sRIMAD BHAGAVAD GITA

The Divine Song

Balraj S. Bansal 2004
Enquiries, comments and suggestions are welcome.
Please contact Translator and Editor:
Dr. Balraj S. Bansal
2523 Cavendish Drive
Burlington, Ontario L7P 4J5
CANADA
E-mail: balraLis@yahoo.com
Ph. 905-335-3564
The line drawing on the front page is downloaded from open website of "Bhagavad Gila as it is".
Shrimad Bhagavad Gita: The Background
Shrimad Bhagavad Gita (or The Divine Song) forms chapters 25 to 42 of Bhishma
Parva in the Mahdbhdrata, the great historical scripture of India. The
Mahiibharata consists of 18 Parvas (or books); each Parva contains many
chapters, with a total of about one hundred thousand verses in Sanskrit. It
describes the dynasty of the Bhdratas (from which is derived the country name
Bhiirata i.e. India), the rulers of Hastinapui (near modern Panipat/Kamal in
India), and culminates in the detailed and memorable account of the great battle
which is believed to have taken place in Kurukshetra (a city of the same name
continues in North India) about three thousand years ago.
The great battle was fought between two sets of cousins and their allies to decide
the rightful heir of the throne of Hastiruipux. It is believed that most of the Indian
subcontinent (or South Asia) was engulfed in this terrible conflict. On one side
were the Kauravs (sons of the blind protector king, Dhirtariishtra), whose leader
was Duroydhan; on the other side were the Piindavs (five sons of late King Pandu,
the younger brother of Dhritariishtra), whose leader was Yudhishthra. Although
Duroydhan was a great warrior, he was also arrogant and evil-minded, and he
occupied the throne illegally. The Pdndavs, who were the rightful heirs of the
throne, were great heroes; Arjuna was the best archer in his time. The Pdndavs
were also kind and pious, followed the path of righteousness, and were well liked
by the people of Hastindpur.
Lord Krishna (The Divine Incarnate and a cousin of the Piindavs) tried repeatedly
to prevent war and calamity by asking Duryodhan to grant the Piindavs a small
piece of land in the kingdom. But Lord Krishna's appeals had no effect on the
arrogant Duryodhan and battle became imminent. The honorable elders of the
empire, such as Grandfather Bhishma, Teacher Droniichdrya, and Kula-Guru
Kripiichiirya were all right-minded heroes, but, out of duty to protect the kingdom
of Hastiruipur, they fought on the side of Duryodhan. Thus it became a proverbial
conflict between good and evil; the former being the Piindavs with Arjuna as their
prominent hero and the latter the Kauravs with Duryodhan as their leader. Lord
Krishna offered His assistance to both Arjuna and Duryodhan with the condition
that He and His army would be on opposite sides and that He Himself would not
fight. Duryodhan was given the first choice and he chose Lord Krishna's mighty
army. Arjuna was much pleased to have Lord Krishna on his side as his charioteer.
The blind protector king, Dhritardshtra, wished to know all the details of the
battle as it progressed. Rishi (Sage) Vyiisa granted divine vision and hearing to
minister Sanjay and gave him the task of narrating all the details of the battle to
Dhritardshtra in the royal palace, which was a long distance away from the battle
field. The first chapter of the Bhagavad Gita describes the battle scene as narrated
by Sanjay and numerates many heroes and kings (about 20 from each side) from
many nations on the Indian subcontinent.
Prior to the start of the battle, Arjuna requested Lord Krishna to take his chariot in
the middle of the battle field so that he could have a full view of the warriors
gathered on the opposite side. As he saw his revered Preceptor Drona, Guru
Kripii, Grandfather Bhishma and many other close relatives and elders of his clan,
he was filled with great compassion and remorse. In about 30 verses in the first
two chapters, he gives arguments about the immorality of the battle and about the
social chaos and calamity that would follow; he wanted no part of it. Due to
confusion, indecisiveness, and anxiety, he drops his bow on the ground and
refuses to fight. He bows to Lord Krishna to seek His total refuge at this critical
moment. Starting from verse 10 in chapter 2 and thereafter in about 640 verses in
the Gitd, Lord Krishna convinces Arjuna to follow his duty as a warrior by
helping him to understand the true nature of human beings and the world, and to
adopt an attitude of detachment and selfless action. Many spiritual and practical
paths are explained in detail by Lord Krishna. Through constant practice, the
pursuit of anyone path or a combination of paths can lead to the realization of the
ultimate aim of human life - supreme bliss (state of Sat-Chit-Anandaj and
liberation from the cycle of birth and death (Moksha).
After listening to the philosophical discourse of Lord Krishna, which probably
lasted about two hours, Arjuna understood his moral and social duty, and fully
engaged himself in the battle. (In the dialogue between Lord Krishna and Arjuna,
which is the Bhagavad Gita, both have been addressed by many different titles,
about 20 for each, that honor their temporal and spiritual qualities). The battle
lasted 18 days with very few survivors. All the Kauravs and most of their allies
perished, the five Piindav brothers survived the battle, and Yudhishthra was
proclaimed the King of Hastindpur. Lord Krishna returned to His city of Dwdrkd
on the western seacoast. Goodness triumphed over evil.
It is believed that about 1200 years ago, Adiguru Shri Shankariicharya extracted
chapters 25-42 of the Bhishma Parva in the Mahabhdrata, gave this section a
separate identity as the Bhagavad Gitii, fixed the number of verses at 700, and
wrote the first commentary known as "Shankar Bhdshya" in Sanskrit. Since then a
large number of translations and commentaries have appeared in many languages
of the world.
The current translation is literal in both English and Hindi. No commentary and
symbolic interpretations are intended. The original Sanskrit verses are separated
into simple words for convenient reading and pronunciation, word-for-word
transliterated, and translated.


sRIMAD BHAGAVAD GITA
The Divine Song
FIRST CHAPTER

Arjuna's Dilemma and Confused State of Mind
0b

SRlMADBHAGAVAD GITA
The Divine Song
1-1

Dhrita-raashtra uvaacha. Dhrita-raashtra said.

I
Dharma-kshetre Kuru-kshetre
Samavetaa yuyutsavah;
In the land of righteousness, in Kurukshetra
Assembled, eager (ready) to fight in battle.
"l=fTl1CfiT: qIUSqI: "q fcnJ:l II
Maamakaah Paandavaah cha eva
Kim akurvata Sanjay.
Mine, Paandu's sons, and, also
What, they did, 0 Sanjay!
1-2
I Sanjaya uvaacha Sanjay said.
I -311'Cf14:r4f{11R:( \I'm Cl'Cf1'""1<jjCjld II
11: 3Fftcn' "ctC\T I
Drishtvaa tu Paandava aneekam
Vyuudham Duryodhanah tadaa;
Having seen, indeed, ofPaandava's, army
Arrayed in form, Duryodhana, then;
II
Aachaaryam upa-sangamya
Raajaa vachanam abraveeta.
The teacher (Aachaarya Drona), approaching
King (Duryodhana), words, said.
1-3
II
9);JlolllO( I
Pashya etaam Paandu putraanaam
Aachaarya mahateem chamuum
See, these, ofPaandu, Sons of
o Aachaarya (Drona), mighty, army;
"ctCfftMur II
Vyuudhaam Drupada putrena
Tava shishyena dhee-mataa.
Arrayed in form, ofDrupada, by the son of
Your, by student, talented.
1
if CfiQT - ! 81ifWtr Ff);r
-q' qff crrR if( 3itf
was yit if cpJT tiPJr ?
Dhrita-raashtra said," 0 Sanjaya!
What indeed, my sons and the sons of
Paandu, eager to fight a battle, did
after assembling in the land (or field)
ofKurukshetra, the (holy) land of
righteousness. "
if CfiQT - Flo/{ if 0lJY 03RT it
!fi!i T:f1T16CIT qff it7r W 3ffi:IT7f itur
T:fR1 W CfTFr Cfi# /
Sanjaya said," Having seen the
Paandava's army, arrayed in (battle)
formation, King Duryodhana then
approached Aachaarya (Teacher
Drona) and spoke the following
words."
3ffi:IT7f ! 3!TWi fW7S!f ;w:pr
llRT 0lJY 03RTif qff sf w
qf ll.!j it qff it7r W"iftsrit /
o Aachaarya (Drona)! Behold this
mighty army of the Sons ofPaandu,
arrayed in battle formation by your
talented student, the Son ofDrupada
(Dhrishta-dyumana).
\jb

sRlMADBHAGAVAD GfTA
The Divine Song
1-4
I II
3Bf l=fm 3lmT '4P:l "BlTI I
Atra shuuraa mahaa ishu aasaa
Bheema Arjuna samaa yudhi;
Here (are), heroes, mighty, arrow, archers
Bheema, Arjuna, equal, in battle;
fc:ruc:: Ti "['R: II
Yuyudhaano Vtraatah cha
Drupadah cha mahaarathah.
Yuyudhaana, Viraata, and
Drupada, and, great warrior.
1-5
II
:itfCflctl'1: Ti I
Dhrishtaketuh chekitaanah
Kaashi-raajah cha veeryavaan;
Dhrishtaketu, Chekitaana
King of Kashee, and, brave,
II
Purujit Kuntibhojah cha
Shaibyah cha nara pungavah.
Purujit, Kuntibhoja, and
Shaibya, and, best of men.
1-6
II
Ti fclstll'"fl ,-hi \jj I: Ti cft7:fCWl I
Yudhaamanyuh cha vikraanta
Uttamaujaah cha veeryavaan;
Yudhaamanyu, and, mighty
Uttamaujaa, and, of supreme valor;
Ti \I
Saubhadro Draupadeyaah cha
Sarva eva mahaarathaah.
Son of Subhadraa, Sons ofDraupadee, and
All indeed great warriors. , ,
2
zm' iRr -q; if cfk t lifT
!J'I:1 it if/7:r aik if, 'fTJ1R.g; -#e fcfi;
!J!J'I:1R (mf21fch)) tsoe aik -g;w /
Here (in this army) there are many
brave archers who, in a battle, are
equal to Bheema and Arjuna, such as,
Yuyudhaana (Saatyaki), Viraata and
the great warrior Drupada.
And Dhrishtaketu; Chekitaana, the
brave king ofKaashee; Purujit,
Kuntibhoja and Shaibya, the best
among men.
aik 47!J8/TIF!J, wcrFl. 3'd41iSf/)
aik if, yr
('J1'frrf7F'l'ZI; ?jrJCh7Frt; !?IrJ/rfICh)
?jrJCh41)) ZW fit t /
The powerful Yudhaamanyu, the
brave Uttamaujaa, the son of
Subhadraa (Abhimanyu) and the sons
ofDraupadee (Prativindhya,
Sutasoma, Shrutakeerti, Shataaneeka,
Shrutakarman), all indeed are great
warriors.
(jb

sRlMADBHAGAVAD GfTA
The Divine Song
1-7
11 ir I -.=rr:rcnr 1:p:[ -a- II
TI fq P-<162:1 it fr;:\jfhpi I
Asmaakam tu vishishtaa ye
Taan nibodha dvijottama;
Ours, indeed, distinguished, who
Them, know, 0 highest of twice-born (Drona);
II
Naayakaa mama sainyasya
Sangyaa artham taan braveemi teo
Leaders, my, of army
Knowing, for the purpose of, them, tell, to you.
1-8
{1f'"1 Ri'JI '4: I "Of II
'liCfFl -:q CflUf: -:q 'Ff: -:q "\jflf: I
Bhavaan Bheeshmah cha Karnah cha
Kripah cha samitimjayah;
Your Lordship, Bheeshma, and, Kama, and
Kripa, and, in battle, victorius;
-:q d"1lTI -:q II
Ashvatthaamaa Vikarnah cha
Saumadattih tathaa eva chao
Ashvatthaamaa, Vikarna, and
Son of Somadatta, also, indeed, and.
1-9
C""l'if);,flfC1dl: I Wf 10l>:fC1f{II{,\I: II
I
Anye cha bahavah shuuraa
Mat arthe tyaktajiivitaah;
Other, and, many, heroes
For my, sake, give up, lives;
II
Naanaa shastra praharnaah
Sarve yudha vishaardaah.
Various, weapon, striking
All, inbattle, skilled.
3
frITritco (w-uv ! airr \rfl \rfl fi:rircr
t 3rrrT ci/f.iri!/ itft ir7r iF
7TZfcif iF 7Tl1 3rrrT iF iF fc;:rir 3Ff
3ffrICIiT 6TrTIrfT [ /
o highest of the twice-born (Drona)!
Know the principal warriors on our side
For your information, I will narrate the
names of the leaders (generals) of my
army.
7!,Cfi aT m 3rrrT (irur) affr Cf?7Jt
!fG-fcF;r4t 'fJ ql'iwf om #it fit 3{.!8rWl11;
fcrcfJri affr CfiT F (Wff}{CIT) /
Your Lordship (Drona), Bheeshma,
Kama, victorius Kripa, Ashwatthaamaa,
Vikarna and the son of Saumadatta
(Bhuurishravaa).
om affr iff 3Pl if t \rfl if(
fc;:rir a:rrR CfiT itfme.7'i # cit ffl t/
aRCfi VCfiTr iF wffl if 'fj6Mrt !fG it
Ryurt /
And there are many other brave men
who are ready to sacrifice their lives
for my sake. They fight with different
kinds of weapons and they are all
proficient inbattle.
(jo

sRlMADBHAGAVAD GfTA
The Divine Song
1-10
I f&1eAl'i4j II

Aparyaaptam tat asmaakam
Balam Bheeshmaabhi rakshitam;
Inadequate (also unlimited), that, ours
Strength (army), Bheeshma, guarded (by);
TI '1fP:nf-q II
Paryaaptam tu idam eteshaam
Balam Bheemaabhi rakshitam.
Adequate (also limited), though, this, of them
Strength (army), Bheema, guarded (by).
1-11

I
Ayaneshu cha sarveshu
Yathaa bhaagam avasthitaah;
In movements, and, in all
In respective, places, stationed;
'lfCRf:"BCf fu II
Bheeshmam eva abhirakshantu
Bhavantah sarva eva hi.
Bheeshma, indeed, protect on all sides
Your lordships, all, indeed.
1-12
w<l I II
cw:r I
Tasya sanjanayan harsham
Kuru-vriddhah pitaamahah;
To him (Duryodhana), producing, joy
The Senior Kuru, grandfather (Bheeshma);
ftffi fc;r;:m "un- !>jlj Iqctli. II
Sinha naadam vindya ucchaih
Shankham dadhmau prataapavaan.
Lion's roar, sounding, high
Conch-shell horn, blew, full of power (Bheeshma).
4
ifttsq r;m item CW iAr
(3{W12/J 'J/tJ:r aa ifw d7
(wrwit) cit wiAr TFJfrfr /
(m WTTF 2t TFJfrfr CfiT
CfiT W1J m
2t TFJfrfr CfiT
CfiT 3Rftfirrr "fcriw I)
Our army fully guarded by Bheeshma
is inadequate while their (Pandvas')
army guarded by Bheema is adequate.
(This interpretation is from Shree
Raamaanuja.)
arrrr "8'4t W7T # warrRt arrRt
IiflTff" fP.rrr wCf7( tt 'J/tur
cit ror cit /
Stationed in your respective positions
on various fronts, your lordships
should protect Bheeshma on all sides.
FN JlffTift ('4tu!) flJd/lffJ 2t '3?1
in WP1 it fJ7f dfWT cndt
fi#cit 7l'if in 'fIIfR d73q PHit

To cheer him (Duryodhana) up, the
powerful Kuru-elder and Grandfather
(Bheeshma) blew his conch-shell horn
with a lion's roar.

SRlMAD BHAGAVAD GfTA
The Divine Song
1-13
mI: q
UIClI1Cfl 1
ng@: I II
-:q eiM: -:q lfUTCf I
"'
Tatah shankhaah cha bheryah cha
Panava aanaka gomukhaah,
Then, conch-shell horns, and, kettledrums, and
Cymbals, drums, bull-mouths (trumpets);

Sahasaa eva abhya-hanyanta
Sa shabdah tumulo abhavat.
All at once, indeed, they were struck
That, sound, tumultous, it became.
1-14
mI: Wm1llTIqcf: II

Tatah shvatair hayair yukte
Mahati syandane sthitau,
Then, with white, horses, yoked
In the great, chariot, situated;
II
Maadhvah Paandavah cha eva
Divyo shankhau prada-dhmatuh.
Maadhava (Krishna), Son of Paandu (Arjuna), and, also
Divine, conch-shell horns, blew
1-15
II
QI"'i'.l\i1rlj I
Paancha-janyam Hrsheekesho
Devadattam Dhananjayah,
Paanchajanya (Krishna's conch shell), Hrishikesha
Devadatta (Arjuna's conch shell), Dhananjaya (Arjuna);
{5l' II
"'
Paundram dadhmau mahaashankham
Bheemakarmaa vrikodarah.
Paundra (Bheema's conch), he blew, great conch shell
Frightful in action, Big (wolf)-bellied (Bheema).
5

T!,CfJ ({l1 T!,CfJ 'RTl' fit Zf[iit frJRcnT
fit 1f'i3IH CfTc7T 21T /
And then the conch-shell horns,
kettle-drums, cymbals, drums and
trumpets were sounded, all at once,
creating a tumult (frightening uproar).
aq (rm) eitWit !fW d'fIl1 !2f it
lfTf:lCr (3ft 3ik WU!i;f

Then, seated in the great chariot yoked
with (four) white horses, Maadhava
(descendant of Madhu- Shree
Krishna) and the Son of Paandu
(Arjuna) sounded their divine
conch-shell horns.
(!it -2t (3fTRT) W.:r'i/'JI"'1
(7llFI7 3ik (a:r17) -2t
(3fTRT)
(-g;c: it) 'JfG{'J/trr 3ik dC\(
Wq -2t (3fTRT) k (7TWi)
@ (f{ijffG{[ /
Hrishikesha (Shree Krishna) blew (his
conch) Paanchajanya, Dhananjaya
(Arjuna) blew (his conch) Devadatta
and Bheema, big-bellied and fearful in
battle, sounded (his) great conch
Paundra.
IcF(J Ih'1l
SR1MADBHAGAVAD GlrA
The Divine Song
1-16
3H:flfC1;jjli t!"il"l'""lfUlgDq
c
f;l II
a:t'i'"flfq\jflj :rIT I
Anantavijayam raajaa
Kuntee putro Yudhishthirah,
Anantavijaya (Yudhishtra's conch), king
Son of Kuntee, Yudhishtra;
T.f qf
u
l9>t>q Cf>i II
Nakulah Sahadevash-cha
Sughosha mani-pushpakau.
Nakula, Sahadeva, and
Sughosha (Nakula's conch), Mani-pushpaka (Sahadeva's conch).
1-17
I II
T.f""l:fD=f 31m: I
Kaashyash-cha parama ishu-aasah
Shikhandee cha mahaarathah,
King of Kaashee, and, supreme, archer
Shikhandee, and, great warrior;
fcruc: T.f 'Ell fll fCfl: T.f 3"l q;(I d: II
Dhrishtadyumno viraatah cha
Saatyakih cha aparaajitah.
Dhrishtadyumna, Viraata, and
Saatyaki, and, the unconquerable
1-18
II
T.f I
Drupado draupadeyaah cha
Sarvashah prithveepate,
Drupada, Sons of Draupadee, and
All together, 0 Lord of the earth (Dhritaraashtra);
"El1'qS\: T.f @'i G:'tlJ:: II
Saubhadrah cha mahaabaahuh
Shankhaan dadhmuh prithakprithak.
Son of Subhadraa (Abhimanyu), and, mighty armed
Conch-shell horns, blew, one by one.
6
ji ?FIT (3JTF1T)
31'hlfc!iif2/ (7Tl1CF 77
(7Tl1CF 3itr J-ifOtJ,&fC/7

King Yudhishtra, son of Kuntee, blew
(his conch) Anantavijaya. Nakula and
Sahdeva blew (their conches)
Sughosha and Mani-pushpaka,
respectively.
cnrift in
R/@udJ, (?FIT)
Wf4fch m- /
The great archer the King of Kaashee,
the great warrior Shikhandee,
Dhrishtadyumna, (King) Viraata and
the invincible Saatyaki (blew their
conches).
o Lord of the earth (Dhritraashtra)!
(King) Drupada, (five) sons of
Draupadee and mighty armed Son of
Subhadraa (Abhimanyu), all of them
blew their conches, one by one.

SR!MAD BHAGAVAD GITA
The Divine Song
1-19
"B 'tll(hJ,,?luli I "'f'lf.[q 1Jf\?lCiT OI.1j1I<'\11'"(11
"B ISfld\Its?IOli Cl((;J'(1lC( I
Sa ghosho Dhaartaraashtraanaam

That, noise (of conches), of sons of Dhritaraashtra
Hearts, to pierce through;
";:f'lf: Tf Tf Cl(111i:\lli II
Nabhash-cha prithiveem cha eva
Tumulo vyanu-naadayan.
The sky, earth, and, indeed
Tumult, causing to thunder.
1-20
II
3l2l I
Atha vyavasthitaan drishtvaa
Dhaartaraashtraan Kapi dhvajah,
Then, situated (in battle form), having seen
Sons of Dhritaraashtra, Monkey (Hanumaana), banner;
II
Pravritte shastra sanpaate
Dhanur udyamya Paandavah.
About to start, weapons, encounter
Bow, raising up, Son ofPaandu (Arjuna).
1-21
11
I
Hrisheekesham tadaa vaakyam
!dam aaha maheepate,
Hrishikesha (Shree Krishna), then, word
This, said, King (Dhritaraashtra)

Senayor ubhayor madhye
Ratham sthaapaya me Achyuta.
Of the two armies, of both, in the middle
Chariot, to situate, mine, Infallible (Shree Krishna).
7
3/fcIim 3ik if 7frff! F
0?1 'JF1T7Cfi ;f VfRTE? iI7yit iI7 Rll
fRFft emkit/
That terrible noise (made by the
conches) thundered between the sky
and the earth and created a tumult
(frightening uproar). It pierced
through the hearts of the Sons of
Dhritaraashtra.
crrc:r (f.sR:r iI7 !2f iI7
w m CfiT fq;r 2JT) q;u!j;;
(31) ;f VfRTE? iI7yit cnT (!FG if)
2:& CR; (clf;ir 31Tr if)
...
On seeing the Sons of Dhritaraashtra
arrayed (in battle form) and the
encounter of weapons (from both
sides) about to start, the Son of
Paandu (Arjuna whose chariot carried
the banner with a portrait of Shree
Hanumaana) after raising his bow .
(m

if( !2f cnT clf;ir iRrair iI7 'l1f2{ if
'PJ7fi:Rr cnit/
o King (Dhritaraashtra)! Then Arjuna
said the following words to
Hrisheekesha (Shree Krishna),"O
Achyuta (Infallible- Shree Krishna)!
please station my chariot in the middle
of the two armies".

SRfMADBHAGAVAD GJTA
The Divine Song
1-22
I %*rrw II

Yaavad etaan nireekshe aham
Yoddhu kaamaan avasthitaan,
So that (or until), these, see, I
For a battle, desirous of, stationed;
II
Kair mayaa saha yoddhavyam
Asmin rana samudyame.
With whom, by me, along with, to fight
In this, battle, in undertaking.
1-23
I f\l4f-qCfl'1EfCl: II
'If 1fct s;r BJ""llllctl: I
Yotsyamaanaan avekshe aham
Ya ete atra samaagataah,
Those about to engage in battle, see, I
Who, these, here, assembled;
TIP::r fT.lCflltfCl: II
Dhaartaraashtrsya durbuddher
Yuddhe priya chikeershvah.
Of sons of Dhritaraashtra, of evil mind
In battle, service, wishing to do,
1-24
I Sanjaya uvaacha:
Sanjay said:

!j'5lih01 '1llf I
Evam ukto hrisheekesho
Gudaakeshena Bhaarata,
Thus, addressed, Hrisheekesha (Shree Krishna)
Gudaakesha (Arjuna), Bhaarata (Dhritaraashtra).

Senayor ubhayor madhye
Sthaapayitvaa ratha uttmam.
Of the two armies, of both, in the middle
Having stationed, chariot, the highest or best.
8
if mcprsur cit CfiQT fcn # cit
cJ;it fRr31l' -En it if&T!) "rnfcn #'
cn1 CfTir sem cit it
(3ik c{) fcn Pi "d!fT7:T it
!lit fcFr -En m2T Cf?f7T
(Arjuna requested Shree Krishna to
keep his chariot in the middle of the
two armies) "So that I have carefully
seen those who are ready for the battle
and with whom I should engage in the
undertaking of this battle".
(3ik if CfiQT fcF) "lifT c#rr Pi it
('617) CfiT 'J-fc7T
CfTir zrm' fflf d7 cnR

(Arjuna further said) "I will (closely)
see all those who are well-wishers of
the evil-minded Son of Dhritaraashtra
(Duryodhana) and who are assembled
here to engage in this battle".
if CfiQT " 'Jlmf (ViifT
!]S/Ch!ll (fW" mv- Pi 7JCIiTr
fcnr!: (f&tdR;21 m
cprsur) if dfTI1 cit cJ;it fRr31l' -En it

Sanjaya said "0 Bhaarata (King
Dhritaraashtra)! Thus addressed by
Gudaakesha (Conqueror of sleep,
Arjuna), Hrisheekesha (Master of the
senses, Shree Krishna) stationed the
great chariot in the middle of the two
armies",
$0
Cl \' ihtl
SRfMADBHAGAVAD GJTA
The Divine Song
1-25
'41lS4sUIIl'j@d: T.f 16C!f'C[ LfT2f II

Bheeshma Drona pramukhatah
Sarvesham eha maheekshitaam,
Bheeshma, Drona, in front of
Of all these, and, rulers of the earth;
d"CllT.f II
Uvaaeha Paartha pashya etaan
Samavetaan kuruun iti.
Said, Son ofPrithaa (Arjuna), look, at these
Assembled, the Kurus, thus.
1-26
f n'
I "R1'qllf l2lT II
CBf fLldltjt?li I
Tatra apashyat sthitaan Paarthah
Pitreen atha pitaa-mahaan,
There, saw, standing, Son ofPrithaa (Arjuna)
Fathers, and, grandfathers;
mrl q\l.lT II
Aaehaaryaan maatulaan bhraatreen
Putraan pautraan sakheen tathaa.
Teachers, maternal-uncles, brothers
Sons, grandsons, friends, as well.
1-27

I
Shvashuraan suhridah eha eva
Senayor ubhyor api,
Fathers-in-law, companions, and, indeed
In the armies, in both, also.
"ctl""i II
Taan sameekshya sa Kaunteyah
Sarvaan bandhuun avasthitaan.
Them, contemplating, he, Son of Kuntee (Atjuna)
All, relatives, arrayed (in battle form).
9
(?it Cfi7SUT it cn7) irur 3ik'8ift
in ?1TlFr Cf7m" fcn
w2{ S7f Cffheif

(Shree Krishna placed the chariot) in
front of Bheeshma, Drona and all the
kings, and said, " 0 Paartha (Son of
Prithaa, Arjuna) i See these Kurus
assembled here (for battle).
crm' w2{ it 00; 31fi3I77if,
lfflif, :;;iJ; # rrm fidr cnT
if)
There Paartha (Arjuna) saw fathers,
grandfathers, teachers, maternal
uncles, brothers, sons, grandsons and
friends stationed (in battle form).
c:Fit iRraif qft 31Tr '3?Fr 3ik
'f!'Jf-NrrtCh/' cnT ift rR' rrwd7 m
-qr-yaif cnT jirf/7:J;f (3f!fr) (31frr
CfR1UTT !fW"it "Tf7JT) /
He also saw, on both sides ofthe
army, fathers-in-law and well wishers.
Seeing all these relatives arrayed there
(in battle form), the Son of Kuntee
(Arjuna) (was overtaken by deep pity).
IClt(l ihll
RlMAD BHAGAVAD GlrA
The Divine Song
1-28
fcttsft"f?l'-\lOJ<llcllClI 'fWT m II

Kripayaa parayaa aavishto
Visheedan idam abraveet,
With pity, filled with deep
Despairing, this, said;
I Arjuna uvaacha. Arjuna said.

'" -v
Drishtvaa imam svajanam Krishna
Yuyutsum samupasthitam.
Having seen, this, own family, Krishna
Desiring to fight, approaching.
1-29
llll11T'!lfUr :r&"'C[ qR'TI"4fu I -mft it II
l1l:r 'TfmfUT T.f qRl{!tSlffct I
Seedanti mama gaatraani
Mukham cha pari-shushyati,
Sink down, my, limbs
Mouth, and, dries up;
T.f mTt it T.f II
Vepathuh cha shareere me
Roma-harshah chajaayate.
Trembling, and, in body, mine
Body hair standing on end, and, produced.
1-30
"TJTUiTcf -m:Rt Cj 1"1"'C[ w:Rftcr"'C[ it 1=[1": II
Jlloslcj T.f qRi\$d I
Gaandeevam sransate hastaat
Tvak cha eva pari-dahyate,
Gaandeeva (Arjuna's bow), falls, from hand
Skin, and, also, burns.
T.f T.f it lFf: II
Na cha shaknomy avasthaatum
Bhramateeva cha me manah.
Not, and, able to, standing
Wanders, and, my, mind.
10
(?1if1 cnT CR; 3Jfrr
CfR1UTT it ?JW3ik it 'W
"fiWT! !F& qff "CJ7& a:rrR
'firm' cnT Cfi[ .
(Seeing all the relatives gathered
there, Arjuna) was filled with deep
compassion and, in sadness, said these
words,"O Krishna! Seeing my
kinsmen standing here, eager to
fight, ...."
itt 3W7T f.!rf2Tc7 Wt 3ik!J& -psrrrr
'W m imwm- Cfifi:r:Trr f([f '<1J..f/(::rT3frt

"My limbs are becoming weak and my
mouth is getting dry. My body is
trembling and my body hair are
standing on end."
'ffT2f it 7JTTWcr ttr w 3ikrcr-crr
IJf(1 -m if 7NW ?Ff7rfT 3ikim
W
"My bow Gaandeeva is falling from
my hand and my skin is also burning.
I am unable to stand firm and my
mind is wavering. II

SRlMADBHAGAVAD GfTA
The Divine Song
1-31
f.:!fl:ruTf.l"'Cl fqqtkllH I -;r"'Cl II
I
Nimittaani cha pashyaami
Vipreetaani Keshava,
Signs, and, see
Inauspicious, Keshava (Krislma);
1" -:q -Wit S14 f1:i WClT fCl '51 Y:, II
Na cha shreyo anu-pashyaami
Hatvaa svajanam aahave.
Not, and, welfare, forsee
Having killed, own people, in battle.
1-32
"'l 'f"'T"'l"'Cl <f"'li wsrrR t! I f<l;'"'IT f<l;' 'l.j)n;,fffClct1 err II
I
"'
Na kaankshe vijayam Krishna
Na cha raajyam sukhaani cha,
Not, desire, victory, Krishna
Not, and, Kingdom, pleasures, and;
fcfi' -;:fr fcfi' \ill fCl (l en \I
Kim no raajyena Govinda
Kim bhogair jeevitena vaa.
What, to us, with kingdom, Govinda (Krishna)
What, with enjoyments, with life, or.
1-33
'4lm: wsrrRt! I II
irwI. 3l2f -;:fr -:q I
Yeshaam arthe kaankshitam no
Raajyam bhogaah sukhaani cha,
Of whom, for sake of, desired, of us
Kingdom, pleasures, comforts, and.
(f 1fI1JTR.. -:q II
Ta ime avasthitaa yuddhe
Praanaan tyaktvaa dhanaani chao
They, these, stationed, in battle
Lives (vital breath), sacrificing, riches, and.
11
;f itwcr frrrsr!J aii<
f.!rcI; rft;if CfiT 7!,CIi"Pl; m i1
fcrrrftrr WWar "[aii<!fGit a:rrR
ctfr CflC7T W1fT( cnr 7frTfr sf! 7i! m
"[I
(Arjuna said)"O Keshava (Brahmaa,
Vishnu and Shiva, all three
represented in one, Shree Krishna)! I
see inauspicious signs (bad omens)
and I do not forsee that any good will
come by killing my own kinsmen in
battle."
CJiN'T! i1"7 "it "[aii< "7 "it
?JIRJ amwfft iii <Jim WI
m m?JIRJ if CfZ1T
C7!9f 3121C1T Ff sirrn' if aii< If/tcR if sf!
CfZ1T Jl7itIiR t?
o Krishna! I do not desire victory,
neither kingdom nor pleasures. 0
Govinda (Master of the senses, Shree
Krishna)! Of what use will this
kingdom be and for what purpose are
these enjoyments or even life itself?
f.Jr;:r (cirrff) iii CfiT(U[ sirrn' aii<
wfft qff cnr wt waii<
If/tcR qff 3lTWT WrzrT7T cnr !fGit Nt t I
We desire kingdom, pleasures and
comforts because of those who are
stationed here for battle, risking their
lives and riches.
-3b

SRlMAD BHAGAVAD GITA
The Divine Song
1-34
II
T.f I
Aachaaryaah pitarah putraas
Tathaa eva cha pitaamahaah,
Teachers, fathers, sons
and, also, grandfathers;
llhT: II
Maatulaah shvashuraah pautraah
Shyaalaah sambandhinah tathaa
Maternal uncles, fathers-in-law, grandsons
Brothers-in-law, relatives, and.
1-35
Qi!flOJ'00lf'""l I sRr fc!;'] II
I
Etaan na hantum ichchhaami
Ghnato api Madhusuudana,
Them, not, kill, desire
Those ready to kill, Madhusuudana (Krishna);
sftl tfficr:r ;(1 \ii!:f f4 %"aT: fcn' 4 ct II
Api trailokya raajyasya
Hetoh kim nu rnahee-krite.
Even, of three worlds, kingdom
On account of, how, now, for the earth.
1-36
CIlnitfu: I 11
'tl1d\1t=?1i,";f: Cfif1ftfu: I
Nihatya Dhaartaraashtraan nah
Kaa preetih syaat Janaardana,
Killing, Sons of Dhritaraashtra, to us
What, pleasure, might be, Janaardana (Krishna).
II
Paapam eva aashryet asmaan
Hatvaa etaan aata-taayinah.
Sin, even so, take hold of, us
Having killed, these, aggressors.
12
($7 <#rif it) ; firrrJ;
rrm rTP./T ob 'J-/t
/
"(Among the people gathered here,
there are) teachers, fathers, sons,
grandfathers, maternal uncles,
fathers-in-law, grandsons,
brothers-in-law and other relatives".
(1l!J V"W iii !it
rpwr)! yflClt iii iii Fc7it aT if
rfHr citcnT 3FfffWob"(C{7() iii
iii Fc7it ob$7 <#rif iii (!fit) "11TR
w 'J-/t if $7 cit "#t lTR"7T /
"0 Madhusuudana (slayer of demon
Madhu, Shree Krishna)! I do not
desire to kill those who would even
kill (me) or even to gain the kingdom
of all the three worlds (earth, sky and
heaven). Then why should I kill for
the lordship of only the earth."
IJf7Tif.r (#srrp;rrq, !it rpwr)!
iii yif cit "IlTr CJ?( cp:fJ wWt
"fiTc#t? $7 3IIddl(2pij' cit "IlTr CJ?("Ql[ wrJ
iii -m- 'lff7ft m /
o Janaardana (Merciful to all, Shree
Krishna)! What pleasure can there be
for us in killing the Sons of
Dhritaraashtra? Moreover, we will
incur sin by killing these aggressors.
$0

SR1MADBHAGAVAD GJTA
The Divine Song
1-37
Cflf fuCfl2t BJp:[ liT'tfCf II
-;:r am Cflf I
Tasmaat na arhaa vayam hantum
Dhaartaraashtraan sva-baandhavaan
Therefore, not proper, we, kill
Sons of Dhritaraashtra, own kinsmen;
II
Svajanam hi katham hatvaa
Sukhinah syaama Maadhava
Own people, indeed, how, killing
Happy, we might be, 0 Maadhava.
1-38

-;:r mcq I
Yadyapyete na pashyanti
Lobhopahata chetasah,
If, even, these, not see
Greed, overpowered, in mind;
%'I"fllOl II
Kula kshaya kritam dosham
Mitra drohe cha paatakam.
Family, destruction, done, wrong
Friend, in violence, sin.
1-39
Cf)2.J'";[ QIQI,\f4lf->iCfRftllOll II
-;:r a:wnfcq: HClfcftllOl I
Katham na gyeyam asmaabhih
Paapaat asmaat nivartitum,
How, not, to know, by us
From sin, from this, to abstain.
II
Kula kshayam kritam dosham
Prapashyadbhir Janaardana.
Family, destruction, done, wrong
To be well aware, 0 Janaardana.
13
W it 71TF:[C{! 3JTFI
?nyir cit 11TRT fc;:rir
cftcn 1i! 3JTFI ffigfkt;qj' cit 71T( emPi
til ?Iift m? "
(Arjuna continues) "Therefore 0
Maadhava (Shree Krishna)! it is not
right for us to kill our kinsmen, the
sons of Dhritaraashtra. How indeed
can we be happy by killing our own
relatives?" .
"lJElfir (ether) FiFrcnr fFro C7l'J1
it WZ jm7TW ?n rfrq cit 3ih- fi:rif ?n
"R!21 cnR 71 wrr cit -.:riff W
Even if these people (Kauravas), with
their understanding corrupted by
greed, do not perceive any evil in the
destruction of the family and in
violence towards friends.
1if7l?f;r! Pi -.w jm7TW it m
cn& rfrq cit 'JTc# 'JflRr Iif17ft C1W 7
Wit fcn"$"?1 wrr it til
o Janaardana! Why should not we,
who are well aware of the evil in
destroying one's family, Iearn (or find
ways) to abstain from this sinful
action?
(jo

SRlMADBHAGAVAD errs
The Divine Song
1-40
I llif II
"1 "1 w:rr: I
Kula kshye pranashyanti
Kula dharmaah sanaatanaah,
Clan, in destruction, vanish
Family, duties or traditions, eternal;
't[if 'flr'Hl{ sf'lOf'lOfCffu II
Dharme nashte kulam kritsnam
Adharmo abhibhavati uta.
In duties, perish, family, entire
Lawlessness, overpowers, also.
1-41
II
!AS)t5.llf.:u"1 fu"lI": I
Adharma abhibhavaat Krishna
Pradushyanti kula striyah,
Lawlessness, from ascendance of, 0 Krishna!
Corrupted, family, women;
II
Streeshu dushtaasu vaarshneya
Jaayate varna sankarah.
Women, corrupted, 0 Descendant ofVrishini!
Born, caste, intermixture.
1-42
"Bc!iiT I <j;l{jfq
u:SlC\Cf)f9fl<JI:
II

Sankaro narakaaya eva
Kula ghanaanaam kulasya cha,
Intermixture, to hell, only
Family, destroyers, of family, and.
fl:rd""it W1'ff fqug II
Patanti pitro hyeshaam
Lupta pinda udaka kriyaah.
Fall, ancestors, indeed, of these
Deprived, ofpinda, of water, offerings.
14
JJft if 3JT77 CI7ffl) 'FitJ
71W mif ji(7 itJ ?HTfR (00 if
31J7J) lfJ:f (Cfi?fcxl) 7C2: 'it \Wfr t. /3ik lfJ:f
itJ 71W mif (<fTqJ g31T) 'l!T ji(7 31lfJ:f
(wrr) itJ Cf.'tT it 'it WffT /
(Arjuna continues) "With the
destruction of a family, its eternal (or
ancient) duties (or traditions) perish.
When traditions are lost, the entire
clan is overpowered by lawlessness".
"31lfJ:f (wrr) itJ IifR if ji(7
t fi;;rqf T:f2J'J.J7SZ 'it fi cnrsdfrr
(ryfWT cfw it 3JCfffT( #r JJft epwr)! "
itJ T:f2J'J.J7SZ mwC/of&'ch< (1Jf7frrzfr
CfiTfi:rWIT) fkr /
o Krishna! "When vice prevails, the
women of the family are led astray". 0
Descendant ofVrishni (Krishna)!
"When women are led astray, there
begins an (undesirable) intermixture
of castes".
C/ofeCt?< ('iJfTfrrfi:rWIT) ji(7 itJ 7TWCir 3ik
ji(7 cit 7(Cfi it f! WffT trrus
3ik Iif(7 fW:rr
a:rr!V if (ji(7 itJ) fiTrr( iff (3JTR
if) tiff \Wfr /
Admixture of castes leads to hell the
destroyers of the family and (also) the
members of the family. The spirits of
their ancestors, indeed, fall when they
are deprived of the offerings (rites
such as Shraadha, Tarpana, etc.) of
pinda (balls of flour) and water.

R1MAD BHAGAVAD GfTA
The Divine Song
1-43
CjuffiCfl{CflI{Ch: I II
I
Doshair etaih kula ghnaanaam
Varna sankara kaarakaih
Evils, these, family, destroyers
Intermixture of castes, by creating;
T.f WWill: II
Utsaadyante jaati dharmaah
Kula dharmaah cha shaashvataah
Abolished, community, duties or laws
Clan, duties or traditions, and, eternal.
1-44
dffi?ll'C1!:111fuJf I C!RIT II
I
Utsanna kula dharmaanaam

Disappeared, family, duties or laws
Of mankind, 0 Janaardana!;
c:rrm- cqqfu II
Narake aniyatam vaaso
Bhavati iti anushushruma.
In hell, indefinitely, dwell
It is thus, have heard repeatedly.
1-45
.:mIT"fcf cn1 0!:fClfu"ctl I llS\IGiltl;{l(.1Iif.:f 01;Jj;:jlj;GJctl: II
am -qrq' "Cfi1f OlfClfBdl I
Aho bata mahat paapam
Kartum vyavasitaa vayam,
Oh! alas! great, sin or evil
To commit, resolved, we;
II
Yat raajya sukha lobhena
Hantum svajanam udyataah.
That, kingdom, pleasure, with greed
Kill, kinsmen, prepared
15
(3Ji!tr 2t gff if 3/T7l CfiQlj ":f7
cwfdCfi'< cnr2t rfrctT if
-En -mw 3ik (Cfiffczr) 7'Z
if IifTft &''' /
(Arjuna continues) "The evils which
produce (undesirable) intermixture of
castes, destroy ancient (eternal) family
traditions and community laws of the
clan".
(gff "V,-m p:R fl7T t fcn
f.JR:r 'J1!l -En 7'Z if &'
3FRf ?1J1Z{ rrcn 7(Cfi it CfR1
t'1f
o Janaardana (Shree Krishna)! "We
have heard that the race whose (moral)
religious traditions have been lost
resides in hell, indefinitely".
31it! Wrcn t fcn W7J cnr2t 'Cf77
fflf t wfcn "(fIR! -En ff& -En if 3J7H
Cf77 "fffW -En fc;rit dSTrT &' /
Oh! What a pity! We have resolved to
commit a great sin, that out of greed
for the pleasures of a kingdom, we are
prepared to kill our kinsmen.
\5b
JJCF(J nell
SRlMADBHAGAVAD GlrA
The Divine Song
1-46
7.JR lOJll=tt;FilCflIVWI0i I (l1r m II
?:ffc:: l1ll=l 3i Sl ctl Cfll '(I"{ -q-rur:r: I
Yadi maam aprateekaaram
Ashastram shastra paanayah,
If, me, unresisting
Without weapons, weapons, armed with;
'l:mhlt>?1 CfCl it
Dhaartaraashtraa rane hanyuh
Tat me kshemataram bhavet.
Sons of Dhritaraashtra, in battle, kill
That, for me, far better, would be.
1-47
I Sanjaya uvaacha.
Sanjay said.
l{ClljCkClI'1i: I B"fCllilOJliB: II

Evam uktvaa Arjunah sankhye
Ratha upastha upaavishat,
Thus, saying, Arjuna, in battle
Chariot, back seat, settled down;
Wffi T.fl1l fi l=fffB: II
Visrijya sasharam chaapam
Shoka sanvigna maanasah.
Throwing down, along with arrow, bow
Sorrow, overcome by, mind.
(3Fjr #- m # 31(it cnw)
in!F "(Uf it!FT J?N4<md 3ifr;:r
W7RT cnR crrci! cit 11Tr 'J/t ?it if(
f(;rir Cf) f4I UfCf)/<1 stm"I
(Arjuna continues) lilt would be far
better for me if the Sons of
Dhritaraashtra, with weapons in their
hands, killed me in battle without my
carrying any arms and offering
resistance".
!fiirq #- "s CfiQ
CR; it 7FT # J?j}Cf)J)@F 3Fjr#-
WITtim fcrir 3ifr '(2! it
#0 7lZ1T I
Thus saying, Arjuna, whose mind was
overcome with grief, cast aside his
bow and alTOWS and sat down in the
chariot seat.
CfCl 'B"i."( wfu dqf1t5l!
m 3'l'4ifClt5lIi\lflJn 1111 Thus ends the first chapter entitled
S'i:ZlT4": mil 'Arjuna's spiritual awakening through
Om tat sat iti Shrimad Bhagavad Geetaasu upanishtsu sorrow' of Shreemad Bhagvad Geeta
Brahmavidyaayaam yogashaastre Shree Krishnaarjuna (an Upanishad, a text on knowledge
sanvaade Arjuna-vishaada-yogo naama prathamo about Brahman (God), a scripture of
adhyaayah. III spiritual union (yoga) with God, and a
$?! it (<it amtfCi; fcrw; Gitr! between Shree Krishna and
3ifr m Cf 3Fjr Cfi7!fcrTct "3Fjr fc:rrfrcr Gitr!" Arjuna), Hari Om Tat Sat (holy
'7fl1Cfi" Wf1T 31P:Z1T7l <ir.:mI19 II =rA- .;;, r. -+- names of God).
V7t \ I:>H \;)V flrl.?Trl. (q'UI/,J.{/ Cf?
I
16
(jo

SIDMAD BHAGAVAD GITA
The Divine Song

SECOND CHAPTER
Path of Pure Knowledge
(jb

SRlMADBHAGAVAD GITA
The Divine Song
2-1
I Sanjaya uvaacha.
Sanjaya said.
(f ([2JT fCjiSlli\"flf'""l<{ II
q' (f2fT 1[Uf 31Tf I
Tam tathaa kripayaa aavishtam
Ashru puurna aakulekshanam,
To him, thus, by pity, overcome
Tear, full of, with downcast, eyes;
fet Etlc;Y{1lO( II
Visheedantam idam vaakyam
Uvaacha Madhusuudanah.
Despairing, this, word or speech
Said, Madhusuudana (Shree Krishna).
2-2
m I Shree Bhagavaan uvaacha.
Shree Bhagavaan said.
fcfqi'r I II
f: CCIT Cfl:<40lO( fc:rsr1l I
Kutah tvaa kashmalam idam
Vishame samupasthitam,
From where, to you, delusion, this
In difficulty, present;
3ifCl
J4lO(
3$ II
Anaaryajushtam asvargyam
Akeerti karam Arjuna.
Dishonorable, acceptable, not to heaven
Disgrace, causing, Arjuna.
2-3
liT Tfl1: 'lT2f I C'll#iif"dlB 'l:ffirq II
l=IT 'fll Tfll: LIT2f -;::r dqql;lct I
Klaibyam maa sma gamah Paartha
Na etat tvayi upapadyate,
Cowardice, not, indeed, entertain, Paartha
Not, this, in you, suitable.

Kshudram hridaya daurbalyam
Tyaktvaa uttishtha Parantapa.
Low, heart, lack of strength
Abandoning, stand up!, Parantapa (Arjuna).
17
?:f\Jrlr ;:;- "'Jf7TCfP{ 11p:ff7 (m 'FjiWT) ;:;-
31f?Jair it W3ik
cit7:1QCfT3R
Cfi#'''/
Sanjaya spoke" Madhusuudana
(Shree Krishna) said the following
words to him (Arjuna) who was
overcome with compassion and
sorrow and whose eyes were filled
with tears and had a bewildered look" .
m'Jf7TCfP{ ('FjiWT) ;:;- "
fcJcr;r it!F? (3117f
3J1rHUT iii f1:rrltIa) 3W5f7f 3ik 3fCff/frf Cf77
3iff c? 'iJfH CfTc7T 'CfiN it 3JT 7TZIT" /
Shree Bhagavaan (Krishna) said" 0
Arjuna ! How has this delusion of
mind has come upon you in this
difficult time. This (behaviour) is
unworthy of noble persons, it will
neither lead you to heaven nor will it
bring you fame".
(m epsnr;:;- a:nit
1RT"ifFit! 7:1Q!F? Wt'J-lT
7iT w'frq (:wJ: cit rrrrR
CfTc7T. 3$)! Cf77 !]'Cf cit
Cf7( iii fcqi;) oir" /
(Shree Krishna further said) "0
Paartha (Arjuna)! Do not yield to
cowardliness! It does not befit you. 0
Parantapa (Scorcher of the
enemy..Arjuna)! Abandon this
weakness of heart and rise up".
(jo

sRlMADBHAGAVAD GfTA
The Divine Song
Arjuna uvaacha.
2-4

Arjuna said:

I\IUI I -mr 'L"lI\1fClRfL,\1 II
I
Katham Bheeshmam aham sankhye
Dronam cha Madhusuudana,
How, Bheesham, I, in battle
Drona, and, Madhusuudana:,
]fu 3lRq,<'\'1 II
Ishubhi prati yotsyaami
Puujaarhau Arisuudana
By arrows, fight against
Worthy ofreverence, Arisuudana (Shree Krishna).
2-5



Gurun ahatvaa hi mahaanubhaavaan
Shreyo bhoktum bhaikshyam api iha loke,
Gurus, not killing, indeed, great people
Better, eat, by begging, even in this world;

Hatvaa artha kaamaan tu gurun iha eva
Bunjeeya bhogaan rudhira pradigdhaan.
By.killing, prosperity, desires, surely, gurus, here, also
Enjoy, pleasures, blood, smeared with.
2-6
TJU<iT <:rID <:Jfc\ err I
<W\q II

Na cha etat vidmah katarat no gariiyo
yadvaajayema yadi vaa no jayeyuh,
Not, and, this, know, which, of us, better
If either, we conquer, if, or, us, they conquer.
it II
Yaan eva hatvaa najijiivishaamah
Te avasthitaah pramukhe Dhaartaraashtraah.
Whom, indeed, killed, not, wish to live
They, situated in battle, before us, Sons ofDhritaraashtra.
18
Arjuna said," 0 Madhusuudana! How
can I fight against Bheeshma and
Drona in battle with my arrows? 0
Arisuudana (destroyer of foes .. Shree
Krishna)! They are worthy of my
prime worship".
It is better to live in this world on
begged food without killing these
great teachers. Because by killing
these Gurus our enjoyment of
prosperity and pleasures in this world
will be stained with blood.
We do not know what is best for us.
We also do not know whether we will
conquer them or if we ourselves will
be conquered. We will not even wish
to live after killing the Sons of
Dhritaraashtra who are poised before
us.

SR1MADBHAGAVAD GfTA
The Divine Song
(3F!fr "ifRc;rrr itJ cftq if
C{Tc1T 3ikgp:f itJ fr;w:r it
g3fT if 3lTW1 7J!ff?fT -{fin iKrn-
M:flTrT iff itB-m- cwiKJ1frr Cfif&it/ if
31JTlCfiT fWrx:r #; 3fTTlCIff mur it a:trir
ma.rr r(tF;rir" /
2-7
cqf I
llf cqf II
CfiTlfu<;r "B=f'qTCf: fl:t (Cff imr: I
Kaarpanya dosha upahata svbhaavah
Prichchhaami tvaam dharma samuudha chetaah
Fearfulness, fault, overcome, state of mind
I ask, you, duty, confused, in mind;
(Arjuna saidj.t'With my self overcome
<:ref. .w:r: Rfffif ClCl it -a W'tf 1ft cqf II by fear and my mind confused about
Yat shreyah syaat nishchitam bruuhi tat me my duty, I ask you to tell me what will
te aham shaadhi maam tvaam prapannam certainly be good for me. I am your
What IS, better, should be, certain, tell, that, me disciple. Under your refuge, I seek
Pupil, your, I, instruct, me, your, refuge. your advice".
s[frr W ff21T (F5Pf
it) r31flfCnr( wq em w iff if
cn7t dWZ1 7it fimir im
cit C{Tc1T CJ! -m- /
2-8
4414j'W\ I
31CfTL<l '!'"1lcF84M'i"li tl(I
Oll4fq
II
-;:r fu l=fll 3iQi'al\ d-oill5l
0llOO(
I
Na hi prapashyaami mama apanudyaad
yat shokam uchchhoshanam indriyaanaam,
Not, indeed, see, my, remove
What sorrow, drying up, senses; I do not see a way that can alleviate
my grief which is making my senses
31CfflZr 3"lflQMlOO( {l)'!JOlllOO( 3Tf1:r"'t:f II numb, not even if! gain an unrivaled
Avaapya bhuumau asapatnam riddham and prosperous kingdom on this earth
Raajyam suraanaam api cha aadhipatyam. or rulership over the gods (in heaven).
Obtained, on the earth, unrivaled, prosperity
Kingdom, of the gods, even, and, rulership.
Sanjaya uvaacha.
2-9
"dCfI"'q1
Sanjaya said:
II
I
Evam uktvaa Hrisheekesham
Gudaakeshah Parantapa,
Thus, having said, to Hrisheekesha
Gudaakesha (Arjuna), Parantapa (Dhritaraashtra).
-;:r Jnfct'"<\lOO( II
Na yotsya iti Govindam
Uktvaa tuushneem babhuuva ha
Not, will fight, thus, to Govinda
Having said, silent, became, truly.
it
if 'Q:m CfiQft
(3FfT it) 'PT'5C CfiQ Cf?( fcIi;
(it if Yf'l
/
Sanjaya said: 0 Parantapa
(Dhritaraashtra)! Having spoken thus
to Shree Hrisheekesha (Krishna),
Gudaakesha (Arjuna) became silent
after making a clear declaration," 0
Govinda (Shree Krishna)! I will not
fight".
19

SR!MADBHAGAVAD GITA
The Divine Song
2-10
'llffiI I fCllSll"o:uf4<{ CRf: II
Wl 'l1T"@ I
Tam uvaacha Hrisheekeshah
Prahasan iva Bhaarata,
To him, said, Hrisheekesha
Smiling, thus, Bhaarata (Dhritaraashtra);
fCl CRr: II
Senayor ubhayor madhye
Visheedantam idam vachah.
Of armies, of both, in the middle
Sorrowful, this, word.
2-11
m I Shree Bhagavaan uvaacha:
Shree Bhagavaan spoke:
'llPSffi I II
awn'0411:. a:t;:q l?n T.l: ICli i\1 1:. T.f cqp:ffi I
Ashochyaan anvashochah tvam
Pragyaavaadaan cha bhaashase,
Not to be lamented about, mourn, you
And words of wisdom, you speak;
T.f ";f II
Gataasuun agataasuun cha
Na anushochanti panditaah.
The dead or gone, and not dead
Nat, mourn, the pandits or wise men.
2-12
;:r "llTI "'1Rl' "Of \'Ci -2ti't I "Of "Wf Cfll1lct: II
";f 11 ";f am ";f ";f I
Na tu eva ahamjaatu na asam
Na tvam na ime janaadhipaah,
Not, indeed, it is that, I, at any time, not, existed
Not, you, not, these, kings.
";f T.f ";f 'lOi fCll5lll t:( : CflI1l. aN: II
Na cha eva na bhavishyaamah
Sarve vayam atah param
Not, and, either, not, shall exist
All, we, from now, onwards.
20
it rf!7T -R7r3# iF if
d?1 cnT fflf if w
cnuft W /
(Sanjaya said): 0 Bhaarata! In the
midst of the two armies, Shree
Hrisheekesha smilingly spoke the
following words to Arjuna, who was
stricken with sorrow.
it fFTmm
Wrcn end! -m- Wrcn ztlnr 7t! :t 3ik
(fi:!:;( 'J/J) vfi;"grff -.skit Cliff w-m-/
1JfUga c#rr aT !/TUT :t 3ik
3J'Jit 7t! -ff; 07 r:Ff1 CfiT iffWrcn
7t! end!" /
Shree Bhagavaan said,"(O Arjuna)!
You are grieving for those who should
not be grieved for, yet you speak like
a wise man. The pandits (wise men)
do not moan for those who are dead
nor for those who are living" .
(it ;f 3JT7l CfiN) 7t! t fcn if
fcR:ft WF1 if 7t! 21T 3J2[Eff fFT 3ikw
c#rr 7t! 3ik 'Jit 7t!t fcn
min S!fcrFzr if "R'Jit 7t! -wt" /
(Shree Krishna further said)," There
was never a time when I did not exist,
or when you and these rulers did not
exist nor will we cease to exist in the ,
future.
Just as the stages of childhood, youth
and old age are experienced by the
physical body of the aatman (self or
soul), the aatman (after the death of
the previous body) attains another
body. The wise person is not confused
about the relationship between
aatman and the physical body.

RlMAD BHAGAVAD GITA
The Divine Song
FrR:r JfcfiT( 1i!1C{/,J:{/ it" p:r wm- if
&fMC{? "iJfC!Fft mCfWW snm 3"ift
rrw (7[Fg it" usm 3T1fl1T cit) mtr
Cf7T JlTfifr itrft t/ p:r (3T1fl1T mwfk) it"
fcTtF;r if 3ft! 0!lFr1i 7{/
2-13
W <iTeR "lU I o2T! 1" II

Dehinah asmin yathaa dehe
Kaumaaram yauvanamjaraa,
Embodied aatman (soul), in this, as, in the body
Childhood, youth, old age;
m-t: q;J "1
Tathaa deha antara praaptih
Dheerah tatra na muhayati.
So also, body, another, acquire
Wise man, in this matter, not, confused or deluded.
2-14
I 3JJlIl'JIYIFiJ...j)SflflllliFIRll!;RC{ 'llm[ II

Maatraa sparshaah tu Kaunteya
Sheeta ushna sukha duhkha daah,
With objects, contact, truly, 0 son of Kuntee
Cold, heat, pleasure, pain, causing;
$ rd7:i3/! (Tfl"q "Wf Tfl"q
cp:f m7FT) it" (vc:;pf) it"
?1T21?frlPr mif tt "lTIit r:"& m
?J& drlW -mr t / it (?frIPr mvc:;pf) rit
31frRzr m3JR IiTFt t / 'JlT(ff
[fl1 ff ?Wf cnfr /
3WPl a:rnm: sf.:rcv;rr: d"f\ fufuaRCf cqmrII
Aagama apaayinah anityaah
Taan titikshasva Bhaarata.
Coming, going, impermanent
Them, manage to endure, 0 Bhaarata (Arjuna).
o Son of Kuntee! The feelings of
heat, cold, pleasure and pain are
caused by contact ofthe senses (five
cognitive, five action and the mind)
with their respective objects. Such
contacts (or feelings) are impermanent
and transitory. 0 Bhaarata (Arjuna)!
Bear them patiently.
2-15
II
I
Yam hi na vyathayanti ete
Purusham purusharshabha,
Whom, indeed, not, cause distress, these
The man, 0 best among men (Arjuna);
w:r ee:fR "B: II
Sama duhkha sukham dheeram
Sah amritatvaaya kalpate.
The same, pain, happiness, the wise one
He, for immortality, ready (or fit).
J7"fiTtB' ?J&r:"& if TJ:Cfi mR
wf FrR:r 3ft! 0!lFr1i cn7 it
fqtsrq (312lC1T?frim) CllfPJrT 7t! end!; rw
tt3J1RfC{ (-gffF) it" 7:1Tn:r t /
o Best among men (Arjuna)! The
wise person who behaves alike in
pleasure and son-ow and who is not
perturbed by these (short-lived objects
of the senses) is worthy of attaining
immortality (or Moksha).
21
\50

sRlMADBHAGAVAD GITA
The Divine Song
2-16
W: I res'"ct@141t*"l"Rff'li: II
I
Na asato vidyate bhaavo
Na abhaavo vidyate satah,
Not, unreal or untrue, is, being
Not, not being, is, real or true;
3lNre TI -mer C'\f.fficq: II
Ubhayor api drishto antas
Tu anayoh tattva darshibhih.
Of both, indeed, perceived, conclusion
indeed, of the two, of truth, perceivers.
2-17
3ifcRTfu TI iR CRIll:. I "1" II
TI "ffil m mP=l1
Avinaashee tu tat viddhi
Yena sarvam idam tatam,
Indestructible, indeed, that, know
By which, all, this (universe), pervaded;
fet 11l?1J"Ol 31&I;qf4 a:w:r "1 aWfu II
Vinaasham avyayasya asya
Na kashchit kartum arhati.
Destruction, immutable, this
Not, anyone, to accomplish, capable.
2-18
3lrctCRI RM'G411f)I I 'llTI II
3RfCRf Rfllf4 6WT: l?l'nR:
0I:
I
Antavanta ime dehaa
nityasya uktaah shareerinah,
Having an end, these, bodies
Eternal, are said to be, of the embodied aatman;
'qffif II
Anaashino aprameyasya
Tasmaat yudhyasva Bhaarata.
Of the indestructible, of the immeasurable
Therefore, fight in battle, 0 Bhaarata.
22
3mfl. ?#rH; 31Tfcr) crw qff aT
7ifl' &- aitr ?1?f (Q(J-ilr4dfCl) cnr 3l'JflC{
fctE14/7 7ifl' &-/ :f7 cfRT (?1?f aitr 3mrr)
cit dfCR//f4<ir ;J3RTtfrc fr &- /
The unreal has no existence and the
real (truth) never ceases to exist. The
sages have perceived the true essence
of these two (real and unreal).
aT!FT IifRT it)
"RCf 0!Jl71Cf) &-/ 3JCZ1GT (fi}UI'<!fJd) cnr
fi:RT;w Cf70 it cit{ ww:r{7ifl' &- /
Know the indestructible reality which
pervades everything in the universe.
No one is capable of destroying this
unchanging entity.
aitr 3lJ{irq (6'Jl1T
ifffd) Ii/ICf/rJ..f/ it? w wit! q# Tfir
!FT -g;G Cfiir /
Only physical bodies are said to be
destructible, in which the eternal,
imperishable and incomparable
aatman dwells. Therefore, 0
Bhaarata! you should fight in the
battle.

SR1MADBHAGAVAD GITA
The Divine Song
2-19
7.:[ 1l;1' I cIT"'l mm"'lTlf II
Gf lJ:f -Etfu Gf: T.f lJ:f I
Ya enam vetti hantaaram
Yah cha enam manyate hatam,
Who, this, thinks, slayer
Who, and, this, imagines, killed;
cit ";f fCl\i1l'"llq"l ";f 3Tlt ";f II
Ubhau tau na vijaaneeto
Na ayam hanti na hanyate.
Both, of the two, not, know
Not, this, kills, not, is killed.
2-20
Ch<;:Ift:l'>l14 I
II
";f fu<:ffi err Cfli:\lfT.lCl ";f err";f I
Na jaayate mriyate vaa kadaachit
Na ayam bhuutvaa bhavitaa vaa na bhuuyah,
Not, born, dies, or, at any time,
Not, this, having been, will become, or, not, again;
s7:f -r mftll
Ajo nityah shaashvato ayam puraano
Na hanyate hanyamaane shareere.
Unborn, eternal, continuing, this, primaeval
Not, is killed, in being killed, in body.
2-21
m 7.:[ l!>1,"","l,"",0':jl1'{1 Cfl2:f Cff Cfl'"lll
3ifCl'1IP?H' Gf I
Veda avinaashinam nityam
Ya enam ajam avyayam,
Knows, indestructible, eternal,
Who, this, unborn, imperishable;
llT2f en' b1ld4R1 Cfll\ II
Katham sa purushah Paartha
Kam ghaatayati hanti kam.
How, he, man, 0 Paartha (Arjuna)
Whom, cause to slay, kills, whom.
23
-;;ft Pi 3l1fl1T (wfM) cnT RfT 1iT7frT atk-
-;;ft p:rcnT 1RT g3JT -Er # -m- Pi
3l1fl1T cnT 7ff! IifT7ft / cpfffcn Z{ff "7 rit
CRfT! atk- "7 -m- p:rqft -mtt /
Those who think the aatman (self or
soul) is a killer or who imagine that
the aatman is killed, do not know its
true nature, because the aatman
neither kills nor is killed.
Z{ff wtlit (3l1fl1T) "7 cnift atk- "7
-m- 1RrI7 -Q:w (3l1fl1T CfiT 15'frl1- 'lR7lT) "7
cnift g3JT "7 3W atk- "7 cnift rftrrr /
cpfffcn Z{ff 3Ji5R; WTW atk- !FfrR
(3RTfV wm- 7K IifR w sit Pi CfiT
7TW 7ff! stm /
The aatman is neither born nor does it
die. This (birth and death of aatman)
neither happened in the past, nor is it
happening now nor will it ever occur
in future. Because it is unborn,
eternal, permanent and primaeval, the
aatman is not destroyed when the
body dies.
w2{ ! -;;ft Pi (3l1fl1T) cnT 3ffc!71"t/%
wf CfTc7l; 3{iif( atk- 3fCZPl C{ff
:p;cr fcR:ft cnT 1RCTT 'RC1ifTT err
fcR:ft cnT 71T! 'RC1ifTT /
o Paartha ! One who knows the
aatman to be indestructible, eternal,
unborn and imperishable, how and
whom will that person kill or how and
whom will he cause to be killed.

R1MAD BHAGAVAD crt
The Divine Song
2-22
Cfmffu "'fiTsl:fUfUr I
;,flulf'"'4'"'4IA "WlTfu W II
Cllflifu \lllo,ff.:17:f2TT 1CfTf.:r -;:rit s-qufiJr1
Vaasaansi jeernaani yathaa vihaaya
Navaani grihnaati naro aparaani,
Clothes, worn out, just as, throwaway
New, takes, man, others;
Cf2TT l?I:O<lfUl \lflolff'"i
Tathaa shareeraani vihaaya jeernaani
Anyaani sanyaati navaani dehee.
Same way, bodies, abandon, worn out
Others, assumes, new, aatman (soul).
2-23
t.:f t.:f 'WfCI): 11" ckli\<h'41411" 1=fRi([: II
"1 f0'"<\f-"Q l?lf;JlfUl "1 lfICfCf):1
Na enam chhindanti shastraani
Na enam dahati paavakah,
Not, this, pierce, weapons,
Not, this, burn, fire;
"1 "'Cf cklG:""lf-"Q awl: "1l?nfl""lfd 11RiO:11
Na cha enam kledayanti aapah
Na shoshyati maarutah.
Not, and, this, wet by waters
Not, to dry, wind.
2-24
II
s7:fJ\ s7:fJ\ sm "'Cfl
Achchhedyo ayam adaahyo ayam
Akledyo ashoshya eva cha,
Un-pierceable, this, un-burnable, this
Un-wettable, un-dryable, also, and;

Nityah sarvagatah sthaanur
Achalo ayam sanaatanah.
Eternal, all pervading, fixed
Immovable, this, ever lasting (eternal).
24
!1C17R" :Fit CfiT CfI(
7ir !fPlT Cfi'IT ddt OWw
(31TfI1T) \Tftuf wtm' CfiT CfI( wtm'
itJTfrrrz Cfi'IT t/
As a person discards old and worn out
clothes and takes new ones, the
aatman (soul) casts away worn out
bodies and enters new ones.
$?1 31TfI1T CfiT m:?I Cf7TC 7f!t 31PT
7f!t \JfC1 Tfk7r 7f!t CfI( 'RCfiftl
3ik- crT!J WtftRr 7f!t CfI(
The aatman can neither be cut by
weapons nor burnt by fire. It cannot be
made wet by water (liquid) or dried
out (reduced) by wind.
W 31TfI1T 3iIs(diJd
(7J7ift 7 mzirnr) 3ik- ?!
Wrr) cp:fffcn W Prfq, fFH;
3ik- mtrR t/
This aatman is un-pierceable,
un-burnable, un-wettable and
un-dryable, because it is eternal,
omnipresent, stable, immovable and
permanent.

ICI\Jn01
SRlMADBHAGAVAD GITA
The Divine Song
2-25
I II
s?:fl\ Oif-i:t'"flll s?:fl\ OifClCflI4f s?:fl\ I
Avyakto ayam achintyo ayam
Avikaaryo ayam uchyate,
Unmanifest, this, unthinkable, this
unchanging, this, said to be;
fCl fC\C'CI1 lJ;f -;:r Oi ::1/<0 f:qtil=( am II
Tasmaat evam viditvaa enam
Na anushochitum arhasi.
Therefore, thus, having known, this
Not, lament (grieve), worthy of.
2-26
"frr\'li crrlf'4ir I \'Cf II
3l1'.T T.f lJ;f "\i'ffd' f.:rflt err I
Atha cha enam nitya jaatam
Nityam vaa manyase mritam,
If, and, this, constantly, taking birth,
Always; and, think or believe, dying
(f1'.TTf1l "c=ct' -;:r am II
Tathaapi tvam Mahaabaaho
Na evam shochitum arhasi.
Then even, you, 0 Mighty armed (Arjuna)
Not, like this, grieve, proper.
2-27
fu "frll I \'Cf II
I
Jaatasya hi dhruvo mrityur
Dhruvamjanma mritasya cha,
Of the born, truly, fixed, death
Certain, birth, of the dead, and;
sit -;:r "c=ct' am II
Tasmaat aparihaarye arthe
Na tvam shochitum arhasi.
Therefore, inevitable, consequence
Not, you, lament or mourn, deserve.
25
W 31TfI1T 3JCZ1W 3itr

fCtchm(f;d CfiQT snmt / 31TfI1T cit R1
!1C/7T( "iJfT7CfiT Wfcr; Cf?RT 7Nt /
This aatman (soul) is unmanifest (not
felt with senses), inconceivable (not a
subject of mind) and it is said to be
unchangeable. Therefore knowing the
aatman as such, you should not
lament.
J-f&MliJ zrfcr [J11 R1
(311fl1T) cit 3itr frrflT
CfTc7T 'J/t 71RT, rw 'J/t R1 OWWfcr; 7N
/
o Mighty Armed (Arjuna)! Even if
you imagine the aatman as subject to
continual births and deaths, it is not
proper for you to mourn.
cp:fffcn IJP1 ct qff 7[f!f Mffff t 3itr
CfiT IJP1 'J/t Mffff t / R1 fcrcm
(1JP1-1[{77[ in CfiT cit{
(f.rcrrrur) 7Wt Wfcr; Cf?RT

Because in that case, for the born,
death is certain and for the dead, birth
is sure to take place. Therefore in this
inevitable situation, it does not befit
you to grieve.

SRlMADBHAGAVAD GJTA
The Divine Song
2-28
3l
Clhbl'\lf1
'lffi([ I II
3Wftf.:f I
Avyakta aadeeni bhuutaani
Vyakta madhyaani Bhaarata,
Unmanifest beginnings, beings
Manifest middles, 0 Bhaarata!;
(BfCflT II
Avyakta nidhanaani eva
Tatra kaa paridevanaa.
Unmanifest, ends, again,
There (about this), what, grieve.
t 'Jlmf ! wuft if 1f!I31OZ1W
(3TJ1CR) 3Itr it? 'Jft 31OZ1W
if it"fft czrw
(JiCIiC) rrrfIrr"i!fr (#-fcrcn) W

o Bhaarata (Arjuna)! All beings are
unmanifest (unperceived by senses)
before birth and return to the same
state at death. Only in the middle
(between birth and death) do they
appear manifest. There is no cause to
grieve over this (divine) situation.
Some perceive this aatman as
marvelous, some speak about it as
marvelous and others hear of the
aatman as marvelous. Yet, no one
understands its nature well even after
hearing about it.
-:q 3R: a1fi:r ';:f -:q Cf1fffilll
Aashcharyavat cha enam anyah shrinoti
Shrutvaa api enam veda na cha eva kashchit.
Wondrously, and, this, another, hears
Hearing, even, this, knows, not, and, also, anything.
cit{ O!!f#i rir (3lI,J1dfCI) en! 2-29
"lPl: I iffc if -&- 3Itr cit{ en!
II -&-3ItrifJRT
Cf<\fu T.f 3F1: I if 'ff7dT -&- / W1J (3I!,J1dfCl)
Aashcharyavat pashyati kashchit enam en! 'ff7CfK 'Jft cit{ 'Jft 3JT5fft JlCfiT( 7t!
Aashcharyavat vadati tathaa eva cha anyah, IifFfdT /
Wondrously, perceive, someone, this,
Marvellously, speaks, thus, also, and, another;
2-30
'lffi([ I ct'8iIct"1C1ff
ul
II
I
Dehee nityam avadhyo ayam
Dehe sarvasya Bhaarata,
Aatman, eternal, indestructible, this
In body, of all, 0 Bhaarata!;
00fUr ';f ('C( :<nf-iltllOl II
Tasmaat sarvaani bhuutaani
Na tvam shochitum arhasi.
Therefore, all, beings
Not, you, grieve, proper.
t 'Jlmf! ZW wftr it "fft
3JCfV! -&- / "JlT/7Jr7# it? tWr !Jl#
CfK7T ofcrrr 7t! -&- /
o Bhaarta (Arjuna)! The aatman that
dwells in all beings is eternally
indestructible. Therefore there is no
reason for you to lament for all living
beings.
26
6b
ICIC(J ihll
SR!MADBHAGAVAD GITA
The Divine Song
2-31
1" I 1" \I
3lf1:r T.f -;:r fClCf1fAfg/"( 3ltfu I
Svadharmam api cha avekshya
Na vikampitum arhasi,
One's own dharma (duty), even, and, looking at
Not, waver, you should;
II
Dharmyaat hi yuddhaat shreyo anyat
Kshatriyasya na vidyate.
Than righteous, indeed, battle, preferable, other,
Of kshatriya, not, exist.
2-32

4'd&41 T.f m I
Yadrichchhayaa cha upapannam
Svarga dvaaram apaavritam,
By good fortune, and, happened
Heaven, gate, opened;
II
Sukhinah kshatriyaa Paartha
Labhante yuddham eedrisham.
Happy, kshatriya 0 Paartha
Obtain, battle, like this.
2-33
312T w:<:\' WJr:i 1" I mf: qitffl "-f fficrr 4I44Cli '+4f(4 II
-;:r CflRtlllRl I
Atha chet tvam imam dharmyam
Sangraamam na karishyasi,
Now, if, you, this, righteous
Battle, not, undertake;
mf: cnlftf T.f fuc'crr "4"f4"l"( 3iCl ILf4ffl II
Tatah svadharmam keertim cha
Hitvaa paapam avaapsyasi.
By that, own duty, fame, and
Avoided, sin or evil, will incur or attain.
27
31TH lflf (Cfif!czJ) CfiT Wfr 811 WtPt
Cfifi:rTrr 7iff cp;fffcn a.m-
f(;rir if 3ih- y 7iff :; /
Moreover, in consideration of your
duty (dharma), your mind should not
waver, because for a kshatriya there is
nothing preferable to a righteous war.
wPi (31'!fr)! C(ff a.m- fFSIt t
JICIiffCfiT 3FfTllR1 tt
JllTff"it snm:; / d?1 a.m- f(;rir rit GfQ
F5flf CfiT "WfT w :; /
o Paartha (Arjuna)! Those kshatriyas
who happen to come upon this kind of
(righteous) battle must indeed be
happy, because for them, it presents
an open gate to heaven.
3R "lJfcr [JI1 GfQ 7f!T cnir?r rit 31TH
lflf cr citfrf CfiT fG1TlT "CfIdr 811 T:f7T1

If you decide not to engage in this
righteous battle, you will incur sin by
abandoning your duty (dharma) and
losing your fame.

SRlMADBHAGAVAD errs
The Divine Song
2-34
3Tilflfcf "llfl:r -qIChlRhh
o
ll "fdR'01Oi d II
am-fcf T.f am I
Akeertim cha api bhuutaani
Kathayishyanti te avyayaam,
Disgrace, and also, beings (people)
Talk about, your, everlasting;
T.f 31CfllRf'( 31fctR'alct II
Sambhaavitasya cha akeertir
Maranaat atirichyate.
For the honourable, and disgrace,
Than death, exceeds or surpasses.
2-35
"l"1Is;OIls>%j 1W:Rr I it1S!f 'q (Cf II

Bhayaatranaatuparatam
Mansyante tvaam mahaarathaah,
Out of fear, from battle, tum back
Will think, you, great warriors;
T.f (Cf 'S4g'""fci) lllf'!'lffl <'1IElClJO{ II
Yeshaam cha tvam bahumato
Bhuutvaa yaasyasi laaghavam.
Among whom, and, you, much esteem
Having been, will receive, lightly.
2-36
I R,,<\<utct "Bfl1vl crill fcn+r. II
T.f 'ljCf arfuct': I
Avaachya vaadaan cha bahun
Vadishyanti tava ahitah,
Not to be spoken, words, and, many
Will speak, your, enemies;

Nindantah tava saamarthyam
Tato dukhataram nu kim.
Slandering, your, power or ability
Than that, greater pain, then, what .
28
3itr 'fiR" cim ftft Cflfit 3JlFI#!jf
CfiT crafrr m /RUflRd ?n ft;rit 3JlFI#!jf
1Jf!f "# 'J/t CI?( /
Moreover, people will talk about your
everlasting disgrace. For an
honourable person, infamy is
exceedingly worse than death.
G{Q 11Fri! fcn wr ?n -q#
!fG -R" 'J{fit it / f.iRctt di'z it 3Jif[ wr
llPJ dffT cit di'z it!J11
cnT J.r!Tff it /
The great warriors will think that you
turned back from battle out of fear.
You, who have been worthy of their
respect, will now be treated by them
as insignificant.
WI f/7l1af cit frFrr CRfr "#
'7 ?J7nl CFCFf cnPt / dml CI?(
3itrr:N cp:rr if7Tr !
Your enemies will speak many
improper words about you, while
slandering your strength and ability.
What can be more painful than that!
IClC(J ihll
SRlMADBHAGAVAD GfTA
The Divine Song
2-37

mTI"ClT m I
Hato vaa praapsyasi svargam
Jitvaa vaa bhokshyase maheem;
Killed, or, attain, heaven
Having won, or, enjoy, earth;
II
Tasmaat uttishtha Kaunteya
Yuddhaaya krita nishchaya.
Therefore, arise, 0 Son of Kuntee,
To do battle, having, resolved.
"lIT rit fF1 (%it) 7RCF("P5fTf Jfffffcnftit
3ftr"llT yf8fCftcit Wrim'l 31fT:
g; 7 ! d013ftr % CfiT f.rffq cnit I
o Son of Kuntee (Arjuna)! If you are
killed in battle, you will ascend to
heaven. If you attain victory, you will
enjoy the pleasures of this earth.
Therefore, arise with a definite resolve
to fight.
2-38
I mit QIQlOjClIlf4fB II
'ffi'q I
Sukha duhkhe same kritvaa
Labha alaabhaujaya ajayau,
Pleasure and pain, alike, considering
Gain and loss, victory and defeat;
crill 1\itlfCl ';f II
Tato yuddhaaya yujyasva
Naivam paapam avaapsyasi.
Then, to do battle, yoke yourself
Not thus, sin, attain.
'ff&-r:&; C7f'J!-'fffR 3ftr cit
?W 'iJfFIC1?( % it [f# wrr 7t!
C777rrr /
Considering alike pleasure and pain,
gain and loss, victory and defeat, be
ready to engage in battle. In this
manner, you will not incur any sin .
o Son ofPrithaa (Arjuna)! This
(truth) has been spoken to you
according to the Saankhaya yoga (path
of sacred knowledge). Now hear about
the teachings of (karma) yoga (path of
selfless action), following which with
wisdom, you will overcome the
bondage of karma.
7:plf lTIlll Cfll=f II
Buddhyaa yukto yayaa Paartha
Karma bandham prahaasyasi.
By insight, yoked by, 0 Son of Prithaa
Karma-bondage, abandon.
2-39 w2f! w ftrit H/&1ziJl!
ftcrllf 7:f<lT (*72{!IJ) ih CfIm 7TGfT t/ 3Ttf{ fF1
it m&l "llllT I (f.rccnr7:l) ChJ[;qJI! if
Eshaa te abhihitaa saankhye FJR:rir fF1 if
Buddhir yoge tvimaam shrinu, waitit /
This, to you, spoken, in Saankhya yoga
Insight, in yoga, and this, hear;
29

SRlMADBHAGAVAD GITA
The Divine Song
2-40
fc.IW I fCI0"ll"lQF81 orrfct 'l1llTC!. II
1" 1"W s"fuf S4 flI Clllj'l 1"fc:lW I
Na iha abhikrama naasho asti
Pratya-vaayo na vidyate;
Not, this (Karma yoga), effort, loss, is
Sin due to opposite action, not, present;
B:t(?ql{ 3lfq awl II
Svalpam api asya dharmasya
Traayate mahato bhayaat.
Little, even, of this, dharma (virtue),
Rescues, from great, fear.
2-41
&(Cjfll"1IR-l"lCflI I II
OllClflllllR-JOOfCflI I
Vyava-saayaatmikaa buddhir
Ekaa iha Kuru-nandana,
Determined nature, insight
One, in this (Karma yoga), 0 Descendant of Kuru;
W"@Tit SOllClflIP'l'1Il{ II
Bahu Skaakhaa hi anantah cha
Buddhyo avyava-saayinaam.
11any, branches, indeed, endless, and
Intellect, of the irresolute (or wavering).
2-42
<:Jlfi:rl"li CffT.i I "I1;:<J,,f1fu Cllfc'.:1: II
qrq' 3lfcrqf:mr: I
Yaam imaam pushpitaam vaacham
Pravadanti avipashchitah,
Which, this, flowery, speech
Proclaim, the ignorant ones;
CJTG: IT: 1" 3lfu:r crrfc\'""I": II
Veda vaada rataah Paartha
Na anyat asti iti vaadinah.
Veda, statements, delight, 0 Son of Prithaa
Nothing, else, there is, thus, argue.
30
'P1 (Ch441
J
/ Cf w:rrcr R;.;qfJt) iii
CfiT 7TW 1Witrrr 3ih '7 "it fErrrftrr !1'JfTCf /
'P1 ?:Jif CfiT ifmJF1R1 iff WR s:m ('F!J)
if "(8JT CfifT /
In following this path (of karma-yoga
or selfless action), there is neither loss
of any effort, nor any adverse results.
Even a little observance of this path
(dharma) saves one from the great
fear (of death).
t !j7Mri1'1 (3$)! 'P1 (Ch 4'41
J
/ iii) 71fT!
itR:f!Pl 7l!fi "it t / 3#rfffff
ifmT (WT-ter it 3m:rw) Ch7 cit
3Rcn 3ih wCfTfft itrft /
o Descendant of Kuru (Arjuna)! In
this path, the intellect of a resolute
nature is directed towards a single
objective. But the intellect of
irresolute (worldly attached) minds
wanders in many endless directions.
t w2/ ! 3R!Pft IJR cnuft if Ff
Writ Ch7 rrrfifr CfiT crufrr cndt 3ih
cndt fcn itcft Ch7 cnuft CfiT
7Jift (sim- ffl Ch7 !1Tfi:fr)
312/ &; 3ihy iff 7W /
o Son ofPrithaa (Arjuna)! There are
ignorant ones who give flowery
speeches about these (rituals for
worldly pleasures). They take pleasure
in expounding upon such statements
(dealing with these rituals) of the
Vedas and argue that their meaning is
nothing but the attainment of worldly
riches, heaven, etc.

SRlMADBHAGAVAD GITA
The Divine Song
2-43
CflI"lI<:"lI1: I II
Cf1l1l 3WBR: m lRf \JPf Cfilf 1R1 I
Kaama aatmaanah svarga paraa
Janma karma phala pradaam;
Desires, mind full with, heaven, as the highest aim
Birth (rebirth), fruit of action, offering;
fsfi7:rr -Q:JWf llftf II
Kriyaa vishesha bahulaam
Bhoga aishvarya gatim prati.
Ritual actions, specific, many,
Enjoyment (of pleasure), power, path, towards.
2-44
..wr'84!>1fhtil1f I Cl\ClflllflR-"lCflI -;::r II
-Q:JWf \llfhbl'""li Ql1T -t:tdflllO( I
Bhoga aishvarya prasaktaa-naam
Tayaa apahrita cheta-saam,
Pleasure, power (lordship), of the attached
By them, taken away (deprived), of minds;
-;r II
Vyavasaayaatmikaa buddhih
Samaadhau na vidhiiyate.
Of steadfast nature, intellect
In the mind (meditative), not, formed or granted.
2-45
I Rfl'IfI*"tf4T f.:rlf1rr1i:r II
'1fCf I
Traigunya vishayaa vedaa
Nis-trai-gunyo bhava arjuna,
Triad of gunas (sattva, raja, tama), category, the Vedas
Beyond the triad of gunas, become, 0 Arjuna;
"Rt1;) f.:f41JT 3iI\JOOIClIOO( II
Nir-dvandvo nitya sattvastho
Niryoga kshema aatma-vaan.
Beyond the pair of opposites, eternal, steady in goodness
Beyond acquiring, conserving, established in the aatman.
31
CfiTlHT3if it31R1WcWr ffl cnT tt
llFfft 3ik" IJFI1 qff cnT
(?FfiTl1) cpff CfiT Tfi(7 / '37t ?it
fEritcr f9nzrTif Wrr 3ik" -e:.gp;ff inrrfrr
"itrft /
For minds, full of desires, the
attainment of heaven is the highest
goal and birth (rebirth) the fruit of
their actions. Many of their specific
actions are directed towards obtaining
worldly pleasures and riches
Wrr 3ik" -e:.gp;ff qff 31R1ftIi if
ffl< #rfr crrit ffrrff it R:fllZf w:rrq

Those whose minds are stolen away
(blinded) by attachment to worldly
enjoyments and riches, can never
attain a steadfast and meditative
intellect.
itcftCfiT fi:rcrzr A!J0//rJiCfi
wr) t / [ A!J o/diM "ffT 'W, FrrR
(?J&- Tf7if-"R"ift 311ffr in'JfTC{ if
Wrr) "ffT 'W, wPifqff 3ik" ?t!IF cnT
"7 CfT(7J / (WJirtfCI)
it "ffT Cfi( 3iIrJiQ<J2fU/ "ffT iJfT /
o Arjunal the Vedas describe the
three gunas (sattva, rajas and tamas).
Rise above these three aspects of mind
and nature. Do not feel the effects of
opposites (hot-cold, pleasure-pain,
etc.) and do not pursue the acquisition
of worldly objects. Thereby, be
established in the aatman by fixing
your mind in the eternal truth.

SRlMADBHAGAVAD crt
The Divine Song
2-46
";1\1dlC\,*, I II
3l2.f "Wfu: I
Yaavaan artha udapaane
Sarvatah samplut-odake,
As much, use, in a well
On all sides, overflowing water;
dfCfFl fC4\jjl1d: II
Taavaan sarveshu vadeshu
Braamanasya vijaanatah.
So much, in all, in Vedas,
For the Braahman, wise or knowing,
2-47
11T 111T it II
CfIlffUr ir liT I
Karmani eva adhikaarah te
Maa phaleshu kadaachana,
In actions, alone, privilege, your
Never, in results, at any time;
liT Cfilt 1:flZ1 rnir II
Maa karma phala hetur bhuur
Maa te sango astu akarmani.
Never, actions, fruits or results, motive, should arise
Never, your, attachment, let there be, in inaction
2-48
I <WI II
'CfI11ffUr I
Yogasthah kuru karmaani
Sangam tyaktvaa Dhananjaya,
Fixed in Yoga, perform, actions or deeds
Attachment, having abandoned, 0 Dhananjaya (Arjuna)l;
"fut&: "BlIT -wr II
Siddhi asiddhyoh samo bhuutvaa
Samatvam yoga uchyate.
Success, failure, indifferent, having become
Indifference, Yoga, it is said.
32
cnT "RP[Uf rt<fr if 007T iff
FJrrRr rmT 3i/! \TfC7 if "'1ft7[uf
msrfcndt cnT FiR: \JIfI/'P/21 (wrrJ if /
A braahman, who has realized the
true knowledge, has as little use of all
the Vedas, as one has for a small well
in the presence of a large body of
water all around.
31fP:JCliT( itcr& cn4 (Cfiffoq) cnR if
t Tfif7 if Cfi7lTfir ttt/ [ Cf7 4}7(1 CfiT
W <ff7/ fRt 3TcIilf if 31R1fr1i "7 "it /
You have the right only to the
performance of actions (duty), not to
their results. The longing for the fruits
of actions must not be the motivation
for performing deeds. Neither should
you be inclined towards inaction.
fi:rtc: (H'f}(1df) 3fk
(31H'f}(1d/) if H71R <ff7 Cf)( 3fk
7:f77J if f#rrr cn4 Cf)(/ 31R1fr1i CfiT
mm Cf)(/ w:rrcr (w:rrn) iff 7:f77J /
o Dhananjaya (Arjuna)! As you
perform actions (duty) be steadfast in
Yoga and indifferent about success
and failure. Abandon feelings of
attachment. An even-minded attitude,
under all circumstances, is Yoga.
ICl [ldI
SR!MADBHAGAVAD GITA
The Divine Song
2-49
WC"CJi"lf i1fO&:lii
l
ll"li1"14 I II
I
Duurena hi avaram karma
Buddhi yogaat Dhananjaya,
By far, indeed, inferior, action
Intuitive determination, Yoga of, 0 Dhananjaya!;
'f'llJTT: l:flB%acr: II
Buddhau sharanam anvichchha
Kripnaah phala hetavah
In enlightenment, refuge, seek,
Pitiable, fruits or results, motivated.
2-50

I
Buddhi yukto jahaateeha
Ubhe sukrita dushkrite,
Mental determination, yoked in, leaves this world
Both, good deeds, evil deeds;
"lllrr: \I
Tasmaat yogaaya yujyasva
Yogah karmasu kaushalam
Therefore, to Yoga, yoke yourself
Yoga, in actions, skill.
2-51

fu JOFnflSfol: I
Karmajam buddhi-yuktaa hi
Phalam tyaktvaa maneeshinah,
Born of actions, yoked in enlightenment, indeed
results, abandoned, the wise ones;
fClf.:plibl: cr{ J!'i0f'"fl 3FlILJlJI"{ \I
Janma bandha vinirmuktaah
Padam gachchhanti anaamayam.
Birth (rebirth), bondage, freed from
The place, go, free from disease or pain.
33
-e- Cfi7:f ("RCfiTl!) '!jf.t;
2
t1
J/
(H4rc1<Ci q) -g 31flFfT 'it ?J:Cf 'ff /?f1
ijf.t;;qJJ/ (fI11OT) q:fr W(UT WUT Cfiir/ TfiC7
q:fr if Cfi7:f CR7T 'ff /
o Dhananjaya (Arjuna)! Action
performed with concern for results is
far inferior to that performed with the
mind fixed in Yoga (evenness). Seek
refuge in the state of equanimity of
mind. Those whose actions are
motivated by results are miserable.
ijf.t;rt? CZlftti -mt C'itcn it 'ff'J!
atrr 31'ff'J! # cpif CfiT fGITlT cnr 'ff /
?f1 (w:rrq) "ljm it '!W /
"ljm (H4rc1d/) 'it Cfi7:f CfiN itjJ!?/fld/ 'ff /
In the state of evenness of mind, one
abandones the bondage of both good
and evil actions during this very
lifetime. Therefore, strive for this
Yoga (calmness of mind under all
circumstances). Skill in the
performance of actions is the Yoga
(atttitude of sameness, calmness,
self-surrender).
'!jf.t;rt? CZlftti Cf?lf -g '3r"Pr m
CfT<9" TfifIT CfiT fGITlT 'iJFl1 -g fC
q[(ff 'ff atrr w '!{1"q Cf7fffT 'ff /
The wise, in this calm state of mind,
renounce fruits of their actions,
become free from the bondage of birth
(or rebirth) and attain the state of
supreme immortal bliss.
IClC(J ih11
sRlMADBHAGAVAD GfTA
The Divine Song
2-52
'Rl it I d'U 1"RlTfu f.fcfc:: 'q II
<:[(\T CZffu dRtslIfct I
Yadaa te moha kalilam
Buddhir vyati tarishyati,
When, your, delusion, thicket or mud
Intellect, entirely, cross beyond;
WJ TFdTfu f.:fcfc{ dOll f4 -:q II
Tadaa gantaasi nirvedam
Shrotavyasya shrutasya chao
Then, shall become, indifferent,
Of the to-be-heard, of the already heard, and.
2-53
'!ifdfC1l'1fdq?H it 'Rl Rffi'IT I <fIlf'""lClI'+'"lRJ II
sa;fu fCllAfctq?l1 <:[(\T R:?Jffi I
Shruti vipratipannaa te
Yadaa sthaasyati nishchalaa,
Scriptures, conflicting interpretations, your
When, shall remain, unmoving (steady);
WJ aicllC8"lffl II
Samaadhau achalaa buddhih
Tadaa yogam avaapsyasi.
In deep meditation, immovable, intellect
Then, Yoga, shall attain
When your intellect has overcome the
thicket of delusion, then you will
become indifferent to what has
already been heard (past) and to that
yet to be heard (future).
gfir3if qff ffl'JP{ if fctT'Jfc1d
pwtt '*' R:f!Tc7 3ih w:rrF:ftgw
(lfu-lIr41 it f{&f!J!l?JPr
(?FTfCI) qfr wra m/
Bewildered by conflicting
interpretations of Shrutis (Vedas), you
will attain true Yoga only when your
intellect becomes established in a
steady, unwavering and meditative
state (contemplation ofAtman).
fcfi' 3mfur II
Sthitadheeh kim prabhaasheta
Kim aaseeta vrajeta kim.
One steady in thoughts, how, speaks
How, sits, walks, how.
2-54 3ih
3$ / Arjuna uvaacha. "
Arjuna spoke: w:rrw (QU-/7r41 if) fi.:w"O!!fffi iii" cp;n
CflT '4llSIT iWlcfm: fctt fcn1:l11 (78JTlT ? CfTf7T "O!!fffi -Eliir
<:fiT 'lWfT I itwr -Eliir iiorrr 3ih -Eliir
Sthita pragyasya kaa bhaashaa T:fC1dT ? "
Samaadhi sthasya Keshava,
One who is steady, in wisdom, what, description or sign Arjuna spoke, "0 Keshava! What is
In deep meditation, one who is steadfast, 0 Keshava!; the description of a person who is
steady in wisdom, established in
meditative (absorbed in Atman) state
and has stable thoughts? In what
manner does that person speak, sit and
walk?"
34

SRlMADBHAGAVAD GfTA
The Divine Song
2-55
m I Shree Bhagvaan uvaacha.
Shree Bhagvaan (Krishna) said:
<:fC\I I "W1d\hltcQ'O!1d II
!'l \iJ /RI 7:fC\T CfIl1=fFl lffl?f J=f ..1'PI<'1 IT( I
Prajahaati yadaa kaamaan
Sarvaan Paartha manogataan,
Abandons, when, desires
All, 0 Paartha (Arjuna), residing in mind;
II
Aatmani eva aatmanaa tushtah
Sthita pragyah tadaa uchyate.
In the aatman, only, by the aatman, satisfied
One who is steady, in intellect, then, is said to be.
2-56
"5::cli'CfjrG:'1l'J11: fct
1
Idf'1Q: I fB>.rC1lOfigR'6'O!1d II
lFlT: I
Dukheshu anudvigna manaah
Sukheshu vigata sprihah,
In pain, not, agitated, mind;
In pleasure, without, longing
efta WI' Wr 'tiT: 1jf.:r: II
Veeta raaga bhaya krodhah
Sthita dheeh munih uchyate.
Devoid of, attachment, fear, anger
Steady, mind or intellect, sage (muni), is said to be.
2-57
<l: I "'llf'lf'P\fu 1 \'Wl II
<:f: 00 mt mt W"lZf I
Yah sarvatra anabhisnehah
Tat tat praapya shubha ashubham,
Who, everywhere, without affections
Whatever, obtain, good (favorable) - bad (unfavorable);
..., !'lRlFtd<'11 II
Na abhinandati na dveshti
Tasya pragyaa pratishthitaa.
Not, rejoices, not, hates
Of that person, wisdom, is firmly established.
35
it 'J[llCfP( (epsur) " w2/
cnt{ CZJ#!i 117 if
CfiTl17Tait' CfiT qf@Jjlj Cf7(ffl t 3ik3JTf!1T
Gm 3i'fl<lr/..fl it iff WffT dit ttem
/
Shree Bhagavaan (Krishna) said,"O
Paartha (Arjuna)! One is said to be
enlightened when all the cravings of
the mind are renounced and the self
finds bliss in the aatman itself (and
none else).
j:Nt (9ffl't!fldT) itf.sR:rin 117 it 7iff
psir (3ij't!fld!) it uit"Rcf2!T
$T72)RfiJrt t 3ikf.sR:rin WJ; 'JFT 3ikW31
it -rrir -Q:m gft
CfJfjfllrt/ t /
That person is said to be a sage (muni)
whose mind is steady and not shaken
by adversity (pain), whose desire for
pleasures has disappeared, and who
has become free of passion, fear and
anger.
uit J:ff'5ZT m Afj<fiJrt (R<Nfib) itfr
?l'Jf err 3J!(J'Jf en! 9JT{f 7
itrrr t 3ik7 ffcr Cf7(ffl CW9frtftBrt
CfJ fjflld! t /
That person's wisdom is firmly
established who is non-desirous on all
sides and who neither rejoices nor
laments while experiencing pleasant
(favorable) or unpleasant
(unfavorable) situations.

SR!MAD BHAGAVAD GfTA
The Divine Song
2-58
I II
7:1<\T T.f a:p;f cpif I
Yadaa sanharate cha ayam
Kuurmo anganee iva sarvashah,
When, draws together, and, this
Tortoise, limbs, the way, on all sides;
\>I fct ftlddI II
Indriyaani indriya arthebhah
Tasya pragyaa pratishthitaa.
Senses, of the senses, from objects
His, wisdom, firmly established.
2-59
fctf1C1d;fj I u:ITS"lZlBl 'f{ II
fClHCld;f) I
Vishayaa vinivartante
Nir-aahaarasya dehinah,
Sense objects, turn away
From the fasting (abstinent), person;
w am 3lBf "tR f.:rc:rcRr II
Rasa varjam raso api asya
Param drishtvaa nivartate.
The taste, give up, taste, even, of that person
Supreme (truth), having seen, turns away.
2-60
I wnl!ftR l=f'i: II
"fu 3lfq "fcrqf:ffif: I
Yatato hi api Kaunteya
Purushasya vipashchitah,
Of the striving one, truly, even, 0 Son of Kuntee
Of the man, of wisdom or discerning;
lR: II
Indriyaani pramaatheeni
Haranti prasabham manah.
Senses, tormenting or turbulent
Carry away, forcibly, the mind or thoughts.
36
m ("O!ff&i) qfr -mrtt t "iJ!T
cnT iF -# # "QC! &ar t i1}#
Cf?[f3lT 3lTFr cnT ?N 3itr-# ?lite
&art /
One's wisdom (or mind) is stable
when one withdaws the senses from
the respective sense objects, like a
tortoise draws its limbs inwards on all
sides.
Pmmd -# PmHdJ
nsRT) iF fcr7Fr aT Prqrr "it IifTft t
W1J -q WT 7ff!"irar,
fcFg fc::cx:r (4<J-idfCI) re -# m
"O!ff&i) CfiT WT 'J/t ?1l1JTff "it t /
For a person who is fasting
(unattached to sense pleasures), the
sense objects do turn away, however,
the longing for these objects still
remains. But for one (of steady mind)
who has realized the supreme truth
(aatman), even this longing vanishes.
ffird7!Ft "RT?;fcI? !J(iff iF 7H cnT
'J/t ifIwrr -#
3m-) RUT Cfi( &rft t /
o Son of Kuntee (Arjuna)! The
turbulent senses forcibly carry away
the mind, even that of a striving (in
spiritual path) person of wisdom.

sRlMADBHAGAVAD GfTA
The Divine Song
2-61
C!T"R "BC!ffUT W:iRT I Clit fu4lf-i\4IfUl (fBi II
dTf.:r 31"Rfur l=R1. 0/: I
Taanisarvaanisanyalnya
Yukta aaseeta mat parah,
These, all, having controlled
Yoked, should sit, in Me, concentrated;
ern fu7.lBf cw:r II
Vashe hi yasya indriyaani
Tasya pragyaa pratishthitaa.
In control, surely, of whom, senses
His, wisdom, firmly established.
2-62
v:rTIRIT fCltt4F-gB: I II
Wt dq\1lllld I
Dhyaayato vishayaan punsah
Sangah teshu upajaayate,
Contemplation, objects, for a man
Attachment, in them, is produced;
fl\1lllld CflT11: II
Sangaat sanjaayate kaamah
Kaamaat krodho abhijaayate.
From attachment, is born, desires
From desires, anger, is produced.
2-63
*iIQIC4rufCl'lJli: I II
'("i'J{)t\ 11 "fcrw:r: I
Krodhaat bhavati sanmohali
Sanmohaat smriti vibhramah,
From anger, it arises, delusion
From delusion, memory or wisdom, wander away;
II
Smriti bhranshaat buddhi naasho
Buddhi naashaat pranashyati.
Memory or wisdom, wandering, intellect, destruction
Intellect, from destruction, one is lost or destroyed.
37
(w31Cfi) o;:r cnT em it itt
WT7:fUT ('JflTCIf(-3Pfur) Wit /
Mw(CIlJ "# em it d?1etf
JlfrtfiBd fitrft /
After having all these senses under
control, one should surrender
completely while the mind is fixed on
Me (Shree Krishna). A person who
has control over the senses has the
intellect firmly established.
fErcrq1 cnT S7f &Tit 3m:rrti "it
3lR1ff1i it o;:r (fcrtsrif!) it CfiT7HT
ikr fitrft CfiT7HT (3T'[Uf -wt) it

Contemplation of sense objects gives
rise to attachment to them.
Attachment begets desires, and desires
(when unfulfilled) give rise to anger.
(prrrr zrr
t/ it Plfrr '!Tfi:Rr "it IifTf!t t/
Plfrr 'JftC ffl it (fcTircn) CfiT 7TW "it
3th- 7TW ffl it cwfrRm cnT
J1T7:(f /
Anger gives rise to delusion and
delusion results in loss of memory.
Loss of memory (a state of confused
mind) leads to the destruction of
reasoning power and this finally leads
to the destruction ofthe individual.

SRlMADBHAGAVAD GfTA
The Divine Song
2-64
I II

Raaga dvesha viyuktaih tu
Vishayaan indriyaih charan,
Passion or desires, hatred, eliminated, but
Objects, through the senses, engaged;
a:m=q II
Aatma vashyair vidheya aatmaa
Prasaadam adhigachchhati.
Self, restrained, controlled, self
Peace or tranquility, attains or reaches.
2-65
I sHhlof.lctBI q4ClRl&3\1 II
"5::"&RT 3Tflf dq;jfllld I
Prasaade sarva duhkhaanaam
Haanir asya upajaayate,
In tranquility, all, sorrows
Cessation, for that one, is born;
m:f;if fu 3lP{[ q4ClfdCdd II
Prasanna chetaso hi aashu
Buddhi pary-avatishthate.
Tranquil, mind or thought, indeed, at once
The enlightenment, becomes steady.
2-66
";Of 'llTCl1l I ";Of ""C[]'llTCf<:!O: "f: II
";:f aTfur f""l ";:f T.f meAT I
Na asti buddhir ayuktasya
Na cha ayuktasya bhaavanaa,
Not, is, intellect, of the undisciplined
Not, and, of the uncontrolled, inner feelings;
";:f T.f II
Na cha abhaavayatah shaantir
Ashaantasya kutah sukham.
Not, and, non-perceiving, tranquility
For the unpeaceful, from where, happiness or joy.
38
WT it Wrr aik3IIrJi?l?Pi m
gr< 47 CfT(7l 0!:fff1i GRT frrrsrcir -q'
g31T 'J/t Wlf wrRr (47 qff
Pt4&rtI) CfiT vrrrr irrrr -j /
A self-disciplined person, whose
senses are under control and who is
free of passion (lust) and hatred,
attains tranquility of mind (spiritual
joy-prasaadam) even while
experiencing (or enjoying) sense
objects.
47 qff wrRr vrrrr"iPt it
r:&T qff if IJfTrft -j aikPi" JlRf1fT1f/
(wP:JCl7) qff PtfUfRClTl it iftfr "it
JIC1iT( if IJfTrft -j /
With the attainment of tranquility
(spiritual joy), one's sorrows
disappear, and soon the intellect of
this peaceful person becomes steady.
0!:fff1i -q' re (R:fPlIrJiCh)
7it-wt aikR:&2fIrJiCh "7 "iPt it
'JlTCRT 7ffT q;rrft /
0!:fff1i 47 CfiT wrRr 7ffT
fi:rf:rrft aik mPrtdi;d f(;rit ff& CfiQ! /
A person of undisciplined mind and
senses, lacks good intellect and good
concentration (meditation about God).
For the unmeditative mind there is no
peace and without peace, there can be
no happiness.
-3b

SRlMADBHAGAVAD GlrA
The Divine Song
2-67
fu I W\B[ ClI1'1fClflOjClllO'!lfu II
WT.ffiff <:Rll=FlT I
Indriyaanaam hi charataam
Yat mano anu vidheeyate,
Of the senses, surely, moving
To which, mind, guided by;

Tat asya harati pragyaam
Vaayur naavam iva ambhasi.
That, of that person, carry away, understanding
Wind, boat, like, on the water.
2-68
I II
4QI<i4IQI I
Tasmaat yasya Mahaabaaho
Nigriheetaani sarvashah,
Therefore, Of whom, 0 Mighty Armed (Arjuna)
Withdrawn, on all sides;
l4IT II
Indriyaani indriya arthebhyah
Tasya pragyaa pratishthitaa.
Senses, of senses, from objects
Of that person, wisdom, established.
2-69
<:IT f.rnT "IflTf(f I <:R'lIi "IJl1fu rnf.rnT "Tt: II
?:IT f.rnT 'BCf I
Yaa nishaa sarva bhuutaanaam
Tasyaamjaagarti sanyamee,
Which (that), night, all, beings
In that (state), is wakeful, the self-controlled one;
II
Yasyaamjaagrati bhuutaani
Saa nishaa pashyato muneh.
In what, are wakeful, beings
That, night, enlightened, of the sage (muni).
39
(fc:rtFif it) fErEmft g{ it
it 1FT 31R1Wit \1fIrfT t CfQ (((C17 Eft)
cit '# irrft t #it eng
it h cit c?rrrr t /
Amongst the senses that wander
through their respective objects, any
one sense that occupies the mind
carries it (mind) away, like the wind
carries a boat away from its course.
q&/iifl&1 (3F!fr)! qff
m ($RPif) fc:rtFif it it CfW it

Therefore 0 Mighty-armed (Arjuna)!
One whose senses are under complete
control from pursuing the objects, has
a stable mind.
wfUpjf *" f(;rir -.it tm (3RTT7
t "ffrrift d?1 'R717:r \ifT7Tr7T ('ifR t /
3#r f.iR:ri( wvft I5'fTlTft (R/WHCf? Writ in
?i!rffit (1i( so gfi *" f(;rir
cwmrt/
When it is night (ignorance of
self-realization) for all beings, the
self-controlled person is awake
(God-conscious) at that time. And the
state in which all beings are awake
(engaged in transient worldly
experiences), is like night to the sage
(muni).
Just as an ocean remains undisturbed
while being continually filled by
rivers, a person attains tranquility
when all desires flow through without
producing any disturbance. A person,
who pursues objects of desire, never
attains peace.
\10

SR1MADBHAGAVAD errs
The Divine Song
f.JR:r JICfiTr rJ7ir aitr it it? it 'Ji(
'i!R w 'J/t 3{tI(7 3ik Jlfrtfi:ad "(ffdT
t oWJICfiTr crfft c:zrff1i q<J-F<'1IPrt cir JlT7:(f
CRffT t 'J#rr wP./ cit{
frrcnR" fcf;it "WlT IifTft 7 fcIi (CfQ
lifT Cfi1lRT3if if 31R1W "(ffdT t /
2-70
I
<i -wi' -;::r =CfiTITI'""ICfi=lwl{l II
3"l1'{4JOOfIUllO( 31Jll: I
Aapuuryamaanam achala pratishtham
Samudram aapah. pravishanti yadvat,
Becoming full, unmoving, steady
Sea, waters, enter, in which way;
CfilllT <:f "B -;:r CfliJOOfCfll41 II
Tadvat kaamaa yam pravishanti sarve
Sa shaantim aapnoti na kaama-kaamee.
In that way, desires, whose, enter, all
That person, tranquility, obtains, not, desirer of desires.
CfQ wrRr cir JlT7:(f stmt lifT "811ffi
Cfi1lRT3if CfiT "fWlT
3fe/Cfimmd 3ik Pj&l<md it em (pr -m:m-
it) fcrrRur CRffT t /
The person who has abandoned all
desires, who goes about in the world
without attachment and who is free of
ego and pride (sense of "I" and
"mine") attains peace.
t wP./ ! w 97fr:rr cr/t frWrr t f.JR:rcir
JlT7:(f em it? cit{ J..f7fiJrr ttt smn 3frftCfi/(1
(7fF!J it?"frrcnc) if 'J/t pr (frWrr) if
"item (:#5) cir JlT7:(f CRffT t /
2-71
CfiTllf;:<f: I f.rl:P:IT f.:lWCfiR: II
I
Vihaaya kaamaan yah sarvaan
Pumaan charati nih-sprihah,
Abandoning, cravings, who, all
Man, moves about, free of longings;
2-72
lIT2.\' tn 1ful0"'llflll'""l"flCfiI<?lsfl:r II
_ l:fT2f -;:r 11f1Zf I
Eshaa braahmee sthitih. Paartha
Na enaam praapya vimuhyati,
This, state of dwelling in Brahman, 0 Paartha!
Not, this, having attained, deluded (confused);
f.p::fl:jT f+(iCflI { : "B aTI'tl JI'difu II
Nirmamo nirahankaarah
Sa shaantim adhi-gachchhati.
Without feeling of "mine", free of egotism
That person, peace, attains.
o Paartha (Arjuna)! This is the state
of "enlightenment in Brahman".
Having attained this state, one is not
3RT sftT f1Clf
ullO(
?li'difa II deluded (confused). Even if one is
Sthitvaa asyaam anta kaale api established in this state only in the
Brahma nirvaanam richchhati. final moments (of life), one attains
Being steady, in this, end (death), at time of, even Brahman-nirvaana (united with
Brahman, oneness with, reaches. Brahman or moksha).
dQf1"1\"a -Yll'fi9JII'1"1 fli&llj'lln
End of Chapter 2 "Yoga of knowledge" ofShree Madbhagavad-gita. Harih 00Tatsat.
40
(jo
~ ~
SIDMAD BHAGAVAD GITA
The Divine Song
l ~ ~ carr:r:
TIDRD CHAPTER
Path of Selfless Action

SRlMADBHAGAVAD GfTA
The Divine Song
3-1
I Arjuna uvaacha.
Arjuna spoke:
""lq
o
l1 '1clT I Clf(q:;' cfj"qfuprrr l1f f.l":jhtllf-8 II
Gifillfll Cfilfur: l1ffi I
Jyaayasee chet karmanah te
Mataa buddhir Janaardana,
Superior, if, than action, your
Thought, knowledge, 0 Janaardana (Krishna);
fcF: Cfi1ffUr ef'R l1f fp:i)\i111ffl II
Tat kim karmani ghore mam
Niyojayasi kes'ava.
Then, why, in action, terrible, me
engage or urge, 0 Keshava (Krishna).
3-2
O1lTfirm lOtlt?lI'(OnC1 -it I CK iR .9t<ITSt?lOJICjlll'{ll
I
Vyaamishrena iva vaakyena
Buddhim mohayasi iva me,
By conflicting or mixed, like, by words
Intellect or mind, confused, like, my;
CJC:: iR SWl. ail Ljllll{ II
Tat ekam vada nishchitya
Yena shreyo aham aapnuyaam.
Therefore, one, tell, without doubt
By which, higher goodness, I, should attain.
3-3
m I Shree Bhagavaan uvaacha.
Shree Bhagvaan said:
f.:r!'or fi lfllT1tl I Cfilfi:ITTR II
fufcrm mmr l=f<:f[ 3R'tf I
Loke asmin dvividhaa nishthaa
Puraa proktaa mayaa anagha,
In the world, this, two-fold, spiritual path
In olden times, taught, by me, 0 Sinless One (Arjuna);
f1i=&ll1i '4lfll1ll{ II
Gyaan-yogena saankhyaanaam
Karma-yogena yoginaam.
By the path of knowledge, followers of sankhya Yoga
By the path of action, of the followers of karma Yoga.
41
2t cnT; ! 3TfT1 CJ?4tfll/
it cit re7?T7fr &' aT -Etwcr !
3TfT1 Wmem- Cfi7f if cpj((7I7J W&' /
Arjuna said,"O Janaardana (Krishna)!
if you consider the path of knowledge
(of Brahman) superior to any path of
action, then why 0 Keshava, do you
urge me to engage in this terrible
action?"
fi:rR p< it CfTFir it 3TfT1 "4tt W
Cfir W&' / 3TfT1 R:W1 it v:cn sm
friR:rit if cit JlTTff "it IifT3! /
You seem to be confusing my mind by
seemingly conflicting words.
Therefore, tell me one definite way
that will lead me to the highest good.
m 2t cnT; II frrtsrrrq m
<ircn if !JVff7 ?FP1 it -q[ eft qft
frrcor Cfifft 7T{ t m'&l <irfipjf qft #/72f1J/
it 3ih <irfipjf qft (PtCCfi/J.f) CJ?4'41
J
/ it /
Shree Bhagavaan said," 0 Sinless One
(Arjuna)! In ancient times a two-fold
spiritual path was taught by me in this
world; the path of knowledge for the
followers of the Sankhya-Yogi (of
pure contemplative mind) and the path
of action for the Karma-Yogi (of
selfless action with devotion).
JIcF(J i)dI
SRlMADBHAGAVAD GfTA
The Divine Song
3-4
";f I ";f 'q m II
CfIJ{UlllOO( 3RW-'lffiL I
Na karmanaam anaarambhaat
Naishkarmyam purusho ashnute,
Not, of actions, by non-performance
Actionlessness (egoless action), a man, attains;
't"f;:;q't"H1C( fu"Nt II
Na cha sannyasanaat eva
Sidhim samaadhigachchhati.
Not, and, by renunciation, alone,
Perfection (spiritual), approach or attain.
3-5
";f fc1l'dMCfi4epClI cn4"W'f: \>Iepfc1Jl1<il: II
it Cfif:ffil 3lfI:r sCf14 'Fli
Na hi kashchit kshanam api
Jaatu tishthati akarma krit,
Not, indeed, anyone, a moment, even
At any time, remains or exists, without action, doing;
it 3lCM: Cfilf "BCf: Sl 'il II
Kaaryate hi avashah karma
Sarvah prakritijaih gunaih.
Forced to perform, indeed, against one's will, action
Everyone, born of nature, by the gunas (qualities).
3-6
Cfiilf.-s;;lJlfUl "B<fR:r'l 31ffit lfl'8T I "B II
Cfilf 3lffir lFrnT I
Karma indriyaani sanyamya
Ya aaste manasaa smaran,
Actions, organs of, restraining,
Who, sits, by the mind, thinking or remembering;
31WIT fl:r&fTT.rR:"*l II
Indriya arthaan vimuudha aatmaa
Mithyaachaarah sa uchyate.
Of senses, 0 bj ects, confused (deluded), self
Hypocrite (false behaviour), that person, is said to be.
42
'7 rit cpf fcnit fJRT HIX3h 4rtt
cpf r;m Cfi4'Gi/JI ett rrrr:rr
Cfi'IT tab '7 tt cp:ffit" it
(W71117f ett) 3l2fC1T 'JflTCRf JlTfia
Cfi'IT t /
Neither one attains the state of perfect
actionlessness (in karma-yoga through
egoless action) by non-undertaking of
actions, nor does one reach spiritual
perfection (in the path of
gyaana-yoga) through renunciation of
actions.
cnT{ czrf#i ri fH7lT11f;T it"m wcpf
fcnit fJRT 7fff w'8CfiffT / it YfCF?{
sr< ![Uff it" CfiTrUT ?W wuft cpf 'CfiFt it
frrcm t /
No one can ever remain, even for a
moment, in a state of non-action.
Driven by nature-born qualities
(gunas), everyone is compelled to
engage in some action.
lifT czrf#i cpf (abW7) cit rit
'W:rfi:Trr Cfi'IT t TTqf 7H it it"
fcrcrzir CfiT f:Z{T7 Cfi'IT '&fT t cw7J!f
czrf#i (312fC1T 3[Tq(TJf CfTc7T)
CfiW IifTrfT t /
One who (outwardly) restrains the
senses of action (and cognition) but
continues to contemplate over the
objects ofthe senses has a deluded
(confused) intellect and is called a
hypocrite (i.e. a person of false
behaviour).
IcF(J iho"
SRlMADBHAGAVAD GJTA
The Divine Song
3-7
Cfl4"1'PI4Hdl: "B II
71: TI f.:J7::rR:r a$ I
Yah tu indriyaani manasaa
Niyamya aarabhate Arjuna,
Who, but, senses, with the mind
Controlling, engages, 0 Arjunal;
Cfl ilf Cfltflj) JIy:. fCl f.<(ls.q aII
Karmaendriyaih karmayogam
Asaktah sa vishishyate.
Organs of action, Yoga of action
Unattached, that person, excels.
3-8
"Cfi"ll "Cfi"ll I "'q if 1" II
Fr=f "cn4 Cfilf mw:IT fu I
Niyatam kuru karma tvam
Karma jyaayo hi akarmanah,
Prescribed, perform, action, you
Action, better, indeed, inaction;
aWl T.f -a- ";:f II
Sharira yaatraa api cha te
Na prasiddhayet akarmanah.
Body, maintenance (survival), even, and, your.
3-9
II
CfilfuIT cn4 I
Yagya arthaat karmano anyatra
Loko ayam karma bandhanah,
Yagya, for the sake, from action, other
World, this, actions, bound by;
ffil ar?f Cfilf II
Tat artham karma Kaunteya
Mukta sangah samaachara.
That, for the sake of, action, 0 Son of Kuntee!
Freedom, from attachment, perform.
43
o Arjuna! The person who follows the
Yoga of unselfish action (karmayoga)
by performing deeds without
attachment and by controlling senses
(of action and perception) through the
mind, is considered great.
ff!l frrlTrr (orl7&1ljH7'< ?f21T cp::f
cnit cp:fffcp cp::f "7 cnR if cp::f CR7T #CO
3iJr cp::f "7 cnR if fttt wftr Z{f;fT
(f.rcrfff) 'J/t fIlFC1 7iT itrft /
Perform your prescribed (by
scriptures) duty because performance
of action is better than inaction. Even
your physical body cannot be
maintained without the performance
of actions.
'O!Jfrb ?"If{ (cnrfczr) Cfilif it; frrcrr 3RT
Cfilif err 3JR1fffi if it; cnR if
(#en if /
!J1 rif!j31 ! 3I/HRbdim cnr (-{Jff( Rfi:rrr
Cfi?fczr) cp::f cnr /
One suffers bondage as a result of
actions in this world only when one
engages in actions other than those
performed as a Yagya (unselfish and
dedicated to God). Therefore 0 Son of
Kuntee (Arjuna)! Perform your duty
(for the sake ofYagya or God)
without personal attachment.

ICF(J i1 dI
RlMAD BHAGAVAD errs
The Divine Song
3-10
II
I
Saha yagyaah prajaah srishtvaa
Puraa uvaacha Prajaapatih,
Together with, Yagya, progeny, having created
In the beginning, said, Creator (Brahmaa);
am cIT II
Anena prasavishya-dhvam
Esha vo astu ishta kaamadhuk.
By this, May you multiply (prosper)
This, to you, may it be, desired objects, provider of
3-11
if Cf: I -qwR i?m: II
I
Devaan bhaavayata anena
Te devaa bhaavayantu vah,
Devataa (Gods), cherish, by this
They, Devataa, may cherish (bless), you;

Parasparam bhaavayantah
Shreyah param avaapsyatha.
Mutually, cherishing
Goodness, supreme, attain.
3-12
ciT I <iT -m II
fu" cIT '11rfcrdT: I
Ishtaan bhogaan hi vo devaa
Daasyante yagya bhaavitaah,
Desired, enjoyments, indeed, to you, Devataa
Will bestow, Yagya, cherished;
II
Taih dataan apradaaya ebhyo
Yo bhunkte stena eva sah.
By them, gifts, not offering, to them
One who, enjoys, thief, indeed, that person.
44
3lIAChMif JI'JINfrt if?Rf {Cfiffoq
cpif CfiT JriJfT Cfft 0R7
CfiQT fcf;:rR' it; pr cim cit
7J7T(f -mcit dk- -q (ZRT) [fWft
CfiRcrrcit itit /
In the beginning, upon creating
mankind together with Yagya (system
of selfless actions, duties and worship
of gods), Lord Brahmaa said, "By this
(Yagya), you shall prosper. May this
(Yagya) provide you with all your
desired 0 bjects" .
() it; 3JTTl cim cit
?1J4tRd ('JR1W) cnit dk- it [fWft
cRit/ :rR' !TCfiR" r:m=rrr (?WiTrr it
Cfiffoq CfK) CRir (pr cim)
7W1 m- cit 7J7T(f CfiiriT /
You cherish (serve or worship) the
Devataas with Yagya. May those
Devataas bless you (with prosperity),
in return. By cherishing each other,
you shall attain the supreme good.
zri! dfTrf (JR1fi{) Fc7it
crtftJrr 'J{rrff cit ?it / d7 it;
'J{rrff ('WfT CR?JllJ cit W"5!1fr1i
d7 cit 31ifur fcnit (zrr
'$d) "it 'ifmrrr t CfQ rirr "it t /
The Devataas, worshipped by Yagyas,
will grant you desired objects. One
who enjoys gifts from the Devataas
without offering them (to gods and in
selfless service to mankind), is indeed
a thief.
ICl i(J ih'1I
SRlMADBHAGAVAD GJTA
The Divine Song
3-13
q'i'j'fllkJOlCflI(OIIC( II
I
Yagya shishta ashinah santo
Muchyante sarva kilbishaih;
Yagya, what is left after, partake, virtuous
Liberated, all, evils;
it TI a:ref -qrqr ir aTrfll Cfll {Oil ClII
Bhunjate te tu agham paapaa
Ye pachanti aatma kaaranaat.
Eat, they, but, sins, the evil ones
Who, cook, oneself, only for the sake of.
3-14
I -qfl II
Q\1f'""4ICl W'l1cf: I
Annat bhavanti bhuutaani
Parjanyaat anna sambhavah;
From food, are born, living beings
From rain, food, source or origin;
'l1cffu Cfilf II
Yagyyat bhavati parjanyo
Yagyah karma sam-udbhavah.
Fromyagya, exists, rain
Yagya, action (prescribed by scriptures), is born of.
3-15
Cfi1=f I ctfl""llfficflki f.r\'li "lfuFtdct'"{ II
Cfilf m 3laR I
Karma Brahma udbhavam vidhi
Brahma akshara sam-udbhavam
Actions, the Vedas, originating from, know
the Vedas, Imperishable Being, arise from;
"wf TfCf II
Tasmaat sarva gatam Brahma
Nityam yagye pratishthitam.
Therefore, all, pervading, Brahman
Eternally, in yagya, established.
45
if Slf 3Pf cit '&Fr (PI 15Cf)/J.f Cfilf
a#r cnrfoq T[l(77 cnR in 7J:f!lTrf CfiT3Tj'JlCf)
crrin:frr sim wrIT if ftC IifTft &' / lIfT
writ rim 3PFr m -m- r:rcnrfr (312TCfT '[CfTpj
Cfilf end!) t -Er aT T:fTTl cit -m- '&Tfr &' /
Virtuous people who partake of what
is left after a yagya (or experience of
selfless work performed as duty) are
released from all sins. But those evil
persons who cook food just for
themselves (or work for self-
gratification) enjoy nothing but sin.
(?19/t) mutt 3Pf if dfWJ -mr &' a#r 3Pf
cyfrz (C{ff/) if dfWJ "irrrr t / cyfrz if
iRft t a#r Fctmt) cp:ffif
?i'JlCf stmt /
All living creatures are born from
food and food is produced by rain.
Rain is born ofyagya and yagya
originates from (selfless) actions
(prescribed by scriptures).
Cfilf cit ircr if dfWJ
g31T \fIR a#r ircr 31fJJ&f[!T (q<J.flrJ.f/) if
JfcRSlf / ec{o!jJqCfi
-m- it RfrtfBart t /
Know that the actions (prescribed by
scriptures) have their origin in the
Vedas and the Vedas have been
revealed by the Imperishable
(Supreme) Being. Therefore, the
omnipresent Brahman (God) is
eternally established in the yagya.
\5b

SRlMADBHAGAVAD GlrA
The Divine Song
3-16
wmRi iljClCf<:lctl\! <f: I 31ElI1Rf.-t:1l1<1lil1=fttf -qr2f II
-q a:tjCldlffd WGf: I
Evam pravartitam chakram
Na anuvartayati iha yah,
Thus, set in motion, wheel
Not, does not follow, in this world, who;
3ler 3lrWlT -q-r?f 'B II
Agha aayur indriya aaraamo
Mogham Paartha sajeevati.
Sinful, living, senses, delighting in
Useless (in vain), 0 Paartha!, that person, lives
3-17
I "f fiU"Z,RFE'1 CfiTlf ";:f f<:!ffi'r II
I
Yah tu aatma ratir eva syaat
Aaatma triptah cha maanavah,
Who, but, in aatman, rejoiced, only, remains
Satisfied in aatman, and, that person;
T.J CW1 'Cfil'<f -q II
Aatmani eva cha santushtah
Tasya kaaryam na vidyate.
In the aatman, only, and, contented
For that person, duty (to-be-done), not, exist.
3-18
"ct"Bl I ";:f II
-q CW1 -q 31RW Cfl:%R I
Na eva tasya kritena artho
Na akritena iha kashchana
Not, indeed, of that person, by actions, purpose
Not, by non-action, in this world, any;
-qT.J 3lBf"Bcf Cflf:ffil 3l?f czrq-rw:r: II
Na cha asya sarva bhuuteshu
Kashchit artha vyapaashrayah.
Not, and, of that person, all beings
Any, purpose (object), dependence.
46
'ff- w2/ ! lifT czrfffi 'fitcn it (MelijW<)
rr-crf(w rffI7 in 3fFIT( 7t!
wrr-3J17j 3Th ?ncrfr in psi! cit
CfTC7T czrfffi czr2/ tt uftrrr /
o Son ofPrithaa (Arjuna)! One who
does not act in this world according to
this (scripture-prescribed) cycle of
creation, that sinful and sensual
person leads a vain life.
W1J lifT czrfffi 3JRI1T it tt Jitfrtgw 3Th
3JRI1T it tt gq 3Th t minm
CfiTt cnrfc;q 7t! /
But the one who rejoices in the
aatman alone and is contented and
satisfied in the aatman only, for that
person the need to act does not exist.
'fitcn it 0?1 (C17 4<i)Jfj) czrfffi inm
Cfi7f 'Ef70 TJT Cfi7f 7 cnB; # it tt CfiTt
312/ 7t! / 3Th 3f1Fr 'P5fT2/ in m
fcl:iift 'J/t wuft w 7t! tom /
That person (a perfect karmayogi) has
neither any (selfish) purpose in action
nor in non-action. That person does
not depend on any living creature for
selfish purposes.

IclC(J ileu
sRlMAD BHAGAVAD GITA
The Divine Song
3-19
ctflilC\f11li: cnr<f Cf1lf I II
Cfil7:f Cfilf w::rrrR I
Tasmaat asaktah satatam
Kaaryam karma samaachara,
Therefore, unattached, constantly
Duty, action, perform well;
fu3lfT.l"qCfilf 1W\ II
Asakto hi aacharan karma
Param aapnoti puurushah.
Unattached, indeed, performing, deeds
The Supreme, attains, a person
3-20
CfilfU[q fu I (."iICfliA!lt'?GClIF4 II
Cfilfcrrr fu I
Karmanaa eva hi sansiddhim
Aasthitaa Janaka aadayah,
By actions, alone, indeed, perfection
Attained, Janaka, others like him;
aWl" am II
Loka sangraham eva api
Sanpashyan kartum arhasi.
World, for holding together, indeed, also
Keeping in view, engage in action, you should.
3-21
<j\;lC\I'il{fct "R: I"B <mfl1l1Ji c-iICfl!C\jClctct II
I
Yat yat aacharati shreshthah
Tat tat eva itaro janah,
Whatever, practices, great person
That way, only, others, people;
II
Sa yat pramaanam kurute
Lokah tat anuvartate.
That person, what, standard, sets
The world or people, that way, follow.
47
3171Rhb 'JfTC{ if Cf7rfoq Cfil:f
CfiT 3ff'KUT cnit / 3IIRhbdfJrt
(3ik R:?=C1T2{ 'JfTCI) Cfil:f cnR if fft
0!JffIi qUirt fCI cit CRffT t /
Therefore, remaining unattached,
perform that action which is your
duty. Indeed, one attains the Supreme
state (or ultimate Truth) by
performing actions while unattached
(i.e. without selfish gains).
Cfil:f (GIPr)

c0C/7dV& (312!frr C1lcn "Jl"Gfkr Cf77 fF&) cit
w!F? (Cf7rfoq) Cfil:f CfiT7T dfcm
t/
Through action (path of karmayoga)
alone, great individuals like Janaka (a
royal saint and philosopher mentioned
in the Upanishads) attained perfection
or enlightenment. Just to keep the
world together (i.e. for the good of the
world), you ought to act also.
re0!JffIi 3ff'KUT CRffT t
CJ!# cim #m fft / CW
(re0!Jft5) lifT Jl47UT (3Cjf&<oJ) CR"
t /
What the great person does, the other
(common) people do the same. The
world of ordinary people follows the
standard (or the example) that a great
person sets for himself or herself.

SR!MADBHAGAVAD G1TA
The Divine Song
3-22
-;:r"it -qr21ffur fcti:R I "IHClI l{j'""lClI l{j&j' em "I CfllffUr II
-;:r it aTfur fcfi'TR I
Na me Paartha asti kartavyam
Trishu lokeshu kinchana,
Not, for me, 0 Paartha, exists, duty,
In the three, in the worlds, anything;
-;:r oH etll{f I"(3i etll{f c4 cffi -:q CfllffUr II
Na anavaaptam avaaptavyam
Varta eva cha karmani.
Not, unattained, worthy of attaining,
Engaged, still, and, in actions.
3-23
-;:r cW:f Cfi4ulldf.:s\d: 1l11=f -qr2f"Wffi: II
fu3iWl -;:r cRf<:f CfilffUr I
Yadi hi aham na varteyam
Jaatu karmani atandritah,
If, indeed, I, not, engaged,
Ever, in actions, unwearied;
l=[11 'Cf"fIf 3i jet cfyfj 00r: II
Mama vartma anuvartante
Manushyaah Paartha sarvashah.
My, way, would follow,
Mankind, 0 Paartha, everywhere.
3-24
"ffiCfir -;:r Cfilf I "I"C.fiOf II
-;:r Cf1lf 3iWl1
Utseedeyur ime lokaa
Na kuryaam karma chet aham,
Would perish, these, worlds,
Not, should perform, actions, if, I;
fiCfl'l:f<'! -:q CfiClf II
Sankarasya cha kartaa syaam
Upahanyaam imaah prajaah.
Confused mixture, and, maker, should be,
Would destroy, these, progeny.
48
! rIt7T citcif (YP4T, 3RffW;
'T:flrfm) it 7#" rrfrr FY Wcnrfc;q 7iT 3itr
CfiT{ Wwrff mzftn;r CRfJ 7iT
fiR" W(if HRrr) Cfilf it "it WT! g31f "( /
o Son ofPrithaa (Atjuna)! In the three
worlds (earth, heavens or sky,
netherworld) there does not exist any
duty for me. Also, there is nothing
worth attaining that is unattainable for
me. Still I continue to perform actions.
lJk if ri WwcrP:TFft 7J!fcn Cfilf 7
rir ! "JfCIiTC(t 7#" crrrrfq it
3Tj?1T( "it (77l urr7f /
o Son ofPrithaa (Arjuna)! If! did not
constantly engage myself in work, all
mankind would follow my example.
3itr lJk if Cfilf 7 rir citch 77Z
it urr7f rT21T if cwfdCh<rtl (HfJ-I/f&tCh
CfiT CfiT(UT 3itr Pi 'WT
(?1W rrrfU?:if) cR 7'Z- 'fI7Z CfTffT

If I do not engage myself in work, all
these worlds would perish. I would
then become the cause of social
disharmony (undesirable mixture of
castes, etc.) resulting in subsequent
destruction of all living beings.
\10

SRlMADBHAGAVAD GJrA
The Divine Song
3-25
"BWT: 'lffiCf I
Cfi1ffUr 3"lfClfil\ii Rr cqmr I
Saktaah karmani avidvaanso
Yathaa kurvanti Bhaarata,
Attached (selfish), in actions, the unwise or ignorant
In which way, act, 0 Bhaarata (Arjuna);

Kuryaat vidvaan tathaa asaktah
Chikeershur loka sangraham
Should act, the enlightened, same way, unattached,
Desiring to do, for the good of the world.
3-26
"'1 111Jl{1 II
-;:r Cfi1t I
Na buddhi bhedamjanayet
Aagyaanaam karma sanginaam,
Not, mind, unsettling, should create,
The ignorant ones, actions, attached;
"'8Cf CflllffUr Bl""lIT.l{1, II
Joshayet sarva karmaani
Vidvaan yuktah samaacharan.
Should motivate, all, actions,
The wise, in karmayoga, performing.
3-27
fshlllCJIUllf1 T[: Cfi11ff
u
n r
c
rn:I 31gCfl I<fCl'iiill'lCJI Cfldh;f"lRllf""<ffi II
f.;n '!Oil-II 0Il f'"i Cfi11ffUr I
Prakriteh kriya-maanaani
Gunaih karmaani sarvashah,
Of nature, are performed,
By gunas, actions, all;
fClSO[itll\l""fI Cfidf II
Ahankaara vimuudhaatmaa
Kartaa aham iti manyate
Egoism, confused person,
Doer, I, thus, imagines or thinks.
49
#" 'J:rr& fJR:r !F1iTr
(31Wfl) citTr (P51Tpf) it cp:f
"Cfi?# t om!F1iTr fr@7 O!!f&i
3II&frt?dfld (frr:P51Tpf) ifcnr MCfiffld CfiT
Cfi&Tg31T cp:f cn1: /
o Bhaarata (Arjuna)! Just as the
ignorant (unwise) perform actions
with (feelings of) attachment, the
enlightened ones perform their duty,
while unattached, for the good of the
world.
(dfC/#/rfl) it cp:f CI7R crrc?r
3Rf1rfl" c1)7fr CfiT cnT '!lfi:Rr 7 cn1: 31filg
?W (melfctfi;d) Cfi7if cnT !F1iTr
Cfi&Tg31T d7 (3MRzif) cnT sit #it "it
cp:f it) W& cn1: /
A wise person should not create
confusion in the minds of the
ignorant, who are attached to their
actions. Instead, the wise should serve
as as example to pursuade the ignorant
ones to perform their duty
(unattached).
?W cp:f JrFjifrr in?JUit in 31T&ft7 fcnit Iiflft
-; (W1J} 'JfTC{ it O!!f&i #
lfR c9rrr fcn if "it Cfi&T-{ /
Everywhere, all actions are performed
through the gunas (or modes) of
nature (prakriti). But a person whose
mind is deluded (confused) by egoism
thinks, "I am the doer".

SRlMADBHAGAVAD errs
The Divine Song
4&/&11&7 iI? pit {?ffCI;
?f11, 7[fPJCfJ; CfT!f,

3ik pit -# so CfJIif
iI? mer cit "iJfPR crmr 7JRCI7r
fcn !JUT pit -q fit W&; (CfJIif it)
31T?1W 7Nimr I
o Mighty Armed (Arjuna)! The one
who knows the essential truth about
the gunas of nature (satva, raja, tama,
earth, water, air, fire, sky, senses and
their objects, mind, ego, intellect,
consciousness) does not get attached
(to actions), as he/she understands that
all actions are generated through the
interplay of these gunas.
3-28
!!oICfl4fCl'llJll<IT: l:rurr CfCf;:q -;or II
TI TIUf Cfi1t I
Tattva-vit tu Mahaabaaho
Guna karma vibhaagayoh,
Knowers of essential truth, but, 0 Mighty Armed,
Of gunas (modes of nature), of actions, respective roles;
II
Gunaa guneshu vartanta
1ti matvaa na sajjate.
Gunas, in the gunas, act,
Thus, knowing, not, become attached.
3-29
I ctl"l1'ct'1fct<u II
I
Prakriter guna sanmuudhaah
Sajjante guna karmasu,
Of nature, guna, those who are deluded,
Become attached, in gunas, to actions;

Taan akritsna vido mandaan
Kritsna vit na vichaalayet.
Those, not the whole truth, knowers, dull-witted,
Whole truth, knowers, not, unsettle (the mind).
iI? pit -# 4Tf&rr O!lf&i pit 3ik
d7iI? CfJIif -q 31T?1W mt t I
-# "iJfPR crmr 67 4ri1y/4i 3ik
3Tffft !1Cf?{( '7 CfTfir iI? 7R cit
fctT3ff21d '7 en?: I
Those who are deluded by the gunas
of nature become attached to actions
arising from these gunas. However,
those who know the whole Truth
should not unsettle the minds of the
dull-witted persons of imperfect
knowledge.
3-30
l:f11T"'(iC[\fUr Cfi1iffUr I W'IT II
1Wl "B'"CfffUr Cfi11fRir I
Mayi sarvaani karmaani
Sanyasya adhyaatma chetasaa,
To me, all, actions,
Surrendering, the Supreme Spirit (aatman), mind fixed;
f.:p:fl:IT II
Niraasheer nirmamo bhuutvaa
Yudhyasva vigata jvarah.
Free from desire, free of egoism, having become,
Engage in battle, disappeared, fever (mental grief).
50
(W4dfCf it) 3ik Rcal'i..c/C/7 7fCI7
&feR' CfJIif cit iTt 3J7fur WI
44d7diJd 3ik 47'imCfJ ?1rrrrr -# !JW"it Cf7(
Cf7( I
Offer all actions to Me while
meditating on the Supreme Spirit
(aatman or Self). Being free from
desire, egoism (feelings of I, my,
mine, etc.) and mental grief, engage in
battle.
C(J ihll
R1MAD BHAGAVAD GfTA
The Divine Song
3-31
it i'r Rf4l'JjRli'i3Rt lTI'fCff: I II
liWl 31ifctt!df.fl1=fAClT: I
Ye me matam idam nityam
Anutishthanti maanavaah,
Those who, My, teaching, this, constantly
Follow, human-beings;
0$;:1 s1"ill offi iT sf1:f Cfilffcq: II
Shraddhaavanto anasuuyanto
Muchyante te api karmabhih.
Having faith, without finding faults or sneering at,
Are released, they, also, from bondage of actions.
3-32
it '1ljRli'i3Rt i'r l=ffi11. I '8cf'ill'1fC1l<ti1lf.<:tfoli 1'211-{d'8: II
9: 3l'Ul"{lIoffi "1 3iiR1t!df;a liWl l
Ye tu etat abhyasuuyanto
Na anutishthanti me matam,
Whoever, but, this, sneer at,
Not, follow, My, teaching or thought;
'Wf fc:I"R; II
Sarva gyaana vimuudhaan taan
Viddhi nashtaan achetasah.
All, knowledge, deluded, them,
Know as, lost, mindless or fools.
3-33
II
I
Sadrisham cheshtate svasyaah
Prakriter gyaanavaan api,
According to, acts or strives, of one's own,
From nature, wise person, also;
"Gfl"Rf Rw: II
Prakritim yaanti bhuutaani
Nigrahah kim karishyati.
Nature, follow, beings,
Restraint, what, will accomplish.
51
W'llp'ZT 3ihfi:Rr cit{
fit itt! :m- mf87 cnr
end! if FF 'Wit t /
Those who constantly follow My
teachings, with full faith and without
finding faults, are also released from
the bondage of actions.
7:{{7fj Wci/7r if( :m- 71?T it <ftq Efic mRr t
3ih:m- iii" 3Tj}1ff d7 'R7fflf
(mmRCh) if 'psif cnT 77Zff"31T
fit \ifR /
But consider those who scorn My
teachings and fail to follow it, to be
fools who are deluded by all (worldly)
knowledge and are thus lost.
wuft VFjifrr iii" 31T3/H fit
Cfi7f end! t /"ifFit cx:rfr1i 3fTFft
iii" 3Tj}1ff fit cpf CfilT t / fiR"
p:rir ?ftr7:r (C[lR GfT m if CfZ1T "imr?
All living creatures follow (their own)
nature. A wise person also acts
according to his/her own nature. What
will subduing (restraining) one's
nature then accomplish?
Feelings of attachment (or desire) and
aversion (or hatred) are due to the
senses connected to their respective
objects. One should not be controlled
by either of these two (attachment and
aversion) because they are enemies in
one's path to rightfulness.
(jo

SRlMADBHAGAVAD GJTA
The Divine Song
3-34 WT 3ik- ter (JTritq;) iharrF! arrF!
wIT 1m II frr7srq itfc1r:ff iff /
WI I eFt cfr;it (tm 3ik- ter) ihem
Indriyasya indriyasya arthe it 7i!"iRr 7:W cfr;it iff d?7ih
Raaga dveshau vyavasthitau, (Cf7("'2{/0J) 'lfTlf it "CfTft W1 /
For the senses, of the senses, object
Desire or attachment, aversion, established;
Cf.WI" cit fu" awl II
Tayor na vasham aagachchhet
Tau hi asya pari-panthinau.
Of these two, not, control, fall into or come under,
These two, indeed, of him/her, enemies.
3-35
I R'tf'f II
I
Shreyaan sva-dharmo vigunah
Para-dharmaat sv-anushthitaat,
Preferable, in one's own duty, deficient,
Than the duty of another, well performed;
II
Svadharme nidhanam shreyah
Para-dharmo bhayaavahah.
In one's own duty, death, preferable,
Duty of another, fear or danger, bring or invite.
Cfi71 !]Uff CfTc7T -mr 'J/t 3JTFfT ?:!li ih
JfCI7!( fcnit ?:!li it 3!Frr ret /
arrF! P:F! ih7JWR it aT 7K 'J/t
Cf7("'2{/1Cf77<CfJ t W1J CfiT P:F! 'JfZT
3lP.fC!T it CfTc7T t /
It is preferable to follow one's own
dharma (sacred and social duty), even
though it may be imperfect, than to
follow another person's dharma,
however well performed. Even death
in the performance of one's duty leads
to one's good; following another's
dharma is to invite fear and danger.
3-36
a$' 6CfT'il I Arjuna uvaacha.
Arjuna said.
.s<i wi I 3iFl't0?1f\:! II
slf -qrq' I
Atha kena prayukto ayam
Paapam charati puurushah,
Then, by what, prompted, this,
Evil or sin, indulges in, a person;
3iH"Oi<"(3lf1T II
Anichchhan api Vaarshneya
Balaat iva niyojitah.
Unwillingly, even, 0 Vaarshneya,
By force, as if, driven or compelled.
cnm; C{Tl'Jifrr (m'FjiWT)! fr1:;[ 7:W
czrf&i '7 'J/t ir!fI'icfCf7 WI77l:
fcR:r ihGRT Wtr7 wr:r CfiT
Cf}((f1 t? "
Arjuna said,"O Descendant ofVrishni
(Shree Krishna)! Then what is it that
prompts a person to engage in this evil
or sin, even unwillingly, as if driven
by force?"
52
\10

SRlMADBHAGAVAD crm
The Divine Song
3-37
m'1llfClFl"'3ClT'Cf I Shree Bhagavaan uvaacha.
Shree Bhagavaan said.
Cfill1ll;'f S!11't:f ll;'f {"ii!!UIB'jc\''l:fCI: I II
Cfil1l snT'tl "Blf\'qCf: I
Kaama esha krodha esha
Rajoguna samudbhavah,
Desire or lust, this, anger, this
Rajas guna, produced by;
11m 11m 1TIa:rT 'fc:rR; II
Mahaa ashano mahaa paapmaa
Viddhi enam iha vairinam.
Mighty, eater, mighty, sinner,
Know, this, here (in this world), enemy.
3-38
'q I TJ'lfur2.lT II
3roif T;f I
Dhuumena aavriyate vahnir
Yathaa aadarsho malena cha,
By smoke, covered, fire,
Just as, a mirror, dust, and;

Yathaa ulbena aavrito garbhah
Tathaa tena idam aavritam.
Just as, membrane (placenta), covered, embryo,
The same way, by this, this, covered.
3-39
31fCIct' I CflllOl{c;qul S:"f0Il'1ft'1 'q II

Aavritam gyaanam etena
Gyaanino nitya vairinaa,
Covered, knowledge, by this,
The wise ones, eternal, by the enemy;
II
Kaama-ruupena Kaunteya
Dush-puurena analena chao
In the form of desire or lust, 0 Son of Kuntee! ,
Hard to fulfill, by fire, and.
53
it 'Jf7TC1P{ (CjiWT) ;f cnm; '3rlW
s3lT W Cfi1l1 'fft &- 3itr W WfJ 'fft t
(frimir czrfr!i, frRr 9/7; wrr qft
3f/r 31!RR" stmtJ / Gfm' (Ri ?#rrr 'J1)
p:!tcnT 3RJ'ff WT writ 3itr W
1JfT77" /
Shree Bhagavaan (Krishna) said,"
Born ofrajoguna (quality ofraajas or
passion), it is desire (or lust) and it is
anger (that prompts one to commit sin
even unwillingly). Recognize this as
insatiable, a great devil, and an enemy
here (in this world).
fiR:r rrcnrr qr1 if 31fi7, #c7 if crifar 3itr
if 7T'J/ 0CfiT dfft rrcnrr Ri
(Cfilll) if"Wf 31PftT (0CfiT s3lT) &- /
Just as fire is covered by smoke, a
mirror by dust, and an embryo by a
membrane (placenta), likewise
knowledge (wisdom) is overshadowed
by this (lust).
!ji '"f17:i;f ! \fIT CfiT RfGT W 6?1
3JIlUf Cfi/4(tf. qJ 31fT.:r -En '[;m' 'it W"Wf
31l'D/!&.d s3lT &- /
o Son ofK.untee (Arjuna)!
Knowledge (wisdom) is overcast by
this fire of lust, that is difficult to
quench and which is an eternal enemy
of the wise.
\10

SRlMADBHAGAVAD GJTA
The Divine Song
3-40
-q;:fr '1R1:<'I?1lf't1I'QI'11jU4a I 'il1'1'"llcF'4 II
"lFIT 3W1 I
Indriyaani mano buddhir
Asya adhishthaanam uchayate,
The senses, mind, intelligence
Of this, situated, it is said;

Etair vimohayati esha
Gyaanam aavritya dehinam.
By these, confuses, this,
Knowledge, obscured, embodied soul.
3-41
'fr:rRT I -qrq:rr;:i W1'
Ifbi awtt f.:p;rR:r cqwfcq I
Tasmaat tvam indriyaani aadau
Niyamya Bharata-rshabha,
Therefore, you, the senses, first,
Subduing, 0 Brave of the Bharatas!;

Paapmaanam prajahi hi enam
Gyaana vigyaana naashanam.
Evil being, kill, indeed, this
Knowledge, understanding, destroy.
3-42
II
-qufUr 1R'lR: I
Indriyaani paraani aahur
Indriyebhyah param manah,
The senses, high, they say,
Than the senses, higher, mind;
lO\'1'B: g; -qu ?:IT l:J'@: g; II
Manasah tu paraa buddhir
Yo buddheh paratah tu sah.
Than the mind, and, higher, intelligence
Which, than intelligence, higher, and, That (aatman).
54
w 3ik p:r ?n ftftcn
IJffrt ; / W (Cf?Tl1) $7
(rft7T) ?n mv- "iTR W'WF W
('J(JCf/r4J) W CfiWT t /
Desire is said to rest in the senses,
mind and intellect. Through these
(three) it overcasts knowledge and
deludes the embodied soul
(jeevaatmaa).
g- WfTffB "RCfJr2f7f
W em it CR; fi:fK"iTR 3ikfcRrr7 ?n
7lWCI7 swrft (Cf?Tl1) WfrrflFl 'it lff(

Therefore, 0 Best of Bharatas
(Arjuna)! First subdue the senses, then
you must kill this evil (desire) which
destroys knowledge and realization.
W (wtR: it) ffB t,
witwt3ik
it 'Jft w(31frr rw (37TfI1T) t /
The senses are said to be higher than
the body, the mind is higher than the
senses, the intellect is higher than the
mind, and much higher than the
intellect is That (the aatman or Self).
r<=t<i! i)(ll
SRlMADBHAGAVAD GJTA
The Divine Song
3-43
I II
-q-{ mcar 3iIc"JOOIl1lOO( 3lI\l=Rf I
Evam buddheh param buddhavaa
Sanstabhya aatmaanam aatmanaa,
Thus, than the intellect, higher, having learned
Controlling, the self (mind), by the aataman (Self);
CfIIJOO14 S:'UflG:lOO( II
Jahi shatrum Mahaabaaho
Kaama-ruupam duraasadam.
Destroy, enemy, 0 Mighty-Armed,
Form of desire, difficult to encounter.
em.. "ifa'
dqfitstC'f!
sit 1!tsOII4'"l
CfI4lJ"'pn';:fP1 s'DWl: II
W: W:
J-{&JiftI&7 7FfiT( 3lTfI1T cit
it 7ft 3ik3lTfI1T in
l!RT 717 cit crw it if! WJ
cit 1fT( I
Thus, 0 Mighty-Armed (Arjuna)!
Knowing the aatman (Self) as
superior to the intellect and by
controlling the mind (lower self) by
the aatman (higher self), destroy the
enemy that appears in the form of
desire and is hard to encounter.
rrcfiT(
2f1
1
Im f 31 3ikm
?fcrTrr CfiT "Cfi4Gf1
1
1" ;::rrqq:; rft?:m
w:nrrr g3lT/
'dt: 00 rTf!."Rfl./ (WI-{/rl-{/ in 7TJ1) /
Thus ends the third chapter entitled
00 Tat Sat. Iti Shreemad Bhagavad-geetaasu 'Karma-yoga' of Shreemad Bhagavad
Upanishatsu Brahma-vidyaa-yaam Geetaa, an Upanishad, a text on
Yoga-shaastre Shree Krishna-Arjuna sanvaade knowledge about Brahman (God), a
Karma-yogo naama triteeyo adhyaayah '" / scripture of spiritual union (yoga) with
Harih 00 Tat Sat! Harih 00 Tat Sat! Harth 0V Tat Sat. God, and a dialogue between
Shree Krishna and Arjuna.
Harih .,3Q Tat Sat!
(Holy attributes of God).
55
(jo

SIDMAD BHAGAVAD GITA
The Divine Song

FOURTH CHAPTER

Path of Knowledge and Selfless Action through Detachment

SRlMADBHAGAVAD GJTA
The Divine Song
4-1
m I Shree Bhagavaan uvaacha.
Shree Bhagavaan said.
fcrc:!m <Wi II
fClClfClct <:flll' !'IImClFl, 3lWl I
Imam vivasvate yogam
Proktavaan aham avyayam,
This, to Vivasvaaan (Sun-God), Yoga
Taught (conveyed), I, eternal;
fClClfClli ffi 1IW l=f:K II
Vivasvaan manave praaha
Manur ikshvaakave abraveet.
Vivasvaan, to (his son) Manu, conveyed,
Manu, to (his son) Ikshvaaku, imparted or told.
4-2
-q:ct Q{Aj{IIlIl{jf'""l4 I"B l=ffiill %fq II
1RPro '(1\11 tfli) I
Evam paramparaa praaptam
Imam raaja-rshayo viduh,
Thus, in succession, received,
This, royal sages, knew;
II
Sa kaalena iha mahataa
Yogo nashtah parantapa.
This (knowledge), lapse of time, here on earth, long,
Yoga, was lost, 0 Parantapa (Arjuna)!
4-3
"B l:f<lT <fm: -mm-: I it"B"@l wBi \ilct5;'\1li'{ll
"B lF1T -ij <WI: I
Sa eva ayam mayaa te adya
Yogah proktah puraatanah,
That, very, this, by Me, to you, now (today)
Yoga, has been told, ancient;
cqm) sfu it "B""@f T;f w"flf fu II
Bhakto asi me sakhaa cha iii
Rahasyam hi etat uttamam.
Devotee, are, My, friend, and, thus
Secret knowledge, because, this, supreme.
56
m "s 3ffdtrmfJ
(ep/) zWr cit CfiTf{ i() W
fCtctfCI/1 it; vfrr Cf?ffT/
fEtctP3t71 (3JiR:P) 1fJ it Cf?ffT 3#r 1fJ
(3JiR!J}T VIW) $f{CI1!Ji it Cf?ffT 211" /
Shree Bhagavaan (Krishna) said," I
taught this eternal Yoga (karma-yoga)
to Vivasvaan (Sun-God), Vivasvaan
imparted it to (his son) Manu, and
then Manu to (his son, King)
Ikshvaaku. "
Wfrq !;{Cfiff wPRT "ffT(T
(-f.!r7szr rr.dff"R) rrrq (ep/) ztPr
cit <Jii1fis1Vr '5'fRT t / 7:R1J CfiTf{ ifIrr
uri! it zm- ztPr "'lf2JCft it fJ7:ff "it 7lZlT /
o Parantapa (Arjuna)! Thus handed
down in succession (from teacher to
disciple), this Yoga (karma-yoga) was
known to the royal sages
(Raaja-rishis). But after a long lapse
of time it disappeared from this world.
cpfffcn!FT itt 'JfW3#r"R&T if! "it
crfft 6fI11 3#r U'H2fkJ-fCfi !JVfR ztPr 3W
W@1 it Cf?ffT t /
Since you are My devotee and a
friend, I have now imparted to you
that very ancient Yoga which is also a
supreme (and noble) secret.
3b
let\!11<:11
SRfMADBHAGAVAD GfTA
The Divine Song
4-4
I Arjuna uvaacha.
Arjuna said.
3l1R m \lPi I !>ihbClIf.lRl II
3l1R fClClfCld: I
Aparam bhavato janma
Paramjanma vivasvatah,
Of recent time (or another), Your, birth
Ancient, birth, of Vivasvaan (Sun God);
fCl\jjl'illir \;ihbClIi. II
Katham etat vijaaniiyaam
Tvam aadau prokta-vaan iti.
How, this, to understand,
You, in the beginning (or before), taught, this.
4-5
m dCfTT-f I Shree Bhagavaan uvaacha.
Shree Bhagavaan said.
it cx:rilldTR (jC[ I "'l "fCi l:ffirq II
it OlldlctlH dCf T.f I
Bahuuni me vyateetaani
Janmaani tava cha Arjuna,
Many, Mine, have passed through,
Births, of you, and, 0 Arjuna;
"ct1R 3W\ "BCIffUr "1 II
Taani aham veda sarvaani
Na tvam vettha Parantapa.
Those, I, know, all,
Not, you, know, 0 Parantapa (Arjuna)!
4-6
'8'?jC;l1 '1I,lOJI I "B"-"IClIRl!C"lOJlOJll1l1l II
3f\ilT sill"Wl 3iOlllfI,J:f I wit sill "Wl1
Ajo api san avyay-aatmaa
Bhuutaa-naam eeshvaro api san,
Birthless, though, being, eternal self
Of living beings, Lord, though, being;
Wfffi 3lfl:f15i3r:f 3lRl1 II
Prakritim svaam adhishthaaya
Sambhavaami aatma maayayaa.
Nature (material), My own, by controlling
Come into being (or born), by My own, inherent power.
57
3F!fr -2t cnm; "3177lW cit 31if! g3lT -I
(err cp:fJ 3177lW3i'h if! cnT{ g3lT
-I?), fCtclfCI/1 (-pi cnr cit
qgrr weir cnr -II 3JTil-2t (C/74;QJJV CfiT
31Tfcr (vf's?: it if Cf7W 2W (it)
#;-# 1JfT{? "
Arjuna said,"Your birth is of recent
times while that of Vivasvaan (Sun
God) is very ancient. How am I to
understand that You taught this
(Karma-Yoga to Sun God) in the
beginning (of creation)?"
>it 'JfJ7C{R -2t cnm; " *3i'h fit
qgrr if czrrfIrr if w(rrr ! d7
CfiT if t wr 1if fi"l
Shree Bhagavaan said," 0 Arjunal
You and I have lived through many
births (lives). 0 Parantapa (Arjuna)! I
know (remember) them all but you do
not.".
3/C1F{ 3i'h JlT!'UmT
cnr tm "iRr if! (it) IFfiFrr CfiT a:rrR if
CRit 3JTFft (zffrr) J1TZ1T
if (menrr) J1C1iC -( I
Although I am birthless, imperishable
(eternal) and the Lord of all living
beings, yet I manifest Myself (or take
birth) through My divine power
(yoga-maayaa), controlling My own
nature (prakriti).

SR!MADBHAGAVAD GITA
The Divine Song
4-7
<JGJ <JGJ fu TffiR$ffir 'lOOf I
<:fC\f fu 'llClfu 'lffi(f I
Yadaa-yadaa hi dharmasya
Glaanir bhavati Bhaarata,
Whenever, indeed, of righteousness
Decline, takes place, 0 Bhaarata!;
CfGJ 3"Wl11
Abhyut-thaanam adharmasya
Tadaa aatmaanam srijaami aham.
Ascendance, of unrighteousness
Then, Myself, to manifest or create, 1.
4-8
-qfunujr:r -ml{1i fcRr.m<:r 'q I II
T.f I
Pari-traa-naaya saadhuu-naam
Vinaa-shaaya cha dush-kritaam,
For protection, of the good (virtuous),
For the destruction, and, of the evil doers;
II
Dharma sansthaapana arthaaya
Sambha-vaami yuge yuge.
Righteousness, establishing, for the purpose,
Come into being, from age to age.
4-9
";jjril Cj1;:f 'q it <lr meR!: I ('lfCRC[T .;jfu l'Ilitfu -ms' II
I
Janma karma cha me divyam
Evam yo vetti tattvatah,
Birth, actions, and, Mine, divine
Thus, who, understands, in truth;
9>'""140+\ -;:r l=flli, m II
Tyaktvaa deham punar-janma
Na eti maam eti so Arjuna.
Abandoning, body, rebirth,
Not, gets, to Me, gets, that person, 0 Arjunal.
58
'JfT(ff '*' '*' '4t fFfCfiT VfR
3ik- 3{FFf CfiT 'dr!R imr t if m
(wcnrr) JTc1iC -mrr -( /
o Bhaarata (Arjuna)! Whenever there
is a decline of righteousness (dharma)
and a rise of unrighteousness
(adharma), then I manifest (incarnate)
Myself.
myoif it T:ffr;rrur 3ik- it frRm it
fr;rit sen FFf ett (if) pr pr
it JTc1iC (31Cfffftrr) -mrr -( /
For the protection of the holy and for
the destruction of the evil, and for the
purpose of firmly reestablishing the
righteouness (dharma), I appear
(incarnate) from age to age.
! $?1JrCIiT( lit mer fr if( IiP1 3ik-
Cfi7f ett qfr <9rrr t em- w
tp: Y7: IiP1 "#f c?tm !lit WCff
CfKffT /
o Arjunal One who understands the
divine nature of my birth and actions,
is not reborn after leaving this body,
(but) attains Me.
\50

SR!MADBHAGAVAD GlrA
The Divine Song
4-10
l:p'f<JT I II
c:.fTIf (fll l1Q.11lIT lWl I
Veeta raaga bhaya krodhaa
Mat mayaa maam upaa-shritaah,
Disappeared, passion, fear, anger
In Me, fully absorbed, on Me, dependent;
CfLI"BT 1{illl1Q. 3llTI"ffi: II
Bahavo gyaana tapasaa
Puutaa mat bhaavam aagataah.
Many, knowledge, by austerity
Purified, My, state of being, attained.
4-11
it 7.:[\'.lT Tfi Il'fll q,lCJfj;Cld;:(1 II

Ye yathaa maam pra-padyante
Taan tathaa eva bhajaami aham,
Whoever, whatever way, Me, worship,
Them, same way, indeed, bless, I;
l=jl1 3iiCfJ;fj 1fT1f II
Mama vartma anu-vartante
Manushyaah Paartha sarvashah.
My, path, follow,
Humans, 0 Paartha!, everywhere.
4-12
CfiTS8;Rf: Cfilfurf I f&T'i it" II
Cfllfun' ft:lR;: I
"
Kaan-kshantah karmanaam siddhim
Yajanta iha devataah,
Desiring for, of actions, success or results
Worship, here on earth, deities;

Kshipram hi maanushe lake
Siddhir bhavati karmajaa.
Quickly, indeed, in the human, world of,
Success, is attained, born of actions.
59
W1 abarT if 7JfcT;r W< ?fW117 if wr sr
"it 311f!!Trf, <fIWT if W7;
'JlZ{ atlrW31 it !Jdi 7# 'JflC1 cit J1TTfT
it YJ!n &' /
Many (devotees in the past) have
attained My state by being purified by
knowledge and austerity, by seeking
My refuge through meditation on Me,
and by freeing themselves from
passion (or greed), fear and anger.
wP./ lTfT rrcfiT( itt! 0'1RHT
CR& if wYdt rrcfiT( 31Tw:T t /
3irr if 7# TJ2[ CfiT "it 3Tj?RUT
CR& &' /
o Paartha (Arjuna)! Whosoever
worships Me in whatever way, I bless
(accept or approach) that person in
that way, because humans (devotees)
follow My path in every way.
Cfi7if 7:f7(Yf ett crrc?r zrm' (p:r 7jffICft
w) ett rprr Cfi& &' / M9?f tI;
c#cn it Cfi7if r;m (err
ett rprr if) g{ (HimRCfi)
ifIF;r J1TTfT itrft t /
Those who desire success from their
actions in this world worship the
deities. In the human world, one does
quickly attain (material) success from
such actions (or worships).
\50

sR1MADBHAGAVAD GJTA
The Divine Song
4-13
l=f<IT I (IBl 11f
CftRf l=p:lT :rrr Cfilf I
Chaatur varnyam mayaa srishtam
Guna karma vibhaagashah,
Fourfold, social system, by Me, created
Gunas (dispositions), actions, according to distribution of;
3lfq llf m a:tCflctf:l:lOO( II
Tasya kar-taaram api maam
Viddhi akar-taaram avyayam.
Of this, creator, though, Me
Know, non-doer (non-creator), imperishable.
4-14
1"11f "Cf1llffUr 1"il I 11f <ITsf'lf\J!RTfu Cfilff'l1rf II
";f llf Cl1lTffUr J:qf'"ct ";f 1l Cfilf I
Na maam karmaani limpanti
Na me karma phale sprihaa,
Not, Me, actions, affect,
Not, My, action, fruits (results) of, desire;
llf <IT sf<q\il HIR1 "Cfllff'll\. ";f (l II
Iti maam yo abhi-jaanaati
Karma-bhir na sa badhyate.
Thus, Me, whoever, knows well,
By actions, not, that person, is bound.
4-15
C[iCf cn4 I Cfil'fq II
Cfilf am I
Evam gyaatvaa kritam karma
Puurvair api mumu-kshu-bhih,
Thus, knowing, performed, action
By the ancients (prior ones), also, seekers of moksha;

Kuru karma eva tasmaat tvam
Puurvaih puurva-taram kritam.
Perform, actions, indeed, therefore, you,
By the ancients, from time immemorial, performed.
60
pit 3ik Cfi1if iii W 3lTWtrr tfTif
quff eft 7#" 1tWg{ t / mcnr Cfifff
"fflft gtf if! gjt 31fCJrmfl 3ik3Tc1ifff /
Based on a division of actions and
gunas (aptitudes), the fourfold social
system (of castes) has been created by
Me. Though I am its creator, yet know
Me as non-creator (non-doer) and
eternal.
cp:fgjt f&rrfr -.:rtf end! 3ik7 ift cpllfifl
it itiJ ?WT t / !FJiTr -.w gjt
t (cw) Cfi1if (iii if-.:rtf
/
Neither I am bound by actions nor
have I any craving for the results of
actions. Whoever understands Me
thus, is not bound by (effects of)
actions.
iii ggfJl31T (71Tfff rrrfifr iii
if/rfJiif'f) it if! ift U'fT7Crn cp:f fcnr!: t /
3Rf: ?l iff, eft rrwyyrR CfiTc7 if
fcfiit IifH "EfTc3! (Cfiffczr) cp:f CfI( /
Knowing this, the ancient seekers of
moksha engaged in actions. Therefore
you should also perform actions (duty)
as (our) forefathers have done from
time immemorial.
ICfC(J ihll
sRlMADBHAGAVAD GJrA
The Divine Song
4-16
fct;' Clilf fCfi4Cfiiffd l"ffir II
fcn' Cfi1=f 3lfq I
Kim karma kim akarmeti
Kavayo api atra mohitaah,
What, action, what, non-action thus
The sages (poets), even, in this matter, perplexed;
ClCI, Cfi1=f 71cl
Tat te karma pra-vaksh-yaami
Yat gyaatvaa mokshyase ashubhaat.
That, to you, shall explain,
Which, having known, liberated, from evil.
4-17
CfilfuiI wf1:r 'q fcrcl:>+fur: I 3Tcfilfur CfilfuiI TTfu: II
Cfi1fuIT fu 3lfq T.f fClCflJ{UI: I
Karmano hi api boddhavyam
Boddhavyam cha vi-karmanah,
Of actions, indeed, also, to be understood,
To be known, and, of wrong action;
T.f Cfi1fuIT lffu: II
Akarmanah cha boddhavyam
Gahanaa karmano gatih.
Of non-action, and, to be known,
Profound (deep), of action, the path (way).
4-18
Cfi404Cfi4 'l: 'q"Cfilf 'l: I"B 'flct"'lCfi4'flC( II
CfilffUr 3Tcf14 ?:f: 3T<Pfftrr T.f Cfi1=f ?:f: I
Karmani akarma yah pashyet
Akarmani cha karma yah,
In actions, non-action, who, perceives
In non-action, and, action, who;
"B" "B" Cfi1=f II
Sa buddhi-maan manu-shyeshu
Sa yuktah kritsna karma krit.
That person, wise, among humans,
That person, yoked (steadfast), all, action, performing.
61
cpf cp:ff t 3fk-3Tcfilf cp:ff t frw;r it
&,(J;J1/7 (fcrt;Fr Cfftr) 'Jft (312ffrr
f.rufrl "Cfi-A it 3RF1pf) t / if gT# cwcpf
(mer) 3JT.ff JlCfiT! fririt ?l
3lfJ'JI (\LIimRCfi if -gwit

Even the wise (philosopher poets) are
perplexed about the (true) nature of
action, and that of non-action. I shall
explain to you the nature of action,
knowing this you will be liberated
from evil (bondage of actions).
Cf7lt 3Tcfilf (3i/&frtJ dijd CfT Prf(;fra) 3fk-
fErq:;lf CfT 7JTfl) ?Ff CfjJ mer
3iIC1NCfi t (CfZifFcn) cpf CfjJ WPJ (TTfrr)
3ifrr lTff7 it CfifcFr) t /
The true nature of action should be
understood, as well as that of wrong
(prohibited) action, and that of
non-action. The (mysterious) ways of
action are indeed profound (difficult
to comprehend).
it crit &,(J;J17'1 t lifT cpf it 3JWfrrr
3fk- 3JWfrrr it cpf cnT 2:&aT t / ?Ffi(7
cpf Cf7dt fflf 'Jft cw (zim) !fW(?P1'JfTCf)
war t /
One who perceives non-action in
action, and action in non-action, is
wise among humans. While
performing all actions, that person
remains steadfast (tranquil in
karmayoga).
\?So
fl <'1/
SRlMAD BHAGAVAD GJTA
The Divine Song
4-19
CflI'HiCfl("qClf->fctl: I II
I
Yasya sarve samaa-rambhaah
Kaama san-kalpa var-jitaah,
Whose, all, undertakings (actions)
Desire, aim or purpose, devoid of;
srr 3TfT.f G:<?::l Cfi11fuf Wl3lTg: 1:ffUsct' II
Gyaana agni dagdha kar-maanam
Tam aahuh panditam budhaah.
Knowledge, fire, burned, actions,
That person, they call, sage or pundit, the wise ones.
4-20
I tc:r fchf-i'ktlURl U:II
Cfill"lfi"B m f.:mWf: I
Tyaktvaa karma phala aasangam
Nitya tripto nira-aashrayah,
Having abandoned, result of action, attachment,
Always, contented, not dependent;
CfilffUr sfq ";f CfiUfu "B: II
Karmani abhi-pra-vritto api
Na eva kinchit karoti sah.
In action, engaging, even,
Not, indeed, anything whatever, performs, that person.
4-21
C'l{m'8cfqRm;: I Cfll'f
<:Rf -R:rcr I
Nir-aasheer yata chitta aatmaa
Tyakta sarva pari-grahah,
Without desire, controlled, mind, self
Abandoned, all, acquisitions or possessions;
Cfill II
Shaa-reeram kevalam karma
Kurvan na aapnoti kil-bisham.
Physical, mere, action,
performing, not, incurs, sin or evil.
62
dir
?T<ff ircorrt Cfi7lFfT TfC/ it
Wrr t?f2!T (f.iR:rEf;) Cfil:f if) 31fT.r
r;m 'JfP1 it -grfi) "ffl Tfit t /
The wise call that person a sage or
pandit whose undertakings are fully
devoid of desire and purpose (or
scheming), and whose actions are
consumed (or made free of bondage)
by the fire of (spiritual) knowledge.
WcP!lf}fI cit 3lR1fr:fi CfiT ??TfTT cnriI7
?[T:ff TfC/ (m'mRCh) it ifffrr t cw
0!JfrIi Cf?lif it W[fT m- (cm:ffCI it)
jif m- "'iNc!?WTI
One who has abandoned attachment to
results of actions, is always content
and not a seeker of any (worldly)
support, indeed does nothing
whatever, even while fully engaged in
(selfless) actions.
frJrr ?f2!T 3JRl1T (7FT, 31TfV cit CfW
it Fcnit f.iR:R
{q/47W) CfiT ('?JJ7T Cf}( fr:7:rr t
$if)7d?ld (ChJ[G(jJn) ChCffl4l;f wtk
'fTMT..qf Cfil:f cnrrrr S"31T W'l cit rrrrrr "'iN
imrt /
One who is free from desire, has one's
mind and self under control, and has
abandoned sense of all acquisitions
(and ownership) incurs no sin (evil)
while performing actions that are
merely physical.
ihll
sR1MADBHAGAVAD GITA
The Divine Song
4-22
I "WI: II
fClJOl('8'(: I
Yad-richchhaa laabha santushtau
Dvandva ateeto vi-matsarah,
Whatever obtained by itself, gains, contented
Dualities, beyond or transcend, free from envy or greed;
"Bll: ft:rtt "'q sf1T ';f II
Samah siddhau asiddhau cha
Kritvaa api na ni-badhyate.
Alike, in success, in failure, and
While performing actions, also, not, is bound.
4-23
I 'hlllll'iHd: Cfi1f"'8l'rn' !'IFcR;;fllld II
I
Gata san-gasya muktasya
Gyaana avasthita chetasah,
Gone, whose attachment, of one who is liberated
Knowledge, established, thought or mind;
Cfllf II
Yagyaaya aa-charatah karma
Samagram pra-vi-leeyate.
Through yagya, performing, action
In entirety, melts away.
4-24
I. II
3llfuf arr.fi I
Brahma arpanam brahma havir
Brahma agnau brahmanaa hutam,
Brahman, offering, Brahman, oblation
Brahman, in sacred fire, by Brahman, pouring oblation;
Cfllf"Bl1lf'tRT II
Brahma eva tena gan-tavyam
Brahma karma samaa-dhinaa.
Brahman, alone, that person, attained,
Of Brahman, action, (one who) contemplates.
63
(pg-r:&; 31TfV -g
31ffJrr M -g
?P1'Jf1CT a2fT F3Tf!: tt lift JlTTff fir 3#t it
em7T czrt&i Cfi1f cndt gz< if!

One is not bound to (results of one's)
actions when one is contented with
whatever comes naturally, is beyond
the dualities (pain-pleasure, loss-gain,
etc.) oflife, is without envy or greed,
and is alike in success and failure.
3!TRffti ?#rr a2fT frrrr en! ((f:litq) "ffR it
fP-rrr fcnr1: 97 Cfi1f CfiT 31JWUT
cnR crrct ?JW czrt&i iii ?tTi
Cfi1f fcTifI7 fir t /
One who is free of attachment and
whose mind is fixed in the knowledge
of the Self (God), (selfless) actions of
sacrifice performed by that liberated
(from ego) person melt away (or
become free of bondage).
(GfiT it) 3J7fur (371gfrr w;r) if! t
wfcT (WlHit, F/J; 31TfV if! t
qJ 31fT.:r it 9 CfifIf iii GW"ffCR
ftI:iGIT if! t / 9 Cfi1f it
fP-rrr d?1 czrt&i en! JlTTff mzitnT

In a (havana) Yagya, the ladle is
Brahman, the oblation is Brahman,
the sacred fire is Brahman, the
performer of the yagya is Brahman,
and the act of pouring oblation in fire
is Brahman. One who is thus absorbed
in actions as Brahman, attains
Brahman, indeed.
Some Yogis offer sacrifices to deities
with full dedication, while others,
through the yagya itself, offer yagya
as oblation in the fire of Brahman.
(Through the knowledge of the Self,
merge their own aatman in the
supreme aatman or Brahman.)
\5b

SR1MADBHAGAVAD GfTA
The Divine Song
?f1Jtl\if'1 CfiT ?FZlCf JlCIiT[ it
CR& ff21T 3Pl (zftrft) cWr
QUllrlil (CIlJ 3ffi7 it eft -En GKT it
317gfrr t (3121frr 3ilrli#!'1 -En iff GKT
31TfI1T cit q:{'i7r'i7 it fErfft;r CR& tJ /
4-25
<frf1R: I lj(@l'1IC1Q"{ II
am <:ftflR: q4qlfld I
Daivam eva apare yagyam
Yoginah pary-upaa-sate,
To deities, only, others, offering or sacrifice
Yogi, perform or dedicate;
am $ II
Brahma agnau apare yagyam
Yagyena eva upa-juh-vati.
Brahman, in the fire of, others, sacrifice
By sacrifice, alone, offer oblations.
4-26
filllO"llfl'19; I II

Shrotra aadeeni indri-yaani anye
Sanyama agnishu juhvati,
Hearing, et cetra, cognitive senses, others,
Restraint, in the fire of, offer or sacrifice;
3A II
Shabda aadeen vishayaan anya
indriya agnishujuhvati.
Sound, et cetra, objects of the senses, others
Senses, in the fire of, offer or sacrifice.
p (zfPfI) cWr (w:rR7)
cit ?ft:r1:r (CiTff 3ffi7 it "QCI7 CR&
ff21T sim "RlHff fc:rtspjf cit
(CiTff 3ffi7 it "QCI7 CR& t /
Some (yogis) sacrifice all the senses
of knowledge and action, such as
hearing, in the fire of self restraint;
while others offer all objects of
perception, such as sound, in the fire
of the senses. (Through self-restraint
of the mind, some sacrifice the senses
and through the control of the senses,
some sacrifice objects of the senses.)
4-27
f1C1foftf.-s\llCfllO"lffUl "j;[TUf Cfi11ffUr 'CfTl:it I "H1\lO"IfilllO"l'4l
lll l{\
II
w:rlfUr Cl1l1ffUr "IDUT Cl1l1ffUr T.f am I
Sar- vaani indriya karmaani
Praana karmaani cha apare,
All, of senses, actions or functions,
Of vital breath, functions, and, others;
ff21T 3Pl (zfPfI) 3ik" wuif Cfft
"RlH(f ftn7;rra:fl' cit (CiTff it
JlChlf:Pld 31lrli&'2fli (CiTff '21Pr 3ffi7 it
(Q,Chmfctfl 3ik" 3TrP!'J1TCf "QCI7 CR&
t/

Aatma sanyama yoga agnau
Juhvati gyaana deepite.
Self, restraint, yoga, in the fire of,
Offer as sacrifice, in knowledge, kindled by.
Other Yogis, kindled by the
knowledge (of the aatman), offer, as
oblations, all functions of the senses
and those of vital breath in the fire of
the yoga of self restraint.
64

SRlMADBHAGAVAD GJrA
The Divine Song
4-28
S::&P:t'ilIl4111'il1 ltl
1
Ill'il Il 2.TJLft I "B'f['t4I11'ilI111'ilm II
S\Olf 71W: crq) 71W 71W: q2fT a:rcR I
Dravya yagyaah tapo yagyaa
Yoga yagyaah tathaa apare,
Material things, sacrifice, austerity, sacrifice
Yoga, sacrifice (yagya), also, others;
71W:"'t'.f 7lCrl: II
svaa-dhyaaya gyaana yagyaah cha
yatayah sanshita vrataah.
Study of scriptures, knowledge, sacrifice and
Ascetics, sharpened, vows.
4-29
31'!R \llUf mUTSqA' q2.TJLft I 1'l101l41;Plm I'lI0lllll'""l 4<lll 0Il : II
3:rlR muf mut s'llR' q2fT 3llR I
Apaane juhvati praanam
Praane apaanam tathaa apare,
In inhalation, offer, exhalation
In exhalation, inhalation, also, others;
!'l101l41JOf 4'1:14011: II
Praana apaana gatee ruddhvaa
Praanaa-yaama paraa-ya-naah.
Exhalation, inhalation, path, restraining
Control of vital breath, concentrate upon.
4-30
aNt F'"llldl\!I<I: 1'l1011'""I'l11Jj9> II
3llRFrru 3l1ml: I
Apare niyata aa-haa-raah
Praanaan praaneshujuhvati,
Others, restrained, in foods
Exhalations (all vital airs), into exhalations, offer;
am fcrc\T &Tfircf CfI<:JOf ttI: II
Sarve api ete yagya vido
Yagya kshapita kal-mashaah.
All, also, these, those with knowledge, ofyagya
Through sacrifice, destroyed, evils.
65
cnfcR &11ft 3fk!PR9/tfi& (ziWt)
firrr 3JTR CfiT
frp.p:r 31Tk CfiT -wr
am 'ifH
3qRCfC{ 3JTR CfiT CfKfr 'ff /
Observing austere vows, some
striving (yogis) offer material things,
while others perform sacrifice through
practice of austerities (strict rules of
moral and spiritual code), or by
practice ofyoga (eight forms ofyoga),
or through knowledge gained from
study of (vedic) scriptures.
J{fUJ/1IJ.f if wzrur 2f1lfJ;;1'1 3J11R if
J1TUT CfiT {Tf!CIi} 3fk J1TUT 3J11R cn7 7Jfrr
ftchcnr J1TUT if 3J11R CfiT
"ffCR (312!frr J{fU//lIJ.f ?R!J CfKfr 'ff /
While practising praanaa-yaama
(control of breath), some yogis offer
praana (outgoing breath) in apaana
(incoming breath) (puurak), after
stopping the movement ofpraana and
apaana (kumbhaka), offer, as
sacrifice, apaana in praana
(rechaka).
cpR- R4fitd m crrc?r firrr wuff
3JfIT7, w:rR; 0!lT7) CfiT wuff
if "ffCR CfKfr 'ff / W?lift (m8fc17) Gm
writ CfiT 7TW m crrc?I; zr# iFm'ff /
Others, while regulating their diet,
offer sacrifice of (five) vital breaths
(praana, apaana, samaana, udaana,
vyaana) into all the breaths. All these
yogis know the truth about yagya and
destroy all evils through the yagya
(spirit of sacrifice).

SRlMADBHAGAVAD G1TA
The Divine Song
4-31
I II
slfd" <nRr B'1ld'1l{ I
Yagya shishta amrita bhujo
Yaanti brahma sanaa-tanam,
Yagya, sacred remnants, nectar, partake
Attain, Brahman, eternal;
"'1" sfur lI'6B'dJOi II
Na ayam loko asti ayagyasya
Kuto anyah Kuru-sattama.
Not, this, world, is, for non-performer ofyagya
How, other (world), 0 Best of Kurus !.
4-32
<!;Cf <r'iIl fclmrr I Cfi4"llf..<:tfol;> II
fc:rm "fcrmrr I
Evam bahu vidhaa yagyaa
Vitataa brahmano mukhe,
Thus, many, kinds, yagyas
Explained, of Brahman, in the mouth of (in Vedas);
CflQ\1lIi. m d"1"i. II
Karma-jaan viddhi taan sarvaan
Evam gyaa-tvaa vi-moksh-yase.
Arising from actions, know, them, all
Thus, knowing, will be liberated.
4-33
I "Bel' qn:BlCIllZlct II
S'\OllJOilfICl I
Shreyaan dra-vyam-yaat yagyaat
Gyaana yagyah Parantapa,
Better, than material objects, yagya
Knowledge, yagya, 0 Scorcher of the Foe!;
"'8Cf Cfilf 1lT2f qRBJOiILlfct II
Sarvam karma akhilam Paartha
Gyaane pari-samaa-pyate.
All actions without exception, 0 Son of Prithaa! , ,
In knowledge, fully contained in.
66
(3F!fr)! it iter 3TJFf cit
Writ crrit (mP:JCl?) mTrR Wf!!! cit WT:fT
iff! &'/ 2fi/di;d 0!JFr:Ii iii m?ff. if!
(fflSPFl) 7iT rit {iF( rmr
-#rirrrr /
o Best of the Kurus (Arjuna)! Those
who partake the nectar of sacred
remnants ofyagya attain eternal
Brahman. To a non-performer of
yagya, even this world is not blissful,
how can the other (world) be!
$?! "J!CIiT( C;i;,CfIofl it en{ fi:rfr:r'E[ crfUfrr
m cit (g) cp:f it df'lTf1 "T{ /
$?! "J!CIiT( iii mer cn7) IifT7CR" (?/
Cfi7f<rrrfR it) !JW -m- /
Thus many different forms ofyagyas
are explained in detail in the Vedas,
know them all as arising from actions
(of mind, senses, body, etc.). Knowing
the essence of these yagyas, you will
be liberated (from bondage of
actions).
rrtrrrr (3F!fr)! JlClit it fi:T:G iFf crrit

it iff cp:if Cfi7 qqcNlI'1 (C7G1)
-m- mn t /
o Scorcher of the Foe (Arjuna)!
Yagya of knowledge is superior to the
yagya of material objects, because, 0
Son ofPrithaa (Arjuna)! all actions,
without exception, culminate in
knowledge (of Brahman).
ICl C(I nct I
SR1MADBHAGAVAD GJrA
The Divine Song
4-34
I II
"del m !:lfblqlct'i ircr:rr I
Tat viddhi prani-paatena
Pari-prash-nena sevayaa,
This, know, by bowing humbly
By enquiry in a humble manner, by service;
-a- (f'{'Cf G.f.<R: II
Upa-deksh-yanti te gyaanam
Gyaa-ninah tattva dar-shinah.
Will teach, they, knowledge
The wise ones, truth or essence, seers or knowers.
4-35
-;::r 'lTBlfu 11'1"'1" "l\a;<1f4klCJ"42.IT l=fftr II
<:RI:. 1" "Tf\ lflfllfu I
Yat gyaatvaa na punar moham
Evam yaasyasi Paandava,
Which, knowing, not, again, deluded
Thus fall into or become, 0 Son of Paandu!; ,
3ffi'liR 1W:r II
Yena bhuu-taani a-she-shena
Dra-kshyasi aatmani atho mayi.
By which, living beings, all
Shall perceive, in your Self (soul), then, in Me.
4-36
3lf1:r Wr'R:f: I "Bel' BdRIS11FB II
31fq 31fu -qfq'R:f: 1Wf I
Api chet asi paa-pebhyah
Sarve-bhyah paapa krit-tamah,
Even, if, you are, of sinners
Of all, sins, worst doer;
w:f fiClRlSllfB II
Sarvam gyaana pia-vena eva
Vri-jinam san-tari-shyasi.
All, knowledge, by a boat, surely
Ocean of sins, cross over or transcend.
67
d?1 (dfCt#l7) cit dfCtc:.!lff if 3?
J1UTT11 d7crft itcrr 3ik
d7it 'fmYf'J.lTC1 !IN
(gil) :fTT7 CfiT cRif /
Learn the essential truth from the
perceivers of knowledge by bowing to
them humbly, serving them, and
asking questions respectfully. They
will impart you the divine knowledge.
w- WU!Ft f.iR:r cit
fl. J7: -,:ftfffrr 7iT stm3ik fl. ?N
wfUpjf cit wft 3PFft 3/Tfl1T it 3ik
rtr1:f!lRl. !:NT (9<47\47) it WlTT /
o Son ofPaandu (Arjuna)! Knowing
that (divine knowledge) you will no
longer be deluded. With that
knowledge, you will see (the essence
of) all living beings in your Self
(aatman) and then in Me (the supreme
soul).
zrfc:: fl. ?N r:rrfi:rGIT if 9ft wift t
9ft :fTT7 (Clift ;:ffcnr GRT ?N 7JTTl1
"R7JSI) if 9Tcit 'JlTRr ar IifT<l7fT /
Even if you consider yourself the
worst of sinners, you will surely cross
the ocean of evil with the boat of this
(divine) knowledge.
JICl C\! ihll
sRlMADBHAGAVAD GfTA
The Divine Song
4-37
<:J2lmfu I WfCfl'""lffUl IlI'lT II
'qf4flICl I
Yathaa e-dhaan-si sami-ddho agnir
Bhasma-saat kurute Arjuna,
Just as, firewood, well kindled, fire
To ashes, reduces, 0 Arjunal;
31fr.f: "flCf Cfi11ffUr 'qf4fllCl II
Gyaana agnih sarva karmaani
Bhasma-saat kurute tathaa.
Knowledge, fire, all, actions
To ashes, reduces, same way.
4-38
I ","'llmTflOl1:: CflI0il\'""lf'"l fcf:<ct{r II

Na hi gyaa-nena sadri-sham
Pavi-tram iha vi-dyate,
Not, indeed, to knowledge, equal to
Purifier, in this world, does not exist;
II
Tat svayam yoga san-si-ddhalt
Kaalena aatmani vindati.
That oneself, in Yoga, perfected
In time, in one's Self, finds.
4-39
II
53l<&IClF( I
Shra-ddhaa-vaan labhate gyaanam
Tat-parah san-yate-ndriyah,
One with deep faith, attains, knowledge
One having zeal, one with controlled senses;
lRf 31f;:itor aTI'tlJI'i0fa II
Gyaanam lab-dhvaa paraam shaantim
Achi-rena adhi-gacchati.
Knowledge, having attained, supreme, peace
Quickly, attains.
68
! frm' '!FliT( 9 Gi3f!81d 31fT.:r '(F;F{
cit 'JW1 Cf1( w- t c#t tt ('fffCI) wr
31fT.:r"dri (?tfcrd; M2JJOf/0J) Cf7lif
cit 'JW1 if!Ffi} Cfi( t /
o Arjuna! Just as a well-kindled fire
reduces firewood to ashes, fire of
(divine) knowledge reduces (bondage
of) all actions (san-chita: past actions
stored in all lives, praa-rabdha:
results of stored actions bearing fruit
now, kriya-maana: actions done at
present) to ashes.
wcitcn if wr iF W1T7 r:rffl afk- jifff sit
7Wt / (w:rrcr) 2JTrr if fP.rrr czrt&i; "W{?l
31R W 0?1 (wr) cit ffl3JV7T 31Tflf! if
31jW CRffT t /
In this world, there is no better
purifier than (divine) knowledge. In
due course of time, one who is an
accomplished (karma) yogi perceives
this knowledge within oneself.
('f('fR" rT21T !3I<G./Cf/1.. wr
cit WTfT stmt afk- w (mer) wr cit WTfT
Cf7(il; WI9r tt "R71 wrRr cit WTfT if \JfldT
t/
A person with deep faith, controlled
senses, and devotion (to spiritual
practice) attains this knowledge.
Having gained this knowledge, that
person soon attains supreme (eternal)
peace.

lets<! ihll
SRlMAD BHAGAVAD GITA
The Divine Song
4-40
I -;:w:f 1"-qiT 1" II
T.f T.f fil?lII kl"JI fcHl?llfct I
Agyah cha ashra-ddadhaa-nah cha
Sansha-yaatmaa vi-nash-yati,
Ignorant and, without having faith and
One who is doubting, is destroyed;
1" 3T<:f sm1" 1RT 1" Bl?llll,WI: II
Na ayam loko asti na paro
Na sukham san-shayaa-tmanah.
Not, this, world, it is, not, other world
Not, happiness, for the doubting person.
4-41
"i'illfi""l'WhlClfui I II
"ll1TT Cfl1=Ifuf I
Yoga san-nyasta kar-maanam
Gyaana san-chhinna san-shayam,
In yoga, renounced, action
Knowledge, cut away, doubts;
3"11,*=1;ofj 1" Cfi11ffUr f.:r<if'GlRr II
Aatma-vantam na kar-maani
ni-badh-nanti Dhananjaya.
Established in the Self, not, actions
Bind down, 0 Conqueror of Wealth (Arjuna)l.
3WRJ; 3ik R/t14d3 uftcr CfiT
fiRm it sum / R/tI?Jg,d3 fc;:rit "7 ZW
cifq:; 3ik "7 -m- (Ch Rtl olChlll)
fTW "7 -m- "Pff /
One who is ignorant, devoid of faith,
and always doubting is ruined (in
spiritual path). To a doubting person,
there is neither (pleasure in) this world
nor (in) the world beyond, nor any
happiness.
t (31)! (?1I1fCI) zlmGRT
Cfi7i! CfiT fZ117T (312/frr Pi 15Cf714 Cfi7::f -q!JW)
ern -w:n- 3iksrrGRT ?N "if!?!
fw it rm- t "3H 3I/r'#ll;fJ cit Cfi7::f

o Conqueror of Wealth (Arjuna)!
Actions do not bind a person
established in the aatman, who has
renounced actions through
karmayoga, and whose doubts have
been removed by (divine) knowledge.
t
a:rrR "ffCflT "if!?! CfiT #l'1<C1 tjj fWICIT(
"# ern 3ik (?1I1fCI) ;qfJI9,d3 item
fc;:rit) it /
Therefore 0 Bhaarata (Arjuna)! By
cutting away this doubt that has arisen
in your heart from ignorance with the
sword of (divine) knowledge,
establish yourself in karmayoga and
rise (for the battle).
4-42
'ill'1lfB"IklCl"l: I Ij"'PllCIlmtilf"dOti 'lfffif II
1
Tasmaat agyaan san-bhuutam
Hri-tstham gyaana asinaa aatmanah,
OTherefore, ignorance, produced by
Situated in heart, knowledge, by the sword, of the Self;
II
Chhittvaa enam sanshayam yogam
Aatishtha uttishtha Bhaarata.
Cut away, this, doubts, in Yoga
Establish, arise, 0 Bhaarata (Arjuna)!
So 'In'fEOII'1'1 'il1'1Cfi4fi'"4lfllfl'f1 m: So "'"
SoEnd of Chapter 4 "Yoga of Knowledge, Action and Renunciation" of Shra Madbhagavad-gata, Harih 0V Tatsat
69
(jo
~ ~
SRIMAD BHAGAVAD GITA
The Divine Song
FIFTH CHAPTER
c n ~ ~ ~ ~ ~
Path of Selfless Action through Detachment

IClCi! Ih'lI
SR1MADBHAGAVAD GfTA
The Divine Song
5-1
I Arjuna uvaacha.
Arjuna said:
CfllfuIT "I m:rfu I wit II
Cfilfun' '&If <:ITrf -=q 1ffi:lfu I
San-nyaasam karma-naam Krishna
Punar yogam cha shan-sasi,
Renunciation, of actions, 0 Krishna!
Again, yoga, and, praise;

Yat shreyah eta-yor ekam
Tat me bruuhi su-nish-chitam.
Whichever, better, of these two, the one
That, to me, tell, definitely.
5-2
m I Shree Bhagavaan uvaacha.
Shree Bhagavaan said:
I II
CfIJ"fli)JI: -=q I
San-nyaasah karma-yogah cha
Nih-shreyasa karau ubhau;
Renunciation, yoga of action and
Ultimate bliss, lead to, both;
CI7it: TI Cfi1f ,1;1''""41 '81 Cl CfI *i'pnrCl p-<(lS'4aII
Tayoh tu karma san-nyaasaat
Karma-yogo vishi-shyate.
Of these two, however, renunciation of action
Yoga of action, is superior.
3lT7J cpif
Rl77{ (ei&l?j)JJ) ett 3iJ-r 'fi:R'
Cfi4';Q)J/ ett wtm cndt 'i!; fAT
(m3R7) it 7l:Cf7 uit MUfftt 'i!; em-
/
Arjuna said," 0 Krishna! You (first)
praise the path of renunciation of
actions (saankhya yoga) and then the
path of selfless action (karma yoga).
Out of the two, tell me which is
definitely superior".
it 'Jfl7CI77. cnm; " (et@/?j)J/ CfT
3iJ-r Cfi4';q/J/ fAT tt
w;g 07 fAT it CfiJf if Cfi4';Q)J/

Shree Bhagavaan said," The path of
knowledge (saankhya yoga, gyaana
yoga, etc.) and the path of selfless
action (karma yoga), both lead to
ultimate bliss. However, of the two,
the path of selfless action is superior
to that of renunciation" .
fu \;llj'Clfa II
Nir-dvandvo hi Mahaa-baaho
Sukham ban-dhaat Pra-mu-chyate.
Indifferent to opposites, indeed, 0 Mighty Armed!
Pleasantly, from bondage, released.
5-3 4&Jiif/&1 ! uit '7 (fcndt if) ter
F1M4'"""lIBl II 'CfifT tt ciT{ 3TfcfiTf1JT mar
m B'""4lfll 'lIT 1" 1" I tt 00 cp;fffcp
Gyeyah sa nitya san-yaasee iNidf;r; (czrff1i) (Cfi1f) if
Yo na dveshti na kaan-kshati; !fi1i iJ' /
To be known, that person, eternal, renouncer 0 Mighty Armed (Arjuna)! A person
Who, not, hates, not, desires; who neither hates nor desires should
be known as a true and eternal
renouncer (sanyaasee). One who is
unaffected by the dualities of nature
(pain-pleasure, hot-cold, etc.) is easily
liberated from the bondage of actions.
70
\50
IClC(J ihll
sRlMADBHAGAVAD GfTA
The Divine Song
5-4
fli&lljlln I 'flWl11
-m&r !IlClG;f-"{\ I
Saankhya yogau prithak baalaah
Pra-vadanti na panditaah,
Saankhya yoga, karma yoga, separate, childish
Declare, not, the wise ones;

Ekam api aas-thitali samyak
Ubhayor vindate phalam.
One, even, followed, correctly
Of both, finds, fruit.
5-5
II
I
Yat saan-khyaih praa-pyate sthaanam
Tat yogair api gamyate,
Whichever, by the saan-khya yogi, attained, position
That, by karma yogi, also, attained;
"Bf&f Tf 7:l11f Tf 7.J: "B II
Ekam saan-khyam cha yogam cha
Yah pashyati sa pashyati.
One, saan-khya yoga, and, karma yoga, and
One who, perceives, that person, perceives.
5-6
II
TI I
San-nyaasali tu Mahaabaaho
Duh-kham aaptum ayogatah,
Renunciation, but, 0 Mighty Armed!
Difficult, to obtain, without karma yoga;
II
Yoga yukto munir braham
Na-chirena adhi-gacchati.
In karma yoga, yoked, sage, Brahman
Quickly, attains.
71
310f&/:tJ. crrc?r C1Pr?i!&:r W713ik
Ch J./JJ/ Ch1 TJ2[CfI TJ2[CfI 7:fi(1 crrc?r 7
fcn qfOsrf'J/1 / fcR:ft T{Cfi it 'J/t rrw
frrrr cft;if 7:fi(1 (31Wa
W4dfCI) Ch1 Wlff em t /
It is the ignorant, not the wise, who
declare that saankhya yoga (path of
knowledge and renunciation of
actions) and karma yoga (path of
selfless action) lead to different
results. A person well established in
anyone of these attains the common
goal (of Self realization).
Ht&l41
J
(j GRT .-it (rrrcr) Wlff fcnzrr
Ch J./JJ(j GRT 'J/t Cff!t Wlff fcnzrr
t / .-it (czrff!i) ?i!&:r W713ik
ChJ./JJ/ Ch1 (If?(1(Ci q it) T{Cfi (?1l177)
em-"it (CfT(ffC{ (C\i{ it) t /
The state (of Self realization) that is
reached by the saankhya yogi is also
attained by the karma yogi. One who
perceives saankhya yoga and karma
yoga as one (in end results), sees the
reality.
TTqJ 4&M/iJ ! (f.rrxnr7:r)
ChJ./JJ/ frAT Wlff iRT"f9l t /
ChJ./JJ/ it frrrr !Jfi "!1ftfl "it Ch1 Wlff

o Mighty Armed (Arjuna)! It is
difficult to practise saankhya yoga
without karma yoga. A sage well
established in karma yoga quickly
attains Brahman (the supreme state).

SR!MADBHAGAVAD crt
The Divine Song
5-7
II
<WT a:m=qf a:m=qf I
Yoga yukto vishuddha aatmaa
Vijita aatmaajiten-driyah,
Yoga, yoked to, purified, self
Conquered, mind, one with subdued senses;
m II
Sarva bhuut-aatma bhuut-aatmaa
Kurvann api na lipyate.
All, self of beings, self
While working, though, not, is bound.
5-8
.;)-q fchf-qM'iuJOilRt

Na eva kinchit karomi iti
Yukto manyate tattva vit,
Not, even, anything, do, thus
A (sankhya) yogi, thinks, truth, knower;

Pashyan shrinvan sprishan jighran
Ashnan gachchhan svapan shvasan.
Seeing, hearing, touching, smelling
Eating, walking, sleeping, breathing.
5-9
l'I(1qf.q'G:"1.... I 't:/WFl11
f
cH!\i1i
31fq I
Pra-lapan vi-srijan grih-nan
Un-mishan ni-mishan api,
Talking, eliminating, grasping,
Opening eyes, closing eyes, also;
c.rcR=r II
Indriyaani indriya artheshu
Vartanta it! dhaa-rayan.
The senses, the senses, in the objects of,
Are occupied, thus, believing.
72
3Rf:Cf}(Uf f.p:fc;:r t 3itr w 3itr
w t rT21T ifr[uf J1TfUp;ff qff
31KJ1T iff 3JRl1T t -Q:m
cn4) ztPT!JfIi?1TF:Tcn Cfi1f cndt m- fc7rff
7ff!"imr /
A person established in (karma) yoga
whose (inner) self is pure, who has
achieved victory over mind and
senses, and who identifies one's Self
with the Self of all beings, is never
bound even though fully engaged in
actions.
rrfCTif (m'&l) 7jrrff PTif cnm
Wfr 3itr smr fRr
-Q:m 7:fFRfT t fcn (if) FY m- 7ff! CfKm
i/
The knower of the truth
(saankhya-yogi) believes that one is
not really doing anything while
seeing, hearing, touching, smelling,
eating, walking, sleeping and
breathing.
(em- 7frrft) rwrf!; cndt
(31f@J 3itr"#if #t cnt
fcn ?N fc"rtFit it iff (f{@

That yogi holds the conviction that it
is only the senses occupied in their
respective objects (in all the above
activities) and also while talking,
eliminating (answering calls of
nature), grasping, opening and closing
eyes.

SRlMADBHAGAVAD GfTA
The Divine Song
5-10
I fuu:ri't";]"Bl:f[if.:r 4\lOj4Slf'""lClI ....lmT II
Cfi1=lffUT Cfl"Ufu <:f: I
Brahmani aadhaaya karmaani
Sangam tyaktvaa karoti yah,
In Brahman, placing, actions
Attachment, abandon, does, one who;
futzRt "1 "B 3lT-'1ffiT II
Lipyate na sa paapena
Padma patram iva ambhasaa.
Bound, not, that person, by evil
Lotus, leaf, like, water.
5-11
lfffiT nCl&lRf..s;a{fq I <ftflr;f: Cfilf C'WRClI,4OJ'TIo&lt II
l=ffiIT 3lftf I
Kaayena manasaa buddhayaa
Keva-lair indri-yair api,
With body, by mind, by intellect
Merely, with the senses, even;
II
Yoginah karma kurvanti
Sangam tyaktvaa aatma shuddhaye.
The yogis, action, perform
Attachment, abandon, self, purification.
5-12
II
'fK'f
Yuktah karma phalam tyaktvaa
Shaantim aapnoti naish-thi-keem;
Steadfast in yoga, action, fruit, abandon
Peace, obtains, highest or steady;
cnP1 cnituT "BWT II
Ayuktah kaama kaarena
Phale sakto nibadhyate.
One not fixed in yoga, desires, arising from
In fruit (results), attached, gets bound.
73
iJIT (wlfCli) wi! qfr it
(3JTfur) fG1T7T CfKCfifT
CW it Cfi11ff qft wRr wr:r it
f.rFc;fra tsm t /
One who acts by offering all actions to
Brahman and by adandoning
attachment, is not touched by evil or
sin, as a lotus leaf (remains
untouched) in water.
(f.:rc;:nrq) 2{IJn\if'1 fG1T7T CfK
wfR; IFf 3ik YRT 3iIrJ.ffjR;
it? mfit cpf cndt t /
By abandoning attachment, the
(karma) yogis perform actions with
their senses, body, mind and intellect
only for the purpose of self
purification.
2f1
J
tg, fh (HtB/CfI'1) cpf it? 7:fi(7 qfr fG1T7T
CfK (CfIRtfctC/7 err WJ.f) :mf.a WT:ff
CfifT t / 'O!Jfffi (iJIT HCCh/J.f C/74q)J/
it -g;w rtft t) CfilJRT it? C/iT(U[ C/7 40(1 it
3JTRWg31T af3FT it W IifTfI7 t /
A person steadfast in (karma) yoga
attains everlasting (highest) peace by
abandoning fruits of actions. One who
is not established in (karma)yoga gets
bound as a result of attachment to the
fruits of actions arising from desire.
A self-controlled yogi (with
disciplined senses, mind, etc.), having
mentally renounced all actions (i.e.
doing actions without attachment and
selfishness), resides happily (in God
consciousness) in this mansion (body)
of nine gates, neither doing anything
nor causing to do anything.

SRlMADBHAGAVAD errs
The Divine Song
3Rf:CfKUT W 3TTfV CfiT CfW if
fcnit 3ik"(Tiff cpif CfiT w it rwr (3Tf?1f&i
3ik7F1fTT ifffrr"it) CR; CW zitrft
"7 (ep{) emrr g3lT 3ik"7 Cfi(CfId/ g3!1; p:r
;:jf cn&!F (wtk) if fj&gcfcn
(I@p3ff:\q) #Pla WfIT "ff /
Sarva kar-maani manasaa
San-nyasya aaste sukham vashee;
All, deeds, with the mind
Renouncing, resides, happily, disciplined;
5-13
ffcfi'fl'"lffUl 1=f1m ff''"''1:1I1 cpffi I -T: tc:r II
-ucf l=Rm 3lffir I

Nava dvaare pure dehee
Na eva kurvan na kaa-rayan.
Nine, in the gate, in the mansion, this person
Not, at all, doing, not, causing to do.
5-14
l' II
I
Na kar-tritvam na kar-maani
Lokasya srijati prabhuh;
Not means of action, not, actions ,
Of this world, creats, the Supreme Soul;
-;:r Cfi1t "WWi TI 1fC!#r II
Na karma phala sanyogam
Sva-bhaavah tu pra-var-tate.
Not, action, result, union
Nature, only, proceeds or works.
5-15
i'flBlf-rJ("{lIY l' fcf:L: I "RICf: II
-;:r -qrq -;:r -:q fc:r:I: I
Na aadatte kasya-chit paapam
Na cha eva sukritam vibhuh;
Not, accepts, of anyone, sin
Not, and, also, good deeds, the Omnipresent;
II
Agyaa-nena aa-vritam gyaanam
Tena muhyanti jantavah.
By ignorance, enveloped, knowledge
By this, deluded or confused, living beings.
J!'!j (WJ..f/rJ..f/) p:r citcn iI? 'J17fUr7ir iI? "7
CfifffrR Cfi7; "7 cpif qff 3ik"7 tt Cfiqlf)f! iI?
'R!21 ?frim qff 'R7T Cfidt fcFg FJ'J{fCf
(JICjifrr) tt m "ff /
The Supreme Soul creates neither the
sense of agency (doership), nor the
actions of the living beings of this
world and their interconnection with
results of actions. It is only the nature
that functions.
'frr'!j (He{&f/ qCfi) "7 fcl:I?# iI? Tffll CfiT 3ik"7
tt fcl:I?# iI?J
U
2/Cfi 4 CfiT "!TffUT Cfidt /
3WR (1ffllT) it 3fI 'Cfjf/?:.d -&;
(1J!P) 'it W /
The Omnipresent (Supreme Soul)
accepts neither the sins nor the good
deeds of any individual. The
knowledge (of aatman or Self) is
overshadowed by ignorance (of ego
and I-ship), by which the living beings
remain deluded.
74

SR1MADBHAGAVAD GJrA
The Divine Song
5-16
ittrf I (llSlllOJIRf11C1"'ilH IlCfilW1Rl II
TI CRl it1'ff "11 P?I d!=( 0ffi'l=R: I
Gyaanena tu tat agyaanam
Yeshaam naashitam aatmanah;
By knowledge, but, this, ignorance
Of whom, destroyed, of the self
"CRl W'1' !'lCflIl?Ilfd CRl II
Teshaam aaditya vat gyaanam
Pra-kaashyati tat param.
Of them, sun, like, knowledge
Illuminates, that, Supreme entity.
5-17
dC\'!!>0&""ll<,\I,lOJI1lf?lIBIl<:<HI4
UII:
I II
CRl CRl 3ffi'11R: CRl CRll:fUll1JTT: I
Tat budhayah tat aatmaanali
Tat nishthaah tat paraa-yanaah;
That (Supreme), intellect, That, self
That, devotion, That, highest object;
JI'i'J0f'"fl 319)"1'1:1CIF'ti Cfl0Ytstl: II
Gach-chhanti a-punaraa-vrittim
Gyaana nirdhuuta kal-mashaah.
Attain or go, rebirthlessness (moksha)
Knowledge, washed away, evils.
5-18
lJfcf QfuIR I '{[f.:r II
fcrnT lTfcf I
Vidyaa vinaya sam-panne
Braahmane gavi hastini;
Learning, humility, endowed
In a brahman, in a cow, in an elephant;
II
Shuni cha eva shvapaake cha
Panditaah sama darshinah.
In a dog, and, also, chaandaala (dog-eater)
The wise (pandits), the same (aatman), perceive.
75
r:rr1J 3i/'J.M'i insmf.;r;:rcnr "17Z-&
Tp;ff t d'1CfiT ?f!! w d?1
(in cit9Ch/RIrt Cfi( /
But those whose ignorance has been
destroyed by the knowledge of the
aatman, to them that knowledge, like
the sun, illuminates (reveals) the
Supreme (Truth).
d?1 (qUirtfCI) it"it t d?1 it
"it 31Tfl1T t d?1 it"it t rT2lT d?1 it
"it qV2f UJrtl t ?r srr inlfRT f.r7srrrrl
31!j'ivqfrt (!Jfti) cit J77Tff "iRr /
Those whose intellect is absorbed in
That (Supreme Truth, God), whose
selves are centered on That, whose
devotion is to That, whose highest
goal is attaining That, and whose evils
have been washed away by (true)
knowledge, they attain the state of
rebirthlessness tmoksha, mukti).
qfUsrtli/'i tsm3ih- fc:r;rzr it #TJW
it; TfJ7:{ 3ih- QT2/t it; rT2lT!jiit 3ih- T3/I US!&
it 'lit it TJ.CI7 "it 3JTrl1T cit
crrc?!) "iRr /
The wise (pandits) see the same
(aatman) in a brahman endowed with
learning and humility, as in a cow and
in an elephant, and even in a dog or in
a chaandaala (pariah, dog eater).
(jo

SRlMADBHAGAVAD errs
The Divine Song
5-19
ri irqf m wmlR: I fu"Bll
I
Iha eva tair jitah sargo
Yesham saamye sthitam manah;
Here on earth, even, by them, conquered, whole world
Whose, sameness, established, mind or thoughts;
II
Nirdosham hi samam brahma
Tasmaat brahmani te sthitaah.
Without fault, truly, same, Brahman
Therefore, in Brahman, they, established.
5-20
1" \>!\'iJJf('\:Fi mur 1Ifr;:;3\dlllZl I w.m: II
ftr;f"!IT'Zr "!IT'Zr -:q I
Na pra-hri-shyet priyam praapya
Na udvijet praapya cha apriyam;
Not, rej oice, desired, attaining
Not, agitated, attaining, and, undesired;
II
Sthira buddhir asamuudho
Brahma vid brahmani sthitah.
Finn, intellect, undeluded
Brahman, knower, in Brahman, established.
5-21
"lll';llA0I'CR1"<bk"ll fc;P'\MI\4R I "B 'lI@lt'PI1"<b1\41 II
a:mw 3"ffi'J1T 3lTC'l1f.f I
Baahya spar-sheshu asakta aatmaa
Vindati aatmani yat sukham;
External (worldly), in contacts, unattached, self
Finds, in the Self (aatman), that, happiness;
"B 3"ffi'J1T II
Sa brahma yoga yukta aatmaa
Sukhan1akshayan1ashnuw.
That person, with Brahman, in yoga, united, Self
Happiness, imperishable, attains.
76
f.Jr;rcnr 7FT (3Rf:CRUT) mtm
if t wi IJitcR -q; iff
?f7[uf cit I#ta fc;p:rr / cmTfcn
(q<J"/lrJ..fV '1/qdiJd lfCi"R11 t if
if iff /
Those whose minds are established in
equanimity have conquered
everything (including cycle of birth
and death) here on earth, and since
Brahman is without any guilt (evil)
and is equanimous, they are said to
reside in Brahman.
ffrq (3fjfjj&dr) 7 it
3ik3Tfflzr (9frtfjj&d7) 3ff.
JIC//7
7 -m; C/F ?f2JT W- 'JlTC{ if ifffrr
itfj/#rf1 if iff /
One who is undeluded, unperturbed, a
knower of Brahman, and neither
rejoices by attaining the pleasant nor
is agitated at getting the unpleasant, is
forever established in Brahman.
(HimRCI7) fcrcrzif F!if if
3HR1W 7FT CfT&T WfFfi 31TfqJ if ff&
t. dit CfifT / C/F zfrrr if
iwg3Tf 31fg7:{ ff& CfiT 31j'JICT CfifT /
One who is unattached to the worldly
experiences finds the happiness that
resides within the Self (aatman). By
fixing the mind on Brahman, that
person attains eternal bliss.
(jO

SRlMADBHAGAVAD GITA
The Divine Song
5-22
I II
it it mm 5;:"& I
Ye hi san-sparsha-jaa bhogaa
duhkha yonaya eva te;
Who, truly, born of contacts, pleasures
Sorrow, cause of, only, they;
II
aadi anta-vantah Kaunteya
Na teshu ramate budhah.
Beginning, till end, with, 0 Son of Kuntee!
Not, in them, delights, the wise.
5-23
<T: I II
fct 71: fc:rl:TI&TUllCl1
Shaknoti iha eva yah sodhum
Praak sharira vi-moksha-naat;
Is able, here on earth, indeed, who, endure
Before, body, release from;
Cfll11 snl'l:l "B "B -;:n:: II
Kaama krodha udbhavam vegam
Sa yuktah sa sukhee narah
Desires or lust, anger, born of, agitation
That person, self-controlled, that person, happy, man.
5-24
<T: I <iPit II
<it s-;:q: .a:rruq: 3Rf\. 71: I
Yo antah sukho antar aaraamah
Tathaa antar jyotir eva yah;
Who, within, happy, within, delight
Thus, within, radiance, indeed, who;
"B<WIT f.:rqfuf sfwI'iijRl II
Sa yogee brahma nir-vaanam
Brahma bhuuto adhi-gach-chhati.
That person, yogi, Brahman, nirvaana
Brahman, becomes or absorbed in, attains.
77
jI'"dT3P! W 3i1r fErcmT "PP!f if
dflTf1 mcrrc?r 'Jim r:?Sf (fP.!T
37Tk-3Rf crrc?r (31f.rfq)
&,t:t./i1'1 czrff1i m 7tf(llrTT /
o Son of Kuntee! The pleasures that
arise from sense-contacts are the
source of unhappiness. Since these are
infinite (with a beginning and an end),
the wise do not take any delight in
them.
wCZJfrfi 7Jt! it) wm- 7lW
mif "Ti tt CfiTl1 (fP.!T W&1 if dflTf1
irrr cit rwr -q m!?/ t tt z!Pft
3i1r tt wfft /
One who is able to endure the
agitations of mind caused by desire
(lust) and anger, prior to leaving the
present body, is a yogi and is always
happy.
wCZJfrfi 31'"d<JrJ..f1 if tt fJ&3J]'JfC1 CfitT
t 3/'"d<JrJ..fl if tt mvr CfitT (fP.!T W
31'"d<JrJ..fl if tt iJi'.f1frt4GJ t
if ttemff"3J1' lmftful cit Vfl(f
CfitT /
One who is happy within the Self,
finds delight within the Self, and thus
experiences inner radiance, that yogi
is absorbed in Brahman and attains
Brahma-nirvaana (eternal peace).

sR1MADBHAGAVAD GITA
The Divine Song
5-25
a:iloICfl<olOJ"ll: I IT: II
f1Clf
oli"(
I
Labhante Brahma nir-vaanam
Rishayah ksheena kal-mashaah;
Acquire, Brahma-nirvaana
The seers, destroyed, sins,
<:[(f 31WlR: "BCf '1Cf Wr IT: II
Chhinna dvaidhaa yata aatmaanah
Sarva bhuuta hite rataah.
Cut away, doubts, restrained, selves
All, living beings, in the good of, delighted
5-26
<rcif.:Ii llCloClClfll'{ I <::Rfct fCjf<;>ClklOJ'iI'"(11
Cfil1=f fCl'9)mHi <:[(f I
Kaama krodha vi-yuktaa-naam
Yatee-naam yata cheta-saam;
Desires (or lust), anger, devoid of
The ascetics, controlled, whose minds,
f.:rClfuf CRfit 3"ll\lOi'ili"( II
Abhito Brahma nir-vaanam
Vartate vidita aatma-naam.
All around, in Brahma nirvaana
Exists, knower, of the nature of aatman.
5-27
{"IHlf..-p(Cj1 wIT: I w:IT Cf"(CjT II
I
Sparshaan kritvaa bahir baah-yaan
Chakshuh cha eva antare bhruvoh;
Contacts, having done, outside, expelled
Gaze (eyes), and, alone, in between, eyebrows;
-mur or:rffi "Wil "'1lm 3l'RRR T.fTftoTf II
Praana apaanau samau kritvaa
Naasaa abhyantara chaari-nau.
Vital breath, abdominal breath, even, making.
78
vrrr riftur "it rrir
7CC "it "IT{ 3Rf:Cfi(UJ em "# t a:ih w
J1TfUl?ir ?n fffrr "# tt W1fl ?r 3/ifif\il'i
i&ftfol CfiT J1TT:ff iJit /
The seers (rishees) whose sins have
been destroyed, whose doubts have
been cast away, whose selves (minds)
are controlled, and who take delight in
the welfare of all living beings attain
Brahman nirvaana (supreme peace).
CfiTl1 W3T it f-crrr CfiT 'i/trR crrc3t
fT21T anrJ..fdrq CfiT crrc3t 2Jfrtf//
J
I
3irr it f.rctfur"# tt

The ascetics who are devoid of desire
and anger, who have subdued their
minds and who know the essence of ,
aatman, attain Brahma nirvaana
(supreme peace) all around (here in
this world and thereafter).
w2if fT21T fc:rrsIzif CfiT tt fZ17TT
CfK(31P.1frr 07CfiT frF:rR 7
diz CfiT "# fFRr a:ih 7Tfi:rq:;r
"# J1TUT a:ih 31W7 crrg: CfiT m
(J..fl8JWTGTUT"RTF:[Cf7 !Ffi"itrrr -&J /
Having expelled (from mind) thoughts
of sense perceptions and exterior
objects, concentrating one's gaze in
the midst of two eyebrows, and
steadying the flow of vital breath
(inhalation) and abdominal breath
(exhalation) (a seeker of moksha is
liberated forever).

SR!MADBHAGAVAD GITA
The Divine Song
5-28
II
<:[Cf 1FIT l=JlaJ lfWTUT: I
Yata indriya mana budhir
Munir moksha paraayanah;
Controlled, sense, mind, intellect
Sage (wise person), liberation, aspiring for;
fc:rrRf '1:r:J (;f: W\f lJW "B: II
Vigata ichchhaa bhaya krodho
Yah sadaa mukta eva sah.
Devoid of, desire, fear, anger
One who, forever, liberated, indeed, that person.
5-29
I $CIT TJi II
dlffli "BCf -fficp I
Bhok-taaram yagya tapasaam
Sarva loka mahe-shvaram;
Recipient or enjoyer, of sacrifice, of austerity
All, worlds, the Supreme Lord;
l1f II
Suhridam sarva bhuutaanaam
Gyaatvaa maam shaantim richchhati.
Friend, all, of living beings
Having known, me, tranquility, reaches.
f.iR:r cnT 7FT rT2lT Cf!!T if IJfl
7#8] TWJ7lT 3ikM 'Jp;[ & W&J it
ifffrr em-!Jfrr ?1?[Tfft 'JWt /
A sage who has controlled senses,
mind and intellect, who is devoid of
desires, fear and anger, and who
aspires for moksha alone, is liberated
forever.
IJfl czrffti!!it Gfit 3ik rrW CfiT
CfiTwmrT2lT ?t'f!'! CfiT flWf
fi:r;r) IJfT7rtT em- W7l wrFrr
CfifT t /
One who knows me as the recipient of
all sacrificial (yagyas) and austere
practices (yogas), the Supreme Lord
of all the worlds, and a friend of all
living beings attains eternal peace.
"P1 VCIiTf
4'lJI"?77f-:t 3ik!it
?fc17q CfiT "Cfilf_ zi/Trll 7fl1C11 'ljf-q-qf
So CRl d4FFl''tl m-.. 00 rJ?l.?1rT/
m1itsOll'1'1 Cfilf 7:l'\lIT 1fl1 +. =rrrr) "\
-::rR- '" { Y<4/rJ1/ q'} '1/ Of;:r ."..7/
m: So CRl m: So CRl CRl Thus ends the fifth chapter entitled
'(spiritual awakening through) Karma
and Sanyaasa (renunciation) yoga' of
00 Tat Sat. Iti Shrimad Bhagavad-geetaasu Upanishatsu Shreemad Bhagavad Geetaa, an
Brahma-vidyaa-yaam Upanishad, a text on knowledge about
Yoga-shaastre Shree Krishna-Arjuna sanvaade Brahman (God), a scripture of
Karma-sanyaasa yogo naama panchamo adhyaayah /5/ spiritual union (yoga) with God, and a
Harih 00 Tat Sat. Harih 00 Tat Sat. Harili 00 Tat Sat. dialogue between Shree Krishna and
Arjuna. Harih 0b Tat Sat (Holy names
of God).
79
(jo
~ ~
SRIMAD BHAGAVAD GITA
The Divine Song
SIXTH CHAPTER
f l ~ ~ ~ ~ ~ IJ I
Path of Self-discipline and Meditation
\5b

SR!MADBHAGAVAD GJrA
The Divine Song
6-1
m I Shri Bhagavaan uvaacha.
Shri Bhagavaan said.
"CfiTIf Cfllf <:[: I (l 'q <ITrit 'q 1"f.RfT;R II
Cfllf 'CfiT'lf Cfllf Cfiitfu (;f: I
Anaa-shritah karma phalam
Kaaryam karma karoti yah,'
Not dependent, action, fruit (results)
Duty, action, performs, one who;
m (Cji75UT) it "Cfi1i! iii TfiC7 W
frrRr lifT (0!1frfi) Cfiffc;q Cfilf
CRffT CW (ift) (m"'@{<i)J(J) 3ih
-wrtt (Ch44/J/l) 31fi7
crrci amfih 2f/&1rt 3ih -wrtt 7fff

Shree Bhagavaan (Krishna) said," One
who performs one's duties without
depending on the results of actions is
fj;:(;flfll T.f T.f -;::r H{[1+( -;::r II a (true) renouncer (san-nyaasee or
Sa san-nyaasee cha yogee cha saankhya-yogi), as well as a (karma)
Na nir-agnir na cha akriyah. yogi. One who gives up fire is not a
That person, renouncer, and, yogi, and san-nyaasee and one who avoids
Not, without (sacred) fire, not, and, without doing work. actions of duty is not a yogi",
<iPr ("R7RC{ mcr) it 3JRC\iP mett
crrci 4rtrtJ!flH iii f(;rit Cfiffc;q Cfilf CfWfT fit
(mwr) snm 3ih <iPr it 3JRC\iP
(fP.rrr) iii f(;rit m
3lTfcr cnT Cf!!T it "R5f Cf7( wrRr rrrrff CR7T)
fit CfiQT snm /
One who aspires to ascend the heights
of (karma) yoga, performance of
(selfless) action is the (only) means.
One who has (already) ascended these
heights ofyoga, tranquility (attained
through control of mind, intellect and
senses) is the only means.
-;::r fu fl'Cflzvtll II
Na hi asan-nyasta sankalpo
Yogee bhavati kashchana.
Not, indeed, without abandoning, purpose or desire
Yogi, become, anyone.
6-2 t If/U!P f&r# !PmJ \JfTff!
<i {j;<:jI{jflOjfCl (i fcrR;: 11" \il{j;<:j1fiCfl011 <ITrit cn?R II oftfit (!J!1) <iPr IfJT77; cp;fffcr; ?/Cfif'liJ'
<:f fj;:(;flfll{ <Wi q' m I Ch7 rwr frrRr cnT{ 'Jft -wrtt
Yam san-nyaasam iti praahur 7f!f'itrrr /
Yogam tam viddhi Paandava; 0 Son ofPaandu (Arjuna)! Know that
That which, renunciation, thus, is said to be whatever is called renunciation
Yoga, that, know (understand), 0 Son ofPaandu!; (san-nyaasa) is really yoga (discipline
of selfless action), because no one can
become a (karma) yogi without
renouncing (selfish) objectives and
purposes.
3i1{6\(gfll CflI{OIl=( II
Yoga aaruu-dhasya tasya eva
Shamah kaaranam uchyate.
Inyoga, one who has ascended, that person, alone
Tranquility or quiescence, means, is said to be.
6-3
Cfllf I llllll'lC'itll II
<Wi Cfllf CflI{OIl{ I
Aaru-rukshor muner yogam
Karma kaaranam uchyate;
Wishing to ascend, meditative person, in yoga
Action, means, is said to be;
80
ICl\Jihll
SEMADBHAGAVAD GITA
The Divine Song
6-4
<JC\T 1t Cflql;"Clj'l<.i\ild I BchiCfl011JrllRfI "il
l
ll'l."lt>l <U '04d II
7:fC\f fu1" 1" 3ijt5l%1ct I
Yadaa hi na indriya artheshu
Na karmasu anu-shajjate,
When, indeed, not, the senses, in the objects of
Not in actions, attached;
"Wf fi'"4lfll <WI 31R%: W\f II
Sarva sankalpa san-nyaasee
Yoga aaruudhah tadaa uchyate.
All, purposes or determinations, renouncer
In Yoga, ascended, then, is said to be.
6-5
d:&1"k4'1klOJI1 I 3lrcwHw
l
:Prr II
1" ;:}(lrJ:fHJO( I
Uddharet aatmanaa aatmaanam
Na aatmaanam avasaa-dayet,
Should uplift, by the self, the self
Not, the self, degrade or depress;
II
Aatmaa eva hi aatmano bandhur
Aatmaa eva ripur aatmanah.
The self, alone, because, of the self, friend
Self, alone, enemy, of the self.
6-6
fircr: I II
I
Bandhur aatmaa aatmanah tasya
Yena aatmaa eva aatmanaajitah,
Relative, self, of the self, of that person
By whom, self, alone, by the self, is conquered;

An-aatmanah tu shatru-tve
Varteta aatmaa eva shatru-vat.
For one of unconquered self, but, in enmity
Remains, self, alone, like an enemy.
81
czrfw 7 fit it? 3lW it
3ik 7 fit CfIIif (it? lfiCY!) it 3lmW'itrrr t
rrq cw?t'[Uf dCfi f"Ii)' CfiT q;:[ Cf}(
(Cfil!) "ifm it Cfi fJ('1JrIl t /
When one is not attached to the sense
objects and to (results of) one's
actions, then by abandoning all
(selfish) objectives, one is said to be
firmly established in (karma) yoga.
czrfw3J7Fft 31Tfl1T it?GRT fit3J7RT
cR: 7 fcn3J7RT WFf cR; cp:fffcn ZlQ 31Tfl1T
3lT'l fit 3J7HT fi:r;r t 3ik3lT'l fit 3J7HT Wj
t/
One should uplift oneself by one's
aatman and not degrade oneself,
because one's own aatman is one's
friend as well as one's enemy.
FiRR 31Tfl1T it? GRT fit 3JTR 3lT'l CfiT Wa
fc1qr t dRCfiT CW 3lT'l (ZlQ 31TfI1T) fit
t W1J 3FfKllT (FiRR 7FT,
cit 7NIi/trrr it? fc7i! CW 3lT'l (ZlQ
31TfI1T) fit Wj it? mRWJrIT it "if/ffrrr t /
For one who has conquered oneself
(mind, body, senses, etc.), the Self
(aatman) acts like a friend. But for
one who has not achieved victory over
oneself, the Self (aatman) acts in a
hostile manner like an enemy.
\5b

SR1MADBHAGAVAD art
The Divine Song
6-7
I l""1I1IQIOjFFtl: II
F-.jjdklOf'i: q{lOfl,lOfI I
Jitaatmanah prashaantasya
Paramaatmaa samaahitah;
One who has conquered oneself, the peaceful
The Supreme Self, well established;
d\!lPlR 3iQlOfHlll: II
Sheetoshna sukha duhkheshu
Tathaa Maana apa-maanayoh.
In cold-heat, in happiness, in pain
Also, in fame, in dishonor.
6-8
'i!11fq'i!11\jQJI,1Oj1 fqf"ldf.<;:;"l: I II

Gyaana vigyaana tripta aatmaa
Kuutastho vijita indriyah;
Knowledge or wisdom, experience, contented, self
Unperturbed, conquered, senses;
Cfll,,'q'i: II
Yukta iti uchyate yogee
Sama loshta ashma kaanchanah.
Steadfast in yoga, thus, said to be, yogi
The same, lump of clay (clod), stone, gold.
6-9
I II
fl:I;f 31ft dt\lftl 'i I
Suhrid mitra ari udaaseena
Madhyastha dveshya bandhushu;
Well-wisher, friend, enemy, impartial
Neutral, among enemies, among relatives;
3Tf1:r -:q "ft1l fCl P?llSlld II
Sadhushu api cha paapeshu
Sama buddhir vishi-shyate.
Towards the good, even, and, among the evil
Same (even), minded, is distinguished.
82
frrmcnr m w t aihfrrmcnr 7H
oo-7Tlff, ?J&-":7Sf sen 11R-3"f11lTR it
WRf t d?1 (O!1ft1i) it q<J--llIJ..f/ (CiT!
(3Ti'fft rrw) it /
The Supreme Self is well established
in one who has conquered oneself
(mind, intellect and senses) and who
is tranquil while experiencing
(opposites) cold-heat, pleasure-pain,
and honor-dishonor.
frrmcnr 3Fff:CfKTlT aih it ?JTff t
lifT we qff ftrc;r) qff rrw
(f/7J<dfjrt) t lifT $R?if w t
3ih fc7ir fi:I?!t CfiT 7Trff nen
FlU! v:cn W1R (cp:f) !fili
(2f1Jf1'<Ci) CfiW /
A yogi whose self is contented with
the knowledge (of Brahman) and
wisdom (experience and realization of
Brahman), who is unchanging like an
anvil who has control over the senses, ,
and for whom a lump of clay, a stone
and a gold nugget are all alike, is said
to be well established in (karma)yoga.
One who is equanimous
(even-minded) towards all, a
well-wisher (selfless friend of all), a
friend, an enemy, an impartial person,
a mediator, the hated, the relatives, the
virtuous and also the sinners, is
(indeed) great and distinguished.

SR!MADBHAGAVAD GfTA
The Divine Song
6-10
<Wit Bdd'""lk'""lH I lldf-thll \'""1I II
I
Yogee yunjeeta satatam
Aatmaanam rahasi sthitah,
Yogi, should concentrate, constantly
The self, in solitude, situated;
fr-Rf a:m=qr II
Ekaakee yata chitt aatmaa
Niraa-sheer apri-grahah.
Alone, subdued, mind, self
Without desires, not accumulating material objects.
6-11

Slm6d1 c;q 3lffi1l\ 3ffi'JR: I
Shuchau deshe pratish-thaapya
Sthiram aasanam aatmanah,
In clean, place, having established
Finn or steady, seat, for oneself;
';f 3Tfu ';f 3Tfu -;:ft:q' a:rm II
Na ati uch-chhritam na ati neecham
Chaila ajina kusha uttaram.
Not, very, high, not, very, low
Soft cloth, deer or antelope skin, kusha grass, covering.
6-12
lR: I II
CBf lfl: ft:ru ftnGf: I
Tatra ekaagram manah kritvaa
Yat chitta indriya kriyah,
There, concentrated on a single point, mind, making
Restrained, mind, senses, functions of;
amR 13iJi41\ II
Upavishaya aasane yunjyaad
Yogam aatma vishuddhaye.
Sitting, on that seat, should concentrate
In yoga, self, for the purpose of purification.
83
dfjfJ<Md 3fk- $T397<Md -mt f-wR 1FT
3fk- :wtk" cit CfW it fcprrS"3lT t em- zMt
(wlfCli) 7J%frr it tiem fJ1cnr
f.:rRrr WJ..fIrJ..fl it f:Z!R C7ll7ir /
Becoming desireless and a
non-accumulator of material objects, a
yogi with subdued mind and body
should constantly engage in yoga of
meditation, alone, in a solitary place.
rN'
diV( 11m/&! 3fk- fi:/:i( ffwT CR; lifT "7
31Frr oiWif 3fk- "7 31Frr ;:ftqr Q1; 3JTFfT
Rw" 3TR17 cit /
(For meditation), one should select a
clean and pure place, then establish a
firm seat that is neither too high nor
too low and cover it first with kusha
grass, then with a deerskin and a cloth
on the top.
(wlfCli) 3TR17 W 1FT cit TfCfiT!J
d'2T! fcrrr 3fk- qff ftfi7:rr3# cir
CfW it 3T'Fr 3'RT:Cf}(UJ qff
fc1it (f:ZIT7) ?:f17l CfiT 3J'J-ZlR1 cit /
Positioned on that seat, with mind
concentrated on a single object (i.e.
God) and functions of mind, intellect
and senses under one's control, the
aspirant should engage in yoga of
meditation for the purpose of
self-purification.

SRlMADBHAGAVAD err
The Divine Song
6-13
"W'I CfiI""lP<Fihilcf WR: I -mta,:<:r 1Tfu"Cfirn' II
"B1l cnr:r ftrU "!ftcf Wn:: I
Samam kaaya shiro greevam
Dhaarayann achalam sthirah,
Straight, body, head, neck
Holding, motionless, steady;
'1 IfflCflI 3ri -:q 3i'1Cl(.Yi)CfIlii II
San-prekshya naasikaa agram svam
Dishah cha an-ava-lokayan.
Gazing or concentrating, of nose, tip, of oneself
Directions or regions, and, not looking towards.
6-14
fcmo'4l'lf@'ClIR<;tct 11=ff: 31ffitq1=f\"1{: II
W?lRf 3lfC'l=IT fc;rTm W't:lIR 9Iit I
Prashaanta aatmaa vigata bheer
Brahmachaari vrate sthitah,
Tranquil, self, disappeared, fear
Continence or chastity, in the vow of, established;
11'1": llCLf<:RIT amfur llCL1R: II
Manah sanyamya mat chito
Yukta aaseeta mat parah.
Mind, controlling, meditating on Me
Yoked, should sit, holding Me, as the supreme goal.
6-15
<ITrit f1""ldlOJl'1f1: I RCl[OI4{lOJj II
"W\f "llllll frr:rcr l=[f'fB: I
Yunjann evam sadaa aatmaanam
Yogee niyata maanasah,
Concentrating, thus, always, oneself
Yogi, controlled, mind;
"WRf 1Rl1f llCL 3TI'tl
l
l'iijRl II
Shaanti nirvaana paramaam
Mat sansthaam adhi-gachchhati.
Peace, nirvaana, supreme
In Me, established, attains.
84
(&41'141
1
/ in fc;rit) ftrr 3i1r
r
rc[;r cit
iftq ff2JT 3J'FR7 nilTfc/ 3PJ fc1wroif Cfft
aiff7 (?nw) 3T'Fft 7fcn in 3HT
'J1T7T Cfft aiff fP-rr /
For meditation, one should keep the
body, head and neck straight, remain
motionless and firm, and fix the gaze
on the tip of one's nose by not looking
in any other direction.
3FfT:Cf?(UT cit :'(lRf CfJ($; f.:riffcn Tfc/
91?f if fi.:.2Trr ff2!T 1FT cit
?frrfi:trr cndI7 (UTR) "ifrrft 5$ if
WTTrrT s31T *7JTV71llT /
With a tranquil and controlled mind
and by being fearless and firmly
established in a vow of chastity, a yogi
should sit with the mind fixed on Me
and by regarding Me as the highest
goal.
p:r rrwR2ffitrt 1FT CfT(7T zitrft RRrrarrR
1FT cit (1fUllrJ..f/ it) !JWtems31T *if
fi.:.2Trr WJ1 Rcrfur (3177'"1.J..f2f) wrRr cit
JlTl{7 t /
Thus concentrating one's mind always
on Me, a yogi of subdued mind attains
an everlasting peace, the highest bliss
that abides in Me.

SRlMADBHAGAVAD GfTA
The Divine Song
6-16
11C'<H1ctJ> <ITrITsfur";[ 1";[ -tcf II
a:rfu TI ?:fTm sfur -=q QOCfl H1l""( I
Na ati ashnatah tu yogo asti
Na cha ekaantam anashnatah;
Not, too much, eating, indeed, yoga, it is
Not, and, absolutely, not eating;
-=q a:rfu ('1f'4 ""QOCf -=q II
Na cha ati svapna sheelasya
Jaagrato na eva cha Arjuna.
Not, and, too much, sleeping, of habit
Keeping awake, not, indeed, and, 0 Arjuna!
6-17
1'itJoCll'Cf4 I 1'itJ=!GJICl"lI'tWl <ITrIT '!1Clfu II
<JCP I
Yukta aahaara vihaarasya
Yukta cheshtasya karmasu;
Moderate, food, recreation
Disciplined in, performance of, actions;
<JCP titm:<:r <WIT "5::{5fflT II
Yukta svapnaava bodhasya
Yogo bhavati duhkhahaa.
Regulated or moderate, in sleep, while awaking
Yoga, it becomes, destroyer of sorrows.
6-18
<:f'\T f-il"ctlCflc-lCfritClIClru"dct I q<:J II
rCl Hlld ""QOCf 3lClfct I
Yadaa viniyatam chittam
Aatmani eva avatishthate;
When, subdued, mind or thought
In the aatman, alone, established in;
f.:r <JCP WJ \I
Nihsprihah sarva kaamebhyo
Yukta iti uchyate tadaa.
Free from longings, all, from desires
Steadfast in yoga, thus, is called, then.
85
3$/ "!ff (f2JFI) ?JPT 7 aT 31fFFli &R
CfT<9" CfiT 3ft< 7 iff fdt(Yj;J <1 7 &R CfT<9" CfiT
ff21T 7 3!Frr W07 CfT<9" CfiT 3ifr 7 iff
IiJTl"R CfT<9" CfiT stmt /
o Arjunal Success in yoga (of
meditation) is neither attained by one
who either eats too much or does not
eat anything, nor by one who either
sleeps too much or keeps awake too
long.
r:?SIT CfiT '77WCfi" W (P:2{R) ?JPT aT R2f{i:1d
311m" 3ft< fErm" CfT<9" CfiT ff21T Cfi1if if
R2ffitd ilt2/C/1'1 CfiT ff21T R2ffild W07
ff21T IiJTl"R CfT<9" CfiT iff ftfo& -mrr t /
Yoga (of meditation) becomes a
destroyer of SOlTOWS (of this world)
for one who is moderate in diet and
recreation, who is disciplined (selfless
and detached) in the performance of
actions, and who has a disciplined
habit of sleep and wakefulness.
(f41rpj)J/ iI7GRT) CRT if FcP:rr g31T
fcrrr 3lTfl1T (VU-Idrct) if 3JT5fft rrw
"it t 3ft< CfiTlFfToff -# PjmdiJd
"it snm t CW ?JPT if!fF!i
Cf7 fj<1/d/ t /
When the disciplined (and subdued)
mind is fixed on the aatman alone,
and is free oflongings for all objects
of desire, then the person is said to be
established in yoga of meditation.

SRlMADBHAGAVAD GlrA
The Divine Song
6-19
<:[2JT I <ITf1T;:iT lIctF-ihH4 41*-11,'"11: II
I
Yathaa deepo nivaatastho
Na ingate saa upamaa smritaa;
Just as, flame of an open lamp, windless place
Not, flickers, that, simile, is remembered as;
II
Yogino yata chittasya
Yunjato yogam aatmanah.
Of a yogi, of controlled mind
Ofthe aspirant, yoga, of the aatman
6-20
m I <:[Of Q!(lI?1k'"lf.J II
71;f f<:.I\i <:fm I
Yatra uparamate chittam
Niruddham yoga sevayaa;
Wherein, is at rest, thought or mind
Restrained, yoga, by practice of;
II
Yatra cha eva aatmanaa aatmaanam
Pashyann aatmani tushyati.
Wherein, and, also, by the aatman, the aatman
Beholding or seeing, in the aatman, rejoices.
6-21
I irfu<:[Of 1" II
3i1C'llF.flCfl 'deL 3iCllf.:s::lllO( I
Sukham aatya-ntikam yat tat
Buddhi graahyam ati-indriyam;
Happiness, infinite or perpetual, which, that
Intellect, grasped, beyond the realm of senses;
irfu 71;f ';f T.f a:t<t II
Vetti yatra ch-aiv-ayam
Sthitah chalati tattvatah.
Knows or experiences, where, not-at all-this (yogi)
Established, deviates, from the essential truth.
86
f.iR:r >fcfiT( CfldiJd if cftrtcn Cfit cit
T:/C1l2f4/7 '7ff! 'itrft, P::Zff7 if
-wrtt ?n 7H Cfit #?it d7l71T cntt
-rr{ t /
The mind of a yogi, that is well
controlled and established in the
aatman, is said to be similar to the
flame of an open lamp that does not
flicker in a windless place.
(WCfQam:w (P::Zff7) tjm cnr
iIcR cnA it g3lT Rrr dWTl1
-m- smn t 3ik- 3JKl1T cn7 3JKl1T
?n GRT 3JKl1T if iIrft t
It is the state where the mind (of a
yogi), subdued through the practice of
yoga (of meditation), becomes still
and where one rejoices by realizing
the self (aatman) within the self
through the self itself.
'Jfl psr 3FRf (3fIrf1((Cf7) GRT WUT
cnA 2f7RT t ?f2!T it 3TrfIrr (W)
d?1 psr CfiT 3lj'JlCf cndt CIF (P::Zff7)
-wrtt d?1 31I'iri:{42f if "(11UT cndt
fiR' it fc1T:/f21d '7ff! 'irrrr /
(In this state) the yogi experiences
happiness that is eternal and is
realized only through subtle (or
purified) intellect, not through the
realm of senses. While established in
that (blissful) state, the yogi never
wavers from the path of essential
truth.
\10

sRlMADBHAGAVAD GfTA
The Divine Song
6-22
II
Gf "q \3l1R "ffi'if If=lffi"1 "ffif: I
Yam labdhvaa cha aparam laabham
Manyate na adhikam tatah;
Which, having obtained, and, another, attainment
Considers, not, superior, from that;
'; 3Tfl:r II
Yasmin sthito na duhkhena
Gurunaa api vi-chaalyate.
In which, established, not, by sorrows
Heavy or great, even, shaken.
6-23
tf I II
"ij fc:rll)lf?i'm I
Tam vidyaad duhkha sanyoga
Viyogam yoga sangyitam;
That, one should know, pain, connection
Severence, yoga, is recognized as;
"U Rrn lfl'ijjOlji sPtrcfool II
Sa nish-chayena yoktavyo
Yogo anirvinna chetasaa.
This, with determination, should be practised
Yoga, undismayed, with mind or thought.
6-24
II
cnT11l1. a:WJ: I
Sankalpa prabhavaan kaamaan
Tyaktvaa sarvaan asheshatah;
Intentions, produced, desires
Having abandoned, all, completely;
lAm v:cr "!ll'll rCl f.:l "WRrn: II
Manasaa eva indriya graamam
Viniyamya samantatah.
By mind, itself, senses, group of
Controlling, from every side.
87
f.iR:r ('Jf1fcffl. ffi9} citwra ap:r CfiTt
a:ffifCn (7{'J{ "ll'FR it 7tf 3!TrfT CfP.T! f.iR:r
it fiwr rw (UfIFjf'i)Jfl)
wft j:?Sf it W(V2T '#) fq:qMd 7tf imr,
Having attained that (bliss of God or
self-realization), no other gain is
considered superior. Established in
that state, the yogi (in meditation)
remains unshaken even in the midst of
great sorrows or aft1ictions.
f.iR:r itj:win#7T (wm-
CfP.T! -m:rrr '# if it ffFif7T t
/ '3ift
(V1T7) W7T CfiT 3!'RfR1 frr,g);q CfP.T! fiFrr
dCIiffTT( srr '# CfWfT CIiffoq /
Freedom from contact with sorrow (of
this body and material world) should
be known as yoga. This yoga should
be practised with firm determination
and with an unweary mind.
(U/7141Jj1) ft'CI?crW '# Wc?T mcrrc:ft ?T<Sf
CfiTlFITaif CfiT wfP.T! fY:rTTT Cf?7 CfP.T! 7FT in
Gf(T it "flW cit?T<Sf a:nr '# ftin /
(For yoga of meditation) one should
abandon entirely all desires that arise
from one's thoughts, and restrain all
the senses everwhere with one's mind.
\10

SR1MADBHAGAVAD GrFA
The Divine Song
6-25
m-: I If'!: ';f II
m-: aq<q, I
Shanaih-shanair uparamed
Buddhyaa dhriti grihee-tayaa;
Gradually, become tranquil or detached
By the intellect, firmly, to hold or grasp;
3lWf "lR: ';f 3Tfl:r tt. II
Aatma sanstham manah kritvaa
Na kinchid api chintayet.
Aatman, established, mind, having done
Not, anything else, at all, should think of
6-26
<raT <raT f.rmfu I cro II
1R: 'iI'5'qt1l{ I
Yato-yato nishcharati
Manah chan-chalam asthiram;
Wheresoever, wanders away
Mind or thought, moving to and fro, unsteady;

Tatah-tato niyamya etad
Aatmani eva vasham nayet.
From there, controlling, this
In the aatman, alone, to control, should bring.
6-27
'>(i,!lIkllOJ1*!' W;:f <:ft1lr::t WSl1dlOJ"( I II

Prashaanta manasam hi enam
Yoginam sukham uttamam;
Tranquil, in mind, indeed, this
Yogi, bliss, supreme;

Upaiti shaanta rajasam
Brahma bhuutam akalmasham.
Attains, pacified, passions
Brahman, become one with, free of evil.
88
(V-IfF/lf)J! it fc;rit) 1FT crfr (W11) a:rTfl!T-R'
f#-mm;
(-m:rrr if) 6'WTrf IifTT!: rT2JT (9?J.fIr-li/ it
fircrr) ap:f!Jifff iff fr=FfFr "7 c;ft /
By concentrating one's mind on the
(supreme) Self under the guidance ofa
firm intellect, one should gradually
attain tranquility and detachment
(from worldly objects) and one should
not think about any thing else (other
than the supreme Self).
(U{/<f/J! CfiT 3!'RJffi" CRfr SC?J ?:W
ailr mC/TcYfPFr iiTif iiTif iff
(etmR#7 w?if -q) CRffT t
"# (W11) emrn -R' iff /
Wheresoever this wavering and
unsteady mind wanders away, an
aspirant (ofyoga of meditation)
should restrain this (mind) from there
and fix it on the aatman.
1FT 'J.Tcft 'l/fFrr :wRf t 'i!T 111 q<(f;d
! ailr :wRf 7JZTT t CW
Wft -R' f#-m dffI:r 3!TR cit JlT!7:fr
cmrr! /
Ayogi who is tranquil in mind, whose
passions are subdued, who is free of
evil and who is identified with
Brahman, attains supreme happiness.

SR1MADBHAGAVAD GlrA
The Divine Song
6-28
<WiT fCl
1
IdCfi 0'l tl : I II
W\T 3lTfllR 7.frrfT I
Yunjann evam sadaa aatmaanam
Yogee vigata kalmashah;
Steadfast in yoga, thus, always, self or mind
Yogi, vanished, evil or impurity;
II
Sukhena Brahma san-sparsham
Atyantam sukham ashnute.
Easily or with happiness, Brahman, in contact
Endless, bliss, attains.
6-29
I wPitf <ii1i$bIf'li1 II
"Wf 3lTfllR :W5f I
Sarva bhuu-tastham aatmaanam
Sarva bhuutaani cha aatmani;
All, present in beings, aatman
All, creatures, and, in the aatman;
waN '"l[m amllT rn II
Eekshate yoga yukta aatmaa
Sarvatra sama darshanah.
Sees, yoga, disciplined in, the self of one
At all times everywhere, the same, sees.
6-30
'<IT 11f 'BCf 'q 1=fflr I ';f 'q -q ';f II
7ft llf rn "UCf l@:r I
Yo maampashyati sarvatra
Sarvam cha mayi pashyati;
One who, Me, perceives, everwhere
All things, and, in Me, sees;
a:rQ' -;:r -;:r II
Tasya aham naprana-shyaami
Sa cha me naprana-shyati.
To that person, I, not, lost
That person, and, to Me, not, is lost.
89
'(fl JlCliTr ?NJtt a:rrRt a:rTfI1T CfiT (V<Jf/rJfI
#) ?fiIi cn&:g7[ CW 97 WfiJd Wift
tIiJiil2% WffT WPUH sra arf'!Rf ?J7Sf
J1TTff CfRrfT t /
Thus, a yogi who is free of evil and
whose mind is always united with the
Supreme Self (God), easily attains the
infinite bliss of contact with (or
realization of) Brahman.
<T<ff aT '# 'fT11 'JfTCf (3fIrJfdrq) CfTffT
a2[f 7!Trr it?fiIi 1FT CfTffT Wift (arrFfI)
a:rTfI1T CfiT JITfUT?if it am<T<ff J,ffM41;f
CfiT (arrFfI) a:rTfI1T it 0!fTCICIiWar t /
One who sees equanimity (or unity)
everwhere and is firmly established in
the yoga (of meditation), perceives the
aatman as present in all beings and all
beings as present in the aatman.
lifT rrruft m!JW (1I(lfIrlfl) cnT
ozrrrfcI1 War tam- <T<ff CfiT
itWart 7tf
imr am- cw if( 7tf"itrrr /
One who perceives Me (God)
everywhere at all times and who sees
all beings as existing in Me, to this
person I am never lost (forgotten) nor
is that person ever lost (invisible) to
Me.

SR1MADBHAGAVAD en
The Divine Song
6-31
<i'r +IT "llffl'ffl: I cffi"lRtsftr <i'rm crffit II
"Wf w.m "l.lllll' I
Sarva bhuuta sthitam yo maam
Bhajati ekatvam aasthitah;
In all, beings, present, who, Me
Worships, in oneness (unity), established;
"W'f?lT ctthlHI sfif '"lITrIT l1f1:r II
Sarvathaa vartamaano api
Sa yogee mayi vartate.
In all ways of activity, engaged, even
That, yogi, in Me, abides.
6-32
<:l41t41 qUJ"l W w:f <i'r$ I qy qy 5;:lSi <i'rm w:IT"l:ffi: II
3Wll afl qJ:4 '1 rn 'Wl "l.ll I
Aatma aupamyena sarvatra
Samam pashyati yo Arjuna;
With oneself, by comparison, in all cases
As one or same, sees, one who, 0 Arjuna;
CIT 71R CIT '"lITrIT 1WlT l1tf: II
Sukham vaa yadi vaa duhkham
Sa yogee paramo matah.
Pleasure, whether, if, or, misery
That, yogi, supreme, is thought to be.
6-33
I
Arjuna uvaacha. Arjuna said:
<us<f ft: mRR I II
"l.ll s?:f 7:llrr: H: I
Yo ayam yogah tvayaa proktah
Saamyena Madhusuudana;
Which, this, yoga, by you, explained
With evenness of mind, 0 Madhusuudana (Krishna);
aN";f q ftot 'il::q(1M I ft.?lftf II
Etasya aham na pashyaami
Chanchala-tvaat sthitim sthiraam.
Ofthis, I, not, perceive
Because of restlessness, foundation, stable.
90
"([Cfff'qfcf (arf''JIWffT) if itcnr
(7.7PfI) >lTfUrlir -q !lW
(rnJflrw) cit 'J{iifffJ t cw7:I'rrft "fICf21T
m q:;r1) CRffTs3TT ift
!lW if if! "itfffrrr -ff /
Established in oneness (with God), a
yogi who worships Me as the supreme
aatman present in all beings, abides in
Me whatever be the mode of his/her
life.
citt areR wftrqft if
?lift (w:mr J1T/TJp.ff) in wsr 812{C{T j:?9
cit W1R (3ifJ) if t cw7:I'rrft
Wll ("iTffR) 1lFfT -ff /
o Atjuna! Ayogi is considered as
supreme who, by comparison with the
self (or body), perceives the joys and
sorrows of all beings equally.
alI!fr cnm; (epnr)!
if ?:W (8ZfT7) tjmamCfiffT t ("IFf
qfJ) ildr3I&rtI in CfiT(U{ if p:r (7jm) qft
f#HWI "CfT(ft cit 7fff WT -{ /
Arjuna said," 0 Madhusuudana
(Krishna)! Due to the restlessness (of
mind), I do not perceive a stable
foundation for this yoga (of
meditation) through evenness of mind,
as has been explained by you" .
\5b

sRlMADBHAGAVAD GITA
The Divine Son9
6-34
''lCi1Clidl'"( I II

Chanchalam hi manah Krishna
Pramaathi balvaddridham;
Wandering, indeed, mind, 0 Krishna!
Troubling or turbulent, powerful, unyielding;
'ti5>6CfI{'"(11
Tasya aham nigraham manye
Vaayor iva sudushkaram.
Of this, I, restrain, think
Of wind, like, difficult to achieve.
6-35

Shree Bhagavaan uvaacha. Shree Bhagavaan said:

lFft I
AsanshayamMahaabaaho
Mano durnigraham chalam;
Doubtless, 0 Mighty Armed (Arjuna)!
Mind, difficult to subdue, unsteady;
3l'RfRR U 4UI T.f II
Abhyaasena tu Kaunteya
Vairaagyena cha grihyate.
By practice, but, 0 Son ofKunti (Arjuna)!
Through dispassion or indifference, and, is gripped.
6-36
Jfi<ldlfli"1l m it+ffif: I <!mlT MSCflm41"ld: II
7:I1TIT wfu lllffu: I
Asanyata aatmanaa yogo
Dushpraapa iti me matih;
Of uncontrolled, mind, yoga
Difficult to attain, thus, my, view or thought;
II
Vashya aatmanaa tu yatataa
Shakyo avaaptum upaayatah.
Of Controlled, mind, but or however, by striving
Possible, to obtain, by proper means.
91
arm <Fm), (zrV 1FT
M:9ff eft ffP.lT
t if 'Fr!w cnRT Cfft rrw
arfrr llRffT i /
(Arjuna further said), "0 Krishna! The
mind is indeed restless, turbulent,
powerful and unyielding. To subdue it,
I consider to be as difficult as
controlling the wind. "
Jjf 'Jf7TCfFf (r;wr) tI&fiilli!
(zrV 1:pf fir!Tff

aT'Rlm' (frrRrr?:ff'f it) aikcWn:r'W/ it
(zrV em -q fcn7:rr /
Shree Bhagavaan (Krishna) said, "0
Mighty Armed (Arjuna)! Undoubtedly,
the unsteady mind is difficult to
subdue. However, 0 Son ofKunti
(Arjuna)! It can be controlled by
continuous practice and with feelings
of dispassion (or indifference). "
V:m tm1finarrPFft 7FT W inffrir
w (f:7JR) Wr W1J ffP.lT
aWlfg4 lff9'dl& infc;r# (wWr) JlT7{f
iI7T (rrP.lT /
My thought (or view) is that the yoga
(of meditation) is difficult to achieve
by a person of uncontrolled mind, but
it can easily be attained by one who
continually strives through proper
means with a controlled mind.

SR1MADBHAGAVAD GlTA
The Divine Song
6-37

Arjuna uvaacha: Arjuna said:
31'lIfu: >Jl;s:<i'tCtci) It'PII''''''lfl?1d''lI"ll:'l: I q:;fllftf II
I
Ayatih shra-ddhyaa upeto
Yogaat chalita maanasah;
The uncontrolled one, with faith, endowed with
Fromyoga, distracted away, mind;
anrrzr efm Cfii lTftf II
Apraapyayoga san-siddhim
Kaam gatim Krishna gachchhati.
Without attaining, yoga, perfection in
What, path, 0 Krishna!, goes or attains.
6-38
I II
Cflf'UCltl fq'!fliC: fffir 3lw:{, I
Kachchit na ubhaya vibhrashtah
Chhinna abhram iva nashyati;
Is it that, not, both, deprived of
Torn apart, cloud, like, destroyed or lost;
3lSlfutid) l:Jf?l II
Apra-tishtho Mahaabaaho
Vimuudho brahmanah pathi.
Without support, 0 Mighty Armed!
Deluded or confused, ofBrahman, on the path.
6-39
II
I
Etat me san-shayam Krishna
Chhettum arhasi ashe-shatah;
This, my, doubt, 0 Krishna!
To cut away, capable, wholly
3FT: fu 3QQiiUd II
Tvad anyah san-shayasya asya
Chhetta na hi upa-padyate.
You, other than, of doubt, ofthis
One who cuts away, not, indeed, exists.
92
C/iffT, t rp;ur! (W1J}
?Jf'7 "l:flrr if fcrilf21d 117 CfT<9T
O!lfffi ?ililfilM "7 rnrff en< fcIR:r 77ftr cn7
wra CRrI7 /
Arjuna said,II 0 Krishna! What
becomes of a person (at the time of
death) who has firm faith but fails to
attain perfection inyoga by not being
steadfast in its practice due to an
unsteady state of mind.II
t J.f&JirlI&7 (rp;ur)! Cf7JT
'JIlICfdllfid if Titftrr (cw wF:Tcn) fiJf;r f'JIW
Cfft 'Jfffrr # a:m- if C77cn qr
if) 7f'Z fit 7iT"it /
o Mighty Armed (Krishna)! Will a
person be destroyed like a torn cloud,
who is lost in both worlds (this one
and the next) due to delusion in the
realization ofBrahman and the lack of
a solid foundation?
t rp;ur! if( #1Pl CfiT if
if arrrr it "W{P/ t arrrr infi:rqp;r
apr CfiT{ s #1Pl CfiT CfT<9T
7iT"it WRfT /
oKrishna! You are capable of
destroying my doubt completely.
Indeed, there is none other than you
who can resolve this doubt.

SR1MADBHAGAVAD GfTA
The Divine Song
6-40

Shree Bhagavaan Uvaacha. Shree Bhagavaan said.
fcrcit I;;m II
I
Paartha na eva iha na amutra
Vinaashah tasya vidyate;
o Son ofPrithaa, not, indeed, here, not, there
Destruction, ofthat person, is found;
II
Na hi kalyaana krita kashchid
Dur-gatim taata gach-chhati.
Not, because, virtuous, deeds, none
Misfortune or hard road, 0 Dear, attains or goes.
6-41
cllCflljMtcll I II
1fT12:f 11Rf m'8"ill: "WIT: I
Praapya punya kritaam lokaan
Ushitvaa shaash-vateeh samaah;
Attaining, virtuous, doers of, worlds
Having lived, many many, years;
I
Shuchi-naam shree-mataam gehe
Yoga bhrashto abhi-jaayate.
Of the pure, Ofthe prosperous, in the house
Yoga, fallen from the path of, is born.
6-42
"lllft"llqq
li'pn'1llOl cqqfij I
Athavaayogee-naam eva
Kule bhavati dheema-taam; .
Otherwise, ofyogis, indeed
In the family, comes to be or born, ofthe wise;

Etad hi durlabha-taram
Loke janma yad eedrisham.
This, indeed, difficult to attain
In the world, birth, which, of this kind.
93
it 'JfTfCfFl. cnm; wP./ !
(w8Tcli) CfiT rrT fitcr; "# aik fit
r:mircn "# fiFnw irrrr cp:fffcn #" em!
cit{ iffJ:U2T cpf cnrrfFFrr CfiT wrff ;:rtf
irrrr /
Shree Bhagavaan Krishna said," 0
Son ofPrithaa (Arjuna)! That person
(who fails to achieve perfection in
yoga) is not destroyed either here (in
this world) or in the other world
(heaven), because, 0 Dear! no one
who performs virtuous deeds meets
adversity."
em- tjm "# w:t! (aRT'Mf) s31T (w&fcfi)
jU?Nlrj)' infftqff (Fflf 31Tfrr) CfiT wrff
m; WFr (fCf7 CfRl f1:Fir
/
The one who is fallen (unsuccessful) in
the path ofyoga attains (after death)
the world ofthe virtuous (heaven),
resides there for a long time, and then
takes birth in the house of the pious
and the noble (spiritually prosperous).
3T2fCfT (?"4
1
tfRc;; <ircIfr"# em-
(w8Tcli) '!jR;'1I'i !fiC7 "#
&aT ! / VCfiT( CfiT ?W lifT -m:rrr
"# arfrr 'Jf F/
Or (by not going to heaven) that
person is reborn in the family ofthe
wise yogis. Such a birth (or rebirth) is
hard to achieve in this world.
oDescendant of Kuru (Arjuna)]
There (in present birth) that person
(aspirant) easily regains the spiritual
intellect derived from the previous
birth and then strives once more ,
towards perfection (in spiritual path).
"iW (m8fcn) (fErtp;jf in) wcmim iff
r4 aJ'PJRl inCfiT(U[ t.grr qff
aft< (Ffff: tI) 31Tc/iffk irrrr t
zrTrr Cfi7 iff wif qfUfrr
?1Cfi71l Cfi1if (ff2lT Tfifir) if 0iTK dO
IJfTffT 'ff /
Gaining the result of prior practice (in
previous birth), the aspirant is driven,
even if helpless, towards the path of
yoga. Even an enquirer (or a beginner)
in the path ofyoga transcends the
Vedic words (about rituals, actions
and their effects).
"'q '"ffil1 'Effol:i"" '6'"1;:<;;'"1 II
Yatate cha tato bhuuyah
Sansiddhau Kuru-nandana.
Strives, and, from there, once more
Towards perfection, 0 Joy ofKurus (Arjuna)!

sR1MADBHAGAVAD GITA
The Divine Song
6-43 cmTdff (w8fcn) W
I <ffi 'q mIT 'lff: II ycf.;P:r if WSFf t sf (w:rrcr) Cfi7
mr"ij I "f!'?:fm 3FfT7m1 tt J/Tr:ff if \iITfff t ath- d({
Taira tam buddhi sanyogam if J7: T{{l7 ftrfG (tmJlTfiff) if
Labhate paurva dehikam; q;mr 'ff /
There, that person, intellect, connection
Obtains, former, body or birth;
aTfl:r II
Jigyaasur api yogasya
Shabda-Brahma ati-vartate.
Anxious to know, even, ofyoga
Word ofBrahman (Vedic recitations), transcends.
6-44
fW:ffi wcrmsN"(Of: I f.JfiillY;<f'q II
I
Puurva abhyaasena tena eva
Hriyate hi avasho api sah;
Prior, by practice, by this, indeed
Attracted or driven, indeed, against will, even, that
person
6-45
m B)L",fiiflf(?iil'l: I <nfu -qU II
Sillt11t( 7:ffl1lR: 9; "lIl1ft fCfl tt: I
Prayatnaat yatamaanah tu
Yogee sanshuddha kilbishah;
From effort, with subdued mind, but
Yogi, completely purified, of sin or evil;
w;:g ii!T Wrft arFrr >P1Nff2lT 7R if
aJ'PJRl Cfi&Tt rrrrr arr:m rrw77SC
if t aik ii!T aRc!71ifrli( if (Jl2fHW!fI
wCfR) fi:r;; sarT t "iWW1l 77ffr (lit!$)
WJlTCff irrrr 'ff /
aW:n '"ffil1 m 1Rf lTfulI.. II
Anekajanma sansiddhah
Tato yaati paraam gatim.
Many, birth, perfected
From there, goes or reaches, supreme, goal.
But a yogi, through persevering effort
and subdued mind, completely
cleansed of sins, and perfected through
many births, achieves the Supreme
goal (ofmoksha).
94

sRlMADBHAGAVAD GlrA
The Divine Song
6-46
"JRitsm: I II
Sf'elCflI m'R1T S-N l1ill I
Tapasvi-bhayo adhiko yogee
Gyaani-bhayo api mato adhikah;
To the ascetics, superior, yogi
To the learned, also, thought to be, superior
cnf1:f'Rl: -:q cqq II
Karmi-bhyah cha adhiko yogee
Tasmaat yogee bhava Arjuna.
To those engaged in action, and, superior, yogi
Therefore, yogi, to be, 0 Arjuna!
6-47
"'I"i!ld1hRI(""I1( I <IT +rf lffi: II
It InI'1 I!Of. 3Tfq 1OJl(l I '1 3HHI c;JOi'11 I
Yoginaam api sarve-shaam
Madgatena antaraa-tmanaa;
Of the yogis, also, of all these
Focused on Me, the inner self;
.$;J qIi ffi ?it "lff 1:dH1JOilllQ: I
Shraddhaa-vaan bhajate yo maam
Sa me yukta-tamo matah.
Full offaith, worships, one who, Me
That one, to Me, most established inyoga, in My view.
$ "Wf..1 dQf.:!t:lftl
JJft 'tl60II+t 3l1c;tH"flf4 "lfWt 1111"'lflSaT II
m: G'b "Wf.. I m: G'b "Wf.. I m: G'b "Wf.. II
.jb Tat Sat. Iti Shrimad Bhagavad-geetaasu Upanishatsu
Brahma-vidyaa-yaam Yoga-shaastre Shree Krishna Arjuna
sanvaade A.atma-sanyama yogo naama shashtho adhyaayah /6/
Harih $J Tat Sat. Harih G'b Tat Sat. Harih G'bTat Sat.
>fCIiTr aQHCf't 41
1
70!(1I e1 am
#t CIiT "atTfIl-'WN elm" 7f'lfcf' fRJ 3fF2fT7l
?11J1T(f S
3
m-m-: 00 'fffl. mI./ (9<47r47 m 7Tl1) /
95
Ayogi (established in God through
selfless action and subdued mind), in
My view, is superior to an ascetic
(practising austerity), to a scholar (of
scriptures), and to one who performs
actions or rituals (with selfish
motives). Therefore, 0 Arjuna!
become ayogi.
Of all the yogis, one who worships Me
with complete devotion with one's
self absorbed in Me, is in My
View a supreme yogi.
Thus ends the sixth chapter entitled
'(spiritual awakening through) yoga of
meditation and self-control' of
Shreemad Bhagavad Geetaa, an
Upanishad, a text of knowledge about
Brahman (God), a scripture of
spiritual union (yoga) with God, and a
dialogue between Shree Krishna and
Arjuna.
Harih \!oTat Sat (Holy names of God).
(jo
~ ~
sRIMAD BHAGAVAD GITA
The Divine Song
SEVENTH CHAPTER
~ I C f ~ I J I
Path of Knowledge and Wisdom
Shree Bhagavaan (Krishna) said," 0
Son ofPrithaa (Arjuna)! While
practising yoga with the mind
absorbed in Me and under My refuge,
hear now the way you will know Me,
in entirety (as the universal aatman
and possesser of all the attributes)
without doubts. II

t1l
SRlMADBHAGAVAD errs
The Divine Song
8ft 'JfTlCIFl. 2TWf ! W
it (aFP!wcr"#) 7R cit amrwcnr ff21T
(tI) 3lT!!flT eitTT it -g;wS-a:rT f;R:r
JlCIiTr cit 'fl1T!l
ff21T m) "# \ifR7rr, (g)
d?FIiT wr /
"Wni llf "If?lT mJ.. II
Asanshayam samagram maam
Yathaa gyaasyasi tat shrinu.
Without doubt, entirely or fully, Me
How, shall know, that, hear.
7-1

Shree Bhagavaan Uvaacha. Shree Bhagavaan said.
"'I'"(4R'l'fflli91: I II
m 3l1mD lVlT: I
Mayi aasakta manaah Paartha
Yogam yunjan mad-aashrayah;
In Me, absorbed, mind or thought, 0 Son ofPrithaa!
Yoga, practising, taking refuge in Me;
7-2
BfClitlI9f<:t< I II
"iiIFf -ij {ifqiilH1{ a:M-tsrn: I
Gyaanam te aham savi-gyaanam
ldam vakshyaami ashe-shatah;
Knowledge, to you, I, with understanding
This, shall explain, in full;
?J.. II
Yat gyaatvaa na iha bhuuyo anyat
Gyaa-tavyam ava-shishyate.
Which, having known, not, here on earth, again, other
Worthy of knowing, remains.
it"fft fc;rir (rrfCf) :fIR cit fct#/rtefiJd
(31J'J{Cf aitr mzr <:rfffrt) q;{rrr, f.;mcit
iiI'FfCR ?:f?:rTr it f1lK aitr!fiN 'iff
iter 7tff WffT /
I shall now explain to you, in full, this
knowledge together with the
experience (and secrets) ofthis
knowledge. Having known this, there
will not remain anything else worthy
of knowing.
7-3
Cfifmffifcr I CfifR II
lOlj&lIOli I
Manu-shyaa-naam sahas-treshu
kashchit yatati siddhye;
Of mankind, in thousands
Scarcely anyone, strives, for (spiritual) perfection;
it cnTt tt fi:rf.G (fur JlTf7:ff)
fc;rir zrrq cn&Tt aitr "37"
it 'iff cnTt fct<ffl tt =dfq=<"i=:TTq
-6' iifFfffT t /
3lf1:r f,g 0&1'1 ( llf "ffiCrn: II
Yatataam api siddhaanaam
Kashchit maam vetti tattvatah.
Of the striving, even, ofthe perfected
Only someone, Me, knows, in truth.
Among thousands of human beings,
only a few strive for spiritual
perfection, and ofthese striving yogis,
only rare ones know Me in truth.
96

SR1MADBI4GAVAD GlTA
The Divine Song
7-4
I \l$fu<te"lT II
I
Bhuumir aapo analo vaayuh
Kham mana buddhir eva cha;
Earth, waters, fire, wind
Sky or space, mind or thought, intellect, also, and;
ftF( II
Ahankaara iti iyam me
Bhinnaaprakritir ashtadhaa.
Egotism, thus, this, my
Divided into, material nature, eightfold.
7-5
ir"W\ I II
3TW 11 fc:l"fu 1fU1=l1
Aparaa iyam itah tu anyaam
Prakritim viddhi me paraam;
Lower, this, here, but, other
Nature, know, my, supreme;
II
Jeeva-bhuutaam Mahaabaaho
Yayaa idam dhaaryate jagat.
Spiritual (conscious) beings, 0 Mighty Armed!
By which, this, sustained, world or universe.
7-6
@f
o
ilt=g;QI:1rof I "\l'qCf: II

Etadyoneeni bhuutaani
Sarvaani iti upa-dhaaraya;
These two, origin or source, beings
All, thus, know or understand;
aN '!' tf'1'8'{ 1fWl: "ijlqf II
Aham krit-snasyajagatah
Prabhavah pralayah tathaa.
I, ofthe entire, ofthe universe
Origin, dissolution, and also.
97
WiT, artr.r,
aih- ?ff arro J1CIiT( it frrf''JIW t
(arwr) J1Cjifrr! /
My (material) nature, divided
eightfold, consists of earth, water, fire,
air, sky or space, mind, intellect and
egotism.
4&&f7i) ! ?ff rit (t) am-r
(rr%t) t 8Pl t wlq?di q (Wr7)
wr Jrf!iFrr q;7 sm?ff
F:mTJT fcn7Jr ! /
o Mighty Armed (Arjuna)! This is
(My) lower (material) nature. Other
than this, know My higher nature
which is the lifeforce (universal
consciousness) of all beings and which
sustains the whole universe.
fin (am-r ff21T wr 9<pfrt;lffJ
if;- "d7im it tt wr JITTlft dfW{ -ff ark if
(fft)
(CfiT(UTj -{/
Know that all beings originate from a
combination ofthese (lower material
nature and higher nature). I am the
(source and cause of) origin and
dissolution ofthe entire universe.
\10

SRlMADBHAGAVAD GlTA
The Divine Song
+ffi: %it 11"""f(f)f""i41 I met II
l=Rf: "'CIl't ';f awJ.. fCfif-il\ 31fur I
Mattah parataram na anayat
Kinchid asti Dhananjaya;
Than Me, higher, not, other
Anything, there is, 0 Conqueror of Wealth!;
l1f7l 1lTIf flfUlllulI II
Mayi sarvam idam protam
Suutre maniganaa iva.
In Me, all, this, is woven
On a thread, pearls, like.
7-8
II
W -srcqr 3lft:q I
Raso aham apsu Kaunteya
Prabhaa asmi shashi suuryayoh;
Taste, I, in waters, 0 Son ofKuntee!
Radiance, I am, Moon, Sun;
-srurcr: "W'f TI II
Pranavah sarva vedeshu
Shabadah khe paurusham nrishu.
The sacred (original) syllable, all, in Vedas
Sound, in air or sky, manhood, in men.
7-9
I II
"q "q 3lft:q I
Punyo gandhah prithi-vyaam cha
Tejah cha asmi vibhaa-vasau;
Pure, fragrance, in the earth, and
Brilliance, and, I am, in fire;
"W'f Ol:f: "q 3lft:q ij qf-(Cl!1 II
Jeevanam sarva bhuuteshu
Tapah cha asmi tapasvishu.
Life force (consciousness), all, in beings
Austerity, and, I am, in ascetics (the holy).
98

apJ CRg 7fff i / w"?f7pf
if( -q 'fJ!f -q (71TffT in) J1UTCfiT Cfft rrw
firitws3ff i /
o Conqueror ofWealth (Arjuna)!
There is nothing higher than Me. This
whole universe is threaded on Me like
a row of pearls (threaded) on a string.
! iflifff -qm TR:
aitr -q JF!im, W' -q JrUlCf (Jo}J
a:rrcnm -q WCfif ff21T JPif -q i /
o Son ofKuntee (Arjuna)! I am the
essence (taste) in water, radiance in
the moon and the sun, the (sacred)
primeval symbol ($ in all the Vedas,
the sound in the sky, and manliness in
men.
yP4t -q rrfcr;r TRT aitr a!fT.Pl fm (if) i
/ 'J1TfUpif -q (d7CIfI)
(irrRrrr) aitr dqfiwir -q rrrr (if) i /
I am the sweet fragrance in the earth,
brilliance in fire, the life-principle
(universal consciousness) in all living
beings, and austerity in the ascetics.
(jo

R!MADBHAGAVAD GlTA
The Divine Song
7-10
m m m2f I '3;foli1folilidl'4fli"l a\il1"If41I "np:"lII
llf"Wf IDc 1:fT?f '(i'ild"P\1
Beejam maam sarva bhuutaanaam
Viddhi Paartha sanaatanam;
Seed (primary cause), me, of all, beings
Know, 0 Son ofPrithaa!, eternal or ancient;
alftq d'llffCl'i110( II
Buddhir buddhimataam asmi
Tejah tejasvinaam aham.
Intellect, of the intelligent, am
Splendor, ofthe splendid or the radiant.
7-11
-.g CflI"l(Il!fClClf->fd"{l 'tfiT"lTsft:i:r II
<iffi ti1 Cl di -:q aW Cfil1l WT fet Cl 10( I
Balam balavataam cha aham
Kaama raaga vivarjitam;
Strength, ofthe mighty, and, I
Desires, passion, free from;
wf 31 fCl {l <ID Cfl"Illl aTft+r 'qUflf'q II
Dharma aviruddho bhuuteshu
Kaamo asmi Bharata-rshabha.
Virtue or scriptures, not opposed to, in beings
Desire am 0 Best ofthe Bharatas (Arjuna)! , ,
7-12
it 'qJCIT it 11=ffi: 'f llf1:J II
-:q v;q '(iI Cfll 'qTCfT 'ijllRfT: -:q I
Ye cha eva saattvikaa bhaavaa
Rajasaah taamasaah cha ye;
Which, and, indeed, of sattva (goodness), state of being
Of rajasa (passion), oftamas (darkness), and, which
IN: v;q wfu m -., 3TIf II
Mattah eva iti taan viddhi
Na tv aham teshu te mayi.
From me, indeed, thus, these, know
Not, but, I, in them, they, in me.
99
'ff (3T'!/7)! "fFr JlTfUpjf CfiT ?RTrFf
(CfiW1T) W CfiT / ff qff
aitf rNtR4;ifr CfiT i /
a Son ofPrithaa (Arjuna)! Know Me
as the eternal seed (primary cause) of
all living beings. I am the intellect of
the intelligent and the radiance ofthe
radiant.
'WffirrfJ (3T'!/7)! ff #C1Cflrfl' CfiT CfiT1HT
aitf WT ?1 ifffrr w i aitf JlTfUpjf if q;f
CfiTIli/
o Best among the Bharatas (Arjuna)!
In the brave, I am the strength that is
free of lust and attachment. In living
beings, I am the desire that is not
contrary to virtue or scriptural
instructions.
aitf uft 'Jft mf?qCh) ff21T ff11Ri 'J{JCf
t it"fFr *' ?1 fft t V:m / w;g d7if
ffm itWiff /
Whatever entities (manifestations)
there are (in this world) due to gunas
ofsativa (goodness), rajas (passion,
activity) and tamas (ignorance, sloth),
know them as coming from Me. They
(gunas) exist in Me, not I in them.

sR1MADBHAGAVAD GlrA
The Divine Song
7-13
\iflRl..1-
!l0ISia\ vf'l:
Tribhir guna-mayair bhaavair
Ebhih sarvam idamjagat;
By the three, by the gunas, by mental states
By these, all, this, world;
aTI'l;;Jtl'1lru lWl. II
Mohitam na abhi-jaanaati
Maam ebhyah param avyayam.
Deluded, not, recognize
Me, than these, superior, eternal.
7-14
II
W !lISi1l1 l:fl:r l=fI1lf S>'lMlil I
Daivee hi eshaa gunamayee
Mama maayaa dur-tyayaa;
Divine, indeed, this, formed ofgunas
My, maayaa (illusion, power), difficult to master;
51QOCl;{t II
Maam eva ye pra-padyante
Maayaam etaam taranti teo
Me, indeed, who, take refuge
Maayaa, this, transcend (go across), they.
7-15
't +if I 311W II
-;:r 11f S>tXtl -;m I
Na maam dush-kritino muudhaah
Pra-padyante naraa adhamaah;
Not Me evil-doers, deluded or foolish , ,
Take refuge, humans, lowest;
II
Maayayaa apahrita gyaanaa
Aasuram bhaavam aashritah.
By maayaa, deprived of, wisdom
Demonic, disposition or nature, attached to.
100
f9t!jOflr4Ch .(iif, ffll-# -gw) 'J{JC{f
(WI; arrfV -# sa:{{ ZW (T<ff
snmr7 (?JUit) -# W!NT a{O!Fl
(d/f1I4t) cit;rtf I
Deluded by the mental states arising
from the three gunas (sattva, rajas,
tamas) ofprakriti (material nature),
the whole world fails to recognize Me,
who is Imperishable and above these
(three) states of nature.
cp:fffcn irtJ ZW (d/c1tfct, Ch) f9t!jUJ441
w:rr jfff< (Cfifo7) -j I lifT (JrfTlfI) irtJ
tt m-ur WUT cn@t if 71JZfT -# wr it
IifTft t I
Because this divine maayaa (illusive
power) of Mine, formed ofthe (three)
gunas, is difficult to overcome. But
those who take refuge in Me alone,
are able to transcend this maayaa.
Deprived of their wisdom by
(three-natured) maayaa, the
evil-doers, the deluded, the demoniac
in nature, and the lowest of humans do
not take refuge in Me.

SRlMADBEL4GAVAD GlTA
The Divine Song
t 'JWfW:o 3Ji!Ir! ('JfW) gjt
r.nr J1CIiTr if t; amf (?feR
(v:<J1dfq '$" <:fiT IifT#
'$" ar2Tf2ff (PH m'mRch
wPif'$" affr fi (WW/'JfTCf
'Jf1lqr-evlJrt) /
o Greatest ofBharatas Arjuna! Four
kinds of devotees of noble deeds
worship Me: the distressed (to
alleviate physical or spiritual agony),
the seeker of true knowledge (of the
aatman), the seeker ofwealth
(material or spiritual), and the wise
(enlightened in oneness with God).
7-16
llf \iRT: amrr w;ft 'i:f
'ferm l1f \lRT: 'ti1ifuYi1 I
Chatur vidhaa bhajante maam
Janaah sukritino Arjuna;
Four, kinds, worship, Me
People, of pious deeds, 0 Arjuna!
amif "q II
Aartojigyaasur arthaarthee
Gyaanee cha Bharata-rshabha.
The distressed, seeker of real Truth, seeker of wealth
Wise or enlightened person, and, 0 Best ofBharatas!
7-17
I II
I
Teshaam gyaanee nityayukta
Eka bhaktir vishishyate;
Of these (four), the wise person, always, steadfast
To One only, devoted, is distinguished;
f!;p:fr fu aW"u "q 1111 TIr1: II
Priyo hi gyaanino atyartham
Aham sa cha mamapriyah.
Dear, indeed, to the enlightened one, extremely
I, that wise person, and, to Me, dear.
Among these (four) the wise
(enlightened) one excels, being always
steadfast and devoted to One (Me),
because I am exceedingly dear to the
wise and he is dear to Me.
7-18
II
9.; amBT 1) lffllI.. I
Udaaraah sarva eva ete
Gyaanee tu aatmaa eva me matam;
Noble, all, indeed, these
Enlightened person, but, My Self, indeed, in My, view;

Aasthitah sa hi yukta aatmaa
Maam eva anuttamaam gatim.
Established, that person, truly, steadfast, self
Me, indeed, highest, goal.
itt rm if ir ?lW dr;.I<fT:ffl t fcn;g fi rir
iff -j, CfQw/rJ11
qff arFrr dffI1 TTFrr if 7flT
if iff3TT5fft J1CIiTr t /
In My view, while all these (four) are
noble indeed, the wise one is My very
self, because that person is steadfast in
mind and is established in Me alone as
the highest goal.
101

R!MADBHAGAVAD GJrA
The Divine Song
7-19
II
\ilY4i'1Il{ aA llf I
Bahunaamjanmanaam ante
Gyaanavaan maam prapadyate;
Of many, of births, at the end
The wise person, Me, takes refuge or attains;
II
Vaasudevah sarvam iti
Sa mahaatmaa sudurlabhah.
Vaasudeva (Brahman), all, thus
That person, great soul, hard to find.
7-20
II
-ij: -ij: I
Kaamaih taih taih hrita gyaanaah
Prapadyante anya devataah;
By desires, these and those, carried away, wisdom
Take refuge or worship, other, deities;
II
Tam tam niyamam aasthaaya
Prakrityaa niyataah svayaa.
This or that, ways of worship, adopting
By natural disposition, prompted, by their own.
7-21
<IT <IT <IT <IT cr:i '3lOlilllf'if8;1ljiijRl I m:ll' '3l'Olif mircr II
"lll "lll ?If ?If I
Yo yo yaam yaam tanum bhaktah
Shraddhayaa architum ichchhati;
Whoever, whatever, form (of worship), devotee
With faith, worship, wishes to;
v;q fcr\mf1:r II
Tasya tasya achalaam shraddhaam
Taam eva vidadhaami aham.
To that very, steady, faith
That (form ofworship), indeed, bestow, I.
102
'tiPif T(4!lTrf. (;;f[)
-gW 'JMfT 'I fcn
(q<41r4l) fit Wf! '1"/ (cw
11MW a:rFrr 'I /
After many births, the enlightened one
takes My refuge realizing that
Vaasudeva (Brahman) is All that is
there. Such a great soul is hard to find.
Mw (dJfct,Ch} W<dJfct,Ch) CfiTlFfTaff
CfiT(Ul (W) '# it rrit t
arrR crw if fwfw
frrerJif cit P:mUT cndr :g<[ apr
Ch7 W(U{ if a& /
Prompted by their inherent nature and
distorted in wisdom due to a multitude
of desires, they (devotees) worship
other deities by observing different
forms of'worship, each pertaining to a
deity.
'if1 'if1 'JlUi f&m f&m Ch7
ar*rr ("'fJfT} CfiR- CfiT t
qff if -En Jlfrr cit
a:rr=m (8fJ cnr W-{ /
Whichever devotee desires to worship,
with devotion and reverence,
(wherever and) whatsoever form (or
deity), I make that devotee's faith
unwavering (steady) in that particular
form (or deity).
\10

sRlMADBHAGAVAD GITA
The Divine Song
7-22
I "q 'ffif: "hl""i'""ia"l fqftdiF"'ii 'QF{, II
I
Sa tayaa shraddhayaa yuktah
Tasya aaraadhanam eehate;
This person, with this, faith, yoked to
Of that person, worship, desires to obtain;
"'if mf: Cfl11TI1. l:p:IT v.cr fClfijijl1. fu II
Labhate cha tatah kaamaan
Mayaa eva vihitaan hi taan.
Obtains, and, from that (deity), wishes
By Me, alone, ordained, indeed, these.
7-23
I <nRr <nRr l:IT1'Ifii II

Antavat tu phalam teshaam
Tad bhavati alpa medhasaam;
Temporary, but, results, for them
That, becomes, of small, intelligence;
7ll"Rf 7ll"Rf lW\ 3lN II
Devaan deva yajo yaanti
Mad bhaktaa yaanti maam api.
To the deities, gods, worship, attain
Me, devotees, attain, to Me, surely.
7-24
I 'tit """"16lf4""td""'"( II
Ollfm1{ I
Avyaktam vyaktim aapannam
Manyante maam abuddhayah;
Unmanifested, individual (body) form, to possess
Think, Me, those of little intelligence;
l:Jt 01\1111;:ffi l1ll aij;"dQ1{ II
Param bhaavam ajaananto
Mama avyayam anuttamam.
Highest, being, not knowing
My, immutable, unsurpassed.
103
cw s (minJll?;)
qff armq;:rr CRffT -ff
aik 3"ift "# iI7 eft fcrSlFf insm
ChlJ.f'1l irrft -ff /
Endowed with this faith (made firm by
Me), the devotee worships a particular
deity and obtains from that deity the
desired fulfilments that are (in reality)
ordained by Me alone.
w;g &r arf'l1 crrcif CfiT in
d11RH "# wrrr) 7j1(1 '1IWC(/'i t (cp:f@n)
CfiT e,:;A W cit
JfTT:(f -jM "ff aik iI7 'JlWWeft
JfTT:(f -jM "ff /
But the fruits (from the worship of
deities) obtained by these persons of
little intelligence are finite (perishable).
The worshippers ofthe deities
(devataas) go to the deities, whereas,
My devotees attain Me alone.
iI7 (ecifflJ.f) ff2fT
(3Ifci'1l:tfl) W1!'J{lCf cit ;:r IifT'iir S7[ 1]$
a:rozrw (q<J.flrJ.fl) cit in (tf) mtm
J.fT7ft "ff /
Not knowing My higher
(transcendental), immutable and
unsurpassable nature, the ignorant
look upon Me, the Unmanifest, as
having a manifested state (in the form
of a mere human individual).
\10

SRlMADBHAGAVAD errs
The Divine Song
7-25
fi '"11.1"1'"1644<'( II
";f '8!OJIC{q: I
Na aham prakaashah sarvasya
Yoga-maayaa samaavritah;
Not, I, apparent (visible), to all
Divine power, covered (veiled);
s?:f ";f aTI'&1\i111Ifu mcnllllll 3l\ifll II
Muudho ayam na abhijaanaati
Loko maam ajam avyayam.
The deluded, this, not, perceives
This world, My, birthless, eternal.
7-26
Cld'"1I'iIH I "q '1 II
itG: aW Cld'!OJI"lIH "t:[ I
Veda aham sam-ateetaani
Varta-maanaani cha Arjuna;
Know, I, the past
The present, and, 0 Arjuna!
\ifCl&llfOl "t:[ llf 9: itG:";f II
Bhavishyaani cha bhuutaani
Maam tu veda na kashchana.
The future, and, beings
Me, but, knows, not, anyone.
7-27
I II
'qffif I
Icchaa dvesha samut-thena
Dvandva mohena Bhaarata;
Desire, hatred (aversion), springing from
Dualities (opposites), deluded by, 0 Bhaarata!
"'8Cf 'Wf 71TRf lffir:r II
Sarva bhuutaani sanmoham
Sarge yaanti Parantapa.
All, beings, state of delusion
From birth, attain or go to, 0 Parantapa (Arjuna)!
104
(atTFft) 2j)J/4/2// it arPjff (an:r:mft)
san if "f{tff infc;m: ;rtf irm
?IF"'N (wuft)"ffrcn if[ -r\:ifrlf-rT<-r+::.fiJT.::rd
ff2TT I3fOl171 (atfclrt/!?17) cit ;rtf IifPfrt7 /
Veiled in (My) divine power
(yoga-maayaa), I am not revealed (or
manifest) to all. This confused world
does not recognize My unborn and
eternal nature.
aF!fr ! 3Trftrr, crrfRr;r aitf Wif&q (cit
ff2TT &f q;rc;ft) in"f{tff JlffUp:ff cit if IifPfrt7
-{W1J (drq<Ci q it) cit(;rtf IifPfrt7 /
o Arjuna! I know all beings of the
past, the present and the future. But
no one knows Me (in My real aspect).
'Jf?rtq':tll:if vifrrr ff2TT P:r it
3fI1W ("fJ}Sf-':(f{ antV it 4Tfffrr
\JR1 it tt in) ?W wuft pPffT
eft t /
o Bhaarata (Descendant ofBharata)
and Parantapa (Scorcher ofthe Foe)
(Arjuna)! Bewildered by dualities
(pain-pleasure, hot-cold, etc.) that
arise from (feelings of) desire and
aversion, all beings (in this world)
from birth fall into delusion.

sR1MADBHAGAVAD GITA
The Divine Song
7-28
3>O<lCflifoll\ I ... ...i'iQf"14m1 II
-lrTfi 'U 3Fd1RI' 'q'fq' '\if1Rl' qUill{ I
Yeshaam tu anta-gatampaapam
Janaa-naam punya karma-naam;
Of whom, but, come to an end, sins
Of persons, pure or noble, those of deeds;
W1J !JWl Cfi1:f (err HtX:hIJ.f 'JlTCf if
cn1/)m'EfTC?m iiRT WV ;p!C 7fit
t et (WT-PI317fV r;:tJ if
'ffiIi rT2TT grr .!JW

-ij R f.fJi'WT m CJffi: II
Te dvandva moha nirmuktaa
Bhajante maam dridha vrataah.
They, duality, delusion, freed from
Worship, Me, firm, vows.
But the people of noble (unselfish)
deeds, whose sins have come to an
end and are free from delusion caused
by dualities (pain-pleasure, hot-cold,
etc.), worship Me with firm vows.
7-29
I II
\lfU 1RUf 1WJ.. I
Jaraa marana mokshaaya
Maam aashritya yatanti ye;
Old age, dying, for liberation
Me, taking refuge in, strive, those who;
-ij 'tl("HI{ 3l&rWf Cfllf T.f al f{Sl <:'11{ II
Te brahma tad viduh kritsnam
Adhyaatmam karma eha akhilam.
They, Brahman, that, know, wholly
The Supreme Self, actions, and, completely.
'iJRT-1W'T if gfti fi Iifl W
7:Tf'7 cn& t, rt m; tfr[uf
(liflqrtrq) aik Cfi1:f
mzr) cir \TfFf IifTfr t /
By taking refuge in Me, those who
strive to attain liberation from old age
and death, realize Brahman, complete
knowledge ofthe Self, and all about
actions.
Iifl a:rfP:J'J[ff inarrP:JTr):J a:rfP:iJ:q
ensn) aik (zrir
arrP:JTr) (wi aRf7frr (i'iT{ if)
-gjr t, et!JWfr-rrr 'EfTC? 03HICf)f(1 if
'4t -gjr tt sr-mff t/
Those of steadfast mind who
recognize Me, as the Adhibhuuta
(basis of all material objects), the
Adhidaiva (basis of all divine aspects)
and the Adhiyagya (basis of all
sacrificial deeds or yagyas), attain Me
even at the time of death.
7-30
fq54m-i\tHl: II
m T.f I
Sa adhibhuuta adhidaivam maam
Sa adhiyagyam eha ye viduh;
With, basis of all created objects, divine aspects, Me
With, basis of all Yagyas, and, those who, know;
sfqT.fm II
Prayaana kaale api eha maam
Te vidur yukta ehetasah.
Departure or death, time of, even, and, Me
They, know or attain, whose mind is steadfast.
mt.<m.1mr 11\911mt: mt.<m.11
Thus ends Chapter 7 entitled 'Yoga of Knowledge and Wisdom' of Shree Madbhagavad Gita. Sat.
105
(jo

sRIMAD BHAGAVADGITA
The Divine Song
EIGHTH CHAPTER
Path of Realising Imperishable Entity "Brahman"
it 'JfTTCfFl. - Wl1 31f$(
t arrR Ff?'\T! (;.;fIeurm) CfiT ir7T
3187Jff1l / cit
cnA (q:ft CfiT f'!1f7T Cfi1f ;wr if

Shree Bhagavaan (Krishan) said, "The
Supreme Imperishable being is
Brahman. The essential nature is said
to be the adhyaatma (power of
Brahman or the Self in living beings or
jeevaatmaa). The creative force (or
the sacrificial act) that causes (living)
beings to spring forth into a state of
existence is called action (karma). II
o Destroyer of demon Madhu
(Krishna)! Who is Adhi-yagya (spirit
of yagyas or sacrifices) and how does
it reside here in this (physical) body?
How are You known, at the time of
death, by a person of controlled mind?
! 7:f"it affr (em)
wm- .q ? H2fdlr47 (if2ffi:rrr W
crrc?r rx:rff5) GRT 3RT "?11FT .qa:rrrr
Iifffl .qarm if /
"fef;' fcn1:l II
Adhibhuutam cha kim proktam
Adhidaivam kim uchyate.
Adhibhuutam, and, what, said to be
Adhidaivam, what, is said to be.

sRlMADBHAGAVAD GITA
The Divine Song
8-1 - j(ic/)ff4 ! CfQ cpJTt
I Arjuna uvaacha. Arjuna said: 31'l:ZfTf1{ cpJTt Cfi1f cpJTt (;rr;r)
fcfl (1\<il&t I 'i:f II if cp;rr 7l7:fT -ff affr (;rr;r) ir
fc:f;' fc:f;' Cfilf 9>(i
E
ihtJ4 I cp;ff -! /
Kim tadBrahma kim adhyaatmam Arjuna said,II 0 Best of persons
Kim karma Purushottama; (Krishna)! What is this Brahman?
What, that, Brahman, what, adhyaatma What is Adhyaatma (domain ofthe
What, action, 0 Highest Spirit (Krishna)! Self or Spirit)? What is Karma
(action)? What is declared to be
Adhi-bhuuta (domain of material
elements)? And what is said to be
Adhi-daiva (domain of gods or
divinities)?II
8-3

Shree Bhagavaan uvaacha. Shree Bhagavaan said:
I II
3lar{ I
Aksharam Brahma paramam
Svabhaavo adhyaatmam uchyate;
Imperishable, Brahman, supreme
Inherent nature (self), Supreme Self, is said to be;
w:rrur Cfl?f sfu f.p:ru a:m=qf'q: II
Prayaana kaale cha katham
Gyeyo asi niyata aatmabhih.
Departure (death), at the time of, and, how
Known, You are, Controlled, by selves.
8-2
cnTs;f I S1<lIOICflIc?l 'i:f f.!<Rrn:qf'll: II
Cfl?f Cfil I
Adhiyagyah katham ko atra
Dehe asmin Madhusuudana;
Adhiyagya, how, who, here
In the body, in this, 0 Madhusuudana (Krishna)!
cnU 'fcJwf: Cfilf II
Bhuuta-bhaava udbhava karo
Visargah karma sangyitah.
State of being, production or existence, causing to
Creative power, action, is known as.
106
\1b

sRlMADBHAGAVAD GITA
The Divine Song
8-4
aRt 'lW.f: I II
'qfq: -:q I
Adhi-bhuutam ksharo bhaavah
Purushah cha adhi-daivatam;
Material nature, perishable, aspect or state
Cosmic spirit or soul, and, domain of divinities;
v:cr ani q{ II
Adhi-yagyo aham eva atra
Dehe deha-bhritaam vara.
Basis of all sacrifices, I, indeed, here
In the body, 0 the best ofthe embodied ones.
it iIoo ! If( 'JfTCf
(qfiqrfrN'/lC9 ?fIic CfiT arf8l1iJTrfT) affiJ'J[ff
t am- (%U4lfif, J/\iflqfrt) t!IT arrfrr)
t / wWit if tt (emftq
#) arfP:FW"{ /
oBest of persons (Arjuna)! The basis
(adhi-bhuuta) of all created things is
(My) perishable nature and the basis
(adhi-daiva) of all divinities is the
purusha (First Person or Brahmaa,
Prajaapati, etc.). Here in the body, I
am the basis (adhi-yagya) of all the
yagyas or sacrifices.
Whosoever, at the time of death,
thinks ofMe alone, attains My state of
being after abandoning the body.
There is no doubt about this.
8-5
'q I <r: 1I<rffu <iTRr II lifT aJrrlChlC9 it imtt FRUT
Cflll?l "q llJ1J.. v:cr Cfll?l q{l{ I sr< wWcit nmr C{7[ t % Wtt
Antakaale cha maam eva cit JITCff fftrrr t t /
Smaran muktvaa kale-varam;
At the time of death, and, Me, alone
Thinking of, having abandoning, the body;
7l: >r1T"fu l=f<\ 'qTC( m ';f 3lfuf anr II
Yah prayaati sa mad bhaavam
Yaati na asti atra sanshayah.
One who, goes or departs, that person, My, state
Goes or attains, not, there is, here, doubt.
8-6
<:f <:f'Ell'ftr Wi.'llJCf'lllfcRr: II
<:f <:f err arfi:r 'qfCj Cfll?l q{l{ I
Yam yam vaa api smaran bhaavam
Tyajati ante kalevaram;
Whatever, or, also, remembering, object or state
Abandons, at the end, the body;
'ij 'ij v:cr vfir W\ 'qlCf II
Tam tam eva eti Kaunteya
Sadaa tad bhaava bhaavitah.
Respectively to that, indeed, attains, 0 Son ofKuntee!
Always, that, thought or state of being, affected by.
107
ffi ;if/j# ! aJrrlCh7& it

m2/ arrfrr) CfiT FRUT CRaT satT wW
mmmt 00 dift 'JfTCf CfiT friRFr CRaT
satT (ctW e ('JfTCf) cit tt JITCff fftrrr
t/
o Son ofKuntee (Arjuna)! The state
(being or entity) that one thinks of at
the time of death is attained when one
abandons the body, (since one is)
always absorbed in the thought ofthat
state.

sR1MADBHAGAVAD GlTA
The Divine Song
8-7
dfqlffi49; II

Tasmaat sarveshu kaaleshu
Maam anusmarayudhya cha;
Therefore, at all, times
Me, remember or think of, engage in battle, and;
II
Mayi arpita mano buddhir
Maam eva ashyasi asanshayam.
In Me, entrusted, mind, intellect
To Me, alone, attains, without doubt.
8-8
W4IBlijI11ftl"l "l1"'lllllf"1"l1 I "lWf f<\c<:t 'lITfu I
3l'Rffil m ";f ap:f 7TTfi:f:rr I
Abhyaasayogayuktena
Chetasaa na anya gaaminaa;
Through practice, yoga, established in
With the mind, not, any other, straying;
1Rll R&i m 3ljf:q<{1111. II
Paramam purusham divyam
Yaati Paartha anu-chintayan.
The Supreme, Cosmic Soul, divine
Goes to, 0 Son ofPrithaa! , meditating on.
8-9
'CI'i'fcl' I
II
cnfc( 3l
onlli'liJO(
3ljfI"R\"'lf: I
Kavim puraanam anu-shaa-sitaaram
Anor anee-yaamsam anu-smaredyah;
All knowing (seer), primeval or ancient, ruler of all
Than an atom, more subtle, meditates, whoever;
q'(fijltl,11
Sarvasya dhaataaram achintya ruupam
Aaditya varnam tamasah parastaat.
Of all, the sustainer, of incomprehensible, form
The sun, glorious (color), than darkness, beyond.
108
RRrr imfit FRUT cnr ab
-g;G Cfi1 if! cnr /
ff21T cit 7J$ if adifrr
-git fit >fTC([ iftrrr /
Therefore, meditate on Me at all times
and engage in battle (do your duty).
With the mind and intellect dedicated
to Me, without doubts, you will attain
Me alone.
Y21Wf (aF!fr) ! afPm! Wrr it !fWff21T
ap:r anr 7 111Ft w fr:.rfr it "f{CJ (wur
CfiT) frRFr cmrr s3!T (WCilffff;) wrr
fzr JY7f cit >fTC([ -mrr /
o Son ofPrithaa (Arjuna)! One who is
steadfast in the practice ofyoga (of
meditation), whose mind is not
wandering after anything else, and
who constantly contemplates (on
God), attains the Person (Purusha),
the Supreme and Divine.
lifT 3fj'?7I?N
"fl.! it iff arfrr"fl./Fl; Ntff CfiT F:fRTJT
Vrr:rur ?pf inw:rT7JlChlmd
J
ff21T81W7 it arfrr W; #
CfiT frRFr cmrr /
Whosoever meditates on the
Omniscient (seer), the Ancient, the
Ruler (of all), the More subtle than an
atom, the Sustainer of all, the Form
that is inconceivable, the Glorious like
the sun, and the One beyond the
darkness (of ignorance) (attains that
Supreme Being).
8-10
S141
01q:llft
If''Imscrffi I
S11
01"'lliil:<4
II
w:rrur lFmT 7:I1TT "q I
h
Prayaana kaale manasaa ac,...alena
Bhaktyaa yukto yoga balena cha eva;
Departure (death), at the time of, with mind, steady
With devotion, endowed, yoga, with strength, and, even

sR1MAD BHAGAVAD GITA
The Divine Song
aHICh7& if iff rw 'JfRhw
q)lMH (JII
07l2flJ..f
amv inr;T(T afk arw
J{r( -# JTTUfl' cit wit in1{?2{ if
JICIiTr Yf{ -wxr Wl!
J77f (WJ.fIrJ.fl) cit>flTff irrrr -ff /
At the time of death, with a mind
steady (in contemplation of God) and
>fTUT1\ "U"ij l:f{ absorbed in.devotion, ?ne fixes
well one's vital breath ill the middle of
Bhruvor madhye praanam aaveshya samyak h b hr h h f
.. . t e eye rows t oug t e power 0
Sa tam param purusham upaiti divyam. . ' . .
E b
. th iddl it I b th h . f d II yoga, attains that Supreme Divine
ye rows, ill e nu e, Vi a rea , avmg rxe , we
That person, that, Supreme, Soul, attains, divine. Person (Purusha).
8-11
fcr"<JRr cf\"awrr: I
4R;'i%ki
o
i II
crc:;Rr cffif WTT: I
Yad aksharam veda vido vadanti
Vishanti yadyatayo veeta raagaah;
Which, the Imperishable, the Vedas, scholars, call
Enter, which, the ascetics or strivers, free from, desires;
'ffil. -qc{ II
Yad ichchhanto brahama-charyam charanti
Tat te padam sangrahena pravakshye.
That which, is wished for, life of chastity, follow
That, to you, path, briefly, I shall explain.
8-12

"W'f r;:mfUr lRT W\ "q I
Sarva dvaaraani sanyamya

All, gates ofthe body, controlling
Mind, in the heart, confining to;
3lTrJR: >fTUT1\ 7:I1TT II
Muurdhni aadhaaya aatmanah praanam
Aasthito yoga dhaaranaam.
In the head, placing, one's own, vital breath
Established, yoga, concentration.
109
f.;r# aff$[ (t5bCfiR) afk
,<f17diJd 7Jfrr f.iR:rir m Cfidt ff21T f.iR:r
qff Cfiffl" :gT< (wF:Tcn) CfiT
.31fFHT1T Cfiffl" t d?! (WJ..f) W cit (if arcrr)

I shall (now) describe to you briefly
that (Supreme) state which the
scholars ofthe Vedas call the
Imperishable ( t5b), which the aspirants
(ascetics) who are free of passion
enter, and in the pursuit ofwhich some
practice brahmacharya (life of
celibacy and self control).
'(T<tf r;rV' cit?ftlfi:rrr afk
117 cit "WI (a.h1'<7rJ.fl) ff21T
arrR JIl7lif arrJF1; ezrA;
cit if 7.fTrrF:/TXUTT
.... /
Having restrained all the gates ofthe
senses, having confined the mind in the
heart (the inner self), having
established the vital breaths (praana,
apaana, vyaana, samaana, udaana) in
the head, thus fully established in
concentration by yoga ....

SR1MADBHAGAVAD GlrA
The Divine Song
8-13
I <1': "\I<IIfu <rrfu lJRrt:r, II
wfu "ten O<.tIQ{1.. 31:tf4"-1.. i
Om iti eka aksharam Brahma
Vyaaharan maam anu-smaran;
Mantra \30, thus, one, syllabled, Brahman
Uttering, Me, remembering;
71: w:nfu 7:fTfu l:Wli II
Yah prayaati tyajan deham
Sa yaati paramaam gatim.
One who, departs, abandoning, body
That one, attains, supreme, path (goal).
8-14
mRi<rr I amWM:"tIT?f R<:<l1'ifH4 <ITllA: II
I
Ananya chetaah satatam
Yo maam smarati nityashah;
Undistracted, mind, constantly
One who, Me, remember, daily;
m:<:r 7.llflR: II
Tasya aham sulabhah Paartha
Nitya yuktsya yoginah.
For that person, I, easy to attain, 0 Son ofPrithaa!
Always, engaged in Yoga, for ayogi.
8-15
I II
llfll. I
Maam upetyapunar-janma
Duhkha aalayam ashaa-shvatam;
Me, having approached, rebirth
Misery, home, impermanent;
'1 JOlijlt"JOlI1: ;gT*if4l:Wli lfffi: II
Na aapnu-vanti mahaat-maanah
Sansidhim paramaam gataah.
Not, attain, great souls
Perfection, supreme, having reached.
110
lifT JlTUft 00 '#7l!fi 3f/fff CfiT d=or:n< 1
a2{{ im Cfi'& cnT mmm
rwW11 77Frr cnT WT:ff "irrrr t /
One who departs and abandons the
body while remembering Me and
uttering one-syllabled \30 (Om), the
Brahman, attains the supreme goal.
7J21Wf (aJIjr) ! lifT airP-IRtff ?f frrrq
RRrr!fit tt Cfi'(ffT t d?1 frrrq (iti
#) Wft in if WT'Jf i /
o Son ofPrithaa (Arjuna)! I am easily
attainable by the ever steadfast yogi,
who, thinking of none else, remembers
Me constantly.
W11 fi:rf. cnT WT:ff 1WffI1T !fit WT:ff
err amrw cnT
WT:ff Cfi'& /
The great souls, having attained the
highest perfection by realising Me,
are no longer subject to rebirth, the
home of sorrow and impermanence.

SR!MADBHAGAVAD GfTA
The Divine Song
8-16
II
au 311 Cl fJ..n I
Aa Brahma bhuvanaat lokaah
Punar aavartino Arjuna;
Up to, ofBrahmaa, world, the worlds or peoples
Again, return to successive birth, 0 Arjunal
lfT1I.. U 9,.i4'"ll";f fc:Rrn II
Maam upetya tu Kaunteya
Punar-janma na vidyate.
Me, attaining, but, 0 Son ofKuntee!
Rebirth, not, exists or there is.
8-17
fli?'l"l9;
114-H1'"1i?<f\!l'I&l o
j) fc!5: I Wi \iAT: II
3ffl\. I
Sahasra yuga par-yantam
Ahar yadBrahmano viduh;
A thousand, yuga or aeon, lasting for
Day, which, ofBrahmaa, know;
3Rli -ij II
Raatrimyuga sahasra antaam
Te aho raatra vido janaah.
Night, yuga or aeon, a thousand, ending in
They, day, night, knowing, people.
8-18
-316!l'tb1fi,4'tb"l: 'BCIf: "!l'lWf"lIHI1Iill II
Oll'ib II\. 0lRf)lf: 3ffl\. 3flll1l I
Avyaktaad vyaktayah sarvaah
Pra-bhavanti ahar aagame;
From the invisible or unmanifest, appearances, all
Originate or arise, the day, dawn of;
"UBf 3lflT1l !ll01l;{t II
Raatri aagame pra-leeyante
Tatra eva avyakta sangyake.
Night, beginning of, dissolved or reabsorbed
There indeed unmanifest, that is known as. , ,
111
! rJCIi" if;- <>ircn
J/"I<Mrff (iffrll-"lW'T if;- if wso
t I W1J jJ '"fI7'!pl ! -gjr JlTTff
I
o Arjuna! All the worlds extending to
Brahma-loka (heavenly abode ofthe
Lord Brahmaa) are subject to return
to rebirth (cycles of birth and death).
But 0 Son ofKuntee! Having attained
Me, there is no rebirth.
uiT ?TffW pr (v:cn pr-(mr +
?rrrr+r;rw+cnff.;r) ?0) 0 0 0 7lFfC{ qcf)
ett arcrfq cnT WW" uft CfiT v:cn mrrm
pr qff arcrfq cnT (WW" uft CfJ7) v:cn
"(Tf;r t ritTJ (WW" in) m-tm
CfiT<7 qft 77Frr) cnT -t I
Those who recognise (the length of)
Lord Brahmaa's day as a duration of
one thousand yugas or aeons (one
yuga = 4,320,000 earth years.) and the
night (ofLord Brahmaa) as also
lasting a thousand yugas, they know
(the reality of) day and night (or about
the secret oftime).
uft in) mif;- a:{W!Jl ("fI7f- if
wyufJlTUft (WW" in) arozTfIi
wfh) -#"iXfW (JrCR) -mr -t rrm
(WW" uft CffI) "(Tf;r if;- a:{W!Jl (JrWl-
if a:rrx:rw (7T1FIi WW" if;- wfk) if iff
fErc;:ft;r it -t I
At the dawn of (Brahmaa's cosmic)
day, all manifestations (appearances)
originate from the Unmanifested
(Brahmaa's subtle body) and at the
coming of (Brahmaa's) night, they
merge into the same, known as the
Unmanifested.
o Son ofPrithaa (Arjuna)! The same
multitude of beings comes into
existence time and again; helplessly,
(under the influence ofprakriti) it
dissolves (in Brahma) at the beginning
of (Brahma's) night and (again)
springs forth (fromBrahma) at the
beginning of (Brahma's) day.
\3b

sRlMADBHAGAVAD GITA
The Divine Song
8-19 (aF!M! Cffft (w:mr) ii/7cif CfiT
U I II '?fllY (,sll<kflQ (JPjiFrr in
1flll: v:cl 3Fl I 3lTifR) FJIff: tt vfir in3117T1Ff
Bhuuta graamah sa eva ayam W firc;ft;:r it WTffT t rf21T "k7 in
Bhuutvaa bhuutvaapra-leeyate; 3117T1Ff W (17:) JlCfiC iraT t I
Beings, multitude of, that, indeed, this
Come into existence, spring forth (again), reabsorbed
""UBi 3lflT1l scm: 1:JT?f 1foqqfu 3ffi\. awm II
Raatri aagame avashah Paartha
Pra-bhavati ahar aagame.
Night, arrival of, without will, 0 Son ofPrithaa!
Arises or comes forth, day, arrival of
But beyond this Unmanifested state
(of non-eternal Brahma) there exists
another Unmanifested eternal Being
(Supreme Divine Purusha) who does
not perish when all beings perish.
71: II
Yah sa sarveshu bhuuteshu
Nashyatsu na vi-nashyati.
Which, this, in all, in beings
in the perishings of, not, destroyed.
8-20
4'(<<I'8'l11 I '1: II W1J d<1 (Wf!l[) '"# 'Jft Wap:r lifT
1R: 11 'qTcft I "fFfTff7 'JlTCf t cw >rrfUpjf in
Parah tasmaat tu bhaavo anyo 7fi?: it IifR w 'J/t 7TW -::rtf iraTI
Avyakto avyaktaat sanaatanah;
Higher, from this, but, state or being, another
Unmanifest, from the unmanifested state, eternal;
8-21
1WIf lJftrl:I, I <t <r<+t w:r II
SaR wfu "3W: aTIg: 1RJll' I
Avyakto akshara iti uktah
Tam aahuh paramaam gatim;
Unmanifest or invisible, imperishable, thus, is called
This, is described as, supreme or ultimate, goal;
ruJ!CIiTr f&tir rf21TaTlff( CfiW 777JT t
w;r 77Frr t I f&tir JlTCff
(wuft) &'kCR -::rtf arrft, Cffft w;r
P:[T1l t I
"If 1fTl21";f f.:t q J;:ij mll1Wll:lll II
Yampraapya na ni-vartante
Tad dhaama paramam mama.
Which, attaining, not, return
That, abode, highest, My.
That which has been spoken of as
Unmanifested and Imperishable is the
Supreme (ultimate) goal. Having
attained this goal, which is My
Supreme Abode, there is no return (or
rebirth for the beings).
112

sR1MADBHAGAVAD GITA
The Divine Song
8-22
I II
1R: l:lT2f 11 3FPl1lT I
Purushah sa parah Paartha
Bhaktyaa labhyah tu ananyayaa;
Divine Being, that, supreme, a Son ofPrithaa!
By devotion, attainable, but or indeed, unswerving;
<:rflf mf1I.. II
Yasya antah-sthaani bhuutaani
Yena sarvam idam tatam.
Whose, existing within, all beings
By whom, all, this (universe), pervaded.
ymy;r ! JlfUft f&R:r
(WJ.fIr4t) -En aRflfrr aitr f&R:r
"#?:W?W (1if1TfI) t rw
Wll ;per (WJ.fIr4t) 3FPl W"# JnTff

a Son ofPrithaa (Arjuna)! That
Supreme Divine Person (Purusha), in
whom all beings dwell and by whom
all this (universe) is pervaded, is
indeed attainable by unswerving
(exclusive) devotion .
8-23
<nrcnrt I
11 -:q GlTf1R: I
Yatra kaale tu an-aavrittim
-w:mrr '1.fl"Rf 1'1' 1fllfoq II
Prayaataa yaanti tam kaalam
Vakshyaami Bharata-rshabha.
Dying, go, that, time or path
Shall speak, 0 Best ofthe Bharatas!
! if &r CfiTfif
(lfflif) cnT Cfi{rrr fcp f&R:r CfiTff (wrf) if
wtI< Cfi( 2j)fifiilrt ar7T9flr {31jrtli/'rq
err alfr{ffr qff 7Tfrr) cnT
Aavritim cha eva yoginah; JnTff "itft /
At which, time or path, but or indeed, path of non-return
Path of return, and, also, yogis; a Best of the Bharatas (Arjuna)! Now
I shall describe to you the time (or
path) in which the yogis after
departing (dying) never return (path of
no reincarnation), and also (the time
or path) where they return (path of
reincarnation).
8-24
1r1'3\!ifRHll: lfU1'ImT dtHllIOI"( I wmrr 9fW II
aN: t'.\lOll*l1 3"C1'(llfol!O( I
Agnirjyotir ahah shuklah
Shan-maasaa uttaraayanam;
(Deities of) Fire, light, day-time, bright fortnight
Six months, northern phase of the sun;
-w:mrr II'Cf.-{1 II
Tatra prayaataa gachchhanti
Brahma Brahma-vidojanaah.
There, dying, go or attain
Brahman, knowers ofBrahman, people.
113
a;fi;r t wlrFrr mCfiT
WFr t ff2JT
EJ": 11R1 CfiT 3f/w'l/ t d?1
Cfi7fT (wrf) if wftr Cfi( .,.,-it S7[

cnT JnTff "itft /
(When the presiding deities are) The
fire, light, day-time, bright fortnight
(of the moon), and the northern
six-month course (ofthe sun), the
knowers ofBrahman, departing then,
attain (abode of) Brahman (through
these deities).

sR1MADBHAGAVAD GlrA
The Divine Song
8-25
<pJT: 1'JlI1'ImT I mr Gi!iIRl'oif.i1 f.rcfit II
q
OlO
m..lI I
Dhuumo raatrih tathaa krishnah
Shan-maasaa dakshinaa-yanam;
Smoke, night, and, dark fortnight
Six months, southern phase ofthe sun;
'il1""S\1Oj{l' mlZf II
Tatra chaandra-masamjyotir
Yogee praapya ni-vartate.
There, lunar, light or brightness
Yogi, attaining, returns or born again.
8-26
'I!Ck1'!'tsO) -mIT \iIlRf: 'lffi-mt -.:ffi I II
1{lCffi 1TIfT W \iflN: I
Shukla krishne gati hi ete
Jagatah shaashvate mate;
bright, dark, paths or goals, indeed, these
Of the world, eternal, thought as;
7.fl"fu 3FlP1T "Tf: II
Ekayaa yaati anaa-vrittim
Anyayaa aavartate punah.
By one, attains, non-return (moksha)
By the other, returns or rebirth, once again.
8-27
\il11M'"l1.i1 I II
l' \lfWl llwfu I
Na ete sritee Paarthajaanan
Yogee muhyati kashchan;
Not, these, paths or roads, 0 Son ofPrithaa !, knowing
Yogi, confused or deluded, whoever;
lj)Jl1wl 'qCf II
Tasmaat sarveshu kaaleshu
Yoga-yukto bhava Arjuna.
Therefore, in all, in times
Steadfast in yoga, become, 0 Arjuna!
114
p!, WfG{ cpu1W9
it ffS!/T E9: 'llTff it
(wtk fll77T CR) 7fir:gl[ 0
J
f/lil'1 1ii'.f7Fr1
(Ffif a:rrfV cir 'J1TC{f qi( F: c:tR: anfr
(a:r21frr -Rfr) -; /
(When the deities preside over)
Smoke, night-time, dark fortnight (of
the moon), and the southern six-month
course ofthe sun, the yogi (departing)
then attains the lunar sphere (heaven,
etc.) and returns (reincarnates).
cp:fffcn fJCfW18J ffS!/T epnrrr8J wf
wrrrr if WTW 7:TR 'JfTfr T[Cfi lff(T
(atJrtli/';;q ett q<JOfJlfd) 'J1TC{f irrft
t ffS!/T snt F: t
/
Indeed, these (two) paths, the bright
(fortnight) and dark (fortnight), are
thought to be eternal. By one the
(supreme) state of non-return
(moksha, nirvaana) is attained and by
the other one returns (reincarnates).
TfP.TWf ! (fAT) 1JTTff cir
(mer it) Cf7C1T CfiTI 'Jft zftrft rtTtFrr
;:rtf"irrrr / arcf:TJ:Cf ! cnrc# it
2fl
J
lfb q;:r /
o Son ofPrithaa (Arjuna)! Having
known the essence ofthese (bright and
dark) paths, a yogi is never deluded.
Therefore, 0 Arjuna! Be steadfast in
yoga (of equanimity, devotion and
realization) at all times.

sR1MADBHAGAVAD GJrA
The Divine Song
8-28
llt:!0llCfld I
t1C"w:ffli<{ fClf'\CClI-.ITm 'i:llel'\ II
, = -rY= 1JlR! n:-= "IT"G..I-:r=KJrTTii I
'1 '{,'1 '\1"1::1. '1\l..::1. '1 "'I'\: ,
Vedeshu yagyeshu tapahsu cha eva
Daaneshu yat punyaphalampradishtam;
In the Vedas, inyagyas, in austerities, and, also
In charities, whichever, pure, reward, prescribed; Having known this (truth about these
. I paths), the yogi goes beyond all
W<\ fClfc:;tcll "lllrft -q"{ "q ofmeritorius deeds as ascnbed
Atyeti tat sarvam idam (in scriptures) to the study of Vedas,
Yogee param sthaanam. upaiti aadyam. performance ofyajnas (sacrifices of
Transcends, that, all, this, . different sorts), practice of austerities,
Yogi, supreme, place or state, attains, and, pnmeval. charities, etc. Thus the yogi attains the
primeval supreme state (of the
Supreme Being).
\10 d4Ht<H'-a
lj'ppw;f;) m 1i
60
11 '11 1P1

m: \10 m: \10 m:\1o mr..
$1Tat Sat. Iti ShrimadBhagavad-geetaasu
Upanishatsu Brahma-vidyaa-yaam
Yoga-shaastre Shree Krishna-Arjuna sanvaade
Akshar-Brahma-yogo naama ashtmo adhyaayah /8/
Harih $1 Tat Sat. Harih $1 Tat Sat. Harih $1 Tat Sat.
115
"(f{ JICfiTr ayRCf'1}
q)llmet aik -!!it
...
?fcrTrf CfiT "aT/J:T&W" a;roqr
'fTRTT:ff sarTI "ffft: $J rm: mI.1
Thus ends the eighth chapter entitled
'(spiritual awakening through)
Imperishable-Brahma-yoga' of
Shreemad Bhagavad Geetaa, an
Upanishad, a text of knowledge about
Brahman (God), a scripture of
spiritual union (yoga) with God, and a
dialogue between Shree Krishna and
Arjuna. Harih So Tat Sat.
~
~ ~
SIDMAD BHAGAVAD GITA
The Divine Song
NINTH CHAPTER
~ J e t ~ ~ J ~ ~ ~ IJI
Path of Attaining Supreme Mystic Knowledge

let,' fhll
SR1MADBHAGAVAD crr
The Divine Song
9-1

Shree Bhagavaan uvaacha. Shree Bhagavaan said:
g; tr i fqij''1'lflid II
g; 'ij '"ijlf I
Idam tu te guhya tamam
Pra-vakshyaami ana-suuyave;
This, indeed, for you, secret (profound), most
Shall explain, to the one who does not cavil;
W"'"f S1{l'iffil11
Gyaana vigyaana sahitam
Yad gyaatvaa mokshyase ashubhaat.
Knowledge, realization, with
Which, having known, liberated, from evil.
9-2
Qfc!,;jf"1<::1d"'l"( I W<f CfiWt<>'"llI"( II
"U\lf fc:rw "U\lf I
Raaja vidyaa raaja guhayam
pavitram idam uttamam;
Royal, knowledge, royal, secrets
Pure, this, supreme;
3lClllll II
Pra-tyaksha ava-gamam dharmyam
Su-sukham kartum avyayam.
Direct experience, capable of, rightous
Pleasant or easy, to practice, imperishable.
9-3
IF'9;fi'lI<':W:ff.111
3TfGf 1ffir:r I
ashradd-dhaanaah purushaa
Dharmasya asya Parantapa;
Without faith, persons
In dharma, this, 0 Parantapa !
3TIffQlllT Hqd;:fl II
Apraapya maam ni-vartante
Mrityu sansaaraa vartmani.
Not reaching, Me, corne (born) again
Death, successive births (world), in the path.
116
JJft 'lflTCfFl. Cf)ffT - W Wlf
<iJPP{2{ "iI77 )Cfdic 'Wrr itt
tWr (31jWfr) cn{rrr fin
IifFfCI7( fl37fl'J{ (j:?91FT if"f1R) if 1JW tJT
iifTT!!TT I
Shree Bhagavaan (Krishna) said, "Now
I shall describe to you - the one who is
without the habit offinding faults- the
most profound knowledge (of
Brahman) together with its realization.
Knowing which, you will be liberated
from the evil (of worldly existence). "
W ("iI77"fTiff) fimrair CIiT ("fTiff)
CIiT TTfcr;r, dff1f, J1f18f
ff21T W8R v:ct
aJff:t;f1if/ -ff I
This (knowledge and its realization) is
above all other forms of studies, the
most secret, holy and supreme,
realizable by direct experience, in
accordance with dharma, easy to
practice, and imperishable.
Wfrrr ! "ff{ W if
-qr cit >IlTff ;r tJTcnr TTqrg,=r='<iirHqJ
inTTl![ (1iPT-JRUT T:fffn) if mr

o Scorcher ofthe foe (Arjuna)!
People without faith in this (sacred)
dharma do not attain Me, but keep
returning to the path of successive
births (and deaths) in this mortal
world.
\3b

SRlMADBHAGAVAD GfTA
The Divine Song
9-4
II
ll1.IT -wf l{ftRr I
Mayaa tatam idam sarvam
Jagad avyakta muurtina;
By Me, pervaded, this, entire
Universe, by the Unmanifested, aspect (image);

Mat-sthaani sarva bhuutaani
Na cha aham teshu avasthitah.
Situated (subsist) in, all, beings
Not, and, I, in them, abiding.
9-5
';f "q if I "q II

Na cha mats-thaani bhuutaani
Pashya me yogam aishvaram;
Not, and, abide in Me, beings
Behold (see), My, Yogic (divine power), majestic;
llll 3ffi'l1T 1lfCR: II
Bhuuta-bhrit na cha bhuutastho
Mama aatmaa bhuuta bhaavanah.
Beings, sustaining, not, and, abide in beings
My, Self, beings, causing to come into existence.
9-6
II

Yathaa aakaasha sthito nityam
Vaayuh sarvatra-go mahaan;
Just as, space, dwelling in, all the time
Wind, going everywhere, mighty (strong);

Tathaa sarvaani bhuutaani
Matas-thaani iti upa-dhaaraya.
Same way, all, beings
Abide in Me, thus, know that.
117
The whole universe is pervaded by My
Unmanifested form (aspect). All
beings abide in (or dependent on) Me,
but I do not abide in (or depend on)
them.
aitr (7ff JITUft (em:rrcr -q) '*7/
7t!'I / 7Mv:mw2fllI4f2(1 cit (#)
WT fin >nfUr7if cit dfW{ Cfi-R CfTffT
aitr &lenT WUT ri/crur Cfi-R CfTffT (if/) im
3TffI1T (W4?"C1(i:i q) >nfUr7if 7? tFrrr 7t!t /
And (yet) the beings do not abide in
(or do not affect) Me. Behold My
divine yoga power (yogamaayaa)! My
Self (spirit) which is the creator and
sustainer of all beings, yet, does not
dwell in these beings. (Absolute Selfis
untouched or unaffected by material
nature or beings.)
"# w:rit fin f&mJ1CIiT( 00fi:rr:rR Cflift
crTYI frrfYl3Tfclim 7/ ftwwrit t #r
it JITUft !W7/ '&r 'I /
Know that, as the mighty wind moving
everywhere always abides in space
(without affecting it), in the same way
all beings abide in Me (without
affecting Me).

SR1MADBHAGAVAD GlTA
The Divine Song
9-7

"Wf 'i{ffiR I
Sarva bhuutaani Kaunteya
Prakritim yaanti maamikaam;
All, beings, 0 Son ofKuntee!
Material nature, attain (go), Mine;
1ll""R awcr fCl'<!'5l1fq II
Kalpa akshaye punah taani
Kalpa aadau vi-srijaami aham.
Kalpa (Lord Brahma's one day), at the end, again, them
Kalpa, at the beginning of, create (bring forth), 1.
o Son ofKuntee (Arjuna)! At the end
of a kalpa (Lord Brahma's one day or
4.32 billion earth-years) all beings
enter into My material nature and at
the beginning of a kalpa, I create (or
send) them again.
9-8
I "id!ll'""lf.:f"'l 'fM'""IClili II
I
Prakritim svaam avash-tabhya
Visrijaami punah punah;
Material nature, Mine, assuming or to take hold
Create or send forth, again, and again;
'i{ff Wfl\ 1ict"'ilO( II
Bhuuta graamam imam kritsnam
Avashamprakriter vashaat.
Beings, aggregate (multitude) of, this, entire
Without freedom, ofmaterial nature, under the sway of
aTTifR s WIfff JIlulhlJt..t/ cit
CfiP1 iI7 3JT(PJ{ -RJ -# arq;ff
(lfTllT) cit em if FrffT "{ /
Taking hold ofMy material
(primordial) nature, I bring forth again
and again (at the beginning of every
kalpa) this entire multitude of beings
who are helpless under the sway of
material nature.
(3fi!fr)! 07 0R7
JR77l in) Cfi7if if Rm-hb aiTr d'iHn'i
t mFrr &:gr[ W (9<41,41) cit rr Cfi1f
-qff iSff8lf! /
9-9
I II
";f "q llf 1ll""R Cl'lqffUl I
Na cha maam taani karmaani
Ni-badhnanti Dhananjaya;
Not, and, Me, these, deeds (of creation, etc.)
Bind down (fetter), 0 Conqueror of Wealth!
o Conqueror ofWealth (Arjuna)!
These deeds (of creation and
di\I'lil'1q II dissolution) do not bind (or affect) Me
Udaaseena-vad aaseenam as I remain unattached and indifferent
Asaktam teshu karmasu. .. to (all) these actions.
Like the indifferent or impartial one, seated or remammg
Unattached, in these, actions (of creations, dissolutions).
118
(jo

sR1MADBHAGAVAD GIrA
The Divine Song
9-10
'El'iHI"l<"(1 \illlf&QltCl@ II
W'II i
Mayaa adhyak-shenaprakritih
Suuyate sachara acharam;
With Me, under guidance, material nature
Creats or gives birth to, animate, inanimate;
II
Hetunaa anena Kaunteya
Jagad vi-pari-vartate.
From cause, this, 0 Son ofKuntee!
The universe, revolves.
9-11
<s"jq\i!l"1fk1 +IT I 'It +rl II
llf I
Ava-jaananti maam muudhaa
Maanusheem tanum aashritam;
Disregard or despise, Me, the fools
Human, form or body, assumed.
\f{ 3l\j\11.m l111 II
Param bhaavam ajaananto
Mam bhuuta maheshvaram.
Supreme, state, ignorant of
My, beings, Great Lord.
9-12
II
mer Cflifoj)
Mogha aashaa mogha karmaano
Mogha gyaanaa vichetasah;
Those of vain hopes, those of vain actions
Those of vain knowledge, devoid of thought;
T.f l:llfu;ff II
Raaksha-seem aasureem cha eva
Prakritim mohineem shritaah.
Cruel, devilish or selfish, and, indeed
Nature or character, deluding, depend on.
119
jHf/3,;f i;ft a:{F:2{f$(fl-q JI<jifrr
#pf W rT21T arrK cit 01rft t it
(7:fff) Iif7Tff (3I7QI
1
1J..f rt T:{f1 if) FJ!TffT t /
o Son ofKuntee (Arjuna)! Under my
direction, material nature brings forth
everything (in the universe); the
moving and the unmoving. By this
means, the world revolves (in cycles of
birth and death).
W'ffrrr W 'JlTfTJpjf inWJfR' rT21T
(*J W'f'JlTCf cit 7 'iifT7ft (*J
?Ff m w irft (ajqY&rtt)
Cfi"& t /
Not knowing My Supreme State as
the Great Lord of all beings, the
deluded disregard me when I assume
My human form.
oq2{ a:rr:m; oq2{ Cfi1:f rT21T W 'JfIQd&rt
(FfTpff) sim amJft aik'litfffrr
m crrift Jr%r ("f{ffr) CfiT ctff t /
The bewildered with futile aspirations,
futile actions and futile knowledge fall
prey to a fiendish (cruel), demoniac
(greedy) and delusive nature.
\10

SRlMADBHAGAVAD GJrA
The Divine Song
9-13
''It!IMI'1<<); W I "id IIViCljlj \ II
1Ojfjh:1OlH: 9: l:ff W I
Mahaat-maanah tu Paartha
Daiveemprakritim aashritaah;
Great souls, but, Me, 0 Son ofPrithaa!
Divine or virtuous, nature, resting on;

Bhajanti ananya manaso
Gyaatvaa bhuuta aadim avyayam.
Worship, undistracted, mind
Having known, of beings, origin, eternal.
9-14
II
CflldlHi'lllT I
Satatam keerta-yanio maam
Yatantah eha dridha vrataah;
Continually, glorifying, Me
Striving, and, firm, vows;
"'q lll' Fw:r II
Namas-yantah eha maam bhaktyaa
Nitya yuktaa upaasate.
Bowing to, and, Me, with devotion
Always, yoked or steadfast, worship.
9-15

I
Gyaana yagyena eha api anye
Yajanto maam upaasate;
By knowledge sacrifice, and, also, others
Making sacrificial offerings, Me, worship;

Ekatvena prithaktvena
Bahudhaa vishvato mukham.
As the One (advaita), as the Distinct (dvaita)
As variously manifested, all around, facing.
120
! M JFjiftr
a:rWm; arrfV warrfgrrr J.f&!rJ.fNlrt
gjt atMrttor!7 ark JlTfUpjf Cfi7
CfiT(Uf \ifFfcIi( aFPl1R '# (gjt) /
o Son ofPrithaa (Arjuna)! The great
souls who abide in divine nature (of
truth, non-violence, dharma, etc.) and
know Me as the Imperishable and as
the Origin of all beings, worship Me
with an undistracted mind.
(J.f&/rJ.fNlV frrRrr imc;ft#rend! W
W8T7 if '(1ir :gl[ ark gjt rtJ.f?<ht?
cn@:gl[ (GfTrr) Yfili ircnr CJ.fhh
irft '3W?RT end! "ff /
These great souls while always singing
My glory, striving (for realization)
with firm vows, bowing to Me, and
ever steadfast in yoga worship Me
with devotion.
3Pl \Jf7!N! f?:r-'Q7]?Sl q)
q?'/.{/rJ.ft Cfi7 inlIRT; 7.[CfifCf'JfTCf
(artrrJ -R; 1J2fcIfq'JfTCf (fa) '# ffW
'# FRend! :gl[ irft
'3W?RT cn@ t /
While other devotees worship Me by
the yagya (sacrifice) of knowledge
(path of divine knowledge), regarding
Me as the One (with themselves,
advaita), as the Distinct (from
themselves, dvaita) or as the Manifold
(with diverse divine forms) facing in
all directions (the Omniscient).
\10

SRlMADBHAGAVAD GlrA
The Divine Song
ftn7:rr) if t
Cfi1f) if t FfS!T (fTraif
Rfilrr apr) if t atrrsrrSr (1iTft-
C/'iPlfrt2fl'"arrfV if t 7pjf if t Fjff if t
arfT.:r if t mn if tt 6C/'iffi q tiP:rr t I
I am the Vedic havan (signifying
self-sacrifice to the Universal Self), I
am the ritual action (worship, panch
mahaayagya, etc.), I am the ancestral
offering (svadhaa), I am the medicinal
herb, I am the mantra (Vedic hymns),
I am the ghee (clarified butter used as
offering in havan), I am the sacred
fire and I am also the oblation. ,
9-16
I II
aW Sfi1K 5-W aihl"llI.. I
Aham kratur aham yagyah
Svadhaa aham aham aushadham;
I, Vedic Havan, I, Yagya
Offering (to ancestors), I, I, herbs;

Mantra aham aham eva aajyam
Aham agnir aham hutam.
Mantra, I, I, indeed, ghee
I, fire, I, Oblation.
9-17
Mdll'!"'If!l pm II
flrr 11RfT I
Pitaa aham asya jagato
Maataa dhaataa pitaamahah;
Father, I, ofthis, of universe
Mother, sustainer, grand-father;
II
Vedyam pavitram Omkaara
Rik Saama Yajur eva chao
Worthy of knowing, purifier, $l
Rigveda, Saamaveda, Yajurveda, also, and.
9-18
maft f.lc!m: wut 11f'l1cf: R"Wf 4l"1"'10!l"l"( II
l'ffu\. "'Sf'iJ:: mPdt mm: I
Gatir bhartaa prabhuh saakshee
Nivaasah sharanam suhrit;
The goal, the supporter, the great lord, the observer
The abode, the refuge, the friend;

Prabhavah pralayah sthaanam
Nidhaanam beejam avyayam.
The origin, the dissolution, the support
The treasure home, the seed, imperishable.
I.rf1Tff CfiT qrrrr ('1:lT(U{ Vtcrur 'Cfi"R C{'l'(7[)J
fTrff7; 71Trr1; Wnr (W.4dfVJ
rrffl; a#m; aitr if
ttt I
I am the father, the mother, the
sustainer and the grandsire ofthis
whole universe. I am the One
(essence) worthy of knowing, the
purifier, the syllable $l, the Rigveda,
the Saamveda and the Yajurveda.
if tt CfiT) llfftMffi q
(W.4dfCI)J Jr'!JJ mlffl; Rctm; arrw:r,

(9<12(C'h/(1 aitr
3Ifcl'im7 t I
I am the (supreme) goal, the
supporter, the great lord, the observer,
the abode, the refuge, and the friend of
all. I am also the origin and the
dissolution, the foundation, the resting
place (of all duringpralaya), and the
imperishable seed.
121
\10

SRlMADBHAGAVAD GlTA
The Divine Song
9-19
cr:f f"1
11!!>ulI'1Rf\illf"l
'q I 311FI' *"
qqrfi:f 31Wl aN crf f1JI(Ullfq "1:f I
Tapaami aham aham varsham
Nigrih-naami ut-srijaami cha;
Radiate heat, I, I, rain
Withhold, send forth and' , ,
3llfd "1:f v:cr -:q -mr.. aRl -:q 31WI.. II
Amritam cha eva mrityuah cha
Sat asat cha aham Arjuna.
Immortality, and, also, death, and
Truth or being, untruth or non-being, and.I, Arjuna !
aF!fr ! if tt rrr:rrrr i (f2fT
qqf cit wur CRffT i a#r i /if iff
0Pjff am- 7RJ ff2fT ?HI. am- aRTrl. -{ /
O.Arjuna ! I radiate heat (as the sun), I
withold as well as send forth rain I am ,
immortality and also death, and I am
truth (existence) as well as untruth
(non-existence).
31 j!ll I lTffi1lQ' Cf)1l1 CflTllT II
Evam trayee dharmam anu-prapannaa
gat-aagatam kaama kaamaa labhante.
of three (Vedas), laws, following
Gomg and returning, desire, desirous, obtain.
9-20
mmI rT''''''' q'l" in fi!t;R ff2fT ?i/7:rm" r:rT7 CfiR
:!O<jiJl{"IIEI f'llf;';;fq II crrc?! Rurrrr (lifT czrffIi) in'CRT !fit
11f -qrn * I (tI) PiC FFf J1TfTfr qff W*rr Cfidt
Traividyaa maam somapaah puutapaapaa a:rrR If)f1fC1f:i q $r.stC1lCh JI7Tff
Yagyair ishtvaa svargatim praartha-yante; it in ffo!T Writ cit
Kn0:-rers of Vedas, Me, partakers of soma, purified, sins /
Sacnfices, worshipping, path of heaven, pray for; Purified of sins, the knowers of the
three Vedas and partakers of soma
-ij 3lRfrn AA pray for a path to heaven by
Te punyam aasaadya Surendra lokam worshipping Me through the yagyas.
Ashananti divyaan divi deva bhogaan. They attain Lord Indra's heavenly
deeds, attained, Lord Indra's, world by their noble deeds and enjoy
EnJoy, divme or of gods
',
in heaven, divine, pleasures. diVme pleasures of gods in heaven.

I dfl fimrc;r fClJkilCh
II eftur mVPifi!jC1lCh itm cndt / s
-ij (( fcmR;f pJtUt I rft;if (rhT) in 817:f CfiT arTW1
Te tam bhuktvaa svarga lokam vishaalam Writ qff CfiTlFfT r:rrft 3/lC/f
JfJ.f'i
cit JI7Tff "ffIir
Ksheene punye martya lokam vishanti: / , .
They, this, having enjoyed, heaven, world, vast Havmg enjoyed the vast heavenly
Exhausted, meritorious deeds, mortal, world, enter; worl.d, they enter the mortal world
(agam) as the merits oftheir noble
deeds are exhausted. Thus following
the laws (or prescriptions) of the three
Vedas, those lured by objects of desire
attain the state of going and returning
(cycle of birth and death or sansaara).
122

SR1MADBHAGAVAD GITA
The Divine Song
9-22

3FPlT: f:q II '"{1", lff \iRT: 111m I
Ananyaah chinta-yanto maam
Ye janaah paryu-paasate;
Solely or as one's own, meditating on, Me
Whoever, persons, worship.
-.;it app:rwcr it
ffRFr Cfi(fr itft CRfr &r
7!!fffwcr -q iI? tjm (a:rwra
eft J1Tfrff) ff2fT Wr (wrff qff -mT) CfiT 'J[ff
if tt ssmt /
For those devotees who worship Me
1'1 r "lllrr <mfi:l II by meditating on Me alone, and who
Teshaam nitya abhi-yuktaanaam are constantly engaged (in My
Yoga kshemam vahaami aham. thoughts), I take the responsibility of
Of those, constantly, of the . providing what they do not posess (i.e,
Providing the unattained, protectmg the attained, carry, I spiritual perfection) as well as that of
protecting what they attain.
9-23
?lOli:lllf;qdl:
-4 3lf1:r a:p:f 'q'djl a:rP:rm: I
Ye api anya devataa bhaktaa
Yajante shraddhayaa anvitaah;
Those who, also, other, deities, devotees
Worship, with faith, accompanied by;
-ij sfq v:q II
Te api maam eva Kaunteya
Yajanti avidhi puurvakam.
They, also, Me, indeed, 0 Son ofKuntee!
Worship, wrong method, according to.
9-24
II
aN N"Wf "i:f "5l'iJ\. v:q "i:f I
Aham hi sarva yagyaanaam
Bhoktaa cha prabhur eva cha;
I, indeed, all, of sacrifices and yagyas
Enjoyer, and, Lord, indeed, and;
l' g; am: -ij II
Na tu maam abhi-jaananti
Tattvena atah chyavanti teo
but,Me, recognize
In the true essence, therefore, fall or deviate, they.
123
'ff !i''f/7j;'f (3F!/7J ! -.;it 'J/t 'ifW
apr madeft CRfr 'J/t
(CfTfffCf) if wtt ?FA cndr V0J
arM?:! yc!Cfi /
o Son ofKuntee (Arjuna)! Even those
devotees who worship other deities
with faith and devotion are, in reality,
worshipping Me alone, but with
incorrect methods (by not realizing
that it is the same Supreme Self
embodied in all the other gods).
if tt zrir CfiT Wwr am- "J{'!J t V0J
(apr madcnT rpR crrc?r) 'ifW
wit cnT rrrq it 7fff lifF1ir 't Cfi"UT
(31/q/,/J..f'i i/7 if) fir( t /
Because I am the enjoyer as well as
the Lord of all sacrifices and worships.
They (worshippers of other gods to
gain material objets) do not know My
true nature, therefore, they fall (into
the cycle of transmigration).

sRlMADBHAGAVAD GITA
The Divine Son
Worshippers of gods (deities) attain
gods, worshippers ofthe ancestors
(peaceful spirits ofthe departed) attain
the ancsters, worshippers ofthe spirits
(wandering spirits ofthe departed in
the psychic world) go to the spirits,
but My worshippers surely attain Me
(Supreme Godhead).
9-25
<nRr f\:HJ;:qIf'*l I <nRr <nRr lU1\1I CfiT TJ!if7 c;;Fr crrR ma:ncn7;
71TRr WIT I frrrrir CfiT 7[iiFt crrcJr firffir CfiT ff21T 'Jf!f-Wit
Yaanti deva vrataah devaan inFJTft 'Jf!f-Wir cit J1Tf(f itit t (W1J)
Pitrin yaanti pitri vrataah; im c;;Fr crrR !Jft tt J1Tf(f iMt /
Attain or go to, gods or deities, devoted to, to the gods
To the ancestors, attain, the ancestors, devoted to;
lllf\il;fl 511lll1l\ II
Bhuutaani yaanti bhuutejyaa
Yaanti mat yaajino api maam.
Spirits or ghosts, attain, worshippers of spirits
Attain, My, worshippers, surely, to Me.
9-26
II
l:Bf 1:fK'i 11Ft !llll'tijRt I
Patrampushpamphalam toyam
Yo me bhaktyaapra-yachchhati;
Leaf, flower, fruit, water
Whosoever, to Me, with devotion, offers or presents;
lifT ('Jfffi) yr;q; TfiC1 ff21T iTfff a:rrR:
"f17R arfur Cfi?rrT t \NT
frrr;:nr1:r 1{7 (crrR mP:fCfi) insm '4Rh
S7[ CfiT it !lffUT
Cfi&Ti /
-mt.. aW cqftp d%dS{ 1flfij am'JR: II
Tat aham bhakti upahritam
Ashnaami prayata aatmanah.
That, I, devotion, offered
Accept or eat with joy, pure or controlled, Self
9-27

Cfiitflf?l I
Yat karoshi yat ashnaasi
Yat juhoshi dadaasi yat;
Whatever, you do, whatever, you eat
Whatever, you offer in sacrifice, you donate, whatever;

Yat tapasyasi Kaunteya
Tat kurushva mat arpanam.
Whatever, austerity you perform, 0 Son ofKuntee!
That, you do, to Me, as an offering.
Whosoever offers Me, with devotion,
a leaf, a flower, a fruit or (even) water,
I gladly accept (partake) that offering
by a devotee of pure (unselfish) mind.
l' rJI:J:t ! lifT p cnif CRffT t
CfiT NTffT t lifT p QCRCRffT t lifT
({Ff Cfi&Tt lifT cit! rrrr CRffT t em-
7Rarfur q:;r "WrR qff 'JffCFI7
"fI71TCff itrfI) /
o Son ofKuntee (Arjuna)! Whatever
(actions) you do, whatever you eat,
whatever you offer as a sacrifice,
whatever you give in donations,
whatever austerities (penances) you
perform, do that as an offering to Me
(to attain moksha through an attitude
of devotion, dedication, detachment).
124
JICIiff a:rrR 7R en! Wrr if '!JW
{31PJfrf "dr[uf Cfi7f 7Rarrfur
rJ'J{ ff2fT 3TfJ'J{ Tfi(7 'CfTft Cfi1if inq.-i:Rit
rrTflJ JITT?f citTTT ff2fT ?JW gft JITT?f
citTTT /
(jo

SR1MADBBAGAVAD GlTA
The Divine Song
9-28
I fcl1j;m) ill!i&t4fld II
1{!'q v:cf Cfilf I
Shubha ashubhaphalair evam
Mokshyase karma bandhanaih;
Good or auspicious, evil, from the fruit of, thus
Shall be liberated, actions, from the bonds of;
7:I1<T amBT fClljl'tbl l5lff*" II
San-nyaasa yoga yukta aatmaa
Vimukto maam upaishyasi.
Renunciation, yoga, yoked in, self
Liberated, Me, shall attain.
9-29
if TIr<r: lit llfI:r II
"WTI -qil tl5lfT sft:{r -qftp:r: I
Samo aham sarva bhuuteshu
Na me dvesho asti na priyah;
The same, I, all, beings
Not, Me, hateful, it is, not, dear or favored;
llf -:q 3Tfq 3lW\ II
Ye bhajanti tu maam bhaktyaa
Mayi te teshu cha api aham.
Whosoever, worship, but, Me, with devotion
In Me, they, in them, and, also, I
9-30
am I II
a:rfq {tS;'(I'i:U<U 3FPl 'qjCjf I
Api chet su-duraa-chaaro
Bhajate maam ananya bhaak;
Even, if, evil doer
Worships, Me, to none else, devoted;
II
Sadhur eva sa mantavyah
Samyag vyavasito hi sah.
Righteous, indeed, that person, considered as
Rightly, resolved firmly, indeed, that person.
125
Thus with your mind and self firmly
established in the yoga ofrenunciation
(i.e. offering of all your actions to
Me), you will be liberated from the
bondage of actions bearing good and
evil results. Having attained this
liberation, you will attain Me.
if JlTfUrlif if q (0lfTlTCIi) t "7
cnTt gft arff;p; ff2fT "7 Wff;p;r / W1J 'itT
gft 'J(Rt; t if aitr if iff
'37if (JRY.lflJ) i /
I am equanirnous (impartial) in all
living beings. None is hateful to Me
and none is dear to Me. However,
those who worship Me with devotion,
they dwell in Me and I also in them (in
an apparent form).
7Jfir (enT{) arfrr j<7T3/lfI iff gft a:pp;r 'JfTC{
it 'J.MfT t, C(ff iff wy "it '1lFR
Cf2iffcn C(ff 7f R:FFTCfR {fin QUllr41 in
fircn 3Pl iff -;r{ftJ /
Even if a person of vile conduct
worships Me with undistracted mind,
that person must be considered as
righteous for taking a firm and right
resolve (that there is none other than
the Supreme Self).

SRlMADBHAGAVAD GfTA
The Divine Song
9-31

f&TIf 'qCffu WJUa" mRf Plll'i0fo I
Kshipram bhavati dharmaat-maa
Shashvat shaantim ni-gachchhati;
Immediately, becomes, virtuous
Eternal, tranquility, acquires;
1rfu ";f.q cqw: \II II
Kaunteya prati jaaneehi
Na me bhaktah prana-shyati.
o Son ofKuntee!, undoubtedly, know
Not, My, worshipper, destroyed.
9-32
II
llf fu1IT2f sfl:f m I
Maam hi Paartha vyapaa-shritya
Ye api syuh paapa yonayah;
Me, truly, 0 Son ofPrithaa!, taking refuge in
Whosoever, also, be they, inferior, of birth;
-ij sfl:f 1:I"TRr 1Rf lffirt. II
Striyo vaishyaah tathaa shuudraah
Te api yaanti paraam gatim.
Women, vaishaya, and, shuudra
They, also, attain, supreme, goal or path.
9-33
I II
fcf: I
Kim punar braahmanaah punyaa
Bhaktaa raaja-rshayah tathaa;
How, more or again, brahmana, pure or holy
Devoted, royal sages, and;
aiPIflS{, m1Zf 1Wl. II
Anityam asukham lokam
Imam praapya bhajasva maam.
Perishable, unhappy, world
This, having attained or come into, worship, Me.
126
t rr!lj:t ! oesViIIU if/) iftr
tt -j ff2TT WTW :mRr cit
J:rrrff CfiW -j / Uf17T fcn im
'J{W (Cfi'Jit) 77i?: 7ft stm /
o Son ofKuntee (Arjuna)! Soon, that
person (ofvile conduct) becomes a
soul of righteousness and attains
everlasting peace. Know for certain
that no devotee ofMine ever perishes.
o Son ofPrithaa (Arjuna)! Those who
take refuge in Me, be they women,
vaishayas, shuudras, or persons of
low birth (or origin), they also attain
the supreme (spiritual) goal.
.'j U2f ell'1 ff2TT ([iiffif 'J[W if ?it fi:R"
(CfiQ7T ttJ (3Trf:W s ff2TT
q@diJrt cit J:rrrff it<r 'JM7 Cfi7
How much more then in the case of
pure brahmans and royal sages who
are devoted. Having attained this
impermanent and unhappy world (or
human body), engage yourself in My
worship.

SRlMADBHAGAVAD GJTA
The Divine Song
9-34
I II
- -----!:I. .
1-fet 1-f-m I I
Mat manaa bhava mat bhakto
Mat yaajee maam namaskuru;
In Me, one's mind, to be, to Me, devoted
To Me, worship or performingyagyas, to Me, bow;
am=BR' l:fUll1JT: I
Maam eva eshyasi yuktvaa evam
Aatmaanam matparaayanah.
To Me, alone, shall come to, yoked in, thus
Your self or mind, with Me, highest goal.

m 'tl {I\l1!!$ eITrIT 1111

m: m{.1 m: m{.1 m{.11
.so Tat Sat. lti ShrimadBhagavad-geetaasu
Upanishatsu Brahma-vidyaa-yaam
Yoga-shaastre Shree Krishna-Arjuna sanvaade
Raaja-vidyaa Raaja-guhya yogo naama
navamo adhyaayah /9/
Harih .so Tat Sat. Harih.so Tat Sat. Harih.so Tat Sat.
127
1[;:P:R wr -R' cg; 'JfW
"l:f\5f7 Cfi( 7!!fwr cit 'iJ.f?<h1'l. Cfi( I
JICI?R" arrR 7FT cit (wr -R') iii
WTlJTlT salT tt J1lTff itrrr I
Fix your mind on Me, be devoted to
Me, worship Me and bow in reverence
to Me. Thus having disciplined
yourself, with Me as your supreme
goal, you shall attain Me alone.
JICI?R"
?j)'I:met aikm
CfiT "<flJlfctm
7CfJ.f7 '?1J.f7Tff salTl m: 00 em: I
Thus ends the ninth chapter entitled
'(spiritual awakening through) 'Royal
knowledge of Supreme mystery' of
Shreemad Bhagavad Geetaa, an
Upanishad, a text on knowledge about
Brahman (God), a scripture of
spiritual union (yoga) with God, and a
dialogue between Shree Krishna and
Arjuna. Harih $ Tat Sat.
\jo
~ ~
SRlMAD BHAGAVAD GITA
The Divine Song
TENTH CHAPTER
r ~
Knowing the Divine Glory

sR1MAD BHAGAVAD GITA
The Divine Song
10-1

Shree Bhagavaan uvaacha. Shree Bhagavaan said.
'lfI' it"Cf{if 'Efi:r: I <re-.5t S11"li'lIOIl"l II
-q 1W=i Cf'l'f: I
Bhuuya eva Mahaabaaho
Shrinu me paramam vachah;
Once more, surely, 0 Mighty Armed!
Hear, from Me, supreme, word or advice;
-ij- !lll11JOllolIll fur Cfll104111 II
Yat te aham preeyam-aanaaya
Vaksh-yaami hita kamyayaa.
Which, to you, I, to the one who are beloved
Shall speak or declare, welfare, desirous of
10-2
II
";f -q W lfUIT: 1r'qC( ";f I
Na me viduh sura ganaah
Prabhavam na maharshayah;
Not, ofMe, know, the multitude of gods
Origin or coming of, not, the great sages;
II
Aham aadir hi devaanaam
Mahar-sheenaam cha sarvashah.
I, the origin, indeed, of gods
Of great sages, and, in all cases.
10-3
<IT i'l1i'l\i1i'l1If<{"'q ilftr 'B II
"llllW{, 3A"TR "if I
Yo maam ajam anaadim cha
Vetti loka mahe-shvaram;
Who, Me, unborn, without beginning, and
Knows, all he worlds, the Great Lord;
1lN: !111iT.lld II
Asam-muudhah sa martyeshu
Sarva paapaihpra-muchyate.
Undeluded, that person, among mortals
All, from evils or sins, is liberated.
128
it 'JfT1CIFl. (CjiWT) - t JfYfdt/i!
! J:7: itttt W11 Y'P-IJfq) crr:R
wr Iiflfcn if!flT (itt Jlfrr) arffrw;rWit ?n
fc;;-Q: mr qff ;p;m-# Cfi{rrr /
Shree Bhagavaan (Krishan) said," 0
Mighty Armed (Arjuna)! Hear once
again to My supreme word (of
essential truth). Desirous of your
welfare, I will declare it to you who
are so beloved ofMe. II
itt J1TCRJ1 (ff:;yFrr a:rrFft c#frr -#
JF1iC ffl) CfiT 7" aik-7"
Jf&fif tI; CfZiffin if ?T6f JrCIiR" -# (d7)
aik- Jfyfrbir CfiT arrk' r /
Neither the multitude of gods nor the
great sages know (the mystery of) My
appearance (in human form as a result
ofMy divine sport) because in every
way I myself am the cause ofthese
gods and great sages.
lifT gjt aik-
(<JP[Uf) ciIcnT CfiT W-grr t CW
71!(N/;j)' (qyrxitJ if "ff ff21T "Wfflf
rrrrif -# !fi1i smn "ff /
One who knows Me as the unborn,
without a beginning, and the Mighty
Lord of all the worlds, that person,
among mortals, is undeluded (or wise)
and is liberated from all sins.

sRlMADBHAGAVAD GlrA
The Divine Song
10-4
I II
I
Buddhir gyaanam asam-mohah
Kshamaa satyam damah shamah;
Intelligence, knowledge, non-delusion
Forbearance, truth, self-restraint, control of mind;
"'q v:cr"'q II
Sukham duhkham bhavo abhaavo
Bhayam cha abhayam eva chao
Pleasure, pain or misery, being, non-being
Fear, and, fearlessness, also, and.
10-5
a:rM:rr "W1ill 'U"'1' <r.ms<m: I 'llCfRr 'lWlT l:ffi v:cr 'F.rf1q"U: II
a:rffim "WJT "ij"q) <\R I
Ahinsaa samataa tushtih
Tapo daanam yasho ayashah;
Non-violence, equanimity, contentment
Austerity, charity, fame, disrepute;
'qfClT INv:cr fcrm: II
Bhavanti bhaavaa bhuutaa-naam
Matta eva prithag vidhaah.
Arise, expressions, living beings
From Me, alone, many different, forms.
10-6
II
I
Maha-rshayah saptapuurve
Chatvaaro manavah tathaa;
Great sages, seven, in earlier times
Four (Sanaks), Manus, also;
II
Mat bhaavaa maanasaajaataa
Yeshaam loka imaah prajaah.
My, emanations, from (My) mind, born of
Of whom, this world, these, creatures.
129
CfiR ett"f{f&)) (mer)
(iRrR CfiT ar'JllCl)J 8Jl11;
Cf1R, fT1l (7FT cit WmRCh
ffRR ?1 j:&; orrtrr afk
JrfI7J ff2Tf 'JPl afkar'JPl ift /
Understanding, (true) knowledge,
unbewilderment, forbearance, truth,
self-control (of senses), calmness (of
mind), pleasure, pain, existence (or
birth) and non-existence (or death),
fear and fearlessness also.
aWm w:rrrr, gffc; rrrrP11; CJ7; ?:fW ff2Tf
- J,lffOtJ.f/;f in wfrrfi:rf:{ J1CIiT( in
arwr arwr (trim) 'J{TCf 7# ?1 tt iM /
Non-violence, equanimity,
contentment, austerity, benevolence,
fame and ill-fame all these (twenty)
states in living beings arise from Me
alone.
mrr m -
a:rfft; 9fi!J, (07#
ift) yet -q:gl[ 'qTr &7ChIR ?FPf7,
?17TfR; &7CffiJ.f/Q ff2Tf llY-
f.iFrqff if?:rr( -q W ?llNff t w
!JY -q 'J[Jq &it :gl[ "* 7FT ?1 tt :gl[
t/
Seven great sages (of Vedic times),
four (Sanakas) of earlier times and
(fourteen) Manus from whom the
whole progeny of this world has
arisen, all of them possess My nature
and are born of My mind (or will).
3b

sRlMADBHAGAVAD GlrA
The Divine Song
10-7
<i\Tt 'q lll1 <IT I <itTA II
VJli T;f 1111 ?it "ffiCffi: I
Etaam vibhuutim yogam cha
Mama yo vetti tattvatah;
This, divine majestic glory, yoga power, and
Mine, whosoever, knows, in truth;
mSfClCflclH ';f II
So avi-kampena yogena
Yujyate na atra sanshayah.
That person, unwavering, inyoga
Unites, not, about this, doubt.
10-8
I "'llcHilif.<:ldl: II
I
Aham sarvasyaprabhavo
Mattah sarvam pra-vartate;
I, of all, origin or source
FromMe, all, proceeds or moves;
wfu lWn l1f 'qfq ;W""If.<:tctl: II
Iti matvaa bhajante maam
Budhaa bhaava saman-vitaah.
Thus, knowing or thinking, worship, Me
The wise, meditative state of mind, endowed with.
10-9
II
mr 1fTUlT q{f\lVll
Mat chittaa madgatapraanaa
Bodha-yantah paras-param;
Mind absorbed in Me, surrendered to Me, vital breath
Enlightening, each other;
T;f l""fi T;f T;f II
Katha-yantah cha maam nityam
Tushyanti cha ramanti chao
Conversing about, and, Me, always
Contented, and, rejoice, and.
130
lifT -Rit (Wll fir'J[Frr
affr (affi1fchih) Wrr wfffi cir mq -#
\ifFfffT t % R9fT ('iffffi err tjm if

One who knows in truth (or essence)
this divine glory (of manifestation) and
(yogic) power of Mine gets united (or
established in Me) in unwavering yoga
(of devotion and knowledge); there is
no doubt about it.
if W1fff 'fhrT( qff C/iT (1J!3} CfiT(U{ t
rrw1J$ if fit ifr[uf IifTfff JI7[ff (#C279,ffi)
t I V:m "IlFfCIi( Y,R;J.f7'1

I am the source (or origin) of all this
(creation), from Me everything (in this
universe) proceeds (or moves),
knowing thus the wise worship Me
endowed with a right (meditative)
state of mind.
1J$ if wrPr emit, gjr arrR WUT
(ar2Tfr{ lifteR) arrfar em emit, affr m:
>f'J{lCf (rrw pit) cit (-Rit 'Jffffi qff r-rqf
GRT) arrwr if a:rrc:J7-WFf T!!I cn2R cndr
f.rry;r mr t eitr"5$ if (tI) FR!
(3117Prrr mr) t I
With their minds (concentrated) in
Me, their vital breath (or life)
surrendered to Me, enlightening each
other (about My divine glory) and
conversing about Me, they are always
contented and rejocing in Me.

SR1MADBHAGAVAD GfTA
The Divine Song
10-10
'fIdd1ffil'1i silfu'icfCfliO( I wfl:r "ff it II
sftfu'{c1CfiJt.1
Teshaam satata yuktaa-naam
Bhajataampreeti-puurvakam;
Of them, constantly, ofthe steadfast
Of those who worship, with love and affection;
GI1Tf (( l=fTJt. 1t II
Dadaami buddhi yogam tam
Yena maam upa-yaanti teo
Bestow, intuition or intelligence, yoga of, this
By which, to Me, attain, they.
10-11
I II
v:cJ 3liCfil=q1 3W{, Gll: I
Teshaam eva anu-kampaa artham
Aham agyaanajam tamah;
Of them, alone, compassion, for the sake of
I, ignorance, born of, darkness or guna of tamas;
amq II
Naasha-yaami aatma bhaavastho
Gyaana deepena bhaas-vataa.
Destroy, inner self, state of being
Knowledge, lamp of, brilliant.
10-12
I
Arjuna Uvaacha. Arjuna said.
'It 'It mlf"'ll'fcr;f "Wi 'l1cIT1, I 'l{ITW -P-.fe;=c<.t""""'ITP-lf<\'*-tc!""'""'Id\ij fcf'Tt, II
1ft 1ft 'tfIll 'ffcr;f 'Rl:f I
Param Brahmaparam dhaama
Pavitramparamam bhavaan;
Supreme, Brahman, Supreme, Abode
Purifier, Supreme, You are;

Purusham shaashvatam divyam
Aadi devam ajam vibhum.
Person or Spirit, eternal, divine
The Primal, God, birthless, all-pervading.
131
cr;:r f.rRR: (&/Ff -q; JfIi rT21T
(:W) crrc?r (m) Cfil if em-
3f.!;;lf)Q ;ro;r CRrfT {#Ii
rr !W (tf) WTff en&- t I
To those who are constantly steadfast
(in devotion) and who worship Me
with love, I grant them the yoga of
intuition (or the understanding ofthe
essential truth of Oneness) by which
they attain Me.
cr;:r W rprr CfiN it
dfW{ cnT if
3Rf:CRUf if '41C((JfiJ(1 -garf JlCf)I!l142f
til (trrcn 1JRT 7f2: CRrfT { I
Out of compassion for those
(devotees) and residing in their inner
self (while remaining in My own state
of being), I destroy the darkness, born
ofignorance, by the radiant light of
wisdom.
o3fI!fr it Cfi'ffT - aTTrr W1f
W1f W1f rrfcJ;j; ffroq
WTW (?HTfR), (Mit)
rT21T 'fc;ry ((JC(r02{I qCf)) t I
Arjuna said," You are the Supreme
Brahman, the Supreme Abode, the
Supreme Purifier, the Eternal and
Divine Person, the First (Origin) ofthe
gods, the Unborn and the
All-pervading. "
31ft:IT Oi'ffil: m "q II
Asito Devalo Vyaasah
Svayam cha eva bra-veeshi me.
Sage Asita, Sage Devala, Sage Vyaasa
Yourself, and, also, tell, me.

sR!MADBHAGAVAD GfTA
The Divine Song
10-13 (ar-j7 -2t arrir CfiW- t cpwrlj 3lifitli/'t
3l1!ilitCllljtj;Q: \fcf I a1ftrn) 0!IR1: m w:frfq-q II ff2TT arfiTrr; m aik-
tIif 1fll.lT I "iXfTf{ a:rrrrcnr (V:w) quf.:r t (fcn anrr
Aahuh tvaam rishayah sarve T:f(1! T:f(1! 8lTl1, W11 :mw, f?:oq
Deva-rishir Naaradah tathaa; Ii/;<J..fdffd ff2TT 'Hc{0l{/9Ch tJ
Proclaim, You, the sages, all aik- anrr F:t?:f iff iitJlFrr (?:fffI) t /
Divine Sage, Naarada, also; (Arjuna continues:) All the sages, like
the divine sage Naarada, sages Asita,
Devala and Vyaasa, say about You
(that You are the Supreme Brahman,
the Supreme Abode, the Supeme
Purifier, eternal divine Person,
Birthless and All-pervading) and You
Yourself also declare (the same) to me
10-14
I "Ifu'ij II
I
Sarvam etadritam manye
Yat maam vadasi Keshava;
All, this, true or right, believe
Which, to me, speak, 0 Keshava!
-;:rfu'ij II
Na hi te Bhagavan vyaktim
Vidur devaa na daana-vaah.
Not, indeed, of You, 0 Lord!, manifestation
Know, the gods, not, demons.
10-15
I II
am'JFJT 'fff 9){lt:llttlOl I
Svayam eva aatmanaa aatmaanam
Vettha tvam Purushottama;
Yourself, alone, by Yourself, Yourself
Know, You, 0 Supreme Being!
II
Bhuuta bhaavana bhuutesha
Deva devajagat-pate.
Beings, creator or source of, 0 Lord of creatures
God, of gods, 0 Master ofthe universe.
132
t itwq- (cpwr) ! lifT p iff (anrr) g$ if
% Wt if wtw (if) 11Rffr-{ / t
'JlTTCFf. ! (JICfi?) (it-WPl)
cnT"7 taik-"7 tt?J7Cf /
oKeshava (Krishna)! I believe all that
You tell me to be true. 0 Lord!
Neither the gods nor the daanavas
(demons) know (the secret of) Your
manifestation.
t J,?irilijq, JIlfUp:{f it-afllRtChrtf, IJ{tcif it-
tm; M it-<fq; li/Jlfllfrt, anrr F:t?:f tt
arrR anrr it-&RT arrR anrr cir t /
o the Supreme Person, the Creator of
all beings, the Lord of creatures, the
God of (all the) gods, the Master of
the universe! You alone know
Yourself by Yourself.
\10

SRlMADBHAGAVAD GlTA
The Divine Song
10-16
f<::&rr II
31-mr fc\&IT 16 3i1("l-! I
Vaktum arhasi asheshena
Divyaa hi aatma vibhuutayah;
To describe, You can, in entirety
Divine, truly, Self, manifestation;
7:fIT'i-l\ 0I:fM ftr;ofu II
Yaabhir vibhuutibhir lokaan
Imaan tvam vyaapya tishthasi.
By which, manifestations of glory, worlds
These, You, pervading, abide in.
10-17
m:r qn:r-qrij<li( I II
q;-?i fcrw:l a:ffi' ffi"W\T qRf
i
Hl ll 1. I
Katham vidyaa aham yogin
Tvaam sadaapari-chintayan;
In what way, shall know, I, 0 Yogin!
You, always, meditating;
II
keshu keshu cha bhaaveshu
Chintyo asi Bhagavan mayaa.
In what way, in what way, and, in aspects
To be contemplated, You are, 0 Lord!, by me.
10-18
ret W{oll,:"l"j .. i'l <il<f "f I 'Iff: "flfur itS1fl1l. II
fClROI 7fm I
Vistarena aatmano yogam
Vibhuutim cha Janaardana;
In detail, of Your Self, power (of yoga)
Majestic glory, and, 0 Janaardan!
II
Bhuuyah kathaya triptir hi
Shrinvato na asti me amritam.
Again, explain, satiation, because
Of hearing, not, is, to me, nectar (like words of Yours).
133
(Arjuna continues:) You alone are able
to explain to me about Your divine
manifestations in entirety, by which
pervading these worlds, You are
situated in them.
oziti!JQ( ! #' #Rr J1CI? mT
cmrr sarT anvcit lifT{ ark
'JI1TCFl. ! arrv fW:r fW:r 'JflCif if (err wsRf
-e)
o Yogin (Krishan)! How may I know
you through continuous meditation? 0
Lord! In what different aspects (or in
different ways) should You be
meditated upon by me?
o Janaardan (Krishan)! (Please)
explain to me again in detail about
Your yogic power and the glory of
Your manifestation, because I am
(still) not satisfied in listening to Your
nectar-like words (of wisdom and
knowledge).

sR1MADBHAGAVAD GfTA
The Divine Song
10-19

Shree Bhagavaan Uvaacha. Shree Bhagavaan said.
'ij I f<il!w-l if II
lSlll ROllT fu am=ll I
Hanta te kathayi-shyaami
Divyaa hi aatma vibhuutayah;
Listen!, to you, shall explain
Divine, because, Self (or Own), manifestation;
W 'f aTfur aRiT fCl'RI{fl! II
Praadhaanyatah Kuru-shreshtha
Na asti anto vistarasya me.
Most prominent, 0 the Best ofKurus!
Not, is, end (limit), the extent or detail, ofMe.
10-20
II
3Wl1T "Wi I
Aham aatmaa Gudaakesha
Sarva bhuuta aashaya sthitah;
I, Self (aatman), 0 Conqueror of sleep!
All, beings, in the heart (or mind), residing in;
II
Aham aadih cha madhyam cha
Bhuutaanaam anta eva chao
I, the beginning, and, the middle, and
Of beings (creatures), end, also, and.
10-21
fCltlUJ'*lTfu'li <fCl("?!""II1, I ""I{lf-t:j+f<ldl""lffl'l "
ollf<\M1'1 IS{
Aadittyaa-naam aham Vishnur
Jyotishaam ravir anshumaan;
Of the (twelve) Aadityas (solar powers), I, Vishnu
Ofthe luminous sources, the sun, radiant;
II
Mareechir marutaama asmi
Nakshatraa-naam aham shashi.
Mareechi, of the (forty-nine) Maruts (winds), I am
Of the Nakshatras (stars), I, the moon.
134
Shree Bhagavaan (Krishan) said, II 0
Best of the Kurus (Arjuna)! Behold! I
shall describe to you My divine
manifestations (forms), but only those
that are prominent because there is no
limit to the extent (of My
manifestations) II
"ff ?1:stCh:pI (Hs:.lfctli/2fl !
JnfV141::t -q, 03Fff:qi'(U[ .qtPrcr if fit Y7
?RCfiT amwi ark (?f1[uI) wffcnr
7lf:ZT rrm o3Fff if fit t /
o Conqueror of sleep (Arjuna!)! I am
the Self residing in the hearts (or
minds) of all he creatures, I am the
beginning, the middle and the end of
all beings.
if (arfiffr -q, yif) .q
(CfTlR arcrrrrr CIT cnrFrfc6 mcnr 'fl!!) i;
wilfr12fl' .q fcn(u1f CfT<7T ?j!f i;
J..I'Rifll (crrg marr) .q11fJfq rrm
;re,:ri(.q if i /
Of the Aadityas (twelve sons ofAditi)
I am Vishnu (Vaamana or the sun in
the month ofkartika), of the luminous
objects ( I am) the radiant sun, of the
Maruts (forty-nine wind gods) I am
Mareechi, and the Moon among the
(twenty-seven) nakshatras.

sR1MAD BHAGAVAD GfTA
The Divine Song
10-22
'Cl'rnCr:1 "ictl'1I"'lFt"'l ffl.T II
;gI!OJ Ci etl sft:+f ClI'"1Il{ sft:+f crmcr: I
Vedaanaam Saamavedo asmi
Devaanaam asmi Vaasavah;
Ofthe Vedas, the Saama Veda, (1) am
Of the gods, (1) am, chief god Indra;
lR: '1:f affi:q '\QRll{ affi:q II
Indriyaa-naam manah cha asmi
Bhuutaanaam asmi chetanaa.
Of the senses, mind, and, (I) am
Of the living beings, (I) am, consciousness.
10-23
fcIir.m I i'ro: II
"BJ1lff '1:f affi:q m-m7:fl\1 I
Rudraanaam Shankarah cha asmi
Vittesho Yaksha rakshasaam;
Of the Rudras, Lord Shiva, and, (I) am
Lord of Wealth (Kuber), Of Yakshas, ofRaakshas;
llfClCli": '1:f rmSl ROil SO( II
Vasuunaam pavakah cha asmi
Meruh shikhari-naaam aham.
Of the Vasus, God Agni, and, (1) am
Mount Meru, of mountain peaks, 1.
10-24
'i:[ lj&t l=fi m lJT?f I UJTI\: II
'1:f l1i m '1QfQfdSO( I
Purodhasaam cha mukhyam maam
Viddhi Paartha Brihas-patim;
Of the priests, and, the chief, Me
Know as, 0 Son ofPrithaa, Brihaspati (gods' priest);
il'1Hl'1ISO( II
Senaanee-naam aham Sakandah
Sarsaam asmi saagarah.
Of the army chiefs, I, Skanda (Kaarttikeya)
Of the bodies of water, (1) am, the ocean.
135
(if) it (f.iR:r it 'JflTCTrl, wfrr
'dTftrr mu crfUfrr 1) rrq[ it (pg:r
R t it 1FT aik>rrfUr7ir it
(37CffI) 0d'i'IRh i I
Of the (four) Vedas I am the
Saama-Veda (containing prayers of
the Divine in musical beauty), ofthe
gods (or Devaas) I am (the chief god)
Indra, among the (eleven) senses I am
the mind, and ofthe living beings I am
(their) consciousness.
Of the (eleven) Rudras I am Lord
Shankar (Shiva), Of the Yakshas and
Raakshasas I am the Master of wealth
(Kuber), Ofthe (eight) Vasus I am
Agni (god of holy fire), and ofthe
mountain peaks, I am (mountain)
Meru.
7J21Wf (31Yfr) ! !J<)(f;rir it pg:r
in 'ifNQfrt !fir I
(if) ifrilYfrt2J)' it in iNIYfrtj
F'firl1 (ChIme;, 4) aik 'JfC1I'/?ir it WlT( i I
o Son ofPrithaa (Arjuna)! Of the
priests, know Me as their chief-
Brihaspati (priest of all the gods), of
the army chiefs I am Skanda or
Kaarttikeya (army chief of gods), of
the bodies of water, I am the ocean.

sR1MADBHAGAVAD GITA
The Divine Song
10-25
I II
JOlQt'ffuli ill affi:q I
Maha-rsheenaam Bhrigur aham
Giraam asmi akam aksharam;
Of the great seers, Bhrigu, I
Of the utterances, (I) am, the one, syllable ($0);
affi:q rulOil(YflJ: II
Yagyaanaam japa yagyo asmi
Sthaavaraa-naam himaalayah.
Of the yagyas,japa (meditative prayer), yagya, (1) am
Of the immovables, the Himaalayas.
10-26
I II
CIlIDUTf I
Ashvatthah sarva vrikshaanaam
Devarshee-naam cha Naaradah;
Holy fig tree,all, of the trees
Of the divine seers, and, Sage Naarada;
II
Gandharvaa-naam Chitrarathah
Siddhaa-naam Kapilo munih.
Of the gandharvas (heavenly musicians), Chitraratha
Of the perfected ones, Kapila, Sage.
10-27
I 'fUUIf 'i:f II
31w-qf m 1=fTl\ 3Jlff 1
Uchchaih-shrava-sam ashvaanaam
Viddhi maam amrita udbhavam;
Uchchaih-shravaa (1ndra's horse), among the horses
Know as, Me, nectar, born of;
';fUUfI'""'f II
Airaavatam Gajendraa-naam
Naraa-naam cha naraadhipam.
Airaavata (Indra's elephant), among mighty elephants
Among humans, and, King (protector).
136
4fjfi(4)' it if 'J[!J 'CflfUpjf it T!!fi 318f[
(JIUTCf, \fb) t (?flHff) ZTi!l it
ftwWt crr<7T it fi!41&4 vcfrr (if) i /
Among the great sages, I amBhrigu,
of all utterances I am the single
syllable ($0), of all the yagyas
(offerings) I am the yagya of
meditative prayer (japa), and of
immovables I am the Himaalaya.
it it 71<<:'5/;;)
(fClif-7TPFIi) it aik fir;if
it (?ifw;r W7?T3IfirrIT) (if) i /
Of all trees (I am) the ashvattha (holy
fig tree), among divine sages (I am)
Sage Naarada, among the gandharvas
(celestial musicians) (I am)
Chitraratha, and of the perfected ones
(I am) Sage Kapila (founder of
Sankhya philosophy).
31mit if) 3P[ff. Wr?f
ircoTfiiifit
if Wr?f svJ
7TiiI) aik it 'V'iIT !fir (-mJ \ifR /
Among the horses know Me as
Uchchaih-shravaa (name ofIndra's
horse) born along with nectar (with
the churning ofthe ocean), of mighty
elephants (I am) Airaavata (name of
Indra's elephant), and among humans
(I am) the monarch (protector of
humans).

SR1MADBHAGAVAD GfTA
The Divine Song
10-28
I II
aw Cf\t affi:q I
Aayudhaa-naam aham vajram
Dhenunaam asmi kaamadhuk;
Of war weapons, I, thunderbolt
Of cows, am, Kaamadhenu (Cow of plenty);
1f\lR: T.f affi:q {lqfolll{. affi:q C11'afCfl: II
Prajanah cha asmi kandarpah
Sarpaa-naam asmi vaasukih.
Of the progenitors, and, am, Kaama (god of love)
Of serpents, am, Vaasuki (a serpent king).
10-29
crouIT "l1'\lill'"1ti+( I <t'"1': <8"l"ldl"lti+( II
3FRf: T.f 31ft+r ;:nl1Rf CRi"UIT aw I
Anantah cha asmi nagaanaam
Varuno yaadasaam aham;
Ananta (endless), and, am, ofnaagaas
Varuna, of water creatures, I;
fq tilll"{ 3llfm T.f 31ft+r 1:p:f: {I'll 11 dP'l II
Pitrinaam aryamaa cha asmi
Yamah sanyama-taam aham.
Ofthe ancestors (manes), Aryamaa, and, am
Yama (god of death), ofthe law-enforcers, I.
10-30
CfiR'f: CfWt'4dl"lti'"l, IlfJTUI1' ;:r 1If'PdUJT1\ "
T.f 31ft+r Ch <1 lidIl{. I
Prahlaadah cha asmi daityaa-naam
Kaalah kalaya-taam aham;
Prahalaada, and, am, of the Daityas (demons)
Time, among the calculators, I;
1pTTUTf T.f s1f T.f II
Mrigaa-naam cha mrigendro aham
Vainateyah cha pakshinaam.
Among animals, and, king of beasts (lion), I
Garuda (Lord Vishnu's vehicle), and, among birds.
137
if -q (Rcnr) CfW
ff21T -q ir JlCIic)
( / ?FffF{- Wcff; en/
(ath-vcif-qif
ett 67ft CiT CfTffFc1i t /
Of war-weapons, I am the thunderbolt
(of god Indra) and of cows, I am
Kaamadhenu (the cow of plenty born
from churning ofthe sea). Of the
progenitors, I amKandarpa (Kaama
-god of love), and of serpents, I am
Vaasuki (serpent king who was used
as string in churning the sea).
if 7Tlff -q ('J{7lC(F[, firci!J qff warr) awrr
(WV 7f7T ath- \1f&'i3/</' -q
CWJT "{/ fTrrrif -q if (!f&! trrrR)
apfrrr ( ath- wmcti7' if (W&7Ch err CfiT
;:qr<n8ftw) ( /
Ofthe Naagaas (special class of
serpents), I amAnanta (serpent-god
Shesha - Lord Vishnu's bed), and of
water dwellers, I am (the lord of water
creatures) Varuna. Of the (departed)
ancestors, I am (the chief ancestor)
Aryamaa, and of the enforcers oflaw,
I am Yama (god of death).
(fiffr ett tRfT7) -q
ath- 7TURT cnR CITfif -q CfiT(1"
(wm) if ( / v.rJaJT -q (fi#) am-
rm.raJT -q ((/rt/j;f ff21T firci!J 'J{7lC(F[, CfiT
CffR vefR7\if) if ( /
Of the Daityas (sons ofDiti who
fought with gods), I amPrahlaada
(devotee ofLord Vishnu), and of
calculators (reckoners), I am Time. Of
animals, I am the king of beasts (lion)
and among birds, I am the son of
Vinataa (bird king Garuda - vehicle of
Lord Vishnu).

sR1MAD BHAGAVAD GfTA
The Divine Song
10-31
"tfC1'1": Qc'h11"'1ff4 'Wf: I {ijltRlI"'lf(""l II
3lft:q "Ull: I
Pavanah pavataam asmi
Raamah shastra-bhritaam aham;
The wind, of purifiers, am
(Lord) Raama, ofthe warriors, I;
-:q 3lft:q {i1"'1 d'81l"( 3lft:q \itItlri<'ll II
Jhashaanaam makarah cha asmi
Strotasaam asmi jaahnavee.
Of sea dwellers (fishes), Makara (crocodile), and, am
Of rivers, am, the Ganges (daughter of sage Jahnu).
10-32
11v:f 4lClIQ"'Ifil 3l'Ulk"'lf
c
ran fcrnr;1f C/F\: S1Cle;QI"'IQ"( II
'8
llf olll"(
a:rrR\ -:q -:q I
Sargaanaam aadir antah cha
Madhyam cha eva aham Arjuna;
Of creations, beginning, end, and
Middle, and, also, I, 0 Arjuna!
fc:rm CfR: !IICli\dll"( II
Adhyaatma vidyaa vidyaanaam
Vaadah pravadataam aham.
Of Supreme Self, knowledge, of knowledges
Debate (to find essential truth), of the debators, I.
10-33
("j1"'llfflCfll 'q I CfiTffi II
a:rcnm 3lft:q R: '8llOO1lf'8Cfifll -:q I
Aksharaa-naam akaaro asmi
Dvandvah saamaasi-kasya cha;
Of letters ofthe alphabet, letter A, am
Dvandva compound, of compound words, and;
'iffilT aW "fcfwm lJ&: II
Aham eva akshayah kaalo
Dhaataa aham vishvato mukhah.
I, alone, imperishable, Time
The Creator, I, in all directions, facing.
138
if vfir;r cnFr CfTfif -q"I:{CR (cnW ff21T
;m;;rqrft?jf -q (fcrol!J arcrrrrr) V7! t /
1if(7-\iFfJaif -q 'lfCi7[ (qlNqij) aitr 'PitrtT
-q 7frrr if { /
Of purifiers, I am the wind, and among
warriors, I am (Incarnation of Vishnu)
Raama. Of the sea cratures (fishes), I
amMakara (alligator, crocodile or
shark), and of streams, I am the
Ganges (daughter of sage Jahnu).
! w:r wif Cfi7 3RT
iff if rft { / fi:lwTaif -q aT8ZfTFI!
fi:IwT ff21T WPlf cnFr CfTfif Cfi7
(dfCiRuf1 it" fcnzrr CfTffT) CfTc1 if
(/
o Arjuna! Of (all) creations, I am the
beginning, end and also the middle. Of
bodies of knowledge, I am the
knowledge ofthe Supreme Self, and
of the debators (or argumentators), I
am the debate (that is aimed at
ascertaining the essential truth).
if (C/U(41C17 aTW-q arcfiT( (FR) ff21T
(rfr err arf87Cf7 firff)
(<:);it ctft !l3lRffT R?illT{{ {
/ if rft aTfHG{ CfiTR (CfJ7C11fnrt) ff21T w:r aiR'
!l@c/7C17 q w:r cnr) wrrT { /
Ofletters of the alphabet, I am (the
letter) A, and of compound (two or
more) word formations, I am the dual
compound word (where each
component retains its importance). I
alone am the infinite (and eternal)
Time, and I am the Creator (Sustainer)
facing in all directions (omniscient).
$0

SRlMADBHAGAVAD GfTA
The Divine Song
10-34
l'{l11l11
-:q -:q I
Mrityuh sarva harah cha aham
Udbhavah cha bhavishya-taam;
Death, all, destroying, and, I
Origin, and, things or events to exist in future;
qftftf: -:q -;:ffitun' lld11T II
Keertir shreer vaak cha naareenaam
Smritir medhaa dhritih kshamaa.
Fame, prosperity, speech, and, of the feminine
Memory, wisdom, firmness or courage, forgiveness.
10-35
II
<Il6,B14 -m8f 0o:<\BIl{. I
Brihatsaama tathaa saamnaam
Gaayatree chhandasaam aham;
Brihat-saam, also, of (Vedic) chants
Gaayatree meter (in Rig Veda), of metres, I;
"4"mRf sWJ.. 1l'a4ICfl{: \I
Maasaanaam maarga-sheersho aham
Rituunaam kusumaakarah.
Of months, Maarga-sheersha month, I
Of seasons, abounding with flowers (Spring).
10-36
Wi9lil""ldl'iffl""l d"l:l'ilfl11'iQ,\ I "flllSWl II
0(1l\ctIl{. a:rft+r I
Dyuutam chhalayataam asmi
Tejas tejasvi-naam aham;
Gambling, of the cheats or dishonest, (1) am
Splendor, of the splendid ones, I;
sft+r Oll Cl Bllll sft:G" B Cjct Il{. II
Jayo asmi vyavasaayo asmi
Sattvam sattva-vataam aham.
Victory, (I) am, resolve, (1) am
Truth or virtue, of the virtuous, 1.
139
?Jq CfiT Q(UT (7m) cnR CfTCYft 1Jfg aih-
'Jffr:rtx:r -q mCfTfir ett orrrffr CfiT CfiT(Ul if
-{ I 7Tfi.zrT -q it CfTC0 Flfrt;
ett wf&i)) wFrr rrm 8Jl1T
if'{ I
I am the all-consuming Death as well
as the origin of entities yet to be.
Among feminine virtues, I am fame,
prosperity, speech, memory,
intelligence (wisdom), firmness and
forgiveness (or patience).
Wftrr fI!tr -q (wmett -q
"@frr) WfJ,Wq rrm fPff -q 7T"f"llit if
'{I llRir -q rrm "W]a-ff -q {yoqT if
crfRfff'{l
Among hymns of Saamaveda I am
Brihat-saama (the great hymn to Lord
Indra) and among (Vedic) metres, I
am gaayatri metre (ofRig Veda).
Among months, I am the month of
Maarga-sheersha (mid November to
mid December) and among seasons,
the flower bearer Spring.
I am the gambling ofthe deceitful, and
the splendor of the splendid. I am the
victory (of the victorius), the resolve
(of the determined), and the goodness
of the good.

SR1MADBHAGAVAD GfTA
The Divine Song
10-37
I Cfifcr: II
1b1ln'ii SR+r I
Vrish-neenaam Vaasudevo asmi
Paanda-vaanaam Dhananjayah;
Of the Vrishnis (a Yaadava clan), Son of Vasudeva, (1)
Of the Sons ofPaandu, Conqueror of wealth (Arjuna);
B)'il 'i IYO. 3lfi:r Cfl Cll 'i IYO. Cfifq: II
Muneenaam api aham Vyaasah
Kaveenaam Ushanaa kavih.
Of sages, also, I, sage Vyaasa
Of poets, sage Ushanaa (Shukra-achaarya), poet
10-38
i\WldIY1"t4 r"pft'ldl"( I _ II
1\*1dIYO. a:ffi:q a:ffi:q f\ijl ntj dIYO. I
Dando damaya-taam asmi
Neetir asmi jigeesha-taam;
Power or rule, of rulers or kings, (1) am
Wise policy, (1) am, ofthose desiring victory;
-:q affi::q ii11'iCldll=( II
Maunam cha eva asmi guhyaa-naam
Gyaanam gyaana-vataam aham.
Silence, and, also, (1) am, of secrets
Knowledge, ofthose rich in knowledge (wise), 1.
10-39
I "if"d"'\ful fcRr "lct=ZllrlJ"ll II
-:q 3lfi:r mJ:. I
Yat cha api sarva bhuutaa-naam
Beejam tat aham Arjuna;
Which, and, also, all, of creatures
The seed, that, I, Arjuna;
mJ:. 3lfur fcf;:n II
Na tat asti vinaa yat syaat
Mayaa bhuutam chara acharam.
Not, that, there is, without, which, may exist
Through Me, being or existing, animate, inanimate.
140
cfw it? aRf7frr) ii{6up:/;p/ -q
J}f (-R'm), WU&yir -q
ro. !JWif -# 0!fRl -g:R a#f
Cfifirzir -q 0W7T CIT it?!F'
fj#j/T3/l4) qifi:pft if tt t /
Of the Vrishnis (a clan of Yaadavas) I
am the Son of Vasudeva (i.e. Myself),
Of the Sons ofPaandu I am the
Conqueror of Wealth (Arjuna i.e.
you). Of sages I am sage Vyaasa and
of poets I am poet Ushanaa
(Preceptor ofDaitayas and Son of
Sage Bhrigu - Shukra-acharya).
m CfTfi't CfiT
CfTfi't Cfft ;:ftfrr if t /!JT:fT mit crr-&
"1ft;r aih- -q 'J/t if tt t /
Among the law-enforcers I am the
punishment, among those who seek
victory I am the wise policy (or
state-craft). Of secrets, I am the
silence, and also the wisdom (or
knowledge) of the wise or the
knowers.
! ?tr[uf J.//MJ..fI;f CfiT lifT
(Wrffr CfiTCfiT(TJ{j t Cff[ 'J/t if tt t /V:m
TNCIT 31TH cit{ 'J/t JI7Uft ;ref( lifT ift
fRT (ift"f! iftrr) "it /
o Arjuna! Whatever is the seed
(origin) of all creatures, I am that also.
There is nothing moving or unmoving
that can exist without Me.
Ict\Jnij (
SR1MADBHAGAVAD GfTA
The Divine Song
10-40
I mwr l11TI II
-;:r srnr lfl1 fC:;OllI 'i I' f<:f'+icit'ii l:ftr:r I
Na anto asti mama divyaa-naam
Vibhuutee-naam Parantapa;
Not, end, there is, ofMy, of divine
Of manifestations, 0 Scorcher ofthe Foe (Arjuna)!
v;f 11 "fcmrU II
Esha tu udde-shatah prokto
Vibhuuter vistaro mayaa.
This, but, by way of example, explained
Of manifestations, extent, by Me.
10-41
Cfli
'1cl-'1cl err I
Yat-yat vibhuuti-mat sattvam
Shreemad uurjitam eva vaa;
Whatever, endowed with glory, being
With prosperity, with vigor or power, also, and;
"ffil "ffil (C( lfl1 am II
Tat-tat eva avagachchha tvam
Mama tejo ansha sambhavam.
All that, also, know as, you
My, splendor, fragment, born of
10-42
311!fC1T fcI;' I w.mT II
W QCf I
Athavaa bahunaa etena
Kim gyaatena tava Arjuna;
But then, with extensive detail, with this
What for, with knowledge, to you, 0 Arjuna!
awr. 'tl\f'1JO( a:tiR II
Vishtabhya aham idam kritsnam
Eka anshena sthito jagat.
Supporting, I, this, entire (creation)
A single, fragment, remain steady, universe.
w(rrr irft fircx:r CfiT
3RTttf t WaT # arq;:ff
'fcR:frr( W 3<;'1&< 01 it
cnm-ff/
o Scorcher of the foe (Arjuna)! There
is no end to My divine manifestations.
Whatever I have told you about the
extent ofMy manifestations (glory) is
(only a brief description) just by way
of examples.

7!!i 371if&iw (.nRh!Jw; 'CRfJ
t ait!FT if( tt (;q)'MC1) 31'w it
!/'JfCf sf IifT7T /
Whatsoever or whosoever is endowed
with glory, prosperity (grace or
brilliance) or vigor, know that as born
from a fragment of My splendor.
312{C{f ! m- JfCIiT( 'W}f wffl
qff CfZ1T a{fCf'?2{Chrtl -ff / (<fRl tt
fcr;) if s ?tr[uf cit (arq;:ff ;q)'I'?lhb
it) 7J,Cfi afrrT:rT;r it CZfTCff WHr { /
o Arjuna! But then of what use to you
is the knowledge of all these details
(of My manifestations). (Suffice to
understand that) I exist, pervading (or
supporting) this whole universe by a
single fragment of Myself.
ij1) m: ij1)
ij1)Thus ends Chapter 10 "Yoga of Divine Glory" ofShree Mac1bhagavac1-geetaa. Harih 00 Tatsat
141
So

SIDMAD BHAGAVAD GITA
The Divine Song
ELEVENTH CHAPTER
h- (' '"

Realising Vision of the Universal Cosmic Form
\10

sRlMADBHAGAVAD GJTA
The Divine Song
11-1
I Arjuna Uvaacha. Arjuna said:
1tl
1
rq' l l-\l-\ II
-mJ:. -crol 3l&ffiill I
Mat anu-grahaaya paramam
Guhyam adhyaatma sangyitam;
To me, as a blessing or kindness, supreme
Secret or subtle, of Supreme Self, known as;
"fCrlIl CRr: iR 57:( 1ll:r II
Yat tvyaa uktam vachah tena
Moho ayam vigato mama.
Which, by You, spoken, words, by this
Delusion, this, departed, my.
11-2

'qCf fu' 1=f?:fT I
Bhava apyayau hi bhuutaanaam
Shrutau vistarasho mayaa;
Origin, and dissolution, indeed, of beings
Have been heard, in detail, by me;
'finf: aWl"'q II
Tvattah Kamala-patraaksha
Maahaat-myam api cha avyayam.
From You, 0 Lotus-Petal Eyed (Krishna)!
Majesty or greatness, also, and, eternal.
11-3
I S\<j:{i:9lfj:{ II

Evam etadyathaa aattha tvam
Aatmaanam Parame-shvara;
Thus, this, in what way or as, say or describe, You
Yourself, 0 Supreme Lord (Krishna)!
-ij 91'titll=ijJ:! II
Drashtum ichchhaami te rllllpam
Aishvaram Purushottama.
To see, wish, Your, form
Divine or Lordly, 0 Supreme Person (Krishna)!
142
artr 2t CfiQT - itt w Cf7dr ff}[ lifT
31rrR T:[{l[ <fJPPI2f aTf?:1TfIl fErr;rq CfiT
J1CTCR (orrWJ m t -W 7:{ff'lirff
(3Ti1FfJ 7f?:"it Tf7JT t /
Arjuna said,II The discourse
concerning the most mysterious
(knowledge ofthe) Self, that You
have given me as a blessing, has
dispelled this delusion (or confusion)
of mineII.
ChJlC1Q;f (epwr)! 'JITfUr2fT qff
or:rtrr 3ikJ1CYPl fcI 17< C{7 arrrrit tt
'ff' rT21T 31TrrcfiT 3ffcl;mf} Jim,/..4 (Jrwcr)
WI
o Lotus-Eyed (Krishna)! I have
indeed heard from You in detail about
the origin and dissolution of all beings
as well as about Your imperishable
greatness and majesty.
w- wit.grr (epwr) ! 3TTV arrR 3TTV cit
-m; V:m fit t I (V0J) j?itiJdJl
(epwr) ! it aM(:wt; wrw3ik
cit ('JTr"l8;1J m qff
Cf7(ffT i /
o Supreme Lord (Krishna)! It is as
You have declared Yourself to be.
(Yet) 0 Supreme Person (Krishna)! I
wish to see (in visible reality) Your
(divine) form as the Lord of all.

SR1MADBHAGAVAD GITA
The Divine Song
11-4
<:jf<:; +r<fl I <ITltmtlClT it (C( ,,:tflllr'""!I'l'""!o4'"I'""l11
m l=l'1f S\ 1f..n I
Manyase yadi tat shakyam
Mayaa drashtum tti Prabho;
Consider or think, if, that, possible
By me, to see or experience, thus, 0 Lord !
'fCf m II
Yogeshvara tato me tvam
Darshaya aatmaanam avyayam.
o Lord of Yoga!, then, to me, You
Reveal, Yourself, imperishable.
11-5

Shree Bhagavaan Uvaacha. Shree Bhagavaan said:
I "IA1fcrmf.r "11"1ICf
O
lfCji GIA'q II
'P[lf -ij "tfT?l I
Pashya me Paartha ruupaani
Shatasho atha sahasrashah;
See, My, 0 Son or Prithaa!, forms
A hundred fold, and, a thousand fold;
1"RT fc:Jmf.:r fG:&'lI Pi 1"RT cruf 3i I'tl dl Pi -=q II
Naanaa vidhaani divyaani
Naanaa varna aakriteeni chao
Various, of kinds, divine
Various, colors and hues, shapes, and.
11-6
q,<llIfGfllI;:<Hi:''(lS\I''1f-'Wit I 'IffiG IJ
'P[lf 311fc::t'lIl'"( Q\!lf I
Pashya Aadityaan Vasuun Rudman
Ashvinau Marutah tathaa;
See, Adityaas (suns), Vasus, Rudras
Ashvins, Marutas, and;
'P[lf 'qffif II
Bahuuni adrishta puurvaani
Pashya aash-charyaani Bhaarata.
Many, not seen, previously
See wondrous 0 Descendant ofBharata!. , ,
143
JlW (CjiWT) ! 7Jfir arrrr V:m t fcn
if( @(T (3f7TFIiT) % (V{11
?JCfIrTT t rit Witer (cpsur) ! arrrr arrR
drf 3/fct'i/m CfiT m /
o Lord (Krishna)! If You consider it
possible for me to behold that
(supreme form of Yours), then 0 Lord
of Yoga (Krishna)! Reveal to me Your
imperishable (eternal) form.
Shree Bhagavaan (Krishna) said,"0
Son ofPrithaa (Arjuna)! See My
divine forms, a hundred fold rather a
thousand fold, of various kinds, of
many colors and numerous shapes".
W(ff ! (!N if-gw)
cn7; (3i7O) CTfJ31T cn7; (1!.ChIQ:;V cn7;
(c:);i/) arfi;Ptj747</' cit ff2JT
cit W / aitr iff "8 7
WS([ 31T:fJ7frp;r ('If{( cit W /
o Bhaarata (Arjuna)! Behold (in Me
the twelve) Aadityaas (sun gods),
(eight) Vasus, (eleven) Rudras
(thunder gods), (pair of) Ashvins
(physician gods), (fifty nine) Maruts
(wind gods), and also many other
wondrous forms never seen before.

sRlMAD BHAGAVAD GITA
The Divine Song
11-7
B'iHI'i(\ II

Iha ekasthamjagat kritsnam
Pashya adya sachara acharam;
Here, standing as one, universe, entire
See, today or now, with moving, unmoving;

Mama dehe Gudaakesha
Yat cha anyat drashtum ichchhasi.
My, in the body, 0 Conqueror of sleep!
Whatever, and, else, to see, desire.
11-8
;;g; +if I it 'T.Jll:1,: 'P{G[ it II
'19: llf a:R1 I
Na tu maam shakyase drashtum
Anena eva sva chakshushaa;
Not, but, Me, possible, to see
With this, merely, your own, with eyes;
ROll' wfl:r II
Divyam dadaami te chakshuh
Pashya me yogam aishvaram.
Divine, bestow or give, to you, eyes
See, My, of Yoga power, majestic.
11-9

Sanjaya Uvaacha. Sanjaya said:
mfr (IGl"""liiI41i)'1TU 'lift: I 'Rl'i mmlO( II
I
Evam uktvaa tato Raajan
Mahaa Yogeshvaro Harih;
Thus, saying, then, 0 King (Dhrita-raashtra)!
The Great, Lord of Yoga, Hari (Krishna);
-w:f II
Darshayaa-maasa Paarthaaya
Paramam ruupam aishvaram.
Revealed, to Son ofPrithaa
Supreme, form, divine and majestic.
144
Hstlfctli/41 apJ;r! T!,C17 (tI) FlR vr
irft if W ff2!T 3TiK
?i'pf \if7Tfl. cnT 3W / 3itr a:FGT Wt !jiF
tit /
o Conqueror of sleep (Arjuna)!
Behold here today the entire universe,
moving as well as unmoving, standing
(united) as one in My body. And
whatever else you may desire, see that
as well.
However you cannot see My (cosmic
divine and universal) form with this
(physical) eye of yours. I will bestow
on you a divine vision to behold My
majestic and glorious yogic power.
ifi;;zr CfiW - ! V:w
m iii 3V(Rf 4fj!?-f)i)JtT( if( (epwr)
ymy;r cnT (arrRT)
(fi::oq) frr&rr7JT /
Sanjay said," 0 King (Dhritaraashtra)!
Having spoken thus, Hari (Krishna),
the Great Lord of Yoga, then revealed
to the Son ofPrithaa (Arjuna) His
supreme and glorious (divine) form".

sR1MADBHAGAVAD GJrA
The Divine Song
11-10
I II

Aneka vaktra nayanam
Aneka adbhuta darshanam;
Many, mouth, eye
Many, wondrous, sight or aspect;
3TI'iRUf R&r a:Acn dmf II
Aneka divya aabharanam
Divya aneka udyata aayudham.
Many, divine, ornament
Divine or heavenly, many, uplifted, weapon.
11-11
I II
Q1lO( I
Divine, garland and clothing, wearing
Divine, perfume, ointment;

Sarva aashcharya-mayam devam
Anantam vishvato mukham.
All, made up of marvels, the god
Infinite or endless, in all directions, facing.
11-12
AA I <W:: 'liT: W II
AA I
Divi suurya sahasrasya
Bhaveta yugapat ut-thitaa;
In the sky, sun, of a thousand
Become, all at once, risen;
'qffi:Gflf!Olt?Ic:-!Ol1: II
Yadi bhaah sadrishee saa syaat
Bhaasah tasya mahaatmanah.
If, brilliance, equal to or resemble, this, might be
Of brilliance, of this, ofthe Great Self (or Being).
145
ani! finf.;m
aRcn!fi9 am- t mt
aRcn -wxr -ff ff21T aRcn -wxr
aTrg8T it) m -ff I
(Sanjay continues that this Cosmic
Universal: Being is) Of many mouths
and eyes, of many wondrous visions,
of many divine (heavenly) ornaments,
and ofmany divine uplifted weapons.
(Arjuna saw) The infinite Divine form
that was wearing divine garlands and
clothes, was anointed with divine
perfumes and ointments, was made up
of all wonders, and was facing in all
directions.
zrf&: a:rrcnm -q i;;- 7:[CIi" W21
m-# uem if d?7
(fcm? Ff?CiT() 37TfIlT i;;- J1CIiTW i;;-
W1T7 if I
If a thousand suns were to arise all at
once in the sky, that brilliance might
resemble the splendor ofthat Great
Self (or Cosmic Being).

SRlMADBHAGAVAD GITA
The Divine Song
11-13
"Ille<flct... mft 4I
o;gqt<,1
II
mf \iflTIl. I
Tatra ekasthamjagat kritsnam
Pravi-bhaktam anekadhaa;
There, assembled in one, universe, entire
Divided or distributed, in many ways;

Apashyat deva devasya
Shareere Paandavah tadaa.
Beheld or saw, the God, of gods
In the body, Son ofPaandu, then.
11-14
W: fcH""lIlfClti2l I '5fO'I1<l'1mm'tct '$ctl3"ffcl("Wffi II
mf: fCfflP'lIfCftslt I
Tatah sa vismaya-avishto
Hrishta-romaa Dhananjayah;
Then, he, overwhelmed by amazement;
Whose hair was standing on end, Conqueror of wealth;
1fUl"Plrnwr 11 II
Pranamya shirasaa devam
Krita-anjalir abhaashata.
Bowing, with the head, to the God
With hands folded in reverence, spoke.
11-15
I Arjuna Uvaacha. Arjuna said.
I
C}l&lIOI'"il:<f II
qq 'Q?lT fc:rirsr I
Pashyaami devaan tava deva dehe
Sarvaan tathaa bhuuta vishesha sanghaan;
I see, gods, Your, 0 God, in the body
All, and also, beings, kinds or species, grouped into;

Brahmaanam Eesham kamala aasana-stham
Risheen cha sarvaan urgaan cha divyaan.
Lord Brahmaa, Lord Shiva, lotus, seat-situated
The sages, and, all, serpents (earth-goers), and, divine.
146
(#if7:r .;, aWr Cffl-) (f7ff eml{fu!i';f
(iTprr
.q, wm- -q; TfJ' (tI) vr
aRcn'JFIiT( (.q, fErwfl) it fEr'JfW
tfr[uf citW7I
(Sanjay continues) There, in the body
of the God of all gods, the Son of
Paandu (Arjuna) then saw the entire
universe with its manifold divisions, all
assembled in one place (i.e. vision of
One in many and many in One).
WcmQ. CW rT2fT it </J.{J'R:m
cit
T{fffCfi" it J1TlTT1! CfiW:gl"( -m2T iilJ$Ch <
Then he, the Conqueror ofwealth
(Arjuna), overwhelmed with
amazement and his hair standing on
end bowed down his head to the God ,
and spoke with his hands joined in
reverence.
.;, Cffl - ! (if) arrrrctt wif
tfr[uf ?:cit ciI; 'JFIiT( .q, JITfUreif .q,
'fTIJir ciI; 31RFf vr
& 'Jl7TCfT7, ciI; "df7! cit am-
-wxr "ffTif cit WWT i /
Arjuna said," 0 God (Krishna)! I see
in Your (cosmic divine) body all the
gods, hosts of varied type of creatures,
Lord Brahmaa seated on the lotus
throne, Lord Shiva, all the sages
(Rishis), and divine serpents".
3b

SR1MADBHAGAVAD GITA
The Divine Song
11-16
t'C!1 I
"IRf;:y :fHijc:lIf("Wllfl:r II
aWn Cj"Cf.f I
Aneka baahu udara vaktra netram
Pashyaami tvaam sarvato ananta ruupam;
Many, arm, belly, face, eye
See, Your, in all directions unending form'
, "
";J 3Rt'";J (fCf anR fc:r.wm II
Na antam na madhyam na punah tava aadim
Pashyaami Vishve-shvara Vishva-ruupa.
Not, end, not, middle, not, again, Your, beginning
See, 0 Lord ofAll, 0 Form of All!
11-17
fcfiftR;;:f Tff<::;:( 'q I
II
fCfl<lf61'llfc::;t -:q mw mill I
Kireetinam gadinam chakrinam cha
Tejo raashim sarvato deepti-mantam;
Crowned, armed with a mace, bearing a discus, and
Splendor, mass of, on all sides, full of brilliance;
('Cf( 3FR'f 3Ft II
Pashyaami tvaam dur-niree-kshyam samantaat
Deepta anala arka dyutim apra-meyam.
See, You, hard to look at, everywhere
Flaming, fire, sun or ray, radiance, immeasurable.
11-18
'f{+f 'CCflW1 fcf'iWl-q-t I
ld"lld"l@' +raT it II
3TaR 1Wf f<\dOll' 3W1 1:ft I
Tvam aksharamparamam vedi-tavyam
Tvam asya visvasya param nidhaanam;
You, imperishable, supreme, worthy of knowing
You, of this, of world, highest, support or resting place;
II
Tvam avyayah shaashvata dharma goptaa
Sanaatanah tvam purusho mato me.
You, imperishable, eternal, law, protector
Ancient or primaeval, You, Person, belief, by me.
147
(at'!jr'i 3r-W cnw-) frrQU(! (if)
am- aFrcn 7J?Sf ff21T
?Tcf! ok'# aFRf (Ci71 cnT wm '{I
! (if) am- '7 '7 ff21T
'73RT cit (tI) Wm '{ I
(Arjuna continues) 0 Lord of All! In
all directions, I see Your endless form
with many arms, bellies, faces and
eyes. 0 Form of All (the universe)! I
see neither Your beginning, nor the
middle or (even) the end.
(if) arrrrcir fiRtc 7JGJ aNT:gfi"
?1ftrr, qff vm, 'fTC! JlCfJ/'?/J..f/'i, JlGqR1d
arfT.r Cff ?J!f inw:rR 1Ji'jJfrt&w,
arFrr CfiffFr aN?Tcf! JICfiT( '# 3!JllP:r (d7TI1T
ff21T J1rrTUT Wm '{ I
I see You crowned, armed with a
mace, bearing a discus, a mass of
splendor, glowing everywhere with the
brilliance that of a blazing fire or the
sun, hard to look at, and immeasurable
III every respect.
arrv eftR! wrr are. t arrv
pr 'f!P[Uf f1;r.gr inwrr arrgp:r t arrv WTW
q '87TfI7) Win 'ff aNarrv
3ffcN/'?!7 (wrr) !fi"ft im
rrrr 'ff- I
It is my belief that You are the
Imperishable Supreme (Brahman)
worthy of realization, You are the
ultimate support ofthis whole
universe, You are the protector ofthe
eternal order (dharma), and You are
the Indestructible Primaeval (Ancient)
Being.
11-19
'("Cld\il'U1 II
Pashyaami tvaam deepta hutaasha vaktram
Sva-tejasaa vishvam idam tapantam.
See, Your, blazing, (havan) fire, mouth or face
By own brilliance, universe, this, heating or burning.
\10

SRlMADBHAGAVAD GlTA
The Divine Song
arrit fin-q) arrrrcFfr
1 7!8Zf err 3RT if '7 r "
II Hl:!rt" 3FRf q 3FRf
3FRf 3FRf wmwf '!PfTatT TRr-?J!f?'lift
Anaadi-madhya-antam ananta veeryam JlGq/21a iF 'fl1TT7 ffiSI aik
Ananta baahum shashi suurya netram; arrR if f?r.gr cnT m CfT<9-
Without beginning, middle or end, infinite, strength m[ /
Innumerable, arm, moon, sun, eye; (Arjuna continues) I see You (as one)
without beginning, middle or end,
infinite in power, with countless arms,
with the moon and the sun as Your
eyes, with a mouth like a blazing
yagya-fire, and with Your own
radiance that is energizing this world.
If&lrlf 1 (rp;ur) ! aitr iF
w 3Rf['J{l7T (arcrcnm) aik?N
7l!fi a:rrrr ir tt ozrrra t am-
3Tcf.'!Jff aik d!:T cnT fflcR
rft;if arfrr O!1fw (0ZfTji(7) -m- wt /
11-20
1

"WClT 3RRfu "q "W!lf:1
Dyaavaaprithviyor idam antaram hi
Vyaaptam tvayaa ekena dishah cha sarvaah;
Of heaven, of earth, this, intermediate space, indeed
Pervaded, by You, alone, directions and all: , , ,
o Great Soul ! All the three worlds
dU'"ijCf wx:IT?ffl II are getting restless (and trembling with
Drishtvaa adbhutam ruupam ugram tava idam fear) seeing this wondrous and
Lokam trayam pra-vyathitam Mahaatman. awesome form of Yours that pervades
Seeing, wondrous, form, awesome or terrible, Your, this the space between the heaven and the
Worlds, three, trembling with fear, 0 Great Self! earth as well as all the directions.
Those hosts of gods are disappearing
into you and some others, out offear,
are singing your praises with hands
joined in reverence. "May it be well"
thus saying, groups ofsiddhas
(perfected ones) and great sages are
praising you with excellent hymns.

Svasti iti uktvaa maharshi siddha-sanghaah
Stuvanti tvaam stutibhih pushka-laabhih,
May it be well, thus, saying, great sages, perfected hosts of
Sing praises, to You, with hymns, excellent or'complete.
148
fcmR; III""'1cl'll "lJl'IRr 1 tt iF a:rrv 7/ tt JTim cnr W
"lQf<ffflOlH=t\!I: II t ciIt rit 'J{l{ if ii!'ItR (an%)
an:ft fu I !JUT 71T Wt /lfmli/'i aikfi:r;if iF
Amee hi tvaam sura-sanghaa vishanti ""fCffi:fr" (rfrrfriI) 'CfiffCfif
Kechid bheetaah praanja-Iayo grinanti; Rftir lJT(T arrvctt <gffr cnr wt /
Those over there, indeed, You, hosts ofgods, enter
Others, terrified, hands joined in reverence, sing praises;
Gfa.1 alW (qf fClff4dI: "'if v:q II
Gandharva yaksha asura siddha-sanghaa
Veekshante tvaam vismitaah cha eva sarve.
Gandharvas, Yakshas, Asuras, hosts of Siddhas
See, You, amazed, and, indeed, all.
11-22
I
II
CfClT "'if fcfi sfJtRt "'q I
Rudra aadityaa vasavo ye cha saadhyaa
Vishve ashvinau marutah cha uushmapaah cha;
Rudras, Aadityaas, Vasus, who, and, Saadhyaas
Vishve-Devaas, Ashvins Maruts and Pitars and'
, " "

R!MADBHAGAVAD GlTA
The Divine Song
(a$ arrTr q;w) lifT (l!,Ch/?fW
(ww) arrfW;r, (arra) (GJW)
(w) (fr)
(?lTd) 7l/fl;
aTWaffr fir.if iii t if
fi;rfi:l:rrr itcnr ww-ff /
(Arjuna continues) The (eleven)
Rudras, (twelve) Aadityaas, (eight)
Vasus, (twelve) Saadhyaas, (ten)
Vishve-devas, (two) Ashvins,
(forty-nine) Maruts, (seven) Pitars
and hosts of Gandharvas Yakshas , ,
Asuras and Siddhas are all looking at
You and are struck with wonder.
If&!iifli! ! a:rrrriF aFrcn (J1CIiT(
it) 'fP!Ta:r7; 1if'erra:r7; tv; -aW'
affr MCh '<7& 'm7 (frRR) (CI1!
CfiT CR C77cfi (wufI) artrr it w
-ff ff2fT if 'iff it wr () /
oMighty Armed (Krishna) ! Seeing
W -fficnT: 1[Oqf?fT: G?TT II Your great (cosmic) form with many
bahu udaram bahu danshtraa karaalam mouths, eyes, arms, thighs, feet, bellies
Drishtvaa lokaah pra-vyathitaah tathaa aham. and terrible teeth (tusks or molars),
Many, belly, many, fangs or tusks, terrible the (beings of the) worlds are terrified
Seeing, worlds, trembling, also, I. and so amI.
11-23
I
mcnr: II
-ij CfCF-f JOlt?Iii4IQl 1:fRJ=l1
Ruupam mahat te bahu vaktra netram
Mahaabaaho bahu baahu uru paadam;
Form, great, Your, many, mouth, eye
o Great Armed One!, many, arm, thigh, foot;
11-24
I
'fu' or fcR:rfl:r 'i':l fcrmIT II
';f'q: quf 3lffi' fc:mffi I
Nabhah sprisham deeptam aneka varnam
Vyaatta aananam deepta vishaala netram;
Sky, touching, fiery or brilliant, many, colors or hues
Wide open, mouth, shining or blazing, enormous, eyes;
3HHI,JlI 1ln:t"'if"fcrroIT II
Drishtvaa hi tvaam pra-vyathitaa anatar-aatmaa
Dhritim na vindaami shamam cha Vishno.
Seeing, truly, Your, trembling or restless inner self
. '
FIrmness, not, find, calmness, and, 0 Vishnu !
fi5touft ! 3lfCfi7W CfiT W cn&:gzz; aFrcn
quff "# JlChlfild, 'fl9 S7[ affr JICftrfr
frmrfr 'JPJif/rr
sarT im.3Rf:CW'Ti)zfff2fT:wrRr cit JITCff
7fftit m /
o Vishnu ! Seeing You touching the
sky, shining in various colors with ,
mouth wide open, and with large
glowing eyes, my inner self trembles in
fear. I find neither steadiness nor
peace (of mind).
149
(Arjuna continues) 0 Lord of all gods!
I neither have sense of directions nor
do I find peace when I see Your
mouths with terrifying teeth (or tusks)
and blazing like the fires of cosmic
destruction (pralaya). 0 Abode of the
Universe! Be gracious.

sRIMADBHAGAVAD GfTA
The Divine Song

?JW am- 9C'12fCf)/H crit aTfi;r
ij;- w:rR 9iiqmd p:if cnT if "7 tt
fimratT cnT wm"{am-"7 tt
J:rlTff em(ffT {t IifJlfflqJ'H! arrrr >mW iff
11-25
"f I
II
W -ij I
Danshtraa karaa-laani cha te mukhaani
Drishtvaa eva kaala-anala sanni-bhaani:,
Tusks or fangs, terrible, and, Your, mouths
Seeing, indeed, fire of destruction similar to' , ,
Rm ";f ";f fu II
Disho najaane na labhe cha sharma
Praseeda deveshajagn-nivaasa.
Sense of direction, not, know, not, find, and, comfort
Be merciful! 0 Lord of gods! 0 Dwelling ofUniverse!
11-26
-wft "f t<f( I
s:Jur: II
ap:ft ffi I
Amee cha tvaam Dhrita-raashtrasyaputraah
Sarve saha eva avanipaala sanghaih;
Those, and, into You, Dhrita-raashtra, sons of
All, together, indeed, rulers of he earth, hosts of; All those Sons ofDhritaraashtra
together with Bheeshma, Drona, the
W 3if4<oa\ Son (Kama), hosts of
Bheeshmo dronah suutaputrah tathaa asau other kings, and the chief warriors on
Saha asmadeeyair api yodha-mukhyaih. our side too (are all entering Your
Bheeshma, Drona, Son ofthe Charioteer, and, there mouths).
Together, with ours, also, chief warriors.
11-27
I
tif"lltt.'ll"ll II
-ij fClVlIOII W \i1l11CflIH I
Vaktraani te tvara-maanaa vishanti
Danshtraa karaa-laani bhayaana-kaani;
Mouths, Your, speedily, enter
Tusks or fangs, terrible, dreadful;
II
Kechid vilagnaa dashana antareshu
Sandri-shyante chuurni-tair uttama angai.
Some, clinging, teeth, gap between
Seen as, crushed, highest, limbs (head).
They are all entering speedily into
Your fearful mouths with terrifying
teeth (tusks). Some are seen clinging
between Your teeth with their heads
crushed to powder.
150

sRlMADBHAGAVAD GITA
The Divine Song
;f aWl 7Wif in aRcn
it;- J1CW ett aftr fit cndr
t rk1 fit cftrin ir ?11fY am-
J( ;;qf2;/d !J}9l '?J(im Cfi< W'ff /
11-28
I
tr?UQC!'11ft 1<ctlCficft<1 II
s:.crRr I
Yathaa nadee-naam bahavo ambu-vegaah
Samudram eva abhimukhaa dravanti:
Just as, of rivers, many, swift-flowing waters
Sea, indeed, facing toward, flow or run; (Atjuna continues) Just as many
torrents of rivers race towards the sea,
w:r 3l1TI ';f{ cftu aTIoqfq\Ji:lt1frijll so do these heroes ofthe world of
Tathaa tava amee nara loka veeraa humans rush into Your blazing
Vishanti vaktraani abhi-vi-jvalanti. mouths.
In the same way, Your, these, men, world, heroes
Enter, mouths, flaming forth.
11-29
I
II
I
Yathaa pradeeptamjvalanampatangaa
Vishanti naashaaya samriddha vegaah;
Just as, blazing, flame, moths or insects
Enter, to perish, great, with speed;
1mPl w:r a:rfq
Tathaa eva naashaaya vishanti lokaah
Tava api vaktraani samriddha vegaah.
In the same way, indeed, to perish, enter, worlds
Your, also, mouths, great, with speed.
>TcfiT( rrrfit min fc;rir Jffftrff
\if5fTffl '?adfr ir7T J(im cndt t dift rrw
?:W'fim iff (am) ;:n:w in fc;rir ir7T
am- !J}9l '? Cfi< W'ff / .
Just as moths rush with great speed
into a blazing fire to perish, so do
these people rush swiftly into Your
mouths to meet destruction.
firrsuTt ! (atTV) 'd'["f <itcnT CfiT J(Gqmd
!J}9l f!RT WR cndt Sl[ ?W aftr
T:fT?: W'ff / a:rrr:rCfiT 'Y{[ J1CIiT.W fm
'?1lNff iif7Tfl. cnT d972f4N
Cfi< m '1 /
11-30
m:JfIA: I
'511 Ictil-Bl'"l 'lil("l@:ihll: fcrroIT II
mlllR: I
Leli-hyase grasa-maanah samantaat
Lokaan samagraan vadanairjvaladbhih;
Lick, swallowing, from all sides '
Worlds, entire, with mouths flaming' , ,
You are devouring all the worlds on
'Wl'W\ 'qffi: w:r SId 'fcrroIT II all sides with Your blazing mouths and
Tejobhir aapuuryajagat samagram licking them up. 0 Vishnu! Your
Bhaasah tava ugraah pratapanti Vishno. fierce rays with their brilliance (or
With splendor, filling, universe, whole radiance) are scorching the entire
Radiance, Your, fierce, bum or energize, 0 Vishnu! universe.
151
11-31
I
fCliitIW"t'i:0lf"t
.q Cfil 'ij I
Aakhyaahi me ko bhavaan ugra ruupo
Namo astu te devavara praseeda;
Explain, to me, who, Your Lordship, terrible, of form
Bow, it be!, to You, 0 Best ofthe gods, be merciful!
fqiillU4{ ami ";f fu !NII"llfll (fCf II
Vigyaatum icchaami bhavantam aadyam
Na hi pra-jaanaami tava pravrittim.
Understand, wish, Your Lordship, 0 Primal One
Not, indeed, comprehend, Your, purpose or working.
(jb

SR1MADBHAGAVAD GlTA
The Divine Song
anit CfiW) anrr *" J1frr fcn
emit anrr Cff'!;r t / ! 31TWiT
14fCh7< /
cit rrrq ?1 -{cpfffc,; (if)
JTf{ffr cit atTdt JICfiT( 7tt /
(Arjuna continues) Please tell me who
You (really) are with a form so fierce?
o Supreme God! Salutations to You.
Be Gracious. I wish to know You the
. '
Pnmal One, (because) I do not
understand Your purpose (or
working).
11-32

Shree Bhagavan uvaacha. Shree Bhagavaan said.
<fiR'lTsfiq I
!l6!l414i!!<ITm: II

Kaalo asmi loka kshaya krita pravriddho
Lokaan sama-ahartum ihapravrittah;
Time or death, I am, world, perishing, causing Shree.Bhagavaan (Krishna) said," I am
Worlds, to annihilate, here, arisen or come forth; the mighty world-destroying Time
sf1:f \lfq611f-k1 -:eif ..rrm:1I (kaala), en?aged here in annihilating
Rite api tvaam na bhavishyanti sarve all these beings, Even without you (in
Ye avasthitaah pratynee-keshu yodhaah. the battle), none of the warriors
Without, even, you, not, shall be in future, all arrayed in the rival armies shall
Who, stand arrayed, facing armies, warriors. survive."
11-33
I
f.lIltMI;j \lCf

Tasmaat tvam uttishthayasho labhasva
Jitvaa shatrun bhunkshva raajyam samriddham;
Therefore, you, arise, glory or fame, attain
Conquering, enemies, enjoy, kingdom, thriving;
1@ 'qCf 'eOtHllf-q'l11
Mayaa eva ete nihataah puurvam eva
Nimitta-maatram bhava Savya-saachin.
By Me, indeed, these, destroyed, already, indeed
Mere instrument, become, 0 Ambidextrous Archer!
152
f(O'.{mM'1
! ff1l f(;rq)
Wwra1T ff2ff f1Jaif cit ;;ftrr Cfir wr
Wa1T ai1r (SR-!TFl{ ?1 fIWr) "(TiHl
sitrff / (JIfrrrr/lf (cf7a;im) aT
rrffl' tt *"wu 'l17t t (ff1l aT
Rfif'dlJ/# 'ifF{ wra1T /
o Savya-saachina (Arjuna, also a
left-hand archer)! Therefore arise, win
fame, conquer the enemy, and enjoy a
flourishing kingdom. These warriors
(on the opposite side) have already
been slain by Me. Merely become an
instrument.
\50

SRlMADBHAGAVAD GfTA
The Divine Song
11-34
s:Jut 'i:f 'i:f I

sftuf "q "'q cnuf 3lf1:r 7.IT'tl I
Dronam cha Bheeshmam cha Jayadratham cha
Karnam tathaa anyaan api yodha veeraan;
Drone, and, Bheesham, and, Jayadratha, and
Kama, also, others, even warriors brave: , , ,
lf1lT 11T"&lf?f1SOT yt1l1. II
Mayaa hataan tvamjahi maa vyathishthaa
Yudhyasvajetaasi rane sapatnaan.
By Me, slain, you, slay, never, grieve or tremble
Fight, you shall conquer, in battle, rivals.
(Shree Krishna continues) Slay Drona,
Bheeshma, Jayadratha, Kama, and
also other brave warriors who have
already been killed by Me. Do not be
distressed with fear. Fight and you
shall conquer the enemy in battle.
11-35
I Sanjaya uvaacha. Sanjaya said.
t'&I'WIf<?l44"l\1: fcntIit I
1"lq"ltl1 'lfl" v.cw<put 'lfRf'lfRf: WJTRf II
fcfi"Uit I
Etat shrutvaa vachanam Keshavasya
Kritaanjalir vepamaanah Kireetee; Sanjay said," Having heard these
This, hearing, utterances, OfKeshava words ofKeshva (Krishna), the
Hands joined in reverence, trembling, The Crowned One C:owned One (Arjuna), trembling
am- 'imf'4lo: II with fear and hands joined in
Namah kritvaa bhuuya eva aaha Krishnam reverence, bowed (to Lord Krishna)
Sagad-gadam bheeta-bheetah pranamya. and prostrating again in great fear,
Bowing, again, indeed, spoke, to Krishna Lord Krishna with a faltering
In a faltenng VOice, overcome with fear, bowing down. VOice.
11-36
I Arjuna uvaacha. Arjuna said.
(jCf \ij
l
ltsl$"'lC'4 j<"'4d 'i:f I
wtfu 'lfurrf.r 'i:f II
m ocr S1Cfllfllf "'q I
Sthaane Hrisheekesha tava pra-keertyaa
Jagat pra-hrishyati anurajyate cha;
Rightly, 0 Hrishikesh!, Your, by singing your glory
World, rejoices, delighted, and;
'ifurrR Rm '1Gf4f'"{1 "'q II
Rakshaansi bheetaani disho dravanti
Sarve namasyanti cha siddha sanghaah.
Demons, frightened, directions, flee
All, bow in reverence, and, perfected ones, hosts of.
153
- 'ff ! w
tt "ff finam- 7111 (![Uif anfV
w CffIrf.:r cnA ?1 inJ1TUft oW
('Jf1TCfFl, it) JITT:(f CR" wt #r[uf
fir.!; If of (anvcit) 't/.ffChl< CR" W .3iJ<
)
V"lfR1 fflrr 'JPl'Jftrr ?1i!f fWraif it 'Jff7T
W-ff'1
Arjuna said," 0 Hrishikesh (Krishna)!
It is rightly so that the (beings ofthe)
world rejoice and find delight in
singing Your praise. (In Your
presence) The Raakshasas (demons)
flee in fear in all directions while the
hosts ofPerfected ones (Siddhas) are
bowing in reverence.
(jo

SRlMADBHAGAVAD GlTA
The Divine Son
3FRf fu alaR mr. 3Rft"l "ffil. -crt II
Ananta Devesha Jagan-nivaasa
Tvam aksharam sat asat tat param yat.
Infinite, 0 Lord ofgods! 0 Abode ofthe world!
You, imperishable, existent, non-existent, beyond, that.
11-37
I (
VT
':J
7
a:rrit %f -) wi re
\if1IrnCjf{j II aih- inift OIIRChdl 31TVC1iT (fi:R;/IOt)
Cflf4It{"'1:f'ij- ';f sf1:r arrR I rt4fChl< 7iI' It aFRf ! t !
Kasmaat cha te na nameran Mahaatman ff lif/lbtiWfI ! lilT aRTrf. ai1r d'8" if ift
Gareeyase brahmano api aadi kartre; WarllH (wm) t cw311V (tI) I
Why, and, to You, not, should bow down, 0 Great Se1f1 (Arjuna continues) 0 Great Se1f1 And
Greater than all, Brahmaa, also, original, to the creator; why should they (the perfected souls)
not bow to You who are the greatest
of all and even the Primal Creator of
Brahmaa. 0 Infinite Being! 0 Lord of
all gods! 0 Abode ofthe Universe!
You are the Imerishable One that is
the Existent, the Non-existent and ,
that which is beyond both.
11-38
:i<IOI@ll"l'M I
it'dTfu 'q "tit 'q "'TJl=f ('Cj<lHI-a' fer 'Il"'l1"d{O,q II
-crt I
Tvam aadi devah purushah puraanah
Tvam asya vishvasyaparam nidhaanam;
You, Primal, God, Being (Person), Ancient
You, ofthis, of all this universe, supreme, shelter;
<fflT aTfu "'1:f -crt "fcfSiFl. 3FRf II
Yetta asi vedyam cha param cha dhaama
Tvyaa tatam vishvam ananta ruupa.
Knower, You are, known, and, supreme, and, abode
By You, pervaded, universe, of endless, forms.
ff.:Hrt'"d&l q ! arrrr ff2!T FTUT
(?FITrA) ff "f'8" fi:ru inW1131TWJ
\1fffl eitrrr T[cf W11 t ai1r
atm1 eft zwfi:ru ozrrrff (vffr[uf) II
o the Infinite Form! You are the First
(origin) of all gods, the most Ancient
Person (Being) and the Supreme
Resting Place ofthe universe. You are
the knower (of everything) as well as
(all) that which is to be known and the
Supreme State. All the universe is
pervaded by You.
crrg, ?JJ..f; arfi7; Cf?1U1; T3Rfl1T, J{Iifl qfrt
(WfllT) ai1r intrrrrr arrrr (fit) t I
rt/..ffChl< it; rt/..fM?1< it !
ai1ry;:r: ismkfl< rt/..fM?1< it; rt/..fM?I< it !
You are Vaayu (god ofwind), Yama
(god of death), Agni (god offire),
-;p::fr -;p:f: 'ij- sf1:r -;p::fr -;p:f: it II Moon, Brahmaa (god of creation) and
Namo namah te astu sahastra kritvah also the father ofLord Brahmaa.
Punah cha bhuuyo api namo namah teo Reverence to You a thousand times.
Reverence, bow, to You, may it be, thousand made Again and again, reverence to You.
Again, and, again, also, reverence, bow, to You,
11-39
I
"if"'IT 'Il!w'l"l: II
sfl11:. <wJT: !JI\illqFd: (C( I
Vaayur yamo agnir varunah shashaankah
Prajaapatih tvam pra-pitaamahah cha;
Vaayu, Yama, Agni, Varuna, the Moon
Lord of Creatures, You, Lord Brahma's progenitor, and;
154
\10

SRlMADBHAGAVAD ens
The Divine Song
11-40
'i11: 'BCfu I /:>r.=h -4.
3j'Hlcftl!ff;:ldf':15flt:j;{c( II l '1 o:Jfl'l -) w4rJ..f'1 ! o3fTT1CIft
";:f11: 3;{tH"l aT?T -;p:IT "ff 00v:cr I arrTt 'fl; # it aik?Ff aT it '1J..ffChl? itl
Namah purastaat athaprishthatah te 3FRf ! arfirrr fCtsnJ..fmdl ! 31lTT
Namo astu te sarvata eva sarva: czrrr:a p:rit 31lTT (tt)
Bow, in front, and also, from behind, to You 'ff I
Bow, may it be, to You, on all sides also 0 All-formed:
" , (Arjuna continues) 0 the Soul of All !
aFRf 3lfi:rn fc:rSfill: IG1"" fti mft sfu II I bow to You in front, from behind
Ananta veerya amita vikramah tvam and on every side. Infinite in power
Sarvam samaa-pnoshi tato asi sarvah. and immeasurable in might, You
Infinite, power, boundless, might, You pervade everything (in this world).
All, pervade, thus, You are, all. Therefore, You are All.
(a:rrrrcir) m9T 71Rfr ,gl[ aihatrrfcIft "f?l
(arif/1:r) '1" W>P1P{ it
3l2fCfT W:r it (fiRT Wi!
3JTCfcIil
JfcfiTr lifT t - I
11-41
11clT <IT<\Cf I
II
msrTwfu lWlT 1mcq wfu I
Sakhaa iti matvaaprasabhamyat uktam
He Krishna he Yaadava he sakhe iti;
Friend, thus, thinking, impetuously, which, was uttered
Oh Krishna, Oh Son of Yadu, Oh Friend, thus;
Unaware of Your (real) greatness and
thinking of You (only) as a friend,
I.::j ocr 1i:\ltl err 3Tftr II whatever I have spoken to You
Ajaanataa mahi-maanam tava idam impetuously, through negligence or
Mayaa pra-maadaat pranayena vaa api. out of affection, e.g. (calling You
Through ignorance, greatness, Your, this simply as) Oh Krishna, Oh Son of
By me, out of negligence, out of affection, or, also. Yadu, Oh Friend, etc....
11-42 aik 3fC1Jff ! -R'. fcmr cn& WFT.
I "fiIir IifT1Tit. ) )
cqlt:j\1t:jSlil""l"'( II - ) tSfd err cn&
"lRJ.. "'if til sfu fc:fw 31RR I S7?; aFIiir 7l312fCfT (fi:rif) Wltq itt
Yat cha avahaasa artham asat-krito asi llRT a:rrrrin Jlfrr lifT31?F{ 02/qt!7< Sl[
Vihaara shayyaa aasana bhojaneshu; ami/?..f<'1 q! ?Ff f(;rir if 8F1T 'T3fWffT {!
If, and, humor, for purpose of, disrespectfully, You were
While playing, relaxing, sitting, dining; And 0 Unshaken One ! Whatever
disrepect may have been shown to
S?fCll 3lfq w:ra.=t "ffil. 3WJ.. You by me, while at play, relaxing,
Eko athavaa apt Acyuta tat samaksham seated or dining together, either alone
Tat kshaamaye tvaam aham Apra-meyam. or in the presence of others, 0 the
Alone, or, also, 0 Unshaken One, others, in presence of Immeasurable One! I ask Your
That, ask forgiveness, Your, I, 0 Immeasurable One! forgiveness for all that.
155

sRlMADBHAGAlZ:AD GiTA
The Divine Song
11-43 (?r.:h 2r arrit
cnm)
'f II arrrr "Wrrr in amW-a:{TR" intrrrrr t
11rr 3lfu awl J 1'0lfl'"ll am- if / rfRT cq'rq;T
Pitaa asi lokasya charaachar-asya if iff apr cit{ w (f7f;"()
Tvam asya puujyah cha gurur gareeyaan; rfr -til. it ?1CIiffT t /
Father, You are, ofthe world, of moving and unmoving (Arjuna contmues) 0 ofIncomparable
You, of this, revered, and, preceptor, more venerable; Glory! You are the father ofthe world
ofthe moving as well as the
";f s'fur 'iT sfi:f 3T\I"fu1:r 1['lWf II unmoving. You are worthy of
Na tvat samo asti abhya-dhikah kuto anyo adoration and the most venerable
Loka traye api apratima prabhaava. teacher. In all the three worlds, none is
Not, to You, comparable, there is, greater, how, other even equal to You, how can then
In worlds, three, even, 0 of Incomparable Glory! anyone be greater (than You).
11-44
d{"Ii In! 01 Rj "IIfUrm<r CfiTll' t<'ll '1Q.-n '('1 I
ftffiq mY;l: ftl<:r: II
1JU1P:r 1lfUT?:Wl Cfil?1
Tasmaat pranamyaprani-dhhaya kaayam
Prasaadaye tvaam aham eesham eedyam;
Therefore, bowing with respect, prostrating, body
Pray for grace, Your, I, Lord, adorable;
m9T TIrlf: TIrlfT1.rr: 31tfu
Pitaa Ivaputrasya sakhaa iva sakhyuh
Priyah priyaayaah arhasi deva sodhum.
Father, just as, ofthe son, friend, just as, of a friend
Lover, of a beloved, are able to, 0 Lord!, to endure.
11-45
oqir=f 'q 'II"&If?Rf ll'fTir I
II
awsc mm sftq lFft-ij I
Adrishtapuurvam hrishito asmi drishtvaa
Bhayena cha pra-vyathitam mana me;
seen, previously, delighted, I am, seeing
WIth fear, and, perturbed mind my' , , ,
'ffil -ij fu II
Tat eva me darshaya deva ruupam
Praseeda devesha jagan-nivaasa.
That, only, form, to me, reveal, 0 God!, the form
Be merciful, 0 Lord of gods! 0 Abode of the Universe!
156
wm- CfiT arr:mJlCIiTr (a:rrrrin)
TWit if JTUTTlT Cfidr Wnr
arrrr tJQ?" CfiT Jmfi{ mCfft W*'r emrr i /
fTrrrr J}f in; '?1W'?1Winam- vFrr
vrft in (arrf11T7 CfiT ?JR Cf7( i1rrr rkr
tI) ! (arrrr Wsm fW:rr
?JR cnR if w:r2/ t /
Therefore, 0 Adorable Lord! Bowing
down and prostrating my body, I pray
for Your grace. 0 Deva! You ought to
bear with me (and my insolence
towards You), as a father to his son a
friend to a friend, and a husband (0;
lover) to his wife (or beloved).
rrffl" ;:r (a:rrrrin) CfiT
it mi W1J im7Ff 'JPl if arFrr
oqfS!/ff iff it m t / (arrr:) !
CfiT tt -w- R@/$4 / !
JI//fml ! Jmfi{ it /
Having seen Your (cosmic) form, that
has never been seen before I feel ,
delighted; yet my mind is distressed
with fear. 0 Deva! Show me that
other (Vishnu) form of Yours. 0 Lord
of gods! 0 Abode ofthe Universe! Be
gracious (and merciful).
So

SR1MADBHAGAVAD GlTA
The Divine Song
11-46
fc!:iftR;;:t llf<::;:f 'i:l5I'lQ'RlfJOfiijlfJOf I
'(iQ{>j01Il?l oqq II
fCfl{)f&f "l"fR;f ('qf aw1f?TT I
Kireetinam gadinam chakra hastam
Icchaami tvaam drashtum aham tathaa eva'
a crown, armed with a mace, in hand
Desire, You, to see I thus indeed'
" , ,
II
Tena eva ruupena chatur bhujena
Sahasra baaho bhava vishva muurte.
With this, indeed, with the form, four, with arms
Ofthousand, arms, become, of universal, form.
11-47
Shree Bhagavaan uvaacha. Shree Bhagavaan said.
l:l'<IT 'tft I
"f II
llGrT ocr 1:R 3lWf I
Mayaa pra-sannena tava Arjuna idam
Ruupamparam darshitam aatmayogaat;
By Me, being gracious, to you, Arjuna, this
Form, supreme, shown, from own, Yogic power;
ami
Tejo-mayam vishvam anantam aadyam
Yat me tvat anyena na drishta puurvam.
Of pure splendor, universal, infinite, from the beginning
That which, My, you, by any other, not, seen, before.
11-48
"f T;f ftf;<rrfoq;f I

I
Na veda yagya adhyayanair na daanair
Na cha kriyaa-bhir na tapobhir ugraih;
Not, Veda, by and practice, not, by charity
Not, and, by actions (ntuals), not, by austerities, severe;
tii{l!>lcf)< II
Evam ruupah shakya aham nriloke
Drashtum tvat anyena kuru-praveera.
Thus, form, possible, I, in the world of humans
To see, you, by any other, 0 Hero ofthe Kurus!
157
(Arjuna continues) 0 Universal Form!
o Thousand-Armed One! I wish to see
You as before, wearing a crown.
armed with a mace, and with a discus
in hand. Therefore, assume Your
four-armed form (of Vishnu).
Shree Bhagavaan said, II 0 Arjunal Out
of My grace and with My own Yogic
power, I have revealed to you this
supreme (cosmic) form, full of
radiance, universal, infinite and
primeval, which none other than you
has ever seen before."
! 7<&1Cf7 i(#
(frm?) CfTffT it 7 tt<fr aitr 7:fif
7"f{Ff 7 ffffi?:rraif "# aitr 7
tt rrrff apr FcIiift sm

o Hero of the Kurus! In this world of
humans, neither through the study
(and practice) of Vedas and yagyas,
nor by charities, performance of
(sacred) actions or severe austerities,
can I be visualized in this (universal)
form by anyone else but you.
\fo

SRlMADBHAGAVAD GlTA
The Divine Song
11-49
llT llT T.f
fRn:r:rr: II

Maa te vyathaa maa cha vimuudha bhaavo
Drishtvaa ruupam ghoram eedrik mama idam;
Not, to you, tremble or afraid, not, and, confused, state
Seeing, form, frightful, such, My, this;
II
Vyapeta bheeh preeta-manaahpunah tvam
Tat eva me ruupam idam pra-pashya.
Freed from, fear, cheerful mind, again, you
That, indeed, My, form. this, see.
11-50
I Sanjaya uvaacha. Sanjaya said.
"i'!': I
T.f Tf: 1>4q9>lfulC4'lI II
I
Iti Arjunam Vaasudevah tathaa uktvaa
Svakam ruupam darshayaam-aasa bhuuyah;
Thus, to Arjuna, Son of Vasudeva, thus, having spoken
Own, (previous) form, revealed, once more;
"'q Cfl\. II
Aashvaasa-yaam-aasa cha bheetam enam
Bhuutvaapunah saumya vapur Mahaatmaa.
Consoled or comforted, and, frightened one, this
Becoming, again, serene, handsome form, the Great Self.
11-51
I Arjuna uvaacha. Arjuna said.
I II

Drishtvaa idam maanusham ruupam
Tava saumyam Janaardana;
Having seen, this, human, form or aspect
Your, serene, 0 Janaardana (Krishna)!
*t\1'111{ 31ft:q lffl: II
ldaaneem asmi sanvritah
Sachetaah prakritim gatah.
At this moment, (1) am, composed
With balanced (calm) mind, natural state, restored.
158
(JJft 'Jf7TCIT7. ani! CfiW) im
JrCm" CfiT Fiff ('JPlWrr) oif'2Trf
W if rT21T ;r tt W 'JfTCf cit JfTW if /
ailr JmP{ 1R it y;:r: Wdift
cit /
(Lord Krishna continues) Seeing this
awe-inspiring form ofMine, do not be
disturbed and do not feel confused.
Freed from fear and with a cheerful
(calm) mind, behold now that
(previous four-armed) form ofMine.

it a;<RT
ailry;:r: (cpur) \'iJqq,frf
(11j}ZT iteR" cit
/
Sanjay said,II Having thus spoken to
Arjuna, Vaasudeva (Shree Krishna)
revealed His own (jour-armed Vishnu)
form and the Great Self (Shree
Krishna), once again, comforted the
freightened (Arjuna) by assuming His
serene and graceful (human) form. II

11j}ZT cit arcrr if :r'//rtNff it
areRt FIIT'JfTfircn cit JfTW if 7lW"{ /
Arjuna said," 0 Janaardana! Seeing
once again Your graceful human form,
1 am now composed in mind and am
restored to my natural state. II
\50

SRIMADBHAGAVAD GlTA
The Divine Song
11-52
ID I
Shree Bhagavaan uvaacha. Shree Bhagavaan said.
I 'tcrr II
i
620Cf 1
i a:rfu l111 I
Su-dur-darsham idam ruupam
Dristavaan asi yat mama;
Extremely difficult to discern, this, form
Have seen, you, which, Mine;
3lfl:r a:w.:r f.:t"flf II
Devaa api asya ruupasya
Nityam darshan kaan-kshinah.
Gods, even, ofthis, ofform
Always, seeing, desirous of
11-53
I "
"f I
Na aham vedair na tapasaa
Na daanena ne cha ijyayaa;
Not, I, by the study of Vedas, not, by austerity
Not, by charities, not, and, byyagyas;
w:Pl v:ct'"fcfm i62OCf1i 3Tfu II
Shakya evam vidho drashtum
Drishtavaan asi maam yathaa.
Possible, in that, way, to be seen
Have seen, you have, Me, in which way.
11-54
II
11 w:Pl v:ct' "fcfm I
Bhaktyaa tu ananya-yaa shakya
Aham evam vidho Arjuna;
By devotion, however or alone, undistracted, possible
I, in this, way, 0 Arjuna!
-:q -:q l:f{(rq II
Gyaatum drashtum cha tattvena
Praveshtum cha Parantapa.
To know, be seen, and, in truth or essence
To enter into or attain, and 0 Parantapa (Arjuna) !
159
it cnm - imW (T:/ff?ftr) (Clf{
lifT wR (arifl) Wrt martrr
'if t (Clf{ m in ?:crrrr iff
WfT 31fcIifw Cfiffl" -; /
Shree Bhagavaan (Krishna) said,"It is
indeed very difficult to see this
(four-armed Vishnu) form ofMine
which you have seen. Even the gods
are always desirous of seeing this
form. II
m >fcfiT[ "#(T:/ff?ftr) (Clf{ cnT wR
Wrt 7" tt W'GRT, 7" rrrr #, 7" GJ7
-# aik 7" tt (;RT Wr "dwi /
It is not possible to perceive My
(four-armed) form either by the study
of Vedas and observing austerities, or
by giving charities and performing
yagyas, the way you have seen Me
Gust now).
W1J, #" vtrrrr ar17! 3FPT W {;RT if
(T:/ff?Fr fErNJ?Clrr) cnT JlRlllf IifR
"R; drct<Cl q -# if ff2fT (ar21frt.
<!!R'JllCf -# J1T1W mif #wi /
However, 0 Parantapa (Arjuna)!
Through single-minded (undistracted)
devotion, it is possible to see this form
ofMine in reality, know It in essence
and become One with It.

sR1MADBHAGAVAD GJTA
The Divine Song
11-55
*i&::I(Cjf,;;ffi: II
l1tl Cfllf l1tl
lRlTI
l1tl 'ilW": I
Mat karma krit mat paramo
Mat bhaktah sanga varjitah;
For Me, actions, performing, Me, as the supreme goal
To Me, devoted, attachment, abandoned;
"Ucf Gf: l:flll. vfif II
Nirvairah sarva bhuuteshu
Yah sa maam eti Paandava.
Free from hostility, towards all, beings
One who, that person, to Me, comes, 0 Son ofPandu!
'ffil mr.. wfu 'qJICl<;<>Jndl'tl aqRt:li 'i4@FCl'i;W"li
m ";{lll
II
m: 00 fTrl. mI. / m: 00 fTrl. mI. / m: 00 fTrl. mI. /
(Shree Krishna Bhagavaan continues)
o Son ofPaandu (Arjuna)! One who
does all actions for Me, looks upon
Me as the supreme goal, is (fully)
devoted to Me, has abandoned all
attachments and is free from hostility
towards all beings, that person (of
single-minded devotion) attains Me (as
final realization).
ffl" J!CIiT[ aqHCfCi,
;q)//met am- it
?fcrrf[ CfiT r::#r zim"
J2l1<tJCfi'" w:rrrff sam m: 00 fTrl.
mI./ (q<J.fI'4/ inTffc:r;r 7T4) /
Thus ends the eleventh chapter
entitled '(spiritual awakening through)
I3'b Tat Sat. Iti ShrimadBhagavad-geetaas Upanishatsu Vision ofUniversal Form" of
Brahma-vidyaa-yaam Yoga-shaastre Shree Shreemad Bhagavad Geetaa, an
Krishna-Arjuna sanvaade Vishva-ruupa-darshana-yogo Upanishad, a text on knowledge about
naama ekaadasho adhyaayah /11/ Brahman (God), a scripture of
Harih I3'b Tat Sat. Harih I3'b Tat Sat. Harih I3'b Tat Sat. spiritual union (yoga) with God, and a
dialogue between Shree Krishna and
Arjuna. Harih Tat Sat (Holy names
of God).
160
(jo
~ ~
SRlMAD BHAGAVAD GITA
The Divine Song
~ riScarr1:
TWELFTH CHAPTER
Path of Devotion
Arjuna asked," Those (devotees) who
constantly and steadfastly worship
You (as Personal God - Jshvara), and
those who worship You as the
Imperishable and the Unmanifested
(Brahman), which ofthese have better
understanding of Yoga" .
So

SR1MADBHAGAVAD GJrA
The Divine Song
rrFf fcI;"w - J1C1iff lifT 'Wi
frrRrr atTTl if y;w 31JT1CIft
it) end! aiklifT (apr
'JfW) I31T'TcIft 31liff (adtmV ff2fT aro;qw
(Wf!l) if end! d7 fAT
(JTcIiT( in 'JlWl) if cri't.r "3fI7! frrcFr
"'tf alf1:r m f<:ra1:rr: II
Ye cha api aksharam avyaktam
Teshaam ke yoga vittamaah.
Those who, and, also, imperishable, invisible
Ofthem, which one, of Yoga, best knower of.
12-1
I
Arjuna uvaacha. Arjuna said.
II
mrn 'qWf: ffi I
Evam satata yuktaa ye
Bhaktaah tvaam paryu-paasate;
Thus, constantly, steadfast, those who
Devotees, You, worship;
12-2

Shree Bhagavaan uvaacha. Shree Bhagavaan said.
I II
11f7l lFft .q 1=ff I
Mayi aaveshya mano ye maam
Nitya yuktaa upaasate;
On Me, concentrating, mind, those who, Me
Always, steadfast, worship;
II
Shraddhayaa parayaa upetaah
Te me yukta-tamaa mataah.
With faith, highest or supreme, endowed
They, to Me, most devoted, in My opinion.
#t 'JflTCfTrl. CfiW - lifT 'Wi RRrraJTFr
7FT cit if T!!fflT ff2fT "!fW
irtt 7{) end!
W7Hf if it 7:!Trft I
Shree Bhagavaan said," I consider
those (devotees) as the most perfected
ones inyoga, who, with their minds
fixed on Me and endowed with
supreme faith, meditate
(worship)continuously (on My
Manifested form as Jshvara). II
12-3
it I f1cf:;jlI4fil'fli "q' II
1[ I
Ye tu aksharam anir-deshyam
Avyaktamparyu-paasate;
Those who, but, imperishable, undefinable
Unmanifest or invisible, worship;
W1J lifT 318R; iftrr)}
6c/C2I/QCf7}
fi=Rr;r if iftrr)} (we Cf7T 'JfTf.:rr
atQf{qrf'i'dh1)} arr:rfTaik'gCf (f.rf:mr
?1UT (R'<7Cf7/? Wf!l) Cf7T 30671 end!
t (it iff Wr fit w<ff end! tJ I

Sarvatra-gam achintyam cha
Kuutastham achalam dhruvam.
Omnipresent, inconceivable or unthinkable, and
Unchanging, immovable, constant.
But those who worship the
Imperishable, the Undefinable, the
Unmanifested, the All-pervading, the
Unthinkable (Transcendent), the
Unchanging, the Immovable and the
Constant, (they also attain Me).
161
\50

sR1MADBHAGAVAD GlrA
The Divine Song

ar7:fft JTcIiTr Hlffilrt (at/JR,
arozrw, a:rr:m; ec[02fIQCfJ) we iI7
611Ff ft.2rrt; a& y;cr HVCfJI< qfJ)
drrRFfT t (ifI) m?1l! crr#
a&?T<ff rrrfUr2fT iI7 it Sf< g$ (t

By controlling all the senses, being
even (impartial) minded everywhere,
and rejoicing in the welfare of all
creatures, those (worshippers ofthe
Imperishable, the Undefinable, the
Unmanifested, the Omnipresent, the
Unthinkable, the Unchanging, the
Immovable and the Constant
Brahman) also attain Me.
12-4
II
<aT111Rl m1=f rn I
San-niyamya indriya graamam
Sarvatra sama buddhayah;
Controlling, senses, aggregate of
On all sides, indifferent, minded;
-ij 1'1/51f.:ij lfTlf.. "Wf mIT: II
Te praapnuvanti maam eva
Sarva bhuuta hite rataah.
They, attain or reach, to Me, indeed
Of all, creatures, welfare, rejoicing in.
12-5
I 3lC4"dlT II
I
Klesho adhika-tarah teshaam
Avyakta asakta chetasaam;
Anguish or pain, greater, of them
Unmanifest or unseen, attached, of minds or thoughts;
wlTftr\ II
Avyaktaa hi gatir duhkham
Deha-vadbhir avaapyate.
Unmanifest, indeed, path, with difficulty
For the embodied, attained.
3fCZ1W (HVCfJI< wttr) it am!W fqrr crr#
eft (arrR WfFf if) atfP:Tcn crim
croRT"'WfT -ff wftr r:rrrcnT
GRT 3fCZ1W 1JTTf qff 7ffrr J:& wra
"itrft -ff I
(But) The path ofthose whose
thoughts are fixed (only) on the
Unmanifested (Brahman) is much
more painful, because the goal of the
Invisible (Unmanifested) is attained
with difficulty by the embodied beings.
12-6
'it 11 +rf1:r ""lClro: I <WR l1f II
-4 11 Ch14ffUl llflJ 1RT: I
Ye tu sarvaani karmaani
Mayi san-nyasya mat paraah;
Those who, but, all, actions or deeds
In Me, renouncing, Me, as the Supreme goal;
llf II
Ananyena eva yogena
Maam dhyaayanta upaasate.
Undistracted, indeed, Yoga
Me, meditating on, worship.
W1f Cfi1if eft warrfur
w'1T(f7FJ[ itcnr 3FPl Wrr
-# W(t Y2fT7 Cfi&Sf<
sstr m CfTc7T tiFf mn () I
But those who, renouncing all (their)
actions in Me and taking refuge in Me
as the Supreme goal, worship Me (in
My manifested form) with
undistracted yoga of devotion and
continuous meditation, (I deliver them
from the ocean of worldly existence).
162

sR1MADBHAGAVAD GJTA
The Divine Song
12-7
YOC'$'f\iIH'lllRI1.11 II
aW ftB>"'ctf II
Teshaam aham samuddhartaa
Mrityu sansaara saagaraat;
Of them, I, the deliverer or savior
Death, transmigration or worldly, from the ocean of;
II
Bhavaami na-chiraat Paartha
Mayi aaveshita chetasaam.
I Become, soon, 0 Son ofPrithaa!
InMe concentrated or abiding in, in thoughts. ,
12-8
II II
II
mayi eva mana aadhatsva
Mayi bhddhim niveshaya;
In Me, alone, mind, concentrate or fix
In Me, intellect, enter into;
f.1 qfulSll fu 3TIf ';J mP:f: II
Niva-sishyasi mayi eva
Ata-uurdhvam na sanshayah.
Will dwell, in Me, alone
Henceforth, not, any doubt.
12-9
3l2T f;:ffi ';f l'l'f4 I actT "'Ilf'"li?49I'1 II
m WlTmg: ';J I
Atha chittam samaa-dhaatum
Na shaknoshi mayi sthiram;
Or if, mind, to concentrate or place
Not, able to, in Me, steadily;
3l'Rfm 7:lTiR 'ffil1 lW\ II
Abhyaasayogena tato
Maam iccha aaptum Dhananjaya.
Practice, through yoga, then
Me, seek, attain, 0 Conqueror ofWealth (Arjuna)!
163
(lift 'J.frfi RRrr Wf21T7 if (1ir dWmT
cn&"ffJ t w2( ! if wrR qrcq- \Ff
('Jfffit) CfiT if 7[fYJ ?ftrTr-?1f7T( ?1 iftfl tt
'"

o Son ofPrithaa (Arjuna)! Those
(devotees) whose minds are always
fixed on Me, I, speedily, become their
savior (deliverer) from the ocean of
worldly existence of birth and death
(transmigration).
arrR 7FT ff2/T cit -q tt WTT I
d'RRf if tt Rcm:r eWr7;
I
Concentrate your mind on Me alone
and let your intellect dwell in Me also.
Thereafter, without any doubt, you
will abide only in Me.
t 8Ffi;t?:r ! arrR 7FT cit 3/T3/f/:i q ?1
ern if arwr2( t rtT
3!'P.I1621)lf inltRT itft rrrfT:ff qff CR I
o Conqueror of Wealth (Arjuna)! If
you are incapable offixing your mind
steadily on Me, then seek to reach Me
by the (systematic) practice ofyoga of
concentration.
Ifyou are unable to seek (Me) through
the practice of concentration, then
become as one whose supreme
purpose is to do all actions for Me (in
My service). Even while performing
actions for My sake alone, you will
attain perfection (of Self-realizaion).
3lf1f CflJOlffU, II
Mat artham api karmaani
Kurvan siddhim avaapsyasi.
For My, actions
Performing, perfection, will attain.
\50

SRlMADBHAGAVAD GfTA
The Divine Song
12-10 (atk zrfV arUflwim -R' 'iff a:rwr21 fit
'icfl4wn I COlIffUT II i;t fc;rir fft Cfi1f Cfi"R it" fft T:fm?lUT
3l'R:fffi sf1f mm?lf sfu 'll 'qCf I it CfiT fft V(1f a:rT.f!{7J 11FfCI?(
Abhyaase api asamartho asi WIT Cfi1f CR) / i;t fc;rir Cfi1f cndt 8T[ 'iff
Mat karma paramo bhava; JlT!T:fr qfJ) CfiT JlTiff it /
In the systematic practice, even, incapable, (you) are
My, work, treating as the supreme, become;
12-11
I BcfCfl4'hC?lc<lllj 'CRf: II
3l?l 3lf1f sfu 'll II
Atha etat api ashakto asi
Kartum mat yogam aashritah;
Or if, this, also, incapable, (you) are
Perform, in My Yoga (power), resorting to;
"wf '"fllllf 'ffif: It;JOl Cl1i. II
Sarva karmaphala tyaagam
Tatah kuru yat aatma-vaan.
All, actions, fruits (results), surrender (abandon)
Then, act or perform, one with, restrained self
'lJfi[ i;t (Jllfi:r1<Ci 0) W7T it" arrfgrrr sa:rT
(ar21frJ: WIT Cfilif CfiT i;t a:rifur) Cfi"R -R' 'iff
a:rwr21 fit ('IFf CfiT
anrJi4l1. '?fr[uf Cfilif it" TfiC7
CfiT fW7T CR" /
While taking refuge in My yogic
power, if you are incapable of doing
even this (i.e. performing all actions
for My sake), then renounce the fruits
(results) of all actions with your mind
(or self) subdued.
12-12
I
3l'RfRlTIl. I
Shreyo hi gyaanam abhyaa-saat
Gyaanaat dhyaanam vishishyate;
Superior, indeed, knowledge, than practice
Than knowledge, meditation, excels;

Dhyaanaat karma phala tyaagah
Tyaagaat shaantir anantaram.
Than meditation, action, fruits (results), abandonment
From abandonment, tranquility, soon or everlasting.
(Cf7-iffcn) ar'JZfR1?1 W7 itfiO
W7 'f1 8ZfR itfiO-ff aW 8ZfR ?1
WIT Cfilif it" TfiC7 CfiT fW7T itfiO-ff / (cpjffcn
Cl7497&) fW7T?1 rrrr:nr&' (aFPl) wrRr
JlTiff'itrft -ff /
(Because) Knowledge (of scriptural
doctrines) is superior to practice (of
concentration or disciplines),
meditation is superior to knowledge,
and renunciation offruits of all actions
is even better than meditation. Such
renunciation leads immediately to
everlasting (inner) peace and
tranquility.
164
One who has no hatred (or anger)
towards any creature, is friendly and
compassionate to all, devoid of sense
of possessiveness, free of egoism and
arrogance, alike in pain and pleasure
and who is ever forgiving (is dear to
Me).

sRlMADBHAGAVAD GITA
The Divine Song
('itT 0!!ff1i) "fTlTfff >rrfUp:ff if CCfdiJd
J

Jlfrr (R:?=CfT2{ 'JfTCf it) <[Cf
J..fJ..frtldiJd
J
3fi;'Ch/fi;d
J
!:?9 W9 if
'?Tl1'JfTCf ff2!T lffl!TCfR "I (cw'JfW!W ff;p;r
1)/
12-13
-t-.f: 1!,Cf 'q I f.rl:fqr 'f.rWm: II

Adveshtaa sarva bhuutaanaam
Maitrah karuna eva cha;
Without hate, towards all, creatures
Friendly, compassionate, also, and;
f.:\1:fl:IT PI <tfCfl Fe: "Wl II
Nirmamo nir-ahankaarah
Sama duhkha sukhah kshamee.
Devoid of sense of mine, free from egotism
Same, in pain, in pleasure, having forbearance.
12-14
.:mra' <WIT <ffiR'l=IT I "'I 4f\fu"'I.;) 1J'\,'lffl): "B -q ftr:r: II
trffif?:lTrft N I
Santushtah satatam yogee
Yataatmaa dridha nishchayah;
Contented, always, yogi (contemplative)
Of controlled self, of firm, resolve;
llf4 3lflfu lFft ?:IT lTIl 'lfij): TIr:f: II
Mayi arpita mano buddhir
Yo mat bhaktah sa me priyah.
To Me, entrusted, mind, intellect
One who, My, devotee, that one, to Me, dear.
12-15
'q "'1': I "'1': "B 'q -q ftr:r: II

Yasmaat na udvijate loko
Lokaat na udvijate cha yah;
Due to whom, not, agitated, (anyone in) the world
By (anyone in) the world, not, agitated, and, one who;
w- qft 7ft arifur 'itT Wr 'JfW
RRrr zffrfI; dffrJ..fCiN (waik
qft ifqfim W ff2!T
t CW!W ff;p;r "I /
Dedicated to Me in mind and intellect,
My devotee who is ever content, a
yogi (of contemplative nature),
self-controlled (in mind and body), and
is offirm resolve, that devotee is dear
toMe.
f.iR:r (0!!ff1i) "# 7 (cn7tJ citcn J1TUft
(w"# a:mRf) aik7 (tI) CW
fiIiift J1TUft "# irrrr t aik'itT
3f117f ({7szrf err 9fil8l)J 'Jp:[ aik#
(w crrrT( wrcr) "# -gwt CW!W ff;p;r
"1/
3l11lf 'o/.f 71: "q TIr:f: II
Harsha amarsha bhaya udvegair
Mukto yah sa cha me priyah.
Joy, jealousy (impatience), fear, distress
Liberated, one who, that person, and, to Me, dear.
One who does not cause (mental)
agitation to (anyone in) the world and
who (in tum) is not agitated by
(anyone in) the world, who is liberated
from the feelings ofjoy, jealousy (or
anger), fear and mental perturbations,
that devotee is dear to Me.
165

SR1MADBHAGAVAD GITA
The Divine Song
12-16
II
aFN8.1: "<\8.1 TRf&f2T: I
Anapekshah shuchir daksha
Udaaseeno gata-vyathah;
Disinterested (indifferent), pure, dextrous (capable)
Unattached (sitting apart), free from worries;
'W':f q n ?it "mt. 'qW: II TIr.T: II
Sarva aarambha pari-tyaagee
Yo mat bhaktah sa me priyah.
All, (selfishness in) undertakings, abandoning
One who, My devotee, that person, to Me, dear.
lifT im'JfW $T3fY/dlJd, fIG (wftr err 7R"
it), ("fcrfffa CfiT?f if Ryur), dcmnrt
(rr8fWff if ifffrr err czrm"#!Jffi
aik CfiT fW7ft JIGrf'if if
-wrr) t em- ffp:r I
A devotee ofMine who is without
desires, pure (in mind and body),
skilled in (selfless) actions, indifferent
(or unconcerned), free of agony, and
who renounces (sense of ownership
in) all undertakings, that one is dear to
Me.
12-17
II 7tr:rCfiWt 7Wten
?it ';f ';f ';f ';f I CRffT t 7 CfiW aik lifT rJ'J{
Yo ne hrishyati na dveshti aik3P(J'Jf (>lfflCf! ff) if fWTT'JfTCf
Na shochati na kaan-kshati; (?1l1'JfTCf) &fIT t em- 'JfRhJ..f/i
One who, not, rejoices, not, hates ffp:r I
Not, sorrows, not, desires;
ar{l'if 71: II TIr.T: II
Shubha ashubha pari-tyaagee
Bhaktimaan yah sa me priyah.
Pleasant, unpleasant, renouncing
Full of devotion, that person, to Me, dear.
12-18
'Bll': ri 'q M 'q (f2TT ':U1IQlOjl;j<Otl: I 'Bll': II
"Wi: m-:q M -:q "tf2lT l1R -3l q41,p:i): I
Samah shatrau cha mitre cha
Tathaa maana apa-maanayoh;
Alike, towards enemy, and, towards friend, and
Also, in honor, in disgrace;
m-a- "Wi: fqqf\ifct: II
Sheeta ushna sukha duhkheshu
Samah sanga vi-varjitah.
Cold, heat, happiness, in misery
Indifferent, attachment, freed from.
166
One who neither rejoices nor hates,
neither sorrows nor craves and who
renounces (or treats alike) the pleasant
as well as the unpleasant, that person
endowed with full devotion is dear to
Me.
(Iifl) if rrm J..fT7-ar:flTR if
?1l1'JfTCf t (Iifl) iftrr-dWT if aik
wsr-j:?Sf if?11!T7 rrm atwRhdlJd t
(em- ffp:r I
One who behaves alike to friend and
foe, is equanimous in honor and
dishonor, is even-minded in cold and
hot and in pleasure and pain, and who
is always free from sense of
attachment (that person is dear to
Me).

SRlMADBHAGAVAD GlTA
The Divine Song
12-19
g<"'4f"l""\lIfu4T4'l I amcr: ftr:IT '1\: II
f.:Rr l:lT;ft if; I
Tulya nindaa stutir maunee
Santushto yena kenachit;
Alike, in being blamed, in being praised, silent
Contented, with whatever, with anything;
II
Aniketah sthira matir
Bhaktimaan me priyo narah.
Unattached to a living place, steady, mind
Full of devotion, to Me, dear, that human.
12-20
I II
9: 7l?lT tr1QI'(id I
Ye tu dharmya amritam idam
Yathaa uktam pary-upaasate;
Those who, indeed or but, righteousness, immortal, this
Above or previously, declared, worship;
11<l 'WIT 'ij smcr iW:rr: II
Shradda-dhaanaa matparamaa
Bhaktaah te ateeva me priyaah.
Endowed with faith, they, exceedingly, to Me, dear.
So wfu 1OjJICli\.,OdFtl dQHt:fftl
lf1 .m 'qfu) <fnIT 1T11 SVWl:

Tat Sat. Iti ShrimadBhagavad-geetaasu
Upanishatsu Brahma-vidyaa-yaam
Yoga-shaastre Shree Krishna-Arjuna sanvaade
Bhakti-yogo naama Dvaadasho Adhyaayah /12/
Harih Tat Sat. Harih Tat Sat. Harih Tat Sat.
167
(lifT) frI;w err ?1[Frr 71 w:rR; J.{qq'}'fjc>t
f.;mfcRft 71 tom- 71 ff21T
Rcm:r 71 J.{J.{d1df!d t em-

He who is equal-minded in being
blamed or praised, quiet (of restrained
speech), content with whatever comes
(his way), and unattached to a
dwelling place, that person of a stable
mind and full with devotion is dear to
Me.
aiTr wift 7:((fG{U{ S7{ ift CfiT Wl!
arTw:r ff21T Wl! 'ff1Pl J.fT7fr so lJRJ,/Cl/q
'JfW pr af7[ff Cfft (Ptr:q;/J.{
wcr '?1) dTiRFfT Cfi-& t arrfIq ffF!
ff/
Endowed with full faith, the devotees
who regard Me as their supreme aim,
and worship (follow) the way of
eternal righteousness (wisdom) as
described above, they are (indeed)
very dear to Me.
pr JlCfiff aqP!l!{C(,
illfMe:t a#r m-
CfiT "'Jff?ri 7lrrr" 7f1lCIi arfXl7?l
?1J.fTTff ff"arT/ m: 00 em: mI./ (q?J.f7rJ.f7 -En
rrf?;r;r 7Tll) /
Thus ends the twelfth chapter entitled
'(spiritual awakening through)
Devotion" of Shreemad Bhagavad
Geetaa, an Upanishad, a text on
knowledge about Brahman (God), a
scripture of spiritual union (yoga) with
God, and a dialogue between Shree
Krishna and Arjuna. Harih .j) Tat Sat
(Holy names of God).
(jo

SRlMAD BHAGAVAD GITA
The Divine Song
THIRTEENTH CHAPTER
Understanding the Field (Nature) and the Knower of Nature

SR1MADBHAGAVAD GITA
The Divine Song
13-*
I Arjuna uvaacha. Arjuna said.
';:r I 'IW.:t'i0lf'l W"f ';:r II

Prakritim purusham cha eva
Kshetram Kshetragyam eva cha;
Material nature, person (spirit), and, also
The field (of experience, knower of the field, and, also

Etad veditum ichchhaami
Gyaanam gyeyam cha Keshava.
This to know to wish or desire , ,
Knowledge, worthy of knowing, and, 0 Keshava!
13-1

Shree Bhagavaan uvaacha. Shree Bhagavaan said.
I II
I
loom shareeram Kaunteya
Kshetram itt abhi-dheeyate;
This, body, 0 Son ofKuntee!
Field, thus, called;
?:IT cf >ng: f<:rG:: II
Etat yo vetti tam praahuh
Kshetragya iti tat vidah.
This, one who, that one, they, declare
Knower of the field, thus, this, knowers of.
13-2
'q]'"f I l1cf +f11 II
-;q alfT.r llf fcrf.& 'iITf I
Kshetragyam cha api maam viddhi
Sarva kshetreshu Bhaarata;
The knower of the field, and, also, Me, know as
All in fields 0 Descendant ofBhaarata! , ,
llcf llll II
Kshetra kshetra-gyor gyaanam
yat tat gyaanam matam mama.
Of the field, ofthe knower of the field, knowledge
Which, that, knowledge, considered, by Me.
168
(*wWen qff trWJrffp#"#..,-{t t t)
CfiW - fr i;;wq ! if aitr
cir f{2TT If;r aitr ?itnr emr (If;r
cir
&rrT{ I
(*This verse does not appear in all versions ofBhagavad-Gita.)
Arjuna said,II 0 Keshava ! I wish to
know about the material nature and
the Supreme person, and also about
the Field (i.e. the body) and the
knower ofthe Field who is worthy of
knowing. II
Shree Bhagavaan (Krishna) said, II 0
Son ofKuntee (Arjuna)! This
(physical) body is called as kshetra
(the Field where the seeds of karma
yield fruit at an appropriate time) and
the wise call the knower of this Field
as kshetragya (or the Imperishable
Soul). II
fr ! -wyuf ifir if emr
(IJ/jqJr4t) tt IifFit I aitr If;r-emr CfiT
tt itt 71fT if Cfff (qJtfii
7JTrq) -ff I
oDescendant ofBhaarata (Arjuna)!
Know Me as the kshetragya (or
Supreme Soul) in all the kshetras (or
bodies). I consider the knowledge of
kshetra (material body) and
kshetragya (Supreme Spirit) as the
only true knowledge.
Hear from Me in brief what this
kshetra (or Field) is, what is its nature,
what are its modified forms and from
what does it spring forth. Also hear
what kshetragya (the Knower of the
Field) is and what are its inherent
powers.

sR1MAD BHAGAVAD GlTA
The Divine Song
cw l$r (wfR) lifT m firCfiTif
..
cw if/) lifT t Jl'l{lCf ..

13-3
<fflI <RI. I "B "I <IT (ffif'qJCfI -q II
"ffill$f -:q -:q ret <:fit f{ <f: -:q I
Tat kshetram yat cha yaadrik cha
Yat vikaari yatah cha yat;
This, field, what it is, and, of what nature, and
Which, modifications, from where, and, which;
-:q "ll1l V'qTC{: -:q "ffil *1JOlliH II
Sa cha yo yat prabhaavah cha
Tat samaasena me shrinu.
This, and, who, what, powers, and
That, in brief, from Me, hear.
13-4
lire' I II
f&m Tfhf I
Rishibhir bahudhaa geetam
Chhandobhir vividhaih prithak;
By the rishis (seers), in many ways, sung
With sacred (Vedic) hymns, in varying, separately;
-:q tu II
Brahma-suutra padaih cha eva
Hetu madbhir vi-nishchitaih.
Brahma-suutra, verses (aphorisms) of, and, also
Reason, supplied with, conclusive.
13-5
l:Jm'i,dl""'l#CflI(l 1f.!;:{6!ffflqCj "I I "I ''HI: II
31
Ol
l'ijj l{ -:q I
Mahaa-bhuutaani ahankaaro
Buddhir avyaktam eva cha;
Great elements, sense ofI-ship
Intellect the Unmanifested root-matter, also, and; ,
II
Indriyaani dasha ekam cha
Pancha cha indriya gocharaah.
Senses, ten, one, and
Five, and, sense, objects or fields of

if, iii" 7FfT "WiT( iii" "CRT aitr
..Mw S7[ ili"TT#
"CRT y2fcfi *7JTW (err cruf.:r fcF;?n) t I
The sages (rishis) have sung (about
the kshetra and the kshetragya) in
many different ways through Vedic
chants of varying meters and through
well-reasoned and conclusive
aphorisms (short verses) of
Brahma-Suutras.
* 11QT'Jf!f (arrcnm, Iif<7,
yP4t), 1J!f JlFfiFrr, qf{
(m, m;:rr, WUT T(Ci
se; J), 7l:Cf77R,
iii" * fiw;r Plif, m
7P-l) (W l$r iii" Jrfftcf;" tJ I
Five great elements (sky, air, fire,
water, earth), ego (sense ofI-ship),
intellect, the Unmanifested root
matter, ten senses (five of perception
and five of action), the mind as the
eleventh sense and five objects of
senses (sound, touch, form, taste,
smell), these represent the kshetra or
the Field.
169

SRlMADBHAGAVAD GITA
The Divine Song
(w "'FT"J1Cjifrr,
am- w fifrl7:r, 1FT rr2fT)
trr (;itP:T), ?J&, j:(ff, ?fr!rfr (wtm-
CfiT -#rr7r, am- wFrr (iWfi) in
(R fcrcnrif ?Wp);r (t
it 7J71T -ff /
(Five great elements, egoism, intellect,
material nature, ten senses and their
five objects and mind with) Desire,
hatred (anger), pleasure, pain, the total
organism (body), consciousness, and
firmness (or will) constitute a brief
description ofkshetra (Field) with all
its modifications.
'841il1 "U fCfCflIV"l di\WllO( II
Etat kshetram samaasena
Sa vikaaram udaahritam.
This, the field, in brief
With, modifications, is described.
13-6
I BMCflI<!iGJ&a"( II
I
Ichchaa dvesha sukham duhkham
Sanghaatah chetanaa dhritih;
Desire, hatred or anger, pleasure, pain
The total organism (body), consciousness, firmness;
13-7
I 3l1'i:jI<ifqIB4 'lift"'I' II
3i4lHttllO( 3lNm I
Amaanitvam adambhitvam
Ahinsaa kshaantir aarjavam;
Absence of pride or arrogance, absence ofhypocricy
Non-violence, patience (forgiveness),
straight-forwardness (honesty);
II
Aachaarya upaasanam shaucham
Sthairyam aatma vinigrahah.
(Spiritual and true) Guru, in service of, purity
Steadfastness, self, control.
(o3JT.Fr #) 11'P!ffT qff 'J11CRT CfiT aT'JfTCf,
CfiT aT'JfTCf,
(wfff-1FT- crruft it fcnift J1TUft CfiT fcnift
rrw iff cnift j:'@" 1911T
(mN'ffIc1f17), (1FT at crruft ctf/) tnsm;
(dfi3fil/rf7) arrrfT7f qff itcn, (1FT err mtr
qfj) '!(JfG, am-1FT CfiT em if iRr /
Humility (absence of self-importance),
absence ofhypocricy, non-violence
(not to cause injury to any creature at
any time through one's body, mind or
speech), patience, honesty (straight-
forwardness, service of the preceptor,
purity (of body and mind), firmness,
and self-control,
13-8
"q I II
I
Indriya artheshu vairaagyam
An-ahankaara eva cha;
Senses, in the objects of, unattached
Absence of egoism, also, and;
\ifU m II
Janma mrityujaraa vyaadhi
Duhkha dosha anu-darshanam.
Birth, death, old age, disease
Pain or misery, evils, keeping a perceptive view.
170
infcrrFif if f1RFrr, am-
ii!V' (ijOfj,/qpw) rr27T czrrf'lFif if
j:'@"-frrir CfiT fi:rr!rr CfiNT, (?W
:fIFf inrrrftcI;' 1) /
Indifference (dispassion) towards the
objects of senses, free of egoism, and
always being perceptive (thoughtful)
of (inherent) evil and misery in birth,
death, old age and sickness (constitute
true knowledge).

SRlMADBHAGAVAD GfTA
The Divine Song
13-9
If.R;>;t'q II
amfu"\ W1N I
Asaktir ana-bhi-shvangah
Putra daara griha aadishu;
Non-attachment, absence of clinging
Son, wife, home, et cetera;
"t'f w:r f'ifijfClSO( 31f.:rsc dqqf-a 9; II
Nityam cha sama chittatvam
Ishta anishta upa-pattishu.
Constantly, and, evenness, of mind
Desired, undesired, in happenings.
13-10
""I'f4 'i:fli""l"l'WH I II
ll"Pl"t'f 7".lliR I
Mayi cha ananya yogena
Bhaktir avyabhi-chaarinee;
ToMe, and, single minded, in Yoga
Devotion, unswerving;
fClfcl'ib ilfClfClSO( 3Rfu\. \iR II
Vivikta desha sevitvam
Aratirjana sansadi.
Secluded, place, resorting to
disliking, people, crowd (society) of
13-11
I QOd'i1lifl:tfu II
HMCCl' q:cq I
Adhyaatma gyaana nityatvam
Tattva gyaana artha darshanam;
Ofthe Supreme Self, knowledge, constantly
Truth, knowledge, as the goal of, comprehending;
wftr 3TIlT II
Etat gyaanam iti proktam
Agyaanamyat ato anyathaa.
This, knowledge, thus, declared to be
Ignorance, whatever, to this, contrary.
171
Rm-Iff) W77; 7:ffr9; errit 1111ffT
CfiT 31'JfTq, am- err
(JlfflCJjH) ett JI"lffff it?1?J tp::{Ff
Non-attachment, absence of
possessive feelings towards son, wife,
home, etc., and constant
even-mindedness in favorable or
unfavorable circumstances.
31'ir:?pim o/TCfPl. w
Gm gyr it 'Jffffi
o/TCfPl. CfiT ft-2rr 7Ff if fcRr;:r CfiB7) CfiT
T{CIiRf (rFGJ it WI" CfiT p;f'iflC{
am- \if7 (C7TrTf ett it WlTCf 7
im/
Practice of unswerving devotion to
Me through single-minded yogic
contemplation (considering God as the
only support), resorting to a place of
solitude, and dislike for a crowd of
people.
31&2fI,'#!1'i (3(/,1-#/1'1) it RfY1
am- dfC/*'i 31m(mWJ..f/rJ.fl) cit

wr it tJ aT (ett ait7 it
-crrR) t am- firrrftrr
t t V:w CfiW
Tf7:fT t /
Constantly established in the
knowledge ofthe Supreme Self, and
perceiving (God everywhere as) the
object of all knowledge. All these
ways (as described in this and the
previous four verses) are declared as
(true) knowledge. Whatever is
contrary to these is said to be
ignorance.

SR1MADBHAGAVAD GITA
The Divine Song
13-12
I Rd?llfls;"Xld II
I
Gyeyam yat tat pra-vakshyaami
Yat gyaatvaa amritam ashnute;
Worthy of knowing, that which, that, will explain
Which, having known, immortality, attains;
II
Anaadi-mat param Brahma
Na sat tat na asat uchyate.
Without a beginning, supreme, Brahman
Not, existing, that, not, not-existing, is said to be.
13-13
I B<f'111t""l II
rn: I.flfUr 1:fT"G.' ana;r f.nU I
Sarvatah paani paadam tat
Sarvato akshi shiro mukham;
Everywhere, hand, foot, that
Everywhere, eye, head, face or mouth;
-w.rn: II
Sarvatah shruti-mat loke
Sarvam aavritya tishthati.
Everywhere, with ears or hearing, in this world
All, enveloping or covering, remains or stands.
13-14
Biff-i\<lfc:lClf'*tiO( I 31WIt f.r1ot "I II
"WJf ancqro' "WJf fCfClf4dJI:. I
Sarva indriya guna aabhaasam
8arva indriya vi-varjitam;
All, senses, guna or objects, perceive or function
All, senses, free from;
-:q Fr1lIf TT -:q II
Asaktam sarva-bhrit cha eva
Nirgunam guna bhoktri chao
Unattached, all-sustaining, and, indeed
Without any forms, gunas or nature, enjoyer, and.
172
if (aw) (merr q<t{drq)
-q 1ifT"iiI'FR 7:f7nr "I a&ffir8
(0lIfffi) ap:mq cit stm"I / Cfff
ff21T wt{(@ "I / -m ;r mt. a&;r tt
a:rffrl. "I (312!frr. Cfff;r;r # *W
"IJ/
I shall now describe That (kshetragya)
which is worthy of knowing, and by
realizing which one attains
immortality. It is the Supreme
Brahman who is without any
beginning (or any end) and who is said
to be neither existent nor non-existent
(i.e. It is beyond these opposites).
Cfff (WJ..f/rtf() a&tit' C/TffT,
aitr afRif, fi:rif a&-p.if C/TffT, ff21T
iif7Tff" CfiFit CfTffT "I / Cfff #m< it
CZfTTff f?:w "I /
With hands and feet everywhere, with
eyes, heads and mouths on all sides
and with hearing in all directions, It
(the Brahman) is established in this
universe, enveloping all and
everything.
Cfff (WJ..f/rJ..f/) f7:rrpj( CfiT
31T'JIm Cfi"R CfTffT W1f *ifffrr
"1/ 31mhhdfld "I a& CfiT rftrrur
Cfi"R CfTffT "I /!Juldfld "I W1f CfiT
Wuir"l/
It (the Brahman) perceives objects of
all the senses and yet is without (any
physical) senses. It supports all yet is
devoid of any attachment. It is the
enjoyer ofthe gunas (modes of
nature) though Itself is without any
gunas (or attributes).

sR1MAD BHAGAVAD GlrA
The Divine Song
13-15
"idl'llll'i:j{ "i:l I wt "i:l II

Bahir antah cha bhuutaa-naam
Acharam charam eva cha;
Outside, inside, and, ofbeings
Unmoving, moving, also, and;

Suukshma-tvaat tat avi-gyeyam
Duurastham cha antike cha tat.
Being very subtle or fine, that, not to be known
Situated far off, and, near, and, that.
13-16

affif'qW'"'t:f I
Avibhaktam cha bhuuteshu
Vibhaktam iva cha sthitam;
Undivided, and, among beings
Divided, as if, and, existing;

Bhuuta bhartri cha tat gyeyam
Grasishnu prabha-vishnu chao
Of beings, sustainer, and, that, object of knowledge
Devourer, creator and sustainer, and.
13-17
Gi!ftrntllllM d"'*'tlrnWlllil: I II
'lii'l fit flll{. 3lf1:r \ftlTfu: "(l'lffi: l:Wl I
Jyoti-shaam api tat jyotih
Tamasah param uchyate;
Of the luminaries, also, that, the light
Of darkness, beyond, is said to be;
TfJ:l( fClNdl{. II
Gyaanam gyeyam gyaana gamyam
Hridi sarvasya vishthitam.
Knowledge, to be known, by knowledge, attainable
In the heart, of all, situated.
173
cw (1fUllrJ.(f) wmr JlTfUrzif in aitr
'Jftrff (rrffr[uf) t w aitr 3TiH if!
t aitr cw 31fYFff if! ark 31fYFff
wftrr if! I arFrr 'fllfll min CfiT(U{
'iifFR -q ;rtf .3mfTl
That (Supreme Soul) is present within
and without all the beings, moving as
well as unmoving, and far away yet
very near. Due to Its subtlety, It (the
Supreme Soul) cannot be (easily)
comprehended.
cw (W47r4t) fcr'lf/lldffd itft if!"f1q
rrrfTJp:{( -q "'l2pF -q fi:w I tW'iifFR
7J1nr (WJ.(frJ.(f) "f1q JlTfUrzif CfiT (wmr
it) drvfflc;;d!, (fcrrsuj it) &fCIi7 TfTf1Cfi
aitr (mer it) &fCIi7 I
That (Supreme Soul) is undivided yet
resides in all the beings as if divided.
That (Brahman), as the only goal of
all knowledge, is the creator (as Lord
Brahma), the sustainer (as Lord
Vishnu) and the destroyer (as Lord
Rudra) of all the beings.
tW (1fxJ.(frJ.(f) "f1q iiiiflfrpir c;;7 if! -crWfrr
ff2ff '# 31fYFff W \ifTffT I
;wp:p:r, 'iifFR 7J1nr aitr'W1 (m3R) '#
JlT7:ff mCfTffT "f1q in -wI -q fi:w

That (Supreme Being) is the light of
all the lumanaries and is said to be
beyond darkness (or ignorance). That
which is knowledge (Itself), the goal
of all knowledge, and attainable
through (true) knowledge resides in
the hearts of all the beings.
Thus the field (i.e. the body and
material nature), the knowledge, and
the object of all knowledge (the
Supreme Soul) have been briefly
described (by Me). My devotee who
understands these (realising the Divine
Spirit), attains My state (or nature).

sR1MAD BHAGAVAD cn
The Divine Song
13-18
II
wfu l$f (fl!l -:q oWl Fl"HI: I
Iti kshetram tathaa gyaanam
Gyeyam cha uktam samaasatah;
Thus the field, and, knowledge
, .
The object of knowledge, and, described, bnefly;
II
Mat bhakta etat vigyaaya
mat bhaavaaya upa-padyate.
My, devotee, this, understanding .
My, state of being or nature, approaches or attains,
13-19
Wi M'i:!FlI<U I II
-:q v:cr m alfl:r I
Prakritim purusham cha eva
Viddhi anaadee ubhau api;
Material nature, the Supreme Person, and, also
Know as, without any beginning, both, also;
-:q -:q v:cr m II
Vikaaraan cha gunaan cha eva
Viddhi prakriti sambhavaan.
Modificatons, and, gunas, and, also
Know as, material nature, originate from.
13-20
\($R1{l'O!(f! II
cwf Cfi1[-ffl ft1\ I
Kaarya karana kartritve
Hetuh prakritir uchyate;
The to-be-done, instrument, in the functioning of
The cause, material nature, is said to be;
(1?t!lllrW4, lfflJl) am- (m
en WJflrJ.f[) # cit tt I
citam-![Uff rm) cit 'J/t

Know that the prakriti (material
nature) andpurusha (the Supreme
Spirit) are both without any beginning.
Know also that all modifications
(changes in the objective world) and
the gunas (attributes or modes) are
born ofprakriti (nature).
m (emsm; crrg, arfi;:r, yP4t rT2fT
m7Rl) am- Cfi'(Tlf {CRi
lFI; am- indrlW
m71 q;tf IifTfft -1 am- wsr
j:?if inWrR 71 (312!frt.lif1rvrJfl)
Cf7W I51TffT -11
II
Purushah sukha duhkhaa-naam
Bhoktritve hetur uchyate.
The Spirit, in pleasure, in pain
In experiencing, the cause, is said to be.
The prakriti is said to be the cause of
the effects (sky, air, fire, water, earth
and sound, touch, form, taste and
smell) and the instruments (five senses
of action, five of perception, mind,
intellect, ego), while the purusha (the
Divine Spirit) is said to be the cause in
the experience of pleasure and pain.
174
Established in the material nature, it is
the purusha (individual soul) who
experiences the gunas (satva, raj, tam
and all the resulting objects) born of
the material nature. Association with
these gunas is the (root) cause of its
(i.e the individual soul) assuming birth
in good or evil wombs (surroundings).
\50
IcF(J fhtl
SR1MADBHAGAVAD GfTA
The Divine Song
JlCjifrr if !fi'6T (;;(jcllr4() tt JlCjifrr "8
(rft;i() !]7if (err !]7if it tiFf
Wm) cnT sitnm / !]7if CfiT tt
(;;(jrwr4t) in err
(j:?fflFf) if \iPi cr CfiT CfiT(U{ /
13-21
Wi !OIrpfu\llI"']OIl"l1 ;g,,;gWH\llriiY; II
step fctOO fu step fct'iifti. I
Purushah prakritistho hi
Bhunkte prakriti-jaan gunaan;
The Purusha (soul), situated in material nature, indeed
Enjoys, born of material nature, gunas (modes)
CfiRUf 3RI. "l.IlR II
Kaaranam guna sango asya
Sat asat yoni janmasu.
Cause, to the gunas, attached, of this
Good, not good (evil), womb, taking birth.
13-22
aqS;:"C:ljflk11 "f 'lffim I 'R': II
I
Upa-drashtaa anumantaa cha
Bhartaa bhoktaa Maheshvarah;
The Witness, The Consenter or Sanctioner, and
The Supporter, The Enjoyer, the Great Lord;
!fi'6T (;;;f/q/r4t) cnT (?1Cf wefl))
if ?1ffI1frr '# CfIc1T))
7lm7 CfiWT)) 0wr
wfif cnT m- CffC7T)) WJ6 err Q'Uflr47
Cf?ffT 7flTT / if irfr 'iff w
w(arFrr itco) /
4V"lII;JOlI -:q arf1"I' ffi 1R: II
Paramaatmaa iti cha api ukto
Deha asmin purushah parah.
The Supreme Self, thus, and, also, is said to be
In the body, this, the Purusha (Spirit), the Highest.
The spirit, although dwelling in this
body, is also the Highest which is said
to be the (silent) Witness (of every-
thing), the Sanctioner (of all the
activities), the Supporter, the Enjoyer,
the Great Lord and the Supreme Self
13-23
I II
I
Ya evam vetti purusham
Prakritim cha gunaih saha;
One who, this, knows, the Spirit
Material nature, and, gunas, together;
CfclJOlI;:fl sfl:r -;:r II
Sarvathaa varta-maano api
Na sa bhuuyo abhi-jaayate.
In whatever way, existing or living, also
Not, that person, again, born.
'JlCIiff lifT rx:rfffi ;;;f/q/r47 cnT ff2TT
(rft;i() !]7if. JlCjifrr in rrrq cit UfFfffT
(arPJfrt. JlCjifrr in!]7if it dfWf ?iT'! cit
aitr ;;(jq/r41 cnT 'ElF
'JlCIiff CfRrrT san 'iff cit
Wff 7f!! -mrr /
One who knows the essence of the
purusha (individual and Supreme
Soul) and the prakriti (the material
nature) together with all the gunas
(modes) of nature, that person, living
in whatever circumstances, is never
born again.
175
\10

RJMAD BHAGAVAD GITA
The Divine Song
13-24
I <ITlR II
lkJOiHJ{. I
Dhyaanena aatmani pashyanti
Kechid aatmaanam aatmanaa;
By meditation, in the self, perceive
Some, the self, through the self;
aA ;gi&l ;:p:nTR COlt 7:l1TR "q 3llit II
Anye saankhyena yogena
Karma yogena cha apare.
Others, by the knowledge of Sankhya, byyoga of
Action, by yoga of, and, still others.
13-25
I'ij'.sfq '8fi1Q(lllOII: II
I
Anye tu evam ajaanantah
Shrutvaa anyebhya upaasate;
Some others, however, thus, not knowing
Having heard, from others, worship;
-ij sf1:r "q aTfu wRr q,(lllQII: II
Te api cha ati taranti eva
Mrityum shruti paraayanaah.
They, also, beyond, cross or trascend, indeed
Death, whatever is heard, devoted to.
13-26
llICfct'i\illlld fc6f"lct"l'&i I m"hI4<:jj
l
ll'df' Q'oli II
;g\jlllld
Yaavat sanjaayate kinchit
Sattvam sthaavarajangamam;
Inasmuch as, born, whatever
Being, inanimate (unmoving), animate (moving);
Ph m m 'iffi1lfcq II
Kshetra kshetragya sanyogaat
Tad viddhi Bharata-rshabha.
Field (material nature), knower ofthe field, from union
This know as 0 Best of the Bharatas (Arjuna)! , ,
176
jiF 'fim Uf/rpim insto; p"ifF{
(m'&!) 'l:fTrr in'tlRT aik ap;r
CfJ4';;j)'7 if arrFr arrv if arrFr if
tt Q<J.f/r47 CfiT t /
Some perceive the aatman within
themselves by the Self (purified mind)
through (the yoga of) meditation,
some through the yoga of knowledge
(Sankhya) while still others through
the yoga of (selfless) actions.
aikap;r J1CI?T[ (dT1"iIw wSFif CfJ7)
7 "iifFIir Slf (drrwR2f!) if
tt end! t r?r 'ift wR in
wzrurSlf 1jfYl if rrr

However, some others, who do not
know about these (above mentioned)
ways ofyoga, follow the way of
worship just by hearing from others
(who have realized the self). They too
cross (transcend) beyond death (or
cycle of birth and death) by being
devoted to what they have heard (from
these preceptors).
oBest ofthe Bharatas (Arjuna)!
Whatever beings are born, the
inanimate (trees, creepers, mountains,
etc.) and the animate (beings that
move), know them as originating from
the union of the field (prakriti or
material nature) and the knower ofthe
field (purusha or the Supreme Spirit).

sRlMADBHAGAVAD GITA
The Divine Song
13-27
II
lRllJfWlI
Samam sarveshu bhuuteshu
Tishthantam parameshvaram;
Alike, in all, beings
Existing, the Supreme Lord;
7l: II
Vinashyatsu avinashyantam
Yah pashyati sa pashyati.
In perishings, not perishing
One who, perceives, that one, perceives.
13-28
';f

Samampashyan hi sarvatra
Sama avasthitam eeshvaram;
The same, seeing, indeed, everywhere
Alike, established, the Lord;
";{ 3lWRT ll rl"l H1{, 7lTfu lTftl1:l11
Na hinasti aatmanaa aatmaanam
Tato yaati paraam gatim.
Not, injures, by the self, the self
Then, attains (goes), supreme, goal.
13-29
"'f fsflll,"",IOIiM m.r: I <f: 'Cfllllo:-,"",I"I,"",Cfldf< 'B II
"q Cfil"lfful ucrn: I
Prakrityaa eva cha karmaani
Kriya-maanaani sarvashah;
By material nature, alone, and, actions
As being performed, in all manners;
II
Yah pashyati tathaa aatmaanam
Akartaaram sa pashyati.
One who, perceives, thus, the Self
Non-doer, that person, perceives.
177
wT ("fZIfffi) iMsq "dpfJlTfUpjf if
8fffP!/J WllJQr cit "fl77'JfTCf # ?:&rtr
t rwtf (clIRffCtch (CiT{ #) ?:&rtr -ff- /
One who sees the Supreme Lord
situated alike in all beings and existing
as imperishable in the perishing bodies,
that person really perceives (the
essential truth).
'EflffFcn 00C{ tJQr cit W1Ff
'JfTCf #?:&rtr satT rrm arrR (tf) GT(T arrR
anrr cit emrr san; cw 7WT
mer cit JlT0' emrr -ff- /
By seeing the Lord's presence alike
everwhere with equanimity, thus not
injuring one's selfby oneself, one
attains the supreme goal.
wT ("fZIfffi) m"EfTift?Fr ftn7JTa# cit
JTCjifrr it- (pWJ GT(T tf ett sf 'iifFffI7 t
rrm 8f7fllT (arP.1frt, arrR a:rrrr) cit 8fCIifff
llT7fI7 t rwtf (zrmPj) ?:&rtr t /
One who understands that all actions
everywhere are being performed by
the (gunas ofthe) material nature and
that the Self is not the doer, that
person (really) perceives (the truth).
3b
ndI
SR1MADBHAGAVAD GJrA
The Divine Song
13-30
w I mI,v:cr "f fcrnrrt9l\il mmr II
'RT 3ijJ4:ellfq I
Yadaa bhuutaprithag bhaavam
Ekastham anu-pashyati;
When, of beings, various, states
Resting in One, discerns or sees;
"ffiT.. -:q fc:R:ffit II
Tat eva cha vistaaram
Brahma sampadyate tadaa.
From that, also, and, all that spreads out
Brahman, attains, then.
13-31
I Cfi'Ufcr;; II
4V11,
JOlI
I
Anaaditvaat nirgunatvaat
Paramaatmaa ayam avyayah;
Being without a beginning, being without gunas
The Supreme Self, this, eternal;
sftr ";f Cfi""irfu ";f II
Shareerastho api Kaunteya
Na karoti na lipyate.
Situated in the body, even, 0 Son ofKuntee!
Not, acts, not, stained or smeared.
13-32
<f1'.lT mrrct "l)qfli't'4d I "l)qfli't'4d II
mf I
Yathaa sarva gatam saukshmyaat
Aakaasham na upa-lipyate;
Just as, all, pervading, because of subtlety
Space or sky, not, smeared;
rn am=m";f II
Sarvatra avasthi to dehe
Tathaa aatmaa na upa-lipyate.
Everywhere, situated, in the body
In the same way, the self, not, smeared.
178
(ozrffIi) JlTfTJrz1T
'ifTCit cnT 7:[CIi (V<J.fIrJ.fl Cf JPjifrr) if
"it Wrrr aik if "it
ftmrr< cnT Wrrr rrq em- Wf!f (nlfdrq)
CfiT arj'qC{ emrr I
When one discerns the diverse modes
of beings as situated in the One
(Eternal Spirit and material nature)
and all the extensions (in the universe)
as emanating from that One, that
person then attains (realizes)
Brahman.
(ar17)! Cf ![Uif if arrftrr
if.{ Cfil(lJT w nJ.flrJ.fl
wf/r if -mit Sl[ 'iff 7 "it (citl cn#)
emrr aik 7 tt (wf/r if) ffrr<r irrrr I
o Son ofKuntee (Arjuna)! This
imperishable Supreme Spirit, being
without a beginning and without any
gunas (attributes), neither performs
any actions nor is tainted (or
attached), although It dwells in the
body.
ffrm" JICIiT( 3Tfcfim ?/,lfI1 ffl Cfil(lJT m
0lJT7:(f -mit Sl[ 'iff ffrr<r ;:r{t irrrr,
(2
0
1ldl d) 3!TfI1T W' if f#rrr im
'J/t ffrr<r;:r{t irrrr I
Just as the all-pervading space (or
sky), due to its subtleness, is not
stained in any way (by the
environment), similarlythe Self,
although present in every body, does
not get stainted (or affected by the
body).
oDescendant ofBharata (Arjuna)!
Just as one sun illuminates this whole
world, similarlythe Lord of the field
(the Self or aatman) illumines
(through consciousness) the entire
field (or the body).
:rtlJlCIiT( lifT (w8fcn) if; 3Fff(
cit ff2/T fctChIWfiJd J1'Cji'Frr it 4Tlff
(@2Chw)vFt(if;wF:R)cit ;fit
it t Y<4/r47
cit J1Tfff Cfi& f /
Those who perceive, with eyes of
wisdom, the distinction between
Kshetra (field or the physical body)
and Kshetragya (the Knower of the
field or the indwelling Soul) together
with the ways of liberation of beings
from the (sway of the) material nature,
they attain the Supreme Spirit.

sR1MADBHAGAVAD GlrA
The Divine Song
! 7J:CI'tt "fFf:rtl
WR? cit JlChlmd Cf)(ffT t i#r tt
m (emm) ?fr[uf (wfR) cit
JlChlfim CRffT -ff arrfl1T if;
mtr eft citt NUT 7fff -ffJ /
13-33
<:J21T I 'qffif II
I
Yathaa prakaashayati ekah
Kritsnam lokam imam ravih;
Just as, illuminates, the one
Entire, world, this, the sun;
l$ft !1ICflI:elllfd cqmr II
Kshetram kshetree tathaa kritsnam
Prakaashayati Bhaarata.
The field, the Lord of the field (aatman), thus, in all
Ilumines, 0 Descendant ofBharata (Arjuna):

Bhuuta prakriti moksham cha
Ye vidur yaanti te paramo
Being, material nature, liberation, and
Those who, know, reach (attain), they, the supreme.
13-34
I it 'ij W\ II
I
Kshetra kshetragayor evam
Antaram gyaana chakshushaa;
Of the field (body), Ofthe knower of the field, thus
Distinction, knowledge or wisdom, by the eyes of;
wfu 'qllqC(lnctl'a 3Qf.:!t:t r'a
m m fq'qfJf
;jll"Ii\:en Ilnli
I5b Tat Sat. Iti ShrimadBhagavad-geetaasu
Upanishatsu Brahma-vidyaa-yaam
Yoga-shaastre Shree Krishna-Arjuna sanvaade Kshetra
Kshetragya Vibhaaga-yogo naama Trayodasho
Adhyaayah /13/
Harih I5b Tat Sat. Harih I5b Tat Sat. Harih I5b Tat Sat.
s JlCIiT( aQAW.) 2j)
I
IM ei an: .gft
'dcm: CfiT Fcr'JfTlT7im" 7TlTcI? ffwiI
83fT/ -m-: 00 fTrl. ?!fl./ (Q<4/r41 if; -qfcr;r ;rrq) /
179
Thus ends the thirteenth chapter
entitled '(spiritual awakening through)
distinction between the Field and the
Knower of the field" of Shreemad
Bhagavad Geetaa, an Upanishad, a
text on knowledge about Brahman
(God), a scripture of spiritual union
(yoga) with God, and a dialogue
between Shree Krishna and Arjuna.
Harih $0 Tat Sat (Holy names of
God).
(jo
~ ~
SRIMAD BHAGAVAD GITA
The Divine Song
l ~ ~ S ~ :
FOURTEENTH CHAPTER
~ ~
Understanding the Three Modes (Gtmas) of Nature

SRlMADBHAGAVAD GfTA
The Divine Song
14-1
m'q1lCfT1.. I
Shree Bhagavaan uvaacha. Shree said.
'tit '1fT: wrfl:<lTfl:r I -qU 1ffiT: II
I
Param bhuuyah pra-vakshyaami
Gyaanaa-naam gyaanam uttamam;
Supreme, again or further, explain
Of all knowledge, knowledge, the best;
?l lJ:I71: 1Rf TffiT: II
Yat gyaatvaa munayah sarve
Paraam siddhim ito gataah.
Which, knowing, the sages, all
Supreme, perfection, from here, have gone.
14-2
II
lp=f 3{l1fflT: I
Idam gyaanam upaashritya
Mama saa-dharmyam aagataah;
This, knowledge, dependent upon
My, state of being, arrived at;
sftr";f -:q II
Sarge api na upa-jaayante
Pralaye na vyathanti chao
In the beginning of creation, also, not, born
At dissolution ofthe universe, not, tremble, and.
14-3
lfl1 lilf.l%\<jj&l I 'B'qCf: mrr oqqfu '>1m! II
lp=f IT.q 1\mPl I
Mama yonir mahat brahma
Tasmin garbham dadhaami aham;
My, womb, great, Brahma
In this, the seed, place or establish, I;
'Wf -mIT oqqfu 'qffif II
Sambhavah sarva bhuutaa-naam
Tato bhavati Bhaarata.
Origin or birth of, all, creatures
From that, takes place, 0 Descendant ofBharata!
180
#t 'Jf77CIR it - WIT if
ff2fT W11 cit (wmt rrfrr) fil:;r
ffrr# p:r #rrr( it
(1flIi ircR) W11 fi:rfc citJTffi" -ff' I
Shree Bhagavaan (Krishna) said," I
shall further explain (to you) the
supreme knowledge, the best of all
forms of knowledge, knowing which
all sages have gone from here (i.e. this
world of bondage) to supreme
perfection (ofmoksha or liberation). II
lifT (czrff5) p:r Cfi7 arrWl itft
?1M {a:r2ffQ. W cit JTffi" it -,m-
t {JFjifrr in it 1flIi "7
iff wf arT(Pl{) if im-ff'
aik"7 iffJi<'t2fCh7C1 if im I
By resorting to this knowledge, those
who have attained My state of being
are neither born again at the beginning
of (a new cycle of) creation (or cosmic
dawn) nor are distressed at the time of
dissolution (or cosmic night).
! itft 1[ff JFjifrr (w
arrfcr) WR (3fCTf&
t d?Jif if ildrt'<Ei q 7T'J/ Cfi7 CRd7 "{ I
d?1 irrR qr efir- m in#7irrr) it
iff J:ITfUmT Ch7 3fCTf& itrft -! I
o Bhaarata (Arjuna)! The Great
Brahma (prakriti or material nature) is
My womb, in it I establish the seed of
life. From this (i.e. the union of
Non-being or Infinite Soul and finite
material nature), the birth of all
creatures takes place.
\10

SR1MADBHAGAVAD GJrA
The Divine Song
14-4
I rnrr II
I
Sarva yonishu Kaunteya
Muurtayah sambhavanti yaah;
All, in wombs, 0 Son ofKuntee!
Forms or creatures, arise or born, whichever;
II
Taasaam brahma mahat yonir
Aham beejapradah pitaa.
Of them, Brahma, great, womb
I, seed, giver, father.
14-5
-mq' "TIT: I -w
'ijll wfu :rurr: I
Sattvam rajah tama itt
Gunaah prakriti sambhavaah;
Sattva, rajas, tamas, thus
Gunas or modes, material nature, spring from;

Nibadhnanti Mahaabaaho
Dehe dehinam avyayam.
Bind down or fetter, 0 Mighty Armed One!
In the body, the soul or aatman, imperishable.
14-6
'ti@Wk:T11 II
O1'1IJ:111l{ I
Tatra sattvam nirmala-tvaat
Prakaashakam anaamayam;
Of these, sattva, being free from impurity
Illuminating, free from disease or flaws;
II
Sukha sangena badhnaati
Gyaana sangena cha Anagha.
Happiness, by attachment to, binds down
Knowledge, by attachment to, and, 0 Sinless One!
181
o Son ofKuntee (Arjuna)! Whatever
forms (of creatures) are born in any
womb whatsoever, Great Brahma
(prakriti or divine Mother) is their
womb and I am the (divine) Father,
who provides the seed (of life and
consciousness).
t 4&MliJ ! mer, am- ff1l, "#I"
JFrr "# 87[ w (rfR) !JUT atfEj;mfl
W (iiflq/r4t) crfr (wth) it q{'W t I
o Mighty Armed (Arjuna)! The
(three) gunas (modes) of sattva
(purity, goodness. etc.), rajas
(passion, activity, etc.) and tamas
(dullness, impurity, etc.) born of
material nature bind down (enslave)
the Imperishable embodied soul to the
physical body.
t frrurrr:r ! &f (rft;if![Uif) it
Hfq!JI frp::fc;r miii CfiRTlT JrCfiTW m
CfWfT -ff am- fclq;mfiJd t am- "ff& iii
(a:r2TCIT arr'Jfl1R) Gm W (l5f1q/r41
crfr) q{'STrfT -ff I
o Sinless One (Arjuna)! Of (th three
gunas), sattva, being pure in essence,
is illuminating and free from disease
(or flaws). It (i.e. sattva) binds down
(the soul in the body) by attachment to
(feelings of) happiness and by
attachment to (the attainment of)
knowledge.
'ff wrrcMt ! T:fqf ?W
CfiT cnR rt11l!Jur CfiT 3WR '#
salT / CfQ (rt11l!Jur r?f Iif!CWrJ..f/
cn7) JP1Ti[ cnr1 ;:r CfiRT T:fqf
cnr1 it (if?q), a:rrcw:r q frrfrr in
GRT 'ifJ13TrfT -ff /
oDescendant ofBharata (Arjuna)!
But know tamas (mode of dullness),
the producer of delusion (confusion)
in all the beings, as arising from
ignorance. This (guna) binds down
(the embodied soul) through
(dispositions of) negligence (or
distraction), indolence (or sloth) and
sleepiness.
o Son ofKuntee (Arjuna)! Know
rajas (mode of passion) as arising
from thirst (or desires) and
attachment. This (guna) binds down
the embodied soul by attachment to
action (feelings of "I am the doer").

sR1MADBHAGAVAD GfTA
The Divine Song
14-7
I II
{IJII,J"icfi fcrF.& I
Rajo raagaat-makam viddhi
Trishnaa sanga samud-bhavam;
Rajas, characteristic of passion, know as
Thirst or desire, attachment, born of;
mt. Cfilf II
Tat nibadhnaati Kaunteya
Karma sangena dehinam.
That, binds down, 0 Son ofKuntee!
Action, by attachment, the embodied soul or aatman.
Rs\IT'if: mt. 'iTIf II
Pramaada aalasya nidraabhih
Tat nibadhnaati Bhaarata.
Negligence or distraction, indolence, by sleep
that, binds down, 0 Descendant ofBharata!
14-8
d'""l@liil114 m II
qll: 11 fcrF.& I
Tamah tu agyaanajam viddhi
Mohanam sarva dehinaam;
Tamas, but, born of ignorance, know as
Confusion or delusion, all, of embodied ones;
14-9
I II
{i'5l11ru Cfi"lffUr 'iTIf I
Sattvam sukhe sanjayati
Rajah karmani Bhaarata;
Sattva, happiness, cause attachment
Rajas, in action, 0 Descendant ofBharata!;
11 qll: {i\jlllru II
Gyaanam aavritya tu tamah
Pramaade sanjayati uta.
Knowledge, obscuring or covering, but, tamas
In confusion or negligence, binds, also.
'ff wrrcMt ! ?Irq!] Of W9 eft am-
cir Cfi1:f it (1lf1Ch<, aik
'ff1ir!Jur rft 'fIT7 W WCJ -g{ff CR (WFFn
w) fcri;pff imr -ff /
oBhaarata (Arjuna)! Sattva (mode of
goodness) rules (over the embodied
soul) by producing attachement to
(feelings of) happiness, rajas (mode of
passion) to (engagement in) action and
tamas (mode of dullness), by veiling
knowledge, to (an attitude of)
negligence and laziness.
182

SRlMADBHAGAVAD GfTA
The Divine Song
(3fI!fr) ! (Jircn JlTUft it)
ab rf7ir?Jur w ircR
Hfqfjl ab rf7ir?Jur w
itcnr ab ## iff Hrq?1
01
aitr
W ircR stm (cr

o Descendant ofBharata (Arjuna)!
The mode (guna) of goodness (sattva)
dominates, prevailing over modes of
passion or activity (raja) and dullness
(tama). The mode of passion (raja)
dominates, prevailing over modes of
goodness and dullness. Similarly, the
mode of dullness (tama) dominates,
prevailing over modes of goodness
and passion.
14-10
'llCffu 'llffif I \'if: all: II
"ijl1: -:q oqqfu 'qffif I
Rajah tamah cha abhi-bhuuya
Sattvam bhavati Bhaarata;
Raja (passion), tama (dullness), and, prevailing
Sattva (goodness), arises, 0 Descendant ofBharata!
"ijl1: -:q "ijl1: "ij2lT II
Rajah sattvam tamah cha eva
Tamah sattvam rajah tathaa.
Guna of raja, guna ofsattva, guna of tama, and, also
Guna (mode) oftama, guna ofsattva, raja, thus.

aRf:CR"OT) if"fTRCfiT"JlCIiTW d0I?f (S-31T
JTrftrr) -m-m t rrq \iffrRT fin
Hfqfjl qft t I
When the light (splendor) of
knowledge and wisdom emanates from
<RT (fGJ II all the portals (senses, mind and
Gyaanam yadaa tadaa vidyaat intellect) of this body, then it should
Vivriddham sattvam iti uta. be known that the mode of goodness
Knowledge (wisdom), when, then, should be that (sattva) is dominant.
Dominant (on the increase), guna ofsattva, thus, indeed,
14-11
I "ijTO( <:f'\I W\f II
"Wf dq\J1l11d I
Sarva dvaareshu dehe asmin
Prakaasha upa-jaayate;
All, gates (doors), in the body, in this
Light (splendor), is born;
o Best ofthe Bharatas (Arjuna)!
Greed (avarice), activity (in worldly
affairs), undertaking of (selfish)
actions, restlessness and craving (for
material objects), all these arise when
the mode of passion (raja) dominates.
14-12 'J{(ffirr:o Jri[f& (m'eIRCh
C'TIoq: Cfl4uIllii<lli: I (\i1talf.1 'llWfoq II itccr)) (FfT2['JfTC{ it) Cfi1if CfiT
I amrRr (1FT qft a2lT"P%T
Lobhah pravrittir aarambhah (ffTfR1T)) ZW in W d0I?f
Karmanaam ashamah sprihaa; "fftff 'ff I
Greed (avarice), activity, undertakings
Of actions, restlesness (unpeaceful), desire (lust);

Rajasi etaani jaayante
Vivriddhe Bharata-rshabha.
In the guna ofraja, these, arise
When dominant, 0 Best of the Bharatas!
183

SR1MADBHAGAVAD GlrA
The Divine Song
14-13
I II
6i!ll Cfll s>rIfu:"'q v:cr"'q I
Aprakaasho apravrittih cha
Pramaado moha eva cha;
Unelightenment, lack of effort, and
Negligence, delusion or confusion, also, and;
9j{l'l;:('{1 II
Tamasi etaani jaayante
Vivriddhe Kuru-nandana.
Guna oftamas (darkness), these, arise
When dominant, 0 Descendant (or Joy) of the Kurus!
14-14
<:j<lJ g; >rwt <:JTfu I a<?i'd"'lfClC;I+( II

Yadaa sattve pravriddhe tu
Pralayam yaati deha-bhrit;
When, in the guna ofsattva (virtue), when dominant, if
To death, goes, the embodied soul (aatman);
II
Tadaa uttama vidaam lokaan
Amalaan prati-padyate.
Then, highest, those who know, worlds
Stainless, attains.
14-15
>rwt 1']'i'qT I C!2T! II
I
Rajasi pralayam gatvaa
Karma sangishujaayate;
In the guna ofraja (passion), to death, gone
To actions, those attached to, born;
II
Tathaa praleenah tamasi
Muudha yonishujaayate.
Likewise, dying, in the guna oftama (darkness)
Of the deluded, in the wombs of, born.
184
ffi ?i'1rl;.7 fflit?Jur crft m
arJ1CIiTW (3Tf/77}J arJl?{ffr (Cfiffozr m
-q ;r iAr)J Jl11Tc: {oqP1 aik
W?Ff tt Wrf{ iM-ff I
o Descendant (or Joy) of the Kurus
(Arjuna)! When the guna oftamas
(mode of darkness) is on the increase,
the following characteristics arise in a
person: ignorance or lack of
enlightenment, lack of effort (in
performing one's duties), negligence in
actions and delusion.
('l{ffj Wmtt (Iif1Cfirtfl) f!fC!!jUl crft
(crft ([Wl) -q cir J1TTff stm
(w) f!CfTrI4 "lifFR (cr Cfi1f cnR) CfTc7T it;-
frri:ffr circir cir J1TTff stmt I
When one dies while the guna of
sattva (mode oftruth and purity) is
dominant, the embodied soul (aatman)
attains the pure worlds of those who
are the knowers ofthe highest (and
doers ofthe noblest deeds).
it;- W cir J1TTff (W
;;;[JCfir4t) Cfilif -q amlW11j79it (crft Wfrr)
-q Wrf{ itrrr rTW fflit?Jur it;- W
dTRRf 1[iP cir J1TTff "itar t I
When one passes away while the guna
of rajas (mode of passion) is
dominant, one is reborn among those
attached to actions (the world of
humans). And if one dies while the
guna of tamas prevails, one is born in
the wombs of the deluded (intrepreted
by some as the world of animals and
vegetation).
It is said that the result of noble (and
well performed) deeds is saattvik
(giving peace, happiness and
knowledge) and pure, actions
dominated by passion (rajas) result in
pain and misery, and actions done in
the mode of dullness (tamas) result in
ignorance.

IqC(J fl til
SEMADBHAGAVAD GITA
The Divine Song
WJiff Cfi1:f CfiT T{7ff frri:k;r cr WffqCh (?J}9;
W7 if yuf)J "(TiiRf Cfi1:f CfiT
T{7ff j:&; aW7 ft71R1 Cfi1:f CfiT T{7ff (cr
7J%ffT} CfiW 7fGfT -j I
14-16
Cfilfur: @d'4lg: I II
'U1idfll a:rrg: f.:p:fzvf I
Karmanah sukritasya aahuh
Saattvikam nirmalamphalam;
Of action, well performed or noble deed, is said to be
Of truth and purity (saattvik), without stain, result;

Rajasah tu phalam duhkham
Agyaanam tamasah phalam.
Of passion (raajasik), but, fruit, pain or misery
Ignorance, of dullness (taamasik), fruit.
14-17
'8'tCllcti\3tllla I m- II
{j\ill11d ffioq -:q I
Sattvaat sanjaayate gyaanam
Rajaso lobha eva cha;
From truth and purity (sattva), arises, knowledge
From passion (rajas), greed or avarice, indeed, and;
1flW\ mm "dlRIT -:q II
Pramaada mohau tamaso
Bhavato agyaanam eva chao
Negligence, delusion, from dullness (tamas)
Arise, ignorance, also, and.
HfC1!J 1 if W7 aitr if iff cir'Jf
-j I Cflit:Jur if rT21T

Knowledge and wisdom arise from the
mode of goodness (sattva), greed and
desires from the mode of passion
(rajas), and negligence, delusion and
also ignorance from the mode of
dullness (tamas).
185
14-18

ll'i0f'"d I
Uudhrvam gachchhanti sattvasthaa
aTm ll'i0f'"d 0JlmT: II
Jaghanya guna vrittisthaa
Adho gachchhanti taamasaah.
Lowest, mode, established in a condition of
Downward, go, those ruled by dullness (tamas).
HfC1fj 1 it -m-rr (Fflf arrfV
circif cit IJfTft t it l1SZf
(ar21frl. Jjf'&1Ch) it t rT21T Rcpz
Cflit:Jur qft '[ffr it -m-rr arsimfrr (;:ft;;r
Madhye tishthanti raajasaah; it IJfTft "ffl
Upward, go, those established in goodness (sattva)
In the middle, remain, those of passionate nature (rajas); Those established in the mode of
goodness (sattva) rise upwards (to
higher spiritual regions), and those of
passionate (raajasik) nature remain in
the middle (mortal earthly regions).
While functioning in the lowest mode
(guna), those ruled by dullness and
inertia (taamasik) sink downwards (to
lower types of existence).
I
"q -q-{ 'qTCf msf?:lJI'iijRt II
Gunebhyah cha param vetti
Mat bhaavam so adhi-gachchhati.
Than the gunas (modes), and, highest, knows
My, state of being, that person, attains.

sRlMADBHAGAVAD GfTA
The Divine Song
("FrfM1:fr wlit) rft;i( M,
rp:r) pit fi:rcrp:r apJ fcRft CfiT Cf7fff ;rtf
aIh rft;i( pit "8 W(319f{ctd"rt:tnC1)
9<4drq CfiT -ff; rrq em- "O!JffIi itt
V(l{ CfiT JlTTff stm -ff /
When the seer (as unattached witness)
perceives the doer as none other than
the three gunas (modes of nature:
goodness, passion and dullness) while
realizing at the same time the Supreme
(permanent) reality which transcends
these modes, that person attains My
state ofBeing (i.e. establishes identity
with Brahman).
14-19
I 'll'tcmr II
-;:r apt 7:fGJ S\lSCJ ljq:ell fd I
Na anyam gunebhyah kartaaram
Yadaa drashtaa anu-pashyati;
Not, other, than the gunas, the doer or maker
When, beholder, perceives;
14-20
I II

Gunnan etaan ateetya treen
Dehee deha samud-bhavaan;
The gunas, these, transcending, three
The aatman (soul), the body, originating in;
fCfJj)'Wl II
Janma mrityujaraa duhkhair
Vimukto amritam ashnute.
Birth, death, old age, pain
Liberated or released, immortality, attains.
(;;flCf!,47) wftrCfiT dfT1f1 CfiR
"CfTit rft;i( pit CfiT 7:fT[ &R1
7" 477 CfR) 1JW rTm
j:Nr - !fi!i fftq;-( 314<drq (11<47,47) CfiT
31J'ifCf cmrr -ff /
When the embodied soul (aatman)
transcends (becomes unattached to)
these three gunas (modes of material
nature) that give rise to this body, it is
liberated from the pangs of birth,
death, old age and sorrows and attains
immortality.
14-21

Arjuna uvaacha Arjuna said.
I {ldiWl'""j01l1fdCldd II

Kair lingaih treen gunaan etaan
Ateeto bhavati Prabho;
By what, signs, three, gunas, these
Rise above, becomes, 0 Majestic One (Krishna)!
6lfiiR: co21 "q airuCldd II
Kim aachaarah katham cha etaan
Treen gunaan ati-vartate.
What, conduct, how, and, these
Three, gunas, goes beyond.
- Jl'J{r ! ;r7 rft;i( pit - 7:fT[
s3!T (czrf&i) etR"8"(7e.ruTf - irrrr
-ff? d?1CfiT -ff ?aIh;r7 rft;i(
pit CfiT 7:fT[CfiR cpJT t ?
Arjuna said.t'O Lord (Krishna)! What
are the the signs that characterize a
person who has risen above these
three gunas (modes ofnature) ? What
sort of conduct does that person have?
And how does a person rise above
(transcend) these three gunas? II
186

SR1MADBHAGAVAD GITA
The Divine Song
14-22

Shree Bhagavaan uvaacha Shree Bhagavaan said.
II
"'q -:q l{Cf -:q l:fTUW:r I
Prakaasham cha pravrittim cha
Moham eva cha Paandava;
Enlightenment, and, activity, and
Confusion, also, and, 0 Son ofPaandu!
";f {l+Sl <faIPi ";f Pi iFlI Pi II
Ne dveshti san-pravrittani
Na nivrittaani kaankshati.
Not, show aversion, in the presence of
Not, in the absence of, longs for.

d<;:Hil"lClG;Il.,', -::r I nun CRRr II
3lRfRr "ll1 ";f fq:qltrllct I
Udaaseenavat aaseeno
Gunair yo na vichaalyate;
As an unconcerned witness, remaining or seated
By the gunas (modes), one who, not, is disturbed;
:run l{Cf "ll1 5q Rl'soRt ";f wm II
Gunaa vartanta iti eva
Yo avatishthati na ingate.
The gunas (modes of nature), operate, thus, only
One who, stands firm, not, wavers.
14-24
I 9/."'<lf!Ol'<llfll""ll
"Ull "Ull 3PlJ1 CflI"''Cl'i: I
Sama duhkha sukhah svasthah
Sama loshta asma kaanchanah;
Indifferent, in pain, in pleasure, dwells in one's true self
Alike, lump of earth, stone, gold;
II
Tulya priyaa apriyo dheerah
Tulya nindaa aatma sanstutih.
Equal, the pleasant, the unpleasant, steadfast
Equal, in being blamed, of one self, in praise.
187
m'Jf1TC!Fl. (rpwr) ;f Cf'ffT - 91
0
j :t
! (aRf:CRUT cnr) JlCIim
(flfq!JOt)) (?<fT2/ Cfi7if it) JI7lffr
ath 7iW ("ffIit!Jur)
- t{q in JfCnTr JPlff mw
err ;r q:)BJ athRr[fr mw
amlfTT;r (w!Jut/did in (YfllfU{ e
Shree Bhagavaan (Krishna) said," 0 Son
ofPaandu (Arjuna) ! (A perfected person
who has risen above the three modes or
gunas of nature is the) One who shows
neither aversion to the presence of
enlightenment of mind (sattvaguna),
selfish activity (rajoguna) or confusion
(tamoguna) nor longing when these are
absent."
\ill (O!!ff5) dWifR (ml1/t) in WlR
(rfRt)?JUif (in CfiPif) "# ffl'i3/md
7trmrr, ath Cfi( fcn (t{q Cfi7if
it) !JUT fit qrfff t 9<lIP1(i:i 9
it) mrr t ath"#t "# (cn4J)
'i3/&f2IlI7'1 7trmrr, (CW?J onrfld tJ /
One who is seated (in this world) as an
unconcerned witness, is unperturbed by
the modes of nature. Knowing that it is
only the modes of nature that operate (in
all the worldly activities), that person
remains established (in the Supreme Self
or God) and does not waiver from this
state.
(\ill 0!!ff5) j:?ff- if WlR t
(3fIrNP1(i:i9 t
fir-7:(rR" q "fjCfUf cit f[J!{1 fjp:r q a:rff,p.r
cit T(CI7 fit WlR t t ath
arrRt R;:qr q mW?17J tsmt
(CWfit ?J onrfld tJ /
One who is indifferent in pain and
pleasure, always dwells in one's true self
(aatman), treats alike a lump of earth,
stone or gold, is equanimous towards the
pleasant and the unpleasant, is firm of
mind, and views personal blame and
praise as one.

SRlMADBHAGAVAD GfTA
The Divine Song
14-25
I II
l=fR ai qJ:lI '"I1I1: fi:Bf ant1la.Pil": I
Maana apa-maanayoh tulyah
Tulyo mitra ari pakshayoh;
In honor, in dishonor, indifferent
Impartial, friend, enemy, towards;
'wf qRMPn !lmtlt1: II
Sarva aarambha pari-tyaagee
Gunaa-teetah sa uchayate.
In all, undertakings, renouncing
Transcending the gunas, that person, is said to be.
cit ?J Umflrt CfiffT \ifIrfT "! lifT
7/ ff21T fi:r;r cr inTTl$" 7/ ?P1
(ffffT t am-"fT<f[ Cfi1if in
(7/ Cfifffr:R am- FrT2/'JffEI) CfiT fWlft
"!!
One who takes honor and dishonor
equally, is impartial towards a friend
or foe, and has renounced (the
selfishness and egoism in) all
undertakings, that person is regarded
as having risen above the gunas (three
modes of material nature).
14-26
I II
l:ff 7{r rn I
Maam cha yo avyabhi-chaarena
Bhakti yogena sevate;
Me, and, one who, with unwavering and exclusive
Devotion, through the yoga of, worship;
II
Sa gunaan sama-teetya etaan
Brahma bhuuyaaya kalpate.
That person, the gunas (modes), going beyond, these
Brahman to bcome or be absorbed in, is suited or is fit. ,
lifT '4Rh 211
1
1 (R:FrT2/
cr arfiIJ.fI'1'<Mrt itcnr Wm- wiff
arrfwiRr) inllW irtt aW6'17 CfitT t
Cfff r7 (rfRT) ?JUit cn7 JFIiTr wr
qft JITf1:a if \ifIrfT -j !
One who worships Me through the
yoga of unswerving and exclusive
devotion, that person transcends these
(three) gunas (modes) and becomes fit
for attaining (the supreme state of)
Brahman.
Cfliffcn if iff (avitw) 3ffct'17'P17 WJf#fPI,
3!'lfT rrrcr, WTW am-I.!,CfJIRtCfJ
rJ& (cr:mRr) CfiT angpr "{ !
For, I, indeed am the basic foundation
(or sole support) ofBrahman, of the
Immortal and the Imperishable, of
eternal righteousness (dharma) and of
the unique and absolute happiness
(and peace).
14-27
'q I WmIfll' 'q wWr WSi:MCfiIf.:ijCfif!! 'q II
I
Brahmano hi pratishthaa aham
Amritasya aryayasya cha;
OfBrahman, indeed, support or foundation, I
Of the immortal, ofthe imperishable, and;
II
Shaashvatasya cha dharmasya
Sukhasya ekaanti-kasya chao
Of the eternal, and, of the righteousness (dharma)
Of bliss and happiness, of the unique and absolute, and.

$ Tat Sat Iti ShrimadBhagavad-geetaasu Upanishatsu Brahma-vidyaa-yaam Yoga-shaastre ShreeKrishna-Arjuna sanvaadeGuna-traya-vibhaaga-yogo naama ChaturdashoAdbyaayah/141
. JFIiT< w ''!JUr-"3/ll-Tc!'IlfTf7i/7r" 7flTcIIri'Jrwii3Wlf<{ ?PlfTffgmt m-: $I fTrJ. W. t
Thus ends the fourteenth chapter ofShreemadBhagavad Geetaa entitled 'Yoga ofdistinction between the Three Gunas'. Harih $I Tat Sat.
188
\5b

SRlMAD BHAGAVAD GITA
The Divine Song
FIFTEENTH CHAPTER

Knowing the Supreme Spirit

SRlMADBHAGAVAD GlTA
The Divine Song
#t 'JflTCll7: (CjiWT) CfiffT - diTKCfft am-
1[(7 (wir-m) aik"#it Cfft am- 91)
WRSfT cnco/ cit ifI) ar-grrT
(rftrrc;r) rl1f / W in s
in "'iff / lifT r (rllf) cit
(rrrcr -#) t rw (t/) w CfiT
Shree Bhagavaan (Krishna) said,"The
eternal ashavattha (peepal) tree is
proclaimed as having its root above (in
God, the Supreme Spirit) and branch
below (in Lord Brahmaa, the Creator).
Its leaves represent the Vedas. One
who understands the essence of this
tree is a knower ofthe Vedas." (The
spiritual aspect of the cosmic tree.)
15-1

Shree Bhagavaan uvaacha. Shree Bhagavaan said.
1l1i};<C4"l'"{1 <R="l'"tJUIff.I <mf II
I
Uurdhva muulam adhah shaakham
Ashvattham praahur avyayam;
Above or high, root or support, below, branch
ashvattha or pipala tree, they say, imperishable;
'l: II
Chhandaansi yasya parnaani
Yah tam veda sa vadavit.
Sacred hymns (of the Vedas), of which, leaves
Who, this, knows, that person, knower of the Vedas.
15-2
ll*jctFRIBl fCl'l"lllct!t11: I
4jlS<f c...j'liF; II
"q Wf&T >ICIffiT: I
Adhah cha uurdhvamprasritaah tasya shaakhaa
Guna pravriddhaa vishaya pravaalaah;
Below, and, above, spreading, of this, branches
Guna (of nature), nourished, sense objects, sprouts;
"q C01f II
Adhah cha muulaani anu-santataani
Karma anu-bandheeni manushya lake.
Below, and, roots, stretched out
Action, binding, humans, in the world of.
0[{ ain m'mRctJ wr) Cfft (rfRT) ?JUif
(in IiR7) GRT fij aik fclrp:r Cfft
citrrcif (71CfiTT1 q vff) "CfT({t
"WSfT1/ 017K "#it m sf nen
lfjl54dlCh -q Ch4!jm< Cfft ('47)
"#it aikd7T:ff ?lift am- it -aft /
Nourished by the (three) gunas of
(material) nature, and the sense
objects as their buds, the branches of
this (tree) extend below and above. In
the world of humans, roots of the
bondage resulting from actions stretch
forth in all regions, lower and higher.
(The material aspect of the tree).
15-3
"f (O\Q4tQ 1'FCIT"f 'q I
3l'Wcer?A tifCl(O\laLi?14(+&:II:<IBlol m ftffiT II
";f 3TflJ ";f 3RIT ";f "'q 31Tfc\\ ";f "'q fiSifct tldll
Na ruupam asya iha tathaa upa-labhyate
Na anto na cha aadir na cha san-pratishthaa;
Not, the form, of this, here, thus, attainable
Not, end, not, and, beginning, not, and, foundation;
-afq{i\(g m II
Ashvattham enam suvirudha muulam
Asanga shastrena dridhena chhittvaa.
Ashvattha tree, this, fully grown, root
Non-attachment, by the weapon, cutting or chopping.
189
r(rllf) CfiT (q/tfctq;J (CiT! zrit (r
?1frr( it) 7fft -mrr, 7" fit a:rrfrr
Cfi1; 7" 3RT Cfi1; aik 7" fit prqft fi;2rfrr CfiT /
rEW'iif$l cnco/ (m'mHCh) ar-grrT
(rllf) cit EW 'J{JCFfT in -#
.
Neither the (real) form ofthis cosmic
tree is perceived here (in this world) as
such, nor its beginning or end, nor its
foundation. Having cut off this firmly
rooted (material aspect ofthe)
ashvattha tree with the strong weapon
of non-attachment. ...
II
Tam eva cha aadyam purusham prapadye
Yatah pravrittih prasritaapuraanee.
In that, alone, and, primal, Person, take refuge
From where, activity, spread, ancient..
15-4
'ffif: dcqRlOJlflfd&j "lffl"iOOJldl ';{ I
II
'ffif: l:f({ 'ffil QRJOllnfctolj TfctT";f I
Tatah padam pari-maargi-tavyam
Yasmin gataa na ni-vartanti bhuuyah;
From that, state or abode, to be sought
To which, attained or gone, not, return, again;
$0

SRJMADBHAGAVAD GJTA
The Divine Song
(amTr?-T Cj8:T etmRc;; 'ifTlT W#wq
"" rrq"i5Gfffli; (W"JlAC!ir fcn
4J 3/7Rj(jC{ (n47rJ..fl) ett W(U{ if i
f.iR:Rl w ymFf f?R:grr t (Wll)
Fffl:r ett if (77f wrir T:fTCfi"( 33:
if) <9'k7T;:r!f 7WfT /
(Having cut down the worldly part of
the ashvattha tree with the weapon of
non-attachment), and with a resolve
that "I take refuge in that Eternal
Person by whom this ancient creation
is spread out", one must then seek that
path or abode (ofthe Supreme Soul),
attaining which there is no more return
(to this mortal world).
15-5
MlOJf1'11i.!1 3lV"l1t'"lM641 fClM'fd<flllOJl: I

FP:rR l=l1m fJm FqHifct cnTlIT:1
Nirmaana mohaajita sanga doshaa
Adhyaatma nityaa vinivritta kaamaah;
Without pride, delusion, conquered, attachment, evils
Supreme Self or spiritual, always, turned away, desires;


Gachchhanti amuudhaah padam avyayam tat.
From dualities, liberated, pleasure, pain, known as
Attain or go to, the undeluded, abode, imperishable.
15-6
';{ wIT ';{ ';{ 1lJClCfi: I ';{ l1l1 II
";f ";f ";f -qrqcfl: I
Na tad bhaasayate suuryo
Na shashaanko na paavakah;
Not, that, illumines, the sun
Not, the moon, not, the fire;
TW:fT";f Hqc1;:{1 lRlt 1=fli II
Yad gatvaa na nivartante
Tad dhaama paramam mama.
To which, attained or gone, not, return
That, abode, supreme, My.
190
lifT 11FT ett cf7itff '#
armfffi fm w
(Q<J..fIr4r) if cfR & CfiTlFfTaif '#
t a:ik "f!}9-":N lJ1ff '# rr
3P[?f (ffl'&Tcn) 2JifCtrtm7 W11WW
J1Tfff irft t /
Those who are without pride (or
arrogance) and delusion, who have
conquered over evils of attachment,
who are always absorbed in the
Supreme Soul (or spiritual pursuits),
whose desires are all stilled, and who
are liberated from the dualities such as
pleasure and pain, such undeluded
(aspirants) attain that eternal state.
My Supreme Abode is that which is
illuminated neither by the sun, nor by
the moon or the fire. Having attained
this (self-luminous) state, one does not
return (to this mortal world).
(p:r) 'Jf1C(ciJCfj -q imtt '?F7TfFf atw
it) 'JIlC(!,41 (f;rp7r) JlCjifrr -q
(vtrif) ff2!T 7Ff q;7 (arrRt aiR)
3fTCfififrr Cfirf t I
A fragment (part) of My very own
eternal self, having become the
embodied soul in the world ofthe
living, draws to itself the (five) senses
(hearing, sight, touch, taste, smell) and
the mind as the sixth (sense), all of
which exist in the material nature.
lR: lfli01f.:f fUl >I'ffu Cfilffif II
Manah shashthaani indriyaani
Prakriti sthaani karshati.
Mind, as the sixth, senses
Material nature, existing in, attracts:
\10

sR1MADBHAGAVAD GfTA
The Divine Song
15-7
'Cfi1'ffir II
11l1l:{C{ at.m I
Mama eva anshojeeva loke
Jeeva bhuutah sanaatanah;
My, indeed, fragment, living, in the world of
Embodied soul, becoming, eternal;
15-8
""l'\'iIG1IRl ""l'riilI'1&I""ffi-m:: I W:nfu
aicllGilru "l:f 31fq dfStllJ:ffd wm: I
Shareeram yadavaapnoti
Yat cha api utkraamati eeshvarah;
Body, when, acquires
When, and, also, departs or leaves, Lord (ofthe body);
"k?:r JICIiT( crrg TP:T q;7 -8 WUJ
-R IiffrfT t t# tt
(3T2!fQ. 'JIlC(!,4i) "k?:r q;7 fGITlTffT t
om! "(7 (7Ff q;7 WUJ
(wtk) -q IiffrfT t fWt ('3flC{f,41
fTI;-Q J11Tff Cfirf t I

Griheetvaa etaani sanyaati
Vaayur gandhaan iva aashayaat.
Taking along or grasping, these, goes
The wind, scents, just as, from the source.
When the Lord (of the body- the soul)
abandons a body, it takes hold of the
(body's) five senses and the mind and
goes to the body which it (the soul)
attains (afterwards), just as the wind
carries the scents from their source (to
new places).
15-9
sjj;f 'i:Jl!i: 'i:J 'i:J I lflm<!' Mtt""lljqf!C1a II
m "l:f uR9rfUTl1. l:{C{ "l:f I
Shrotram chakshuh sparshanam cha
Rasanam ghraanam eva cha;
Sense of hearing, sight, touch, and
Taste or flavor, sense of smell, also, and;
lR: "l:f 3l1l fClt:tlll'"( II
Adhishthaaya manah cha ayam
Vishayaan upa-sevate.
Ruling over, mind, and, this
The objects of senses, enjoys.
(wtR- -q sarr) w ('Jf1C{f,4f) tt
T31lJJ, F1W (rq:qr), m7T, 9fTUT (77Cfi) aik
7Ff W (frw)
fclcrzif CfiT m Cfirf t I
While presiding over (or identifying
with) the senses of hearing, sight,
touch, taste, smell, and also the mind,
this embodied soul enjoys the objects
of all the senses.
191
\10

sR!MADBHAGAVAD GfTA
The Divine Song
15-10
WRf eflftr err !);ollf.<:td"( I II
d&flP:H'i crT am- crT I
Utkraa-mantam sthitam vaa api
Bhunjaanam vaa gunaanvitam;
Departing, remaining or situated, or, when
Enjoying, or, accompanied by the gunas (of nature);
-;:r II
Vimuudhaa na anu-pashayanti
Pashyanti gyaana chakshushah.
The deluded, not, perceive
Perceive or see, knowledge, with an eye of
15-11
<rcRIT I <rcRITS'4'fldlt'""ll;'i t.f II
"4Tf1R: v;j a:m=BR I
Yatanto yoginah cha enam
Pashyanti aatmani avasthitam;
Striving, yogis, and, this one
Perceive, in the self, situated;
am- -;:r v;j II
Yatanto api akritaat-maano
Na enam pashyanti achetasah.
Striving, even, unperfected (unprepared) selves
Not, this one, perceive, the unthinking (ignorant) ones.
15-12
4e;1f'W'lllci R I 4iiij"S\yf(i II

Yat aaditya gatam tejo
Jagat bhaasayate akhilam;
Which, sun, proceeding from, splendor
The world, illuminates, completely (without a gap);
a:rr.TI mI.. m l""t1l""tCflJ{ II

Tat tejo viddhi maamakam.
That which, in the moon, that which, and, in fire
That, brilliance, know as, Mine.
192
m CfiT fGIT7Tfr Sl{, (d?11l q aRT m #)
3i2fCfT (fcrrFif ci7) WrZ aitr
(rft;if) !JUft it g;wmw iff
Iiflq/r41 (in CfiT 1N"fim 7f!t
(V0J) :ffFf in W IifT7fr
tl
The deluded ones do not perceive the
aatman when It departs (from a body),
exists (in this or another body), enjoys
(the sense objects) or even when It is
accompanied by the (three) gunas
(modes of material nature). However,
those with an eye of wisdom
(knowledge) do perceive It.
aitr ?:{f9" cndr Sf[ q)411if'f am- aRf:CfR7JT
-q s(3llfllT) CfiT t (V0J)
arWr arrAT 1FT :rFff
7f!t frprr, ?:(f9" m w iff f?1 (3llfllT) CfiT
7f!t IifT7fr t I
The striving yogis perceive this
(aatman) as situated within
themselves. But the ignorant
(unthinking) ones, who have not yet
purified their minds, do not perceive
this Self even while striving.
"pi it fcp:ns3fT lifT fr;;r wmr
CfiT J'ICI,lmd CfiW lifT (JFIiTW) TRf11T-q
t aitr lifT (ftIif) arfi;:r -q d?7 fr;;r cit im
tt (ftIif) I
The splendor that proceeds from the
sun and illuminates the entire world,
that (shine) which is in the moon and
that (brilliance) which is in the fire,
know that splendor as Mine.
ICit'{! ihll
SR1MADBHAGAVAD GJTA
The Divine Song
And entering this earth (or soil), I
support all the living beings with My
vital energy, and becoming the sapful
soma (moon), I nourish all the herbs
(and plant life).
#JQT7( ('lifO{ cr T{{TFfi aifirt) if if
(tI) JITfUr7if wfk if "S3TT rrsw
JlTUT-3!W7 (qrg) '#!JW (wfUp;{(
GRT '&TTl:."it) wit' J1C1iT( cr
citw) a:rw cit VC1TffTi /
Manifested as Vaishvaanara (digestive
Fire) in the bodies ofthe living beings
and together with the vital breaths of
praana (inhaling) and apaana
(exhaling), I digest the four kinds of
foods (that are chewed, swallowed,
sucked or licked by the creatures).
15-13
I II'"IIfCl 'Ill 'q I m.rr mR""ICfi: II aitr if tt 1JPZ/t if Wcr m arrRt fi '#
l"lf!l I JITfUr7if cit CfifflT t aitr if tt .
Gaam aavishya cha bhuutaani (WIZf ?i/1:r
Dhaaraayaami aham ojasaa; (cr CJrt?4frpit) cit CfifflT i /
The earth on which one goes, entering, and, beings
Support or preserve, I, with energy or strength;
9)
6Il
1l fil mm {*iI("JOlCfl: II
Pushnaami cha aushadheeh sarvaah
Soma bhuutvaa rassaatmakah.
Nourish, and, herbs or plants, all
Soma or the moon, having become, juicy or full of sap.
>fTUT 3ll:fR *iJOlI1w: II
Praana apaana samaa-yuktah
Pachaami annam chatur vidham.
Inhalation, exhalation, joining with
Digest or cook, foods, four, of kinds.
15-14
I S1l
o
IlQI1'8'"11'!!'ffl:
aN wfURi Wl anf$Jffi: I
Aham Vaishvaanaro bhuutvaa
Praaninaam deham aashritaah;
I, the digestive Fire, having become
Of the breathing beings, body, situated in;
15-15
"WW:r 'q I
II

Sarvasya cha aham hridi sani-vishto
Mattah smritir gyaanamapohanam eha;
Of all, and, I, in the heart, seated or entered
From Me, memory, knowledge, reasoning power, and;

Vaidaih cha sarvair aham eva vedyo
Vedaanta krit veda vit eva cha aham.
By the Vedas, and, by all, I, alone, to be known
Vedanta, the originator, the Vedas, knower, also, and, 1.
if tt (JlTfUr7it) if ttem i aitr
m: GRT tt aitr a:rr:Twr
# cit F CfiBT) "irrrr t / W
GRT if tt "iifFR ?:f7nr i aitr iM.Rr cnr Cfifff
rrsw wcit "iifFR CfT<7T iff if 'it i /
And I am situated in the hearts of all
(the beings). Memory, knowledge (or
wisdom) and reasoning power (by
which doubts can be dispelled) all arise
from Me. I am the One to be known
through all the Vedas and I am the
creator ofthe Vedanta as well as the
knower of the Vedas.
193
15-16
II
"ID lij"{: T.f ,3Tlij"{ v:cr T.f I
Dvau imau purushau loke
Ksharah cha akshara eva cha;
Two, these two, two purushas or entities, in the world
Perishable, and, imperishable, also, and;

sRlMADBHAGAVAD GfTA
The Divine Song
men -q w eft (J1CIiT( in) Cf
(fc!wr) t - rt/f/ctI'i arrRT
aik3ffclrt/ffj (irrFr "'NT
/ tTcff in aT e.
(rt/f/ctI'i) aik (we inW1R
41ct1rJ.fl are. (3ffclrt/ffj) "ff /
lij"{: 00fUr Slij"{ II
Ksharah sarvaani bhuutaani
Kuutastho akshara uchyate.
Perishable, all, beings or creatures
Unchanging (as an anvil), imperishable, is said to be.
15-17
Ql3ilcilC1i\I&d: I <IT (... II
UaA: Q,(lOllrlOll I
Uttamah purushah tu anyah
Paramaatmaa iti udaa-hritah;
The highest, Purush , but, another
Supreme Self, thus, is named as;
II
Yo loka trayam aavishya
Vibharti aryaya Eeshvarah.
Which, worlds, three, entering or pervading
Supports or bears, eternal, Lord (God).
15-18
II
I
Yasmaat ksharam ateeto aham
Aksharaat api cha uttamah;
From which or since, perishable, transcended
Than the imperishable, even, and, higher;
aTIlT sftq T.f 9)'ti fihl4: II
Ato asmi loke vede cha
Prathitah Purushottamah.
Therefore, I am, in the world, in the Vedas, and
Praised or celebrated as, Supreme Spirit.
194
There are two (types of) purushas
(categories or principles) in this world;
The Perishable (material nature) and
the Imperishable (unchanging entity).
Physical bodies of all creatures are the
Perishable while the unchanging Self
(soul or consciousness in these bodies)
is said to be the Imperishable.
W1J 'fl) dfTl1Cf aT apr
fit "ff WJ.fIr4/ 7p:{{ "ff / ?lfft
3ffcl'i/w t-m- rft;if cifqiT -q
tTcff CfiT P:[ffUT Werur CRdT "ff /
But the Supreme Person, called
Parmaatmaa (Supreme Self), is other
(and higher) than the above two. This
very Eternal Lord sustains the three
worlds by pervading through them.
Cf7.ITFcn if e. ('1IWctl'i JFjifrr) 'fl arrftrr
(7ft) aikare. (li/lctlr4t) 'fl iff dfTl{ t
3Trf:T[Cf c#cn -q rrm ir<r -qJ,f'cfJrt4 '1f71
# crRrr{ /
Since I transcend the Perishable
(material nature) and am also higher
than the Imperishable (embodied soul),
I am celebrated (or praised) as
Purushottama (Supreme Person), in
the (material) world as well as in the
vedas.

sR1MAD BHAGAVAD GfTA
The Divine Song
15-19
<it "'IlitCl"'l'Et''!.(l\l I Tff II
<:it \ifRTfu 9){lttl*1Jil"( I
Yo maam evam asam-muudho
Jaanaati Purushottamam;
One who, Me, thus, undeluded
Knows, as the Supreme Spirit;
-u '(icffq, llf 'Ucf 'qffif II
Sa sarvavid bhajati maam
Sarva bhaavena Bhaarata.
That person, all-knowing, worships, Me
All, in states of mind, 0 Descendant ofBharata!
15-20
II
dij) l=flIT I
lti guhya-tamam shaastram
100m uktam mayaa Anagha;
Thus, most secret, scriptural doctrine or teaching
This, declared, by Me, 0 Sinless One!
'tlct'tlfll: "q 'qffif II
Etat buddhvaa buddhimaan syaat
Krita-krityan cha Bhaarata.
This, having known, enlightened, becomes
Sense offulfilment, and, 0 Descendant ofBharata!
wfu \iJlct\Jnctl'tl
.m 9){lt!ll*1Ji GITrIT
II
$0 Tat Sat. Hi Shrimad Bhagavad-geetaasu Upanishatsu
Brahma-vidyaa-yaam Yoga-shaastre Shree Krishna-
Arjuna sanvaade Purushottama-yogo naama
Panchadasho Adhyaayah /15/
Harih $0 Tat Sat. Harih $0 Tat Sat. Harih $0 Tat Sat.
t 'Wfflft (3Ti!M ! JlCfiT[ lifT JllfJdiJd
O!ffffi gjr j?iCflf/JI "i;fF1ff{ t C(ff m "firF!
'JfTCif "# gjr tt 'Jf*fT U- /
oDescendant ofBharata (Arjuna)]
Being undeluded, one who thus knows
Me as the Supreme Person
(Purushottama), that person is the
knower of all (that is worth knowing)
and worships Me in every way (and in
all the different states of mind).
t RNfT7! (3Ti!M ! JlCfiT[ W V(l1
<fJP-Ig, 'd) wr -q:[ GRT CfifJT U- /
t 'Wfflft (3Ti!M! (wr) qff IifRCI1[
O!ffffi rT21T 'Pd'Pt4
(CjiffTP./) fJ1 U- /
o the Sinless One (Arjuna)! Thus this
most secret (profound) spiritual
doctorine (teaching) has been taught
by Me. 0 Descendant ofBharata
(Arjuna)! Having known this, one
becomes enlightened (wise) and
attains a sense of (total) fulfilment (of
all moral duties and obligations).
Thus ends the fifteenth chapter entitled
'(spiritual awakening through) the
yoga of the Supreme Spirit' of
Shreemad Bhagavad Geetaa, an
Upanishad, a text on knowledge about
Brahman (God), a scripture of
spiritual union (yoga) with God, and a
dialogue between Shree Krishna and
Arjuna. Harih $0 Tat Sat (Holy names
of God).
(jb

SIDMAD BHAGAVAD GITA
The Divine Song
SIXTEENTH CHAPTER

Knowing the Distinction between the Divine and the Diabolic
Shree Bhagavaan (Krishna) said, II
Fearlessness, purity ofmind, steadfast
in the yoga ofmeditation to attain
knowledge, charity, control of senses,
sense of sacrifice, study of scriptures,
austerity (in performing one's duties)
f
. d "
and straight-forwardness 0 mm .....
?1fq qrufj; ?it&T cnr (.Tf7T
(1FT c;fI) wrRr, PKr-prffl
7" Cfi"RT; ?Ff 7JTfTrp:jf W
(tI/mRCh CHffatT7/) dJtj9d1
cnr 7" (a:Rf:CfRT1T qff) Cfj)J..(Hf0
q;p:f -q) (1"GT;fl RRT, ai!r
'i:/dC{Hd! cnr 7" if;rr ....
Non-violence, truthfulness, free of
anger, renunciation (of selfishness),
serenity ofmind, abstaining from
slandering others, compassion towards
all creatures, freedom from (worldly)
desires, gentleness, modesty, and
absence of fickleness...

SRlMADBHAGAVAD GlTA
The Divine Song
!!It o/TCfPl. em-
a:Rf:CfRT1T qff :p:j'i;fYrIl
J
(rrrq) tWr
(v:rFf) ?jm -q (mmCh) CfFf,
(frr:FIT2{)
cnr (cnr/oll 7fT(77 7/) rrrrPlT ai!r
1FT, crruft c;fI) tm9rfT .
16-1

Shree Bhagavaan Uvaacha. Shree Bhagavaan said.
3l'Ft I II
I
Abhayam sattva sanshuddhir
Gyaana yoga vyavasthitih;
Absence offear, of being or heart, purity
Knowledge, Yoga, directed towards;
<wf C\ll: "q Ol:f II
Daanam damah chayagyah cha
Svaadhyaayah tapa aarjavam.
Charity, self restraint, and, sacrifice, and
Reciting sacred texts, austerity, uprightness.
C\7lT 31(1lldl{'Cl' lWfq' 1ft\. ai illyii1J{ II
Dayaa bhuuteshu alo-luptvam
Maardavam hreer achaapalam.
Compassion, towards creatures, freedom from desires
Kindness, modesty, absence offickleness.
16-2 .
31M=rT IW "idlSCl<?fl<t!qcj' li!<'i:llq(TjJ: II
I
Ahinsaa satyam akrodhah
Tyaagah shaantir apaishunam;
Non-violence, truth, absence of anger
Abandonment, serenity, non-slanderousness;
16-3
a:JlIT '1lrn"'lIMdl I 'llCfRr m<{ 'ITf II
a:rs::rm 1 3lftJ lllf.raT I
Tejah kshamaa dhritih shaucham
Adroho na ati maanitaa;
Vigor, patience, courage, purity
Absence of malice, not, excessive, pride;
aTI'ti\1llctfl{ 'llmf II
Bhavanti sampadam daiveem
Abhi-jaatasya Bhaarata.
They are, requisits, divine
Of the born, 0 Descendant ofBharata!
'JlTCJ; i}ef, wfIrq 1FT qff
wcr cnr 7" ai!r 3T9""ft "f!PlffT cnT 7"
T:fWfT, 8" (attrJ ! it
?Ff "37 qff rnr ii!T
rffr "3rlWSf[ /
Vigor, forgiveness, courage
(fortitude), purity of body and mind,
free of malice (towards others), and
free of excessive pride, 0 Descendant
ofBharata (Arjuna)! (All) these are
the endowments (wealth) ofthose
who are born with the divine nature.
196

sR1MADBHAGAVAD GfTA
The Divine Song
! (-rmsts)J
(vftcrr(-"ftrlftr arm- CfiT) er;ts; (11T7-
arm- CfiT)
(m-7R-CfTlJft qff) Chdlan, ath-
if/; 7:{Q w:r 31T?J!t ?1WJ
(Ff'lfTCf) cit JlTTff (O'lfffi) it- ('f8fUT t /
o Son ofPrithaa (Arjuna)! Hypocrisy
(pretentiousness), arrogance (due to
one's wealth, family, etc.), haughtiness
(due to one's fame, prestige, etc.),
anger, harshness (of mind, body or
speech), and also ignorance (of
spiritual values) are the endowments
(heritage) of one who is born with a
demoniac nature.
16-4
'q I 44<:f1I'tiil'"( II
"q QI{l6ll1O( "q I
Dambho darpo abhimaanah cha
Krodhah paarushyam eva cha;
Hypocricy, arrogance, haughtiness, and
Anger, rudeness or harshness, as also, and;
"q aTI'li\jjldl llT?l II
Agyaanam cha abhi-jaatasya
Paartha sampadam aasureem.
Ignorance, and, ofthe one born to
o Son ofPrithaa!, heritage or endowment, the demonic.
16-5
II
lfQT I
Daivee sampad vi-mokshaaya
Ni-bandhaaya aasuree mataa;
Divine, heritage or characteristic, to liberation
To bondage, demoniac, is thought to be;

Maa shuchah sampadam daiveem
Abhijaato asi Paandava.
Do not, grieve, heritage, divine
Born to, you, 0 Son ofPaandu (Arjuna)!
16-6
1ft 'q I mm II

Dvau bhuuta-sargau loke asmin
Daiva aasura eva cha;
Two types, of created beings, in the world, in this
The divine, the demonic, also, and;
H a:nW llT?l it II
Daivo vistarashah prokta
Aasuram Paartha Me shrinu.
The divine, at length, explained
About the demonic, 0 Son ofPrithaa!, from Me, hear.
197
ft ?1WJ 1178f ett aitr rT2fT 31T?J!t ?1WJ
"Bf8(rf ett aitr -R crrFr cnift
71Fft wrrft t / 1fI0JJI !
(fiRrr) 1Tff CR; wr ft ?1WJ
(rtrrJ cit JlTTff fir /
It is deemed that the divine heritage
leads to moksha (ultimate salvation)
while the demoniac to bondage (in the
cycle of birth and death). 0 Son of
Paandu (Arjuna)! Do not worry, you
are born with a divine heritage .
! C71cn if
JITfUreir it- ft it- Ff'JfTCf t - ft
(W(!fUi/ ett v&TRffT) ath- 31T?J!t (-wrr
ett ft (rp&) CfiT craf.:r (diW)
fcNdI< gc{cn FcPrr 7l7JT arq 31T?J!t
(Ff'lfTCf) cit /
o Son ofPrithaa (Arjuna)! There are
two types of created beings in this
world - the divine (noble disposition)
and the demonic (evil disposition).
The divine (heritage) has been
explained (above) in detail, now hear
from Me, about the demonic type.
\10

SR1MADBHAGAVAD GJrA
The Divine Song
16-7
II
I
Pravrittim cha nivrittim cha
Janaa na vidur aasuraah;
Activity, and, refrain from activity
Persons not understand or know, the demonic; , ,
';f ';f' 3Tfq -:q awqffi ';f II
Na shaucham na api cha aachaaro
Na satyam teshu vidyate.
Not, purity, not, even, and, good behavior
Not truth, in them, is found or known.
16-8
3H"lM""strntJ-a I II

asatyam apratishtham te
Jagat aahur aneeshvaram;
Without truth, unstable, they
The world, they declare, with no God;
4{f4{ 3"Pl. Cfll11 II
Aparaspara sambhuutam
Kim anyat kaama haitukam.
Not by succession (one by the other), created
How, else, desire (lust), caused by.
16-9
"QJff ef0:l
e
l' :<:;'af I a;r:rr<r '\il'lRllsfum: II

Etaam drishtim avashtabhya
Nashta aatmaano alpa buddhayah;
This, point of view, supporting
Oflost, selves, oflimited, intelligence (wisdom);
d1J Cfil1fuT: sfum: II
Prabhavanti ugra karmaanah
Kshayaaya jagato ahitaah.
Corne into being, cruel, of actions
For the destruction, of this world, as enemies.
198
amFt Ff'q[Cf emit rx:rfffi CfJffoq -q)
JTr{ffr (frrfFr.ff CfiT1 #) frri{f& cir 7tt
'ifFff! I '7 (wW q 1Ff ett) f[fG, '7
(iIco) arfTRUT '7 tt 'l{fC{UT stm -ffl
Persons of demonic nature do not
know the difference between engaging
in activity (in righteous deeds) and
refraining from activity (in evil
actions). Neither purity (ofrnind and
body), nor good conduct, nor
truthfulness is present in them.
if (amFt "?[ffr emit) t fcn w \ff1Tfl.
ff2TT -ff, atlr fi:Rr {.grr in
q fi:Rr fcRft R2/1r in
# tI) JlC1iCsarT -ff, CfiTI1
tt (\ff1Tfl. ett CfiT CfiT(UJ
-ff, men apr cp;rJ -ff (a:r21frt. !fi
7tI' -ff) I
They (of the demonic nature) say that
this world is unreal, has no (moral)
basis, and that it is brought forth into
existence (only through physical
unions) without any God or orderly
sequence, and say that desire (lust) is
the only cause (of this creation), what
else can there be.
s Efi;?: CfiT 3JQ&kf'i
f&R 3/f"l CfTfif ;f arrR 31TfI1-
cir &T -ff, if (tTcff CfiT) a:rfkr CfiR
emit arrFr SFCfilif a \ff1Tfl. CfiT 77W
CfiR infc;rir tt 0fW{ itir t I
Those, of limited intellect, who have
ruined their true selves by resorting to
this (false) point-of-view, are born as
enemies (of this creation) for the
destruction of this world through their
cruel deeds.
\10

SR1MADBHAGAVAD GlrA
The Divine Song
16-10
II
llR1lC\ arf.:crr: I
Kaamam aashritya dush-puuram
Dambha maana mada anvitaah;
Desire (lust), depending on, difficult to fulfill
Hypocricy, excessive pride, arrogance, attended by;

Mohaat griheetvaa asat graahaan
Pra-vartante ashuchi vrataah.
From delusion, grasping, untrue, ideas or notions.
Proceed (act), unclean, vows (or commitments).
16-11
I II
f'HIIl{. 31 4Rilll i"'if 3Rflll. I
Chintaam apari-meyaam cha
Pralaya antaam upaashritaah;
Worries, immeasurable, and
Time of dissolution or death, till the end of, clinging to;
CflIll 1WlT f.:rf:ffilT: II
Kaama upabhoga paramaa
Etaavat iti nishchitaah.
Desire, gratification, highest aim
This is all there is, thus, convinced.
16-12

anm CflIll SfiT'tl 4'llllOIl: I
Aashaapaasha shatair baddhaah
Kaama krodha paraayanaah;
Hope, snare, by a hundred, bound
Desire, anger, engrossed in;
CflIll *l'5'illll'"(ll
Eehante kaama bhoga artham
Anyaayena artha sanchayaan.
Seek, desire, gratification, aim
By unjust, means, accumulations.
199
(an rF& in'fftrr) C{ 'IN:
'# !fiIi Cfiift rut "7 mCfTfft
Cfil7RTaff C/iT 1iW- em
cit11FfCfir arrrm 9fir (Cf?liI)
GRT (p:r #) fcr:rHur cn& 'ff' /
Full of hypocrisy, excessive pride and
arrogance, clinging to insatiable
desires, and holding on to false notions
(or views) through delusion, the
persons of demonic nature proceed (in
this world) with impure (improper)
vows and commitments.
lFi-CfiTcYT ffCfi" arrrr< fcRrraff w
wff 'ff' fcn
wsr-wmft- w ftrrpjf cit 'JfTrRr tt
(o;ftcr;:r CfiT) Wl{ t tt ?T<ff
pt (aih"P7tlJ" /
Obsessed with immeasurable cares till
the hour of death, they remain
convinced that gratification of senses
and desires is the highest aim (of this
life), (and declare that) 'this is all there
is, nothing else matters'.
qJ wWr (r:rfrfO '# tfiw
aih" CfiTlf-SlilP:T inWfGI7Tf fi:rr Writ
(ett yfrI) inffrir
if/) e/mRCh WPlT (Wamv in"ifq7:r
ett it ('Ii( wff 'ff' /
While bound by a hundred snares
(traps) of hope and steeped in lust and
anger, they strive to hoard material
wealth by unjust means, for the sole
purpose of gratification of senses and
fulfillment of desires.
\1b

SR1MADBHAGAVAD GlTA
The Divine Song
16-13
I *C:::"F@<{l1flJ it II

100m adya mayaa labdham
Imam praapsye manoratham;
This, today, by me, acquired
This, shall attain, wish;
3lfur arfq 1l \ifCi 6llru II
100m asti idam api me
Bhavishyati punar dhanam.
This, is, this, also, mine
Shall be, again (also), wealth.
16-14
mit+flIT"QO: I "li.'1ctli!tsO II
arm ll1lT aWr I
Asau mayaa hatah shatrur
Hanishye cha aparaan api;
That (over there), by me, slain, foe
Shall kill, and, others, also;
3TW.qpft R:r.&T IS4(1ClIi. II
Eeshvaro aham aham bhogee
Siddho aham balvaan sukhee.
Lord, I, I, the enjoyer
Successful or accomplished, I, powerful, happy.
16-15
'hl-s;:/us"ffinmrrlflll I II
sf'i\if'"lClIi. 31ft:q coT sfur ll1lT I
Aadhyo abhi-janavaan asmi
Ko anyo asti sadrisho mayaa;
Wealthy, high-born, I am
Who, else or other, is, of same status, as me;
7la:4 t:;lflllflOOl fcp:i,fQdl: II
Yakshye daasyaami modishya
lti agyaana vimohitaah.
Shall performyagyas, shall give to charity, shall rejoice
Thus, due to ignorance, deluded.
200
F5f'JfTCf CfiT oqfiIi ritrmr mrr -ff
fin) aTTi7f -W W fW:rr t (frrK)
"1Fimr CfiT JrRf (P:R arrtV rit
-witt st t am- fr1:;( 'Jft (ifirrzr"*J w
(itt rm:r) imr /
(A person of demonic nature keeps
thinking that) Today I have acheived
this, then (in future) I will fulfill this
desire; this much (wealth) is now mine
and this shall be mine again (in future).
(am- CfiW -ff fin) rwW3 rit ittum 11m
WT y;cIiT t FR" W3air CfiT 'Jft WffCff qi[
rrrr; if t.rur '( rr21T (8R, WlHit-ln)
-e:-wi CfiT WrFt CfT(7{ {; if tT<ff JICfiT( "#
?:rViff7!!i WCfR am- wsft { /
(And such a person says) That enemy
has (already) been slain by me, and I
shall destroy the others too; I am the
lord, I am the enjoyer (of all the things
in this world), I am successful in
every way, powerful and happy.
(rr21T arf'J{llH mar -ff fin) if a:rffr
am- em (cr CfT(7{ t itt w:rFr
am- cnk (QT -ff / if
(cwrrJ &r am-
-#) 1f}I;r / JICfiT( (amJft rp&
cnci) WttFr wft -ff /
(With excessive pride, that person
thinks that) I am wealthy and
high-born (or associated with a large
and prestigious family). Who else can
there be, equal in status to me. I shall
perform (a big) yagya, I shall give
(large) donations, and I shall rejoice.
In this manner such a person remains
deluded by ignorance.
\10

SR1MADBHAGAVAD GiTA
The Divine Song
16-16
I m:tmT: II
aRcn m"fcf\lRfT ;aJWFII: I
Aneka chitta vi-bhraantaa
Moha jaala sama-avrittaah;
Many, thoughts or imaginings, led astray by
Delusion, mesh, entangled or enveloped;
Cfilll 11ffRr II
Prasaktaah kaama bhogeshu
Patanti narake ashuchau.
Attached, desire or lust, in gratification of
Fall, into hell, unclean.
16-17
I II
I
Aatma samrbhaavuaah stabdhaa
Dhana maana mada anvitaah;
Self conceited or centered, stubborn ,
Wealth, excessive pride, intoxicated or arrogance,
accompanied by;
1m -ij II
Yajante naama yagyaih te
Dambhena avidhi puurvakam.
Performyagyas (worships), in name only, yagyas, they
With hypocrisy, not according to, scriptural ways.
16-18
I II
iiR'f Cfil1l Sfilvt "'f m$]ffiT: I
Ahankaaram balam darpam
kaamam krodham cha sanshritaah;
Egotism, force, haughtiness
Desire (lust), anger, and, possessed of;
lW\ S'R:l*illCflI: II
Maam aatma para deheshu
Pra-dvishanto abhya-suuyakaah.
Me, self (own), others, in bodies
Hating or loathing, those who talk ill of others.
201
a:f.:tcnT rrwN'/lfi:rrr frm cnc9; Jitff (ilfft
it :gl[ aik CfiTlFfTa-ff (cr fErtpjr)
WR it aw:Rf am:rw (O!fffIi)
7(qi" it firdr ffI
Those whose minds are bewildered in
numerous ways, who are entangled in
the mesh of delusion and are steeped
in the gratification of desires (or
pleasures ofthe senses), they fall
down into a degraded state of hell.
am31T'f cit tt itrJ"lTFR it
m'CfT<9; ?f2TT (arrFr) SR cr llT7 wit
Sl[ (arTf]ft <tffr crr#) sim
#:Ifir Nif&rr
7T1Flf;f 7Jif &TV" cnm- ffI
Self-conceited, stubborn, filled with
excessive pride and arrogance due to
their wealth, they worship, with
hypocrisy, by performing nominal
yagyas without regard to the ways
recommended by scriptures.
FJlTUS; CfiT7HT aikW8T
w arrf[!{ff rrrif ett FPrr 'CfiH crr#

1N (a('f12f!41) N cnm- ffI
Given over to egotism, force
(violence), arrogance, desire (lust) and
anger, such malicious individuals
despise Me, who is dwelling in their
own bodies as well in those of others.

R1MADBHAGAVAD GfTA
The Divine Song
16-19
I II

Taan aham dvishatah kruuraan
Sansaareshu naraa-dhamaan;
Them, I, those who hate, those who are cruel
In the cycles of birth and death, vile persons;

Kshipaami ajasram ashubhaan
Aasureeshu eva yonishu.
Hurl or throw, perpetually, the vicious
Into demonic, only, in wombs.
16-20
I
I
Aasureem yonim aapanna
Mudhaa janmani janmani;
Demonic, womb, entering
The deluded ones, in birth, in birth;
lW\. anfT1Zr (l'(f) '"lJTRr 3l'elln' II
Maam apraapya eva Kaunteya
Tato yaanti adhamaam gatim.
Me, not attaining, only, 0 Son ofKuntee!
From there, go or attain, lowest, state or goal.
16-21
I II
'"l{Ch*4 3lTfIR: I
Trividham narakasya idam
Dvaaram naashanam aatmanah;
Three kinds, of hell, this
Door, destructive, ofthe self (or embodied soul);
Cfll11: m1l: II
Kaamah krodhah tathaa lobhah
Tasmaat etat trayam tyajet.
Desire or lust, anger, also, greed
Therefore, this, triad, should be abandoned.
202
Again and again, in the cycle of birth
and death, I hurl these haters- these
cruel sinful and vile humans into the ,
demonic wombs.
o Son ofKuntee (Arjuna)! These
deluded persons, going from birth to
birth do not attain Me. Instead, they ,
keep falling into the wombs of
demons and sink down to even lower ,
states.
CfiTll; 9!iT?:T a2TT 7<CI1 in rft;:r J1Cfiff
inlJT( s 1Jf1C/7r47 in7JWC1i
rft;i( cnT rwr wfffir I
Desire (lust), anger and greed, these
three doors to hell, lead to the
destruction ofthe Self (or the
embodied soul). Therefore, this triad
(of lust, anger and greed) should be
abandoned.
o Son ofKuntee (Arjuna)! Liberated
from these three gates (lust, anger and
greed) of darkness (or hell), a person
does what is good for the self (soul or
aatman), thus attaining the highest
(spiritual) state.

Aacharati aatmanah shreyah
Tato yaati paraam gatim.
Works or proceeds, for one's own, good
Thereupon, proceeds, supreme, goal.

SRlMADBHAGAVAD GfTA
The Divine Song
16-22 1>rrt7J,3I (3T'f/7) ! pr WP:! am-
I 3lIil<64It"i1: mm<llfu 1ftilTfulJ, II "ffl'Jf rft;r atsrcnrr (;wnJ 'En lffif"#
wIT &rt: I !fiIi a:rrRt 'JTc9TI CfiT atfTRUT
Etair vimuktah Kaunteya CfKffT t, f.sR:rft CWW1l 7lfrr (ar2ltrf
Tamo dvaaraih tribhir narah; WJOfIrJOfl) cit J1TTff itrrr -1 /
By these, liberated, 0 Son ofKuntee!
Of darkness (hell), doors, by three, a man;
16-23
<:f: CfllliCflRd: '-HI f(ifoliliClI';:jifd Of wstOf 1fti lTfulJ, II
71: CfiIJOiCfiI{d: I
Yah shaastra vidhim uta-srijya
Vartate kaama-kaaratah;
One who, scripture, injunction, ignore or abandon
Follows, one's (own) desires or inclinations;
";f 31qIY1 ft1 ";f ";f -qUlfftn:lll
Na sa siddhim avaapnoti
Na sukham na paraam gatim.
Not, that person, perfection or success, attains
Not, happiness, not, highest, goal.
ii!T (Ci!l'fffi) O!!//etMM cit fWlT cnr a:rrRt
tt (J.f'iJOfl;(J CfiT) atfTRUT CfiW
t, cw;r f?:rFoff cn7; ;r fJ&cnT am- ;r tt
W1l 7lfrr cit J1TTff CfKffT -1 /
But one who ignores the scriptural
ways and acts (in this world) only
according to one's desires, attains
neither (spiritual) perfection, nor
happiness, nor the highest (spiritual)
state.
16-24
dfl"ll'i'.IW"JP1IUf it I II

Tasmaat shaastrampramaanam te
Kaarya akaarya vya-vasthitau;
Therefore, sacred writings, standard or authority, your
To be done, not to be done, in determining;
Therefore, let the scriptures (sacred
writings) be your authority (guide) in
determining as to what should be done
fc:l"'qR dm' Cfi1f Cfl1lJ.. aNfu II and what should not be done.
Gyaatvaa shaastra vidhaana uktam Knowing thus, you should act, here in
Karma kartum iha arhasi. this world according to the rules
Knowing, scriptural, injunction or instruction, prescribed (injunctions) declared in the scriptures.
Action, perform, here (in this world), you should.
$ "tll.llm:u1J ili{m(J
u1J Tat Sat. Iff ShrimadBhagavad-geetaasu Upanishatsu Brahma-vidyaa-yaam Yoga-shaastre Shree Krishna-Arjuna sanvaade
Daiva-Asura-Sampad Vibhaaga-yogo naama Shodasho Adhyaayah /16/ Harih jb Tat Sat.
Jlf5l( 'liT "<1cr-arw 'fT'{fF 31'Zll'T W11<ffg;omJ m: jb iii{ m( J
Thus ends the sixteenth chapter ofShreemad Bhagavad Geetaa entitled '(spiritual awakening by knowing the)
distinction between the Divine and the Demonic destinies'. Harih Tat Sat.
203


SIDMAD BHAGAVAD GITA
The Divine Song
SEVENTEENTH CHAPTER
Knowing the Three kinds of Faith
Arjuna said," 0 Krishna! Those who
abandon the prescribed ways ofthe
scriptures, yet performyagyas
(worship, selfless acts, etc.) with full
faith, what then is their position ?
Saattvik (that of goodness), raajasik
(that of passion) or taamasik (that of
dullness or darkness)?"

sRlMADBHAGAVAD GlTA
The Divine Song
ar17 CfiffT - ! lifT czrff!i
(31*<tQ'llf cr #) firfFf cnT fW1T
qif -# ircm (cr TJ:'iR
anfir) Cfidr t frrr:oT (#P.rfrr) trlir
#iift ! ? fflhqCh
J
"(TiJffT cr ffTlRJ ?
"RlS3T Sl Cfil a:nm (111: II
Teshaam nishthaa tu kaa Krishna
Sattvam aaho rajah tamah.
Of them, standing, but, ofwhat type, 0 Krishna!
Sattva (truth), is it?, rajah (passion), tamah (darkness)
17-1

Arjuna uvaacha. Arjuna said.
II
I
Ye shaastra vidhim ut-srijya
Yajante shraddhayaa anvitaah;
Those who, scriptures, injunctions, casting aside
Worship or performyagyas, faith, accompanied by;
17-2

Shree Bhagavaan uvaacha. Shree Bhagavaan said.
ftlfcrl:1T 'lfClfu m I ilfu (f( II
AAm 'qq"ftf tIT I
Trividhaa bhavati shradhaa
Dehinaam saa sva-bhaavajaa;
Ofthree kinds, is, faith
o the embodied beings, this, born ofinnate nature;
II
Saattvikee raajasee cha eva
Taamasee cha iti taam shrinu.
Saattvik (truth), raajasik (passion), and, also
Taamasik (darkness), and, thus, of this, hear.
JJft 'Jf7TCfFl. (epour) CfiffT - qff
Ff'JfTC{ -# Wcf{ sf w
mhqChl J Viifift aih- ffTIlift J # rfR
JfcIiTr qff mrtt t aih- (8Ff) pit /
Shree Bhagavaan (Krishna) said,"The
faith of embodied beings, born of their
inherent nature, is of three kinds -
saattvik (that of goodness), raajasik
(that of passion), taamasik (that of
darkness). Hear about it now."
17-3
:e't"lljMI 'lfClfu 'llmf I <:IT "{OJ ll:Cf"{Oj: II
oqqfu 'qRij I
Sattva anuruupaa sarvasya
Shraddhaa bhavati Bhaarata;
Essential nature or truth, according to, of all
Faith it is 0 Descedant ofBharata! , ,
'JlO&:IJOll(! s7:f err II
Shraddhaa-mayo ayam purusho
Yo yat shraddhah sa eva sah.
Made offaith, this, person
Who, whichever, faith, that person, thus, that one is.
204
(ar17) ! qff
3Rf:CRUT mrtt ! / W'li'j1Z{
! / lifT Iikft CfTC7T t rw
iff qift! /
o Descendant ofBharata (Arjuna)!
Everyone's faith is according to one's
own innate nature. A person consists
of his/her faith. One's whole being is
determined by whatever one's faith is.
l"flJTq "'q aR II
Pretaan bhuuta ganaan cha anye
Yajante taamasaajanaah.
To the departed souls, ghosts, hordes of, and, others
Worship, the taamasik (those in darkness), humans.
n
R!MADBHAGAVAD GJTA
The Divine Song
17-4
I 0Jlrnl \iRI: II mfrqCh !JUT crrcit CfiT 7['it7 end! Q;
7:fl!if I '<MmCh !JUT CfTC9" 7J1if anrxrtH?ifen7; am-
Yajante saattvikaa devaan fllllmCh rtrr irrif am- 3Fll
Yaksha rakshaamsi raajasaah;. ?[ff7Tuff c;;T "'[Slit /
Worship or performyagyas, the saattvik (true), gods
Yakshas (demi-gods), demons, the raajasik (passionate); Those of the saattvik (pure) nature
worship gods, those ofthe raajasik
(passionate or active) disposition
worship yakshas (demi-gods) and
demons, those ofthe taamasik
(darkness) tendency worship spirits of
the dead and hordes of other ghosts.
17-5
ircrq) \iRI: I ctlIlHIlI"li.1lf.<:lClI: II
I
Ashaastra vihitam ghoram
Tapyante ye tapo janaah;
Not by scriptures, prescribed, terrible
Suffer or undergo, those who, austerities, humans;
Cfil1l WI arf.:crcrr: II
Dambha ahankaara sanyuktaah
Kaama raaga bala anvitaah.
Hypocrisy, egotism, accompanied by
Desire (lust), attachment, force, along with.
17-6
"idUI'""I'""I-itClfl: I +It II
I
Karshayantah shareerastham
Bhuuta graamam achetasah;
Torturing, in the body
The elements, aggregate, the ignorant;
111' "'q lJ;Cf a:Rl: OR. m anw II
Maam cha eva antah shareerastham
Taan viddhi aasura nishchayaan.
Me, and, also, within, within the body
Them, know as, demonic, resolve or determination.
205
lifT sim cpq am- -# !JW rT2/T
CfiTlRT cr am:rffIi iii w -# W&
metfctRJ iii em- ("CI7CJh) rrrr (cr wrr
arrFcr) cndt ...
Given to hypocrisy and egotism and
driven by the force of desire and
attachment, those persons who
perform severe (or violent) austerities
which are not ordained by the
scriptures....
am-1ifT wm- it
(rf!:r:r w 117 arrtV c;;T am-
3Rf:CRUT it ft.2Trr !NT (q<41r4l) c;;T 'Jft
cnR (312Tfrt. wm- cr ;,;{Jet!r41 c;;T
#) crrcit t 07 c;;T wr arrfJ!t F3f'JfTCI
crrcit /
And those who, senselesly, torture the
aggregate of elements (five elements,
ten senses, mind, etc.) in the body and
also Me who dwells in this body,
know these ignorant persons to be
demoniac in their resolves.

sR1MAD BHAGAVAD GfTA
The Divine Song
17-7
31ltl<@fq 'I1CIfcrftr:r: II
aTrm"{: g; 3Tfq f-ffcrm oqqfu TIrl: I
Aahaarah tu api sarvasya
Trividho bhavati priyah;
Food, and, also, of all
Of three kinds, is, dear or preferred;
{fq: 1f2lT C\R' tlSli II
Yagyah tapah tathaa daanam
Teshaam bhedam imam shrinu.
Yagya (worship), austerity, also, charity
Ofthese, differences, this, hear now.
17-8
Wro\lim om;R!: II
a:nifn:f I
Aayuh sattva bala aarogya
Sukha preeti vi-vardhanaah;
Duration of life, virtue, strength, freedom from disease
Happiness, pleasure, promoting;
"WlT: fBnn: 'lilffClCfl ftr:rr: II
Rasyaah snigdhaah sthiraa hridyaa
Aahaaraah saattvika priyaah.
Juicy, smooth or sticky, firm (sustaining), hearty
Foods, to the saattvika (pure or truthful), dear.
17-9
I 31ffiIU 1\
cg w:JUf 3Tfu fClGJftFI: I
'"
Katu amla lavana ati ushna
Teekshana ruuksha vidaahinah;
Bitter or pungent, sour, salty, excessively, hot
Sharp, dry or rough, burning;
,(I'J1 'lil fi 3lJ11lf "W\T: II
Aahaaraa rajasasya ishtaa
Duhkha shoka aamaya pradaah.
Foods, ofthe raajasika (passionate, active), desired
Pain, sorrow, disease, causing.
206
31WTf if! fip:r t rfR JICfiT( cnr
imr t am- tt rrrr rT2lT W7 W
(rfR JICfiT[ cnr Wcir
'[N"8W7T/
The food, that is dear to everyone, is
also of three kinds. Similarly the yagya
(sacrifice, worship, etc.), austerity and
charity are also of three kinds. Hear
from me now about the distinction
between these.
W; 'ff& rT2lT
JftFrr cit am- fr:rcIFr
(Fit,
rT2lT (Ff'q/Cf if tI) 7FT cit wR-
mfrqCh ryffr oif&i cit fip:r 'iffr
t/
The foods which promote life (or
longevity), saattvika (virtuous) nature,
strength, freedom from disease,
happiness and cheerfulness; which are
juicy, smooth (ghee, butter, almonds,
etc.), sustaining and agreeable, are
dear to a person of saattvika (pure)
nature.
arFrr rft&:,
am- cw-CfiT[Cfi" arrm; j:&; Wren am-
frrfr cit or:rw m t if ryffr in
IfT cit fip:r'iffr t /
The foods which are bitter, sour, salty,
excessively hot, pungent, harsh and
burning; which cause pain, grief and
disease are desired by a person of
raajasika (passionate, overly active)
nature.
\10

SR1MADBHAGAVAD GITA
The Divine Song
17-10
<m'flIllt "q <Rl, I af-i:9tVifq dl'4Bf!>1<!'"{ II
III d1114 "'{ftr "tf1flf -:q I
Yaata-yaamam gata-rasam
Puuti paryushitam cha yat;
Half-cooked or unripe, tasteless
Putrid or stinking, stale or left-over, and, which;
3lf1l-:q trflru II
Uchchhishtam api cha amedhyam
Bhojanam taamasa priyam.
Rejected or left remaining, also, and, impure
Food, to the taamasika, dear.
17-11
I II
arcFlffi -re "ll" I
Aphalaa kaankshi-bhir yagyo
Vidhi drishto ya ijyate;
Not fruit, desiring, worship or sacrifice
Scripture, observing, that which, is offered in a yagya;
II wfu lR: "BllT?Wl 'U :m Cfl: II
Yashtavyam eva iti manah
Samaa-dhaaya sa saattvikah.
To be offered, only, thus, mind
Concentrating or firm faith, that worship, saatvika.
17-12
<Rl,1 II
-3lf..m?Wl1! 3lf1:r -:q I
Abhi-sandhaaya tu phalam
Dambha artham api ca eva yat;
In view of, but, fruit or result
Hypocrisy, with the aim of, also, and, even, that which;

Ijyate Bharata-shreshtha
Tam yagyam viddhi raajasam.
Is offered, 0 Best ofthe Bharatas!
That, worship or yagya, know as, raajasika.
207
Food that is half-cooked (or unripe or
cooked three hours prior), tasteless,
putrid (or foul smelling), stale, refuse
(food left over by someone else) and
also impure, is liked by a person of
taamasika (impure) nature.
lifT ?Rf Tfi(7 eft p:m -# -g;w'O!lfifi GRT
mf;l{cIlWit- am- rut 7:W
11RCfi[ Fc!iw t fcn (?Rf) CfiRT fit
Cfiffoq t Cfff (WI) mffqq; t /
Ayagya (worship or sacrificial action)
is saatvika (pure) when it is performed
according to scriptural rules by those
who expect no rewards and who have
firm belief that it is their duty to
perform a yagya.
o Best of the Bharatas (Arjuna) ! But
know a yagya (worship) to be
raajasika when it is offered in
expectations of rewards and with a
hypocritic attitude (to display one's
vanity, wealth, etc.).
\10

SRlMADBHAGAVAD GlrA
The Divine Song
17-13
I 31 Olil fCl <ltt{ II
Mf an;( l=Rf I
Vidhi heenam asrishta annam
Mantra heenam adakshinam;
Ways of scriptures, discarding, not offering, grain
Sacred Mantras, discarding, without gift (to the priest);
fCl<!1?ti qpro'11ftqa.m II
Shraddhaa virahitam yagyam
Taamasam pari-chakshate.
Faith, devoid of, yagya or worship
Taamasika, is said to be.
17-14
I "'i:l II

Deva dvija guru praagya
Puujanam shaucham aarjavam;
God, learned (or holy) brahmins, teacher, the wise
Revering, purity, virtue or uprightness;
"'if wrm acr d:affi II
Brahma-charayam ahinsaa cha
Shaareeram tapa uchyate.
Vow of chastity, non-violence, and
Of the body, austerity, is said to be.
17-15
ClTcflf <I, I (f11 II
Cflt CfICPl iW:r fuf I
Anu-dvega karam vaakyam
Satyam priya hitam cha yat;
No distress or pain, causing, speech
Truthful, pleasant, beneficial, and, which;
aT'RRR "'if q JOi 4 acr d:affi II
Svaadhyaaya abhyasanam cha eva
Vaang-mayam tapa uchyate.
Recitation of scriptures, practice, and, also
Of speech, austerity, is said to be.
208
f?:tfir if 3ffl- erR C;;
"lFif fiFrr iff$TlTT it;- ai!r !!r.GT
fcI;ir S1f CfiT rtIJ.fmCh t I
Ayagya or worship is said to be
taamasika (born ofignorance) when it
is performed without obeying the
prescribed scriptural ways, without
donating food (or grains), without
chanting (sacred) mantras, without
giving gifts (to the officiating priests)
and without sincere faith.
!Fam-#IHl5frt CfiT
R ?4T:9rt& mmn; ff2JT arfWm"
CfiT wm; W wfk CfiT rrrr t I
Purity, simplicity, vow of chastity and
non-violence, together with worship
of gods, twice-born (learned and
self-realized persons), teachers and the
wise - these constitute the austerity
(tapa) ofthe body.
lifT 0fW{ 1" m CfR77; ffrq am-
(f;dCh7<Ch 'Jfl7fUT ff2JT (Wfif CfiT
W71J aik3!'RJR! it;- 7T11 CfiT
1if71)) W crruft CfiT rrrr t I
Speech which causes no mental
anguish (to someone else), which is
truthful, pleasant and beneficial,
together with regular study of
scriptures and the practice of (quietly)
reciting God's names - these constitute
the austerity (tapa) of speech.
..:tJICl\Jndl
SR1MADBHAGAVAD GfTA
The Divine Song
17-16
+R:imi<\: I 41"1BT"ld II
lR: >ml<\: 1Rf (t{ a:{Wf fqPHIQ: I
Manah prasaadah saumyatvam
Maunam aatma vinigrahah;
Mind, serenity, gentleness
Silence, self, restraint;
'qTCf II
Bhaava sanshuddhir iti etat
Tapo maanasam uchyate.
State of, purity, thus, this
Austerity, of the mind, is said to be.
17-17
1WIT '#: I -qft;:jPic! II
'R"lfT w:<f alOf:"ffil AAtt -qt: I
Shraddhyaaa parayaa taptam
Tapah tat trividham naraih;
With faith, the highest, undergone
Austerity, that, threefold, by humans;
II
Aphalaa kaankshibhir yuktaik
Saattvikam pari-chakshate.
Not offruit (results), desirous, by the steadfast
Saatvika (of truth), is regarded as.
17-18
BCi'h1<41"1'i"lI2f qtft I ftI;<ffi 'U'irn' II
I
Satkaara maana puujaa artham
Tapo dambhena cha eva yat;
Honor, respect, reverence, for the sake of
Austerity, with hypocrisy, and, also, which;
"ffil wm
Kriyate tat iha proktam
Raajasam chalam adhruvam.
Performed, this, here, is declared as
Raajasika, unsteady, impermanent.
209
1FT cnr (wrr tI) >mW"Wfl;
(WRf q CfRIUT 'Jffcf)J 1/J;:r ('if1TCf?l.
fi:Frr;r -q J.f'1'1:rf/&rtr)J 7Ff CfiT aitr
3Rf:cnrur cit f]fo& - JlCfiT( 7W
7Ff- rrrr cnffT I1fTffT "ff /
Serenity of mind, gentleness (towards
all), silence (calmness with a
contemplative mind), self-control,
purity of one's inner feelings - this is
called austerity ofthe mind.
Tfiff cit if ?Wrr ff21T w::r'JfTCf -q?fW
GRT W1l if fcnir (ycifw
wm--crruft-7Ff rft;r JlCfiT( in rrrr ciT
mfrqCh rrrr /
This threefold austerity (of body,
speech and mind) which is practised
with utmost faith by those who are
established in yoga of equanimity, and
who desire no results, is regarded as
saattvika (pure).
;;fr rrrr (3f1RT) q 11R vFr in
(Of1Fft) FT in aitr
item7ff&TT6 if FcPrr I1fTffT CW
'1I:r/Cf/'1 ff21T a:rRfwTfiff '# CfTffT rrrr zri!
cnffT TfZfT t /
An austerity which is performed with a
hypocritic attitude and for the sake of
gaining recognition, honor and
reverence is transitory and of an
uncertain nature - this is declared as
raajasika (of the guna of passion).

sR1MADBHAGAVAD GITA
The Divine Song
C[Ff fft Cfiffozl - "#t 'JfTCRT if C[Ff
(#irrr) (#r:rrr) CfiT<? q (#r:rrr) T{f;f
wra mw; >1('1 QChf( cit{
;:r CfiB7) ;:r cnFr CfTC7T CfiT mn
t cwC[Ff WRetCh CfiN 7f7JT I
rrrr 'irt/ cfq; se t1; arrR 3TfTlCh7
(ar2Tfrt."JF!; crruft aikwftr w)
ar2JCfT cnT 7m cnFr inffrir
FcIiw t cw (rrrr) d!J.lmCh CfiN 7f7JT

An austerity which is performed with a
foolish obstinacy by torturing oneself
(i.e. giving pain to one's mind, body
and speech) or for the sake of causing
harm to others is said to be taamasika
(guna of darkness).
l:f"W.T dffili\1 aT?l err di\WI4{ II
Parasya utsaadana artham vaa
Tat taamasam udaahritam.
Of another, destruction or harm, for the sake of, or
That, taamasika (of darkness), is said to be.
17-19
ftI;<ffi"ij"q': I err II
"mWur 31WAl "ij"tf: I
Muudha graahena aatmano yat
Peedayaa kriyate tapah; .
Confused or foolish, with obstinacy, of the self, which
With torture, performed, austerity;
17-20
I "t:f II
i\ld&l4{ GFf SjqCflIf{ITI I
Daatavyam iti yat daanam
Deeyate an-upakaarine;
To be given, thus, which, charity or gift
Given, to one who does not do a favor in return;
A charity (or gift) is known as
saatvika (guna ofgoodness) when it is
"q "q GFf II given with a feeling that it is a duty to
Deshe kaale cha paatre cha give charity, and which is given to
Tat daanam saattvikam smritam. someone from whom no return favor
In proper place, at proper time, and, to a worthy and is expected, and is given in a proper
That, charity or gift, saatvika (of goodness), IS known as place, at a proper time and to a worthy
person.
17-21

9: Sli;1qCflR aT?l err"3:1: I
Yat tu pratyu-pakaara artham
Phalam uddishya vaa punah;
Which but some benefit in return, for the sake of , ,
Reward or fruit, in view of, or, again;
"q qf{fCR1Ii GFf "U\iRf II
Deeyate cha pari-klishtam
Tat daanam raajasam smritam.
Given, and, grudgingly
That, gift or charity, raajasika, is considered as.
210
T:{(rfJ C[Ff aikYf!j QCh7<
it 3T'RT <1T'Jf fir;;c cnFr qff armr
if) in ffrir ar2JCfT 1fj(Y1YNI7 in if
smn t rwC[Ff <f\i1mCh CfiN 7f7JT I
A charity is considered as raajasika
(guna of passion) when it is given with
a view of getting something in return
or in the hope of reaping some reward
in future, or when it is given
grudgingly.
\10

SRlMADBHAGAVAD GITA
The Divine Song
17-22
I d'dI"'l<"l$I!W( II
7l GRJ1.. I
Adesha-kaale yat daanam
Apaatre-bhyah cha deeyate;
Wrong place and time, which, charity
To the unworthy, and, given;
3iBfitl dl{ mJ.. dt\Wll{ II
Asatkritam avagyaatam
Tat taamasam udaahritam.
Without paying respect, with contempt
That, taamasika (of ignorance), is declared to be.
17-23
I 4l1&lUIIW1 II
mJ.. f.Rm I
I1b tat sat iti nirdesho
Brahmanah trividhah smritah;
11$0, tat (this), sat (true)", thus, designation
OfBrahman, threefold, remembered as;
fc:rfmrr: II
Braahmanaah tena vedaah cha
Yagyaah cha vihitaah puraa.
The Braahmans, by this, the Vedas, and
Yagyas, and, ordained, in ancient times.
17-24
dfl""lllflOlf1C::I&6'l I fcf'ilATmr: '<"lmi II
GR (fll: &<:IT: I
Tasmaat I1b iti udaahritya
Yagya daana tapah kriyaah;
Therefore, $0, thus, uttering
Yagya or worship, charity, austerity, deeds;
Cflfi\1l{ II
Pravartante vidhaana uktaah
Satatam Brahma vaadinaam.
Commenced, prescribed in the scriptures, proclaimed
Always, Brahman, the expounders or speakers.
211
lifT fWr ?TrT:fiT( -En; m<fChl< %)
3f7.ITrq W-CfiTf7 if aik jiWif cit -w:rr
t % d1J1mCh (GFf) 7f7JT 'ff /
A charity is declared as taamasika
(nature of ignorance) when it is given
without respect, with contempt, at a
wrong place or time, and to unworthy
recipients.
"00 rrq '#w rft;r >fcfiT(
it WWf!T (WJ17rJ17) CfiTRW fi;;7;rr
7f7JT t (Q<J17rJ.f() itJYfR CfiTf7
(312!frI. arrfV if rh; aik
WTf!TUT -r# .,,-it /
11$0 Tat, Sat" - this is considered as the
threefold designation ofBrahman
(God). In ancient times (or in the
beginning ofthe creation), the Vedas,
yagyas and the brahmins were
ordained by this triad of God's sacred
names.
(Cfft CfiT Cfi'2F{ CfiR
CfTfif Cf77; O!(I/?"bIfctIW it R7:frf Cfft fft 7W.,
'#
(-p:r WJ17rJ17 7TJ1'"$) 373i//< V/ it tt
3fW!J{ irrft t /
Therefore the expounders (or
teachers) of the Vedas always begin
their prescribed (by scriptures) actions
such as yagya, charity, austerity, etc.
with the utterance ofthe sacred
syllable $0.
17-25
II
mr.. -qm' m-r: I
Tat iti an-abhi-sandhaaya
Phalam yagya tapah kriyaah;
TAT (that), thus, without aiming at
Result or fruit, yagya, austerity, actions;

sR1MADBHAGAVAD GITA
The Divine Song
"tm", Y<4/rJ.f/ if;- ;rp:r if;- dT3i31/? VI '#
(#"11Rcnr fin w p ddt CfiT t
amddt if;- -ffJ fIT{ aitr ?J7 arm-
eft aFtcn JICIiT( eft 4T19 crmT
lIm fcIiift (mmRch) Vif7 cit "7 rrTff cnr
eft \ifTfft /
m fs;nlrr: -:q mom: ma.:r II
Daana kriyaah cha vividhaah
Kriyante Moksha kaankshi-bhih.
Charity, acts of, and, of various sorts
Are performed, liberation, by those who are desirous of.
17-26
'q I CfilffUr'd'2lT 'tjJ2f II
mr.. -:q mr.. Sl1"'4d I
Sat bhaave saadhu bhaave cha
SAT iti etat pra-yujyate;
Truth, in intention, good or straight, intention, and
Sat (truth or goodness), thus, this, is used;
Cfllfftrr o2TT 1:fT2f II
Prashaste karmaani tathaa
Sat shabdah Paartha yujyate.
For a praiseworthy, in action, also
(TAT sound or word 0 Son ofPrithaa!, is used. 0, , ,
17-27
'd"Ifu <if.t 'q W-Tffi: I Cfi1f II
wmr: I
Yagye tapasi daane cha
Sthitih sat iti cha uchyate;
In Yagya, in austerity, in charity, and
Steadfastness, SAT, thus, and, is called;
qv:f -:q v:cr "ffil mr.. v:cr II
Karma cha eva tat artheeyam
Sat iti eva abhi-dheeyate.
Action, and, also, of that, serving the purpose
SAT, thus, likewise, designated as.
212
"TAT" is the name of God, by the
utterance of which (and while realizing
that everything is for God and belongs
to God), noble acts of various kinds
such as yagya, austerity, charity, etc.
are performed, without desire for
results, by those who seek liberation
(from the cycle of birth and death).
Y2!TJ}f ! "mt," 9'<4/r41 if;-
7Tlf CfiT, if aitr W?J.'J{lC{ if JPif7T
FcPrr IifTfIT#: q 0fI11 Cfi7f 77 '4t
"mt," IifTfIT t /
o Son ofPrithaa (Arjuna)! "SAT
I
, this
name of God is used while referring to
truth (or reality) and goodness (or
saintliness). The word "SAT' is also
connected with a praiseworthy (noble)
action.
?J7 amfIT{ arm- eft fW:rr 77 lifT
fMfrr (RBr q wcr) t rw'4t "an", #"
IifTfITt / Y<4/rJ.f/ if;- a:r2( (frrfrrfr)
FcPrr'ifF! CfTffT Cfi7f '4t "ae", '#urn
IifTfITt /
Steadfastness (or intention) in actions
such asyagya (worship), charity,
austerity, etc. is also called "SAT'.
Also, any (selfless) action performed
for the sake ofthe Supreme is
regarded as "SAT
I
,

R1MADBHAGAVAD GlrA
The Divine Song
17-28
I 'if 'q II
wr "ij"q:"ij"l{f "if I
Ashraddhayaa hutam dattam
Tapah taptam kritam cha yat;
Without faith, oblation in sacred fire, charity
Austerity, performed, done, and, which;
31m!. wfu 'll2f ";'f "if -;:ft II
Asat iti uchyate Paartha
Na cha tat pretya no iha.
Asat (untrue), thus, is said to be, 0 Son ofPrithaa!
Not, and, that, after death, not, here in this world
So -mr. 'iO!IICl\Jnctl'a dYf.:tt:tl
m fc:f'qf1f 1:!TrIT";flll
m: So
\JJ Tat Sat. Iti ShrimadBhagavad-geetaasu
Upanishatsu Brahma-vidyaa-yaam
Yoga-shaastre Shree Krishna-Arjuna Sanvaade
Shraddhaa Traya Vibhaaga-yogo naama Sapta-dasho
Adhyaayah /17/
Harih \JJ Tat Sat.
213
Y2TTJ}f J}fCgldim fiF;wsan ;ffr
iff rrcr, cr atk cit( CfiT7f t em-
?FTfff #r nm -ff I em- 7 rir
citcn it) atk 7 "it 1W7T T:f7f.:fr
(d?1 citcn it) QifN.72/Ch -ff I
o Son ofPrithaa (Arjuna)! Whatever
havan (worship), charity, austerity or
some other action is performed
without faith, that is declared as asat
(lacking in truth). It is neither fruitful
here in this world nor after death in
the hereafter.
JFIiT( aQHC/C1)
2j)'mlel atk .gff CfiWT-.3fi!fr
CfiT "!!RJJ-;p:r fcr'J.fTT?itrr" 7TlNi
3{&ZfT?{?1J11Tffsanl
"ffff: 00 rm: mr.I
Thus ends the seventeenth chapter
entitled '(spiritual awakening through)
distinction between the three kinds of
faith" of Shreemad Bhagavad Geetaa,
an Upanishad, a text of knowledge
about Brahman (God), a scripture of
spiritual union (yoga) with God, and a
dialogue between Shree Krishna and
Arjuna. Harih $0 Tat Sat.


SIDMAD BHAGAVAD GITA
The Divine Song
EIGHTEEt'iTH CHAPTER
Path of Attaining Liberation Through Detachment
(Arjuna's Dilemma Resolved and Confusion Dispelled)
\10

SRlMADBHAGAVAD era
The Divine Song
18-1

Arjuna uvaacha. Arjuna said.
B';:;i:jlflf1l I II
*'i9lflOl I
San-nyaasasya Mahaabaaho
Tattvam ichchhaami veditum;
Of renunciation, 0 Mighty Armed (Krishna)!
True nature, wish, know (learn);
flllJl'(Zl "'q II
Tyaagasya cha Hrisheekesha
Prithak Keshi-nishuudana.
Of relinquishment, and, 0 Conqueror of Senses!
As distinguished, 0 Slayer of demon Keshin (Krishna)!
18-2

Shree Bhagavaan uvaacha. Shree Bhagavaan said.
Cfill<IAt Cfi"lfurf CfiC!1it fcts:: I wf"h4lfl<i1flllli fcrq8;l1llT: II
CflIUlI'1i Cfi1furf cncr:IT I
Kaamyaanaam karmanaam nyaasam
San-nyaasam kavayo viduh;
Arising from desires, of actions, renunciation
Renunciation, the poets or seers, understand as;
"Wf Cfi1f l:Ml 'flllTf 'flllTf fc:rqa;rurr: II
Sarva karma phala tyaagam
Praahuh tyaagam vichakshanaah.
All, actions, fruit or result, abandonment
Declared, relinquishment, the sages (with inner vision).
18-3
q;+f S11g441ftt
ol:
I 'hl<{11(1Q:q;+f;; flIl""lf'""lrn 'i:fTtit II
I
Tyaajyam doshavat iti eke
Karma praahur maneeshinah;
To be abandoned, as evil, thus, some
Actions, declared as, the wise ones;
(l'l: Cfi1f fll I\iil JO( "'q 311R II
Yagya daana tapah karma
Na tyaajyam iti cha apare.
Yagya (worship), charity, austerity, action
Not, to be abandoned, thus, and, others.
214
- R&Ml&1 ! !
{CjiOUT} ! ff aik fW7T
fffC{ cn7 arfTlT-arfTlT (arrw1)

Arjuna said," 0 Mighty Armed One!
o Conqueror ofthe Senses
(Hrisheekesha)! 0 Slayer of demon
Keshin (Krishna)! I wish to learn from
You the true nature of renunciation
(san-nyaasa) and, as distinguished
from it, that of relinquishment
(tyaaga)."
dt 'Jf77Cffrl. {CjiOUT} - en{
CfiTlRT NW& Cfilif fW7T cn7
'Jflrfd t aik en{ f6r
r:nal7&
w:rr
Cfilif 'Mf fW7T cn7 fit fW7T t I
Shree Bhagavaan (Krishna) said,"
Some sages understand renunciation
(san-nyaasa) as the giving up of all
actions which are prompted by
(selfish) desires. Other learned persons
ofinner vision declare that
relinquishment (tyaaga) is the
abandonment offruits of all actions."
en{T!!I' Vjr t fin ?tift Cfilf Wr:r
'WTR rwR 7:I7nr t I 3Pl
JlCfiT( t fin ifT7 aitr f[fRCiT{ Cfilf
rwR7:I7nr tif t I
Some wise persons delare that all
actions should be given up as an evil,
while other sages say that (noble) acts
ofyagya (worship and sacrifice),
charity and austerity are not to be
abandoned.
\1b

sRlMADBHAGAVAD GlTA
The Divine Song
18-4
f.foWf -if q;r I c:<lTlIT 1t" fifcrl-.l: II
II \iUFRijiOl I
Nishchayam shrinu me tatra
Tyaage Bharata-sattama;
Conclusive view, hear, My, in this matter
Concerning relinquishment, 0 Best of the Bharatas!
"flJT1TI W9:{l"l0ll1l '(i'!OICfl1 ftfd: II
Tyaago hi Purusha-vyaaghra
Trividhah san-pra-keertitah.
Relinquishment, indeed, 0 Tiger among Men!
Threefold, designated or described as.
18-5
I '"i'ilftloll'""( II
O't: Cfi"lf "ffill
Yagya daana tapah karma
Na tyaajyam kaaryam eva tat;
Yagya (worship, sacrifice), charity, austerity, actions
Not, to be abandoned, to be performed, rather, that;
mO't: 4lq"lIH JOH1ftj
O
Ill{ II
Yagyo daanam tapah cha eva
Paavanaani manee-shinaam.
Yagya (worship), charity, austerity, and, also
Purifiers, of those who are wise.
18-6 .
I Cflda1I'ilfu '"id1d'"i'""(II
3lf1:r CfiiOlffbl I
Etaani api tu karmaani
Sangam tyaktvaa phalaani cha;
These, however, indeed, actions
Attachment, abandoning, fruits or results, and;
CfiJOllIH II
kartavyaani iti me Paartha
Nishchitam matam uttamam.
To be performed, thus, My, 0 Son ofPrithaa!
Decisive, belief, highest or supreme.
215
wrrre ! (tPrR:r aik mm
if) trffl rwT in it Wr Ruq ff7l1
! rwrr iff rft;r
>fCIiT<{mMq;) aik CfTlRf) Cfi7 cnr
TPlT t I
oBest ofthe Bharatas (Atjuna)! Of
renunciation (san-nyaasa) and
relinquishment (tyaaga), first hear My
conclusive view about relinquishment.
o Tiger among Men (Arjuna)!
Relinquishment is declared to be of
three kinds (saattvika, raajas and
taamas).
W7 aik rrrr q;-J/ WR!
t
W7 aik rrrr tt J.frf!f6tq), &1mq[)
cit vfi:r;r coR r:m?r I
Acts of Yagya (worship, sacrifice),
charity and austerity should not be
abandoned. These ought to be
performed, because Yagya, charity and
austerity are indeed the purifiers ofthe
wise.
"'!2!TJ}f ! fcn;g rrrr
irrB) Cfi1if cit iff atmftf; l[Ci 7:fi(7 c;;7
rwrr Cfi( CfiRT 73fTf#I; V:& Wr Rf:Wrr
FcPrr sa:{{ dff1111ff t I
o Son ofPrithaa (Arjuna)! However,
these actions (yagya, charity, austerity
and other noble actions) should be
performed while giving up attachment
and desire for rewards (or results).
This is My decisive and supreme (or
final) belief
\10

sRlMADBHAGAVAD GITA
The Divine Song
18-7
qRChlf&: II
f.P'Id*4 Cfi1fuTr -;:r I
Niyatasya tu san-nyaasah
Karmano na upa-padyate;
Obligatory or prescribed, indeed, renunciation
Of action, not, proper or fitting;
"d"*4" qf{(ilIJI: Ollrn: qf{ChlRfd: II
Mohaat tasya pari-tyaagah
Taamasah pari-keertitah.
From confusion, ofthis, abandonment
Taamasika (guna of dullness), proclaimed as.
18-8
I II
Cfilf Cfil11 I
Duhkham iti eva yat karma
Kaaya klesha bhayaat tyajet;
Difficult or painful, thus, merely, which, action
Bodily, suffering, from fear, abandon;
"U\lRf -;:r "(ill1T II
Sa kritvaa raajasam tyaagam
Na eva tyaaga phalam labhet.
That, performed, raajasika (of passion), relinquishment
Not, indeed, abandonment, fruit, obtain.
18-9
f.I<:Rt I *'" 'B'C'llflT:mftqq:;) lffi: II

Kaaryam iti eva yat karma
Niyatam kriyate Arjuna;
Prescribed actions, thus, alone, which, action
Disciplined, performed, 0 Arjuna!
-:q "u"(ill1T: {ilf:cqcti'l l1cf: II
Sangam tyaktvaa phalam cha eva
Sa tyaagah saattviko matah.
Attachment, having abandoned, fruit, and, also
That, relinquishment, saattvika (of truth), thought to be.
216
(metljm<) FP:rrr cnrf CfiT fW7T CfiRT
dfr=.rrr ;:r{/ t / (q '#) '#
Cfi1:f CfiT fW7T dlJ.fmCh fW1T 7TW t /
Indeed, it is not at all proper (or
advisable) to renounce actions that
ought to be performed as duty. The
abandonment of such actions through
confusion (or ignorance) is proclaimed
as taamasika (guna of dullness).
Wt czrffti mftRch CRffl it $f?l '# q
Ch7if W) HJ.f$lCh< Ch7if CfiT fW7T
Cfi( <t cw<MmCh fW7T CRit iff fW7T it
7:fiff ciT JITT.ff 7ffT Cfi(ff7 /
One who gives up (prescribed) actions
by thinking that every action is painful
or from fear of bodily suffering,
relinquishes in a raajasika (guna of
passion) way and does not obtain the
rewards of true relinquishment.
! Wt (metljm<) 'W:rrr Cfi1:f
am:rfffi err 7:fiff cit fW7T CR" aik-Q:m w:lW
Cfi( FcIi7Jr t finCfi?f CfiRT Cfiffozr t
cwtt H1MCh fW7T 7TW t /
o Arjunal A prescribed action that is
performed as duty and by giving up
attachment and desire for fruits of
such an action, that kind of
relinquishment is thought to be
saattvika (truthful).
\10

sR1MAD BHAGAVAD GfTA
The Divine Song
18-10
"! I {j'{iHl'ilfcttil II
Cfilf I
Na dveshti akushalam karma
Kushale na anushajjate;
Not, dislike, disagreeable (or inauspicious), action
In agreeableIor auspicious), not, attached;
"fll11it {o11""l1 fCl til 1lWiT fffi;r mPl: II
Tyaagee sattva samaavishto
Medhaavee chhinna sanshayah.
The abandoner, goodness, filled with
The wise person, cut away, doubts.
18-11
II
I
Na hi deha bhritaa shakyam
Tyaktum karmaani asheshatah;
Not, because, body, borne, possible
To abandon, actions, entirely;
?:f: g; Cfilf "B'"fll11it II
Yah tu karma phala tyaagee
Sa tyaagii iti abhi-dheeyate.
Who, then (but), action, fruit, abandoner
That person, abandoner, thus, is designated as.
18-12
31Mtef>ibi fl:r3f 'q f;jfcr?t Cf>lfor: 1:fli'11\1 'l'lClfllflllfil'1i 'Wr"! g;
I
Anishtam ishtm mishram cha
Trividham karmanah phalam;
Undesired, desired, mixed, and
Threefold, of action, fruit;
'q"Cffu 3il."'llIPI'1i m g; 'E!''"4lfk1i II
Bhavati atyaaginaam pretya
Na tu san-nyaasinaam kvachit.
It is, non-abandoner, departing (or dying)
Not however of the renouncers, whatever. , ,
217
fWlfI; Hrq?1 0/ it!JW, 'HW2f?mrt rt'217
f}jf.!;477 czrffIi"7 aT 31
c
fw"lf/ O/CfJ t<CfJ
(3Tfl'Jf) Cfilf it Cf?@1 t "7 tt
CfJf'4/0/CfJ/?CfJ ("fJ'Jf) Cfilf if amrwetmt I
A renouncer (tyaagee), whose nature
is oftruth (sattva), whose doubts are
cast away and who is wise, has neither
aversion to inaupicious (or
disagreeable) action nor attachment to
auspicious (agreeable) action.
cp;fffcn W!fft (czrf&i) iii m it
'f[q CfiTif CfiT f"lf77T Cfi'R7 ?fT-'J{C{ 7iT t
lifT CfiTif iii ViC? CfiT f"lfTlft t 'iWtt
f"lfTlft t CfiW t I
Because it is impossible for an
embodied being to give up all actions
entirely, a person who abandons the
fruit of action is designated as the
relinquisher (tyaagee).
tam "7 cnR 'CfTit cnT Cfilf CfiT rfR
'JF/iff CfiT ViC? 'iff itrrr t -
q fimr '!JC7T I
W1J f"lfTlft iii m cntr 'iff 7iT
itrrr t I
For those who have not renounced
(the fruit of actions), there is threefold
fruit of action even after death -
pleasant (desirable), unpleasant
(undesirable) and mixed. But there is
none whatsoever for those who have
renounced (the fruit of actions).
\10

SRlMADBHAGAVAD GfTA
The Divine Song
18-13
cnRU11f.r I iITmTf.r II
CflI{OIlH it I
Pancha etaani Mahaabaaho
Kaaranaani nibodha me;
Five, these, 0 Mighty Armed One!
Causes or motives, learn, from Me;
w:f Cfl4
o
ll JO( II
Saankhye kritaante proktaani
Siddhaye sarva karmanaam.
In Saankhya, doctrine or conclusion, declared as
For the accomplishment, all, actions.
18-14
Cfiaf Cfi{Uf 'q II
q?lT q;qf Cfl{'Uf"'q I
Adhish-thaanam tathaa kartaa

The basis or the body, also, the doer
Means or the instrument, and, various, kinds;
AAm: "'q v::T a:f;l q;:;;q 4JO( II
Vividhaah cha prithak cheshtaa
Daivam cha eva atra panchamam.
Various, and, distinct, activities or efforts
Divine providence, and, indeed, in this case, the fifth.
18-15
I fcrq-fuf CIT II
"Cfllf 1(: II
Shareera vaang manobhir yat
Karma praarbhate narah;
Physical body, speech, with mind, whatever
Action, undertakes, a person;
err fClQ'l.li;i err 0Br m: II
Nyaayyam vaa vipareetam vaa
Pancha ete tasya hetavah.
Right or customary, or, wrong or contrary, or
Five, these, of this, factors or causes.
218
4&Mlm ! ?Fr Cfi1if qff f?:rf.ff (cr
Cfi1if ih0Rf) ih (cr
if 7jf:q CfiT{U{ cnff 7Tir t 07CIiT itt

o Mighty Armed (Arjuna)! Learn
from Me about the five factors which
are responsible for the accomplishment
(or neutralizing the effects) of all
actions, as declared in the Saankhya
(or Vedaanta) philosophy.
ffl' wW (lifT ?Fr Cfi1if C1iT arTSTff tJJ
aRcF JFnR" ihqi(1JJ 3!TfVJ
f7:rFc:rw JFnR" qff 31WT31WT aik
rif:qqf CfiT{U{ (cr tt t I
['Frff = iftmr (WllFf anqpf),
(1lJfICf J
The five factors are: The physical body
(which provides the seat of all
actions), the doer or agent, the
instruments of various sorts (senses,
mind, etc.), many distinct types of
efforts, and the divine providence
(destiny or accumulated effects of past
actions). [The doer = personal ego or the
enjoyer (Shankaracharya), individual self or
jeevaatmaa (Ramanuja), Supreme Lord
(Madhava)]
crruft aik 7FT ihGRT ih
3fF1T( cr ih fc:rrrftrr lifT iff Cfi1f
cnrm t w 7jf:q tt CfiT{U{ t I
These are the five factors in whatever
action, right or wrong (according to
scriptures), a person undertakes with
one's body, speech and mind.

sR1MADBHAGAVAD GlrA
The Divine Song
18-16
Cfidfvm"1111 <1: I q/i'lk<"l't'dcWoM'Il?I II
(Bf v:cf -urn Cfl dfV"l am'JlR' 9: ""If: I
Tatra evam sati kartaaram
Aatmaanam kevalam tu yah;
There or in that case, thus, in truth, the doer
The Self, only or sole, but or indeed, one who;
-w:rfu 1" -w:rfu II
Pashyati akrita buddhitvat
Na sa pashyati durmatih.
Perceives, unperfected, understanding
Not, that person, sees, one of perverse mind.
18-17
<Wi 'l11cIT ft.;r:lffi I QRr 1"f.rofuffi II
I
yasya na ahamkrito bhaavo
Buddhir yasya na lipyate;
Of whom, not, egotistic, state of being
Intellect, whose, not, smeared;
m=crr 31f1:r 1""WRr 1" II
Hatvaa api sa imaan lokaan
Na hanti na nibadhyate.
Having slain, even, that person, these, people
Not, slays, not, bound.
18-18
II
q Id1 "f;rfcrm Cfl4Til <\11 I
Gyaanam gyeyam pari-gyaataa
Trividhaa karmachodanaa;
Knowledge or wisdom, object of knowledge, knower
Of three kinds, inspiration to action;
CO{Uf Cfilf cnill "f;rfcrcq: Cfilf II
Karnam karma kartaa iti
Trividhah karma sangrahah.
Instrument or means, action, the doer, thus
Of three kinds, action, constituents of
219
W1J # it? Vf:q CfiR1lT) m
vr iff lifT 3l='{FG it?
(fFff) 3TTfl1T CfiT tt cnrrf t
cwFFrr tten 7t! /
Such being the case (that every action
has five reasons as described in the
previous verses), a person of perverse
mind who, on account of imperfect
understanding, perceives the (pure)
Self (aatman) as the sole doer of
action, does not see the reality.
-mr Ci!JffIi w 'JfTC{ 7t! fcn if tt Cfifff
-{ark f.iRNft ("fli1if it? TfiC7 q
F/T2('JfTC{ it) 7t! t rw"0 >rrfirr?ir
CfiT 7fT( Cfi[ iff "7 ?it 11mIT am"7 tt tsf'f:R

One who is free from the sense of
doership (egotism) and whose intellect
is not tainted neither slays nor is
bound (by actions), even though that
person may slay these people.
\ifRT
I;flT!) ark irll {1ifFR arR Cf7ift cr@
w rfRT Cfi1:f it? m t / Cfifff (Cfi1:f CfiR
CfTfTT), Cfi(U{ (CfiR it? m'f:R - 7R
3!TfV ark ffnqr (CfiR C1iT 7TIl) w rfRT
Cfilf it? ?twt /
Knowledge, the object of knowledge
and the knower are the threefold
inspiration to any action. The doer, the
instruments of action (senses, mind,
etc.) and the action itself are the
threefold constituents of action.

sRlMADBHAGAVAD GfTA
The Divine Song
18-19
Cfilf 'q Cficl 'q I II
Cflll "q cnof "q f-fm 'T'T I
Gyaanam karma cha kartaa cha
Tridhaa eva guna bhedatah;
Knowledge or wisdom, action, and, doer, and
Threefold, indeed, guna (modes), distinguished;
'T'T 0Tf.:J aTfl{ II
Prochyate guna sankhyaane
Yathaavat shrinu taani api.
Declared as, guna, in Saankhya scripture
Properly, hear or learn, these, also.
18-20

";gCf I
Sarva bhuuteshu yena ekam
Bhaavam avyayam eekshate;
All, in beings or creatures, with which, one
Being or state, imperishable, sees or discerns;
;gIf'tClCflJO( II
Avi-bhaktam vibhakteshu
Tat gyaanam viddhi saattvikam.
Undivided in the divided or multiple
That, knowledge, know as, saatvika (pure or true).
18-21

g; 7:fCl 1"RT fcr'tWl
l
Prithaktvena tu yat gyaanam
Naanaa bhaavaan prithak vidhaan;
As separate, but or indeed, that which, knowledge
Different kinds, beings or states, separate, kinds;

Vetti sarveshu bhuuteshu
Tat gyaanam viddhi raajasam.
Knows, in all, beings
That, knowledge, know as, raajasika (that of passion).
220
In the Saankhya scripture dealing with
the gunas (modes of nature),
knowledge (or wisdom), action and
the doer are also said to be ofthree
kinds according to differences in the
gunas of each; hear these carefully.
f.;R:r wr -Et-lJRT 3Tff7T- 3Tff7T
J1CIiT[ -Et- ?tf7! "Jl7"fUr7ir if frr'J.flIf<(f; d T!!I' eft
03ifmll 9fTC{ CfiT Wrrr t ;w
wr cit mfrr::tcn \ifR /
The knowledge by which one
perceives the one Indestructible Being
in all creatures; undivided (One) in the
divided (many); know that knowledge
as saattvika (pure and true).
W1J f.;R:r wr -8 ifrpfJlTfUr7:iT if
fwfwJ1CIiT[ -Et- aRcn CfiT
if IifT7d7 t ;wsrr CfiT </li/mcn

But the knowledge by which one sees
in all beings various entities of
different kinds, as distinct from each
other, know that knowledge as
raajasika (nature of passion).
\fo

SR1MADBHAGAVAD GiTA
The Divine Song
18-22
<rn l'MCltchf.fl"l;<;fl14 I "q d'dI'nl!j)<;JM'"( II
?:l U q'l"1Cltt. "Cf)Ti( I
Yat tu kritsna-vat ekasmin
Kaarye saktam ahaitukam;
That which, however, as if it were all, in one
In an action, attached, without concern for cause;
"q' "ffil dC\lt%dl{ II
Atattvaartha-vat alpam cha
Tat taamasam udaahritam.
Without true purpose, small in significance, and
That, taamasika (dull in nature), is declared as.
W1J f.im:ifFf gm Olffi!i (inw wttr
7?:Cf? tt cwf qff ?Fir f911FfCfi(
fc;rra WffT t a:ffciifT:ifFf ftRr
rrrq .312/ (cnfd(:hdl) -# cf#rrr or ffCfYt
CW rt/4mCh '%T 7J?lT '!/
But a knowledge by which one clings
to one single action or effect (related
only to physical body) as if it were the
entirety, which lacks reason, which
does not lead to essential truth (or
reality) and is narrow, that knowledge
is declared to be taamasika (nature of
ignorance or dullness).
18-23
f.r<rn' I Cfilf II

Niyatam sanga rahitam
Araaga dveshatah kritam;
Controlled or prescribed, attachment, free from
Without desire, hatred or disliking, performed;
II
Aphalaprepsunaa karma
Yat tat saattvikam uchyate.
Without fruit or reward, desire to acquire, action
Which, that, saatvika (true in nature), is said to be.
wT cwf {metfClfFJ Pt;qfilrt ?CIV
#, cnrrfrR arf'i/1lFf fiFrr, am:rfi!i or

WV" fcI;w WTrfTt cwCfi1f mffqCh
'%T WTrfT '!/
An action which is sanctioned
(according to scriptures or one's
duties), which is performed free from
attachment, without passion or hatred
and by one undesirous of rewards, that
action is declared to be saattvika
(pure and true).
W1J wT Cfi1f $ 2m f<;rit, atijct;7?2cfc;;
ff2!T arFrr JT?ml -# fcI;w WTffT t cwCfi1f
<f\ilmCh '%T 7J?lT "ff /
18-24
<rn Cfilf 'ftltchROj 'CIT I "lSctl4lfi dS:;:I"''ft$lIW'l11
ertt. U"Cf)'flf q)lf '("II R1 err "3:f: I
Yat tu karma eepsunaa karma
Saaham-kaarena vaa punah;
Which, however, desire or lust, seeking to gratify, action But an action which is performed
With egotism or selfishness, or, again; solely to gratify ones desires, with a
feeling of self-importance (egoism)
and with excessive effort (or strain),
that action is said to be raajasika
(nature of passion).
awm:f dC\lt%dl{ II
Kriyate bahula aayaasam
Tat raajasam udaahritam.
Performed, much or many, exertion or effort
That, raajasika (nature of passion), is declared as.
221

sR1MADBHAGAVAD GITA
The Divine Song
cw q;7f rt!4mCh CfiW WTffT lifT <rfturr4;
wR; cit "7 fcrr.rrr Cfi(
Ji)fJgcfCh FcP:rr WTffT I
18-25
ap:f I cn+f II

Anubandham kshayam hinsaam
Anavekshaya cha paurusham;
Consequence, loss, injury
Disregarding, and, one's strength;
That action is said to be taamasika
(mode of ignorance and dullness)
Cfilf II which is undertaken through delusion,
Mohaat aarabhyate karma without regard to consequences, loss,
Yat tat taamasam uchyate. injury and to one's strength (or
From confusion, undertaken, actio? . capacity).
Which, that, taamasika (nature of Ignorance), said to be.
18-26
I 'Cflctf
{l4frl:ld: I
Mukta sango anahamvaadee
Dhriti utsaaha samanvitah;
Liberated, attachment, free from talk of self
Courage, perseverance, accompanied by;
fu"F.& PlfcfCflF(: "CflGf II
Siddhi asiddhyor nirvikaarah
Kartaa saattvika uchyate.
Success, failure, unperturbed
Doer, saattvika (nature of truth), said to be.
lifT CfifIf 3{/Rhbdiid if, CfTH
7 dflC1Q
c
ilC1l) i)zf "# !fW Cf2{{
fi:rF.G q it fcCh/U.!iid (T[Cfi '?TllT7)
t CW mRqCh CfiW WTffT I
That doer is said to be saattvika
(mode of truth and goodness) who is
free from attachment, who does not
talk in an egoistic manner, who is full
of courage and perseverance and who
is unperturbed by successs or failure.
18-27
wit I 'Cflctf U'im: qRChWfu: II
wit Cfilf I
Raagee karma phala prepsur
Lubdho hinsaatmako ashuchih;
Passionate, action, fruit, desirous to obtain
Greedy, violent natured, impure;
wf qRCfllfdd: II
Harsha shoka anvitah kartaa
raajasah parikeertitah.
Happiness, sorrow, accompanied by, doer
Raajasika (nature of passion), proclaimed as.
lifT CfifIf wfI; Ch 4'f1C1 qft rrfi crTC71;
cirifl; fi/mr4Ch) atk- "ffif-."#
121W2{/..(/'1 t CW CfifJT 7J7H I
That doer is proclaimed as raajasika
(mode of passion and over activity)
who is swayed by passion, who is
keenly desirous of fruits of actions,
who is greedy, violent and impure, and
who is easily moved by happiness or
sorrow.
222
em- q;rrf d1J..fmCh 'Cf;W iiITrfT -t ;;it
atR2/(i:Id, arfW'1$ff, CffC7T
cnrrit, cnr a;rrcnrr enA CfTf7T, a:rrc:rift
ath- rflefij.,;/l t I
A doer who is undisciplined (or
unsteady), vulgar, stubborn (or
arrogant), deceitful, malicious,
indolent, despondent (depressed) and
procrastinating is said to be taamasika
(mode of ignorance and dullness).
G.l Ef'({511"'if mlffi II
Vishaadee deergha-suutree cha
Kartaa taamasa uchyate.
Despondent, procastinating, and
Doer, taamasika (ignorant or dull), is said to be.

sRfMADBHAGAVAD GfTA
The Divine Song
18-28
I II
waT 5"ffi1: I
Ayuktah praakritah stabdhah
Shatho naish-kritikah alasah;
Undisciplined, vulgar, stubborn
Wicked or deceitful, malicious, lazy;
18-29
I II
I
Buddher bhedam dhriteh cha eva
Gunatah trividham shrinu;
Of understanding, distinction, of steadfastness, and, also
According to gunas (modes), threefold, hear now;
si'I'04J:tI'1l{ II
Prochya-maanam asheshena
Prithak-tvena Dhananjaya.
Proclaimed as, completely
Separately, 0 Conqueror ofWealth!
18-30
WIftf "i I opt.rta:t <u mlIT?f
"'if -:q Cfl1'"4 31cflTlf 'q1l I
Pravrittim cha nivrittim cha
Kaarya akaarye bhaya abhaye;
Activity, and, inactivity, and
To be done, not to be done, to be feared, not to be feared;
mai -:q 7:JT m :mf-{"qCfll II
Bandham moksham cha yaa vetti
Buddhih saa Paartha saattvikee.
Bondage, liberation, and, which, perceives
Intellect, that, 0 Son ofPrithaa, saattvika (true).
(a$) ! rft;if!]Uff
ath- M< umRh iff rft;r JTcIiR" W
"fFT ;;it it?' sm if arc:rrT-arc:rrT en-
7lit t I
o Conqueror of Wealth (Arjuna)!
Now hear the threefold distinction of
intuitive understanding (or intellect)
and that of steadfastness according to
the three gunas (modes of nature), as
described by Me in entirety, in various
ways.
w2{ (a$) ! em- fflffqCh t;;it
Wjffr (atmRh dlid "fftq;-r Cfiffc;q 'CfR'77)
ath- Ptrlfrr (T[Cfi7'a if q</.{/rJ..fl cnr
cnPf (enA Wnr) ath- a:rcnr4 (7 enA
Wnr), 'JPl (mWnr) aiKaT'JPl (7 m
Wnr), ffPJr ath- 7ite.r fTfCf cit 'IT<7T
'ifffrr RJ..f$frtl t I
o Son ofPrithaa (Arjuna)! That
intuitive understanding is saattvika
(true and good) which perceives what
is activity and what is inactivity; what
ought to be done and what ought not
to be done; what ought to be feared
and what ought not to be feared; and
what is bondage and what is liberation.
223

sR1MADBHAGAVAD GfTA
The Divine Song
18-31
<:flIT 'q CfiT1f 'ClICflI4?lCl 'q I rn II

Yayaa dharmam adharmam cha
Kaaryam cha akaaryam eva cha;
By which, righteousness, unrighteousness, and
To be done (duty), and, not to be done, also, and;
S1\ilHlru ml:fT?l II
Ayathaa-vat pra-jaanaati
Buddhih saa Paartha raajasee.
Incorrectly, distinguishes
Intellect, that, 0 Son ofPrithaa, raajasika
18-32
<:JT I m 'd'Jl'Rft II
""lIT "JP:ffi QlRIT 3ll'fill I
Adharmam dharmam iti yaa
Manyate tamasaa aavritaa;
The wrong, right, thus, which
Thinks, by ignorance ()r darkness, covered by;
"UCf fClq:()ai'"l m l:fT?l II
Sarva arthaan vipareetaan cha
Buddhih saa Paartha taamasee.
All, things or aims, perverted or opposite, and
Intellect, that, 0 Son ofPrithaa, taamasika.
18-33
II
I
Dhrityaa yayaa dhaarayate
Manah praana indriya kriyaah;
By steadfastness, by which, maintains or bears
Mind, vital breath, of the senses, functions;
ml:fT?l II
Yogena avyabhi-chaarinyaa
Dhritih saa Paartha saattvikee.
By yoga, by not going astray (unswerving)
Steadfastness, that, 0 Son ofPrithaa, saattvika.
224
t 7J2fTJ? ! W;C iF;qm
qqaikarqq CfiT as![{ cnPf (q;rfoq) aik
arcnPf (3fcIiffoq) CfiT arrdt '# 7!f
IifR sm; rwW;C <fiilmCh '! /
o Son ofPrithaa (Arjuna)! That
intellect (or understanding) is
raajasika (mode of passion) by which
a person does not truly distinguish
between what is moral and what is
immoral; and what ought to be done
and what ought not to be done.
t 7J2fTJ? ! rrr:tTgur # arFJff lifT
W;C arqq CfiT qqas![{ w:mr arPif (CRgatl'
CfiT -En) f1!rrftrr tt 'llPRft t
rwW;C rt74mCh '! /
o Son ofPrithaa (Arjuna)! Covered
by the darkness of ignorance, that
intellect is taamasika (mode of
dullness and sloth) by which a person
considers the wrong (adharma) as
right (dharma) and perceives
everything else in a perverted
(opposed to the truth) manner.
t 7J2fTJ? ! Wl'ffT -En) efm
iF;qm W4/r4/
CfiT fit mrcnr 'f{iff Cfi7:f cnRT) f:[frr
iF;qm 0!1f&i 1FT, JlTUT aik
qff ftn7JTatl' CfiT mrur
Cf?(ff( t rw f:[frr mMCh '! /
o Son ofPrithaa (Arjuna)! Through
the yoga of meditation, equanimity
and devotion, that unwavering
steadiness (of attention or
steadfastness) is saattvika (mode of
truth and goodness) by which one
restrains the activities of the mind,
vital breath and the senses
\10

SRlMADBHAGAVAD GfTA
The Divine Song
18-34
<t<ITg, I II
""lflIT U Cfilll I
Yayaa tu dharma kaama arthaan
Dhrityaa dhaarayate Arjuna;
By which, however, righteousness, desires, wealth;
By steadfastness, holds on to, 0 Arjuna!
II
Prasangena phala aakaankshee
Dhritih saa Paartha raajasee.
With attachment, fruit or results, desiring
Steadfastness, that, 0 Son ofPrithaa, raajasika.
18-35
<:p:jJ fcrl:lTe: 'i:T I -;; -m II
""lflIT m "fcrlnc{ l{Cf"'if I
Yayaa svapnam bhayam shokam
Vishaadam madam eva cha;
By which, sleep, fear, sorrow
Depression, pride or conceit, also, and;
fCl1j)"'"T.lfct #m W Cfllru1 II
Na vimunchati durmedhaa
Dhritih saa Paartha taamasee.
Not, abandons, the dull witted one (fool)
Steadfastness, that, 0 Son ofPrithaa, taamasika.
18-36
I II
I
Sukham tu idaneem trividham

Happiness, indeed, now, threefold
Hear, from Me, 0 Best of the Bharatas!
aRt "'if Pili '6fct II
Abhyaasaat ramate yatra
Duhkha antam cha ni-gachchhati.
Through practice, enjoys, where
Suffering, end, and, reaches.
225
"'lPlTFf ! wFrr in&TV" Ollft!i
7:fiff qff ??9ir Cfi71! C[ 31?/ cit
a:rFrr 317RRh f:lWlT CfifT CW vFrr
<7'JImCfi t /
o Son ofPrithaa, Arjuna! The
steadfastness (steadiness of attention)
by which one holds on to duty (or
righteousness), worldly pleasures and
wealth with attachment and desire for
fruits (of actions), that type of
determination is raajasika (nature of
passion).
"'lPlTFf (3F!fr) ! !i Ollft!i wFrr
in&TV" frrst1; ":79
aik w (wus) cit 7fff CW 8[RTTTf
d14mCfi t /
o Son ofPrithaa (Arjuna)! That
steadfastness is taamasika (nature of
dullness or ignorance) by which a
dull-witted person does not give up
excessive sleep, fear, grief, depression
and arrogance (or conceit).
'Jffifre (3F!fr) ! W51 ift rfI7 JICIm
in itt it / (W51) if Ollft!i
31'RlR1 in&TV" R:F!T?/ #err
arrfir it) CfifT t aik":&7' in 3RT
cit wra etmt (CfQ WRr:1Cfi tJ /
o Best of the Bharatas (Arjuna)! Now
hear from Me the three kinds of
happiness (or pleasure). That
happiness is saattvika, in which one
rejoices through long practice (in
meditation, prayers, selfless service,
etc.), and thus reaches the end of all
suffering.

SR1MADBHAGAVAD GlTA
The Divine Song
18-37
<:JWtit fcr'11l:rq I mftqcn' II
am WCf quollq slfij I
Yat tat agre visham iva
Parinaame amrita upamam;
Which, that, in the beginning, poison, like
In the end, nectar, resemblance;
*11 q; 3lTfJ1 !HiI ,,\liS{ II
Tat sukham saattvikamproktam
Aatma buddhi prasaada-jam.
That, happiness, saattvika, said to be
Self, intellect or spirit, born oftranquility.
18-38
fCl <l q'""Ii"( I 'lifturrif fcr'11l:rq 'U\i!B II
am slfij I
Vishaya indriya sanyogaat
Yat tat agre amrita upamam;
Sense-objects, senses, from contact
Which, that, in the beginning, nectar, likeness;

Parinaame visham iva
Tat sukham raajasam smritam.
In the end, poison, like
That, happiness, raajasika, is known as.
18-39
"q wst "11 Q'1 '""11,'""1 '1 : I d'dI'""l'8'it::Wli"( II
I
Yat agre cha anubandhe cha
Sukham mohanam aatmanah;
Which, in the beginning, and, in consequence, and
Happiness, deluding or confusing, of the Self;
Rm WlR II
Nidraa aalasya pramaada uttham
Tat taamasam udaahritam.
Sleep, laziness, negligence, arising from
That, taamasika, declared to be.
226
arTflT- (cr q<4f1fi1 llKT 7FT ett
JHfWrtT (cr wrRr) if"3'fW{ mctmT W9,
'i1T arm='J{ it fit w:rR WTrfT t W1f
TJfrurr11 it 3J7[ff ffRJ stmt w wsr
WRetCh Cf?ffT TPJT t /
That happiness (or pleasure) is said to
be saattvika (good and pure) which
arises from the serenity of mind
through an understanding of the Self,
and which feels like poison in the
beginning but is like nectar at the end.
'i1T wsr fi:rr5f7if aih" in if stm
t Cff arm='J{ it fit 3J7[ff w:rR JTrftrr imT
t W1f TJfrurr11 -q ett rrwimT t v
wsr <lIifmCh Cf?ffT TPJT t /
That happiness is said to be raajasika
(nature of passion) which arises from
the contact of the senses and their
objects, and which feels like nectar in
the beginning but is like poison in the
end.
'Rs0 aih" JrI1P1 if "3'fW{
mctmT'i1T wsr arm='J{ it iff aih" TJfi:urrq
it if! arrR 3lTVcit (cr 31TfI1T cit)
m mrr t w wsr rtl4mCh Cf?ffT
TPJT t /
That happiness is declared to be
taamasika (nature of sloth and
dullness) which arises from (excessive)
sleep, laziness and negligence; and
which deludes the Self (aatman) in the
beginning as well as in the end.
\10

sRlMADBHAGAVAD GlrA
The Divine Song
18-40
';{ 1f2TO!U err AA err"Tf: I II
";f "ffi'l err AA err"Tf: I
Na tat asti prithivyaam vaa
Divi deveshu vaa punah;
Not, that, there exists, on earth, or
In heaven, among the gods, or, again or yet;
!II <p fd '( 1J:W' 'llijoq: f-lf'i1\. II
Sattvam prakritijair muktam
Yat ebhih syaat tribhir gunaih.
An existence or being, born of material nature, free
Which, from these, may, from three, gunas (modes).
18-41
'i:f Wq I II
wrurr 'q I
Braahamana kshatriya vishaam
Shuudraanaam cha Parantapa;
Braahmana, kshatriya, of the vaishya
Of the shuudra, and, 0 Scorcher of the Foe!
CflJOOlffUl -srfcfcqmrf.:r II
Karmaani pravi-bhaktaani
Svabhaava prabhavair gunaih.
Actions, distributed
Inherent nature, arising from, by the gunas (modes).
18-42
'i:f I II
(f"q": l'dTRr\. v:cr 'q I
Shamo damah tapah shaucham
Kshaantir aarjavam eva cha;
Tranquility, restraint of senses, austerity, purity
Patience, uprightness, also, and;
ailfli Cfilf II
Gyaanam vigyaanam aastikyam
Brahma karma svabhaavajam.
Knowledge or wisdom, discernment, faith (in God)
Of the braahmana, action, born of inner nature.
227
W; m if TJT fT1?r if
cnTI iff (JITUfI) 7ft t lifT >fCjifrr "f1
:gz[ "f7 rft;ff fflT) !]Uff"f1!fi!i
it/
There exists no being (or creature)
either on this earth or in heaven or yet
among the gods, who is free from
these three (sattva, raja, tama) gunas
(modes) born of material nature.

31Tr wJ $" Cfil! fC{'JfTEI if :gz[ "f7
rft;ff rrq) !]Uff i;;- 3T!&!T( W tt
fc:r'J-"frfi 7Tir -t /
o Scorcher of the Foe (Arjuna)! The
(prescribed) actions or duties of the
Braahmans, Kshatriyas, Vaishyaas
and Shudraas are distinguished in
accordance with the qualities which
are born of their own inherent nature.
ett wrRt; cnr rrr1;
"lR" q wftr ett lfIl1T 'JfTEI, crruft
qwftrett)
(Q<4dfCI cnr 31i'J.fcf), (11<41r41 if)
a:rrfi:acn 'JfTEI, -q WTffTUT $" Cfil!
-t/
Tranquility, control of senses,
austerity, purity of mind and body,
forbearance (or patience), uprightness
(or straight-forwardness), wisdom or
knowledge (of scriptures), insight
(about the Supreme), and faith in God
constitute a Braahmana's duties which
arise from his own inner nature.

SRlMADBHAGAVAD GITA
The Divine Song
18-43
W<\' ii IG11 Q(1ll1'i'{ I C'J'fl:ft &TM Cfi1f II
T.f 3iQC1ll1'iJO{ I
Shauryam tejo dhritir daakshyam
Yuddhe cha api apalaa-yanam;
Heroism or bravery, splendor, courage, dexterity or skill
In battle, and, also, not fleeing from the battlefield;
'lncf: T.f Cfllf II
Daanam eeshvara-bhaavah cha
Kshaatram karma svabhaavajam.
Charity, lordship (leadership), and
Of kshatriya caste, action, born of innate nature.
18-44

CllfUl",,:j I
Krishi gau-rakshya vaanijyam
Vaishya karma svabhaavajam;
Agriculture, cow-protecting, trade
Of vaishya caste, action, born of innate nature;
QR:qllf Cfllf II
Pari-charyaa aatmakam karma
Shuudrasya api svabhaavajam.
Doing service, of the type, action
Of shuudra caste, also, born of inner nature.
18-45
I lCfi4f1{('f: <[\!IT IcR\fu II
Cfi1ffUr -;n:: I
Sve-sve karrnani abhiratah
Sansiddhim labhate narah;
In one's own repeated, actions, devoted
Perfection or fulfillment, attains, a person;
"B=f Cfllf "Rf: mr. II
sva karma niratah siddhim
Yathaa vindati tat shrinu
Own, action, contented with, perfection
How, finds, about that, hear now.
228
fffl; ifzt (W(F{ ?/'C//(Yf'1 if)
H:i !FG if 7ftrJ' 7 fcI&Rt; e:J7 Cfi?7l;
(wr rrFrr R:?:crT2/) ?:etTl:ft'JfTCf CfiT i!7T -
it ?F1 Elftrzr cn4 '&' /
Bravery, vigour, steadiness, dexterity
in battle, not fleeing even in a
battlefield, charity (or generosity), and
(benevolent) lordship are the natural
actions or duties of a kshatriya.
CjifiI; '!YWfl'1 C{"1f'h8JT, fT2JT CZlTW(
cpf '&' / ?F1 qft itcrr
CR.7T WI CfiT cpf /
Agriculture, the rearing and protection
of cows, and (honest) trade are the
natural duties of a vaishya. Actions
which consist of serving others are the
natural duties of a shuudra.
3TrFt-3TrFt cn4 if (7T{{ ff'3lT
11J7Xl WJ::r (qUI/r:/..f/) cit Jr!lff CfifT
/ m fcTfFJ cit ff7 f,irm1 'C5Z1fffi 3TrFt
"it cpf if c#r WJ::r
cit Jr!lff 'irrrr /
Dedicated to one's own natural duties,
a person attains the highest perfection
(i.e. the realization of God). Now hear
from Me the way one attains such
perfection while being contented in
doing one's duty.
(jo

sRlMADBHAGAVAD GJTA
The Divine Song
18-46
<RI: iR mJ11.. I (fll'RfO!f ft:!f.1;: fcf;:<@r "fRCI: II

Yatah pravrittir bhuutaanaam
Yena sarvam idam tatam;
From whom, the origin, of creatures or beings
By whom, all, this (world), pervaded;
Cfilfurr Cfll. 3l'R:fO!f l1RCf: II
Sva karmanaa tam abhyachrya
Siddhim vindati maanavah.
Own, by action or duty, Him, worshipping
Perfection or fulfillment, finds, a human being.
18-47
"lR't'IlOJfMjF<'clctl(( I q;+f $cf"lIG1lfu FCfiF0'l"1'{ II
"fcrT1T: 1R B5ljrtadlC1,1
Shreyaan sva dharmo vigunah
Para dharmaat sva-nushthitaat;
Better, own, duty, imperfect
Than other's, duty, well performed;
f.:r:ffi Cfilf II
svabhaava niyatam karma
Kurvan na aapnoti kilbidham.
By one's inner nature, prescribed, action
Performing, not, obtains, sin or guilt.
18-48
q;+f l' I l{2l11f11Rctl'1ctl: II

Sahajam karma Kaunteya
Sadosham api na tyajet;
One's natural, action, 0 Son of Kuntee!
With deficiency or fault, even, not, to be abandoned;
II
Sarva aarambhaa hi doshena
Dhuumena agnir iva aavritaah.
All, undertakings or beginnings, indeed, with faults
With smoke, fire, just as, enveloped or covered.
229
Q<4/rJ.f/ if ?1'[Uf J1TfiJpjf ett dfllfr:r gt
-t 3ikuit 71 &c:/&'{JLl7 d?1
Q< J.{JrJ.{J cit 31'R" !CfT'J.1Tfrrc:h Cfi7f Cf f:l1f
7lR77 aa rpr Cfir f?::rt& cit J1TI7f irrrr
-t/
From Whom all beings have
originated and by Whom all this
universe is pervaded, a person attains
(spiritual) perfection by worshipping
Him through the performance of one's
own duties.
3rr-dt !FIiTr fcnit Slf '6n f:l1f Cf Cfi7f if
!jU/dfld ffrft Slf rit 31V7T f:l1f Cf !CfT'J.1Tfrrc:h
Cfi7f itrB" -t / "p:['J1TCf '6n 31'R" Cfi1f Cf
f:l1f CfiT 7lR77 CfRit Slf W7J cit J1TI7f
7f!T irar /
One's own duty is better, even though
it may be imperfect (or inferior in
terms of worldly values) than the duty
of another which may be perfect. One
does not incur any sin while
performing an action which is suited
to one's inner nature.
ji rdlJ;j ! cd151 if) ffrft Slf rit
(31'R"!CfTwfcrcn) Cfi1f cit 7f!T fGITTRT
cmTfcn -grit Cfi1f fcRft 7 fcRft c:}cr
if -grfi "dtir 3Jfi7 pj if 00 mit
-t/
o Son of Kuntee (Arjuna)! One must
not abandon an action (or duty) which
is in accordance with one's innate
nature, even though such an action
may be faulty. All undertakings (or
actions) are accompanied by some
defects just as fire is always
enveloped by smoke.

SR!MAD BHAGAVAD G1TA
The Divine Song
18-49
00 fCPlctf't\1: I II
00 f-Jlctl\JOiI I
Asakta buddhih sarvatra
Jitaatmaa vigata sprihah;
Unattached, intellect, at all times and everywhere
Conquered self, disappeared, longings or desires;
aTIWI'i:9fd II
Naish-karmya siddhimparamaam
San-nyaasena adhi-gachchhati.
Actionlessness, fulfillment or perfection, supreme
Through renunciation, attains.
18-50
fuf.i:;: <T2.lT f.rIT't[ it I w:rrm R1'dT <n-qu II

Siddhim praapto yathaa Brahma
Tathaa aapnoti nibodha me;
Fulfillment or success, having obtained, how, Brahman
Thus, attains, learn, from Me;
II
Samaasena eva Kaunteya
Nishthaa gyaanasya yaa paraa.
In brief, also, 0 Son of Kuntee!
State or condition, of knowledge, which, supreme.
18-51
"l I "l II
-=q I
Buddhayaa vishuddhayaa yukto
Dhrityaa aatmaanam niyamya cha;
With intuitive understanding, with pure, disciplined in
With firmness, self, controlling, and;
fCllSlllli, WI -=q II
Shabd-aadeen vishayaan tyaktvaa
Raaga dveshau vyudasya chao
Sound etc., objects, abandoning
Passion or desires, hatred, destroying, and.
230
003iIAfdPf&rt FiR:R
3JTR W cr wftrcnT IJ/trrr 33fT 3th I.fIT
?WT Wrr CW czrff!i (cr m'&l)
7JTrr inGRT ffnzrrdr it
'J[fc{ m7T) fi:rfac: cnT WT:ff "itrrr /
A person whose intellect is unattached
under all circumstances, who has
controlled one's self (mind and body),
and who gives up all desires, attains
the perfect state of actionlessness (i.e.
freedom from the results of actions,
not the actions themselves) by
following the path of renunciation.
jI'f17:i31 ! 3M" it !NT if
ff7l fFJ7; cnT WT:ff
CR?n czrff!i cnT fcnA" WT:ff CfK(f1
I.fIT (rrfCI) "ifR cit rwr frrrBr

o Son of Kuntee (Arjuna)! Now hear
from Me, briefly, as to how one
attains Brahman, the Supreme state of
knowledge, after one has achieved
perfection in (the above mentioned
state of) actionlessness.
if gw; tiPrt/1j# 3RT:CfiN
(1R, crrufJ; wm-) cnT em it
* fErrFif CfiT rzrrrr
3th VTT-Pr if gw"iteR: (czrff!i
it ll,CIft'J[fc{ in ziInr "itrrr /
Being equipped with a pure intellect,
controlling the self (mind, speech and
body) by firmness, abandoning sound
and other objects of senses, and
casting aside feelings of attraction and
aversion (one becomes fit for
being one with Brahman).

SRlMADBHAGAVAD GJrA
The Divine Song
18-52
fClfcfibBcfi lldCllifChI1l41'1f1: I UlI1<i,JI4{) II
fc:ffcrm 00 <:Rf CfiTlf l=[f'ffi: I
Vivikta sevee laghu aashee
Yata vaak kaaya maanasah;
Solitude, dwelling, light, eating
Controlled, speech, body, mind;
'afR<WTcrUm II
Dhyaana yoga paro nityam
Vairaagyam sam-upaashritah.
Meditation, yoga, as the highest, always
Dispassion, taking refuge in.
18-53
eM' Cfi11'f I f.r::P:r: ri II
c::'f cpp:f qfhl I
Ahankaaram balam darpam
Kaamam krodham pari-graham;
Egotism, force, arrogance
Desire, anger, possession of objects;
II
Vimuchya nirmamah shaanto
Brahma bhuuyaaya kalpate.
Relinquishing, unselfish (not mine), tranquil
Brahman, in oneness with, is fit for.
18-54
"1'Ifrqfu"1 I Wf: 11<\'llfuJ (1'lf<'l "4Ull. II
I
Brahma bhuutah prasanna aatmaa
Na shochati na kaankshati;
Brahman, one with, serene, self
Not, grieves, not, desires;
W1: lTcl 'qfu) II
Samah sarveshu bhuuteshu
Mat bhaktim labhate paraam.
The same, to all, beings
To Me, devoted, attains, the supreme state.
231
7l%Rf it Wt CfTf77; 31P1 (cr R2ffitrt)
3JW[ cnR c:rr<77; uftfr g7f crraft-'!!Ttl< cr w
c:rr<77; &'.f/7''.{/J/ it"WTT Wt c:rr<77;
3iir ikTnr CfiT iR CfT(7f ("O!1#1i
ww it ?J:t'JlTCf ?J!nr t) /
Dwelling in solitude, eating lightly,
controlling one's speech, mind and
body, always engaged in the yoga of
meditation, and taking refuge in
dispassion ......... (one becomes fit for
being one with Brahman).
w (cr F:fJft; WfJ
3iir ?twCfiT fllTlT 7#rR qff 'JfTCRT
if dW am WRf W "O!1#1i ww it
?J:t'JlTCf ?J!nr t /
Having abandoned egotism, force (or
violence), arrogance, desire, anger,
and greed for possession of objects;
being devoid of the feelings of me and
mine, and remaining tranquil in mind,
one becomes fit for being one with
Brahman.
ww it ?J:t'JlTCf if JR1fl (cr
WRf) CfT(7f "O!1#1i 7 Wren CfiW( t 3iir
7 -m- 3JTCfif8JT CfiW( t / rrrfiJpjf it
'Wl'JlTCf g3lT CfQ "O!1#1i irtt w'J.Tffli (312/frr
Q<4mU) cit JlTf{f t /
Having become one with Brahman,
and being cheerful (and serene) in the
Self, a person neither grieves nor
desires. Being equanimous to all
beings, that person attains a state of
supreme devotion towards Me.
\5b

SRlMADBHAGAVAD GfTA
The Divine Song
18-55

l=fll\ aTI'lOl\i1FlIRl <:f: T.f mefd: I
Bhaktyaa maam abhi-jaanaati
Yaavaan yah cha asmi tattvatah;
With devotion, to Me, knows or realizes
How great, who, and, I am, in essence or in truth;
l1f
Tato maam tattvato gyaatvaa
Vishate tad-anantaram.
Then, Me, in reality, having known
Enters (becomes one), at once.
18-56 , .
i:1cfCfllClfu<1f'1 "BC\T JfuIT I lCIdWIi\Ii\ClIG1IRl "W.<g([ TT.qi\"TlCI=Clj=ljITJl{ II
"BCf aWl "W'J 'fuIT 1=lCl O1:flTIWf: I
Sarva karmaani api sadaa
Kurvaano mat vya-paashrayah;
All, actions, whatsoever, forever
Performing, in Me, taking refuge;
1=lCl Cl 31ellGil fd l:f<\l"l II
Mat prasaadaat avaapnoti
Shaashvatam padam avyayam.
My, from grace or kindness, attains
Eternal, abode or state, imperishable.
18-57
I 'l1c! II
imm"BCf l:@:r I
Chetasaa sarva karmaani
Mayi san-nyasya matparah;
By mind or thought, all actions
In Me, relinquishing, Me, devoted as supreme;
'qCf II
Buddhi yogam upa-ashritya
Mat chittan satatam bhava.
Intellect, yoga, taking refuge in
Me, thinking of, constantly, become.
232
wW#i "*YRT; "W'IJCfi 31T'fit dfCI0=\ q
it co/rrr t fcn i/ CfZ1T "[ 3ikfcnrR
Jl'J-1lCl CfTC7T "{ / !1ft dfCI0=\ q if "*
dTRRf drC1iT<7 CfQ Jlfcrr:z -m-
IiffrfT t 3l2!fr{ 0?10!:1fr1i CfiT W"W2f f'$frfT
CfiT 'J-1lCI fi:rc IiffrfT t /
Through devotion, one (an aspirant)
comes to know Me; of My greatness
and who I am in essence (or reality).
Then having known Me in reality,
soon afterwards that person enters into
My being (i.e. becomes one with the
Supreme Lord).
!NT w 3JTfw if1[uf Cfilif cit
'J-1lCI ft) CRdT ff"3lT?fJ; #ft rrr it
CfQ 0!:1fr1i ?17Tft7 q 3ffct'1l?fl fi:2ffrr (312!fr{
71TW cit JlTTD -m- IiffrfT t /
While taking refuge in Me amidst the
continual performance of all actions,
one attains, by My grace, the eternal
and indestructible abode or state (i.e.
ultimate liberation or moksha).
?F1Cfilif cit w if W3J7fur m; W
TR7G{Uf 3ik"fFfrCf CfiT 3lTWI
3J7Fr cit'RRrr W it
fit 'WTT /
By surrendering, mentally, all actions
to Me, by regarding Me as the
Supreme goal, and by resorting to the
yoga of intuitive understanding (and
even-mindedness), constantly fix your
mind (and thoughts) on Me.
\50
(Cltt! ileu
SRlMADBHAGAVAD GfTA
The Divine Song
18-58
4('SlBIi\I'dR"'lfB I 311'.T -il"6"l4tiCfiI{I?l II
llC'l ft:.I\r: "BCf s;rffUT llC'l!HlI ; IC( dRlSlf f{"1 I
Mat chittah sarva durgaani
Mat prasaadaat tarishyasi;
On Me, mind or thoughts, all, difficulties
My, from grace, transcend or cross over;
frrRr( 7#' if 3J7H #rrr (cr fEr:cnV) cit
itt! if ?tr[uf fcri:;;jf cit or
I5ffZI777 / ?:ff&: 3ffJ'ct77<Cf"!/ (7#' ciI)
7if rir -R) 77Z- '!J7Z it
IJfTll!TT /
3iiCflRIC( 1" II
Atha chet tvam ahan-kaaraat
Na shroshyasi vinan-kshyasi.
However, if, you, from egotism
Not, listen, shall perish.
By keeping your mind and thoughts
always concentrated on Me, you will
cross over all obstacles by My grace.
However, if you do not listen (to My
advice) due to egotism (or self-
conceit), you shall perish.
18-59
4i\tiCfiI{4IfSJl0! 1" I f1:Jvl<r C<jCJBI4W frr<IT&<lfu II
I
Yat ahankaaram aashritya
Na yotsya iii manyase;
When, egotism, depending on
Not, shall fight, thus, you think;
ll1&fT Cllcl"Bllf: it cqf II
Mithyaa esha vyavasaayah te
Prakrittn tvaam niyokshyati.
Vain or untrue, this, resolve, your
Inner nature, your, will command to engage.
W 317f3TrT zrfr: 11FlrIT -&-
fcn if 7if rir fm ZWHfFJ
cp:{ffcn fm 3PHT (8Jf;r7J) "(C{'J-1TCI
!!it if WTT iff /
If out of egotism you think that you
will not fight, then this resolve of
yours will be in vain anyway. Yom
own inborn nature will command you
to engage in battle.
o Son of Kuntee (Arjuna)! Bound by
the karma (action) originating from
your own inner nature, you will
perform, even against your will, those
actions which you may not wish to do
through some sort of delusion.
18-60
m CJllfurr I dell' j;i rrt7:J::t 3J7H "(C{'J-1TCI if
mCfllfurr I glf Cfilf in W21 oR in [m
Sva-bhaava-jena Kaunteya Cfilf cit 'J/t wcm citTn; firir [
Nibaddhah svena karmanaa; 7ifCfK:7T /
Originating in one's own nature, 0 Son of Kuntee!
Bound down, by one's own, action or karma;
"Cfl1f 1" 7:lcl Cfl RlSlf f{"1 sftr 'ffilll
Kartum na ichchhasi yat mohaat
Karishyasi avasho api tat.
To do, not, desire, which, from delusion
Shall perform, against will, even, that.
233
\1b

sRlMADBHAGAVAD orr
The Divine Song
18-61
fui'ofu I 4""l1'l.'\<tIR 1Wl'TI II
"BCf W\ I
Eeshvarah sarva bhuutaanaam
Hrid deshe Arjuna tishthati;
The Lord, all, creatures
Heart, in the region of, 0 Arjuna, abides or exists;
"BCf II
Bhraamayan sarva bhuutaani
Yantra aaruudhaani maayayaa.
Causing to wander around, all, creatures
Mechanism, mounted on, power of illusion (maayaa).
18-62
qirq muf 'll"ffif I ct&'8IGJ<:<1<j"WRi WTmfl'l11
WI. -q;q "BCf '1Ollf I
Tam eva sharanam gachcha
Sarva bhaavena Bhaarata;
To Him, alone, refuge, go
All, with feelings or states of mind, 0 Bhaarata!
II
Tat prasaadaat paraam shaantim
Sthaanam praapsyasi shaashvatam.
That, from grace, highest, tranquility
Abode, shall attain, eternal.
18-63
-a 'i!l'1lCJl&1lct" 1&11\1&1ct;( l1IlT I II
I
Iti te gyaanam aakhyaatam
Guhyaat guhya-taram mayaa;
Thus, to you, knowledge or wisdom, expounded
Than the secret, more secret, by Me;

Vimrishya etat asheshena
Yathaa ichchhasi tathaa kuru.
Having considered, this, in entirety
Whatever way or as, desire, in that way, perform.
234
t ! (.Iff( !lTfUp:ff WI if
fP.rrr mrr t 3ik'wlIN:; q7 7:F?1 W
cir 3JTFft 4/
J/J.fl4/
it
"PlfrTT tsm &- /
o Arjunal The Lord dwells in the
hearts of all the beings. Mounted on
the instrument of physical body, the
Lord causes all beings to wander
around by His mysterious power
(yoga-maayaa) .
t wrrcf.'!ft ! (117; C{ 31TflTf
'-;?FiT 'JfTCi! it dR"W.Iff( qff if
rmT / dR" ((Jffr) qff 'FJiW it [ W11
wrRr 3ik?RTrFf 31111 cir wra iPrr /
o Bhaarata (Arjuna)! Rush to the
Lord's refuge with all the feelings and
states of your mind, body and soul.
Then, by His grace, you will attain
supreme tranquility and eternal abode.
VCIiT! GW 7J!P it 'Jft 31frr 7J!P "iJR iFt itr
fc7r!: CfiW &- / a:rq "iJR W it
fcrrrrr fT:R" #ir ftft iI; tt
CfI( /
Thus I have explained to you the
knowledge (or wisdom) that is more
secret (profound) than all the secrets.
After reflecting (or pondering) over it
fully, act as you wish.
ICfl\!i1ctl
SRlMADBHAGAVAD GJTA
The Divine Song
18-64
it I it \'ICfr 'if II
"BCf -q CJT.f: I
Sarva guhya-tamam bhuuyah
Shrinu me paramam vachah;
Of all, most secret or subtle, again
Hear, from Me, supreme, word or discourse;

Ishto asi me dridham iti
Tato vaksh-yaami te hitam.
Very dear, you are, by Me, surely, thus
Therefore, shall speak or explain, your, benefit or good.
18-65
lCfriFIT 'llCf llf I "'1ffl 'if fu<ITsfu it II
liCllRT 'JOOfCf liCl cqm1 liCl 11f '1l=1 'f.l I
Mat manaa bhava mat bhakto
Mat yaajee maam namaskuru;
On Me, mind, become, Me, devotee
To Me, performing all worship, to Me, make reverence;
lW\ TIr<it sfu -q II
Maam eva eshyasi satyam te
Pratijaane priyo asi me.
To Me, this way, shall reach, truly, to you
Promise or acknowledge, dear, you are, to Me.
18-66
'ffiUi c;r;;r I 3W(ClHlcftW'I'Rfi.n-wTl>lm1p::rr 'Wf: II
"BCf qRfllGil lW\ CR I
Sarva dharmaan pari-tyajya
Maam ekam sharanam vraja;
All, duties or religions, abandoning
To Me, alone, refuge, take;
;mf c=crr "BCf Wt'Rit liT&! fll &!:\ Ifti llf II
Aham tvaa sarva paapebhyo
Mokshayi-shyaami maa shuchah.
I, your, all, from evils
Shall release, do not, grieve.
235
if a;P-I/..{2{ if( TWT CfTFf cit
J7: N7T /!J!T gjt 31frr timiI;
if( fc1T!: 7:{Q CfTFf cn[rrr /
Once again, listen to My supreme
words which are the most secret (or
profound) of all the secrets. You are
very dear to Me, therefore, I shall
explain to you for your benefit.
("lFf; crruft Cf wm- if) f.rRrr if( it 7FT
wn; im'Wi imrpr7 Cfi! a21T gjt
rt/..{fi3h1< Cfi! / ?l if( cit ift wra itrrr, 7:{Q
ittt rrrzr t cpj;'fcn!J!T gjt
tim"if /
Concentrate your mind on Me, be My
devotee, worship Me, and bow to Me
with reverence. By doing so, I promise
that you will surely attain Me, since
you are very dear to Me.
?tr[Uf f:l7if w;r) cit rzTTlT Cfi! ?ticrc7
ittt ift W(UT fWlT Cfi! / -q?F? writ if
!Ffi Cfi! '{rn; 31fT: Wren im Cfi! /
Renouncing all dharmas or duties (of
the mind, body and intellect with a
complete surrender to God), take
refuge in Me alone. I shall deliver you
from all evils, therefore, do not grieve.

sRlMADBHAGAVAD GJTA
The Divine Song
18-67
'1lctQWilll ";[T'lfmTlf 11" CffO'l1" 'q Tff II
-;:r oh1Q0fil1i -;:r Chi\I't=.!1 I
Idam te na atapaskaaya
Na abhaktaaya kadaachana;
This, by you, not, to one without austerity
Not, to one not devoted, at any time;
-;:r T.f CfT"'iXl -;:r T.f l1f 7:lT s II
Na cha ashu-shruu-shave vaachyam
Na cha maam yo abhyasuuyati.
Not and to one with no desire to hear, what is said , ,
Not, and, of Me, one who, shows indignation or hatred.
18-68
<r -w:t I oqfu) 11fir 11U 'fC'ClT II
lRG' :w l=Rl I
Ya imam paramam guhyam
Mat bhakteshu abhi-dhaasyati;
One who, this, supreme, secret
My, to devotees, shall explain;
II
Bhaktim mayi paraam kritvaa
Maam eva eshyati asanshayah.
Devotion, to Me, supreme, having performed
To Me, only, shall reach, without doubt.
18-69
1"'q ctf'""ll"'""ljts49; I 'llfcfoT 1"'q II
I
Na cha tasmaat manushyeshu
Kaschit me priya krittamah;
Not, and, than the one, among humans
Anyone, to Me, pleasing, more doing;
II
Bhavitaa na cha me tasmmat
Anyah priyataro bhuvi.
Shall be, not, and, of Me, than the one
Another, more pleasing, on the earth.
236
GRT (31frr <fJPP/2f) W7
c:;qffp -En !1frr Cfiift 7 CfiN uit ffTlPJT
Wrr uit '4frt?diJrt uit fit "fFR CfiT
#! ab uit W?1 c:)l5ffiM3 (cr
f*J mer) mrrr /
This (secret and supreme) knowledge
should never be imparted by you to a
person who is without austerity and
without devotion, nor to one who has
no desire to listen to this knowledge,
nor to one who finds faults with Me
(or speaks ill of Me).
uit c:;qffp wr if W71 'Jft&i p:r r:wr
WW7 cit W 1WT itJJ1frr (Rl'CfifJi'lfTC{
if) em- Wt Eft JlTlfT stm /
One who teaches (without any selfish
attitude) this supreme secret
knowledge to My devotees while
having the highest devotion towards
Me, shall doubtless attain Me.
if "#I c:;qffp -En W1R WI 31frr ffrzr
cnr4 cnR CfTf1T ab cit{ #! f(Ci 7 Eft
s w "#I c:;qffp ?1 Wt 31f'1Rf
ffrzr 3PJ cit{ abimr /
Among humans in this world, no other
person performs a more pleasing
service to Me, nor anyone else is
dearer to me than a person who
preaches My word to My devotees.
\5b

SRlMADBHAGAVAD GJTA
The Divine Song
18-70
't:[ 'l 'tTRl' BClIC::'"IICl""lI: I Bllf1:lfu it 1=J"fu: II
I
Adhye-shyate cha ya imam
Dharmyam sanvaadam aavayoh;
Shall study or recite, and, one who, this
Sacred or righteous, dialogue, of ours;
$ 3W\ Blll\ 1l"Bfu: II
Gyaana yagyena tena aham
Ishtah syaam iti me matih.
Knowledge, by the yagya of, by that one, I
Worshipped, should be, thus, My, thought or belief.
18-71
<:IT"1"{: I msfq::J:P: II
-Yl 0$;:1 Cli '"l amr:r: T.f l?I '1111 C( 31ftr <it I
Shraddhaavaan anasuuyah cha
Shrinuyaat api yo narah;
One with full faith, not scoffing, and
Should hear, also, one who, the man;
msf1:J SWjlllC( "3:1Rf Cfl40lllO( II
So api muktah shubhaan lokaan
Praapnuyaat punya karmanaam.
That one, also, liberated, happy, worlds
Shall attain, pure, of actions.
18-72
" -4-.-... fi . , ............... .
1:l0'tl1 I Cf) -et:lC::'ill'1fllOil$: l>I'1"C.l II
Cflf-6qC( 1 I
Kachchit etat shrutam Paartha
Tvayaa ekaagrena chetasaa;
Has this, this, heard, 0 Son of Prithaa!
By you, with concentration, with thought;
Cflf-6qC( it II
Kachchit agyaana sanmohah
Pranashtah te Dhananjaya.
Has this, ignorance, delusion
Destroyed, your, 0 Conqueror of Wealth!
237
ift w iii Wczrt&i
?JTfi:fq:; ?tcnrr CfiT d"Rih GRT
if iii (Ci71 it "'lfttrr /
In My view, one who studies (or
recites) this sacred (or righteous)
dialogue of ours should be considered
as worshipping Me through the yoga
of knowledge.
wczrt&i !JIO!J.7A(f;rt C{ fc!:iift e)cttfi:2
mrfrgrf srr cit rJ7 if! CfQ if!
writ it !fi1i g31!; J!Rl Cfilf cn0 CfTfif iii
"fJ'J! C77cnT cit JlTTfT itlJT /
And even one who listens to our
sacred dialogue with full faith and
without finding faults, shall attain the
auspicious worlds of the righteous, by
being liberated from all sins.
"'!2fTJ}f cp:([ [JlFt (iR) CfTR
cit 7l!fiT!l #rrr it NCfUT fcp:n?
cp:([ 3fWf it 0fCF,7 g31T !JlW(!
?
o Son ofPrithaa (Arjuna)! Have you
listened to this knowledge with a
concentrated mind? 0 Conqueror of
Wealth (Arjuna)! Has the delusion of
your mind, caused by ignorance, been
dispelled?
IC1<i! iholl
SRlMADBHAGAVAD GJTA
The Divine Song
18-73
I Arjuna uvaacha. Arjuna said.
-.rrn-: cq(jHlI"\I"44I-og;ct I fuITsft:l:r Cf"i'Fi Wl II
SHlIC\li I
Nashto mohah smritir labdhaa
Tvat prasaadaat mayaa Achyuta;
Destroyed, delusion, wisdom, gained
Your, from grace, by me, 0 Unchanging One (Krishna)!
sft+r "mf CfT.R' acr II
Sthito asmi gata sandehah
Karishye vachanam tava.
Standing firm, I, gone, doubt
Shall do, command or word, Your.
18-74
I Sanjay uvaacha. Sanjay said.
I :G4\ii'f
oll{
II
aiQ' T.f I
Iti aham Vaasudevasya
Paarthasya cha mahaatmaanah;
Thus, I, ofVaasudeva (Krishna)
Of the Son ofPrithaa (Arjuna), and whose self is great;
31?\:ra' II
Sanvaadam imam ashrausham
Adbhutam roma-harshanam.
Dialogue, this, have heard
Marvellous, causing the hair to stand on end.
18-75
lWll <Wi II
CXWl \HilC\li aiQ'lWL,1
Vyaasa prasaadaat shrutavaan
Etat guhyam aham param;
Sage Vyaasa, from grace, one who has heard
This, secret, I, supreme;
7:llTf II
Yogam Yogeshvaraat Krishnaat
Saakshaat kathayatah svayam.
Yoga, from the Lord of Yoga, from Krishna
Right before His eyes, narrating, Himself.
238
3JTIlCf!t
CjiW ?1 im11W -m- 7pJJ t dir Plfrr
(cr JlTlff -m- 7pJJ t / R':p/2f<Md 'itcnr if
3FTfi:w (CIT[ ?1 -{dir 3McrrF1T CfiT

Arjuna said,"O the Unchanging One
(Krishna)! By Your grace my delusion
is destroyed and I have gained wisdom
(or knowledge and understanding).
With my doubts dispelled, I stand firm
now, and I shall act according to Your
word (or command)."
(m
'FjiWT) dir 71QTfJ1T 7JP.fWT (3F!/7) iI7 $R'
3Tf('!jd; <&Mg,ih dir 'Cfi"R crrc?
'dcrP:: cit 'ff7T /
Sanjay said,'Thus I have heard tIns
marvellous dialogue between the
Vaasudeva (Lord Krishna) and the
great-souled Son ofPrithaa (Arjuna),
causing my hair to stand on end."
?I1fir CZfT<11i{t cn7 CjiW ?1 (fclC4f!f4:! GRT)
1# m $R' Wl1 <&Mg,ih Wi cr 2{/7r cit
'8TaJTff m Ii{t GRT fflf
'ff7T j /
By the grace of Sage Vyaasa (who
granted Sanjay a divine vision to see
every event in the battle from the
King's palace), I, in person, have
heard this supreme and most profound
(or secret) knowledge and yoga taught
directly by Krishna Himself, the Lord
of Yoga.

SR!MADBHAGAVAD GfTA
The Divine Song
18-76
{I"l;fl"E-lj<:"l I "TRt cqH: II

Raajan sansmritya sansmritya
Sanvaadam imam adbhutam;
o King (Dhritaraashtra), recollecting, recollecting
Dialogue, this, wondrous;
II
Keshva Arjunayoh punyam
Hrishyaami cha muhur muhuh.
Of Keshava (Krishna), of Arjuna, sacred or pure
Rejoice, and, again, and again.
inwcr 3ih-
in 3ih-!J!RT
(Ch0'-llUfChJ(7) cit J}f: J}f: p:r(U{
Cfi?!n if &flU-itt< Qfifrr "it W' -{/
o King (Dhritaraashtra)! As I recall,
repeatedly, this wondrous and holy
dialogue between Keshava (Lord
Krishna) and Arjuna, I am filled with
joy again and again.
o King (Dhritaraashtra)! And as many
times as I recall that wondrous form
ofHari (Lord Krishna's great cosmic
form as described in chapter 11), I am
filled with great astonishment and I
rejoice again and again.
ind({
3!frr (fflrc) cit 'J/t J}f: J}f:
!J7RUT Cfi?!n !fir 11m 31TfJ7f 'imr t 3ih-
if Qfifrr "it W' -{/
'Wf7:f7itm Cfi7SllT t 3ih- 'Wf
crif #t (YffflfJ;
fErWfr 3JTfV
3ih- (3lTfi:fcn) 7Tfrr t im77fT
&-/
Wherever is Krishna, the Lord of
Yoga, and wherever is the Son of
Prithaa (Arjuna), the great archer, in
my view, there will surely be
prosperity, victory, glory (or splendor)
and steady righteousness (or
morality).
fClflOllil -=q "Tf: "Tf: II
Vismayo me mahaan Raajan
Hrishyaami cha punah punah.
The amazement, mine, great, 0 King
Rejoice, and, again, and again.
18-77
I fcR::l:p:fr it {1"l'iilS4lf'""l cq"9:1:"9:1: II
I
Tat cha sansmritya sansmritya
Ruupam ati adbhutam Hareh;
That, and, recollecting, recollecting again
The form, extremely, marvellous, ofHari (Krishna);
18-78
<:f'! <Wtm:: <:f'!LfT2IT I (R '11fu4fu4'""1 II
7:l1Tr.lfR: -qr2TI '1:R: I
Yatra Yogeshvarah Krishno
Yatra Paartho dhanur dharah;
Wherever, the Lord of Yoga, Krishna
Wherever, the Son of Prithaa (Arjuna), bow, holder;
(Bf
Tatra Shreer Vijayo bhuutir
Dhruvaa nitir matir mama.
There, prosperity, victory, glory or splendor
Surely, righteousness, thought, mine.
ffi'l'\, mt:.tfr{ I
60Tat Sat. Itt Shrimad Bhagavad-geetaasu Upanishatsu Brahma-vidyaa-yaam Yoga-shaastre Shree Krishna-Arjuna sanvaade
Moksha San-nyaasa-yogo naama Ashtaa-dasho Adhyaayah /18/ Harth 60Tat Sat.
Jl'fi 'fi{ "'"/if -wr" 'fIl'Ff>3ldlWif-31U/l'lWlT'ff Jf311l'R-:60, mt: <Tr( I " . _ ,
Thus ends the eighteenth chapter ofShreemad Bhagavad Geetaa entitled 'the Yoga of liberation through renunciation (and self-surrender to God)
Harth 60Tat Sat. Harth 60Tat Sat. Harth 60Tat Sat.
239

1"flIT fen ma:r q CfiB cnr 1W1 mi :

if ffi";:r w3itt Ch1 cit I
Finally, after listening to the Divine Song, Arjuna realized that the
best way to attain liberation (moksha) and inner peace of mind is
through ever engaging oneself in rightful actions with a right
attitude, while maintaining a sense of equanimity and detachment.
Enquiries, commentsandsuggestionsarewelcome.
Please contact Translator and Editor:
Dr. Balraj S. Bansal
2523 Cavendish Drive
Burlington, Ontario L7P 4J5
CANADA
E-mail: balraLis@yahoo.com
Ph. 905-335-3564