BHAGWADGITA

LORD KRISHNA’S SAMATWA YOG AND

MAHATMA SRI RAMCHANDRA JI MAHARAJ’S SYSTEM

v b lal
 dedicated to

Samarth mahatma Sri Ramchandra ji

“With blessings from Santmat Sri Ramchandra satsang Fatehgarh”

 CONTENTS
I.Preface
II. Introduction 7
III. Sufi system in Bhagwad gita 23
IV. Lord Krishna`s Yoga of equanimity
1. Arjun`s dilemma and dejection 94
2.Reality about body, soul and duties for Yoga of equanimity 104
3. Necessity of righteous duties 121
4. Righteous duties for Yoga of equanimity 130
5. Detachment and contemplation for equanimity 140
6. Practice of meditation 147
7. Secrets of Mother Nature 157
8. Practice of Pranav Shabd Brahm 164
9. Secrets of highest order of knowledge and insight 171
10. Divine glories of Lord 179
1 1. Vision of super cosmic universal Lord 189
12. Stage wise alternatives for success and love of Lord 206
13. Field and Knower, Mother Nature and the supreme master211

14. The three primal attributes 220

15. Manifestations of supreme person 227
16. Divine and evil disposition of human beings 233
17. Actions with faith and the root mantra 239
18. Relinquishment, renunciation and conclusion 246
V. The lights of Bhagwat Gita and synopsis 263
 PREFACE
Bhagwadgita is the essence of all vedas, puranas, upnishads.
Lord Krishna has taught the yoga system and its finer aspects in
it. That has made it a treasure of invaluable useful and perennial
knowledge which will lead the man for ever towards the
realization of Brahma. Several philosophers, saints, and
knowledgable persons have presented their translations,
comments and conclusions reflecting their approach,
experience and understanding of the mystic verses of holy gita.
But this effort is made according to the system followed by the
saints who got this knowledge from sufi saints. Mahatma Sri
Ramchandra ji maharaj( lala ji maharaj) modified this immense
knowledge to make it easy to follow and practice and
dissiminated among the true aspirants. He not only led his
followers to the pinnacle of the way but also made them well
aware of the fine details of each and every step and stages
normally seen by all those who traversed on the spiritual path.
He was a great mighty soul of his time having complete control
on the mystic powers. His greatest success was to spread this
knowledge amongst hindus after learning and becoming an
adept himself from sufi saints though his disciples included
persons from all castes, systems and religions. His exclusive
feature was to remove the doubts of all those who reached him
by mentioning the examples from the holy books of respective
systems or religions to which they belonged.
It is the commendable zeal of his disciples who while
maintaining the grace at all steps have furthered the mission of
knowledge and the system of pujya mahatma ji sahab to such an
extent that today thousands of followers are getting the divine
grace. The Holy words of pujya mahatma ji maharaj were that
the true aspirants will be benifitted many folds after leaving his
body. Today all real aspirants who make sincere efforts to go
deep are experiencing this. At various places in his writings
there we find quotes of Lord Krishna from holy gita. This
inspires us to study gita by matching the teachings of pujya
mahatma ji in it and then understanding the depth of both.
Hope this study will enlighten the readers in this direction and
will prove to be useful.

Many teachings and intrinsic details of his words and stages

made to experience by his followers do reveal as if they are exact
words of mouth of lord Krishna. For example importance of
formless Brahm, methods and practices of meditation and
repetition, desireless working, total surrender for master(guru),
just behaviour, duties and actions of high morals, visualization
of lord`s existence, continuous remembrance to the extent that
either the disciple may merge in his guru ( Fanah fil sheikh) or
his guru may totally descend in him( fanah fil murid) etc are all
from gita. Besides how and where the stages named by sufis e.g.
fanah-ul-fanah, baqua-ul-baqua etc are advised by the lord is
primaryly attempted in this work.
At various places the subject has become so difficult that it
requires cross references of other places to undrestand.
Therefore the views kept separately in the chapter named “The
lights of Bhagwadgita and synopsis” will be useful to understand
the sayings of Lord Krishna. Besides, many other deep subjects
viz. description of koshas, stages of salokya, samipya, sarupya;
devyan ( path of deities), pitrayan ( path of ancesstors),
description of the system of maharshi Patabjali etc. are included
in the light of sayings by Lord Krishna in gita in this chapter;
which should be found interesting by the readers.We earnestly
pray to pujya lalaji maharaj to bless us to understand such
mystic and esot eric meaning of the subjects and we all may
achieve our mission of realization of supreme and to merge in
that almighty entity. Om sham
Dinesh kumar saxena
Vinay kumar saxena
1/45 Tilaiya Lane,
Mahatma Sri Ramchandra
Marg,Fatehgarh U.P,209601
 INTRODUCTION
All the prophets and originators of different systems, dogmas,
and religions, appeared so far on this earth, are recognised due
to their extremely high elevation of soul. That condition of soul
comes due to ever remaining delved in that super existence of
Almighty power which in the scriptures is named Brahma.
Merging in that almighty power is known as enlightenment. All
the high souls achieved that stage of enlightenment after long
penance and tough spiritual practices. But Lord Krishna was
such an extremely rare personality who not only had command
on the highest mystical powers but also actually used these since
birth. Therefore possession of the stage of enlightenment was an
infinitesmal stage out of innumerable capabilities possessed by
him.

Extremely rare souls do descend on earth who, besides being

enlightened, exhibit since birth to punish the evil doers in case
they do not correct themselves on persuasion, redefine
prevalent rules and systems of righteousness (dharma) and
restore the right path for the dwellers and future generations.
Lord Krishna was such a personality. All the three supernal
capabilities since birth i.e. enlightenment, empowerment to
punish, and resetting the rules of righteousness make such a
soul to be an incarnation. Lord tells so in Gita 4.8 while
informing his purpose of incarnation.All other pious souls
taking birth on earth are categorized as reformers who could
modify the teachings of an incarnate to suit the mental
capabilities and environmental conditions. All holy saints and
prophets belong to this category

Not a single incident or happening or pastime of the life of Lord

Krishna is without teaching for a common man. It may be birth
in a prison, or opening of doors of prison for his escape to Gokul,
or playing with his mates, or stealing of butter from other
houses, or killing of demons sent by his maternal uncle Kans, or
lifting of mountain or leaving Gokul for Mathura and killing of
Kans and many others, or taking away all his followers to
Dwarka for setting up of his kingdom there, or taking part in
rajsuy yagya of Yudhishthir etc. Most virtuous act was to
support and fight for righteousness. Therefore he stood with the
Pandavas during their tough time of sufferings in exile and
afterwards. Most profound work of his lifetime was to take part
in the great war of Mahabharat. Where he did not take any
weapon in his hand yet took extremely active part through his
most beloved disciple Arjun and other Pandavas.Perhaps most
memorable action of the Lord was to take active part in
Mahabharat when He neither did take any part in physical
fighting nor picked up any weapon for doing so, though took
active part in the war by remaining every minute with Arjun as
His mentor.

King Dhritrashtra of Hastinapur (near Meerut) had hundred

sons. The eldest son was Duryodhan who did not agree to part
with the empire with his five cousins known as Pandavas. He
had tried all efforts to remove the Pandavas from the scene by
giving them poison, trying to burn them in a fort made of coating
of shellac etc. Finally in gambling he defeated Pandavas and
insulted them to the extent of dragging their wife Dropadi and
trying to disrobe her before the council of ministers. As a
condition of bet, the losers i.e. Pandavas had to remain for
twelve years in exile and one year in hiding. On return from exile
Duryodhan refused to give them any share in the kingdom. Lord
Krishna as ambassador of Pandavas made last attempt to get
even five villages for them, but Duryodhan sealed the future
saying that only war will decide the winner to enjoy the
kingdom. He attempted to imprison and harm lord Krishna but
could not do so before the mystic powers of the lord.

Armies of both the sides are ready to commence the fight in

pious vast land of Kurushetra. Arjun says to his charioteer lord
Krishna to take him to the middle of both the armies to examine
who would be appropriate to fight with (1.21,22). Arjun being a
person of divine glory (16.5) could not stand to the post war
scenario and became extremely depressed to the extent that he
preferred his death to killing all kith and kin and respected ones
(1.46).Imagining of results of war is like expecting results of
action which one should not do (2.47).At this scene lord plays
his role to give ambrosia of education to Arjun in the most
profound words of Srimad Bhagwadgita which was seen
clairvoyantly and heard telepathically by Sanjay who narrated to
Dhritrashtra in his palace. These abilities were provided to
Sanjay by maharshi Vedvyas.

There are hundreds of translations of Srimad Bhagwadgita.

Every effort is to match the meanings with that of the original as
understood by various authors. Every author has some special
feature or meaning or value to add for the reader. The true
meaning can be understood only by going into the state in which
lord Krishna was. But none can equal that because lord is
unique. If someone tries to be close to that state, his senses,
mind and intelligence, subtle self will fail because that stage is
beyond the reach of the senses, mind, intelligence and self. On
achieving that state it can not be put in words as words of any
language are too gross to comprehend the feel of subtlety.

Even then an effort is made here to make rhyming translation

by using the words as easy and close to the sense as possible. A
rhyming reading registers in the memory better and produces
curiosity to read again, more so when original text is in the verse
form. Because of limitation of choice of words close to the
meaning, the metre and rhythm could not be kept. Yet an effort
is there to make an interesting and more meaningful reading
because for Sanskrit text the English words are chosen so that
they may reflect more practical experiences of spiritual ascent
as explained by the sages of the highest order rather than merely
being academic.
 In the text while translating, short comments are mentioned
wherever necessary to bring clarity of meaning in the shade the
words should be interpreted. Many authors explain their
comments along with stanzas (shlokas), but that interrupts the
flow of reading the meaning of the text. At several stages study
of some stanzas together in group is necessary which could be
easily done in a separate chapter. Therefore more detailed
comments on various subjects are mentioned in the chapter
“The lights of the Bhagwatgita and synopsis”.

Yoga of soul is the most certain method by which any person can
make his conscience sharp and internalized to enable him to see
the divine secrets and then merge in the lord, which gives him
the knowledge of truth of every thing. Then only he is able to
realize that each and every pleasure of this world is so ephemeral
and has so short life. Every thing that is seen, touched, heard,
smelled, tasted or felt meaning that it is within the reach of the
senses, is non permanent. None of these things can give the
lasting pleasure, peace and bliss. That long lasting pleasure,
peace, and bliss can only be attained by going into the deep
layers of soul; as foretold by our sages. The findings,
attainments, experiences, and knowledge that our adepts could
achieve through the seances by the yoga of soul led to the
creation of Vedas, upnishads, purans, etc. Thus six philosophies
viz: Sankhya of maharshi Kapil, Yoga of maharshi Patanjali,
Vedant of maharshi Vyas, Mimansa of maharshi Jaimini, Nyay
of maharshi Gautam and Vaisheshik of Kannad rishi were
created which when followed can lead to the deep search of his
soul. Of these all the most accepted and quick resulting and
maximum followed are Sankhya and Yoga of maharshi Patanjali
which are referred in Gita quite a number of times. But any
method or philosophy is incomplete without the spiritual
transmission of a capable teacher. By internalizing his own will
howsoever one may try but subtle secrets cannot be understood
without spiritual transmission (tawajjah) of a capable guru from
time to time which can only be earned only by total surrender of
the disciple.

Certain principles, systems, stages and methods are so

beautifully intertwined during discussion with Arjun that one
really needs His blessings to understand their details. To name
a few, the most accredited philosophy and system of maharshi
Patanjali is nicely covered in chapter six. Discussion of that is
there in this chapter though some methods are in fifth and
eighth chapters. Similarly the stage of reaching the horizon of
lord (salokya) is dealt with in chapter seventh, being close to
lord (samipya) and becoming in his form (sarupya) is discussed
in chapter ten and eleven respectively. Likewise five sheaths
(koshas) are mentioned in third chapter; basic righteous duties
are there in chapter four; how to be a nondoer in chapter five;
the virtues to be developed to secure love and benediction of
lord in chapter twelve; the divine virtues one should grow in him
are in chapter sixteen; powerful mantra in chapter seventeen
etc. The most precious gift lord has given is the system of yoga
known as yoga of equanimity (samatwa yog) which when
practiced will grant supernal esoteric knowledge (ritambhara
pragya). When actions are done after achieving that, one will be
free of creation of any bonding (sanskar) and of rebirth and he
will enjoy internal happiness and lasting peace.

Sanjay was one of the close confidants of Dhratrashtra. While

narrating the events and happenings he in 1.19,20,23,36,37,46
takes the name of Dhratrashtra though calls him ruler of earth
in 1.18, Bharat in 1.24 and Rajan in 18.76,77. How a person of
court of a king can take his name during dialogue with him? It
shows that entire dialogue is composed later after listening and
seeing in the battle field. It was compiled and written by
maharshi Vyas in the verse form as available today, which for
the people at large is like beacon for life. Giving of this prasad of
Lord Krishna in the form of Gita for the people at large was one
of the purposes of his life .

Lord does not say even once about the harm done to the
Pandavas in past, instead he tells Arjun that when mind is made
up for battle where this dejection has come upon (2.37). War is
dutiful act at that time. According to him It is not retaliation of
the acts of Duryodhan in the past. All the avenues to avoid war
have already been exhausted. Here a thought occurs that how
impatient Duryodhan and his side could stand quiet till lord
finished his discussion of seven hundred verses. Two things
appear to be there. Lord has used his supernal powers right from
birth to establish the righteousness and to eliminate the vile
beings. So he must have used his powers to make time to slow
down so that he could finish his discussion.

However there is another way to understand it. Gita has two

parts viz. one that is necessary to educate Arjun and convince
him of the right action in the battle field and the other explaining
finer details of various terms and subjects which emerged
during the discussion. Essential part to revive thought process
of Arjun consisting of chapters two to four, nine, ten, eleven, and
eighteen he must have said in the battlefield and the other
details he might have told in the later part of the day. When all
compiled, it would have taken this present form.

There are many other things which show that the present
available form of Gita must have been reached after making
amendments.To a warrior like Arjun who earned divine
weapons after long penance it does not appear convincing to say
how one should prepare seat to sit in meditation as given in
chapter six (6.10-14) and that too in the battle field where every
moment was precious. It is good for the people in general. Many
other chapters start with further sayings of lord and not after
questioning of Arjun showing that these are additional subjects
lord has discussed with Arjun. In the end of chapter four he says
to be ready to fight. Ninth, tenth are necessary to establish glory
of Lord Krishna and the universal form which he shows to Arjun
described in chapter eleven.
Chapter one is to set the scene of the battle. Chapter eighteen is
beautiful conclusion of his teachings and confirmation of results
of his teachings from Arjun. This all shows that gita is compiled
later. And it could not be done by anybody else except an erudite
person of lesser ability than maharshi Vyas who had the capacity
to grant cosmic vision like lord Krishna, and he had done to
Sanjay. In 10.37 Lord Krishna says that among sages he is Vyas.
This confirms that the words chosen and the spirit carried in
compilation will not be less than spoken by the lord himself.

In the text there are six hundred forty five stanzas (shlokas)
having thirty two letters in each of these known as anushtap.
Fiftyfive stanzas are having forty four letters in each of these and
are known as trishtup. The former ones are written in four lines
each, and bigger ones are written in six lines. Effort is made to
keep Sanskrit words minimum in the translation, though
everytime too exact equivalent words in English are not
available. The presentation is done in minimum equivalent
words preferably arranged in the same order as in Sanskrit to
give the feel of original reading in Sanskrit even at the cost of
repetition, if it is so done in the original text..

Lord Krishna is called by forty names like Hrashikesh, Madhav,

Achyut, Govind, Madhusudan, Janardan, Keshav, Prabhu etc.
in the text and Arjun by twenty two names like Parth, Bharat,
Gudakesh, Mahabaho, Kauntey, Parantap, Dhananjay etc. Only
a few are translated into English rest are written as such to have
a feel of reading the original text. Few Sanskrit words like
Brahm, Sankhya, mantra, Brahmsutra are used as such. Brahm
is the universal lord and is used in mantras so it is written as
such. Sankhya and Brahmsutra are two of the six philosophies
mention by the lord. For mantra the words like syllable or
formula etc do not appear convincing so mantra itself is used.

Sat, raj, and tam are used very much in the text. The words
generally used by different authors for these are goodness,
action, and inertia; or lucidity, passion and darkness; or divine,
action, and sloth etc. In very casual manner these can be called
as good, bad and ugly state of affairs.None of these do tell the
correct meaning. In fact there are so wide and variant meanings
of these three attributes that no words in English equal them.
However piety, agility and apathy are chosen for conveying the
meaning.

Similarly karmyog is generally translated as yoga of action.In 3.5

it is stated that there is no moment when our state is not
expressed by a verb like sitting, talking, walking, eating,
sleeping, thinking etc. A verb means action. How a yoga can
encompass every state of existence and still be called karm yoga.
So many actions are just for keeping the body going and are
having predominance of either senses or wisdom or mind etc?
Lord also says in 3.5 that at every moment there is action. The
word karm used in karmyog covers set of duties and actions as
explained in the scriptures also. So for karmyoga, yoga of duties
appears to be closer.

Yagya is very often taken only to make offerings in fire therefore

generally word sacrifice is used for it. In 4.32 it is said that there
are many types of yagyas. A few are mentioned in the text also
e.g. rites for deities (dev yagya) in 4.25, rites for soul (atma
yagya) in 3.17, rites of cosmic sound (shabd yagya) in 4.26, rites
with wealth (dravya yagya) in 4.28, rites with knowledge (gyan
yagya) in 4.37,38 rites of repetition (jap yagya) in 10.25, rites of
breath (Pran yagya) in 4.29,30. Therefore words holy rites are
chosen for yagya instead of sacrifice.

Word Maya is frequently used to represent the mighty force

always dragging the human beings to do the wrong things. It is
also called as satan. It is the most powerful divine force of the
universal lord by which He carries out everything in the
universe. Working pattern of this force is so mystical that too
often the main purpose is obscured by the things apparently
happening. When a mother wants her child to learn walking she
is ready to face the results of fall of the child due to tottering.
Purpose is to make him learn though we see him fall sometimes
and feel that the mother is hard hearted. It would be wrong to
call the mother by any harsh words like cruel. So we should not
call this force as satan as called in many faiths. It works in a way
that cannot be understood by a common mind. Till we do not go
away from the vastness of that mighty force we can not have a
glimpse of the Lord. Power to dispell that force rests with only
the Lord which we can be blessed with only when we surrender
totally to Him. Due to this mysteriousness word enigma is
chosen for maya. On going deep we find that any thought or any
thought form or creation which is other than the lord is maya
and since its way of functioning is baffling the word enigma is
more befitting.

Word Brahm means the universal lord which is omniscient,

omnipotent, and omnipresent, often called the supreme.
Whereas Brahma is the name of that power which creates
everything physical, astral, and cosmic. The top essential three
powers required to run the whole universe are for creation, for
nurturing and protection, and third one is for dematerialization
i.e. to make the creation to merge with the five elements viz.
earth, water, fire, air and ether. Job of creation is done by
Brahma; of nurturing and protection by lord Vishnu and of
withdrawl by Lord Shiva. Many times we call Lord Shiva as
destroyer. It is very cruel to say so. He is dematerializer of
everything into five elements. The creator Brahma is different
from Brahm. Brahman is the class of the society busy in knowing
and realizing Brahm. They are able people of the four classes as
said in 4.13 and 18.41. Brahmins were those adepts who had
realized Brahm and knew the path to reach that highest abode.
Although by passage of time the real knowledge of Brahm
became scant and they remained to be mostly scholars of
scriptures. Accordingly these terms are used while translating.
Rajyog is the set of practices and knowledge of high category. It
is the knowledge and system of very high type as mentioned in
9.2. It has combination of karm (action), upasna( devotion) and
gyan( knowledge). It skips asanas, mudras, bandhs, and
piercing of plexures one after another which take enormous
time and are parts of Hathyoga. So it is mentioned as yoga of
highest merit. It is misinterpreted to be a yoga system to be
practiced only by royal persons.

Word dev is often interpreted as gods. Word God for that

infinite, supreme existence having no beginning or the end is
more appropriate than for all deities who work under the wishes
of that almighty supreme. Dev i.e.deities are functional heads in
the whole creation e.g. function of death is monitored by yama;
creation by brahma; water by varun (whether water is in side the
earth or in the bodies or in the space); fire by agni (whether it is
in the forest or in the kitchen or in the body used up to digest
the food or to keep the body warm or in the sun); planets etc by
indra; withdrawl by rudras; wind by marus etc. They better be
addressed as deities rather than gods.

Word parantap is translated as destroyer of foes but it also

means param tapaswi. Under the guidance of lord Krishna
Arjun, during exile, had undergone penance to acquire divine
weapons from Indra and lord Shiva. Besides, earlier also Arjun
had undergone severe austerity to acquire special mystic powers
of fighting which were rated so high that even most elderly and
war wizards like Dron and Bhishm had to think ways to
overcome them during war. Therefore Arjun was a great ascetic
in the eyes of lord Krishna who called him parantap ( param
tapaswi ) on many occasions. Therefore great ascetic seems to
be more appropriate meaning for parantap.

Word yukta has appeared in Gita e.g. in 2.61;4.18,6.8;6.18. It is

commonly interpreted as yogi. In common parlance right from
the beginning to the end i.e. Brahmleen any practitioner is
known as yogi. Therefore real meaning of the word yukta is not
made clear. As yoga means joining of two things, so yukta shows
deeper state of joining. Sufis call that as Fana (dissolution).
Therefore word merger and for deeper state of it word total-
merger is used. At that stage the consciousness becomes so
resolute. Lord in 4.18 has defined yukta is he who remains
nondoer in the actions and active in all actions .In 6.8 He says,”
state of merger is that yogi`s height (yukta)- who is content with
knowledge and insight,- he is flawless, with senses in control-
and neutral to clay, stone or gold”. Deeper stage of yukta is given
in 6.18. There Lord says, “He who keeps his self in control;-
merges well in supreme his very soul- and from all desires
becomes free- is called a totally merged yogi (Deep
dissolution)”. That definition means complete merging or
dissolving in that supreme. Likewise yogarudh word is used in
6.3 and 6.4 which means little advanced stage indicating stage
of devoid of imaginations (nirvikalp ) means disappearance of
conceptions as explained in 6.4. So word yoga proficient is used.

Likewise there is often confusion in the three viz. mukti

(liberation), moksh (salvation), and nirvan (unison with
Brahm). Many times mukti is taken to be meaning moksh; and
nirvan is taken as mukti. In 5.28 “yatendriya manobudhi muni
mokshparayana vigatecha bhay krodha yah sada muktah ev
sa.” which means “He who for salvation, has senses, mind- and
intellect under discipline- and is free from desires,fear anger-;
such a sage remains liberated ever”.Word mokshyase, moksham
is used in 4.16,9.1,28 and 18.30. But its full meaning is clear
from 18.66 where Lord says,” that relinquish all other beliefs-
and take refuge only in me.- …”It is the essence of whole
knowledge of Gita that one who goes to the lotus feet of the lord
he will get salvation. Nirvan (union) word has appeared in
2.72,5.24,25,26. But it is already explained in 2.72 (sthitwa
asyam antkale api Brahmnirvanam richhati) meaning that, “
On attaining the state of union- with supreme, there is no
delusion.- Parth! being in that, at the end of life- he gets cosmic
union with the Brahm infinite.” That confirms that
Brahmnirvan is the last stage before leaving the body. It is
sayujya state. It is mentioned as union with Brahm.

Entire translation is attempted keeping the main frame of

teachings of the lord Krishna of his system known as samatwa
yoga as addressed by lord himself in 2.48 and the teachings by
mahatma sri Ramchandraji maharaj. Sometimes by certain
saints entire text of eighteen chapters is advised to be divided in
three parts viz. first six in duties (karma), next six in devotion
(upasana) and last six in knowledge (gyan). Such a broad
division may not do proper justice to such profound and mystic
knowledge given by the lord for the mankind where every word
carries so deep meaning. The relevant thoughts of these three
categories do appear at various places wherever in the
discussion these are so needed. We have to pick that to
understand it well. May lord grant wisdom to understand this
wondrous knowledge of his yoga to be practiced by all in a more
systematic manner to reach and merge in Him.
 SUFI SYSTEM IN BHAGWADGITA
Little deep study of Gita reveals how the Samatwa yog system
taught by Lord Krishna and the Sufi system are truly
inseparable. Almost all stages and basic methods of practices
are identical in both of them.The methodology of Sufi system is
of such high calibre that where other many yoga systems do
reach in the end, the sufi system makes the beginning. Their
saying goes thus,
“avvale ma aakhire har muntaheest,
aakhire ma jebe tamannatiheest’ meaning, ”
“our onset is end of their journey ,
we reach where all pockets are devoid of desires any”.
The names of samadhis (absorption stages) mentioned by Lord
Krishna, Maharshi Patanjali and Sufis are the stages of so high
calibre that belong to the horizon of intellect.This we can easily
see in the table of comparison of the stages in the chapter on
Samatwa Yog. Their spiritual education begins from Sahasrar
(located inside the head at the level of centre of the forehead).
Whereas others reach that stage almost in the end of their path.
Many saints and in particular Mahatma sri Ramchandra ji
maharaj used to take the aspirant in first few sittings itself to the
state of dissolution (fanah). Because having seen and realized
that stage by the aspirant he used to get enticed and enthused to
reach that again by himself. Besides he could develop trust in
the procedure and the system.Also having traversed once he
could feel that weeds of his path are shaved off. At the same time
the teacher also measures the extent of noxious (non-divine)
accumulation of thoughts etc. and absorption and retention
capacity of divinity of the aspirant. Lord Krishna’s system is also
equally deep and He also makes beginning from those high
stages only. This system is so deep that to understad it the
aspirant has to be a deserving one. Lord therefore in the end in
18.67 says that deliver this knowledge to a capable and deserving
one only. Similarly Sufis used to hunt for a deserving aspirant
and did not accept as disciple easily.Therefore their disciples
were always only a few in number.

Sufi is an Arabic word which means wool. In the beginning Sufis

used to wear woollen gowns, so they were called sufis. Esoteric
meaning of sufi is purity. Greek word sofos or sofia is used for a
person with extreme elevated state of soul or for a person
possessing high wisdom.Therefore a person who has situated
himself in a very high spiritual state is known as Sufi. Once
somebody enquired from Khwaja Abul hasan Khirkani (r.a-
seventh seer in nakshbandia hierarchy), ‘ ‘ what was the
meaning of the word Sufi”. His reply was wonderful. He said
“Sufi is he who is no more”. It means that one who has removed
even basic existence of his consciousness and has situtated
himself in the state of complete dissolution (fana-ul-fana) and
perfect revival (baqua-ul-baqua).This automatically tells that
being a sufi is how deep.

Speciality of Sufism was that the aspirant used to enjoy the

closeness of the spiritual master for years together.They used to
keep meeting them as often as possible.When being away they
used to contemplate on their masters.During this period the
master by his internal power (tawajjah) continued to clean the
thought level of the disciple and teach him the way to face the
struggles of life.The day their conscience signalled that the
disciple has reached a particular level of ability, they would
unfold the secrets and by stong tawajjah would make their
disciple perfect. In this method responsibility of elevation of the
disciple rests more with the master (guide). True seers of this
system keep themselves so much veiled that it is not easy to
know about them. Entire education is so delicate and subtle that
everybody can not grasp and hold to it. Therefore it becomes
difficult to get appropriate disciple. That is why this knowledge
is transferred from heart to heart in a very few eligible aspirants.
So this type of spiritual education could not be so popular.

By following this method the task of many lives can be

shortened to be completed in this life alone and that is the
greatest advantage of this system. The aspirant enjoys the
benefits of entry of the current of mystic force possessed by the
master. Here the aspirant is not left to the mercy of himself after
letting him know some of the yogic practices. Nor his time is
allowed to be spent in time consuming exercises like piercing of
lower plexuses in various parts of the spinal column. Rather
aspirant is asked to practice some of the easy exercises which are
the combination of duties (karma), devotion (upasana) and
knowledge (gyan) under the guidance and supervision of the
teacher without relinquishing the house, service or
business.That alone takes the aspirant to the spiritual
heights.Most heartening fact is that here ( in the system of
mahatma Sri Ramchandra ji maharaj) in a few sittings in the
beginning itself guru makes you feel, see and realize very high
stages by his powers. That creates faith, confidence which
enthuses the aspirant to reach himself those stages.In the
meantime guru keeps guiding him. In this system howsoever
aspirant may offer services to his master, the fact remains that
guru serves his disciple more.

On deep analysis we shall see that the Sufi system is a

combination of Vedant and bhakti ( devotion). Bhakti and love
are inseparable. So Sufi system is made up of vedant and love.
As many steps of the spiritual ascent are advised in vedanta,
these all are declared by the Sufis in their language e.g.savikalp
(with imaginations) is called arvav talvin, nirvikalp (ceasing of
imagination) is called ashab tamkeen,nirvichar (ceasing of
thoughts) as saheb tamkeen, shunya ( devoid of thoughts)as
fanah,nirbeej (ceasing of thoughtseed) as fana-ul fana,
dharmmedh (pinnacle of divinity) as baqua, satlok as mukame-
haqu etc.These stages are explained in the chapter on Samatwa
yog.There the names of the stages given by Lord are also
mentioned.

Now for this bhakti the word love is to be properly understood.

As vedanti keeps busy in the worship, repetition or thought of
his cognitive (with form) or noncognitive form (without form);
so these Sufis do repetition, contemplation, and thinking of
their sheikh (guru-master). For them their sheikh is in the form
of Lord, because guru has seen the Lord and is having close
rapport with him to the extent that each one of them is ready to
do anything for the other. In true sense that is bhakti (devotion).
That is love. The only difference is that they do not perform any
apparent worship etc. of the picture of their sheikh but carry on
his contemplation and close association to the full extent.

Of all the spiritual practices followed and practiced by the sufis

the most common maximum results giving practice is
“Zikra”which though literally means repetition, yet they mean
mental repetition with full attention on the supreme whose
names are being repeated. These both things combined are
zikra. Their belief is that without the attention on the meanings
of the words repeated it is like speaking of a parrot when mind
and heart are not converging together and it will barely result
into any positive effect. Such zikra has far deep effecting
improvement in the spiritual condition, far better than even
contemplation. In other words they say that zikra is always
having an edge over fikra. And so pujya Sri Ramchandra ji
maharaj and pujya chacha ji maharaj always emphasised upon
zikra. Their saying was that in one of the ayats of holy quoran
Lord says “ I do your zikra” . There lord does not say that he
remembers (means does only fikra).In gita lord has called that
Bhajan ( worship). In 4.11 he says “The way one does my
worship-, same way I do their worship. Here he does not say that
he remembers( smarami).”In 6.31 he says for a yogi “with single
thought he worships me- seeing my presence in all beings- …”.
In 6.47 he says “ Of all yogis too one who has faith in me-, and
is always from depth of his heart worshipping me-,I consider
him totally merged in me-.”In 9.30 he says “ when even the
gravest sinner- worships me with none other- in mind; I
consider him sage worthy- as he is resolute and steady”.

Their most popular, most effective and maximum used mantra

for repetition ( jap- zikra) is “ La ila Ili Allah”. Beauty of this
mantra is that it can be used in many ways. For repeating at the
time of walking at one foot la-ila and while keeping other foot
illillah is said. while inhaling and exhaling similarly both parts
respectively are told. Thus hosh dar dam or attention while
breathing and nazar bar kadam are maintained. For tri-point jap
la is said below naval while inhaling and is taken to the vertex .
Then ilah is said at right shoulder and finally while breathing
out little forcefully at heart allah is said which means that
everywhere there is presence of sat . For certain persons sheikhs
advise only allah.While saying these mantras the meanings of
these is kept in view to reap the real benefit. La-ila- means not
there. It means that neither there is this world nor this body;
such a view is to be kept while taking the thought to head. Ili
means except. Allah means supreme being or sat only. Total
meaning is that Save Supreme there is nobody or nothing. The
positive side is that there is only supreme lord –Brahm and
nothing else. Now let us look at gita 7.7 which says that “ O
Dhananjay! beyond me- nothing else superior there is-…” which
means the same that there is nothing else other than that Lord
himself which in Sanskrit means “Na anyeti tadekam Brahm”.
Na means nothing,anyeti means exists except, tadekam means
that one Brahm ( supreme).

Why this mantra has taken the utmost prime position in the
esoteric practices can be easyly understood if we look into the
table of path of spiritual ascent given in the chapter on yoga of
equanimity. When we proceed from sahasrar to satkhand we
reach a stage of nothingness ( shunya and mahashunya ) first
before the feel of union with Brahm and then the stage of cosmic
presence( Anant darshan ) comes. That darshan or the vision
and experience of presence of divine light or sat is there as told
by lord in 4.35 and 6.29 etc.Then the stage of satkhand finally is
arrived at.Nothingness means non existence of any thing and
that this mantra says in the letters “ la ila”.Then follows illillah
that is Satkhand or Brahm.Similarly “Na anyeti” means “does no
exist” comes before the “tadekam Brahm” which means that one
supreme. In gita the main mantra is “Om Tat Sat” ( 17.23) which
tells only the final state of there being of sat only which is final
stage and it does not tell the intermediate stage of nothingness.
So in effect both mantras are same. One tells the intermediate
state of nothingness; while the other does not.

Sufis were maintaining such living style that they had minimum
possible worldly possessions . Whether these were food items or
clothes of use or a house to live . And these were also first given
to the needy if he came to them before they could use for their
own purpose. Also they had preference to live secluded with less
mixing up with others i.e.for minimum worldly needs.That was
clearly showing that they lived in present. Thinking of past is
waste of time and for anything of future their pet answer used to
be “ as Lord will wish so will happen”. Although their kashf
(appearance of future events and related past) was very strong
and they could know several things in advance yet they will
never indicate that to anybody. Their living with scant
possessions was same as told in gita in12.19,“Equipoised in
blame and cheering,-- scant speaker,content with scant living ,
least needs at home, resolute mentally;-- such devotee person is
dear to me.” Also in 18.52 and 53 Lord has described the
disciplines needed for union with lord. There he says , “By
observing solitude ,eating barely,controlling body,speech and
fully—regular in practicing meditation – and always following
dispassion….“foresaking self conceit,power, arrogance—lust,
anger, luxuries, continuance,--of unpossessiveness, tranquility
make him—eligible for fusion with infinite Brahm”

Love or devotion (bhakti) is a far deeper matter than merely

saying that I love so and so; or claiming that for them we do
penance by observing fast or do their worship by decorating
their picture or statue or sing devotional songs or perform
repetition of their mantra or listen to their stories. Love is
unconditional as mother does to her child. In love there are
sacrifices and sacrifices only. In other words there is full
desirelessness. In love one is always concerned of reducing the
sufferings of his beloved and is busy in thinking how he can
provide means of pleasure to his beloved. He is ready to sacrifice
himself in any possible manner. Both have complete confidence
of each other means they enjoy full trust of each other. Also one
who loves, remembers his beloved continuously like a mother
who may be busy in any job and may be even quite far from her
child but keeps remembrance of her child to the extent that she
knows when her child is to be given milk and then she rushes
from her work to feed him. He is totally obedient to his master
or that supreme. Thus if a disciple is having 1) no expectations,
2) concern about master 3) sacrificing attitude,4) full confidence
in master 5) master`scontinuous remembrance, 6) complete
obedeince;then only he will be said to be loving his master.
Since ancient times this knowledge decended down through the
master- disciple system. But during last few thousand years it
became victim of the whim that without becoming a recluse it
can not be achieved. Therefore all the family men became
attached to only idol worship, hypocrisy about customs and
ostentation about traditions. Yoga of soul, and in particular the
spiritual transmission remained a rare feat. By passage of time
the spiritual transmission though remained continued in central
asia and that too in Sufis especially. Fine details about the
system went with them. Fortunately this knowledge returned
through them only in Hindus of this country. By great mercy of
the Sufis this knowledge returned. It became difficult to explain
it in Hindi because this knowledge was not prevelant in Hindus.
Besides, it was mainly in Arabic and Persian language and
people were studying all spiritual matters after comparing and
matchig with their scriptures in Hindi and Sanskrit. But due to
immense efforts of Pujya Mahatma ji maharaj it could be
explained to those not knowing Urdu and in particular Hindus.

Gita is the essence of all Vedas and Puranas. In almost all the
spiritual matters Gita is quoted. In reality Gita was the link in
the past, is the base today,and is the root of all spiritual matters
that will arise tomorrow.Beauty of Gita is that it does not have
stories as in other holy books of different systems.It deals with
the systems and procedures to be adopted to reach the pinnacle
of spiritual quest. If we try to understand Sufi system as
available in Gita then we shall understand Gita and sufi system
both in better perspective. It has the fundamental base of
education through the use of tawajjah ( transmission of soul
force). Most of the translations, particularly in english, are on
the basis of the dictionary meanings, or are purely academic in
nature. A few of these are on the principles of karm yoga or on
the basis of those following the methods of external worship of
statues or narration of stories (kathas). This translation will find
a different base altogether. It has predominance of the system
followed by the saints (sant mat) which is the bearing of the
system advocated by high saints like Gurunanakdev ji, Kabir
sahab, Huzur sahab of Radhaswamy system of Dayalbagh Agra
etc. Because Sufi system macthes with their thinking rather it
would not be wrong to say that their methodology has
predominance of the Sufi system.

In sufis keeping attention all the time on the almighty lord-

Parmatma is stressed so much that any other thought occuring
even for a moment is considered by them as a great sin. Their
entitre effort for the whole life remains that they may not forget
Parmatma at all, and not even while doing all the jobs of the
world. By that only they are rewarded the enjoyment of divine
powers for the service of the humanity in their spiritual
upliftment and themselves remaining a secret beloved of the
supreme –Parmatma. Their relationship with the supreme is so
strong that the lord and they themselves are willing to do
anything for one another. Lord Krishna has also preached for
achieving that by his education. Chapter twelve is devoted to
that principle only. It tells what virtues we should follow and
create in ourselves that we may become his beloved and Lord
would love us.The great saints in the heirarchy of our system
gave lot of emphasis on these in the past. Mahatma sri
Ramchandra ji maharaj and pujya chacha ji maharaj (his
younger brother) also kept prime importance to these principles
in their education.

These principles are 1) Hosh dar dam (breath attentive) :- means

that on every breath (dam) His remembrance should continue,
and no breath may go without it. It would be possible to become
used to it once the practice of remembrance of lord grows to the
extent that it is maintained even throughout the sleep 2) Nazar
bar kadam (steps attentive):- means while walking the attention
should remain on every step put on earth while avoiding to see
( mentally)other things around.One can be used to it if he has
practiced hard the habit of remembrance of lord or of saying the
syllable on every step while walking. By seeing the things around
there can be distraction in thoughts of remembrance of lord.So
it is advised to remember while putting every foot. Gita in 5.8
states many actions of daily life which includes these both i.e.
breathing and walking. Lord says that while
seeing,hearing,touching, smelling, eating, walking, sleeping,
breathing a person having attained the state of dissolution
(fana-laya) should feel that he himself is doing nothing. Instead
it is lord who is doing all these activities through his senses. This
automatically includes breath attentivesness and step
attentiveness. Next instruction is 3) Safar-dar- vatan (passage to
divine truth):- means to proceed towards ultimate reality by
keeping wordly matters away and dedicating to the lotus feet of
his Guru(master).Lord Krishna in 15.4 says “Then search well
that final state- reaching where one remains always- without
return; and surrender- to that being who is for ever,-
supreme,primordeal,ancient- and cause of this vast expanse.” in
13.11 He says,” In the knowledge of soul, ever absorbed- with
core objective of vision of lord -is called the true knowledge in
essence- and contrary to it is ignorance”. Next principle is 4)
Khilwat- dar –anjuman (mind ever internalized):- means while
doing all the jobs of the world mind inside should always be
attached to the memory of lord; may it be in solitude or crowd.
Lord in 6.31 says “ with single thought he worships me,-seeing
my presence in all the beings.-Though all actions of such a yogi-
are performed, yet he abides in me.” 5) Yad Kard (silent
repetition):- everytime the name or syllable given by his master
for repetition should continue in the mind or on tongue. In a
similar way the lord in 6.47 says “of all yogis too, one who has--
faith in me, and is always – from the depth of his heart
worshipping me;-- I consider him totally mreged in me.” . In
10.8 He says that he is the source of everything and all things
are driven by his force.Wise ones with conviction-- worship him
with deep devotion. 6) Baz gasht (retraction to lord):- means
when mind wavers it should be brought back to the original
thought of lord. Lord in 12.15 says that “ He who does not cause
agitation-- in any creature nor the agitation-- is caused in him
by anyone, and is free-- from delight and envy, is dear to me”.
Any agitation is distraction and to bring back from it is the right
course. 7) Nigah dasht (No distraction):- Attention should not
go anywhere else. Lord has said in 8.8 that, “ By practicing yoga
with dedication,-- keeping unwavering attention-- and
continuous remembrance;--he gets divine super existence”.
Similarly in 9.13 it is said that “erudite person with divine --
habits takes me as eternal,origin--of all beings and worship me-
- with mind in none else but me.” 8) Yaddasht (continuous
repetition):- even without recitation at tongue the repetition
continues. This is the method of auto repetition (ajap jap). Lord
says in 8.7 that, “remember me everytime and fight.” This is
possible only when auto repetition continues which indicates a
condition when nothing is to be done but to hear only. Then only
all actions can be done in his memory not by remembering the
physical form and causing exertion of mind. 9) Bakuf zamani
(watchful of self):- Every now and then he should examine his
state of mind that his attention on the main subject has not
waivered and feel of digression is not there.If it so happens then
he should retract from those thoughts. Lord in 6.26 says that
when this unsteady mind gets diverted, it should be brought
back to the thoughts of almighty. 10) Bakuf adadi (repetition in
odd numbers):- In one breath there may be cycles in odd no. say
once, thrice, five or seven times. Similarly total count of
names(syllable-mantra) be in odd figure like three hundred one,
five hundred one etc.. and 1) Bakuf kalbi ( no expectations):- He
should not desire for any thing else save the lord almighty. Lord
in 3.19 says that without indulgence you should do rightful
duties as you could. It takes to the highest eminence. Besides at
many other places His advice is to act desirelessly e.g. in
6,24,4.20 etc. Thus we see that all the things are from Gita. Their
forms may be different.

Sufis give great emphasis to the region of heart. According to

them heart region consists of five centres. Repetition of each
centre is having specific effect and features. Just below the last
rib in the chest on the left side of the epigastrium there is the
centre known as latifa kalb (heart centre). It is crimson in colour
and has subtle link to H. Adam . At the same level on right side
just below the last rib there is the centre known as latifa ruh (
centre of soul). It is red and has link to H. Ibrahim. About two
inches above the heart centre on the left side there is latifa sar
(mystic centre). It is white in colour and has subtle link to H.
Mussa. On the right side at the same height in the chest the
centre is known as latifa khafi (centre of voidness). It is black in
colour showing void and is linked to H. Issa. Above these in the
centre of all these, at sternum just below throat there is latifa
akfi (centre of dissolution). It is colourless and has subtle link to
H.Mohammad sahab.

Kalb does not mean physical heart pumping blood in the body,
but is the centre of divine memory. Ruh is the place where the
soul resides. Tazkia kalb means internal purity of heart.
Similarly tazkia nafs means purity of mind. Sar is related to the
practices of mystic repetitions. Centre of ruh is linked to divine
lights or the cosmic sounds. Khafi denotes to the solitude or
peace where one gets esoteric peace. Lord Krishna also in 15.15
does tell about the heart centre. He says “In the hearts of all
beings--I dwell as invisible, wielding-- memory (function of
kalb), divine knowledge (function of ruh) and rationale (effect
of sar which eradicates all doubts) in them.-- Worth knowing
things in vedas (ultimate truth-nothingness-khafi) I am.-- I am
the creation of vedas (all pervading presence in all particles of
the creation- a state of complete-dissolution) till the end-- and
the knower of these also I am (Akhfi-Akhfi).--”

Those in the state of deep dissolution (nirbeej-fana ul fana) are

designated by the sufis as Paramsant; in the state of
thoughtlessness (nirvichar- sahib tamkeen) are sant; in the state
of with thoughts (savichar- sahib talveen) are param hans; in the
state of ceassation of imagination (nirvikalp-asahab tamkeen)
are in the category of hans. Sufis make a beginning from arbav
talveen (savikalp) and go to the pinnacle of divinity (baqua-
dharmmedh samadhi) and thus they categorize the seven stages
(as mentioned in the table given in the chapter on samatwa yog).
The first one is aspiration (talab- jigyasa):- when the
practitioner feels deep yearning for that eternal bliss.This is
called as aspirant (jigyasu ) in Gita in 6.44. Second is devotion
(ishq-upasna):- when the aspirant practices jointly with his guru
(master). Then he grows faith in the system he follows and he
starts loving his master. In Gita it is called yoga proficient
(yogarudh) in 6.3 and 6.4. Third stage is wisdom (marfat) when
he while remaining in touch with his master feels the secrets of
this knowledge unfolded to him. Lord Krishna calls him wisdom
yogi (budhiyogi) in 2.49. Fourth stage is unity (Toheed-
convergence into one) when the aspirant gets all three
i.e.aspirant,his practice,and his target united. This is called
stable intellect (sthitpragya) which is explained by the lord in
detail from 2.55 to 61. Fifth stage is indifference (istagna-
upram), when he feels self contented,detached from everything.
Gita calls this stage as merged (yukta) in 2.61,6.8,4.18. Sixth
stage is dissolution (fana) which is still deeper form of
disappearance of everything and he advances to the voidness
(shunya) which is deep dissolution. In Gita this is called as
totally merged(established -yukttishth) in 6.18. Seventh stage is
revival (baqua), when He becomes identical in many respects
with his aim or target. So far he finds several virtues of his aim;
but now he grows many of these in himself. In Gita this stage is
called fused with Brahm (Brahmbhuy) in 14.26,18.53.

To merge in the Lord almighty is the stage of loosing the identity

of self. That stage is known as dissolution (fana). Lord Krishna
names that stage as merged (yukta) in 2.61,6.8 and 4.18.
Thereafter virtually the aspirant is reborn. That stage is revival
(baqua). Deeper stage of baqua is complete revival (baqua ul
baqua).To understand these revival and complete revival there
can hardly be a better incident than from the life of H.
Baquibillah sahab. That incident will also explain the highest
stage of H.Baquibillah sahab. H.Baquibillah sahab was
twentyfourth in the holy chain of Naqushbandia heirarchy
(silsila). He was assigned the task of carrying the esoteric
knowledge of Sufi system to India and spread it there which he
carried out most succesfully in an exemplary way. During his
last years one maulvi sahab enquired from him the meaning of
his name i.e. Baqui billah. He said that the meaning will be told
to him after his passing away. When H. Baquibillah sahab fell
ill, again maulvi sahab enquired the meaning. Hazrat spoke to
maulvi sahab that one who will come to read the Akhiri
namaz(prayers at death bed) at the time before burial will tell
the meaning. At the time of burial everybody was waiting for the
imam to come and read the namaz. Then all saw a person
wrapped in a white sheet came and read the namaz akhirat and
started going back. Immediately maulana sahab rushed behind
the gentleman and enquied the meaning again. As soon as the
gentleman unveiled himself maulana was stunned, because he
was Baquibillah sahab himself who had come to read namaz
before his own burial. Baqaallah means who is personified with
Lord almighty. For him death and life have same meaning.

In Gita 13.30 Lord says that when someone gets the ability to
see the presence of lord in all living, nonliving things, he attains
Brahm instantaneously. In reality the vision of supreme is the
aim of this human life. That vision enables him to merge in lord
for ever. This type of vision is difficult but sufi saints make their
true disciples see that type of existence of the lord. All those
chosen few disciples who were trained by pujya mahatma ji and
subsequently all of them trained hundreds of other disciples
have narrated in their own experiences that all of them had
vision of lord of the same type as explained in gita. Pujya
mahatma ji maharaj had similar vision by the mercy of his
master (sheikh) pujya Maulana sahab (H. Fazal Ahmed Khan
sahab). Due to blessings of pujya mahatma sri Ramchandra ji
maharaj his disciples Dr.Srikrishnalal ji and Dr sri Chaturbhuj
Sahay ji also could have similar experience of cosmic universal
presence. Let us see these three examples in their own words:-

(as experienced by pujya mahatma sri Ramchandra ji- Lala ji

maharaj)

On a nice day when mahatma Ramchandra ji maharaj had gone

for a walk with his master (sheikh) on the road from
Farrukhabad to Fatehgarh, he was telling his personal
difficulties including those related to his finance etc. to his
master. On approaching the culvert near village Barhpur His
holiness the great master suddenly came in the mood of
benediction. Both of them sat on that culvert and very lovingly
the master caressed mahatma ji by putting his right hand on his
shoulder and said,” You are very lucky. We should be grateful to
that omnipresent Lord of the lords that you earned that
invaluable treasure ( spiritual wealth) for almost no price”. Then
he said, ”Look around you”. Mahatmaji used to say that a novel
scene was infront. All around there was effulgent light which
had typical bliss and attraction which can not be put in the
words. Entire existence around including houses-walls,all living
beings were dancing in that beautiful light. A characteristic bliss
had engulfed on every thing. Mahatma ji maharaj narraed this
state to Huzur maharaj. He said, ”Thanks that almighty that the
system used did not prove to be wrong. This is your ultimate, the
truth eternal, and the aim. Now dissolve (fanah) yourself in it.
Mahatmaji used to say that while going for the walk I had with
me all the thoughts and worries of the world, but on return all
of these had vanished for ever and were replaced by the love
eternal of the lord almighty.

(as experienced by Dr. Srikrishnalal ji maharaj )

Once when I was staying with my master( pujya mahatma ji

maharaj) in a choultry in Delhi, I had slept near him. I saw a
dream that there is a river of effulgent light (noor) which has no
banks. I am swimming in that. Sometimes I am below that
surface of light and other times upon it. I was feeling typical bliss
and peace. On waking up I told that state to my master. That
morning while doing my regular meditation I went through One
more séance. All around there was sea of light and bliss which
was pulling me towards itself. I was impatient to get drowned in
it with bountiful bliss, attraction and force. I was feeling
compulsion of disintegration of the body so that my soul may
dissolve in it. Then suddenly a thought occurred that true
beloved is this one. My love for my master (guru) was far
inferior. My true love is for this light only. Rather I have made
my guru as a means to reach this only. The bliss and intoxication
is unexplainable.
Pujya gurudev asked-what is there in your sight?
I narrated my condition.
He said , “This is your true beloved, merge yourself completely
in that.This is reality-the truth, the ideal. I am only your support
from back (pushtpanahi).

( as experienced by Dr.Sri Chaturbhuj Sahai ji maharaj)

I closed my eyes and as instructed I began. I was doing nothing.

For Three or four minutes in the beginning there was rush of
thoughts but none remained for long. Like the film new scene
was emerging with disappearance of the old one. When this all
game stopped, a black curtain appeared in front. That too
started getting torn and from within a shining sun began to
appear. Dispelling the darkness a brilliant divine light with bliss
appeared there. I was feeling great pull in my body and mind. I
felt like falling down, or better to say I was going up, but without
any anxiety. I was floatong in the sea of typical bliss and
pleasure. Gradually the pull(attraction) started increasing and I
felt like going into the stage of unconsciousness. It was like
sometimes in the senses and then with unconsciousness. This
lasted for some time then I became like intoxicated. I did not
remember for what I had sat there, who I were; almost like deep
sleep.
Such ecstasic or puzzled state would have remained for few
minutes. Then I realized that I had traversed to a different world
altogether. Several divine worlds were before me. I could have a
glimpse of several divine souls. Many divine sounds were
coming to my ears. I felt little pull and that there was an all
pervading power which was running everything, maintaining
the disciplines and is the base of all. I felt that whatever there is,
it is that power itself. Somebody indicated me that it is the
Almighty God, Khuda. Its name is initial nature, root of all,
maya, lord and mother of all. It is the supreme power,lord of
power. Both are one. This is the vision of almighty power of
whole universe. This is the vision of lord. Maya does not go
beyond this point. Entire presence of nature ends here. This the
limit of the universe.

There is divine saying of Param Pujya Sri Raghubardayal ji

Maharaj (Chacha ji maharaj) “the apex of this spiritual
education is that one starts seeing entire cosmos in himself and
his own identity in whole of the universe. One who gets this
experience, he has found the eternal remedy for the entire
beings. He becomes the instrument of granting the solace to
everybody by itself. His words are full of ambrosia. He enlivens
the unsparked hearts. He secures salvation (moksha) for himself
in future. He was always in this high condition. Therefore
mahatma Sri Ramchandra ji maharaj used to call him the
furnace of love. To grant a stage beyond that his conscent was
asked twice. First time by his master (gurudev) H. Maulana
Fazal Ahmed Khan sahab and second time by his elder brother
Mahatma Sri Ramchandra ji maharaj. His refusal to accept
those stages is an example of internal stage being so high and
full of compassion, egolessness, and being away from maya.

This incident is related to the residence of pujya chacha ji

maharaj. One fine day pujya mahatma ji came there. Seeing him
pujya chacha ji stood up. Pujya mahatma ji maharaj
asked,”What of the two you wish to become i.e. a performer of
miracles ( to establish faith in the minds of people) or seeker of
lord (follower of the path of truth eternal) ? Hearing that pujya
chacha ji remained silent. But Mahatma ji repeated his question
with little emphasis. Then chacha ji said that whatever he
deemed fit for him he may do. Mahatma ji said bit sternly,” you
will have to opt one of the two.” Pujya chacha ji then got his eyes
wet with tears and said in his heart.” O lord! what shall be the
right answer?” Pujya lalaji then smiled while standing there
quietly. Chachaji remembered and said,” similar question was
enquired by Pujya gurudev. So he said,”I donot want anything
except being a seeker of vision of lord. Beyond that I do not have
any desire.” Pujya mahatma ji blessed,”so it be. Keep always in
mind that-O lord! thy wish be always done. Avoid mistakes. God
will always help.” This incident where at one hand reflects the
high stage of pujya chachaji maharaj, at the same time it also
tells that pujya mahatma sri Ramchandra ji maharaj was not
only possessor of abundant powers , but also was capable to give
these to others too.

There is a mention of fourteen clans in sufis, but four of these

are most ppopular. These are Chishtia, Kadaria, Surahvardia,
and Nakshbandia. Of these Nakshbandia are very silent,
introvert, and staunch followers of Guru. Twentyfourth adept in
the heirerchy of Nakshbandia sect hazrat Khwaja Baqui Billah
Sahab was instrument to bring this Sufi knowledge in India in a
very systematic manner.Thirty third in the series Maulana
Ahmed ali khan sahab k.s. who was a very renowned high adept
of his time had told to his disciple Maulana Fazal Ahmed khan
sahab that to him a hindu disciple will come and he should
deliver the knowledge of highest order to him to make him
perfect. He will spread this knowledge amply in hindus. That
hindu disciple was Sri Ramchandra ji maharaj whose
inspiration, guidance and blessing has enabled this book to be
written. Keeping divine wealth above all the caste, creed, and
dogmas he taught this knowledge to mahatma sri Ramchandra
ji maharaj and made him perfect and permitted to spread this
knowledge amongst all hindus, muslims, sikh or christians.
Pujya mahatma ji spread it to thousands in short time and to
augment the effect of it further he along with other adepts of the
heirarchy are showering their blessings, guidance, mercy and
help from the heavenly abodes. Sri Fazal Ahmed khan sahab (
master of pujya mahatma ji maharaj) who was the ace amongst
all at his time used to say that this knowledge was of hindus and
it is going back to them. He strongly opposed to change of the
religion in which one is born. His saying was that religion does
not mean the sect or system to which any body is born. Religion
is the name of the knowledge of soul; or the knowledge beyond
reach (para) which moulds a human into true man. The
knowledge which has the capability of transforming someone
into a man is religion. Pujya maulana sahab had to face lot of
resistance and even crual behaviour of the social network in
transforming mahatma ji maharaj into a complete master and
declaring him his heir. But he obeyed his master’s command.

there are some notable features of the system of mahatma sri

Ramchandra ji maharaj. This knowledge is for all irrespective of
caste, creed, higher order or lower one, man, woman provided
he or she wants to learn with dedication. If somebody said that
gathering of his disciples included very evil, bad charactered
persons; he will say that,” my assignment includes changing of
hearts of such type of persons. That was his greatness which is
similar to the saying in gita 4.36,9.30,32 that even if a vile
person worships me with the thought of nothing but me, he is
also to be recognised as a saint. This can be said by only an
exemplary capable saint having command over immense
powers. Such was mahatma sri Ramchandra ji maharaj.
Peculiarity of his system was that he used to create very high
stages in the aspirant on the day one and make him see those
also. The aspirant then will have the interest, quest and zeal to
achieve those stages. In olden times an aspirant was made to
struggle hard to make himself capable to receive the education.
When they were found worthy, they were initiated (diksha) and
the secrets and mysteries of the spiritual education were
unfolded unto them. He changed this system. He taught
everybody with full interest in every respect from the first day.
Those who picked up and showed interest, dedication and
capability, were initiated ( diksha-bait) and full responsibility of
their reaching the high stages was taken. Even today this
method persists.

He was follower of non cognitive form of the lord. When we are

advancing to have a glimpse and to merge in that infinite,
almighty, lord of all,all pervading,eternal supreme power, how
can that remain only in images or statues? Lord also calls those
ignorant in 7.24 and 9.11 who understand him to be only in the
visible form of body. He said that without a capable teacher
neither one can solve the riddles of the way nor can understand
the fineness of various stages. Lord Krishna has said many
times,” you surrender to me I shall make you free of the sins
(9.34,11.55,18.66). Main thing to observe is to surrender to his
master (guru). He has to keep an eye on his guru always whether
he remains near or far, in a multitude or solitude, sleeping or
waking. If that thought shakes a sin is committed. Idea is that
when you can breathe, then why not the thought of his guru or
lord does remain? Particular effort is that no breath goes
without remembrance. That is known as shagal-rabta or Bhringi
( incessant remembrance). If this is done then guru can melt
down and part with his hard earned spiritual wealth for the
upliftment of the disciple. Lord Krishna in gita has given too
much emphasis upon continuous remembrance, repeated
practice e.g. ever devoting to his inner self (6.28), every time
(8.13), none other but my thoughts (9.22), continued always
(6.10)

Mahatma sri Ramchandra ji maharaj emphasized upon doing

away with the expectations of worldly things,having joined this
system of spiritual achievements. That would be the desireless
working to which lord Krishna has said in gita in the name of
detachment and leaving the hope of fruits of actins (
2.47,4.20,12.11). Thus the salient practices to be done are
repetition ( zikra), contemplation (fikra), devotion (uns), and
meditation (marakiba). Repetition or jap can be vocal, mental,
on breath, on internal cosmic sounds or auto-repetition (ajapa
jap) for which no exercise or effort is made but it is continued to
be done itself. In it there is only hearing of the sounds in the
head (cosmic sounds). Contemplation is remembrance of guru’s
thoughts everytime. It continues while eating, before going to
bed, idle time, and while walking (morning evening walks). Thus
it gradually becomes for everytime. Devotion means care,
consideration, obedience, continuous remembrance and faith in
guru’s words. That requires complete change in outlook and
behaviour. Then only guru will be pleased. Also frequent visits
to guru and to fill his divine rays in him by being close to him as
many times as possible and to remember all the times when
away from him are a must. Meditation is done in different ways.
Many of these are explained in gita too.

Thus careful conclusion of all this is that his preached system

has six elements viz.1) mental or silent repetition ( zikra khafi);
2) contemplation ( fikra); and devotion( deep love for guru); 3)
remaining in the wishes of lord (raji and rija- desireless
working); 4) meditation (marakiba); 5) tawakkul ( thanking lord
for all the things including pains and troubles as these are also
brought by the lord for our good- surrender to lord); 6)
moulding the thinking ( Akhlak durusti). If we match these with
the teachings of lord Krishna, we onbserve that these are the
essencial things of the yoga of equanimity taught by the lord
Krishna in gita. These are 1) meditation (dhyan); 2) continuous
remembrance (nirantar chintan), 3) desireless working
(nishkam karma), 4) surrendering to lord (sharnagati). 5)
rightful duties(uchit kartavya) and repetition (jap). As and
where the topics came for discussion with Arjun, in gita these
were explained by the lord. In the sufi system, with what names
are these told and where in gita with what names are these
addressed are mentioned in the chapter “Lord Krishna’s yoga of
equanimity”.

LORD KRISHNA`S YOGA OF

EQUANIMITY
(SAMATWA YOGA)
Srimad Bhagwadgita is the mirror of way of thinking of such an
unique, highest soul on earth, known as Lord Krishna. It is
difficult to understand such a rare and almighty personality, and
so is to understand his voice, the Bhagwadgita. Therefore we
find so many translations. Some say Gita is having
predominance of the code of actions (karm yoga), others find it
related to the plexures (chakra yoga). Some say Gita shows the
path of devotion (bhakti yog). Others say it is source of profound
knowledge (gyan yoga), or wisdom (budhi yoga) or even having
a non dualist approach (adwait marg), or of a renunciation
(sanyas path). Beauty of the whole text is that, it is so close to
the reality that every reader or follower of any system finds not
only the resemblance of his thoughts amply in it but also lot
more to advance further.

The exclusive essence drawn by lord Krishna of his system is

equanimity. Throughout discussion with Arjun he has
emphasized upon equanimity. In the beginning itself in 2.48 he
has called equanimity (Samatwa) as yoga which he has
explained in further chapters. Also while asking about a doubt;
Arjun mentions in 6.33 the name of system of lord as Samyog
which is similar to Samatwa Yoga. Therefore it would be
appropriate to call the system taught by the lord as yoga of
equanimity.
Every thing living or non living is made up of atoms. In every
atom electrons rotate always. To rotate where from the energy
comes? It demonstrates the existence of the almighty lord.
Therefore He is present in every single thing we can imagine.
One who can take himself in thoughtless, egoless void and then
maintains in that state is close to the enlightened or supreme
possessed state. He finds all the particles of the entire cosmos
full of that immortal, eternal, unborn, endless, everlasting
supreme existence. Otherwise also every thing is made up of
atoms .The energy required to rotate the electrons comes from
that supreme only which shows that every where there is
existence of that supreme. The person who realizes such a state
in himself becomes part of that, and feels the existence of
cosmos in every particle of his body. That is realization of that
supreme existence .

This is the vision of that supreme entity which is told by

Bhagwan Krishna in 4.35,6.29,30,8.22,13.15,13.30,18.46. Lord
in 4.35 while mentioning it to be the result of karmyoga, says
that by performing the yagyas ( karmas ) as told by him in
previous verses one sees all the beings in himself, and then in
the Lord. The same vision as a result of devotion ( upasana ) one
gets as told by him in 6.29,30 where he says that,”A supreme
possessed person( yog yukta) sees-with evenness in everybody,-
the cosmic presence in all beings- and in himself presence of all
beings.” Further he says that, “ He who sees me, in everybody-
and sees all beings in my body- will not lose sight of me ever,-
nor I will lose his sight ever (6.30).” Then through the wisdom
knowledge (jnan yoga) meaning field and knower of field (
kshetra,kshetragya),or mother nature and the supreme master (
prakriti and purush) he tells that ,“ It is outside and inside all
the beings.- Animates and inanimates,it is within.- too subtle to
comprehend,- It is very near yet distant” (13.15). Having
achieved that stage one reaches Brahm instantly(13.30). In
18.46 he says “ a person attains the ultimate- perfection by
worshipping that-by whom entire beings are created- and entire
cosmos is pervaded”.

One can not reach these stages nor can get perfection in the
exercises for these till he gets transmission of soul force (
tawajjah ) from his guru from time to time. It was the
transmission only of Bhagwan Krishna which had altered
completely the way of thinking in Arjun in such a precarious
time i.e. battle field. It was the tawajjah of that great soul Lord
Krishna which made Gopis and his friends crazy of the divine
ambrosia sprinkled by him. It was the nectar of divinity earned
by them in their previous births for which lord Krishna came
personally and made them to drink by himself in this life. Real
fortunate are those who could tresure this wealth through Lord’s
hands.These gopis and friends were spiritual adepts in their
previous life.

Several names of the spiritual stages are mentioned in Gita.

Once we understand these, many intricacies of the path will be
clear. Many doubts will disappear. Also if the names of the
stages as given by the sufis are also understood simultaneously,
both the systema i.e. the sufism and that taught by Lord Krishna
will be clear . The similarities will then be automatically be
apparent. Thus we shall also know the system of mahatma sri
Ramchandra ji maharaj and how it is corroborated in Gita. His
system in brief is to join completely with his satguru (capable
master). Then only merging in the lord almighty is possible. For
that essentials are: intimate association with his guru, meeting
his guru twice a day, sharing personal matters of daily life with
him, telling his experiences to his guru, obedience from the
bottom of his heart, respecting him to the extent that he may
sacrifice all his body, mind, wealth upon him, remembering him
always even while walking,sleeping,in a crowd or in alone and
also that throughout repetition may continue. Thus one can
become a befitting person for his mercy. Then the guru will part
with his hard earned divine wealth with him and unfold the
secrets. The guru, in this system, truly serves his true aspirant
spiritually and physically. We may not be aware, but at
numerous occasions he serves his disciple. A stage may come
that guru thinks and the disciple does that and disciple thinks
and the help from guru reaches him. First stage of that condition
will be merging or dissolution of disciple in his guru to the extent
of both look alike. That stage is known as dissolution in master
(fanah- fil- shekh). The intimacy grows so thick that the guru
(master) embeds in his disciple which is called dissolution in
disciple ( fanah- fil- murid). Pujya mahatma sri Ramchandra ji
maharaj remained in these and even beyond stages. But all of
these exercises are to be practiced with a very high capable guru.
If these are done with a guru who has not reached those apex
stages, one may get more harm than any serious benefit.

In gita also lord stresses upon joining of such guru and disciple.
In 9.34 he says ,” Keeping mind focussed on me,you be- my
devotee, adore me,bow to me.- Thus by joining your inner self
with me- with dedication,you shall attain me.” Similarly in 18.65
he says,”keeping mind focussed on me, you be- my devotee,
adore me, bow to me.- It is true that you will thus join me.- I
promise so, as you are dear to me.” In 8.7 he says,” Therefore all
time, remember- me and fight with your- mind and intellect
dedicated to me;- you shall, no doubt, attain me.” In 11.54 his
word is ,” O great ascetic ! by nothing else- except unswerving
devotion for myself- such form can be seen for knowing- truth
and entering me. O Arjun!” In 18.55 he says that,” By that subtle
devotion he gets- my insight which in deep lets- him know as
and whatever I am seen.- By that knowledge soon he enters my
being.” To attain Him or to merge or enter him is the stage of
dissolution in guru ( fanah – fil- shekh ). In chapter twelve from
verse fourteen to twenty he mentions the thirty virtues which
once adopted we become His beloved. Becoming his beloved
means Lord would start loving us. This can happen only when
we sacrifice everything to him then his eyes will remain on us.
In other words he shall love us. That stage is dissolution of Lord
or Guru in the disciple ( Fanah- fil- murid). To attain these
stages extreme closeness to samarth guru, dedication in his
advised practices viz. meditation, moulding the behaviour,
completely living as per wishes of lord, contemplation,
repetition etc.are must to be made habits of.

Deep stage of meditation leads to absorption stage (samadhi).

Awakening ( jagrat), dreaming (swapna), and dormant (
sushupts) samadhis are of the horizon of mind (manomaya
area) which are not recognized as stages of absorption (
samadhi) by either maharshi Patanjali nor by Lord Krishna nor
by sufis. They name those stages of absorption from the area of
intelligence ( vijnanamaya kosha). Upto the end of mental
horizon the functions of action oriented senses (karmendriyas),
sense oriented functions( gyanendriyas), mind and mindful
consciousness (chitta) come to rest. Beyond these the horizon of
intelligence commences which is called vijnanmaya kosha.
Absorption stages of this area are sampragyat (with pragya
means with intelligence) and asampragyat (without
intelligence). Here also the aspirant exclaims with joy by the
vision of omnipresent supreme. He feels that he is situated in
the almighty supreme. These are the stages of “thou art that
(tatwamasi) and “so am I ( aham brahmasmi- anal haqu). But
the stages experienced by Pujya mahatma ji and others in
another chapter, and the vision about which Lord is talking in
4.35,6.29,30,8.22,13.30,18.46 is actually the self feel or
happening of these stages in himself. In other words he starts
living those feelings and beyond. Then the aspirant becomes
sidha ( adept).

Absorption stages with intelligence (sampragyat samadhi) are

of four types viz. savikalp ( with imagination ), nirvikalp (
ceasing of imagination ), savichar ( with thoughts ) and nirvichar
( ceasing of thoughts ). In savikalp( with imagination) there is
tendency of creation of imaginations, but in nirvichar( ceasing
of thoughts), even those tendencies do come to halt. In savichar
the disposition of mind remains to bring the thoughts infront.
In nirvichar even that also ceases. In nirvichar ( ceasing of
thoughts) the intellect comes to standstill to which lord Krishna
calls sthitpragya stage ( stable intellect). That stage is with stable
intellect because by that time one reaches the stage when the
mind, chitta (subtle mind) and intellect are quietened and subtle
mind or discrimination power ( prudence, memory, and
discrimination are three powers of the intelligence) and only
aham ( ego-the sense of feel of existence of self) alone remains.

Beyond that there comes the stage of asampragyat ( withoput

intelligence ). There is complete absence of intelligence. The
samadhis ( absorption stages) of that area are shunya ( voidness
) and mahashunya ( deep voidness ). Sufis call the stage of end
of sampragyat where there is shunya as fana ( dissolution ) and
mahashunya as fana-ul fana ( deeper dissolution ). Then beyond
that is the domain of bliss where there is peace and there is
existence of pure aham ( pure ego- the feel of existence of self
only) which is called Baqua ( revival-resurrection ). Deeper stage
of that is known as baqua-ul baqua ( perfect revival ). Beyond
the area of the intelleect there is domain of bliss and bliss only
and it is called the anandmayi kosha or Brahm loka (domain of
Brahm ). Here is only the existence of pure ego ( not the proud
but feel of existence of self ) which can be removed only by a
sadguru only on complete surrender. Then one sees the sarva
khalvidam Brahm (presence of that infinite existence
everywhere) in everything, every material, every part of the
world, every being. Vision of that type is mentioned to have been
done by pujya mahatma sri ramchandra ji, Dr sri Krishna lal ji
and Dr. sri chaturbhuj sahai ji and about which pujya chacha ji
maharaj as spoken is mentioned in the previous chapter. That
vision is mentioned by Lord Krishna at many places i.e. in
6.29,6.30,13.30,8.22,4.35,
18.46 etc.

This vision is explained by all to be the same whether by Hazrat

Moosa or Jesus christ or Mahavir swamy or mahatma Budha or
by many other saints of that calibre. That is why it is said that
lord is similar for all or rather is one for all. According to
changed time only the method of making reach that stage is
changed by others.. Mahatma Budh removed the confusion of
god, dieties, power, or who among them is inferior to the other
etc. and called that stagge as Budha stage( enlightened). His
teachings are based on gita e.g. to follow middle path, doing the
actions and behaving with others as one would like to be done
by others. etc. To live in the world protecting from the effects of
the worldly things, but remaining in those high spiritual stages
is living in true way. In the end one gets that stage of kaivalya (
salvation ) on leaving the body in the thoughts of that supreme
power.

Lord Krishna tells different names for those stages. First stage
is called yogarudh (yoga proficient) in 6.3 where it is said that
for being yoga proficient one has to do the actions. For that one
has to do sham (quietening of mind). In 6.4 he says that “when
one does not keep concern- in the sensual charms and actions;-
such abstainer of all intents is called yoga proficient.” Here he
has said the stage of removal of all intents or imagination (
samkalp ) which is nirvikalp samadhi (ceasing of imaginations).
Without removing the thought forms or imaginations yoga is
not possible (6.2),” Till all intents do not cease - nobody can ever
become yogi.” According to lord Krishna to achieve deeper
stages of yoga it is the first stage. Here the practitioner starts
realizing presence of that supreme in every thing which is
‘”tatwamasi ( thou art that )” ,as said in 2.17 ,” That which
pervades all this,- know for sure, it can not perish;- and no one
is ever capable – to destroy that invincible.” Then he sees all
beings in himself, in his own self as said in 4.35.” This shall
enable you to see- whole creation in you and then in me. This is
the stage of aham brahmasmi ( So Am I ) means I am that
supreme soul and all the beings and supreme Brahm is present
in me. Sufis call this stage Analhaqua. The same is told by the
lord in 6.29 again,” A supreme possessed person sees- with
evenness in everybody,- the cosmic presence in all the beings-
and in himself presence of all beings”.

To understand the nirvikalp stage ( ceasing of imaginations ) we

should know that for anything to happen mere thought of its
happening is born in the shape of a point. That is causal form of
it. Then with association of the intellect the thought comes into
the existence which is the subtle stage of it. By joining of those
thoughts an imagination takes place which when takes a gross
form it becomes visible in the physical world. For example, mere
instinct of writing is in the dot form which is the causal form.
How a pen should be made? and how many alternatives are to
be worked out for that are all imaginations which are in subtle
form. When those imaginations are given practical shape and a
pen is made which is the gross form. Then it became possible to
write. By application of this principle we can easyly visualize
that any thing and everything in the world is a result of this
process which confirms that this way by the thoughts only the
whole world is created.

To make mind iternalized( antarmukhi) we try to hold the

attention on some internal sound or a thought. Order of creation
of the nature is to make things in the causal form first, then it
turns into subtle form which finally becomes gross. During
internalization we proceed in reverse order i.e. first by closing
the eyes our connection with the gross is broken. In the deep
stage of that those thought forms i.e. the imaginations cease.
This is nirvikalp( ceasing of imaginations) stage. We can say that
then snowball effect of thoughts is stopped. But the thoughts do
still remain. When these also come to standstill, we reach a stage
of nirvichar ( ceasing of thoughts). Thereafter everything slowly
starts disappearing. Here thoughts vanish and a stage like fanah
(dissolution) starts. Lord calls that stage as “ sthitpragya (stable
intellect”.That stage is called by the sufis as sahbe tamkeen.
Arjun asks four questions about that to the Lord in 2.54. Lord
tells ten virtues possessed by the aspirant of that stage from 2.55
to 2.61 and in 2.65 i.e. the aspirant feels vanishing of desires,
enjoys contentment and bliss, is not worried in sufferings, nor
pays any heed to the pleasures. He has won greed, fear and
wrath, remains unattached, and neither on getting the good
becomes glad nor on getting bad he detests, retracts his senses
to avoid the effect of outside world and is ever busy in the
thoughts of the lord. These imaginations and thought forms
prevail in the region of intellect. Therefore these are all included
in sampragyat samadhi (absorption with intellect).

Lord calls next stage “yukta (merged ) “.This stage is known as

fana (dissolution). Scriptures call it shunya (void). Deeper stage
of that which is called by the lord as yukta-avtishthati (totally
merged yogi) is mahashunya or fana-ul-fana ( deep
dissolution)”. To achieve that stage by karmyog ( yoga of duties
) is narrated by the lord in 4.18, “ He who remains nondoer in
actions- and active in all the actions- is an intelligent person.-
such yogi is doer of correct actions.” When an aspirant while
doing all actions thinks that he is doing nothing by himself, but
it is his lord almighty or guru sitting in him who does all actions
as explained in 5.8 and 9 , then he shall be termed a nondoer of
actions though doing all actions apparantly. When keeping
himself away from the attraction of senses ( means almost
becoming as inactive ) he performs the actions for purification
of his soul; he shall be termed as doer in all inactions as said in
5.11.

In 6.8 he explains the achievement of the stage of being merged

(yukta) by the knowledge. He says that “State of merger is thay
yogi`s height- when content with knowledge and insight.- He is
flawless with senses in control- and neutral to clay, stone or
gold”. Being neutral to clay, stone or gold means he has reached
the stage of equanimity. In 6.18 lord tells the way to reach the
stage of yukta (fanah) through devotion (upasana- meditation),
“He who keeps his self in control;- merges well in supreme his
very soul- and from all desires becomes free– is called totally
merged yogi.“ Thus lord tells all the three ways i.e. through
actions ( karma) in 4.18,5.8,9; through devotion (upasana) in
6.18 and through knowledge (jnan) in 6.8. Sufis call these
shariat,tariquat,and marfat respectively. taking all these
together the stage of fanah ( dissolution-yukta) is achieved when
one adopts actions in inaction; follows inaction in action; has
become content with knowledge and insight; brought equnimity
in his thinking; has poise in his mind;and has relinquished the
sensual needs. Deeper stage of it is fanah-ul- fana (deep
dissolution) to which the lord addresses as avtishthte (6.18).
Scriptures call these shunya and mahashunya.

Upto this stage there is end of vijnanmaya kosha ( sheath of

intellect). Mind and subtle mind ( chitta) were already left
behind in the manomaya kosh ( sheath of mind) itself. The
intellect also comes to rest while reaching nirvichar stage (
without thoughts ). Then only pure ego ( sense of self existence
) does remain and the domain of bliss comences where there is
abundance of peace. That is anandmayi kosh ( sheath of bliss )
or Brahmlok ( domain of Brahm ). Lord has named the stage as
Brahmbhuy which is termed as Baqua ( revival ) or fusion with
Brahm. It is revival because after complete dissolution ( fana ul
fana ) there is almost like resurrection or rebirth. Its deep stage
is Baqua- ul- baqua ( revival with stability-perfect revival) or
perfect fusion with Brahm. Lord has called that stage as
Brahmbhut. In 14.26 he says that ,”whose system and teacher
are unchanged,-serves me with devotion, transcends- the three
attributes and becomes – worthy of fusion with Brahm
(Brahmbhuy).” This stage further in detail is told in
18.53,”forsaking self conceit, power,arrogance- lust,
anger,luxuries, continuance- of unpossessiveness, tranquility
make him- eligible for fusion with the infinite Brahm
(Brahmbhuy ).This is Baqua ( revival).
Beyond this stage Brambhuy there is another stage which is
called Brahmbhut (established- perfect fusion ). Here he attains
three things viz. divine light, pure bliss, and subtle deep
devotion. In 5.24 he says that, “A yogi enjoys bliss and
presence,of lord inside with divine effulgence. While enjoying
perfect fusion with Brahm, he attains cosmic union with
Brahm. (Brahmnirvan).” In 6.27 he says that,” Yogi with serene
mind, away from sinful acts and agility1 calmed-- on perfect
fusion (Brahmbhut) with supreme, enjoys the bliss extreme.” In
18.54 he explains, “Perfect fusion with Brahm gives –distraught
free eternal bliss.—He becomes impartial to all beings—and
attains subtle devotion in me”. Thus he gets the three things viz.
divine light (5.24), pure bliss (6.27), and subtle devotion (
18.54). Brahmbhuy (fusion with Brahm) and Brahmbhut (
perfect fusion with Brahm) are baqua and baqua-ul-baqua
stages. Brahmbhuy and Brahmbhut stages are in anandmayi
kosha (sheath of bliss).

These brahmbhuy and Brahmbhut stages are called Brahmi

stages ( Brahmi sthiti). In the scriptures, the Brhmbhut stage is
called satkhand ( absolute divinity) or dhruvpad ( polaris like-
unshaken ). Maharshi Patanjali calls that Nirbij samadhi
(ceasing of thought seeds). Some saints have called that as
Dharmmedh ( immense divinity) while others have called sahaj
samadhi (natural ecstacy). Thereafter there is realization of
omnipresent cosmic presence which is called enlightened
stage.That can be achieved by the practices of karmyog (
righteous duties) as told in 4.35; by the practices of upasana
(devotion) as told in 6.29,30. In 6.29 he says that a person
merged in supreme(yuktatma- a person with stage of
dissolution) sees the cosmic presence in all beings and in
himself presence of all beings. By following Jnan yoga (
knowledge system) also one achieves that (13.15,30). Remaining
in these stages while living and then leaving the body in the end
one gets Brahmnirvan ( cosmic union- 5.24 ). Scriptures call that
stage sayujya avastha ( union with cosmic effulgence ).

These both stages do come under Brahmi stage (union with

Brahm)which is told by the lord in 2.72 as a result of what is told
in 2.71, “He who relinquishes desires,- keeps away attachments
entire;- quits longings and arrogance,-attains true inner silence
(brahmbhut ). O Arjun! it is brahmi stage (union with Brahm)
which when attained there is no delusion and in the end he gets
cosmic union with Brahma infinite (2.71,72)”. Brahmnirvan (
cosmic union ) is the highest stage aspired by all the saints.
Therefore it is sayujya stage (union with cosmic effulgence).
Every adept saint after attaining other high stages longs for
leaving the body so that he may attain that highest stage of
eternal bliss. Saint Kabir whose high stages are matched by all
saints to adjudge their stages and are found to be learning from
him as much as one can ; has written,” ja maran se jag dare,
mohi bara anand; kab marihon kab pahion puran parmanand
" the most dreaded thing – death, is utmost pleasure for me
infact.
To enjoy the greatest comfort I keep earnestly longing for that,.”
….saint kabir

This is longing of kaivalya( salvation). Scriptures call that

Brahm nirvan (cosmic union). Last few thoughts of mahatma sri
Ramchandra ji maharaj were like this,”One who has come, shall
definitely return. We should feel sorry or sad for those who
could not complete their voyage. We should not weep for him
who in this life only has traversed all the stages of maya, because
he is going to the abode of complete bliss and extreme peace. It
is such a universe from where nobody returns. That perfection
is unachievable so long we are in our bodies because in it one or
the other bonding of maya does remain. One can be completely
free from those bondings only on leaving the body………”

Lord Krishna in 5.24,25 and 26 has told that Brahm nirvan (

cosmic union ) is for the one who is enjoying bliss and presence
of lord inside, with divine effulgence. Then he is in the state of
perfect fusion. “ A yogi enjoys bliss and presence of lord inside
with divine effulgence.While enjoying perfect fusion with
Brahm he attains cosmic union with Brahm” “ The seers whose
sins are removed,-- doubts erased, and are busy in good-- of
others , with mind firm in Brahm attain cosmic union with
Brahm”. “The sage is free from lust and anger with subdued
mind and knower of supreme experiences the cosmic union
with Brahm”.
This knowledge is of highest merit amongst all yogas (9.2). In
many systems practice of rajyog is started from the centre in the
middlle of eyebrows. Some start from heart. Heart is the centre
of mind of pind (human ellipsoid), and sahasrar is the centre of
mind of brahmand (universe) of the body. once started from
heart one joins himself very soon with the sahasrar and then
traverses fast upwards. If there is any emotional happening of
grief or happiness, we see that our hand automatically goes to
the heart, because it is the centre of mind. All emotions are felt
by the mind only. If all the worlds together are taken as
brahmand ( universe- the whole),then a man from head to feet
(including the aura around making it like ellipsoid ) is pind ( the
miniaturised ). If in the body, the head is taken to represent the
brahmand ( whole ) then the trunk is pind ( miniaturised ). To
traverse through the lower chakras (plexures) from base of the
spine to aagya (one in the middle of the eyebrows) take a long
time, so rajyogis do not waste their time in them. Though heart
is a lower centre, yet its connection with sahasrar is direct .
Therefore much emphasis is given to start from that centre
(heart), and that too particularly for the householders.

Lord has also said at many places that ,“I reside in the hearts of
the living beings (15.15,18.61,13.17).” So he also advises to
commence meditation from the heart (8.12) . When the infinite
power descended from the cosmos in the human body, it settled
in the form of thousand powers at the centre of sahasrar. These
remained only one hundred and one upto and at heart as
mentioned in kathopnishad 2.3.16. These hundred powers are
depicted in the shape of a black boa having hundred heads -
hundred tamsic ( of apathy) powers of the mind . On that the
pure soul or lord vishnu is relaxing. In his service goddess
Lakshmi ( satwic powers of mind) is busy in his service. Once
we wake the soul power ( relaxing one) through this power of
mind which is full of piety( satwic), we are connected to the
brahmandiya mind- sahasrar and we experience samadhi (
absorption). From the navel of that soul a long stamina
emerges which finally takes the shape of lotus, on which lord
Brahma is sitting. Brahma means the diety originating the
thoughts of all types ( good, bad and neutral ) which cause
creation of every thing, every desire, every action. When the
practices are started from below to reach the heart, one has to
pass through this web of thoughts residing at this centre of
navel. The entanglement in these thoughts is taken by the
aspirant as falling from the main path. But actually it is not so.
It is just one ladder to reach the ultimate. Beyond that the stages
of concentration known as unmani etc. are neither taken as
samadhis ( absorption stage) by the lord nor by maharshi
Patanjali. This picture of heart of a man is depicted in the
pictures by the artists showing lord vishnu relaxing over a boa
in ksheer sagar ( the ocean of milk representing love, peace,
power, knowledge etc).
While traversing from below to the top, entire path has the
stages as mentioned below in a concised manner.These stages
are from sahasrar to satkhand and are taken in rajyog.

kaivalya Brahm cosmic union Parda-karnaa kaivalya

4.34‚4.26 nirvan 2.72‚5.24-26
Aatma Brahm Cosmic mushahida satkhand infinite
darshan darshan presence (Alakha‚ fragrance
2.41 6.29‚30;4.35 agam,aka & light
13.30‚18.46 h)
Dharma- Brahm Perfect fusion baqua ul satkhand bag pipe
medha bhut with Brahm baqua (absolute (veena)
4.29 6.27‚5.24‚18. (perfect- divinity)
54 revival)
Dharma- Brahm fusion with baqua Bhanvar flute
medha bhuy Brahm ( revival) gufa
4.29 14.26‚18.53
nirbeej yukta Total merger fana-ul-fana maha guitar
1.51‚3.8 tishth (deep sunn
6.18 dissolution)
sabeej yukta merger fana sunn harp
1.46 2.61‚6.8‚4.18 (dissolution)
nirvichar sthit stable saheb tamkin Trikut Drum
1.47 pragya intellect
2.55-61
savichar Budhi wisdom yogi saheb talvin banknal Drum
1.44 yogi 2.49 (shiva’s
moon )
nirvikalp yog yoga Asahab beyond Gong
1.43 arudh proficient tamkin sahsrar
6.3‚4
savikalpa yoga yoga aspirant Arvab at sahsrar conch
1.42 jigyasu 6.44 talvina
Patnjali yog Gita Eng. names sufi names vedanti sounds
names verse no. names

Mahatma sri Ramchandra’s book named “Kamal Insani” is an

invaluable gift and paramount blessing to all of us. In it he has
explained such secret methods that were being told to only few
select disciples by their gurus verbally. and subsequently in the
same way to other disciples right from the ages of rishis. In this
manner the spiritual knowledge continued from heart to heart.
He has also very kindly mentioned which method will suit whom
and his experiences and many other methods revealed by other
high saints. In fact that small book is a treasure in itself. But it
is full of arabic and persian words. Its opening sentence itself
would reveal its depth. It says ,” The aim of life is to take himself
to the domain of fana-ul-fana or mahashunya( established in
complete dissolution) and situate himself in baqua ul baqua
(Brahmbhut-perfect fusion with Brahm)”. This translation of
gita verses is attempted due to the desire, inspiration and
blessings of that mighty and purest of pure souls. He had the
experience of the cosmic presence of universasal almighty lord
as mentioned in Gita at many places and made his disciples have
the similar experience . He lived his life in a state of complete
submerging in the lord almighty. He was an exemplary
personality. Lucky were those disciples who enjoyed his
association to gain that knowledge from him. He has conveyed
his valuable words as blessings that if we remember him from
the depth of our hearts, we shall feel his blessings even today
though he is not physically present. His blessings, mercy
showers on us manyfolds and freely because he has freedom
from his body and earthly matters. The writer has experienced
many times his blessings and is still feeling these regularly and
prays for not only continuation , but augmentation of these.

When the thought of thoughtlessness also disappears, the

domain of being supreme possessed (Brahmleen) commences.
In this state only he blends with supreme as said by the lord in
11.54 and 18.55 that such an aspirant enters him. Once entered
or blended, he becomes unrecognizable from that supreme
existence like a raindrop from river water or air in an empty jar
from that surrounding it. In a state much above that lord
Krishna was since birth. That is why at many places lord is
calling the words like “me” and “I” e.g. “I am that supreme kind
of existence of universe etc.” as in 7.8-11, 9.16-19, 10.19-42. All
other prophets have declared themselves as voice of that
supreme whom they called the father, maalik, rab, ishwar, allah
or god. So far it is only lord Krishna who told emphatically,”
whatever is there in the universe, whether living or non living is
myself. ” In 7.7 he says that there exists nothing except Him, “O
dhanajay! beyond me-- nothing else superior there is. –
Everything in the world around-- is woven in me like beads on
strand.”

In that state only voice of silence (surat shabd) and surrender

plays its role and nothing else. Therefore on being asked from
any enlightened one as to what they know about God or super
natural existence, the prompt reply we get “nothing”. Of such a
realized person every wish, every thought and intent will be in
accordance with the happenings designed by that supreme
existence. Many times his physical actions appear to be a
miracle to others. It is difficult to define or write in words the
state of enlightenment in yoga. It can only be experienced, felt,
realized and used in very strict disciplined manner.

If we desire for these capabilities and aspire and make efforts for
them, perhaps none will come to us in whole life. If we forget
these and remember only one aim of merging in that supreme
existence which is omnipotent, omniscient and omnipresent,
then these perhaps may come themselves. But anything if used
for worldly gains or for show off or to harm others, nothing will
come and if already acquired, it will vanish. Such are the occult
rules of that state.

The realized or enlightened person finds several abilities in

himself by the time of reaching that stage viz. reading of
thoughts of others, knowing of happenings of past, present and
future, reaching any part of cosmos at his wish and return,
curing many diseases, transforming himself into any form seen
or not seen, conversion of abstract into physical and physical
into abstract form i.e. materialization and dematerialization at
spur of moment. We can call it as happenings of fourth
dimension and even beyond. Merely knowing about these
creates the inquisitiveness in the mind then misuse of these after
attaining is a very common and natural instinct. Once trapped
in the usage of these is like falling in the ditch which makes
proceeding further difficult and one gains only the repentence.
Therefore one has to abstain from these. In our system Guru
covers these in a veil when reaching that stage. We can go on
writing many things about it, but even then we shall be trying to
explain only a fraction of all that it comprises of. There have
been so many saints of that capability in the past. Mahatma Sri
Ramchandra ji was such capable saint and teacher of his time
who possessed several supernal powers, but never allowed
anybody to mention them. The descriptions written here are
what we have come to know about him and his capabilities from
his disciples.

The supreme possessed state cannot be achieved by only

practicing physical or breathing exercises( asanas, pranayam) or
by piercing of plexures (chakrabhedan) of Hath yoga; or only by
leaving home and leading life of a recluse (sanyasi); or only by
performing various types of holy rites (yagyas); or only by
churning Vedas, scriptures and books of spiritual knowledge
(gyan yoga); or by only following practices of meditation
(dhyanyog) or devotion (bhaktiyog); or by only doing justice to
the rightful duties and actions in life (karmyog). Instead a
proper blend of some of these with modifications to suit an
individual with proper sequencing during the span of practices
under the guidance of an experienced teacher who knows fine
applications, results and usage and teaching techniques, when
followed, will give results.

The earth was never devoid of supreme possessed personalities.

Lord also says to Arjun in 2.12 that Arjun and he himself were
always here in different births of which Arjun did not know as
any common man does not know of his past. Such personalities
differed so much in their methods of presenting the greatness of
lord that they were difficult to be recognized. From such rare
enlightened personalities the supernatural existence
(Parmatma) takes essentially five types of services.

Some have sung hymns in the praise of lord like Surdas,

Tulsidas, Mira, Raskhan etc. Some have distributed the
blessings of Lord Almighty for relieving pains and troubles of
people like Hazrat Nizamuddin of Delhi, Shirdi Sai, Hazrat
Khwaja sahib of Ajmer etc. Some have taught the path of
attaining the highest stages of becoming supreme possessed like
Mahavir swami, Mahatma Budha, Jesus Christ, and the recent
ones like guru Nanakdev, Kabir das, swami Shankaracharya,
Ramkrishna paramhansa, Raman maharshi, huzur sahib of
Radhaswami system, mahatma Ramchandra ji etc.

Fourth category is of those who dedicate their lives in making

research in these paths and communicate astrally and
telepathically with those saints in touch with the aspirants.
Hermits, lamas of Tibet who keep themselves enclosed in dark
cell for life while doing research belong to this category. Fifth
ones are those who remain like ordinary persons and keep
emitting rays of piety to counter the effect of those doing all
vicious things in the world. We should search those who are
famous for teaching and try to practice under their guidance
though the fineness of the path is known to all types mentioned
here. Each one of them has told some modifications in the
spiritual exercises based on their own experiences. Also many of
them, particularly those whom teaching others were assigned by
the almighty have narrated their researches in exercises or
cautions to be taken at different steps.

Some able saints say that path of devotion (bhakti) is easier than
the path of meditation (dhyan). Some say that renunciation
(sanyas) is necessary. The fact is that those following path of
devotion end up in doing meditation as Ramkrishna
paramhansa had done; and those following meditation do reach
deep state of devotion as swami Shankaracharya had got.
Similarly those following knowledge path (gyan) and the path of
duties (karma) will not get taste of truth hidden in their hearts
till they practice meditation. Also those who say that
renunciation is necessary should search the history of great
saints in ancient times and would find that many of these were
family men like Jamdagni, Gautam, Sandipani, Ushast,
Shaunak, Angira, Vyas, Yagyavalkya etc. Even the deities like
Brahma,Vishnu, Mahesh and many others have their wives.
Lord Krishna says in 5.2 that yoga of duties is better than
renunciation, although in 2.49 it is said that wisdom yoga
(samatwa yoga) is better than duties. If we combine both these
it becomes clear that wisdom yog ( samatwa yog) is the
uppermost. Then follows yoga of duties ( karmyog) and the last
is renunciation ( sanyas).

Yoga is the final state as well as the techniques and practices to

achieve that. Yoga means joining of soul with Brahm.
Practitioner may be a family man or a hermit; he can curtail
much time of practicing of lower categories of Yoga like
Hathyoga( postures,mudras,bandh etc.), Pranayam or physical
worship of idols etc; if he follows the practices of higher
categories like meditation, repetition, contemplation etc.
Bhagvadgita also does not mention about Hathyoga. About
pranayam it mentions very briefly in 4.29 and 30 that it is also
one of the systems. Lord has called in 7.24 and 9.11 those as
ignorants who take him only in his physical form, naturally for
further worship etc.Rather than going deep into or comparing
the six philosophies viz. Nyay, Vaisheshik, Purva mimansa,
Uttar mimansa, Sankhya, Yog, of six different maharshis or
types of penances and different systems etc. lord Krishna
simply stressed on the practices and techniques to be followed
to achieve that ultimate. Whatever combination of practices is
followed, all have to reach one single abode. Some may take
long, while others still longer.
To avoid confusion and wastage of time in experimentation and
discussion, lord Krishna, in Bhagwadgita, has advised the
quintessence of all the techniques of different systems in the
form of six most effective practices of higher categories. These
are 1.meditation 2.continuous remembrance 3. desireless
working 4. surrender 5. rightful duties and 6. repetition. Pujya
mahatma ji maharaj also advised his practices based on these.
These in sufi are called 1) zikra (mental repetition); 2) fikra
(contemplation) and uns ( unconditional deep love for his
master) ; 3) raji va rija (subservience to god- desireless
working); 4) marakiba (meditation) ; 5) tawakkul (to thank fro
heart in all circustances i.e. pleasure or pain- surender to god);
6) Akhlaqu durusti ( righteous duties). Teachings of all the
saints, teachers and prophets of the world are based on all these
six basics. Some have given more emphasis on a few of these
depending upon the need of time or capabilities of aspirants
while others have emphasized on rest of these. Lord Krishna has
mentioned all of these and their different types and aspects at
different places as and when need arose during discussion with
Arjun.

Meditation means complete thoughtlessness. That comes after

continuous long practice of keeping intent (dharana) on
preselected thought. For that lord makes first mention of cosmic
sounds (shabdadi) in 4.26 for the Brahm yagya (4.24,25).He
says, “ some engage hearing and other senses- and practices in
the fire of restraint,- others apply cosmic sounds ( deeper
unbeaten ever existing sounds means surat shabd yog) as
means- in the fire of senses to make them serene.” Arjun in 6.38
asks that a practitioner if leaves his body without completing his
exercises and achieving the aim in this birth does he go astray
and devoid of both types of pleasures (worldly and spiritual)? In
reply to that after telling how his rebirth is decided, lord in 6.44
says that by meditation on cosmic sounds (shabd brahm) he
traverses further. Its remembrance at the time of death gives
salvation (8.12,13). He has given prime position to pranav (om)
in 7.8,9.17,and 10.25. These sayings do confirm that meditation
on inherent cosmic sounds excels other many methods. In 7.8
he says about om,” I am taste in water,- light in moon and sun,
sacred- Om in vedas, humming in- space and manhood in men”.
This all suggests that there is so much emphasis upon the
internal sounds when compared to other exercises.

These cosmic sounds (surat shabd) can be heard first in head by

closing the ears. Later it is not necessary to close the ears. These
sounds are finer than unstruck sounds or sound of one hand
(anahat). Subsequently these sounds can be heard from all parts
of the body and anything around. These are like lilt of a gong or
hum of a conch, like echo of om. Later these become like harp,
flute and veena. All progressing on the spiritual quest have to
come to the stage of hearing these cosmic sounds which are later
fine tuned to be like continuous melody of flute of lord Krishna.
The enlightened souls have called it as “satnam”, “dhun”,
“naad”, “shabad” etc. Mind can digress from any other type of
intent (dharana) taken for meditation e.g. beam of light or flame
of lamp or some form, or mantra because all these would be
creation of mind in thought form, but these cosmic sounds –the
heart-beating or the flute of lord is existing since birth till last
breath. One has to listen only, not imagine, so meditation on
these is very fast resulting. It is also known as ajapa. doing all
worldly actions while remembering the physical form of the lord
or guru is difficult. But while listening to these ajapa sounds one
can easyly perform all the job is not only easy but also natural.
This is the command of the lord that keep remembering him and
do all the jobs( 8.7)

Another salient way to begin with the meditation is at the centre

of both eye brows (Agya chakra). In 5.27 He has advised this
meditation. He says,”Keeping away from external things- and
attention at eyebrows centre pinned;- he should inhale and
exhale evenly- through both nostrils cognizantly.” In 8.10 he has
told that this method is of so much value that if it is practiced at
the time of leaving the body one may get salvation. In 8.13 he
says ,”When single syllable OM, the Brahm- is recited and every
time I am- in his mind, while leaving this body,- he attains the
state of supreme glory.” He has given emphasis upon the
meditation on heart in 8.12 that,”Withdrawing from sense
organs;- creating void in the heart region,- vital force in the
head, he should take.- Thus by yoga he reaches absorption state(
samadhi).” He has said in 13.17, “ It (supreme existence), is
glare in the source of lights-, beyond enigma( maya), the
knowledge bright.- worth knowing, esoteric wisdom, existing-
in the hearts of entire beings”. In 15.15 he says,”In the hearts of
all beings- I dwell as invisible, weilding- memory, knowledge
and rationale in them.- Wprth knowing things in the vedas I
am….”. In 18.61 he says,”O Arjun! the universal lord is residing
– in the hearts of all creatures making- all the beings spin in the
body machine- through his enigmatic scheme ( web of maya).”
Thus he has told at many places that the supreme consciousness
resides in the heart. Therefore the meditation at heart is another
salient method. That supreme consciousness resides in the form
of effulgent light is mentioned in 8.9 where he says,”One should
meditate upon- the omniscient, ancient form- of omni ruler,
omni sustainer; compared to atom, being subtler, with
effulgence like sun, inconceivable, beyond ignorance”.
Meditation on that effulgent light is another way to reach that
high stage. He is advising the balance in inhalation and
exhalation in 5.27, which will automatically lead to meditation
on incoming and outgoing breath as followed by some systems.
One more method is to meditate on nothingness i.e. I ( aspirant)
am not the doer of anything as mentioned in 5.8,9.

However, full systematic method of meditation is explained by

lord Krishna in chapter six. In a lone place by sitting erect,
without desiring any thing one should continously keep his
mind on his self (6.10). After telling the method to prepare the
seat in 6.13 and 14 he says,” keeping head, neck and trunk-
aligned, steady and firm,- he should mentally focus at nose
crown- not looking anywhere around.” “serene, fearless, firm in
celebacy- with mind quietened, the yogi- being only in my
thoughts- should, in me, become absorbed”. Here he says to
meditate on him which means his effulgent form and not the
physical one. To meditate on him (his super natural effulgent
cosmic form) he has told at many places like 9.34,11.55,12.2,8,
18.65. He says there ,” keeping mind focussed on me, you be- my
devotee, adore me, bow to me.- Thus by joining your inner self
with me- with dedication, you shall attain me.” In 12.8 he says,”
Devote your mind to me- dedicate the intellect to me.-Then you
shall live in me.- It is undoubted word from me.” Here lord does
not mean to meditate on his gross form but the effulgent form.
To those knowing him in his visible gross form only he has called
ignorants in 7.24 and 9.11. Mahatma sri Ramchandra ji maharaj
also had advised different methods of meditation in his book
kamal insani viz. at heart, at the tip of nose, in middle of
eyebrows, on a mantra as if written on a plate kept infront, or
merging in the shadow of self in darkness, on the subtle form of
his guru,etc. The method that could benefit an individual
depending upon the nature formed by his sanskars (after effects
of previous birth ) was advised to him. But most popular
methods to begin with were on heart either on the sounds or
lights ( may be of guru or almighty god).

Lord is the most capable teacher. Meditation on him means

meditation on the capable teacher. This method is advised in
Patanjal Yogdarshan (veetrag vishyam va chittam-1.37) and is
followed in many systems including ours. But for that the
teacher should be capable teacher (samarth). The most secret
method of meditation which generally is not told by the capable
teachers is revealed by lord Krishna also to his disciple Udhav
almost in the end before leaving his physical form in
Srimadbhagwat in 11.14.34 which we are not discussing here for
the reason of digression. Depending on individual interest and
suitability one method may be taken to begin with which if need
be, may be changed to another later.

Emphasis upon continuous remembrance is perhaps as much

given by the lord as to desireless working. In 6.15 he says,” A
yogi with his mind under control;- continuously ( sada)
dedicating to me his soul- is thus liberated to attain peace-
which always remains in me.” In 6.28 he says,” yogi away from
sinful acts,- ever ( sada ) devoting to his inner self- enjoys the
unision of Brahm easily..” In 8.8 he says,” By practicing yoga
with dedication,- keeping unwavering attention- and
continuous remembrance;- O parth! he gets divine super
existence.” In 7.17,8.14,9.14,12.2,13.11 he says that an aspirant
gets him easily if he remembers him continuously (nityashah,
satatam, nityam, nityayukta). In 8.7,8.27 he says that
remembrance of everytime (sarvkaleshu) will take upto him. In
8.8,8.22,9.13,9.22, 9.30,11.54,12.6, he says that attention
should not go on any other side (naanyagamina, ananya,
ananyamansa). In 6.10, 10.10 he says to practice continuously
(satatan, satatyuktanam). For continuous remembrance some
systems advise chanting of mantra everytime, while some advise
to remember his astral form which will become later cosmic
form. Those following the form to remember will end up doing
bhringi resulting in acquiring the form of his guru. Those
following repetition of mantra reach surat shabd which takes to
eternity.

Normally practioners miss this emphasis on remembrance of

everytime. Whereas in 2.69 lord has gone to the extent that it
will make night as day and day would become night for such a
practitioner. During day time the practitioner is generally so
much busy that he is not able to dedicate so much time to the
remembrance, but during night if he sleeps in that thought, he
can remain in that thought through out and whole night time
can be utilized for that purpose. So for the aspirant there is more
importance of night. For practicing this, one should try to begin
with practice of feeling of presence of supreme or guru at the
time of eating, walking, just before sleep, and at idle time
without caring for hygiene, surroundings or situation.
Remembrance should become as necessary as breath. Then
every time remembrance, with repetition of mantra or hearing
of cosmic sound (surat shabd) will become true worship
(bhajan). For this only lord has said in 4.11 that he worships
(bhajami) those who worship him ( bhajti,bhajte etc.) in 6.31,
15.19, 6.47, 9.13, 28, 29, 30,10.8. Contemplation of guru of every
time and spending time with guru as much as possible is known
as shagal-rabta by the sufis. This helps in absorbing the virtues
and powers of guru in him. At the same time it allows to grow
true love for his guru which is main exercise of this sufi system.

Lord has left no words to say for the need of desireless working.
In the beginning in 2.47 itself he defines that our right is in
actions not in its results. He calls the desires as root of all
attachments in 2.62,63 which are created by thinking of those
things regularly. If these are not fulfilled that causes anger,
delusion, loss of intellect leading to ruin. In 3.37 he has said
desires and anger as two main enemies. In 4.19 he says that he
is an erudite man whose all actions are done without any
intention and desire. In 4.20 he says that relinquisher of results
of actions remains unaffected of all the actions he does. In 5.12
He says,” Yogis get peace of supreme realization- by giving up
all fruits of actions.- But nonyogi every time aspires- so is tied
up by the fruits of desires”. In 6.1 he says that doing righteous
duties without desires is true renunciation not the other
austerity measures like renouncing touch of fire etc. Becoming
desireless is a precondition to go in meditation (6.24). In 4.41
he says,” He who, by yoga, renounces the fruits- of actions and
is free of doubts,- has controlled his self and mind- O
Dhananjay! him, the actions do not bind”. He praises desireless
working as final alternative to make mind tranquil in 12.12. In
12.16 he has said desireless worker is dear to him. In 18.6,11 he
says to work desirelessly; it is real renunciation.
 For desireless working best way to practice is to think that he is
doing nothing while eating, sitting etc. as advised by the lord in
5.8,9; instead it is supreme doing everything . We can call that
as doerless working. Also whatever righteous actions we
perform, let these be as if done under the wishes of the lord. We
should say thanks in every state of our living i.e. with pains and
shortcomings or with pleasures and effluence. If any thing of our
benefit does come to us we should always treat that to have been
sent by lord himself. If this is done with remembrance of
supreme or capable teacher, it will become true desireless
working which will leave no after effects (sanskars) to bind us in
future as said in 4.41. When the sense of “I am the doer” goes no
sins are gathered (18.17).

Next necessary thing to be practiced is surrender. All the other

practices can grant nearness to lord but subtle ego or fine “I”
ness ( feel of existence of self) will never go till surrender is
intensely practiced. Even in thoughtlessness state there is
something in us which feels that state and that is very subtle ego
or subtle “I”. That will go when the thought of thoughtlessness
also goes. That can be achieved by total surrender. Therefore
lord has told in 3.30,” Surrender all actions to me.- Keep your
mind intent on me.- Forgo hopes, bonds, tangles, and fever of
grief, to fight the battle”. He tells in 9.27 to surrender to the lord
all the actions including eating, holy rites, charity and penance.
In 9.34, 11.55, 18.56 he says to dedicate all actions (matparayan,
matparam, madvyapashray) to the lord, that will grant
immediate peace or will make reach him only. In 12.14 he says
that he who has surrendered (mayi-arpit) to him is dear to him.
In 18.57,62,66 he again concludes to go into his shelter
(sanyasya, sharnam) for completely being free from all sins and
to get the final abode.

It is easy to say to surrender than really practicing it. Merely by

saying of surrendering the actions or fruits of them before lord
will be only beginning of the exercise. Real surrender will
develop in our own body system and thinking when we start
feeling with cool mind that whatever way the lord desires, he
may do to our body (tan), all thoughts and mind forms (man,
samkalp) and all wealth of all types ( including all relations viz.
mother, father, wife, son, daughter, money, property (dhan) and
results of spiritual exercises (pooja ka phal). He may totally take
away or multiply these for us. In case of destruction or taking
away he may grant power to bear the loss and patience to live
with those circumstances, and wisdom to handle with piety in
case these are multiplied. For a moment one will shudder to
even say so, lest to feel what he is saying. Truth in action will be
to say thanks to him when lord makes us pass through the
shortcomings or difficulties.

To do the rightful duties at the right time and place is the final
achievement in this world. However we will have to develop the
wisdom and knowledge of gross subtle and cosmic things, and
duties we have to do. For that in 3.1 Arjun asks that when
knowledge is better than duties, why the lord is guiding him to
involve in the fierce act of war? Lord beautifully explains in
3.22,23,24 that there is nothing which is not achievable by him;
even then he has to act to save the creation from destruction.
Then what escape is for a man? After explaining the reality
about body, soul, duties in the second chapter, he stresses upon
the righteous duties in fourth chapter after explaining necessity
thereof in the third chapter. In fourth chapter he emphasises
upon the right duties one should bring in his daily life ( 4.17-23).
What virtues one should develop in himself so that lord starts
loving him are given in chapter 12 (12.12 to 20 ) . These are thirty
in number.

What virtues one should develop in his character and what bad
things to quit are well explained in chapter sixteen. Of these
twenty five are told in three verses alone ( 16.1-3). In nutshell for
self realization what virtues one should grow in himself are
given in 18.51 to 56. Lord has purposely kept these in the end
because if one begins with the practices of meditation,
continuous remembrance, desireless working, surrender etc;
and attempts these virtues to be brought in lifestyle, it would be
easy to achieve the changes in personality. But it would be
almost impossible to achieve deeper stage of either of other
exercises viz. meditation etc. by merely practicing the righteous
duties.
For repetition (jap) lord gave prime mantra as OM TAT SAT in
17.23. Some saints have stressed on repetition so much that they
ask their aspirants to begin with it. This brings inner purity and
strength to practice other exercises well. Repetition works as
supplement, complement and the reinforcement to all other
exercises. In 10.25 Lord has told repetition as most beneficial
among all holy rites (yagyas). Perhaps people of that age were
more pure and needed repetition only if necessary, so lord
Krishna mentions it in the end i.e. in seventeenth chapter. If any
mantra is repeated like parrot without knowing and feeling the
meaning, it will have limited effect. In 17.24 to 27 he has
explained the meaning of its every word, which should be kept
in sight while repeating the mantra.

Repetition done inside the heart ( i.e. by the mind) has hundred
times more positive effect than simply done verbally by the lips
is the conclusion advised by maharshi Manu in his holy book
named “manusmriti” in 2.88. He says “ vidhiyagyajh jap yagyo
vishishto dashbhirguney, upanshu swaachhatgunnah sahastro
mansah smratah” which means that repetition ( of lord`s name)
is ten times more effective than usual holy rites ; and if that is
also done mentally (keeping silence ) it becomes hundred times
effective.

This mantra( Om Tat Sat) is so wonderful that it can be practiced

in several ways. After sitting normally crosslegged, closing the
eyes, remembering his guru one should start his repetition. By
saying mentally om while inhaling and tat sat while exhaling
with meanings as explained by the lord is two point (dwimukhi)
jap. It will give far better results than by saying “so aham ” as
advised in some sects. So aham creates subtle ego whereas om
tat sat will only join the practitioner with the supreme existence
of tat( thine) sat( divine existence). While walking on right foot
one should say “om” mentally and on left foot “tat sat”. Powerful
way to say this mantra is to practise by saying om while taking
attention below naval and then taking attention at vertex in the
head and say “tat”. Then attention is taken to heart where breath
is to be exhaled while saying “sat”. This is three point (trimukhi)
type jap. In the next method hari (as said hari for lord in 11.9
and 18.77) is added to it . Then by saying “tat “ at right shoulder,
“sat” at left shoulder, “hari” at vertex in head and “om” at heart
it becomes very effective four point (chaturmukhi) type. By
saying in cycle it will become “hari om tat sat” with “om” at heart
every time. Four point repetition is very effective for all those
engrossed in worldly things to get the benefits of both the worlds
as advised by mahatma sri Ramchandra ji. It is the experience
of the author also.

These six type of practices viz. meditation, continuous

remembrance, desireless working, surrender, rightful duties or
improving the conduct, and repetition are covering duties
(karma), prayer (upasana) and knowledge (gyan), three
popularly divided spiritual exercises. These are discussed in
detail in the author`s book “Aim divine”. These six practices
ultimately give equanimity (samatwa).

Stress on the equanimity(samatwa) is unique teaching of lord

Krishna. Real feel and practice of samatwa can be done after
getting the vision of the lord and having real love for all animates
and inanimates, which can come by making our doings such that
every time there may be a feel that what soul is in me, same is in
all. Then the care, consideration, pain and joy of own son,
mother, father, sister, brother etc. will be equal to those of
neighbour or person of different city or other nation and that too
without any attachment of more than doing duty for them. Then
desirelessness itself will prevail and clod, stone gold or pearl will
carry not much different meaning (6.8, 14.24). Then only in
every particle of creation in cosmos same effulgent lord will be
visible and in that effulgent lord entire cosmos will be visible.
Such a vision (6.29, 13.15) will enable immediate perfection
(18.46). Such a person is always seen (blessed) by the lord (6.30)
and he achieves Brahm (13.30).

Lord says in 4.22, 14.24 that by keeping equanimity (sam) in

pairs of opposites one remains free of effects of actions though
doing them ever. In 5.18 he says to have feeling of equanimity
(samdarshina) in a scholar, brahmin, animals and an outcast
servant. Such a feel enables him to have won the world (5.19).
He says in 6.9 that practitioner of equanimity (sambudhi)
becomes of special category. In 9.29 he says that in all beings he
is present with equal feel (samah). In 12.4 he affirms that
practitioners of the feel of equanimity (sambudhya) reach him
only. In 13.9 he advises to keep mind with equanimity
(samchitwam). In 13.27 he says that he knows truth who sees
the supreme in all beings with equal feel (samam). Such a
person does not destroy himself and reaches the ultimate state
(13.28). In 18.54 he says such a yogi with feel of equanimity gets
his ultimate supreme devotion.These explain the true sense of
equqnimity.

The ultimate aim of progressing on spiritual path told by Lord

Krishna is to get 1) peace (5.12,29,6.15,12.12), 2) esoteric
happiness (2.55,64,65, 5.21,6.27,16.23), 3)knowledge (15.20),
4) freedom from rebirth (8.15, 16, 13.23,25), 5)vision of lord
(2.59,13.11),and 6) merging in him (5.24, 9.34, 10.10, 11.54, 12.8,
18.55). Though in the process, visualization of cosmic universal
form and gaining of mystic powers do come automatically which
guide to tackle day to day problems and ultimately gives
perfection in action. The measurement of progress in the path is
done by the transformation of thinking of the aspirant to bring
perfection in action (2.50).

No exercise, may it be breathing, physical, worshipping of idol

or meditation, repetition, or a deeper one related to intelligence
e.g. continuous remembrance, or practice of desireless working
etc. alone if taken for practice for whole life, can lead us to the
final abode. Doing that means getting stuck at a place for
lifetime. Therefore set of practices are to be changed after
reaching a stage. This can be done very carefully under guidance
of an experienced teacher (guru).

No spiritual path can be said to have been traversed without

lord`s vision. Visualization of universal form is done even today
by the aspirants after opening of their third eye after reaching
the horizon of intellect i.e.middle of vijnanmay kosh (lord of
koshas are in 3.42). The vision of universal form for a common
man is not so fierce as Arjun was shown. Nevertheless it is very
amazing, spread in whole of universe, extremely hot with
immense effulgence, with ability to see whatever you like. It is
seen by the mercy of lord and the capable teacher after making
sincere efforts in spiritual exercises regularly. True knowledge
(ritambhara pragya) is achieved after this cosmic vision only
and not by the books or any other way. In fact this should be the
prime objective (13.11). Vision of lord only makes the desires to
cease (2.59). What lord reveals as the insight or experience
(vigyan) of the knowledge (gyan) in the chapter seven and nine
are realized through the third eye only.

To treat Bhagwadgita as an idol and chanting prayer (arti) for it

would take us nowhere near the real meaning what lord wanted
to convey in it through discussions with Arjun. Similarly singing
meditation on Gita in flowery words would impart no subtleness
of mind or progress in the path. The comparison of meanings of
many words in the stanzas (shlokas) as given by different
authors would be like making study of trees forgetting the
virtues of the woods. In Gita lord has conveyed many types of
exercises for reaching the stage of enlightenment which when
seriously practiced would give true results. By reaching higher
stages several esoteric meanings would unfold themselves to the
practitioner, not only of the words but of different stanzas
(shlokas) and of the chapters in totality.

Teachers advise the practitioners to grow the virtues like

observing control on senses, mind; improving conduct by
bringing disciplines in the behaviour; developing feel of love,
equanimity for all and devotion for supreme along with other
spiritual exercises. More than the practitioner could inculcate
these in him, the lord grants these to him of his own as his
blessings, once we proceed towards him. Thus more than a
practitioner could love the lord; it is the lord who loves the
practitioner. That is more advanced stage. Lord himself has said
the virtues in 7.17 and 12.13 to 20 which when acquired, the
aspirant becomes dear to lord. Then lord starts functioning in
him just like in Chaitanya Mahaprabhu lord descended on one
occasion and enabled Chaitanya mahaprabhu to use his discus.
May Lord Krishna grant his blessings on all of us to lead and
merge in him.
 Jhen~Hkxon~xhrk
SRIMAD BHAGWADGITA

çFkeks·/;k;%
CHAPTER ONE

/k̀rjk"Vª mokp A Dhratrashtra said:

/keZ{ks=s dq#{ks=s leosrk ;q;qRlo% A On the sacred land1, the land of Kuru,
ekedk% ik.Mok'pSo] fde~v ~ dqoZr l¥~t; my army and that of Pandu,
when gathered; restive for battle
what did they all do ? O Sanjay ! tell.
dhritarashtra uvaca 1
On that land maharaja Kuru had done hard penance
dharma-kshetre kuru-kshetre samaveta yuyutsavah and got a boon from lord Indira.Maharshi mudgal
and maharaj Prithu had performed many yagyas.
mamakah pandavas caiva kim akurvata sanjaya Parshuram had done penance at five spots . so it is a
-1.1- very sacred place worth being called a dharmshetra-
sacred land 1.1

l¥~t; mokp A Sanjay said:

n`"V~ok rq ik.Mokuhd]a O;w<a nq;ksZ/kuLk~~ rnk A Then King Duryodhan surveyed
vkpk;Ze~ milaxE;] jktk opue~~ vczohr~A Pandav forces arranged in arrays.
Approaching his teacher later
sanjaya uvaca in behest, he spoke this matter.
drishtva tu pandavanikam vyudham duryodhanas tada 1.2
acaryam upasangamya raja vacanam abravit
-1.2-
i';Srka ik.Mqiq=k.kke~]~ vkpk;Z egrha pewe~ A O my reverred Guru! that formation
O;w<ka æqiniq=s.k] ro f'k";s.k /kherk A of great army of Pandu`s sons,
pasyaitam pandu-putranam acarya mahatim camum is arranged in arrays with skill
vyudham drupada-putrena tava sisyena dhimata by Drupad`s son1,your deft disciple.
1
Dhrashtdyumn 1.3
v= 'kwjk egs"oklk] HkhektqZulek ;qf/k A That army has mighty archers,
;q;q/kkuks fojkV'p] æqin'p egkjFk% like Arjun, Bhim, the great warriors,
atra sura mahesv-asa bhimarjuna-sama yudhi Yuyudhan1, Virat too are there
yuyudhano viratas ca drupadas ca maha-rathah and Drupad, all great charioteers.
-1.4- 1
Satyiki 1.4

/k̀"Vdsrq'k~~ psfdrku%] dkf'kjkt'p oh;Zoku~ A

iq#ftRk~~ dqfUrHkkst'p]'kSC;'p ujiqaxo% Dhrashtketu1, Chekitan the valiant,
king of Kashi, the gallant,
dhrishtaketus cekitanah kasirajas ca viryavan
Purujit, Kunti bhoj and Shaivya are
purujit kuntibhojas ca saibyas ca nara-pungavah the manly heroes heard so far.
-1.5- 1
son of Shishupal 1.5

Yudhamanyu, is valorous.
;q/kkeU;q'p foØkUr] mÙkekStk'p oh;Zoku~ A Uttamauja 1
the courageous,
lkSHkæks ækSins;k'p] loZ ,o egkjFkk% the sons of Subhadra and Draupdi;
yudhamanyus ca vikranta uttamaujas ca viryavan all are charioteers of great glory.
saubhadro draupadeyas ca sarva eva maha-rathah 1
King Drupad`s son 1.6
-1.6-

vLekda rq fof'k"Vk ;s]rku~~ fucks/k f}tksÙke A On our side, O best of Brahmins!

uk;dk ee lSU;L;] laKkFkaZ rkUk~~ czohfe rs know from me,those exceptional ones.
asmakam tu visista ye tan nibodha dvijottama For your knowledge I would speak
nayaka mama sainyasya samjnartham tan bravimi te in my forces, the commanders in chief.
1.7
-1.7-
These are yourself, grandfather Bhishm,
HkokUk~~ Hkh"e'p d.kZ'p]d`i'p lfefr¥~t;% A Karna, Kripa, known for ever triumph.
v'oRFkkek fod.kZ'p] lkSenfÙkLk~~ rFkSo p AA Ashwathama,Vikarna, Somdutta`s son1;
bhavan bhismas ca karnas cakripas ca samitim-jayah all are having similar reputation.
ashvatthama vikarnas casaumadattis tathaiva ca 1
Bhurishrava 1.8
-1.8-
vU;s p cgo% 'kwjk] enFksZ R;äthfork% A Still there are valiants many
ukuk'kL=çgj.kk%] losZ ;q)fo'kkjnk% AA ready to risk their lives for me,
anye ca bahavah sura mad-arthe tyakta-jivitah bearing weapons multifarous.
nana-shastra-praharanah sarve yuddha-visaradah All are experts in warfares.
1.9
-1.9-

vi;kZIra rn~~ vLekda] cya Hkh"ekfHkjf{kre~ A Guarded by Bhishm, the strength

i;kZIra fRone~ ,rs"kk]a cya HkhekfHkjf{kre~ of our army is immense.
Aaparyaptam tad asmakam balam bhismabhiraksitam Guarded by Bhim, their forces
paryaptam tv idam etesam balam bhimabhiraksitam have limited resources.
-1.10- 1.10

v;us"kq p losZ"kq] ;FkkHkkxe~~ vofLFkrk% A

At every location significant
Hkh"e~~ ,okfHkj{kUrq] HkoUr% loZ ,o fg AA remaining there on all fronts,
ayanesu ca sarveshu yatha-bhagam avasthitah each one of you will provide,
bhismam evabhirakshantu bhavantah sarva eva hi to Bhishm, the cover precise.
-1.11- 1.11

rL; l¥~tu;Uk~~ g"kaZ] dq#o`)% firkeg% A To excite Duryodhan`s cheer

flagukna fou|ksPpkS%] 'k³~[ka n/ekS çrkioku~ A the eldest Kuru and grandsire
tasya sanjanayan harsam kuru-vrddhah pitamahah Bhishm, the chivalrous bellowed
simha-nadam vinadyoccaih sankham dadhmau pratapavan like lion and blew his conch to roar.
1.12
-1.12-

rr% 'k³~[kk'p Hks;Z'p] i.kokudxkseq[kk% A Then conches, drums and gongs

lglSokH;gU;Ur] l 'kCnLrqeqyks·Hkor~ A trumpets, cymbals, and horns
tatah sankhas ca bheryas capanavanaka-gomukhah sounded together in loud voice
sahasaivabhyahanyanta sa shabdas tumulo ’bhavat causing sudden colossal noise.
-1.13- 1.13
rr% 'osrj~~ g;Sj~ ;qä]s egfr L;Unus fLFkrkS A Then standing on their super chariot
ek/ko% ik.Mo'pSo] fnO;kS 'k³~[kkS çn/erq% A yoked with stallions ultra white,
tatah svetair hayair yukte mahati syandane sthitau Madhav and Arjun both majestic;
madhavah pandavas caiva divyau sankhau pradadhmatu blew their divine conches splendid.
-1.14- 1.14

ik¥~ptU;a â"khds'kks] nsonÙka /ku¥~t;% A Hrishikesh1blew divine Panchjany2.

ikS.Mªa n/ekS egk'k³~[ka] HkhedekZ o`dksnj% Devdatt3 was blown by Dhananjay.
Apancajanyam hrsikeso devadattam dhananjayah Wolf bellied Bhim of deeds violent
paundram dadhmau maha-sankham bhima-karma vrkodara blew Pondra4 his conch giant.
1
lord of senses,Krishna; 2Krishna won from a demon;
-1.15- 3
given by gods; 4great conch of east 1.15

vuUrfot;a jktk] dqUrhiq=ks ;qf/kf"Bj% A Kunti`s son, king Yudhishthir

udqy% lgnso'p] lq?kks"kef.kiq"idkS A blew Anantvijay1 - ever winner
anantavijayam raja kunti-putro yudhisthirah Nakul and Sahdev blew their superb
nakulah sahadevas ca sughosa-manipuspakau conch Sughosh2 and Manipushpak3.
1
boundless victory 2 loud 3 jewel toned
-1.16-
1.16

dk';'p ijes"okl%] f'k[k.Mh p egkjFk% A King of Kashi the superb archer,

/k̀"V|qEuks fojkV'p] lkR;fd'pkijkftr% A Shikhandi the great charioteer,
kasyas ca paramesv-asah sikhandi ca maha-rathah Dhrashtdyumn, and Virat are there.
dhrishtadyumno viratas ca satyakis caparajitah Also Satyki who is defeated never.
-1.17- 1.17

æqinks ækSins;k'p] loZ'k% i`fFkohirs A Drupad and sons of Draupadi,1

lkSHkæ'p egkckgq%] 'k³~[kkUk~~ n/eq% i`Fkd~~ i`Fkd~ Subhadra`s son2 with arms mighty,
Adrupado draupadeyas ca sarvasah prithivi-pate O ruler of earth!3 each one around
saubhadras ca maha-bahuh sankhan dadhmuh prithak prithak made their separate conches sound.
1
-1.18- five sons of Draupadi 2Abhimanyu 3Dhratrashtra
1.18
l ?kks"kks /kkrZjk"Vªk.kka] ân;kfu O;nkj;r~ A Hearing that tumultuous thunder
uHk'p i`fFkoha pSo] rqeqyks O;uqukn;u~ A hearts of Dhratrashtra`s men did quiver
sa ghoso dhartarastranam hridayani vyadarayat and resounding echo so spread
that heaven and earth shook in dread.
nabhas ca prithivim caiva tumulo ’bhyanunadayan 1.19
-1.19-

vFk O;ofLFkrkUk~~ n`"V~ok]/kkrZjk"Vªku~ dfi/ot%A Seeing Dhratrashtra`s sons

ço`Ùks 'kL=lEikrs /kuq#|E; ik.Mo% A well set to clash on all fronts,
atha vyavasthitan drishtva dhartarastran kapi-dhvajah Pandav1 with his ape marked2 flag
pravrtte shastra-sampate dhanur udyamya pandavah picked his bow and stepped ahead.
1
-1.20- Arjun 2insignia of Hanuman 1.20

â"khds'ka rnk okD;e~]~ bne~~ vkg eghirs A O lord of earth !1Then to Hrishikesh2
vtqZu mokp A Arjun said, “ O infallible great!
lsu;ksj~ mHk;ksj~ e/;s] jFka LFkki; es·P;qr A place my chariot right there
hrishikesham tada vakyam idam aha mahi-pate between both the armies arrayed here.”
arjuna uvaca Dhratrashtra 2lord of senses –Krishna
1
1.21

senayor ubhayor madhye ratham sthapaya me ’cyuta

-1.21-

;kon ,rkUk~~ fujh{ks·g]a ;ks)qdkeku~~ vofLFkrku~ A And hold there till I see these
dSj~ e;k lg ;ks)O;e~]~ vfLeu~ j.kleq|es A war crazy, on fronts opposite me.
yavad etan nirikse ’ham yoddhu-kaman avasthitan Also with whom it would be wise
in the battle to have fight.
kairmaya saha yoddha vyamasmin rana-samudyame 1.22
-1.22-

;ksRL;ekuku~~ vo{ks·ga] ; ,rs·= lekxrk% A I shall see all these war crazy
/kkrZjk"VªL; nqcqZ)js] ;q)s fç;fpdh"kZo% A assembled here opposite me
yotsyamanan avekse ’hamya ete ’tra samagatah to fight and to show the concern
for Dhratrashtra’s evil minded sons.
dhartarastrasya durbuddher yuddhe priya-cikirsavah 1.23
-1.23-
 l¥~t; mokp A Sanjay said :
,oe~~ mäks â"khds'kks xqMkds'ksu Hkkjr A O king Bharat1! on being thus spoken
lsu;ksj~ mHk;ksj]~ e/;s LFkkif;Rok jFkksÙkee~ A by the sleep vanquisher Arjun,
sanjaya uvaca lord Hrishikesh brought the unique
evam ukto hrsikeso gudakesena bharata super chariot amidst both armies.
1
Dhratrashtra 1.24
senayor ubhayor madhye sthapayitva rathottamam
-1.24-
Just facing Bhishm and Dron
Hkh"eæks.kçeq[kr%] losZ"kka p eghf{krke~ A and several kings there around
mokp ikFkZ i';Srku~]~ leosrku~~ dq:u bfr Lord spoke, “Parth behold these
Abhisma-drona-pramukhatah sarvesam ca mahi-ksitam Kauravas here all assembled.
1.25
uvaca partha pasyaitan samavetan kurun it
-1.25-

r=ki';r~~ fLFkrku~i~ kFkZ%]fir`u~ vFk firkegku~A Parth1 saw that armies there on both sides
had paternal uncles, grandfathers,teachers
vkpk;kZu~ ekrqyku~~ Hkzkr`u~ iq=ku~~ ikS=ku~~ l[khal~
maternal uncles, brothers and sons,
rFkk A
grandsons, freinds, in laws and kinsmen.
tatrapasyat sthitan parthah pitrn atha pitamahan 1 son of Pritha- Arjun 1.26
acaryan matulan bhratrn putran pautran sakhims tatha
-1.26-
seeing on both sides his kith and kin
and all those in laws and relations
'o'kqjku~~ lqân'pSo] lsu;ksj~ mHk;ksj~ vfi A Kauntey1! got much aggrieved,
rku~leh{; l dkSUrs;%]lokZuc ~ U/kwuofLFkrku~A and then humbly he beseeched.
svasuran suhridas caiva senayor ubhayor api 1 Son of Kunti 1.27
tan samiksya sa kauntey ahsarvan bandhun avasthitan
-1.27-
Arjun said:
d`i;k ij;kfo"Vks] fo"khnUu~~ bne vczohr~ A Seeing these battle eagers here
vtqZu mokp A who all are my own near and dear,
n`"V~osea Lotua d`".k] ;q;qRlqa leqifLFkre~ A O Krishna ! my limbs are rocked,
kripaya parayavisto visidann idam abravit and my mouth is getting scorched.
arjuna uvaca 1.28
drstvemam sva-janam krishna yuyutsum samupasthitam
 -1.28-
I am aghast and bewildered.
lhnfUr ee xk=kf.k] eq[ka p ifj'kq";fr A My body fails and shudders.
osiFkq'p 'kjhjs e]s jkseg"kZ'p tk;rs A My hairs are bristling,
sidanti mama gatrani mukham ca parisusyati and in horror I am trembling.
1.29
vepathus ca sarire me roma-harsas ca jayate
-1.29-
My Gandiv bow is slipping;
skin of whole body is burning.
xk.Mhoa lzalrs gLrkr~]~ Rod~p ~ So ifjnárs A Dismayed myself, I am feeling dizzy
u p 'kDuksE;~~ voLFkkrqa] Hkzerho p es eu% for me even to stand is not easy.
Agandivam sramsate hasta tvak caiva paridahyate 1.30
na ca saknomy avasthatum bhramativa ca me
manah -1.30-
fufeÙkkfu p i';kfe] foijhrkfu ds'ko A I see even all adverse omens.
u p Js;ks·uqi';kfe] gRok Lotue~~ vkgos O Keshav1! there is no sense
in killing them in this battle;
Animittani ca pasyami viparitani keshava these all are my own people.
na ca sreyo ’nupasyami hatva sva-janam ahave 1.Lord Krishna-killer of demon Keshi 1.31
-1.31-

u dk³~{ks fot;a d`".k]u p jkT;a lq[kkfu pA O Krishna! neither victory I desire

fda uks jkT;su xksfoUn] fda HkksxSj~ thforsu ok nor kingdom or pleasures I aspire.
Such empire, life thereafter or comforts
Ana kankse vijayam krishna na ca rajyam sukhani ca
O Govind! these all are of what worth?
kim no rajyena govinda kim bhogair jivitena va 1.32
-1.32-

;s"kke~~ vFksZ dkf³~{kra uks]jkT;a Hkksxk% lq[kkfu p A Those for whom we ever strive
r bes·ofLFkrk ;q)s] çk.kkal~ R;ä~ok /kukfu p for the kingdom, pleasure and delight,
AA are all standing here with war intent
yesham arthe kanksitam norajyam bhogah sukhani ca deserting wealth and their existence.
1.33
ta ime ’vasthita yuddhe pranams tyaktva dhanani ca -
1.33-
vkpk;kZ% firj% iq=kl~]~ rFkSo p firkegk% A Teachers, sons, paternal uncles,
ekrqyk% 'o'kqjk% ikS=k%]';kyk% lEcfU/kul~~ rFkk grandfathers, maternal uncles,
acaryah pitarah putrastathaiva ca pitamahah fathers in law, grandsons,
matulah svasurah pautrah syalah sambandhinas tatha brother in laws, relatives are all present.
1.34
-1.34-

,rku~~ u gUrqe~ bPNkfe] ?urks·fi e/kqlwnu A

I do not want to kill them
vfi =SyksD;jkT;L;] gsrks% fda uq eghd`rs A etan
even if they kill me, O Madhusudan!
na hantum icchamighnato ’pi madhusudana or for even the kingdom of three heavens,
api trailokya-rajyasya hetoh kim nu mahi-krte much less for piece of lands to be won.
-1.35- 1.35

fugR; /kkrZjk"Vªku~~ u%dk çhfr%L;kt~~ tuknZu A

ikie~~ ,okJ;sn~ vLeku~]~ gRoSrku~~ vkrrkf;u% What joy is there, O Janardan1!
Anihatya dhartarastran nah ka pritih syaj janardana papam in slaying Dhratrashtra’s sons;
evasrayed asman hatvaitan atatayinah we shall borrow only sins
-1.36- by killing these felons.
1
lord Krishna 1.36

rLeku~~ ukgkZ o;a gUrqa]/kkrZjk"Vªku~~ LockU/kokuA

Lotua fg dFka gRok] lqf[ku% L;ke ek/ko Atasman Honour holds us from killing
narha vayam hantum dhartarastran sva-bandhavan Dhratrashtra’s sons, own cousins.
O Madhav! How we ever can
sva-janam hi katham hatva sukhinah syama madhava be happy in killing own kinsmen ?
-1.37- 1.37

;|I;srs u i';fUr] yksHkksigrpsrl% A Their disillusion of greed

dqy{k;d`ra nks"ka fe=æksg]s p ikrde~ A does’nt allow them to see
yady apy ete na pasyant lobhopahata-cetasah any wrong in families being slayed
kula-ksaya-kritam dosam mitra-drohe ca patakam and sin in friends being betrayed.
-1.38- 1.38
dFka u Ks;e~~ vLekfHk%]ikikn~~ vLeku~~ fuofrZrqe~A why not then O Janardan!
dqy{k;d`ra nks"ka] çi';fn~j~ tuknZu AA we, the knowers of gravity of sins
katham na jneyam asmabhi papad asman nivartitum in destruction of the families
think to avert all these.
kula-ksaya-kritam dosam prapasyadbhir janardana 1.39
-1.39-

dqy{k;s ç.k';fUr] dqy/kekZ% lukruk% A When the family is finished

/kesZ u"Vs dqya d`RLue~]~ v/keksZ·fHkHkoR;qr A perennial family traditions get perished.
kula-ksaye pranasyanti kula-dharmah sanatanah Also when righteousness ceases,
dharme naste kulam krtsnam adharmo ’bhibhavaty uta in the entire family, the sin increases
-1.40-
1.40

v/kekZfHkHkokr~~ d`".k] çnq";fUr dqyfL=;% A O Krishna! when undevoutness erupts

L=h"kq nq"Vklq ok".kZs;] tk;rs o.kZl³~dj% the family women get corrupt.
O Varshney1! to women piety-torn
Aadharmabhibhavat krishna pradusyanti kula-striyah mixed genes, are then born.
strisu dustasu varsneya jayate varna-sankarah 1
lord Krishna 1.41
-1.41-

l³~djks ujdk;So] dqy?ukuka dqyL; p A Mixed genes drag families, as well

irfUr firjks ás"kka] yqIrfi.MksndfØ;k% A the killers of families to the hell.
sankaro narakayaiva kula-ghnanam kulasya ca Last rites for departed when not done,
patanti pitaro hy esam lupta-pindodaka-kriyah causes ancesstors too, to get fallen.
-1.42- 1.42

nks"kSj~ ,rS% dqy?ukuka] o.kZl³~djdkjdS% A Agelong traditions of the society

mRlk|Urs tkfr/kekZ%] dqy/kekZ'p 'kk'ork% A and family rights and duties
dosair etaih kula-ghnanam varna-sankara-karakaih of killers of kinsmen are seen
extinct by the evils of mixed genes.
utsadyante jati-dharmah kula-dharmas ca sasvatah - 1.43
1.43-
mRlUudqy/kekZ.kka] euq";k.kka tuknZu A
ujds ·fu;ra oklk]s HkorhR;uq'kqJqe A O Janardan1 ! it is heard that all
utsanna-kula-dharmanam manushyanam janardana men whose family customs, morals
narake niyatam vaso bhavatity anususruma and traditions are not there,
-1.44- have to remain in hell for ever.
1.lord Krishna 1.44

vgks cr egr~~ iki]a drqaZ O;oflrk o;e~ A

;n~~ jkT;lq[kyksHksu] gUrqa Lotue m|rk% A My lament is for the heinous sin
aho bata mahat papam kartum vyavasita vayam in getting killed our own kinsmen
yad rajya-sukha-lobhena hantum sva-janam udyatah - for the greed and pleasure of kingdom
1.45- by all of us, the prudent ones.
1.45
;fn eke vçrhdkje~~ 'kL=a 'kL=ik.k;% A
/kkrZjk"Vªk j.ks gU;ql] ru~~ es {kserja Hkosr~ A
Without offering resistence in the battle
yadi mam apratikaram ashastram shastra-panayah unarmed, even if I am killed
dhartarastra rane hanyus tan me kshemataram bhavet by armed Dhratrashra’s sons these,
-1.46- it would be much gratifying for me.
1.46
l¥~t; mokp A
,oe mä~oktqZu% l³~[;s]jFkksiLFk mikfo'kr~ A Sanjay said:
fol`T; l'kja pkia 'kksdlafoXuekul% A In his chariot in the battlefield,
sanjaya uvaca Arjun distressed and aggrieved
evam uktvarjunah sankhye rathopastha upavisat threw his bow and arrows
visrjya sa-saram capam soka-samvigna-manasah and slumped in the rear, saying so.
1.47
-1.47-
OM TAT SAT! This brings to the
Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq end of chapter one named “Arjun’s
czãfo|k;ka ;ksx'kkL=s çFkeks·/;k;% dilemma and dejection” in yoga
om tatsaditi srimadbhagwadgitasu upnishatsu scripture of supreme knowledge
brahmvidyayam yogshastre prathamo adhyay named Shrimad Bhagwadgita upnishad
 f}rh;ks·/;k;%A

CHAPTER TWO

l¥~t; mokp A Sanjay said:

ra rFkk d`i;kfo"Ve] vJqiw.kkZdqys{k.ke~ A To him who was choked with pity,
fo"khnUre~~ bna okD;e~]~ mokp e/kqlwnu% A grief stricken,full of despondency,
sanjay uvaca having eyes smothered with tears
Madhusudan said these words.
tam tatha kripayavistam asru-purnakuleksanam
2.1
visidantam idam vakyam uvaca madhusudanah
-2.1-

JhHkxokuqokp A The blessed Lord said:

dqrLRok d'eye~~ bna] fo"kes leqifLFkre~ A Arjun! At this hour of crisis
vuk;Ztq"Ve~~ vLoxZ~;e~]~ vdhfrZdje~~ vtqZu A how you got this weakness.
sri-bhagavan uvaca it does`nt suit Aryan`s dignity,
kutas tva kasmalam idam visame samupasthitam giving neither heaven nor glory.
2.2
anarya-justam asvargyam akirti-karam arjuna
-2.2-

DySC;a ek Le xe% ikFkZ] uSrr~~ Ro¸;~~ mii|rs A Parth don`t yield to impotence;
{kqæa ân;nkScZY;] R;ä~oksfÙk"B ijUri AA it does not make any sense.
klaibyam ma sma gamah partha naitat tvayy upapadyate Cast weakness of your heart aside,
ksudram hridaya-daurbalyam tyaktvottistha parantapa O great ascetic! rise to fight.
-2.3- 2.3
 Arjun said:
vtqZu mokp A O Madhusudan! How in war shall I
dFka Hkh"ee~~ vga l³~[;]s æks.ka p e/kqlwnu A use powerful arrows and strike
b"kqfHk% çfr;ksRL;kfe iwtkgkZo~ vfjlwnu A against revered Bhishm and Dron?
arjuna uvaca O Slayer of foes! them, I adore.
2.4
katham bhismam aham sankhye dronam camadhusudana
isubhih pratiyotsyami pujarhav ari-sudana
-2.4-

xq:u~~ gRok fg egkuqHkkoku~~ living on alms is better

Js;ks Hkksäqa HkS{;e~~ vihg yksds A than to kill revered teachers.
gRokFkZdkekal~ rq xq:u~~ bgSo The wealth and pleasures
Hkq¥~th; Hkksxku~ #f/kjçfnX/kku~ A enjoyed after death of teachers
will be as if these had
gurun ahatva hi mahanubhavan
in them, their blood smeared.
sreyo bhoktum bhaiksyam apiha loke 2.5
hatvartha-kamams tu gurun ihaiva
bhunjiya bhogan rudhira-pradigdhan
-2.5-

u pSSrn~~ fon~e% drju~~ uks xjh;ks We just don`t know even

;n~~ ok t;se ;fn ok uks t;s;q% A whether to fight is right thing?
;ku~~ ,o gRok u ftthfo"kkel~~ Shall we or they shall win?
rs·ofLFkrk% çeq[ks /kkrZjk"Vªk% AA These Dhratrashtra`s sons
na caitad vidmah kataran no gariyo when killed we even don`t
yad va jayema yadi va no jayeyuh wish to live, are standing in front.
2.6
yan eva hatva na jijivisamas
te ’vasthitah pramukhe dhartarastrah
-2.6-
dkiZ.;nks"kksigrLoHkko%] Faintheartedness is overpowering,
i`PNkfe Roka /keZlEew<psrk% A Sense of devoutness is disappearing.
;PNªs;% L;ku~~ fuf'pra czwfg ru~~ es Deluded I, enquire from you;
f'k";l~~ rs·ga 'kkf/k eka Roka çiUue~ AA and as your disciple I seek refuge1.
Of the right path, make me aware;
karpanya-dosopahata-svabhavah
do guide me as my saviour.
prcchami tvam dharma-sammudha-cetah 1.before learning high level spiritual education
yac chreyah syan niscitam bruhi tan me one has to surrender like Arjun. 2.7
shishyas te ’ham sadhi mam tvam prapannam
-2.7-

u fg çi';kfe eekiuq|kn~ Even by winning undefiant kingdoms

;PNksde~~ mPNks"k.ke~~ bfUæ;k.kke~ A and amassing wealth in tons
vokI; Hkweko~~ vliRu _)a or gaining sovereignty over deities,
jkT;a lqjk.kke~~ vfi pkf/kiR;e~ AA I do not see any fruitful means,
na hi prapasyami mamapanudyad that could dispel my immense grief
yac chokam ucchosanam indriyanam which is drying up my sense faculties.
2.8
avapya bhumav asapatnam rddham
rajyam suranam api cadhipatyam
-2.8-

l¥~t; mokp A
Sanjay said:
,oe~~ mä~ok â"khds'k]a xqMkds'k% ijUri A Having thus spoken to Hrishikesh1
u ;ksRL; bfr xksfoUne~~ mäok rw".kha cHkwo gAA the grand ascetic, Gudakesh2
sanjaya uvaca said, “I wouldn`t fight Govind”
evam uktva hrishikesham gudakeshah parantapah and then he became silent.
na yotsya iti govindam uktva tusnim babhuva ha 1
Hrishikesh-Lord Krishn 2sleep vanquisher-Arjun
-2.9- 2.9
tre~~ mokp â"khds'k% çglfUuo Hkkjr A O king Bharat 1! Hrishikesh
lsu;ksj~ mHk;ksj~ e/;s fo"khnUre~~ bna op% A with tender smile on his face
tam uvaca hrishikeshah prahasann iva bharata spoke to Arjun, who was grief
stricken, there amidst both armies.
senayor ubhayor madhye visidantam idam vacah 1.Dhritrashtra 2.10
-2.10-

JhHkxokuqokp A The blessed Lord said:

v'kksP;kuu~ o'kkspl~~ Roa] çKkoknka'p Hkk"kls A You grieve for those who deserve not
xrklwu~ vxrklwa'p] ukuq'kkspfUr if.Mrk% A and speak words of wisdom a lot.
sri-bhagavan uvaca Wise do not lament for the dead,
asocyan anvasocas tvam prajna-vadams ca bhasase gatasun nor for those who aren’t yet dead.
agatasums ca nanusocanti panditah 2.11
-2.11-

u Rosokga tkrq ukla] u Roa uses tukf/kik% A Neither at any time I wasn`t there
u pSo u Hkfo";ke%] losZ o;e~~ vr% ije~ A nor you,nor these kings weren`t there.
na tv evaham jatu nasam na tvam neme janadhipah Nor in future it will ever be
na caiva na bhavisyamah sarve vayam atah param that our existence will cease.
-2.12- 2.12

nsfguks·fLeu~ ;Fkk nsgs] dkSekja ;kSoua tjk A

rFkk nsgkUrjçkfIrj~]~ /khZjl~~ r= u eqáfr A As the body having soul does change
dehino ’smin yatha dehe kaumaram yauvanam jara tatha from childhood to youth and old age,
so it enters other bodies in turns.
dehantara-praptirdhiras tatra na muhyati But wise people are not mistaken.
-2.13-
2.13
ek=kLi'kkZl~ rq dkSUrs;] 'khrks".klq[knq%[knk% A
O Kauntey! by contact of senses,feelings
vkxekikf;uks·fuR;kl~]~ rkal~ frfr{kLo Hkkjr like heat and cold,pleasure and sufferings
Amatra-sparshas tu kaunteya sitosna-sukha-duhkhadah come and go and so are evanescent.
agamapayino ’nityas tams titiksasva bharata O Bharat! For these,develop tolerance.
-2.14- 2.14
;a fg u O;Fk;UR;srs] iq#"ka iq#"k"kZHk A O grand person! those who remain
lenq%[klq[ka /khja] lks·e`rRok; dYirs A undisturbed by pleasure and pain,
yam hi na vyathayanty ete purusham purusharsabha and treat them always keeping similarity
sama-duhkha-sukham dhiram so ’mrtatvaya kalpate can reach the stage of immortality.
-2.15- 2.15

uklrks fo|rs Hkkoks] ukHkkoks fo|rs lr% A There is no existence of nonpiety

mHk;ksj~ vfi n`"Vks·Url]~R~ o vu;ksl~ rÙonf'kZfHk and there is no dearth of piety;
nasato vidyate bhavo nabhavo vidyate satah truth of both is so realized
ubhayor api drsto ’ntas tv anayos tattva-darshibhih by the true seekers, and wise.
-2.16- 2.16

vfoukf'k rq rn~~ fof)] ;su loZe~ bna rre~ A That1 which pervades all this2,
know for sure, it can not perish;
fouk'ke~~ vO;;L;kL;] u df'pr~~ drqZe~ vgZfr
and no one is ever capable
avinasi tu tad viddhi yena sarvam idam tatam to destroy that invincible.
vinasam avyayasyasya na kascit kartum arhati 1
supercosmic existence 2universe 2.17
-2.17-

vUroUr bes nsgk] fuR;L;ksäk% 'kjhfj.k% A Of that limitless, imperishable

vukf'kuks·çes;L;] rLen~~ ;q/;Lo Hkkjr eternal soul, all these bodies visible
Aantavanta ime deha nityasyoktah saririnah do decay and meet with an end;
anasino ’prameyasya tasmad yudhyasva bharata so you fight, O Bharat`s descendent.
-2.18- 2.18
; ,ua osfÙk gUrkj]a ;'pSua eU;rs gre~ A One who treats the soul as killer or,
mHkkS rkS u fotkuhrks]uk;a gfu~ r u gu~ ;rs A takes it as killed; both of them are
ya enam vetti hantaram yas cainam manyate hatam ignorant for the reason simple,
ubhau tau na vijanito nayam hanti na hanyate that it neither kills nor gets killed.
-2.19- 2.19

Soul is never born nor it dies,

u tk;rs fez;rs ok dnkfpu~
nor so happens after it betides1.
uk;a HkwRok Hkfork ok u Hkw;% A For it is unborn, eternal,
vtks fuR;% 'kk'orks·;a iqjk.kks enduring , primordial
u gU;rs gU;ekus 'kjhjs A and doesn`t get slain,
na jayate mriyate va kadacin even if the body is slain.
nayam bhutva bhavita va na bhuyah 1
means both that after birth there is no
ajo nityah sasvato ’yam purano death and vice-versa 2.20
na hanyate hanyamane sarire
-2.20-
osnkfoukf'kua fuR;a] ; ,ue~~ vte~~ vO;;e~ A Parth! having known the soul as
imperishable, eternal, birth less,
dFka l iq#"k% ikFkZ] da ?kkr;fr gfUr de~
and immortal; how and who can
Avedavinasinam nityam ya enam ajam avyayam slay it or can get it slain?
katham sa purushah partha kam ghatayati hanti kam 2.21
-2.21-

oklkafl th.kkZfu ;Fkk fogk; As a man throws

uokfu x`º.kkfr ujks·ijkf.k A the worn out clothes
rFkk 'kjhjkf.k fogk; th.kkZ- and puts on other ones fresh
vU;kfu la;kfr uokfu nsgh AA so the embodied self
vasamsi jirnani yatha vihaya casts off worn out bodies
navani grhnati naro ’parani and enters the new bodies.
tatha sarirani vihaya jirnany 2.22
anyani samyati navani dehi
-2.22-
 Weapons do not cut it1,
uSua fNUnfUr 'kL=kf.k] uSua ngfr ikod% A fire does not burn it,
u pSua Dysn;UR;kiks] u 'kks"k;fr ek#r% A water can not wet it,
nainam chindanti shastrani nainam dahati pavakah air can not wither it.
1
soul 2.23
na cainam kledayanty apo na sosayati marutah
-2.23-

vPNs|ks·;e~~ vnkáks·;e~]~ vDys|ks·'kks"; ,o pA It can not be cut or charred,

fuR;% loZxr% LFkk.kqj]~ vpyks·;a lukru% nor it can be wetted or parched;
Aacchedyo ’yam adahyo ’yam akledyo ’sosya eva ca soul is enduring, omnipresent,
nityah sarva-gatah sthanur acalo ’yam sanatanah unshaken, stable and incessant.
-2.24- 2.24

vO;äks·;e~~ vfpUR;ks·;e] v~fodk;ksZ·;e~~ The soul is unmanifest, unimaginable

mP;rs A and is verily known as immutable,
rLekn~~ ,oa fofnRoSua] ukuq'kksfprqe~ vgZfl AA hence knowing its virtues these
avyakto ’yam acintyo ’yam avikaryo ’yam ucyate you shouldn`t at all, grieve.
2.25
tasmad evam viditvainam nanusocitum arhasi
-2.25-

O mighty armed ! if you believe

vFk pSua fuR;tkra] fuR;a ok eU;ls e`re~ A that the soul constantly meets
rFkkfi Roa egkckgks] uSoa 'kksfprqe~ vgZfl A the order of birth and death to repeat;
atha cainam nitya-jatam nityam va manyase mrtam even then you shouldn`t grieve.
tathapi tvam maha-baho nainam socitum arhasi 2.26
-2.26-

tkrL; fg /kzqoks e`R;qj]~ /kzqoa tUe e`rL; p A For anybody born, death is certain,
rLekn~~ vifjgk;sZ·FksZ] u Roa 'kksfprqe~ vgZfl and for the dead, birth is certain.
Ajatasya hi dhruvo mrityur dhruvam janma mrtasya ca For this unavoidable act
why should you be sad?
tasmad apariharye ’rthe na tvam socitum arhasi
-2.27-
2.27
vO;äknhfu Hkwrkfu] O;äe/;kfu Hkkjr A Bharat! before birth they are unmanifest,
vO;äfu/kukU;so r=] dk ifjnsouk A after death they will be unmanifest
avyaktadini bhutani vyakta-madhyani bharata and they exist only in between;
what then sorrow would mean?
avyakta-nidhanany eva tatra ka paridevana 2.28
-2.28-

vk'p;Zor~~ i';fr df'pn~~ ,ue~~ Rare ones find it1 wonderful.

vk'p;Zon~~ onfr rFkSo pkU;% A Only few call it wonderful.
Very few of them can hear
vk'p;ZoPpSue~~ vU;% 'k̀.kksfr
and get amazed. But there
JqRokI;sua osn u pSo df'pr~ AA
are some, who on hearing of it
ascarya-vat pasyati kascid enam even don`t get a bit.
ascarya-vad vadati tathaiva canyah 1
soul 2.29
ascarya-vac cainam anyah srnoti
srutvapy enam veda na caiva kascit
-2.29-

nsgh fuR;e~~ vo/;ks·;a] nsgs loZL; Hkkjr A O Bharat! the soul residing
rLekr~~ lokZf.k Hkwrkfu u Roa 'kksfprqe~ vgZfl A in the bodies of all beings
dehi nityam avadhyo ’yam dehe sarvasya bharata can never be slain,
so your worry for creatures is in vain.
tasmat sarvani bhutani na tvam socitum arhasi
2.30
-2.30-

Lo/keZe~ vfi pkos{;] u fodfEirqe~ vgZfl A Looking to your sacred duties

/keZ~;kf) ;q)kPNªs;ks·U;e~]~ {kf=;L; u fo|rs also you shouldn`t get worried.
Asva-dharmam api caveksya na vikampitum arhasi Nothing is better for a warrior class
dharmyad dhiyuddhacchreyo ’nyatkshatriyasya na vidyate than to have a righteous war.
-2.31- 2.31
; n`PN;k pksiiUua] LoxZ}kjeiko`re~ A Fortunate all those warriors are
lqf[ku% {kf=;k% ikFkZ] yHkUrs ;q)e~~ bZn`'ke~A who get such rare opportunity Parth!
yadrcchaya copapannam svarga-dvaram apavrtam On its own, that too is coming
sukhinah kshatriyah partha labhante yuddham idrsam which is like open gates of heaven.
-2.32- 2.32

Should you refuse this righteous war

vFk psr~ Roe~~ bea /kE~;Z]a laxzkea u dfj";fl A you shall definitely be much far
from your sacred duties1 and glory
rr% Lo/keaZ dhfraZ p] fgRok ikie~~ vokIL;flA
at the cost of incurring sins only.
atha cet tvam imam dharmyam sangramam na karishyasi 1.Dharma 2.33
tatah sva-dharmam kirtim ca hitva papam avapsyasi
-2.33-
For ever, people shall accuse
vdhfraZ pkfi Hkwrkfu] dFkf;";fUr rs·O;;ke~ A and will bring you the disrepute.
lEHkkforL; pkdhfrZeZj]~~ ej.kknfr vfjP;rs For a noble person of your fame
Aakirtim capi bhutani kathayisyanti te ’vyayam even death will be short of that shame.
sambhavitasya cakirtir maranad atiricyate 2.34
-2.34-

Hk;kn~~ j.kkn~~ mijra] eaL;Urs Roka egkjFkk% A All the charioteers admiring you
;s"kka p Roa cgqerk]s HkwRok ;kL;fl yk?koe~ will look, with dejection, upon you
Abhayad ranad uparatam mamsyante tvam maha-rathah and all these warriors will always say
yesham ca tvam bahu-mato bhutva yasyasi laghavam that for fear of battle you ran away.
-2.35 - 2.35

vokP;oknka'p cgwu]~ ofn";fUr rokfgrk% A Deploring your strength

fuUnUrl~~ ro lkeF~;Z]a rrks nq%[krja uq fde~ your enemies will comment
on many uncalled for things.
Aavacya-vadams ca bahun vadisyanti tavahitah
What more pain can be than this?
nindantas tava samarthyam tato duhkhataram nu kim 2.36
-2.36-
grks ok çkIL;fl LoxaZ]ftRok ok Hkks{;ls eghe~ A If you are slain, heaven1 is yours.
rLekn~~ mfÙk"B dkSUrs;] ;q)k; d`rfu'p;% A If you conquer, the kingdom is yours.
hato va prapsyasi svargam jitva va bhoksyase mahim So Kauntey! muster your might
tasmad uttistha kaunteya yuddhaya krta-niscayah having resolved to fight.
1.Maharaja Kuru was recepient of a boon from Lord
-2.37- Indira that who so ever will die in that land will
reach heaven. 2.37

lq[knq%[ks les d`Rok] ykHkkykHkkS t;kt;kS A Pain or pleasure , loss or gain,

rrks ;q)k; ;qT;Lo] uSoa ikie~~ vokIL;fl victory or defeat, treat them same,
Asukha-duhkhe same kritva labhalabhau jayajayau and in the battle get engaged.
No sin will you then ever face.
tato yuddhaya yujyasva naivam papam avapsyasi 2.38
-2.38-

,"kk rs·fHkfgrk lk³~[;s]cqf);kksZxs Ro beka 'k̀.kq A Wisdom of SankhyaYog1 I told you so far
cq)~;k ;qäks ;;k ikFk]Z deZcU/ka çgkL;fl A Now you hear from Yoga of dutiesParth!
esa te ’bhihita sankhye buddhir yoge tv imam shrinu This wisdom will enable you
buddhya yukto yaya partha karma-bandham prahasyasi to cut the resulting ties of actionthrough.
-2.39- 1
yoga philosophy of great sage Kapil 2.39

usgkfHkØeuk'kks·fLr] çR;ok;ks u fo|rs A There is no loss of effort1,

LoYie~~ vI;~~ vL; /keZL;]=k;rs egrks nor there is any harmful result.
Hk;kr~Anehabhikrama-naso ’sti pratyavayo na vidyate Of this devout system2,even a fraction
sv-alpam apy asya dharmasya trayate mahato bhayat protects from great apprehension3.
-2.40- 1 No loss of effort means that it is not wasted
2.yoga of duties 3.fear of any harmful effect 2.40

O;olk;kfRedk cqf)j]~~ ,dsg dq#uUnu A O Kuru`s son! this system acts

cgq'kk[kk á~~ vuUrk'p] cq);ks·O;olkf;uke~ for one aim of resolute intellect1.
Avyavasayatmika buddhir ekeha kuru-nandana Minds of persons of wavering intellect2
bahu-sakha hy anantas ca buddhayo ’vyavasayinam runs to all sides for infinite objects.
1.sthitprgya 2.people with unsettled mind 2.41
-2.41-
y;ke~~ beka iqf"irka okpa] çonUR;~~ vfoif'pr% A O Parth! unwise people who remain
osnoknjrk% ikFkZ] ukU;n~~ vLrhfr okfnu% A in the tenets of vedic feign1
yam imam puspitam vacam pravadanty avipascitah say in florid speech, boasting
that exceeding this, there`s nothing.
veda-vada-ratah partha nanyad astiti vadinah 1.vedic preachings are for some gains –desires –sakami actions
-2.42- 2.42

dkekReku% LoxZijk] tUedeZQyçnke~ A Bound in lust and aiming for heaven

fØ;kfo'ks"kcgqyka] HkksxS'o;Zxfra çfr A by depending much on Veda`s hymns,
kamatmanah svarga-para janma-karma-phala-pradam they try to get pleasure and satisfaction
kriya-visesa-bahulam bhogaisvarya-gatim prati but get rebirth as fruit of their actions.
-2.43- 2.43

HkksxS'o;Zçläkuka] r;kiârpsrlke~ A Those engrossed in luxuries and lust

O;olk;kfRedk cqf)%] lek/kkS u fo/kh;rs have tongue with many words
Abhogaisvarya-prasaktanam tayapahrta-cetasam causing delusion of minds that evade
the resolute intellect in absorption1state.
vyavasayatmika buddhih samadhau na vidhiyate 1
deep stage of meditation-samadhi 2.44
-2.44-

=Sxq.;fo"k;k osnk] fuL=Sxq.;ks HkoktqZu A O Arjun! Veda`s have three attributes1.

fu}ZU}ks fuR;lÙoLFkk]s fu;ksZx{kse vkReokUA Forego the conflicts2 and threattributes.
trai-gunya-visaya veda nistrai-gunyo bhavarjuna Situate in eternal piety and desist
nirdvandvo nitya-sattva-stho niryoga-ksema atmavan from Yoga`s shield and be soul possessed3.
-2.45-
1
three attributes –piety,agility, and apathy( sat,raj,
tam) 2like pleasure and pain , heat and cold
3
yogi desirous of reaching the spiritual heights. 2.45

;kokuFkZ mnikus] loZr% lEIyqrksnds A Once an overflowing lake you reach,

rkoku~~ losZ"kq osns"kq] czkã.kL; fotkur% A of what use a small pool would then be?
yavan artha udapane sarvatah samplutodake For a seer on realization of supreme
tavan sarveshu vedesu brahmanasya vijanatah similarly the Vedas would mean.
-2.46- 2.46
deZ.;sokf/kdkjLrs] ek Qys"kq dnkpu A Your right is in doing duties1
ek deZQygsrj~~ Hkwj]~ ek rs l³~xaks·LRo~~ vdeZf.k and never in the results of deeds2.
Akarmany evadhikaras te ma phalesu kadacana Neither work for results sake
ma karma-phala-hetur bhur ma te sango ’stv akarmani nor let the inaction2 dominate.
1.rightful duties 2.One should forego expectation
-2.47- of results, but not the aim or target 3.apathy
for work- dilly dallying the righteous duties 2.47

;ksxLFk% dq# dekZf.k] l³~xa R;ä~ok /ku¥~t; A Being firm in Yoga and severing all ties,
fl)~;fl)~;ks% leks HkwRok] leRoa ;ksx mP;rs A treating success or failure alike.
yoga-sthah kuru karmani sangam tyaktva dhananjaya Dhananjay!1 perform your duties.
siddhy-asiddhyoh samo bhutva samatvam yoga ucyate It is called the yoga of equanimity.
1
-2.48- Arjun 2.48

O Dhananjay! dutiful actions are much inferior

nwjs.k áoja de]Z cqf);ksxkn~~ /ku¥~t; A to wisdom yoga1, so search
cq)kS 'kj.ke~~ vfUoPN] d`i.kk% Qygsro% A the shelter in wisdom method,
durena hy avaram karma buddhi-yogad dhananjaya for those seeking results are wretched.
buddhau saranam anviccha kripanah phala-hetavah 1
same as yoga of equanimity 2.49
-2.49-

cqf);qäks tgkrhg] mHks lqd`rnq"d`rs A In yoga of wisdom person becomes free

rLekn~~ ;ksxk; ;qT;Lo];ksx% deZlq dkS'kye~ here itself from both virtues andiniquity.
Abuddhi-yukto jahatiha ubhe sukrita-duskrte So devote yourself to yoga1,
tasmad yogaya yujyasva yogah karmasu kausalam as perfection in action means yoga.
1
yoga of equanimity 2.50
-2.50-

In yoga of wisdom a wise person

deZta cqf);qäk fg] Qya R;ä~ok euhf"k.k% A when renounces fruits of actions;
tUecU/kfofueqZäk%] ina xPNUR;~~ vuke;e~ he gets his fretters of birth freed
Akarma-jam buddhi-yukta hi phalam tyaktva manisinah and goes to blissful supreme.
janma-bandha-vinirmuktah padam gacchanty anamayam 2.51
-2.51-

;nk rs eksgdfyya] cqf)j~~ O;frrfj";fr A

rnk xUrkfl fuosZna] JksrO;L; JqrL; p A When your this intelligence
yada te moha-kalilam buddhir vyatitarisyati crosses the swamp of attachments;
tada gantasi nirvedam srotavyasya srutasya ca you shall develop the disregard
-2.52- for all lures heard and yet to be heard1.
1.known and unknown 2.52

JqfrfoçfriUuk rs] ;nk LFkkL;fr fu'pyk A

lek/kkopyk cqf)l~~ rnk ;ksxe~~ vokIL;fl From confusion of different opinions
when your intellect will awaken
Ashruti-vipratipanna te yada sthasyati niscala
to be steady and firm in theabsorption1;
samadhav acala buddhis tada yogam avapsyasi you will gain yoga with conviction.
-2.53- 1
Samadhi-deep stage of meditation 2.53
vtqZu mokp A
fLFkrçKL; dk Hkk"kk] lekf/kLFkL; ds'ko A Arjun said:-
fLFkr/kh% fda çHkk"ksr] fde~~ vklhr oztsr fde~ A O Keshav ! How a person in absorption
1

arjuna uvaca stageis known with intellect being firm?

sthita-prajnasya ka bhasa samadhi-sthasya keshava How that man of stable mind 2 talks?
sthita-dhih kim prabhaseta kim asita vrajeta kim How does he sit? and how does he walk.
1 2
lord Krishna sthit pragya 2.54
-2.54-
JhHkxokuqokp A
çtgkfr ;nk dkeku~]~ lokZUikFkZ euksxrku A
The blessed Lord said:
vkReU;so~ vkReuk rq"V%] fLFkrçKl~~ rnksP;rs A O Parth! when all the desires vanish,
sri-bhagavan uvaca enjoying in soul contentment and bliss
prajahati yada kaman sarvan partha mano-gatan by his own self1; he will then be able
atmany evatmana tustah sthita-prajnas tadocyate to possess the intellect being stable.
-2.55- 1
we take happiness coming from fulfillment
of desires ,but the happiness in deep meditation
comes from within showing that happiness is
derived within i.e. in the self and not from external
nq%[ks"o~~ vuqf}Xueuk%] lq[ks"kq foxrLi`g% A things. It is tushti of atma. 2.55
ohrjkxHk;Øks/k%] fLFkr/khj~~ eqZfuj~~ mP;rs
One who, in sufferings, is not worried;
Aduhkhesv anudvigna-manah sukhesu vigata-sprhah
to the pleasure he doesn`t pay any heed,
vita-raga-bhaya-krodhah sthita-dhir munir ucyate and has won greed, fear and wrath,
-2.56-
such a sage possesses stable intellect.
2.56
;% loZ=kufHkLusgl~] rr~~ rr~~ çkI; 'kqHkk'kqHke~ A He who always remains unattached
ukfHkuUnfr u }sf"V] rL; çKk çfrf"Brk A and on getting the good or bad
yah sarvatranabhisnehas tat tat prapya subhasubham neither becomes glad nor detests1;
nabhinandati na dvesti tasya prajna pratisthita is known to have stable intellect.
1.granting benefits on getting pleased and to punish
-2.57- if job is done in a wrong manner. 2.57

;nk lagjrs pk;]a dweksZ·³~xkuho loZ'k% A As a turtle withdraws inside

bfUæ;k.khfUæ;kFksZH;l~]~ rL; çKk çfrf"Brk AA his limbs from all sides,
yada samharate cayam kurmo ’nganiva sarvasah likewise his senses, he retracts
indriyanindriyarthebhyas tasya prajna pratisthita and attains the stable intellect.
-2.58- 2.58

fo"k;k fofuorZUrs] fujkgkjL; nsfgu% A Starving1 makes sensual pleasures

jlotaZ jlks·I;L;] ija n`"V~ok fuorZrs A to cease, but not their desires.
visaya vinivartante niraharasya dehinah After the vision of supreme even these
remaining all desires also cease.
rasa-varjam raso ’py asya param drishtva nivartate 1
forceful restrain of senses like starving done by the
-2.59- penance observers 2.59

;rrks áfi dkSUrs;] iq#"kL; foif'pr% A These turbulent senses really

bfUæ;kf.k çekFkhfu] gjfUr çlHka eu% A O Kauntey!1 snatch away violently
yatato hy api kaunteya purushasya vipascitah the peace of mind of a wise person
indriyani pramathini haranti prasabham manah striving hard for the perfection.
1
Arjun 2.60
-2.60-

rkfu lokZf.k la;E;] ;qä vklhr eRij% A

o'ks fg ;L;sfUæ;kf.k] rL; çKk çfrf"Brk A By attaining merger and control on self
when he sits with intent on myself;
tani sarvani samyamya yukta asita mat-parah and his senses are controlled fully
vase hi yasyendriyani tasya prajna pratisthita then his intellect becomes steady.
-2.61- 2.61
Brooding over objects, in a man
/;k;rks fo"k;kUiqal%] l³~xl~~ rs"kwitk;rs A
l³~xkr~~ l¥~tk;rs dke%]dkekRØks/kks·fHktk;rs A creates attachments with them.
dhyayato visayan pumsah sangas tesupajayate Attachments lead to the desires.
sangat sanjayate kamah kamat krodho ’bhijayate Unsatisfied desires cause anger.
-2.62- 2.62

Øks/kkn~ Hkofr lEeksg%] lEeksgkr~~ Le`frfoHkze% A

Le`frHkza'kkn~ cqf)uk'kk]s cqf)uk'kkr~~ ç.k';fr Anger results in perplexity.
Akrodhad bhavati sammohah sammohat smriti-vibhramah Perplexity causes loss of memory.
Memory loss kills wisdom.
smriti-bhramsad buddhi-naso buddhi-nasat pranasyati
-2.63- Lack of wisdom ultimately ruins him.
2.63
jkx}s"kfoeqäSLrq] fo"k;ku~~ bfUæ;S'pju~A
But a person with controlled conscience
vkReo';Sj~ foZ/ks;kRek] çlkne~~ vf/kxPNfr A
keeps away from hate and attraction.
raga-dvesa-vimuktais tu visayan indriyais caran Though he uses objects of senses,
atma-vasyair vidheyatma prasadam adhigacchati yet attains esoteric happiness.
-2.64- 2.64

çlkns loZnq%[kkuka] gkfuj~~ vL;ksitk;rs A

çlUupsrlks ák'kq] cqf)% i;Zofr"Brs AA Esoteric happiness brings
prasade sarva-duhkhanam hanir asyopajayate to the end, all his sufferings.
prasanna-cetaso hy asu buddhih paryavatisthate Such a person with blissful attitude
-2.65- soon finds his intellect resolute.
2.65

ukfLr cqf)j~~ v;qäL;] u pk;qäL; Hkkouk A Non attainer lacks intellectual depth
u pkHkko;r% 'kkfUrj~~ v'kkUrL; dqr% lq[ke~ nor he has any spiritual concept.
Anasti buddhir ayuktasya na cayuktasya bhavana concept less person has no peace;
na cabhavayatah shantir asantasya kutah sukham how happiness can exist without peace?
-2.66- 2.66
bfUæ;k.kka fg pjrka] ;u~~ euks·uqfo/kh;rs A
rnL; gjfr çKka] ok;qj~ ukoe~~ bokEHkfl Mind following any one sense
Aindriyanam hi caratam yan mano ’nuvidhiyate carries away the intellect in its influence;
like a boat in water is sidetracked
tad asya harati prajnam vayur navam ivambhasi sailing under strong winds effect.
-2.67-
2.67

rLekn~~ ;L; egkckgks] fux`ghrkfu loZ'k% A Therefore O mighty armed!

bfUæ;k.khfUæ;kFksZH;l]~~ rL; çKk çfrf"Brk His intellect is firm
Atasmad yasya maha-baho nigrhitani sarvasah whose senses are repressed
indriyanindriyarthebhyas tasya prajna pratisthita fully, from the sense objects.
-2.68- 2.68

;k fu'kk loZHkwrkuka] rL;ka tkxfrZ la;eh A For all beings when it is night
;L;ka tkxzfr Hkwrkfu] lk fu'kk i';rks equs% A awake is the sage, supreme realized.
ya nisa sarva-bhutanam tasyam jagarti samyami When awake all beings are,
it is like night1, the seers for.
yasyam jagrati bhutani sa nisa pasyato muneh 1
it is night because day`s jobs do not allow
-2.69- dedication required for spiritual practices 2.69

vkiw;Zek.ke~~ vpyçfr"Ba
By entry of various water streams
leqæe~~ vki% çfo'kfUr ;}r~ A boundless sea brimful remains.
r}r~~ dkek ;a çfo'kfUr losZ So a man maintaining dispassion
l 'kkfUre~~ vkIuksfr u dkedkeh AA even on getting various attractions
apuryamanam acala-pratishtham can attain full serenity,
samudram apah pravishanti yadvat not the one seeking allures petty.
tadvat kama yam pravishanti sarve 2.70
sa shantim apnoti na kama-kami
-2.70-
fogk; dkeku~~ ;% lokZu]~~ iqeka'pjfr fu%Li`g% A He who relinquishes desires,
fueZeks fujg³~dkj%] l 'kkfUre~~ vf/kxPNfr keeps away attachments entire;
Avihaya kaman yah sarvan pumams carati nihsprhah quits longings and arrogance,
nirmamo nirahankarah sa shantim adhigacchati attains true inner silence.
-2.71- 2.71

On attaining the state of union

,"kk czkãh fLFkfr% ikFkZ] uSuka çkI; foeqáfr A with supreme, there is no delusion.
fLFkRok·L;ke~~ vUrdkys·fi] czãfuokZ.ke~~ _PNfr O Parth! being in that, at the end of life
A esa brahmi sthitih partha nainam prapya vimuhyati he gets cosmic union with Brahm infinite.
sthitvasyam anta-kale ’pi brahma-nirvanam rcchati 2.72
-2.72

OM TAT SAT ! This brings to the end

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq of chapter two named “Reality about
czãfo|k;ka ;ksx'kkL=s f}rh;ks·/;k;% A body, soul, and duties for Yoga of
om tatsaditi Srimadbhagwadgitasu upnishatsu equanimity ” in yoga scripture of
Brahmvidyayam yogshastre dwitiyoadhyay supreme knowledge named
Shrimad Bhagwadgita upnishad
 r`rh;ks·/;k;%
CHAPTER THREE
vtqZu mokp A Arjun said:
T;k;lh psr~ deZ.kl~ rs]erk cqf)j~~ tuknZu A O Janardan! if you consider
rr~~ fda deZf.k ?kksjs eka] fu;kst;fl ds'ko AA that from duties,knowledge is superior;
arjuna uvaca why then Keshav! you are
jyayasi cet karmanas te mata buddhir janardana pushing me in such horrific task?
3.1
tat kim karmani ghore mamniyojayasi keshava
-3.1-

O;kfeJs.kso okD;su] cqf)a eksg;lho es A I find your sayings have mixed views,
rn~~ ,da on fuf'pR;];su Js;ks·ge~~ vkIuq;ke~A so I am very much confused.
vyamisreneva vakyena buddhim mohayashiva me Kindly do tell me yoga`s right course
tad ekam vada niscitya yena sreyo ’ham apnuyam which can take me to the highest abode.
-3.2- 3.2

JhHkxokuqokp A The blessed Lord said:

yksds·fLeu~~ f}fo/kk fu"Bk] iqjk çksäk e;k·u?k A Earlier I have told O sinless one!
Kku;ksxsu lk³~[;kuka] deZ;ksxsu ;ksfxuke~ A two fold paths for perfection1.
sri-bhagavan uvaca Sankhya yog is knowledge based
loke ’smin dvi-vidha nistha pura prokta mayanagha and yoga of duties is action based.
1.path of samatwa yoga 3.3
jnana-yogena sankhyanam karma-yogena yoginam -3.3-

u deZ.kke~~ vukjEHkku~]~ uS"deZ~;a iq#"kks·'uqrs A Neither without commencing an action

u p laU;lukn~~ ,o] flf)a lef/kxPNfr A one can achieve its culmination;
na karmanam anarambhan naishkarmyam purusho ’snute nor by renunciation of action
na ca sannyasanad eva siddhim samadhigacchati -3.4- he can achieve the perfection.
3.4
u fg df'pr~~ {k.kefi] tkrq fr"BR; vdeZd`r~ A Even for a moment, nobody can
dk;Zrs á~~ vo'k% deZ] loZ% çd`frtSj~ xq.kS% Ana hi without action ever remain,
kascit ksanam api jatu tisthaty akarma-krt as all are bound to perform action
under very nature`s compulsion.
karyate hy avasah karma sarvah prakriti-jair gunaih -3.5-
3.5
desZfUæ;kf.k la;E;] ; vkLrs eulk Leju A He who appears outwardly
bfUæ;kFkkZu~ foew<kRek] feF;kpkj% l mP;rs to restrain his action senses fully,
Akarmendriyani samyamya ya aste manasa smaran yet over them continues to brood
indriyarthan vimudhatma mithyacarah sa ucyate is ignorant and hypocrite too.
-3.6- 3.6

;l~ Ro~~ bfUæ;kf.k eulk] fu;E;kjHkrs·tqZu A He who controls his senses by own
desZfUæ;S% deZ;ksxe~]~ vlä% l fof'k";rs A will and remains unattached, O Arjun!
yas tv indriyani manasa niyamyarabhate ’rjuna also the yoga of duties he continues
karmendriyaih karma-yogam asaktah sa visisyate -3.7- by his organs of actions is full of virtues.
3.7

fu;ra dq# deZ Roa] deZ T;k;ks á~~ vdeZ.k% A Continue to do rightful action
as action is better than inaction.
'kjhj;k=kfi p r]s u çfl)~;sn~ vdeZ.k% A
By not doing your bounden duty
niyatam kuru karma tvam karma jyayo hy akarmanah
you can`t even sustain your body.
sarira-yatrapi ca te na prasiddhyed akarmanah -3.8- 3.8

;KkFkkZRdeZ.kks·U;= yksdks·;a deZcU/ku% A Except for the holy rites1all the actions
rnFkaZ deZ dkSUrs;] eqäl³~x% lekpj A for the man, create bonds.
yajnarthat karmano ’nyatra loko ’yam karma-bandhanah So Kauntey! keeping you unattached
tad-artham karma kaunteya mukta-sangah samacara -3.9- meet your commitments only for that2.
1 2
yagya holy rites-yagyas of varios types 3.9

lg;Kk% çtk% l`"V~ok] iqjksokp çtkifr% A Prajapati 1 created in the beginning

mankind by the holy rites saying
vusu çlfo";/oe~~ ,"k oks·fLRo~~ b"Vdke/kqd~ A “you shall multiply by this2
saha-yajnah prajah srstva purovaca prajapatih and shall fulfill all desires by this.
1
Lord of creation-Brahma 2yagya 3.10
anena prasavisyadhvam esa vo ’stv ista-kama-dhuk
-3.10-
Foster your deities by these,
nsoku~~ Hkko;rkusu] rs nsok Hkko;Urq o% A you shall be fostered by deities.
ijLija Hkko;Ur%] Js;% ije~ vokIL;Fk A Foster one another thus
devan bhavayatanena te deva bhavayantu vah you will gain the abode highest”.
parasparam bhavayantah sreyah param avapsyatha -3.11- 3.11

Deities fostered by holy rites

b"Vku~~ Hkksxku~~ fg oks nsok] nkL;Urs ;KHkkfork% A will give you cherished motive.
rSj~ nÙkku~~ vçnk;SH;ks];ks Hkq³~äs Lrsu ,o l%A But he who enjoys their gifts
istan bhogan hi vo deva dasyante yajna-bhavitah without return offering is a thief.
3.12
tair dattan apradayaibhyo yo bhunkte stena eva sah -3.12-
Remnants of holy rites when eaten
;Kf'k"Vkf'ku% lUrks] eqP;Urs loZfdfYc"kS% A the sages become free of their sins.
Hkq¥~trs rs Ro~~ v?ka ikik];s ipUR;kRedkj.kkr~A Evil people cook for themselves only1;
yajna-sistasinah santo mucyante sarva-kilbisaih and they eat, in that food, their sins only.
bhunjate te tv agham papa ye pacanty atma-karanat -3.13- 1.they do not distribute to others 3.13

All the creatures grow on grain.

vUukn~ HkofUr Hkwrkfu] itZU;kn~~ vUulEHko% A Grain is germinated by the rain.
;Kkn~ Hkofr itZU;k]s ;K% deZleqn~Hko% A Rain is the outcome of holy rites.
annad bhavanti bhutani parjanyad anna-sambhavah Holy rites1are done when deeds are right2.
yajnad bhavati parjanyo yajnah karma-samudbhavah -3.14- 1.five types of yagyas are advised for house holders.
These are 1.spiritual education- Brahm yagya.2. for
the ancestors-pitra yagya 3.daily agnihotra-devyagya.
4 .food for animals-Bhutyagya.5.serving the guests-
nrayagya 2 .pious actions 3.14
deZ czãksn~Hkoa fof)] czãk{kjleqn~Hkoe~ A From the Vedas action is born.
rLekRloZxra czã] fuR;a ;Ks çfrf"Bre~ A Vedas are from imperishable Brahm.
arma brahmodbhavam viddhi brahmakshara-samudbhavam So Brahm, the all pervading and infinite
tasmat sarva-gatam brahma nityam yajne pratisthitam is well set in all the holy rites.
-3.15- 3.15

,oa çofrZra pØa] ukuqorZ;rhg ;% A O Parth! one who does n`t

1
v?kk;qj~ bfUæ;kjkeks] eks?ka ikFkZ l thofr A follow the systemic wheel prevalent
evam pravartitam cakram nanuvartayatiha yah and is sunk in the sensual domain;
aghayur indriyaramo mogham partha sa jivati -3.16- that wicked person lives in vain.
1
leading life according to set rules and disciplines
3.16

One who dwells in his own self1

;l~~ RokRejfrj~~ ,o L;kn~]~ vkRer`Ir'p ekuo% A with gratification of his self;
vkReU;so p lUrq"Vl~]~ rL; dk;aZ u fo|rs AA and is contented with the self within
yas tv atma-ratir eva syad atma-trptas ca manavah has no obligatory duty for him2.
1
is becoming soul form- stage of dissolution(fanah)
atmany eva ca santustas tasya karyam na vidyate -3.17- 2.his feel is that all actions are done by the lord so
there is no importance of duties for him 3.17

In the world he has no concern1

uSo rL; d`rsukFkksZ] ukd`rsusg d'pu A in doing or not doing any action.
u pkL; loZHkwrs"kq] df'pn~~ vFkZO;ikJ;% A He is least interested in anything
naiva tasya krtenartho nakrteneha kascana to be achieved from any being.
1.there is no good or bad after-effect of the
na casya sarva-bhutesu kascid artha-vyapasrayah -3.18- actions then 3.18

So without indulgence 1 you should

rLekn~~ vlä% lrra] dk;aZ deZ lekpj A do rightful duties as you could.
vläks ákpju~~ de]Z ije~~ vkIuksfr iw#"k% By doing duties without indulgence
Atasmad asaktah satatam karyam karma samacara a man reaches the highest eminence.
1.without caring for the results-karmphal 3.19
asakto hy acaran karma param apnoti purushah
-3.19-
 Janak and others also had achieved
deZ.kSo fg laflf)e]~~ vkfLFkrk tudkn;% A eternal goal by doing right duties.
yksdlaxzgesokfi] lEi';u~~ drqZe~ vgZfl A For keeping world order and its niceties,
karmanaiva hi samsiddhim asthita janakadayah also you have to do your duties.
loka-sangraham evapi sampasyan kartum arhasi -3.20- 3.20

The way wise people act

;n~~ ;n~~ vkpjfr Js"Bl~]~ rr~~ rn~~ ,osrjks tu% A
similarly others also enact.
l ;r~~ çek.ka dq#rs] yksdl~~ rn~~ vuqorZrs A Whatever example he sets,
yad yad acarati sresthas tat tad evetaro janah everybody else follows that.
sa yat pramanam kurute lokas tad anuvartate -3.21- 3.21

u es ikFkkZfLr drZO;a] f="kq yksds"kq fd¥~pu A Parth! in the three worlds1 I have nothing
ukuokIre~~ vokIrO;a] orZ ,o p deZf.k A to perform nor to achieve anything,
na me parthasti kartavyam trisu lokesu kincana nor anything is out of my reach
nanavaptam avaptavyam varta eva ca karmani -3.22- yet I continue doing my duties.
1
visible universe-Brahmand,Heaven-swarg and super
cosmic existence-apwarg 3.22

;fn ága u orsZ;a] tkrq deZ.;rfUær% A If I do not perform continuously

ee oR~ekZuqorZUr]s euq";k% ikFkZ loZ'k% A all the actions relentlessly;
yadi hy aham na varteyam jatu karmany atandritah it would be improper Parth!,
as men always retrace my path.
mama vartmanuvartante manushyah partha sarvasah -3.23-
3.23

If I cease to perform actions,

mRlhns;qj~ bes yksdk] u dq;kaZ deZ psn~ vge~ A These worlds would reduce to fragments.
l³~djL; p drkZ L;ke~]~ migU;ke~~ bek% çtk% I would be creator of mixed genes
Autsideyur ime loka na kuryam karma ced aham and destroyer of all beings.
sankarasya ca karta syam upahanyam imah prajah -3.24- 3.24

O Bharat! as an unwise person

läk% deZ.;~~ vfo}kalks] ;Fkk dqoZfUr Hkkjr A works with full attachment in actions;
dq;kZn~ fo}kal~ rFkklä'k~~ fpdh"kqZj~ yksZdlaxzge~ so wise should act fully unattached.
Asaktah karmany avidvamso yatha kurvanti bharata to see that the world order is kept.
kuryad vidvams tathasaktas cikirsur loka-sangraham -3.25- 3.25

The wise ones should`nt cause confusion1

u cqf)Hksna tu;sn]~ vKkuka deZlf³~xuke~ A
in the duty bound ignorant persons.
tks"k;sr~ loZdekZf.k] fo}ku~~ ;qä% lekpju~A~
While doing their works steadily
na buddhi-bhedam janayed ajnanam karma-sanginam
they should make others do similarly.
josayet sarva-karmani vidvan yuktah samacaran -3.26- 1.by imposing ideas on them or by showing false
knowledge 3.26

These are attributes of nature only,

çd`rs% fØ;ek.kkfu] xq.kS% dekZf.k loZ'k% A which perform all actions actually;
vg³~dkjfoew<kRek] drkZge~ bfr eU;rs AA but an egotist under delusion
prakriteh kriyamanani gunaih karmani sarvasah thinks, “ I am the doer of actions.”
3.27
ahankara-vimudhatma kartaham iti manyate
-3.27-
O mighty armed ! knower of having true
insight of actions1 and its virtues,
rÙofor rq egkckgk]s xq.kdeZfoHkkx;ks% A sees attributes prevailing in everything;
xq.kk xq.ks"kq orZUr] bfr eRok u lTtrs AA thinking so he is`nt attached to anything.
tattva-vit tu maha-baho guna-karma-vibhagayoh 1.whatever is visible here is happening by the
guna gunesu vartanta iti matva na sajjate involvement of senses in the virtues viz:piety(sat),
agility(raj) and apathy(tam).Unattached is he who
-3.28- knows that the soul residing inside is different from
these. 3.28

Those deluded by the attributes of nature

çd`rsj xq.klEew<k%] lTtUrs xq.kdeZlq A keep attached to their1 features
rku~~ vd`RLufonks eUnku~]~ d`RLufou~~ u fopky;sr~A and actions. Such ignorant and unwise,
prakriter guna-sammudhah sajjante guna-karmasu shouldn`t be disturbed by the wise.
tan akrtsna-vido mandan krtsna-vin na vicalayet -3.29-
1
attributes 3.29
ef; lokZf.k dekZf.k] laU;L;k/;kRepsrlk A Surrender all actions to me.
fujk'khj~ fueZeks HkwRok] ;q/;Lo foxrToj% A Keep your mind intent on me
mayi sarvani karmani sannyasyadhyatma-cetasa Forgo hopes, bonds, tangles,
nirasir nirmamo bhutvayudhyasva vigata-jvarah -3.30- and fever of grief, to fight the battle.
3.30

;s es ere~~ bna fuR;e] vuqfr"BfUr ekuok% A Those not with mind of finding faults
J)koUrks·ulw;Urks] eqP;Urs rs·fi deZfHk% A but following my these thoughts,
keeping in me their full conviction
ye me matam idam nityam anutishthanti manavah will also become free of actions.
shraddhavanto ’nasuyanto mucyante te ’pi karmabhih 3.31
-3.31-
But those finding faults with me1
;s RosrnH;lw;Urks] ukuqfr"BfUr es ere~ A and not observing my views these;
loZKkufoew<kal~ rku~]~ fof) u"Vku~~ vpsrl% A are deluded having no sense and
ye tv etad abhyasuyanto nanutishthanti me matam such ignorant can be taken as ruined.
sarva-jnana-vimudhams tan viddhi nastan acetasah -3.32- 1
similarly is said in 18.67 3.32

Even the wise man acts compulsively

ln`'ka ps"Vrs LoL;k%] çd`rsj Kkuoku~~ vfi A according to his very tendency1
çd`fra ;kfUr Hkwrkfu] fuxzg% fda dfj";fr A So all creatures follow their nature.
sadrsam cestate svasyah prakriter jnanavan api How control of senses2will do any favour?
prakritim yanti bhutani nigrahah kim karishyati -3.33- 1.according to past actions and desires.2.forcible
suppression 3.33

In all the senses and their functions

there is attraction and aversion
bfUæ;L;sfUæ;L;kFksZ] jkx}s"kkS O;ofLFkrkS A
One shouldn`t be overpowered by these.
r;ksj~ u o'ke~~ vkxPNsr]rkS áL; ifjifUFkukS A In this path both1these are great enemies.
indriyasyendriyasyarthe raga-dvesau vyavasthitau 1.five senses viz.eyes,ears,nose,mouth and skin and
tayor na vasam agacchet tau hy asya paripanthinau -3.34- their functions viz.seeing,hearing,smell,taste,ant touch.
3.34

Own dogma is better even with defects

Js;ku~~ Lo/keksZ foxq.k% ij/kekZr~ Louqf"Brkr~ A than the other`s beliefs well set.
Lo/kesZ fu/kua Js;%] ij/keksZ Hk;kog% A Better to die for own ways
sreyan sva-dharmo vigunah para-dharmat sv-anusthitat as other`s system is dangerous always1.
1
sva-dharme nidhanam sreyahpara-dharmo bhayavahah same as in 18/47 3.35
-3.35-
vtqZu mokp A Arjun said:
vFk dsu ç;qäks·;a] ikia pjfr iw#"k% A O Varshney! what compels
vfuPNUu~~ vfi ok".ksZ;]cykn~~ bo fu;ksftr% AA the man to do sinful acts;
arjuna uvaca even though done unwillingly
atha kena prayukto ’yam papam carati purushah as if working coercively?
anicchann api varsneya balad iva niyojitah -3.36- 3.36

JhHkxokuqokp A The blessed Lord said:

dke ,"k Øks/k ,"k] jtksxq.kleqn~Hko% A Born of agility these lust and anger1
egk'kuks egkikIek] fo)~;sue~ bg oSfj.ke~ A are of insatiable nature,
extremely wicked and vicious.
sri-bhagavan uvaca Treat them as enemy of yours
kama esa krodha esa rajo-guna-samudbhavah 1. 1
when wishes are not fulfilled it givas rise to anger.
mahasano maha-papma viddhy enam iha vairinam 2. 3.37
-3.37- 3.

As by smoke the fire is murked,

/kwesukfoz;rs og~f~ uj] ;Fkkn'kksZ eysu p A by the dust mirror is covered
;FkksYcsuko`rks xHkZl]~ rFkk rsusne~~ vko`re~ A and foetus is veiled by amnion;
dhumenavriyate vahnir yathadarso malena ca so knowledge is covered by these sins.
yatholbenavrto garbhas tatha tenedam avrtam -3.38- 3.38

O Kauntey! knowledge of a wise

vko`ra Kkue ,rsu] Kkfuuks fuR;oSfj.kk A person remains covered by
dke:is.k dkSUrs;] nq"iwjs.kkuysu p A lust which is eternal enemy
avrtam jnanam etena jnanino nitya-vairina like fire, full of avidity.
kama-rupena kaunteya duspurenanalena ca -3.39- 3.39

Senses, mind, and intellect

bfUæ;kf.k euks cqf)j]~ vL;kf/k"Bkue~~ mP;rs A are its1 seating objects.
,rSj~ foeksg;R; ,"k] Kkue~~ vko`R; nsfgue~ A It deludes the soul through these
indriyani mano buddhir asyadhisthanam ucyate by sheltering their knowledge.
1
lust 3.40
etair vimohayaty esa jnanam avrtya dehinam
-3.40-
So bull among Bharats! you must
rLekr~~ Roe~ bfUæ;k.;knkS] fu;E; Hkjr"kZHk A control your all the senses first;
ikIekua çtfg ásua] KkufoKkuuk'kue~ A and kill this lust – the big fiend,
tasmat tvam indriyany adau niyamya bharatarsabha causing knowledge and insight to end.
papmanam prajahi hy enam jnana-vijnana-nasanam -3.41- 3.41

bfUæ;kf.k ijk.;kgqj]~ bfUæ;sH;% ija eu% A Superior to body instincts are senses.
eull~~ rq ijk cqf)j~]~ ;ks cq)s% ijrl~~ rq l% Mind is subtler than realm of senses.
Aindriyani parany ahur indriyebhyah param manah Beyond mind is the zone of intellect.
Existence of soul is beyond intellect1.
manasas tu para buddhiryo buddheh paratas tu sah -3.42- 1
Body,senses,mind,intellect,and soul respectively
are the lords of five Koshas(sheaths),viz
Annmay kosh, Pranmaya kosh, Manomay kosh,
Vigyanmay kosh, and Anandmay kosh 3.42

O mighty armed! knowing that

,oa cq)s% ija cq)~ok] laLrH;kRekue~~ vkReuk A soul is even superior to intellect;
tfg 'k=qa egkckgk]s dke:ia nqjklne~ AA evam you control your mind by soul
buddheh param buddhva samstabhyatmanam atmana and kill the desires-the mighty foe.
jahi satrum maha-baho kama-rupam durasadam 3.43
-3.43-
OM TAT SAT ! This brings to the end
Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq of chapter three named “Necessity of
czãfo|k;ka ;ksx'kkL=s r`rh;ks·/;k;% AA righteous duties” in yoga scripture of
supreme knowledge named
om tatsaditi Srimadbhagwadgitasu upnishatsu
Srimad Bhagwadgita upnishad
Brahmvidyayam yogshastre tritiyoadhyay
 prqFkksZ·/;k;%
CHAPTER FOUR

JhHkxokuqokp A The blessed Lord said :

bea fooLors ;ksxa] çksäoku~~ vge~~ vO;;e~ A This eternal yoga I had told
fooLoku~~ euos çkg] euqj~ b{okdos·czohr~ AA to the sun1 and the sun told
sri-bhagavan uvaca to his son Manu, and then Manu
told to his son Ikshwaku.
imam vivasvate yogam proktavan aham avyayam 1
vivaaswan 4.1
vivasvan manave praha manur iksvakave ’bravit
-4.1-

,oa ijEijkçkIre~] bea jkt"kZ;ks fonq% A By tradition this yoga percolated

l dkysusg egrk] ;ksxks u"V% ijUri AA through different royal sages,
evam parampara-praptam imam rajarsayo viduh but by lapse of several years
sa kaleneha mahata yogo nastah parantapa O great ascetic1! it disappeared.
-4.2- 1.Arjun 4.2

l ,ok;a e;k rs·|] ;ksx% çksä% iqjkru% A

The same yoga which is age old,
Hkäks·fl es l[kk psfr]jgL;a ásrn mÙkee~ AA extremely secret and adored;
sa evayam maya te ’dya yogah proktah puratanah I am telling today in the same sense
bhakto ’si me sakha ceti rahasyam hy etad uttamam to you, my devotee and friend..
-4.3 4.3
vtqZu mokp A
vija Hkorks tUe] ija tUe fooLor% A Arjun said:
dFke~~ ,rn~~ fotkuh;ka]Roe~~ vknkS çksäoku~~ bfrAA The sun exists ever since
arjuna uvaca and you are of origin recent.
aparam bhavato janma param janma vivasvatah How can I correlate this
katham etad vijaniyam tvam adau proktavan iti that in the beginning you taught this?
-4.4- 4.4
 JhHkxokuqokp A
cgwfu es O;rhrkfu] tUekfu ro pktqZu A The blessed Lord said:
rkU;ga osn lokZf.k] u Roa osRFk ijUri AA O great ascetic! You and I,
in past years had many lives.
S ri-bhagavan uvaca You are unaware of these
bahuni me vyatitani janmani tava carjuna but Arjun ! I do well perceive.
tany aham veda sarvani na tvam vettha parantapa 4.5
-4.5-
vtks·fi lUu~~ vO;;kRek]Hkwrkuke~~ bZ'ojks·fi lu~A~ Though birth less, eternal I am,
çd`fra Loke~~ vf/k"Bk;] lEHkokE;kReek;;k AA and Lord of all beings I am;
ajo ’pi sann avyayatma bhutanam isvaro ’pi san yet by control of my very nature
prakritim svam adhisthaya sambhavamy atma-mayaya I do appear through my mystic powers.
-4.6- 4.6

;nk ;nk fg /keZL;] Xykfuj~~ Hkofr Hkkjr A As and when devoutness1 declines
vH;qRFkkue~~ v/keZL;] rnkRekua l`tkE;ge~ AA O Bharat! and the evil heightens;
ever then my cosmic existence
yada yada hi dharmasya glanir bhavati bharata
appears in physical presence2.
abhyutthanam adharmasya tadatmanam srjamy aham 1.Dharm is perennial code of righteousness,and
-4.7- moral values full of devoutness 2.in the form of
animal,bird,or human being as may be needed
4.7

ifj=k.kk; lk/kwuka] fouk'kk; p nq"d`rke~ A For the protection of the blessed1

/keZlaLFkkiukFkkZ;] lEHkokfe ;qxs ;qxs AA and destruction of the wicked2;
paritranaya sadhunam vinasaya ca duskritam resetting3 the righteousness sense,
dharma-samsthapanarthaya sambhavami yuge yuge from eon to eon, I come into existence.
-4.8- 1.followers of deep spiritual practices,2.those who
could not be reformed by high saints or
incarnations even.3.defining dharma again
4.8
tUe deZ p es fnO;e~]~ ,oa ;ks osfÙk rÙor% A He who knows the esoteric sense
R;ä~ok nsga iqutZUe] uSfr ekesfr lks·tqZu AA that my birth and all actions
janma karma ca me divyam evam yo vetti tattvatah are divine; is not born after dying
tyaktva deham punar janma naiti mam eti so ’rjuna Arjun! but becomes mine.
-4.9- 4.9

ohrjkxHk;Øks/kk] eUe;k eke~~ mikfJrk% A Those detached from fear1 and anger,
cgoks Kkurilk] iwrk en~Hkkoe~~ vkxrk% AA dedicated and fully surrendered,
vita-raga-bhaya-krodha man-maya mam upasritah are purified by penance of wisdom
bahavo jnana-tapasa puta mad-bhavam agatah and unite with me to become one.
-4.10- 1.fear of any harm in following the path of
spiritualism 4.10

;s ;Fkk eka çi|Urs] rkal~ rFkSo HktkE;ge~ A The way one does my worship,
ee orZ~ekuqorZUr]s euq";k% ikFkZ loZ'k% AA same way I do their worship1
ye yatha mam prapadyante tams tathaiva bhajamy aham O Arjun! every seeker differently
mama vartmanuvartante manushyah partha sarvasah proceeding, follows me ultimately.
1
remembrance and care the way one does , may
-4.11- be treating him as father, mother, friend, son etc.
4.11

dk³~{kUr% deZ.kka flf)a] ;tUr bg nsork% A In this human world any person
f{kça fg ekuq"ks yksd]s flf)j~~ Hkofr deZtk AA desiring benefits from actions
prays deities. For the result
kanksantah karmanam siddhim yajanta iha devatah
from their worship is prompt.
ksipram hi manuse loke siddhir bhavati karma-ja 4.12
-4.12-
pkrqoZ.kZ~;a e;k l`"Va] xq.kdeZfoHkkx'k% A I made the mankind in four orders1
rL; drkZje~~ vfi eka]fo)~;~ vdrkZje~~ vO;;e~~ differing in deeds and their nature.
catur-varnyam maya srstam guna-karma-vibhagasah I am the immortal creator
tasya kartaram api mam viddhy akartaram avyayam yet I am the very non doer2.
1.intellectuals,protectors,merchants,and support
-4.13- are main constituents of any country,organization,
institution, society,and even of the bodies. In the
body these are head, hands,belly,and legrespectively.
In the society these are called as Brahmin,
kshatriya, vaishya,and shudre as explained in 18/41
also.2.the whole world revolves on the principles of
three gunas. Lord in not doing anything.
4.13
u eka dekZf.k fyEifUr] u es deZQys Li`gk A Results of actions I desire not
bfr eka ;ks·fHktkukfr]deZfHkj~~ u l c/;rs AA so all the actions bind me not.
na mam karmani limpanti na me karma-phale sprha iti mam Even he who knows so about me
yo ’bhijanati karmabhir na sa badhyate is not bound by actions these.
-4.14- 4.14

The seekers have earlier been

,oa KkRok d`ra deZ] iwoSZj~ vfi eqeq{kqfHk% A doing actions knowing all these,
dq# deSZo rLekr~~ Roa iwoSZ% iwoZrja d`re~ AA so you also perform such actions
evam jnatva kritam karma purvair api mumuksubhih as the ancestors have always done.
kuru karmaiva tasmat tvam purvaih purvataram kritam 4.15
-4.15-

What the actions and inactions mean?

fda deZ fde~~ vdesZfr] do;ks·I;~~ v= eksfgrk% A confused in this, adepts are even.
rr rs deZ ço{;kfe];t~~ KkRok eks{;ls·'kqHkkr~A~ A I will tell you secrets of these,
kim karma kim akarmeti kavayo ’py atra mohitah knowing which you `l be evil free.
tat te karma pravaksyami yaj jnatva moksyase ’subhat 4.16
-4.16-
deZ.kks áfi cks)O;a] cks)O;a p fodeZ.k% A Niceties about actions, inactions
vdeZ.k'p cks)O;a] xguk deZ.kks xfr% AA and that of prohibited actions
karmano hy api boddhavyam boddhavyam ca vikarmanah should be known because the ways
akarmanas ca boddhavyam gahana karmano gatih of actions are very intricate.
-4.17- 4.17

He who remains nondoer1in the actions

deZ.;~~ vdeZ ;% i';sn~ vdeZf.k p deZ ;% A
and active in all the inactions,2
l cqf)eku~~ euq";s"kq] l ;qä% d`RLudeZd`r~ AA
at merged state, is an intelligent person.
karmany akarma yah pasyed akarmani ca karma yah Such yogi is doer of correct actions.
sa buddhiman manusyesu sa yuktah krtsna-karma-krt 1
as explained in 5/8-9 that while doing all actionshe
-4.18- 2
should think that he is doing nothing.
relinquishing the attachment in the senses is a
stage of nondoer . In that stage working for
purification of soul will be doing correct actions as
mentioned in 5/11
4.18

;L; losZ lekjEHkk%] dkel³~dYioftZrk% A He who keeps no intention1

KkukfXunX/kdekZ.ka] re~~ vkgq% if.Mra cq/kk% AA or desire in all of his actions,
yasya sarve samarambhah kama-sankalpa-varjitah by fire of knowledge,burnssuch actions;
jnanagni-dagdha-karmanam tam ahuh panditam budhah and is called an erudite by wise persons.
1.imaginary distant plans-samkalp
-4.19- 4.19

He who relinquishes the results of actions

R;ä~ok deZQykl³~xa] fuR;r`Irks fujkJ;% A
remains independent and ever content;
deZ.;~~ vfHkço`Ùkks·fi]uSo fdf¥~pr~~ djksfr l%AA and in reality does nothing,
tyaktva karma-phalasangam nitya-trpto nirasrayah even though every time he is working1.
karmany abhipravrtto ’pi naiva kincit karoti sah 1.as in 5.10 also
-4.20- 4.20
fujk'khj~ ;rfpÙkkRek] R;äloZifjxzg% A He incurs no sins, who refrains
'kkjhja dsoya deZ] dqoZu~ ukIuksfr fdfYc"ke~ AA from hopes, controls his self and mind,
nirasir yata-cittatma tyakta-sarva-parigrahah relinquishes all possessions1
sariram kevalam karma kurvan napnoti kilbisam and performs only bodily actions.
1
relinquishing possessions means quitting
-4.21- attachments in them 4.21

;n`PNkykHklUrq"Vks] }U}krhrks foeRlj% A He who is content with gains easy,

le% fl)ko~~ vfl)kS p]d`Rokfi u fuc/;rs AA keeps above the dualities1 and jealousy,
equipoise in success and failures,
yadrccha-labha-santusto dvandvatito vimatsarah remains bondage free in all endeavors.
samah siddhav asiddhau ca kritvapi na nibadhyate 1
pairs of opposites-pleasure and pain, heat and cold
-4.22- praises and insults etc. 4.22

He who is unattached and free

xrl³~xL; eqäL;] KkukofLFkrpsrl% A
and in the lord`s thoughts is ever busy;
;Kk;kpjr% deZ] lexza çfoyh;rs AA disciplines of holy rites he observes
gata-sangasya muktasya jnanavasthita-cetasah gets the effects of actions dissolved.
yajnayacaratah karma samagram praviliyate 4.23
-4.23-

czãkiZ.ka czã gfoj~~ czãkXukS czã.kk gqre~ A Offering is Brahm, oblation is Brahm.
czãSo rsu xUrO;a] czãdeZlekf/kuk AA In the fire of Brahm,offerer is Brahm.
brahmarpanam brahma havir brahmagnau brahmana hutam By absorbing in the action of Brahm
brahmaiva tena gantavyam brahma-karma-samadhina verily he reaches only Brahm1.
1
Brahm is vedic name of the lord Supreme,it is
-4.24- different from Brahma which is name of lord of
creation. This stanza is read as prayer before meals
in large spiritual congregations
4.24
nSoe ,okijs ;Ka] ;ksfxu% i;qZiklrs A Some yogis worship deities
czãkXuko~~ vijs ;Ka] ;KsuSoksitqºofr AA by holy rites while rarely
daivam evapare yajnam yoginah paryupasate few perform the Brahm rite1
by holy practices2 in the fire of infinite3.
brahmagnav apare yajnam yajnenaivopajuhvati 1
yagya for merging in Brahm 2 esoteric practices
-4.25- 3
soul
4.25

Jks=knhuhfUæ;k.;~~ vU;]s la;ekfXu"kq tqºofr A Some engage hearing and other senses
'kCnknhu~~ fo"k;ku~~ vU; bfUæ;kfXu"kq tqºofr AA and practice in the fire of restraint1,
others apply cosmic sounds2 as means
srotradinindriyany anye samyamagnisu juhvati
in the fire of senses to make them serene.
shabdadin visayan anya indriyagnisu juhvati 1
control/monitor2 by hearing deeper ever existing
-4.26- sounds - Surat shabd yog
4.26

Others dedicate all the functions

lokZ.khfUæ;dekZf.k] çk.kdekZf.k pkijs A
of senses and breath applications1
vkRela;e;ksxkXukS] tqºofr Kkunhfirs AA in the fire of yoga of self control
sarvanindriya-karmani prana-karmani capare kindled by the wisdom of soul.
atma-samyama-yogagnau juhvati jnana-dipite 1
Use of pranayam, tratak, celibacy etc .
-4.27-
4.27

æO;;Kkl~~ riks;Kk] ;ksx;Kkl~~ rFkkijs A Some offer wealth for holy rites,
Lok/;k;Kku;Kk'p] ;r;% laf'krozrk% AA some do penance and make sacrifice;
dravya-yajnas tapo-yajna yoga-yajnas tathapare some by yoga or vows severe,
svadhyaya-jnana-yajnas ca yatayah samsita-vratah few by wisdom from study of scriptures.
-4.28- 4.28
vikus tqºofr çk.k]a çk.ks·ikua rFkkijs A Yet some control breath while exaling1
çk.kkikuxrh #)~ok] çk.kk;keijk;.kk% AA others control breath while inhaling2
apane juhvati pranam prane ’panam tathapare some keep breath on long hold3
pranapana-gati ruddhva pranayama-parayanah and perform deeper breath control4.
1.inhaling and holding is Rechak, 2 exaling and
-4.29- holding is Purak, 3 only holding is Kumbhak,-4 All
these and many variations of these are called
Pranayam 4.29

vijs fu;rkgkjk%] çk.kkUçk.ks"kq tqºofr A

Some by consuming food less,
losZ·I;srs ;Kfonks] ;K{kfirdYe"kk% AA dedicate lifeforce1 by breath.
apare niyataharah pranan pranesu juhvati All these know rites2of breathing
sarve ’py ete yajna-vido yajna-ksapita-kalmasah and by that to remove the sins.
-4.30- 1
prana 2yagya 4.30

;Kf'k"Vke`rHkqtks] ;kfUr czã lukrue~ A Eating elixir in remnants of rites

uk;a yksdks·LR;~~ v;KL; dqrks·U;% dq#lÙke AA takes one to the lord infinite;
yajna-sistamrita-bhujo yanti brahma sanatanam nayam loko without rites even this world1is`nt for them
’sty ayajnasya kuto ’nyah kuru-sattama O greatKuru!what to think of beyond then.
-4.31- 1.pleasures of this world 4.31

,oa cgqfo/kk ;Kk] forrk czã.kks eq[ks A Like that holy rites of various natures
deZtku~~ fof) rku~~ lokZu]~ ,oa KkRok foeks{;ls are explained in the scriptures.
evam bahu-vidha yajna vitata brahmano mukhe All these once known dutiful actions
karma-jan viddhi tan sarvan evam jnatva vimoksyase will take you to the salvation.
-4..32 4.32

Js;ku~~ æO;e;kn~~ ;Kkt~]~ Kku;K% ijUri A

loaZ dekZf[kya ikFkZ] Kkus ifjlekI;rs AA O great ascetic Parth!
sreyan dravya-mayad yajnaj jnana-yajnah parantapa rites of deep knowledge surpass
the rites with sacrifice of money
sarvam karmakhilam partha jnane parisamapyate as all actions end up in knowledge only.
-4.33-
4.33
rn~~ fof) çf.kikrsu] ifjç'usu lso;k A For that secret knowledge to acquire,
mins{;fUr rs Kku]a Kkfuul~~ rÙonf'kZu% AA bow to seers, and mildly enquire.
tad viddhi pranipatena pariprasnena sevaya Then these well versed spiritual adepts
upadeksyanti te jnanam jnaninas tattva-darshinah shall divulge the esoteric facts.
-4.34- 4.34
1
;t~~ KkRok u iqueksZge~~ ,oa ;kL;fl ik.Mo A Realizing this knowledge as superior
;su HkwrkU;~~ 'ks"ks.k]æ{;L; vkReU;~~ vFkks ef;AA you shall get deluded never.
This shall enable you to see
yaj jnatva na punar moham evam yasyasi pandava
whole creation in you and then in me.
yena bhutany asesani draksyasy atmany atho mayi 1
knowledge of samatwa yog of lord Krishna
-4.35- 4.35

vfi psn~ vfl ikisH;%] losZH;% ikid`Ùke% A Even if you were the worst
loaZ KkuIyosuSo] o`ftua lUrfj";fl AA of all sinners, the raft
api ced asi papebhyah sarvebhyah papa-krt-tamah of knowledge shall make you win
sarvam jnana-plavenaiva vrjinam santarisyasi across the deep lake of the sins1.
1.so is said in 9.30 also. 4.36
-4.36-

;FkS/kkafl lfe)ks·fXuj~]~ HkLelkr~~ dq#rs·tqZu A

As blazing fire turns
KkukfXu% loZdekZf.k] HkLelkRdq#rs rFkk AA
wood to ashes; likewise Arjun!
yathaidhamsi samiddho ’gnir bhasma-sat kurute ’rjuna
the fire of knowledge1 reduces
jnanagnih sarva-karmani bhasma-sat kurute tatha all the actions2 to ashes.
-4.37- 1
produced by the samatwa yoga 2. after effects
of actions
4.37
u fg Kkusu ln`'ka] ifo=e~ bg fo|rs A
rr~~ Lo;a ;ksxlafl)%] dkysukRefu foUnfr AA Nothing excels to purify self
than this knowledge itself.
na hi jnanena sadrsam pavitram iha vidyate Mastering this yoga1 in good times then
tat svayam yoga-samsiddhah kalenatmani vindati itself takes to the stage of perfection.
-4.38 1.samatwa yoga
4.38
J)kok¡y~ yHkrs Kku]a rRij% la;rsfUæ;% A With deep faith, senses constrained
Kkua yC/ok ijka 'kkfUre~~ vfpjs.kkf/kxPNfr AA and dedication,this knowledge he gains.
shraddhaval labhate jnanam tat-parah samyatendriyah When such knowledge is achieved
jnanam labdhva param shantim acirenadhigacchati instantly he enjoys immense peace.
-4.39- 4.39

vK'pkJn~~ n/kku'p] la'k;kRek fou';fr A Imprudent, doubtful and faithless1,

uk;a yksdks·fLr u ijks] u lq[ka la'k;kReu% AA person, all the way, gets into mess.
Suspicious one has to miss
ajnas casraddadhanas ca samsayatma vinasyati this world and beyond, and the bliss.
nayam loko ’sti na paro na sukham samsayatmanah 1.having doubts in the teachings and methods of guru
-4.40- 4.40

;ksxlaU;LrdekZ.ka] KkulafNUula'k;e~ A He who,by yoga, renounces the fruits

vkReoUra u dekZf.k] fuc/ufUr /ku¥~t; AA of actions and is free of doubts,
yoga-sannyasta-karmanam jnana-sanchinna-samsayam has controlled his self and mind
atmavantam na karmani nibadhnanti dhananjaya O Dhananjay! him,the actions do not bind.
-4.41- 4.41

rLekn~~ vKkulEHkwra~ âRLFka KkukflukReu% A O Bharat! by the sword of wisdom

fNÙoSua la'k;a ;ksxe~]~ vkfr"BksfÙk"B Hkkjr AA chop the doubts in heart, arisen
tasmad ajnana-sambhutam hrt-stham jnanasinatmanah of ignorance; dedicate your might
in yog and arise to fight.
chittvainam samsayam yogam atisthottistha bharata
-4.42-
4.42

OM TAT SAT! This brings to the end

Å¡rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq of chapter four named “Righteous
czãfo|k;ka ;ksx'kkL=s prqFkksZ·/;k;% duties for Yoga of equanimity” in
om tatsaditi Srimadbhagwadgitasu upnishatsu yoga scripture of supreme knowledge
Brahmvidyayam yogshastre chaturthoadhyay named Srimad Bhagwadgita upnishad
 i¥~peks·/;k;%
CHAPTER FIVE
Arjun said:
vtqZu mokp Renunciation of actions, you praise,
laU;kla deZ.kka d`".k] iqu;ksZxa p 'kalfl A and then for yoga of duties you say.
;PNªs; ,r;ksj~ ,da] rUes czwfg lqfuf'pre~ Tell me Krishna that clearly
arjuna uvaca which of the two is better decisively.
sannyasam karmanam krishna punar yogam ca samsasi 5.1
yac chreya etayor ekam tan me bruhi su-niscitam
-5.1-
JhHkxokuqokp A The blessed Lord said:
laU;kl% deZ;ksx'p] fu%Js;ldjko~ mHkkS A Both are of great value, may it be
r;ksLrq deZlaU;klkr~~ deZ;ksxks fof'k";rs A renunciation or yoga of duties.
sri-bhagavan uvaca Yet, yoga of duties is taken
sannyasah karma-yogas ca nihsreyasa-karav ubhau superior to path of renunciation1 .
tayos tu karma-sannyasat karma-yogo visisyate 1.renunciation of actions with desires
-5.2- 5.2

Ks;%lfuR;laU;klh] ;ks u }sf"V u dk³~{kfr He who hates none or desires never

fu}ZU}ks fg egkckgks] lq[ka cU/kkr~~ çeqP;rs O mighty armed! he is renunciator ever
He who wins the opposites1becomes free;
Ajneyah sa nitya-sannyasi yo na dvesti na kanksati also from bondages he is easily set free.
nirdvandvo hi maha-baho sukham bandhat pramucyate 1
like pleasure and pain,gain or loss
-5.3- 5.3

lk³~[;;ksxkS i`FkXckyk%]çonfUr uif.Mrk% A Ignorant sees Sankhya different

,de~~ vI;~~ vkfLFkr% lE;x~]mHk;ksj~ foUnr~~s from yoga 1 but adepts don`t.
Qye sankhya-yogau prithag balah pravadanti na panditah Full benefits of both are reaped
ekam apy asthitah samyag ubhayor vindate phalam by firm believer of either of these.
1
karm yog-yoga of duties
-5.4-
5.4
;r~~ lk³~[;S% çkI;rs LFkkua]rn ;ksxSj~vfi xE;rs The state, Sankhya people achieve
,da lk³~[;a p ;ksxa p] ;% i';fr l i';fr yoga followers also reach.
AA yat sankhyaih prapyate sthanam tad yogair api gamyate He sees truly, who sees
ekam sankhyam ca yogam ca yah pasyati sa pasyati Sankhya the same as yoga is.
-5.5- 5.5

Renunciation, without yoga of duties

laU;kll~~ rq egkckgks]nq%[ke~~ vkIrqe~ v;ksxr%A O mighty armed! can not be achieved.
;ksx;qäks eqfuj~~ czã] ufpjs.kkf/kxPNfrAA Yoga of duties, on practicing takes
sannyasas tu maha-baho duhkham aptum ayogatah soon a sage to the Brahm state.
yoga-yukto munir brahma na cirenadhigacchati 5.6
-5.6-

;ksx;qäks fo'kq)kRek] foftrkRek ftrsfUæ;% A A duty bound yogi with pure conscience,
loZHkwrkReHkwrkRek] dqoZUu~~ vfi u fyI;rs A having control over mind and senses
yoga-yukto vishuddhatma vijitatma jitendriyah and united with soul of all beings1
remains untied in all actions he`s doing.
sarva-bhutatma-bhutatma kurvann api na lipyate 1
seeing pains pleasures etc. in others as in himself
-5.7- 5.7

uSo fdf¥~pr~~ djksehfr] ;qäks eU;sr rÙofor~ A A yogi with insight, while seeing,
i';¥~ 'k̀.ou~~ Li`'k¥~ ft?kzUu~~ v'uu~~ xPNu~~ hearing, touching, smelling, eating
Loi¥~~ 'olu~A~ walking sleeping and breathing
naiva kincit karomiti yukto manyeta tattva-vit should feel that he is doing nothing1.
1.it is nondoership in duties( akarma in karma), also
pasyan shrinvan sprsan jighrann asnan gacchan svapan svasan said in 18.17 5.8
-5.8-

çyiu~~ fol`tu~~ x`º.ku~]~ mfUe"ku~~ fue~"kUu~~ vfiA He will feel while speaking
bfUæ;k.khfUæ;kFksZ"kq] orZUr bfr /kkj;u~~ AA giving, taking, eyes opening
or closing that only his senses
pralapan visrjan grhnann unmisan nimisann api
are engaging the objects of senses1.
indriyanindriyarthesu vartanta iti dharayan 1.and the soul is kept away from the feel of doership
-5.9- 5.9
czã.;~~ vk/kk; dekZf.k]l³~xa R;ä~ok djksfr ;% He who relinquishes attachments
fyI;rs u l ikisu] in~ei=e~ bokEHklk A and to Brahm, dedicates all actions;
brahmany adhaya karmani sangam tyaktva karoti yah to him, the sins do not reach
like water not wetting the lotus leaf.
lipyate na sa papena padma-patram ivambhasa 5.10
-5.10-

dk;su eulk cq)~;k] dsoySj~ bfUæ;Sj vfi A Dutiful yogis perform their actions
;ksfxu% deZ dqoZfUr] l³~xa R;ä~okRe'kq);s A for purification of their conscience
kayena manasa buddhya kevalair indriyair api only by their senses, mind, wisdom
yoginah karma kurvanti sangam tyaktvatmashuddhaye by giving up attachments1 in them.
-5.11- 1.giving up the attachments in manas,intellect,senses
etc. makes him nondoer,then doing actions is being
dutiful in nondoership (4.18).
5.11

Yogis get peace of supreme realization

;qä% deZQya R;ä~ok]'kkfUre~vkIuksfr uSf"Bdhe~
by giving up all fruits of actions.
v;qä% dkedkjs.k Qy]s läks fuc/;rs AA But nonyogi every time aspires
yuktah karma-phalam tyaktva shantim apnoti naisthikim so is tied up by the fruits of desires.
ayuktah kama-karena phale sakto nibadhyate 5.12
-5.12-

He who has mastered his self

loZdekZf.k eulk] laU;L;kLrs lq[ka o'kh A renounces all actions1 and lives well
uo}kjs iqjs nsgh] uSo dqoZUu dkj;u~A~ A in nine gated house2 merely doing
nothing nor getting done anything3.
sarva-karmani manasa sannyasyaste sukham vasi 1
means renouncing doer ship in them 2 of two eyes,
nava-dvare pure dehi naiva kurvan na karayan two nostrils, two ears, mouth, passage of urine and
-5.13 excreta
3.after becoming nondoer he will have nothing to do
or to be done
5.13
u dr`ZRoa u dekZf.k] yksdL; l`tfr çHkq% A Lord of the world neither creates
u deZQyla;ksxa] LoHkkol~ rq çorZrs A sense of a doer nor the deeds,nor makes
na kartrtvam na karmani lokasya srjati prabhuh union with fruits of action . But his
na karma-phala-samyogam svabhavas tu pravartate habits just make to happen as it is1.
1
It has to happen. when and what will happen is not in
-5.14- our control .how we shall tackle the situation is only
in our control. these two aspects are destiny and
effort. 5.14

uknÙks dL;fpr~ ikia] u pSo lqd`ra foHkq% A The omnipresent lord neither reckons
vKkusuko`ra Kkua] rsu eqáfUr tUro% A sins nor virtues of anyone.
nadatte kasyacit papam na caiva sukritam vibhuh As knowledge is obscured by ignorance,
ajnanenavrtam jnanam tena muhyanti jantavah so delusion is created by it in every man.
-5.15- 5.15

Kkusu rq rn~ vKku]a ;s"kka ukf'kre~ vkReu% A When the ignorance is dispelled
rs"kke~ vkfnR;ot~ Kkua] çdk'k;fr rr~ ije~A by the knowledge of self1;
jnanena tu tad ajnanam yesham nasitam atmanah their wisdom shining like sun then
tesham aditya-vaj jnanam prakasayati tat param displays the supreme to them.
-5.16- 1
spiritual knowledge
5.16

rn~cq);l~ rnkRekul]~ rfUu"Bkl~ rRijk;.kk% A Whose intellect, self and mind

xPNUR;~ viqujko`fÙk]a Kkufu/kwZrdYe"kk% AA are merged in That1 with total unison;
tad-buddhayas tad-atmanas tan-nisthas tat-parayanah his sins are washed by wisdom,
gacchanty apunar-avrttim jnana-nirdhuta-kalmasah and from rebirth he gets freedom.
1
the supreme
-5.17-
5.17
fo|kfou;lEiUus] czkã.ks xfo gfLrfu A Wise persons see with eyes equal
'kqfu pSo 'oikds p] if.Mrk% lenf'kZu% a scholarly and humble,
Avidya-vinaya-sampanne brahmane gavi hastini brahmin, cow, elephant,
suni caiva sva-pake ca panditah sama-darsinah dog and even an outcast servant1.
1.dependent on the remnants of cremation ground
-5.18- 5.18

bgSo rSj~ ftZr% lxksZ] ;s"kka lkE;s fLFkra eu% A He whose mind is set in equanimity
funksZ"ka fg lea czã]rLekn~ czãf.k rs fLFkrk%AA wins over, here itself, things worldly.
ihaiva tair jitah sargoyesham samye sthitam manah As Brahm is flawlessand has equilibrium1
nirdosam hi samam brahmatasmad brahmani te sthitah they get situated in Brahm.
1
-5.19- due to lord`s feature of equanimity once made as
way of life, merging in Brahm happens.
5.19

u çâ";sr~ fç;a çkI;] uksf}tsr~ çkI; pkfç;e~ A He whom loved things do`nt make rejoice
fLFkjcqf)j~ lEew<k]s czãfon~ czãf.k fLFkr% A and disgusting things don`t make recoil,
na prahrsyet priyam prapya nodvijet prapya capriyam with mind being stable and doubt free;
sthira-buddhir asammudho brahma-vid brahmani sthitah such Brahm knower is in Brahm only.
-5.20- 5.20

ckáLi'ksZ"o~ vläkRek]foUnR;kRefu ;r~ lq[ke~A He who is detached from worldly things,

l czã;ksx;qäkRek] lq[ke~ v{k;e~ v'uqrs and achieves the joy of self within;
Abahya-sparsesv asaktatma vindaty atmani yat sukham such Brahm united being
enjoys the bliss, never ending.
sa brahma-yoga-yuktatma sukham akshayam asnute
5.21
-5.21-

;s fg laLi'kZtk Hkksxk] nq%[k;ksu; ,o rs A All these pleasures that came

vk|UroUr% dkSUrs;] u rs"kq jers cq/k% AA out of sense contacts, end up in pains.
ye hi samsparsha-ja bhoga duhkha-yonaya eva te O Kauntey!these have beginning and end.
ady-antavantah kaunteya na tesu ramate budhah Wise person never indulges in them.
-5.22- 5.22

'kDuksrhgSo ;% lks<qa] çkd~ 'kjhjfoeks{k.kkr~ A

dkeØks/kksn~Hkoa osxa] l ;qä% l lq[kh uj% A He who before his body decays1
saknotihaiva yah sodhum prak sarira-vimokshanat becomes capable to tolerate,
kama-krodhodbhavam vegam sa yuktah sa sukhi narah thrusts of desire and wrath
-5.23- is united with supreme and is blessed.
1
meets death 5.23
;ks·Ur%lq[kks·Urjkjkel~]rFkkUrj~ T;ksfrj~ ,o ;% A yogi enjoys bliss and presence,
l ;ksxh czãfuokZ.ka] czãHkwrks·f/kxPNfr A of lord inside with divine effulgence.
yo ’ntah-sukho ’ntar-aramas tathantar-jyotir eva yah while enjoying perfect fusion with Brahm,
sa yogi brahma-nirvanam brahma-bhuto ’dhigacchati he attains cosmic union with Brahm.
-5.24- 5.24

yHkUrs czãfuokZ.ke~] _"k;% {kh.kdYe"kk% A The seers whose sins are removed,
fNUu}S/kk ;rkReku%] loZHkwrfgrs jrk% A doubts erased and are busy in good
labhante brahma-nirvanam rsayah ksina-kalmasah of others, with mind firm in Brahm
chinna-dvaidha yatatmanah sarva-bhuta-hite ratah attain cosmic union with Brahm.
-5.25- 5.25

A sage free from lust and anger

dkeØks/kfo;qäkuka] ;rhuka ;rpsrlke~ A with subdued mind and knower
vfHkrks czãfuokZ.k]a orZrs fofnrkReuke~ A of supreme, experiences every time
kama-krodha-vimuktanam yatinam yata-cetasam the cosmic union with Brahm.
abhito brahma-nirvanam vartate viditatmanam 5.26
-5.26-

Li'kkZu~ d`Rok cfgj~ ckáka'k~ p{kq'pSokUrjs Hkqoks% Keeping away from external things
çk.kkikukS lekS d`Rok] uklkH;Urjpkfj.kkS and attention1at eyebrows centre pinned;
Asparshan kritva bahir bahyams caksus caivantare bhruvoh he should inhale and exhale evenly
pranapanau samau kritva nasabhyantara-carinau through both nostrils cognizantly2.
1
chakshu- in text 2 having feel of inhalation and
-5.27- exhalation. it is close to vipasna
5.27
;rsfUæ;eukscqf)j~ eqfuj~ eks{kijk;.k% A He who for salvation, has senses, mind
foxrsPNkHk;Øks/kk]s ;% lnk eqä ,o l% A and intellect under discipline
yatendriya-mano-buddhir munir moksha-parayanah and is free from desires, fear, anger;
vigateccha-bhaya-krodho yah sada mukta eva sah such a sage remains liberated ever.
-5.28- 5.28

One who knows me as genuine

Hkksäkja ;Krilka] loZyksdegs'oje~ A enjoyer of holy rites, penances
lqâna loZHkwrkuka] KkRok eka 'kkfUre~ _PNfr and as supreme lord of whole universe,
Abhoktaram yajna-tapasam sarva-loka-maheshvaram kind to all beings, he attains peace.
suhridam sarva-bhutanam jnatva mam shantim rcchati 5.29
-5.29-

OM TAT SAT! This brings to the end of

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq chapter five named “Detachment and
czãfo|k;ka ;ksx'kkL=s i¥~peks·/;k;% AA5AA contemplation for equanimity ” in yoga
scripture of supreme knowledge named
om tatsaditi Srimadbhagwadgitasu upnishatsu Srimad Bhagwadgita upnishad
Brahmvidyayam yogshastre panchamoadhyay
 "k"Bks·/;k;%
CHAPTER SIX
JhHkxokuqokp A The blessed Lord said:
vukfJr% deZQya] dk;aZ deZ djksfr ;% A He who does not have expectations
l laU;klh p ;ksxh p]u fujfXuj~ u pkfØ;%++ of results but performs right actions
sri-bhagavan uvaca is a renunciator and yogi, not the other
who from actions and fire1forbears.
anasritah karma-phalam karyam karma karoti yah 1
austerity of leaving use of fire and certain actions
sa sannyasi ca yogi ca na niragnir na cakriyah as dandi and other yogis do
6.1
-6.1-

Pandav1! What renunciation means

;a laU;kle~ bfr çkgqj~ ;ksxa ra fof) ik.Mo A truly, in the same sense yoga is seen.
u á~ laU;Lrl³~dYiks] ;ksxh Hkofr d'pu A Till all intents2 do not cease
yam sannyasam iti prahur yogam tam viddhi pandava Nobody can ever become a yogi.
na hy asannyasta-sankalpo yogi bhavati kascana
1
Arjun 2 web of thoughts.These are necessary for
becoming a yogi.So a yogi is he who renounces all
-6.2- intentions of imaginable things. same is told in 18 .49
6.2

vk##{kksj~ equsj~ ;ksxa] deZ dkj.ke~ mP;rs A Action is the means for a sage to be
;ksxk:<L; rL;So] 'ke% dkj.ke~ mP;rs A proficient in yoga and he
aruruksor muner yogam karma karanam ucyate who has become proficient already
finds the means in tranquility1.
yogarudhasya tasyaiva samah karanam ucyate 1 being free from web of thoughts
] -6.3- 6.3

;nk fg usfUæ;kFksZ"kq] u deZLo~ vuq"kTtrs A When one does not keep concern
loZl³~dYilaU;klh] ;ksxk:<l~ rnksP;rs A in the sensual charms and actions;
yada hi nendriyarthesu na karmasv anusajjate such abstainer of all intents
sarva-sankalpa-sannyasi yogarudhas tadocyate is called yoga proficient.
-6.4- 6.4
m)jsn~ vkReukRekua] ukRekue~ volkn;sr~ A One should elevate his soul himself
vkReSo ákReuks cU/kqj~]vkReSo fjiqj~ vkReu% and shouldn`t degrade his own self,
for best friend of self1 is soul
Auddhared atmanatmanam natmanam avasadayet atmaiva hy
and soul is also his worst foe.
atmano bandhur atmaiva ripur atmanah 1.a combined entity of soul,mind,intellect and ego
-6.5- 6.5

cU/kqj~ vkRekReul~ rL;] ;sukReSo vkReuk ftr% A When soul masters upon the self,
vukReul~ rq 'k=qRo]s orsZrkRek ,o 'k=qor~ AA it becomes great friend of the self.
If on self there`s no command any
bandhur atmatmanas tasya yenatmaivatmana jitah soul betrays and acts like enemy.
anatmanas tu satrutve vartetatmaiva satru-vat 6.6
-6.6-
The supreme gets manifested
ftrkReu% ç'kkUrL;] ijekRek lekfgr% A in a man whose self is mastered
'khrks".klq[knq%[ks"kq] rFkk ekukieku;ks% AA and who`s same to pleasure and pain
jitatmanah prashantasya paramatma samahitah cold and hot, glory and shame.
sitosna-sukha-duhkhesu tatha manapamanayoh 6.7
-6.7-
State of “ merger” is that yogi`s height
KkufoKkur`IrkRek] dwVLFkks foftrsfUæ;% A
who`s content with knowledge andinsight.
;qä bR;qP;rs ;ksxh] leyks"Vk'edk¥~pu% AA He is flawless with senses in control
jnana-vijnana-trptatma kuta-stho vijitendriyah and neutral to clay, stone or gold.
yukta ity ucyate yogi sama-lostrasma-kancanah 6.8
-6.8-
lqâfUe=k;qZnklhu] e/;LFk}s";cU/kq"kq A He excels who maintains
lk/kq"o~ vfi p ikis"kq lecqf)j fof'k";rs AA poise in loyalists, foes, friends,
suhrn-mitrary-udasina- madhyastha-dvesya-bandhusu neutrals, mediators, rivals,
sadhusv api ca papesu sama-buddhir visisyate jealous, brotherly, good and evil.
-6.9- 6.9
;ksxh ;q¥~thr lrre~ vkRekua jgfl fLFkr% A Practices of a yogi should be continued
,dkdh ;rfpÙkkRek] fujk'khj~ vifjxzg% AA in seclusion and solitude,
keeping away his self and mind
yogi yunjita satatam atmanam rahasi sthitah from hopes and from amassing things.
ekaki yata-cittatma nirasir aparigrahah 6.10
-6.10-

'kqpS ns'ks çfr"BkI;] fLFkje~ vklue~ vkReu% A In a pure place he should

ukR;qfPNªra ukfruhpa] pSykftudq'kksÙkje~ AA set up his seat made of kush1
sucau dese pratishthapya sthiram asanam atmanah naty- covered by cloth above dear skin
ucchritam nati-nicamcailajina-kusottaram neither high nor low, but firm.
1
grass used in holy rites
-6.12- 6.11

r=Sdkxza eu% d`Rok] ;rfpÙksfUæ;fØ;% A

While sitting on that seat
mifo';klus ;q¥~T;kn~ ;ksxekRefo'kq);s AA
the yoga should be practiced
tatraikagram manah kritva yata-cittendriya-kriyah by focusing the mind and control
upavisyasane yunjyad yogam atma-vishuddhaye of senses and purification of soul.
-6.12- 6.12

lea dk;f'kjksxzhoa] /kkj;Uu~ vpya fLFkj% A Keeping head, neck and trunk
lEçs{; ukfldkxza Loa] fn'k'pkuoyksd;u~ AA aligned, steady and firm,
samam kaya-siro-grivam dharayann acalam sthirah he should mentally focus at nose crown1
sampreksya nasikagram svam disas canavalokayan 1
not looking anywhere around.
focusing mind at few feet ahead of nose as also
-6.13- mentioned in srimadbhagwat 7/25/32 . Seeing
or focussing means mind should not go elsewhere
6.13
ç'kkUrkRek foxrHkhj~] czãpkfjozrs fLFkr% A
eu% la;E; efPpÙkk]s ;qä vklhr eRij% AA Serene, fearless, firm in celibacy
prashantatma vigata-bhir brahmacari-vrate sthitah with mind quietened, the yogi
manah samyamya mac-citto yukta asita mat-parah being only in my thoughts
-6.14- should, in me, become absorbed.
6.14
;q¥~tUu~ ,oa lnkRekua] ;ksxh fu;rekul% A A yogi with his mind under control;
'kkfUra fuokZ.kijeka] eRlaLFkke~ vf/kxPNfr AA continuously dedicating to me his soul
yunjann evam sadatmanam yogi niyata-manasah is thus liberated to attain peace
shantim nirvana-paramam mat-samstham adhigacchati that always remains in me.
-6.15- 6.15

This yoga is not for gluttons

ukR;'url~ rq ;ksxks·fLr] u pSdkUre~ vu'ur% A nor for those observing fast, O Arjun!
u pkfr LoIu'khyL;] tkxzrks uSo pktqZu AA nor for those sleeping too much
naty-asnatas ’tu yogo ’sti na caikantam anasnatah or for those keeping awake too much.
na cati-svapna-silasya jagrato naiva carjuna 6.16
-6.16-

;qäkgkjfogkjL;] ;qäps"VL; deZlq A Practice of yoga keeping poise in

;qäLoIukocks/kL;] ;ksxks Hkofr nq%[kgk AA eating and enjoyment; controlling
yuktahara-viharasya yukta-cestasya karmasu action and desire with evenness
in sleep and waking removes distress.
yukta-svapnavabodhasya yogo bhavati duhkha-ha 6.17
-6.17-

;nk fofu;ra fpÙke~] vkReU;~ ,okofr"Brs A He who keeps his self in control;
fu%Li`g% loZdkesH;ks] ;qä bR;~ mP;rs rnk AA merges well in supreme his very soul
yada viniyatam cittam atmany evavatisthate and from all desires becomes free
nisprhah sarva-kamebhyo yukta ity ucyate tada is called a totally merged yogi.
-6.18- 6.18

;Fkk nhiks fuokrLFkk]s us³~xrs lksiek Le`rk A “Unflickering lamp1 in windless

;ksfxuks ;rfpÙkL;] ;q¥~trks ;ksxe~ vkReu% AA state” is simile for stillness
of mind of a yogi who has won
yatha dipo nivata-stho nengate sopama smrta
the self and has rivetted attention.
yogino yata-cittasya yunjato yogam atmanah 1.in other scriptures it is mentioned as continuous
-6.19- pouring of oil. Any stage less than that is not
meditation.
6.19
;=ksijers fpÙka] fu#)a ;ksxlso;k A When yoga practices make mind1empty
;= pSokReukRekua] i';Uu~ vkRefu rq";fr AA to attain complete satiety2,
he gets the vision of cosmic presence
yatroparamate cittam niruddham yoga-sevaya and enjoys the supreme existence.
yatra caivatmanatmanam pasyann atmani tusyati 1
subtle consciousness .Nirodh or empty state means
-6.20- thoughtlessness 2.mind feels enough of everything that
is uprati-satiety.Maharshi patanjali says this
as ‘yogaschitavrittinirodh’ 6.20

lq[ke~ vkR;fUrda ;r~ rn~]cqf)xzkáe~ vrhfUæ;e~A He who by winning senses achieves

osfÙk ;= u pSok;]a fLFkr'k~ pyfr rÙor% AA the infinite bliss, perceived
sukham atyantikam yat tad buddhi-grahyam atindriyam by pure intellect remains in the state
vetti yatra na caivayam sthitas calati tattvatah of lord from where he never shakes.
-6.21- 6.21

;a yC/ok pkija ykHka~ eU;rs ukf/kda rr% A

He who achieves that state of super gain
;fLeu~ fLFkrks u nq%[ksu] xq#.kkfi fopkY;rs AA
finds no other greater gain.
yam labdhva caparam labham manyate nadhikam tatah
And him, after situating in that state
yasmin sthito na duhkhena gurunapi vicalyate even big sufferings do not shake.
-6.22- 6.22
ra fo|kn~ nq%[kla;ksx] fo;ksxa ;ksxlafKre~ A He should know that yoga means
l fu'p;su ;ksäO;ks] ;ksxks·fufoZ..kpsrlk AA no contact of bonds of sufferings.
tam vidyad duhkha-samyoga- viyogam yoga-samjnitam Practices of yoga should be
sa niscayena yoktavyo yogo ’nirvinna-cetasa with firm will, dauntlessly.
-6.23- 6.23

l³~dYiçHkoku~ dkekal~] R;ä~ok lokZu v'ks"kr% A He should renounce the longings

eulSosfUæ;xzkea] fofu;E; leUrr% AA born of intents of worldly things
sankalpa-prabhavan kamams tyaktva sarvan asesatah in entirety, and hold the senses fully
manasaivendriya-gramam viniyamya samantatah from all sides, by his mind only.
6.24
-6.24-
'kuS% 'kuSj~ mijesn~] cq)~;k /k̀frx`ghr;k A Reaching satiety in gradual steps
vkRelaLFka eu% d`Rok]u fdf¥~pn~ vfi fpUr;sr~AA with patience and intellect;
and situating mind in the inner self1,
sanaih sanair uparamed buddhya dhrti-grhitaya he shouldn`t think anything else.
atma-samstham manah kritva na kincid api cintayet 1
pure consciousness-atma 6.25
-6.25-

;rks ;rks fu'pjfr] eu'p¥~pye~ vfLFkje~ A He should retract1 from whatever

rrl~ rrks fu;E;Srn~] vkReU;so o'ka u;sr~ AA things make the mind waiver
yato yato niscalati manas cancalam asthiram and unsteady to have control;
tatas tato niyamyaitad atmany eva vasam nayet and should only dedicate to his soul.
1.This is pratyahar
-6.26-
6.26
ç'kkUreula ásua] ;ksfxua lq[ke~ mÙkee~ A Yogi with serene mind, away from
miSfr 'kkUrjtla] czãHkwre~ vdYe"ke~ AA sinful acts and agility1 calmed
prashanta-manasam hy enam yoginam sukham uttamam on perfect fusion with supreme,
upaiti santa-rajasam brahma-bhutam akalmasam enjoys the bliss extreme.
-6.27- 1
rajogun 6.27

;q¥~tUu~ ,oa lnkRekua] ;ksxh foxrdYe"k% A Yogi away from sinful acts,
lq[ksu czãlaLi'kZe~] vR;Ura lq[ke~ v'uqrs AA ever devoting to his inner self
enjoys the union of Brahm easily
yunjann evam sadatmanam yogi vigata-kalmasah and the richness of bliss amply.
sukhena brahma-samsparsham atyantam sukham asnute 6.28
-6.28-

loZHkwrLFke~ vkRekua] loZHkwrkfu pkRefu A A person merged in supreme sees

bZ{krs ;ksx;qäkRek] loZ= len'kZu% AA with evenness in everybody,
sarva-bhuta-stham atmanam sarva-bhutani catmani the cosmic presence in all the beings
iksate yoga-yuktatma sarvatra sama-darshanah and in himself presence of all beings.
-6.29- 6.29
;ks eka i';fr loZ= loaZ p ef; i';fr A He who sees me, in everybody
rL;kga u ç.k';kfe] l p es u ç.k';fr AA and sees all beings in my body
will not lose sight of me ever,
yo mam pasyati sarvatra sarvam ca mayi pasyati nor I will lose his sight ever.
tasyaham na pranasyami sa ca me na pranasyati 6.30
-6.30-

loZHkwrfLFkra ;ks eka] HktR;~ ,dRoe~ vkfLFkr% A With single thought he worships me,
loZFkk orZekuks·fi] l ;ksxh ef; orZrs AA seeing my presence in all the beings.
sarva-bhuta-sthitam yo mam bhajaty ekatvam asthitah Though all actions of such a yogi
sarvatha vartamano ’pi sa yogi mayi vartate are performed, yet he abides in me.
-6.31- 6.31

vkRekSiE;su loZ=] lea i';fr ;ks·tqZu A

lq[ka ok ;fn ok nq%[ka]l ;ksxh ijeks er% AA O Arjun! yogi who treats all beings,
as he himself would have been;
atmaupamyena sarvatra samam pasyati yo ’rjuna and treats equal the pain and pleasure
sukham va yadi va duhkham sa yogi paramo matah belongs to the highest order.
-6.32- 6.32

vtqZu mokp A Arjun said:

;ks·;a ;ksxl~ Ro;k çksä%] lkE;su e/kqlwnu A due to restlessness of my mind;
,rL;kga u i';kfe]p¥~pyRokr~ fLFkfra fLFkjke~AA O Madhusudan1! I do not find
arjuna uvaca the stage of stability
yo ’yam yogas tvaya proktah samyena madhusudana in your just said yoga of equanimity.
1
slayer of demon Madhu-Lord Krishna
etasyaham na pasyami cancalatvat sthitim sthiram 6.33
-6.33- O Krishna! the mind is unsteady
p¥~pya fg eu% d`".k] çekfFk cyon~ n`<e~ A turbulent, obstinate and mighty.
rL;kga fuxzga eU;s] ok;ksj~ bo lqnq"dje~ AA To command over it I find
cancalam hi manah krishna pramathi balavad drdham extremely difficult like wind.
tasyaham nigraham manye vayor iva su-duskaram 6.34
-6.34-
 JhHkxokuqokp A
vla'k;a egkckgks] euks nqfuZxzga pye~ A The blessed Lord said:
vH;klsu rq dkSUrs;] oSjkX;s.k p x`árs AA No doubt, O mighty armed1!
sri-bhagavan uvaca mind is restless, and hard to command.
But it is controlled O Kunti`s son!
asamsayam maha-baho mano durnigraham calam by hard practice2 and dissociation.
abhyasena tu kaunteya vairagyena ca grhyate 1
Arjun 2same cure is told in 12.9
-6.35- 6.35

vla;rkReuk ;ksxks] nq"çki bfr es efr% A Whose self is not subdued,

o';kReuk rq ;rrk] 'kD;ks·okIrqe~ mik;r% AA he can`t achieve yoga. It`s my view.
Controlling self and striving for it1
asamyatatmana yogo dusprapa iti me matih are the means of achieving it.
vasyatmana tu yatata sakyo ’vaptum upayatah 1
supreme possessed state
-6.36- 6.36

vtqZu mokp A Arjun said:

v;fr% J);ksisrks] ;ksxkp~ pfyrekul% A O Krishna! a person having faith
vçkI; ;ksxlaflf)a] dka xfra d`".k xPNfr AA but not reached the poised state
and drifted from yoga;doesn`t achieve
arjuna uvaca perfection;what state does he reach?
ayatih shraddhayopeto yogac calita-manasah 6.37
aprapya yoga-samsiddhim kam gatim krishna gacchati
-6.37-
O mighty armed1! deviated
dfPpu~ uksHk;foHkz"V'k~] fNUukHkze~ bo u';fr A from path of Brahm, unsupported,
vçfr"Bks egkckgks] foew<ks czã.k% ifFk AA from both worlds2, battered;
kaccin nobhaya-vibhrastas chinnabhram iva nasyati like rent cloud, is he shattered?
1
Lord Krishna 2from worldly enjoyments and
apratistho maha-baho vimudho brahmanah pathi from spiritual gains
-6.38- 6.38
,ru~ es la'k;a d`".k] NsÙkqe~ vgZL;~ v'ks"kr% A In dispelling my this doubt fully,
RonU;% la'k;L;kL;] NsÙkk u á~ mii|rs AA you are capable, O Krishna only!
for I do not find anyone
etan me samsayam krishna chettum arhasy asesatah save you to remove my confusion.
tvad-anyah samsayasyasya chetta na hy upapadyate 6.39
-6.39-
JhHkxokuqokp A The blessed Lord said:
ikFkZ uSosg ukeq=] fouk'kl~ rL; fo|rs A Parth! that person does neither
u fg dY;k.kd`r~ df'pn]nqxZfra rkr xPNfr AA get doomed here nor hereafter.
sri-bhagavan uvaca O dear! seeker of truth never
partha naiveha namutra vinasas tasya vidyate falls down to any state inferior.
na hi kalyana-krt kascid durgatim tata gacchati 6.40
-6.40-
Strayed yogi1 goes to and remains
çkI; iq.;d`rka yksdku~] mf"kRok 'kk'orh% lek% A
long in the world of virtuous ones
'kqphuka Jherka xsgs] ;ksxHkz"Vks·fHktk;rs AA till he is born in the family
prapya punya-kritam lokan usitva sasvatih samah of nobles observing probity.
sucinam srimatam gehe yoga-bhrasto ’bhijayate 1
yogbhrashta
-6.41- 6.41

vFkok ;ksfxuke~ ,o] dqys Hkofr /kherke~ A Or they are born in the families
,rf) nqyZHkrja] yksds tUe ;n~ bZn`'ke~ AA of the erudite yogis.
To achieve such a birth,
atha va yoginam eva kule bhavati dhimatam
is very rare in this world.
etad dhi durlabhataram loke janma yad idrsam 6.42
-6.42-

r= ra cqf)la;ksxa] yHkrs ikSoZnsfgde~ A He gets there the evolved intellect

;rrs p rrks Hkw;%] lafl)kS dq#uUnu AA gathered in the previous birth intact;
and son of Kuru1! With it again,
tatra tam buddhi-samyogam labhate paurva-dehikam He makes efforts for final gain.
1
Arju 6.43
yatate ca tato bhuyah samsiddhau kuru-nandana
 -6.43-
Due to his practices done previously
iwokZH;klsu rsuSo] fº~;rs á~ vo'kks·fi l% A he gets attracted up effortlessly
ftKklqj~ vfi ;ksxL;] 'kCnczãkfrorZrs AA and like an able yoga aspirant
purvabhyasena tenaiva hriyate hy avaso ’pi sah he crosses the way by sounds1 inherent
1
The inherent continuous sound in everybody heard
jijnasur api yogasya shabda-brahmativartate better by closing ears.This surat shabd yoga is also
-6.44- referred in 4/26,7/8,9/17- and in sri mad bhagwat in
3.21.8 6.44

But good deeds of previous births

ç;Rukn~ ;rekul~ rq] ;ksxh la'kq)fdfYc"k% A in a yogi making efforts,
vusdtUelafl)l~] rrks ;kfr ijka xfre~ make him free from sins
Aprayatnad yatamanas tu yogi samshuddha-kilbisah and soon highest abode he attains.
aneka-janma-samsiddhas tato yati param gatim 6.45
-6.45-
Yogi is superior to anchorites;
rifLoH;ks·f/kdks ;ksxh KkfuH;ks·fi erks·f/kd% A
to the learned men of knowledge;
dfeZH;'k~ pkf/kdks ;ksxh]rLekn~ ;ksxh HkoktqZu AA to the rites performing men;
tapasvibhyo ’dhiko yogi jnanibhyo ’pi mato ’dhikah so you be a yogi, Arjun!
karmibhyas cadhiko yogi tasmad yogi bhavarjuna 6.46
-6.46- Of all yogis too, one who has
faith in me, and is always
;ksfxuke~ vfi losZ"kk]a en~xrsukUrjkReuk A from depth of his heart worshipping me;
J)koku~ Hktrs ;ks eka]l es ;qäreks er% AA I consider him totally mergrd in me.
yoginam api sarvesam mad-gatenantar-atmana 6.47
shraddhavan bhajate yo mam sa me yuktatamo matah
-6.47-
OM TAT SAT! this brings to the end
of chapter six named “ Practice of
Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq
meditation” in yoga scripture of
czãfo|k;ka ;ksx'kkL=s "k"Bks·/;k;% supreme knowledge named
om tatsaditi Srimadbhagwadgitasu upnishatsu Srimad Bhagwadgita upnishad.
Brahmvidyayam yogshastre shashthoadhay
 lIreks·/;k;%
CHAPTER SEVEN

JhHkxokuqokp A The blessed Lord said:

e¸;~ vkläeuk% ikFkZ] ;ksxa ;q¥~tu~ enkJ;% A While doing yoga with keen intent
vla'k;a lexza eka] ;Fkk KkL;fl rPN`.kq AA and surrender to me; how you can
sri-bhagavan uvaca know my entirety with no doubts left
O Parth! hear now from me all that.
mayy asakta-manah partha yogam yunjan mad-asrayah
7.1
asamsayam samagram mam yatha jnasyasi tac chrnu
-7.1-

Kkua rs·ga lfoKkue~] bna o{;kE;~ v'ks"kr% A This full wisdom I shall
;t~ KkRok usg Hkw;ks·U;t]~KkrO;e~ vof'k";rs AA with its meaning esoteric, tell;
jnanam te ’ham sa-vijnanam idam vaksyamy asesatah which when known, nothing remains
yaj jnatva neha bhuyo ’nyaj jnatavyam avasisyate in the world, to further attain..
-7.2- 7.2

m euq";k.kka lglzs"kq] df'pn~ ;rfr fl);s A

One in thousand persons
;rrke~ vfi fl)kuka]df'pu~ eka osfÙk rÙor%AA hardly strives for perfection;
manushyanam sahasresu kascid yatati siddhaye of those making efforts, rarely
yatatam api siddhanam kascin mam vetti tattvatah any one knows truth about me1.
-7.3- 1.it is said to be rare in srimadbhagwat in 6.14.5
7.3

Hkwfej~ vkiks·uyks ok;q%] [ka euks cqf)jso p A I have eight folded nature
vgadkj brh;a es] fHkUuk çd`frj~ v"V/kk AA - comprising of earth, water,
bhumir apo ’nalo vayuh kham mano buddhir eva ca fire, wind, and space,
ahankara itiyam me bhinna prakritir astadha mind, intellect and egoistic base1.
1.egoistic stge is not full of proud, but to feel
-7.4- the existence of self 7.4
vijs;e~ brl~ Ro~ vU;ka] çd`fra fof) es ijke~ A O mighty 1
armed! this all is
nonsubtle nature. Other than this
thoHkwrka egkckgks] ;;sna /kk;Zrs txr~ AA
is subtle2 which supports universe
apareyam itas tv anyam prakritim viddhi me param and integral life of all creatures.
jiva-bhutam maha-baho yayedam dharyate jagat 1
apara-comprehensible to ordinary(lower) mind,
-7.5- para –beyond comprehension of lower mind
2

7.5

Know thus, all beings are born

,r|ksuhfu Hkwrkfu] lokZ.khR;~ mi/kkj; A of these both natures alone.
vga d`RLuL; txr%] çHko% çy;l~ rFkk AA The source of entire creation and
etad-yonini bhutani sarvanity upadharaya reason for its dissolution I am .
aham krtsnasya jagatah prabhavah pralayas tatha 7.6
-7.6-
eÙk% ijrja ukU;r~] fdf¥~pn~ vfLr /ku¥~t; A O Dhananjay1! beyond me
ef; loZe~ bna çksra~] lw=s ef.kx.kk bo AA nothing else superior there is2.
mattah parataram nanyat kincid asti dhananjaya Everything3 in the world around
is woven in me like beads on strand.
mayi sarvam idam protam sutre mani-gana iva 1
master of wealth . 2This phrase is like the
-7.7- mantra-Om Nanyeti Tadekam Brahm-meaning
“nothing else exists except that one supreme”
3.all visible things of the world 7.7

jlks·geIlq dkSUrs;] çHkkfLe 'kf'klw;Z;ks% A O Kauntey! I am taste in water,

ç.ko% loZosns"kq] 'kCn% [ks ikS#"ka u`"kq AA light in moon and sun1, center
raso ’ham apsu kaunteya prabhasmi sasi-suryayoh of all vedas “Om”, humming in
pranavah sarva-vedesu shabdah khe paurusam nrsu space2 and manhood in men.
1
The taste in all eatables and drinks and light in
-7.8- moon and sun is Lord Krishna himself, so any
taste we get and light we see it must remind of
presence of lord. These thoughts will lead to
presence of lord everywhere. Also said like this
in 15.12 2. voidness that has humming sound as
space between two space objects is can be heard in a
conch 7.8
iq.;ks xU/k% i`fFkO;ka p] rst'pkfLe foHkkolkS A In earth I am pure fragrance
thoua loZHkwrs"kq] ri'k~ pkfLe rifLo"kq AA in fire I am the brilliance.
punyo gandhah prithivyam ca tejas casmi vibhavasau I am life in all beings,
and in ascetics their penance.
jivanam sarva-bhutesu tapas casmi tapasvisu 7.9
-7.9-

chta eka loZHkwrkuka] fof) ikFkZ lukrue~ A O Parth! know me as seed1

cqf)j~ cqf)erke~ vfLe]rstl~ rstfLouke~ vge~AA eternal, of entire beings.
bijam mam sarva-bhutanam viddhi partha sanatanam I am wisdom of intellectuals
buddhir buddhimatam asmi tejas tejasvinam aham and brilliance of glorious ones.
-7.10- 1.seed is inherent atma, similar thing is said in 14.4
7.10
cya cyorka pkga] dkejkxfooftZre~ A O Grand Bharat! of braves I am strength
/kekZfo#)ks Hkwrs"kq] dkeks·fLe Hkjr"kZHk AA without desires, and attachments1.
balam balavatam caham kama-raga-vivarjitam I am the desire2 in all creatures
dharmaviruddho bhutesu kamo ’smi bharatarsabha in accordance with the devoutness.
-7.11- 1
means only physical strength 2 things necessary as
done by the recognised decent peopleof the society
7.11
;s pSo lkfÙodk Hkkok] jktlkl~ rkelk'p ;s A Know that all things caused by
eÙk ,osfr rku~ fof)] u Ro~ vga rs"kq rs ef; A piety, agility, and apathy1
ye caiva sattvika bhava rajasas tamasas ca ye are born out of me. I am not in these.
matta eveti tan viddhi na tv aham tesu te mayi Yet they all are in me.2
-7.12-
1
these are sat raj and tam 2they are under my
control. 7.12

=fHkj~ xq.ke;Sj~ HkkoSj~] ,fHk% loZe~ bna txr~ A All beings of the entire universe
eksfgra ukfHktkukfr] eke~ ,H;% ije vO;;e~ AA are deluded by these three attributes.
tribhir guna-mayair bhavair ebhih sarvam idam jagat I, the immutable, am beyond these
mohitam nabhijanati mam ebhyah param avyayam which they don`t easyly conceive.
-7.13- 7.13
nSoh á~ ,"kk xq.ke;h] ee ek;k nqjR;;k A My this divine three way
ekeso ;s çi|Urs] ek;ke~ ,rka rjfUr rs AA creation is very intricate.
daivi hy esa guna-mayi mama maya duratyaya Those taking refuge in me only
mam eva ye prapadyante mayam etam taranti te can cross this enigma1 fully.
1
maya—the mystic super power of lord that
-7.14- has made all the creation around 7.14

u eka nq"d`fruks ew<k%] çi|Urs ujk/kek% A Evil doers, blockheaded

ek;;kiârKkuk] vklqja Hkkoe~ vkfJrk% AA mean, wisdom deprived
persons having devilish deeds,
na mam duskritino mudhah prapadyante naradhamah due to enigma, do not adore me.
mayayapahrta-jnana asuram bhavam asritah 7.15
-7.15-

prqfoZ/kk HktUrs eka] tuk% lqd`fruks·tqZu A O Grand Bharat! out of virtuous men
vkrksZ ftKklqj~ vFkkZFkh]Z Kkuh p Hkjr"kZHk AA four types worship me, Arjun!
catur-vidha bhajante mam janah sukritino ’rjuna Distressed, seekers of knowledge
arto jijnasur artharthi jnani ca bharatarsabha material aspirer and wise.
-7.16- 7.16

Of these, ever dedicated, wise,

rs"kka Kkuh fuR;;qä] ,dHkfäj~ fof'k";rs A
devoted in only one aim is nice.
fç;ks fg Kkfuuks·R;FkZe~] vga l p ee fç;% AA
To the wise I am dear,
tesam jnani nitya-yukta eka-bhaktir visisyate and to me he is dear.
priyo hi jnanino ’tyartham aham sa ca mama priyah 7.17
-7.17-
All those1 are generous, yet wise men
mnkjk% loZ ,oSrs] Kkuh Ro~ vkReSo es ere~ A reflect my form; of this view I am.
vkfLFkr% l fg ;qäkRek]eke~ ,okuqÙkeka xfre~ AA Wise are unified with me and are set
udarah sarva evaite jnani tv atmaiva me matam nicely in me, the goal highest.
1
those of four types
asthitah sa hi yuktatma mam evanuttamam gatim 7.18
-7.18-
cgwuka tUeuke~ vUrs Kkuoku~ eka çi|rs A In the end of many births
oklqnso% loZe~ bfr] l egkRek lqnqyZHk% AA wise person devoted to me, gets
bahunam janmanam ante jnanavan mam prapadyate the insight, “Vasudev is all that is”.
vasudevah sarvam iti sa mahatma su-durlabhah Such a sage is too scarce.
-7.19- 7.19

dkeSl~ rSLrSj~ ârKkuk%] çi|Urs·U;nsork% A Having robbed their wisdom by

ra ra fu;ee~ vkLFkk;] çd`R;k fu;rk% Lo;k AA various desires, they perform rites
kamais tais tair hrta-jnanah prapadyante ’nya-devatah of other deities according to customs
tam tam niyamam asthaya prakritya niyatah svaya and inspirations arising in them1.
-7.20- 1 1.self created
7.20

;ks ;ks ;ka ;ka ruqa Hkä%] J);kfpZrqe~ bPNfr A

Whoever with deep faith
rL; rL;kpyka J)ka]rke~ ,o fon/kkE;~ vge~AA
worships in whatever shape;
yo yo yam yam tanum bhaktah shraddhayarcitum icchati
I make his belief firm
tasya tasyacalam shraddham tam eva vidadhamy aham in that particular form.
-7.21- 7.21

l r;k J);k ;qäl~ rL;kjk/kue~ bZgrs A When with faith that person worships
yHkrs p rr% dkeku~]e;So fofgrku~ fg rku~AA the deity, then no doubt he gets
sa taya shraddhaya yuktas tasyaradhanam ihate desired results from that deity,
labhate ca tatah kaman mayaiva vihitan hi tan which is as ordained by me.
-7.22- 7.22

vUror~ rq Qya rs"kka] rn~ HkoR;~ vYies/klke~ A But the gain of all those little
intellect persons is perishable.
nsoku~ nso;tks ;kfUr]en~Hkäk ;kfUr eke~ vfiAA
Worshipper of deities reach deities.
antavat tu phalam tesam tad bhavaty alpa-medhasam My devotees reach only me.
devan deva-yajo yanti mad-bhakta yanti mam api 7.23
-7.23-
vO;äa O;fäe~ vkiUua] eU;Urs eke~ vcq);% A Ignorant, not knowing
ija Hkkoe~ vtkuUrks] eekO;;e~ vuqÙkee~ AA my unsurpassed everlasting,
avyaktam vyaktim apannam manyante mam abuddhayah supreme, unmanifest form
know only my this visible form1.
param bhavam ajananto mamavyayam anuttamam 1
s same thing is told in 9/11
-7.24- 7.24

ukga çdk'k% loZL;] ;ksxek;kleko`r% A Veiled by the yog enigma

ew<ks·;a ukfHktkukfr] yksdks eke~ vte~ vO;;e~A I am not visible to anyone.
I, the eternal and unborn,
naham prakasah sarvasya yoga-maya-samavrtah to this deluded world, am not known.
mudho ’yam nabhijanati loko mam ajam avyayam 7.25
-7.25-

osnkga lerhrkfu] orZekukfu pktqZu A O Arjun! I know all the beings

Hkfo";kf.k p Hkwrkfu] eka rq osn u d'pu AA of the past and those living;
vedaham samatitani vartamanani carjuna also those in future to be born
bhavisyani ca bhutani mam tu veda na kascana yet, to all, I am not known.
-7.26- 7.26

bPNk}s"kleqRFksu] }U}eksgsu Hkkjr A O great ascetic! All the beings

loZHkwrkfu lEeksga] lxsZ ;kfUr ijUri AA in the world get delusion arising
iccha-dvesa-samutthena dvandva-mohena bharata by deception of pairs of opposites
sarva-bhutani sammoham sarge yanti parantapa like desire and hatred, Bharat!
-7.27- 7.27
;s"kka RoUrxra ikia tukuka iq.;deZ.kke~ A But the men of virtuous deed
rs }U}eksgfueqZäk] HktUrs eka n`<ozrk% AA whose sins have been finished,
yesham tv anta-gatam papam jananam punya-karmanam and from dualism becoming free;
te dvandva-moha-nirmukta bhajante mam drdha-vratah they, with firm resolve, worship me.
-7.28- 7.28

tjkej.keks{kk; ekekfJR; ;rfUr ;s A Those who have taken refuge in me,

rs czã rn~ fonq% d`RLue~] v/;kRea deZ pkf[kye~ also from death and old age,try to be free;
AA jara-marana-mokshaya mam asritya yatanti ye know that Brahm and are endowed
te brahma tad viduh krtsnam adhyatmam karma cakhilam with knowledge of actions and soul.
-7.29- 7.29

lkf/kHkwrkf/knSoa eka] lkf/k;Ka p ;s fonq% A He who sees me in the entity of beings,

ç;k.kdkys·fi p eka] rs fonj~ q;qäpsrl% AA entity of deities, entity of rituals1, keeping
himself absorbed in me and recalls me
sadhibhutadhidaivam mam sadhiyajnam ca ye viduh at his death time, truly knows me.
prayana-kale ’pi ca mam te vidur yukta-cetasah 1
entity of beings means all living beings with limited
-7.30- life :entity of deities are all in his form: entity of
rituals includes all ritualistic performances , These in
detail are explained by the lord in 8.3 and 8.4
7.30
Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq
czãfo|k;ka ;ksx'kkL=s lIreks·/;k;%AA OM TAT SAT ! This brings to the end
om tatsaditi Srimadbhagwadgitasu upnishatsu of chapter seven named “Secrets of
Mother Nature” in yoga scripture of
Brahmvidyayam yogshastre saptamoadhyay
supreme knowledge named
Srimad Bhagwadgita upnisha
 v"Veks·/;k;%
CHAPTER EIGHT
vtqZu mokp A Arjun said:
fda rn~ czã fde~ v/;kRea] fda deZ iq#"kksÙke A
vf/kHkwra p fda çksäe~] vf/knSoa fde~ mP;rs A What is that Brahm? O noblest one!
What are actions and the entitiesdivine?
arjuna uvaca
What the entities of beings1 are?
kim tad brahma kim adhyatmam kim karma purushottama
What the entity of deities2 are?
adhibhutam ca kim proktam adhidaivam kim ucyate entity of beings and of deities –Adhibhut and
1, 2

-8.1- Adhidev 8.1

vf/k;K% dFka dks·=] nsgs·fLeu~ e/kqlwnu A What makes the entity of rituals1?
ç;k.kdkys p dFka] Ks;ks·fl fu;rkRefHk% O Madhusudan!how in the body it feels?
Aadhiyajnah katham ko ’tra dehe ’smin madhusudana How a man with controlled self,
at the death hour, can know yourself?
prayana-kale ca katham jneyo ’si niyatatmabhih 1
adhiyagya 8.2
-8.2-
JhHkxokuqokp A The blessed Lord said:
v{kja czã ijea] LoHkkoks·/;kRee mP;rs A Brahm the supreme indestructible1.
HkwrHkkoksn~Hkodjks] folxZ% deZlafKr% AA is entity divine or self in the individual.
sri-bhagavan uvaca Dutiful actions in all the beings
aksharam brahma paramam svabhavo ’dhyatmam ucyate result from their own instincts.
means Akshar “OM”i.e. non decaying-eternal
1
bhuta-bhavodbhava-karo visargah karma-samjnitah 8.3
-8.3-

vf/kHkwra {kjks Hkko%] iq#"k'pkf/knSore~ A All beings have perishable entity.

vf/k;Kks·ge~ ,ok=] nsgs nsgHk`rka oj AA Their soul is having deistic entity.
adhibhutam ksaro bhavah purushas cadhidaivatam In this body, O best of mortals!
alone I am the entity of rituals.
adhiyajno ’ham evatra dehe deha-bhrtam vara
8.4
-8.4-
vUrdkys p eke~ ,o] Leju~ eqä~ok dysoje~ A He who at the time of demise
;% ç;kfr l en~Hkkoa];kfr ukLR;~ v= la'k;%A remembering me dies
anta-kale ca mam eva smaran muktva kalevaram surely attains my being.
In this there is no misgiving.
yah prayati sa mad-bhavam yati nasty atra samsayah 8.5
-8.5-
;a ;a okfi Leju~ Hkkoa] R;tR;~ vUrs dysoje~ A In whatever thing the thoughts remain
ra re~ ,oSfr dkSUrs;] lnk rn~HkkoHkkfor% AA while leaving this body in the end,
yam yam vapi smaran bhavam tyajaty ante kalevaram O Kauntey! that form alone he gets
tam tam evaiti kaunteya sada tad-bhava-bhavitah being ever in the thought of that.
-8.6- 8.6

rLekr~ losZ"kq dkys"kq] eke~ vuqLej ;q/; p A

e¸;~ vfiZreukscqf)j~] eke~ ,oS";L;~ vla'k;% AA Therefore , all the time, remember
tasmat sarveshu kaleshu mam anusmara yudhya ca me and fight1 with your
mind and intellect dedicated to me;
mayy arpita-mano-buddhir mam evaishyasy asamsayah
you shall, no doubt, attain me.2
-8.7- 1
fight because situation was in battlefield, otherwise
it means “Do thy rightful duty” 2 This is the essence
of Gita. Fighting while keeping lord`s physical form
in mind is very difficult. But while listening to the
internal cosmic sound (which is the true subtle form
of lord in the body )one can do any work including
fighting.So by keeping the mind and intellect
indulged in it always, it can be expected that his
remembrance in the form of sound may remain at
the time of death. 8.7
vH;kl;ksx;qäsu] psrlk ukU;xkfeuk A
ijea iq#"ka fnO;a] ;kfr ikFkkZuqfpUr;UAA
By practicing yoga with dedication,
abhyasa-yoga-yuktena cetasa nanya-gamina keeping unwavering attention
paramam purusham divyam yati parthanucintayan and continuous remembrance;
-8.8- O Parth! he gets divine super existence1.
1
Supreme 8.8
 dfoa iqjk.ke~ vuq'kkflrkje~ One should meditate upon
v.kksj~ v.kh;ale~ vuqLejsn ;% A the omniscient, ancient form
loZL; /kkrkje~ vfpUR;:ie~ of omni ruler, omni sustainer;
vkfnR;o.kaZ rel% ijLrkr~ AA compared to atom, being subtler,
kavim puranam anusasitaram with effulgence like sun1,
inconceivable, beyond ignorance.
anor aniyamsam anusmared yah 1.This is the meditation on tha cosmic light form
sarvasya dhataram acintya-rupam of the lord. 8.9
aditya-varnam tamasah parastat
-8.9-
A dedicated devotee who
ç;k.kdkys eulk·pysu
at the time of death, by use
Hkä~;k ;qäks ;ksxcysu pSo A
of yoga power fixes vital force1
HkqokseZ/;s çk.ke~ vkos'; lE;D in the midst of his eyebrows
l ra ija iq#"ke~ miSfr fnO;e~ AA with stable mind, achieves
prayana-kale manasacalena that divine form of supreme.
bhaktya yukto yoga-balena caiva 1
Pran-dedicated attention and breath 8.10
bhruvor madhye pranam avesya samyak
sa tam param purusham upaiti divyam
-8.10-

;n~ v{kja osnfonks onfUr I shall now tell you in brief

fo'kfUr ;n~ ;r;ks ohrjkxk% A that Super existence to which
;n~ bPNUrks czãp;aZ pjfUr knower of Vedas call that as
rr rs ina laxzgs.k ço{;s AA holy syllable1. The detached
masters enter in it and to achieve
yad aksharam veda-vido vadanti
that the celibacy they keep.
vishanti yad yatayo vita-ragah 1
OM-imperishable explained in 8/1
yad icchanto brahmacaryam caranti
8.11
tat te padam sangrahena pravaksye
-8.11-
loZ}kjkf.k la;E;] euks âfn fu#/; p A Withdrawing from sense organs1;
ew/U;~Z vk/kk;kReu% çk.ke~]vkfLFkrks ;ksx/kkj.kkeAA creating void2 in the heart region,
vital force3in the head, he should take.
sarva-dvarani samyamya mano hridi nirudhya ca Thus by yoga he reaches absorption state4
murdhny adhayatmanah pranam asthito yoga-dharanam 1.eyes, ears, nose-these two each, mouth ,genitals and
-8.12- rectum are nine gates through which the sense organs
work. 2.of thoughts 3.pran 4.samadhi 8.12

vkse~ bR;sdk{kja czã] O;kgju~ vekeuqLeju~A When single syllable OM, the Brahm
;% ç;kfr R;tu~ nsga] l ;kfr ijeka xfre~ AA is recited and every time I am
om ity ekaksharam brahma vyaharan mam anusmaran in his mind, while leaving this body,
yah prayati tyajan deham sa yati paramam gatim he attains the state of supreme glory1.
1.This method is told in Srimad bhagwat in 2.1.17.
-8.13-
8.13
One who remembers me ever
vuU;psrk% lrra] ;ks eka Lejfr fuR;'k% A continuously1 without any waiver;
rL;kga lqyHk% ikFkZ] fuR;;qäL; ;ksfxu% AA to that yogi ever absorbed in me,
ananya-cetah satatam yo mam smarati nityasah O Parth! I am attainable easily.
tasyaham sulabhah partha nitya-yuktasya yoginah 1.everyday and night with same intensity- Bhringi
-8.14- 8.14

When super perfection is achieved

eke~ misR; iqutZUe] nq%[kky;e~ v'kk'ore~ A
and great souls do come to me
ukIuqofUr egkReku%] laflf)a ijeka xrk% AA They do not get birth which is
mam upetya punar janma duhkhalayam asasvatam store of sorrow and short lived.
napnuvanti mahatmanah samsiddhim paramam gatah 8.15
-8.15-
From every world1 up to realm of Brahm
vkczãHkqouky~ yksdk%] iqujkofrZuks·tqZu A there is return for rebirth, O Arjun!
eke~ misR; rq dkSUrs;] iqutZUe u fo|rs AA Only to me, when they reach
a-brahma-bhuvanal lokah punar avartino ’rjuna O Kauntey! their rebirth gets ceased.
1.The worlds mean seven lokas named Bhu, Bhuva,
mam upetya tu kaunteya punar janma na vidyate Swah, Jan, Tap,Mahi and the highest is Brahm
-8.16- lok till where there is going and coming. Beyond
that is Satlok (of the lord ) from where no body
returns after reaching 8.16
lglz;qxi;ZUre~ vgj~ ;n~ czã.kks fonq% A Brahma`s day is of thousand eons,
jkf=a ;qxlglzkUrka] rs·gksjk=fonks tuk% AA Also his night is of thousand eons.
sahasra-yuga-paryantam ahar yad brahmano viduh One who knows this fact essential
his knowledge of time is truly real.
ratrim yuga-sahasrantam te ’ho-ratra-vido janah 8.17
-8.17-

vO;äkn~ O;ä;% lokZ%] çHkoUR; vgjkxes A As the day begins, all beings are born
jkR;kZxes çyh;Urs] r=SokO;älaKds AA out of Brahma`s unmanifested form,
avyaktad vyaktayah sarvah prabhavanty ahar-agame and at the entry of his night
ratry-agame praliyante tatraivavyakta-samjnake all get merged in his cosmic sight.
-8.18- 8.18

Hkwrxzke% l ,ok;a] HkwRok HkwRok çyh;rs A O Parth! this throng of beings gets born
jkR;kZxes·o'k% ikFkZ] çHkoR;~ vgjkxes AA again and again without any coercion1
to get merged at the entry of his night
bhuta-gramah sa evayam bhutva bhutva praliyate
and to reappear at the break of daylight.
ratry-agame ’vasah partha prabhavaty ahar-agame 1
without any external force but automatically
-8.19- under the influence of mother nature
8.19

ijl~ rLekr~ rq Hkkoks·U;ks] ·O;äks·O;äkr~ But beyond this unmanifest1 being

lukru% A the eternal unmanifest divine supreme
;% l losZ"kq Hkwrs"k]q u';Rlq u fou';fr AA does not get destroyed
paras tasmat tu bhavo ’nyo ’vyakto ’vyaktat sanatanah though all beings do get destroyed.
1
soul
yah sa sarveshu bhutesu nasyatsu na vinasyati 8.20
-8.20-
Unmanifested, unperishable is told
vO;äks·{kj bR;~ mäl~] re~ vkgq% ijeka xfre~A to be the highest abode.
;a çkI; u fuorZUr]s rn~ /kke ijea ee AA There is no return after reaching once
avyakto ’kshara ity uktas tam ahuh paramam gatim as that`s my highest plane of existence.
yam prapya na nivartante tad dhama paramam mama
-8.21- 8.21
iq#"k% l ij% ikFkZ] Hkä~;k yH;l~ Ro~ vuU;;k A O Parth! that supreme in whom
all beings exist and with whom
;L;kUr%LFkkfu Hkwrkfu] ;su loZe~ bna rre~ AA
every bit is full of, can be attained,
purushah sa parah partha bhaktya labhyas tv ananyaya when the unshakendevotion`smaintained.
yasyantah-sthani bhutani yena sarvam idam tatam 8.22
-8.22- O grand Bharat! I shall now reveal
;= dkys Ro~ vuko`fÙke~ vko`fÙka pSo ;ksfxu% A the state when yogis leave
ç;krk ;kfUr ra dkya] o{;kfe Hkjr"kZHk AA the body and do not return;
yatra kale tv anavrttim avrttim caiva yoginah and the state when they return.1
1
prayata yanti tam kalam vaksyami bharatarsabha for rebirth 8.23

-8.23-
Deities of fire, light, day, luminous
vfXuj~ T;ksfrj~ vg% 'kqDy%] "k.eklk mÙkjk;.ke~ A fortnight and six months`sunnorthwards1;
r= ç;krk xPNfUr] czã czãfonks tuk% AA at the death hour, when focused on them
agnir jyotir ahah suklah san-masa uttarayanam do take knower of Brahm2to that Brahm.
1
In Srimadbhagwat 7/15/53-55 sage Narad says to
tatra prayata gacchanti brahma brahma-vido janah Yudhishthir this Devyan marg of fire(para),sun(sound
-8.24- of vowels) ,day(vowels) ,evening(AUM) , luminous fortnight
(point), full moon day (cosmic sound), northwards sun
(fibre-continuous sound) lead to Brahm. These all are
progressively deeper states of surat shabd yog. Other
way to look is that the body is divided in twelve Rasis
(months) from head(north) to feet(south). So if focus
at death time is in upper rasis(northwards- uttarayan)
the tread is more suitable to Brahm. 2. Practitioner
8.24
Deities of smoke, night, nonluminous
/kweks jkf=l~ rFkk d`".k%] "k.eklk nf{k.kk;ue~ A fortnight and sixmonths sun southwards1
r= pkUæela T;ksfrj~] ;ksxh çkI; fuorZrs AA lead the yogis to the lunar horizon
dhumo ratris tatha krishnah san-masa daksinayanam wherefrom they all return. 1in
SrimadBhagwat 7/15/47-51 this pitrayan marg is said of
tatra candramasam jyotir yogi prapya nivartate smoke(killing acts),night(sacrifice to fire), nonluminous fortnight
-8.25- (darsh), sothwards sun (month long rites), moonlight (four
months long rites) take to the world of moon from where
everybody returns
8.25
 These two bright and dark,
'kqDyd`".ks xrh ásrs] txr% 'kk'ors ers A
in the world ,are eternal paths
,d;k ;kR;~ vuko`fÙke~ vU;;korZrs iqu% AA
In the former there is no return
sukla-krsne gati hy ete jagatah sasvate mate in the other there is sure return.
ekaya yaty anavrttim anyayavartate punah 8.26
-8.26-

uSrs l`rh ikFkZ tkuu~ ;ksxh eqáfr d'pu A After knowing the essence of these paths
rLekr~ losZ"kq dkys"kq] ;ksx;qäks HkoktqZu AA no yogi is ever deluded Parth!
naite srti partha janan yogi muhyati kascana so in this yoga at every moment, Arjun!
tasmat sarveshu kaleshu yoga-yukto bhavarjuna you should have continuous absorption.
-8.27- 8.27

osns"kq ;Ks"kq ri%lq pSo

nkus"kq ;r~ iq.;Qya çfn"Ve~ A After full knowledge of all this
vR;sfr rr~ loZe~ bna fofnRok a yogi far exceeds in his
;ksxh ija LFkkue~ miSfr pk|e~ AA achievement from that earned
vedesu yajnesu tapahsu caiva from Vedas, holy rites, penance
danesu yat punya-phalam pradistam donations; and he achieves
the primeval goal supreme.
atyeti tat sarvam idam viditva 8.28
yogi param sthanam upaiti cadyam
-8.28-
Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq
OM TAT SAT! This brings to the end
czãfo|k;ka ;ksx'kkL=s v"Veks·/;k;% of chapter eight named “Practice
om tatsaditi Srimadbhagwadgitasu upnishatsu of Pranav shabd Brahm” in yoga
Brahmvidyayam yogshastre ashtamoadhyay scripture of supreme knowledge
named Srimad Bhagwadgita upnishad
 uoeks·/;k;%
CHAPTER NINE

JhHkxokuqokp
bna rq rs xqárea] ço{;kE;~ vulw;os A The blessed Lord said:
Kkua foKkulfgra];t~ KkRok eks{;ls·'kqHkkr~ AA To noncaviler you, I shall say
the extremely secret way
sri-bhagavan uvaca of knowledge and insight 1. These
idam tu te guhyatamam pravaksyamy anasuyave when known,will remove your miseries.
jnanam vijnana-sahitam yaj jnatva moksyase ’subhat 1.To know anything in detail is knowledge and to
-9.1- l ive that as self experience is insight. 9.1

jktfo|k jktxqáa] ifo=e~ bne~ mÙkee~ A

çR;{kkoxea /keZ~;a] lqlq[ka drqZe~ vO;;e~ AA This knowledge is of the highest merit1
most secret, supreme holy, the best,
raja-vidya raja-guhyam pavitram idam uttamam prompt in results, easy in doing
pratyakshavagamam dharmyam su-sukham kartum avyayam righteous actions and never abating.
-9.2- 1
Rajvidya means highest in rank –Rajyog – does
not necessarily mean of royal persons only 9.2

vJí/kkuk% iq#"kk] /keZL;kL; ijUri A O great ascetic! the persons

having no faith in the righteousness
vçkI; eka fuorZUrs] e`R;qlalkjorZ~efu AA
do not reach me and instead
asraddadhanah purusha dharmasyasya parantapa whirl in the world of birth and death.
aprapya mam nivartante mrityu-samsara-vartmani 9.3
-9.3-
The whole universe is pervaded by
e;k rre~ bna loaZ] txn~ vO;äewfrZuk A the noncognitive presence of mine.
eRLFkkfu loZHkwrkfu] u pkga rs"o~ vofLFkr% AA In me, all the beings do exist
maya tatam idam sarvam jagad avyakta-murtina but in them I do not exist1.
1
mat-sthani sarva-bhutani na caham tesv avasthitah means I am not under their wishes
-9.4- 9.4
u p eRLFkkfu Hkwrkfu] i'; es ;ksxe~ ,s'oje~ A None of the beings exist in me1.
HkwrHk̀u~ u p HkwrLFkks] eekRek HkwrHkkou% AA My wondrous powers you see.
na ca mat-sthani bhutani pasya me yogam aishvaram The sustainer and creator of beings,
bhuta-bhrn na ca bhuta-stho mamatma bhuta-bhavanah my soul, doesn`t exist in these beings2.
1
in reality 2 because of nonattachment to them. In
-9.5- the previous shloka lord had said that all beings are
in him , but now he says that it is not so . It is like
saying that there are clouds in the air and the
clouds appear in the sky but they are not in it. . 9.5

;Fkkdk'kfLFkrks fuR;a] ok;q% loZ=xks egku~A Know that, as everywhere

rFkk lokZf.k Hkwrkfu] eRLFkkuhR;~ mi/kkj; AA migrating the mighty winds were
yathakasa-sthito nityam vayuh sarvatra-go mahan in the space ever existing,
tatha sarvani bhutani mat-sthanity upadharaya so in me all beings are existing.
-9.6- 9.6

loZHkwrkfu dkSUrs;] çd`fra ;kfUr ekfedke~ A When the eon comes to an end,
dYi{k;s iqul~ rkfu]dYiknkS fol`tkE;~ vge~ AA in my true nature1,all beings blend;
sarva-bhutani kaunteya prakritim yanti mamikam and in re-beginning of the eon
kalpa-ksaye punas tani kalpadau visrjamy aham O Kauntey! I create them again.
-9.7- 1
Lord`s mightiest power-mother nature
9.7
çd`fra Loke~ vo"VH;] fol`tkfe iqu% iqu% A Wielding my nature I create
Hkwrxzkee~ bea d`RLue]~ o'ka çd`rsj~ o'kkr~ AA again and again, without stoppage,
entire throngs of beings in the world
prakritim svam avastabhya visrijami punah punah guided by nature`s web and their works1.
bhuta-gramam imam krtsnam avasam prakriter vasat 1
actions-as said in next stanza. Here Lord is
-9.8- including nature`s effects also in past actions for
rebirth. 8.8

u p eka rkfu dekZf.k] fuc/ufUr /ku¥~t; A These deeds don`t bind me

mnklhuon~ vklhue~] vläa rs"kq deZlq AA O Dhananjay! I am indifferent to these.
na ca mam tani karmani nibadhnanti dhananjaya and I remain unattached
udasina-vad asinam asaktam tesu karmasu to all these actions, in fact.
-9.9- 9.9
 e;k/;{ks.k çd`fr%] lw;rs lpjkpje~ A Under my behest1 mother nature creates
gsrqukusu dkSUrs;] txn~ foifjorZrs AA the animates and in animates.
O Kauntey! due to this reason
mayadhyaksena prakritih suyate sa-caracaram this cycle of universe keeps going.
hetunanena kaunteya jagad viparivartate 1
Lord is supreme controller of entire creation,
-9.10- protection, and dissolution done by his inner force-
divine nature while He remains unattached and
indifferent(9/9) 9.10

votkufUr eka ew<k] ekuq"kha ruqe~ vkfJre~ A Persons knowing me as human only
ija Hkkoe~ vtkuUrks] ee Hkwregs'oje~ AA are gross dolts in reality.
avajananti mam mudha manusim tanum asritam My absolute form they are unaware of;
also that,of all beings,Iam supreme lord1.
param bhavam ajananto mama bhuta-maheshvaram 1
same way is told in 7/24 9.11
-9.11-

eks?kk'kk eks?kdekZ.kk]s eks?kKkuk fopsrl% A Having futile hopes, vain actions

jk{klhe~ vklqjha pSo] çd`fra eksfguha fJrk% AA and with inept knowledge the maniacs
develop demonic, nondeistic,
moghasa mogha-karmano mogha-jnana vicetasah and seductive habits1.
rakshasim asurim caiva prakritim mohinim sritah 1
nature 9.12
-9.12-

egkRekul~ rq eka ikFkZ] nSoha çd`fre~ vkfJrk% A But Parth! erudite person with divine
HktUR;~ vuU;eulk]sKkRok Hkwrkfne~ vO;;e~ AA habits takes me as eternal, origin
mahatmanas tu mam partha daivim prakritim asritah of all beings and worships me
with mind in none else but me.
bhajanty ananya-manaso jnatva bhutadim avyayam
9.13
-9.13-
lrra dhrZ;Urks eka] ;rUr'p n`<ozrk% A In mantra`s jap1 they are ever busy
ueL;Ur'p eka Hkä~;k] fuR;;qäk miklrs AA with firm resolve, striving for me
satatam kirtayanto mam yatantas ca drdha-vratah bowing to me, ever absorbed in me
namasyantas ca mam bhaktya nitya-yukta upasate and with devotion worship me.
1.means mental recitation- Zikra khafi which is done
-9.14- with thoughts on lord or guru while reciting mantras
at different locations mentally. 9.14

Kku;Ksu pkI;~ vU;s] ;tUrks eke~ miklrs A By esoteric knowledge with dedication
,dRosu i`Fkä~osu] cgq/kk fo'orkseq[ke~ AA few worship me with full unification;
jnana-yajnena capy anye yajanto mam upasate yet some adore my universal presence
treating every being with difference.
ekatvena prithaktvena bahudha vishvato-mukham 9.15
-9.15-

vga Ørqj~ vga ;K%] Lo/kkge~ vge~ vkS"k/ke~ A I am vedic ritual1, holy rites I am.
eU=ks·ge~ vge~ ,okT;e~]vgefXuj~ vga gqre~AA I am offerings for the dead2,herbageI am.
aham kratur aham yajnah svadhaham aham ausadham I am mantra, clarified butter3 I am.
mantro ’ham aham evajyam aham agnir aham hutam I am fire, oblation offered I am.
1
-9.16- Kritu 2Swadha, 3 Ghee
9.16
firkge~ vL; txrks] ekrk /kkrk firkeg% A
Of this universe, I am father,
os|a ifo=e~ vksadkj] _d~ lke ;tqj~ ,o p AA mother, sustainer, grand father,
pitaham asya jagato mata dhata pitamahah object of knowledge,sacred sound “OM”;
vedyam pavitram omkara rk sama yajur eva ca Rikved, Samved, Yajurved, I am.
-9.17- 9.17

xfrj~ HkrkZ çHkq% lk{kh] fuokl% 'kj.ka lqâr~ A I am the abode of worshippers,sustainer,
çHko% çy;% LFkku]a fu/kkua chte~ vO;;e~ AA lord, witness, dwelling, shelter
gatir bharta prabhuh saksi nivasah saranam suhrt well wisher, origin, end, base eternal
prabhavah pralayah sthanam nidhanam bijam avyayam root cause -the seed imperishable.
-9.18- 9.18
rikE;~ vge vga o"kaZ] fux`º.kkE;~ mRl`tkfe p A The glowing heat in sun,I am.
ve`ra pSo e`R;q'p] ln~ vlp~ vkge~ vtqZu AA I withhold and cause rain, Arjun!
tapamy aham aham varsam nigrhnamy utsrijami ca Immortality and death I am.
Piety and nonpiety also I am.
amritam caiva mrityus ca sad asac caham arjuna 9.19
-9.19-
Knowers of three Vedas, enjoyer
=Sfo|k eka lkseik% iwrikik of bliss1, sinless persons adore
;KSj~ b"V~ok LoxZfra çkFkZ;Urs A me with holy rites, longing for heaven.
rs iq.;e~ vklk| lqjsUæyksde~ Due to these worthy acts they attain
v'ufUr fnO;ku~ fnfo nsoHkksxku~AA Indira`s paradise and revel in
trai-vidya mam soma-pah puta-papa pleasures of entities divine.
yajnair istva svar-gatim prarthayante
1
True meaning of som is bliss; literal meaning is juice
of som plant 9.20
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan
-9.20-
After enjoying the colossal heaven1,
rs ra Hkqä~ok LoxZyksda fo'kkya on exhausting results of virtuous actions;
they return to this mortal world
{kh.ks iq.;s erZ~;yksda fo'kfUr A
due to their desires in this world.
,oa =;h/keZe~ vuqçiUuk Guided by threeVedas,rites they aredoing
xrkxra dkedkek yHkUrs AA but desires keep them coming and going.
te tam bhuktva svarga-lokam visalam 1
Often people of mean acts enjoy worldly things and
ksine punye martya-lokam vishanti those of virtuous acts appear to be suffering. This
appears so because while the evil doers are suffering
evam trayi-dharmam anuprapanna due to results of evil actions,yet they are not worried
gatagatam kama-kama labhante to make future good. But those pious ones while
suffering to remove the effects of bad acts do good
-9.21- acts to improve the future to avoid suffering in future.
9.21
vuU;k'k~ fpUr;Urks eka] ;s tuk% i;qZiklrs A Those who in the thoughtsof none but me
rs"kka fuR;kfHk;qäkuka] ;ksx{ksea ogkE;~ vge~ AA ever worship and contemplate on me;
ananyas cintayanto mam ye janah paryupasate I protect them and fulfill their needs1
tesham nityabhiyuktanam yoga-ksemam vahamy aham as they are always absorbed in me.
1
-9.22- not what they desire 9.22

;s·I;~ vU;nsork Hkäk] ;tUrs J);kfUork% A The devotees who with dedication
rs·fi eke~ ,o dkSUrs; ;tUR;~ vfof/kiwoZde~AA worship other deities even;
ye ’py anya-devata-bhakta yajante shraddhayanvitah they also worship only me,O Kauntey!
t’pimam eva kaunteya yajanty avidhi-purvakam though doing all this in wrong way.
9.23
-9.23-

vga fg loZ;Kkuka] Hkksäk p çHkqj~ ,o p A For I am the enjoyer and lord

u rq eke~ vfHktkufUr]rÙosukr'k~ P;ofUr rsAA of all holy rites performed
aham hi sarva-yajnanam bhokta ca prabhur eva c but not knowing my all
na tu mam abhijananti tattvenatas cyavanti te the truth, from there they befall1.
-9.24- 1
for rebirth 9.24

;kfUr nsoozrk nsoku]~ fir``u~ ;kfUr fir`ozrk% A

Hkwrkfu ;kfUr HkwrsT;k ;kfUr]e|kftuks·fi eke~AA Vowing to deities the deities they achieve.
yanti deva-vrata devan pitrn yanti pitr-vratah Vowing to ancestors,ancesstors they reach.
Worshipping specters, specters they reach.
bhutani yanti bhutejya yanti mad-yajino ’pi mam But by worshipping me, they come to me.
-9.25- 9.25
i=a iq"ia Qya rks;a] ;ks es Hkä~;k ç;PNfr A Whoever with devotion offers
rn vga Hkä~;qiâre~] v'ukfe ç;rkReu% AA leaf, flower, fruit or even water;
patram puspam phalam toyam yo me bhaktya prayacchati that offering with love and respect
tad aham bhakty-upahrtam asnami prayatatmanah made by a pure soul, I accept1 .
-9.26- 9.26
;r~ djksf"k ;n~ v'ukfl] ;t~ tqgksf"k nnkfl ;r~ O Kauntey! whatever you do
;r~ riL;fl dkSUrs;] rRdq#"o eniZ.ke~ AA whatever you eat or holy rites you do,
yat karosi yad asnasi yaj juhosi dadasi yat whatever you give alms or observe
penance; all that, to me, you offer1.
yat tapasyasi kaunteya tat kurusva mad-arpanam 1
That will be true renunciation. As then attachments
-9.27- will disappear 9.27

'kqHkk'kqHkQySj~ ,oa] eks{;ls deZcU/kuS% A Thus absorbed in yoga of renunciation

laU;kl;ksx;qäkRek] foeqäks eke~ miS";fl AA you shall be free from bonds of action
subhasubha-phalair evam moksyase karma-bandhanaih being the results of good and bad deeds,
sannyasa-yoga-yuktatma vimukto mam upaisyasi and thus you shall come to me.
-9.28- 9.28

I am equitable to all beings

leks·ga loZHkwrs"k]q u es }s";ks·fLr u fç;% A Nobody is foe or dear to me.
;s HktfUr rq eka Hkä~;k] ef; rs rs"kq pkI;ge~ AA I am in those, who worship me
samo ’ham sarva-bhutesu na me dvesyo ’sti na priyah with devotion, and they remain in me.
ye bhajanti tu mam bhaktya mayi te tesu capy aham 9.29
-9.29-

vfi psr~ lqnqjkpkjks] Hktrs eke~ vuU;Hkkd~ A When even the gravest sinner
lk/kqj~ ,o l eUrO;%]lE;x~ vO;oflrks fg l% A worships me with none other
api cet su-duracaro bhajate mam ananya-bhak in mind; I consider him worthy1
as he is resolute and steady.
sadhur eva sa mantavyah samyag vyavasito hi sah 1.similar thing is told in 4.36
-9.30- 9.30

f{kça Hkofr /kekZRek] 'k'oPNkfUra fuxPNfr A Soon he becomes righteous

dkSUrs; çfrtkuhfg] u es Hkä% ç.k';fr AA and attains peace ceaseless.
ksipram bhavati dharmatma sasvac-chantim nigacchati O Kauntey! know this for sure
kaunteya pratijanihi na me bhaktah pranasyati my devotee never meets failure.
9.31
-9.31-
eka fg ikFkZ O;ikfJR;] ;s·fi L;q% iki;ksu;% A Because a woman, businessman
fL=;ks oS';kl~ rFkk 'kwækl~ rs·fi ;kfUr ijka slave and downcast, everyone
xfre~A O Parth! whatever they be, all reach
mam hi partha vyapasritya ye ’pi syuh papa-yonayah supreme state by taking refuge in me.
9.32
striyo vaishyas tatha shudras te ’pi yanti param gatim
-9.32-
Then how easy it is for the holy men,
fda iquj~ czzkã.kk% iq.;k] Hkäk jkt"kZ;l~ rFkk A adepts and devoted meritted saints?
vfuR;e~ lq[ka yksde~]bea çkI; HktLo eke~ AA Having got this joyless fleeting body
kim punar brahmanah punya bhakta rajarsayas tatha they keep always worshipping me.
anityam asukham lokam imam prapya bhajasva mam 9.33
-9.33-
Keeping mind focused on me, you be
eUeuk Hko en~Hkäks] e|kth eka ueLdq# A my devotee, adore me, bow to me.
eke~ ,oS";fl ;qä~oSoe~ vkRekua eRijk;.k% AA Thus by joining your inner self with me
man-mana bhava mad-bhakto mad-yaji mam namaskuru with dedication, you shall attain me1.
1
similar one is 18.65 9.34
mam evaishyasi yuktvaivam atmanam mat-parayanah
-9.34-

OM TAT SAT! This brings to the end of

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq chapter nine named “secrets of highest
czãfo|k;ka ;ksx'kkL=s uoeks·/;k;%AA order of knowledge and insight”in yoga
om tatsaditi Srimadbhagwadgitasu upnishatsu scripture of supreme knowledge named
Brahmvidyayam yogshastre navamoadhyay Srimad Bhagwadgita upnishad
 n'keks·/;k;%
CHAPTER TEN
JhHkxokuqokp A The blessed Lord said:
Hkw; ,o egkckgks] 'k`.kq es ijea op% A O mighty armed! listen again
;r rs·ga çh;ek.kk;] o{;kfe fgrdkE;;k AA to my word of precious gain.
sri-bhagavan uvaca For your benefit I will say this
which ultimately you`l cherish.
bhuya eva maha-baho shrinu me paramam vacah
10.1
yat te ’ham priyamanaya vaksyami hita-kamyaya
-10.1-
u es fonq% lqjx.kk%] çHkoa u eg"kZ;% A The deities and grand sages even1;
vge~ vkfnj~ fg nsokuka] eg"khZ.kka p loZ'k%AA do not know my beginning.
na me viduh sura-ganah prabhavam na maharsayah I am the origin in every sense
aham adir hi devanam maharsinam ca sarvasah of the deities and all great saints.
-10.2- 1 In Srimadbhagwat in 4.294.44 it is said that even
Brahma,Shiv,Bhrigu,Vashishth, etc. could not have
His vision till now because they are away from your
mercy ( 10.14.29) which is available to his true
devotees. 10.2

;ks eke~ vte~ vukfna p] osfÙk yksdegs'oje~ A One who knows me as unborn,originless
vlEew<% l eR;Zs"kq] loZikiS% çeqP;rs AA and great lord in all the worlds;
yo mam ajam anadim ca vetti loka-maheshvaram he undeluded, amongst mortals,
asammudhah sa martyesu sarva-papaih pramucyate is freed completely of the sins all.
-10.3- 10.3

cqf)j~ Kkue~ lEeksg%] {kek lR;a ne% 'ke% A

Wisdom, knowledge, yearnlessness
lq[ka nq%[ka Hkoks·Hkkok]s Hk;a pkHk;e~ ,o p AA patience, truth, control of senses
buddhir jnanam asammohah ksama satyam damah samah tranquility of mind, joy, suffering,
sukham duhkham bhavo ’bhavo bhayam cabhayam eva ca origin and dissolution, fear and daring.
-10.4- 10.4
vfgalk lerk rqf"Vl~] riks nkua ;'kks·;'k% A Non hurt, equanimity, satiety
HkofUr Hkkok Hkwrkuka] eÙk ,o i`FkfXo/kk% AA penance, glory, infamy, charity
ahimsa samata tustis tapo danam yaso ’yasah are various traits of beings
bhavanti bhava bhutanam matta eva prithag-vidhah which emanate only from me.
-10.5- 10.5

eg"kZ;% lIr iwosZ] pRokjks euol~ rFkk A Seven great sages and the four earlier
and Manus1, devoted to me altogether,
en~Hkkok ekulk tkrk] ;s"kka yksd bek% çtk%AA
were born of my will.All beings
maharsayah sapta purve catvaro manavas tatha of the world are their offspring’s.
mad-bhava manasa jata yesham loka imah prajah 1
Mareech,Angira,Atri,Pulastya,Pulah,Kritu and
-10.6- Vashishth are seven great sages;the four are Sanak,
Sanandan, Sanatan and Sanatkumar,besides there
are fourteen Manus Swayambhuv, Swarochis,
Uttam, Tamas,Rewat,Chakshus,Vevast,Savarni
Dakshsavarni,Brahmsavarni, Dharmsavarni,
Rudrasavarni,Devsavarni and Indrasavarni 10.6

,rka foHkwfra ;ksxa p] ee ;ks osfÙk rÙor% A He who knows my supermystic

lks·fodEisu ;ksxsu] ;qT;rs uk= la'k;% AA and yogic powers esoteric,
etam vibhutim yogam ca mama yo vetti tattvatah is absorbed in yoga in unshaken way.
In it there is no doubt anyway.
so ’vikalpena yogena yujyate natra samsayah 10.7
-10.7-

vga loZL; çHkoks] eÙk% loaZ çorZrs A Of everything I am the source.

bfr eRok HktUrs eka] cq/kk HkkolefUork% AA All things are driven by my force.
aham sarvasya prabhavo mattah sarvam pravartate Knowing thus,wise ones with conviction
iti matva bhajante mam budha bhava-samanvitah do my worship with deep devotion.
-10.8- 10.8
 With mind engrossed in me
efPpÙkk en~xrçk.kk] cks/k;Ur% ijLije~ A
and keeping full surrender to me;
dFk;Ur'p eka fuR;a] rq";fUr p jefUr p AA talking and discussing to one another
mac-citta mad-gata-prana bodhayantah parasparam they remain in me contented ever1.
kathayantas ca mam nityam tusyanti ca ramanti ca 1.enjoy bliss 10.9
-10.9-

To those continuously delved in me

rs"kka lrr;qäkuka] Hktrka çhfriwoZde~ A
and with devotion remembering me;
nnkfe cqf);ksxa ra] ;su eke~ mi;kfUr rs AA - I grant wisdom yog1 by which
tesam satata-yuktanam bhajatam priti-purvakam to only me, they ultimately reach.
dadami buddhi-yogam tam yena mam upayanti te 1
is same as samatwa budhi yog or yoga of
equanimity
-10.10- 10.10

rs"kke~ ,okuqdEikFkZe~] vge~ vKkuta re% A To shower my blessings on them,

uk'k;kE;~ vkReHkkoLFkk]s Kkunhisu HkkLork AA while seated in the soul form in them,
I remove their darkness of ignorance
tesam evanukampartham aham ajnana-jam tamah
by light of lamp of knowledge essence.
nasayamy atma-bhava-stho jnana-dipena bhasvata 10.11
-10.11-

vtqZu mokp A
ija czã ija /kke] ifo=a ijea Hkoku~A Arjun said:
iq#"ka 'kk'ora fnO;e~] vkfnnsoe~ vta foHkqe~A you are supreme, Brahm, crown abode
arjuna uvaca holiest, eternal, divine utmost,
param brahma param dhama pavitram paramam bhavan prime in earthly and celestial beings,
purusham sasvatam divyam adi-devam ajam vibhum unborn and all pervading.
-10.12- 10.12
vkgql~ Roke~ _"k;% losZ] nsof"kZj~ ukjnl~ rFkk A About you all the sages say in praise,
vflrks nsoyks O;kl%] Lo;a pSo czohf"k es AA celestial seer Narad always says.
ahus tvam rsayah sarve devarsir naradas tatha Bards, divine sage Vyas and you great,
also about yourself, so have unveiled.
asito devalo vyasah svayam caiva bravisi me 10.13
-10.13-

loZe~ ,rn~ _ra eU;s] ;Ueka onfl ds'ko A O Keshav! to me whatever you have said,
u fg rs Hkxou~ O;fäa] fonj~ nsok u nkuok% AA every word of it I have taken as fact.
sarvam etad rtam manye yan mam vadasi keshava Your vast esoteric form O lord!
na hi te bhagavan vyaktim vidur deva na danavah neither demons nor deities even know.
-10.14- 10.14

Lo;e~ ,okReukRekua] osRFk Roa iq#"kksÙke A Only you yourself, O supreme person!
HkwrHkkou Hkwrs'k] nsonso txRirs AA know about your vast expanse;
svayam evatmanatmanam vettha tvam purushottama O creator of beings, lord of creatures
bhuta-bhavana bhutesa deva-deva jagat-pate lord of deities, lord of universe.
-10.15- 10.15

oäqe~ vgZL;~ v'ks"ks.k] fnO;k á~ vkRefoHkwr;% A

Only you are capable to tell
;kfHkj~ foHkwfrfHkj~ yksdku~]bekal~ Roa O;kI; your divine glories in full. These all
fr"BflA are pervading in all horizons
vaktum arhasy asesena divya hy atma-vibhutayah to signify your presence.
yabhir vibhutibhir lokan imams tvam vyapya tisthasi 10.16
-10.16-
dFka fo|ke~ vga ;ksfxal~] Roka lnk ifjfpUr;u~A O master yogi! ever thinking of you,
ds"kq ds"kq p Hkkos"kq] fpUR;ks·fl Hkxou~ e;k AA how I would be able to know you?
katham vidyam aham yogims tvam sada paricintayan And in what various ways,
kesu kesu ca bhavesu cintyo ’si bhagavan maya on you, I should contemplate1?
-10.17- 1.so far it is said by the lord many times that fight
while keep remembering me etc.(8.7). So it is very
reasonable for Arjun to ask how to contemplate?.
10.17
foLrjs.kkReuks ;ksxa] foHkwfra p tuknZu A O Janardan! Do tell me your further
glories and yogic powers
Hkw;% dFk; r`fIrj~ fg] 'k̀.orks ukfLr es·e`re~AA
exhaustively as your sweet colloquy
vistarenatmano yogam vibhutim ca janardana is short of my satiety.
bhuyah kathaya trptir hi shrinvato nasti me ’mrtam 10.18
-10.18-

JhHkxokuqokp A The blessed Lord said:

gUr rs dFkf;";kfe] fnO;k á~ vkRefoHkwr;% A Now I shall tell O best of Kurus!
çk/kkU;r% dq#Js"B]ukLR;~ vUrks foLrjL; esAA my salient divine mystic virtues
sri-bhagavan uvaca because there`s no apparent
end of my everywhere expanse.
hanta te kathayisyami divya hy atma-vibhutayah 10.19
pradhanyatah kuru-srestha nasty anto vistarasya me
-10.19-
As their soul, O sleep vanquisher!
vge~ vkRek xqMkds'k] loZHkwrk'k;fLFkr% A I exist in all creatures.
vge~ vkfn'p e/;a p]Hkwrkuke~ vUr ,o pA Of all the beings, beginning I am,
aham atma gudakesha sarva-bhutasaya-sthitah the middle and also the end I am1.
aham adis ca madhyam ca bhutanam anta eva ca 1
similar is in 10.32
-10.20- 10.20

I am Vishnu, one of Aditi`s sons1

vkfnR;kuke~ vga fo".kqj] T;ksfr"kka jfoj~
and among lights I am radiant sun
va'kqeku~A I am the speed and force of winds2
ejhfpj~ e#rke~ vfLe] u{k=k.kke~ vga 'k'kh AA I am moon among constellations.
adityanam aham vishnur jyotisam ravir amsuman 1
are twelve sons of Aditi named Dhata,mitra,aryma,
maricir marutam asmi nakshatranam aham sasi rudra, varun,surya,Bhag,vivaswan,pushya,savita,
twashta,and vishnu 2are fortynine, main ones are
-10.21- seven named avah,pavah,vivah,paravah,udwah,
samvah and parivah 10.21
osnkuka lkeosnks·fLe] nsokuke~ vfLe oklo% A Among Vedas1 Samved I am.
bfUæ;k.kka eu'pkfLe~] Hkwrkuke~ vfLe psruk AA Among the deities Indra I am.
vedanam sama-vedo ’smi devanam asmi vasavah Among sense organs mind I am.
indriyanam manas casmi bhutanam asmi cetana The life force of all beings I am.
1
are four-Rikved, Yajurved, Samved, Atharv ved
-10.22- though in 9/17 there is mention of three names
only. 10.22

I am Shankar1 among Rudras2,

#æk.kka 'k³~dj'k~ pkfLe] foÙks'kks ;{kj{klke~ A
lord of riches in demons and demigods.
olwuka ikod'k~ pkfLe]es#% f'k[kfj.kke~ vge~ AA Among lords of protection4 fire I am,
rudranam sankaras casmi vitteso yaksha-rakshasam and among high peaks Sumeru I am.
vasunam pavakas casmi meruh sikharinam aham 1
Lord Shiva-dematerializer of everything, 2 are
-10.23- eleven named Har, Bahurup,Trayambak,Aparajit,
Vrashkapi, Kadarpi,raivat,Mragvyadh,Sharv,
Kapali and their master Shambhu-Lord Shiva
3
Kuber- he is fourth lokpal. Three lokpals are
Indra,Yam and Varun, 4Vasus~are eight named
Aap,Dhruv,Som,Dhar,Anil,Anal,Pratyush,And
Prabhas. Anil is fire. 10.23

Among priests know me the chief

iqjks/klka p eq[;a eka] fof) ikFkZ c`gLifre~ A as Jupiter. Among army chiefs
lsukuhuke~ vga LdUn%]ljlke~ vfLe lkxj% AA I am Skand1. O Parth! I am ocean
purodhasam ca mukhyam mam viddhi partha brihaspatim among the various water basins.
senaninam aham skandah sarasam asmi sagarah 1
also known as Kartikey-Lord Shiva`s son
-10.24- 10.24

eg"khZ.kka Hk̀xqj~ vga fxjke~ vLE;~ ,de~ v{kje~A I am Bhragu among great sages.
I am single syllable1 among phrases.
;Kkuka ti;Kks·fLe] LFkkojk.kka fgeky;% AA
Among holy rites I am repetition2
maharsinam bhrgur aham giram asmy ekam aksharam
In immovablesI amHimalaya mountain.
yajnanam japa-yajno ’smi sthavaranam himalayah 1
om, 2 Japa- repeating name of God or mantra
-10.25- either on breath or mentally. 10.25
v'oRFk% loZo`{kk.kka] nso"khZ.kka p ukjn% A In all trees I am Ashwath tree.
xU/kokZ.kka fp=jFk%] fl)kuka dfiyks eqfu% AA In all celestial sages I am Narad rishi.
ashvatthah sarva-vrksanam devarsinam ca naradah I am Chitrarath in supernal musicians1.
and sage Kapil2 in enlightened ones.
gandharvanam citrarathah siddhanam kapilo munih 1
Gandharvas 2He is author Of Sankhya Yog
-10.26- 10.26

mPpS%Jole~ v'okuka fof) eke~ ve`rksn~Hkoe~ A Among the horses I am Ucheshrawa.

,sjkora xtsUæk.kka] ujk.kka p ujkf/kie~ AA appeared with immortal panacea1
uccaihsravasam asvanam viddhi mam amrtodbhavam Out of elephants, Erawat2, and among
airavatam gajendranam naranam ca naradhipam all the men know me as king.
1
at the time of churning of sea 2 Indra`s vehicle
10.27
-10.27-

vk;q/kkuke~ vga ot]za /ksuwuke~ vfLe dke/kqd~ A I am thunderbolt1 among weapons,

çtu'k~ pkfLe dUniZ%]likZ.kke~ vfLe oklqfd%A wish granting cow2 among bovines,
ayudhanam aham vajram dhenunam asmi kamadhuk love god3 for producing descendents4
prajanas casmi kandarpah sarpanam asmi vasukih and Vasuki
1
among serpents.
Vajra-powerful weapon of Indra, 2Kamdhenu,
-10.28- 3
Kamdev 4 in ligitimate manner
10.28

vuUr'k~ pkfLe ukxkuk]a o#.kks ;knlke~ vge~ A I am Anant1 in cobra serpents.

fir``k.kke~ v;Zek pkfLe];e% la;erke~ vge~ AA Lord of water bodies-Varun I am.
anantas casmi naganam varuno yadasam aham Among ancestors I am Aryama.
Among rulers I am Yama2.
pitrnam aryama casmi yamah samyamatam aham 1
Thousand headed serpent holding earth 2God to
-10.29- withdraw souls from bodies
10.29
çºykn'k~ pkfLe nSR;kuka]dky% dy;rke~ vge~ A I am Prahlad of Diti`s descendents.
e`xk.kka p e`xsUæks·ga] oSurs;'p if{k.kke~ AA I am time for period measurements.
prahladas casmi daityanam kalah kalayatam aham I am lion among the quadripeds.
mrganam ca mrgendro ’ham vainateyas ca paksinam I am Garud1 among the birds.
1
divine bird on which lord Vishnu travels
-10.30- 10.30

iou% iorke~ vfLe] jke% 'kL=Hk̀rke~ vge~ A I am the wind among purifiers.
>"kk.kka edj'k~ pkfLe] lzksrlke~ vfLe tkàoh I am sri Ram among warriors.
AA I am crocodile in water creatures,
pavanah pavatam asmi ramah shastra-bhrtam aham and among rivers I am theGanges.
jhasanam makaras casmi srotasam asmi jahnavi 10.31
-10.31-
I am the origin, middle, and end
lxkZ.kke~k vfnj~ vUr'p] e/;a pSokge~ vtqZu A of all the existence Arjun!
among sciences I am spiritualism,
v/;kRefo|k fo|kuka] okn% çonrke~ vge~ AA
among debators I am the conclusion.
sarganam adir antas ca madhyam caivaham arjuna 10.32
adhyatma-vidya vidyanam vadah pravadatam aham
-10.32-
I am letter “a” in the alphabet,
v{kjk.kke~ vdkjks·fLe] }U}% lkekfldL; p A I am copulative in the compound set.
vge~ ,ok{k;% dkyk]s /kkrkga fo'orkseq[k% AA The indestructible annihilator timeI am.
aksharanam a-karo ’smi dvandvah samasikasya ca With faces every side, sustainer I am.
aham evakshayah kalo dhataham vishvato-mukhah 10.33
-10.33-
I am death, the means of elimination.
m e`R;q% loZgj'pkge~ mn~Hko'p Hkfo";rke~ A I am origin of future;and among women
dhfrZ% Jhj~ okd~ p ukjh.kka] Le`fresZ/kk /k̀fr% I am glory,wealth, speech, remembrance
intellect, constancy and forbearance1.
{kek AA 1 Kshama( forbearance) is daughter of Maharshi
mrityuh sarva-haras caham udbhavas ca bhavisyatam Bhragu , Kirti(glory),Shree(wealth),Smriti
kirtih srir vak ca narinam smritir medha dhrtih ksama (remembrance),medha(intellect),Dhriti(constancy)
are daughters of Prajapati Daksh and Vaak(speech)
-10.34- is daughter of Brahma. These names are according
to their virtues. 10.34
c`gRlke rFkk lkEuka] xk;=h NUnlke~ vge~ A Among all lyrical epics I am super lyric.
eklkuka ekxZ'kh"kksZ·ge]~ _rwuka dqlqekdj% AA Among hymns1 I am the Gayatri
I am November among months.
brihat-sama tatha samnam gayatri chandasam aham I am spring among seasons.
masanam marga-sirso ’ham rtunam kusumakarah 1
stanzas like Anushtap, Trishtup etc used in vedas
-10.35- 10.35

|wra Ny;rke~ vfLe] rstl~ rstfLouke~ vge~ A Among the gamblers I am game.
t;ks·fLe O;olk;ks·fLe]lÙoa lÙoorke~ vge~A Among the powerful I am fame.
I am business acumen, victory.
dyutam chalayatam asmi tejas tejasvinam aham Among piety followers I am divinity.
jayo ’smi vyavasayo ’smi sattvam sattvavatam aham 10.36
-10.36-

o`".khuka oklqnsoks·fLe] ik.Mokuka /ku¥~t;% A I am Vasudev among Vrashnavas.

equhuke~ vI; vga O;kl%]dohuke~ m'kuk dfo%A I am Dhananjay among Pandavas.
vrsninam vasudevo ’smi pandavanam dhananjayah Among sages, Vyas I am
muninam apy aham vyasah kavinam usana kavih and among erudites, Ushna1 also I am.
1
Sage Shukracharya-possessor of most powerful
-10.37- knowledge of perfection-sidhis 10.37

n.Mks ne;rke~ vfLe]uhfrj~ vfLe ftxh"krke~ A I am the scepter of rulers,

strategy of victory aspirers.
ekSua pSokfLe xqákuka] Kkua Kkuorke~ vge~ AA
I am silence of the secrets,
dando damayatam asmi nitir asmi jigisatam I am knowledge of the erudites.
maunam caivasmi guhyanam jnanam jnanavatam aham 10.38
-10.38-
O Arjun! The seed of all beings
;p~ pkfi loZHkwrkuka] chta rn~ vge~ vtqZu A is also myself. No beings
u rn~ vfLr fouk ;r~ L;ku~]e;k Hkwra pjkpje~ animate or inanimate can there
yac capi sarva-bhutanam bijam tad aham arjuna be without me ever.
na tad asti vina yat syan maya bhutam caracara 10.39
-10.39-
ukUrks·fLr ee fnO;kuka] foHkwrhuka ijUri A there is no end to my mystic
,"k rwís'kr% çksäks] foHkwrsj~ foLrjks e;k AA powers divine, O great ascetic!.
This is just brief mention
nanto ’sti mama divyanam vibhutinam parantapa of my mystic powers immense.
esa tuddesatah prokto vibhuter vistaro maya 10.40
-10.40-
;n~ ;n~ foHkwfre~ lÙoa]Jhen~ vftZre~ ,o ok A
rn~ rn~ ,okoxPN Roa] ee rstksa·'klEHkoe~ AA Whatever glorious, brilliant ,super
yad yad vibhutimat sattvam srimad urjitam eva va and energetic is there;
tat tad evavagaccha tvam mama tejo-’msa-sambhavam that all you take as born,
-10.41- my super cosmic powers from.
10.41

vFkok cgquSrsu] fda Kkrsu roktqZu A O Arjun! what worth it would be

fo"VH;kge~ bna d`RLue~ ,dka'ksu fLFkrks txr~ of this web of knowledge to thee?
atha va bahunaitena kim jnatena tavarjuna Enough is that I am running these
worlds by only a fraction of me.
vistabhyaham idam krtsnam ekamsena sthito jagat 10.42
-10.42-

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq OM TAT SAT! This brings to the
czãfo|k;ka ;ksx'kkL=s n'keks·/;k;% end of chapter ten named “Divine
om tatsaditi Srimadbhagwadgitasu upnishatsu glories of the Lord” in yoga
Brahmvidyayam yogshastre dasamoadhyay scripture of supreme knowledge
named Srimad Bhagwadgita upnishad
 vFkSdkn'kks·/;k;%
CHAPTER ELEVEN

vtqZu mokp A Arjun said:

enuqxzgk; ijea] xqáe~ v/;kRelafKre~ A The most secret words of spiritual wisdom
;r~ Ro;ksäa opl~ rsu]eksgks·;a foxrks ee AA spoken to me, out of great compassion
arjuna uvaca by your grace, have enabled
mad-anugrahaya paramam guhyam adhyatma-samjnitam my delusion to be dispelled.
11.1
yat tvayoktam vacas tena moho ’yam vigato mama
-11.1-
HkokI;;kS fg Hkwrkuka] JqrkS foLrj'kks e;k A O lotus eyed !I just heard at length
RoÙk% deyi=k{k] ekgkRE;e~ vfi pkO;;e~ AA the origin and the end
bhavapyayau hi bhutanam srutau vistaraso maya of all beings; also the nobility
tvattah kamala-patraksha mahatmyam api cavyayam of your immutable glory.
-11.2- 11.2

,oe~ ,rn~ ;FkkRFk Roe]~ vkRekua ijes'oj A O lord of lords! all this is same precisely
æ"Vqe~ bPNkfe rs :ie~] ,s'oja iq#"kksÙke AA as you told about yourself early.
But O supreme person! I long to see
evam etad yathattha tvam atmanam paramesvara
your super cosmic entity1.
drastum icchami te rupam aishvaram purushottama 1 as you have described so far 11.3
-11.3-

eU;ls ;fn rp~ ND;a]e;k æ"Vqe~ bfr çHkks A If you kindly consent, O lord!
;ksxs'oj rrks es Roa] n'kZ;kRekue~ vO;;e~ AA that I can see that form of yours;
manyase yadi tac chakyam maya drastum iti prabho O master yogi! show the presence
yogeshvara tato me tvam darsayatmanam avyayam of your immutable existence.
-11.4- 11.4
 JhHkxokuqokp A The blessed Lord said:
i'; es ikFkZ :ikf.k] 'kr'kks·Fk lglz'k% A O Parth! behold my numerous
ukukfo/kkfu fnO;kfu] ukuko.kkZd`rhfu p AA divine forms of hundreds
sri-bhagavan uvaca and thousands diverse different
pasya me partha rupani sataso ’tha sahasrasah colours,and figures magnificient.
11.5
nana-vidhani divyani nana-varnakritini ca
-11.5-

O Bharat! behold in me the sons

i';kfnR;ku~ olwu~ #æku~]vf'oukS e#rl~ rFkk of Aditi 1, Rudras 2 lords of protection 3
cgwU;~ vn`"ViwokZf.k] i';k'p;kZf.k Hkkjr AA celestial physicians 4, lords of winds5,
pasyadityan vasun rudran asvinau marutas tatha and see various unseen shapes amazing.
bahuny adrsta-purvani pasyascaryani bharata
1
Aditi had twelve sons,one of them is lord Vishnu,
Their names are given in 10.21. 2 ,3 names of rudras
-11.6- and vasus( lords of protection)are given in 10.23,4 two
Ashwinikumars,5 fortynine Marus 11.6

bgSdLFka txr~ d`RLu]a i';k| lpjkpje~ A O sleep vanquisher! behold at one place
ee nsgs xqMkds'k] ;p~ pkU;n~ æ"Vqe bPNfl in my body whole universe of animate
Aihaika-stham jagat krtsnam pasyadya sa-caracaram and inanimate together, besides
whatever else you like.
mama dehe gudakesha yac canyad drastum icchasi 11.7
-11.7-

u rq eka 'kD;ls æ"Vqe~ vusuSo Lop{kq"kk A But surely you cannot see
fnO;a nnkfe rs p{kq%] i'; es ;ksxe~ ,s'oje~ my that form with the human eyes,
AA -na tu mam sakyase drastum anenaiva sva-caksusa so I grant divine vision to you;
divyam dadami te caksuh pasya me yogam aishvaram by that, my cosmic powers you can view.
-11.8- 11.8
 l¥~t; mokp A Sanjay said:
,oe~ mä~ok rrks jktu~]egk;ksxs'ojks gfj% A O King!1 after saying these words
n'kZ;kekl ikFkkZ;] ijea :ie ,s'oje~ AA Hari; the great yoga wizard
sanjaya uvaca revealed his extreme exquisite
divine form2, super majestic.
evam uktva tato rajanmaha-yogesvaro harih 1
king Dhritrashtra 2.Fierce( jalali) form
darsayam asa parthayaparamam rupam aishvaram 11.9
-11.9-

vusdoäzu;ue~] vusdkn~Hkqrn'kZue~ A The wondrous form had various

vusdfnO;kHkj.ka] fnO;kusdks|rk;q/ke~ A mouths and eyes with numerous
celestial ornaments embellished;
aneka-vaktra-nayanam anekadbhuta-darshanam and several divine weapons brandished.
aneka-divyabharanam divyanekodyatayudham 11.10
-11.10-

fnO;ekY;kEcj/kja] fnO;xU/kkuqysiue~ A He had divine garlands and garments,

lokZ'p;Ze;a nsoe]~ vuUra fo'orkseq[ke~ fragrance of divine anoints;
Adivya-malyambara-dharam divya-gandhanulepanam having wonder of wonders,
sarvascarya-mayam devam anantam vishvato-mukham infinite, with faces ubiquitous.
11.11 11.11

fnfo lw;ZlglzL;]Hkosn~ ;qxin~ mfRFkrk A

Brilliance of thousand suns
;fn Hkk% ln`'kh lk L;kn]~ Hkkll~ rL; in the sky if occurs at once;
egkReu% may hardly equal the dazzling
divi surya-sahasrasya bhaved yugapad utthita of light of that form amazing.
yadi bhah sadrsi sa syad bhasas tasya mahatmanah 11.12
-11.12-

r=SdLFka txe~ d`RLua] çfoHkäe~ vusd/kk A Pandav1 saw the universe all
vi';n~ nsonsoL;] 'kjhjs ik.Mol~ rnk AA with divisions of that manifold,
tatraika-stham jagat krtsnam pravibhaktam anekadha together these at one place
apasyad deva-devasya sarire pandavas tada in that lord of lord`s shape.
1
-11.13 Arjun 11.13

rr% l foLe;kfo"Vks] â"Vjksek /ku¥~t;% A

Then Dhananjay bewildering
ç.kE; f'kjlk nsoa] d`rk¥~tfyj~ vHkk"kr AA
and bristles of his hair standing;
tatah sa vismayavisto hrsta-roma dhananjayah with folded hands bowing before
pranamya sirasa devam kritanjalir abhasata that universal lord, verily spoke.
-11.14- 11.14

vtqZu mokp A Arjun said:

i';kfe nsokal~ ro nso nsgs In the cosmic form of yours
lokaZl~ rFkk Hkwrfo'ks"kl³~?kkUA O supreme master! I see all
czãk.ke~ bZ'ka deykluLFke~ the deities, groups of beings;
_"kha'p lokZu~ mjxka'p fnO;kUkAA on lotus the Brahma sitting,
arjuna uvaca lord of deities1, all the saints,
and the celestial serpents.
pasyami devams tava deva dehe 1
lord Shiva 11.15
sarvams tatha bhuta-visesa-sanghan
brahmanam isam kamalasana-stham
rsims ca sarvan uragams ca divyan
-11.15-
vusdckgwnjoD=us=a O lord of universe! I am seeing
i';kfe Roka loZrks·uUr:ie~ A your countless forms prevailing
ukUra u e/;a u iquLrokfna everywhere with numerous
i';kfe fo'os'oj fo'o:i AA arms, bellies, eyes and mouths.
aneka-bahudara-vaktra-netram Your this infinite form is having
pasyami tvam sarvato ’nanta-rupam no end, middle, or beginning.
11.16
nantam na madhyam na punas tavadim
pasyami visvesvara vishva-rupa
11.16
fdjhfVua xfnua pfØ.ka p I see your crown, mace
rstksjkf'ka loZrks nhfIreUre~ A and discus with daze;
i';kfe Roka nqfuZjh{;a leUrkn~ everywhere full of blaze;
nhIrkuykdZ|qfre~ vçes;e~ AA of sunny fiery rays.
kiritinam gadinam cakrinam ca It is hard to keep eyes on
your this immeasurable form.
tejo-rasim sarvato diptimantam
11.17
pasyami tvam durniriksyam samantad
diptanalarka-dyutim aprameyam
-11.17-

Roe~ v{kja ijea osfnrO;a You are known as true

Roe~ vL; fo'oL; ija fu/kkue~ A supreme immutable. You
Roe~ vO;;% 'kk'or/keZxksIrk are whole world`s refuge
lukrul~ Roa iq#"kks erks es A savior of eternal rectitude.
tvam aksharam paramam veditavyam You are imperishable as I see
tvam asya vishvasya param nidhanam the enduring everlasting entity
11.18
tvam avyayah sasvata-dharma-gopta
sanatanas tvam purusho mato me
-11.18-

vukfne/;kUre~ vuUroh;Ze~ I see you without beginning

vuUrckgqa 'kf'klw;Zus=e~ A middle or end with non ending
i';kfe Roka nhIrgqrk'koD=a power, countless arms and
Lorstlk fo'oe~ bna riUre~ AA moon and sun in eyes and
anadi-madhyantam ananta-viryam brilliance of fire blaring
ananta-bahum sasi-surya-netram mouths making worlds scorching.
pasyami tvam dipta-hutasa-vaktram 11.19
sva-tejasa vishvam idam tapantam
-11.19-
|koki`fFkO;ksj~ bne~ vUrja fg O great soul! entire expanse
O;kIra Ro;Sdsu fn'k'p lokZ% A between earth and horizons
n`"V~okn~Hkqra :ie~ mxza rosna and all the directions are chockfull
yksd=;a çO;fFkra egkReu~ AA with your this terrible and dreadful
dyav a-prithivyor idam antaram hi form making all the three worlds
stunned and to simply shudder.
vyaptam tvayaikena disas ca sarvah
11.20
drishtvadbhutam rupam ugram tavedam
loka-trayam pravyathitam mahatman
-11.20-

veh fg Roka lqjl³~?kk fo'kfUr groups of deities enter you

dsfpn~ Hkhrk% çk¥~ty;ks x`.kfUr A and frightened ones few
LoLrhR;~ mDRok egf"kZfl)l³~?kk% pray with folded hands.
LrqofUr Roka LrqfrfHk% iq"dykfHk% AA Great sages and enlightened ones
ami hi tvam sura-sangha vishanti say , “Be it all well” and sing
kecid bhitah pranjalayo grnanti in your worship, holy hymns.
11.21
svastity uktva maharsi-siddha-sanghah
stuvanti tvam stutibhih puskalabhi
-11.21-

#ækfnR;k oloks ;s p lk/;k Rudras1,Aditi`s sons2, protecting lords3

fo'os·f'oukS e#r'k~ pks"eik'p A great sages, deities of the worlds
xU/koZ;{kklqjfl)l³~?kk celestial physicians4, lord of winds5
oh{kUrs Roka fofLerk'pSo losZ AA throngs of ancestors, heavenly musicians6
rudraditya vasavo ye ca sadhya demigods7, nondeities, multitude
enlightened ones are baffled, seeing you.
visve ’svinau marutas cosmapas ca 1
are eleven 2 are twelve 3 eight Vasus
gandharva-yakshasura-siddha-sangha 4
6
two Aswinikumars 5 fortynine Marus
Gandharvas 7 Yakshas 11.22
viksante tvam vismitas caiva sarve
-11.22-
Seeing your colossal form
:ia egr rs cgqoD=us=a
 egkckgks cgqckgw#ikne~ A of numerous mouths and arms
cgwnja cgqna"Vªkdjkya thighs, feet and bellies
n`"V~ok yksdk% çO;fFkrkl~ rFkk·ge~ AA O mighty armed! with many fearful teeth
rupam mahat te bahu-vaktra-netram all the horizons and the worlds entire
maha-baho bahu-bahuru-padam are frightened, and so am I.
11.23
bahudaram bahu-damstra-karalam
drishtva lokah pravyathitas tathaham
-11.23-

uHk%Li`'ka nhIre~ vusdo.kaZ Seeing your form touching sky

O;kÙkkuua nhIrfo'kkyus=e~ A in many colours glowing bright,
n`"V~ok fg Roka çO;fFkrkUrjkRek with mouths open far and wide;
/k̀fra u foUnkfe 'kea p fo".kks AA I am trembling seeing shining eyes.
nabhah-sprsam diptam aneka-varnam O Vishnu! my calm, composure
from inside is being shattered.
vyattananam dipta-visala-netram 11.24
drishtva hi tvam pravyathitantar-atma
dhrtim na vindami samam ca visno
-11.24-
Seeing your fierce molars
na"Vªkdjkykfu p rs eq[kkfu and flames of deathly fire
n`"V~oSo dkykuylfUuHkkfu A in your mouths vast;
fn'kks u tkus u yHks p 'keZ my sense of direction is lost.
çlhn nsos'k txfUuokl AA My peace is gone, O lord of lords!
damstra-karalani ca te mukhani “Be thy grace” O universal lord.
11.25
drishtvaiva kalanala-sannibhani
diso na jane na labhe ca sarma
prasida devesa jagan-nivasa
-11.25-

veh p Roka /k̀rjk"VªL; iq=k% All of Dhratrashtra`s sons

 losZ lgSokofuikyl³~?kS% A with many group of kings
Hkh"eks æks.k% lwriq=l~ rFkklkS are entering you ;all of them
lgkLenh;Sj~ vfi ;ks/keq[;S% A together with Bhishm, Dron
ami ca tvam dhritarashtrasya putrah Karna and many others
sarve sahaivavani-pala-sanghaih and chief warriors on side ours.
11.26
bhismo dronah suta-putras tathasau
sahasmadiyair api yodha-mukhyai
-11.26-

oD=kf.k rs Rojek.kk fo'kfUr They all are running fast

na"Vªkdjkykfu Hk;kudkfu A and forcing their ways aghast
dsfpf}yXuk n'kukUrjs"kq into your mouths and cheeks
lan`';Urs pwf.kZrSj~ mÙkek³~xS% AA having fierce deadly row of teeth.
vaktrani te tvaramana vishanti Crushed heads of many are seen
damstra-karalani bhayanakani stuck to teeth and in between.
11.27
kecid vilagna dasanantaresu
sandrsyante curnitair uttamangai
-11.27-

;Fkk unhuka cgoks·Ecqosxk% As many river streams flow

leqæe~ ,okfHkeq[kk æofUr A and rush towards the sea, so
rFkk rokeh ujyksdohjk huge number of braves
fo'kfUr oD=k.;~ vfHkfoToyfUr AA among the human race
yatha nadinam bahavo ’mbu-vegah are entering your mouths vast
emitting flaring fire blast.
samudram evabhimukha dravanti
11.28
tatha tavami nara-loka-vira
vishanti vaktrany abhivijvalanti
-11.28-
 As bunch of moths rush in
;Fkk çnhIra Toyua ir³~xk the flames for their ruin;
fo'kfUr uk'kk; le`)osxk% A so in your mouths these
rFkSo uk'kk; fo'kfUr yksdkl~ all men are being crazy
rokfi oD=kf.k le`)osxk% AA to enter with huge speed
for their doom to meet.
yatha pradiptam jvalanam patanga
11.29
vishanti nasaya samrddha-vegah
tathaiva nasaya vishanti lokas
tavapi vaktrani samrddha-vegah
-11.29-

All the worlds you are licking

ysfyáls xzleku% leUrky~ from every side, and devouring
yksdku~ lexzku~ onuj~S Toyfn~Hk% A them O Vishnu! with glowing
rstksfHkj~ vkiw;Z txRlexza flaming mouths. It is horrid looking.
Hkkll~ roksxzk% çrifUr fo".kks AA The universe, full of violent rays,
is scorched by the terrible blaze.
lelihyase grasamanah samantal 11.30
lokan samagran vadanair jvaladbhih
tejobhir apurya jagat samagram
bhasas tavograh pratapanti visno
-11.30-

vk[;kfg es dks Hkoku~ mxz:iks Tell me in this form, who are you
ueks·Lrq rs nsooj çlhn A so fierce and dreadful?
foKkrqe~ bPNkfe HkoUre~ vk|a Homage to you, O lord supreme
u fg çtkukfe ro ço`fÙke~ AA “Be thy grace” ; O primal being.
To know your purpose I am keen
akhyahi me ko bhavan ugra-rupo I don`t get your ways of scheme.
namo ’stu te deva-vara prasida 11.31
vijnatum icchami bhavantam adyam
na hi prajanami tava pravrttim
-11.31-
The blessed Lord said:
JhHkxokuqokp A I am cosmic entity of annihilation1
dkyks·fLe yksd{k;d`r~ ço`)ks and am now in this manifestation
yksdku~ lekgrqZe~ bg ço`Ùk% A to eliminate all the worlds wide.
_rs·fi Roka u Hkfo";fUr losZ The warriors on the opposite side
;s·ofLFkrk% çR;uhds"kq ;ks/kk% AA will not remain and will die2
sri-bhagavan uvaca even if you don`t take part in the fight.
1
mahakal 2 Only lord can have predestined plan. For
kalo ’smi loka-ksaya-krt pravrddho his preaching for all is to have desireless working not
lokan samahartum iha pravrttah aim less working. Here to Arjun he has set the aim
to fight not that who all will be killed by him
rte ’pi tvam na bhavisyanti sarve 11.32
ye ’vasthitah pratyanikesu yodhah
-11.32- Therefore do arise and reap
glory in winning enemies
t rLekr~ Roe~ mfÙk"B ;'kks yHkLo and rejoice the realm wealthy.
ftRok 'k=wu~ Hkq³~{o jkT;a le`)e~ A These warriors I have slain already
e;SoSrs fugrk% iwoZeso You just be only the device1
fufeÙkek=a Hko lO;lkfpu~AA O left handed archer wise.
1
this is great forecast by the lord to reassure Arjun.
tasmat tvam uttistha yaso labhasva Arjun`s duty is defined to fight,what is to be
jitva satrun bhunksva rajyam samrddha achieved is to be decided by the lord.
11.33
mayaivaite nihatah purvam eva
nimitta-matram bhava savya-sacin
-11.33- Dron, Bhishm, Jaydrath
Karna and many others,
æks.ka p Hkh"ea p t;æFka p all heroes of battle
d.kaZ rFkkU;kufi ;ks/kohjku~A I have already killed;
e;k grkal~ Roa tfg ek O;fFk"Bk Them without doubt,you kill.
;q/;Lo tsrkfl j.ks liRuku~ Fight , conquer you will1.
1
dronam ca bhismam ca jayadratham ca So far lord had not very precisely told the names
which had basically created the doubts and delusion
karnam tathanyan api yodha-viran in the mind of Arjun. Lord has made now those
names very clear. 11.34
maya hatams tvam jahi ma vyathistha
yudhyasva jetasi rane sapatnan
-11.34-
Sanjay said:
 l¥~t; mokp A Hearing these Keshav`s words,
,rp~ NªqRok opua ds'koL; under his crown Arjun quivered.
d`rk¥~tfyj~ osieku% fdjhVh A With folded hands in honour
ueLd`Rok Hkw; ,okg d`".ka shaken and terrified with fear,
lxn~xna HkhrHkhr% ç.kE; AA to lord Krishna he bowed
sanjaya uvaca and in choked voice thus spoke.
11.35
etac chrutva vacanam keshavasya
kritanjalir vepamanah kiriti
namaskritva bhuya evaha krishnam
sa-gadgadam bhita-bhitah pranamya
-11.35- Arjun said:
vtqZu mokp A O Hrishikesh1, the universe sings
LFkkus â"khds'k ro çdhR;kZ in exult and love, the glorious hymns
txr~ çâ";R;~ vuqjT;rs p A worthy you, in your praise.
j{kkafl Hkhrkfu fn'kks æofUr Terrified demons make escape
losZ ueL;fUr p fl)l³~?kk% AA in all directions. Every high sage
arjuna uvaca bows and throngs to pay homage2.
1
lord Krishna 2 This stanza is mantra for protection
sthane hrishikesha tava prakirtya from evil spirits
jagat prahrsyaty anurajyate ca 11.36
rakshamsi bhitani diso dravanti
sarve namasyanti ca siddha-sanghah
-11.36-
Why shouldn`t they all bow to you
dLekPp rs u uesju~ egkReu~
O great soul! , the primeval lord who
xjh;ls czã.kks·I;~ vkfnd=sZ A is creator of lord of creation, the eternal
vuUr nsos'k txfUuokl lord of deities, the lord universal;
Roe~ v{kja ln~ vlr rRija ;r~ AA beyond piety, non piety if anything
kasmac ca te na nameran mahatman exists, it is nonperishable you, existing.
gariyase brahmano ’py adi-kartr 11.37
ananta devesa jagan-nivasa
tvam aksharam sad-asat tat param yat
-11.37-
 You are the deity primeval,
Roekfnnso% iq#"k% iqjk.kl~ most ancient person, colossal,
Roe~ vL; fo'oL; ija fu/kkue~ A ultimate refuge of the universe,
osÙkkfl os|a p ija p /kke knower of everything and purpose
Ro;k rra fo'oe~ vuUr:i AA of knowledge. This world immense
is packed with your infinite presence.
tvam adi-devah purushah puranas
11.38
tvam asya vishvasya param nidhanam
vettasi vedyam ca param ca dhama
tvaya tatam vishvam ananta-rupa
-11.38-

You are the lord of wind, death,

ok;q;Zeks·fXuj~ o#.k% 'k'kk³~d% fire, water, moon and causing birth,
çtkifrl~ Roa çfirkeg'p A You are father of lord of creation,
ueks ueLrs·Lrq lglzd`Ro% homage to you and adorations.
iqu'p Hkw;ks·fi ueks ueLrs AA Thousand homage and adorations.
Again and again homage and adorations.
vayur yamo ’gnir varunah sasankah 11.39
prajapatis tvam prapitamahas ca
namo namas te ’stu sahasra-kritvah
punas ca bhuyo ’pi namo namas te
-11.39-
Homage to your front and rear
ue% iqjLrkn~ vFk i`"Brl~ rs O infinite mighty power!
ueks·Lrq rs loZr ,o loZ A O all in all! to you homage
vuUroh;kZferfoØel~ Roa from every side. O great
loaZ lekIuksf"k rrks·fl loZ% AA and immense containing universe!
you are indeed ubiquitous.
namah purastad atha prsthatas te 11.40
namo ’stu te sarvata eva sarva
ananta-viryamita-vikramas tvam
sarvam samapnosi tato ’si sarvah
-11.40-
l[ksfr eRok çlHka ;n~ mäa Taking you as my intimate friend
gs d`".k gs ;kno gs l[ksfr A and of your this form unenlightened;
vtkurk efgekua rosna out of deep love for you,
e;k çeknkr~ ç.k;su okfi AA and in utter carefreeness for you
sakheti matva prasabham yad uktam I have been telling in casual sense
“O Krishna”, “O yadav”, “O friend”.
he krishna he yadava he sakheti
11.41
ajanata mahimanam tavedam
maya pramadat pranayena vapi
-11.41-

;p~ pkogklkFkZe~ vlRd`rks·fl In jest, in alone or before

fogkj'k¸;kluHkkstus"kq A others, and even while at sport,
,dks·FkokI;~ vP;qr rRle{ka at rest, sitting or at meals,
rr~ {kke;s Roke~ vge~ vçes;e~ AA O infallible one! I feel
yac cavahasartham asat-krto ’si having offended you; I beg pardon
vihara-sayyasana-bhojanesu from you, the infinite one.
11.42
eko ’tha vapy acyuta tat-samaksham
tat ksamaye tvam aham aprameyam
-11.42-

You are father of this universe great,

firkfl yksdL; pjkpjL; of animate and the inanimate;
Roe~ vL; iwT;'p xq#j~ xjh;ku~A greatest teacher, adorable,
u RoRleks·LR;~ vH;f/kd% dqrks·U;ks in all three worlds, unparallel,
yksd=;s·I;~ vçfreçHkko AA of extraordinary capabilities.
pitasi lokasya caracarasya Excelling you how can anyone be?
tvam asya pujyas ca gurur gariyan 11.43
na tvat-samo ’sty abhyadhikah kuto ’nyo
loka-traye ’py apratima-prabhava
-11.43-
rLekr~ ç.kE; çf.k/kk; dk;a Therefore I prostrate bodily
çlkn;s Roke~ vge~ bZ'ke~ bZMîe~ A unto you and pray to your holy
firso iq=L; l[kso l[;q% grace; you are prayable lord.
fç;% fç;k;kgZfl nso lks<qe~ AA Forgive me, O greatest lord !
tasmat pranamya pranidhaya kayam as father does to son and comrade
to his friend and lover to his beloved.
prasadaye tvam aham isam idyam
11.44
piteva putrasya sakheva sakhyuh
priyah priyayarhasi deva sodhum
-11.44-

vn`"ViwoaZ âf"krks·fLe n`"V~ok I am thrilled to see your

Hk;su p çO;fFkra euks es A this form not seen before
rn~ ,o es n'kZ; nso :ia and my heart is pained
çlhn nsos'k txfUuokl AA with fright. Be gracious and kind
adrsta-purvam hrsito ’smi drishtva O lord of lords! Lord of creation!
show me your form benign
bhayena ca pravyathitam mano me 11.45
tad eva me darsaya deva rupam
prasida devesa jagan-nivasa
-11.45-

I want to see you adorned

fdjhfVua xfnua pØgLra in the form as before; crowned,
bPNkfe Roka æ"Vqe~ vga rFkSo A having mace and discuss in hands.
rsuSo :is.k prqHkqZtsu O universal lord! with thousand
lglzckgks Hko fo'oewrsZ AA mighty arms; please assume the form
kiritinam gadinam cakra-hastam looking same having four arms.
11.46
icchami tvam drastum aham tathaiva
tenaiva rupena catur-bhujena
sahasra-baho bhava vishva-murte
-11.46-
JhHkxokuqokp A The blessed Lord said:
e;k çlUusu roktqZusna Arjun! I am so much pleased
:ia ija nf'kZre~ vkRe;ksxkr~ A that I showed my this supreme
rstkse;a fo'oe~ vuUre~ vk|a effulgent, primal, unbound
;u~ es RonU;su u n`"ViwoZe~ AA extremely gigantic form
to you, by yogic powers of self
sri-bhagavan uvaca
that was seen by none but yourself.
maya prasannena tavarjunedam 11.47
rupam param darshitam atma-yogat
tejo-mayam vishvam anantam adyam
yan me tvad anyena na drsta-purvam
-11.47-

u osn;Kk/;;uj~S u nkuSj~ Neither by Veda`s cogitation

u p fØ;kfHkj~ u riksfHkj mxzS% A nor by holy rites, donations,
,oa:i% 'kD; vga u`yksds holy actions, severe penance,
could be seen this appearance
æ"Vqa RonU;su dq#çohj AA
by any one save you,
na veda-yajnadhyayanair na danair in this world, O grand Kuru!
na ca kriyabhir na tapobhir ugraih 11.48
evam-rupah sakya aham nr-loke
drastum tvad anyena kuru-pravira
-11.48-
ek rs O;Fkk ek p foew<Hkkoks
n`"V~ok :ia ?kksje~ bZn`³~eesne~ A Seeing my this awful,
O;isrHkh% çhreuk% iqul~ Roa dreadful form you should
rn~ ,o es :ie bna çi'; AA not get frightened or baffled.
ma te vyatha ma ca vimudha-bhavo Cast the fear away, be tranquil.
Keeping solace ; see my same
drishtva rupam ghoram idrn mamedam the benign form again.
vyapeta-bhih prita-manah punas tvam 11.49
tad eva me rupam idam prapasya
-11.49-
l¥~t; mokp A Sanjay said:
bR;~ vtqZua oklqnsol~ rFkksDRok Lord Vasudev having told
Loda :ia n'kZ;kekl Hkw;% A all that to Arjun, showed
vk'okl;kekl p Hkhre ,ua again the same benign form.
HkwRok iqu% lkSE;oiqj~ egkRek AA The great soul transformed
into extremely kind person
sanjaya uvaca and consoled frightened Arjun.
ity arjunam vasudevas tathoktva 11.50
svakam rupam darsayam asa bhuyah
asvasayam asa ca bhitam enam
bhutva punah saumya-vapur mahatma
-11.50-
Arjun said:
vtqZu mokp A O Janardan! seeing your this form
n`"V~osna ekuq"ka :ia] ro lkSE;a tuknZu A which is blissful, human and calm
bnkuhe~ vfLe lao`Ùk%] lpsrk% çd`fra xr% A now I could restore peace
of mind and regain ease.
arjuna uvaca
11.51
drstvedam manusam rupam tava saumyam janardana
idanim asmi samvrttah sa-cetah prakritim gatah
-11.51-

JhHkxokuqokp A The blessed Lord said:

lqnqnZ'kZe~ bna :ia] n`"Vokufl ;u~ ee A The form you could just see
nsok vI;~ vL; :iL;]fuR;a n'kZudkf³~{k.k%A is extremely rare indeed.
sri-bhagavan uvaca Even the deities long ever
for this wondrous figure.
su-durdarsham idam rupam drstavan asi yan mama 11.52
deva apy asya rupasya nityam darshana-kanksinah
-11.52-
ukga osnSj~ u rilk] u nkusu u psT;;k A my form you have now seen
'kD; ,oafo/kks æ"Vqa] n`"Vokufl eka ;Fkk AA is not acquirable even
naham vedair na tapasa na danena na cejyaya by following Vedas, penance,
charity and holy ritual actions.
sakya evam-vidho drastum drstavan asi mam yatha 11.53
-11.53-

Hkä~;k Ro~ vuU;;k 'kD;] vge~ O great ascetic! by nothing else

,oafo/kks·tqZu A except unswerving devotion for myself
Kkrqa æ"Vqa p rÙosu] ços"Vqa p ijUri AA such form can be seen for knowing
bhaktya tv ananyaya sakya aham evam-vidho ’rjuna truth and entering me. O Arjun!
jnatum drastum ca tattvena pravestum ca parantapa 11.54
-11.54-

eRdeZd`u~ eRijeks] en~Hkä% l³~xoftZr% A O Pandav! whose every act is for me

fuoSZj% loZHkwrs"kq ;% l ekesfr ik.Mo AA and his full surrender is for me;
such my devotee, desire free,
mat-karma-krn mat-paramo mad-bhaktah sanga-varjitah
spiteless for all beings, reaches me1.
nirvairah sarva-bhutesu yah sa mam eti pandava 1.Lord has said similar thing in 9.34,12.8, 18.65
-11.55- 11.55

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq OM TAT SAT! This brings to the end of
czãfo|k;ka ;ksx'kkL= ,dkn'kks·/;k;% chapter eleven named “Vision of super
om tatsaditi Srimadbhagwadgitasu upnishatsu cosmic universal Lord” in yoga
Brahmvidyayam yogshastre ekadasoadhay scripture of supreme knowledge named
Srimad Bhagwadgita upnishad
 }kn'kks·/;k;%
CHAPTER TWELVE

vtqZu mokp A Arjun said:

,oa lrr;qäk ;s] Hkäkl~ Roka i;qZiklrs A He who dedicates to your this
visible form and the other who worships
;s pkI;~ v{kje~ vO;äa]rs"kka ds ;ksxfoÙkek% eternal, unmanifested form; of these both,
arjuna uvaca who gets better accomplished in yog?
evam satata-yukta ye bhaktas tvam paryupasate 12.1
ye capy aksharam avyaktam tesham ke yoga-vittama
-12.1-

JhHkxokuqokp A The blessed Lord said:

e¸;~ vkos'; euks ;s eka] fuR;;qäk miklrs A I regard him of superior realization1
J);k ij;ksisrkl~] rs es ;qärek erk% AA who on me, focussing the attention,
keeping continuous devotion
sri bhagavan uvaca worships with firm conviction.
mayy avesya mano ye mam nitya-yukta upasate 1.yukta (superior realization) means in the
stage of dissolution(fanah) 12.2
shraddhaya parayopetas te me yuktatama matah
-12.2-

;s Ro~ v{kje~ vfunsZ';e~] vO;äa i;qZiklrs A But those all, who worship
loZ=xe~ vfpUR;~a p] dwVLFke~ vpya /kzqoe~ AA my imperishable, ineffable, noncognitive
ye tv aksharam anirdesyam avyaktam paryupasate form,which isomnipresent,inconceivable,
sarvatra-gam acintyam ca kuta-stham acalam dhruvam ever same, eternal and immovable..
-12.3- 12.3
lfUu;E;sfUæ;xzkea] loZ= lecq);% A Restraining the senses well,
rs çkIuqofUr eke~ ,o] loZHkwrfgrs jrk% AA devoted to the welfare of all
sanniyamyendriya-gramam sarvatra sama-buddhayah and keeping equipoised mind
in everyone, they reach me certain
te prapnuvanti mam eva sarva-bhuta-hite ratah
12.4
-12.4-

Dys'kks·f/kdrjl~ rs"kke~ vO;äkläpsrlke~ AA Those devoting in the formless

vO;äk fg xfrj~ nq%[ka] nsgofn~Hkj~ vokI;rs AA supreme find it arduous;
kleso ’dhikataras tesam avyaktasakta-cetasam for embodied ones find it uphill
avyakta hi gatir duhkham dehavadbhir avapyte to comprehend the invisible.
12.5
-12.5-

;s rq lokZf.k dekZf.k] ef; laU;L; eRij% A For those who with full dedication
vuU;suSo ;ksxsu] eka /;k;Ur miklrs AA and surrender of their actions
ye tu sarvani karmani mayi sannyasya mat-parah worship with unswerving attention
ananyenaiva yogena mam dhyayanta upasate on me and have continuous meditation.
-12.6- 12.6

rs"kke~ vga leq)rkZ] e`R;qlalkjlkxjkr~ A

And for those having their thoughts
Hkokfe ufpjkr~ ikFk]Z e¸;~ vkosf'krpsrlke~ AA always converged on me Parth!
tesam aham samuddharta mrityu-samsara-sagarat very soon I become their saviour
bhavami na cirat partha mayy avesita-cetasam from this ocean of mortal behaviour.
-12.7- 12.7

e¸;so eu vk/kRLo] ef; cqf)a fuos'k; A Devote your mind unto me1
fuofl";fl e¸;so] vr Å/oZa u la'k;% AA dedicate the intellect to me.
Then you shall live in me.
mayy eva mana adhatsva mayi buddhim nivesaya
It is undoubted word from me.
nivasisyasi mayy eva ata urdhvam na samsayah 1
similar direction is in 9/34,11/55,18/65
-12.8- 12.8
vFk fpÙka lek/kkrqa] u 'kDuksf"k ef; fLFkje~ A If you are unable to keep
vH;kl;ksxsu rrks] eke~ bPNkIrqa /ku¥~t; AA your attention firmly on me;
atha cittam samadhatum na saknosi mayi sthiram O Dhananjay! you should repeat
yoga practices1 to attain me.
abhyasa-yogena tato mam icchaptum dhananjaya 1
same in 6/35
-12.9- 12.9

vH;kls·I;~ vleFkksZ·fl] eRdeZijeks Hko A If you can`t do practices repeatedly,

enFkZe~ vfi dekZf.k]dqoZu~ flf)e~ vokIL;flAA then surrender all actions to me1.
abhyase ’py asamartho ’si mat-karma-paramo bhava Keeping surrender to me in all actions
will take you to the perfection.
mad-artham api karmani kurvan siddhim avapsyasi
1.Do all actions as if lord has told to do
-12.10 12.10

vFkSrn~ vI;'käks·fl] drqaZ e|ksxe~ vkfJr% A If in making efforts for me

loZdeZQyR;kxa] rr% dq# ;rkReokUAA you are incapable to do these;
athaitad apy asakto ’si kartum mad-yogam asritah keeping own self under restrain
reject fruits of all actions1.
sarva-karma-phala-tyagam tatah kuru yatatmavan 1doing actions for him is as if told by him to do.
-12.11- But rejecting fruits of actions mean stopping to
brood over what shall be the end of any effort made
12.11

Js;ks fg Kkue~ vH;klkt~] Kkukn~ /;kua Better than practices is knowledge,

fof'k";rs A and meditation is better than knowledge.
/;kukr~ deZQyR;kxLl~ R;kxkp~ NkfUrj~ Better than meditation is quitting results.
Instant peace follows on rejecting results.
vuUrje~ AA
12.12
sreyo hi jnanam abhyasaj jnanad dhyanam visisyate
dhyanat karma-phala-tyagas tyagac chantir anantaram
-12.12-
v}s"Vk loZHkwrkuka] eS=% d#.k ,o p A For nobody, one should , bear hatred
fueZeks fujg³~dkj%~ lenq%[klq[k% {keh AA and be friendly, kind hearted,
unselfish, proud less; similar
advesta sarva-bhutanam maitrah karuna eva ca
to pleasure and pain, and a forgiver.
nirmamo nirahankarah sama-duhkha-sukhah ksami 12.13
-12.13-
lUrq"V% lrra ;ksxh] ;rkRek n`<fu'p;% A A yogi who is content fully,
whose self is resolute firmly
e¸;~ vfiZreukscqf)j~];ks en~Hkä% l es fç;%AA
and has totally surrendered to me;
santustah satatam yogi yatatma drdha-niscayah such devotee is dear to me.
mayy arpita-mano-buddhir yo mad-bhaktah sa me priyah 12.14
-12.14-

lUrq"V% lrra ;ksxh] ;rkRek n`<fu'p;% A He who does not cause agitation
e¸;~ vfiZreukscqf)j~];ks en~Hkä% l es fç;%AA in any creature nor the agitation
is caused in him by anyone, and is free
yasman nodvijate loko lokan nodvijate ca yah
from delight and envy, is dear to me.
harsamarsa-bhayodvegair mukto yah sa ca me priyah 12.15
-12.15-

vuis{k% 'kqfpj~ n{k] mnklhuks xrO;Fk% A He who is desirefree,

lokZjEHkifjR;kxh] ;ks en~Hkä% l es fç;% AA pure , clever, undisturbed2, carefree,
1

has left doership feel3;

anapeksah sucir daksha udasino gata-vyathah my such devotee is dear to me.
sarvarambha-parityagi yo mad-bhaktah sa me priyah 1pure in thoughts and upkeep of body 2 having
-12.16- to do nothing with anybody 3. ‘I am doing this
action ’ comes to mind in the beginning
12.16

;ks u â";fr u }sf"V]u 'kkspfr u dk³~{kfr A He who does not rejoice or be jealous,
'kqHkk'kqHkifjR;kxh] Hkfäeku~ ;% l es fç;% AA does not grieve or desire and has
yo na hrsyati na dvesti na socati na kanksati renounced fortune and misfortune feel;
subhasubha-parityagi bhaktiman yah sa me pri such dedicated person is dear to me.
-12.17- 12.17
le% 'k=kS p fe=s p] rFkk ekukieku;ks% A He who is same to friend or foe,
'khrks".klq[knq%[ks"kq] le% l³~xfooftZr% AA respect or insults, heat and cold,
samah satrau ca mitre ca tatha manapamanayoh pleasures and pains and maintains
freedom from attachments…
sitosna-sukha-duhkhesu samah sanga-vivarjita
12.18
-12.18-

rqY;fuUnkLrqfrj~ ekSuh] lUrq"Vks ;su dsufpr~ A Equipoised to blame and cheering,

vfudsr% fLFkjefrj~] Hkfäeku~ es fç;ks uj% AA scant speaker, content with scant living
tulya-ninda-stutir mauni santusto yena kenacit least needs at home, resolute mentally;
aniketah sthira-matir bhaktiman me priyo narah such devotee person is dear to me.
12.19
-12.19-

;s rq /keZ~;ke`re~ bna] ;Fkksäa i;qZiklrs Those who with deep conviction

AJí/kkuk eRijek] Hkäkl~ rs·rho es fç;k% AA surrender and obey with dedication
yetu dharmamritam idam yathoktam paryupasate these just told1 elixir of sacred duties;
sraddadhana mat-parama bhaktas te ’tiva me priyah such devotees are very dear to me.
1
virtues and requisites narrated in 14 to 19
12.20
-12.20-

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq OM TAT SAT! This brings to the
end of chapter twelve named
czãfo|k;ka ;ksx'kkL=s }kn'kks·/;k;% ++
“Stagewise alternatives for success
om tatsaditi Srimadbhagwadgitasu upnishatsu and love of Lord”in yoga scripture of
Brahmvidyayam yogshastre dwadasoadhyay supreme knowledge named
Srimad Bhagwadgita upnishad
 =;ksn'kks·/;k;%
CHAPTER THIRTEEN
vtqZu mokp A Arjun said:
çd`fra iq#"ka p ,o] {ks=a {ks=Ke~ ,o p A O Keshav ! tell me about mother nature1
,rn~ osfnrqe~ bPNkfe] Kkua Ks;a p ds'ko A and in depth,about the supreme master2,
the field and about knower of field,
arjuna uvaca
knowledge and things to be known indeed.
prakritim purusham caiva kshetram kshetra-jnam eva ca 1
Prakriti 2 Purush 13.0
etad veditum icchami jnanam jneyam ca keshava
13.0-

JhHkxokuqokp A
bna 'kjhja dkSUrs;] {ks=e~ bR;~ vfHk/kh;rs A The blessed Lord said:
,rn~ ;ks osfÙk ra çkgq%] {ks=K bfr rf}n% AA This physical body Kauntey!
is known as field1 and the great
sri bhagavan uvaca seers call him knower2 of field,
idam sariram kaunteya kshetram ity abhidhiyate who knows these things indeed.
1 the effects of actions are sown in it to act further
etad yo vetti tam prahuh kshetra-jna iti tad-vidah so it is called the field 2.soul 13.1
-13.1-

{ks=Ka pkfi eka fof)] loZ{ks=s"kq Hkkjr A

O Bharat! know me as knower of all
{ks={ks=K;ksj~ Kku]a ;r~ rt~ Kkua era ee AA the fields. The true and real
kshetra-jnam capi mam viddhi sarva-kshetresu bharata knowledge, as I view it, is of the field
kshetra-kshetrajnayor jnanam yat taj jnanam matam mama and of the knower of field1.
-13.2- 1the knowledge of the entire creation including in
gross, subtle and cosmic form ,where and in what
form are these there, is the knowledge of field.
Knower of all that is almighty lord-kshetragya.
And one who knows these both facts is true knower
(seer)
13.2
rr~ {ks=a ;p~ p ;kn`d~p];f}dkfj ;r'p ;r~ What that field is? And how is it?
l p ;ks ;RçHkko'p] rr~ leklsu es 'k`.kq AA What evils it has? Why has it
become so? The knower and its glory
tat kshetram yac ca yadrk ca yad-vikari yatas ca yat
all that hear, in short, from me.
sa ca yo yat-prabhavas ca tat samasena me shrinu 13.3
-13.3-

_f"kfHkj~ ogq/kk xhra]NUnksfHkj~ foZfo/kS% i`Fkd~ A The seers, in many ways have sung
czãlw=inS'pSo] gsrqef}j fofuf'prS% AA of it, in variety of hymns,
rsibhir bahudha gitam chandobhir vividhaih prithak in different sections of scriptures holy,
brahma-sutra-padais caiva hetumadbhir viniscitaih and in the phrases of Brahmsutralogically.
13.4
-13.4-

egkHkwrkU;~ vgadkjk]scqf)j~ vO;äe~ ,o pA Five main elements1 of entire structure,

bfUæ;kf.k n'kSda p] i¥~p psfUæ;xkspjk% ego, intellect and formless nature;
maha-bhutany ahankaro buddhir avyaktam eva ca ten objects2 of senses and mind,
indriyani dasaikam ca panca cendriya-gocarah five apparent sense
1
feelings3.
earth,water,fire,air,ether 2 five sense organs viz.
-13.5- ears,eyes,tongue ,nose, skin and five organs of
action viz. hand, feet, voice, and two organs of
excretions 3 sound, vision, taste, smell, touch.
these twenty and mind, intellect,and nature put t
together make twenty four elements of creation as
g iven in srimadbhagwat 3.26.11 also. 13.5

bPNk }s"k% lq[ka nq%[ka] la?kkr'psruk /k̀fr% A

,rr~ {ks=a leklsu] lfodkje~ mnkâre~ AA iccha Desire, jealousy, pleasure, afflictions,
dvesah sukham duhkham sanghatas cetana dhrtih physical body, vital force, forbearance,
etat kshetram samasena sa-vikaram udahrtam are forms of mind.These aspects in brief
-13.6- can be told to be included in the field.
13.6
 Absence of proud and vanity,
vekfuRoe~vnfEHkRoe~]vfgalk {kkfUrj~ vktZoe~ nonhurt, tolerance and simplicity,
vkpk;ksZiklua 'kkSp]a LFkS;Ze~ vkRefofuxzg% AA in the teacher his deep devotion
with purity1, stability and self discipline.
amanitvam adambhitvam ahimsa ksantir arjavam 1
of external body and of mind i.e. to refrain from
acaryopasanam shaucam sthairyam atma-vinigrahah attachment and jealousy etc. 13.7
-13.7-

bfUæ;kFksZ"kq oSjkX;e~ vugadkj ,o p A Dispassion towards all senses,

thoughts of complete egoless ness;
tUee`R;qtjkO;kf/k] nq%[knks"kkuqn'kZue~ AA realizing that birth, death, disease,
indriyarthesu vairagyam anahankara eva ca and senility, all produce miseries.
janma-mrityu-jara-vyadhi- duhkha-dosanudarshanam- 13.8
13.8-

vlfäj~ vufHk"o³~x%] iq=nkjx`gkfn"kq A Without much involvement in son,

fuR;a p lefpÙkRoe~]b"Vkfu"VksiifÙk"kq AA ashaktir wife, home; and without attraction
in them, yet equitable he remains
anabhisvangah putra-dara-grhadisu
in the favoured and unfavoured ones.
nityam ca sama-cittatvam istanistopapattisu 13.9
-13.9-

ef; pkuU;;ksxsu] Hkfäj~ vO;fHkpkfj.kh A Keeping in me the unswerving dedication

fofoäns'klsfoRoe~] vjfrj~ tulalfn AA with unchanged master and his instructions1,
mayi cananya-yogena bhaktir avyabhicarini living in pious places and in solitude
vivikta-desa-sevitvam aratir jansansadi for people around with indifferent attitude.
1
avyabhicharini bhakti 13.10
-13.10-

v/;kReKkufuR;Roa] rÙoKkukFkZn'kZue~ A In the knowledge of soul, ever absorbed

,rt~ Kkue~bfr çksäe]vKkua ;n~ vrks·U;Fkk with core objective of vision of lord
adhyatma-jnana-nityatvam tattva-jnanartha-darshanam is called the true knowledge in essence
etaj jnanam iti proktam ajnanam yad ato ’nyatha and contrary to it, is ignorance.
13.11
-13.11-
 What is worth knowing I will tell
Ks;a ;r~ ço{;kfe] ;t~ KkRoke`re~ v'uqrs A its knowledge makes his life eternal
vukfner~ ija czã]u lr~ ru~ ukln~ mP;rsAA that beginningless supreme entity
jneyam yat tat pravaksyami yaj jnatvamritam asnute is neither piety nor nonpiety.
anadi mat-param brahma na sat tan nasad ucyate 13.12
-13.12-
His hands and feet are far and wide,
loZr% ikf.kikna rr~] loZrks·f{kf'kjkseq[ke~ A
his eyes, heads and faces are on all sides.
loZr% Jqfrey~ yksd]s loZe~ vko`R; fr"Bfr
With ears on all sides he envelops
Asarvatah pani-padam tat sarvato ’ksi-siro-mukham everyone in this universe.
sarvatah shrutimal loke sarvam avrtya tishthati 13.13
-13.13-

It enjoys senses though its senses are none.

losZfUæ;xq.kkHkkla] losZfUæ;fooftZre~ A It sustains everything without any return.
vläa loZHk`p~ pSo] fuxqZ.ka xq.kHkksä` p AA It has no attributes of its own,
sarvendriya-gunabhasam sarvendriya-vivarjitam yet enjoys qualities of every thing known.
asaktam sarva-bhrc caiva nirgunam guna-bhoktr ca 13.14
-13.14-

cfgj~ vUr'p Hkwrkuke]~ vpja pjeso p A It is outside and inside all the beings.
lw{eRokr~ rn~ vfoKs;a]nwjLFka pkfUrds p rr~AA Animates and in animates, it is within.
bahir antas ca bhutanam acaram caram eva ca Too subtle to comprehend,
It is very near yet distant.
suksmatvat tad avijneyam dura-stham cantike ca tat 13.15
-13.15-
vfoHkäa p Hkwrs"kq] foHkäe~ bo p fLFkre~ A It is indivisible yet much existing
as if divided in all the beings.
HkwrHkr`Z p rt~ Ks;a] xzfl".kq çHkfo".kq p AA
Worth knowing, the nurturer.
avibhaktam ca bhutesu vibhaktam iva ca sthitam it devours them yet is the creator.
bhuta-bhartr ca taj jneyam grasisnu prabhavishnu ca 13.16
-13.16-

T;ksfr"kke~ vfi rTT;ksfrl]~rel% ije~ mP;rs A

Kkua Ks;a KkuxE;a] âfn loZL; fof"Bre~ AA It is glare in the source of lights,
jyotisam api taj jyotis tamasah param ucyate beyond enigma1, the knowledge bright.
Worth knowing, esoteric wisdom, existing
jnanam jneyam jnana-gamyam hridi sarvasya visthitam in the hearts of entire beings.
-13.17- 1
maya 13.17

bfr {ks=a rFkk Kkua] Ks;a pksäa leklr% A So the field, the knowledge and concised
en~Hkä ,rn~ foKk;] en~Hkkok;ksii|rs AA object of knowledge was advised
iti kshetram tatha jnanam jneyam coktam samasatah by me. By knowing the depth of these
mad-bhakta etad vijnaya mad-bhavayopapadyate my devotee achieves me.
13.18
-13.18-

çd`fra iq#"ka pSo] fo)~;~ vuknh mHkko~ vfi A Both, supreme master and mother nature1
fodkjka'p xq.kka'pSo] fof) çd`frlEHkoku~AA are beginning less, you should be aware.
prakritim purusham caiva viddhy anadi ubhav api Also evils and virtues anything in nature
vikarams ca gunams caiva viddhi prakriti-sambhavan all are born of the mother nature.
1.purush and prakriti 13.19
-13.19-
dk;Zdkj.kdr`ZRos] gsrq% çd`frj~ mP;rs A Action and its cause 1 are
iq#"k% lq[knq%[kkuka] Hkksä`Ros gsrqj~ mP;rs AA created by the mother nature.
karya-karana-kartrtve hetuh prakritir ucyate The supreme master is the reason
for undergoing pleasures and pain.
purushah sukha-duhkhanam bhoktrtve hetur ucyate 1.twenty four elements mentioned in 13.5 are actions
of nature and feel of self is the cause ( sri madbhagwat
-13.20- 3.26.11)which is known as nature.Beyond these the
self undergoes the pains and pleasures. 13.20

Supreme master1 existing in mothernature

enjoys the attributes born of mothernature.
iq#"k% çd`frLFkks fg] Hkq³~äs çd`frtku~ xq.kku~A
Association of these attributes is basis
dkj.ka xq.kl³~xks·L;] lnl|ksfutUelq AA of rebirth in good or bad species.
purushah prakriti-stho hi bhunkte prakriti-jan gunan 1.soul-self 13.21
karanam guna-sango ’sya sad-asad-yoni-janmasu
-13.21-
Witness, true guide, nurturer
miæ"VkuqeUrk p] HkrkZ Hkksäk egs'oj% A
enjoyer, lord of deities and super
ijekResfr pkI;~ mäks] nsgs·fLeu~ iq#"k% ij% AA
existence in the body is the very soul;
upadrastanumanta ca bharta bhokta maheshvarah which is super infinite being, as told.
paramatmeti capy ukto dehe ’smin purushah parah - 13.22
13.22-

; ,oa osfÙk iq#"ka] çd`fra p xq.kS% lg A He who knows the supreme master
loZFkk orZekuks·fi] u l Hkw;ks·fHktk;rs AA and with attributes the mother nature;
ya evam vetti purusham prakritim ca gunaih saha though does all actions on earth,
yet, becomes free from rebirth.
sarvatha vartamano ’pi na sa bhuyo ’bhijayate
13.23
-13.23-
/;kusukRefu i';fUr] dsfpn~ vkRekuekReuk A Many persons realize the supreme soul
vU;s lk³~[;su ;ksxsu] deZ;ksxsu pkijs AA by meditating on his purified soul1.
dhyanenatmani pasyanti kecid atmanam atmana Some do by Sankhya2 or yoga3,yet many
others adopt yoga of duties.
anye sankhyena yogena karma-yogena capare 1 purified soul means attention on formless one
-13.24- 2Maharshi Kapil`s Sankhya Darshan 3Maharshi Patanjal`s yog
darshan .Though Sankhya and yog include meditation yet
meditation is separately mentioned indicating that importance is to
be given to meditation, not that these systems alone are enough
13.24

vU;s Ro~ ,oe~ vtkuUr%]JqRokU;sH; miklrs A Others not knowing all this amply
and follow what they heard merely
rs·fi pkfrrjUR;~ ,o e`R;qa Jqfrijk;.kk% AA from scriptures1, but with keen intent
anye tv evam ajanantah srutvanyebhya upasate too cross over the death certain.
te ’pi catitaranty eva mrityum shruti-parayanah 1there are several examples of total conversion of
listeners of the tales of lord and details told by the seers
-13.25-
13.25
;kor~ l¥~tk;rs fdf¥~pr~ lÙoa LFkkojt³~xee~ O grand Bharat ! know that
{ks={ks=Kla;ksxkr~] rn~ fof) Hkjr"kZHk AA all the animates and inanimates;
yavat sanjayate kincit sattvam sthavara-jangamam whosoever is taking birth here
kshetra-kshetrajna-samyogat tad viddhi bharatarsabha is by union of field and the knower.
-13.26- 13.26

lea losZ"kq Hkwrs"kq] fr"BUra ijes'oje~ A He who sees the supreme lord in all
fou';RLo~ vfou';Ura];% i';fr l i';fr AA existing ones as indestructible soul
samam sarveshu bhutesu tisthantam paramesvaram with feeling of equanimity for every
vinasyatsv avinasyantam yah pasyati sa pasyati perishable beings, sees really.
-13.27- 13.27
lea i';u~ fg loZ=] leofLFkre~ bZ'oje~ A He who sees the supreme lord
u fguLR;~ vkReukRekua]rrks ;kfr ijka xfre~AA existing and equipoised in all;
and by decay of his body doesn`t take
samam pasyan hi sarvatra samavasthitam ishvaram loss of his soul, achieves the final stage.
na hinasty atmanatmanam tato yati param gatim 13.28
-13.28-

He who sees that all actions around

çd`R;So p dekZf.k] fØ;ek.kkfu loZ'k% A are entirely mother nature bound;
;% i';fr rFkkRekue~] vdrkZja l i';fr AA and the soul is nondoer really
prakrityaiva ca karmani kriyamanani sarvasah sees the truth absolutely.
yah pasyati tathatmanam akartaram sa pasyati 13.29
-13.29-

When he sees, in the supreme

;nk Hkwri`FkXHkkoe~] ,dLFke~ vuqi';fr A the existence of different forms of beings
rr ,o p foLrkja] czã lEi|rs rnk AA and entire expanse run by supreme only;
yada bhuta-prithag-bhavam eka-stham anupasyati he attains Brahm instantly.
tata eva ca vistaram brahma sampadyate tada 13.30
-13.30-

O Kauntey! without any beginning

vukfnRoku~ fuxqZ.kRokr]~ ijekRek;e~ vO;;% A
or attributes, the immortal supreme,
'kjhjLFkks·fi dkSUrs;] u djksfr u fyI;rs
in all the bodies, though remains
Aanaditvan nirgunatvat paramatmayam avyayah yet it does nothing nor gets any taint.
sarira-stho ’pi kaunteya na karoti na lipyate 13.31
-13.31-
;Fkk loZxra lkS{E;kn]~ vkdk'ka uksifyI;rs A Just as ether is too subtle to gather
any impurity though present everywhere;
loZ=kofLFkrks nsgs] rFkkRek uksifyI;rs AA
so in every bit of body
yatha sarva-gatam sauksmyad akasam nopalipyate the existing soul, doesn`t catch impurity.
sarvatravasthito dehe tathatma nopalipyate 13.32
-13.32-

;Fkk çdk'k;R;~ ,d%] d`RLua yksde~ bea jfo% A As it is enough for one sun alone
{ks=a {ks=h rFkk d`RLu]a çdk'k;fr Hkkjr AA to illuminate the universe whole;
so the master1 of the field
yatha prakasayaty ekah krtsnam lokam imam ravih illumines the whole field.
kshetram ksetri tatha krtsnam prakasayati bharata 1
soul 13.33
-13.33-

{ks={ks=K;ksj~ ,oe~] vUrja Kkup{kq"kk A He who by the wisdom eye, gets the feel
Hkwrçd`freks{ka p] ;s fonq;j~ ;kfUr rs ije~ AA of the field and of the master of the field;
kshetra-kshetrajnayor evam antaram jnana-caksusa and the emancipation of the beings
from mother nature, attains supreme.
bhuta-prakriti-moksham ca ye vidur yanti te param - 13.34
13.34-

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq OM TAT SAT! This brings to the
end of chapter thirteen named “Field
czãfo|k;ka ;ksx'kkL= =;ksn'kks·/;k;% +
and Knower, Mother nature and the
om tatsaditi Srimadbhagwadgitasu upnishatsu Supreme master” in yoga scripture of
Brahmvidyayam yogshastre trayodasoadhyay supreme knowledge named
Srimad Bhagwadgita upnishad
 prqnZ'kks·/;k;%
CHAPTER FOURTEEN
JhHkxokuqokp A The blessed Lord said:
ija Hkw;% ço{;kfe] Kkukuka Kkue~ mÙkee~ A The supreme knowledge I will tell you;
;t~ KkRok equ;% losZ] ijka flf)ferks xrk% AA of all knowledge it is of greatest value.
To the sages this knowledge has given
sri-bhagavan uvaca the highest stage of perfection.
param bhuyah pravaksyami jnananam jnanam uttamam 14.1
yaj jnatva munayah sarve param siddhim ito gatah
-14.1-
bna Kkue~ mikfJR;] ee lk/keZ~;e~ vkxrk% A They attain me by resorting
lxsZ·fi uksitk;Urs] çy;s u O;FkfUr p AA to this knowledge and thus becoming
idam jnanam upasritya mama sadharmyam agatah free of rebirth at onset of creation
and of pains during dissolution.
sarge ’pi nopajayante pralaye na vyathanti ca
14.2
-14.2-

ee ;ksfuj~ egn~ czã]rfLeu~ xHkaZ n/kkE; vge~ Brahm, the nature infinite
lEHko% loZHkwrkuk]a rrks Hkofr Hkkjr AA is the womb and Bharat! in it,
mama yonir mahad brahma tasmin garbham dadhamy aham I place the embryo. Thus
sambhavah sarva-bhutanam tato bhavati bharata all the beings take birth.
14.3
-14.3-
loZ;ksfu"kq dkSUrs;] ewrZ;% lEHkofUr ;k% A OKauntey! for all the species1 to be born
rklka czã egn~ ;ksfuj~] vga chtçn% firk AA in their physical form, their womb
sarva-yonisu kaunteya murtayah sambhavanti yah is infinite Brahm, mother nature,
tasam brahma mahad yonir aham bija-pradah pita and I place the seed2 being father.
1all murtis( species) meaninsects,worms,animals,
-14.4- birds,men-earth borne,water borne and air
borne.2 seed is para chetna or soul.In gita 7.5 it is
said that apara form is consciousless, and para
is true cosciousness. Combination of these two has
created this universe. 14.4
lÙoa jtl~ re bfr] xq.kk% çd`frlEHkok% A Three attributes1, O mighty armed!
piety, agility and apathy born
fuc/ufUr egkckgks] nsgs nsfgue~ vO;;e~ AA of nature bind the eternal self
sattvam rajas tama iti gunah prakriti-sambhavah in the physical body itself.
nibadhnanti maha-baho dehe dehinam avyayam 1
piety(satogun), agility(rajogun), apathy(tamogun)
-14.5- 14.5

r= lÙoa fueZyRokr~] çdk'kde~ vuke;e~ A Of the three attributes conspicuous

piety is pure, lustrous,
lq[kl³~xsu c/ukfr] Kkul³~xsu pku?k AA tatra flawless and binds all , causing
sattvam nirmalatvat prakasakam anamayam pleasures and knowledge, O free of sins!
sukha-sangena badhnati jnana-sangena canagha 14.6
-14.6-

jtks jkxkReda fof)] r`".kkl³~xleqn~Hkoe~ A Know that agility is allurement

rfUuc/ukfr dkSUrs;] deZl³~xsu nsfgue~ AA born of desires and attachments.
It binds the embodied self
rajo ragatmakam viddhi trsna-sanga-samudbhavam
O Kauntey!by theaction and their results.
tan nibadhnati kaunteya karma-sangena dehinam 14.7
-14.7-

rel~ Ro~ vKkuta fof)] eksgua loZnsfguke~ A Know that enticing everyone,
çeknkyL;fuækfHkl~ ru~ fuc/ukfr Hkkjr AA the apathy is born of ignorance.
tamas tv ajnana-jam viddhi mohanam sarva-dehinam It binds embodied1 self Bharat!
by the carelessness, sleep and sloth.
pramadalasya-nidrabhis tan nibadhnati bharata 1
those in physical bodies 14.8
-14.8
lÙoa lq[ks l¥~t;fr] jt% deZf.k Hkkjr A O Bharat! piety induces pleasure,
agility the action; apathy altogether
Kkue~ vko`R; rq re%] çekns l¥~t;R; mr AA envelops the wisdom and thus
sattvam sukhe sanjayati rajah karmani bharata induces even the carelessness.
jnanam avrtya tu tamah pramade sanjayaty uta 14.9
-14.9-

jtl~ re'k~ pkfHkHkw;] lÙoa Hkofr Hkkjr A O Bharat! overpowering agility

and apathy there prevails piety.
jt% lÙoa re'pSo] re% lÙoa jtl~ rFkk AA
Subduing piety and apathy creates agility.
rajas tamas cabhibhuya sattvam bhavati bharata Quietening agility and piety creates apathy.
rajah sattvam tamas caiva tamah sattvam rajas 14.10
-14.10-

loZ}kjs"kq nsgs·fLeu]~ çdk'k mitk;rs A When in all the sense organs

Kkua ;nk rnk fo|kn]~ foo`)a lÙoe~ bR; mr of body the cosmic brilliance
and divine insight prevails;
AA sarva-dvaresu dehe ’smin prakasa upajayate
It is piety that dominates.
jnanam yada tada vidyad vivrddham sattvam ity uta 14.11
-14.11-

yksHk% ço`fÙkj~ vkjEHk%] deZ.kke~ v'ke% Li`gk A Greed, activity, beginning

jtL;~ ,rkfu tk;Urs] foo`)s Hkjr"kZHk AA of actions, disquiet, craving
lobhah pravrttir arambhah karmanam asamah sprha for pleasures increase when
agility grows, Bharat the grand!
rajasy etani jayante vivrddhe bharatarsabha 14.12
-14.12-
vçdk'kks·ço`fÙk'p] çeknks eksg ,o p A Paucity of light1, inactivity, delusion
reL;~ ,rkfu tk;Urs] foo`)s dq#uUnu AA and carelessness ; all are arisen
when apathy is prevalent,
aprakaso ’pravrttis ca pramado moha eva ca
O kuru`s descendent!
tamasy etani jayante vivrddhe kuru-nandana 1
in meditation 14.13
-14.13-

;nk lÙos ço`)s rq] çy;a ;kfr nsgHk̀r~ A On passing away from this body
rnksÙkefonka yksdku~] veyku~ çfri|rs AA during predominance of piety
yada sattve pravrddhe tu pralayam yati deha-bhrt he goes to evil less worlds
tadottama-vidam lokan amalan pratipadyate of performers of high exploits.
14.14
-14.14-

jtfl çy;a xRok] deZlf³~x"kq tk;rs A When dying on increase of agility

rFkk çyhul~ refl] ew<;ksfu"kq tk;rs AA he is born to those having affinity
rajasi pralayam gatva karma-sangisu jayate to actions. On increase of apathy
tatha pralinas tamasi mudha-yonisu jayate he is born in downcast species.
-14.15- 14.15

deZ.k% lqd`rL;kgq%] lkfÙoda fueZya Qye~ A

Result of high moral deeds
jtll~ rq Qya nq%[ke~] vKkua rel% Qye~AA is pietyful pure; of agile deeds
karmanah sukritasyahuh sattvikam nirmalam phalam is sorrow and of apathetic deeds
rajasas tu phalam duhkham ajnanam tamasah phalam is loss of common knowledge.
-14.16- 14.16

lÙokr~ l¥~tk;rs Kkua] jtlks yksHk ,o p A

çekneksgkS relks] Hkorks·Kkue~ ,o p AA Wisdom grows due to piety
greed comes surely from agility.
sattvat sanjayate jnanam rajaso lobha eva ca carelessness is the result of apathy
pramada-mohau tamaso bhavato ’jnanam eva ca giving attachment and fatuity.
-14.17- 14.17
Å/oZa xPNfUr lÙoLFkk]e/;s fr"BfUr jktlk% A He goes upwards who adheres to piety,
stays in middle following agility;
t?kU;xq.ko`fÙkLFkk] v/kks xPNfUr rkelk% AA
and a viler, following apathy
urdhvam gacchanti sattva-stha madhye tisthanti rajasah goes to the lowermost species1.
jaghanya-guna-vrtti-stha adho gacchanti tamasah 1world of men is in the middle . Here also men get
-14.18- rebirth as a virtuous or evil man according to his
actions. Those doing meritorious acts get heaven
where they enjoy fruits of good actions till they
finish.Of these meritorious ones who aspire for the
soul get apwarg who go to the stages of salokya,
samipya And sarupya. But evil doer,lazy, killer and
non veg eaters,etc.are reborn as insects, flies,birds,and
carnivorous animals.
14.18

ukU;a xq.ksH;% drkZj]a ;nk æ"Vkuqi';fr A When a seer does not see
anyone as doer except these
xq.ksH;'p ija osfÙk] en~Hkkoa lks·f/kxPNfr AA attributes, and he knows beyond
nanyam gunebhyah kartaram yada drastanupasyati attributes too; he achieves my form.
gunebhyas ca param vetti mad-bhavam so ’dhigacchati 14.19
-14.19-

xq.kku~ ,rku~ vrhR;] =hu~ nsgh nsgleqn~Hkoku~A The three attributes that are cause of body;
when transcended, the immortality
tUee`R;qtjknq%[kSj]~ foeqäks·e`re~ v'uqrs AA is achieved, breaking the bondage
gunan etan atitya trin dehi deha-samudbhavan of pains of birth, death and old age.
janma-mrityu-jara-duhkhair vimukto ’mrtam asnute 14.20
-14.20-
 vtqZu mokp A Arjun said:
dSj~ fyZ³~xSl~ =hu~ xq.kku~ ,rku~]vrhrks Hkofr on going beyond three attributes,
çHkks O lord! A man attains what virtues?
fdekpkj% dFka pSrkal~ =hu~ xq.kku~ vfrorZrs AA How does his personal conduct evince?
arjuna uvaca and how these attributes, he wins?
14.21
kair lingais trin gunan etan atito bhavati prabho
kim acarah katham caitams trin gunan ativartate
-14.21-

JhHkxokuqokp A The blessed Lord said:

çdk'ka p ço`fÙka p] eksge~ ,o p ik.Mo A O Pandav! he doesn`t dislike
u }sf"V lEço`Ùkkfu] u fuo`Ùkkfu dk³~{kfr AA appearance of cosmic lights,
sri-bhagavan uvaca worldly activities or delusion1;
nor shows liking on their desertion.
prakasam ca pravrttim ca moham eva ca pandava 1
cosmic lights on growth of satogun ,activities due
to rajogun, delusion due to tamogun
na dvesti sampravrttani na nivrttani kanksati 14.22
-14.22-

mnklhuon~ vklhuks] xq.kSj~ ;ks u fopkY;rs A To these attributes he remains indifferent

xq.kk orZUr bR;~ ,o] ;ks·ofr"Bfr us³~xrs AA and keeps unshaken by them.
He sees that in everything these exist
udasina-vad asino gunair yo na vicalyate and thinking so, stable he keeps.
guna vartanta ity evam yo ’vatishthati nengate 14.23
-14.23-

lenq%[klq[k% LoLFk%] leyks"Vk'edk¥~pu% A One who is same to joy and pain,

rqY;fç;kfç;ks /khjl~ rqY;fuUnkRelaLrqfr% AA treats clay, stone, or gold the same,
sama-duhkha-sukhah sva-sthah sama-lostasma absorbed in soul that wise person remains
same to a friend or foe, praise or blame.
kancana tulya-priyapriyo dhiras tulya-nindatma-samstutih
14.24
-14.24-
ekukieku;ksl~ rqY;l~] rqY;ks fe=kfji{k;ks% A He who is same to honour and despise,
lokZjEHkifjR;kxh] xq.kkrhr% l mP;rs AA to friend and foe and avoids
feel of self in beginning1, is called
manapamanayos tulyas tulyo mitrari-pakshayoh
to have transcended attributes all.
sarvarambha-parityagi gunatitah sa ucyate 1
involvement
-14.25- 14.25

eka p ;ks·O;fHkpkjs.k] Hkfä;ksxsu lsors A whose system and teacher are unchanged
l xq.kku~ lerhR;Srku~] czãHkw;k; dYirs AA serves me with devotion, transcends
mam ca yo ’vyabhicarena bhakti-yogena sevate the three attributes and becomes
worthy for fusion with Brahm.
sa gunan samatityaitan brahma-bhuyaya kalpate
14.26
-14.26-

czã.kks fg çfr"Bkge~] ve`rL;kO;;L; p A Of that Brahm, who is unperishable,

'kk'orL; p /keZL;] lq[kL;SdkfUrdL; p AA eternal and immutable;
brahmano hi pratishthaham amritasyavyayasya ca of righteousness and of perfection
sasvatasya ca dharmasya sukhasyaikantikasya ca in bliss, I am the very foundation.
14.27
-14.27-

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq OM TAT SAT! This brings to the end
czãfo|k;ka ;ksx'kkL=s prqnZ'kks·/;k;% AA of chapter fourteen named “The three
om tatsaditi Srimadbhagwadgitasu upnishatsu primal attributes”in yoga scripture of
Brahmvidyayam yogshastre chaturdasoadhyay supreme knowledge named
Srimad Bhagwadgita upnishad
 i¥~pn'kks·/;k;%
CHAPTER FIFTEEN

JhHkxokuqokp A The blessed Lord said:

1
Å/kZ~oewye~ v/k%'kk[ke]~ v'oRFka çkgqj~ vO;;e~ A He who knows theAshwath tree of world2
having roots up and branches downward ,
NUnkafl ;L; i.kkZfu] ;Lra osn l osnfor~ AA imperishable3,with leaves of epic hymns
sri-bhagavan uvaca truly knows depth of Veda`s wisdom.
urdhva-mulam adhah-sakham ashvattham prahur avyayam 1 cosmic and ephemeral 2 In this world what is worth to
chandamsi yasya parnani yas tam veda sa veda-vit be followed is invisible (the soul, the lord supreme,
para knowledge). What is visible (the worldly things,
-15.1- apara knowledges) is source of confusion and is to
be rejected or minimized. So tree of world is told to be
in upside down condition with roots (mind) being up
3 It is ephemeral yet imperishable like water in a river.
Water at a moment being there does not remain second
moment so it is ephemeral yet river is ever there-so it is
imperishable. In Kathopnishad 3.1,similar upturned tree
is mentioned.
15.1
v/k'pks/oaZ çl`rkl~ rL; 'kk[kk Nourished by the attributes three,
xq.kço`)k fo"k;çokyk% A branches up and down of the tree
v/k'p ewykU;~ vuqlUrrkfu stretching with buds of lust1;
dekZuqcU/khfu euq";yksds AA aerial roots above and below robust
adhas cordhvam prasrtas tasya sakha causing everybody to tangle in these
depending very much, on their deeds.
guna-pravrddha visaya-pravalah 1includes cravings of things of form, sound,touch,
adhas ca mulany anusantatani taste and smell 15.2

karmanubandhini manushya-loke
-15.2-
 u :ie~ vL;sg rFkksiyH;rs Its visible form is not like it really is.
ukUrks u pkfnj~ u p lEçfr"Bk A Beginning or end it doesn`t consist.
v'oRFke~ ,ua lqfo:<ewya This imaginary tree doesn`t exist.
vl³~x'kL=s.k n`<su fNÙok AA Its roots are strong and well fixed.
na rupam asyeha tathopalabhyate Cut this Ashwath tree of creation
with axe of firm dispassion.
nanto na cadir na ca sampratishtha 15.3
ashvattham enam su-virudha-mulam
asanga-sastrena drdhena chittva
-15.3-

rr% ina rRifjekfxZrO;a Then search well that final state

;fLeu~ xrk u fuorZfUr Hkw;% A reaching where one remains always
re~ ,o pk|a iq#"ka çi|s A without return ; and surrender
;r% ço`fÙk% çl`rk iqjk.kh AA to that being who is for ever,
supreme, primordial, ancient
tatah padam tat parimargitavyam and cause of this1 vast expanse.
yasmin gata na nivartanti bhuyah 1 world tree
tam eva cadyam purusham prapadye 15.4
yatah pravrttih prasrta purani
-15.4-

fuekZueksgk ftrl³~xnks"kk
A wise man who has won eminence,
v/;kRefuR;k fofuo`Ùkdkek% A delusion; evils of attachment,
}U}SfoZeqäk% lq[knq%[klaKSj~ who remains ever delved in bliss;
xPNUR;~ vew<k% ine~ vO;;a rr~ AA whose desires have fully been ceased,
nirmana-moha jita-sanga-dosa who is free from duals of delight
adhyatma-nitya vinivrtta-kamah and sorrow, attains state infinite.
dvandvair vimuktah sukha-duhkha-samjnair 15.5
gacchanty amudhah padam avyayam tat
-15.5-
u rn~ Hkkl;rs lw;ksZ] u 'k'kk³~dks u ikod% A The abode which doesn`t require
;n~ xRok u fuorZUr]s rn~ /kke ijea ee AA illumination of sun, moon, or fire.
na tad bhasayate suryo na sasanko na pavakah and one doesn`t return when reached;
That abode is is my realm supreme .
yad gatva na nivartante tad dhama paramam mama
15.6
-15.6-

eeSoka'kks thoyksds] thoHkwr% lukru% A In this body the eternal soul

eu%"k"BkuhfUæ;kf.k] çd`frLFkkfu d"kZfr AA is tiny fragment1 of me whole.
mamaivamso jiva-loke jiva-bhutah sanatanah It keeps other senses and mind,
manah-sasthanindriyani prakriti-sthani karshati the sixth, in the nature, so twined.
1lord has said that in the body the soul is fragment
-15.7- of the supreme Brahm and not the supreme itself
but some serrs sayn that soul is Brahm
15.7

'kjhja ;nokIuksfr] ;p~ pkI;~ mRØkerh'oj% A The lord of body when leaves
the old body and new one seeks,
x`ghRoSrkfu la;kfr] ok;qj~ xU/kku~ bok'k;kr~ AA
he takes with him all these effects
sariram yad avapnoti yac capy utkramatishvarah like wind wafting scent from objects.
grhitvaitani samyati vayur gandhan ivasayat 15.8
-15.8-

Jks=a p{kq% Li'kZua p] jlua ?kzk.ke~ ,o p A The soul enjoys feel of everything
vf/k"Bk; eu'pk;a] fo"k;ku~ milsors AA through hearing, seeing and touching,
srotram caksuh sparshanam ca rasanam ghranam eva ca taste, smell and mind by the contact
adhisthaya manas cayam visayan upasevate with the orbits of sense objects.
-15.09- 15.09
mRØkeUra fLFkra okfi] Hkq¥~tkua ok xq.kkfUore~ A Ignorants are incapable of seeing
foew<k ukuqi';fUr] i';fUr Kkup{kq"k% AA the attributes , while living or leaving
utkramantam sthitam vapi bhunjanam va gunanvitam or enjoying in body. With wisdom eye1
only, the enlightened ones know these.
vimudha nanupasyanti pasyanti jnana-caksusah 1.third eye
-15.10- 15.10

;rUrks ;ksfxu'pSua]i';UR;~ vkReU;~ vofLFkre~ A Yogis making efforts behold

;rUrks·I;~ vd`rkRekuks] uSua i';UR;~ vpsrl% AA soul in their own selves, but unevolved
and dafts don`t comprehend
yatanto yoginas cainam pasyanty atmany avasthitam even if they sincerely attempt.
yatanto ’py akritatmano nainam pasyanty acetasah 15.11
-15.11-

;n~ vkfnR;xra rstk]s txn~ Hkkl;rs·f[kye~ A The effulgence existing in sun

;p~ pUæefl ;p~ pkXukS]rr~ rstks fof) illuminating whole universe and
glow of moon, fire, and their shine,
ekede~AA you take these verily mine1.
yad aditya-gatam tejo jagad bhasayate ’khilam 1 as also said in 7.8
15.12
yac candramasi yac cagnau tat tejo viddhi mamakam
-15.12-

xke~ vkfo'; p Hkwrkfu]/kkj;kE;~ vge~ vkstlk By permeating in earth and using

iq".kkfe pS"k/kh% lokZ%] lkseks HkwRok jlkRed% AA my powers I provide base to all beings.
gam avisya ca bhutani dharayamy aham ojasa In the moon I become blissful sap
to nurture the healing herbs.
pusnami causadhih sarvah somo bhutva rasatmakah
-15.13- 15.13
vga oS'okujks HkwRok] çkf.kuka nsge~ vkfJr% A In all the beings I do exist
çk.kkikulek;qä%] ipkE;~ vUua prqfoZ/ke~ AA as universal fire, which
aham vaisvanaro bhutva praninam deham asritah by inhalation and exhalation
digests food of four types1 in them.
pranapana-samayuktah pacamy annam catur-vidham 1.chewable,gulpable,lickable,suckable are four
-15.14- types of foods 15.14

loZL; pkga âfn lfUufo"Vks In the hearts of all beings

eÙk% Le`frj~ Kkue~ viksgue~ p A I dwell as invisible, wielding
osnS'p loSZj~ vgeso os|ks memory, knowledge and rationale in them.
osnkUrd`n~ osnfon~ ,o pkge~ AA Worth knowing things in the Vedas I am.
sarvasya caham hridi sannivisto I am the creation of Vedas till the end
and the knower of these also I am.
mattah smritir jnanam apohanam ca 15.15
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
-15.15-

}ko~ bekS iq#"kkS yksd]s {kj'pk{kj ,o p A Two types of existences are there
{kj% lokZf.k Hkwrkfu] dwVLFkks·{kj mP;rs AA one is eternal and transient the other.
Bodies of beings, are transient in nature
dvav imau purushau loke ksharas cakshara eva ca
eternal1 is the indweller soul there.
ksharah sarvani bhutani kuta-stho ’kshara ucyate 1.what in gita in 7.4,5 are termed as para and apara
-15.16- and in 13.1 as kshetra and kshetragya are being termed
her as kshar( transient) and Akshar( non transient)
15.16
mÙke% iq#"kl~ Ro~ vU;%] ijekResR;~ mnkkâr% A 1
The supreme existence is beyond these
;ks yksd=;e~ vkfo';]fcHkj~R;~ vO;; bZ'oj% AA which pervades all the worlds three2.
uttamah purushas tv anyah paramatmety udahrtah He is supreme lord, super soul,
yo loka-trayam avisya bibharty avyaya ishvarah imperishable who nurtures all.
1 Beryond kshar(transient) and akshar( non transient)
-15.17- Mratyulok (of men ), Swarga (of deities) and Apwarg
(Of supernal bodies )
15.17
;Lekr~ {kje~ vrhrks·ge~]v{kjkn~ vfi pksÙke% A Beyond the transient I am
vrks·fLe yksds osns p] çfFkr% iq#"kksÙke% AA among the eternal the supreme I am.
yasmat ksharam atito ’ham aksharad api cottamah In the whole universe and
in Vedas supreme person I am.
ato ’smi loke vede ca prathitah purushottamah 15.18
-15.18-

;ks eke~ ,oe~ vlEew<ks] tkukfr iq#"kksÙkee~ A

A wise person who knows me such
l loZfon~ Hktfr eka] loZHkkosu Hkkjr AA that I am supreme person Bharat!
yo mam evam asammudho janati purushottamam is knower of everything deep,
sa sarva-vid bhajati mam sarva-bhavena bharata He truly worships only me.
-15.19- 15.19

bfr xqárea 'kkL=e~ bne~ mäa e;k·u?k A

,rn~ cq)~ok cqf)eku~ L;kr]~d`rd`R;'p Hkkjr AA This esoteric knowledge, O sin free
Bharat! was disclosed by me.
iti guhyatamam shastram idam uktam mayanagha By its deep experience one is transformed
etad buddhva buddhiman syat krita-krtyas ca bharata into an adept and the accomplished.
-15.20- 15.20

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq

OM TAT SAT !That brings to the end of
czãfo|k;ka ;ksx'kkL= i¥~pn'kks·/;k;%
chapter fifteen named “Manifestations
om tatsaditi Srimadbhagwadgitasu upnishatsu of supreme person” in yoga scripture
Brahmvidyayam yogshastre chaturdasoadhyay of supreme knowledge named
Srimad Bhagwadgita upnishad
 "kksM'kks·/;k;%
CHAPTER SIXTEEN
JhHkxokuqokp A The blessed Lord said:
vHk;a lÙola'kqf)j]~ Kku;ksxO;ofLFkfr% A Fearlessness1, internal purity,
2
nkua ne'p ;K'p] Lok/;k;l~ ri vktZoe~ AA dedication in yoga , charity,
self control, holy rites3, study of scriptures,
sri-bhagavan uvaca penance with honesty in behaviour.
abhayam sattva-samsuddhir jnana-yoga vyavasthitih 1 of any harm due to following any spiritual practices.
2.samatwa yog,3.types of rites are given in 3.14
danam damas ca yajnas cam svadhyayas tapa arjavam 16.1
-16.1-

vfgalk lR;e~ Øks/kl]~ R;kx% 'kkfUrj~ viS'kque~ A Nonhurt1, truthfulness2, absence of anger,
n;k Hkwrs"o~ vyksyqIRoa] eknZoa ºzhj~ vpkiye~ relinquishment3, peace4, nonslander,
AAahimsa satyam akrodhas tyagah shantir apaisunam kind to all beings, greed free,
daya bhutesv aloluptvam mardavam hrir acapalam mild, without wrongs5, waver free6.
-16.2- 1.to avoid any pain to others including physical,mental,
or spiritual 2.being one in mind,action and speech that
too kind 3.of desires 4.of inner mind( chitta) 5nothing
wrong against disciplines in scriptures 16.2

rst% {kek /k̀fr% 'kkSpe]~ væksgks ukfrekfurk A Nobility1, forgiveness, tolerance2,

HkofUr lEina nSohe]~ vfHktkrL; Hkkjr AA Purity3, no ill will and absence
tejah ksama dhrtih shaucam adroho nati-manita of self praise, belong O Bharat!
to those born with divine wealth .
bhavanti sampadam daivim abhijatasya bharata 1.oozes from the aura of a person rich in virtues
-16.3- 2.in delay,non completion, or dis figured work
thought of 3.of body and thought
16.3
nEHkks niksZ·fHkeku'p] Øks/k% ik#";e~ ,o p A Parth! ostentation1, arrogance2,
vKkua pkfHktkrL;] ikFkZ lEine~ vklqjhe~ AA pride3, anger, impudence4,
dambho darpo ’bhimanas ca krodhah parusyam eva ca and ignorance5; belong to those
born with nondivine6and evil hoard.
ajnanam cabhijatasya partha sampadam asurim 1.unnecessary show off,2.of money and wealth 3.of
-16.4- might and physique,4.indifference,5.of right actions
6 Asur means one who is not sur(dev) ,not really
devil 16.4

nSoh lEin~ foeks{kk;] fucU/kk;klqjh erk A

ek 'kqp% lEina nSohe~] vfHktkrks·fl ik.Mo AA Divine fortune is for deliverance,
daivi sampad vimokshaya nibandhayasuri mata nondivine gives entanglement.
ma sucah sampadam daivim abhijato ’si pandava But Pandav! You shouldn` t worry,
-16.5- you are born with divine glory.
16.5
}kS HkwrlxkSZ yksds·fLeu~] nSo vklqj ,o p A The whole world has two types of beings,
nSoks foLrj'k% çksä] vklqja ikFkZ es 'k`.kq AA divine and with nondivine leanings.
dvau bhuta-sargau loke ’smin daiva asura eva ca I have told at length of the divine,
daivo vistarasah prokta asuram partha me shrinu now hear from me O Parth! of nondivine.
-16.6- 16.6

ço`fÙka p fuo`fÙka p] tuk u fonqj~ vklqjk% A Nondivine persons know not

u 'kkSpa ukfi pkpkjk]s u lR;a rs"kq fo|rs AA the right acts1 and the reject able lot2.
pravrttim ca nivrttim ca jana na vidur asurah They have no purity or moral
na shaucam napi cacaro na satyam tesu vidyate nor are they true and loyal.
1.of righteousness 2.of low or no moral value
-16.7- 16.7
vlR;e~ vçfr"Ba r]s txn~ vkgqj~ vuh'oje~ A They1 say that, the world is not real,
vijLijlEHkwra] fde~ vU;r~ dkegSrqde~ AA it has no base nor God and here
everybody is created by physical contact
asatyam apratishtham te jagad ahur anishvaram
under lust; what else could be a fact?
aparaspara-sambhutam kim anyat kama-haitukam 1
view of atheists
16.8
-16.8-

,rka n`f"Ve~ vo"VH;] u"VkRekuks·Yicq);% A Holding this view these maimed

çHkoUR; mxzdekZ.k%] {k;k; txrks·fgrk% AA souls, dimwitted, fiend
etam drstim avastabhya nastatmano ’lpa-buddhayah fiercely acting men cause
only destruction in the cosmos.
prabhavanty ugra-karmanah ksayaya jagato ’hitah 16.9
-16.9-

dkee~ vkfJR; nq"iwja] nEHkekuenkfUork% A

eksgkn~ x`ghRok·ln~xzkgku~] çorZUrs·'kqfpozrk% Loaded with pride, arrogance
AAkamam asritya duspuram dambha-mana-madanvitah ostentation, insatiable cravings,
mohad grhitvasad-grahan pravartante ’suci-vratah carrying false notions under all
-16.10- delusion, they act with impure resolve.
16.10

fpUrke~ vifjes;ka p] çy;kUrke~ mikfJrk% A With abundance of

dkeksiHkksxijek] ,rkon~ bfr fuf'prk% AA lifelong worries and engrossed
cintam aparimeyam ca pralayantam upasritah in lust and worldly delights
kamopabhoga-parama etavad iti niscitah they think them to be only right .
-16.11- 16.11
vk'kkik'k'krSj~ c)k%] dkeØks/kijk;.kk% A Bound by hundreds of fetters
bZgUrs dkeHkksxkFkZe~]vU;k;sukFkZl¥~p;ku~AA of hope, obsessed with lust
asa-pasa-satair baddhah kama-krodha-parayanah and wrath; unjustly they gather
wealth, to satisfy their desires.
ihante kama-bhogartham anyayenartha-sancayan
16.12
-16.12-

bne~ v| e;k yC/ke]~ bea çkIL;s euksjFke~ A I have secured today this motive
bne~ vLrhne~ vfi es]Hkfo";fr iquj~ /kue~ AA and now shall achieve that objective.
idam adya maya labdham imam prapsye manoratham That much wealth I have procured
idam astidam api me bhavisyati punar dhanam and I shall get still more1.
1.They remain trapped in such web of actions
-16.13- 16.13

vlkS e;k gr% 'k=qj~] gfu";s pkijku~ vfi A That enemy is slain on my accord
bZ'ojks·ge~ vga Hkksxh]fl)ks·ga cyoku~ lq[kh AA others too I will kill; I am the lord.
asau maya hatah satrur hanisye caparan api The enjoyer of delights; I carry
isvaro ’ham aham bhogi siddho ’ham balavan sukhi mystic powers. I am mighty and happy.
16.14
-16.14-

vk<îks·fHktuoku~ vfLe]dks·U;ks·fLr ln`'kks e;k Rich and wealthy, of large family

;{;s nkL;kfe eksfn";] bR;~ vKkufoeksfgrk% I am; who else can equal me?
AAadhyo ’bhijanavan asmi ko ’nyo ’sti sadrso maya I will do holy rites, rejoice and do charity.
yaksye dasyami modisya ity ajnana-vimohitah Such deluded ever remains he.
-16.15- 16.15

vusdfpÙkfoHkzkUrk] eksgtkyleko`rk% A Blinded by confused thoughts

çläk% dkeHkksxs"kq] irfUr ujds·'kqpS AA in the net of delusion they`re caught.
aneka-citta-vibhranta moha-jala-samavrtah Addicted to lust and desires most
prasaktah kama-bhogesu patanti narake ’sucau these vile persons1 fall in the hell lowest.
1.impure in thoughts, actions,and speech
-16.16-
vkRelEHkkfork% LrC/kk] /kuekuenkfUork% A Self conceited, arrogant wide,
drunk with wealth and pride,
;tUrs uke;KSl~ r]s nEHksukfof/kiwoZde~ AA
doing holy rites for name sake
atma-sambhavitah stabdha dhana-mana-madanvitah with ostentations, in improper way.
yajante nama-yajnais te dambhenavidhi-purvakam 16.17
-16.17-

vgadkja cya niaZ] dkea Øks/ka p lafJrk% A Submitted to self conceit, power
eke~ vkReijnsgs"kq] çf}"kUrks·H;lw;dk% arrogance, desires and anger;
indignous of others revile me
AAahankaram balam darpam kamam krodham ca samsritah who exists in others and in their bodies.
mam atma-para-dehesu pradvisanto ’bhyasuyakah 16.18
-16.18-

rkuga f}"kr% Øqjku~] lalkjs"kq ujk/keku~A

f{kikE;~ vtlze~ v'kqHkku~]vklqjh"o ,o ;ksfu"kqAA These jealous, vile, cruel
disgusting persons I hurl
tan aham dvisatah kruran samsaresu naradhaman
in the inferior1 nondivine
ksipamy ajasram asubhan asurisv eva yonisu orders only again and again.
-16.19- 1
like lion,tiger 16.19

vklqjha ;ksfue~ vkiUuk] ew<k tUefu tUefu A Kauntey! these dolts don`t
eke~ vçkI;So dkSUrs;]rrks ;kUR;~ v/keka xfre~AA reach me ever instead are born
life after life in non divine wombs,
asurim yonim apanna mudha janmani janmani to land finally in the lowest forms1.
mam aprapyaiva kaunteya tato yanty adhmam gatim 1
like worms,insects etc.
-16.20- 16.20
 f=fo/ka ujdL;sn]~a }kja uk'kue~ vkReu% A Lust, anger and greed
are three gates of hell indeed
dke% Øks/kl~ rFkk yksHkl~]rLekn~ ,rr~ =;a R;tsr~
which crush the soul down deep;
tri-vidham narakasyedam dvaram nasanam atmanah one must relinquish these three.
kamah krodhas tatha lobhas tasmad etat trayam tyajet 16.21
-16.21-

,rSj~ foeqä% dkSUrs;] reks}kjSl~ f=fHkj~ uj% A O Kauntey! one being free of these
three gates of darkness proceeds
vkpjR;~ vkReu% Js;l]~rrks ;kfr ijka xfre~ AA
to the path of salvation so that he
etair vimuktah kaunteya tamo-dvarais tribhir narah may reach the abode supreme.
acaraty atmanah sreyas tato yati param gatim 16.22
-16.22-

;% 'kkL=fof/ke~ mRl`T;] orZrs dkedkjr% A Those who don`t observe systems

u l flf)e~ vokIuksfr]u lq[ka u ijka xfre~ A of scriptures and act on their whims
do not get perfection. They miss
yah shastra-vidhim utsrjya vartate kama-karatah
supreme abode and heavenly bliss.
na sa siddhim avapnoti na sukham na param gatim 16.23
-16.23-
rLekp~ NkL=a çek.ka rs] dk;kZdk;ZO;ofLFkrkS A In the situation of chosing
KkRok 'kkL=fo/kkuksäa] deZ drqZe~ bgkgZfl AA an act for rejecting or adopting,
take sayings in scriptures as beacon
tasmac chastram pramanam te karyakarya-vyavasthitau
and scriptures be brought into action.
jnatva shastra-vidhanoktam karma kartum iharhasi 16.24
-16.24-

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq OM TAT SAT !This brings to the
czãfo|k;ka ;ksx'kkL= "kksM'kks·/;k;% end of chapter sixteen named “Divine
om tatsaditi Srimadbhagwadgitasu upnishatsu and evil disposition of human beings”
in yoga scripture of supreme knowledge
Brahmvidyayam yogshastre shodasoadhyay
named Srimad Bhagwatgita upnishad
 lIrn'kks·/;k;%
CHAPTER SEVENTEEN

vtqZu mokp A Arjun said:

Keeping system of scriptures aside,
;s 'kkL=fof/ke~ mRl`T;] ;tUrs J);kfUork% A
but worshipping with faith wide;
rs"kka fu"Bk rq dk d`".k]lÙoe~ vkgks jtl~ re% O Krishna! what that dedication would be
arjuna uvaca piety , agility or apathy?
ye shastra-vidhim utsrjya yajante shraddhayanvitah 17.1
tesham nistha tu ka krishna sattvam aho rajas tamah
-17.1-

JhHkxokuqokp A
f=fo/kk Hkofr J)k] nsfguka lk LoHkkotk A The blessed Lord said:
Faith in men is of natures1 three;
lkfÙodh jktlh pSo] rkelh psfr rka 'k`.kq AA piety, agility and apathy.
sri-bhagavan uvaca These are born of individual nature.
tri-vidha bhavati shraddha dehinam sa svabhava-ja Now from me, about this you hear.
sattviki rajasi caiva tamasi ceti tam shrinu 1.formed due to past after effectsof actions( samskars)
-17.2- 17.2

lÙokuq:ik loZL;] J)k Hkofr Hkkjr A

O Bharat! conviction of every person
J)ke;ks·;a iq#"kks] ;ks ;PNª)% l ,o l% AA
depends on his internal purification.
attvanurupa sarvasya shraddha bhavati bharata Every man carries his own faith.
shraddha-mayo ’yam purusho yo yac-chraddhah sa ev sa Individual becomes what his faith makes.
-17.3- 17.3
;tUrs lkfÙodk nsoku]~ ;{kj{kkafl jktlk% A Pietyful persons worship various deities,
çsrku~ Hkwrx.kka'k~ pkU;s] ;tUrs rkelk tuk% AA agile the demons and astral bodies.
yajante sattvika devan yaksha-rakshamsi rajasah Others having apathyful nature
worship ghosts and specters.
pretan bhuta-ganams canye yajante tamasa janah
17.4
-17.4-
Severe penance, those who observe
v'kkL=fofgra ?kksja] rI;Urs ;s riks tuk% A but ignore the system in scriptures,
nEHkkgadkjla;qäk%] dkejkxcykfUork% AA become hypocrite and arrogant
ashastra-vihitam ghoram tapyante ye tapo janah and grow lust and attachment.
dambhahankara-samyuktah kama-raga-balanvitah 17.5
-17.5-
They torture all body organs1
and me too living within.
d"kZ;Ur% 'kjhjLFka] Hkwrxzkee~ vpsrl% A Know these ignorant all
eka pSokUr%'kjhjLFka] rku~ fo)~;~ vklqjfu'p;kUAA to be of non deist resolve.
karsayantah sarira-stham bhuta-gramam acetasah 1
including five elements making the body
viz.earth, water,air, fire, and ether
mam caivantah sarira-stham tan viddhy asura-niscayan
17.6
-17.6-
Foods liked by all are of three kinds
vkgkjLRofi loZL;] f=fo/kks Hkofr fç;% A likewise holy rites, penance,
;Kl~ ril~ rFkk nkua] rs"kka Hksne~ bea 'k`.kq AA and charity are of types three
aharas tv api sarvasya tri-vidho bhavati priyah hear from me features of all these.
yajnas tapas tatha danam tesham bhedam imam shrinu 17.7
-17.7-
Foods which enhance age, purity
vk;q%lÙocykjksX;] lq[kçhfrfoo/kZuk% A energy, health, cheer, amity,
jL;k% fLuX/kk% fLFkjk â|k] vkgkjk% lkfÙodfç;k% AA full of savour, pasty, stable,
ayuh-sattva-balarogya- sukha-priti-vivardhanah pleasing are of piety observing people.
rasyah snigdhah sthira hrdya aharah sattvika-priyah 17.8
-17.8-
dV~oEyyo.kkR;q".k] rh{.k:{kfonkfgu% A Bitter, sour, salty1, too warm
vkgkjk jktlL;s"Vk] nq%[k'kksdke;çnk% AA pungent, hard, causing heartburn,
katv-amla-lavanaty-usna- tiksna-ruksa-vidahinah resulting in pain, grief, and affliction
are the foods of agile persons.
ahara rajasasyesta duhkha-sokamaya-pradah 1.more than normal 17.9
-17.9-

;kr;kea xrjla] iwfr i;qZf"kra p ;r~ A Less cooked, tasteless, putrid,

mfPN"Ve~ vfi pkes/;a] Hkkstua rkelfç;e~ AA stale, impure, and polluted
yata-yamam gata-rasam puti paryusitam ca yat food is liked generally
by the persons of dark apathy.
ucchistam api camedhyam bhojanam tamasa-priyam
17.10
-17.10-

vQykf³~{kfHk;ZKks fof/k n`"Vks ; bT;rs A Holy rites performed in predefined

;"VO;e~ ,osfr eu%] lek/kk; l lkfÙod% AA disciplined way and keeping mind
aphalakanksibhir yajno vidhi-disto ya ijyate well controlled, taking them as duty
yastavyam eveti manah samadhaya sa sattvikah without expectations are acts of piety.
-17.11- 17.11

vfHklU/kk; rq Qya] nEHkkFkZe~ vfi pSo ;r~ A

O Best of Bharat! the holy rites
bT;rs HkjrJs"B] ra ;Ka fof) jktle~ AA done with main things in sight
abhisandhaya tu phalam dambhartham api caiva yat of ostentation and expectancy
ijyate bharata-srestha tam yajnam viddhi rajasam of results are full of agility.
-17.12- 17.12

fof/kghue~ vl`"VkUua] eU=ghue~ vnf{k.ke~ A

J)kfojfgra ;Ka] rkela ifjp{krs AA Holy rites without following methods
of scriptures, donations of food,
vidhi-hinam asrstannam mantra-hinam adaksinam chant of mantras, paying requite
shraddha-virahitam yajnam tamasam paricakshate and faith are of apathy type.
-17.13- 17.13
nsof}txq#çkK] iwtua 'kkSpe~ vktZoe~ A Worshipping deities, adepts1
czãp;Ze~ vfgalk p] 'kkjhja ri mP;rs AA teachers, respected elders;
deva-dvija-guru-prajna- pujanam shaucam arjavam observing purity, simplicity, celibacy,
non hurt are the penance of body.
brahmacaryam ahimsa ca sariram tapa ucyate 1
Brahmins 17.14
-17.14-

vuq}sxdja okD;a] lR;a fç;fgra p ;r~ A Non agitating, truthful, gentle,

Lok/;k;kH;lua pSo] ok³~e;a ri mP;rs AA helpful words, and habitual
cogitation of scriptures and epics,
anudvega-karam vakyam satyam priya-hitam ca yat are known as penance of speech.
svadhyayabhyasanam caiva van-mayam tapa ucyate 17.15
-17.15-

eu% çlkn% lkSE;Roa] ekSue~ vkRefofuxzg% A Cheerfulness of mind, gentleness,

silence, intent on inner self,
Hkkola'kqf)j~ bR;~ ,rr~ riks ekule~ mP;rs AA
purity of thoughts, all these things
manah-prasadah saumyatvam maunam atma-vinigrahah are mind related penance.
bhava-samsuddhir ity etat tapo manasam ucyate 17.16
-17.16-

J);k ij;k rIra] ril~ rr~ f=fo/ka ujS% A Yogis who with extreme conviction
vQykdkf³~{kfHkj~ ;qäS%] lkfÙoda ifjp{krs AA and without any expectation,
do these three1 types of austerities;
shraddhaya paraya taptam tapas tat tri-vidham naraih
their penance is rich in piety.
aphalakanksibhir yuktaih sattvikam paricakshate 1
of body speech and mind as told in 17.14 - 16
-17.17- 17.17
lRdkjekuiwtkFkaZ] riks nEHksu pSo ;r~ A Penance done to earn fame
fØ;rs rn~ bg çksäa] jktla pye~ v/kzqoe~ AA praise, worship or self gain,
or ostentation gives fragile,
satkara-mana-pujartham tapo dambhena caiva yat
momentary results and is agile.
kriyate tad iha proktam rajasam calam adhruvam 17.18
-17.18-

ew<xzkgs.kkReuks ;r]~ ihM;k fØ;rs ri% A Penance which is done

ijL;ksRlknukFkaZ ok] rr~ rkele~ mnkâre~ A absurdly for the affliction
of self or with the motive solely
mudha-grahenatmano yat pidaya kriyate tapah
to ruin others is full of apathy.
parasyotsadanartham va tat tamasam udahrtam 17.19
-17.19-

nkrO;e~ bfr ;n~ nkua] nh;rs·uqidkfj.ks A Charity done as duty, things

ns'ks dkys p ik=s p] rn~ nkua lkfÙoda Le`re~ AA given to the persons who are befitting,
at right place and time without any
datavyam iti yad danam diyate ’nupakarine
hope of return is full of piety .
dese kale ca patre ca tad danam sattvikam smrtam 17.20
-17.20-

;Ùkq çR;qidkjkFkaZ] Qye~ mfí'; ok iqu% A

nh;rs p ifjfDy"ka] rn~ nkua jktla Le`re~ AA Charity when reluctantly done,
yat tu pratyupakarartham phalam uddisya va punah or to expect service in return,
diyate ca pariklistam tad danam rajasam smrtam or for fulfillment of desires
is called , by nature, agile.
-17.21-
17.21
vns'kdkys ;n~ nkue]~ vik=sH;'p nh;rs A Charity done at awry place,
vlRd`re~ voKkra] rr~ rkele~ mnkâre~ AA improper time, without grace
adesa-kale yad danam apatrebhyas ca diyate to a person who is unworthy,
with contempt, is full of apathy.
asat-kritam avajnatam tat tamasam udahrtam
17.22
-17.22-

Å¡rr~ ln~ bfr funsZ'kks] czã.kl~ f=fo/k% Le`r% A “OM TAT SAT” is the supreme
czkã.kkl~ rsu osnk'p] ;Kk'p fofgrk% iqjk AA holy trio1 reflecting absolute being,
om tat sad iti nirdeso brahmanas tri-vidhah smrtah which at primeval time creates
brahmanas tena vedas ca yajnas ca vihitah pura Brahm knowers, holy rites and Veds.
1
of truth,consciousness,and bliss ( sat,chit and
-17.23- anand) which created all vedas,holy rites,etc.
17.23
rLekn~ vkse~ bR;~ mnkâR;] ;Knkuri%fØ;k% A “OM” is prefix in all mantras for Brahm
çorZUrs fo/kkuksäk%] lrra czãokfnuke~ AA uttered by the knowers of Brahm
tasmad om ity udahrtya yajna-dana-tapah-kriyah for the holy rites, charity and penance
mentioned in scriptures for its ordinance1.
pravartante vidhanoktah satatam brahma-vadinam 1.Because om is Brahm
-17.24- 17.24

-
rn~ bR;~ vufHklU/kk;] Qya ;Kri%fØ;k% A “TAT” is everything His; its utterance1
nkufØ;k'p fofo/kk%] fØ;Urs eks{kdkf³~{kfHk% AA in the acts of holy rites, duties, penance
and charity without desires is done
tad ity anabhisandhaya phalam yajna-tapah-kriyah
by the persons expecting salvation.
dana-kriyas ca vividhah kriyante moksha-kanksibhih 1.with the feel that every thing is of lord ; thine.
-17.25- 17.25

ln~Hkkos lk/kqHkkos p] ln~ bR;~ ,rr~ ç;qT;rs A “SAT” is the divinity of supreme lord1
ç'kLrs deZf.k rFkk] lPNCn% ikFkZ ;qT;rs AA used in truth and probity accord
O Parth! it is also used to enable
sad-bhave sadhu-bhave ca sad ity etat prayujyate to do the acts pious and noble.
prasaste karmani tatha sac-chabdah partha yujyate 1.present in everything seen of felt. Sat is defined
by lord in 14.6,11.4
-17.26-
;Ks rifl nkus p] fLFkfr% lfnfr pksP;rs A The stability in holy rites, penance
and charity is called “Sat”, the divine.
deZ pSo rnFkhZ;a] ln~ bR;~ ,okfHk/kh;rs AA
For supreme all the duties in mind
yajne tapasi dane ca sthitih sad iti cocyate with resolve; too are “Sat” the divine.
karma caiva tad-arthiyam sad ity evabhidhiyate 17.27
-17.27-

vJ);k gqra nÙka] ril~ rIra d`ra p ;r~ A

vln~ bR;q mP;rs ikFkZ] u p rRçsR; uks bg AA O Arjun! without faith, the oblation
charity, austerity and actions
ashraddhaya hutam dattam tapas taptam kritam ca yat
of sacred type are “ asat”, the vitiated
asad ity ucyate partha na ca tat pretya no iha and here or after death arn`t appreciated.
-17.28- 17.28

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq OM TAT SAT ! This brings to the
czãfo|k;ka ;ksx'kkL= lIrn'kks·/;k;% end of chapter seventeen named
“Actions with faith and root mantra”
om tatsaditi Srimadbhagwadgitasu upnishatsu
in yoga scripture of supreme knowledge
Brahmvidyayam yogshastre saptdasoadhyay named Srimad Bhagwadgita upnishad
 vFkk"Vkn'kks·/;k;%
CHAPTER EIGHTEEN
vtqZu mokp A Arjun said:
laU;klL; egkckgks] rÙoe~ bPNkfe osfnrqe~ A Hrishikesh, O mighty armed!
R;kxL; p â"khds'k] i`Fkd~ dsf'kfu"kwnu AA slayer of Keshi! I want
arjuna uvaca to know distinctly the real essence
of renunciation and relinquishment.
sannyasasya maha-bahotattvam icchami veditum 18.1
tyagasya ca hrishikeshaprithak kesi-nisudana
-18.1-

JhHkxokuqokp A The blessed Lord said:

dkE;kuka deZ.kka U;kla] laU;kla do;ks fonq% A Learned persons say that renunciation
loZdeZQyR;kxa] çkgql~ R;kxa fop{k.kk% AA is giving up of desire1 born actions2.
sri-bhagavanuvac Thinkers call the detachment
kamyanam karmanam nyasam sannyasam kavayo viduh from fruits of actions as relinquishment.
1
not need based actions 2 worshipping, holy rites,
sarva-karma-phala-tyagam prahus tyagam vicakshanah etc.for fulfilment of daily wishes, 18.2
-18.2-

R;kT;a nks"kon~ bR;~ ,d]s deZ çkgqj~ euhf"k.k% A There are flaws in all actions
;Knkuri%deZ] u R;kT;e~ bfr pkijs AA hence relinquish them, say wise persons.
tyajyam dosa-vad ity eke karma prahur manisinah Others say not to recant
yajna-dana-tapah-karma na tyajyam iti capare from holy rites, charity and penance.
-18.3- 18.3

O best of Bharats! Tiger among men!

fu'p;a 'k`.kq es r=] R;kxs HkjrlÙke A
in this matter hear my decision.
R;kxks fg iq#"kO;k?k]z f=fo/k% lEçdhfrZr% AA The relinquishment you will find
niscayam shrinu me tatra tyage bharata-sattama to be in fact of three kinds.
tyago hi purusha-vyaghra tri-vidhah samprakirtitah 18.4
-18.4-
 ;Knkuri%deZ] u R;kT;a dk;Ze~ ,o rr~ A Holy rites, charity and penance
;Kks nkua ri'pSo] ikoukfu euhf"k.kke~ AA are to be done without avoidance.
yajna-dana-tapah-karma na tyajyam karyam eva tat By the acts of charity, holy rites
and penance the wise are purified.
yajno danam tapas caiva pavanani manisinam 18.5
-18.5-

,rkU;~ vfi rq dekZf.k]l³~xa R;ä~ok Qykfu p These1 and other righteous actions
drZO;kuhfr es ikFkZ] fuf'pra ere~ mÙkee~ AA must be performed without attachments
etany api tu karmani sangam tyaktva phalani ca and without any hope of fruit of actions.
kartavyaniti me partha niscitam matam uttamam O Parth! this is my sincere opinion.
-18.6- 1 worshipping,holy rites etc. 18.6

Renunciation of prescribed duties1

fu;rL; rq laU;kl%] deZ.kks uksii|rs A is not proper. To avoid all these
eksgkr~ rL; ifjR;kxl~] rkel% ifjdhfrZr% AA due to delusion of attachment
niyatasya tu sannyasah karmano nopapadyate is apathy type of relinquishment.
mohat tasya parityagas tamasah parikirtitah 1 duties as mentioned in the scriptures for
different class of society.
-18.7-
18.7

nq%[ke~ bR;so ;r~ deZ] dk;Dys'kHk;kr~ R;tsr~ A If all actions are given up
l d`Rok jktla R;kxa] uSo R;kxQya yHksr~ AA as cause of sorrow or for fear of
duhkham ity eva yat karma kaya-klesa-bhayat tyajet physical pain; results of such agile
sa kritva rajasam tyagam naiva tyaga-phalam labhet relinquishment is not worthwhile.
-18.8- 18.8
 dk;Ze~ bR;so ;r~ deZ] fu;ra fØ;rs·tqZu A O Arjun! when actions defined
l³~xa R;ä~ok Qya pSo] l R;kx% lkfÙodks er% are done as duty, keeping refrained
karyam ity eva yat karma niyatam kriyate ’rjuna from their fruits and any attachment;
sangam tyaktva phalam caiva sa tyagah sattviko matah it is piety type of relinquishment.
-18.9- 18.9

u }s"Vî~ vdq'kya deZ] dq'kys ukuq"kTtrs A One who hates not the unwise action
R;kxh lÙolekfo"Vks] es/kkoh fNUula'k;% AA or gets attached to the clever one;
na dvesty akusalam karm kusale nanusajjate that wise man with doubts being over,
tyagi sattva-samavisto medhavi chinna-samsayah full of piety, is true relinquisher.
-18.10- 18.10

u fg nsgHk̀rk 'kD;a] R;äqa dekZ.;~ v'ks"kr% A It is not possible for anybody

;l~ rq deZQyR;kxh] l R;kxhR;~ vfHk/kh;rs AA to abstain from all actions fully;
so one who rejects fruits of actions
na hi deha-bhrta sakyam tyaktum karmany asesatah
is following true relinquishment.
yas tu karma-phala-tyagi sa tyagity abhidhiyate 18.11
-18.11-

vfu"Ve~ b"Va feJa p] f=fo/ka deZ.k% Qye~ A Harmful, desired and mixed reactions;
HkoR;~ vR;kfxuka çsR;]u rq laU;kfluka Dofpr~ AA these three haunt post death everyone
anistam istam misram ca tri-vidham karmanah phalam who doesn`t leave fruits of actions;
bhavaty atyaginam pretya na tu sannyasinam kvacit saving those following renunciation1.
1
renunciation is rejection of fruits of actions (18/11)
-18.12- 18.12

i¥~pSrkfu egkckgks] dkj.kkfu fucks/k es A

In Sankhya yog the way mentioned
lk³~[;s d`rkUrs çksäkfu] fl);s loZdeZ.kke~ AA
to counter the effects of all actions;
pancaitani maha-baho karanani nibodha me and for success consists of five means
sankhye kritante proktani siddhaye sarva-karmanam O mighty armed! listen those from me.
-18.13- 18.13
 vf/k"Bkua rFkk drkZ] dj.ka p i`FkfXo/ke~ A These are the body organs1,
fofo/kk'p i`FkDps"Vk] nSoa pSok= i¥~pee~ AA doer, different methods for actions,
adhisthanam tatha karta karanam ca prithag-vidham yearnings of large variety
vividhas ca prithak cesta daivam caivatra pancamam having vast natures and fifth destiny2.
1 and place etc where and by which the actions are
-18.14- performed. 18.14

'kjhjok³~euksfHkj~ ;r]~ deZ çkjHkrs uj% A

U;k¸;a ok foijhra ok] i¥~pSrs rL; gsro% AA In whatever justified or contrary
sarira-van-manobhir yat karma prarabhate narah actions done by anybody
through body, speech and mind;
nyayyam va viparitam va pancaite tasya hetavah these five causes you will ever find.
-18.15- 18.15

r=Soa lfr drkZje~] vkRekua dsoya rq ;% A This being so, when the impure mind
i';R;~ vd`rcqf)Roku~] u l i';fr nqeZfr% AA of a man forces himself to find
tatraivam sati kartaram atmanam kevalam tu yah that he is the doer, that vicious man
pasyaty akrita-buddhitvan na sa pasyati durmatih can never know the depth in true sense.
-18.16- 18.16

;L; ukgad`rks Hkkok]s cqf)j~ ;L; u fyI;rs A One who doesn`t carry the concept
gRok·fi l bek¡y~ yksdku~] u gfUr u fuc/;rs of “I am the doer”1and keeps away intellect;
AA even on killing these worlds he doesn`t
yasya nahankrto bhavo buddhir yasya na lipyate really kill nor gets involved in sins.
hatvapi sa imaû lokan na hanti na nibadhyate 1.in the unattached state and with a realization that
you are not doing anything yourself ,if you finish even all the
-18.17- three worlds, then too you shall not reap any sins. Then what to
think of these tiny numbers standing opposite you. This not feeling
of doing anything by yourself is said in 5/8,9,4.18

18.17
 Kkua Ks;a ifjKkrk] f=fo/kk deZpksnuk A Knowledge, knower and the subject
dj.ka deZ drsZfr] f=fo/k% deZlaxzg% AA are, of any action, three stimulus facts1.
jnanam jneyam parijnata tri-vidha karma-codana doer, body part and the action
karanam karma karteti tri-vidhah karma-sangrahah are three constituents 2 of any action.
1that are the cause of any action-the stimulus 2.are
-18.18- basic essentials of any action
18.18

Kkua deZ p drkZ p] f=/kSo xq.kHksnr% A Knowledge, action and the doer,
çksP;rs xq.kl³~[;kus] ;Fkkop~ N`.kq rkU;~ vfi AA depending on attributes are
jnanam karma ca karta ca tridhaiva guna-bhedatah in Sankhya told of types three;
procyate guna-sankhyane yathavac chrnu tany api all these you hear from me.
-18.19- 18.19

loZHkwrs"kq ;suSda] Hkkoe~ vO;;e~ bZ{krs A The knowledge that makes a person see
vfoHkäa foHkäs"kq] rt~ Kkua fof) lkfÙode~ AA everywhere universal, only
one indivisible entity in every
sarva-bhutesu yenaikam bhavam avyayam iksate
different being; is full of piety.
avibhaktam vibhaktesu taj jnanam viddhi sattvikam 18.20
-18.20-

i`Fkä~osu rq ;t~ Kkua] ukukHkkoku~ i`FkfXo/kku~A The knowledge which enables

osfÙk losZ"kq Hkwrs"kq] rt~ Kkua fof) jktle~ AA a person to have different feels
prithaktvena tu yaj jnanam nana-bhavan prithag-vidhan in all beings, varying widely from
vetti sarveshu bhutesu taj jnanam viddhi rajasam each other is of agile form.
-18.21- 18.21
 ;Ùkq d`RLuon~ ,dfLeu~] dk;sZ läe~ vgSrqde~ A The knowledge confined to single thing
vrÙokFkZon~ vYia p] rr~ rkele~ mnkâre~ AA but treated as if it is everything
yat tu krtsna-vad ekasmin karye saktam ahaitukam without reason, and by seeing deeply
atattvartha-vad alpam ca tat tamasam udahrtam looking trivial, is full of apathy.
-18.22- 18.22

fu;ra l³~xjfgre~] jkx}s"kr% d`re~ A Action performed as defined in scriptures

vQyçsIlquk deZ] ;r~ RlkfÙode~ mP;rs AA and without the feel of a doer,
niyatam sanga-rahitam araga-dvesatah kritam wish of results, attraction or jealousy is
aphala-prepsuna karma yat tat sattvikam ucyate known of the nature of piety.
-18.23- 18.23

;r~ rq dkesIlquk deZ] lkgadkjs.k ok iqu% A Action performed with enormous

fØ;rs cgqyk;kla~ rn~] jktle~ mnkâre~ AA strain and in quest of desires
yat tu kamepsuna karma sahankarena va punah or with egotistical mind
is known of agile kind.
kriyate bahulayasam tad rajasam udahrtam 18.24
-18.24-

vuqcU/ka {k;a fgalke]~ vuis{; p ikS#"ke~ A Action without giving heed to any
eksgkn~ vkjH;rs deZ] ;r~ rr~ rkele~ mP;rs AA of the consequences, loss, injury
anubandham ksayam himsam anapeksya ca paurusam to others, one`s own capacity
mohad arabhyate karma yat tat tamasam ucyate and ignorantly done, is of apathy.
-18.25- 18.25

eqäl³~xks·ugaoknh] /k̀R;qRlkglefUor% A
fl)~;fl)~;ksj~ fuZfoZdkj%] drkZ lkfÙod mP;rs A doer is full of piety whose acts remain
AA without ego and the attachments
with full patience and vigour,
mukta-sango ’naham-vadi dhrty-utsaha-samanvitah unswayed in success or failure.
siddhy-asiddhyor nirvikarah karta sattvika ucyate 18.26
-18.26-
 jkxh deZQyçsIlqj~] yqC/kks fgalkRedks·'kqfp% A A doer is agile when his actions
g"kZ'kksdkfUor% drkZ] jktl% ifjdhfrZr% AA are full of attachments, with aspirations
ragi karma-phala-prepsur lubdho himsatmako ’sucih of results, greedful, injurious, impure
harsa-sokanvitah karta rajasah parikirtitah and in joy and sorrow he is engrossed.
-18.27- 18.27

A doer is full of apathy when he avoids

v;qä% çkd`r% LrC/k%] 'kBks uS"d`frdks·yl% A to follow yoga, and is uncultured
fo"kknh nh?kZlw=h p] drkZ rkel mP;rs AA arrogant, stubborn, fraudulent,
ayuktah prakritah stabdhah satho naiskritiko ’lasah despondent, lazy and slow to act.
visadi dirgha-sutri ca karta tamasa ucyate 18.28
-18.28-

cq)sHksZna /k̀rs'k~ pSo] xq.krl~ =fo/ka 'k̀.kq A O Dhananjay! listen now complete
çksP;ekue~ v'ks"ks.k] i`FkDRosu /ku¥~t; AA threefold divisions from me.
buddher bhedam dhrtes caiva gunatas tri-vidham shrinu of intelligence and fortitude
procyamanam asesena prithaktvena dhananjaya based on every attribute.
-18.29- 18.29

ço`fÙka p fuo`fÙka p] dk;kZdk;sZ Hk;kHk;s A O Parth! full of piety is the intellect

cU/ka eks{ka p ;k osfÙk] cqf)% lk ikFkZ lkfÙodh AA having knowledge of family man and that
pravrttim ca nivrttim ca karyakarye bhayabhaye of recluse;worthy and unworthy actions,
bandham moksham ca ya vetti buddhih sa partha sattviki fear and courage,bondage and salvation.
-18.30- 18.30

;;k /keZe~ v/keaZ p] dk;aZ pkdk;Ze~ ,o p A O Parth! the intellect is of agile kind
v;Fkkor~ çtkukfr] cqf)% lk ikFkZ jktlh AA that doesn`t allow one to know the fine
yaya dharmam adharmam ca karyam cakaryam eva ca difference1 of devoutness and chaos,
duties and the forbidden jobs.
ayathavat prajanati buddhih sa partha rajasi 1
as it is 18.31
-18.31-
 v/keaZ /keZe~ bfr ;k] eU;rs relko`rk A O Parth! intellect covered by darkness
lokZFkkZu~ foijhrka'p] cqf)% lk ikFkZ rkelh AA is full of apathy that takes
adharmam dharmam iti ya manyate tamasavrta chaos as devoutness and discerns
all things also in opposite sense.
sarvarthan viparitams ca buddhih sa partha tamasi 18.32
-18.32-

/k̀R;k ;;k /kkj;rs] eu%çk.ksfUæ;fØ;k% A O Parth! fortitude of piety in nature

;ksxsukO;fHkpkfj.;k] /k̀fr% lk ikFkZ lkfÙodh AA enables to control mind, vital air,
dhrtya yaya dharayate manah-pranendriya-kriyah senses by sustaining yogic powers
yogenavyabhicarinya dhrtih sa partha sattviki without changing system and teacher1.
1
-18.33- avyabhicharini 18.33

;;k rq /keZdkekFkkZu~ /k̀R;k /kkj;rs·tqZu A O Parth! that fortitude is agile

çl³~xsu Qykdk³~{kh] /k̀fr% lk ikFkZ jktlh AA which is for fulfilling the desires
yaya tu dharma-kamarthan dhrtya dharayate ’rjuna with deep concern and for acts to gain
prasangena phalakanksi dhrtih sa partha rajasi probity, fulfillment, and wealth Arjun!.
-18.34- 18.34

;;k LoIua Hk;a 'kksda] fo"kkna ene~ ,o p A

O Parth! that fortitude is full of apathy
u foeq¥~pfr nqesZ/kk] /k̀fr% lk ikFkZ rkelh AA
by which a person with sick mentality
yaya svapnam bhayam sokam visadam madam eva ca doesn` t forsake even sleep
na vimuncati durmedha dhrtih sa partha tamasi fear, anxiety, sorrow and conceit.
-18.35- 18.35

lq[ka Ro~ bnkuha f=fo/ka] 'k`.kq es Hkjr"kZHk A O bull of Bharats! now you hear
vH;klkn~ jers ;=] nq%[kkUra p fuxPNfr AA from me the three kinds of pleasures.
sukham tv idanim tri-vidham shrinu me bharatarsabha One dedicates in the practices of these
abhyasad ramate yatra duhkhantam ca nigacchati and brings end to his grief.
-18.36- 18.36
 ;r~ rn~ vxzs fo"ke~ bo] ifj.kkes·e`rksiee~ A The pleasure that looks at first
rr~ lq[ka lkfÙoda çksäe~ vkRecqf)çlknte~ AA like poison but in the end results
yat tad agre visam iva pariname ’mrtopamam like ambrosia, and finally
tat sukham sattvikam proktam atma-buddhi-prasada-jam gives spiritual wisdom, is rich in piety.
-18.37- 18.37

The pleasure sought in rejoicing lust

fo"k;sfUæ;la;ksxkn~] ;n~ rn~ vxzs·e`rksiee~ A and senses that appears first
ifj.kkes fo"ke~ bo] rRlq[ka jktla Le`re~ AA to be ambrosia, yet results later
visayendriya-samyogad yat tad agre ’mrtopamam like poison1 is called of agile nature.
pariname visam iva tat sukham rajasam smrtam 1.which finishes the body,mind,and money
18.38
-18.38-
The pleasure from beginning to the end,
;n~ vxzs pkuqcU/ks p] lq[ka eksgue~ vkReu% A that keeps deluding1 self and
fuækyL;çeknksRFka] rr~ rkele~ mnkâre~ A is born out of sleep, lethargy
yad agre canubandhe ca sukham mohanam atmanah and carelessness is full of apathy.
nidralasya-pramadottham tat tamasam udahrtam 1 If pleasures are attained through cruel and mean ways , it
will ruin the body,wealth,intellect,zeal and physical strength
-18.39- 18.39

u rn~ vfLr i`fFkO;ka ok] fnfo nsos"kq ok iqu% A On earth, sky or among deities
lÙoa çd`frtSj~ eqäa];n~ ,fHk% L;kr~ f=fHkj~ xq.kS% or anywhere else there is no entity,
na tad asti prithivyam va divi devesu va punah which can be free of the features
sattvam prakriti-jair muktam yad ebhih syat tribhir gunaih of three attributes of mother nature.
-18.40- 18.40

czkã.k{kf=;fo'kka] 'kwæk.kka p ijUri A O great ascetic! the duties assigned

dekZf.k çfoHkäkfu] LoHkkoçHkoSxqZ.kS% AA for the adepts, warriors, merchants
and servants1 are in tune with their
brahmana-kshatriya-visam shudranam ca parantapa qualities of intrinsic nature.
karmani pravibhaktani svabhava-prabhavair gunaih 1
these are told in 4/13 also meaning Brahmin,
-18.41- kshatriy, vaishya and shudra 18.41
 'keks neLri% 'kkSp]a {kkfUrj~ vktZoe~ ,o p A Discipline, control, penance, purity
Kkua foKkue~ vkfLrD;a] czãdeZ LoHkkote~ AA forgiveness, uprightness, probity
samo damas tapah shaucam ksantir arjavam eva ca knowledge and insight are the sets
jnanam vijnanam astikyam brahma-karma svabhava-jam of duties and functions of the adepts1.
1.discipline of consciousness( antahkaran)- sham,
-18.42- control of sense organs-dam, undergoing the ordeals
is penance-tap, purity is of body and thoughts-shauch,
forgiveness(kshanti) is to let go of other`s wrongs,
uprightness(arjavam) calls for unison in thoughts,
talks and actions, faith in almighty and his domain
brings probity-astikya,knowledge is to know the
depth of things-gyan, insight is to experience that
knowledge-vigyan, are the virtues of aBrahmin
18.42

'kkS;aZ rstks /k̀frj~ nk{;a];q)s pkI;~ viyk;ue~ A Valour, fortitude, daring

nkue~ bZ'ojHkko'p] {kk=a deZ LoHkkote~ AA cleverness, nonretreat from fighting
sauryam tejo dhrtir daksyam yuddhe capy apalayanam charity, majestic behaviour,
danam ishvara-bhavas ca kshatram karma svabhava-jam are the characters of a warrior.
-18.43- 18.43

Farming, dairying and trading are

d`f"kxkSj{;okf.kT;a] oS';deZ LoHkkote~ A the vocations of merchants class.
ifjp;kZReda deZ] 'kwæL;kfi LoHkkote~ AA All the service assignments
krsi-go-raksya-vanijyam vaishya-karma svabhava-jam are the common traits of servants1.
paricaryatmakam karma shudrasyapi svabhava-jam 1.In the body the head,arms,belly,and legs are
respectively Brahmin, kshatriya,vaishya,and
-18.44- shudras. Legs serve the bogy by supporting it
while sitting, moving etc.Similarly shudras
are the base-support of the society. Lord Krishna
kept himself in this category and continued to serve
as a cow herd. 18.44

Los Los deZ.;~ vfHkjr%] laflf)a yHkrs uj% A Each person busy in his dutiful action
LodeZfujr% flf)a] ;Fkk foUnfr rPN`.kq AA attains the aim of supreme realization.
sve sve karmany abhiratah samsiddhim labhate narah Hear from me, how dedicated person
sva-karma-niratah siddhim yatha vindati tac chrnu reaches his ultimate perfection.
-18.45- 18.45
 ;r% ço`fÙkj~ Hkwrkuka] ;su loZe~ bna rre~ A A person attains the ultimate
LodeZ.kk re~ vH;pZ~;] flf)a foUnfr ekuo% AA perfection by worshipping that
yatah pravrttir bhutanam yena sarvam idam tatam by whom entire beings are created
sva-karmana tam abhyarcya siddhim vindati manavah and entire cosmos is pervaded.
-18.46- 18.46

Js;ku~ Lo/keksZ foxq.k%] ij/kekZr~ Louqf"Brkr~ A

Our own system even without merits
LoHkkofu;ra de]Z dqoZUukIuksfr fdfYc"ke~ AA
is better than of any other with merits.
sreyan sva-dharmo vigunah para-dharmat sv-anusthitat No duty performed by a person
svabhava-niyatam karma kurvan napnoti kilbisam in natural way will ever gather sin1.
-18.47- 1
same is in 3.35 18.47

lgta deZ dkSUrs;] lnks"ke~ vfi u R;tsr~ A

lokZjEHkk fg nks"ks.k] /kwesukfXuj~ boko`rk% AA
saha-jam karma kaunteya sa-dosam api na tyajet
OKauntey! duties One shouldn`t forget
sarvarambha hi dosena dhumenagnir ivavrtah even if they look to be imperfect,
-18.48- because all actions do have errors
lik fire is obscured by smoke ever.
18.48
vläcqf)% loZ=] ftrkRek foxrLi`g% A
uS"deZ~;flf)a ijeka] laU;klsukf/kxPNfr AA By detachingtheintellect from everything
asakta-buddhih sarvatra jitatma vigata-sprhah mastering his own self without longing,one
naishkarmya-siddhim paramam sannyasenadhigacchati finds through renunciation ultimate success in
freedom from action.
-18.49-
18.49

flf)a çkIrks ;Fkk czã] rFkkIuksfr fucks/k es A O Kauntey! listen from me in short
leklsuSo dkSUrs;] fu"Bk KkuL; ;k ijk AA that how subtle dedication of yog
siddhim prapto yatha brahma tathapnoti nibodha me of knowledge gives perfection to him
samasenaiva kaunteya nistha jnanasya ya para to enable to reach Brahm.
-18.50- 18.50
 cq)~;k fo'kq);k ;qäks] /k`R;kRekua fu;E; p A Endued with pure intellect
'kCnknhu~ fo"k;kal~ R;ä~ok] jkx}s"kkS O;qnL; p AA by fortitude, subduing the self,
buddhya vishuddhaya yukto dhrtyatmanam niyamya ca giving up variety of advices1 and senses
winning over the attraction and hatred…
shabdadin visayams tyaktva raga-dvesau vyudasya ca 1.rejecting the pleasures of all kinds beyond the perimeter of need ,
-18.51- may be all words of advices of anyone
18.51

fofoälsoh y?ok'kh] ;rokDdk;ekul% A By observing solitude, eating barely

/;ku;ksxijks fuR;]a oSjkX;a leqikfJr% AA controlling body, speech, and mind fully
vivikta-sevi laghv-asi yata-vak-kaya-manasah regular in practicing meditation,
and always following dispassion…
dhyana-yoga-paro nityam vairagyam samupasritah
18.52
-18.52-

vgadkja cya niaZ] dkea Øks/ka ifjxzge~ A forsaking self conceit, power, arrogance
foeqP; fueZe% 'kkUrks] czãHkw;k; dYirs AA lust, anger , luxuries, continuance
ahankaram balam darpam kamam krodham parigraham 1
of unpossesiveness , tranquilitymake him
vimucya nirmamah santo brahma-bhuyaya kalpate eligible for fusion with infinite Brahm.
-18.53- 1.unpossessiveness means away from all
expectations(as if of every thing is made for you)
18.53

czãHkwr% çlUukRek] u 'kkspfr u dk³~{kfr A Perfect fusion with Brahm gives

le% losZ"kq Hkwrs"k]q en~Hkfäa yHkrs ijke~ AA distraught free eternal bliss.
brahma-bhutah prasannatma na socati na kanksati He becomes impartial to all beings
samah sarveshu bhutesu mad-bhaktim labhate param and attains subtle1 devotion in me.
1
-18.54- para non comprehensible 18.54

Hkä~;k ekefHktkukfr];koku~ ;'k~ pkfLe rÙor%A By that subtle devotion he gets

rrks eka rÙorks KkRok] fo'krs rnuUrje~ AA my insight which in deep lets
bhaktya mam abhijanati yavan yas casmi tattvatah him know as and whatever I am seen.
By that knowledge soon he enters mybeing.
tato mam tattvato jnatva visate tad-anantaram
18.55
-18.55-
 loZdekZ.;fi lnk dqokZ.kks e}~;ikJ;% A Alway performing all his duties
eRçlkn~ vknokIuksfr] 'kk'ora ineO;;e~ AA and having surrendered to me
sarva-karmany api sada kurvano mad-vyapasrayah he attains by my grace
the eternal, immutable, ultimate state.
mat-prasadad avapnoti sasvatam padam avyayam 18.56
-18.56-

psrlk loZdekZf.k] ef; laU;L; eRij% A Devote all your actions to me, mentally
cqf);ksxe~ mikfJR;] efPpÙk% lrra Hko AA by the support of wisdom yoga1fully
cetasa sarva-karmani mayi sannyasya mat-parah with complete dedication in me
buddhi-yogam upasritya mac-cittah satatam bhava and continuous contemplation on me.
-18.57- 18.57

efPpÙk% loZnqxkZf.k] eRçlknkr~ rkfj";fl A

vFk psr~ Roe~ vgadkjku~]u Jks";fl fou³~{;flAA With attention in me, by my grace
you`l overcome all the painful ways.
mac-cittah sarva-durgani mat-prasadat tarisyasi
Due to ego if you don`t take notice
atha cet tvam ahankaran na srosyasi vinanksyasi of my words, you shall perish.
-18.58- 18.58

;n~ vgadkje~ vkfJR;] u ;ksRL; bfr eU;ls A If due to ego you might
feF;S"k O;olk;l~ r]sçd`frl~ Roka fu;ks{;fr AA think that you will not fight,
yad ahankaram asritya na yotsya iti manyase this will be completely futile resolve
mithyaisa vyavasayas te prakritis tvam niyoksyati as your nature will compel to involve.
-18.59- 18.59

LoHkkotsu dkSUrs;] fuc)% Losu deZ.kk A O Kauntey! what you `re avoiding to do
due to delusion, that you will surely do
drqaZ usPNfl ;u~ eksgkr~ dfj";l~ v;o'kksfi rr~
under effect of your inherent nature
svabhava-jena kaunteya nibaddhah svena karmana and being bound by actions earlier.
kartum necchasi yan mohat karishyasy avaso ’pi tat 18.60
-18.60-
 bZ'oj% loZHkwrkuka] âís'ks·tqZu fr"Bfr A O Arjun! the universal lord is residing
Hkzke;u~ loZHkwrkfu] ;U=k:<kfu ek;;k AA in the hearts of all creatures making
ishvarah sarva-bhutanam hrd-dese ’rjuna tishthati all the beings spin in the body machine
bhramayan sarva-bhutani yantrarudhani mayaya through His enigmatic scheme1.
1
web of maya 18.61
-18.61-

re~ ,o 'kj.ka xPN] loZHkkosu Hkkjr A O Bharat! take refuge all the way
rRçlknkr~ ijka 'kkfUra] LFkkua çkIL;fl 'kk'ore~ AA in that supreme only1. By His grace
tam eva saranam gaccha sarva-bhavena bharata you will attain peace ultimate
tat-prasadat param shantim sthanam prapsyasi sasvatam and the eternal highest state.
1.who is staying in the heart as said in the previous
-18.62- shloka 18.62

bfr rs Kkue~ vk[;kra] xqákn~ xqárja e;k A Thus most secret of all arcane
foe`';Srn~ v'ks"ks.k] ;FksPNfl rFkk dq# AA knowledge I have made this known.
te jnanam akhyatam guhyad guhyataram maya Now do as you deem fit after
vimrsyaitad asesena yathecchasi tatha kuru thoroughly cogitating on the matter.
-18.63- 18.63

loZxqárea Hkw;%] 'k̀.kq es ijea op% A

b"Vks·fl es n`<e~ bfr] rrks o{;kfe rs fgre~ AA Listen again to my most secret, wise
sarva-guhyatamam bhuyah shrinu me paramam vacah and ultimate piece of advice,
as you are very dear to me
isto ’si me drdham iti tato vaksyami te hitam I shall tell for your benefit extreme.
-18.64- 18.64
eUeuk Hko en~Hkäks] e|kth eka ueLdq# A Keeping mind focused on me, you be
ekesoS";fl lR;a rs] çfrtkus fç;ks·fl es AA my devotee, adore me, bow to me1.
man-mana bhava mad-bhakto mad-yaji mam namaskuru It is true that you will thus join me.
mam evaishyasi satyam te pratijane priyo ’si me I promise so, as you are dear to me.
-18.65- 1.so is said in 9.34 and 12.8 18.65
 loZ/kekZu~ ifjR;T;] ekesda 'kj.ka ozt A
vga Rok loZikisH;ks] eks{kf;";kfe ek 'kqp% AA Relinquish all other beliefs1
and take refuge only in me.
sarva-dharman parityajya mam ekam saranam vraja
of all sins I shall make you free
aham tvam sarva-papebhyo mokshayisyami ma sucah and grant salvation, Do not grieve.
-18.66- 1
Dharmas -faiths 18.66

bna rs ukriLdk;] ukHkäk; dnkpu A

u pk'kqJw"kos okP;a] u p eka ;ks·H;lw;fr AA This knowledge in any circumstance
idam te natapaskaya nabhaktaya kadacana don`t say to one not observing penance;
na casusrusave vacyam na ca mam yo ’bhyasuyati and devotion or who doesn`t want
to hear it or with me, finds faults.
-18.67-
18.67

He who with great devotion in me

; bna ijea xqáa] en~Hkäs"o~ vfHk/kkL;fr A will disseminate this extreme
Hkfäa ef; ijka d`Rok] eke~ ,oS";R;~ vla'k;%AA secret knowledge to my devotees,
ya idam paramam guhyam mad-bhaktesv abhidhasyati shall without doubt, reach me.
bhaktim mayi param kritva mam evaishyaty asamsayah 18.68
-18.68-

u p rLeku~ euq";s"kq] df'pu~ es fç;d`Ùke% A Of all persons performing services close

Hkfork u p es rLekn~] vU;% fç;rjks Hkqfo AA to me, I value him utmost,
na ca tasman manusyesu kascin me priya-krttamah and more than him, on this earth,
none will be dear to me henceforth.
bhavita na ca me tasmad anyah priyataro bhuvi 18.69
-18.69-

v/;s";rs p ; bea] /keZ~;a laokne~ vko;ks% A He who shall read this esteemed
Kku;Ksu rsukge~] b"V% L;ke~ bfr es efr% AA devout discussion between you and me
adhyesyate ca ya imam dharmyam samvadam avayoh shall, by knowledge rite worship me
jnana-yajnena tenaham istah syam iti me matih this I say, and so it be.
-18.70- 18.70
 J)koku~ vulw;'p] 'k̀.kq;kn~ vfi ;ks uj% A Anybody who with deep conviction
lks·fi eqä% 'kqHkk¡y~ yksdku~ çkIuq;kr~ iq.;deZ.kke~ and with no fault finding mission,
shraddhavan anasuyas ca shrinuyad api yo narah even if hears this, will be free
so ’pi muktah subhal lokan prapnuyat punya-karmanam and will go to the world of pious beings.
-18.71- 18.71

Did you listen to this discussion

dfPpn~ ,rp~ Nªqra ikFkZ] Ro;Sdkxzs.k psrlk A
O Parth! with deep attention?
dfPpn~ KkulEeksg%] çu"VLrs /ku¥~t; AA
O Dhananjay! has your delusion,
kaccid etac chrutam partha tvayaikagrena cetasa born of ignorance, gone?
kaccid ajnana-sammohah pranastas te dhananjaya 18.72
-18.72-

vtqZu mokp A Arjun said:

u"Vks eksg% Le`frj~ yC/kk]RoRçlknku~ e;k·P;qr A O infallible one! My delusion
fLFkrks·fLe xrlUnsg%] dfj";s opua ro AA is destroyed and by your benison1,
arjuna uvaca the wisdom is regained,doubts are gone;
nasto mohah smritir labdha tvat-prasadan mayacyuta I am ready to act on your injunction.
1.It was his transmission of power into Arjun which he
sthito ’smi gata-sandehah karisye vacanam tava was doing so far-the benison
-18.73- 18.73

l¥~t; mokp A Sanjay said:

bR;~ vga oklqnsoL;] ikFkZL; p egkReu% A So I heard the wondrous dialogue
laokne~ bee~ vJkS"ke~] vn~Hkqra jkseg"kZ.ke~ AA between Vasudev, the great yoga lord
sanjaya uvaca and the great soul Parth causing
ity aham vasudevasya parthasya ca mahatmanah my hairs to bristle at the ends.
samvadam imam asrausam adbhutam roma-harsanam 18.74
-18.74-
O;klçlknkp~ Nªqroku~] ,rn~ xqáe~ vga ije~ A By the great sage Vyas`s1 blessings
;ksxa ;ksxs'ojkr~ d`".kkr]~lk{kkr~ dFk;r% Lo;e~AA I could hear this breathtaking
secret yog; direct from the holy
vyasa-prasadac chrutavan etad guhyam aham param
Lord Krishna the greatest yogi.
yogam yogeshvarat krishnat sakshat kathayatah svayam 1
that he gave the divine eye 18.75
-18.75-
jktu~ laLe`R; laLe`R;~ laokne~ bee~ vn~Hkqre~ A O great King! I am highly rejoicing
ds'koktqZu;ks% iq.;a] â";kfe p eqgqj~ eqgq% AA by again and again remembering
rajan samsmrtya samsmrtya samvadam imam adbhutam this amazing and pious conversation
keshavarjunayoh punyam hrsyami ca muhur muhuh between Lord Krishna and Arjun.
18.76
18.76

rp~ p laLe`R; laLe`R;] :ie~ vR;n~Hkqra gjs% A O great king! more I remember
foLe;ks es egku~ jktu~] â";kfe p iqu% iqu% AA again and again with wonder
tac ca samsmrtya samsmrtya rupam aty-adbhutam hareh that amazi ng form of Lord Hari1,
vismayo me mahan rajan hrsyami ca punah punah I feel thrilled and full of gaiety.
-18.77-
1
who does haran(removal) of sins 18.77

Where yoga wizard Lord Krishna remains;

;= ;ksxs'oj% d`".kks] ;= ikFkksZ /kuq/kZj% A where great archer Arjun is present,
r= Jhj~ fot;ks Hkwfrj~ /kzqok uhfrj~ efrj~ ee AA there I can assure for fortune, victory,
yatra yogeshvarah krsno yatra partho dhanur-dharah prosperity and stable morality1.
tatra srir vijayo bhutir dhruva nitir matir mama 1.fortune(shree)- wealth,victory(vijay) includes physical
,mental and spiritual, prosperity(Bhuti) –overall opulance,
-18.78-
stable morality (neeti)- unshaking probity and virtuousness.
18.78

OM TAT SAT ! This brings to the end

Å¡ rRlfnfr Jhen~H~ kxon~x~ hrklq mifu"kRlq of chapter eighteen named
czãfo|k;ka ;ksx'kkL= v"Vkn'kks·/;k;% “Relinquishment, renunciation and
om tatsaditi Srimadbhagwadgitasu upnishatsu conclusion ’’ in yoga scripture of
Brahmvidyayam yogshastre ashtadasoadhyay supreme knowledge named
om Srimad Bhagwadgita Upnishad
Om
 THE LIGHTS OF BHAGWAD GITA

Success in acquiring peace, happiness, knowledge, freedom

from rebirth, vision of lord and finally merging in the lord
requires certain disciplines, philosophies to be followed and
striving hard for these through out. No philosophy or way of life
or yoga system or measures of austerity or teachings can be as
practical, simple and adaptable yet taking to the aim as early and
sure as the system taught by Lord Krishna in Bhagwadgita. It is
most invaluable treasure of knowledge much above the vast
knowledge one can get from Vedas, puranas, and philosophies
of great sages (2.46).

As much the applicability of Gita was to the life of a common

man of lord Krishna`s time, so it is to the man today and same
will be tomorrow, because it is the perennial knowledge from the
time of education of sun to date (4.1). All the rest of philosophies
for self realization are the outcomes of findings of the sages who
were created by the lord himself. The knowledge of Vedas, and
upnishads has reached the people through those high sages in
whom it descended in their vision, but the knowledge of Gita is
direct word of the lord who is eternal, immense, infinite, all
pervading and creator of all in animates and animates with
entire universe inside Him. It is the word of mouth of that Lord
himself who is infinite, endless, omnipresent, creator of the
universe, and in whom the entire universe exists. So one can
think its suitability and source of ingenious base .

Generally in Gita a name of yoga is assigned to each chapter e.g.

second chapter is called Sankhya yoga, third as Karmyoga, sixth
as Dhyan yoga, twelvth as Bhaktiyoga etc. Calling a chapter with
the name of a particular yoga though it largely covers related
aspects will be injustice to such profound knowledge as lord has
imparted to Arjun. In fact, the system of yoga in entirety as
delivered by the lord is so vast that it is spread in all the chapters
with specific mention of related branches of yoga in a particular
chapter. On the whole the Bhagwatgita is like a comprehensive
compendium of higher system of yoga. Lord Krishna in 2.48 has
called that system as yoga of equanimity. Arjun in 6.33 while
expressing his inability to understand the system due to
instability of his mind calls it by the name of yoga of equanimity.

All the words of entire knowledge of Bhagwadgita are far smaller

before the transmission of sacred power rays of piety (sat) that
Lord Krishna latently (Gupt atma shakti pravaah) rained over
Arjun as a capable teacher during the association with Him, and
apparently (vyakt atma shakti pravaah) while discussing the
subjects of Bhagwadgita. Real transformation in Arjun could be
because of that transmission as confirmed by Arjun in 18.73 that
his delusion had disappeared because of His benison (prasadat-
mahatkrapa). That confirms the need of a spiritual teacher
capable of doing the transmission of his soul energy in the
desciple. That is why it is said that without a capable teacher one
cannot achieve the realization of supreme. At the best, by his
own efforts one can take himself up to the upper most stage of
mental sheath (Manomaya kosha). Beyond that only a capable
teacher can take. Fortunately our system is guided by such
capable teachers and our system is based on this spiritual
transmission as daily practice.

Lord Krishna was the wizard of yoga and he has called yoga as
means of perfection in action (2.50). He demonstrated his
perfection in action and conveyed his teachings to one and all
who came in his contact. This we can see throughout his life
right from the infant stage to the scene of war. Few exemplary
actions demonstrated by him are mentioned here. In his not
going to Mathura in the childhood though his parents were
being harassed in the prison, there was a great strategy. This
enabled him to kill the powerful demons one by one in Gokul
otherwise all could have united in Mathura against him. He
taught that worshipping the deities was improper (9.23). He did
not allow the Indra pooja to be done instead advised to give
respect to the Govardhan mountain which contributed to the
upbringing of inhabitants. It provided grain,fruits, flowers, fuel,
construction material, medicines, animal food, and many other
things

His childhood friends were from all castes because the

categories (varnas) of the society made by the lord are in tune
with their natures and qualities and not by birth (18.41). He
treated all in same manner and even shared their food. His
stealing of butter and dancing and playing with the child mates
was an excuse to be physically available with them when latent
transmission of soul force could be done in all of them by Lord
Krishna. That transmission (tawajjah) they had earned after
long penance in previous births. In the lifetime of the lord later
this opportune time could never come after leaving Gokul. If
lord could do that later, then all of them must have missed most
opportune age to absorb that spiritual force of the lord.
Therefore his care and love for fellow ladies (gopis) and gents
(gwals) was ecstatic, not out of any lust or any other purpose,
because lust, anger and greed are three gates of hell (16.21).
Stealing of butter is in common parlance, though it really means
that one should take the butter with love,or insistence from the
one who has ample of it. Butter is indicative word for spiritual
wealth earned by a few adepts through hard churning of the curd
(pacified or solididified milk which is indicative of inner
consciousness i.e. manas) by meditation, repetition,
contemplation etc. Real benefit will be in taking this spiritual
wealth ( butter) from those adepts by requesting them,through
love, which if could not be achieved that way then by insistence
like that of Nachiketa as mentioned in Kathopnishads. In
childhood this insistence is named as stealing.

He showed exemplary sense of detatchment by leaving Gokul

and love of residents and of his foster parents by going to
Mathura and finally leaving Mathura also for Dwarka (13.9). He
had to face indignity in his life several times but never was
overtaken by anger because anger and desire are great enemies
(3.37). He gave his army to Duryodhan and promised not to kill
anybody in the war. He took a vow not to take any weapon in
hand to show his sense of equanimity for both sides (6.9).
Though to kill everybody and to engulf every killed person it is
he the great annihilator (11.32), yet as human his this behaviour
is unparallel. He kept himself busy everytime in creative,
productive or exemplary works even though nothing was
unachievable for him (3.22).

Careful study of lord’s life tells that every action of his life does
give some message. Thus living his ideals in his life he led a life
full of perfection. At many occasions it is difficult to find the
correct meaning of his actions because the meanings are not
easy to comprehend by ordinary intellect. Everybody finds a
different meaning to the extent that they do not hesitate in
interpreting the actions of lord in complete reverse way. For
example how many stories about Radha are made up in joining
her name with lord Krishna in lewd way to make their sayings
popular and alluring for common listeners of kathas. Though
truth is that, in Srimadbhagwat in which details of life of lord
and all previous appearances are written in detail. The whole
scripture contains eighteen thousand verses; yet not even at one
place there is name of Radha in it; lest being a chapter on this
matter. Only in the end while writing the mahatmya
(quintessence) the author has just mentioned in the third
chapter that Radha is Krishna and Krishna is Radha. Which is
truth. Name of that super cosmic power of lord by which he runs
this entire universe is Radha. How can that be away from him?
As soul can not be separated from the body while living, so
Radha can not be separated from Lord Krishna. Treating them
as body and talking shallow is indescent. Such persons should
first do the realization of cosmic presence of that almighty then
they will know the reality. Then only they will be able to
understand some deep mysterious meanings of this existence.

These messages were conveyed in bits and pieces. So he was in

search of an opportunity to disseminate this wisdom for the
people at large in a very structured, compressed and systematic
way. That he did in the shape of Bhagwadgita to his dear most
disciple Arjun in Kurukshetra before commencement of war
when Arjun lost complete confidence in himself by the thoughts
of killing his own brothers, teachers, revered elders etc. He got
the clairvoyance be given through maharshi Ved Vyas to Sanjay
through whom He got it in written form for future
generations.This knowledge imparts the practical and simple
methods in scientific manner to achieve self realization which is
the aim of human life. It is far above any cult, dogma or social
groups calling them as religions. Interestingly how so ever one
might have traversed towards self realization following any
system, yet they all find too much to learn from Gita to progress
further. On various confusing issues the instructions are very
candid and easy to be followed.

Ch: 1 Arjun`s dilemma and dejection

The land of Kurushetra was chosen for war because earlier many
sages had done the penance there. On that holy land maharshi
Parashuram had performed great yagya at five destinations after
killing the Kshatriyas. So it was called Samant panchak. When
king Kuru was ploughing there, he was given a boon that in that
field whosoever will die will go to heaven. Therefore it is called
sacred land (Dharmshetra) in the opening stanza.

King Dhratrashtra chose to hear minutest details of the

happenings in the war field through Sanjay, his courtier, who
was blessed with clairvoyance (divya drashti) by the sage Vyas.
He asks Sanjay to tell what his people and Pandu`s sons did
after assembling for war? (1.1). Duryodhan tells names of chiefs
on the other side beginning with Drupad`s son- Dhrashtdyumn
being a deft disciple of Dron; then Arjun, Bhim, Satyaki,Virat
and Drupad (old enemy of Dron) etc.(1.2-6).Then he tells names
of chiefs on his side viz. Dron, Bhishma, Karna, Kripa,
Ashwathama and many others(1.7-9).

Duryodhan`s calculation on material level about the strength

and capabilities on his side was reasonable. Bhishm was
enjoying the blessings of dying at his own sweet will. Dron could
never be defeated till he had any weapon in his hand. Karn was
having amogh arrow given by lord Indra in return to taking his
armour and ear rings which used to make him unconquerable.
Aswathama was unconquerable due to his invaluable gem in his
forehead. Even Duryodhan himself enjoyed tremendous power
to face thousands at a time. It is only their vile acts that put them
on the side of undevoutedness. Even if all of them were together,
they were no match to Lord Krishna, this perhaps he could not
assess due to his own evil thoughts. Therefore he chose the way
of fighting the battle.

Lord Krishna as ambassador of Pandavas went to Duryodhan

and tried even for five villages for Pandavas which was denied.
War was thrusted by Duryodhan. So blowing of conches was
started by Duryodhan`s side by Bhishm (1.12) followed by lord
Krishna and Arjun (1.14). Then a great thunderous sound
tearing the hearts of Kauravas was made by all playing
conches,gongs,drums,trumpets and many other different
instruments together (1.19). Here teaing of hearts of Kauravas is
said indicating itself which side was more vulnerable. Arjun
requested lord Krishna to place his chariot in between both the
armies to assess who would be proper to fight with (1.21-23).
Lord then placed the chariot in front of Bhishm and Dron and
said “Parth! Behold Kauravas there” (1.25).

Arjun saw all revered and loved ones, aged and young, paternal
and maternal on both the sides ready to give their lives. Seeing
that, he was shocked to the core of his heart, which gave him the
dejection and faintheartedness leading to loosening of grip on
his bow (1.26-30). He speaks very touching things that for whom
we all aspire to win the kingdoms i.e. young ones, even they are
crazy to die(1.33). We shall get only sins in killing these sons of
Dhratrashtra (1.36). Their greed is not allowing them to see any
wrong in killing the families leading to fall of character of ladies
(1.38-41). He went to the extent that if he is killed by them even
without weapons in his hands, it would be better (1.46).

When Arjun requested to take the chariot in the middle of both

the armies (1.21), lord Krishna brought it right in front of most
revered and beloved elders viz. Bhishm and Dron (1.25), lord
knew that though Arjun had the capability of giving very
satisfactory defeat to all the Kauravas including Bhishm, Dron,
Duryodhan, Karna and all the rest, single handedly as
demonstrated by him in the Virat battle, at the end of the hiding
period of Pandavas; yet when he will see these two dear most
and revered great personalities followed by look at others from
such a close distance, his mind will change more so because this
time situation was to kill or die. That would be the most
opportune time for delivering such great and mysterious and
invaluable knowledge. He could have brought the chariot in
front of Duryodhan or Dushassan or any other, and then
perhaps picture would have been different. But he chose Bhishm
and Dron.
Placing of chariot by the lord between two armies (1.24) is
indicative of finding all of us many times in puzzling situation
between right and wrong, non piety (asat) and piety (sat),do and
don`t. True knowledge which can guide us in that situation is of
Bhagwadgita. Because by following it and practicing as advised
in it, we can take ourselves to deep absorption (Samadhi) stage
or total surrender when, if asked, the right answer emerges
before us.

Ch: 2 Reality about body,soul and duties for Yoga of equanimity

How lord Krishna began to transform Arjun to a completely

detached person ready to do his duty, from that aggrieved and
dejected state, this chapter makes the beginning. First thing lord
says that dejection does not suit the dignity of Aryans (2.2).
Arjun shows his helplessness in killing the revered ones like
Bhishm and Dron (2.4) also about no surety to win the fight and
thus surrenders to lord and seeks advice (2.7). So first thing to
come out of any dilemma is to seek guidance of a capable
personality with total surrender as we do to a physician when we
are physically unwell. Therefore to win any odds of life first
thing required is complete surrender as when we go to our
doctor we surrender completely that now whatever he wil say I
will do. Similarly when we go from one place to another we leave
ourselves in the hands of the driver of a bus or train or pilot.His
decision is best then for us.
Lord says not to feel sorry for those who are dead and for those
who are alive no body feels sorry that they will die one day (2.11).
Beautiful example of automatic change from childhood to youth
and to old age is given for change of bodies by the soul through
much dreaded process of death (2.13). That shows that change
over of body by the soul is so natural. The pain is because of
illnesses that trouble the body before death. Another example is
of leaving the body like casting away the worn out clothes (2.22).

The soul cannot be killed if bodies are killed. It is like electricity

continuing to flow even if the equipment using it becomes
defunct. The soul is immortal, eternal, birthless (2.20-25). Birth
and death follow one another and are bound to happen in cyclic
order (2.27) then what to mourn for! Our existence is between
birth and death as stage before birth and condition after death
are not known to any living being (in general) (2.28). He again
reaffirms that the soul cannot be slain even if body is slain
(2.30). Perhaps these are the secrets of the parameters of
creation of the memories of creatures on earth that the
happenings before birth and future after death are not in human
memory.

In 2.29 lord explains very beautifully the stage of surprise. He

says that ,” Rare ones find it wonderful.-Only few call it
wonderful.- Very few of them can hear- and get amazed. But
there – are some, who on hearing of it- even don’t get a bit.”
Subject of surprise is discussed in 11.14 and 18.77 too.Mahatma
sri Ramchandra ji has said that spiritual quest starts from
repentence (tauba) and ends at surprise or wonder (herat).
Some have taken servitude (riza) as last stage. In the beginning
the aspiranrt begs pardon for all the undesired acts done so far
or happened unknowingly and promises not to do it again in
future.This is the stage of repentence. When he reaches the stage
of feeling of the omnipresent supreme in every particle around
then he is completely wonderstruck. There is neither any hope
nor any regret for any loss. He is like a statue. It does not mean
that he may continue to sit where he is sitting or may keep his
looks in only one direction or he may abstain from eating,
drinking or he may become like fistful of earth. On the contrary
he would be doing all the jobs of the world but keep himself
completely unattached like an avdhut where mental state like
that of a person who has no pleasure in receiving someone nor
regret in anybody going and he may not be able to explain his
condition if asked.

This is the condition of wonder (herat) which one gets after last
vision of the lord. This stage is told by lord in 2.29 which is not
clear to those who do not know of it because they are full of so
many questions which mahatma ji calls doubt ( shak). He also
says that to distinguish these stages of wonder and doubt is very
difficult. Although mahatma ji has clarified that if one knows
real thing and truth then it creates complete knowledge leading
to surprise or wonder. Other than that whatever grows in
ignorance and unawareness that will be full of doubts. There is
one more method to distinguish that whenever there will be
state of wonder it will coexist with the presence of consciousness
in heart meaning thereby that the aspirant will have the
knowledge of the cosmic sound and its originator and there will
be sudden urge to proceed further on the spiritual path, whereas
in the stage of doubt he is baffled and confused taking him to the
ditch.

Most of our actions depend on the perception of the society

about us. So lord Krishna as a very practical person warns of the
comments of the worldly people and other braves who do
admire him now (2.34-36). He at this stage does not assure him
of his victory though he had to do so in 11.33-34. So he says of
consequences of both types i.e. either he wins and gets the
pleasures of kingdom or he gets heaven on death as per blessings
to king Kuru for this land (2.37). If he treats victory and death
same then he assures of gathering no sin in killing as that is the
rightful duty at this moment. So he should fight (2.38). What
more practical could a psycho therapist at this stage be than lord
Krishna when he said like that?

Since transmission (tawajjah) of his powerful rays as an

essential part of yoga was already started by lord Krishna so he
says about the futility of Vedas before such yoga in 2.42-46 and
he stresses on doing the action needed at that moment i.e. to
fight. Lord says that his right is in doing the duty and not in the
result that whether he would be able to kill the great persons in
front or not. He also warns for not falling in the trap of inaction
due to various fears of sins (2.47). When all ties are severed and
success or failure is treated alike, then doing his duty as
required, is yoga of equanimity as defined in 2.48. It is similar
to advice of treating pain or pleasures, loss or gain, victory or
defeat alike. Then to act as situation warranted will let create no
sins (2.38). This state will come when we do not aspire for
anything and every thing, every condition produced before us is
treated as if lord has created for our good. We give thanks in
every pain or pleasure saying “as thy wish” (raji va rija). In every
situation particularly in difficult circumstances immediate
solace is granted by mantra,” O lord ! thy wish be done” given by
mahatma sri Ram chandra ji maharaj.

The ties can be of greed due to envy, lust due to desire, anger
due to insult or non fulfillment of desires, depression due to
suspicion or fear of failure, confusion due to perception by
others about self etc.. The best way to overcome these is told by
sage Patanjali “Vitarkbadhne pratipaksh bhavnam”(2.33). It
means that when normal thoughts are disturbed, think of
contrary to that. Though it is difficult yet this is the solution. All
psycho therapists and addiction removing councilors do
practice it. How much strongly to do it and at what stage it
should be done is dependent on the advisor. Lord also did use it
through all chapters of Gita till he felt to deliver the highest form
of knowledge to convince by showing his universal form in
chapter 11. However lord has prescribed better method to be
relieved from fretters by renouncing fruits of actions(4.41,5.12)
and not treating himself as a doer (5.8,18.17). We have some
preconceived notions of results and any variation from that
causes anger, greed, lust, fear or depression. He says that by
rejecting results there is immediate peace of mind (12.12).

Since rejecting results of actions happens with involvement of

intellect, lord has called that as yoga of wisdom (2.50-51). Yoga
of wisdom would result in perfection of action (2.50). Yoga of
wisdom is same as yoga of equanimity which imparts the stage
of stable mind (sthit pragya) explained from 2.55 to 61 and 65.
The stage of stable intellect comes when all thought forms
(kalpanas) arising due to mind (manas) and subtle mind
(chitta); and thoughts (vichar) arising due to gross intellect
(budhi) cease to appear in absorption stage (Samadhi).

In a person with stable mind there is 1) no desire; 2) enjoyment

of contentment and bliss; 3) no worry in sufferings; 4) no
importance to the pleasures; 5) winning of greed, fear, and
anger; 6) no attachment; 7) not much effect of good or bad; 8)
retraction of senses; 9) vanishing of subtle desires due to the
effect of vision of lord and; 10) continuous focus on the lord. It
is the result of doing deep meditation and other exercises which
are components of yoga of equanimity. Truly this is the stage
after dissolution of mind (manas), subtle mind (chitta), and
gross intellect (budhi).
Lord Krishna is against severe austerities like starving etc (2.59)
as these do not reduce desires but can hold the senses only. It is
desire which is result of wandering and brooding of mind that is
to be controlled not the senses through which mind enjoys using
them (2.62). Non fulfillment of desires gives anger which causes
confusion leading to loss of memory. That kills wisdom and
takes to doom (2.62-63). So control of senses through control of
mind is the right course (2.64-68).

Practice of contemplation on lord (2.61) is to be intensified so

much that every night becomes the day (real good use of time)
(2.69). During day it is not possible to hold the attention due to
various assignments. One of the ways of intensification is given
in 5.8,9 when lord says that while eating, drinking, sitting,
walking, talking, sleeping he may think that he is not doing any
act, instead it is lord who is doing everything. Thus by
relinquishing desires, cravings and anger he attains esoteric
happiness (2.64) and inner silence (2.71). Lord has called these
three as gates of hell in 16.21. But by unison with supreme the
confusion ends and he attains the almighty Brahm (2.72)

Ch: 3 Necessity of righteous duties

Lord Krishna had said in 2.49 that actions for duties are inferior
to wisdom yoga. So Arjun enquires, “why then you are pushing
me to this fierce act of war (which is full of duties)? Instead tell
me the right action for reaching the ultimate aim ”(3.2). The
necessity of duties is told by lord saying that neither any action
can be completed without its commencement nor perfection in
absorption (Samadhi) can be achieved without renunciation
(3.3-4). Then he tells most common thing yet not realized by all
of us that, nobody can, even for a moment remain without doing
action and nature keeps them busy in doing so (3.5), may be
anything viz. sleeping, thinking, hearing, eating, talking,
walking, seeing, breathing, giving, taking etc. Only what is right,
if we do, will become righteous.

If anybody pretends to have won the senses but he keeps

thinking about them in one way or the other he is far from the
final abode (3.6). For example one may say that he has won
hunger or taste but keeps thinking of good food items always,
then actually he is far from his commitment of having won the
taste. If one controls his senses and becomes unattached and
keeps doing his dutiful actions is on the right course (3.7). By
not doing the actions even the body will not be sustained (3.8).
Without any action at all even the body will decay. Without
efforts even a deer does not come of its own and fall into the
mouth of a hungry sleeping lion (udyamen hi sidhyanti karyani
na manorarthe, nahin suptasya sinhasya pravshanti mukhe
mraga). Without efforts even the food does not enter from the
plate to the mouth of a hungry man. So duties are essential for
existence.
All the actions create after effects (bonds - sanskars) except
those done for holy rites (3.9) i.e. the actions done for yoga of
equanimity viz. meditation, continuous remembrance,
repetition etc. Through holy rites Brahma created the mankind
and multiplied further (3.10-11). Cosmic effects of the remnants
of holy rites (prasad) relieve the sins. Evil people are not freed
of their sins because they cook for themselves only and do not
distribute to others which carries their sins. Therefore duties for
holy rites are to be performed (3.13). In the Vedas there is
mention of several types of actions and rites for various
purposes. So they become the source of actions and duties
(3.15). Duties will not remain only for him who has situated his
self (consciousness-surati) in the domain of soul and remains
contented within himself (3.17). This stage is known as being in
the soul form. Contented means in every pain or pleasure he
pays thanks from depth of his heart and never raises any voice
either in demand or complaint.

Lord says three main purposes for doing rightful duties. These
are: a) to reach the highest eminence (3.19) b) to keep world
order (3.20,25) and c) to become to be followed by others (3.21).
The souls to be copied are the great elevated, enlightened,
capable ones who have merged themselves in supreme
(Brahmleen). What better justification for necessity of righteous
duties lord could give than his saying that nothing is out of his
reach and he has nothing to achieve, yet he keeps doing his
duties (3.22)? If he stops doing his duties this world order will
shatter (3.23,24). This world order is kept by the duties of every
thing animate and their organs e.g. heart pumps blood, lungs
breathe, liver prepares juices, kidney filters blood etc. Likewise
leaves have to cook food for trees, roots have to make sap reach
from ground to all parts of the tree. Similarly all the inanimates
like mountains, fire, air, cloud, light and everything have to play
their roles in keeping the world order.

Wise people do everything keeping themselves unattached but

unwise have some purpose and being egotist think that they are
doing the job (3.26,27). Similarly to keep unattached one has to
feel that it is attributes only getting things done and should
surrender i.e. to feel that lord is doing all the things and he is not
the doer (3.28,30). Lord advises that wise ones should not
disturb others instead persuade others to do righteous duties
(3.26,29). To understand that the attributes are functioning in
other form of attributes let us examine closely the formation of
things. It is combination of two things to form a third thing
e.g.by joining of fire and water steam is formed; by joining of
pen on paper only writing is possible; flow of electricity in the
filament there is glowing of the filament of a bulb etc.Now one
of these is bound to be either of three attributes viz. piety ( sat),
agility ( rajas) and apathy ( tamas) and the other thing will be of
other attribute. Thus it will mean that attributes are functioning
in other attributes. If we do not think ourself to be the doer, it
will help in surrender to lord. Otherwise also man has only one
thing in hand that how to tackle present situation. Because
when, what will happen is in the hands of God and does not
happen many times as we desire even after our best of efforts.
Although this distinction is with humans only to use their
intellect to decide what to act like in a given circumstance. Non
moving and non cognitive things and animals can even not
decide that too.

Lord says that intellectuals should not confuse others. But

should persuade them to follow the righteous things ( 3.26,29).
Lord is very particular about faith in him because fault finder in
him will be ruined (3.32 and 18.67). It conveys that without faith
in the guru one will remain no where i.e. neither he will enjoy
the world nor the bliss. When Arjun asked why one does the
sinful acts even though he does not want to do them, lord assigns
the cause as lust and anger which overshadow the intelligence
of a man like fire is covered by the smoke (3.36-38). Knowledge
of a man is covered by the lust which is eternal enemy and it
works through mind senses and intellect. So control the senses
and kill the lust (3.39-41).

Lord has said that senses are superior to body instincts. Subtler
than senses is mind. Beyond mind is intellect and beyond
intellect is domain of the soul (3.42). It is clear definition of the
koshas as explained in Taitteriya upnishad ( brahmanadvalli 4-
12). The gross body (Annmaya kosh) is the outermost, visible
and having gross instincts. It covers the etheric sheath
(Pranmaya kosh) which has domain of senses and life force
(pran). Inside it there is mental sheath (Manomaya kosh) which
has still subtler force of mind. This covers the sheath of intellect
(Vigyanmay kosh).The innermost sheath is of pure bliss
(Anandmaya kosh) having pure soul in it which resides in heart
(15.15,18.61). Beyond that further subtle form is tanmatra
(halant of m in om). When we proceed from the body outwards
towards the cosmos these are in reverse order i.e. physical body
is covered by the etheric body and so on till there is the horizon
of pure bliss. In order to reach the domain of soul one has to
internalize his attention and cross all sheaths.

Ch: 4 Righteous duties for Yoga of equanimity

In reply to why does a man do the sinful acts, Lord Krishna tells
in 3.37,38 that lust and anger are the great enemies which
overpower the knowledge. So by the power of soul which is
superior to the intelligence, kill these (3.43). There arose the
need to explain the righteous duties responsible for knowledge,
intelligence and power of soul. These are told by lord Krishna in
this chapter. Lord tells that this knowledge of yoga is perennial
(sanatan) and was first told to Vivaswan (sun) and it percolated
down through pedigree. Arjun was taken aback (4.4). How lord
who is contemporary to him could be so many ages old that he
told to the sun in the beginning of creation? Lord explains the
phenomenon of rebirth (4.5) and existence of all souls ever. The
form or body in which any soul existed at any time is known to
the lord and not to the common man.
Purpose of Lord in appearing in this physical form is to arrest
the decline of devoutness, resetting the righteousness and
removal of evil from the scene (4.7,8). Every new incarnation
resets the definition of devoutness. The icon of rigteousness
Yudhishthir went upto the extent of pardoning Kauravas in spite
of their attempts on life of all Pandavas. He pardoned Jaydrath
even when he had taken away their wife Draupdi forcefully
during exile. Pardoning the offencer beyond certain limits
makes him do even more ferocious acts, so at proper time it
must be called enough and punish the sinner, but that right time
to punish is decided and conveyed by the lord in the higher stage
of absorption (Samadhi). This definition of righteousness was
reset by Lord Krishna.

All the seekers have been doing actions keeping fear and anger
away, with full dedication and surrender to the lord. Then
penance of wisdom yoga (yoga of equanimity) purifies and
unites with the lord. The way one chooses to worship lord, same
way lord adopts to grant the results. Though every seeker
proceeds in different way, yet ultimately reaches Him only
(4.10-11). Worship means a package of exercises including
remembrance of lord, repetition of his name and meditation etc.
Worship by lord Krishna means his granting the blessings to
advance towards him (4.11). For getting desires fulfilled people
worship the deities (4.12). Lord is far from the desires, so no
action binds him (4.14). One should perform action as the
ancestors did (4.15). He admits that action, inaction and
prohibited actions are very difficult to be adjudged (4.17).

He explains the righteous duties are:1) remaining nondoer

(4.18) as also said in 5.8,9, 18.17) and active in all inaction (by
giving up attachments in them) becomes the stage of inaction as
told in 5.10,11; 2) keeping no intentions or desires in the actions
(4.19); 3) renouncing the results of actions (4.20); 4) refraining
from hopes, controlling the self, relinquishing all possessions
(means giving up attachments in them) and performing only
bodily actions (4.21); 5) remaining content; 6) keeping above
the pairs of opposites viz. pleasures and pains, heat and cold,
success and failure (4.22); 7) keeping unattached in worldly
things to keep ever busy in the thoughts of lord and observing
the disciplines of holy rites (4.23) to the extent that offering,
oblation, fire, offerer, all actions are taken as Brahm (4.24).
Virtually he will manage his life with scant things as in 12.19 and
18.52.

There are different systems of righteous practices e.g. holy rites

and very rarely the Brahm rite (atma yagya) (4.25), hearing and
meditating on cosmic sounds (surat shabd) (4.26), performing
breathing exercises (pranayam) (4.27,29), spending and
distributing wealth to the needy, or doing yoga or study of
scriptures (4.28), austerity coupled with breathing(4.30).
Remnants (results) of these holy rites (yagyas) take to the lord
infinite (4.31). But lord rates those systems which impart deep
knowledge (through transmission of sacred rays ) better than
involving merely sacrifice of money (4.33) and one can qualify
to receive that knowledge i.e. by being obedient and paying
obeisance to his spiritual teacher (guru)(4.34). Such knowledge
does not differentiate between good and bad seeker but burns
the sins like the fire burning the wood (4.36,37). Only the
imprudent, doubtful, faithless and suspicious ones miss this
knowledge and the resulting bliss (4.40). Lord therefore says to
remove the doubts and ignorance by this knowledge Yog and be
ready to act (4.42).

Ch: 5 Detachment and contemplation for equanimity

Lord says yoga of duties to be superior to the path of

renunciation (5.2). He has already said that wisdom Yoga is
superior to duties in 2.49. Therefore wisdom yoga (yoga of
equanimity) is most superior. How to do the duties in a detached
manner while thinking of lord is dealt with in this chapter.
Though yoga of duties and sankhya both give full benefits (5.4)
and renunciation without yoga of duties is not possible. Without
channelizing the actions the way as discussed in previous
chapters i.e. towards righteousness the renunciation is not
possible (5.6).

For all actions to be in a detached manner but with

contemplation i.e. continuous remembrance of lord Krishna the
best way to think is that he is not doing himself any action, may
it be the commonest things like seeing, hearing, touching,
smelling, eating, walking, sleeping, breathing, speaking, giving,
taking, eyes opening, closing; instead lord is doing all that. Thus
by removing the sense of being a doer the attachments perish
and sins do not stick like drop of water never clings to the lotus
leaf (5.8-10).

Yogis give up attachment in action of senses, mind, wisdom and

fruits of actions to gain peace (5.11,12). Merely watching the
things as they do happen with no involvement in them is the
path of onlooking (Drashta marg) (5.13,14). Then neither there
is any sense of being a doer nor attachment with fruits of actions,
because lord himself is away from sins and virtues and he is only
onlooker (5.15). By dispelling the ignorance and growth of
knowledge of self, the supreme is made known (5.16). Such a
detached person attains equanimity in the duties performed.

The responsibilities, pains and pleasures are felt as much for a

scholar and humble as for a Brahmin; as much for a cow as for
an elephant; as much for a dog as for an outcast servant. And he
gets situated in Brahm while feeling the bliss inside (5.18-21).
He rejoices presence of the lord inside with doubts erased and
keeping busy in good of others (5.24,25). He becomes free from
lust and anger with enjoyment of supreme bliss and cosmic
union with Brahm. Such a yogi remains in intoxication of lord
(mast faquir). That is true love of supreme (5.26).
Meditation with intent (dharana) on the centre of eyebrows
(bhrakuti dhyan) is done with the inhalation and exhalation
kept even and with full awareness (5.27). Evenness in breathing
with awareness means time taken in breathing in and out is
same and this is being felt by mind fully. It becomes a different
system very close to vipasana. One who keeps senses, mind, and
intellect under control and has become free from the thrusts of
desires, anger and fear has reached the stage of liberation. Lord
is real enjoyer of the rites, penance not us (as generally we think)
being the supreme lord of the universe and he is kind to all
beings. Knowing such also from depth of the heart gives peace
(5.28,29).
Ch: 6 Practice of meditation

So far lord Krishna prepared the ground by telling the reality

about soul, body, rightful duties, their need and method of
performing duties in a detached manner by contemplation of
lord every time. Now lord is teaching the method of meditation.
Practitioners of desireless working are true renunciators not
those who adopt austerity by denial of several worldly
responsibilities and /or those who relinquish use of fire even for
their cooking by themselves as some mendicants do. Such a
mendicant lives on alms. Survival on begging is for scant living
and for breaking the ego (6.1).

It is stoppage of total intent or imagination (samkalp) which is

necessary for becoming a yogi, may it be a renunciator or yogi
(6.2,4). Lord recognizes that for proficiency in yoga the actions
are the right way. One who gains the proficiency finds the peace
as the means to progress further (6.3). If properly trained in the
right way as advised by the adepts (yoga proficients) the soul will
act as a friend and take him to an elated platform. But if wrong
course of nonpiety and agile actions are adopted, he will turn to
be a vicious man, when the soul will prove to be his foe. (6.5,6).
When supreme is manifested in a man by cosmic unison with
Brahm, he attains equanimity for pleasure and pain, cold and
hot, glory and shame and becomes neutral to clay, stone or gold
(6.7,8).Then neither he is provoked by foes, rivals and jealous
nor acts as if attached to friends and loyalist (6.9).

Maharshi Patanjal`s yoga is the most followed system in one

way or the other by all genuine seekers of self realization. Even
our system has deep roots from it. In the beginning itself
maharshi says in 1.2 that yoga is cessation of all thoughts
(yogashchit vratti nirodh). Lord Krishna also says in 6.20 about
cessation of thoughts (chittam nirudham yogsevaya). The
system of maharshi has been referred by the lord also in 13.24.
That system has eight limbs (sadhanpad 2/29) viz. control
(yam), discipline (niyam), seat (asan), breath control
(pranayam), retraction (pratyahar), intent (dharana),
meditation (dhyan), and absorption (samadhi). Of all these
those more relevent ones are covered by Lord Krishna. Lord has
taken two main things viz: keeping away from hopes (nirashi)
and avoiding to hoard i.e. the nature of amassing things
(aparigrah) (6.10) as controls (yama) . Maharshi has taken non
hurt ( ahimsa), truthfulness( satya) i.e. harmony of thoughts,
speech and action. covetousness and celebacy also alongwith
non hoarding. For discipline (niyam) he has advised to keep
serene, fearless and to observe celibacy (6/14). Maharshi has
kept cleanliness ( of body and mind- shudhta), contentment (
santosh), and study of scriptures ( swadhyay) and surrender (
pranidhan) for discipline (niyam). He summarizes beautifully
his approach of the middle way that neither eat too much nor
starve; neither sleep too much nor keep awake (6.16).

How a seat (asan) is to be prepared and in what posture one

should sit is well explained in 6.11,12. Breath control
(pranayam) has already been covered in 4.27,29,30. Maharshi
says in 2.46 in brief that sitting posture means to sit with
stability and comfortably. Retraction (pratyahar) i.e. to bring
attention back to pre selected thought is given in 6.26. Maharshi
says in 2.54 his same meaning for retraction. Intent (dharana)
comprises of two things viz: where to keep thoughts and what
thoughts should be? To keep thoughts on, he has told three
places viz: 1) in front of the nose (6.13). The method of keeping
thoughts In front of nose is mentioned in Srimadbhagwat also
in 7.25-32; at the junction of eye brows (5.27) and at the heart
(8.12,13.17). Thoughts to be taken for meditation are effulgent
light (8.9), cosmic sound (surat shabd) (4.26, 6.44) and the
effulgent form of the capable teacher i.e. lord himself (6.14, 9.34,
12.8, 18.65). Maharshi Patanjali also says to meditate on the
capable teacher (veetrag vishyam va chittam-1/37). For
meditation (dhyan) his advice is simple, most accurate but
difficult i.e. to keep preselected thought undisturbed and
continuous like unflickering lamp (6.19).

Absorption (samadhi) is told by maharshi of two types viz: with

intelligence (sampragyat) and without intelligence
(asampragyat). With intelligence (sampragyat) type is further
divided into: with thought forms-imaginations (savikalp),
without thought forms-imaginations (nirvikalp)(1/42,43); with
thoughts (savichar), and without thought (nirvichar)(1/44).
Lord Krishna mentions about ceasing of imagination (nirvikalp)
state in 6.2 and 6.4. In the state of ceasing of thoughts
(nirvichar) the stage of stable intellect is reached, because then
the mind (manas), subtle mind (chitta) and gross intellect
(budhi) will disappear and pure intellect (vivek or pure self
making to just feel the existence of state-ego) remains which will
be stable. Lord Krishna has discussed amply in 2.55-61 the
condition of stable intellect (sthitpragya) because Arjun raised
the questions about the person with stable intellect there. In
2.59 there is mention of vision of lord which occurs at that stage.

Without intelligence (asampragyat) is the stage when the subtle

intellect is also quietened and void (shunya ) and extreme void
(mahashunya) follows leading to empty mind (nirodh-nirbeej )
(tasyapi nirodhe sarvanirodhan nirbeej Samadhi-1/51). Lord
has told the same in 6.20. Result of that is enjoyment of extreme
bliss (6.27) and unision with Brahm (6.28). Such a yogi sees with
equanimity (6.29,32) the cosmic form (lord) in everybody and
everybody in the lord`s body. That is real final vision (6.30) after
the sheath of intellect (vijnanmaya kosh).

Since mind is difficult to be steady and it moves from one

thought to another like wind; lord advises two remedies viz.
continued practice and detachment (6.35). Similar thing lord
has said in 12/9. When the aim is not achieved in this present
life though effort is made throughout; is such a person lost?
Because he could neither enjoy the world freely nor could reach
spiritual sublime? To this question of Arjun the lord assures that
seeker of truth can never get lost nor his earlier efforts go waste
(6.40). He either takes birth in the virtuous families or in
families when he can start from where he left in the previous
birth (6.43) and by following the method of cosmic sounds he
can cross the way (6.44).

Lord praises the yogi ( follower of the path of yoga of

equanimity) to be better than a mendicant who undergoes many
austere measures or a scholar in scriptures or one who performs
various yagyas(holy rites) throughout life (6.46). Lord treats
that yogi as best who does three things viz. 1) has faith in him 2)
worships him from his heart and 3) worships him only and none
else (6.47). This is done by continuous remembrance. Because a
mother loves her child and the child loves his mother from their
hearts. Their love is demonstrated by continuous remembrance
to one another; howsoever apart they may be physically and in
whatever job they may be busy. Imagine that when the infant
child is hungry the mother comes to know of that and feeds him.
Similarly our love to lord can best be maintained by continuous
remembrance (day and night) with full faith in him; then only
Lord will rush to meet our needs.
Ch: 7 Secrets of Mother Nature

In deep stage of meditation when one attains stage of absorption

(Samadhi), lord starts unfolding himself to the aspirant. First
thing he comes across is the vast effects of Mother Nature, which
are told by lord Krishna in this chapter. Later he will say the
sources of these effects in tenth chapter. He says that he is light
in moon and sun and om in Vedas (7.8); and in 10.21,22 he says
that he himself is sun and moon and Vedas. In eleventh chapter
he shows these all in himself (11.19), thus showing progressively
all things close to him to the extent of existence of these in him.

Lord has revealed the secrets of his nature which once known
nothing beyond is to be further known. Very rare, say one in
thousand hardly strives for this knowledge of perfection, and
rarely anyone is able to know the truth of this knowledge
beyond normal comprehension (para vidya) (7.1-3). All the
sciences known to mankind and the related knowledge on this
earth that can be seen, realized and understood by the senses
and physical mind are known as comprehensible (apara
knowledge). The knowledge which can only be understood by
the subtle mind and intellect and beyond is non comprehensible
or invisible (para knowledge). Mundak Upnishad (1.1.5) says
that Rikved, Yajurved, Samved, Atharved, education, kalp,
grammer, nirukt, stanza, astrology all are apara knowledge and
the knowledge by which the indestructible (akshar) supreme is
achieved is para vidya.

Essentially the para knowledge comprises the science of soul.

The visible nature is made up of eight things viz: earth, water,
fire, wind, space, mind, intellect, and ego. All the things of the
universe i.e. animals, birds, insects, creatures, plants are
supported on that infinite, super cosmic, extreme subtle force or
existence called non comprehensible (para) (7.4,5). Beyond that
there is nothing. This is like saying “om nanyeti tadekam
Brahm” meaning that nothing else exists beyond that one
Brahm. It is direct meaning in the form of Sanskrit mantra of
“ya ila illi allah”. The worldly things are all woven on the thread
of that supreme existence or the lord infinite (7.7). A crude
example is of electric appliances like air conditioners, heaters,
lights, and millions of gadgets all work by only one invisible
force of electricity connecting all of them.

Lord says he is taste in water, light in moon and sun, sacred Om

in Vedas and humming sound of void as heard in a conch by
placing big opening on the ear. He is fragrance, brilliance of fire,
and life in beings (7.8,9). In 7.10 he calls himself as seed of all
beings. Here seed means the soul. He tells himself being the
wisdom of intellectuals and brilliance of glorious persons. Here
lord is not saying that he is water, sun, moon etc. instead taste,
light, fragrance etc showing his universal presence by the vitues
of various things. At all the time some taste we always have or
light we always see or some smell is there that should make us
feel of the presence of lord in us.

This is similar to the expression in 5th chapter of Durga Saptshati

(for Shaakt Upasaks) where it says “ya devi sarvabhuteshu
shaktirupen sanstha namastasye, namastasye, namastasye
namo namah” means O mother goddess ! we pay obeisance to
you who is present in all the living beings in the form of strength.
Like that it says peace (shanti), hunger (shudha), brilliance (tej),
memory (smriti), satisfaction (tripti) etc 23 virtues in place of
shakti to show presence of mother in all those forms in all the
beings. When we see any of those virtues in any being we should
remember the Lord or mother of every one. That is the best way
to remember the Lord always. All things visible are caused by
piety (sat), agility (raj) and apathy (tam), which are very
intricately woven up by the web of enigma (maya) (7.12-14). One
and only one way declared by lord to get over that net is by
taking refuge in him. Taking refuge or doing surrender means to
feel from depth of heart and say always “ As thy wish” in every
circumstance, may be even beyond our control.

There are four types of aspirants. Stressed ones are those who
have suffered some shocks, losses or are shattered due to some
events. Seekers of knowledge are those who aspire for spiritual
(not worldly) knowledge. Material aspirants are those who
worship for handsome returns. Wise are those who do not want
even spiritual knowledge but only want to merge in supreme or
aspire for true love of the lord. Therefore lord likes the wise ones
(7.16,17) , because they reflect form of the lord and they get final
wisdom of “all that exists is that vasudev” which is similar to
“om tat sat ( thou art that)” (7.19).

Generosity of lord is apparent by the fact that whatever faith,

worship or belief in any deity is carried by an individual He
grants his wish through that faith, and through worship of that
deity (7.22); though it lasts for short term (7.23). Lord has called
those persons as ignorants who know Him by his visible form
only, because they do not know his unsurpassed, unmanifest
form (7.24). Whenever lord has said to focus thoughts on him,
he has meant only his cosmic, unmanifest form and not the
physical body. If lord has to run this vast network of the universe
made up of galaxies, while he is present in every atom of
everything, then he can not function by being in any physical
body (7.25) and that force which runs such vast existence of
universe is enigma (maya). He assures that only those who have
taken refuge in him and wish to be free from death and old age
and see him in entire entity of beings (adhibhoot-jeevlok), in the
entire entity of deities (adhidev-devlok) and entity of rituals
(adhiyagya-yagyas) and remain totally engrossed in him, know
him truly (7.29,30).
Ch: 8 Practice of Pranav shabd Brahm

In the scriptures meditation on sounds particularly on pranav is

rated the highest. Even one upnishad (Mandook upnishad)
totally deals with it. Therefore this chapter is dedicated for that.
In 8.3 he begins with the akshar brahm ( Brahm the supreme
indestructible), then there is discussion about om or pranav. In
8.11 he says,”I shall now tell you in brief- that super existence to
which- knower of vedas call that as- holy syllable. …”.In 8.13 he
tells. “ when single syllable Om, the Brahm- is recited and
everytime I am – in his mind, while leaving this body,- he attains
the state of supreme glory.” In 8.21 highest abode is called as
unmanifested, inperishable (Avyakta akshar). In the end in 8.24
when the interpretation of devyan ( path leading to supreme) is
understood in view of the details explained by devarshi Narad to
maharaj Yudhishthir in Srimad bhagwat 7.15. 53-55 which is
based on intensity of cosmic sounds within, it becomes clear that
lord is explaining pranav shabd Brahm (Brahm in the form of
cosmic inherent sound- om) in this chapter.

Lord had told about entity of beings, entity of deities, entity of

rituals (yagyas) in the end of previous chapter, so about these
and entity of soul (spiritualism), Brahm and dutiful actions
Arjun enquires (8.1,2). Lord explains that Brahm is supreme
eternal sound om which is going on continuously in all living
beings and even in the nonliving things. It is core of invidual self
the soul and dutiful actions are the results of performance of
instincts in all the beings (8.3). Sound of nonliving can be heard
after long practice when one has practiced hearing that cosmic
sound in himself very clearly on continuous basis. Any exercise
taken up for progressing towards the lord is performing holy
rites may it be repetition (jap), meditation (dhyan) or
continuous remembrance (chintan) etc. All such actions done
for such holy rite is dutiful action. Entity of rituals leads to him
(8.4).

In whatever thoughts one dies so his next body to be acquired is

decided. Lord Krishna is assuring that if somebody dies in the
thoughts of lord he will attain the lord (8.5). So his advice is to
remember him and do your duty (8.7). Practicing yoga with
dedication and unwavering attention by continuous
remembrance is sure path to reach the supreme existence (8.8).
Lord very clearly spells out what to meditate upon i.e. the
omniscient, ancient, omni ruler, omni sustainer, subtler than
atom with effulgence like sun (8.9). This meditation clearly tells
that when he says to focus the thoughts on him, it never means
on his physical form.

Vedas are primal knowledge that descended in the sages. These

are not the results of thought process in any individual. This
ancient knowledge of Vedas and puranas is so huge and vast that
it includes any conceivable and inconceivable knowledge. But
lord has told pranav as the essence in the form of life in them
when he says that what light is in moon and sun and taste is in
water, so pranav “om” is in Vedas (7.8). It is the sacred sound
(9.17) ever humming in all of us, audible even if the ears are
closed (rather better heard then). Lord gives so much
importance to the method of meditation on this sound that even
those who change the body before completing the path of yoga
in this life, do take shelter of this sound (6.44) to cross over in
the next birth.

Pujya mahatma ji maharaj had explained that this cosmic sound

is the originator of the universe. This is the beginning of
everything. There is no difference between the sound and its
flow. Sound is the base of whole existence. whatever forms we
see, all are sounds. Whole job is being done by the sounds. One
tells a word ( made up of sounds) to another one and he starts
following that. Man is called a speaking person. When this
sound does not remain, he is termed as dead. When child is
born, often a question is asked that child cried ( made sound) or
not. If he has not cried he is called a dead child. In every particle
there is this sound. Where there is motion there is sound. It is in
wood, table, even in every texture of it, the sound is there.

Whole ether is full of sound. All the energies functioning in the

universe are sounds. By following the flow of that sound one
reaches the spot from where the sound emanated. Then from
that point following another sound one traverses upwards. Thus
if one understands the fine details of the sounds then he shall
never get any difficulty in understanding the truth (reality-sat).
Very few people understand the importance of sounds. But it is
the fraction of sound of words only that creates anger in a man
or he softens his attitude, or becomes sad, or becomes ready to
kill himself willingly or relinquishes all the pleasures and kingly
benefits. Many persons kill themselves as a result depression
created due to words. Internal sound is dhvanayatmak
(melodious). It has the features of a magnet. These sounds pull
the mind of a man towards them and he gets concentration of
mind automatically. When in the outside world the sounds of
guitar, flute, harp and other musical instruments give so much
pleasure that in their tunes and melodies one feels intoxication,
then how can one even explain the charm of the effects of the
internal sounds. By following these sounds and traversing
towards the aim is called surat shabd yog. Sufis call it Sultan- ul
- ajkar. By practicing these one feels internal peace in
meditation very easyly. These are the advices of mahatma sri
Ramchandra ji maharaj. According to him this path does neither
need much of other practices nor much disciplines. By keeping
the stages in mind and traversing further while listening to their
sounds is the only practice required. The sounds of these
different stages are explained in the chapter on samatwa yog.

All high saints whether Gurunanakdev or Kabirdas or Mira etc.

have called it “shabad” or “naam” or “surat” or “naad” or
“dhun”or “dhaar” etc and have sung enormous praise of it saying
that it is the oar to cross over the life boat from this enigmatic
world. Jesus has called it by the name of Holy Ghost. In the last
stages of spiritual ascent everybody gets these sounds even if
one has followed the practices by lights or through other ways.
In the end these sounds and the lights join and become
replaceable to the extent that these all disappear to become the
nothingness. Then we can say that Lord is close to us. This
sound is melodious (dhvanayatmak) which is the highest one.
Hearing to that is like hearing to god because this omkar
(humming sound) is god himself (9.17). Below that unstruck
sounds (anahat sounds) are heard in the area of heart. The
sounds heard at the yogic centres (plexures) are alphabet based
(varnaatmak) which are quite different and much lower and
gross. In gita and Patanjal yoga there is no mention of plexures,
because those two are about the knowledge which is the highest,
very deep, most effective, least time consuming and taking to the
final stage of spiritual quest.

When mind is contemplated on the lord at a point in the head

(at the junction of eyebrows) and sound of om is recited while
leaving the body he attains the supreme (8.10-13). Similar way
of leaving the body is mentioned in Srimadbhagwat in 2/1/15-
17. Again lord says that means of achieving him easily is by
remembering him always (8.14). Then they become free from
rebirth and reach Lord (8.15). From all the worlds upto Brahm
lok viz: mratyulok (this earth having predominance of birth and
death), devlok (where longevity is predominant) one has to
return (9.11). But lord`s world –satlok is such that there is no
return from there (8.16,21).

Even Brahma is changed after his hundred years. Brahma`s day

is of thousand eons (yuga). Each eon consists of satyug, dwapar,
treta, and kaliyug. Kaliyug is of 4.32 lakh years. Double of that
is dwapar. Treta is of triple no of years and four times are in
satyug. These numbers appear phenomenal. This is because
vedic calculation and todays time are different. In
srimadbhagwat 3.11 these are mentioned in detail. Our three
hundred sixty years equal their one year. Or we can say that our
one year equals one day of deities. According to one calculation
on fourth september three thousand two hundred thirty eight
years before christ there was occurance of rohini nakshatra,
krishna paksh, bhadra month, wednesday, i.e. all as per birth
time of lord Krishna. Thus about six thousand years before
christ, lord Krishna was born. Accordingly vedic time is hundred
and twenty times of our time. One eon comprising of all four i.e.
satyug,dwapar, treta, and kaliyug is of 43.20 lakh years which is
one day of Brahma. Of equal time is night of Brahma. A
thousand year made up of such days and nights is one day of
Brahma. After such hundred days there is change of Brahma
too. Imagine then life of Brahma who is living for so many
thousands of years of our time. How infinitesimal we are before
Brahma .
Even Brahma is not eternal and is changed by the lord. So lord
says that even upto Brahma lok everybody has to come back.
Each birth and death is so painful. The foetus remains in a
tightly squeezed condition for nine months and everybody
knows and fears the pain before death. Therefore birth and
death are treated as effects of sins. At the beginning of the day
all the beings are born out of non visible Brahma, and at the
night (ultimate dissolution-mahapralay) all will perish. That is
how the cycle continues (8.18,19). After mahapralay only divine
supreme remains (8.20) who can be achieved by unshaken
devotion (8.22).

Lord tells path of deities (Devyan) and path of ancestors

(Pitrayan) for the life after death (8.24,25). Lord says that when
focus of thoughts at the time of death is on the deities of fire,
light, day, luminous fortnight and northwards sun, he goes to
that Brahm. It is the path of deities (devyan). From the
explanation given by sage Narad to maharaj Yudhishthir in
Srimad bhagwat 7/15/53-55 while explaining devyan marg he
makes it clear that the word fire is used for para, sun for sound
of vowels, day for vowels, evening for AUM, luminous fortnight
for point, full moon day for cosmic sound, northwards sun for
fibre-continuous sound showing more continuous and strong
cosmic sounds respectively leading to Brahm.

Similarly for the path of the ancestors (pitrayan marg- in

srimadbhagwat 7.1.47-51) he explains that the smoke denotes
killing acts, night the sacrifice in fire, nonluminous fortnight for
four month long rites taking to the world of moon from where
everybody returns. That shows how strong thoughts are there at
the time of death of cosmic sounds (for devyan marg) and in
worldly things (for pitryanmarg). Other way to understand these
is that, the body is divided in twelve parts ( solar signs-Rasis-
denoting month) from top (vertex-north ) to bottom (feet-
south). If focus is kept in upper centres at the time of death, it
will take devyan route otherwise if it is in lower centres it will
take pitryan route.

Ch: 9 Secrets of highest order of knowledge and insight

Knowing any deep meaning is gaining knowledge but to bring it

in the stage of realizing, experiencing it is getting insight of it
and these two things are mentioned in the text as knowledge
(gyan) and experience or insight (vigyan) which is in deep stage
of absorption (Samadhi). Both these about deepest and most
secret knowledge of highest merit is Rajvidya (9.1,2). Rajvidya
or Rajyog is the knowledge of highest level. It begins where
Hathyog of physical postures of the body and breath yog of
etheric body reach their maximum. Word Raj is not to be
confused with belonging to kings.

For achieving perfection in this knowledge faith in

righteousness and lord is must (9.3). In the entire universe there
is presence of unmanifested form of lord. All the creatures are
in that form of lord means they are under his wish, but lord is
not under their wishes (9.4). None of the beings exist in the lord
because they have their freedom to work. Lord is the base,
creator, sustainer of all the beings yet the soul (the supreme
power) of lord is away from these and it does not bind itself with
the beings because of his non attachment in them (9.5).

Lord Krishna has given wonderful example of wind being never

stationary and moves always from one place to another, yet no
place is without wind. Similarly, all the beings are existing in
him. In all the bodies continuously the organs, cells keep
functioning yet the individuals remain in the lord because all the
individuals are existing in him (9.6). At the end of the eon all the
existences perish and at the beginning of new eon they reappear
in what form and shape is known to the lord only (9.7). This
cycle of dissolution and reappearing continues under the control
of power of the lord–the nature (9.8). But since lord is
indifferent to these, no bonds are created for the lord (9.9,10).

Lord has told again (like 7.24) that those who treat him only as
humans are greatest ignorants for they do not know the absolute
form of the lord which is the supreme lord of all beings (9.11).
Those who do not bring trust in these sayings of lord and have
futile hopes and actions for gaining something or the other are
actually living in vain. Such persons are nondeistic (9.12) in
nature. It is to be noted that lord has repeatedly given emphasis
on continuous remembrance and mind not to go elsewhere.
Such devotion is treated by the lord as his worship.

Some worship the universal form of the lord and some treat
every being with difference means not feeling their pain or
pleasure like their own (9.14,15). Lord is kritu (a particular
yagya done as directed in shrutis), holy rites (as described in
smritis), offering for the dead (swadha), food taken by all for
keeping body to work (aushadhi), and means to make these
reach the aim (mantra). He is ghee, fire, and entire act of
sacrifice (havan 9.16) itself. This means that when we eat,
worship, do sacrifice (havan) we should think of presence of lord
in every act and in the things used, to gain continuous
remembrance.

He is final abode of all worshippers. One may worship any deity,

demigod (yaksha) or the universal form, all the worship reaches
him. He is sustainer, lord, witness, dwelling, shelter, origin, end,
root cause of every thing, heat in the sun, immortality and death,
controller of rain, piety and even nonpiety (9.18,19). He is
knower of Vedas, enjoyer of bliss. Sinless persons longing for
heavenly pleasures worship lord and those pleasures they get
(9.20). But completing the enjoyment earned by the results of
virtuous actions they return to the mortal world because their
basic desires for worldly things do remain (9.21).
This explains two aspects that there is the cycle of pleasure and
pains in the life of those doing worships with some motive
depends on the results of their good and bad deeds respectively.
The other thing explained is the reason why it so happens that
people doing bad acts enjoy and those following the acts of piety
and observing austerity do suffer. It happens due to lapse of
time. When they enjoy nice time though doing bad acts shows
that good effects have not yet exhausted and they are not
preparing for better future. Conversely, the sufferers are
undergoing the effects of bad acts of the past but their minds
and intellect have kept them in good state that they do not want
to spoil their future, so are continuing to do the good acts.

Assurance of Lord Krishna is there for his rescue and fulfilling

all the needs (not the desires) of the worshippers. Needs are
decided by lord out of desires made by those who worship and
contemplate on him continuously (9.22). If they worship other
deities; indirectly it amounts to worship of lord himself because
fulfillment of desires is done by the lord through those deities
(also said in 7.22); though this type of worship is in wrong way
(9.23). As the ideal of worship would be so they shall get in the
end, may it be deities, ancestors, specters. So if they worship
lord they shall reach him (9.25).

Lord is not expecting high valued items or costly procedures of

rites etc to make these acceptable to him or to please him.
Instead he is hungry for deep dedication and love for him with
realization from the core of the heart that he is the only savior,
refuge, protector and benefactor and while realizing that mind
should be only on him with deep devotion to the extent that even
tears may roll from the eyes. Then there is no reason to miss his
shelter. This aspect is shown when he says that he accepts even
a leaf or flower or water whatever bare minimum is available to
offer. So he says to offer to him everything including whatever
we eat, offer alms, perform rites and observe penance (9.26,27).
That is true method of surrender. That is true worship.

Lord is equitable to all. Nobody is a friend or foe to him. Even if

the gravest sinner worships him with firm conviction he is
treated as a worthy person and he achieves the peace (9.29-31).
Our puranas are having lots of instances of similar type. Even a
woman, businessman and downcast all can reach lord then how
easy it would be for a holy man to reach the lord (9.32,33). This
category of women, businessmen, and downcast is separately
mentioned because generally women find it most difficult to
bring faith in formless spiritual worship without any
expectation of results. Their most of energy is spent in idol
worship expecting results because of care of relations of all
around them at home or otherwise.

Similarly a businessman is so much engrossed in caring for

volume and profit from business that he spends hardly any time
for lord. They have to tell lies many times in usual course of
business e.g. they say that there is no profit in selling at the
selling price which remains an utter lie. Whereas a downcast is
either a servitor of his master or is busy in many mean acts and
he finds time for worship of lord with much difficulty. Final
recommendation of the Lord is to keep mind focussed in him.
One should bow to him (as to guru-4.34) and join his inner self
to the lord with dedication. He shall then surely reach him
(9.34). This he has said in 18.65 and much in the same way in
11.55.

Ch: 10 Divine glories of the Lord

In chapter seven lord Krishna had told about the nature,

properties and virtues of all things present around e.g. taste in
water, light in moon and sun, om in Vedas, fragrance in earth
etc(7.8-11). He has not told that he is water, moon, sun objects
of fragrance etc. By seeing these virtues one can remember him
always because these are lord himself. Now on further progress
the aspirant feels the presence of lord in all those things
everywhere around (as said in 6.29,8.22,13.30). In this chapter
that every where presence is told by the lord that every thing of
which he has so far told the virues is lord himself.

His universal presence and infinite form is not known to even

the sages (10.2). When somebody realizes such origin less
supreme, lord of worlds he becomes free of all sins (10.3). Basic
traits like wisdom, knowledge, yearnlessness, patience, truth
etc. emanate from him only (10.4,5). These qualities take near
him. Lord grants his wisdom yoga (yoga of equanimity) to reach
him ultimately by two things i.e. continuously worshipping him
(by thoughts and action) and remembrance by devotion (10.10).
Then by the essence of knowledge poured by him (in the form of
the soul) the ignorance is removed (10.11).

Words told by Arjun to the Lord in 10.12,13,15 followed by 11.36-

39 and 43,44 when read make excellent prayer in nine stanzas.
These stanzas show that lord is extremely holy, utmost divine,
prime in all beings, free of birth (therefore free of death),
omnipresent, praised by great sage Narad, kinnar, Vyas. His vast
form is not known to anybody including deities and demons
(10.12-14). He, the creator of living beings, lord of creatures,
deities and universe only knows his intricate universal
existence. Lord tells that there is no apparent end of the expanse
of his mystic virtues even then salient ones he will tell (10.19).
He exists in all creatures. Their beginning, middle, and, end
means birth, lifespan and end is he himself (10.20).

In Vayupuran (ch 70) it is mentioned that Prajapati appointed

thirty one heads to run the order of the world viz. Moon (of
constellations), Jupiter (of angirasas), Shukracharya (of
bhargavas), Vishnu (of adityas), Fire (of vasus), Daksh (of
prajapatis), Prahlad (of daityas), Indra (of maruts), Narayan (of
sadhyas), Shankar (of rudras), Varun (of water bodies), Kuber
(of yakshas, rakshas), Shulpani (of ghosts and departed spirits),
sea (of rivers), Chitrarath (of gandharvas), Uchheshawa (of
horses), lion (of animals), bull (of quadripeds), Garud (of birds),
Shesh (of creatures with stings), Vasuki (of cobras), Takshak (of
another kind of serpents), Himalaya (of mountains), Viprachitta
(of demons), Vevasta (of ancestors), Parjanya (of seas, rivers,
clouds), Kamdev (of fairies, maids), Samvatsar (of seasons and
months), Sudhama (of east), Ketuman (of west), and Vevaswat
manu (of whole Mankind).

Very like to that in brief the Lord has mentioned himself as

heads of all these and many others (10.21-30). Wind and fire are
great purifiers. Fire is head of Vasus (protectors) and is
mentioned in 10.23. He is wind as purifier, Lord Ram amongst
all warriors for righteousness, crocodile in water creatures, pure
Ganges among rivers. Ganges water does not become bad even
after keeping for years (10.31). He is beginning, middle and end
(also told in 10.20). He is spiritualism in all sciences because it
is subtlest (para vidya) to achieve the aim of life (10.32).

Lord says that he is sound “a” of alphabet because no consonant

is complete without the sound of a. There are four compound
sets in Sanskrit viz. Avyayi, Tatpurush, Bahubrih and Dwand
(copulative). In copulative both sides are given prominence.
Lord is calling himself indestructible time force which
annihilates whole creation. With faces on all sides (showing
numerousness) he is sustainer (10.33). Likewise he is death,
origin of future. Of the seven the five great ladies were daughters
of Manu, Shree was daughter of maharshi Bhragu and speech
(vaak) was the daughter of Brahma. These were ideals of those
virtues after which they were named, so lord has identified
himself with them. Of these glory (Kirti), constancy (Dhriti) and
intellect (Medha) were married to Dharm, remembrance
(Smriti) to Angira, forbearance (Kshama) to Pulah and wealth
(Shree) to Lord Vishnu (10.34).

Lord Krishna is lyrical Samved among other Vedas; among the

stanzas viz. Trishtup, Anushtap, Vrahat etc. he is Gayatri. Lord
is the best month Margshirsh which mostly coincides with
November, and among all seasons he is spring when all flowers
bloom (10.35). Lord has not spared even the vices and has called
himself as best gambler. He is fame, business acumen, victory,
divinity in piety followers; among Vrashnavas he is Vasudev and
what more! He calls himself as Arjun among the Pandavas; Vyas
in all sages and Shukracharya among all the erudites (10.36,37).

He is scepter of rulers, strategy of victory aspirers, silence of the

secrets and knowledge of the erudite. He is seed of all beings.
Nothing animate or inanimate can there be without him
(10.38,39). Let us think that whatever Lord has mentioned him
to be, not only the properties but those objects also having those
properties. Can we remember his presence in all those things
told by Him? That itself will take us to such a stage that we shall
become speechless, thoughtless, and void because even words,
thoughts and void is also the lord himself. He says that this is
just brief mention of salient powers (vibhutis) of all the
immense powers. He says that the world known to us is being
run by a fraction of his total powers required to run many
worlds, galaxies etc not known to us (10.42).

Ch: 11 Vision of supercosmic universal Lord

Lord Krishna first told that he is the properties and virtues of

the objects (7.8-11) and some fundamentals like holy rites,
mantras, heat of sun in 9.16,19 and wisdom, knowledge,
yearnlessness, patience, truth etc emanating from him only
(10.4,5). By imagining Lord in those virtues it is easiest to keep
his remembrance ever.That is the first stage. In the second stage
he told him being best of everything of the universe (10.20-40).
For example in 10.21 he called himself sun, wind, and moon and
in 10.23 he called himself fire; in 10.24 he called himself ocean.
Eleventh chapter is third stage when every thing told so far he
shows in himself .These are three stages of nearness to lord viz.
1) Reaching the horizon of lord (Salokya), when the lord says
himself to be the properties and one can feel lord in those
virtues. 2) Reaching the lord (Samipya), when the lord says that
he himself is those objects having those properties and virtues.
3) Those properties and objects do take the actual forms and are
visible in the Lord (Sarupya), when lord shows these all in
himself.

This vision is possible only by third eye which every genuine

aspirant gets in vigyanmaya kosha as told by lord in 2.59. Third
eye is named as gyan chakshu (wisdom eye) in 13.34. Still the
fourth stage unison (Sayujya) is remaining which depends on
the mercy of lord when he grants and mostly is given to very high
saints at the time of leaving the body. that is called cosmic
unision with Brahm (Brahm nirvan) in 5.24-26,2.72. Depending
upon the nearness to lord the mystic powers of the lord and
esoteric knowledge descend in the aspirant. More the
knowledge, more the nearness and more the silence he observes.

Arjun requests the Lord to show his that form which contains all
that he spoke so far (11.1-4). Lord Krishna agrees to show that
form containing hundreds of thousands of diverse, different
forms including twelve Aditi`s sons, eleven Rudras, Eight
Vasus, two Aswinikumars, fortynine Marus, all animates and in-
animates (11.5-7). But to see those all Arjun was given the
cosmic vision (11.8). Imagine the view of a thickly populated city
from a fort situated at a peak when the peak and the city are both
on an island and we can see the sea also beyond the land. If that
whole vision is contained in one super person that also will be
infinitesimal view of all the planets and galaxies having millions
of suns. This can not be seen or even imagined by normal eyes,
because eyes can not see even behind us and cannot see even our
one sun. So, cosmic vision was necessary.

Lord Krishna then revealed his super majestic, infinite and

wondrous form having numerous figures, eyes, mouths,
celestial ornaments, garlands, garments with divine fragrance
with faces all around (11.9-11). The glow of vision was so
outstanding that even thousand suns could not equal that
(11.12). Arjun saw all deities, all the beings, lord of creation
(Brahma) and lord of lords (Mahesh), sages, serpents,
numerous arms, bellies, eyes, mouths, crown, mace and discus
with daze with everlasting existence (11.15-18). He saw the sun
and moon in his eyes. The form was spread from the horizon of
one side to the other and everywhere above sky and below earth
(11.20). The deities were entering that form and sages were
praying for his mercy. All deities viz. having fierce form
(Rudras), suns (Adityas), and protectors (Vasus) were simply
baffled seeing that form (11.21-22).

Lord then showed the truth that it was the lord who was the
killer and not Arjun, because Arjun saw Dhratrashtra`s sons
and even Bhishma and Dron, who were almost invincible,
entering his vast mouth (11.26). Horrible scene was of
continuous flow of braves going into his vast mouth like
numerous rivers rushing to the sea or moths running to the
flames (11.28,29). Lord was licking those heads and warriors.
We may visualize that if the heads were stuck in the teeth, the
teeth should at least be of ten feet so that the heads and bodies
were stuck to these. In a normal body of six feet the tooth if taken
of half an inch which if becomes of ten feet then his body shall
atleast be of two or three thousand feet.One can imagine how
ferocious, gory and gruesome it was with numerous mouths,
bellies, hands and feet on everyside. So, Arjun asks, “who are
you so dreadful?(11.31)” Lord says that he is the cause of super
annihilation of these worlds and even if Arjun did not take part
in the war, these all on the opposite side will die. So let him give
only his name in killing these and call himself victorious. Lord
then takes the names of those who are virtually killed like, Dron,
Bhishma, Jaydrath, Karna and many others (11.30-34). It is true
that what is going to happen is known to the lord only. For the
persons in general, his command is to do their duties wisely in
the world and leave the results to almighty. Duty in the war field
was to fight. who all in the top are to be killed and by whom
(result of actions) is his decision.

11.36 is a powerful mantra used for warding off the evil spirits,
because it says that demons are terrified and are running away.
Arjun repents then without knowing the facts about the lord that
he is the creator of lord of creation, lord of the universe, ultimate
refuge, lord of wind, death, fire, water, moon, he ignorantly and
carefreely called him as Krishna, Yadav, friend (11.37-41) and
offended him in sport or at rest or at meals. He asked him to be
pardoned and to ignore cognizance of his silly acts as a father
does to his son, a pal to his friend and lover to his beloved (11.42-
44). He was so frightened that he ultimately prayed to be in his
benign form adorned in crown with mace and discus in hands
(11.43-46). Lord was pleased with the prayers and showed his
benign form and consoled him of having no fear of that dreadful
form (11.49,50). Lord then says his this form is not achievable
even by reading and following Vedas, doing arduous penance,
charity and other rites (yagyas), but by making all acts for him,
full surrender to him with desire free intentions and without
spite (11.53-55). Lord has said this in 9.34 also.

All those who make sincere progress in spiritual journey have to

come across the vision of supreme at three stages as also said in
6.29. In fact cosmic vision should be one of the prime objectives
of spiritual ascent as told in 13.11. First vision (darshan) is in the
mental sheath which is of any seen form of lord. It is yellow in
colour and appears in dreams or in meditation or sometimes as
apparent figure, but it is less stable and disappears early leaving
its memory and enthusiasm in the aspirant to attain it again.
The second one is while traversing the sheath of intellect and is
white with pink hue, more stable and appears in meditation or
in front. It may be of any figure or as an orb of effulgent light or
the unbeaten sounds from the back of the head. This is more
stationary and remains for months some times. On opening of
eyes or on closing it remains without change.

The third one is in the sheath of bliss which is more like sound
of lilt or coming from all parts of the body and every object
around. It is like sound of flute of Lord Krishna. Sometimes the
aspirant is connected to very hot, fearful form of lord. That is
fierce form (virat roop) of lord. Lord showed most fierce,
powerful, vast, dreadful and wondrous form of that virat form.
Such a form nobody can stand so is not shown to anybody. That
form was shown to Arjun only (Lucky Arjun!) who kept himself
associated with lord for the whole life and in the process purified
himself and made worthy of such wonderful vision of the
lord.There is still a subtle vision, the fourth one which is
experienced by the high sages after leaving the body. So, its
description is not available to all of us having bodies.

Ch: 12 stagewise alternatives for success and love of Lord

Lord has said the existence of the infinite, super cosmic, non
cognitive supreme in all animates and inanimates and presence
of all the creation in the lord in 6.29,8.22 and 13.30. Even Arjun
has acknowledged presence of such form in 10.16. Such a
formless form can be felt by us in the form of sound of om as in
6.44,7.8,8.13 or in the form of effulgent light as in 8.9,10.41. The
other form is physical one. Lord Krishna has shown his fierce
(raudra) and benign(soumya) form of that physical form as
mentioned in the previous chapter. Therefore Arjun asks that of
the two i.e. the formless and physical ones, on which form it is
better to contemplate for early results.

Lord says that he is superior who focuses his attention on Him

with ardent faith and devotion in him (12.2). Lord has very
clearly told in 7.24 and 9.11 that those take him as physical body
they are mistaken. Therefore when lord says to focus on him, it
is his effulgent form (5.24,8.9,10.41,13.17). Though to worship
cosmic, universal, omnipotent form is a difficult task, because
mind has been engrossed in the physical things for all the past
lives and to comprehend on the cosmic form is difficult, yet they
also reach Him certain (12.4,5). Lord promises to take us out of
the muddle of this world if we worship him with i) dedication,
ii) surrender of actions to him, iii) unshaken attention on him,
iv) continuous meditation, v) the thoughts always converged on
him (12.6,7).

His advice is to devote mind to him, dedicate the intellect to him,

then one can progress to live in him. Living in him means taking
the form of the lord or teacher (12.8). It is seen that by
remembrance for very long time one can take the form of the
person whose thoughts are kept in sight. Lord gives the
alternatives viz. i) If attention is not possible to be kept firmly
then repeat the exercises (12.9); ii) if practices are also difficult
to be kept repeated then surrender all actions to him as told in
9.27. It will take to the stage of perfection (12.10); iii) if all
actions are also difficult to be surrendered then relinquish the
expectation of the results of all actions (12.11). Knowledge (of
repeating exercises in different ways) is better than the
continuation of practice in one way. Meditation (of surrendering
self) is better than knowledge. But quitting results is better than
meditation. That gives instant peace (12.12).

From 12.13 to 12.20 Lord tells the virtues the aspirant should
develop in him so that he can be dear to the lord. The virtues and
sacred duties that make the aspirant dear to the Lord are 1) not
to have hatred for anybody; 2) should be friendly and kind
hearted; 3) unselfish; 4) proud less; 5) similar in pleasure and
pains; 6) a forgiver; 7) always content (means giving thanks); 8)
firmly determined on spiritual path; 9) total surrender to lord
(12.13,14); not to cause agitation, nor getting agitated by
anybody; 10) free from delight and envy (12.15); 11) desire free;
12) pure to keep physical and mental cleanliness; 13) clever to
understand things correctly and quickly; 14) remaining
undisturbed due to small odds; 15) carefree in doing pious acts
without worries; 16) without feel of being a doer (12.16); 17)
neither getting overjoyed in getting things done nor jealous; 18)
not to grieve or desire; 19) has renounced feel of being fortunate
or blaming the destiny (12.17); 20) taking care of righteous
duties of a friend as well as of a foe; 21) treating respect and
insult without much excitement; 22) does not get disturbed by
pleasure or pain, heat or cold, 23) away from attachments
(12.18); 24) equipoised to blame or cheer; 25) speaks least; 26)
living with least wants in the home; mentally firm (12.19); 27)
has deep faith in all his actions of the system, 28) has deep
surrender at heart; 29) is obedient; 30) keeps dedication
(12.20).

By deep love of the lord the lord starts living in the aspirant.
Similarly living of supreme possessed teacher in his disciple is
rare, but it happens. Mahatma sri Ramchandra ji was an
example of this. On many occasions people around him have
experienced the presence of his teacher in him protecting him
even to the extent that once some persons tried to feed him some
intoxicating drink of milk forcefully, they saw his face changed
to a bearded one of his guru. By the exercises told by the lord
one can become like his teacher not only in actions but even in
looks. This we have seen very often. Almost all the close disciples
of Pujya mahatma sri Ramchandra ji maharaj had become like
him that can be seen from their photographs. Many times
visitors of pujya mahatma ji were confused in recognising him
from his disciples. Such a stage of acquiring the form of guru is
called fana-fil- shekh (adsorbed in guru). But if guru descends
in the disciple is fana –fil –murid (adsorbed in disciple). There
are events of the life of pujya mahatma ji when his guru pujya
maulana sahab appeared in his office in the form of Mahatma ji
and got entire inspection done by a team because mahatma ji
could not reach his office in time. After reaching the office he
came to know that inspection was alredy carried out by him,
which he was not, butit was his guru. On one occasion pujya
mahatma ji’s guru could arrange for all domestic arrangements
because of urgency at home and mahatma ji was away. Like that
there are many incidents. Similarly Lord Krishna descended in
Chaitanya mahaprabhu and his chakra (wheel) appeared in his
hand to punish the trouble giver to one of his disciples.These are
some examples of fana fil murid. But to see the teacher in the
disciple is a rare thing. That lord has told in this chapter as to
how to become eligible for that stage when lord starts loving the
disciple.
CH: 13 Field and knower,Mother Nature and the supreme
master

In many editions stanza 13.0 is not there, but looking to 13.19,23

it appears very necessary to make beginning of the chapter. The
Mother Nature (prakriti) and supreme master (purush) are the
basics to create the things as they are visible. Mother Nature
(prakriti) is the basic force, energy, power to create and let
things happen in the creation under the plan, superior control
and order of supreme master (purush). Knowledge of these both
is essential to have the depth of divine esoteric knowledge
(Ritambhara prgya).

Physical body is field because actions are sown in it to let

happenings result like crop from seed. The intricacies of all this
are known to the lord who is the knower (13.1). He only knows
all the fields i.e.bodies (13.2). Though sages have sung in Vedas,
Puranas, and yogic treatise like Brahmsutra (by Vedvyas) this
body (kshetra) in different ways yet essentially it is made up of
twenty four elements viz. five major causes (earth, water, fire,
wind, ether), five action senses (hands, feet, mouth, two
excretory organs), five sensory organs (eyes, ears, nose tongue
and skin), five feelings of these senses (seeing, hearing, smell,
taste and touch) and ego, intellect, formless nature, and mind.
These and certain evils like desire, jealousy, pleasures,
afflictions, physical body, vital force (pran) and forbearance
(dhairya) are basic elements of field-the body. These are root
causes of creation of activities (13.5,6).

For the universal supreme as knower the entire creation around

is field because all animates and inanimates are due to the
combination of both (13.26). For body as the field, the knower is
soul. Element ego (out of twenty four) is not proud but ‘I’ ness
in an individual. Absence of proud, vanity, nonhurt, fortitude,
innonence, deep devotion in the teacher, maintenance of
external and internal purity, stability and self control,
dispassion for senses, absence of ego; realization of great
miseries of life viz. birth, death, old age, and disease are the
virtues of knower of the field (13.7,8). Such a knower will
ultimately have not much involvement in his family or home.
Such detachment will make him equitable in the favoured and
unfavoured (13.9).

Again lord is saying for unswerving devotion in him. Without

changing his master or his system (avyabhicharini bhakti),
while living in pious places and in aloofness with completely
indifferent attitude for the people around him with only one
object of vision of lord will be true knowledge. The knowledge of
soul so gained is the esoteric knowledge and anything without
these is ignorance (13.11). Lord Krishna describes that the
universal supreme is beginning less, beyond the state of piety or
nonpiety having hands, feet, eyes, heads, and faces on all sides.
That means those who do wrong things in seclusion thinking
that they are not being observed by anybody are under serious
misgiving because no place, direction is without Lord (13.12,13).

That universal lord does not have the senses like a human body
has, yet it enjoys all the qualities of the senses. It is all pervading,
very subtle and indivisible yet existing in all beings, nurturer
and creator yet devours them at the end. It is the brilliance in
the source of light, may be of a matchstick or high powered lamp
or moon or sun. It is beyond enigma (maya) and resides in the
hearts of all (13.14-17). In the hearts also it is in the form of a
thumb as said in the scriptures (Kathopnishad 2.1.12,
Swetasharopnishad 3.13). Normally we think that only things
full of piety in this world are created by the Lord. But it is not so.
Lord has clearly said that evils and virtues, actions and their
causes, are born of Mother Nature. Supreme master is the cause
of pleasure and pain felt in them. Supreme master remaining in
Mother Nature by associating with its attributes creates the
aftereffects (samskars) which decides the species for rebirth
(13.19-21).

The soul in the body is witness, true guide, real nurturer,

enjoyer, and is the lord of all deities doing all functions
automatically in the body. It is like super existence of that
infinite being (13.22). That makes very clear that when we are in
confusion it is the soul which will guide us. How to recognize the
signals of the soul is a separate subject and needs detailed
discussion. However in brief it can be said that in deep
meditation, rather in the stage of absorption (Samadhi) when
one has situated himself in the sheath of bliss (anandmayi kosh)
the instruction appeared which remains unchanged for hours
will be the right one; and that appearing when he is in the stage
of knowledge (vigyanmaya) it also can be treated dependable-
deitic; but from below, that is from the mental sheath
(manomaya) it will be elusive. Also if it comes from top of the
head it would be correct. If it comes from right shoulder, it
would be dependable; but appearing from left would be elusive.
That is why it is said that your soul is your true guru.

By meditating on the purified soul one can achieve the supreme

soul irrespective of the philosophy one is following viz. Sankhya
or Patanjal yog or yoga of duties (13.24). Several methods are
explained earlier of which system on effulgent lights (8.9) in the
heart is the best, because lord resides there in the body (13.17).
Others who do not know these all well may cross over the bonds
of rebirth by merely hearing the scriptures keenly. There comes
the role of all the scriptures readers (kathavachaks) taking the
keen audience beyond the fetters of this world (13.25).

All the things existing here are by the combination of the field
and the knower of the field and who sees the supreme lord in all
the souls; and keeps the feel of equanimity in all truly, can be
told to have understood the reality of this science (13.27,28).
The deep stage of absorption (Samadhi) takes him to completely
still stage (nirodh) where there is no action though he is closest
to the soul. That shows that the soul is non doer (13.29).Seeing
supreme in all animates and in animates and entire creation
being run by that supreme only is the stage of the Brahm
realization (13.30). This feel can be by the wisdom eye only
(13.34). Two examples of ether and sun are given by the Lord
Krishna. Ether is present every where in all cellular spaces in the
body and also in entire creation around; yet it remains pure. So
the soul remains pure, and remains only as observer (drashta)
and not the doer(9.18). As one sun alone is enough to spread its
light in every nook and corner; the master of the field, the soul,
is good enough to circulate its life force (pran sanchar) in the
whole body (13.31-34), in its every cell.

Ch: 14 The three primal attributes

Lord Krishna had mentioned in 2.45 and in 7.14 that in Vedas

there are three attributes. In 3.27 he said that it is only these
three attributes which perform all actions. In 13.21 he said that
rebirth in good or bad species is dependent on these three
attributes. To explain three attributes lord begins with saying
that at the beginning of creation itself birth does not take place
nor he gets pains of death during dissolution if he reaches the
lord himself (14.2). So there is no rebirth if we attain the
supreme. The whole infinite existence is like womb and lord
places the seed in the form of soul (life force) in it to take birth.
That is how animates and in-animates come into being (14.3,4).
That soul is bound in those bodies by the three attributes viz:
devoutness (pure), brightness (lustrous), probity (flawless)
known as piety (satogun); action, motion, instability due to
allurements and desires is agility (rajogun) and darkness
(ignorance), sloth, carelessness, inertia, born out of ignorance
as apathy (tamogun) (14.5-8). Piety and apathy cause rigidity,
but agility causes movement. When it combines with piety it
induces to do the acts of probity and devoutness. When it
combines with apathy, then all wrong actions full of laziness,
carelessness, violence, hurting others, deceit etc. are caused
because it covers up the wisdom completely (14.9).

Any two when are overpowered and subdued the predominance

of third attribute can be felt in our all actions (14.10). At the time
of death if there is predominance of piety, he goes to the evil free
worlds where he can perform the acts of high recognition. When
there is increase of agility, he is born to those who are too much
busy in actions (physical and mental). Down cast categories are
the results of those who die in the stage of predominance of
apathy (14.14,15).

This word “world” (used in 14.14) is a different existence all

around us and not a separate planet as interpreted by a few. It is
just like space around us being full of electromagnetic waves
which reach only that television or cellphone which is tuned in
that frequency, may be in any part of the earth. These waves are
insulated to each other and their signals do not mix up and do
not belong to a separate planet or sky. So there is a separate
world of these electromagnetic waves around us of which we are
completely ignorant when performing our daily schedule.
Similarly astral world, cosmic world, evil free world, heaven, etc.
are all around us but entry to these is when we tune ourselves by
deep meditation etc. to be in line with them otherwise these are
insulated to us. To be precise the atmosphere around us is full
of every thing viz. good, bad and ugly. We get what we tune up
ourselves to.

Moral acts, wisdom and high births are the results of pietyful
acts. Sorrow and greed born out of agile acts give birth in middle
rank. The deeds of apathy result in loss of commonsense giving
attachments leading to the birth in lower species
(14.16,17,18).When one realizes that all things happening are
due to, by and out of these attributes only and he goes even
beyond all these three attributes, he is free from main three
pains viz. birth, death, and old age (14.19,20). Then he becomes
same to joy and pain and treats wealth and scarcity alike (same
to clay, stone or gold). Neither he is overjoyed on getting the
riches, friends, or praises nor is distressed on loosing them or
facing foes or in getting blames (14.24,25).

Lord Krishna has used the word avyabhicharini devotion. It

means continuation of one system and one teacher. It can also
be taken as not changing of his/her religion by birth because
everybody can follow the path of spiritual ascent to merge in
Brahm by adding the principles laid in Gita irrespective of his
birth to any class (adept, warrior, business, or supportive) or
society or religion or faith. We may take time in selecting the
system and teacher suiting to our way of thinking. But once
selected, or once born in one system, we should follow the same
even if we are not getting the higher stages early as we think.
Lord has told that our own system with less merits is better than
the other one with high merits (3.35,18.47). Having transcended
these attributes he qualifies to merge in Brahm (14.26). Lord is
at the base of that unperishable, eternal, immutable Brahm
(14.27).

Ch: 15 Manifestation of supreme person

Lord is comparing the world with huge tree of Pipal which is

upside down. It is ephemeral yet imperishable (ashwath).
Similar description is in Kathopnishad 2.6.1. Tree is upside
down because all the knowledge and the actions in this world
are far from being perfect (apurna) and are source of confusion.
They are apara knowledge. Only complete (perfect) knowledge
is para and the actions based on that when done are perfect
(purna). Para knowledge is the deep spiritual knowledge
(experience) and is the subject of cosmic world, not of this
visible world. The world is compared to the ephemeral yet
imperishable tree like unstable water which at no moment
remains same yet river remains continuously and is ever there.
This world tree has innumerable leaves like knowledge of
thousands of subjects with further divisions of topics and
subjects in millions contained in Vedas and scriptures. The
fineness of knowledge which is the base i.e. roots are reached on
much advancing up (from base in backbone to upper most
plexures). So roots are said to be up(15.1,2) which is like the
mind of the tree which decides that which part of the tree is to
be given what type of nourishment i.e. suiting leaves or suiting
flowers etc. and accordingly the sap is sent there.

This tree is nourished by the three attributes with its branches

going up and down. It has the charm in the shape of buds of
sensual pleasures. This imaginary tree of creation is cut by
strong practice of detachment. Only then the truth is realized
(15.2,3). To search that state one should surrender to that
supreme, win the attachments, desires and remain unaffected
by the pairs of opposites like pains and pleasures etc
(15.4,5).The realm of supreme is self effulgent. No moon or sun
or fire is required to illumine it (15.6).

In the body the soul is the tiny fragment of that supreme. In

10.42 lord had told that this world is being run by a very tiny
fraction of him, then what a small fraction will be in a body and
how small part of it will be in every cell of the body where it is
present? Therefore in Swetaswaropnishad 5.9 it is mentioned
that the soul is one thousandth part of the cross section of a hair.
The soul keeps busy the five senses and mind. When the soul
leaves the body, it takes with its astral form - the after effects
(sanskar) like fragrance taken by the wind on blowing and
coming in contact of the things (15.7,8).

The soul enjoys the feel of every sense under the control of sixth
sense –the mind by its contact in those sense objects (15.9). In a
garden of flowers of different types, the fragrance of only those
flowers is felt which the mind targets to smell through nose. Rest
smells though exist there, but are not felt. Similarly in a fair or
in a big gathering of a restaurant full of noise of talks, the ears
hear only that sound which the mind wants. So the sense organs
do not enjoy the pleasure of the objects, instead it is the soul
through the mind which enjoys the senses.

Only through the wisdom eye the yogis can see these attributes.
Such fine functioning of the attributes are not seen by the
unevolved persons (15.10,11). Like 7.8 the lord is again saying
that the effulgence in sun, moon and fire is of the lord himself
(15.12). How a large tree of say sixty feet high and trunk of ten
feet diameter is held to the ground? How tall buildings and all
creatures are held to the ground? How water in oceans is held to
the ground though it is in the top of the globe as well as in the
bottom of the globe. These are held by the lord. How breathing,
beating of heart, digesting food, working of kidneys etc in our
bodies and in all living things continue without their making
any effort or even taking note of these. Like that there are many
amazing features in our daily walk of life. For all of these the
base or energy is provided by the lord.

He is the blissful sap in the medicinal plants (15.13). In all the

beings it is lord existing as universal fire which is cooking food
of all types for them inside their bellies by inhalation and
exhalation (15.14). Like 13.17 he again says that he is in the
hearts of all beings in the invisible form providing memory,
knowledge, rationale in them because heart is deeply connected
to the brain. Lord only knows the intrinsic meaning of Vedas
because he is their creator (15.15).

Lord Krishna told in chapter thirteen in broad sense the field as

body and soul as knower and for the entire universe as field the
supreme infinite supercosmic existence as knower. Now lord is
saying in strict sense the transient body as kshar and eternal
soul as akshar (15.16). Beyond these both is the existence of
supreme who prevails all the three worlds viz. of death effected
creatures and plants (Mratyu lok), of deities (swarg lok), and of
supernal bodies (apwarg) (15.17). These three are respectively
for the existence of longer and purer lives. Beyond the transient
(bodies) and even among the eternals (the souls of the bodies)
and Vedas the supreme entity is of that lord himself. By knowing
this one worships truly. He becomes an accomplished one
(15.18-20).

Ch: 16 Divine and evil disposition of human beings

 Lord Krishna has told thirty divine virtues in chapter twelve
(from 13 to 20) which make any one eligible for the benediction
of the lord. In 7.15 and 9.12 lord has told about the demonic
nature of the persons. Now lord is telling in detail these
dispositions in this chapter. 1) Fearlessness (in taking steps on
the spiritual path); 2) purity of mind (manas), consciousness
(chitta) and intellect (budhi); 3) full dedication in yoga; 4)
observing the acts of charity; 5) control of self; 6) performing
holy rites (yagyas); 7) study of Vedas and other scriptures; 8)
observing penance, innocence and honesty in behaviour; 9) not
hurting anybody physically or his feelings; 10) truthfulness in
action and promises; 11) restraint on anger; 12) actions without
desires and attachment; 13) observing peace of mind; 14) not
casting any remarks on anybody; 15)being kind to all beings,
16)avoidance of greed of material objects, 17) mildness; 18)
observance of disciplines mentioned in scriptures; 19) quitting
the desires; 20) grace and nobility in actions; 21) forgiveness;
22) tolerance; 23) external cleanliness; 24) no ill will; 25) no
expectation of self praise are twenty five virtues of a person rich
in divine wealth (16.1-3).

On the other hand oestantation, arrogance, pride, anger,

impudence, and ignorance belong to those having nondivine
nature. Divine virtues lead to salvation, deliverance and those
nondivine things create entanglements. Lord Krishna assures
that Arjun is born with divine glory (16.4,5) Nondivine persons
cannot judge right and wrong because of lack of purity, morality,
truthfulness and loyalty(16.7) which is exhibited by their
sayings that this world is not real and it has no base or God.
Whole creation is by physical contact under lust. These atheists
say that there is no other fact than that (16.8). They only cause
destruction of divinity in the cosmos. Their actions are for
inhuman purpose because of their pride, arrogance, ostentation
and cravings with false notions of mind (16.10). They carry
bundles of worries and remain engrossed in lust and anger.
Their wealth is also by unjustified means (16.11,12).

Their greed for many keeps on increasing. Such persons only say
that I have killed that enemy, now I will kill others. I am the
overall master enjoying vast powers; I am mighty and happy
(16.13,14). Instead, the concept of being a doer should be
removed (18.17). Such power drunk persons think that no one
can equal them. In vain arrogance they do holy rites, and
charity. Such confused persons become addict to lust and
desires and even insult the Lord who is present in them and in
rest of the things around. These are made to remain in the
lowest hell. Lowest hell is not only of lowest category of species
but that state where physical and mental afflictions are given to
them to the extent that make others even to shudder by seeing
their sufferings (16.15-20).

Again Lord Krishna says that lust, anger and greed are three
gates of hell which crush the life of an individual thereby his soul
(in the shape of creation of dirty covers on it). So, one must
relinquish these (16.21). In 2.56 lord has told that greed, fear
and anger are to be won for stable intellect. In 2.63 he has said
that anger leads to perplexity causing loss of memory which kills
wisdom becoming cause of ruin. In 5.23 he said that before
death one must develop the practice of tolerating the outbursts
of desire and anger. In 3.37 he has told that desire and anger are
great enemies. So these must be won. After getting control on
these only the supreme abode can be reached (16.22). When
there is confusion to choose the right action it is the sayings of
scriptures which must be followed. People acting otherwise on
their whims can not get the stage of perfection (16.23,24).
Persons with non divine attitude twist the things as per their
whims and ignore the commands of the scriptures. These even
if go through difficult ordeals but ignore the scriptures get full
of proud(17.5) only.

Ch:17 Actions with faith and the root mantra

Those who do not observe the sayings, findings and instructions

of the scriptures and act as they please, can not get perfection
(16.23). But what about those who perform the rites and
spiritual exercises with full faith but not following the
procedures of scriptures fully (17.1)? Lord Krishna says that the
results are determined on the basis of the faith because the
individual faith depends on his own level of purification. These
faiths are of three types viz. full of piety, agile, full of apathy
(17.2,3).

Persons having piety in nature do worship the deities like

Brahma, Indra, sun etc. Agile persons worship demons and
astral bodies e.g. Kuber, cobras, local goddesses etc. Persons full
of apathy worship the ghosts, ancestors said to stay on strayed
places (17.4). In fact while observing penance but ignoring the
scriptures one becomes a hypocrite and arrogant growing lust
and attachment (17.5). By severe penance they virtually torture
the organs of the body and also the lord residing inside (17.6).
They are of nondeistic type (asuri). Today there is rush of
followers of this type.

Food, holy rites and penance are of three types i.e. full of piety
(satogun), agility (rajogun) and apathy (tamogun) (17.7). Foods
rich in the qualities of piety to make anybody to progress on the
spiritual path are milk and its products, curd, honey, fruits and
vegetables (not non-veg as also said in Bible-Mathew 5.21 that
thou shall not kill), little pasty, unfermented, without much
chili, pepper, pungent additives like onion and garlic. It should
be prepared in the memory of lord; should be well cooked, tasty
and served early after cooking and eaten after offering to lord,
in His memory (even taste is lord, is best way to keep
remembering the lord 7.8). More than anything it is necessary
that the purchasing of the items to make food is from honest
earning and hard labour. Bad money,money earned by wrong
means, by cheating or stealing or by hurting others will never let
piety or divinity to grow instead will impart those bad sanskars
through which it is earned. Maulana fazal Ahmad Khan Sahab
(pujya gurudev of mahatma sri Ramchandra ji maharaj) used to
get the cow milked before him and was making it sure that one
teet was not milked to allow the calf to drink.That was the level
of purity of thoughts in food.

It is seen that foods prepared in the memory of lord and taken

after offering to lord has a different rich taste. Foods that are
sour, too salty, pungent, too hot, hard, causing heart burn are
agile (17.9) and less cooked,tasteless, fermented, putrid, stale,
impure (means non vegetarian, alcoholic and intoxicating) and
eaten while talking or thinking anything but lord, are full of
apathy (17.10) resulting in anger, desires and sloth. Food is one
of the most essential things to be monitored, because it is food
only which converts into the constituents of the body (physical,
mental and spiritual). Scriptures say that it is food which is
Brahm (Ann iti Brahm-taitteriya upnishad 3.2.1).Holy rites
done according to guidelines laid in the scriptures with
dedicated mind and as holy duty without expectation of any
desires are of piety type. Those done for show off or impressing
others or for fulfillment of certain desires are of agile type and
done without following procedures, donations and without
chanting mantras or paying brahmins for their role of a priest
are full of apathy (17.11-13).
Three types of penance viz. body related, speech related, and
mind related are there. Respecting elders, worshipping deities,
observing purity in action and thought, simplicity, celibacy are
related to body. Tranquility, truthfulness, gentleness, helpful to
others, reading books of knowledge are related to speech.
Cheerfulness of mind, observing more of silence in daily routine,
keeping attention on inner self, purity of thoughts are mind
related (17.14,15,16). The agile penance will be that which is
done for earning fame, show off, impressing others or for self
gain (17.18). But if it is done haphazardly for undergoing pains
as austere measure or to harm others, then it is apathetic
(17.19).Charity done as duty and done to befitting person at right
place and time but without any expectation of result is full of
piety. If it is done with reluctance or with a desire to be fulfilled
or something to achieve is categorized as agile. The charity done
at unwanted place, improper time, without need of other person
or to an undeserving person, with hesitation, is full of apathy
(17.20-22).

Lord has given the root mantra “om tat sat” in 17.23. It is
extremely powerful for the grace, nearness of the lord and finally
merging in him. In the scriptures all the concluding lines of
every chapter are of this mantra only. Even in Srimad
Bhagwadgita it is so. How it can be used at the time of walking,
inhaling, exhaling, on breath as two, three point and with
“Hari”in four point method is discussed in the chapter “Lord
Krishna`s yoga of equanimity”. By practicing it in this way it can
be used potentially and can be converted into useful spiritual
mega power. Lord himself is saying that this mantra is in the
shape of holy trio viz. truth (sat), consciousness (chitta), and
bliss (anand) of supreme, who is the creator of Brahm knowers,
holy rites and Vedas.

Om is prefix denoting Brahm in all mantras spoken at the time

of holy rites, repetition, worshiping, charity and penance (17.24)
Tat means “thine” and denotes that every thing belongs to that
universal lord. Its repetition grants liberation if done without
any expectation while doing holy rites, duties and penance
(17.25). Sat is the greatest form of piety, probity, bliss and
highest ecstatic form of thoughts, and actions (17.26). In fact the
stability in all pious acts, penance and charity and for all the
duties for the supreme pertains to this “Sat” (17.27). In the end
lord concludes that all the oblations, charity, austerity and
sacred actions for deities, living or those departed, if done
without faith have no effect nor are appreciated (17.28).

Ch: 18 Relinquishment, renunciation and conclusion

Lord had discussed in brief about renunciation in 5.2,6,13;6.1,2

and about relinquishment in 2.71,4.20,5.10,12,21;13.9,10 but
these two things have sometimes been interpreted with
overlapping aspects so it needed further discussion. Lord quotes
the learned persons call renunciation as giving up of such holy
rites or specific worships done for fulfillment of desires viz.
getting a son, victory, wealth etc. But other scholars call
desisting from fruits of actions in daily routine acts performed (
in accordance to our own family tradition, class of orders -
varnas etc.) as relinquishment (18.2). Some wise persons say to
give up all actions because in all of them there is hurting of
animals, creatures. For example in holy rites of sacrifice to fire
several insects and creatures are killed in the wood, herbs and
those present at the site of fire. But few others say that one
should continue to do holy rites, charity and penance (18.3).

Lord Krishna is very clear and practical in defining the

relinquishment of three types (18.4). Holy rites, charity and
penance do the purification, so these and other righteous
actions must be performed, but without any expectation of
results or attachments in these (18.5,6). Giving up of essential
duties as per order of class is not proper for any confusing
reason of attachment e.g. to refrain to earn money by doing
service or business for a family man because of attachment in
family persons will be wrong. That would be relinquishment of
apathy type (18.7).

If all actions are given up for fear of physical pain or due to any
cause of sorrow then such relinquishment will be agile. Best
thing is not to keep any expectations from such actions but
doing them as duties. That is piety type of relinquishment
(18.8,9). One who does not hate the person in causing any hurt
or in doing any unwise actions or he does not show success or
proud in a clever action; and remains free of doubts is a true
relinquisher. Also since nobody can be free from actions totally,
the best alternative is to do away with the fruits of actions to
follow the path of relinquishment (18.10,11). Such person who
has given up fruits of action do not get after effects of any actions
but in those who work with some expectations have three types
of after effects viz. undesired, desired and mixed type (18.12).

In Sankhya darshan there are five means to counter the effects

of all actions viz. through body actions, as doer, different
methods followed, longings, and very nature itself. There are
two types of actions viz. justified (as laid down in the scriptures)
and not justified (differing from the scriptures) done by the
body, speech and mind. Five causes mentioned earlier are in
that (18.15). When due to vicious mind a man thinks that he is
the doer himself of all the actions; he is far from truth. So feel of
being a doer should be kept away even while killing in the war;
then he shall carry no sins (18.16,17). In 5.8,9 detailed method
is told how not to feel to be a doer.

Three things that motivate any action are knowledge, knower

and the subject and three basic constituents of any action are the
doer, body part and the action (18.18).The knowledge by which
a person is able to see the existence of the universal cosmic lord
present in all the beings is full of piety. If that feel is different for
every individual e.g. this man is of lower caste or this is an
animal, so punish them or treat brutally etc is due to agile
knowledge. If one relates his actions to trivial things giving too
much significance to these e.g. animal fat is a must for the body
so eat non veg food although need of the body of animal fat can
be easily served by milk; it would be due to the knowledge full of
apathy (18.19-22).

Similarly actions performed according to the definitions in the

scriptures, without feel of a doer or desire, attachment, or
jealousy are full of piety. Actions for fulfillment of desires or
with ego are agile. Hasty actions without measurement of loss
or injury, or his own capacity are full of apathy (18.23-25). A
doer is full of piety if his acts remain without ego and
attachments but with patience and vigour and not much
emotion in success or failure. If a doer is having attachments,
desires, greed, harmful intentions for others, impure designs
and is too much disturbed by joy or sorrow, he will be of the agile
type. If he is rude, arrogant, stubborn, with intention of
cheating, sad, lazy and lethargic, keeps yoga at bay; he will be
full of apathy (18.26-28).

The intelligence that contains true knowledge of a family person

and of a recluse, of righteous and unrighteous actions, worthy
and unworthy actions, fear and courage, bondage and salvation
is full of piety. If one can not differentiate between devoutness
and messy actions; duties and prohibited acts, he is using agile
intellect. If one takes the chaos as devoutness and vice-versa
then he is using the intellect covered by darkness and apathy
(18.29-32). Similarly fortitude which helps to control the mind,
vital air (prana), and senses by the help of yogic powers and
continues with one system and master is of piety type. If it is for
satisfaction of desires, gaining results of high morale and
righteousness (dharm), wealth (arth), and aspirations (kam), it
would be called agile. The fortitude practiced with vile mentality
results in fear, worries, pains, conceit and sloth is full of apathy
(18.33-35).

Pleasures of path of piety in the beginning are generally non

existent, rather it is painful in the beginning but in the end result
in heavenly bliss. That is why all spiritual exercises do appear in
the beginning like shaking the mountain though in the end
result in ambrosia of merging in the lord. Pleasures seeking
sensual gratification appear very engrossing in the beginning
though in the end these result in the drain of health, wealth and
peace of mind. Craze for worldly and materialistic objects are
like that. These are agile in nature. All delusion causing
pleasures born out of sleep, lethargy, sloth, and carelessness are
full of apathy (18.36-39). These are termed as narrow gate
leading to life and wide gate leading to destruction in Bible
(Mathew 7.13,14). Thus it can be seen that nothing is there in
whole world without the three attributes.

Lord Krishna is categorically telling that the human race is

divided in four orders. Those are intellectuals or adepts
(Brahmin), warriors or defenders (kshatriyas), merchants or
businessmen (vaisyas), and servants or supporters (shudras)
according to their natures. The society is made up of these
functional groups. In each organization and in each department
of the organization there will be persons playing these roles.
Even the human body is made up of the parts doing these
functions. Head stores intellect, fore limbs do provide the
defense, belly stores the power house and causes hunger forcing
to do trading, buying etc to enable to eat, and legs support them
all. Their virtues and duties in the society are mentioned in
18.42 to 18.44.The confusion has arisen because of calling the
people according to the families they are born to. Lord has made
a mention about four classes of the society in 4.13 also.

A person attains the ultimate perfection by worshipping that

universal supreme which pervades everywhere and who has
created entire beings (18.46). He is not saying to worship the
physical figure. Earlier also lord Krishna has told about all
pervading lord in 4.35,6.29,8.22,13.30. In fact He is calling
them ignorant who know him only as the body (7.24,9.11). One
should have full faith in his own occupation or system and he
should not change it even if it has less merits. If faith is there,
then all the duties performed in natural way will be free of sins.
Even if the duties appear to be bit away from right path he
should continue to do them because no action is free from errors
like fire always is used for purifying food and for light etc.
though it is wrapped in smoke ever (18.47,48).
Lord means to say that if Arjun being a kshatriya thinks that
killing of those on the other side is heinous and to survive on
alms like a brahmin mendicant is proper, then he is wrong;
because in begging also the food carries the effects of karmas of
the giver which will effect him. Then question arises how to be
free from the after effects of actions (karmas)? Lord Krishna
tells that first detach the intellect from every thing to internalize
and focus the attention (by meditation and repetition) and give
up longings to master on the self and follow renunciation
(dispassion in all acts) to get ultimate success (18.49).

He further says how to reach Brahm by this knowledge yoga. 1)

Developing purity of intellect; 2) fortitude; 3) controlling the
self; 4) giving up of variety of advices; 5) monitoring senses; 6)
winning over the attraction and hatred; 7) remaining in
solitude; 8) eating barely; 9) controlling body, speech, and
mind; 10) regular in meditation etc.; 11) following detachment;
12) giving up of self conceit, power, arrogance, lustful feelings,
anger, luxuries; 13) relinquishment of possessiveness; 14)
tranquility make him eligible for uniting with the infinite Brahm
(18.50-53).

After enjoying bliss and uniting with Brahm he develops subtle

devotion for the lord which gives insight enabling to enter the
being of lord. Then, though he may be performing his duties,
yet by surrender to the lord and by the grace of the lord he
attains the eternal, immutable, ultimate state (18.54-56). For all
that, lord says to devote all actions to him, have total dedication
in him with contemplation on him. Then by his grace one can
overcome all his pains and confusions.

Lord says to Arjun that If these words of lord are ignored for
predominance of ego then he will destroy himself (18.57,58). If
due to ego or insistence he thought that he would not go for war,
then his compulsive nature and very predominance of habit
(after effects–sanskars to act in these circumstances) will force
him to fight (18.59,60). This shows our tendency to act always
predominates even though we want to refrain from things. This
tendency to act includes habits which always die hard.

The universal lord is residing in the hearts of all the beings and
through the bodies in mechanical way the powerful energy of the
lord known as enigma (maya) keeps getting things done
according to the aftereffects (sanskars) of actions chosen to do
(18.61). These sanskars will not be formed if actions are done in
his memory (9.27,28,8.7). Finally lord gives freedom of
choosing the way Arjun (anyone) wants to act (18.63).

During previous chapters so far many topics have been

discussed. Many discussions, options and ways to act in the
world and to achieve supreme state of the lord have been told by
the lord Krishna. Many of them were better than the rest. This
obviously could have created more of confusion than clarity as
to what is right and most correct action that Arjun or a common
reader should follow. So lord tells the essence i.e. to keep mind
focused on him, become his devotee, worship him, bow to him
(as to a guru-4.34), then it is the promise of lord Krishna that he
shall allow to unite with Him (18.65). This secret also he has
divulged just because Arjun (thereby a common righteous man)
is dear to him. He says to forget all theories and beliefs and to
take refuge only in Him. Then lord will make free of all the sins
and will grant salvation for which there should be no worry or
doubt or anxiety (18.66).

Lord knows that the fault finders and nonbelievers and non
practitioners of the spiritual exercises are not the right
recipients of this immense secret knowledge; so he advises not
to tell them about it. But to the bonafide recipients if it is spread
with great devotion then lord will call him unto Him (18.67,68).
Lord rates that person who dedicates himself to the lord as
advised earlier i.e. to disseminate this knowledge further as dear
most to him. He who shall read this esteemed discussion will
virtually worship lord by the knowledge rite (gyan yagya). Those
who shall even hear with conviction and faith, and not with the
fault finding mission will go to the world of pious beings
(18.70,71).

Lord Krishna confirms from Arjun whether he heard the

discussion carefully to see that his all confusion and doubts have
disappeared. Interestingly Arjun confirms that his doubts have
gone because of His immense benison (blessing in the form of
transmission of soul force of the Lord in Arjun) and that he was
ready to follow his command (18.72,73).

Finally Sanjay concludes saying that he heard this wondrous

dialogue between Lord Krishna and Arjun and he could see that
most astounding form of lord Krishna (ch: 11) due to the
blessings of maharshi Vyas. Remembering that form of lord
even now he feels astonishing experience. He is vouching for the
fact that wherever Lord Krishna and Arjun will be, there will be
opulence of fortune, victory, prosperity and maintenance of
highest standards of morality (18.74-78).
om sham
 SYNOPSIS
Each verse of Srimad Bhagwadgita is invaluable in its meaning
and so is every word of it. Therefore to prepare a synopsis is
extremely difficult. Yet in brief, if following lessons from the
verses mentioned below are followed and brought into life;
much purpose will be served. Rest depends on the wishes of
Lord Krishna.

1. Keep Vision of Lord in mind as main aim..…… 13.11

2. Do as you would be done by others…… .6.32
3. Observe middle path………………… ………… .6.16
4.Learn from able guru with due respect and meekness
4.34
5. Give up all theories and beliefs and keeping mind
focussed on lord 18.66, become his devotee. 9.34
6. Do repetition of root mantra …………………… 17.23
7. Meditate on effulgent form of supreme1 8.9/on surat
shabd2 4.26/ on effulgent form of capable guru3 .6.14
8. Observe continuous remembrance 8.7. Remember lord in
every small action 5.8
9.Whatever you do, offer all that to lord……… .9.27
10. Develop contentment in the wishes of lord …… . 12.19
11. Keep equipoise……………………..……………… ... 14.24
12. Give up desires 2.71 .Give up fruits of actions… 5.12
13. Learn detachment from home………………… .13.9
14. Beware of three gates of hell viz.lust,anger and greed
16.21
 15. Develop forgiveness, tolerance and purity……… 16.3
16. Choose right or wrong action on the basis of scriptures.
16.24
17.Offer prayers to the lord.10.12. Beg pardon from lord.
11.44
18. Practice so intensely that every night becomes day 2.69
1,2,3 follow one of these methods suiting to your liking
and sanskar
 Concisely one has to:-

Abstain from Make habits of

1. Fruits of actions 1. Meditation

2. Reins of attachments1 2. Intense remembrance
3. Unholy food2 3. Surrender
4. Greed 4. Seeing Lord everywhere
5. Anger3 5. Attentive repetition5
6. Lust4 6. Legitimate duties6
1. possessiveness 2. refer 17.8-10 5. with mind and heart fully

involved in it

3. thrusts of 4. excessive and non permitted 6. righteous duties

To achieve

1. Happiness by contentment1
2. Esoteric knowledge2
3. Absence of rebirth
4. Vision of Lord
5. Entry in Lord
6. Non ending peace
1. internal joy 2. ritambhara pragya

OM SHANTI!
Gita isc arv final