with

Gītā Bhāṣya of Bhagavad Rāmānujācārya

Edited by
U.Ve. Śrī Rama Rāmānuja Achari
Śrīmatham.com
03:01:2020
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Forword ………………………………………………………………………………. 3
A Note on the Translation……………………………………………………………. 4
1. Arjuna-viśāda Yogaḥ – Arjuna’s Grief ………………………………….………… 5
2. Sāṅkhya Yogaḥ – Communion through Knowledge ………………………………. 14
3. Karma Yogaḥ – Communion through Action ……………………………………... 37
4. Jñāna Vibhāgha Yogaḥ – Communion through Wisdom …………………………. 53
5. Karma Sanyāsa Yogaḥ – Communion through Renunciation ……………….……. 67
6. Dhyāna Yogaḥ – Communion through Meditation ………………………………... 76
7. Adhyātma Yogaḥ – Communion through Knowledge & Realisation ……………... 89
8. Tāraka Brahmā Yogaḥ – The Way to the Immutable Brahman …………………... 101
9. Rāja-vidyā Rāja-guhya Yogaḥ – The Regal Science & Secret …………………… 111
10. Vibhūti Yogaḥ – Manifestation of Divine Glories ……………………………….. 123
11. Viśvarūpa Darśana Yogaḥ – The Vision of the Cosmic Form …………………... 135
12. Bhakti Yogaḥ – Communion Through Devotion …………………………………. 147
13. Prakṛti-puruṣa-viveka Yogaḥ – Differentiation between Spirit & Matter ……….. 154
14. Guṇa-traya-vibhāga Yogaḥ – The Threefold Division of the Modes of Material
Nature ………………………………………………………………………………… 167
15. Puruṣottama Yogaḥ – The Mystery of the Omnipresent Supreme Being ……….. 175
16. Daivāsura Sampad Vibhāga Yogaḥ – The Division between the Divine & Non-
Divine. ………………………………………………………………………………... 182
17. Śraddhā-traya-vibhāga-yogaḥ – The Three Classifications of Conviction ……… 189
18. Mokṣa-sannyāsa-yogaḥ – Liberation Through Renunciation ……………………. 196

APPENDIX # 1
Esoteric Interpretation of the Names mentioned in the First Chapter –
APPENDIX # 2 Rāmānuja’s Polemics …………………….………………………… 220

Index to the first lines (Sanskrit) …………………….…………………….………… 231

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Śrīmate Rāmānujāya Namaḥ

Foreword

W
hy another translation and commentary on the Bhagavad Gītā when there are already
so many available in the bookstores and libraries throughout the world? The answer
is that of the three Vedānta Ācaryas only Śankara’s commentary supporting his
Advaita (Non-dual) philosophy has been well propounded and perpetuated through
the centuries, whereas Rāmānuja’s commentary from the point of view of Visiṣṭadvaita
(Qualified non-dualism) has been largely ignored or available only to the Tamil speaking public
or to Sanskrit scholars. As far as I am aware there are only two English versions in print. One
by M.R. Sampatkumaran, published by Ananthacharya Indological Research Institute in
January 1985. The other is by Swami Adidevananda published by the Ramakrishna Math.
These two works are of impeccable scholarship being based on a phrase for phrase translation
of the medieval Sanskrit. Unfortunately this approach results in an English text that is stilted,
repetitious and incomprehensible to many people. My approach has been to be as true as
possible to the original meaning but to be more creative in it’s formulation into contemporary
English. I have relied heavily on these two scholarly works in making this work available to
the lovers of the Gita. How well I have succeeded is for the discerning reader to judge.

Abbreviations Used

Sve. Up. – Śvetaśvatāra Upaṇiṣad

Mun. Up. – Muṇḍaka Upaṇiṣad
Chan. Up. – Chāṇḍogya Upaṇiṣad
Ka. Up. – Kaṭha Upaṇiṣad
Brh. Up. – Bṛhadāraṇyaka Upaṇiṣad
B.S. – Brahmā Sūtras
V.P. – Viṣṇu Purāṇa
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A Note on the Translation

I
t must be born in mind that Rāmānuja did not actually “translate” the Gītā but paraphrased
it in simpler Sanskrit. Much of the actual Commentary (Bhāṣya) is repetitive paraphrasing
which I have left out whenever it does not elucidate the meaning of the verse. I have also
taken the liberty of giving exhaustive footnotes to clarify points which many less scholarly
readers would find difficult to understand. Apart from the archaic language, the other problem
with Rāmānuja’s Bhashya is that he frequently launches into technically detailed refutations of
the Advaitic position of Shankara Acharya. These arguments are coached in the technical terms
and the classical style of Vedic logic and debate, and while interesting, they tend to be daunting,
confusing and tedious to those unschooled in logic and the art of debate (nyāya and tarka). In
order to render the text more "user-friendly" I have taken the liberty of extracting these debates
and assembling them in an appendix at the end of the work so that those who are interested may
study them and others may continue enjoying the text itself. Throughout the Gita, Rāmānuja
quotes extensively and exhaustively from the Upanishads, Vedas and Puranas to support his
particular interpretation of knotty points. I have again taken the liberty of substituting many of
the actual quotes with their references in order to make the commentary less bulky.
There is quite a difference between “translating” and “interpreting”. Each and every Sanskrit
word can be substituted by up to 10 different words in English – the word that we choose
involves a certain amount of “interpreting” – which means that the translator can always be
accused of bias and “spin” in his work. I humbly request the scholars to forgive any errors that
I have made, and liberties that I may have taken in interpreting Bhagavad Rāmānuja’s work,
and accept this presentation as an introduction to the study of Rāmānuja’s Bhashya. I encourage
all those readers who are captivated by this imperfect treatise to approach a learned scholar and
to study the Gītā under him in order to rectify all the mistakes that I have made.
An important point to bear in mind is that Vedanta is an experiential methodology of
investigating the highest truth. Every teaching needs to be applied in our own lives and to be
integrated in order to personally experience its veracity. Nothing of what Krishna says needs to
be accepted simply because He is the speaker, rather it is accepted because it is a personally
experiential Truth.
Rāmānuja has also summed up that according to Mīmāmsa (Vedic hermeneutics) in order for
any Scriptural Text to be considered as authoritative it must fulfil certain conditions;

•   It must conform to reality as we experience it.

•   It must be logical and not contradict any of the other two other means of knowledge such as
perception and inference.
•   The content of the text must be internally consistent.
•   The knowledge presented in the text must have a practical application.
And it is this practical application which is the true test of the Truth of Scripture.
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Chapter 1
Arjuna-viśāda Yogaḥ
Arjuna’s Grief

Introduction
yat padāmbhoruha dhyāna vidhvasta śeṣa kalmaṣaḥ |
vastutām upayāto'ham yāmuneyam namāmi tam ||
I bow to the renowned Yamunāchārya; by meditating upon whose lotus-like feet all my mental
obstacles without exception were liquidated, and I was thus led to enlightenment.

The Nature of The Supreme Being

N
ārāyaṇa is the Consort of Śrī, He is absolutely auspicious and is the antithesis of all that
is negative. His essential nature consists purely of Being (sat), Consciousness (cit) and
Bliss (ānanda) and this distinguishes Him from all other beings1. He is veritably a great
ocean of innumerable auspicious attributes which are intrinsic to His nature and cannot be
surpassed – some of them being; omniscience, omnipotence, sovereignty, energy, creative-
potency and glory.
Nārāyaṇa has a divine form, which is both pleasing and appropriate. His form is inconceivable,
indescribable2, divine, eternal and immaculate. He is a repository of limitless perfections such
as radiance, beauty, fragrance, tenderness, pervading sweetness and youthfulness. The Lord is
adorned with suitable divine ornaments which are diverse, infinite, amazing, eternal, flawless,
unlimited and holy.
Śrīman Nārāyaṇa possesses appropriate divine weapons. They are countless, of fantastic
potency, eternal, impeccable and matchlessly auspicious. He is the Beloved of Śrī, whose
eternal and immaculate nature, attributes, glory, sovereignty and virtues, unsurpassed and
countless, are all agreeable and worthy of Him.
The feet of the Lord are constantly adored by countless perfected beings (Suris) whose nature,
existence and activities are in accordance with His will and whose numerous qualities such as
knowledge, action and glory are eternal, impeccable and unsurpassed. All of these beings work
joyously in complete subservience to Him.
The nature and qualities of Śrīman Nārāyaṇa transcend all thought and words. He dwells in the
divine and imperishable transcendental Realm which abounds in manifold, wondrous and
countless objects, means and places of enjoyment. It is an abode in consonance with His being
and is infinite in its wondrous glory and magnitude. The projection, maintenance and
dissolution of the entire cosmos filled with multifarious, variegated and innumerable objects is
His transcendental pastime.
 

1
All beings are also of the nature of sat, cit, ananda but are limited by conditioning factors (upādhis) Nārāyaṇa is
free from all limitations and conditions and this is the difference.
2
All the Scriptures state that the Supreme reality is “Inconceivable” therefore every description given subsequently
needs to be understood as an approximation (arthavāda) in order to glorify that Supreme reality and not a definitive
theological statement.
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The Nature of the Incarnation

T
he Supreme Being, Śrīman Nārāyaṇa, projected the entire universe, beginning with
Brahmā (the creator) down to plants and minerals. Being inaccessible in His
transcendental form for meditation and worship by sentient beings including Brahmā,
gods, humans etc., and being an ocean of compassion and loving condescension, maternal
affection3 and generosity – He took forms in the likeness of various kinds of beings. In this act
of self-embodiment His own transcendental nature was not in any way compromised. Thus the
Supreme Lord took birth in the world in order to receive the worship of devotees and in order
to grant them their desired goals comprising of Dharma (righteousness, duty), Artha (material
prosperity), Kāma (Sense gratification) and Mokṣa (Liberation), each in accordance with
his/her individual desires.
Under the pretext of relieving the earth of its burdens, but really in order to make Himself
available for us (frail humans) to take refuge in Him, the Lord incarnated on the earth as Śrī
Krishna. He thus manifested Himself to all beings. He engaged in divine pastimes which
captivated the minds and hearts of all, high and low. He vanquished demoniac beings such as
Pūtana, Śakaṭa, the two Arjuna trees, Ariṣṭa, Prālambha, Dhenuka, Kaliya, Keśin, Kuvalaya-
pīḍa, Cānura, Muṣṭika, Tośala and Kaṁsa. He spread joy and beatitude over the entire world
with the nectar of His glances and speech, demonstrating His boundless compassion,
friendliness and love for all.
He made Akrūra, Mālākāra and others the most ardent of devotees by the manifestation of His
unsurpassed qualities of beauty and loving compassion.
With the ostensible intention of encouraging the sons of Pāṇḍu in their duty of engaging in war,
He revealed the teaching of Bhakti (devotion) directed at Himself. This Yoga of Devotion was
promulgated together with the subsidiary disciplines of jñāna (Meditation) and Karma (Selfless
works). The Yoga of Devotion has been taught as the path to the ultimate goal of Liberation.
When the internecine war between the sons of Pāṇḍu and the descendants of Kuru broke out,
Kṛṣṇa, the Supreme Being, the God of all gods, overwhelmed by His love for those devotees
who had taken refuge in Him, took upon Himself the humble role of the charioteer of Arjuna,
so that He could be seen by all.
Even though the King Dhṛtarāṣṭra, who was blind both physically and spiritually, knew that
Kṛṣṇa was the Supreme Being, he nevertheless expressed a desire to hear about the military
competence of his own son Suyodhana (Duryodhana) and questioned Sañjaya his chief minister
thus: –
Dhṛtarāṣṭra uvāca
dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ |
māmakāḥ pāṇḍavāścaiva kim akurvata sañjaya || 1 ||
Dhritarashtra said:
1. What did my people and the Pandavas do, O Sanjaya4, gathered together on the holy field of
Kurukshetra, eager for battle?
 

3
The term used is vāsalya which means the love of a cow for its calf. The image invoked is that of a cow
spontaneously shedding milk on hearing the mooing of its calf.
4
Sañjaya was the son of a charioteer named Gavalgama, he was an extremely learned scholar in the Scriptures,
generous and a staunch practitioner of Dharma, being impartial and truthful. For these reasons Bhishma appointed
him to be the second minister of the King Dhṛtarāṣṭra along with Vidura as the first.
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Sañjaya uvāca
dṛṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanas tadā |
ācāryam upasaṅgamya rājā vacanam abravīt || 2 ||
Sanjaya said:
2. O King! Duryodhana5, being moved by the sight of the Pandava army in battle array,
approached his teacher Drona6 and said these words:
paśyaitām pāṇḍu-putrāṇām ācārya mahatīṁ camūm |
vyūḍhāṁ drupada-putreṇa tava śiṣyeṇa dhīmatā || 3 ||
Duryodhana said:–
3. Behold, O master, this mighty army of the Pandavas, commanded by their Field-Marshal the
son of Drupada7, who is your intelligent disciple.
atra śūrā maheṣvāsā bhīmārjuna samā yudhi |
yuyodhāno virāṭaśca drupadaśca mahārathaḥ || 4 ||
4. There [in that army] are heroes, great archers like Bhima and Arjuna; Yuyudhana8, Virata9
and Drupada a mighty warrior10.
dhṛṣṭaketuś-cekitānaḥ kāśi-rājaśca vīryavān |
purujit-kunti-bhojaśca śaibyaśca nara-puṅgavaḥ || 5 ||
5. Dhrishtaketu, Cekitana11, and the valiant king of Kashi12, Purujit and Kuntibhoja13, and
Saibya14 the best among men;
yudhāmanyuśca vikrānta uttamaujāśca vīryavān |
saubhadro draupadeyāśca sarva eva mahārathāḥ || 6 ||

5
Duryodhana was the eldest among the one hundred sons of Dhṛtarāṣṭra, he was cruel and wicked and did
everything in his power to exterminate the Pāṇḍavas. During the battle he was finally killed by Bhīma.
6
Drona was the son of a great Rishi Bharadvaja and learned the science of marshal arts from Paraśurāma. He had
the benediction that he would only die at the time of his choosing and thus was invincible. After a falling out with
his childhood friend Drupada, he took employment in the Kaurava court and became the teacher to both the
Pāṇḍavas and the Kauravas.
7
Drupada was the king of Panchala who hated Drona and prayed for a son who would kill him. A son was born
from a yajña (sacrifice) that he had performed and he was named Drishtadyumna. He became the disciple of
Drona and even though Drona new full well that the boy would eventually kill him, he still taught him all that he
new about martial arts. So Duryodhana’s tone here is one of sarcasm.
8
Yuyodhana is another name for Satyaki a close and dear servant of Lord Krishna.
9
Virata was the king of Matsya, under whose protection the Pandavas spent their last year of exile living
incognito. His daughter Uttara later married Abhimanyu the son of Arjuna. Virata was killed in the battle along
with his sons, Uttara, Shveta and Shankha.
10
Mahā-ratha – "great chariot warrior" – a highly skilled martial artist who is capable of fighting 1000 archers at
the same time.
11
Cekitana was one of Śrī Krishna’s Yādava/Vṛṣṇi clansmen, a very chivalrous warrior who was killed by
Duryodhana during the war.
12
The King of Kashi was born as a partial manifestation of the asura – Dirgha-jihva.
13
Purujit and Kuntibhoja were brothers of Arjuna’s mother Kunti. Both met their end at the hands of Drona.
14
Saibya was the father of Devika, one of Yudhishthira’s wives and is called ‘the best among men’ because of
his exceptional military prowess.
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6. Yudhamanyu the valiant, and Uttamaujas the strong15; and also the son of Subhadra16, and
the sons of Draupadi17, all mighty chariot-warriors.
asmākaṁ tu viśiṣṭā ye tān-nibodha dvijottama |
nāyakāḥ mama sainyasya saṁjñārthaṁ tān bravīmi te || 7 ||
7. O best of Brahmins, I shall familiarise you with our principle warriors - those who are the
commanders of my army. I shall name them to refresh your memory.
bhavān bhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ |
aśvatthāmā vikarṇaśca saumadattas tathaiva ca || 8 ||
8. Yourself, Bhishma and Karna18, the victorious Krpa19, Ashvatthama20, Vikarna21 and
Jayadratha the son of Somadatta22.
anye ca bahavaḥ śūrā madārthe tyakta-jīvitāḥ |
nānā-śāstra praharaṇāḥ sarve yuddha-viśāradāḥ || 9 ||
9. And there are many other heroes who are determined to give up their lives for my sake. They
are all experts in weaponry and experienced in the art of warfare.
aparyāptaṁ tad asmakaṁ balaṁ bhīṣmābhirakṣitam |
paryāptaṁ tvidam eteṣāṁ balaṁ bhīmābhirakṣitam || 10 ||
10. Inadequate is this force of ours, which is marshelled by Bhishma, while adequate is that
force of theirs, which is marshelled by Bhima.
ayaneṣu ca sarveṣu yathā-bhāgam avasthitāḥ |
bhīṣmam evābhi-rakṣantu bhavantaḥ sarva eva hi || 11 ||

15
Yudhamanyu and Uttamaujas were brothers and princes of the Panchala kingdom, they died at the hands of
Aśvatthāma.
16
Subhadra was Krishna's sister married to Arjuna, her son Abhimanyu was called Saubhadra. He studied martial
arts under Arjuna and his uncle Balarama - Krishna's brother. At the time of the war he was only 16 years old. In
the absence of his father he was the only one who could penetrate the Chakra-vyuha military formation of Drona,
but he had not learnt how to escape. Trapped, he was then mercilessly killed by seven great mahārathis, including
Drona, Kripa and Karna.
17
Draupadi gave birth to five sons, one by each of the Pandavas, their names were; Pratibindhya, Sutasoma,
Srutakarma, Satanika, Srutasena. They were murdered in their sleep by Aśvatthāma in order to please his friend
Duryodhana.
18
Karna was the first son of Kunti born out of wedlock to the Sun god. He was abandoned by Kunti and raised
by a charioteer and his wife. Later on he was befriended by Duryodhana after being insulted by the Pandavas
during a competition. Only on the eve of the battle did Kunti reveal his true identity to him, but duty-bound he
fully supported his benefactor Duryodhana, promising Kunti that he would kill only Arjuna and none of his other
half-brothers.
19
Kripa and his sister Kripi were born from the prematurely ejaculated semen of the Rishi Saradvan when he saw
the apsara Janapadī. After the battle he was appointed by Yudhishthira to tutor the young prince Parikshit.
20
Aśvatthāma was the son of Kripi who married Drona. He learnt the art of warfare from his father and was the
last appointed commander-in-chief of the Kaurava army. He killed the five sons of Draupadi mistaking them for
the five Pandavas and was severely traduced and humiliated by the Pandavas. In revenge he tried to kill the unborn
son of Abhimanyu – Parikshit who was the sole heir to the Pandava dynasty. Parikshit was saved by Lord Krishna.
21
A brother of Duryodhana who was killed by Bhima.
22
Somadatta was a scion of the Kuru dynasty. He and his equally renowned son Jayadratha also know as
Bhuriśrava an highly accomplished warrior, were both killed in battle by Satyaki.
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11. Therefore, do all of you guard Bhishma alone, stationed in your respective positions in the
divisions of the army.
tasya sañjanayan harṣaṁ kuru-vṛddhaḥ pitāmahaḥ |
siṁhanādaṁ vinadyoccaiḥ śaṅkhaṁ dadhmau pratāpavān || 12 ||
(Sanjaya continued)
12. Then the valiant grandsire Bhishma, senior most of the Kuru clan, roaring like a lion, blew
his conch with a view to encourage Duryodhana.
tataḥ śaṅkhāśca bheryaśca paṇavānaka-gomukhāḥ |
sahasaivābhyahanyanta sa śabdas-tumulo’bhavat || 13 ||
13. Then suddenly conches and kettle drums, trumpets, tabors and horns blared forth; and the
sound was terrific.
tataḥ śvetair-hayair-yukte mahati syandane sthitau |
mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ || 14 ||
14. Then Śrī Krishna and Arjuna, stationed in their great chariot yoked with white horses, blew
their divine conches.
pāñcajanyaṁ hṛṣīkeśo devadattaṁ dhanañjayaḥ |
pauṇḍraṁ dadhmau mahā-śaṅkhaṁ bhīma-karmā vṛkodaraḥ || 15 ||
15. Śrī Krishna blew his conch, Pañcajanya, Arjuna his, named Devadatta and Bhima of terrible
deeds the great conch Paundra.
ananta-vijayaṁ rājā kuntī-putro yudhiṣṭhiraḥ |
nakulaḥ sahadevaśca sughoṣa maṇi-puṣpakau || 16 ||
16. King Yudhishtira the son of Kunti blew his conch Ananta-vijaya and Nakula and Sahadeva
blew their conches Sughosha and Mani-pushpaka.
kāśyaśca parameṣ-vasaḥ śikhaṇḍī ca mahārathaḥ |
dhṛṣṭadyumno virāṭaśca sātyakiś-cāparājitaḥ || 17 ||
17. And the King of Kashi the supreme archer, Shikhandi the mighty warrior, Dhrshtadyumna
and Virata; and Satyaki the invincible;
drupado draupadeyāśca sarvaśaḥ pṛthivī-pate |
saubhadraśca mahā-bāhuḥ śaṅkhān dadhmuḥ pṛthak pṛthak || 18 ||
18. Drupada and the sons of Draupadi, and the strong-armed son of Subhadra23 – all, O King,
blew their various conches again and again
sa ghoṣo dhārtarāṣṭrāṇāṁ hṛdayāni vyadārayat |
nabhaśca pṛthivīṁ caiva tumulo’bhyanunādayan || 19 ||
19. And that tumultuous uproar, resounding through heaven and earth, rent the hearts of
Dhrtarashtra’s sons.
Commentary
Duryodhana, after personally reviewing the forces of Pandavas marshalled by Bhima,
and his own army marshalled by Bhishma, turned to Drona his teacher, and expressed
his concern that his own army would be inadequate to conquer the Pandava forces –
he was grief-stricken.

23
Subhadra was the sister of Krishna and wife of Arjuna
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Observing Duryodhana's loss of confidence, Bhishma, in order to encourage him,
roared like a lion, and then blowing his conch, made his army sound their conches
and kettle-drums, which made an uproar as a sign of their confidence of victory.
atha vyavasthitān dṛṣṭvā dhārtarāsṭrān kapi-dhvajaḥ |
pravṛtte śastra-sampāte dhanur udyamya pāṇḍavaḥ || 20 ||
hṛṣīkeśaṁ tadā vākyam idam āha mahī-pate |
20. Then Arjuna, who had Hanuman24 as his banner crest, on beholding the sons of Dhrtarashtra
in array, took up his bow, as the (preliminary) clashing of weapons began;
21. And he spoke, O King, these words to Śrī Krishna …....
arjuna uvāca
senayor-ubhayor madhye rathaṁ sthāpaya me’cyuta || 21 ||
yāvad etān nirīkṣe’haṁ yoddhu-kāmān avasthitān |
kair-mayā saha yoddhavyam asmin raṇa-samudyame || 22 ||
Arjuna said:
…….. Station my chariot, O Krishna, between the two armies,
22. So that I may have a good look at those who are standing eager to fight and know with
whom I have to fight in this enterprise of war;
yotsyamānān avekṣehaṁ ya ete’tra samāgatāḥ |
dhārtarāṣṭrasya durbuddher yuddhe priya cikīrṣavaḥ || 23 ||
23. I wish to see those gathered here ready to fight in this battle in order to please the evil-
minded [Duryodhana] son of Dhrtarashtra.
sañjaya uvāca
evam ukto hṛṣīkeśo guḍākeśena bhārata |
senayor-ubhayor madhye sthāpayitvā rathottamam || 24 ||
Sanjaya said:
24. O Dhrtarashtra, thus addressed by Arjuna, Śrī Krishna stationed that best of chariots
between the two armies,
bhiṣma droṇa pramukhataḥ sarveṣāṁ ca mahīkṣitām |
uvāca pārtha paśyaitān samavetān kurūn iti || 25 ||
25. While Bhishma and Drona and all the other kings looked on, and said, 'O Arjuna, behold
these assembled Kauravas.'
tatrāpaśyat sthitān pārthaḥ pitṛn atha pita-mahān |
ācāryān mātulān bhrātṛn putrān pautrān sakhīṁs tathā || 26 ||
26. Then Arjuna saw standing there, fathers and grand-fathers, teachers, uncles, brothers, sons,
grandsons and comrades;
śvaśurān suhṛdaścaiva senayor-ubhayor api |
tān samīkṣya sa kaunteyaḥ sarvān bandhūn avasthitān || 27 ||
kṛpayā parayā’viṣṭho viṣīdann idam abravīt |
27. fathers-in-law and dear friends in both armies. When Arjuna saw all these kinsmen in array,
28. he was filled with deep compassion and said these words in despair...

24
In Mahābhārata 3;153 the story is told where Hanuman agrees to take the place of a flag upon Arjuna's chariot.
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arjuna uvāca

dṛṣṭvemaṁ svajanaṁ kṛṣṇa yuyutsaṁ samupasthitam || 28 ||

sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati |
vepathuśca śarīre me roma harṣaśca jāyate || 29 ||
Arjuna said:
O Krishna, seeing my kinsmen present here, eager for battle,
29. my limbs go weak, my mouth dries up, my body trembles and my hair stands on end.
gāṇḍīvaṁ sramsate hastāt tvak caiva pari-dahyate |
na ca śaknomy-avasthātuṁ bhramatīva ca me manaḥ || 30 ||
30. The bow Gandiva slips from my hand and my skin is burning, I can stand no longer, my
mind seems to reel.
nimittāni ca paśyāmi viparītāni keśava |
na ca śreyo’nupaśyāmi hatvā svajanam āhave || 31 ||
31. I see inauspicious omens, O Krishna, I foresee no good in killing my own kinsmen in battle.
na kāṅkṣe vijayaṁ kṛṣṇa na ca rājyaṁ sukhāni ca |
kiṁ no rājyena govinda kiṁ bhogair jīvitena vā || 32 ||
32. I desire not victory, nor empire, nor pleasures. Of what use to us is an empire, O Krishna,
or enjoyment or even life itself?
yeṣām arthe kāṅkṣitaṁ no rājyaṁ bhogāḥ sukhāni ca |
ta ime’ vasthitā yuddhe prāṇāṁs tyaktvā dhanāni ca || 33 ||
33. Those for whose sake we desire the empire, enjoyment and pleasures, stand here ready for
war, preparing to renounce life and wealth –
ācāryāḥ pitaraḥ putrāṁs tathaiva ca pitāmahāḥ |
mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinas tathā || 34 ||
34. Teachers, fathers, sons and also grandfathers, uncles, fathers-in-law and grandsons,
brothers-in-law and other kinsmen –
etān na hantum icchāmi ghnato’pi madhusūdana |
api trailokya rājyasya hetoḥ kiṁ nu mahīkṛte || 35 ||
35. These I would not slay, though they might slay me, even for the sovereignty of the three
worlds -how much less for this earth O Krishna?
nihatya dhārtarāṣṭrān naḥ kiṁ prītiḥ syāj-janārdana |
pāpam evāśrayed asmān hatvaitān ātatāyinaḥ || 36 ||
36. If we kill the sons of Dhrtarashtra, what joy will be ours, O Krishna? Blame alone will
accrue to us if we kill these murderous felons25.
tasmān nārhā vayaṁ hantuṁ dhārtarāṣṭrān svabandhavān |
svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava || 37 ||
37. Therefore, it is not befitting that we slay our kinsmen the sons of Dhrtarashtra. For if we
kill our kinsmen, O Krishna, how indeed can we rejoice?

25
ātatāyinah – according to the Commentator Śrīdhara this term refers to people guilty of six kinds of crimes -
arson, poisoning, murder, robbery with violence, appropriating land and kidnapping married women. To kill such
people is not a sin according to the Smṛtis (Codes of Law).
 12

yady-apyete na paśyanti lobhopahata cetasaḥ |

kula-kṣaya-kṛtaṁ doṣaṁ mitra-drohe ca pātakam || 38 ||
38. Though these people, whose minds are overpowered by greed, see no evil in the destruction
of a clan and no blame in treachery to friends,
kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitum |
kula-kṣaya-kṛtaṁ doṣaṁ prapaśyadbhir janārdana || 39 ||
39. should we who see well the evil of destroying a family not know how to recoil from this
crime, O Krishna?
kula-kṣaye praṇaśyanti kula-dharmāḥ sanātanāḥ |
dharme naṣṭe kulaṁ kṛtsnam adharmo’bhibhavaty-uta || 40 ||
40. If the family is destroyed, its ancient traditions perish, and when traditions perish,
unrighteousness overtakes the whole clan.
adharmābhi-bhavāt kṛṣṇa praduṣyanti kula-striyaḥ |
strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkaraḥ || 41 ||
41. When unrighteousness prevails, O Krishna the women of the clan become corrupt; when
women become corrupt, there arises intermixture of classes.
saṅkaro narakāyaiva kula-ghnānāṁ kulasya ca |
patanti pitaro hyeṣāṁ lupta-piṇḍodaka-kriyāḥ || 42 ||
42. This mixing of classes leads the clan to hell along with its destroyers; for the spirits of their
ancestors fall, degraded, deprived of the ritual offerings of rice-balls and water26.
doṣair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥ |
utsādyante jāti-dharmāḥ kula-dharmāśca śāśvatāḥ || 43 ||
43. By the crimes of the clan-destroyers who bring about intermingling of classes, the ancient
traditions of the clan and class are destroyed.
utsanna-kula-dharmāṇāṁ manuṣyāṇāṁ janārdana |
narake’niyataṁ vāso bhavatīty-anuśuśruma || 44 ||
44. For those whose family virtues are destroyed, dwelling in hell is ordained, O Krishna, thus
have we heard.
aho bata mahat pāpaṁ kartuṁ vyavasitā vayam |
yad rājya sukha lobhena hantuṁ sva-janam udyatāḥ || 45 ||
45. Alas! We have resolved to commit a great crime in that we are ready to slay our kith and
kin out of desire for sovereignty and enjoyments.
yadi mām apratīkāram aśastraṁ śastra-pāṇayaḥ |
dhārtarāṣṭrā raṇe hanyus tan-me kṣemataraṁ bhavet || 46 ||
46. If the well-armed sons of Dhrtarashtra should slay me in battle, unresisting and unarmed,
that would be better for me.
evam uktvā’rjunaḥ saṅkhye rathopastha upāviśat |
visṛjya saśaraṁ cāpaṁ śoka saṁvigna mānasaḥ || 47 ||

26
Rice balls (piṇḍas) and libations of water with sesame seeds (tarpana) are the offerings that are made to the
dead. Ed.
 13
Sanjaya said:
47. Having spoken thus on the battle-field, Arjuna threw aside his bow and arrows and sat down
on the seat of the chariot, his heart overwhelmed with grief.
Commentary
Sanjaya said to Dhrtarashtra:– “The high-minded Arjuna is extremely kind, deeply
compassionate, dedicated to his family and supremely righteous. In spite of the
repeated attempts of your people to destroy him and his brothers through cruel and
murderous plots like burning in the lac-house etc., (MB. 1.154 - 163) which justified
revenge on his part, with the help of the Supreme Being, nevertheless he declined to
fight.”
He felt weak, overcome by his love and extreme compassion for his relatives. He was
also filled with fear, not knowing what was Dharma (righteous) and what was
Adharma (unrighteous). His mind was distracted by grief at the thought of losing his
relatives. So he cast aside his bow and arrow and sat down on the floor of the chariot
as if to fast to the death.

hariḥ oṁ tatsat
iti śrīmad-bhagavad-gītāsupaniṣatsu
Brahmā-vidyāyāṁ yoga śāstre
śrī-kṛṣṇārjuna saṁvāde arjuna viśāda yogo nama
prathamo’dhyāyaḥ

Thus in the Upanishad of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
ends the first discourse entitled -
"Arjuna’s Grief.”
 14
Chapter 2
Saṅkhya Yogaḥ
Communion through Knowledge

sañjaya uvāca
taṁ tathā kṛpayāviṣṭaṁ aśā-pūrṇā-kulekṣaṇam |
viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ || 1 ||
Sanjaya said:
1. To him, who was thus overcome with pity, whose eyes were filled with tears, who was
despondent and bewildered, Śrī Krishna spoke these words.
śrī bhagavān uvāca
kutas tvā kaśmalam idaṁ viṣame samupasthitam |
anāryājuṣṭam asvargyam akīrtikaram arjuna || 2 ||
The Blessed Lord said:
2. Whence comes this unworthy weakness in a crisis, O Arjuna? It is unseemly for a noble
person, it is disgraceful and obstructive to the attainment of heaven.
klaibyaṁ mā sma gamaḥ pārtha naitat-tvayyupapadyate |
kṣudraṁ hṛdaya daurbalyaṁ tyaktvottiṣṭha paraṅtapa || 3 ||
3. Yield not to unmanliness27, O Arjuna, it does not become you. Cast off this base faint-
heartedness and arise, O scorcher of foes!
arjuna uvāca
kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana |
iṣubhiḥ pratiyotsyāmi pūjārhāv-arisūdana || 4 ||
Arjuna said:
4. O Krishna, O Destroyer of enemies, how can I fight with arrows in battle against Bhishma
and Drona who are worthy of reverence?
gurūn ahatvā hi mahānubhāvān, śreyo bhoktuṁ bhaikṣyam apīha loke |
hatvārtha kāmāṁs tu gurūn ihaiva, bhuñjīya bhogān rudhira-pradigdhān || 5 ||
5. It is better even to live on a beggar's fare in this world than to slay these most venerable
teachers. If I should slay my teachers, even though they may be degraded by desire for wealth,
I would be enjoying only blood-stained pleasures.
na caitad vidmaḥ kataran no garīyo, yadvā jayema yadi vā no jayeyuḥ |
yān eva hatvā na jijīviṣāmas te, avasthitāḥ pramukhe dhārtarāṣṭhrāḥ || 6 ||
6. We do not know, which of the two is better for us– our vanquishing them, the sons of
Dhritarashtra, or their vanquishing us. After slaying them we would not wish to live, even
though they are standing in array against us.
kārpaṇya doṣopahata svabhāvaḥ, pṛcchāmi tvāṁ dharma samūḍha cetasaḥ |
yacchreyaḥ syān niścitaṁ brūhi tan me, śiṣyas te śādhi māṁ tvāṁ prapannam || 7 ||

27
This is a snide reference to the last year of Arjuna's time in exile - spent living as a kliba – a transsexual teaching
singing and dancing in the court of king Virata.
 15
7. With my heart stricken by the weakness of pity, with my mind perplexed about my duty, I
request you to teach me conclusively what is good for me. I am your disciple. Instruct me who
have taken refuge in you.
na hi prapaśyāmi mamāpanudyād, yacchokam ucchoṣaṇam indriyāṇām |
avāpya bhūmāv-asapatnam-ṛddham, rājyaṁ suraṇām api cādhipatyam || 8 ||
8. Even if I should win unchallenged sovereignty of a prosperous earth or even the kingdom or
lordship over the Devas, I do not feel that it would dispel the grief that burns up my senses.
sañjaya uvāca
evam uktvā hṛṣīkeśaṁ guḍakeśaḥ paraṅtapa |
na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha || 9 ||
Sanjaya said;
9. Having spoken thus to Śrī Krishna, Arjuna, the conqueror of sleep and the scorcher of foes,
said, 'I will not fight' and became silent.

Commentary
Thus, the Lord, the Supreme Being, introduces the teaching regarding the Self for the
sake of Arjuna whose natural courage was wavering due to affection and misplaced
compassion. Arjuna considered the war to be unrighteous even though it is the
greatest duty for warriors (Kṣatriyas). He then took refuge in Śrī Krishna28 to learn
what the correct course of action was. Śrī Krishna understood that Arjuna's delusion
would only be dispelled by the knowledge of the real nature of the Self, and the
knowledge that war (action) is an ordained duty [for Kṣatriyas] which, when
performed without attachment to outcomes, is a means for Self-realisation.
tam uvāca hṛṣikeśaḥ prasanniva bhārata |
senayor ubhayor madhye viṣīdantaṁ idaṁ vacaḥ || 10 ||
10. O King, to him who was thus grieving between the two armies, Śrī Krishna spoke the
following words, as if smiling.
Commentary
‘As if smiling,’ [by way of ridicule] – Arjuna was speaking about duty (dharma)
which is based on the awareness of the true Self being distinct from the body, but he
was torn between contradictory ideas and had suddenly renounced his duty while
standing between the two armies preparing for battle. Śrī Krishna spoke to Arjuna
‘as if in jest’, the discourse beginning with; – "There never was a time when I did not
exist" (2:12), and ending with "I will release you from all hindrances to self-
realisation; grieve not!" (18:66) – which deals with the real nature of the individual
Self (jīvātman), of the Supreme Self (Paramātman), and of the paths of works
(Karma), wisdom (Jñāna) and devotion (Bhakti) which constitute the means for
attaining the highest spiritual goal.

śrī bhagavān uvāca

aśocyān anvaśocas tvaṁ prajñāvādāṁśca bhāṣase |
gatāsūn agatāsūṁśca nānuśocanti paṇḍitāḥ || 11 ||

28
The Śrīvaiṣṇava Āchāryas point out that Arjuna has three episodes of grief and surrenders each time, this is the
first.
 16
The Blessed Lord said
11. You grieve for those who should not be grieved for; yet you speak words of apparent
wisdom. The wise grieve neither for the dead nor for the living.
Commentary
"Your grief is misplaced, and your contrived justification is based on notions about
the nature of the body and the Self such as: – "The ancestors become degraded,
deprived of the ritual offerings of food and water"(1:42). – But for those who have
truly realised that the body and the Self are different, there is no reason for such grief.
Those who know the real truth will not grieve for physical bodies from which the life
force has departed, nor for the Selves from which the principle of life cannot depart.
Hence, you are caught on the horns of this dilemma – profound sorrow at the thought
of killing the Kauravas and at the same time you’re in a quandary about righteousness
and unrighteousness, which arises from identification of the Self with the body.
Therefore you do not [really] know the true nature of the body nor of the Self. Nor
do you know about dharma like warfare etc., nor of the fact that this war [which is
your incumbent duty in the present context], if fought without any selfish motive for
results, is a means for Self-realisation.”
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ |
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param || 12 ||
12. There never was a time when I did not exist, nor you, nor any of these temporal kings. Nor
will there be any time in future when all of us shall cease to be.
Commentary
“Just as there is certainly no doubt that I Krishna, the Supreme Self and Lord of all,
am eternal, likewise, you [and all others] who are embodied Jīvas, should never doubt
your eternality either.”
The foregoing teaching implies that the difference between the Lord who is the
sovereign over all, and the individual jīvas; as also the differences among the
individual jīvas themselves, are real29. This has been declared by the Lord Himself
because different terms like ‘I’, ‘you’, ‘these’, ‘all’ and ‘we’ have been used by the
Lord while explaining the truth of eternality in order to remove the misunderstanding
of Arjuna who is deluded by ignorance.
[For the detailed argument of Rāmānuja please see appendix.]
dehino’smin yathā dehe kaumāraṁ yauvanaṁ jarā |
tathā dehāntara prāptir dhīras tatra na muhyati || 13 ||
13. Just as the embodied Self passes [through the stages of] childhood, youth and old age
[pertaining to that body], so [at death] it passes into another body. A wise man is not confused
about this.
Commentary
If one is convinced that the Self is eternal, one does not grieve when passing through
the various physical transformations such as childhood, youth and old age etc.,
thinking that the Self is changing. Similarly, the wise, do not grieve when the Self
passes into another body different from the present one.

29
In contra distinction to the Advaitis who believe that the differences are only apparent and not real.
 17
The eternal jīvas being conditioned by beginingless Karma, become endowed with
bodies according to their particular Karmas30. To overcome this bondage [of
transmigration caused by Karma], embodied beings should perform their duties like
war [in your case] and other vocations and rites prescribed by the Scripture and which
are appropriate to their social circumstances without attachment to the results of those
actions31.
Even to such aspirants for liberation, contacts with sense-objects give pleasure and
pain, arising from cold, heat and all such other things. But these experiences are to
be endured as long as the works enjoined by the Scriptures are being performed.
The Lord explains the significance immediately: –
mātrā sparśās tu kaunteya śītoṣṇa sukha-duḥkhadāḥ |
āgamāpāyino’nityās tāṁs titikṣasva bhārata || 14 ||
14. The contact of senses with their objects, O Arjuna, give rise to feelings of cold and heat,
pleasure and pain. They come and go, they are impermanent, endure them, O Arjuna.
Commentary
As sound, touch, form, taste and smell along with their basis (the sense organs), are
the effects of subtle elements [within the mind], they are called mātras (tanmātras =
“measurements”). The experience of these [objects of the senses] through means of
the senses gives rise to feelings of pleasure and pain, in the form of heat and cold,
softness and hardness etc. You should remain unperturbed by these contrasts while
you discharge your prescribed duties [such as warfare]. When the Karmas, which
cause bondage, are destroyed, this 'coming and going' (transmigration) will end.
The Lord now explains the purpose of this endurance:
yaṁ hi na vyathayantyete puruṣaṁ puruṣarṣabha |
sama duḥkha sukhaṁ dhīraṁ so’mṛtatvāya kalpate || 15 ||
15. One who is unaffected by these, O chief of men, and to whom pain and pleasure are the
same, that steadfast person alone is worthy of immortality.
Commentary
That person alone attains liberation, who, considers pain as inevitable as pleasure,
and who engages in Duty without attachment to the results, and who is unperturbed
by the blows of weapons which may be light or hard. A person like you, who cannot
cope with grief will not obtain liberation. As the jīvas are immortal, what is to be
done here, is to transcend the pairs of opposites – this is the meaning.
nāsato vidyate bhāvo nābhāvo vidyate sataḥ |
ubhayor api dṛṣṭo’ntas tvanayos tattva darśibhiḥ || 16 ||

30
All the conditions which we encounter in this life are the results of the accumulative actions done in our many
past lives.
31
According to traditional Brahminical orthodoxy the way to liberation is to rid oneself of all Karmic consequences
by practicing complete disinterested action. Actions done merely as duty do not generate any fruit and thus after
practicing this discipline for many births one can finally rid oneself of all Karmic residue. The problem arises with
there being no guarantee of continued practice in the next birth! Rāmānuja introduces this concept in order to
refute it later.
 18
16. The unreal can never come into being, the real never ceases to be. The conclusion about
these two is discerned by the seers of truth.
Commentary
'The unreal' refers to the physical body which can never be eternal.
'The real' refers to the Self (jīva), which can never cease to exist.
The final conclusion about these;– the body and the jīva, has been correctly realised
by the seers of the Truth. The analysis has reached a definitive conclusion, therefore
the term 'conclusion' (anta) is used here.
The gist is this: – non-existence (i.e., asat = perishableness) is the default nature of
the body which is in itself insentient matter. Existence (i.e., sat = imperishableness)
is the default nature of the sentient jīva.
[Here follows the justification for describing the body as 'unreal' and as having 'never come
into being.' – Ed.]
Non-existence is characterised by destructibility, and what is Existent (Real) has the
character of indestructibility, as Bhagavan Parāśara has said: –
“O Brahmin, apart from consciousness nothing else exists anywhere and at any
time. Thus have I taught you what is real – how consciousness is real, and all else
is unreal.” (V.P. 2.12 vs. 43-45).
The Supreme Reality is considered as imperishable by the wise. There is no doubt
that what can be obtained from a perishable substance is also perishable.
“That entity which is never modified by a change in time, space or causation, is
real! What is that entity, O King? It is the jīvātman which retains its knowledge.”
(V.P. 2.13.100).
It is seen from the foregoing that this (i.e., perishableness of the body and
imperishableness of the jīva) is the reason for designating the jīva as ‘existence
(sattva) and the body as ‘non-existence’ (asattva). This verse has no bearing on the
doctrine of satkāryavāda32 as such a theory has no relevance here.
avināśi tu tad viddhi yena sarvam idaṁ tatam |
vināśam avyayasyāsya na kaścit kartum arhati || 17 ||
17. Know that to be indestructible by which all this [material universe] is pervaded. None can
cause the destruction of that – The Immutable.
Commentary
Know that the jīva, in its essential nature is imperishable. All of matter, which is
different (from the jīva) is pervaded i.e. penetrated by the jīva (consciousness).
Because of the extreme subtlety & pervasiveness of the jīva33, it cannot be destroyed;
for every substance is grosser than the jīva and therefore is capable of being pervaded
by the jīva. Destructive agents like weapons, water, wind, fire etc., pervade the
substances to be destroyed and disintegrate them. Even hammers and such other
instruments generate air currents through violent contact with the objects and thereby

32
Sat-kārya-vāda is the doctrine common to some schools of Vedānta which holds that something cannot come
out of nothing (ex nihilo), therefore the effects are latently present in the cause. Although Rāmānuja holds with
this doctrine in general, he states that there is no reference to it in this verse.
33
According to Visiṣṭādvaita the jīva is a tiny atomic mode of consciousness.
 19
destroy the objects. So, the essential nature of the Self being more subtle than
anything else leads to the conclusion that it is imperishable.
antavanta ime dehā nityasy-oktāḥ śarīriṇaḥ |
anāśino’prameyasya tasmāt yuddhyasva bhārata || 18 ||
18. These bodies of the jīva (the embodied Self) are said to have an end, while the jīva itself is
eternal, indestructible and incomprehensible. Therefore, fight O Bharata (Arjuna).
Commentary
The root ‘diḥ’ means ‘to grow’, hence bodies are known as dehas, because they are
characterised by growth [and are compounds]. They have an end because they are
naturally perishable; just as jars and other things which are characterised by being
compounds are seen to have an end. The bodies of the embodied jīva, which are made
of a combination of elements, serve the purpose of experiencing the effects of
Karmas, as stated in Brh. Up. 4:4:5;
'Auspicious embodiments are obtained through good actions'
Such bodies perish when the Karmas are exhausted. Furthermore the jīva is
imperishable because it cannot be quantified, it is the subject of all knowledge and
can never be conceived of as the object of knowledge.
Besides, the jīva is not composed of any parts, because when one perceives:– 'I am
the knower' – there is an awareness of unity throughout the body which is composed
of different parts. It therefore follows that something other than the body is the
perceiver and experiencer of the body and other external objects.
Therefore the jīva or Self is considered as eternal because:–
(1) It is not a compound
(2) It is the knowing subject
(3) It pervades everything
The body on the contrary is perishable, because:–
(1) It is a compound,
(2) It is an instrument for experiencing the fruits of Karma
(3) It undergoes constant change, and
(4) It can be pervaded.

ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam |

ubhau tau na vijānīto nāyaṁ hanti na hanyate || 19 ||
19. One who deems the Self a slayer, and one who thinks of it as slain – both are ignorant; for
the Self neither slays nor is slain.
Commentary
Though the root 'han' (to slay) is directed at the Self [in the context], it signifies
causing the separation of the jīva from the body and not the destruction of the jīva.
Scriptural injunctions like ‘You shall not cause injury to beings’ (?) and ‘A person
shall not be killed’ (?) indicate acts which are forbidden because they cause the
separation of the jīva from the body.
mriyate vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ |
ajo nityaḥ śāśvato’yaṁ purāṇo na hanyate hanyamāne śarīre || 20 ||
 20
20. The jīva is never born; it never dies; having been existent in the past, it will never cease to
be [in the future]. Unborn, eternal, abiding and primeval, it is not slain when the body is slain.
Commentary
The statement, 'It is never born, it never dies' is in the present tense, this means that
birth and death which are presently being experienced by all embodied beings, do
not [in fact] affect the jīvātman.
The Statement 'Having been existent once, it will never cease to be' means that this
jīva, having emerged at the beginning of a Kalpa34 will not cease to exist at the end
of the Kalpa [i.e., it will emerge again at the beginning of the following Kalpa unless
it is liberated]. In other words – 'birth' at the beginning of a Kalpa in bodies such as
those of Brahmā and others, and 'death' at the end of a Kalpa as stated in the
Scriptures, do not affect the jīva. Hence, the jīvas in all bodies, are unborn, and
therefore eternal.
It is primeval;– this means that it existed from time immemorial; it is ever new i.e.,
it is capable of being experienced always afresh.
vedāvināśinaṁ nityaṁ ya enam ajam avyayam |
kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam || 21 ||
21. If one knows this Self to be indestructible, unborn, unchanging and hence eternal– how and
whom, O Arjuna, does one cause to be killed, and whom does one kill?
Commentary
How can a [realised] person be said to cause the death of the Self – be it the jīvātman
existing in the bodies of gods, animals or plants? In other words the feeling of
remorse:– 'I am the cause of the death of these, I kill these jīvas', is based solely upon
ignorance about the true nature of the Self.
Let it be granted for argument's sake, that killing merely achieves a separation of the
eternal jīvas from their temporary bodies. Even then, when the bodies, which are
instruments for the experiencing of agreeable pleasures, perish, there is still no reason
for sorrow at this separation.35
vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro’parāṇi |
tathā śarīrāṇi vihāya jīrṇāny-anyāni saṁyāti navāni dehī || 22 ||
22. As a person casts off worn-out garments and puts on others that are new, so does the
embodied Self cast off its worn-out bodies and enter into others that are new.
Commentary
The Scriptures declare that those who give up their bodies in a just war will obtain a
more auspicious birth than before. The casting aside of worn-out garments and taking
new and beautiful ones, can only be a cause of joy, as is generally experienced in this
world. Once again Śrī Krishna emphasises for easy understanding, the
indestructibility of the jīva and confirms it thus:–
 

34
A Kalpa is a period of time equal to 4,320 million human solar years, it is a day of the Creator-god Brahmā, his
night too is of the same duration.
35
Some would regard this as a justification for random murder but it must be understood in the context of the
situation. The duty of a warrior requires fighting opponents to the death.
 21
nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ |
na cainaṁ kledayanty-āpo na` śoṣayati mārutaḥ || 23 ||
23. Weapons do not cut the jīva, fire does not burn it, waters do not wet it, and wind does not
dry it.
acchedyo’yam adāhyo’yaṁ akledyo’śoṣya eva ca |
nityaḥ sarva-gataḥ sthāṇur acalo’yam sanātanaḥ || 24 ||
24. It cannot be cut; it cannot be burnt; it cannot be wetted and it cannot be dried, it is eternal,
all-pervading, stable, immovable and primeval.
avyakto’yam acintyo’yam avikāryo’yam ucyate |
tasmād evaṁ viditvainaṁ nānuśocitum arhasi || 25 ||
25. This jīva is said to be unmanifest, inconceivable and unchanging. Therefore, knowing it
thus, it does not befit you to grieve.
Commentary
The jīva cannot be demonstrated by those means of knowledge (pramanas36) by
which gross objects can be demonstrated; hence it is said to be unmanifest.
The jīva is different in kind from objects susceptible to cutting etc., therefore it is
inconceivable. Not having any of the nature, elements and constituent parts of any
other [known] object, the jīva cannot even be conceived of, therefore it is unchanging
and incapable of modifications. Thus, knowing this jīva to be possessed of the above
mentioned qualities, it is not proper for you to feel grief for it.
atha cainaṁ nitya jātam nityaṁ vā manyase mṛtam |
tathāpi tvaṁ mahābāho naivaṁ śocitum arhasi || 26 ||
26. Or, if you consider this Self to be repeatedly born and repeatedly dying, even then, O Maha-
bahu (Mighty-armed-one), it does not become you to feel grief.
jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca |
tasmād aparihārye ‘rthe na tvaṁ śocitum arhasi || 27 ||
27. For death is indeed certain for everything that is born, and re-birth is certain for that which
has died; therefore you should not grieve for what is unavoidable.
Commentary
Everything that is produced is certain to be destroyed – it has been proven to be
unavoidable. Similarly, whatever has perished will inevitably be remanifest. How,
it may be asked, should this be understood – that there is re-birth for that [entity]
which has perished? Origination, annihilation etc., are merely particular states of
existence. With regard to an entity which has entered into a stage known as
origination, it’s transition into the opposite condition is called ‘annihilation’. All
evolving entities pass through an inevitable sequence of evolutionary stages. For
example, clay exists as a lump, jug, a potsherd, and (finally) powder. Here,
‘annihilation’ refers to the transition to a succeeding stage by something which
existed previously in a preceding stage. And the annihilation of one particular state
is really birth for the next stage in the sequence.

36
There are three means of knowing:– a. pratyakṣa – direct sensate perception, b. anumāna – inference through
the process of logical reasoning and c. śabda – verbal testimony from a reliable source. The jīva cannot be
demonstrated either by direct perception or through inference but can only be known through Scriptural testimony.
 22
avyaktādīni bhūtāni vyakta-madhyāni bhārata |
avyakta nidhanānyeva tatra kā parivedana || 28 ||
28. O Arjuna! All beings [in the universe] have a beginning that is unknown, a known middle
and an unknown end. Why should there be anguish in relation to any of them?
Commentary
Humans and other sentient beings37 exist as substances of which the previous states
are unknown, their current states in their present forms are known, and their future
states are unknown. As they all thus follow a natural precession, there is no cause
for grief.
āścaryavat paśyati kaścid enam, āścaryavad vadati tathaiva cānyaḥ |
āścaryavac cainam anyaḥ śṛṇoti, śātvāpy-enaṁ veda na caiva kaścit || 29 ||
29. One [person] regards this Self as a wonder, likewise another speaks of it as a wonder; still
another hears of it as a wonder; and even after hearing of it, one knows it not.
Commentary
Among the innumerable beings in the universe, someone, who by deep meditation
has removed the effect of error (Karma)38 and has accumulated great merit, may
realise this Self which is wonderful and distinct in kind from every other existing
thing. Such a person tells someone else about it. Thus, another person hears of it, and
even after hearing of it, no one knows it exactly as it really is. The term 'ca' (and)
implies that even amongst the sages, the preceptors and students, one with authentic
realisation, authentic teaching and authentic knowledge, is rare.
dehī nityam avadhyo’yaṁ dehe sarvasya bhārata |
tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi || 30 ||
30. The jīva in all bodies, O Arjuna, is eternal and indestructible, therefore, it is not proper for
you to feel grief for any being.
Commentary
All living beings from gods down to plants, even though they possess different
external forms, are all similar and eternal in their real nature, as described above.
Inequality and destructibility pertain only to the physical bodies. Therefore, it is not
proper for you to grieve over any being from the devas down to plant life, let alone
for Bhishma and the others.
sva-dharmam api cāvekṣya na vikampitum arhasi |
dharmyāddhi yuddhāc-chreyo ‘nyat kṣatriyasya na vidyate || 31 ||
31. Furthermore, considering also your own duty, it does not befit you to falter, because to a
Kṣatriya, there is no greater merit than a righteous war.
 

37
Humans, gods, Asuras (Jealous gods), Pretas (hungry ghosts) and animals (tiryak).
38
According to Yoga psychology all thoughts, speech and actions leave a residue potential in the form of
saṁskāras which then coalesce to form one’s disposition (svabhāva) and tendencies to act in particular ways
(vāsanas). These actions positive & negative produce Karma in the form of pleasure or pain which again produce
reactions which result in the strengthening of already existing saṁskāras (subliminal activators) or the creation of
new ones. Meditation with a focussed mind has the capacity to destroy one’s saṁskāras and thus leads to a
purification of mind and liberation from the effects of Karma.
 23
Commentary
It will be declared later on in the Gita: –
“Valour, non-defeat (by the enemies), fortitude, adroitness and also not fleeing from
battle, Generosity, Lordliness; – these are the duties of the Kṣatriya born of his very
nature.” (18:43).
In the Agnisomiya sacrifice no real harm is caused to the animal victim; for according
to the Vedic Texts, the victim – a goat, after loosing an inferior body, will attain a
higher rebirth, with a beautiful body. The Text pertaining to immolation declares: –
“O animal, by this (immolation) you never die, you are not destroyed. You will pass
through happy paths to the realm of the gods, where the virtuous, not the sinful reach.
May the god Savitar give you a suitable place.” (Yajñ, 4.6.9.46; Taitt. Br. iii 7.2).
Likewise the attainment of more beautiful bodies by those who die here in this war
[which is like a sacrifice] has been declared in the Gītā (2.22). Hence, just as a
surgeon makes an incision and performs other surgical procedures for the purpose of
curing a patient, the immolation of the sacrificial animal in the Agnisomiya and other
yajñas contributes to its welfare.
yadṛcchayā copapannaṁ svarga dvāram apāvṛtam |
sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam || 32 ||
32. Happy are the Kṣatriyas, O Arjuna, to whom a war such as this comes of its own accord; it
opens the gates to heaven.
Commentary
Only fortunate warriors, i.e., those with a store of merit from past Karma, will have
the opportunity to participate in such a war as this, which has come unsought39, which
is the means for the attainment of immeasurable bliss, and which gives an
unobstructed pathway to heaven.
atha-cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi |
tataḥ sva-dharmaṁ kīrtiṁ ca hitvā pāpam avāpsyasi || 33 ||
33. But if you do not fight in this righteous war, you will be turning away from your duty and
honour, and will incur blame.
akīrtiṁ cāpi bhūtāni kathayiṣyanti te’vyayām |
saṁbhāvitasya cākīrtir maraṇād-atiricyate || 34 ||
34. Furthermore, people will forever recall your everlasting disgrace, and for an honourable
man, dishonour is worse than death.
Commentary
You will then incur not merely the loss of all worldy happiness and honour, but will
be the object of contempt by everyone. The qualified [critics] and even the
unqualified, will forever ridicule you, saying, “When the battle began Arjuna ran
away.” If it be asked – “So what?”, the reply is:– “To one who is honoured by all, for
courage, prowess, valour, etc., the disgrace arising from being accused of the
opposite of these attributes, is worse than death”. In other words it would be better
for you to die than to endure such disgrace.

39
Sending Krishna as their peacemaker, every effort was made by the Pāṇḍavas to avoid the war.
 24
If it is asked – “How could dishonour accrue to me, who am a hero, but have
withdrawn from the battle only out of love and compassion for my relatives?” the
reply is as follows:–
bhayād raṇād uparataṁ mansyante tvāṁ mahārathāḥ |
yeṣāṁ ca tvaṁ bahu-mato bhūtvā yāsyasi lāghavam || 35 ||
35. The great warriors will assume that you have fled from the battle in fear. These men who
held you in high esteem will then speak disparagingly of you.
Commentary
Great warriors like Karna, Duryodhana, et al., hitherto held you in high esteem as a
worthy opponent. Now, by refraining from combat when it has already begun, you
will appear to be a despicable coward. These great warriors will assume that you have
withdrawn from fear, because courageous adversaries do not turn away from battle
through affection and compassion for relatives but only through fear of their
opponents. Moreover;–
avācya vādāṁśca bahūn vadiṣyanti tavāhitāḥ |
nindantas tava sāmarthyaṁ tato duḥkhataraṁ nu kim || 36 ||
36. Your enemies, slandering your prowess, will use words which should never be uttered.
What could be more painful than that?
Commentary
Moreover, your enemies will make many slanderous and disparaging remarks about
your ability, saying – “How dare this Arjuna stand before heroes like us, even for a
moment? His [boasted] skill should be displayed anywhere else other than in our
presence!” Can there be anything more painful to you than this? You yourself will
understand that death is preferable to being subjected to such disparagement.
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīn |
tasmād uttiṣṭha kaunteya yuddhāya kṛta-niścayaḥ || 37 ||
37. If slain, you shall gain heaven; if victorious, you shall enjoy the earth. Therefore, arise O
Arjuna and resolve to fight.
Commentary
Therefore this war is a duty – when done without attachment to the results, it will
become the means for attaining supreme bliss. Therefore, arise, be assured that
engagement in war [here your incumbent duty] is the means for attaining the supreme
goal – Liberation. This course of action alone is suitable for you O son of Kunti.
Śrī Krishna then explains to the aspirant for liberation how to behave.
sukha-duḥkhe same kṛtvā lābhālābhau jayājayau |
tato yuddhāya yujyasva nainaṁ pāpam avāpsyasi || 38 ||
38. Considering pleasure and pain, gain and loss, victory and defeat to be the same, prepare
yourself for the battle. Thus, you shall not incur any blame40.
 

40
The term used is “pāpa” – defined as intentionally causing suffering to others, its opposite “puṇya” is defined
as benefiting other beings.
 25
Commentary
In this context 'pāpa' [blame] means the results of injury to others – continuation of
transmigratory existence which is misery. The purport is that one will be liberated
from the bondage of transmigration [through the unattached performance of one’s
Dharma].”
eṣā te’bhihitā sāṅkhye buddhir yoge tvimāṁ śṛṇu |
buddhyā-yukto yayā pārtha karma-bandhaṁ prahāsyasi || 39 ||
39. This knowledge which has been taught to you [so far] concerns Saṅkhya. Now listen to the
teaching concerning Yoga, endowed with which, O Arjuna, you shall cast off the bonds of
Karma.
Commentary
'Saṅkhya' here means 'intellect'; and the theoretical truth about the Self, which one
can figure out using rational thought, is known as 'Sankhyam'. Everything which you
need to know about the Self, has now already been taught to you (2.12 – 30).
‘Yoga’ in this context is the attitude (Buddhi) one should adopt for the performance
of works. When this attitude is based upon the realisation of the true nature of the
Self, it constitutes the means of attaining Liberation.
The insight [buddhi or attitude] that is required for transforming a [mundane] activity
into a spiritual one leading to Liberation [Yoga], will now be taught. Endowed with
this insight, you will be able to cast off the bondage of Karma –'Karma-bandha' i.e.,
the bondage of reincarnation or Saṁsāra.
nehābhikrama-nāśo’sti pratyavāyo na vidyate |
svalpam apyasya dharmasya trāyate mahato bhayāt || 40 ||
40. In this [practice], there is no wasted effort, nor any harm [transgression]. Even a little of
this practice [Dharma – i.e. Karma Yoga] protects one from the great terror.
Commentary
In this practice of Karma Yoga there is no loss of initial effort. 'Abhikrama' means
invested effort. 'Nāśa' means the loss of potential to succeed. In the practice of Karma
Yoga, if some activity is begun and left unfinished, and the continuity is thus broken,
it does not remain fruitless, as in the case of works undertaken expressly for their
rewards. There is no negative result if the work is discontinued. Even a little of this
practice known as Karma Yoga or Niṣkāma Karma (actions done without desire for
any reward) gives protection from the great fear, i.e., the fear of [the continuation of]
transmigratory existence.
The same purport is explained later thus:– 'Neither in this world nor the next, O
Arjuna, is one annihilated'. (6;40).
But in other works, religious and secular, when there is interruption, not only do they
fail to produce results, but actually produce demerit.
vyavasāyātmikā buddhir ekeha kuru-nandana |
bahu-śākhā hyanantāśca buddhayo’vyavasāyinām || 41 ||
41. In this [Karma Yoga], O Arjuna, the resolute mind is one-pointed; the thoughts of the
irresolute are many-branched and endless.
 
 26
Commentary
Here, in every ritual prescribed by the Scriptures for the sake of Liberation, the
buddhi – ’psychological attitude’ – should be characterised by focussing on this
single aim. The term 'vyavasāya' (resolute) indicates unshakeable conviction which
is firmly based upon the realisation of the true nature of the Self.
On the other hand, lack of single-minded focus characterises the psychological state
concerned with the performance of rituals to fulfil specific desires. For the
performance of these types of activity, the only understanding required is that the
Self exists independently from the body. Such a general understanding is sufficient
to qualify for performing the rituals leading to the fulfilment of particular desires. It
does not require any deeper insight into the true nature of the Self. For, even without
such realisation, the desires for heaven etc., can still arise, the pursuit and the
realisation of those goals can take place.
For this reason there is no contradiction in the teaching of the Scriptures. The
contradiction negated here, is how the same prescribed Scriptural rites produce two
different results: –
(a)   Fulfilment of material desires and
(b)  Liberation.
The difference in the psychological attitude accounts for the two differing
results.
Therefore, since the ultimate goal of the Scriptural teachings is Liberation alone, the
required mental disposition required for the seekers of Liberation – regarding all that
is taught in the Scriptures too, is steadfastness only.
But the thoughts of the unsteady ones who are engaged in rituals purely for attaining
such goals as heaven, sons, cattle, food etc., are endless, the results too being endless.
The general purport is this:– In performing obligatory (nitya) and periodic
(naimittika) rituals, the desire for all material gains, primary and secondary, promised
in the Scriptures, should be abandoned. Rituals should be performed with the
understanding that Liberation– Mokṣa, is their sole purpose. These rituals should be
performed in harmony with one's social status (varṇa) and stage in life (āśrama),
without any thought of selfish material gains.
In addition, goal-orientated works (kāmya-karmas) should also be performed
according to one's capacity, after relinquishing all motivation for rewards and with
the conviction that when performed in this way, they are a means to attain Mokṣa.
Śrī Krishna condemns those who perform rites for the attainment of objects of desire:
yām imāṁ puṣpitāṁ vācaṁ pravadanty-avipaścitaḥ |
veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ || 42 ||
42. Flowery speech, O Pārtha is uttered by the unwise who rejoice in the words of the Vedas,
declaring:– “there is nothing superior to this!”
Commentary
The ignorant, of limited understanding, and being motivated only by the attainment
of pleasure and power, speak grandiloquent language consisting of ‘flowers’ only
and no fruit; appearing very impressive but lacking substance. They delight in
talking about the Vedas – they are attached to heaven and such other results
 27
[promised in the Karma-khāṇḍa section of the Vedas] and thus they consider that
there is nothing else, that is, owing to their intense attachment to these objectives,
they declare that there is no goal superior to heaven etc.
kāmātmānaḥ svarga-parā janma-karma-phala-pradām |
kriyā-viśeṣa bahulāṁ bhogaiśvarya gatiṁ prati || 43 ||
43. They are full of desires and have heaven for their goal. They teach rebirth as the result of
actions and engage in various specific rites for the attainment of pleasure and power.
bhogaiśvarya prasaktānāṁ tayāpahṛta cetasām |
vyavasāyātmikā buddhiḥ samādhau na vidhīyate || 44 ||
44. Those who cling to pleasure and power are attracted by these teachings [offering heavenly
rewards] and are unable to develop the resolute will of a concentrated mind.
Commentary
With regard to those who crave pleasure and power and who are enticed by that
grandiloquent speech about sense-gratification and controlling power, the attitude of
determination mentioned earlier, will not arise in their minds [Samādhi]. Samādhi in
this context means the [clear] mind in which enlightenment arises. These minds
cannot develop the insight that all Vedic rituals are a means to attain Mokṣa when
based on Self-realization. Hence, an aspirant for Liberation, should not be attached
to rituals from a desire to attain material goals.
It may be asked why the Vedas, which have more love for the jīvas than thousands
of parents, and which are endeavouring to Liberate the jīvas, should thus prescribe
rituals which have trifling results and which produce only rebirth. It can also be asked
if it is proper to abandon what is revealed in the Vedas.
Śrī Krishna replies to these questions:–
trai-guṇya viṣayā vedā nistrai-guṇyo bhavārjuna |
nir-dvandvo nitya satvastho nir-yoga kṣema ātmavān || 45 ||
45. The Vedas deal with the three Modes of Material Nature (Guṇas), O Arjuna. You must free
yourself from these three Guṇas and from the pairs of opposites. Abide in pure Sattva; never
care to acquire things and to protect what has been acquired, but be established in the ātman.
Commentary
The word Traigunya usually means the three Guṇas– Sattva (poise), Rajas (goal-
orientation) and Tamas (passivity). Here the term Traigunya denotes persons in
whom these three qualities are found.
The Vedas, in prescribing rituals for the attainment of goals (Kāmya-karmas) have
such persons in view. Because of their great love, the Vedas teach what is good to all
those in whom [either] Tamas, Rajas or Sattva preponderate. If the Vedas had not
explained to these persons the means for the attainment of heaven etc., according to
their respective dispositions, then those who are not interested in Liberation (owing
to absence of Sattva and preponderance of Rajas and Tamas), would become
completely lost. They would be confused about legitimate goals and the means for
their attainment. Hence the Vedas deal with matters relevant to all the three
dispositions.
 28
The purport is:– "do not become controlled by the three Guṇas and their state of
interplay; do not allow such influence to develop. Be established in Sattva, in its state
of purity without the contamination of the other two Guṇas.”
If it be asked how this is possible, the reply is as follows; – “never care to acquire
things nor struggle to secure what has already been acquired”. While abandoning the
acquisition of things that do not contribute to Self-realisation, abandon also the
conservation of such things already acquired. You can thus develop control and
thereby begin aspiring after the realisation of the essential nature of the ātman.
'Yoga' is acquisition of what has not been acquired; 'Kṣema' is preservation of things
already acquired. Abandoning these two is essential for a seeker after Self-realisation.
If you conduct yourself in this way, the influence of Rajas and Tamas will be
diminished and pure Sattva will develop.
yāvān artha udapāne sarvataḥ saṁplutodake |
tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ || 46 ||
46. For a Brahmin who knows the Self, the Vedas are of as much use as a flooded water
reservoir for a thirsty person.
Commentary
All that is taught in the Vedas is not suitable to be practiced by everyone. A reservoir,
which is completely overflowing with water is constructed for all kinds of purposes
like irrigation etc. The thirsty person will only use enough to quench his thirst and
not the entire content. Likewise, an enlightened aspirant seeking liberation will only
take from the Vedas that which contributes directly to Liberation, and nothing else.
karmaṇy-evādhikāras te mā phaleṣu kadācana |
mā karma phala hetur bhū mā saṅgo’stva karmaṇi || 47 ||
47. To work alone you have the right, and not to the fruits. Do not allow rewards to be your
motive for action. Nor be attached to inaction.
Commentary
As regards obligatory, periodic and desiderative41 acts taught in the Vedas and
associated with some result or other, you, the aspirant established in Sattva, have the
right only to perform them [as duty]. You have no right to the rewards known to be
derived from such acts. It is works done with a motivation for some reward which is
the cause of bondage. But acts done without motivation are a form of worship and a
means for Liberation. Do not initiate works with the idea of reaping their fruits. Even
when you, who are established in pure Sattva and are desirous of Liberation, perform
acts, you should not look upon yourself as the agent. Likewise, you should not regard
yourself as being the cause of even appeasing your own hunger and other such
physical necessities.
Later on it will be taught that both the idea of being an agent and the results of action,
should be considered as belonging to the Modes of Material nature (Guṇas) or to Me
who am the Lord of all – This is the attitude one should have towards all work.

41
’Desiderative acts’ are those which are not mandatory but which are done out of personal choice with the desire
to earn merit or to gain a specific result like longevity or wealth.
 29
With regard to inaction, ie., abstaining from performance of duties, let there be no
attachment to such inaction.
Śrī Krishna makes this clear in the following verse:–
yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya |
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate || 48 ||
48. Abandoning attachment and established in Yoga, perform works, viewing success and
failure with an even mind. Equipoise is said to be Yoga.
Commentary
Abandoning the attachment to kingdom, relatives etc., establish yourself in Yoga, do
your duty with equanimity as regards success and failure resulting from victory or
defeat. Yoga is defined in this verse as “equanimity with regard to success and
failure.”
Śrī Krishna explains why He constantly repeats this teaching: –
dūreṇa hyavaraṁ karma buddhi-yogād dhanañjaya |
buddhau śaraṇam anviccha kṛpaṇāḥ phala-hetavaḥ || 49 ||
49. Action with attachment [to results] is far inferior, O Arjuna, to action done with equanimity.
Seek refuge in wisdom. Miserable are they, who act motived by reward.
Commentary
All other kinds of action are far inferior to those done with equanimity or wisdom
which consists of the renunciation [prior to commencement] of the main result [of
the particular activity] and remaining in a state of indifference towards success or
failure which are the secondary results.
Between the two kinds of actions, the one done with equanimity and the other with
motivation for rewards; the act performed with equanimity removes all the sufferings
of Saṁsāra and leads to Liberation which is the highest object of human existence.
The actions done with a desire for rewards perpetuates the cycle of rebirth – Saṁsāra
– with the endless suffering which is its characteristic.
Thus when an action is being done, take refuge in wisdom – Buddhi (equanimity of
mind). Refuge means “abode.” In other words abide in that state of wisdom. Those
who act with attachment to the results, etc., are miserable, as they will continue to
remain in Saṁsāra.
buddhi-yukto jahātīha ubhe sukṛta duṣkṛte |
tasmād yogāya yujyasva yogaḥ karmasu kauśalam || 50 ||
50. Endowed with wisdom (equanimity) one discards here and now the results of good and evil
deeds. Therefore devote yourself to Yoga – Yoga is skilful action
Commentary
One who has achieved mental equipoise in the performance of actions, relinquishes
the results of good and bad Karmas which have accumulated from time immemorial
causing endless bondage.
Yoga is skilful action – that is, it is possible to achieve this state of mental balance
when engaged in action, only through great skill.
 
 30
karmajaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣiṇaḥ |
janma bandha vinirmuktāḥ padaṁ gacchanty-anāmayam || 51 ||
51. The wise who possess this mental disposition, having relinquished the fruits of action, are
freed from the bondage of rebirth and go to the region beyond all suffering.
yadā te mohakalilaṁ buddhir vyati-tariṣyati |
tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca || 52 ||
52. When your intellect has passed beyond the tangle of delusion, you will feel distaste
regarding what you shall hear and what you have already heard.
Commentary
If you develop this attitude towards work and become freed from the effects of
Karma, your intellect will become free from the web of delusion. The mass of
[mental] impurities caused by unskilful actions manifests as delusion which
generates attachment to trivial results. Once you have transcended this delusion, you
will then spontaneously develop a distaste for them all and will desire to renounce.
Śrī Krishna now teaches the goal called Self-realisation (Yoga) which results from
the performance of duty which is based on the knowledge of the real nature of the
Self gained through the refinement of the mind by practice of skilful means.

śruti vipratipannā te yadā sthāsyasi niścalā |

samādhāv-acalā buddhis tadā yogam avāpsyasi || 53 ||
53. When your intellect, well enlightened by listening [to Me] and firmly placed, remains
unshaken in a concentrated mind, then you will attain the vision of the Self (Yoga).
Commentary
The state of Yoga is reached when the intellect, which has become exceptionally
sharpened by listening to the teaching, begins the quest for the eternal, unsurpassed
and subtle Self. The intellect then becomes firmly fixed in single minded
concentration and remains unshaken. In such a concentrated mind, purified by the
performance of duties without attachment, the state of true Yoga will arise, which is
the direct realisation of the Self.
What is said amounts to this: – Karma Yoga, which presupposes the knowledge of
the real nature the ātman obtained from the Scriptures, leads to a commitment to
knowledge, known as the “state of steady wisdom”; and the state of “steady wisdom”,
which takes the form of a dedication to [the pursuit of] wisdom, generates the
realisation of the Self; this state of realisation is here called Yoga.
arjuna uvāca
sthita-prajñāsya kā bhāṣā samādhisthasya keśava |
sthita-dhīḥ kiṁ prabhāṣata kim āsīta vrajeta kim || 54 ||
Arjuna said:
54. What is the mode of speech, O Krishna, of one of steady wisdom who is established in the
control of the mind? What will one of steady wisdom say? How does he sit? How does he
move?
śrī bhagavān uvāca
prajahāti yadā kāmān sarvān pārtha manogatān |
ātmany-evātmanā tuṣṭaḥ sthita-prajñās tad-ocyate || 55 ||
 31
The Lord said:
55. When one relinquishes all the desires arising in the mind, O Arjuna, when one is satisfied
in oneself with the Self, then one is said to be of steady wisdom (sthita-prajña).
Commentary
This is the highest form of devotion to enlightenment. Then, the lower state, not
far below it, of one established in steady intellect, is described;–

duḥkheṣv-anudvigna-manāḥ sukheṣu vigata spṛhaḥ |

vīta-rāga bhaya krodhaḥ sthita-dhīr munir ucyate || 56 ||
56. One whose mind is not perturbed by pain, who does not hanker after pleasures, who is free
from craving, fear and anger – is called a sage of steady intellect (sthita-dhi).
Commentary
Even when there are valid reasons for grief like separation from beloved ones, the
enlightened one’s mind is not perturbed. He has no craving for sense enjoyment, he
has no hankering for them. He is free from:–
•   Desire – rāga is craving for objects not yet obtained.
•   Fear – bhaya is mental agitation produced by the awareness of factors which
cause separation from objects that one loves, or by encountering that which is
undesirable.
•   Anger – krodha is a disturbed state of mind characterised by aggression
directed at another sentient being who is perceived as the cause of separation
from the beloved object or when confronting what is undesirable.
An aspirant of this sort, who constantly meditates on the Self, is said to have
attained steady intellect.
Then, the next state below this is described:–
yaḥ sarvatrān-abhisnehas tat tat prāpya śubhāśubham |
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā || 57 ||
57. He who is totally non-attached, who, when encountering the agreeable or the disagreeable
feels neither attraction nor aversion – he is firmly established in wisdom (prajñā-pratiṣṭhitā).
Commentary
One who has no attraction at all for pleasing objects, i.e., who is indifferent to them,
and who does not feel either attraction nor repulsion when involved with, or separated
from attractive or repulsive objects respectively, who neither delights in the former,
nor is repulsed by the latter – has attained established wisdom.
Śrī Krishna now mentions the next lower state:–
yadā saṁharate cāyaṁ kūrmo’ṅgānīva sarvaśaḥ |
indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā || 58 ||
58. When one is able to withdraw the senses from the objects of senses on every side, as a
tortoise withdraws its limbs, then one's wisdom is firmly established.
 
 32
Commentary
When one is able to distract the mind away from the sense-objects like a tortoise
withdrawing all its limbs, and fixing its mind on its Self – he too is said to have
attained steady wisdom.
Thus there are four stages in the progression to enlightenment42, each stage giving
rise to the succeeding stage. Now Śrī Krishna speaks of the difficulties of [both] the
attainment of resolute dedication to enlightenment and the means of that attainment.
viṣayā vinivartante nirāhārasya dehinaḥ |
rasa-varjaṁ raso’pyasya paraṁ dṛṣṭvā nivartate || 59 ||
59. The objects of senses turn away from the abstinent one, leaving only the predilection behind.
Even this predilection turns away when the Supreme is seen.
Commentary
From one who has withdrawn the mind from sense-objects, these sense-objects,
being rejected, turn away, but not the predilection for them. Predilection (rasa)
means residue ‘hankering’. In other words, the hankering for the sense-objects does
not vanish by abstinence alone. But even this hankering will eventally evaporate,
when one realises that the essential nature of the ātman is superior to the objects of
the senses and that this Self-realisation gives greater pleasure than any sense
gratification could ever do.
yatato hyapi kaunteya puruṣasya vipaścitaḥ |
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ || 60 ||
60. The turbulent senses, O Arjuna, indeed forcefully carry away the mind of even a wise
person, even though he is continually striving [to control them].
Commentary
The craving for sense-gratification will not be overcome except by the direct
experience of the ātman. While the craving for sense gratification remains, the senses
of even a wise person who is continually striving to subdue them, become intractable.
Thus, the subduing of the senses depends on the realisation of the ātman, and the
realisation of the ātman depends on the subduing of the senses. Consequently,
because of this mutual [contradictory] dependence, resolute dedication to
enlightenment is very difficult to achieve.
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ |
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā || 61 ||
61. Having controlled the senses, one should abide in the state of meditation, having Me as
Supreme [goal]; for, one who has controlled his senses, wisdom is firmly established.
Commentary
With a desire to overcome this mutual dependence between the subduing of the
senses and Self-realisation, one has to conquer the senses which are difficult to
subdue on account of attachment to sense-pleasures. So, focussing the mind on
Krishna who is the only worthy object for meditation, let one remain steadfast. When
the mind is focussed on Krishna, it becomes purified by the burning away of all

42
These four stages correspond to Patanjali’s four stages of esoteric (antaraṅga) Yoga: – pratyahāra –
withdrawl of the mind from sense objects; dhāraṇa – concentration; dhyāna – steady contemplation; samādhi –
absorption, enstacy.
 33
mental impurities and becomes free from attachment to the senses. It is then able to
bring the senses under control. With the senses under control the mind will be able
to experience the Self. As it is said in Vishnu Purana:–
'As the leaping fire fanned by the wind burns away a forest of dry trees, so
Viṣṇu, who is in the hearts of all the Yogins, destroys all the hindrances to
self-realisation.' (V.P. 6;7-74)
dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate |
saṅgāt sañjāyate kāmaḥ kāmāt krodho’bhijāyate || 62 ||
62. When one deliberates upon sense-objects, attachment to them arises; from attachment is
born desire, from desire arises anger;
Commentary
Indeed, when a person, attempts to sever attachment to sense-objects, but does not
focus the mind on Krishna, even though he may control the senses, contemplation on
sense-objects is unavoidable on account of the sub-liminal activators (saṁskāras)
accumulated from time immemorial.
Again attachment develops fully in one who intentionally deliberates upon sense-
objects.
'From attachment arises desire' – What is termed desire (kāma) is indeed, nothing
other than a more developed stage of attachment (saṅga). After reaching that stage,
it is impossible for one to refrain from indulgence in sense-gratification.
'From desire arises anger' – when a desire is denied access to its object, a negative
emotion arises in the mind against persons perceived as obstructing gratification –
this is anger (krodha).
krodhād-bhavati saṁmohaḥ saṁmohāt smṛti-vibhramaḥ |
smṛti-bhraṁśād buddhi-nāśo buddhir-nāśāt praṇaśyati || 63 ||
63. From anger arises delusion; from delusion, the loss of memory; from the loss of memory,
the destruction of discrimination; and with the destruction of discrimination, one is lost.
Commentary
Delusion (confusion) is lack of discrimination between what ought to be done and
what ought not to be done. In such a state, one does anything and everything. Then
follows the failure of memory – i.e. of the impressions of the earlier successes at
sense control – when one attempts again to control the senses.
The destruction of discrimination means that the effect of previous efforts made at
Self-realisation will be negated. From the elimination of discrimination one becomes
lost, i.e., is again immersed in Saṁsāra.
rāga-dveṣa viyuktais tu viṣayān indriyaiś-caran |
ātma-vaśyair vidheyātmā prasādam adhigacchati || 64 ||
64. But one who is self-controlled, moving among the sense-objects with the senses under
restraint, free from attraction and aversion, attains tranquillity.
Commentary
Having focussed the mind on Krishna in the way already described, one who views
the sense-objects with indifference; with the senses under control and free from
 34
aversion and attraction through the eradication of all impurities of mind43 – such a
person is self-disciplined, and serene.
prasāde sarva-duḥkhānāṁ hānir asyopajāyate |
prasanna-cetaso hyāśu buddhiḥ paryavatiṣṭhate || 65 ||
65. In that state of serenity all sorrow is overcome; for in the case of one with a serene mind,
the Buddhi soon becomes well established.
Commentary
When the mind becomes serene, one attains freedom from all suffering originating
from contact with material nature (Prakṛti). When one’s mind is serene, i.e., is free
from the hindrances which prevent Self-realisation, the intellect (buddhi), becomes
absorbed in the ātman, and immediately becomes steady. Thus, when the mind is
serene, freedom from all sorrow surely arises.
nāsti buddhir-ayuktasya na cāpyuktasya bhāvanā |
na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham || 66 ||
66. There is no right-disposition (buddhi) for the un-integrated, for him there is no
contemplation on the ātman, and for one without contemplation on the ātman there is no peace;
and for one lacking peace where is happiness?
Commentary
When one does not focus [and integrate] the mind on Krishna but strives to control
the senses by self-exertion alone, the buddhi or the right-disposition that is associated
with the pure ātman cannot arise – therefore one fails in the practice of meditation.
One who does not contemplate upon the ātman, again begets the desire for sense
gratification. How can eternal and unsurpassed bliss be generated in one who is not
serene but is attached to sense-gratification? 44
indriyāṇāṁ hi caratāṁ yan mano’nuvidhīyate |
tad asya harati prajñāṁ vāyur nāvam ivāṁbhasi || 67 ||
67. For, when the mind follows the senses – experiencing their objects, the understanding is
carried away by them as the wind carries away a ship on the waters.
Commentary
The mind, which is allowed too much accommodation, loses its inclination towards
the realisation of the ātman – it succumbs to the temptation of the sense-objects. Just
as a contrary wind forcibly carries away a ship at sea – in the same manner
enlightenment also is carried away from such a mind.
tasmād yasya mahābāho nigṛhītāni sarvaśaḥ |
indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā || 68 ||
68. Therefore, O mighty-armed one, he whose senses are restrained from pursuing sense
gratification in every way, his wisdom is firmly established.
 

43
The eradication of the impurities of the mind refers to the eradication of the vāsanas or residue habitual pattern
formations which result in aversion and attraction to objects and subsequent actions in their regard.
44
The gist of this teaching is that without the aid of devotion to and meditation upon Krishna, the effort to control
the senses by one's will power alone will end in failure.
 35
Commentary
Therefore, one whose mind is focused on Krishna, the auspicious and suitable object
for meditation, and whose senses are thereby distracted from sense-objects in every
way, in his mind alone wisdom is firmly established.
yā niśā sarva bhūtānāṁ tasyāṁ jāgarti saṁyamī |
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ || 69 ||
69. The self-controlled one is awake during what is night for all beings, when all beings are
awake, that is the night to the enlightened one.
Commentary
The enlightened mind which is centred on the ātman is like night – dark and obscure
for all other beings. One who has subdued the senses and is serene, is awake to the
nature of the ātman; that is – fully awakened. All beings are "awake" – i.e. actively
interacting with the objects of the senses like sound and the rest. But such sense
awareness is like night – obscure to the enlightened one who has realised the Self.
apūryamāṇam acala pratiṣṭhaṁ, samudram āpaḥ praviśanti yadvat |
tadvat kāmā yaṁ praviśanti sarve, sa śāntim āpnoti na kāmakāmī || 70 ||
70. One into whom all desires enter, as the rivers enter the plenitude of the ocean which remains
undisturbed, attains peace, and not one who hankers after objects of desire.
Commentary
The river flows into the sea which is already replete and is thus always the same, i.e.,
unchanging in volume. The sea exhibits no perceptible increase or decrease, whether
the waters of rivers enter it or not. Even so do all objects of desire enter into a self-
controlled one, they produce only sense impressions but no reaction. Such a person
will attain peace. In other words he alone attains peace, who by reason of the
contentment associated with the vision of the Self, remains undisturbed when objects
of sense-gratification come within the range of the senses. This is not the case with
one who constantly seeks sense-gratification. One who is agitated by sound and other
objects, never attains peace.
vihāya kāmān yaḥ sarvān pumāṁś-carati niḥspṛhaḥ |
nirmamo nirahaṅkāraḥ sa śāntim adhigacchati || 71 ||
71. The individual who, abandoning all desires, perseveres without longing, devoid of the
notion of possession and the sense of egoistic self-importance – he attains peace.
Commentary
The person, who wants peace must abandon all sense-objects. He should have no
craving for them. He should not entertain the sense of possessiveness toward them,
and should not love the body – these concepts of possession and ego arise from the
misconception that the body, which is really non-self, is the Self. One who lives in
this way attains peace after realising the Self.
eṣā brāhmī-sthitiḥ pārtha naināṁ prāpya vimuhyati |
sthitvā’syām antakāle'pi brahmā-nirvāṇam ṛcchati || 72 ||
72. This is called the Brahmi-state, O Arjuna, attaining which none is deluded. By abiding in
this state even at the hour of death, one attains Nirvāna.
 
 36
Commentary
The Brahmi-state which is characterised by immutable wisdom, is defined as the
state of performing actions without motivation for rewards, which is preceded by the
[theoretical] knowledge of the eternal ātman.
It is the Brahmi-state, which secures the attainment of the Brahman/ātman. After
attaining such a state, one is not deluded, that is, will never again enter into the cycle
of transmigration. Reaching this state even during the last years of life, one attains
the blissful Brahman (Self-realisation) which is full of beatitude.
Summary
Thus in the second chapter, the Lord wanted to remove the delusion of Arjuna, who
did not know the real nature of the ātman and also did not realise that the enterprise
called 'war' [here an ordained duty] is a means for actualising Sankhya or Self-
realisation. Arjuna was under the delusion that the body is the individual Self, and
dominated by this delusion, had retreated from battle. He was therefore taught (a) the
knowledge called 'Saṅkhya' – the understanding of the real nature of the Self, and (b)
'Yoga' – the path of action done without attachment to or motivation for rewards. These
two together are directed to the attainment of steady wisdom (Sthita-prajña)
This has been clarified in the following verse by Śrī Yamunacharya: –
"Saṅkhya and Yoga, which comprehend within their scope the understanding of the
nature of the eternal Self and the practical way of disinterested action respectively,
were imparted in order to remove Arjuna's delusion. Through them the state of steady
wisdom can be reached."
hariḥ oṁ tatsat
iti śrīmad-bhagavad-gītāsupaniṣatsu
Brahmā-vidyāyāṁ yoga śāstre
śrī-kṛṣṇārjuna saṁvāde saṅkhya yogo nāma
dvitīyo’dhyāyaḥ
Thus in the Upanishad of the Glorious Bhagavad Gita
The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the second discourse entitled –
"The Yoga of Knowledge (Sankhya)"

 
 37
Chapter 3
Karma Yogaḥ
Communion through Action

Summary of the Teaching

T
he terms cognition (Vedana), worship (Upāsana), meditation (Dhyāna), etc. are
synonyms for "Bhakti" [devoted meditation] which is focussed and persistent. This
[practice] constitutes the means for realising the Supreme Being who is described in the
Veda as the goal of all seekers of Liberation. The Supreme Being is free from even a vestige of
blemish like nescience (ignorance), and is endowed with a plethora of countless auspicious,
unsurpassed attributes beyond all limitations.
For teaching such Bhakti the [preliminary] doctrines concerning the true nature of the Self have
been given in Chapter 2. This Self-realisation is an accessory to Bhakti, as was taught by
Prajāpati (Chāṇḍogya Upaniṣad 8;7.1) and elsewhere too. The intellectual understanding of the
Self is conducive to Karma Yoga – doing work without attachment to their fruits – which in
turn leads to Jñāna Yoga (Meditation) which brings about a complete and direct realisation of
the Self.
The Dahāra Vidya Teaching
Regarding the teaching of Prajāpati – the [intellectual] understanding of the essential nature of
the ātman by the seeker, is a prerequisite to obtaining the [direct] knowledge of the Supreme
Brahman. This was imparted in the instruction of the Dahara Vidya (subtle teaching) i.e., that
Brahman is the ethereal space within the heart. It was described thus:– 'He who after learning
about the Self, meditates upon Him' (Ibid.) – Then follows the teaching about the nature of the
individual Self as being incorporeal and transcending the three states of consciousness; the
externalised, the internalised and the unconscious state. Then the teaching is concluded with
the statement of the fruits of this Dahāra-vidya thus:–
'Likewise, the ātman, rising up from the body, reaches the Supreme
Light and manifests itself in its own true nature' (Cha. Up. 8;12;2).
There are also other examples – in the passage beginning with –
'The enlightened one leaves behind joy and sorrow after realising Brahman
by the knowledge of the Self achieved through Yogic meditation' (Katha. Up.
2;12).
The knowledge of the ātman is declared as essential by the words "By cognition brought about
by Yogic meditation" – because it is a preliminary stage to the knowledge of the Supreme
Brahman enjoined in the words – "After knowing Brahman."
The essential nature of the ātman is then inquired into in such texts as:–
'The Self is not born, nor does it die' (Ibid. .2;18) .
Then beginning with the passage;–
'He is more subtle than the most subtle' (Ibid 2;20),
– the nature of the Supreme Self, meditation upon Him and the nature of meditation through
Bhakti are all elucidated by means of such texts as;–
 38
'The wise one, after knowing Him to be the Self, who is great and omnipresent,
does not grieve" (Ibid:, 1 2 22)
and
'This ātman cannot be obtained through Vedic teaching, nor by meditation, nor by
much hearing [of teachings]; whomsoever this ātman chooses, by him alone is it
reached. To him this ātman reveals its own form' (Ibid., 2 23)
The whole lesson is concluded with a verse that mentions the fruits of the realisation of the
Supreme Brahman:–
'But the person who has discriminative understanding for his charioteer, and the
mind for his reins, he reaches the destination of his journey and that is the highest
abode of Viṣṇu." (ibid 3;9)
The Self-realisation which is the preparation and the means of attaining Bhakti are explained
in the next four chapters.
arjuna uvāca
jyāyasī cet karmaṇaste matā buddhir-janārdana |
tat kiṁ karmaṇi ghore māṁ niyojayasi keśava || 1 ||
Arjuna said:
1. If, O Krishna you consider that Buddhi (mental-development) is superior to Karma (action),
why do you urge me to engage in this terrible deed?
Commentary
If the steadfast practice of meditation is the only means to Self-realisation, then how
can one accept the idea that commitment to action (Karma Yoga) also leads to Self-
realisation? – this is the question.

It was taught before that steadfast dedication to Jñāna Yoga as the means to attain
Self-realisation would arise through the cessation of activities of the senses,
including mental activity in relation to their respective objects such as sound etc. If
Self-realisation is to be attained through the cessation of the activities of the senses,
then surely I should be encouraged to relinquish all actions and engage myself
solely in the practice of meditation. Why then, do you encourage me to engage in
this dreadful deed, which is a sense-activity and is thus an obstacle to Self-
realisation?
vyāmiśreṇaiva vākyena buddhiṁ mohayasīva me |
tad ekaṁ vada niścitya yena śreyoham-āpnuyām || 2 ||
2. You confuse me with statements that seem to contradict each other; tell me for certain the
one way by which I could reach the highest good. .
śrī bhagavān uvāca
loke’smin dvividhā niṣṭhā purā proktā mayā’nagha |
jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām || 3 ||
The Blessed Lord said:
3. In this world there is a two-fold path as I have said before, O sinless one: Jñāna Yoga for
the Saṅkhyans and Karma Yoga for the Yogins.
 
 39
Commentary
“You have not properly understood what I taught you before!” This world, is filled
with people with varying degrees of aptitude, I have therefore taught two forms of
discipline – the way of meditation (Jñāna Yoga) and the way of action (Karma
Yoga), according to the aptitudes of the aspirants. There is no contradiction in this.
The ability to meditate does not spontaneously come to everyone in the world in
whom the desire for Liberation has arisen. But one who acts, unmotivated by the
desire for rewards but purely as a means of worshiping the Supreme Being becomes
free of mental impurities, and by restraining the senses, one becomes competent for
the practice of meditation.
Consequently, firm commitment to meditation upon the ātman [Jñāna Yoga] is
taught specifically to the Saṅkhyans – those people who are competent to observe
the discipline of meditation; and Karma Yoga to Yogins – those qualified for the
path of action.
Saṅkhya means buddhi (intellectual or mental disposition) and those who are
endowed with the mental disposition directed only at Self-realisation are
Sankhyans.
Karma Yoga is appropriate for those whose minds (buddhi) are agitated by desire
for sense-gratification, whereas those whose minds are not thus agitated, are
qualified for Jñāna Yoga. Therefore nothing contradictory and confusing is taught.
na karmaṇām anārambhān naiṣkarmyaṁ puruṣo’śnute |
na ca saṁnyasanād-eva siddhiṁ samādhigacchati || 4 ||
4. No one achieves freedom from activity (naiś-karmyam) by abstaining from works; and no
one ever attains success by mere renunciation of works.
Commentary
Simply by abstaining from the performance of works enjoined by the Scriptures, in
the pursuit of meditation, one does not attain freedom from Karma, nor by ceasing
the performance of such enjoined Scriptural actions which have already been started.
For spiritual progress is achieved only by doing work without attachment to the fruits
and as a means of worshipping the Supreme Being. Hence, without works (Karma-
niṣṭha), one does not achieve realisation (Jñāna-niṣṭha).
Those who have not worshipped Govinda through skilful action done without
attachment to results and whose beginingless and endless accumulation of demerit
has not thus been annulled; will find steady contemplation on the ātman to be almost
impossible. It can be done only if it is preceded by the attainment of a state in which
the senses have been freed from agitation.
This view alone the Lord now affirms:–
na kaścit kṣaṇam-api jātu tiṣṭhaty-akarma-kṛt |
kāryate hy-avaśaḥ karma sarvaḥ prakṛtair-guṇaiḥ || 5 ||
5. Verily no one can remain even for a moment, without performing action; for everyone is
forced to act, helplessly indeed, by the Material Modes (Guṇas).
Commentary
Every one, even after resolving not to do anything, is forced to act – impelled to act
according to the Guṇas (Modes) of Prakṛti (Nature). The Guṇas or ‘Modes of
 40
Nature’ are Sattva (cohesive tendency – centripetal attraction), Rajas (revolving
tendency) and Tamas (disintegrative tendency – centrifugal attraction). These
[tendencies] are pre-determined by one's previous Karma. Consequently, Jñāna Yoga
can be practiced only after the mind has been purified by annulling the accumulation
of negative tendencies through the practice of Karma Yoga, and by bringing Sattva
and other Guṇas under control.
Otherwise, one who engages in meditation becomes an hypocrite: –
karmendriyāṇi saṁyamya ya āste manasā smaran |
indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate || 6 ||
6. One who, restraining the organs of action, sits contemplating on the objects of senses, is a
deluded person and an hypocrite.
Commentary
An hypocrite (mithyācāraḥ) is one whose actions do not harmonise with one’s
resolve. [Such a person] is one whose mind and other five senses are unrestrained
– having failed to neutralise the accumulated demerit, and is none-the-less
struggling for Self-realisation. His mind is dragged away from the ātman because it
is so attached to sense objects, and thus he allows the mind to dwell upon them –
by practising meditation in this way, one becomes perverted and lost.
yastv-indriyāṇi manasā niyamyārabhate’rjuna |
karmendriyaiḥ karma-yogam asaktasya viśiṣyate || 7 ||
7. But one who, subduing the senses by the mind, O Arjuna, begins to practice Karma Yoga
through the organs of action and who is free from attachment – excels.
Commentary
Consequently, one who, aspiring for Self-realisation, acts in accordance with
Scriptural teachings – doing such actions as were practiced earlier; being naturally
inclined to work, but doing them as Karma Yoga by reason of there being no chance
of error, is superior to one practicing meditation.
niyataṁ kuru karma tvaṁ karma jyāyayo hy-akarmaṇaḥ |
śarīra-yātrā’pi ca te na prasiddhayed akarmaṇaḥ || 8 ||
8. You must perform your obligatory duties; for action is superior to non-action (meditation).
For not even the maintenance of the body is possible by inaction.
Commentary
'Obligatory' (niyatam) indicates 'concomitant' (vyaptam); for action is invariably
concomitant (coincidental) with the state of being embodied. This conjunction [of
the Self] with material Nature (Prakṛti) has arisen due to beginingless subtle
impressions (saṁskāras). You must act, because the performance of action is
natural and may not cause misadventure by reason of its also being obligatory.
Action is superior to the practice of meditation. Even in the case of one qualified
for the practice of meditation, unmotivated action indeed is better, because
meditation is difficult to perform and susceptible to misadventure, as it is not a
natural process and one may not have practiced it previously. Consequently, we
should understand that because Self-realisation is included in Karma Yoga – it is
superior.
This affirmation of the superiority of Karma Yoga (disinterested work) over Jñāna
 41
Yoga (meditation on the Self) remains valid even when one is competent to practice
meditation. For, if one abandons all activities to practice meditation, then, while
practicing meditation, even the basic maintenance of the body, which is essential
even for a meditator will not be achieved. Performing the obligatory pañca-mahā-
yajñas with the help of honestly earned wealth, the body should be sustained by
consuming the remnants [of food offered] after such performances. This is clearly
indicated in scriptural texts like;–
" When the food is pure, the Sattva (mind) becomes pure; when the Sattva is
pure, then the mindfulness (meditation) will be steady.” (Cha. Up, 7.26.2).
Śrī Krishna himself will declare –
"The sinful ones who cook food for their own sake eat sin." (3;13)
Obligatory rites (nitya karma) and periodic rites (naimitta karma) and the pañca-
mahā-yajñas must be carried out by one who meditates too, as the body must be
sustained until perfection is attained. Besides, Self-realisation is an integral part of
Karma Yoga, as it involves the contemplation of the ātman as not being an agent. It
is also in harmony with the natural order (Prakṛti). Karma Yoga, is for these reasons
easier and it is free from possibility of failure. Therefore, you must perform Karma
Yoga only – this is the purport of the verse.
If it is argued that any action such as earning money implies 'I-ness, 'My-ness' etc.
and will therefore distract the senses, and the Karma Yogi will again be bound
through the subtle impressions [saṁskāras] of his acts then;
yajñārthāt karmaṇo’nyatra loko’yaṁ karma bandhanaḥ |
tad-arthaṁ karma kaunteya mukta saṅgas-samācara || 9 ||
9. This world is bound by actions other than those performed as sacrifice. O Arjuna, you must
perform work to this end [for sacrifice alone], free from attachment.
Commentary
People become subject to the bondage of Karma only when work is done for
personal gain, but not when work is performed, or money acquired for the purpose
of sacrifice and other acts of charity which are prescribed in the Scriptures. So you
must perform acts like the acquisition of wealth for the purpose of sacrifice (Yajña).
In doing so, overcome attachments generated by the pursuit of personal ambitions,
and then do your work in the spirit of sacrifice. When a person, free from
attachment, acts for the sake of sacrifice, the Supreme Being, propitiated by
sacrifice grants him the calm vision of the Self after destroying the subtle
impressions of Karmas, which have accumulated from time without beginning.
Śrī Krishna stresses the need for sustaining the body only by the remnants of
sacrifices in respect of those who are devoted to all [the four approved] goals of
human life (1. Dharma – social duties, 2. Artha – material prosperity. 3. Kāma –
pleasure, 4. Mokṣa – liberation). He denounces those who nourish the body by
things that have not been offered in sacrifice: –
saha yajñāiḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ |
anena prasaviṣyadhvam eṣa vo’stviṣṭa kāmadhuk || 10 ||
10. In the beginning the Lord of all beings, created humans along with the sacrifice, saying:
'By this shall you prosper; this shall be the cow of plenty granting all your desires.'
 
 42
Commentary
Because of the Vedic text – 'The Lord of Universe…..' (patim viśvasya ……. Maha
Nar. Up. 11.3), it is justifiable to take the term Prajāpati (Lord of Beings) in its
wider sense and interpret it to mean Nārāyaṇa who is the Lord of all beings, the
'Creator of the Universe' and the 'Self of all beings' and the 'Supreme Abode'. In
the beginning, at the time of creation, the Lord saw all beings submerged within
Himself, in a state devoid of the distinctions of name and form. They were helpless
due to their total identification with insentient matter and were incapable of
attaining the four goals of human existence. The supremely Compassionate One,
with a desire to redeem them, projected them into being together with the principle
of sacrifice in order that they might perform sacrifices and said:– 'By this sacrifice,
shall you prosper', i.e. accomplish your development and prosperity. May this
institute of sacrifice fulfil your supreme desire of liberation (Mokṣa) and also the
other desires that are in conformity with it. How, then should this be done?
devān bhāvayetānena te devā bhāvayantu vaḥ |
parasparaṁ bhāvayantaḥ śreyaḥ paramavāpsyatha || 11 ||
11. By this, may you nurture the gods, and the gods will nurture you [in return]. Thus,
nurturing one another, you will obtain the highest good.
Commentary
'By this,' i.e., by the means of sacrifice, you should propitiate the gods who are my
manifestations and have Me as their inner-Self – Śrī Krishna will declare later on: –
'For I am the only enjoyer and the only Lord of Sacrifices' (9.24). Propitiated by
sacrifices, may these gods, nourish you with food, drink and other such items which
are also required for their worship. Thus, supporting each other, may you attain the
highest good called Mokṣa (Liberation).
iṣṭān-bhogān-iha vo devā dāsyante yajñā-bhāvitāḥ |
tair-dattān apradāyaibhyo yo bhuṅkte stena eva saḥ || 12 ||
12. The gods, pleased by sacrifice, will bestow on you the enjoyments you desire. One who
enjoys the bounty of the gods without offering them anything in return, is verily a thief.
Commentary
'Theft' is defined as taking what belongs to another and using it for oneself when it is
really intended for the use of another.
yajñā-śiṣṭāśinaḥ santo mucyante sarva kilbiṣaiḥ |
bhuñjate te tvaghaṁ pāpā ye pacantyātma kāraṇāt || 13 ||
13 The righteous who eat the remnants of sacrifices are freed from all sins. But the sinful ones
who cook only for their own sake eat only sin.
Commentary
Those who acquire articles of food solely for propitiating the Supreme Being abiding
as the Self of Indra and all other devas, and who cook and offer them to the Supreme
Being, and then sustain themselves on the remnants of such offerings – they alone
will be free of all [mental] impurities which have resulted from beginingless Karma
and which obstruct the direct vision of the ātman. But the malicious ones, appropriate
for personal use the things which the Supreme Being has granted them for devotional
service, and use it all for self gratification alone – they verily eat only sin. The error
here referred to is the accruing of negative result from the actions.
 43
Śrī Krishna again points out that everything has its origin in yajña; according to both
the worldly and the Scriptural views; the performance of the yajñas is therefore
necessary and their non-performance is a failing:
annād-bhavanti būtāni parjanyād-anna-saṁbhavaḥ |
yajñānād-bhavati parjanyaḥ yajñāḥ karma samud-bhavaḥ || 14 ||
14. From food arise all beings; from rain food is produced; from yajña comes rain; and yajña
is achieved through activity.
Commentary
All beings have their existence in nourishment, from rain food is produced. These
two facts are matters of common experience – 'From yajña comes rain' this is known
from the Scriptural passages such as;–
'The oblations offered in fire reach the sun, and from the sun comes
rain' (Manu, 3.76),
– and yajña consists of activities such as collecting of the materials, and other similar
actions by the sacrificer.
karma brahmod-bhavaṁ viddhi brahmākṣara samudbhavam |
tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣṭhitam || 15 ||
15. Know that activity springs from Brahman and Brahman arises from the imperishable
(Self); therefore the all-pervading 'Brahman' is ever established in sacrifice.
Commentary
“Activity arises from Brahman”, – Brahman here refers to the physical body born of
Prakṛti and consisting of modifications of Prakṛti. The term 'Brahman' here denotes
Prakṛti as in the Scriptural text;–
'From Him arises, this Brahman and this 'Brahman' becomes name,
form and food' (Mun. Up., 1.1.9).
In the Gītā also it will be taught by Śrī Krishna that:–
'This great 'Brahman' is my 'womb' (14.3)
Therefore, the phrase 'Activity arises from Brahman' is interpreted as activity being
produced by the physical body.
"The Brahman arises from the imperishable Self" – in this context the term
'imperishable' indicates the Jīva [individual Self]. The physical body, which is
tenanted by the Self and is nourished by food and drink, is designed for action; hence
the physical body which constitutes the instrument of activity is said to arise from
the imperishable.
Therefore the 'all-pervading Brahman' means, in this context, the bodies of all
persons of diverse natures which are the products of Prakṛti, and is hence all-
pervading. The meaning is that the bodies owe their existence to this process of
sacrifice.
evaṁ pravartitaṁ cakraṁ nānu vartayatīha yaḥ |
aghāyur-indriyā rāmo moghaṁ pārtha sa jīvati || 16 ||
16. One who does not follow this cycle thus set in motion, lives in error, revelling in the
senses, he lives in vain O Arjuna.
 
 44
Commentary
Thus, this cycle is set in motion by the Supreme Being. From food originate
embodied Jīvas which are denoted by the word 'beings'; from rain food is produced;
from yajña comes rain; yajña is achieved by activities which are accomplished by an
agent; and activity arises from the embodied Self; and again the body is endowed
with life from food. In this manner there is a sequence which revolves like a wheel
through the mutual relation of cause and effect.
Hence, if one who is engaged in spiritual practice – whether qualified for Karma
Yoga or Jñāna Yoga – does not keep in motion this wheel which revolves in a cycle
through mutual relation of cause and effect– that person, by not maintaining his
physical being by means of the remnants of sacrifice, lives in error. The senses
become the pleasure -gardens of one whose mind and body are not nourished by the
'remnants of sacrifices.' Rajas and Tamas begin to preponderate. Being thus
distracted from Self-realisation, he rejoices only in sense-gratification. Therefore,
even if he were to strive for Self-realisation, it would be fruitless. So therefore his
life is wasted, O Arjuna.
Śrī Krishna now says that the performance of the 'Five Great Sacrifices' etc.,
according to social status and stage of life, should only be renounced by one who is
liberated – whose vision of the ātman does not depend on any external means.
yastvātma-ratir-eva syād-ātma tṛptaśca mānavaḥ |
ātmanyeva ca santuṣṭas-tasya kāryaṁ na vidyate || 17 ||
17. But the person whose delight is only in the Self, who is satisfied with the Self, who rejoices
in the Self, for him nothing remains to be accomplished.
Commentary
But for one, who is not in need of the means of Jñāna Yoga or Karma Yoga, who has
a natural predisposition to achieve Self-realisation, who is satisfied by the Self alone
and not by food, drink and other things which are distinct from the Self, who rejoices
in the Self alone and not in pleasure gardens, garlands, sandal paste, vocal and
instrumental music etc., and for whom everything is the Self alone – his subsistence,
nourishment and enjoyment, – for him no activity remains to be done in order to
achieve Self-realisation, because he is spontaneously and continuously aware of the
essential nature of the Self.
naiva tasya kṛtenārtho nākṛteneha kaścana |
na cāsya sarva-bhūteṣu kaścid artha vyapāśrayaḥ || 18 ||
18. For him there is no interest in what is done or what is left undone, nor has he to rely on any
being for anything whatsoever.
Commentary
Thus, for such an individual there is nothing to be gained from any practice
undertaken for Self-realisation, nor is he subject to any fault or calamity from not
undertaking such spiritual practice, because his Self-realisation does not depend on
any external means – for the adoption of the means is only for achieving an aversion
to Prakṛti and its evolutes.
Spiritual practice for Self-realisation is only proscribed for that person whose vision
of the Self is so natural that it no longer depends on any means. But Karma Yoga is
a superior practice for attaining Self-realisation for the average seeker, because it is:–
 45
(a)   easy to perform,
(b)  it is secure from possible error,
(c)   the contemplation of the true nature of the ātman is included in it, and
(d)  even for a Jñāna Yogin the performance of minimum activity is
necessary.
For these reasons, Karma Yoga is better as a practice to achieve Self-realisation.
tasmād asaktaḥ satataṁ kāryaṁ karma samācara |
asakto hyācaran karma param-āpnoti pūruṣaḥ || 19 ||
19. Therefore, always perform without attachment, that work which ought to be done. For one
who acts without attachment attains to the Supreme.
karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ |
loka saṅgraham-evāpi saṁpaśyan kartum arhasi || 20 ||
20. Verily, by Karma Yoga alone did Janaka and others reach perfection. Indeed, you should
act, bearing in mind the welfare of the world.
Commentary
Even royal sages like Janaka and others, who were the foremost among the
enlightened ones, preferred Karma Yoga as the means for attaining perfection.
Now it is going to be taught (in verses 20-26) that Karma Yoga must be performed
in every way by anyone who is virtuous. At least for the welfare of all beings (loka-
saṅgraha), you should do work even if there is no need of it for yourself.
yadyad-ācarati śreṣṭhas-tat-tad-evetaro janaḥ |
sa yat pramāṇaṁ kurute lokas-tad-anuvartate || 21 ||
21. Whatever an eminent person does, other people also do, whatever standard he sets, the
world follows it.
Commentary
'An eminent person,' (śreṣṭha) is one who is recognised for his knowledge of all the
Scriptures and for his observance of all the Scriptural injunctions. Whatever he does,
others who are unlearned will also do, following his example. Therefore for the
maintenance of the world [order], an eminent person, distinguished for being wise
should always perform all [prescribed] duties according to his station (varna) and
stage in life (āśrama). Otherwise, the demerit generated from setting a bad example
for the masses will bring him down, even if he were established in an advanced stage
of Jñāna Yoga.
na me parthāsti kartavyaṁ triṣu lokeṣu kiñcana |
nānavāptam-avāptavyaṁ varta eva ca karmaṇi || 22 ||
22. For me, O Arjuna, there is nothing in all the three worlds which ought to be done, nor is
there anything lacking that ought to be acquired – yet I continually engage in action.
Commentary
For Me, who am the Lord of all, who has all desires fulfilled, who is omniscient,
whose will is [unfailingly] true, and who, at My own pleasure, choose to remain in
the three worlds in the forms of gods, humans and such other beings, there is nothing
whatever to achieve. Therefore, even though there is nothing lacking for Me i.e.,
nothing yet to be achieved by work, yet still I continue working for the maintenance
of the world
 46
yadi hyahaṁ varteyaṁ jātu karmaṇyatandritaḥ |
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ || 23 ||
23. For if I did not continue to engage Myself in action, unwearied, O Arjuna, humankind
would follow my example.
Commentary
I am the Lord of all, My sport consists in creation, sustentation and dissolution of the
universe at My will, even though I incarnate at My pleasure as a human being to help
the world– if I, thus incarnated in the family of the virtuous Vasudeva, did not
continue to act in a manner appropriate to the circumstance, untiring, at all times,
then, these people with misconceptions would follow My example taking me as their
role model. Instead of achieving Self-realisation, they would be condemned because
of the error arising from neglect of duty.
utsīdeyur-ime lokā na kuryaṁ karma ced aham |
saṅkarasya ca kartā syām upahanyām-imāḥ prajāḥ || 24 ||
24. These worlds would perish if I did not perform action; I would be the author of confusion
and the cause of destruction of these beings.
Commentary
If I do not fulfill My appropriate duty, all the virtuous people would also neglect their
duties by following My example, and would be lost because of this. Thus I would be
the cause of chaos and destruction of all these people. Even so, if you, Arjuna, the
foremost of the virtuous, claim the privilege of practicing Jñāna Yoga (meditation on
the Self), then the pious aspirants, who are ignorant and who follow your example,
without being aware of their own competency, giving up the practice of Karma Yoga
will be lost. Therefore one who is regarded as learned and wise should engage in
work alone.
saktāḥ karmaṇy-avidvāṁso yathā kurvanti bhārata |
kuryād-vidvāṁs-tathāsaktāś-cikīrṣu loka-saṅgraham || 25 ||
25. Just as the ignorant act with attachment their work, O Arjuna, so should the wise act
without any attachment, and only for the welfare of the world.
Commentary
'The ignorant' are those people who don’t know the truth about the Self;
'attached to their work' means they are inextricably bound to their actions [and their
results].
Because of their incomplete grasp of the Self, they are not qualified for Jñāna Yoga
– meditation on the Self. Karma Yoga should also be practiced by one who is virtuous
and unattached as a result of Self-realisation, and also by one who wishes to be an
example to others in virtuous conduct. Thus one should protect the world from chaos
by one’s example – even though qualified for Jñāna Yoga one should practice Karma
Yoga.
na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām |
joṣayet sarva karmāṇi vidvān yuktaḥ samācaran || 26 ||
26. The wise should not confuse the minds of the ignorant who are attached to work; rather
himself performing work with devotion, he should inspire others to do likewise.
 
 47
Commentary
Do not confuse the neophyte aspirants by saying that there is, besides Karma Yoga,
another way to Self-realisation. They are unable to practice meditation on account of
their inability to understand the ātman, and because of their attachment to action. One
should thus encourage love for all types of activity among those who do not know
the complete truth.
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |
ahaṅkāra vimūḍhātmā kartā’ham-iti manyate || 27 ||
27. All actions are being performed in every way by the Guṇas of Prakṛti. One whose mind is
deluded by the notion-of-individuality, thinks, 'I am the doer.'
Commentary
It is the Guṇas of Prakṛti – Sattva, Rajas & Tamas, that perform all their respective
activities45. But one whose mind is deluded by the notion-of-individuality
(Ahaṅkāra), thinks, 'I am the doer of all these action.'
Ahaṅkāra is defined as the mistaken identification of 'I' applied to the physical body
which is not the real 'I' [dehātma bhrama]. Because of this mistaken identity, one
who is ignorant of the real nature of the ātman thinks, 'I am the doer' with regard to
the activities that are really being done by the Guṇas. [Cf. 14;23]
tattva-vittu mahābāho guṇa-karma-vibhāgayoḥ |
guṇā guṇeṣu vartanta iti matvā na sajjate || 28 ||
28. But he who knows the truth about the divisions of the Guṇas and their functions, O mighty-
armed one, through his awareness that the Guṇas operate on their products, is not attached.
prakṛter-guṇa saṁmūḍhāḥ sajjante guṇa-karmasu |
tān-akṛtsna vido mandān kṛtsnavinna vicālayet || 29 ||
29. Those who are deluded by the Guṇas of Prakṛti are attached to the functions of the Guṇas,
but one of perfect knowledge should not unsettle the ignorant who do not know the whole
truth.
Commentary
Those who 'do not know the whole truth' are those who are striving for Self-
realisation but are deluded about the nature of the ātman, unaware, due to their
involvement in Material Nature, that actions proceed from the Guṇas. Inherently the
Self is not the actor, agency arises due to its contact with the Guṇas. An enlightened
person should not, while being a practitioner of meditation, unsettle the ignorant.
They tend to emulate a great person, when they see him give up Karma Yoga their
minds too will be distracted from Karma Yoga. Thus the great person, should
assiduously practice Karma Yoga, with complete mindfulness of the Self not being
the agent. Thus, one should demonstrate that Karma Yoga by itself is an independent
means for Self-realisation.

45
Everything in the world is conditioned by the three guṇas of material Nature (prakr̥ti) , so we do not act
voluntarily of our own volition but rather are motivated by the guṇas by which we are conditioned. So a
predominantly sattvic person will act in a sattvic way impelled by their predominant guṇa.
 48
mayi sarvāṇi karmāṇi sanyasyādhyātma-cetasā |
nirāśīr-nir-mamo bhūtvā yudhyasva vigata-jvaraḥ || 30 ||
30. Dedicating all your actions to Me with a mind centred in the Self, free from desire and
selfishness, free from hot-headedness, do you engage in battle
Commentary
'Adhyatma-cetas' is a mind which is focussed on the Self through awareness of the
essential nature of the Self. This individual Self (Jīvātman) constitutes the "body" of
the Supreme Self and is activated by Him. This is taught by Vedic texts like:–
'He who has entered within, is the ruler of all beings and is the Self of
all' (Tait. Ar. 3.11)
'Him who has entered within and is the doer' (ibid 3.23.)
'He who, dwelling in the Self is within the Self, whom the Self does not
know, whose body the Self is, who controls the Self from within – he
is your Internal Ruler and immortal Self' (Br. Up. 3.7.22)
Smrti texts also state the same thing –
' Him who is the ruler of all' (Manu, 12.122).
Śrī Krishna will teach later on:–
'And I am seated in the hearts of all; from Me are memory, knowledge
and the faculty of reason' (Gītā 15,15);
'The Lord, O Arjuna, lives in the heart of everything causing them to
spin around and around by His power, as if set on a wheel. (Gītā 18.61).
Hence, dedicate all actions to Me, the Supreme Being, considering Me to be the
[ultimate] agent, by contemplating on the ātman as activated by Me alone, because it
is My manifestation. And do all duties, considering them as acts of worship only;
free from the desire for rewards, and therefore free from selfishness, devoid of 'hot-
headedness', that is stimulation caused by passions like anger.
Contemplate that the Supreme Being the Lord of all, Principal of all, causes His own
works to be done only for the purpose of having Himself worshipped by His own
instruments, viz. the individual Jīvas belong to Him and are His agents. Free yourself
from feverish concern originating from ideas like – 'What will become of me with an
ancient, endless accumulation of Karma arising from beginingless time?' Perform
Karma Yoga with ease, for the Supreme Being Himself, propitiated by all acts, will
free you from bondage.
ye me matam idaṁ nityam anu-tiṣṭhanti mānavāḥ |
śraddhāvanto’nasūyanto mucyante te’pi karmabhiḥ || 31 ||
31. Those people who, full of faith ever practice this teaching of Mine and those who receive
it without caviling – even they will be released from Karma.
Commentary
There are those persons who are qualified to understand the Shastra and decide for
themselves what My doctrine is, and follow it accordingly; there are others who while
having faith in the teaching of the Shastra never practice it. And there are still others
who, even though they have no faith, do not cavil at it, i.e., they do not find any fault
in the Shastra. All these persons are freed from Karmas which exist from beginingless
time and which cause bondage.
 49
ye tvetad abhyasūyanto nānutiṣṭhanti me matam |
sarva jñāna vimūḍhāṁstān viddhi naṣṭān acetasaḥ || 32 ||
32. But those who carp at My teaching and those who do not practice this teaching of Mine –
know them to be seriously deluded and devoid of reasoning, and therefore lost.
Commentary
The function of reason is to determine the real nature of things. When critical thinking
is lacking, one's comprehension becomes warped and extremely deluded in a variety
of ways.
sadṛśaṁ ceṣṭate svasyāḥ prakṛter-jñānavān api |
prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati || 33 ||
33. Even an enlightened person acts in conformity to his own nature; beings follow their
nature; what will restraint do?
Commentary
The fundamental nature of the ātman is different from Material Nature (Prakṛti) –
this awareness must be constantly retained. Even one who knows this, continues to
act in relation to material objects according to one’s own nature; i.e. directed by
previously acquired subliminal activators (saṁskāras). How is this? All beings act
according to their own natures. Beings involved with insentient matter, all act
according to predispositions which have accrued from time immemorial. What effect
can the restraint enjoined by Shastras have on those who simply follow their natural
predispositions?
Śrī Krishna expounds the process by which individuals are overpowered by their
respective dispositions: –
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau |
tayor-na vaśam āgacchet tau hyasya paripanthinau || 34 ||
34. Attachment and aversion for sense objects abide in the sense-organs; let none come under
their sway; for they are one’s foes.
Commentary
An ineluctable link exists between sensory-organs like the ear, with their objects like
sound; and for organs of action like the tongue towards its objects like tasty food.
The desire to indulge in these objects is caused by pleasurable sub-conscious
impressions [saṁskāras from previous experiences]. When indulgence in them
causes pain – aversion is produced. Thus, these two, attraction and aversion distract
the mind of the practitioner of meditation, and forcibly motivate one to engage in
them, in spite of his having established some sort of control over the senses. So no
meditator should come under the sway of attraction and aversion which bring ruin.
These two are indeed unconquerable foes that detract one from the practice of
meditation.
śreyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭhitāt |
sva-dharme nidhanaṁ śreyaḥ para-dharmo bhayāvaḥ || 35 ||
35. Better is one's own duty, though devoid of merit, than the duty of another well-done. Better
is death in one's own duty; the duty of another is fraught with fear.
 
 50
Commentary
Therefore Karma Yoga [one’s own natural duty] is better than Jñāna Yoga [the duty
of another]. It is one's personal duty because it is natural and easy to perform, and
even if defective, it is free from possibility of interruption and fall. Jñāna Yoga
(meditation on the ātman), on the other hand, though performed well for some time,
constitutes an alien duty, as it is difficult to practice for one immersed in Material
Nature. It is therefore subject to interruption and the possibility of error. For a Karma
Yogi – practicing his natural duty, even death without success in one birth does not
matter. In the next birth, with the help of the experience already gained in this birth
it will be possible to perform Karma Yoga without any impediments.
arjuna uvāca
atha kena prayukto’yaṁ pāpaṁ carati pūruṣaḥ |
anicchann-api vārṣṇeya balādiva niyojitaḥ || 36 ||
Arjuna said:
36. But, impelled by what, O Krishna, does one err even against one's own will, constrained
as it were, by force?
Commentary
What is it, that drives one to commit error in the form of indulging in sense-
gratification, as if being compelled, even though one wishes not to indulge.
Bhagavān uvāca
kāma eṣa krodha eṣa rajoguṇa samudbhavaḥ |
mahāśano mahā-pāpmā viddhyenam-iha vairiṇam || 37 ||
Kṛṣna said:
37. It is desire, it is anger, born of the Guṇa of Rajas; all-devouring, an impeller to sin. Know
this to be the foe here.
Commentary
The insatiable desire-nature arises from the Rajas Guṇa and is dependant on
subliminal activators. It is an enemy which attracts one towards the objects of the
senses. When desire is impeded anger arises towards those persons [objects or
circumstances] which are the cause of such hindrance. It incites the aspirant to harm
others. Know this [desire] which is born of Rajas, to be the natural enemy of
meditators on the Self (Jñāna Yogins).
dhūmenāvriyate vahnir-yathādarśo malena ca |
yatholbenāvṛto garbhas-tathā tenedam-āvṛtam || 38 ||
38. As a fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo by the
amnion, so is this (world) enveloped by that (desire nature).
āvṛtaṁ jñānam etena jñānino nitya vairiṇā |
kāma-rūpeṇa kaunteya duṣpūreṇānalena ca || 39 ||
39. Wisdom is obscured by this constant enemy of the wise, O Arjuna, in the form of desire,
which is as insatiable as fire.
Commentary
The embodied ātman's fundamental attribute is consciousness, but insight is
concealed by this perpetual enemy – desire, which causes attachment to sense-
objects. Desire is difficult to gratify, its objects are unworthy of attainment and it is
insatiable, i.e., can never be satisfied.
 51
indriyāṇi mano buddhir-asyādhiṣṭhānam-ucyate |
etair-vimohayaty-eṣa jñānam-āvṛtya dehinam || 40 ||
40. The senses, the mind and the intellect are said to be its accessories. By these it [desire]
deludes the embodied Self by concealing its wisdom.
Commentary
By means of the senses, the mind and the intellect, which have been reduced to the
position of servants through attachment to sense objects, desire deludes the embodied
Self caught up in Material Nature by obscuring it’s comprehension. Desire deludes
one through manifold illusions, by turning one away from the awareness of the true
nature of the ātman and making one indulge in sense gratification.
tasmāt-tvam-indriyāṇyādau niyamya bharatarṣabha |
pāpmānaṁ prajahi hyenaṁ jñāna vijñāna nāśanam || 41 ||
41. Therefore, O Arjuna, controlling the senses first, slay this deluding thing [desire] that
destroys both knowledge and discrimination.
Commentary
Thus, you too, being immersed in Material Nature and shackled to sense-activities,
should at the very commencement of the journey to Liberation, control the senses by
the practice of Karma Yoga, and then, you must vanquish this deluding enemy in the
form of desire which destroys wisdom relating to the true nature of the ātman and the
discrimination, which is the means to gain this wisdom.
Śrī Krishna speaks of that which is the most important of the adversaries: –
indriyāṇi parāṅyāhur-indrebhyaḥ paraṁ manaḥ |
manas-astu parā buddhir-yo buddheḥ paratas-tu saḥ || 42 ||
42. It is said that the senses are supreme: the mind is superior to the senses; the intellect is
higher than the mind; but what is greater than intellect is that [the desire-nature].
Commentary
The senses are called the supreme obstacles to enlightenment, because when the
senses continue operating on their objects, the pure vision of the Self cannot arise.
'The mind is superior to the senses' – even if the senses are withdrawn [from their
objects], if the Manas (mind) ruminates on sense objects, pure vision of the Self
cannot arise.
'The intellect (Buddhi) is higher than the mind', i.e., even if the mind is indifferent to
sense objects, a perverted decision by the intellect can obstruct the dawn of Self-
realisation. But even if all of these up to the intellect are quietened from their activity,
still, when the desire-nature is operating, it will by itself, obstruct Self-realisation by
inducing the senses to operate in their fields. Thus it is said here; what is greater than
the intellect is the desire-nature.
evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā |
jahi śatruṁ mahā-bāho kāma-rūpaṁ durāsadam || 43 ||
43. Thus, knowing that which is greater than the intellect and fixing the mind with the help of
the intellect in Karma Yoga, O Arjuna, slay this enemy in the form of desire, which is difficult
to overcome.
 52
hariḥ oṁ tatsat
iti śrīmad bhagavadgītāsupaniṣatsu
Brahmāvidyāyāṁ yogaśāstre
śrīkṛṣṇārjuna saṁvāde karmayoga nama
tṛtīyodhyāyaḥ

Thus in the Upanishad of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the third discourse entitled
"The Yoga of Action"
 53
Chapter 4
Jñāna Vibhāga Yogaḥ
Communion through Wisdom

Summary of the Teaching

I
In the third chapter it was determined that for the spiritual aspirant in whom the physical
impulses are strong, the practice of Karma Yoga alone is the recommended practice. People
are not naturally capable of the practice of Jñana Yoga; and even if capable, the practice of
Karma Yoga alone, preceded by contemplation on the ātman as a non-agent is preferable. It has
also been taught that even a person who is distinguished for wisdom (and is expected to act as a
role-model for others) should still practice Karma Yoga alone.
Now in the fourth chapter the need for practising Karma Yoga is further stressed because it was
taught at the very beginning of the present (Kalpa) age of Manu for the liberation of all beings.
It is also demonstrated that the science of the Self is included in it. Furthermore, the nature of
Karma Yoga with its divisions and the pre-eminence of the wisdom factor in it, is taught. And
incidentally the truth about the incarnations of the Lord is also mentioned.
śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ proktavān aham avyayam |
vivasvān manave prāha manur-ikṣvākave’bravīt || 1 ||
The Blessed Lord said:
1. I taught this imperishable Yoga to Vivasvan46; Vivasvan taught it to Manu47; Manu declared it
to Ikshvaku.
evaṁ paramparā prāptam imaṁ rāja-rṣayo viduḥ |
sa kāleneha mahatā yogo naṣṭaḥ paraṅtapa || 2 ||
Thus handed down in succession, the royal sages knew this (Karma Yoga). But with long lapses
of time, O Arjuna, this Yoga was lost to the world.
Commentary
“Don't imagine that I have just invented this teaching of Karma Yoga merely as a
device for stirring up your enthusiasm for war. I Myself taught this Yoga to Vivasvān
at the commencement of the present age of Manu as a means for all beings to attain
the highest goal of existence which is Liberation from the cycle of births and deaths.
The royal sages of old learned this Yoga which had been transmitted by tradition
from one generation to the other. Because of the long lapse of time and because of
the dullness of the intellect of those who heard it, it has almost been lost.”
sa evāyaṁ mayā te’dya yogaḥ proktaḥ purātanaḥ |
bhakto’si me sakhā ceti rahasyaṁ hyetad-uttamam || 3 ||
3. It is that same ancient Yoga which I now teach to you, as you are My devotee and My friend;

46
Vivasvan is the Sun God.
47
A Manu is a celestial being who rules over a period of time known as a Manvantara. The actual duration of a
Manvantara, according to the Viṣṇu Purāṇa is seventy one times the number of years contained in the four Yugas,
with some additional years, adding up to 852,000 divine years, or 306,720,000 human years. There are 14
Manvantaras the current one being the Vaivasvata Manvantara. This Manu is not the same as the author of the
Manu Smṛti. Ed.
 54
it is indeed the highest mystery.
Commentary
“I now teach it to you, because you have sought refuge in Me with your whole being.
It is being taught to you fully with all its supplementary parts. It is the most
mysterious knowledge taught in the Vedānta, therefore it cannot be fully understood
or explained by anyone other than Myself.”
In this connection (of confirming the authenticity of the teaching), Arjuna inquires
about the truth of Lord's Incarnation.
arjuna uvāca
aparaṁ bhavato janma paraṁ janma vivasvataḥ |
katham etad vijānīyāṁ tvam ādau proktavān iti || 4 ||
Arjuna said:
4. Your birth was recent, and the birth of Vivasvan long ago. How then am I to understand that
you taught it in the beginning?
Commentary
According to the regular calculation of time, Krishna's birth was indeed later,
contemporaneous with Arjuna's. And the birth of Vivasvān was at an earlier aeon,
reckoned as twenty-eight cycles of units of four Yugas each48. How can Arjuna accept
the truth of His statement that He taught it in the beginning?
Now, there is no contradiction here, for it was quite possible that Śrī Krishna had
taught Vivasvān in a former birth. The memory of what was done in former births is
quite natural for highly evolved persons. This should not be taken to mean that Arjuna
does not know that Krishna is the Lord of all, because he says later on: –
'You are the Supreme Brahman, the Supreme Light and the. Supreme
Purifier. All the seers proclaim You as the eternal Divine Puruṣa, the
Primal Lord, unborn and all-pervading So also proclaim the divine
sage Nārada, Asita, Devala and Vyāsa. You Yourself also are saying
this to me' (10.12-13 )
Arjuna had heard repeatedly from Bhīṣma and others during Yudhiṣṭhira's Rājasūya
sacrifice that–
'Krishna alone is the cause of creation and submergence of all the worlds This
universe, consisting of things both animate and inanimate, was created for the sake
of Krishna (Ma Bha, 2:38;43;23).
'For the sake of Krishna' means that the entire universe is subservient to, and
dependant for its existence on Krishna.
This apparent contradiction may be resolved as follows; – Arjuna surely knows that
Krishna the son of Vasudeva is the Supreme Being. Though knowing Him as such,
he questions as if he did not know Him. The reasoning was this; the Lord of all is
absolutely pure and totally auspicious and omniscient, His resolve is perfect and His
desires fulfilled – can the birth of such a Being be of the same nature as that of the
gods, humans etc., who are subject to Karma? Or is it false like the illusions of a
magical show? Or could it be real? If His birth is real, what is the manner of His
birth? What is His body composed of? What is the cause of His birth? What is the

48
4 Yugas = 4,320,000 human years – totally 120,960,000 years.
 55
purpose of the Incarnation ?
The way in which Śrī Krishna answers Arjuna's question, justifies the construing of
the question in this way.

śrī-bhagavān uvāca
bahūni me vyatītāni janmāni tava cārjuna |
tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa || 5 ||
The Blessed Lord said:
5. Many births of Mine have passed, O Arjuna, and so is it with you also. I know them all, but
you do not know them.
Commentary
By this, the reality of the Lord's birth is confirmed – 'Many births of Mine have
passed' – then is added the statement; 'so is it with you' to illustrate that the nature
of both births are equally real.
ajo’pi sann-avyayātmā bhūtānām īśvaro’pi san |
prakṛtiṁ svām-adhiṣṭhāya saṁbhavāmy-ātma māyayā || 6 ||
6. Though I am unborn and immutable by nature, and though I am the Lord of all beings, yet by
employing My own Nature (Prakṛti) I am born by My own free will.
Commentary
Without compromising any of the My specific qualities, such as supreme Lordship,
birthlessness, imperishability etc, I am manifest by My own free will – 'Prakṛti'
means one's own nature. The meaning is that while abiding in My own Nature and
taking a form of My choice, I incarnate by My own free will (Māyā).
Ramanuja states in his introduction to the Commentary that he supports the absolute reality of
the Divine Incarnations. He now goes to some lengths to refute the doctrine of the Advaitins
that the Incarnations of the Lord are not real but are only illusions – for the detailed discussion
please see appendix.
Śrī Krishna now specifies the cause of His incarnations.
yadā yadā hi dharmasya glānir-bhavati bhārata |
abhyutthānam-adharmasya tadā’tmānaṁ sṛjāmy-aham || 7 ||
7. Whenever there is a decline of Dharma, O Arjuna, and an increase of Adharma, then I incarnate
Myself.
Commentary
There is no restriction as to the time of My birth. Whenever the observance of the
Vedic Dharma ordained for the four social groups [intelligentsia, executives,
entrepreneurs and workers] according to the four stages of life [student, householder,
retiree, renunciate] declines, and its opposite – unrighteousness (Adharma) increases,
then I Myself, willingly and in the manner previously stated, incarnate Myself.
paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām |
dharma saṁsthāpan-ārthāya saṁbhavāmi yuge yuge || 8 ||
8. For the protection of the good and for the destruction of the wicked, for the establishment of
Dharma, I advent myself from age to age.
 
 56
Commentary
The 'good' are those who follow the [Vedic] Dharma, as defined above. They are the
foremost among the Vaiṣṇavas, who have taken refuge in Me. While My name,
pastimes and form are beyond the scope of speech and thought, these devotees cannot
support or sustain themselves without My beatific vision. They regard even a moment
of separation from Me as a thousand aeons. They become physically and
psychologically dejected because of their separation from Me. So I take birth from
age to age in the forms of gods, humans etc., in order to cherish them by giving them
the opportunity to see Me and to experience My pastimes and to converse with Me.
I take birth also for the destruction of those who are hostile to such devotees and also
for the restoration of the declining Vedic Dharma, which consists of devotion to Me.
The main purpose of the incarnation is to reveal the adorable [divine] form in order
to foster devotion. The destruction of the wicked is the secondary purpose only. There
is no specific restrictions of Yugas like Kṛta, Treta etc., for the appearance of Divine
Incarnations.
janma karma ca me divyam evaṁ yo vetti tattvataḥ |
tyaktvā dehaṁ punar-janma naiti māmeti so’rjuna || 9 ||
9. Whosoever thus knows in truth My divine birth and deeds O Arjuna, is not reborn again, and
after leaving the body comes to Me.
Commentary
I am [in fact] devoid of birth, because My 'birth' is unlike that of ordinary beings
whose births are conditioned by Karma in association with Material Nature and
whose actions produce the evil of bondage. By a true understanding of My divine
appearance and deeds, all one's karmic obstacles that hinder the taking of refuge in
Me are absolved. In this birth itself, resorting to Me in the manner already described,
and loving Me and contemplating on Me alone, one reaches Me.
vīta rāga-bhaya-krodhā man mayā mām upāśritāḥ |
bahavo jñāna tapasā pūtā mad-bhāvam āgatāḥ || 10 ||
10. Freed from desire, fear and anger, absorbed in Me, taking refuge in Me, purified by the
austerity of knowledge, many have attained My state.
Commentary
"Purified by the austerity called of knowledge" – refers to the truth relating to
Krishna's manifestation and deeds, many have become transformed in the manner
described above. The Veda validates this statement: –
'The wise know well the manner in which He is born' (Taitt. Arany., 3131)
ye yathā māṁ prapadyante tāṁs-tathaiva bhajāmy-aham |
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ || 11 ||
11. Whosoever takes refuge in Me in any manner whatsoever, in the same manner do I favour
them; beings experience Me alone in different ways, O Arjuna.
Commentary
In whatever manner seekers of refuge think of Me, according to their natural
dispositions and surrender to Me – I favour them by revealing Myself to them in the
form of their choice. Why elaborate more here? All those who are intent on attaining
Me will certainly experience Me, with their own eyes and other sense organs in every
way they may desire. The sincere spiritual aspirants will certainly experience an
 57
epiphany, that is, my essential nature however indescribable and inconceivable by
the Yogins it may be.
Now after completing the digression (regarding the divine incarnations), in order to
teach the mode in which Karma Yoga itself acquires the form of Jñāna
(Wisdom/meditation), Śrī Krishna first described the difficulty in finding persons
who are qualified for Karma Yoga of this type.
kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ |
kṣipraṁ hi mānuṣe loke siddhir-bhavati karmajā || 12 ||
12. Those who hanker for success in action in this world, sacrifice to the gods; for in this human
world, success is quickly attained by religious rites
Commentary
“Nobody worships Me without having some motivation for rewards – I am the Self
of Indra and other devas and thus the real recipient of all offerings. Why is this?
Because in this mortal world, results in the form of sons, cattle, food etc., are quickly
acquired from the performance of sacrificial rites. The phrase, 'mānuṣe loke' (the
world of humans) implies heaven and the other worlds also. All worldly people lack
discrimination because of their ceaseless accumulation of demerit amassed from time
immemorial. They expect rapid results and perform only those rituals which consist
of the propitiation of Indra and other devas for the sake of sons, cattle, food etc., and
for the sake heaven and such [realms of enjoyment]. But none being distressed by
Samsāra, and aspiring for final Liberation, undertakes the practice of Karma Yoga of
the kind described above. Real Karma Yoga is devotional service directed to Me.”
Śrī Krishna now indicates the cause which annuls the demerit hindering the undertaking of
Karma Yoga.
cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa karma vibhāgaśaḥ |
tasya kartāram api māṁ viddhy-akartāram avyayam || 13 ||
13. The [social] system of four castes was generated by Me according to division of Guṇas and
Karma. Though I am the generator, know Me as a non-agent and immutable.
Commentary
The whole universe from Brahmā down to a clump of grass, together with the system
of four social divisions (castes) divided according to the Guṇas and by actions like
self-control in accordance with the Guṇas, was projected into being by Krishna. The
mention of "generation" is for illustration. It is intended also to indicate that the
universe is sustained by Krishna alone and is withdrawn by Krishna alone. Krishna
is the source of this manifold activity of manifestation, sustentation and destruction,
but at the same time is a "non-agent.”
Śrī Krishna explains how this is possible.
na māṁ karmāṇi limpanti na me karma phale spṛhā |
iti māṁ yo’bhijānāti karmabhir-na sa badhyate || 14 ||
14. Actions do not taint Me, nor do I have a desire for the fruits of actions. One who understands
Me thus, is not bound by karma.
Commentary
I am not subjected to Karma through these various actions like projection,
sustentation and dissolution [of the universe]. For the distinctions [among sentient
 58
beings] of gods, humans, pretas49 and animals, are not specifically caused by Me,
but by each individual's particular Karma. Therefore, by the process of discriminating
between the acquired and the inherent, it will be found that I am not the Originator
of specific differences in the universe. The Jīvas are endowed with bodies at the time
of [the initial] universal projection in accordance with their own Karmas and in
conformity with their Karma they experience all the enjoyments available in the
universe. Thus for them (the embodied Selves) alone is there desire for worldly
achievements etc., and for the results of their actions, but for Me there is no such
desire.
The Author of the Vedanta Sūtras agrees:
'No partiality or cruelty exists in God on account of the inequalities of
creation being dependant on the Karma of jīvas" (Brahmā Sūtras
2.1.34).
The venerable Parāśara also agrees:
'He (the Lord) is only the instrumental cause in the creation of beings.
The material cause is the Karma of those to be created. With the
exception of the instrumental cause, the sentient being that becomes
embodied does not require another cause. A [created] thing is manifest
in its present condition O best of ascetics, only through its own
potentiality' (V.P., 1.4.51-2).
The Supreme Being is only the operative cause with regard to the projection of beings
i.e., the embodied Selves of gods, humans and animals. The actual cause for the
differences is the potentiality in the form of previous Karmas, of the Jivas themselves.
He who realizes Me thus, to be the agent of manifestation and yet the non-agent, i.e.,
as one who has no desire for results of the acts of creation etc. – such a person is
freed from the previous Karma which hinders the undertaking of Karma Yoga by
causing attachment to results – such is the purport.
evaṁ jñātvā kṛtaṁ karma pūrvair-api mumukṣubhiḥ |
kuru karmaiva tasmāt tvaṁ pūrvaiḥ pūrvataraṁ kṛtam || 15 ||
15. Having known this, the ancient seekers for liberation also performed action, therefore you
also should engage in action alone, as the ancients did in days of yore.
kiṁ karma kim akarmeti kavayo’py-atra mohitāḥ |
tatte karma pravakṣyāmi yaj-jñātvā mokṣyase’śubhāt || 16 ||
16. What is action? What is inaction? Even the wise are confused in this respect. I shall declare
to you that kind of action by knowing which, you will be freed from suffering.
Commentary
What is the type of action which should be done by an aspirant for liberation? And
what is inaction? Realisation of the true nature of the agent [of action], is spoken of
as 'inaction'. The wise, even the learned scholars, are puzzled about these two – the
proper form of the actions to be performed and the true realisation that goes with it.
I shall teach you that activity which also includes wisdom. Knowing, that is,
practicing it, you will be released from suffering (inauspiciousness), which is the
bondage of Samsāra. Knowledge about the work to be performed leads to its

49
Pretas are hungry ghosts – earthbound disembodied jivas.
 59
performance.
Why is it so difficult to understand this Karma? Śrī Krishna explains:
karmaṇo hyapi boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ |
akarmaṇaśca boddhavyaṁ gahanā karmaṇo-gatiḥ || 17 ||
17. For verily one must understand the nature of action (karma), and the nature of diversified
action (vikarma) as also the nature of non-action (akarma) – profound indeed is the way of action.
Commentary
It is important to understand what is meant by 'action' (karma) – that is, action which
leads to Liberation. There is also a need to understand 'diversified action' (vikarma)
– these are actions which are classified as obligatory, periodical and desiderative
works requiring various accessories. One also needs to understand 'non-action'
(akarma) – that is, the knowledge of the Self. Therefore the path of action to be
pursued by the seeker after Liberation is indeed mysterious, difficult to understand.
What should be understood regarding 'diversified actions' is that the primary goal of
Scriptural Teaching is Mokṣa alone [and not the various results said to accrue from
these works]. And therefore the diversity created by the various results obtained from
obligatory, occasional and desiderative rites and the acquisition of things required for
their performance, etc., should be renounced.
Śrī Krishna explains what must be known in regard to action and non-action:–
karmaṇya karma yaḥ paśyed akarmaṇi ca karma yaḥ |
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna karma-kṛt || 18 ||
18. He who sees non-action in action and also action in non-action is wise among people. He is
fit for liberation and has concluded all actions.
Commentary
Here by the term 'non-action', Self-realisation, which is the subject under discussion,
is meant. 'He who sees non-action in action and also action in non-action,' refers to
one who has attained Self-realisation while engaged in action, and who can also
perceive action while engaged in non-action, i.e., in the state of mindfulness of the
ātman.
The purport is this: – One can perceive, by constant reflection on the true nature of
the ātman, that the work being done, is in itself a form of contemplation. One can
also perceive that this wisdom-practice is an integral part of Karma Yoga. Both these
(i.e., action as the practice of wisdom and wisdom manifest in actions) are
accomplished through reflection on the true nature of the ātman, even while acting.
Thus, one who can see action as being included in contemplation on the ātman, is
wise, – he has realised the full meaning of the Śāstras; he is worthy and fit to attain
Mokṣa. He alone has concluded all actions, that is, has actualised the goal of the
entire Shastric teaching.
How is wisdom practiced through works which are actually being done? Śrī Krishna
explains:
yasya sarve samārambhāḥ kāma saṅkalpa varjitāḥ |
jñānāgni dagdha karmāṇāṁ tam āhuḥ paṇḍitaṁ budhāḥ || 19 ||
19. He whose every undertaking is free from desire for personal gain and the delusive
identification [of the body with the Self], whose Karmas are burnt up in the fire of knowledge –
 60
him the wise describe as a sage.
Commentary
In the case of the seeker of liberation, the three types of actions (obligatory, periodical
and desiderative), are undertaken without any desire for reward – that is, without any
attachment to the results. The misidentification of the Self with the mind/body
(Prakṛti) and its modes (Guṇas), is termed kāma-saṅkalpa, – 'delusive identification',
the genuine Karma Yogi is free from such identification. The enlightened ones call
one who acts in this way a rational and discriminating sage – he is a true Karma Yogi.
Thus the point that wisdom is involved in true Karma Yoga, is established.
Śrī Krishna elaborates this point further: –
tyaktvā karma phalā-saṅgaṁ nitya tṛpto nirāśrayaḥ |
karmaṇy-abhi-pravṛtto’pi naiva kiñcit karoti saḥ || 20 ||
20. Having renounced attachment to the fruits of one’s actions, ever contented with the eternal
(Self), and dependent on none, one does not verily act, even though engaged in activity.
Commentary
‘dependent on none’ – devoid of dependence on the transient Prakṛti (body and
external environment) – such a person, even though fully engaged in activity, does not,
in essence act at all. He is engaged in wisdom-practice under the form of activity.
Again, works of the nature of wisdom is examined:–
nirāśīr yatacitt-ātmā tyakta sarva parigrahaḥ |
śarīraṁ kevalaṁ karma kurvan-nāpnoti kilbiṣam || 21 ||
21. Free from expectation, with the mind controlled, relinquishing all notions of possessiveness,
and merely doing physical activity, one does not incur blame.
Commentary
'Free from expectation' – means having no expectation of the rewards of actions.
"relinquishing all notions of possessiveness" – one whose primary mindfulness is the
ātman is free from the sense of ownership in relation to Material Nature and any of its
derivatives.
One who is thus engaged in physical activity alone, as long as he lives, 'does not incur
any blame (kilbiṣa)' – i.e., does not get entangled in Samsāra. He attains Self-
realisation through this practice of Karma Yoga and need not resort to any exclusive
practice of meditation.
yadṛcchālābha santuṣṭo dvandvātito vimatsaraḥ |
samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate || 22 ||
22. Content with what comes without effort, transcending the pairs of opposites, free from ill-
will, balanced in success and failure, though acting, one is not bound.
Commentary
Content with whatever chance (without deliberate effort) may bring for the
maintenance of the body.
'Transcending the pairs of opposites' means enduring cold and heat and such other
experiences of duality (such as pleasure & pain etc), until the practice of Karma Yoga
has been actualised.
 61
'Free from ill-will' means free from animosity towards other beings, recognising that
one's own Karma is the cause of all personal suffering [and thus there is no need to
blame any one else].
‘balanced in success and failure' means maintaining mental equanimity in success
like victory in war, etc., and defeat – such a person 'is not bound' that is, does not
become entangled in the cycle of births and deaths (Samsāra), even though practising
Karma Yoga only.
gata-saṅgasya muktasya jñānāvasthita cetasaḥ |
yajñāyā-carataḥ karma samagraṁ pravilīyate || 23 ||
23. The Karma of one who is free from attachments, who is liberated, whose mind is established
in wisdom, who acts only for sacrifice, is entirely dissolved.
Commentary
When a person's mind has become fixed in Self-realisation, a state of complete non-
attachment to any object arises. One is therefore liberated from the concept of
possession, and works only to please the Divine, in the manner described earlier –
thus, the perpetual accumulation of Karma, which is the cause of bondage, is
completely dissolved without leaving any residue.
This far, the nature of action as wisdom-in-action has been described being based
upon a constant awareness of the true nature of the ātman as different from the body.
Now Śrī Krishna says that all actions together with their ancillaries, are a form of
meditation because of the constant contemplation by the aspirant, on the Supreme
Being who is the same as the Absolute Reality (Brahman), as being his inner Self.
brahmārpaṇaṁ brahmā-havir brahm-āgnau brahmāṇā hutam |
brahmāiva tena gantavyaṁ brahmā karma samādhinā || 24 ||
24. Brahman is the instrument, Brahman is the oblation; by Brahman is the oblation offered into
the fire of Brahman; Brahman alone is to be reached by one who meditates on Brahman in one's
works.
Commentary
The expression 'Brahmā-arpaṇam' (Brahman is the instrument) is adjectival to
'Brahmā-haviḥ' (Brahman is the oblation). That, by which an offering is made, such
as a ladle, is called an arpana – it is called “Brahman” because it is an effect of
Brahman and Brahman is the material cause of the universe.
'Brahmā-arpaṇam' therefore refers to the instrument of oblation which is Brahman.
The oblation, just like the instrument with which it is offered, is also Brahman. It is
offered by the agent who is Brahman into the fire of Brahman. One who is thus
mindful of all acts being permeated by the Supreme Brahman or in other words as
having the Supreme Brahman as its ground is the Brahmā-karma-samādhi. One
who contemplates on Brahman as the ground of all actions, reaches Brahman alone
– because his own Self has the Supreme Brahman as its (Over)-Self.
The purport is that the individual Self– which is [called] ‘Brahman’ because of its
having Brahman as its Over-Self – has to realise its own true nature. All actions
performed by an aspirant for Liberation are wisdom-practice because they are
associated with the awareness of the Supreme Brahman as their pervading essence.
Actions done in this way are a direct means for Self-realisation without the
meditation of Jñana Yoga.
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Thus, Śrī Krishna, now speaks of the various kinds of Karma Yoga.
daivam-evāpare yajñāṁ yoginaḥ paryupāsate |
brahmāgnāv-apare yajñāṁ yajñenaivopa-juhvati || 25 ||
25. Some Yogins resort only to sacrificing to the gods. Others offer sacrifice into the fire of
Brahman solely by means of sacrifice.
Commentary
'Others offer sacrifice into the fire of Brahman solely by means of sacrifice.' – these
Yogins are devoted to the sacrifice (yajña) and to the offering of oblations into the
sacred fire [as duty alone].
śrotrādīn-indriyāṇy-anye saṁyamāgniṣu juhvati |
śabdādīn-viṣayān-anya indriyāgniṣu juhvati || 26 ||
26. Others offer hearing and the other senses into the fires of restraint. Others offer as oblations
the objects of the senses, such as sound and the rest, into the fires of their senses.
Commentary
Some strive to perfect restraint of the senses such as hearing and the rest, that is, they
avoid indulging in pleasing sense-objects. Other Yogins endeavour to prevent the
attachment to sense-objects by abstaining from them, through the discriminative
process of deprecating their value and enjoyable nature.
sarvāṇ-īndriyāṇi prāṇa karmāṇi cāpare |
ātma-saṁyama yogāgnau juhvati jñāna-dīpite || 27 ||
27. Some again offer as oblation the functions of the senses and the activity of the vital energy
(prāṇa) into the fire of the Yoga of restraint of the mind kindled by knowledge.
Commentary
Some Yogins endeavour to prevent the mind from becoming attached to the functions
of the senses and vital-breaths. By contemplating on the Self, they sublimate these
energies and overcome even the subtle residual craving for them.
dravya yajñās-tapo yajñā yoga yajñās-tathā’pare |
svādhyāya-jñāna yajñāśca yatayaḥ saṁśita vratāḥ || 28 ||
28. Others again offer material objects, Tapas and Yoga as sacrifice, while others being self-
restrained and of rigid vows offer their scriptural study and knowledge as sacrifice
Commentary
Some Karma Yogins perform sacrifice to the gods with materials honestly acquired.
Some practice charity, some engage in making oblations into the sacred fire, all these
perform sacrifice with material objects. Some perform the sacrifice of austerity –
Tapas – by devoting themselves to vows and fasts such as Krcchra, Chandrāyana etc.
Others perform the sacrifice of Yoga – here the term Yoga indicates pilgrimages to
sacred sanctuaries and holy places as the context relates to aspects of Karma Yoga.
Some are devoted to recitation of the Scriptures and some to learning their meaning.
They are all devoted to the practice of self-control and of strict vows, ie., they are
people of steady resolution.
apāne juhvati prāṇaṁ prāṇe’pānaṁ tathā’pare |
prāṇāpāna-gatī ruddhvā prāṇāyāma parāyaṇāḥ || 29 ||
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29. Some sacrifice exhalation into inhalation. Similarly others sacrifice the inspiration into
expiration. Some others, holding their breath sacrifice both the inspiration and expiration.
Commentary
Other Karma Yogins are devoted to the practice of breath control (prāṇāyāma)
which has three actions – Pūraka (inspiration) is that [sacrifice] in which the inward
breath is sacrificed into the outward breath. Recaka (expiration) is that in which the
outward breath is sacrificed in the inward breath. Kumbhaka (retention of breath)
is the sacrifice when the flow of both inward and outward breaths is stopped.
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati |
sarve’pyete yajñā-vido yajñā kṣapita kalmaṣāḥ || 30 ||
30. Others, with regulated diet, are devoted to the practice of breath-control (prāṇāyāma). All
these [yogins] know the meaning of sacrifices and through sacrifices are absolved of their
misdeeds.
Commentary
The clause 'regulated diet' applies to everyone engaged in the threefold practice of
breath control. All these, according to their liking and capacity are engaged in
performing the various kinds of Karma Yoga beginning from the sacrifice of material
objects up to breath-control. They know, and are devoted to Yajña comprised of
obligatory and periodical rites preceded by the performance of the Five Great
Sacrifices (pañca-mahā-yajña) they are absolved of their misdeeds (kalmaṣaḥ) only
because of this.
yajñā-śiṣṭāmṛta bhujo yānti brahmā sanātanam |
nāyaṁ loko’sty-ayajñāsya kuto’nyaḥ kurusattama || 31 ||
31. Those who subsist on the ambrosial remnants of sacrifice, go to the eternal Brahman. This
world is not for one who makes no sacrifice, how then the other, O Kurusattama (Arjuna)?
Commentary
Those Karma Yogins who sustain their bodies only on the remains of sacrifice which
is like ambrosia, will go to the eternal Brahman.
'Go to Brahman' here means attaining the realisation of the Self of which Brahman
is the 'Over-Self'.
'One who makes no sacrifices,' is one who is not devoted to any obligatory and
periodic rites etc., One will be unable to achieve the material goals of human
existence known as right living (Dharma), prosperity (Artha) and pleasure (Kāma);
how then can the Supreme goal – liberation (Mokṣa) be attained? As Mokṣa has been
mentioned as the ultimate goal, the other three objectives are indicated by 'this world'
that is, the material realm in which they are accomplished.
evaṁ bahu vidhā yajña vitatā Brahmāṇo mukhe |
karmajān viddhi tān sarvān evaṁ jñātvā vimokṣyase || 32 ||
32. Thus many forms of sacrifices have been laid down as means of reaching Brahman. Know
them all to be based on the (daily) rites. Knowing this, you shall be liberated.
Commentary
Reaching Brahman – means that they lead to the realisation of the true nature of the
ātman. Based on rites – means resulting from periodical and obligatory rites
performed day by day. Knowing this – observing them in the manner prescribed, you
 64
will be liberated.
śreyān dravyamayād yajñāj-jñāna yājñāḥ paraṅtapa |
sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate || 33 ||
33. The sacrifice of wisdom is superior to material sacrifice, O Parantapa (Arjuna), all actions
and everything else culminate in wisdom.
Commentary
Karma Yoga has two aspects– awareness/wisdom and material accessories. Of these
two, the component of awareness/wisdom is superior to the physical component.
Wisdom is the culmination of all ritual and of all its accessories and other things that
are helpful to it. Thus wisdom alone, which is the ultimate goal is practically applied
in Karma Yoga. And this wisdom being regularly cultivated, contributes ultimately
to Self-realisation.
tad viddhi praṇipātena paripraśnena sevayā |
upadekṣayanti te jñānaṁ jñāninas-tattva-darśinaḥ || 34 ||
34. Know that by full prostration, by extensive questioning and by service, the wise, who have
realised the truth, will instruct you in [that] teaching.
Commentary
You can acquire this teaching from the enlightened ones, according to your level of
competence. If you attend on them through full prostration and by extensive
questioning and by serving them, they will explain it to you. The wise are those who
have direct Self-realisation. Having been honoured by you through prostration etc.,
and by observing your disposition characterised by a sincere desire for learning
which you have demonstrated by your questions, they will instruct you in this
doctrine.
Śrī Krishna now speaks of the characteristics of direct and empirical Self-realisation.
yaj-jñātvā na punar-moham eva yāsyasi pāṇḍava |
yena bhūtāny-aśeṣeṇa drakṣyasy-ātman-yatho mayi || 35 ||
35. Knowing that, O Pandava (Arjuna), you will not again become deluded thus – by that
knowledge you will see all beings, without exception in your Self and then in Me.
Commentary
Having the knowledge [taught previously], you will not again fall into this delusion
of mistaking the body for the Self, which is the cause of possessiveness and the
concept of agency. By that knowledge you will see in yourself all the beings which
appear in diverse forms such as gods, humans, animals and vegetables – because you
and all other beings are equal in terms of essential being – when freed from the hold
of Prakṛti. The essential nature of your own ātman and all other ātmans is comprised
of consciousness.
And then you will see all beings in Me without any exception, because of the equality
in respect of the essential nature of all Selves in their pure state, with one another and
with Me. Thus the identity of the individual Selves, when devoid of name and form,
with the Supreme Self, is known from the texts like Muṇḍukya Upaniṣad.
Therefore all Selves dissociated from Prakṛti are equal in nature to one another and
equal in nature to the Supreme Lord of the Universe.
 65
api ced-asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛtamaḥ |
sarvaṁ jñāna plavenaiva vṛjinaṁ santariṣyasi || 36 ||
36. Even if you are the most culpable of all criminals, you will cross over all transgressions by
the raft of knowledge alone.
Commentary
’with the raft of the knowledge’ concerning the true nature of the ātman.
yathaidhāṁsi samiddho’gnir-bhasmāt kurute’rjuna |
jñānāgniḥ sarva karmāṇi bhasmasāt kurute yathā || 37 ||
37. Just as blazing fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all Karma
to ashes.
na hi jñānena sadṛśaṁ pavitram iha vidyate |
tat-svayaṁ yoga saṁsiddhiḥ kālenātmani vindati || 38 ||
38. Verily, there is no purifier in this world equal to knowledge; one that is perfected in Karma
Yoga discovers this (knowledge) spontaneously, in oneself in due time.
Commentary
Knowledge = Self-realisation, for the knowledge of the ātman destroys all evil. When
one has reached perfection by the constant practice of Karma Yoga with awareness,
in the manner previously taught, in due course, the wisdom concerning the ātman
arises spontaneously.
Śrī Krishna expounds the same idea more lucidly thus: –
śraddhāvāllabhate jñānaṁ tatparaḥ saṁyatendriyaḥ |
jñānaṁ labdhvā parāṁ śāntim acireṇādhigacchati || 39 ||
39. One who has faith, who is dedicated to it, and who has controlled the senses, attains
enlightenment. Having attained enlightenment, one obtains Supreme Peace.
Commentary
After attaining knowledge through instruction in the manner described, one must
develop firm faith in it, and the possibility of its actualisation in enlightenment. One
who is dedicated to it – the mind must be focused thereupon. One must control the
senses and restrain them from all their objects – soon, one will then reach the
aforesaid state of maturity and obtain enlightenment, and thereafter will reach
Supreme Peace, ie., the supreme Nirvana (beatitude).
ajñāś-cāśraddhānaśca saṁśayātmā vinaśyati |
nāyaṁ loko’sti na paro na sukhaṁ saṁśayātmanaḥ || 40 ||
40. The ignorant, the faithless and the cynic perish; for the cynic there is neither this world, nor
that beyond, nor happiness.
Commentary
'The ignorant' is one that has not received knowledge through instruction, 'the
faithless' is one who does not develop any faith in this teaching i.e., who does not
strive for immediate improvement, and 'the cynic’ is one who is full of scepticism in
regard to the teaching – such persons perish, they are lost. When this teaching about
the real nature of the Self is treated with scepticism, then one fails in this material
world as also the spiritual world. The meaning is that the goals of human endeavour,
such as Dharma (right living), Artha (prosperity) and Kāma (pleasure) which
 66
constitute the material goals or aims of life [in this world], are not fully achieved by
such a cynic. How then can the Supreme Goal – Mokṣa (liberation) be achieved by
him? For all the goals of life can be achieved by doing the works which are prescribed
by the Shastras, but their correct performance requires the firm conviction that the
Self is different from the body. Therefore, even a little happiness cannot be achieved
by one who has doubts concerning the true nature of the Self.
yoga-saṁnyasta karmāṇaṁ jñāna saṁcchinna saṁśayam |
ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya || 41 ||
41. O Dhananjaya (Arjuna), actions do not bind one who has renounce them through Karma
Yoga and whose doubts are dispelled by knowledge, and who therefore possesses a steady mind.
tasmād-ajñāna saṁbhūtaṁ hṛtsthaṁ jñānāsinātmanaḥ |
cchittvainaṁ saṁśayaṁ yogam-ātiṣṭhottiṣṭha bhārata || 42 ||
42. Therefore, with the sword of knowledge, cut asunder this doubt present in your heart, arising
from ignorance concerning the Self. Arise and practice this [Karma] Yoga, O Bharata (Arjuna).

hariḥ oṁ tatsat
iti śrīmad bhagavadgītāsupaniṣatsu
Brahmāvidyāyāṁ yogaśāstre śrīkṛṣṇārjuna saṁvāde
jñāna-vibhāga yoga nāma
caturtho’dhyāyaḥ

Thus in the Upanishad of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the fourth discourse entitled
Communion through Wisdom
 67
Chapter 5
Karma Sanyāsa Yogaḥ
Communion through Renunciation

Summary of the Teaching

I
n the third Chapter it was taught that even one who qualifies for Wisdom Yoga, should
rather practice Action Yoga because it includes Self-awareness and in addition, it is free
from liability to lapses. It is therefore easier to practice as well as being an independent
means. In the fourth chapter, the wisdom aspect of Action Yoga, and its importance has been
discussed. Now, it will be shown that Action Yoga is a far quicker means of attaining Self-
realization than Wisdom Yoga. Thereafter the method of contemplating upon the Self as a non-
agent which is a feature of Action Yoga is described. This knowledge founded in Action Yoga
is then investigated.
arjuna uvāca
saṁnyāsaṁ karmaṇāṁ kṛṣṇa punar-yogaṁ ca śaṁsasi |
yac-chreya etayor-ekaṁ tan-me brūhi suniścitam || 1 ||
Arjuna said:
1. You commend, O Krishna, the renunciation of actions and then again commend Karma
Yoga. Tell me conclusively that which is the better of the two.
Commentary
The objection raised [by Arjuna] is this:– “in the second chapter, you said that
Action Yoga alone should be practiced first, by one aspiring for liberation, and that
the vision of the ātman should be achieved through meditation after the mind has
been purified by Action Yoga. Again, in the third and fourth chapters, you praised
Action Yoga as being better than Meditation (Wisdom Yoga) even for one who has
attained the level of competency for meditation. And that, as a means of attaining
the Self, Action Yoga is independent of Wisdom Yoga. Therefore, of these two,
Wisdom Yoga and Action Yoga – tell me precisely which single method is superior,
and easier to practice, and quicker to confer Self-realization.”
śrī bhagavān uvāca
saṁnyāsaḥ karma yogaśca niḥśreyasakarāv-ubhau |
tayos-tu karma saṁnyāsāt karma-yogo viśiṣyate || 2 ||
The Blessed Lord said:
2. Renunciation of actions and Karma Yoga, both lead to the highest beatitude. But, of these
two, Karma Yoga is superior to the renunciation of actions.
jñeyaḥ sa nitya saṁnyāsī yo na dveṣṭi na kāṅkṣati |
nir-dvandvo hi mahābāho sukhaṁ bandhāt-pramucyate || 3 ||
3. One who neither resents nor desires is to be known as a perpetual renunciate: verily one who
is free from the pairs of opposites is easily liberated from bondage, O Mighty-Armed (Arjuna).
Commentary
The Karma Yogi, who, being satisfied with the realization of the Self, does not desire
anything else and consequently does not resent anything; therefore, stoically endures
the effects of the pairs of opposites – he should be understood as fully renounced –
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even established in Wisdom Yoga. Such a person therefore, is freed from bondage
because of attaining perfection in Action Yoga which is easy to practice.
Wisdom Yoga and Action Yoga are now taught as being independent of each other
as means for attainment of Self-realization.
sāṅkhya-yogau pṛthag-bālāḥ pravadanti na paṇḍitāḥ |
ekam-apy-āsthitaḥ samyag-ubhayor-vindate phalam || 4 ||
4. Children, not the learned, speak of Sankhya (Jñāna Yoga) and Yoga (Karma Yoga) as
distinct; one who is firmly established in either, attains the fruit of both.
Commentary
Those who say that Karma Yoga and Jñana Yoga are dissimilar because of the
differing results, are children i.e. they lack insight – they do not know the entire truth.
On the contrary – both of these paths lead to Self-realization, therefore one who is
firmly established in one wins the fruit common to both of them.

yat-sāṅkhyaiḥ prāpyate sthānaṁ tad-yogair-api gamyate |

ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati || 5 ||
5. That state which is attained by the Saṅkhyans [Jñana Yogis], is also attained by the Yogins,
[Karma Yogins]. He alone is wise who sees that the Saṅkhya and the Yoga are really one.
saṁnyāsas-tu mahābāho duḥkham-āptum-ayogataḥ |
yoga-yukto munir -Brahmā na cireṇādhigacchati || 6 ||
6. But renunciation, O Mighty-Armed, is hard to achieve without [Karma] Yoga. The
contemplating sage who follows [Karma] Yoga reaches Brahman (the Self or ātman) soon.
Commentary
Jñāna Yoga – Renunciation, cannot be achieved without Karma Yoga – Action. A
person practicing Karma Yoga, being a Muni (one mindful of the Self) easily attains
the Brahman (Self) in a short time. But one following Jñana Yoga alone, attains the
goal with great difficulty – after a long time.
yoga-yukto viśuddh-ātmā vijitātmā jitendriyaḥ |
sarva-bhūtātmā bhūtātmā kurvann-api na lipyate || 7 ||
7. One who is devoted to the path of action and is pure of mind, who is self-control, has
conquered the senses and has realized identity with all beings, even while acting, remains
untainted.
Commentary
A Karma Yogi remains engaged in the performance of pure actions prescribed by the
Shastras, which are done as service to the Supreme Being. By doing this, one
becomes mentally pure and is able to control the mind easily. Because the mind is
engaged in the performance of virtuous actions the senses are easily subdued. Once
one realizes the true nature of the ātman, one finds a common identity with all beings
such as gods, humans and animals etc. One who contemplates on the true nature of
the ātman understands that all ātmans are of the same essence. The differences
between sentient beings do not pertain to the essential nature of the ātman, because
those distinctions are based on particular modifications of Material Nature (Prakṛti)
which constitute their physical circumstances.
The gist of this is that when dissociated from the physical body, the ātman is of the
 69
same essence in all beings; gods, humans and animals. It is of the same form of
consciousness. One who has attained enlightenment, active though he may be, is not
tainted [by karma] on account of erroneously identifying the body as the Self.
naiva kiñcit karomīti yukto manyeta tattva-vit |
paśyaṅ-śṛṇvan spṛśan jighrann-aśnan gacchan svapaṅ-śvasan || 8 ||
8. "I do nothing at all" – this would be the attitude of a focussed knower of the truth, even while
seeing, hearing, touching, smelling, eating, moving, sleeping, breathing;
pralapan visṛjan gṛhṇann-unimiṣan nimiṣann-api |
indriyāṇīndriyārtheṣu vartanta iti dhārayan || 9 ||
9. Speaking, releasing, grasping, opening, closing the eyes etc., always aware that the senses
operate among sense-objects.
Commentary
Thus, one who is Self-realised should reflect that all the sensory organs
(Jñanendriyas) as also organs of action (Karmendriyas) and the vital energies (the
Prāṇas) are merely occupied automatically with their own respective objects. One
should therefore think:– 'I do nothing at all’ – ‘My essential nature is pure
consciousness’. The sense of agency arises because of the association of the Self with
the senses and the Prāṇas which originate from one’s Karma – it does not arise from
one’s essential nature."
brahmāṇyādāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ |
lipyate na sa pāpena padma-patram ivāmbhasā || 10 ||
10. One who acts without attachment, reposing all action on Brahman (Nature), is not tainted
by unskillful deeds, as a lotus leaf by water.
Commentary
Here the term Brahman denotes Material Nature (Prakṛti), because later on Krishna
will say:– 'The great Brahman is My womb' (14.3). Prakṛti acts through the senses
which are its particular modifications, therefore one who understands that all actions
arise from Brahman (Prakṛti), renounces all attachment while engaging in every
action – such a person, though being in contact with Material Nature (Prakṛti), is not
contaminated by Karma which is dependant upon the erroneous identification of the
Self with the body (Prakṛti) and this [identification] is the cause of bondage. Just as
a lotus leaf is not dampened by water, unskilful actions do not affect or defile one
with negative Karma, if one is free from such identification with the body.
kāyena manasā buddhyā kevalair-indriyair-api |
yoginaḥ karma kurvanti saṅgaṁ tyaktvā’tma śuddhaye || 11 ||
11. By means of the body, the mind, the intellect and the senses, do Yogins, renouncing
attachment perform actions – merely for self- purification.
Commentary
Giving up attachment to heaven etc., Yoga practitioners perform such actions
through means of the body, mind and the intellect for purifying themselves,
that is, for annulling the bonds of previously accumulated Karma which has
affected the Self by way of obscuring its true nature and entangling it in
Samsāra.
 
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yuktaḥ karma phalaṁ tyaktvā śāntim-āpnoti naiṣṭhikīm |
ayuktaḥ kāma-kāreṇa phale sakto nibadhyate || 12 ||
12. The focused-one, renouncing the fruits of actions, attains everlasting peace. But the
unsteady one who is attached to the results of actions, being impelled by desire is subject to
bondage.
Commentary
'The focused one' – is one who is focused upon the Self and has no hankering
for anything else, being exclusively devoted to the Self. If a person renounces
the fruits of actions and performs actions merely for the purpose of self-
purification, everlasting peace will be obtained, which is the lasting
experience of the ātman.
'The unsteady one' – is one who is inclined towards material goals rather than
Self-realization. Being impelled by desire, one becomes motivated by
rewards and attached to the results of actions which keep one bound forever
– in other words one becomes perpetually involved in the transmigratory
cycle.
The gist is this:– being free of attachment to results, attributing one's actions
to Material Nature from which the senses have arisen, one should perform
actions merely to free oneself from bondage.
Next, the transference of agency to Prakṛti from whence the body has originated, is
described: –
sarva karmāṇi manasā saṁnyasyāste sukhaṁ vaśī |
nava-dvāre pure dehī naiva kurvan-na kārayan || 13 ||
13. Mentally renouncing all actions and self-controlled, the embodied ātman, dwells happily in
the city of nine gates (i.e., the body), neither acting nor causing the body to act.
Commentary
The embodied one who is self-controlled, attributes all actions to the city of
nine gates. One rationalizes that all actions are based upon the
interconnectedness of the ātman with the body which is the result of previous
Karma, and not due its own essential nature. Being master of itself, it [the
Self] dwells at ease, being neither mentally active nor causing the body to
work.
Śrī Krishna now teaches the natural condition of the Self as it really is:–
na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ |
na karma phala saṁyogaṁ svabhāvastu pravartate || 14 ||
14. The master [of the body – the ātman] does not initiate agency, nor actions, nor union with
the fruits of actions in relation to the world (of embodied beings); it is the inherent tendencies
alone that function.
Commentary
The “master” (Prabhu – that is, the Jīva who is the master of the body), in its own
essential nature is not subject to Karma and therefore does not initiate
(a)   the agency that is characteristic of sentient beings or
(b)  their various and particular activities and
(c)   is not responsible for the results of those actions (Karma) which
bring about its embodiment as a sentient being.
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What then, is responsible for agency and its results? It is the natural tendencies
alone that act. Tendencies (svabhāva) are comprised of subliminal activators
(saṁskāras) originating from engagement with Prakṛti. In other words agency and
its results do not originate from the natural or pure state of the Self, but are
generated by subtle subliminal activators created by the error of identifying the
body as the Self.
nādatte kasyacit-pāpaṁ na caiva sukṛtaṁ vibhuḥ |
ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ || 15 ||
15. The all-pervading Self appropriates neither the demerit nor even the merit of any.
Knowledge is enveloped by ignorance, thereby beings are deluded.
Commentary
The ātman is 'all-pervading', and not limited to a particular space. It cannot be
restricted to the bodies of gods, humans, or animals and hence it is not the kinsman
nor the enemy of any one. For this reason it does not appropriate the demerit or
suffering of anyone else such as a son who is a relative and therefore dear to one; nor
does it appropriate the happiness of anyone whom it regards with aversion. All this
is the effect of saṁskāras or subliminal activators.
How then do these contrary saṁskāras originate? The answer is that knowledge is
enveloped by the darkness of ignorance. The ātman's consciousness is enveloped or
'contracted' by previous Karmas which obstruct wisdom, so that one may experience
the results of one’s own actions. This Karma, which is like a veil obscuring wisdom,
causes the Self to incarnate in the various bodies of gods etc. and generates the
misconception that the body is the Self. It is through this misconception that more
actions are performed which in turn produce more saṁskāras – sub-conscious
impressions which in their turn predispose one to act in a certain manner.
jñānena tu tad-jñānaṁ yeṣāṁ nāśitam ātmanaḥ |
teṣām ādityavad-jñānaṁ prakāśayati tat param || 16 ||
16. But to those whose ignorance is destroyed by Self-realisation, their enlightenment is
supreme and illumines like the sun.
Commentary
In the case of the enlightened ones, their delusion is destroyed by wisdom. This
enlightenment arises from [studying] the teachings about the real nature of the ātman,
and is then realized by daily practice. The purity of this wisdom is unsurpassed, and
in the case of those Jīvas who regain the expansive consciousness that is natural to
them, it is found to be unlimited and un-contracted and illumines everything like the
sun.
Refutation of the Doctrine of the Absolute Unity of the Jīva
The Advaita Vedānta teaches that there is only one single ātma in essence, and not a plurality
of Jīvas. The appearance of many separate Jīvas that we observe in practical life is due to
limiting factors (upādhis) known as Avidya or nescience. Ramanuja now digresses in order to
refute this doctrine and to prove that there are in fact many Jīvas. – Editor
The essential plurality of the Jīvas in their original state is expressly mentioned in connection
with the enlightened or fully realized ones by the expression 'those' in the above text. In the
beginning (Gītā 2:12) it was said –
“There never was a time when I did not exist, nor you, nor any of these kings of
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men. Nor will there be any time in future when all of us shall cease to be”
– this statement is clarified here. Moreover, this plurality [of Jīvas] cannot be due to limiting
factors imposed on a single universal ātman [as taught by the Advaitins]. For, as stated here,
there is no residual trace of such limiting adjuncts (such as ignorance) for those that are fully
enlightened, and yet still, they are described [by Krishna] as a plurality.
Here consciousness is taught as an attribute inseparable from the essential nature of the Self,
because a difference between the Self and its consciousness is indicated by the statement,
'Knowledge, in their case illuminates like the sun’. By the illustration of the sun, the relationship
of the knower to its knowledge is likened to the luminous object and its luminosity. Therefore,
it is appropriate to consider that one’s consciousness contracts through Karma, in the condition
of Saṁsāra (transmigration) and expands in the stage of Mokṣa (liberation).
tad-buddhayas tad-ātmānas-tan-niṣṭhās tat-parāyaṇāḥ |
gacchanty-apunarāvṛttiṁ jñāna nirdhūta kalmaṣāḥ || 17 ||
17. Those who intellectually pursue That (ātman), whose minds are absorbed in That, who
strive for That, and who hold That as their supreme goal, have their Karmic hindrances
destroyed by wisdom and go whence there is no return.
Commentary
'Those who intellectually pursue That,' – are those who are determined to attain Self-
realization; 'those whose minds are absorbed in That,' – are those whose minds are
fully directed to [contemplation on] the ātman, and those ‘who strive for That’, – are
those who are fully engaged in the practice of sādhana leading to Self-realization;
'those who hold That as their supreme goal' – are those who consider Self-realization
as the highest goal of life – such persons, having their accumulated [mental]
impurities cleansed by the wisdom which arises in this way, attain the Self as taught:–
‘Whence there is no return' – means the state of enlightenment; ie. they attain the
immaculate nature of Self which is its own.
vidyā vinaya saṁpanne brāhmaṇe gavi hastini |
śuni caiva śvapāke ca paṇḍitāḥ sama-darśinaḥ || 18 ||
18. The sages regard with equality one well-endowed with learning and humility, a Brahmana,
a cow, an elephant, a dog and a dog-eater.
Commentary
The sages are those who have realized the true nature of the Self in all beings –
they’re all of the same nature, though they are perceived in radically dissimilar
embodiments such as those of one endowed with learning and humility, a mere
Brahmin [by birth], a cow, an elephant, a dog, a dog-eater and other sentient beings,
because they all have consciousness as their essential attribute.
ihaiva tair-jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ |
nir-doṣaṁ hi samaṁ Brahmā tasmād-Brahmāṇi sthitāḥ || 19 ||
19. Even here and now Saṁsāra is overcome by those whose minds rest in equanimity. For the
Brahman (individual Self), when uncontaminated by Prakṛti, is the same everywhere, therefore
they are established in Brahman.
Commentary
Those who have realized the equality of all Jīvas in the aforesaid manner, even here
and now, during their spiritual practice, overcome Saṁsāra. If one is established in
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the realization of the equality of all Selves, one then verily abides in [the state of]
Brahman. Abiding in Brahman is indeed the conquest of Saṁsāra (transmigratory
cycle). Those who realise the sameness of all Selves as having consciousness as their
essential nature, are liberated.
Śrī Krishna now teaches that manner of living by following which, a Karma Yogi attains
maturity of wisdom in the form of equanimity of vision.
na prahṛṣyet priyaṁ prāpya nodvijet prāpya cāpriyam |
sthira-buddhir-asaṁmūḍho brahmā-vid brahmāṇi sthitaḥ || 20 ||
20. One who having learnt of the Brahman (ātman) seeks to abide in Brahman, one whose mind
is steadfastly fixed on That (ātman), undeluded – neither rejoices at gaining what is pleasant,
nor grieves on obtaining what is unpleasant.
Commentary
One should not give way to feelings of elation or distress on attaining these two types
of experiences. How? By fixing the mind on that which is enduring i.e. the ātman
and not identifying the Self with the transient physical body. And how can this be
done? One who learns about Brahman through instruction by the acharyas and abides
in mindfulness of the Brahman, such a person remains steadily engaged in the
practices leading to Self-realization.
The gist is this: – from the teachings of the acharyas who know the truth, one should
learn everything about the Self. Endeavouring to actualize the same, one gives up the
delusion of considering the body as the Self and remains fixed in the joyous
experience of the vision of the unchanging Self. One should not rejoice and grieve
when experiencing pleasant and unpleasant things, because such experiences arise
from Material Nature and are impermanent.
bāhya-sparśeṣv-asaktātmā vindaty-ātmani yat sukham |
sa brahmā-yoga-yuktātmā sukham akṣayam aśnute || 21 ||
21. With the mind detached from external contacts, one finds happiness in the Self – with the
mind engaged in the contemplation of Brahman [ātman] one enjoys endless bliss.
ye hi saṁsparśajā bhogā duḥkha-yonaya eva ca |
ādy-antavantaḥ kaunteya na teṣu ramate budhaḥ || 22 ||
22. For those pleasures that arise from contact (with external factors) are sources of suffering.
They have a beginning and an end, O Arjuna, the wise do not rejoice in them.
Commentary
'They have a beginning and an end,' that is, the pleasure lasts only for a brief period
of time. The enlightened one who realizes the transient nature of sense gratification
will not find pleasure in them.
śaknotīhaiva yaḥ soḍhuṁ prāk-śarīra vimokṣaṇāt |
kāma krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ || 23 ||
23. One who is able, even here, before one is released from the body, to resist the impulses
arising from desire and anger, is a Yogi (competent for Self-realization); and a happy person.
Commentary
When one is able to withstand or to control the impulses of emotions like selfish-
desire and anger through spiritual practice, then Self-realization is near at hand. But
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one becomes blessed by the actual experience and becomes immersed in the bliss of
the Self only after the fall of the body (at the end of the Prarābdha or operative
Karma).
yo’ntaḥ sukho’ntarā rāmas-tathāntar jyotir-eva yaḥ |
sa yogī Brahmā-nirvāṇaṁ Brahmā-bhūto’dhigacchati || 24 ||
24. One who is joyful within, whose pleasure is within, and similarly is illumined within – that
Yogi, who having become the Brahman, attains the bliss of the Brahman.
Commentary
Illumined within – Self-qualities like joy, bliss, knowledge, purity, etc. increase
spontaneously; having become the Brahman – becomes freed from the identification
with the body/mind complex, attains the bliss of Brahman – that is; Self-realization.
labhante Brahmā-nirvāṇam ṛṣayaḥ kṣīṇa kalmaṣāḥ |
chinna-dvaidhā yatātmanaḥ sarva bhūta hite ratāḥ || 25 ||
25. The sages who are free from the pairs of opposites, whose minds are well directed and who
are devoted to the welfare of all beings, become cleansed of all impurities and attain the bliss
of the Brahman.
Commentary
The sages (rishis) are those who are dedicated to the pursuit of Self-realisation. They
are devoted to the welfare of all beings – that is, they are as interested in the welfare
of all other beings as they are in their own; those persons who attain this state are
freed from all impurities which are hindrances to enlightenment, and they attain to
the bliss of the Brahman.
kāma krodha viyuktānāṁ yatīnāṁ yata-cetasām |
abhito Brahmā-nirvāṇaṁ vartate viditātmanām || 26 ||
26. To those who are free from desire and anger, who aspire [for realisation] whose minds are
controlled, and who have attained self-mastery – the Great Nirvana is close at hand.
Commentary
Śrī Krishna concludes this dissertation on the subject of Action Yoga, with the
reiteration that Action Yoga culminates in meditation directed at Self-realization.
sparśān kṛtvā bahir-bāhyāṁś-cakṣuś-caivāntare bhāvoḥ |
prāṇāpānau samau kṛtvā nāsābhyantara cāriṇau || 27 ||
27. Shutting out all external contacts, focussing the gaze between the eye-brows, harmonizing
the flow of the breath – inspiration and expiration,
yatendriya mano-buddhir-munir mokṣa parāyaṇaḥ |
vigat-ecchābhaya krodho yaḥ sadā mukta eva saḥ || 28 ||
28. – having controlled the senses, mind and intellect, the sage who is intent on Liberation as
the final goal, freed forever from desire, fear and anger – is indeed liberated forever.
Commentary
The method of meditation is here taught – shut out all contact with outside stimuli –
that is, stop the external activity of the senses; sit with the back straight; focus the
concentration between the eye-brows, breath evenly, the senses, mind and intellect
should no longer be involved with anything other than focusing on the Self. One
should be completely free from desire, fear and anger; and should be intent on
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achieving Liberation (Mokṣa) as the supreme goal – the sage who is thus intent on
Self-realisation will indeed be liberated for ever, i.e., is almost liberated, as by virtue
of this dedication one would soon be in the ultimate stage of enlightenment.
Śrī Krishna now teaches that Action Yoga, described above, which is facilitated by the
performance of obligatory and periodical duties and which culminates in meditation is easy to
practice:
bhoktāraṁ yajñā tapasāṁ sarva loka maheśvaram |
suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim-ṛcchati || 29 ||
29. Knowing Me as the enjoyer of all sacrifices and austerities, as the Supreme Lord of all the
worlds, as the Friend of every being, one attains peace.
Commentary
The gist is that knowing Me as the Supreme Lord of all the worlds and the 'friend' of
all, and considering all works as service (kainkarya) to Me, one gladly engages
oneself, because all creatures indeed strive to please a friend.

hariḥ oṁ tatsat
iti śrīmad bhagavadgītāsupaniṣatsu
Brahmā-vidyāyāṁ yogaśāstre śrīkṛṣṇārjuna saṁvāde
karma-sanyāsa yogo nāma pañcamo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the fifth discourse entitled
“Communion through Renunciation”

 
 76
Chapter 6
Dhyāna Yogaḥ
Communion through Meditation

śrī bhagavān uvāca

anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ |
sa saṁnyāsī ca yogī ca na nir-agnir-na cākriyaḥ || 1 ||
The Blessed Lord said:
1. One who performs obligatory works without expecting their fruits – is a Sanyāsin and Yogi,
and not one who does not maintain sacred fires and performs no (prescribed) actions.
Commentary
One who performs rituals without motivation for their rewards such as heaven, etc.,
with the conviction that it is one’s duty, and sole aim, because they are forms of
adoration of the Supreme Being who is one’s friend in every way and one’s only goal
– such a person is a real Sanyāsin, (a practitioner of Jñāna Yoga), and also a Karma
Yogi, (practitioner of Karma Yoga). And not one who is disinclined to perform the
enjoined works such as sacrifices, etc., nor one who is devoted to mere knowledge
alone [without any practice]..
yaṁ saṁnyāsam-iti prāhur-yogaṁ taṁ viddhi pāṇḍava |
na hy-asaṁnyasta saṅkalpo yogī bhavati kaścana || 2 ||
2. That which is called Sannyāsa (Renunciation) O Arjuna, know to be Yoga (Karma Yoga).
For no one becomes a true Karma Yogin without relinquishing the delusive identification of
the body with the Self.
Commentary
The term Sanyāsa refers here to Karma Yoga only, which also includes Jñāna Yoga
or knowledge of the true nature of the Self. One who has not attained the level of
realisation that the body is different than the Self, cannot become a Karma Yogi of
the type described in this context.
ārurukṣor-muner-yogaṁ karma kāraṇam ucyate |
yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate || 3 ||
3. For the sage who seeks to ascend to the heights of Yoga, action is said to be the means; but
when one has reached the summit of Yoga, quiescence is said to be the means.
Commentary
In the case of one who aspires for Mokṣa, who desires Self-realisation, Karma-Yoga
is declared to be the preferable means. For the same person, who has once become
established in [the practice of] Yoga – quiescence, or abstinence from actions, is said
to the means. One should continue to perform actions until one has attained liberation
(Mokṣa) in the form of Self-realisation.
When does one succeed in Yoga? Śrī Krishna replies:–
yadā hi nendriyārtheṣu na karmasv-anuṣajjate |
sarva saṅkalpa saṁnyāsī yogārūḍhas-tad-ocyate || 4 ||
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4. When one loses all attachment for the sense-objects and to works, then one indeed has
abandoned all desires and is considered to have reached the heights of Yoga.
Commentary
The ultimate stage of Yoga has been reached when the spiritual practitioner, because
of a natural disposition to experience the Self, loses attachment to sense-objects and
'things other than the ātman', as well as activities associated with them.
Therefore, for one who wishes to succeed in Yoga, but is still disposed to sense-
gratification, Karma Yoga, consisting of the [constant] practice of detachment to
these objects, becomes the means for success.
Śrī Krishna further elucidates the same idea:–
uddhared-ātman-ātmānaṁ nātmānam avasādayet |
ātmaiva hy-ātmano bandhur-ātmaiva ripur-ātmanaḥ || 5 ||
5. One should raise one’s Self by one’s own mind and not allow one’s Self to sink; for the
mind alone is the friend of the Self, and the mind alone is the adversary of the Self.
Commentary
By the Self (ātman), that is, by the mind which is unattached to sense-objects, one
should raise one’s self. One should not allow one’s mind which is inclined to sense
gratification to drag one down. Friends and enemies exist in the mind alone.
bandhur-ātmā’tmanas tasya yenātmaivātmanā jitaḥ |
anātmanastu śatrutve vartetātmaiva śatruvat || 6 ||
6. The mind is the friend of one who has conquered the mind. But for one whose mind is
uncontrolled, the mind, like an adversary, remains hostile.
Commentary
The meaning is that an uncontrolled mind is an hindrance to the attainment of the
supreme state of Bliss. It has been said by Bhagavan Parashara also: –
“One's mind is the cause of both bondage and release. Its addiction to
sense-objects is the cause of bondage; its freedom from sense-objects
is the means of one's release.” (V.P.6.7.28).
The suitable state for commencing the Yoga of meditation is now taught: –
jitātmanaḥ praśāntasya paramātmā samāhitaḥ |
śītoṣṇa sukha-duḥkheṣu tathā mānāpamānayoḥ || 7 ||
7. Of the self-controlled and serene, the Over-Self is perfectly balanced in heat and cold, in
pleasure and pain, and in honour and dishonour,
Commentary
The Self is said to be perfectly balanced in one who is free from the agitation
caused by the pairs of opposites and who is completely calm; in other words
'the Over-Self' becomes exceedingly well focused so as to be prepared for
meditation.
Here the individual Self (Pratyag-ātman) is called 'the Over-Self' (Param-
ātman), – this interpretation is justified by the context. The individual Self can
also be called 'great', because it is at a higher state relative to previous
 78
successive stages. Or the sentence may construed as follows:– ātma param
samāhitah. – The Self is exceedingly well balanced.
jñāna vijñāna tṛptātmā kūṭastho jitendriyaḥ |
yukta ity-ucyate yogī sama-loṣṭāśma kāñcanaḥ || 8 ||
8. The Yogi who is content with the knowledge of the Self and also of knowledge of the
difference (between the Self and the physical body), who is established in the Self, whose
senses are subdued and to whom earth, stone and gold seem all alike is said to be well-
adjusted.
Commentary
That Karma Yogi whose mind is satisfied with reasoned knowledge (Jñāna) of
the Self and the specific knowledge (vijñāna) of the difference of its intrinsic
nature from Material Nature (Prakṛti); who remains in a state of unshaken
(Kuṭastham) awareness of the oneness of the Self in all beings.
To whom earth, stone and gold are of equal value – because of the lack of
interest in any material objects of enjoyment on account of an intense
earnestness to realise /experience the real nature of the Self – such a one is
called well-adjusted or integrated i.e., fit for the practice of meditation.
And also:–
suhṛn mitrāry-udāsīna madhyastha dveṣya bandhuṣu |
sādhuṣv-api ca pāpeṣu sama-buddhir viśiṣyate || 9 ||
9. One who regards with equality, well-wishers, friends, foes, the indifferent, neutrals, the
hateful, relatives, and even the righteous and the unrighteous – excels.
Commentary
'Well-wishers' (suhrt) are those who care about one, regardless of differences
in age. 'Friends' (mitra) are well-wishers of equal age. 'Foes' (ari) are those
who wish ill to one because of some particular cause. 'The indifferent' (udāsin)
are those who are neither friendly nor hostile because of there being no reason
for either type of feeling; 'neutrals' (madhyastha) are those who by their very
nature are incapable of either friendship or hostility. 'The hateful' (dveṣi) are
those who wish ill to one even from birth. 'Relations' (bandhu) those who bear
goodwill from birth. 'The righteous’ (sādhu) are those devoted to the practice
of virtue. 'The unrighteous’ (pāpi) are those given to wickedness.
Self-realisation being the only goal of meditation, and because all the well-
wishing friends and the others, cannot contribute anything to this goal and
enemies cannot detract from it, one who regards them all with an equal eye as
pure Jīvas, excels in respect of fitness for the practice of meditation.
yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ |
ekākī yatacittātmā nirāśīr aparigrahaḥ || 10 ||
10. The Yogi should constantly apply the mind to Yoga, remaining alone in a solitary place,
controlling discursive thinking, free from desire and the sense of possession,
Commentary
The Yogi who is steady in the practice of Karma Yoga should 'constantly', i.e.,
daily, when doing the practice, engage the mind in the contemplation on the
true nature of the ātman. One should restrain the habit of constantly thinking
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about things. One should not depend on anything except the ātman and should
abandon the idea of possession with regard to anything other than the ātman.
śucau deśe pratiṣṭhāpya sthitam-āsanam ātmanaḥ |
nāty-ucchritaṁ nāti-nīcaṁ cailājina kuśottaram || 11 ||
11. In a clean place, having established for oneself a firm seat which is neither too high nor
too low, and covering it with cloth, deer-skin and kusha grass one over the other,
tatraikāgraṁ manaḥ kṛtvā yata-cittendriya kriyaḥ |
upaviśyāsane yuñjyād-yogam-ātma viśuddhaye || 12 ||
12. there, sitting on the seat, focusing the mind in concentration, with the thoughts and the
senses restrained, one should practice Yoga for the purification of the self.
Commentary
'In a clean place' means in a place pure in itself, not owned or controlled by impure
persons and uncontaminated by impure things; having established a firm seat made
of wood or similar material – seated on it in a way which promotes the serenity of
mind – one should practice 'Yoga', i.e. practice meditation on the Self in order to
end one's bondage.
samaṁ kāya-śiro-grīvaṁ dhārayann-acalaṁ sthiraḥ |
saṁprekṣya nāsikāgraṁ svaṁ diśaś-cānavalokayan || 13 ||
13. Holding the trunk, head and neck erect, motionless and steady, focusing [the attention] at
the tip of the nose, and without looking around;
praśāntātmā vigata-bhīr-brahmācāri vrate sthitaḥ |
manaḥ saṁyamya mac-citto yukta āsīta mat-paraḥ || 14 ||
14. Serene and fearless, firm in the vow of celibacy, holding the mind in check and fixing
the thoughts on Me, one should sit in meditation, holding Me to be Supreme.
Commentary
Keeping the body, head and neck erect and still, well seated in order to be steady;
serene, i.e., with a peaceful mind;- one should sit in meditation remaining focused
and thinking about Krishna only.

 
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yuñjann-evaṁ sadā’tmānaṁ yogī niyata-mānasaḥ |
śāntiṁ nirvāṇa paramāṁ mat-saṁsthām adhigacchati || 15 ||
15. Applying the mind constantly in this way, the Yogi, with a controlled mind, attains the
peace which is the summit of beatitude and which abides in Me forever.
Commentary
'Applying the mind on Me,' – that is, the Supreme Brahman, the Supreme Being and
the holy and auspicious object of meditation, 'the Yogi with a controlled mind,' – by
focusing on Me, the mind becomes purified and thus steady, one then attains the
peace which abides in Me which is of the highest degree of bliss which endures
forever in Me.
Śrī Krishna, who is the holy and auspicious object of meditation, after thus teaching
how the mind should be fixed on Himself, proceeds to speak of the other requisites
of Yoga practice, which purify the mind for one who commences the practice of
Yoga for Self-realisation.
nāty-aśnatas-tu yogo’sti na caikāntam-anaśnataḥ |
na cāti svapnaśīlasya jāgrato naiva cārjuna || 16 ||
16. Yoga is not for one who over-eats, nor for one who fasts excessively; nor for one who
sleeps too much, nor for one who stays awake for lengthy periods, O Arjuna.
Commentary
Over-eating and excessive fasting are opposed to Yoga practice, as are excessive
recreation and non-recreation, too much sleep and too little sleep. So too, are
overwork and idleness.
yuktāhāra vihārasya yukta ceṣṭasya karmasu |
yukta svapnāvabodhasya yogo bhavati duḥsvahā || 17 ||
17. Yoga becomes the destroyer of sorrow for one who is moderate in food and recreation,
who is temperate in actions, who is moderate in sleep and wakefulness.
Commentary
‘The 'Yoga which destroys all sorrow' – that is, liberates one from bondage, is
successfully practiced only by one who is moderate in all things.
yadā viniyataṁ cittam-ātmany-evāvatiṣṭhate |
niḥspṛhaḥ sarva-kāmebhyo yukta ity-ucyate sadā || 18 ||
18. When the subdued mind rests in the Self alone, then, free from all craving for objects
of desire, one is said to be 'harmonised'.
Commentary
When the mind, which usually pursues sense gratification, abandons such desires and
'rests in the Self alone' – that is, becomes well-settled because of the realisation of
the unsurpassable good in the Self alone, and rests there alone steadily, without
movement – then, being 'free from all yearning’, one is said to be well-balanced.
yathā dīpo nivātasthe neṅgate sopamā smṛtā |
yogino yata-cittasya yuñjato yogam-ātmanaḥ || 19 ||
19. The controlled mind of a Yogi who practices Yoga is compared to a lamp which does not
flicker when placed in a windless spot.
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yatroparamate cittaṁ niruddhaṁ yoga-sevayā |
yatra caivātmanā’tmānaṁ paśyann-ātmani tuṣyati || 20 ||
20. When the mind, restrained by the practice of Yoga, attains that Infinite Bliss, and when
realising the ātman by the mind, one is satisfied by the ātman alone;
sukham-ātyantikaṁ yat-tad-buddhi-grāhyam-atīndriyam |
vetti yatra na caivāyaṁ sthitaś-calati tattvataḥ || 21 ||
21. when one knows that intense joy which can be experienced by the intellect but is beyond
the grasp of the senses, wherein established one departs not from that condition;
yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ |
yasmin sthito na duḥkhena guruṇā’pi vicālyate || 22 ||
22. having gained which, one considers that there is no greater gain than it; wherein
established, one is not moved even by the heaviest sorrow–
taṁ vidyād duḥkha saṁyoga viyogaṁ yoga saṁjñitam |
sa niścayena yoktavyo yogo ‘nirviṇṇa cetasā || 23 ||
23. know this [state] of deliverance from association with suffering to be Yoga. This Yoga
must be practiced with determination and with a mind free from despondency.
Commentary
Yoga is here defined as ‘freedom from all involvement with suffering’ and is achieved
through the practice of the discipline of meditation. Through the practice of
meditation the mind becomes completely subdued and rejoices by being in a state of
unsurpassed bliss, one then directly perceives 'the Self (ātman)' by 'the mind (ātman)',
one becomes delighted by the ātman and indifferent to all other objects. Having once
achieved that state, one does not digress there from, because of the overwhelming
bliss that is being experienced.
Yoga [the highest meditative state] has been achieved when one is not emotionally
moved even by 'the heaviest sorrow' caused by a bereavement like the death of a
virtuous son – this Yoga must be practiced with dedication and a mind free from
despondency, through the conviction even at the initial stage, that this practice is in
itself enjoyable.
saṅkalpa prabhavān kāmāṁs-tyaktvā sarvān-aśeṣataḥ |
manasaivendriya-grāmaṁ viniyamya samantataḥ || 24 ||
24. Renouncing without reserve, all desires born of imagination (saṅkalpa) and completely
restraining the whole group of senses by the mind from all directions;
śanaiḥ śanairu-paramed buddhyā dhṛti-gṛhītayā |
ātma-saṁsthaṁ manaḥ kṛtvā na kiñcid-api cintayet || 25 ||
25. – very gradually, one should attain tranquility with the help of the intellect held by a firm
resolution; having focused the mind upon the ātman one should think of nothing else.
Commentary
There are two kinds of desires:–
(1) those which arise from contact between the senses and their objects like heat, cold
etc. and
(2) those which are generated by the mind (saṅkalpa is the will or imagination) like
those for offspring, property etc.
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Of these, the latter category, because of their nature, can easily be given up – one
should mentally relinquish all these by contemplating on their lack of real connection
with the Self.
In respect of unavoidable wants resulting from contact with sense objects; relinquish
the idea that pleasure and pain affect the Self; and withdraw all the senses from
contact with their sense-objects – one should think of nothing else but the ātman.
Little by little, through the power of discrimination, one should focus the mind on
the ātman alone.
yato yato niścarati manaś-cañcalam asthiraṁ |
tatas-tato niyamyaitad-ātmanyeva vaśaṁ nayet || 26 ||
26. Wherever the fickle and unsteady mind wanders, one should subdue it then and there, and
bring it back under the control of the Self alone.
Commentary
Whenever the mind, on account of its fickle and unsteady nature, wanders away one
should subdue it, bring it under control, and return it to the contemplation on the
incomparable bliss of the ātman.
praśānta manasaṁ hyenaṁ yoginaṁ sukham-uttamam |
upaiti śānta rajasaṁ brahmā-bhūtam akalmaṣam || 27 ||
27. For supreme bliss indeed, comes to this Yogi whose mind is at peace, who is free from
unskillful action, from whom the quality of Rajas has departed, and who has become the
Brahman.
Commentary
“Supreme bliss” – direct experience of the ātman in its essential state, is achieved by
the practitioner whose mind abides in the ātman; whose impurities thereby are
completely burnt up.
“Who has become the Brahman”, means who remains steady in the realisation of
one’s essential nature as being the blissful ātman [and not the body].
yuñjann-evaṁ sadā’tmānaṁ yogī vigata kalmaṣaḥ |
sukhena Brahmā saṁsparśam atyantaṁ sukham-aśnute || 28 ||
28. Thus devoting oneself to the Yoga of the Self-realisation, freed from mental impurities,
the Yogi easily attains the supreme rapture of contact with the Brahman.
Commentary
Now in the succeeding verses from 29th to 32nd, Śrī Krishna teaches that there are
four stages in attaining the actualisation of Yoga –
sarva-bhūtastham ātmānaṁ sarva-bhūtāni cātmani |
īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ || 29 ||
29. With the mind harmonised by Yoga one sees equality everywhere; one sees one’s Self as
abiding in all beings and all beings in one’s own Self.
Commentary
One whose mind is fixed in Yoga has complete equality of vision. An enlightened
Yogi therefore, sees himself as abiding in all beings and all beings as abiding in his
own Self; – in the sense that he sees the similarity between his own Jīva and those of
every other being.
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yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati |
tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati || 30 ||
30. He who sees Me everywhere and everything in Me; I am not separated from him and he
is never separated from Me.
Commentary
He who, having reached the highest stage of spiritual development, has realised
similarity of nature with Me, also sees similarity of all Jīvas to Myself when they are
freed from demerit (pāpa) and merit (puṇya) and when they are established in their
own (true) essence, as declared in the Veda;– 'Being untainted, he (the enlightened
one) attains the supreme degree of equality' (Mun.Up., 3.1.3).
To him who is thus Self-realised, I am not lost on account of My similarity to him
i.e., I do not become invisible to him. He (the Yogi) viewing his own ātman as similar
to Me, always remains within My particular regard, because of our intimate
relationship.
Śrī Krishna now describes the third stage (of Yoga):–
sarva-bhūta-sthitaṁ yo māṁ bhajaty-ekatvam-āsthitaḥ |
sarvathā vartmāno’pi sa yogī mayi vartate || 31 ||
31. The Yogi who, established in unity, worships Me dwelling in all beings, he abides in Me,
howsoever he may live.
Commentary
The Yogi who is established in a state of harmony because of having the same form
of expanded consciousness (as Myself), worships Me steadfastly by disregarding the
differences of Prakṛti (i.e., of the physical bodies). That Yogi, regardless of his mode
of living, even while coming out of the state of meditation, continues to perceive Me
only, in his own ātman as well as when seeing all other beings. The meaning is that
he is [constantly] aware of the identity of Me in his own Jīva and in the Jīvas of all
other beings.
Now Śrī Krishna proceeds to speak of the highest stage beyond this: –
ātmaupamyena sarvatra samaṁ paśyati yo’rjuna |
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ || 32 ||
32. One who, by reason of the identity of Jīvas, sees that pleasure or pain is the same
everywhere; that Yogi, O Arjuna, is deemed as the highest.
Commentary
One who sees all Jīvas as constituted similarly of expanded consciousness in their
essential being – regards pleasures in the form of the birth of a son etc. and grief in
the form of the death of one’s son, as the same as that of others – on account of all
these experiences being unrelated to the true Self.
In other words viewing one’s own personal pleasures and pains of the above
description, as being non-different from those of others, of the same kind. This Yogi
is considered to be the highest; having reached the summit of Yoga.
arjuna uvāca
yo’yaṁ yogas-tvayā proktaḥ sāmyena madhusūdhana |
etasyāhaṁ na paśyāmi cañcalatvāt sthitiṁ sthirām || 33 ||
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Arjuna said:
33. This Yoga of equanimity, which has been taught by You, O Krishna, I can not imagine it's
steady continuance, because of the restlessness of the mind.
cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad-dṛḍham |
tasyāhaṁ nigrahaṁ manye vāyoriva suduṣkaram || 34 ||
34. For the mind is fickle, O Krishna, turbulent, powerful and stubborn. I deem it as difficult to
control as to control the wind.
Commentary
For the mind, which is fickle even in matters which are incessantly practiced and
are dear to one, cannot be firmly focused in one spot by anyone. The mind agitates
one violently and flies away stubbornly elsewhere. I regard the restraint and
focusing of such a mind on the ātman, which is of quite an opposite nature, to be as
difficult to do as restraining a strong contrary gale with such things as fragile fans.
śrī bhagavān uvāca
asaṁśayaṁ mahābāho mano dur-nigrahaṁ calam |
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate || 35 ||
The Blessed Lord said:
35. The mind is undoubtedly hard to subdue and fickle, O mighty-armed one, but, O son of
Kunti, by repeated practice and by the exercise of dispassion it can be brought under control.
Commentary
No doubt, the mind is fickle and hard to subdue, however, it can be subdued with
difficulty by cultivating a favourable attitude towards the ātman by repeated
contemplation of its being a repository of auspicious attributes [these being eternity,
self-luminosity, bliss, freedom from Karma, purity etc.], and by the avoiding the
[sensual] hankering produced, by reflecting upon the magnitude of negativity in
[material] objects.
asaṁyatātmanā yogo duṣprāpa iti me matiḥ |
vaśyātmanā tu yatatā śakyo’vāptum upāyataḥ || 36 ||
36. In my opinion Yoga [harmony] is hard to attain by a person of unrestrained mind.
However, it can be attained through skilful means by one, who strives for it and has a subdued
mind.
Commentary
Yoga of equality of vision can be attained by proper means, by one who constantly
practices, whose mind is subdued by Right Actions (Karma Yoga) as taught before.
Arjuna now asks questions about the greatness of Yoga, as it really is, about which he has been
taught.
arjuna uvāca
ayatiḥ śraddhayopeto yogāc-calita-mānasaḥ |
aprāpya yoga-saṁsiddhiṁ kāṁ gatiṁ kṛṣṇa gacchati || 37 ||
Arjuna said:
37. What becomes of that person, O Krishna, who has conviction, but due to the wandering
of the mind and the lack of diligent effort, fails to attain perfection in [meditation] Yoga?
 
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kaccin-nobhaya-vibhraṣṭaś-chinnābhram iva naśyati |
apratiṣṭho mahābāho vimūḍho Brahmāṇaḥ pathi || 38 ||
38. Having no support, confused in the path leading to Brahman, and thus fallen from both,
does one not perish, O mighty armed, like a broken cloud?
etan-me saṁśayaṁ kṛṣṇa chettum arhasy-aśeṣataḥ |
tvad-anyaḥ saṁśayasyāsya chettā na hy-upapadyate || 39 ||
39. This doubt of mine, O Krishna, you should remove completely for there is no other than
you who can dispel it.
Commentary
What happens to one who has undertaken to practice meditation with sincerity, but
does not have the ability to sustain diligent exertion in practice, nor actually succeeds
in the practice, and whose mind constantly wanders? Does such a person perish like
a small piece of cloud torn from a large mass of cloud – annihilated without reaching
another large mass of cloud?
Now, does one fall on both accounts? One is without support and is confused about
the path leading to Self-realisation. He is without support in the sense that Karma or
rituals which constitute the means for attaining heaven etc., do not provide comfort
to a person who has rejected their rewards.
He is also confused about the path leading to the Brahman [Self-realisation] on which
he has just begun his [spiritual] journey– he has lost his way. Does he then become
destroyed by failing on both accounts the attainment of heaven through Ritualism on
the one hand and liberation through Meditation on the other.
śrī bhagavān uvāca
pārtha naiveha nāmutra vināśas tasya vidyate |
na hi kalyāṇa-kṛt kaścid durgatiṁ tāta gacchati || 40 ||
The Blessed Lord said:
40. Neither here [in this world] nor there [in the next], O Arjuna, is there destruction for him.
For verily, no one who does good, my son, ever comes to grief.
Commentary
The meaning is that there is no ruin either in the form of failure to attain one's goal
or in the form of Pratyavaya, – which means the attainment of undesirable results
because of defects in the performance of works. Therefore no one who practices
this incomparably auspicious Yoga ever comes to a negative end in the present, past
or future.
Śrī Krishna explains how this is so:
prāpya puṇya-kṛtāṁ lokān uṣitvā śāśvatīḥ samāḥ |
śucināṁ śrīmatāṁ gehe yoga-bhraṣṭo ‘bhijāyate || 41 ||
41. Having attained to the realms of the righteous and dwelt there for many long years, one
who has fallen from Yoga is born again in the house of the pure and prosperous.
Commentary
This person, who has drifted away from the path of Self-realisation because of
desire for any kind of material enjoyment whatsoever, will gain those very
enjoyments through the excellence of Yoga alone. Having attained to the realms
attained by those who do meritorious acts, one dwells there for a long time, until all
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desire for such enjoyments is exhausted. Then, free of desire this person who has
fallen from Yoga at the very beginning, is born, by virtue of the excellence of Yoga,
in a family of those who are competent in their practice of Yoga.
athavā yoginām eva kule bhavati dhīmatām |
etaddhi durlabhataraṁ loke janma yadīdṛśam || 42 ||
42. Or one is born into a family of wise Yogis; but verily such a birth in this world is very
difficult to obtain.
Commentary
If one falls from the spiritual path at an advanced stage of development, one will be
born in a family of wise Yogis who practice Yoga and are themselves capable of
teaching Yoga.
Thus, these two types of birth – one in the family of those who are competent to
practice Yoga and the other in that of accomplished Yogis – are extremely rare
among common people in this world. But Yoga is of such great potentiality that
even this rare blessing is achieved through it.
tatra taṁ buddhi saṁyogaṁ labhate paurva-dehikam |
yatate ca tato bhūyaḥ saṁsiddhau kurunandana || 43 ||
43. There, O Arjuna, one regains the disposition of mind which one had acquired in the
former body, and from there one strives more than before for success in Yoga.
Commentary
Like one aroused from sleep, one strives again from the point where one had left
off, before attaining complete success. One strives in order to overcome all
impediments.
pūrvābhyāsane tenaiva hriyate hyavaśo’pi saḥ |
jijñāsur-api yogasya śabda-brahmātivartate || 44 ||
44. By that very former practice one is borne on in spite of oneself. Even one who merely
enquires about Yoga, [eventually] transcends the Sabda-Brahman.
Commentary
The person who has fallen away from meditation is carried on towards the summit
of Yoga alone by the virtue of previous practice. Even a person, who has not
actually engaged in meditation but has only been desirous of knowing about it; in
other words, has failed to follow it up, acquires once again the same desire to
practice Yoga. One then begins the practice of Yoga, the first stage of which is
Karma Yoga, and thus transcends Sabda-Brahman (sonic vibration) which is that
[energy] aspect of Brahman which manifests as gods, humans, earth, sky, heaven
etc., namely; Prakṛti or Material Nature.
The meaning is that having been liberated from the bonds of Prakṛti, one attains
the ātman which is incapable of being described by words and which comprises
solely of consciousness and bliss.
prayatnād yatamānastu yogī saṁśuddha-kilbiṣaḥ |
aneka-janma saṁsiddhas tato yāti parāṁ gatim || 45 ||
45. But the Yogi striving earnestly, purified of all negative karma, and perfected gradually
through many births, reaches the supreme goal.
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tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhikaḥ |
karmibhyaścādhiko yogī tasmād yogī bhavārjuna || 46 ||
46. The Yogi is considered to be superior to the ascetics, superior to the intellectuals, and even
superior to the ritualists; therefore, O Arjuna, become a Yogi.
Commentary
Whatever object of human endeavour is attained by mere austerity (self-control), by
knowledge of different subjects (other than Self-realisation) and by mere rituals like
the horse-sacrifice etc.,– greater than all of these is the goal achieved through Yoga
(of Mediation). Consequently the meditator is superior to those who practice
austerity, to those who possess learning and to those who perform rituals. Therefore,
O Arjuna, become a Yogi.
Thus, so far the vision of the ātman, which has been expounded in the teachings of
Prajāpati and forms a part of the supreme Vidya (science of Brahman), has been
taught; then Śrī Krishna extols that supreme Vidya:
yoginām api sarveṣāṁ mad-gatenāntarātmanā |
śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ || 47 ||
47. And among all the Yogis and also with all others, one whose inner self is directed to Me,
who worships Me with devotion – such a one is deemed by Me to be the most accomplished.
Commentary
'Yoginām' – is in the genitive case here, and has to be taken in the sense of the
ablative. In verse 29 Yogis of four levels of spiritual attainment were mentioned.
Since the Yogi who is now mentioned in this passage cannot be included in the four
types mentioned earlier, the genitive case specifying one out of many will be
inappropriate here.
In the clause ‘api sarveśām,' the word 'sarva' (all) refers to the ascetics, intellectuals
and ritualists. According to the grammatical principle set forth, here also the case
ending has to be taken as ablative.
The meaning therefore is that the Yogi who is now referred to, is the most integrated
compared with those mentioned earlier, and all other types. Compared to this Yogin,
the differences in points of superiority and inferiority among the other Yogis such as
the practicing austerities, possessing wisdom or performing rituals, are of no
significance – like mustard-seeds compared to Mount Meru. Even though there exists
smallness and largeness in relation to one another among mustard-seeds, still when
compared to Meru, such distinctions among them have no significance, as they are
all tiny compared to Meru.
“I (Krishna) consider the most integrated to be one, who has the mind, fixed on Me,
as the only object worthy of love. Furthermore such a person has realised complete
dependence upon Me. Having 'faith,' i.e., striving assiduously to attain Me because
of being unable to bear a moment's separation from Me. 'Worshiping Me,' i.e., serves
Me with devotion and meditates on Me as the Supreme Being.”
“My divine form is the repository of an inestimable multitude of auspicious,
unlimited and unsurpassed attributes such as knowledge, power, lordship, energy,
creative potency and splendour. My sacred form is the repository of infinite,
unsurpassed attributes agreeable and highly worthy, such as radiance, beauty,
fragrance, tenderness, pervading sweetness and youthfulness which are in perfect
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harmony, inconceivable and divine, wondrous, eternal and flawless. My essential
nature and qualities transcend all thought and words.
I am the great ocean of compassion, condescension, motherly love and beauty. I am
the impartial refuge of all beings without exception and without considerations of
any difference. I relieve the distress of supplicants, and I am the great, unfathomable
ocean of affection for supplicants. I have manifest Myself to all people without
compromising My essential nature. I have incarnated Myself in the house of
Vasudeva and have illuminated the whole world with My limitless and excellent
glory; and have gratified the entire universe with My impeccable power of beauty.”

hariḥ oṁ tatsat
iti śrīmad bhagavadgītāsupaniṣatsu
Brahmāvidyāyāṁ yogaśāstre śrīkṛṣṇārjuna saṁvāde
dhyāna-yogo nāma
ṣaṣṭho’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the sixth discourse entitled
“Communion through Meditation”
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Chapter 7
Adhyātma Yogaḥ
Communion through Knowledge & Realization

Summary of the Teaching

N
ow, the means – worship/meditation (upāsana) for attaining Nārāyaṇa the Consort of
Śrī is introduced. The first group of six chapters dealt with the knowledge of the true
nature of the Self, which is the pre-requisite for upāsana, which is then accomplished
through Right Action (Karma Yoga).
In this group of six chapters the nature of the Supreme Being (Para-Brahman) and His worship
(upāsana) designated by the term ‘Bhakti’, (loving devotion) are taught. This same teaching
will be summarised later on in chapter 18 verses 46 – 54.
Rāmānuja’s Concept of Bhakti
It is established in the Vedanta texts that upāsana (worship/meditation) done with bhakti
(loving devotion) constitutes the only means for attaining the Supreme. What is referred to as
“knowledge” (vedana) in passages such as:–
‘Knowing Him alone does one pass over death (Sve. Up. 3;8),
‘Knowing Him alone one becomes immortal here’ (Tai. Arany., 3.12.7)
– has the same meaning as terms contained in the texts like;–
‘Verily my dear the Self should be seen... should be meditated upon steadily’ (Br.
Up., 2.4.5),
‘Let him worship the Self alone as the object to be attained’ (Br. Up., 1.4.15),
‘When the mind is pure, then the remembrance (i.e. loving meditation) is firm, when
the memory is attained, there is release from all knots of the heart’ (Cha. Up., 7.26.2),
‘The fetter of the heart is broken, all doubts are solved, all his works (Karmas) perish,
when He has been seen, who is high and low’ (Mun.Up., 2.2.8).
These texts establish the conclusion that the terms; meditation (dhyāna) and worship (upāsana)
indicate mindfulness (vedana) which is a sequence of thoughts about the Supreme Being. The
consequence of this thought flow is that one is chosen by the Supreme Being. This upāsana
itself becomes delectable because the object of mindfulness (the Supreme Lord Himself) is so
dear (to the practitioner). This is made clear by the specification given in the text;–
‘The Self cannot be obtained by instruction, nor by worldly intelligence, nor by much hearing.
He whom this Self chooses, by him alone It can be attained, and to him the Self reveals It’s
self” (Ka. Up., 2.;23; Mun.Up., 3.2.3).
It is this thought flow which is called “Bhakti”, as defined by texts like:–
‘Constant meditation accompanied with love is termed Bhakti’ (Laingottara-
Purana).
The following two passages are therefore synonymous: –
‘He who thus knows Him, becomes immortal here; there is no other path for
liberation’. (Tai. Aran., 3.12.7),
and
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‘Neither by study of the Vedas, nor by austerities, nor by alms-giving, nor even by
sacrifice, can I be seen as you have seen. But by exclusive devotion, O Arjuna, I
can be thus truly known and seen and entered into’ (Gītā 11.53-54).
Here in the seventh chapter five principal topics are dealt with:
1.  The real nature of the Supreme Being who is the object of worship,
2.  His concealment by Prakṛti (Material Nature),
3.  Removal of the veil of Māyā (delusion) through taking refuge in the Lord
4.  The various types of devotees and
5.  The superiority of the wise.

śrī bhagavān uvāca

mayyāsakta manāḥ pārtha yogaṁ yuñjan madāśrayaḥ |
asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tacchṛṇu || 1 ||
The Blessed Lord said:
1. With your mind focused on Me, having Me for your support and practising Yoga – listen,
O Arjuna, to how you can, without doubt, know Me fully.
Commentary
“Listen attentively to this teaching which I am about to impart to you, by which you
will understand Me conclusively and completely. I am the object of the Yogic
contemplation in which you are engaged with a mind so deeply attached to Me by
virtue of your overwhelming love. It would probably disintegrate instantaneously the
moment it lost contact with My essential Being, attributes, pastimes and glories, and
with your very Self resting so completely on Me – it would break up when bereft of
Me.”
jñānaṁ te’haṁ savijñānam idaṁ vakṣyāmy-aśeṣataḥ |
yajjñātvā neha bhūyo’nyajjñātavyam avaśiṣyate || 2 ||
2. I will declare to you in full, this knowledge along with the differentiating insight (vijñāna),
knowing which nothing else remains to be known.
Commentary
Vijñāna (differentiating insight) is that knowledge of the Godhead in which His
nature is clearly distinguished from all other things. The Supreme Being is
distinguished from all things, animate and inanimate, as the only Being that is
devoid of all negativity and is endowed with innumerable, infinitely varied,
positive and unsurpassed attributes.
Śrī Krishna declares that this teaching is difficult to attain: –
manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye |
yatatām-api siddhānāṁ kaścin māṁ vetti tattvataḥ || 3 ||
3. Among thousands of men, perhaps one strives for perfection; even among those who strive
for perfection, one only may know Me; and among those who know Me, one alone perhaps,
knows Me in reality.

 
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Commentary
‘Men’, – those dvijas (Brāhmans, Kṣatriyas and Vaiṣyas50) who are qualified to
observe the meditative techniques enjoined in the Shastras – among thousands
of such qualified practitioners, only a few persist until the attainment of
perfection (in yoga). Among the thousands who strive till the attainment of
perfection, a very few only, knowing Me, strive to attain success through Me
[i.e., through My Grace]. Among thousands of those who might know Me, one
alone may know Me in reality, as I am.
The point is: there is no one who is capable of knowing Me as I am. It will be
declared later on:– ‘It is very hard to find such a great person’ (7.19), and ‘But
no one knows Me’ (7.26).
bhūmir-āpo’nalo vāyuḥ khaṁ mano buddhir-eva ca |
ahaṅkāra itīyaṁ me bhinnā prakṛtir-aṣṭadhā || 4 ||
4. Earth, water, fire, air, ether, mind, intellect and the principle of ego; thus My material nature
[Prakṛti] is divided eightfold.
Commentary
“Prakṛti is the material cause of this universe, consisting of endless varieties of
objects and means of enjoyment and places of enjoyment, is divided into
eightfold substances – all pertain to Krishna51.”
apareyamitastvanyāṁ prakṛtiṁ viddhi me parām |
jīvabhūtāṁ mahābāho yayedaṁ dhāryate jagat || 5 ||
5. This is My Inferior Nature [Prakṛti]. But, O mighty-armed One, know that My Superior
Nature is different. It is the life-principle [Jīva-bhūta], by which this universe is sustained.
Commentary
The ‘Higher Nature’ is totally different from this inanimate material nature
comprised of the objects of enjoyment for sentient beings. It is ‘higher’, because it
is more pre-eminent compared to the insentient ‘lower’ nature. This higher Nature
is the individual conscious Self (Puruṣa) by which the whole inanimate material
universe is sustained.
etad-yonīni bhūtāni sarvāṇītyupadhāraya |
ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayastathā || 6 ||
6. Know that all beings originate from these two. Therefore, I am the origin and the dissolution
of the whole universe.
Commentary
All entities – from Brahmā down to a tuft of grass, originate in these two Natures,
which are consciousness (Puruṣa) and Matter (Prakṛti). Irrespective of whether
they are existing in an evolved or less evolved form, the [dual] principle of
consciousness and inanimate matter are combined together in all entities.
It is proven on the basis of the Vedas and Smrtis that the Supreme Being is the cause
of these two Principles, Prakṛti & Puruṣa (matter & consciousness), which form the
50
Only the three initiated castes have the qualification to observe the secret techniques and spiritual practices (32
brahmā-vidyās) enjoined in the Upaniṣads. Women and Sudras – the working class, are permitted the techniques
taught in the Āgamas and Tantras.
51
All these principles of the Universe comprise the “body” or śarīra of Kṛṣṇa. It should be noted that the 5 elements
and the 3 aspects of mind-intelligence and ego are all part of “material” nature.
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totality of all sentient and insentient beings. This is evident from texts like:–
“The Mahat (principle of cosmic expansion) resolves into Avyakta (the unmanifest)
Avyakta into Akṣara (imperishable), Akṣara into Tamas (Darkness/Inertia), and
Tamas merges with the Supreme Lord” (Subala Up., 2);
“O sage, distinct from the form of Vishnu, the Supreme Lord, the two forms, Prakṛti
and Puruṣa, arise.” (V.P., 1 .2.;24) ;
“What was described by Me as Prakṛti in its dual form of the manifest and the
unmanifest, and the Puruṣa merge in the Supreme Self, and the Supreme Self is the
support of all. He is the Supreme Lord named Vishnu, exalted in the Vedas and
Vedanta.” (V.P., 6.4;39 & 40).
mattaḥ parataraṁ nānyat kiñcid-asti dhanañjayaḥ |
mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva || 7 ||
7. There is nothing whatsoever higher than Me, O Arjuna. All this is strung on Me, as clusters
of gems on a thread.
Commentary
“I am absolutely superior to all things in two ways:
(1)  I am the cause of both the Natures (Prakṛtis) and I am also their Proprietor
(śeṣin). The Jīvas exercise control over their bodies as they are the inner
proprietors (śeṣin) and I am the Proprietor of all Jīvas.
(2)  I am also the Supreme Being because I possess knowledge, untiring
strength, sovereignty, immutability, creative power and splendour in an
infinite degree.
The totality of all the sentient and insentient beings, whether in their [unmanifest]
causal state or in their [manifest] state of effect, is strung on Me, who abide as their
Self, as a cluster of gems on a thread – in other words they have their rest and support
in Me.”
And it is established that the entire Universe [of sentient and insentient entities] and
Brahman (the Supreme Being) exist in the [symbiotic] relationship of body and spirit
as declared by the Antaryami-Brahmana and other texts: –
‘He whose body is the earth’ (Br. Up., 3.7-3),
‘He whose body is the Self’ (Br. U. Madh., 3.7.22),
‘He is the Over-Self of all beings, immaculate,
‘He is the Lord in the supreme heaven, He is the one Nārāyaṇa’ (Sub.Up., 7).
Everything constitutes the “corporeality” and is an “expression” of the Supreme
Being who is their Over-Self, thus the Supreme Being alone exists, and all [existing]
things are only His modes [of expression]. Therefore all terms used in common
parlance for different things denote Him only.
Śrī Krishna illustrates this teaching by equating Himself with some important things.
raso’ham-apsu kaunteya prabhāsmi śaśi-sūryayo |
praṇavaḥ sarva vedeṣu śabdaḥ khe pauruṣaṁ nṛṣu || 8 ||
8. I am the sapidity in the water, O Arjuna! I am the radiance in the sun and the moon; the
sacred syllable Om in all the Vedas; sound in the ether, and valour in men am I.
puṇyo gandhaḥ pṛthivyāṁ ca tejaścāsmi vibhāvasau |
jīvanaṁ sarva bhūteṣu tapaścāsmi tapasviṣu || 9 ||
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9. I am the pure fragrance in the earth; I am the brilliance in the fire; I am the life-principle in
all beings, and Inner Heat engendered by spiritual practitioners.
bījaṁ māṁ sarva bhūtānāṁ viddhi pārtha sanātanaṁ |
buddhir-buddhimatām asmi tejas-tejasvinām aham || 10 ||
10. Know Me, O Arjuna (son of Partha), to be the primeval seed of all beings. I am the
intelligence of the discerning, and the brilliance of the brilliant.
balaṁ balavatāṁ cāhaṁ kāma-rāga vivarjitam |
dharmāviruddho bhūteṣu kāmo’smi bharatarṣabha || 11 ||
11. I am strength in the strong disassociated with craving and attachment. In all beings, I am
that desire which is not contrary to Dharma, O Arjuna (Bull of the Bharatas),
ye caiva sāttvikā bhāvā rājasāstāmasāśca ye |
matta eveti tān-viddhi na tvahaṁ teṣu te mayi || 12 ||
12. Know that all those states of Sattva, Rajas and Tamas have their origin in Me alone. But I
am not in them; they are in Me.
Commentary
Why indeed should this be declared with particular illustrations! The reason is as
follows: – “All existing entities in the universe possesses the properties of Sattva
(harmony), Rajas (activity) and Tamas (inertia) in the forms of their bodies, senses,
objects of enjoyment and their causes – know them all to have originated from Me
alone, and they abide in Me alone, as they constitute My ‘corporeality’. I am not in
them in so far as I do not depend on them for My existence at any time.
In the case of sentient beings, though there is co-dependence, the physical body
depends for its existence on the Self. The Self in turn depends on the physical body
for its embodiment. In My case, however, there is no need for any assistance in my
“embodiment.” They [all entities] merely serve the purpose of “My Lila” [cosmic
recreation] – this is the meaning.
tribhir-guṇa-mayair-bhāvair-ebhiḥ sarvam idaṁ jagat |
mohitaṁ nābhijānāti māmebhyaḥ param-avyayam || 13 ||
13. The entire universe is deluded by these three conditions originating from the Guṇas, and
fails to recognise Me, who am beyond them and immutable.
Commentary
“Now, in this way, the entire universe, consisting of sentient and insentient entities
belongs to Me. From time to time it is projected by Me, abides in Me and is re-
absorbed into Me alone. It constitutes My ‘corporeality’ and I am its Self, whether in
the pre-manifestation state (causal) or in the state of manifestation (effect) all these
entities are My various ‘expressions’. I am superior to all these ‘modes’ or
‘expressions’, as I am their cause and proprietor. In every way I remain as the
Supreme Being.”
This world constituted of gods, humans, animals and immovables, are deluded by the
three Guṇas and its evolutes, and are inferior and transient. All the bodies, senses and
objects of enjoyment comprising the world of beings exist in accordance with their
individual past Karmas. No one in the world knows Krishna who is the highest and
the immutable Being.
How is it possible that all experiencing beings consider these inferior, transient
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objects made up of the Guṇas to be a source of delight, while Krishna exists – He is
of the nature of unbounded and abundant bliss, existing in an eternal unchanging
form and is the [real] source of the agreeableness of even these material objects? Śrī
Krishna replies: –
daivī hyeṣā guṇamayī mama māyā duratyayā |
māmeva ye prapadyante māyām etāṁ taranti te || 14 ||
14. For this divine Māyā of Mine consisting of the three Guṇas is hard to overcome. But those
who take refuge in Me alone, shall be able to transcend this Māyā.
Commentary
“This Māyā [deluding potency of the cosmos] originates from Me, for the purpose
of recreation, it is by nature divine and therefore difficult to overcome.”
The word Māyā is used to describe the effects of the three Guṇas, because it has the
power to generate amazing effects like the magical tricks of Asuras and Rakshasas.
Take for example the passage: –
‘Then the excellent discus, the flaming Sudarshana, was despatched by the
Lord to defend the boy [Prahlada]. The thousand Māyās or wonderfully
created weapons of the evil-minded Sambara were foiled one after another,
by that quickly moving discus, for protecting the body of the boy’ (V.P.,
1.19.19-20)
Here the term Māyā does not convey the sense of ‘false’. Even in the case of
magicians, who are called Māyāvin (those who possess Māyā). With the aid of
certain incantations, drugs etc., they can produce illusory objects but the
perceptions of those objects are actually real.
The term ‘Māyā’ refers to the incantations, drugs etc. which have the power of
creating real impressions. Because [grammatically speaking] the meaning of a
word, should be the same in all contexts – the term ‘Māyā’ can be applied to the
illusory objects that are produced, only in a secondary sense. Its primary sense is in
regard to the ‘real impressions’ created in the mind. It is just like in the statement
‘The platform groans.’ (a figurative expression having reference to the sound that
is produced)
The Māyā of the Lord consisting of the three Guṇas is existentially real and is
specifically taught in texts like:–
‘Know then Māyā to be the Prakṛti and the possessor of the Māyā to be
the great Lord’ (Sve.Up., 4.10).
Māyā not only obscures the essential nature of the Lord but also creates the
condition of the mind that sees the created objects as enjoyable. Therefore, the
entire universe, deluded by the Lord’s Māyā, does not know the Lord of boundless
bliss.
Śrī Krishna teaches the way of deliverance from Māyā is to take refuge in Him.
Why then, does everyone not take recourse to seeking refuge in the Lord which
leads to devotion?
 
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na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ |
māyayāpahṛta jñānā āsuraṁ bhāvam āśritāḥ || 15 ||
15. The malefactors, the foolish, the lowest of people, those persons deprived of wisdom by
delusion (Māyā) and those who are dominated by demoniac nature they do not seek refuge in
Me.
Commentary
‘Malefactors’, (duṣkṛtina) those who act in a wrongful manner and do not seek
refuge, they are of four types, according to the degree of their immoral deeds:–
1.   ‘The foolish’ (mūḍhah) are those who are confused. Right Knowledge
consists in understanding that the Self is dependent on the Lord and exists for
Him. But ‘the foolish’ think they are independent and also that all enjoyable
things of the world are their own and exist for their personal enjoyment.
2.   ‘The lowest of people’ (narādhamāḥ) are those who are incapable of turning
towards Krishna, even though they have a general knowledge of His essential
nature.
3.   ‘Persons who are deprived of insight by Māyā’ (Māyayā’pahrta-jñāna) are
those who know about Krishna and His manifestations, but due to deceitful
reasoning they contend that such teachings are inconsistent and impossible.
4.   ‘Those of demoniac nature’ (āsuram) are those who have definitive
knowledge about Krishna and His manifestations but hate Him.
The intensity of sinfulness increases in these types in the order in which they are
successively placed.
catur-vidhā bhajante māṁ janāḥ sukṛtino’rjuna |
ārto jijñāsur arthārthī jñānī ca bharatarṣabha || 16 ||
16. Four types of benefactors worship Me, O Arjuna (Bull of the Bharatas). These are the
distressed, the seekers after knowledge, the ambitious, and the wise.
Commentary
‘Benefactors’(sukṛtinaḥ) – people of good deeds, are those who have meritorious
Karmas to their credit, and who take refuge and worship Krishna alone. They too are
divided into four categories according to the degree of their good deeds, each
subsequent type being better than the preceding, because of the [increasing] positivity
of their good deeds and their knowledge.
1.   The distressed (artaḥ) – are those who have lost status and prosperity,
and who wish to regain them.
2.   The ambitious (arthārthī) – are those who aspire for prosperity which
they have never had. Between them the difference is only nominal, as
both of them seek prosperity alone.
3.   The seekers after knowledge (jijñāsuḥ) – are those one who wish to
know the real nature of the Self [in its pure state] as an entity different
from the Prakṛti. They are called ‘the seekers after knowledge,’
because consciousness alone is the essential nature of the Self.
4.   The wise (jñānī) – are those who know that the essential nature of the
Self is to find happiness only in the acceptance of being the shesha
(dependant) of the Lord, as taught in the verse 7:5. The wise are not
satisfied with the knowledge that the Self is different from Material
Nature, but desire to attain the Lord – considering that the Lord alone
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is the highest goal.
teṣāṁ jñānī nitya-yukta eka bhaktir-viśiṣyate |
priyo hi jñānino’tyartham ahaṁ sa ca mama priyaḥ || 17 ||
17. Of these, the wise, being ever steadfast and devoted to the One only, is the foremost;
for I am inexpressibly dear to the wise and he too is dear to Me.
Commentary
Of these four, ‘the wise’ is the foremost. Why? Because of being constantly
attached to Krishna and being single-minded in devotion to Him alone. The wise
person has only one goal, that is to attain Krishna, the focussed devotion being the
unifying force. As for the others, they are mindful of Krishna only until the
fulfilment of their desires. Their only goal is the attainment of their cherished
objects, and devotion is seen as a means to that end. Hence the wise alone is the
foremost.
Here in the expression ‘athyartham’ (inexpressibly), the term ‘artha’ denotes that
which cannot be adequately expressed. That is, even Krishna the omniscient and
omnipotent, is unable to express the degree of love between Himself and the jñanin,
since there is no such limit to this love – such is the meaning.
As in the case of Prahlada, the foremost among the wise, it is said: –
“But he, with thoughts firmly fixed on Krishna while being bitten by the
great serpents, felt no pain from the wounds, being immersed in rapturous
mindfulness of Him.” (V.P. 1.17.39).
udārāḥ sarva evaitaṁ jñānī tvātmaiva me matam |
āsthitaḥ sa hi yuktātmā māmevānuttamāṁ gatim || 18 ||
18. Noble indeed, are all these, but I deem the wise to be My very Self; for he, being fully
integrated, is devoted exclusively to Me as the highest goal.
Commentary
“Because they worship Me alone, all these are noble i.e, magnanimous. For, those
who accept anything from Me, however small, I consider them as contributing
everything to Me [and thus as My benefactors]. But I consider the wise to be My very
Self – I consider Myself to be dependent on the wise for My support. How come?
Because the wise consider Me to be the highest and find it impossible to support
themselves without Me; I also find it impossible to be without them.”
bahūnāṁ janmanām ante jñānavān māṁ prapadyate |
vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ || 19 ||
19. At the end of many births, the enlightened one takes refuge in Me, realising that
‘Vasudeva is everything’– It is very hard to find such a great-person.
Commentary
This is the ultimate achievement of innumerable good births – namely taking refuge
in Krishna. After passing through countless good births, one obtains the insight:– “I
find my ultimate joy in being a dependant (śeṣa) of Vasudeva. I am such that my
essence, existence and activities are completely under His control. He is superior to
all others because of His innumerable auspicious attributes.” After realising this, one
takes refuge in Krishna, i.e., meditates on Him, with the understanding –
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“Vasudeva alone is my highest goal and also the means for attaining it, and whatever
other desire remains in my mind, He alone, is all that for me too.”
For the Refutation of the doctrine of Identity of the jīvātman with paramātma please see
appendix.
kāmais tais tair hṛta-jñānāḥ prapadyante’nya-devatāḥ |
taṁ taṁ niyamam āsthāya prakṛtyā niyatāḥ svayā || 20 ||

20. Controlled by their inherent nature, and deprived of insight by various desires, the worldly-
minded resort to other gods, observing various disciplines.
Commentary
Everyone is conditioned by their own nature which is comprised of the psychological
tendencies (vāsanas) resulting from an involvement with material nature. Their
insight into the Divine Nature is blurred by various desires (kāmas) which are
conditioned by the subliminal activators (saṁskāras) created by their previous
actions (karmas), in accordance with the three Guṇas. In order to fulfill these various
kinds of desires they take refuge in, that is, resort to and worship other deities who
are regarded as different from Krishna, such as Indra and others, doing spiritual
exercises which are meant to propitiate these deities.
yo yo yāṁ yāṁ tanuṁ bhaktaḥ śraddhayārcitum icchati |
tasya tasyācalāṁ śraddhāṁ tām-eva vidadhāmy-ahaṁ || 21 ||
21. Whichever manifestation (of the Divine) any devotee desires to worship with faith – that
faith I make unshakeable and firm.
Commentary
These divinities too are Krishna’s manifestations as taught in the Vedic texts.
“Although an individual may choose to worship some deity such as the Sun with
faith, unaware that all deities are My manifestations, I understand that he is
worshipping Me alone, and therefore I make his faith firm and unflinching, that is,
free from hindrances.”
sa tayā śraddhayā yuktas tasyārādhanam īhate |
labhate ca tataḥ kāmān mayaiva vihitān hi tān || 22 ||
22. Endowed with that faith, one engages in the worship of that [particular] manifestation and
thence obtains the desired objects, which are in fact bestowed by Me alone.
antavattu phalaṁ teṣāṁ tad bhavaty-alpa medhasām |
devān devayajo yānti mad-bhaktā yānti mām api || 23 ||
23. But verily the reward gained by these persons of limited understanding is finite. The
worshippers of the gods will go to the gods but My devotees will come to Me.
Commentary
“The results obtained by their worship is trivial and limited. Why? The devotees
of devas like Indra go to them; and Indra and other devas possess limited joy and
are conditioned by time and space. So if they attain equality of enjoyment with
them, they also fall down along with them in due course. But My devotees, fully
mindful of the fact that all their acts are being done as worship of Me, renouncing
attachment for finite rewards, and acting in order to please Me alone, reach Me.
That is, they never again return to the cycle of transmigration [Saṁsāra].
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avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ |
paraṁ bhāvam ajānanto mamāvyayam anuttamam || 24 ||
24. Not knowing My higher nature, immutable and unsurpassed, the ignorant think of Me as an
unmanifest entity who has just now become manifest.
Commentary
Ignorant people do not know that it is Krishna, who is the ultimate receiver of all
worship. That He who is the Lord of all, and whose nature is incomprehensible and
inexpressible, has incarnated in human form without compromising His Divinity,
out of consummate compassion and solicitous love for all beings, to be a source of
refuge for all. They consider Him as only a worldly prince who has just now born
due Karma and has secured a special form. Therefore, they do not take refuge in
Him, nor do they worship Him.
nāhaṁ prakāśaḥ sarvasya yoga māyā samāvṛtaḥ |
mūḍho’yaṁ nābhijānanti loko mām ajam avyayam || 25 ||
25. Veiled by Māyā, I am not clearly evident to all. This deluded world does not recognise
Me as the unborn and immutable.
Commentary
“Concealed by the deluding potency (Māyā) called ‘Yoga’ (‘union’ or association
with material nature), I am associated with a human form and other generic structures
which are characteristic of individual Selves. Because of this, My true nature is not
apparent to all. The foolish, by seeing merely the human or the other generic
structures that I have adopted, do not know that My powers are greater than those of
Vāyu and Indra, that My lustre is more brilliant than that of sun and fire, that though
[presently] visible to all, I am unborn, unchangeable, the cause of all the worlds, the
Lord of all, and that I have assumed a human form, so that all those who want to, can
take refuge in Me.”
vedāhaṁ samatītāni vartamānāni cārjuna |
bhaviṣyāṇi ca bhūtāni māṁ tu veda na kaścana || 26 ||
26. I know all beings, O Arjuna, that have been in the past, those now in the present and those
yet to come; but no one knows Me.
icchā-dveṣa samutthena dvandva mohena bhārata |
sarva bhūtāni saṁmohaṁ sarge yānti paraṅtapa || 27 ||
27. By the phantasm of the pairs of opposites arising from desire and aversion, O Arjuna, all
beings are subject to delusion as soon as they are born.
Commentary
Desire for pleasure and aversion from suffering is the dichotomy caused by the
Guṇas. They have their origin in the experiences of previous births. These
experiences create subtle impressions (saṁskāras) in the mind and manifest again,
in every succeeding birth as an instinctive attraction and aversion towards those
similar objects. These mental habitual tendencies (vāsanas) are a delusive force
acting from the very moment of birth. One develops an inherent fondness or aversion
for specific [material] things, instead of feeling joy in communion with Krishna and
misery at separation from Him – as does the wise.

 
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yeṣāṁ tvanta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām |
te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ || 28 ||
28. But the doers of virtuous deeds, whose sins have ceased, are freed from the delusion of
the pairs of opposites. They worship Me, steadfast in their determination.
Commentary
However, there are some people whose demerit which has accrued from beginingless
time, and which causes an attraction or aversion to the pairs of opposites and which
hinders the development of devotion, has come to an end, i.e., has become attenuated
through the accumulation of merit in numerous births. They take refuge in Krishna,
and freed from the delusion produced by the Guṇas, they worship Krishna alone in
proportion to the excellence of their Karma (accumulation of merit) previously
described. In order to attain deliverance from old age and death and for acquiring the
ultimate goal of reaching Him, they remain steadfast in their vows; that is – they
remain determined.

jarā-maraṇa-mokṣayā mām-āśritya yatanti ye |

te brahmā tad viduḥ kṛtsnam adhyātmaṁ karma cākhilam || 29 ||
29. Those who take refuge in Me and strive for liberation from old age and death, fully
understand Brahman [ātman], Self-realisation, and Karma.
Commentary
Brahman is the Self in it’s immaculate and essential state.
Self-realisation is freedom from the identification with Material Nature – Prakṛti.
Karma are those activities leading to rebirth.

sādhibhūtādhidaivaṁ māṁ sādhi yajñāṁ ca ye viduḥ |

prayāṇa kāle’pi ca māṁ te vidur yukta cetasaḥ || 30 ||
30. And those who know Me associated with the Adhibhūta, Adhidaiva and the Adhiyajña,
they too, with their minds fixed in meditation, know Me even at the hour of death.
Commentary
Here, other practitioners distinct from those already mentioned in the previous verse
are to be understood, because of the repetition of the term ‘those’ (ye).
The declaration – “those who know Me as being associated with the higher material
entities’ (adhibhūta) and ‘with that which is superior to the gods’ (adhidaiva) that is,
the ātman in its sovereignty” – appears to be a repetition, but it is really an injunction,
because there is no other way of understanding it.
The statement of knowing Krishna as being ‘connected with the sacrifice’
(adhiyajña) is also a clear injunction directed at all the three classes of spiritual
aspirants (1. the distressed, 2. the ambitious and 3. the seekers of knowledge) without
any exception, because of the perpetual nature of the subject (i.e. the sacrifice).
None of these three types of aspirants should ever give up the performance of the
Five Great Sacrifices (pañca-mahā-yajña) as well as the daily and periodical ritual
obligations.
‘They will realise Me also at the hour of death’ – in a way corresponding with their
desired objectives.
Because of the use of the term ‘ca’ (too) in ‘they too’ – those who have been
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mentioned before in the previous verse as ‘striving for release from old age and
death’ are also included among those knowing Krishna at the hour of death. By this
it may be understood that even the wise (Jñānin) know Krishna as associated with
the sacrifice on account of the subject under discussion (i.e., sacrifice).

hariḥ oṁ tatsat
iti śrīmad bhagavadgītāsupaniṣatsu
Brahmā-vidyāyāṁ yogaśāstre śrī kṛṣṇārjuna saṁvāde
jñāna vijñāna yoga nāma
saptamo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the seventh discourse entitled
“Communion through Knowledge & Realisation”
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Chapter 8
Tāraka Brahmā Yogaḥ
The Way to the Immutable Brahman

Summary of the Teaching

I n the seventh chapter, Śrī Krishna taught that [He Himself as] Vāsudeva, the Supreme
Brahman, is the object of meditation and that He is the ruler and the proprietor of all things,
animate and animate. He explained how He is the cause [of all things], how He is the support
of everything; how He is denoted by all words on account of all beings being His ‘corporeality’
or ‘modes of expression’. He taught how He is the controller of all; and how He alone is
supreme over all, on account of His multitude of auspicious attributes. He also taught how He
is obscured by Sattva, Rajas and Tamas in the form of bodies and senses and as the objects of
experience arising from the stream of negative Karma from beginingless time. He also taught
how this obscuration can be removed by taking refuge in Him, and through the performance of
virtuous deeds. He also taught the gradation among the practitioners based upon their personal
goals which are generated by the relative proportions of accumulated merit; these goals being
material prosperity, self-knowledge and the attainment of God.
He extolled the greatness of the aspirant who seeks attainment of God with single-minded
devotion on account of His inexpressible love for such a devotee. He referred to the rarity of
such a devotee and also mentioned the differences among the things that should be known and
those that should be practiced by the three classes of aspirants.
Now, in the eighth chapter Śrī Krishna gives a detailed description of certain principles and
practices that have already been treated in brief earlier:–
Arjuna uvāca
kiṁ tad-brahmā kim-adhyātma kiṁ karma puruṣottama |
adhi-bhūtaṁ ca kiṁ proktam adhi-daivaṁ kim-ucyate || 1 ||
Arjuna said:
1. What is that Brahman (Ultimate Reality)? What is Adhyātma (that which is associated with
the Self) ? What is Karma (action)? What is said to be Adhibhūta (pertaining to matter) ? O
Supreme Being, who is said to be Adhidaiva (pertaining to the gods)?
adhi-yajñāḥ kathaṁ ko’tra dehe’smin madhusūdana |
prayāṇa-kāle ca kathaṁ jñeyo’si niyatātmabhiḥ || 2 ||
2. Who is Adhiyajña (principle of sacrifice) in this body, and how is He the Adhiyajña, O
Krishna? And how are You to be known at the time of death by the self-controlled?
Commentary
What is said to be Adhibhūta – “What are the superior material objects?”,
Who is said to be Adhidaiva – “Who is the Being who is superior to the gods who
should be known by those who aspire for prosperity?”
Who is Adhiyajña – “Who is denoted by the word Adhi-yajña (principle of
sacrifice)?
How is He the Adhiyajña – “And how does the state of Adhi-yajña arise?”
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śrī bhagavān uvāca
akṣaraṁ brahmā paramaṁ svabhāvo’dhyātmam-ucyate |
bhūta-bhāvodbhava-karo visargaḥ karma-sañjñitaḥ || 3 ||
The Blessed Lord said;
3. The Brahman is the supreme, indestructible Self (akṣara). One’s own material nature
(svabhāva) is said to be that which dwells with the Self. The externalised creative force which
gives rise to material entities is known as Karma.
Commentary
That which is the Supreme and Imperishable (akṣara) has been called ‘that
Brahman’. The akṣara is that which cannot be destroyed and forms the totality of all
individual Selves.
The Vedas (Sub.Up., 2,) state: –
‘The Unmanifest (avyakta) is absorbed into the Imperishable (akṣara),
the Imperishable (akṣara) is absorbed into Source (Tamas)’
The essential nature of the Jīva, disconnected from Prakṛti is known as the supreme
imperishable state (akṣara). One’s own material nature (svabhāva) is that which is
spoken of as Adhyātma – that which is associated with the Jīva. This nature
(svabhāva) is material. It does not constitute the Jīva but attaches itself to the Jīva
in the form of subtle elements [of the body], & impressions [of the mind] etc. This
has been taught in the ‘Doctrine of the Five Fires’ (Chan. Up., 5).
Both these (doctrines of the akṣara – the quintessential state, and the adhyātma –
conjunction with material nature) should be learnt by the aspirants for liberation
(Kaivalya-Mokṣa) – the former doctrine [regarding the quintessence of the Jīva] is
what should be realised and the latter doctrine [the conjunction with material
nature] is what should be overcome.
Karma is that force which produces all mundane beings. ‘Beings’ here means
entities such as humans and animals. The creative force which produces them is
sexual intercourse. That procreative force is here called ‘Karma’. All the acts
associated with procreation should be assiduously avoided by aspirants after
Mokṣa. This abstention will also be taught immediately in the verse, ‘Desiring
which they practice the vow of celibacy’ (8.11).
adhibhūtaṁ kṣaro bhāvaḥ puruṣaś-cādhidaivataṁ |
adhiyajño’hamevātra dehe deha-bhṛtāṁ vara || 4 ||
4. Adhibhūta (pertaining to matter) are those perishable things, O best of the embodied beings;
the Adhidaivata (that which is superior to the gods) is the Puruṣa (individual Self). I Myself
am the Adhiyajña (Principle of Sacrifice), here in this body.
Commentary
Adhidaivata connotes the individual Jīvātma which is superior to the gods like Indra,
Prajāpati and other divinities. The Jīva is the experiencer of sound and the other sense
pleasures, which originate from Indra, Prajāpati and the other gods. The seekers after
prosperity and power should contemplate upon this state of being such an (absolute)
enjoyer, as the end to be attained. But these higher material goals of wealth, power,
etc., are all [still] impermanent.
“Adhiyajña denotes one who is propitiated in sacrifices. Indra and others, to whom
sacrifices are offered, are My manifestations. I dwell in them as their inner Self and
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I alone am the goal of sacrifice.
The three groups of qualified aspirants should contemplate in this manner at the time
of the performance of daily (nitya) and periodical (naimittika) rituals such as the Five
Great Sacrifices (pañca mahā yajña).”
antakāle ca mām-eva smaran-muktvā kalevaram |
yaḥ prayāti sa mad-bhāvaṁ yāti nāsty-atra saṁśayaḥ || 5 ||
5. And the one who, at the last moment, while leaving the body, departs, contemplating upon
Me alone, attains My being; of this, there is no doubt.
Commentary
In other words, in whatever way one meditates on Me, one attains that very form, in
the same manner as the royal sage Bharata attained the form of the deer remembered
by him at moment of death. Such is the meaning.
Śrī Krishna further elucidates that it is the nature of one’s last thought that leads to
the attainment of a similar form by the meditator:–
yaṁ yaṁ vāpi smaran-bhāvaṁ tyajaty-ante kalevaram |
taṁ tam-evaiti kaunteya sadā tad-bhāva-bhāvitaḥ || 6 ||
6. Whatsoever concept (bhāvam) one thinks of while leaving the body at the end, to that alone
one attains, O Arjuna, having ever been in the contemplation thereof.
Commentary
The thought that occupies the mind while dying, is that which determines the state
attained after death. The final thought arises only with reference to objects [and
experiences] that were previously the most frequently contemplated upon during
one’s life.
tasmāt sarveṣu kāleṣu mām-anusmara yudhya ca |
mayyarpita mano-buddhir-mām evaiṣyasy-asaṁśayaḥ || 7 ||
7. Therefore, ever mindful of Me at all times, fight; with your mind and intellect dedicated to
Me, you shall surely come to Me, there is no doubt.
Commentary
“Because the last thought arises only in regard to matters previously contemplated
upon, therefore at all times until you die, day after day, be continuously mindful of
Me. Engage yourself in actions appropriate to your station and stage in life, which
would make you mindful of Me.”
“These actions are prescribed by the Śrutis (Vedas) and Smrtis (Legal Codes) and
comprise the obligatory (nitya) and periodic (naimittika) duties. Thus, by means of
mindfulness (anusmaraṇa); with your mind and intellect focused on Me, you will
recall Me at the time of death and thus attain Me in the manner you desire.”
Thus, having laid down the general principle that the attainment of one’s goal is
dependent on one’s last thought, Śrī Krishna proceeds to describe different modes of
contemplation (upāsana) to be practiced by the three groups of aspirants for
acquiring their objectives. The first is the seeker of aiśvarya (power & prosperity in
a divine realm.)
 
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abhyāsa-yoga-yuktena cetasā nānya-gāminā |
paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan || 8 ||
8. Constantly meditating with a mind made steadfast by habitual practice, without thinking of
anything else, one reaches the Divine Supreme Being, O Arjuna!
Commentary
Abhyāsa (habitual practice) is the training of the mind to steadily focus on the object
of meditation at all times even while engaged in the performance of one’s daily
duties.
Yoga is the meditation practiced every day at the time most suitable for practice [in
the evening].
kaviṁ purāṇam anuśāsitāram, aṇoraṇīyāṁsam anusmared yaḥ |
sarvasya dhātāram acintya-rūpam, āditya varṇaṁ tamasaḥ parastāt || 9 ||
9. One who meditates upon the Omniscient, Primeval One, Ruler and Creator of all, who is
more subtle than an atom, whose nature is inconceivable, who is as refulgent as the sun, and
who is beyond Tamas (primordial state of undifferentiated matter) –
prayāṇa-kāle manasācalena, bhaktyā yukto yoga-balena caiva |
bhāvor-madhye prāṇam-āveśya, samyak sa taṁ paraṁ puruṣam upaiti divyam || 10 ||
10. – at the time of death, with a mind unwavering by the power of Yoga, being possessed of
devotion, having focused the Vital Force (Prāṇa) between the eyebrows – reaches that same
Divine Supreme Being.
Commentary
One who focuses the Vital-Force [on the ajña cakra] between the eyebrows at the
time of death with a mind made steady through [mental] purification achieved by the
regular and sustained practice of Yoga together with Devotion (Bhakti); and who
contemplates on the Kavi – ‘the One who knows everything’, Purāṇam – the
‘Primeval One’, i.e., One who has always existed; anuśāsitāram – ‘the Ruler’, i.e.,
‘the One who governs the universe’; anoraniyān – ‘One who is more subtle than the
most subtle’, i.e., One who is more subtle than the individual Self; Dhātāram – ‘the
creator of all’; acintya-rūpam – ‘whose nature is inconceivable’, i.e., whose nature
is different to everything else [that can be known], āditya-varṇam tamasaḥ-parastāt
– ‘who is as brilliant as the Sun and beyond darkness’, i.e., who possesses a unique
divine form – one who meditates on the Divine Being described thus, focusing the
mind between the eyebrows, attains Him alone. One attains His state and receives
power and glory similar to His – such is the meaning.
Next Śrī Krishna describes the method of meditation to be adopted by the seeker of Kaivalya
(i.e., a state of Self-realisation in contrast to one whose object is God-realisation).
yad-akṣaraṁ deva-vido vadanti viśanti yad-yatayo vītarāgāḥ |
yad-icchanto brahmācaryaṁ carantitat-te padaṁ saṅgraheṇa pravakṣye || 11 ||
11. I shall declare to you briefly that goal, which the knowers of the Veda call the
Imperishable, which ascetics, free from desire enter, and for attaining which, they practice the
vow of continence (Brahmācarya).
Commentary
That which is the focus [of contemplation] is here called padam – the ‘goal’. “I shall
reveal to you briefly My essential nature which is actually indescribable and which
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is alluded to in the Vedānta and which is to be meditated upon” – such is the meaning.
sarva-dvārāṇi saṁyamya mano hṛdi nirudhya ca |
mūrdhny-ādhāyātmanaḥ prāṇam-āsthito yoga-dhāraṇam || 12 ||
12. Having restrained all the gates [of the senses], focusing the mind within the heart, fixing
the vital force within the head, engaged in the practice of steady concentration;
om-ity-ekākṣaraṁ brahmā vyāharan mām-anusmaran |
yaḥ prayāti tyajan-dehaṁ sa yāti paramāṁ gatim || 13 ||
13. – uttering the sacred syllable ‘OM’ which denotes the Absolute (Brahman), thinking of
Me constantly – one who abandons the body and departs thus, reaches the supreme goal.
Commentary
One should subdue all the senses which constitute the doorways for sense
impressions, in other words, withdrawing them from their natural functions and
focusing the mind on Krishna, the imperishable One seated within the lotus of the
heart; practising steady concentration of mind (dhārana). Uttering the sacred
syllable AUM and fixing the vital force (prāṇa) within the [crown of the] head
(sahasrāra cakra) – whosoever abandons the body and departs in this way reaches
the highest state. One attains the pure state of the Self liberated from Material
Nature, which is of a similar state to Krishna’s own (sārūpya). From that state there
is no return – such is the meaning.
Later on Śrī Krishna will clarify this point:–
“They describe that as the highest goal of the ātman, which is not
destroyed when all things are destroyed, which is unmanifest and
imperishable.” (8.20-21).
Thus, the method of contemplation on the Lord after sovereignty (aiśvarya) and
Self-realisation (kaivalya) have been taught according to their respective goals.
Now, Śrī Krishna teaches the way of meditation by the Jñānin.
ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ |
tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginaḥ || 14 ||
14. I am easily attainable by that ever steadfast Yogi, O Partha, who constantly and daily is
mindful of Me, not thinking of anything else.
Commentary
Not thinking of anything else – continuously; that is (nityaśaḥ) at the time of
meditation and also during all other times (satatam).
“He does not desire to share My attributes like sovereignty, power, etc., but I alone
am his goal of attainment because of profound love and devotion. Unable to bear the
separation, I Myself grant him the capacity to attain full maturity in the devotional
practice necessary for attaining Me – namely, the annulment of all obstacles and the
establishment of the state of mind that reinforces the bond of love between us.”
The Veda also says:–
‘He whom this (Self) chooses, by him alone He can be obtained’
(Mun.Up., 3.2.3 and Ka.Up., 2.22).
And Śrī Krishna Himself will later teach:–
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“To those, who desire eternal union with Me and who worship Me, I
bestow that discernment by which they come to Me. Out of
compassion for them, I, abiding in their heart, dispel the darkness born
of ignorance, by the brilliant lamp of knowledge.” (10;10 – 11).
In the remaining part of this chapter, Krishna teaches that the Jñānis and the aspirants after
Kaivalya (Self-realisation) do not return [to re-birth], and that the seekers after power and
wealth (aiśvarya) do return.
mām-upetya punar-janma duḥkh-ālayam aśāśvatam |
nāpnuvanti mahātmanaḥ saṁsiddhiṁ paramāṁ gatāḥ || 15 ||
15. Having attained Me, great ones are never again subject to rebirth in this world which is
transient and the abode of sorrow – they have found the highest perfection.
Commentary
Rebirth, in an embodied condition is a state of impermanence and a source of
suffering. These noble-minded ones, who seek and worship Krishna as the supreme
goal, with profound attachment and complete dependence on Him, attain Him.
Śrī Krishna next teaches the reason for the return to Saṁsāra (cycle of rebirth) of those who
aspire for power & wealth (aiśvarya) and for the non-return to Saṁsāra of those who have
reached Him: –
ābrahmā bhuvanāllokāḥ punar-āvartino’rjuna |
mām-upetya tu kaunteya punar-janma na vidyate || 16 ||
16. All the worlds, from the realm of Brahmā down, are subject to return, O Arjuna, but after
attaining Me, O Son of Kunti, there is no rebirth.
Commentary
“All the realms of the universe, from the realm of Brahmā downwards are spheres
in which enjoyment and power are experienced, but they are all impermanent, and
those who attain them are [eventually] subjected to rebirth. Therefore return is
unavoidable for those who aspire for [spiritual] enjoyment (bhoga) and power
(aiśvarya), as the realms in which these things are attained are transient. On the other
hand, there is no rebirth to those who attain Me.
Śrī Krishna now clarifies the Divine time-frame determined in regard to the evolution and
dissolution of the realms of existence including the realm of Brahmā and those who are within
them.
sahasra-yuga-paryantam aharyad brahmāṇo viduḥ |
rātriṁ yuga sahasrāntāṁ te’horātra-vido janāḥ || 17 ||
17. Those who know the duration of the [Cosmic] day and night understand a day of Brahmā
to last for a thousand Yugas and a night of Brahmā to last for another thousand Yugas.
Commentary
Those who know the Divinely established order of Cosmic Time which affects all
beings from humankind to Lord Brahmā, understand that Lord Brahmā’s day is
comprised of a unit period of one thousand four Yuga cycles and a night is a unit of
equal duration.
Catur Yuga – Tetrad of Ages
Kali Yuga – 432,000 human years
Dvāpara Yuga – 864,000
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Treta Yuga – 1,296,000
Krta Yuga – 1,728,000

1 tetrad of Yugas = 1 Mahā Yuga = 4,320,000 human years.

71 Mahā Yugas = 1 Manvantara = 308,448,000 human years
14 Manvantaras = 1 Kalpa = 4,320,000,000 human years
2 Kalpas = one day and night of Brahmā = 8,640,000,000 human years
360 Brahmā days = 1 Brahmā year = 3,110,400,000,000 human years
100 such years = 1 lifetime of Brahmā = 311,040,000,000,000 human years
avyaktād-vyaktayaḥ sarvāḥ prabhavanty-ahar-āgame |
ratry-āgame pralīyante tatraivāvyakta sañjñake || 18 ||
18. All the manifested entities come forth from the unmanifest (Avyakta) at the coming of the
day of Brahmā, at the coming of the night they are dissolved into that alone which is known
as the Unmanifest.
Commentary
Thus, at the dawn of a ‘day of Brahmā’, all the entities existing in all the three realms
[physical, astral and transcendental], possessing physical manifestations, senses,
objects and places of enjoyment, appear from the Unmanifest state (Avyakta), which
is the ontological condition of Brahmā at that time, and at the beginning of the night
they are dissolved back into the condition of the Unmanifest.
bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate |
ratry-āgame’vaśaḥ pārtha prabhavaty-ahar-āgame || 19 ||
19. The same multitude of beings comes forth again and again irresistibly, and is withdrawn
at the coming of the night. Once again it comes forth at the coming of the day.
Commentary
The same array of beings, under the sway Karma, is projected at the coming of the
cosmic day and is withdrawn at the coming of night. This process continues to repeat
itself over and over again. Similarly, at the end of the life span of Brahmā which
consists of a hundred years of three hundred and sixty days each
(311,040,000,000,000 human years) all the worlds including that of Brahmā and even
Brahmā himself are absorbed into Nārāyaṇa in accordance with the order thus
described in the Veda: –
‘The earth is dissolved into the waters, the waters are dissolved into light’
etc., (Su. Up., 2).
The process of involution terminates after passing through all the other stages of
dissolution, ending with the Avyakta, Akṣara and Tamas. Therefore, for every other
entity except Krishna, origination and annihilation are unavoidable. So for those who
seek Aiśvarya (prosperity and power) birth and dissolution according to the above
mentioned time scheme are unavoidable. But in the case of those who attain Krishna,
there is no return again to Samsāra.
Now Śrī Krishna again states that there is no return to Samsāra even for those who have attained
Kaivalya (self-realisation or isolation):–
paras-tasmāt tu bhavo’nyo’vyakto’vyaktāt-sanātanaḥ |
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati || 20 ||
20. There is, however, another Unmanifest Being superior to this unmanifest phase, which is
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eternal and does not pass away when all entities pass away.
avyakto’kṣara ity-uktas-tamāhuḥ paramāṁ gatim |
yaṁ prāpya na nivartante tad-dhāma paramaṁ mama || 21 ||
21. This has [also] been called the Unmanifest (Avyakta) and Imperishable (Akṣara). This, is
said to be the highest goal; My ultimate state, reaching which Jīvas do not return to Samsāra.
Commentary
The ‘inferior Unmanifest’ entity is the insentient Material Nature (Prakṛti) in which
beings are totally entangled.
The ‘Superior Unmanifest’ is the Avyakta which is comprised of consciousness and
is also non-apparent. It is the Self – ātman (puruṣa). It is unmanifest (non-apparent)
because it cannot be conclusively demonstrated by any of the three means of knowing
(perception, inference or testimony). In other words its nature is unique and it can be
known comprehensively only by and of itself. It can be explained only vaguely by
ordinary terms of reference. It is eternal because it is not subject to origination and
annihilation.
This, is said to be the highest goal; – the Jīva in it’s essential pristine state
unassociated with material nature is declared to be the supreme goal. Once the Jīva
attains this essential state, it does not return to Samsāra – this is the highest sphere of
Krishna’s dominion.
In other words; the insentient Material Nature (Prakṛti) is the first sphere of Krishna’s
dominion. The sentient Jīva conjoined with this Material nature is the second sphere
of Krishna’s dominion and control. The pristine state of the liberated Jīva, free from
association with Nature, is the highest sphere of Krishna’s dominion – such is the
meaning. This state is also one of non-return to Samsāra.
On the other hand the term ‘Dhāma’ may be interpreted as ‘light’. Luminosity
indicates knowledge or consciousness – the essential nature of the liberated Self is
boundless consciousness, or supreme light, which stands in contrast to the contracted
consciousness of the Self, when conditioned by Material Nature.
Śrī Krishna now teaches that the objective of the enlightened one (Jñānin), is totally different
from this: –
puruṣaḥ sa paraḥ pārtha bhaktyā labhyas-tv-ananyayā |
yasyāntaḥ sthāni bhūtāni yena sarvam idaṁ tatam || 22 ||
22. But the Supreme Being in whom all beings abide and by whom all this [universe] is
pervaded is to be attained by unswerving devotion, O Arjuna.
For the Doctrine of “The Path of Light” or “The Teaching on the Five Fires” please see the
appendix.
yatra kāle tvanāvṛttim āvṛttiṁ caiva yoginaḥ |
prayātā yānti taṁ kālaṁ vakṣyāmi bharatarṣabha || 23 ||
23. Now, I declare to you the time departing at which, the Yogis do not return and also the time,
departing in which, they return, O Bull of the Bharatas.
agnir-jyotir-ahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam |
tatra prayātā gacchanti brahmā brahmā-vido janāḥ || 24 ||
24. Light in the form of fire, the day, the bright fortnight, the six months of the northern course
of the sun – the knowers of Brahman who take this path go to the Brahman.
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Commentary
Here, the term ‘time’ is used in the sense of a path, having many presiding deities
beginning with day and ending with year. Fire and light are the deities who preside
over divisions of time.
The meaning is – “I declare to you the path, departing by which, Yogis do not return
and also the path departing by which, the doers of good actions return.”
By the clause, ‘Light in the form of fire, the day, bright fortnight, six months of the
northern course’ a period of a year also is denoted.
dhūmo rātris-tathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam |
tatra cāndramasaṁ jyotir-yogī prāpya nivartate || 25 ||
25. Smoke, night, the dark fortnight, the six months of the southern course of the sun – the
Yogi who takes this path reaches the light of the moon and returns.
Commentary
The path described here is the one that leads to the realm of the manes (ancestors)
and other such realms. Here the term ‘Yogi’ refers to one who performs good deeds.
śukla-kṛṣṇe gatī hyete jagataḥ śāśvate mate |
ekayā yāty-anāvṛtim anyāyāvartate punaḥ || 26 ||
26. These two paths, the bright and the dark, are said to be everlasting. By the former, one
attains the state of non-return, by the other, one returns again.
Commentary
The ‘Path of Light’ is described in verse 24 and the ‘Path of Darkness’ is described
in verse 25. In the Vedas both the bright and dark paths are said to be everlasting
in relation to both the enlightened ones and those who simply do various good
deeds. This is confirmed by the text: –
‘Those who know this and those who worship with faith, meditate in the
forest etc., they go to the light’. (Chan. Up., 5.10.1),
and
‘But those who in the village perform Vedic and secular acts of a
meritorious nature and the giving of alms – they pass to the smoke’. (ibid.,
5.10.3).
naite sṛtī pārtha jānan yogi muhyati kaścana |
tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna || 27 ||
27. No Yogi, O Partha, who knows these two paths is ever deluded. Therefore, O Arjuna, at all
times engage yourself in Yoga.
Commentary
No enlightened person who fully understands these two paths is deluded by doubt
at the time of death. On the contrary, he goes by the path of the gods, his own
path. Therefore, every day you should reflect upon these two paths.52
Next Śrī Krishna speaks of the result of knowing the import of the Shastras, as taught in this
and the previous chapters.

52
Day is indicative of the Sun and the night of the Moon. The Sun because of its unchanging eternality is associated
with Liberation and the Moon due to its waxing and waning is indicative of cyclic return and rebirth
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vedeṣu yajñeṣu tapaḥsu caiva, dāneṣu yat puṇya-phalaṁ pradiṣṭam |
atyeti tat sarvam idaṁ viditvā, yogī paraṁ sthānam upaiti cādyam || 28 ||
28. Whatever meritorious results are declared to accrue from the study of the Vedas, from the
performance of yajñas, from the practice of austerities and charity, all this is transcended by the
Yogi who knows this teaching of Mine, he reaches the Supreme, Primeval abode.
Commentary
Whatever gain is said to be obtained from the four meritorious actions:–
(a) adhyayana – the regular study of the Vedas,
(b) yajña – the performance of sacrifices,
(c) tapa – self-restraint, meditation.
(d) dāna – charity
all this is transcended by knowing this teaching, namely the greatness of the Lord as
taught in these two chapters (7 & 8). By the immense joy arising from the knowledge
of the greatness of the Divine, one regards all these merits as insignificant as straw.
By being a Yogi, that is, an enlightened person one reaches the Supreme, Original
State which is eternal – beyond time.

hariḥ oṁ tatsat
iti śrīmad bhagavadgītāsupaniṣatsu
Brahmā-vidyāyāṁ yoga-śāstre
śrī-kṛṣṇārjuna saṁvāde tāraka-Brahmā-yogo
nāmāṣṭamo’dhyāyaḥ
Thus in the Upanishads of the Glorious Bhagavad Gita
The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the eighth discourse entitled
“The Way to the Immutable Brahman”
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Chapter 9
Rāja-vidyā Rāja-guhya Yogaḥ
The Regal Science & the Royal Secret

Summary of the Teaching

I
n the previous chapter the details about the differences among the various kinds of
devotees have been dealt with. Now, after investigating the eminence of the Supreme
Being who is the focus of devotion, the nature of meditation [upāsana], in the form of
Loving Devotion [bhakti], is taught. The superiority of the wise [jñāni] is also elaborated
upon.
śrī-bhagavān uvāca
idaṁ tu te guhyatamaṁ pravakṣyāmy-anasūyave |
jñānaṁ vijñāna sahitaṁ yat-jñātvā mokṣyase’śubhāt || 1 ||
The Blessed Lord said:
1. I shall declare to you, who do not cavil, this most secret knowledge together with its
practical application, knowing which you shall be freed from that which is unhelpful.
Commentary
This most secret knowledge – upāsana (meditation), which consists of bhakti
(loving devotion). In other words – “I have told you about My pre-eminence, which
is distinct from all other forms of greatness and is unlimited in its expression. You
should be convinced by now of this, and so, being thus prepared, I shall now teach
you that knowledge by acquiring which, and applying it, you will be freed from all
things that stand in your way and prevent you from attaining Me.”
rāja-vidyā rāja-guhyaṁ pavitram idam uttamam |
pratyakṣāvagamaṁ dharmyaṁ su-sukhaṁ kartum avyayam || 2 ||
2. This is the regal science, a regal mystery, the supreme purifier. It is realised by direct
experience. It is in accord with Dharma, it is easy to practice and is abiding.
Commentary
This teaching is the greatest among all sciences; and the greatest among mysteries.
Alternatively “regal science” may also mean the science known and practiced by
kings, and indeed kings are those who have broad and profound minds. In other
words this is the science of great minds. This is a great mystery, because the great-
minded alone are skilled in keeping secrets. This is the “supreme purifier”; for it
removes completely all Karmic obstructions which obstruct the attainment of the
Supreme Being.
It is realised by “direct perception” – avagama is that which is apprehended: the
subject of knowledge – the meaning is that Krishna, when meditated upon with
loving devotion, becomes immediately directly perceptible.
Even so, it is inseparable from Dharma. Dharma here indicates that which constitutes
the means for attaining the highest good. Though meditation (upāsana) is of itself,
supremely good, as it brings about the vision of the Supreme Being, yet it is also the
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means for completely attaining Him, which is the final goal and the Supreme
Beatitude.
Because of these reasons, it is “easy to practice”; and pleasurable to perform. It is
“abiding” or imperishable because it does not perish even after leading to the
attainment of Krishna. That is, Krishna gives Himself totally to one who performs
this form of meditation; even then it appears to Krishna that He has done nothing for
the devotee – such is the meaning.
aśraddadhānāḥ puruṣā dharmasyāsya parantapa |
aprāpya māṁ nivartante mṛtyu-saṁsāra vartmani || 3 ||
3. Those who have no faith in this Dharma, O Scorcher-of-foes, ever remain in this cycle of
death (Saṁsāra), without ever attaining Me.
Commentary
Some people may attain the level of spiritual evolution which enables them to engage
in the practice of this Dharma called upāsana even then, they may still lack faith in
it; in other words they are lacking an eagerness for liberation based upon confidence
in this Dharma. They will not attain Krishna but continue in the cycle of births and
deaths. “O how strange it is – this obstruction caused by negative Karma!” – such is
the meaning.
“Listen then to My inconceivable glory for I am the goal to be attained”:
mayā tatam idaṁ sarvaṁ jagad avyakta mūrtinā |
mat-sthāni sarva bhūtāni na cāhaṁ teṣv-avasthitaḥ || 4 ||
4. This entire universe is pervaded by Me, in an unmanifest form. All beings abide in Me, but I
do not abide in them.
Commentary
This entire universe – composed of both sentient and insentient beings, is pervaded
by Me – the inner controller whose essential nature is unmanifest. The meaning is
that all this universe is pervaded by Krishna the Principal (śeṣi) so that He may
sustain and manage it. This [doctrine of] universal pervasion by an inner controller,
who is invisible to all beings, is taught in the Antaryāmi- Brāhmaṇa.
So also Krishna’s primacy over everything is taught.
na ca mat-sthāni bhūtāni paśya me yogam aiśvaram |
bhūta-bhṛnna ca bhūtastho mamātmā bhūta-bhāvanaḥ || 5 ||
5. And yet beings do not abide in Me. Behold My divine Yoga, I am the upholder of all
beings and yet I am not in them. My will alone causes their existence.
Commentary
“I am not in them” means – “I do not depend on them for My existence. I do not
need any help from them to exist. And yet beings do not abide in Me, as I do not
support them as a jug or any other kind of vessel supports the water contained in it.
How then are they contained? By My will. Behold My divine Yogic Power, namely,
My wonderful Divine qualities, unique to Me alone and having no comparison
elsewhere. What are these qualities? I am the sustainer of all beings and yet I am not
in them – My will alone keeps them in existence.”
The gist is that Krishna is the supporter of all beings, and yet He derives no personal
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assistance whatever from them. His will alone projects, sustains and controls all
beings.
Śrī Krishna gives an illustration to show how all beings depend on His will for their existence
and activity;
yathākāśa-sthito nityaṁ vāyuḥ sarvatrago mahān |
tathā sarvāṇi bhūtāni mat-sthānīty-upadhāraya || 6 ||
6. As the mighty wind moving everywhere, ever remains in space, even so, know that all beings
abide in Me.
Commentary
The mighty wind exists and moves everywhere in space without any perceivable
support. So it has to be admitted that the powerful air-current is dependent on Me
for its existence and is being upheld by Me alone. Even so, know that all entities
abide in Me, who am invisible to them, and that they are upheld by Me alone.
The meaning is that they are all the marvellous powers which are unique to Vishnu.
The Vedas and other texts also declare likewise:
‘Verily O Gargi, at the command of that imperishable One, the sun
and the moon stand apart’ (Br. Up., 3.8.9,)
‘Through the fear of Him the wind blows, through the fear of Him the
sun rises, through the fear of Him Agni and Indra perform their duties’
(Tai. Up., 2.8.1).
It has been declared that the existence and activity of all beings originate by the will
of the Supreme Being, who is totally independent.
Now Śrī Krishna declares that the origin and dissolution of all entities also are accomplished
by His will only:–
sarva bhūtāni kaunteya prakṛtiṁ yānti māmikām |
kalpa-kṣaye punas-tāni kalpādau visṛjāmy-aham || 7 ||
7. All beings, O Arjuna, are assimilated into My Nature (Prakṛti) at the end of a cycle of time
(kalpa). Again I send them forth at the beginning of a new cycle.
Commentary
All the mobile and immobile entities enter into Krishna’s Being (Prakṛti) at the end
of a cycle of Brahmā’s life. This Prakṛti (Nature), constituting the Divine Being, is
described by the term Tamas, as it cannot be differentiated into name and form.
Manu also concurs:
‘This universe became Tamas.... by an act of [divine] will. He produced it out of
His body’ (Manu, 1.5.8).
The Vedas also declare this: –
‘He whose physical nature is Unmanifest’ (Sub. Up., 7);
‘The Unmanifest (avyakta) merges into the Imperishable (akṣara), the
Imperishable into Darkness (tamas)’ (Ibid., 2);
and also –
‘There was Darkness (tamas); consciousness was in the beginning concealed
by Darkness (tamas)’ (Tai. Br. ii:8-9)
 
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prakṛtiṁ svām-avaṣṭabhya visṛjāmi punaḥ punaḥ |
bhūta-grāmam imaṁ kṛtsnam avaśaṁ prakṛter-vaśāt || 8 ||
8. Animating my own Nature [Prakṛti], I send forth again and again all this multitude of
beings, helpless under the sway of Prakṛti.
Commentary
“I develop it eightfold and send forth this fourfold aggregate of beings; gods,
animals, humans and inanimate things, time after time. All these entities are helpless,
being under the sway of Prakṛti comprised of the three Guṇas which cause delusion.”
If this is so, it may be argued that the inequalities of creation are due to the Lord
being cruel or partial etc. To this, the Lord answers: –
na ca māṁ tāni karmāṇi nibadhnanti dhanañjaya |
udāsīnavad-āsīnam asaktaṁ teṣu karmasu || 9 ||
9. But these actions do not bind Me, O Dhanañjaya, for I remain detached from them, remaining
like one indifferent.
Commentary
“But results like the inequality in creation do not bind Me. I cannot be accused of
such negative qualities as cruelty, partiality etc., because the differences of
conditions like being born as a god, human being, animal or vegetable are all caused
by the previous actions (Karmas) of individual Jīvas themselves. I am unaffected
by these inequalities.”
Accordingly, the author of the Vedānta-sūtras says: –
‘There is no partiality or lack of compassion in Him, because creation
is dependent on Karma, for so Scripture declares’ (Br. Sūtra., 2.1.34),
and
‘If it be said that there can be no Karma on account of non-distinction
[between Jīvas and Brahman prior to creation], it is replied that this is
incorrect, because both the Jīvas and Karma are beginningless....’
(Ibid. 2.1.35).
mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram |
hetunānena kaunteya jagad viparivartate || 10 ||
10. Under My supervision, Prakṛti produces all beings that move and move not. Indeed,
because of this, O Kaunteya, does the world revolve.
Commentary
Behold in this wonderful phenomena the cosmic dominion inherent in Krishna, and
personal characteristics such as sovereignty, true resolve and being free from cruelty
and similar defects! So declare the Vedas:–
‘The possessor of Māyā [the Lord] projects this universe out of this
[Prakṛti in its subtle state]. Another [the individual Self] is confined by
Māyā in the world. One should know the Māyā to be the Prakṛti. And
the possessor of Māyā to be the Mighty Lord’ (Sve. Up., 4;9-10)
avajānanti māṁ mūḍhā mānuṣīṁ tanum-āśritam |
paraṁ bhāvam ajānanto mama bhūta-maheśvaram || 11 ||
11. Fools disregard Me, appearing in a human form, not knowing My transcendental nature, as
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the Supreme Lord of all beings.
Commentary
“I am in fact the Supreme Lord of all beings, the Omniscient One, who is
completely self-determining, who has taken a human body out of great compassion
so that I might become the refuge of all. They do not realise My true disposition of
unlimited compassion, magnanimity, condescension and maternal solicitude which
is the reason for My appearing in a human form. But without understanding this,
the ignorant consider Me as of the same nature as other beings, because I have
assumed the human form.”
moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ |
rākṣasīm-āsurīṁ caiva prakṛtiṁ mohinīṁ śritāḥ || 12 ||
12. Of vain hopes, of vain works and vain knowledge and insensible, verily they have a
deceitful nature like that of the night-wanderers (Rakṣasas) and jealous-gods (Asuras).
Commentary
“Disregarding My transcendental disposition of supreme compassion etc, when I
appear as a human; they yield to the deceptive lower drives of brutish beings. Their
hopes remain futile, their enterprises remain ineffectual, and their knowledge is
unproductive. This is due to their mistaken perception which fails to recognise that
all things, mobile and immobile, belong to Me. They are ignorant because of the lack
of knowledge of the all pervading Truth. Whatever they do regarding Me, the Lord
of all, is done with an attitude that I am an ordinary mortal. So their efforts are all
worthless.” – this is the meaning.
mahātmān-astu māṁ pārtha daivīṁ prakṛtim-āśritāḥ |
bhajanty-ananya-manaso jñātvā-bhūtādim-avyayam || 13 ||
13. But the magnanimous ones, O Arjuna, who share My divine nature, adore Me with a single
mind, knowing Me to be the immutable source of beings.
satataṁ kīrtayanto māṁ yatantaśca dṛḍha-vratāḥ |
namasyantaśca māṁ bhaktyā nitya-yuktā upāsate || 14 ||
14. Always glorifying Me, striving with steadfast resolution and prostrating to Me in devotion,
aspiring for eternal communion with Me, they adore Me.
jñāna yajñena cāpyanye yajanto mām-upāsate |
ekatvena pṛthaktvena bahudhā viśvato-mukham || 15 ||
15. Others, too, besides offering the sacrifice of wisdom, worship Me as One, who is
characterised by diversity in various ways, and is multiform (in My Cosmic aspect).
Commentary
The purport is this: – the Lord Vasudeva, [in the state of Cosmic Dissolution] takes
a form (śarīra) comprised of all the Jīvas and material substance of the universe in
an extremely subtle state, incapable of being distinguished by name and form. He
then resolves by His perfect power of will: – “May I become embodied in gross
animate and inanimate entities, distinguished variously by name and form.” He then
transforms into the variegated cosmos comprised of gods, animals, humans and
insentient matter – which exists as His corporeal manifestation (śarīra). Adoration
of Krishna [through the sacrifice of wisdom] is done by contemplating in this manner.
Therefore Śrī Krishna declares:– ‘I, having the universe for My body, alone abide’.
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ahaṁ kratur-ahaṁ yajñāḥ svadhāham aham auṣadham |
mantro’ham aham-evājyam aham-agnir-ahaṁ hutam || 16 ||
16. I am the Kratu; I am the Yajña; I am the offering to the manes; I am the herbs; I am the
Mantra; I alone am the clarified butter; I am the fire; I am the act of oblating.
Commentary
I am the Kratu; which is the category of all the Vedic sacrifices such as the Jyotiṣṭoma
and all the others.
I am the Yajña – this refers to the fivefold daily sacrifices – pañca-mahā-yajñā.
I am the offering to the manes (Svadhā) – the libation offered to nourish the hosts of
manes (Ancestors).
I am the herbs – the grains that are offered into the fire.
I am the Mantra – the formulae with which oblations are made.
I alone am the clarified butter – which also implies other examples of oblations too,
such as Soma juice etc.
I am the fire – the three ritual Vedic fires known as Āhavaniya, Gārhapatya and
Dakṣina.
I am the act of oblating – the act of offering liquid into fire.

pitāham-asya jagato mātā dhātā pitāmahaḥ |

vedyaṁ pavitram oṁkāra ṛk-sāma yajur-eva ca || 17 ||
17. I am the father, mother, mid-wife and grandfather of this universe. I am the object of
knowledge; I am the purifier. I am the syllable AUM and also the Rigveda, Samaveda and the
Yajurveda.
Commentary
Here the term Dhatṛ (creator) stands for a person other than the parents, who helps
in one’s birth (i.e. a mid-wife). Whatever the supreme goal is, that is taught by the
Vedas and is [mentally] purifying, “I alone am that. I am the syllable AUM, which
is the origin of knowledge and is the seed of the entire Veda comprising of the three
divisions – Rik, Saman and Yajus.”
gatir-bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṁ suhṛt |
prabhavaḥ pralayaḥ sthānaṁ nidhānaṁ bījam avyayam || 18 ||
18. I am the Goal, the Supporter, the Lord, the Witness, the Abode, the Refuge and the Friend
[of the universe]. I am the Seat of origin and dissolution, that which is preserved and the
imperishable seed.
Commentary
The Goal – that which is reached; it means that ultimate state to which all paths
converge.
The Supporter – one who upholds everything.
The Lord – the one who rules the universe.
The Witness – one who directly perceives everything that is going on.
The Abode – that in which one resides, such as a house53 etc.
The Refuge – the intelligent being who has to be resorted to, who leads one to the
attainment of desirable things and avoidance of evils.
The Friend – one who desires one’s welfare.
The Seat – that focal point [substrata] in which origin and dissolution takes place.

53
We reside or exist in the Divine hence He is said to be our “abode”
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That which is preserved (nidhanam) – that which comes into being and is again
dissolved.
The imperishable seed – that supreme cause which is never extinguished.
tapāmyaham ahaṁ varṣaṁ nigṛhṇāmy utsṛjāmi ca |
amṛtaṁ caiva mṛtyuśca sadasac-cāham arjuna || 19 ||
19. I give heat; I am the rain which I send forth and hold back; I am immortality as well as
death, O Arjuna, I am being, and also non-being.
Commentary
“In the form of fire and the sun it is I alone that send out heat. I alone am both that
by which the world lives and dies. Why say more? I am being and non-being.” –
Being is that which exists in the present time. Non-being is that which existed in the
past and that which may exist in the future, but does not exist at the present moment.
The gist is that, “I alone am existent, all the entities exist as My self-expression; all
sentient and insentient beings existing in all states, constitute My corporeal
manifestation. In this way, they (the wise) adore Me, contemplating upon My
essential unity with the entire universe distinguished by names and forms and
characterised by varied pluralities – all the diversities being only modalities of My
self-expression.”
Thus, after illustrating the character of the noble-minded whose only enjoyment
consists of the experience of the Lord, and in order to emphasise their greatness, Śrī
Krishna describes the behaviour of ignorant men who are enrapt by the objects of
desire.
traividya māṁ somapāḥ pūta-pāpa, yajñāir iṣṭvā svargatiṁ prārthayante |
te puṇyam āsādya surendra-lokam, aśnanti divyān divi deva-bhogān || 20 ||
20. Those who are versed in the three Vedas, being purified from sin by drinking the Soma
juice, pray for the way to heaven and worship Me by yajñas. Reaching the holy realm of the
King of the gods, they enjoy in heaven the celestial pleasures of the gods.
Commentary
The followers or knowers of the three Vedas are called Trai-vidya they are to be
distinguished from those who follow Vedānta (Trayyanta). “Those who study the
Vedānta (Science of the Self), know Me as the only subject to be known from the
study of the Vedas. Considering Me as the highest goal of attainment, they adore Me
through chanting My names etc., induced by deep devotion to Me, and also through
spiritual study.”
But [in contrast] the followers of the three Vedas (Trai-vidya) drink the Soma
beverage remaining from the yajñas in honour of Indra and other devas, as prescribed
by the Vedas. They are thereby purified of the sins that stand in the way of attainment
of heaven. In these yajñas, in which Indra and the other deities are regarded as God
they actually worship Krishna through them. They however do not know that Krishna
abides within these devas and so they pray for access to heaven. After attaining the
world of Indra, which is free from suffering, they enjoy the divine pleasures in
abundance.
te taṁ bhuktvā svarga-lokaṁ viśālaṁ kṣīṇe puṇye marta-lokaṁ viśanti |
evaṁ trayī-dharmam anuprapannā gatāgataṁ kāmakāmā labhante || 21 ||
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21. Having enjoyed the vast realm of heaven, they return to the realm of mortals when their
merit is exhausted. Thus, those who follow the Vedic rituals and are motivated by desire, come
and go.
Commentary
They return to the material realm when the positive Karma which is the cause of the
experience of heaven is exhausted. After enjoying the trifling and transient pleasures
of heaven, they return to Samsāra again and again.
But the great beings (followers of Vedānta) meditating on Krishna, who is
incomparably dear to them, obtain boundless and unsurpassed bliss and do not return
to Samsāra.
Śrī Krishna describes their distinguishing features:–
ananyāś-cintayanto māṁ ye janāḥ paryupāsate |
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmyaham || 22 ||
22. There are those who, not being mindful of anything else, adore Me alone, aspiring after
eternal union with Me. I Myself take charge of their prosperity and welfare (Yoga and Kṣema).
Commentary
“Those who, excluding everything else and having no other purpose, meditate on Me
as their only goal, because without Me they are unable to sustain themselves. In the
case of such devotees aspiring after eternal unification with Me, I Myself undertake
the responsibility of bringing them to Me – Yoga (prosperity) and of preserving them
in that state for ever – Kṣema (welfare).” The meaning is that they do not return to
Saṁsāra.
ye’pyanya-devatā-bhaktā yajante śraddhayānvitāḥ |
te’pi mām-eva kaunteya yajanty-avidhi-pūrvakam || 23 ||
23. Even those who, endowed with faith are devoted to other gods, they worship Me alone, O
Kaunteya, in an indirect manner.
Commentary
In the light of the principle that all entities are Krishna’s modalities and He alone is
the ultimate existence; names like ‘Indra’ primarily denote Krishna alone. The
worshippers of Indra and other deities therefore ultimately worship Krishna only, in
ways not sanctioned by the Shastras i.e. they do not worship Indra and other divinities
with a proper understanding of the place of these deities in the light of the Vedānta
texts. An example is:–
“Wherein (i.e., in the Supreme Self) the yajñas known as the Caturhotri
attain their fulfilment through the gods.” (Tai. Ar. 3:11:1) etc.
The meaning [of this verse] is that in the Catur-hotri sacrifice like Agni-hotra, the
full moon and the new moon sacrifices etc., it is the Supreme Being alone that is
worshipped, as He is the very Self of Indra and the others who are the ostensible
subjects of worship in these sacrifices by which these worshippers obtain their aims.
Therefore, the votaries of the three Vedas do not understand that these rituals are
intended for the worship of the Supreme Being and that He alone is to be worshipped.
Due to their lack of insight they experience limited results, and are again liable to fall
into Samsāra. Śrī Krishna says further:–
 
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ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur-eva ca |
na tu mām-abhijānanti tattvenātaś-cyavanti te || 24 ||
24. For, I alone am the enjoyer and the only Lord of all yajñas. They do not recognise Me in
My true nature; hence they fall.
Commentary
I am the only Lord means that “I alone am the bestower of the rewards of all yajñas.”
How wonderful indeed, that exactly the same type of [ritual] action, yields totally
different results through the difference in intention (saṅkalpa); some experience a
very trifling reward with the return [to Samsāra], while others receive a reward in the
form of attainment of the Supreme Being which is absolute, limitless, and
incomparable! Śrī Krishna explains this: –

yānti deva-vratā devān pitṛn-yānti pitṛ-vratāḥ |

bhūtāni yānti bhūtejyā yānti madyājino’pi mām || 25 ||
25. Devotees of the gods go to the gods. The ancestor worshippers go to the manes; the
worshippers of inferior deities go to them; and those who worship Me come to Me.
Commentary
The term Vrata (votary rites) in the text denotes will, intention or motive
(saṅkalpa). Those who are motivated with firm resolution (saṅkalpa) to worship
the gods, like Indra and go to them, as do those who worship the ancestors, Yakṣas,
Rakṣasas, Piśācas and other inferior forces – they all go to them. But those who,
with the same liturgical acts, worship Krishna with the understanding that He is
Vāsudeva, the Supreme Self, who manifests Himself through the gods, the manes
and the lower forces – they are devotees and they reach Krishna only – they do
not return to Samsāra. Such is the meaning.
Śrī Krishna continues to say, ‘There is also another distinguishing characteristic of My votaries’
patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati |
tad-ahaṁ bhakty-upahṛtam-aśnāmi prayatātmanaḥ || 26 ||
26. Whoever offers to Me with devotion a leaf, a flower, a fruit or some water, I accept this
offering made with devotion by one who is pure of heart.
Commentary
“True devotion is love for Me so profound that the devotee cannot sustain himself
without making such offering; the devotee has no purpose other than service. Such
an offering coming from a heart rendered pure with that singleness of purpose – of
considering the offering as an end in itself – I, the Lord of the universe, I accept and
enjoy the aforesaid type of offering, as if I was obtaining a desired object far beyond
the range of My expectations.”
yat-karoṣi yad-aśnāsi yaj-juhoṣi dadāsi yat |
yat-tapasyasi kaunteya tat-kuruṣva mad-arpaṇam || 27 ||
27. Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give
away, whatever austerity you practice, O Kaunteya, do that as an offering to Me.
Commentary
Whatsoever secular work you do for the maintenance of the body, whatsoever you
set aside for the sustenance of the body, whatsoever religious rites, obligatory
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(nityam) and occasional (naimittikam) you practice, like offering oblations into the
sacred fire, performing charity and austerity – do all these as an offering to Me.
Arpaṇa means offering – do all acts, secular and religious, as if the doer, the enjoyer
and the worshipped were all offerings to Me.
śubhāśubha phalair-evaṁ mokṣyase karma-bandhanaiḥ |
saṁnyāsa yoga-yuktātmā vimukto mām-upaiṣyasi || 28 ||
28. Thus imbued with a mind steadfast in the Yoga of renunciation, you will free yourself from
the bonds of Karma, productive of auspicious as well as inauspicious results – thus liberated,
you will come to Me.
samo’haṁ sarva-bhūteṣu na me dveṣyo’sti na priyaḥ |
ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpyaham || 29 ||
29. I am the same to all beings; to Me there is none hateful or dear; but those who worship Me
with devotion abide in Me and I in them.
Commentary
“Being the refuge for all, I am the same to all beings, be they gods, animals, humans
or plants in their multitude of forms from the highest to the lowest, being
differentiated according to birth, form, character and consciousness. With regard to
those seeking refuge, none is offensive to Me because of inferiority in status, birth,
form, character, consciousness etc. No one is discarded as an object of abhorrence.
Likewise, those who do take refuge in Me are not esteemed on account of any
consideration like birth, status etc. – the fact that one has surrendered to Me is the
only consideration.”
The meaning is no one is chosen for Liberation for reasons like birth, status,
character etc. But Krishna appreciates those who adore Him as their only
exceedingly beloved objective, and because they find it impossible to sustain
themselves without worshipping Him. So they abide in Him, irrespective of their
qualities such as high or low birth, etc. They remain with Krishna at ease, as if they
possess qualities equal to His. He also abides in them, as if they are His superiors.
api-cet sudurācāro bhajate mām-ananyabhāk |
sādhur-eva sa mantavyaḥ samyag-vyavasito hi saḥ || 30 ||
30. If even the most sinful person worships Me with devotion to no other, he must be regarded
as righteous, for he has rightly resolved.
Commentary
“Even though one has transgressed the rules pertaining to one’s social situation or
failed to avoid forbidden things; if one has begun to adore Me in the manner
described above with undivided devotion, namely, worship as an end in itself –
such a person must be considered highly righteous. He is pre-eminent among
devotees and must be esteemed as worthy of honour.” The meaning is that such a
person is equal to those enlightened ones [Jñanins] mentioned earlier.
What can be the reason for this? The reason is that, he has rightly resolved, i.e. his
resolve is in the proper direction –
“The Lord who is the exclusive Cause of the entire universe, is the
Supreme Brahman, Nārāyaṇa, the Lord of all that is mobile and
immobile. He is my master, my teacher, and my friend, my highest
object of enjoyment,”
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– such a resolve is difficult to be made by most people. Its consequence; perpetual
adoration of Krishna as an end in itself, will naturally arise in one who has made
this resolve. Hence he is righteous and is to be highly honoured irrespective of the
transgression of social rules which is trifling compared to this kind of excellence.
Such a devotee is not to be treated with disdain but esteemed: such is the meaning.
Now, if it be claimed that the transgression of rules will completely obstruct the
flow of meditation, as declared in the Vedic passages like:–
‘One who has not ceased from wrong conduct, is not tranquil, is not
composed and also not calm in mind, cannot obtain Him through
meditation.’ (Ka. Up. 1:2:24),
Śrī Krishna replies: –
kṣipraṁ bhavati dharmātmā śāśvacchāntiṁ nigacchati |
kaunteya prati-jānīhi na me bhaktaḥ praṇaśyati || 31 ||
31. Speedily he becomes righteous and obtains everlasting peace, affirm on My behalf, O
Kaunteya, that My devotee never perishes.
Commentary
“Very soon the qualities (Guṇas) of Rajas and Tamas are eradicated along with their
roots, as he has been purified of all sins through worshipping Me without any ulterior
motive. Quickly his mind becomes especially attuned to meditating on Me with all
the ancillaries [of Karma Yoga] and overcomes all impediments. It is this kind of
adoration which was alluded to by the term ‘Dharma’ at the commencement of this
chapter. Such a person obtains enduring peace, i.e., attains to an eternal state, free
from any conduct which hinders access to Me and from which there will be no
backsliding.”
“O Arjuna, you may affirm to others that one who has taken the first steps to meditate
upon Me in this way, will never perish, even though tainted by some misconduct in
the past. On account of devotion to Me, one will be able to conquer the entire host of
impediments [to spiritual progress]. After becoming completely free from
impediments one quickly obtains perfection in Bhakti (Devotion/meditation).”
māṁ hi pārtha vyapāśritya ye’pi syuḥ pāpa-yonayaḥ |
striyo vaiśyās-tathā śūdrās-te’pi yānti parāṁ gatim || 32 ||
32. By taking refuge in Me even those of unfavourable birth, women, vaiśyas and also śūdras
attain the supreme state.
kiṁ punar-brāhmaṇāḥ puṇyā bhaktā rājarṣayas-tathā |
anityam asukhaṁ lokam imaṁ prāpya bhajasva mām || 33 ||
33. How much more [easily] then the Brahmanas and royal sages who are pure and are devoted
to Me! Having come into this transient world of suffering, do you worship Me.
Commentary
“Women, farmers and peasants, and even those who are born into unfortunate
circumstances (pāpa-yoni54), can attain the supreme state by taking refuge in Me.

54
Shankaracharya takes pāpa-yoni as an adjective to qualify women, merchants and workers. Abhinavagupta says
it refers to animals, birds and insects and cites the liberation of the elephant king (Gajendra-mokṣa) as an example.
The purpose of the verse is to emphasoze that everyone who takes refuge in Krishna will be rewarded equally no
matter what they birth circumstances.
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How much more then the well-born Brahmanas and royal sages who are naturally
devoted to me! Therefore, royal sage that you are, having been born into this
impermanent and unhappy world, stricken by the threefold affliction meditate upon
Me, as you traverse the path of life.”
Śrī Krishna now describes the nature of Bhakti:
manmanā bhāva mad-bhakto mad-yājī māṁ namas-kuru |
māmevaiṣyasi yuktvaivam ātmānaṁ mat parāyaṇam || 34 ||
34. Focus your mind on Me, be devoted to Me, offer worship to Me, bow down to Me. Engaging
your mind in this manner and regarding Me as the supreme goal, you will come to Me.
Commentary
“Fix your mind on Me without interruption like the flow of a continuous stream of
oil – meditate upon Me as the Supreme Ruler, opposed to all that is negative, the sole
repository of goodness, the omniscient one who is completely self-determining, the
sole cause of the entire universe, the Supreme Brahman, the Supreme Being…… the
refuge of all without exception and without partiality – the Supreme Lord of all.”
Offer worship to Me – Worship is really the conduct of one who realises that he is
absolutely dependant (śeṣa) on God. Worship traditionally consists also in offering:
(1) all things of enjoyment such as waving of lights etc.
(2) all those things which are tangible like garlands, sandal paste etc.,
(3) food offerings.
Here the term ātman stands for the mind [rather than the Self ]
The purport is that you will reach Krishna alone if you regard Krishna as your only
support and with determination you should meditate on Krishna, experience Krishna,
worship Krishna and bow down to Krishna – Thus, with such mental resolve you
should carry on your secular works for bodily sustenance and religious activities as
acts for pleasing Krishna alone, regarding them as impelled by Krishna and finding
sole joy in absolute subservience to Krishna. You should always engage yourself in
chanting Krishna’s names with love, and endeavour to serve Krishna etc.
Contemplating on the multitude of Krishna’s attributes, and practising every day this
worship as described, you will reach Krishna alone.
hariḥ oṁ tatsat
iti śrīmad bhagavadgītāsupaniṣatsu
Brahmā-vidyāyāṁ yogaśāstre
śrī-kṛṣṇārjuna saṁvāde rāja-guhya-yogo
nāma navamo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the ninth discourse entitled
“The Royal Secret”

 
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Chapter 10
Vibhūti Yogaḥ
Manifestation of Divine Glories

Summary of the Teaching

I
n order to generate and to foster the development of Bhakti Yoga, Krishna taught that He is
the Over-Self of all beings. A narration of His unique characteristic auspicious attributes
was given. Bhakti Yoga with its preparatory disciplines was taught. Now, in order to further
cultivate and nurture devotion, it will now be taught that the totality of the Lord’s auspicious
attributes are infinite, that His sovereignty over the whole universe is unrivalled, and that the
universe is governed by His will as it constitutes His corporeal manifestation (śarīra), with Him
for its Self.
śrī bhagavān uvāca
bhūya eva mahā-bāho śṛṇu me paramaṁ vacaḥ |
yatte’haṁ prīyamāṇāya vakṣyāmi hita-kāmyayā || 1 ||
The Blessed Lord said;
1. Further, O Arjuna, listen to My supreme teaching, which, desirous of your welfare, I shall
impart to you who love Me.
Commentary
“Listen with rapt attention to these words which I shall speak – a consummate
teaching which will give you a much broader understanding of My greatness. I shall
teach you about the arising and development of devotion to Me, as you’re pleased
with listening to My greatness and because I too love you.”
na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣayaḥ |
aham-ādir-hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ || 2 ||
2. Neither the hosts of gods nor the great seers know My glory. Indeed, I am the sole source of
the gods and of the great seers.
Commentary
“However supernatural their vision, and however great their knowledge, the hosts of
gods and the wise seers cannot comprehend My specific glory. They do not know
My name, activity, essential nature, attributes etc., the reason being that I am the
source in every way of these gods and great seers. I am the very source of their nature,
knowledge and power. They have become gods and great seers because I have given
them understanding according to their meritorious deeds. That understanding is
limited and therefore they do not know My essential nature and characteristics as
they really are.”
Śrī Krishna proceeds to explain that insight into His true nature, which is beyond the grasp of
gods and sages and which is the means for release from the hindrances that obstruct the dawning
of devotion: –
yo mām ajam anādiṁ ca vetti loka-maheśvaram |
asamūḍhaḥ sa martyeṣu sarva-pāpaiḥ pramucyate || 3 ||
3. One who knows Me as unborn and without a beginning; the great Lord of the worlds – is
undeluded among mortals and is liberated from all negative Karma.
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Commentary
He who, unlike other beings, exists ‘without being born’ at any particular time is
‘unborn’ in the sense of being eternal. This attribute denotes a unique state essentially
different from both inorganic things which are subject to modifications, and from the
Jīva involved in Saṁsāra and conjoined with insensible matter. In this state of
material involvement, the birth of the Jīva is caused by Karma.
The term ‘Anādi’, or without beginning, is used to distinguish the state of the Lord,
which is distinct from that of the liberated Self. Although the liberated Self is in fact
also eternal, it can be said to have a beginning from the point of view that the state
of liberation has a beginning. Previously the Self had been trapped in material nature,
a state from which it had to be liberated. Hence the term ‘Anādi’ implies that the Lord
is without such involvement and does not deserve the same description.
The Veda also says: – ‘He who is stainless’ (Sve.Up., 6:19).
Thus, an undeluded person understands that Krishna’s nature is totally contrary to
any association with negativity. The term ‘delusion’ refers to the error of regarding
Krishna simply as one among other divinities of the same kind. To be free of this
delusion is to be ‘undeluded’ – such a person is released from all reactions of negative
acts which obstruct the rise of Bhakti.
The gist of what is said is this: – In this world, the king who rules over others is only
like all other men. He has become a ruler by virtue of some good Karma. Such is also
the case with the king of the gods (Indra). Even the Creator (Brahmā) of the World
(Brahmāṇḍa) is of the same class as other beings involved in Saṁsāra, because he
too is a created being, coming within the threefold classification of beings according
to the three innate tendencies for growth.
The Veda also says;– He who creates Brahmā’ (Sve. Up. 6:18). [which indicates that
Brahmā is a created being].
The same is the case with all those who have acquired the eight supernatural psychic
powers (siddhis). But I, the Supreme Being, am the great Lord of the worlds. The
un-deluded person knows Me as essentially different from insentient matter in its
sequential state of cause and effect, and also from the Jīvātman whether conjoined
with material nature or liberated from it, and from everything else, because
everything in the universe is controlled by Me.
Thus, after teaching the method of annihilating all negativity impeding the rise of
Bhakti, by contemplation on His essential nature, and also affirming the development
of devotion by the destruction of such opposing factors, Śrī Krishna now explains the
way in which Bhakti develops by contemplation on His sovereign power and
boundless positive attributes: –
buddhir-jñānam asammohaḥ kṣamā satyaṁ damaḥ śamaḥ |
sukhaṁ duḥkhaṁ bhavo’bhāvo bhayaṁ cābhyam-eva ca || 4 ||
4. Intelligence, knowledge, non-delusion, forbearance, truth, restraint, self-control, pleasure and
pain, exaltation and depression, fear and fearlessness;
ahiṁsā samatā tuṣṭis-tapo dānaṁ yaśo’yaśaḥ |
bhavanti bhāvā bhūtānāṁ matta eva pṛthag-vidhāḥ || 5 ||
5. Non-violence, equanimity, cheerfulness, austerity, beneficence, fame and infamy – these
different [psychological] qualities arise from Me alone. 

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Commentary
buddhiḥ – ‘Intelligence’ – is the power of the mind to investigate and ascertain.
jñānam – ‘Knowledge’ – is the power of determining the difference between the two
entities: insentient matter and the sentient Self.
asammohaḥ – ‘Non-delusion’ – is freedom from deception like that of perceiving the
mother-of-pearl in a shell as silver – a delusion which arises from the superimposition
of the memory of a thing once seen on another thing now being perceived.
kṣamā – ‘Forbearance’ – is a state of mind in which one remains calm even when
there is a [valid] cause for becoming disturbed.
satyaṁ – ‘Truth’ – is the describing of things as they actually are, and is also meant
for the welfare of all beings. In this context the acting of the mind in conformity with
this ideal is intended, because the content is with reference to the thought processes.
damaḥ – ‘Restraint’ – refraining from activity which causes suffering to others.
śamaḥ – ‘Self-control’ – the restraint of the mind in the same manner.
sukhaṁ – ‘Pleasure’ – is the experience of that which is agreeable to oneself.
duḥkhaṁ – ‘Pain’ – is the experience of what is disagreeable.
bhavaḥ – ’ ‘Exaltation’ – is the mental state of elation caused by experiences which
are agreeable to oneself.
abhāvāḥ ‘Depression’ – is the feeling of hopelessness caused by disagreeable
experiences.
bhayaṁ – ‘Fear’ – is the stress caused by the expectation of future suffering.
abhyam – ‘Fearlessness’ – is the absence of such feelings.
ahiṁsā – ‘Non-violence’ – is refraining from initiating suffering to other beings.
samatā – ‘Equanimity’ – is being mentally balanced in whatever comes; good or bad
and to look with neutrality on whatever happens to oneself, one’s friends and one’s
enemies.
tuṣṭiḥ – ‘Cheerfulness’ – is the natural feeling of joy with the perceived universe. ‘
tapaḥ – Austerity’ – is self-discipline by denying oneself pleasures, as enjoined by
the Scriptures.
dānaṁ – ‘Beneficence’ – is giving away whatever objects one personally enjoys.
yaśaḥ – ‘Fame’ – is the [generation of the] reputation of possessing good qualities.
ayaśaḥ – ‘Infamy’ – is the bad reputation arising from possessing negative qualities.
The mental processes which lead to the generation of fame and infamy must be
understood here, because psychology is the subject-matter of the context [of this
verse].
Austerity and beneficence are also to be understood in the same way. All these
psychological processes which lead to either activity or inactivity, arise from Me
alone, ie., they are dependent on My volition.
maharṣayaḥ sapta pūrve catvāro manavas-tathā |
mad-bhāvā mānasā jātā yeṣāṁ loka imāḥ prajāḥ || 6 ||
6. The seven great seers [Rishis] of yore and similarly the four Manus, all are my mental
expansions empowered by Me. All these creatures of the world are descended from them.
Commentary
‘The seven great Rishis of yore’, namely, those seven great Rishis like Bhrgu etc.,
who were born from the mind of Brahmā in the cycle of the previous Manu
[Universal administrator] to perpetuate the creation; and the four Manus who are the
sons of Savarna were created in order to supervise the work of sustentation. All
creatures in the world are their progeny. So they are the progenitors as well as the
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sustainers of all beings until the time of cosmic dissolution [Pralaya]. The Rishis and
the Manus, derive their empowerment from Me. Their disposition is My disposition
– they do what I want them to do – this the meaning.
etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ |
so’vikalpena yogena yujyate nātra saṁśayaḥ || 7 ||
7. He who in truth knows My sovereignty and splendour of auspicious attributes, becomes
imbued with the unshakeable Yoga of Bhakti; of this, there is no doubt.
Commentary
Sovereignty (Vibhūti) is the condition of being the Supreme Lord. The one who in
truth knows this Vibhūti which displays itself through My being the basis of
origination, sustentation and activity of everything, and also that I have absolute
auspicious attributes; antithetical to all that is negative – such a person becomes
firmly established in Bhakti Yoga.
Śrī Krishna now shows how the learning about His sovereignty increases devotion.
ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate |
iti matvā-bhajante māṁ budhā bhāva-samanvitāḥ || 8 ||
8. I am the source of all; everything emerges from Me – realising this the enlightened ones
adore Me with complete devotion (Bhāva).
Commentary
‘Bhāva’ is a particular bent of mind, here a loving disposition of the mind. The
meaning is that they worship Krishna with intense yearning of the heart. How?
mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam |
kathayantaśca māṁ nityaṁ tuṣyanti ca ramanti ca || 9 ||
9. With their minds focussed on Me, with their life-force centred in Me, confiding in one
another and always speaking of Me, they live in contentment and bliss at all times.
Commentary
With their ‘Prāṇa’, i.e. the life-force centred on Me – the meaning is that they are
unable to sustain themselves without Me. They ‘confide in one another’ by revealing
their personal spiritual experiences and by discussing My divine and adorable
pastimes. The speakers are delighted by their own narration, because it is
spontaneous, without any ulterior motive; the listeners too, feel the narration to be
peerless and incomparably cherishable. They thus live in bliss.
teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam |
dadāmi buddhi-yogaṁ taṁ yena mām-upayānti te || 10 ||
10. To those, who are constantly harmonised with Me and who worship Me with intense love,
I fondly grant the mental disposition (Buddhi-yoga) by which they attain to Me.
Commentary
Those ‘who are constantly harmonised with Me,’ are those who desire eternal
unification with Me, and who worship Me, I grant them with love, that ‘Buddhi-
yoga’ or mature devotional state, by which they come to Me.
teṣām evānukam pārtham aham ajñānajaṁ tamaḥ |
nāśayāmy-ātmabhāvastho jñāna-dīpena-bhāsvatā || 11 ||
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11. Out of compassion for them alone, I, being the focus of their thought processes, dispel the
darkness born of ignorance by the brilliant lamp of wisdom.
Commentary
To show mercy to them alone, abiding in their thought flow, i.e., established as the
object of their thoughts – I dispel the darkness born of ignorance in the form of old
saṁskāras consisting of attachment to objects other than Myself, to which they were
previously habituated. Thus having heard of the multitude of auspicious attributes,
and of the extent of the sovereign glories of the Lord which are unique and different
from all others and which generate unsurpassed joy in listeners.
Arjuna expresses a desire to hear the details about them and said: –
arjuna uvāca
paraṁ brahmā paraṁ dhāma pavitraṁ paramaṁ bhavān |
puruṣaṁ śāśvataṁ divyam ādidevam ajaṁ vibhum || 12 ||
Arjuna said:
12. You are Supreme Brahman, the Supreme Light, and the Supreme Purifier. All the seers
proclaim You as the eternal, divine Being, the Primal Lord, the unborn and all-pervading.
ahus-tvām ṛṣayaḥ sarve devārṣir-nāradas -tathā |
asito devalo vyāsaḥ svayaṁ caiva bravīṣi me || 13 ||
13. So also declare all the divine sages Narada, Asita, Devala and Vyasa, now You Yourself
also proclaim this.
Commentary
Thus the Vedas assert:–
‘From whom all these beings are born, by whom, when born, they
live and into whom they return when they perish– investigate this
well. This is Brahman’ (Tai.Up., 3.1.1);
‘He who knows Brahman attains the Highest’ (Ibid., 2.1.1); and
‘He who knows the Supreme Brahman becomes the Brahman’
(Mun.Up., 3.2.9).
Likewise Krishna is the Supreme Light. The term ‘Dhāman’ here connotes light:
‘Now, the light which shines beyond this highest heaven. ‘ (Cha.Up.,
3.13.7);
‘Attaining the Supreme Light, it [the liberated jiva] appears with its
own form’ (Ibid., 8.12.2);
‘The gods worship Him as the Light of lights’ (Br.Up., 4.4.16).
Krishna is also the Supreme Sanctifier, the One who is the ultimate liberator from
sins. He purifies the meditator of all sins (proclivities) and also destroys them (their
effects) without any trace.
The Veda declares: –
‘As water clings not to the leaf of a lotus-flower, so sinful deeds cling
not to one who knows thus’ (Cha. Up., 4.14.3):
‘Just as the fibre of Ishika reed (reed-cotton) laid on a fire is burnt up,
so also all one’s sins are burnt up’ (Ibid., 5.24.3); and
‘Nārāyaṇa is the Supreme Brahman, Nārāyaṇa is the Supreme Light,
Nārāyaṇa is the Supreme Self’ (Ma. Na., 9.4).
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Sages are those who know in reality the higher truth (the Supreme Brahman), and the
lower truth (individual jīvas); they speak of Krishna as the eternal Divine Being,
Original Lord, the unborn and all-pervading. So also divine sages Narada, Asita,
Devala and Vyasa declare: –
“This Nārāyaṇa, Lord of Śrī, the one who resides on the Milk Ocean,
relinquishing His Serpent-couch, has come to the city of Mathura
‘Wherever Krishna is, there is the blessed [city of] Dvaravati. He is
the Lord Himself, the ancient One and Eternal Dharma. Those who
know the Vedas and those who know the Self declare the great-
minded Krishna to be the eternal Dharma. Of all sanctifiers, Krishna
is said to be the most sanctifying, the most virtuous of the virtuous,
the most auspicious among the auspicious. The lotus-eyed God of
gods, the eternal, abides as the three worlds... Hari whose essential
nature is beyond thought, abides thus. Madhusudana is there alone”.
(Ma. Bha. Vana., 88.24-25).
Similarly it is stated: –
“O Arjuna, where the Divine, the eternal Nārāyaṇa the Supreme Self
is, there the entire universe, the sacred water and the holy shrines are
to be found. That is sacred, that is Supreme Brahman, those are sacred
waters, that is the austerity grove – there dwell the divine sages, the
Siddhas and all those rich in austerities where the Primal Creator, the
great Yogin Krishna the slayer of the demon Madhu dwells. It is the
most sacred among the sacred. For you, let there be no doubt about
this”. (Ibid-, 90 28-32);
“Krishna Himself is the origin and dissolution of all beings. For, this
universe, consisting of sentient and insentient entities, was projected
for the sake of Krishna”. (Ma. Bha. Sabha., 38.23).
And Krishna Himself says so in the passage beginning with– ‘Earth, water, fire, ether,
mind, intellect and Ahaṅkāra; this Prakṛti, which is divided eightfold, is Mine’ (7.4)
and ending with “I am the origin of all; from Me everything emerges”. (10.8).
sarvam etad ṛtaṁ manye yan-māṁ vadasi keśava |
na hi te bhagavan vyaktiṁ vidur-devā na dānavāḥ || 14 ||
14. O Krishna, I am convinced of all this that You say to Me, verily O Lord, neither the gods
nor the jealous-gods know Your identity.
Commentary
“Therefore, I deem all this to be a statement of facts as they are in reality, and not
merely exaggerated praise, therefore, O Lord – neither the gods (devas) nor the
jealous-gods (asuras) who possess limited knowledge know ‘Your identity’– the
ways in which You manifest Yourself.”
svayam evātmanātmānaṁ vettha tvaṁ puruṣottama |
bhūta-bhāvana bhūteśa deva-deva jagat-pate || 15 ||
15. O Supreme Being, O Creator of beings, O Lord of beings, O God of gods, O Ruler of the
universe, You Yourself know Yourself by Yourself.
vaktum arhasy-aśeṣeṇa divyā hyātma vibhūtayaḥ |
yābhir-vibhūtibhir lokān imāṁs tvaṁ vyāpya tiṣṭhasi || 16 ||
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16. Kindly tell Me without reserve, of Your divine supernal manifestations whereby You abide
pervading all these worlds.
What is the need for such description? The answer follows: –
katham vidyām ahaṁ yogiṁs tvāṁ sadā paricintayan |
keṣu keṣu ca bhāveṣu cintyo’si bhagavan mayā || 17 ||
17. O Almighty Lord, How can I, a Yogi, know You by constantly meditating on You? And in
what forms are you to be contemplated upon by Me.
Commentary
How am I, as a Yogi engaged in the meditation of Bhakti Yoga, to know You, as the
object of meditation, as fully possessing a multitude of auspicious attributes like
sovereignty etc.? And what are the various psychological characteristics, which You
have not yet mentioned, and which are different from the intelligence, discriminatory
knowledge etc., mentioned previously?
vistareṇātmano yogaṁ vibhūtiṁ ca janārdana |
bhūyaḥ kathaya tṛptir hi śṛṇvato nāsti me’mṛtam || 18 ||
18. Tell me again in detail, O Krishna, about Your attributes and glories. For I am never satiated
by hearing Your ambrosial words.
Commentary
“You briefly referred to your sovereignty and dominion in verse 10.8 – ‘I am the
origin of all; from Me proceed everything’ . Please elaborate now on this and describe
in what way You are the Creator and Controller of all”.
śrī bhagavān uvāca
hanta te kathayiṣyāmi divyā hyātma vibhūtayaḥ |
prādhānyataḥ kuru-śreṣṭha nāsty-anto vistarasya me || 19 ||
The Blessed Lord said:
19. Gladly shall I relate to you, O Arjuna (Best of the Kurus), the most prominent of My divine
personal expansions (Vibhūtis)– There is indeed no limit to their extent.
Commentary
The term ‘pradhānya’ (most important) means those which are most pre-eminent, I
shall reveal to you only those manifestations that are prominent because it would be
impossible to recount or to listen to them in detail, because there is no limit to them.
A Vibhuti or manifestation referred to, is defined as “something under the control of
the Lord”; because of the expository statement – ‘He who in truth knows this supernal
manifestation and the seat of auspicious attributes’ (10.7), – made after listing the
various kinds of psychological factors like intelligence etc., of all beings which arise
from Krishna alone.
Similarly it has been stated there [in the commentary on 10:7] that the term Yoga
refers to Krishna being the Supreme Creator and that the term Vibhuti refers to things
‘being impelled’ by Krishna. It is also confirmed by the statement: – ‘I am the origin
of all; from me proceed everything; thinking thus, the wise worship Me with all
devotion’ (10.8).
aham ātmā guḍākeśa sarva bhūtāśaya sthitaḥ |
aham ādiśca madhyaṁ ca bhūtānām anta eva ca || 20 ||
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20. I am the Self, O Gudakesha (Arjuna –Conqueror-of-sleep), dwelling in the hearts of all
beings. I verily am the beginning, the middle and also the end of all beings.
Commentary
I am the ātman seated in the hearts of all beings who constitute My corporeal
manifestation (śarīra). This is later confirmed in verses 15:15 & 18:61.
The Vedas also declare this (Br.Up., 3.7.21, 22).
Thus, I exist as the Self of all beings and I am their beginning, their middle and also
their end which means I am the cause of their origination, sustentation and
dissolution.
Thus, Śrī Krishna explains the grammatical rule of Samānādhikaraṇya or co-ordinate
predication by demonstrating His immanence in all beings, which are His
manifestations having Him, as their Self. Śrī Krishna proceeds to present some
specific or distinguished manifestations in the same style of co-ordinate predication.
As the Lord abides as the Self in all things, the final significance of all nouns
culminates in Him alone. Nouns such as god, human, bird, tree etc., though signifying
the respective physical forms of those objects, ultimately refer to the Selves (ātman)
of those objects. Similarly, Krishna being the immanent Over-Self of each one of
them is the basis for describing them in the manner of co-ordinate predication.
Concluding the discourse of Vibhūtis, Krishna says:– “There is nothing, moving or
unmoving, that can exist apart from Me” (10:39). The fact that they are inseparable
from Krishna and cannot exist independently because of being under His control
has already been declared in the words “Everything proceeds from Me” (10:8).
ādityānām ahaṁ viṣṇur jyotiṣāṁ ravir-aṁśumān |
marīcir marutām asmi nakṣatrāṇām ahaṁ śaśī || 21 ||
21. Among the Adityas I am Vishnu, among luminaries I am the radiant Sun. Of the Maruts I
am Marici, and among the constellations I am the Moon.
Commentary
Of the 27 lunar mansions (sub-divisions of the Zodiac), I am the Moon. The genitive
case used here is not to specify one out of many included in a group; its use is the
same as in statement– ‘I am the consciousness in all beings’ (10.22), I am the Moon
who is the Lord of the lunar mansions [but not one of them].
vedānāṁ sāma-vedo’smi devānām asmi vāsavaḥ |
indriyāṇāṁ manaścāsmi bhūtānām asmi cetanā || 22 ||
22. Of the Vedas I am the Sāmaveda; I am Indra among the gods. Among sense-organs I am
the Mind, and in sentient beings I am consciousness.
rudrāṇāṁ śaṅkaraścāsmi vitteśo yakṣa-rakṣasām |
vasūnāṁ pāvakaścāsmi meruḥ śikhariṇām aham || 23 ||
23. Of the Rudras I am Sankara; among the Yakshas and Rakshasa, I am the Lord of wealth
(Kubera). Of the Vasus I am Agni; of the peaked mountains, I am Meru.
purodhasāṁ ca mukhyaṁ māṁ viddhi pārtha bṛhaspatim |
senānīnām ahaṁ skandaḥ sarasām asmi sāgaraḥ || 24 ||
24. Among domestic priests, O Arjuna, know Me to be their chief – Brhaspati. Among army
generals, I am Skanda; among reservoirs of water, I am the ocean.
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maharṣīṇāṁ bhṛgur ahaṁ girām-asmy-ekam akṣaram |
yajñānāṁ japa-yajño’smi sthāvarāṇāṁ himālāyaḥ || 25 ||
25. Among the great sages, I am Bhrgu; among words, I am the single syllable Om. Among
sacrifices, I am the sacrifice of Japa and among immovable things I am the Himalayas.
Commentary
Of great seers like Marici (see note 3) etc., I am Bhrgu.
Words are sounds that convey meaning, and of such words, I am the single syllable
AUM.
Of all sacrifices, I am the sacrifice of Japa (repetition of sacred formulae) which is
the most prominent part of the sacrificial liturgy.
aśvatthaḥ sarva vṛkṣāṇāṁ devārṣīṇāṁ ca nāradaḥ |
gandharvāṇāṁ citrarathaḥ siddhānāṁ kapilo muniḥ || 26 ||
26. Of trees I am the Ashvattha; among celestial seers (deva-Rishis) I am Narada. Of the
Gandharvas I am Citraratha and among the perfected beings, I am Kapila.
Commentary
Among those who have attained perfection in yoga I am the most venerable Kapila.
uccaiḥśravasam aśvānāṁ viddhi mām amṛtodbhavam |
airāvataṁ gajendrāṇāṁ narāṇāṁ ca narādhipam || 27 ||
27. Among horses know Me to be Uccaihshravas the nectar-born. Of lordly elephants, I am
Airavata, and among humankind, I am the monarch.
Commentary
Uccaihshravas was the celestial horse born from the churning of the ocean of
ambrosia. The king of elephants Airavata was also produced from the churning of
the ocean [and given to Indra].
āyudhānām ahaṁ vajraṁ dhenūnām asmi kāmadhuk |
prajanaścāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ || 28 ||
28. Among weapons, I am the Vajra (thunderbolt). Among cows, I am Kamadhuk; among
progenitors, I am Kandarpa (the god of love). Of dragons, I am Vasuki.
Commentary
Kāmadhuk (or Kāma-dhenu) is the celestial wish-fulfilling cow Surabhi the greatest
among the produces of milk for use in sacrifice. The god of love Kāma-deva is the
cause of procreation. Sarpas are one-headed dragons.
anantaścāsmi nāgānāṁ varuṇo yādasām aham |
pitṛṇām aryamā cāsmi yamaḥ saṁyamatām aham || 29 ||
29. Amongst Nāgas, I am Ananta. Of aquatic-deities I am Varuna; of the manes, I am Aryama
and among subduers, I am Yama.
Commentary
Nāgas are many-headed dragons. Yādamsi are the deities connected with water.
Subduers are law-enforcers – Yama (the god of death) is the son of the sun-god
Vivasvata.
 
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prahlādaścāsmi daityānāṁ kālaḥ kalayatām aham |
mṛgāṇāṁ ca mṛgendro’haṁ vainateyaśca pakṣiṇām || 30 ||
30. Among Daityas, I am Prahlada and among reckoners I am Time [Kāla]. Of beasts, I am the
lion, and of birds I am Garuda the son of Vinata.
Commentary
Of those who reckon with the desire to cause harm I am Kāla– here an emissary of
Yama who records the time of death of creatures is meant.
pavanaḥ pavatām asmi rāmaḥ śastra-bhṛtām aham |
jhaṣāṇāṁ makaraś-cāsmi srotasām-asmi jāhnavī || 31 ||
31. Of moving things, I am the wind. Among warriors I am Rama; among fishes, I am the
shark55, and amongst rivers, I am Ganga.
Commentary
Among those who bear arms, I am Rama. Here the quality of “bearing weapons” is
the actual Vibhūti, as no other sense is possible. Aditya and the others, being jivas,
are ‘attributes’ of the Lord, who is their Over-Self as they constitute His corporeality.
Therefore they stand in the same position of the attribute as that of bearing weapons.
sargāṇām ādir-antaśca madhyaṁ caivāham arjuna |
adhyātma vidyā vidyānāṁ vādaḥ pravadatām aham || 32 ||
32. In relation to beings, I am the beginning and the end, and also the middle, O Arjuna. Among
sciences I am the science of the Self. In the discipline of debate, I am logical reasoning.
Commentary
Beings are all created things and I am their beginning or cause because I Myself am
continually creating them. Similarly, I am the end, namely the destroyer of
everything that is in the process of disintegration at all times. Similarly I am the
middle, that is to say the sustainer of things that are being sustained at all times. Of
those who investigate the truth through means of debate using the techniques of Jalpa
(argument) and Vitaṇḍa (perverse criticism) etc., l am the technique of logical
reasoning which determines the truth.
akṣarāṇām akāro’smi dvandavaḥ sāmāsikasya ca |
aham evākṣayaḥ kālo dhātā’haṁ viśvato mukhaḥ || 33 ||
33. Among the letters of the alphabet I am ‘A’. I am the dual among compound words; I am
Myself everlasting Time and I am the Creator, facing every direction.
Commentary
The letter “A” is the basis of all letters as established in the Veda: –
akāro vai sarva vāk – The letter “A” itself is all speech (Ai. Ar. 3.2.3,
Ai Up. 3:6).
Sāmāsika means the entire collection of compound words of which I am the Dvandva
(dual) compound; it is pre-eminent because the meanings of both constituent terms
are equally important. I am Myself everlasting Time (Kāla) composed of divisions
like hours and minutes etc. I am the four-faced Brahmā who is the creator of all.

55
Jhaṣa is sometimes translated as crocodile.
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mṛtyuḥ sarva-haraś-cāham udbhavaśca bhaviṣyatām |
kīrtiḥ śrīr-vāk ca nārīṇāṁ smṛtir-medhā dhṛtiḥ kṣamā || 34 ||
34. I am Death among plunderers. I am the origin of all that shall be born. In women I am fame,
prosperity, eloquence, memory, intelligence, endurance and forgiveness.
Commentary
I am also Death or Mṛtyu [a servant of Yama] who snatches away the life of all
beings. Of those beings that shall be born I am that activity called birthing. In women
[i.e. among goddesses who are the Shaktis of the Lord] I am prosperity (Śrī); fame
(Kīrti); eloquence (Vāk); memory (Smṛti); intelligence (Medhā); endurance (Dhṛti)
and forgiveness (Kṣamā).
bṛhatsāma tathā sāmnāṁ gāyatrī chandasām aham |
māsānāṁ mārgaśīrṣo’ham ṛtūnāṁ kusumākaraḥ || 35 ||
35. Of the Sāma hymns, I am the Brhatsāman hymn and I am the Gāyatri among meters. Of
months, I am Mārgaśīrsha (November-December): and of seasons I am the season of flowers
(spring).
dyūtaṁ chalayatām asmi tejas tejasvinām aham |
jayo’smi vyavasāyo’smi sattvaṁ sattvavatām aham || 36 ||
36. Of the fraudulent [activities], I am gambling. I am the brilliance of the brilliant, I am victory,
I am effort, I am the magnanimity of the magnanimous.
Commentary
I am the industry of the industrious. I am the intellectual vigour of those who
possess magnanimity of mind.
vṛṣṇīnāṁ vāsudevo’smi pāṇḍavānāṁ dhanañjayaḥ |
munīnām apy-ahaṁ vyāsaḥ kavīnām uśanā kaviḥ || 37 ||
37. Of the Vṛṣni [clan] I am Vāsudeva. Of the Pāṇḍava [family] I am Arjuna. Among sages I
am Vyāsa and among seers, I am Uśāna (Śukra).
Commentary
Here the pre-eminent Vibhūti (distinction) is that of being the son of Vasudeva,
because no other meaning is possible. Of sons of Pandu, I am Dhanañjaya or Arjuna.
Among those sages who achieve enlightenment through the process of meditation, I
am Vyāsa. The seers are those who are wise and learned – among them I am Sukra56
(Venus).
daṇḍo damayatām asmi nītir-asmi jigīṣatām |
maunaṁ caivāsmi guhyānāṁ jñānaṁ jñānavatām aham || 38 ||
38. Of disciplinarians, I am the principle of punishment. Among conquerors, I am diplomatic
policy. Of secrets, I am verily silence; and of those who are wise, I am wisdom.
Commentary
I am the power of punishment of those who punish for law enforcement. In regard to
those who seek ascendancy I am the diplomatic policy which is the [best] means of
attaining success. Of factors associated with keeping secrecy, I am silence.
 

56
Śukra-ācārya is the spiritual preceptor of the Asuras or anti-gods and teaches them the doctrine of materialism.
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yaccāpi sarva bhūtānāṁ bījaṁ tad aham arjuna |
na tadasti vinā yat syān mayā bhūtaṁ carācaram || 39 ||
39. Whatever is the essence of all beings, O Arjuna, I am that. There is nothing mobile or
immobile that can exist without Me.
Commentary
In whatever condition any being may exist, whether perceptible or not, I alone am
the root cause of that state. There is not a single category of existing thing that can
exist without Me as its Over-Self.
In the statement – ‘Nothing that moves or does not move exists without Me’, it is
reaffirmed that the Lord exists as the Self, just as He said in the beginning:– ‘I am
the Self, seated in the hearts of all beings’ (10.20). The purport is that the entire host
of entities in every state of being, is connected to Me, as their Over-Self. By this
Krishna clarifies that His being the Self of all things, is the basis for the doctrine of
co-ordinate predication – the doctrine that all words ultimately refer to Him alone.
nānto’sti mama divyānāṁ vibhūtīnāṁ paraṅtapa |
eṣa tūddeśataḥ prokto vibhūter vistaro mayā || 40 ||
40. There is no limit to My divine glories O Arjuna (Scorcher-of-foes). Here I have only briefly
adumbrated My Divine Manifestations.
yad yad vibhūtimat sattvaṁ śrīmad ūrjitam eva ca |
tat tad evāvagaccha tvaṁ mama tejo’ṁśa saṁbhavam || 41 ||
41. Know for certain that whatever has sovereignty, splendour and brilliance is produced by a
mere fraction of My potency.
Commentary
Sovereignty is the capacity and means to control others;
splendour refers to that which has beauty or prosperity in terms of wealth, grains etc.,
or has
brilliance namely, is engaged in actions for the benefit of others – know such
manifestations as coming from a mere fragment of My ‘tejas’.
Tejas or Might is the capacity to overcome all opposition. The meaning is, know
them as arising from a fraction of My inconceivable power of subjugation.
athavā bahunaitena kiṁ jñānena tavārjuna |
viṣṭabhyāham-idaṁ kṛtsnam ekāṁśena sthito jagat || 42 ||
42. But of what use to you is all this extensive knowledge, O Arjuna? I abide, sustaining this
whole universe with but a fraction of Myself.
Commentary
As said by venerable Parashara:– ‘On a fraction of the ten thousandth part of a ten
thousandth part of this energy, the universe rests’ (V.P., 1:9:53).

hariḥ oṁ tatsat
iti śrīmad bhagavadgītāsupaniṣatsu
Brahmā-vidyāyāṁ yoga-śāstre
śrī-kṛṣṇārjuna saṁvāde vibhūti-yogo nāma
daśamo’dhyāyaḥ
Thus in the Upanishads of the Glorious Bhagavad Gita The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna Ends the tenth discourse entitled
“Manifestation of Divine Glories”
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Chapter 11
Viśvarūpa Darśana Yogaḥ
The Vision of the Cosmic Form

Summary of the Teaching

T
hus, for engendering Bhakti Yoga and helping to develop it, Śrī Krishna taught that He
is the Over-Self of all beings. He gave a narration of His unique auspicious attributes
which characterize Him as different from all other entities. He also taught that the entire
range of sentient and insentient beings which are likened to the corporeality or “body” of God,
are completely dependant upon Him for their origin, existent and activity.
Having heard from Krishna of His marvelous and unique nature and activity; and being
convinced of the truth of this revelation, Arjuna became desirous of directly perceiving these
things and conveyed his longing to Krishna. By His grace, Arjuna was able to see Him as
described in this chapter.
śrī arjuna uvāca
mad-anugrahāya paramaṁ guhyam adhyātma sañjñitam |
yat tvayoktaṁ vacas tena moho-yaṁ vigato mama || 1 ||
Arjuna said.
1. Out of compassion for Me, You have personally revealed the most profound mystery
concerning the Jīvātman; thereby this delusion of mine is completely dispelled.
bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā |
tvattaḥ kamala-patrākṣa mahātmyam api cāvyayam || 2 ||
2. Indeed, I have heard in great detail about the origination and dissolution of all beings, O
Krishna (Lotus-eyed-one), as issuing forth from You; as also about Your inexhaustible
excellence.
evam etad yathāttha tvam-ātmānaṁ parameśvara |
draṣṭum icchāmi te rūpam aiśvaraṁ puruṣottama || 3 ||
3. O Supreme Lord, I long to actually see Your Sovereign form, exactly as You Yourself have
described it, O Supreme-Being.
Commentary
“O ocean of compassion for those who take refuge in You. I accept everything
that You have declared about yourself, however, I wish to see it; to realise it
directly, Your sovereign and unique manifestation – Your form as the ruler,
protector, creator, destroyer, supporter of all, the mine of auspicious attributes,
supreme and distinct from all other entities.”
manyase yadi tacchakyaṁ mayā draṣṭum iti prabho |
yogeśvara tato me tvaṁ darśayāmānam avyayam || 4 ||
4. If you consider, O Lord, that I am capable, then reveal Yourself completely to me, O Lord
of Yoga in that imperishable form.
Commentary
“If You think that Your form as all-creator, as all-ruler and as all-supporter, can
be seen by me, then, O Lord of Yoga – Yoga referring to having omniscience and
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all other auspicious attributes – knowledge, strength, sovereignty, valour, power
and glory which are inconceivable in any one else but You! Reveal Yourself to
me completely.” ‘Avyayam’ (completely) is an adverb the meaning of which is:
‘Reveal everything about Yourself to me.’
śrī bhagavān uvāca
paśya me pārtha rūpāṇi śataśo’tha sahasraśaḥ |
nānā vidhāni divyāni nānā varṇā kṛtīni ca || 5 ||
The Blessed Lord said:
5. Behold My forms, O Arjuna (Partha), hundreds upon thousands of them, manifold, divine,
varied in hue and shape,
paśyādityān vasūn rudrān aśvinau marutas tathā |
bahūny-adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata || 6 ||
6. Behold the Adityas, the Vasus, the Rudras, the two Ashvins and the Maruts. Behold, O
Arjuna, many marvels never seen before.
Commentary
“Behold in My single form the twelve Adityas, eight Vasus, eleven Rudras, the
two Ashvins and forty-nine Maruts.” – this is merely illustrative the meaning
being – “Behold all those things directly perceived in this world and those
described in the Scriptures, and also many marvels, not seen before in all the
worlds and not mentioned in any of the Scriptures.”
ihaikasthaṁ jagat kṛtsnaṁ paśyādya sacarācaram |
mama dehe guḍākeśa yac cānyad draṣṭum icchasi || 7 ||
7. Behold here, O Arjuna (Conqueror-of-sleep), the whole universe with its mobile and
immobile things centered in My body and whatever else you desire to see.
Commentary
‘Here’ – in this single “body” of Mine, and even here, gathered together in a
single point, behold the universe with all moving and non-moving entities.
Whatever else you desire to see (i.e., Arjuna’s chances of victory), behold that
also in one part of this single body.
na tu māṁ śakyase draṣṭum anenaiva sva-cakṣuṣā |
divyaṁ dadāmi te cakṣuḥ paśya me yogam aiśvaram || 8 ||
8. But you will not be able to see Me with your physical eye. I (therefore) give you
clairvoyance – behold My Sovereign Glory!
sañjaya uvāca
evam uktvā tato rājan mahāyogeśvaro hariḥ |
darśayāmāsa pārthāya paramaṁ rūpam aiśvaram || 9 ||
Sañjaya said:
9. Having spoken thus, O King, Śrī Krishna, the great Lord of Yoga, then revealed to Arjuna
the supreme Sovereign Form.
Commentary
Śrī Krishna who is Nārāyaṇa, the Supreme Brahman presently incarnated as Arjuna’s
cousin and seated as a charioteer in his chariot – showed Arjuna, the son of Pritha –
His paternal aunt (the sister of Vasudeva – Krishna’s father), that Sovereign Form,
personal and unique, which is the ground of the entire universe, manifold and
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wonderful, and which rules over everything. And that form appeared like this: –
aneka vaktra nayanam anekādbhuta darśanam |
aneka divyābharaṇaṁ divyānekodyatāyudham || 10 ||
10. With innumerable mouths and eyes, many astonishing aspects, many divine ornaments
and brandishing many divine weapons.
divya mālyāmbaradharaṁ divya gandhānulepanam |
sarvāścaryam ayaṁ devam anantaṁ viśvato-mukham || 11 ||
11. Wearing celestial garlands and raiment, anointed with divine perfumes, full of all wonders,
resplendent, boundless and facing all directions.
Commentary
‘Divyam’ means ‘resplendent’. ‘Anantam’ (boundless) means that form was not
limited by time and space because of its being the foundation of the entire universe
in the past, present and future, ‘Viśvatomukham’ means extending into all directions.
Sañjaya explains the same resplendence expressed by the term ‘Divyam’:
divi sūrya sahasrasya bhaved yugapad utthitā |
yadi bhāḥ sadṛśī sā syād bhāsas tasya mahātmanaḥ || 12 ||
12. If a thousand suns were to rise at once in the sky, the resulting magnificence may be
(somewhat) like the effulgence of that mighty One.
Commentary
This statement illustrates the infinitude of His refulgence, in other words the
manifestation (theophany) was of the nature of expansive light.
tatraikasthaṁ jagat kṛtsnaṁ pravibhaktam enekadhā |
apaśyad deva-devasya śarīre pāṇḍavas tadā || 13 ||
13. There [in that form] Arjuna beheld the entire universe, with its manifold divisions gathered
together in one single point within the body of the God of gods.
tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanañjayaḥ |
praṇamya śirasā devaṁ kṛtāñjalir abhāṣata || 14 ||
14. Then Arjuna (Dhananjaya), overcome with amazement, his hair standing on end, bowed
his head to the Lord, and with palms pressed together spoke.
arjuna uvāca
paśyāmi devāṁs tava deva dehe, sarvāṁs tathā bhūta viśeṣa saṅghān |
brahmāṇam īśaṁ kamalāsanastham, ṛṣiṁśca sarvān uragāṁśca divyān || 15 ||
Arjuna said:
15. I behold, O Lord, in Your body all the gods and all the diverse hosts of beings, Brahmā,
Siva who is in Brahmā, the sages and the gleaming serpents.
Commentary
“O Lord! I can see in Your Cosmic Body all the gods and every category of living
being as also Brahmā, the four-faced creator of the universe. So too, Siva (īśam
kamalāsanastham) who abides in the lotus-seated-Brahmā; meaning that Siva
follows the instructions of Brahmā. So also all the seers of whom the divine seers
are the foremost; and refulgent dragons like Vasuki, Takshaka etc.
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aneka bāhūdara vaktra netraṁ, paśyāmi tvāṁ sarvato’nanta rūpam |
nāntaṁ na madhyaṁ na punastavādiṁ, paśyāmi viśveśvara viśvarūpa || 16 ||
16. With manifold arms, torsos, mouths and eyes, I behold Your infinite form on all sides. I
see no end, nor middle nor yet the beginning of You, O Lord of the universe, O Universal
Form!
kirīṭinaṁ gadinaṁ cakriṇaṁ ca, tejorāśiṁ sarvato dīptimantam |
paśyāmi tvāṁ durnirīkṣyaṁ samantād, dīptānalārka-dyutim aprameyam || 17 ||
17. I behold You with crown, mace and discus, as an expanse of light radiating everywhere,
hard to look at, blazing like a burning fire and the sun, and immeasurable.
tvam akṣaraṁ paramaṁ veditavyaṁ, tvam-asya viśvasya paraṁ nidhānam |
tvam-avyayaḥ śāśvata dharma goptā, sanātanas tvaṁ puruṣo mato me || 18 ||
18. You are the Imperishable, Supreme One to be realised. You are the Supreme Substratum
of this universe. You are immutable; the Guardian of the Eternal Law (Dharma), I know You
are the Eternal Supreme Being.
anādi madhyāntam ananta-vīryam, ananta bāhuṁ śaśi-sūrya netram |
paśyami tvāṁ dīpta hutāśa vaktraṁ, sva-tejasā viśvam idaṁ tapantam || 19 ||
19. I behold You without beginning, middle and end. Your creative potency is infinite and
You are endowed with a countless number of arms. The sun and moon are Your eyes and
Your mouth is emitting blazing fire and searing the entire universe with your radiance.
Commentary
“I visualise You [expanding] without beginning, middle and end. Your creative might
is infinite and of unsurpassed excellence.” Here the term ‘virya’ is illustrative of the
six divine attributes of knowledge, energy, sovereignty, creative potency, power and
splendour.
‘Your arms are countless’ – this too is illustrative, implying that the Lord has an
infinite number of arms, torsos, feet, faces etc.
‘The sun and moon are Your eyes’– all Your eyes are like the Moon and the Sun,
beaming with Grace (Moon) and Justice (Sun). The Grace is directed towards the
devotees like the Devas who offer salutations etc., and Justice is directed against
Asuras, Rakshasas etc., who are opposed to them.
‘Your mouth is emitting blazing fire’ – namely, the fire of ultimate cosmic
destruction, as the Fire of Time consumes the world at the time of final dissolution.
‘With Your radiance You are searing the entire universe’ – by radiance (Tejas) is
meant the power to vanquish others. I behold You ‘burning’ or governing the
universe with Your own radiance.
dyāvāpṛthivyor idam antaraṁ hi, vyāptaṁ tvayaikena diśaśca sarvāḥ |
dṛṣṭvādbhutaṁ rūpam idaṁ tavograṁ, loka trayaṁ pravyathitaṁ mahātman || 20 ||
20. The inter-space between heaven and earth, and all the directions are filled by You alone.
Beholding Your spectacular and awesome form, O Mahatman, the three worlds are greatly
overwhelmed with apprehension.
Commentary
The terms, ‘heaven and earth,’ imply all the higher and the lower realms as well. The
‘Antara’, or that which is between heaven and earth, denotes the infinite space in
which all the worlds are located. You alone pervade all the space in all directions.
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‘Beholding Your spectacular and awesome form,’ – seeing Your Manifestation of
infinite length and extent, marvellous and terrible. ‘The three worlds are trembling’
– All the Devas headed by Brahmā, the Asuras, the Manes (ancestors), the Siddhas,
the Gandharvas, the Yakshas, and Rakshasas have all come to see the battle;– all the
‘three realms’ consisting of all these friendly, antagonistic and neutral beings are
extremely frightened. ‘Mahātman’ means one whose mind cannot be fathomed. It
must be understood that like Arjuna, other celestial beings also were granted
clairvoyance by the Lord for directly perceiving the Cosmic Theophany which
supports the universe. If it be asked to what end, the reply is that it was for
demonstrating to Arjuna His supreme majesty [and His power to affect the entire
universe]. Hence it is stated here: ‘Beholding Your marvelous and terrible form, O
Mahatman, the three worlds are greatly overwhelmed with fear.’
amī hi tvāṁ surasaṅghā viśanti, kecid bhītāḥ prāñjalayo gṛṇanti |
svastītyuktvā maharṣi siddha-saṅghāḥ, stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ || 21 ||
21. Verily into You the hosts of Devas enter. Some fearfully extol You with palms joined.
The hosts of great sages and Siddhas praise You with perfect eulogies saying “Hail to You.”
rudrādityā vasavo ye ca sādhyā, viśve’śvinau marutaścoṣmapāśca |
gandharva yakṣāsura siddha-saṅghā, vīkṣante tvāṁ vismitāścaiva sarve || 22 ||
22. The Rudras, the Adityas, the Vasus, the Sadhyas, the Vishvedevas, the Ashvins, the Maruts
and the Manes, and the hosts of Gandharvas, Yakshas, Asuras, and Siddhas – all gaze upon
You in amazement.
Commentary
Uṣmapa (hot drinkers) means ancestors [manes], because the Veda declares:
“verily the manes receive the hot portions of the offerings” (Tai. Br.1.3.10).
rūpaṁ mahatte bahu vaktra netraṁ, mahābāho bahu-bāhūru-pādam |
bahūdaraṁ bahu daṁṣṭrā-karālaṁ, dṛṣṭvā lokāḥ pravyathitās tathāham || 23 ||
23. Beholding Your almighty manifestation with many faces and eyes with many arms,
thighs, and feet, with many torsos and dreadful with many fangs, all beings including myself
are terrified, O Mighty-Armed.
nabhaḥ-spṛśaṁ dīptam aneka varṇaṁ, vyāttānanaṁ dīpta viśāla-netram |
dṛṣṭvā hi tvāṁ pravyathitāntarātmā, dhṛtiṁ na vindāmi śamaṁ ca viṣṇo || 24 ||
24. On seeing You, O Vishnu, touching the highest Heaven, refulgent, multi-coloured with
gaping mouths and huge glaring eyes, I am extremely agitated to my inmost being, I have lost
all composure and peace.
Commentary
The term ‘Nabhas’ denotes the Supreme Heaven (Parama Vyoman) which is beyond
the Material Nature (Prakṛti) composed of the three Guṇas as established by the
Vedic passages such as:–
‘That is in the Imperishable Supreme Heaven’ (Ma. Na. Up.1;2)
‘He, refulgent as the Sun and beyond darkness’ (Sve. Up. 3.8, Taitt. Aran. 3:12:9)
‘The dweller beyond the Rajas’ (Rg Sam, 2.6.25.5, Taitt. Sam 2:12:5) and
‘He who is the commander in the Highest Heaven’ (Rig Sam. 10:129:7).
This fact is implied in the statement that ‘the form touches the Supreme Heaven.’ It
expresses the idea that this Cosmic Theophany is the foundation of all – of the
Principle, of the Prakṛti with its modifications, and of the individual Jivātmas in all
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their states.

daṁṣṭrā-karālāni ca te mukhāni, dṛṣṭvaiva kālānala sannibhāni |

diśo na jāne na labheca śarma, prasīda deveśa jagannivāsa || 25 ||
25. Seeing Your mouths with awesome fangs and appearing like the fire of Cosmic
Annihilation, I am completely disorientated and confused. Have mercy on me, O Lord of the
Devas! O Ground of the universe!
Commentary
Krishna, acting as Arjuna’s charioteer (Pārtha-sārathi), having thus shown that all
the worlds depend upon Him for their existence and activities, proceeded to reveal to
the son of Pritha (Arjuna) that He was using him as a mere instrument. Krishna’s true
agenda was to lighten the burden of the earth through the destruction of all those,
who in the guise of princes, were presenting themselves as the sons of Dhṛtarāṣtṛa
and their followers, but were actually partial Asuric manifestations. Many such
embodiments of Asuras were present also in the ranks of Yudhiṣṭhira’s followers.
And Arjuna, after having perceived by clairvoyance received through Krishna’s
grace, the complete Theophany of the Lord as the Creator etc., witnessed also the
slaughter of the entourage of the sons of Dhṛtarāṣtṛa and others – within the cosmic
form of that very Lord Himself, who is the Self of all, even though the slaughter had
not yet taken place – Arjuna continues:–
amī ca tvaṁ dhṛtarāṣṭrasya putrāḥ, sarve sahaivāvanipāla saṅghaiḥ |
bhīṣmo droṇaḥ sūta-putras tathāsau, sahāsmadīyairapi yodha-mukhyaiḥ || 26 ||
26. All these sons of Dhṛtarāṣtṛa together with the hordes of Kings, Bhishma, Drona and Karṇa
along with the leading warriors of our side,
vaktrāṇi te tvaramāṇā viśanti, daṁṣṭrā-karālāni bhayānakāni |
kecid vilagnā daśanāntareṣu, saṅdṛśyante cūrṇitair-uttamāṅgaiḥ || 27 ||
27. hasten to enter into Your fearful mouths with terrible fangs, some caught between the teeth,
are seen with their heads crushed to powder
yathā nadīnāṁ bahavo’mbuvegāḥ, samudram evābhimukhā dravanti |
tathā tavāmī naraloka vīrā, viśanti vaktrāṇyabhito jvalanti || 28 ||
28. As the many rivers in torrents flow towards the ocean, so do these heroes of the world of
men enter Your blazing mouths.
yathā pradīptaṁ jvalanaṁ pataṅgā, viśanti nāśāya samṛddha-vegāḥ |
tathaiva nāśāya viśanti lokās, tavāpi vaktrāṇi samṛddha-vegāḥ || 29 ||
29. As moths rush irresistibly into a blazing fire to their destruction, so do these men madly
rush into Your mouths to meet their destruction.
lelihyase grasamānaḥ samantāllokān, samagrān vadanair jvaladbhiḥ |
tejobhir āpūrya jagat samagraṁ, bhāsas tavogrāḥ pratapanti viṣṇoḥ || 30 ||
30. O Vishnu! Devouring all the worlds on every side with your flaming mouths, You lick them
up. Your brilliant rays scorch the whole universe, filling it with their radiance.
ākhyāhi me ko bhavān-ugra-rūpo, namo’stu te deva-vara prasīda |
vijñātum icchāmi bhavantam-ādyaṁ, na hi prajānāmi tava pravṛttim || 31 ||
31. O Fearsome One! Tell me who You are ! Salutations to You, O Supreme God. Be gracious,
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I desire to know You, the Original One. I do not comprehend Your activity.
Commentary
Lord Krishna is being asked – ‘What exactly is Your intention in assuming this
terrible form while revealing Your universal sovereignty out of overwhelming love
for one who has taken refuge in You?’.
śrī bhagavān uvāca
kālo’smi loka-kṣaya-kṛt pravṛddho, lokān samāhartum iha pravṛttaḥ |
ṛte’pi tvāṁ na bhaviṣyanti sarve, ye’vasthitāḥ pratyanīkeṣu yodhāḥ || 32 ||
The Blessed Lord said:
32. I am Time, the mighty force which destroys everything, fully Manifesting Myself, I am here
engaged in destroying the worlds. Even without you, none of the warriors arrayed in the enemy
ranks shall survive.
Commentary
Kāla (Time) is the ‘reckoner’ which calculates (kalayati). Calculating the end of the
lives of all those under the leadership of Dhrtarashtra’s sons, I am causing their
destruction.
tasmāt tvam uttiṣṭha yaśo labhasva, jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham |
mayaivaite nihatāḥ pūrvam eva, nimitta-pātraṁ bhava savyasācin || 33 ||
33. Therefore arise, win glory! Conquering your foes, enjoy a prosperous kingdom. They have
verily already been slain by Me; act merely as an instrument, O Arjuna, you great Archer
(savyasācin)!
Commentary
“Be merely an instrument (nimitta) of Mine in destroying them – just like a weapon
in My hand. O Savyasācin!” The root ‘Sac’ means ‘fastening’ – a ‘savyasācin’ is one
who is capable of fixing or discharging a arrow even with his left hand; in other
words Arjuna is so dexterous that he can fight with a bow in either hand.
droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ, ca karṇaṁ tathā’nyānapi yodhavīrān |
mayā hatāṁs-tvaṁ jahi mā vyathiṣṭhā, yudhyasva jetāsi raṇe sapatnān || 34 ||
34. Slay Drona, Bhīṣma, Jayadratha, Karṇa as well as other mighty warriors, who have been
destroyed by Me. Do not vacillate, fight! You shall surely conquer your opponents in the battle.
Commentary
“Kill Drona, Bhīṣma, Karṇa etc., who have already been singled out for destruction
by Me alone, for they have transgressed the law of righteousness. Be not be unsettled
by considering; ‘How can I slay these teachers, relations and others who are attached
to enjoyment?’ Don’t be thus distressed by thinking about the right and wrong of it,
or expressing love and compassion for them. These persons are guilty of
unrighteousness by siding with the evil-minded Duryodhana. They have been judged
and condemned by Me alone. Therefore fight without hesitation, and you shall
conquer your enemies in battle. In slaying them, there is not the slightest trace of
rancor.” The purport is that victory is the certain result.
sañjaya uvāca
etacchrutvā vacanaṁ keśavasya, kṛtāñjalir vepamānaḥ kirīṭī |
namaskṛtvā bhūya evāha kṛṣṇaṁ, sagadgadaṁ bhītabhītaḥ praṇamya || 35 ||
 
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Sanjaya said:
35. Having heard this speech of Śrī Krishna, Arjuna [the crowned one] prostrated himself and
trembling with awe, he bowed down again, and with cupped-palms, and trembling, he spoke to
Krishna in a choked voice.
arjuna uvāca
sthāne hṛṣīkeśa tava prakīrtyā, jagat prahṛṣyaty-anurajyate ca |
rakṣāṁsi bhītāni diśo dravanti, sarve namasyanti ca siddha-saṅghāḥ || 36 ||
Arjuna said:
36. Rightly it is, O Krishna, that the world is delighted and rejoices in singing Your praise. The
terrified demons (Rakshasas) flee in all directions, and all the hosts of the perfected ones
(Siddhas) bow down to You.
Commentary
Sthāne means ‘rightly so’ or ‘it is but proper’ that the whole world of gods,
Gandharvas, Siddhas, Yakṣas, Kinnaras, Kiṁpuruṣas etc., who have assembled here
with a desire to see the battle, should be delighted with You and love You, after
seeing You, by Your grace, as the Lord of the Universe.
Rightly so, after beholding You, the Rakṣasas flee in fear in all directions, and rightly
so, all the host of Siddhas, namely, the host of perfected beings who are favourable
to You, pay their homage to You. The connection with what was said earlier is that
all this is as it ought to be. Arjuna further proceeds to explain how all this is right: –
kasmācca te na nameran mahātman, garīyase Brahmāṇo’pyādikartre |
ananta deveśa jagan-nivāsa, tvam akṣaraṁ sadasat tatparaṁ yat || 37 ||
37. And why should they not, O Mahātman, bow down to You who are Great One, being the
first Creator, even of Brahmā? O Infinite One, Lord of gods, O You who have the universe for
Your abode! You are the imperishable individual Self, the existent and the non-existent, and
that which is beyond both.
Commentary
O Boundless One, O God of the gods, O You who have the universe for Your
dwelling place! You are Akṣara – ‘that which does not perish’ – here it refers to the
principle of individual Self (jivātman); for the individual Self does not perish as
established in Vedic passages:–
‘The intelligent Self is not born, nor dies’ (Ka.Up. 2.18).
You alone are ‘the existent and the non-existent’ – the Principle of Material Nature
(Prakṛti), in its condition as effect and cause are denoted by the terms ‘Sat’ (existent)
and ‘Asat’ (non-existent). The state of effect denoted by the term ‘Sat’, is the state of
diversification by names and forms. The causal state denoted by the term ‘Asat’, is
the state incapable of such divisions. ‘That which is beyond both’– that which is
beyond Prakṛti and the individual Selves associated with the Prakṛti, namely, the
principle of liberated Selves who are different from those bound by Prakṛti. You
alone are that also.
tvam ādidevaḥ puruṣaḥ purāṇas, tvam asya viśvasya paraṁ nidhānam |
vettāsi vedyaṁ ca paraṁ ca dhāma, tvayā tataṁ viśvam ananta rūpa || 38 ||
38 You are the Original Godhead and the Ancient Being. You are the Supreme support of the
universe. You are the knower and the knowable, and the Supreme goal. By You, O Lord of
infinite forms, is this universe pervaded.
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vāyur-yamo’gnir-varuṇaḥ śaśāṅkaḥ, prajāpatis-tvaṁ prapitā-mahaśca |
namo namaste’stu sahasra-kṛtvaḥ, punaśca bhūyo’pi namo namaste || 39 ||
39. You are Vāyu, Yama, Agni, Varuna, the Moon, Prajāpati and the great-grandsire (Brahmā);
salutations, salutations unto You, a thousand times! Hail unto You again and yet again!
salutations, salutations unto You!
Commentary
The Prajāpatis (such as Dakṣa and the other 7 mind-born sons of Brahmā) are the
progenitors of all creatures. Hiranyagarbha [Brahmā], the father of the Prajāpatis, is
the grandfather of all creatures. You, being the father of even Hiranyagarbha, are the
great grandfather of all creatures. You alone are denoted by the various names by
which these beings are known – such is the meaning.
namaḥ purastād atha pṛṣṭhas-te, namo’stu te sarvata eva sarva |
ananta-vīryāmita-vikramas-tvaṁ, sarvaṁ samāpnoṣi tato’si sarvaḥ || 40 ||
40. Obeisance to You from before and behind! Obeisance to You in all directions, O You who
are the All! O You of Infinite prowess and measureless heroism! You pervade all beings and
therefore are the All.
Commentary
“You, of power without limit and unrestrained heroism, pervade all beings as their
very Self and therefore, are, in reality all of them.” The meaning is that all terms,
naming other entities, are ultimately referring to Krishna: for all beings, both sentient
as well as non-sentient, constitute Krishna’s expressions or modes.
sakheti matvā prasabhaṁ yaduktaṁ, he kṛṣṇa he yādava he sakheti |
ajānatā mahimānaṁ tavedaṁ, mayā pramādāt praṇayena vāpi || 41 ||
41. Unaware of Your majesty, and either from negligence or affection, considering You to be
a friend, whatever I have presumptuously said, addressing You as; O Krishna, O Yādava, O
friend,
yaccāvahāsārtham asatkṛto ‘si, vihāra śayyāsana bhojaneṣu |
eko’thavāpy acyuta tat-samakṣaṁ, tat kṣāmaye tvām aham aprameyam || 42 ||
42. …. and for whatever disrespect I have shown to You in jest, while playing, resting, while
sitting or eating together, while alone or in the presence of others, O Achyuta– I implore Your
forgiveness, for You are incomprehensible.
pitāsi lokasya carācarasya, tvam-asya pūjyaśca gurur garīyān |
na tvat samo’sty abhyadhikaḥ kuto’nyo, lokatraye’py apratima-prabhāva || 43 ||
43. You are the father of this world, of all mobile and stationary entities. You are its teacher
and the one most worthy of reverence. There is none equal to You. How then could there be
another greater than You in the three realms, O Being of unsurpassed glory?
tasmāt praṇamya praṇidhāya kāyaṁ, prasādaye tvām aham īśam īḍyam |
piteva putrasya sakheva sakhyuḥ, priyaḥ priyāyārhasi deva soḍhum || 44 ||
44. Therefore, bowing down, prostrating myself, I beg Your pardon, O adorable Lord. As a
father forebears with his son or a friend with his friend, it is proper, O Lord, that You, who are
dear to me, should bear with me who am dear to You.
adṛṣṭa-pūrvaṁ hṛṣito’smi dṛṣṭvā, bhayena ca pravyathitaṁ mano me |
tad eva me darśaya deva rūpaṁ, prasīda deveśa jagan-nivāsa || 45 ||
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45. O Lord! I am delighted that I have seen what has never been seen before, but my mind is
overwhelmed with anxiety. Show me Your other form, O Lord of the gods! Be gracious, O
Abode of the universe!
kirīṭinaṁ gadinaṁ cakra-hastam, icchāmi tvāṁ draṣṭum ahaṁ tathaiva |
tenaiva rūpeṇa catur-bhujena, sahasra-bāho bhava viśvamūrte || 46 ||
46. I wish to see You ever as before, wearing a crown and holding a mace and discus in hand.
Assume again that four-armed form, O Thousand-armed one of Universal Form!
śrī bhagavān uvāca
mayā prasannena tavārjunedaṁ, rūpaṁ paraṁ darśitam ātma yogāt |
tejomayaṁ viśvam anantam ādyaṁ, yan me tvad anyena na dṛṣṭa-pūrvam || 47 ||
The Blessed Lord said:
47. By My grace, O Arjuna, this Supreme theophany, luminous, cosmic, infinite, primal, which
has never seen before by anyone but you, has been revealed to you through My divine potency.
na veda yajñādhyayanair na dānair, na ca kriyābhir-na tapobhir-ugraiḥ |
evaṁ rūpaḥ śakya ahaṁ nṛloke, draṣṭuṁ tvadanyena kuru-pravīra || 48 ||
48. Neither through the study of the Vedas, nor by sacrifices, nor by recital of the Scriptures,
nor by charity, nor by rituals, nor by strict austerities can I be seen in a theophany like this in
this mortal world by any one else but you, O Arjuna!
Commentary
“In this form, which represents Me as I really am, I cannot be realised by such means
as the study of the Vedas, sacrifices etc., by anyone who is devoid of exclusive Bhakti
towards Me or by any one other than yourself who are fully devoted to Me.”
mā te vyathā mā ca vimūḍha bhāvo, dṛṣṭvā rūpaṁ ghoram īdṛṅ-mamedam |
vyapetabhīḥ prīta-manāḥ punas tvaṁ, tad eva me rūpam idaṁ prapaśya || 49 ||
49. You need not fear any more, nor be perplexed by looking on this awesome manifestation of
Mine. Free from fear and with a gladdened heart, behold again that other form of Mine.
sañjaya uvāca
ityarjunaṁ vāsudevas tathoktvā, svakaṁ rūpaṁ darśayāmāsa bhūyaḥ |
āśvāsayāmāsa ca bhītam-eva, bhūtvā punaḥ saumya vapur mahātmā || 50 ||
Sanjaya said:
50. Having spoken thus to Arjuna, Śrī Krishna revealed to him once more His own form. The
Great-minded One, assuming again a benign form, reassured him who was terrified.
Commentary
Having a four-armed form alone is proper for this Lord of all, the Supreme Being,
the Supreme Brahman, who has assumed the human form as the son of Vasudeva for
blessing this world. But, [at birth] in answer to the prayer of Vasudeva, who was
terrified by Kamsa, the two extra arms were withdrawn until the death of Kamsa,
thereafter they reappeared. Vasudeva prayed thus: –
‘You are born, O Lord, O God of gods, withdraw this form bearing
conch, discus and mace out of grace ...... withdraw this form of four
arms, O Self of all’ (V.P., 5.3.10 and 12).
Even for Sisupala, who hated Krishna, this four-armed form alone was the objective
of constant contemplation, as described–
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‘Him who is of four long and robust arms, bearing the conch, discus
and the mace’ (V.P., 4.15.8).
arjuna uvāca
dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana |
idānīm asmi saṁvṛttaḥ sa cetāḥ prakṛtiṁ gataḥ || 51 ||
Arjuna said:
51. Having beheld the human and benign form of Yours, O Krishna, I have now become
composed in mind and I am restored to my normal state.
śrī bhagavān uvāca
sudurdarśam idaṁ rūpaṁ dṛṣṭavān asi yan mama |
devā apy asya rūpasya nityam darśana-kāṅkṣaṇaḥ || 52 ||

The Blessed Lord said:

52. It is extremely difficult to behold this theophany of Mine which you have seen. Even the
gods ever long to behold this manifestation.
nāhaṁ vedair na tapasā na dānena na cejyayā |
śakya evaṁ vidho draṣṭuṁ dṛṣṭavān asi yan mama || 53 ||
53. Not through the Vedas, nor by austerities, nor by charity, nor by the performance of
sacrifices, can I be seen in such a form as You have seen Me.
bhaktyā tv-ananyayā śakya aham evaṁ vidho ‘rjuna |
jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca paraṅtapa || 54 ||
54. But by single-minded devotion, O Arjuna, it is possible to truly know, to see and to enter
into Me, who am of this form, O harasser of foes!
Commentary
‘Not through the Vedas’ – by mere study, exposition, teaching, hearing and reciting
these sacred texts, it is not possible to know Me as I really am. It is also not possible
to know Me in truth through Vedic sacrifices, charity, making daily offerings and
performing austerities, devoid of devotion towards Me. But with single-minded
devotion it is possible to know Me accurately through the Scriptures, to behold Me
directly, and enter into Me in reality.
Accordingly there is a Vedic verse:–
‘This Self cannot be obtained by instruction, nor by intellectualising nor by
much hearing. Whomsoever He chooses, by Him alone is He obtained. To such
a one He reveals His own form’ (Ka. Up., 2.2.23) and (Mu. Up., 3.2.3).
mat karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ |
nivairaḥ sarva bhūteṣu yaḥ sa māmeti pāṇḍava || 55 ||
55. Whosoever serves Me, regards Me as the highest and is devoted to Me, free from attachment
and devoid of malice towards any creature, comes to Me, O Arjuna.
Commentary
“Whosoever performs all [obligatory] acts like the study of the Vedas considering
them merely as different modes of service (kainkaryam) – he is one who truly serves
Me.
‘He who regards Me as the highest,’ – namely, one to whom I alone am the highest
purpose in all his doings, has Me as the highest goal.
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‘He who is devoted to me,’– that is, so devoted to Me that he is unable to exist without
chanting My names, praising Me, meditating upon Me, worshiping Me, bowing
down to Me etc., He who does these things, always considering Me as the supreme
goal – he is My devotee.
He is ‘free from attachments,’ as he is attached to Me alone, and is therefore unable
to develop attachment to any other entity. He who is without ill-will towards any
being, is one who fulfils all the following conditions –
(a) his nature is to feel pleasure or pain solely on account of his union or
separation from Me;
(b) he considers his own transgressions (karma) to be the sole cause of his
suffering (and not the work of others);
(c) he is confirmed in his faith that all beings are co-dependent on the
Supreme Being. For all these reasons he can have no hatred for any
being.”
He who has developed these qualities comes to me, that is, attains Me as I really am.
The purport is that free from the least trace of ignorance and delusion, free of all
faults, he becomes one who experiences Me alone.

hariḥ oṁ tatsat
iti śrīmad bhagavadgītāsupaniṣatsu
Brahmā-vidyāyāṁ yoga-śāstre
śrī-kṛṣṇārjuna saṁvāde viśvarūpa darśana yogo nāma
ekādaśo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the eleventh discourse entitled
“Vision of the Cosmic Form”

 
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Chapter 12
Bhakti Yogaḥ
Communion through Devotion

Summary of the Teaching

A
rjuna desired to directly experience the unrestricted glory of Lord Nārāyaṇa – the
Supreme Brahman, who is the ultimate goal of all who practice Bhakti Yoga. Lord
Nārāyaṇa, revealed this to him, because He is one whose intentions are always
accomplished, and who is an ocean of positive attributes like compassion, generosity, affability
and others which are all limitless in their excellence. It has also been taught that real knowledge
of, perception of, and the attainment of the Lord can only be obtained by single-minded and
persistent devotion.
After this the following points will be explained:
(1)   Meditation on the Lord through the medium of Bhakti
(2)   the superiority of such meditation over that [of meditation] on the Ātman,
because of its rapid fulfilment,
(3)   the great ease of its practice;
(4)   the method of meditation on the Lord
(5)   the practice of contemplation on the Ātman for one who is incapable of
meditating on the Lord,
(6)   the requirements thereof.

The reason that meditation on the Lord is superior [to meditation on the Ātman] is because of
the superiority of the subject of meditation [the Lord Himself] as declared in:– And among all
the Yogis and also with all others, one whose inner self is directed to Me, who worships Me
with faith – such a one is deemed by Me to be the most accomplished. (6.47).
arjuna uvāca
evaṁ satata-yuktā ye bhaktās-tvāṁ paryupāsate |
ye cāpyakṣaram-avyaktaṁ teṣāṁ ke yoga-vittamāḥ || 1 ||
Arjuna said:
1. Of those devotees, who, ever integrated with You, meditate on You thus, and of those again,
who meditate on the imperishable and the unmanifest – which of these have greater knowledge
of Yoga?
Commentary
“There are those devotees who considering You and none other as the supreme goal,
worship You in complete dedication – as one who is the ocean of attributes of
limitless excellence like grace, affability, omniscience, accomplished resolves etc.,
and endowed with all glory. On the other hand there are those who meditate on the
‘Imperishable’ (Akṣara) – namely, the Ātman in its immaculate state, which is the
same as the ‘Unmanifest’ (Avyakta) – which means that it cannot be perceived by the
sense organs. Which of these two categories of devotees have superior knowledge of
Yoga? Who would reach their respective goals sooner?” – Such is the meaning of the
question.
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śrī bhagavān uvāca
mayyāveśya mano ye māṁ nitya-yuktā upāsate |
śraddhayā parayopetās-te me yuktatamā matāḥ || 2 ||

The Blessed Lord said:

2. Those who, [desirous of being] forever united with Me and possessing consummate faith,
worship Me, focusing their minds on Me – these are considered by Me the highest among the
Yogins.
ye tvakṣaram-anirdeśyam-avyaktaṁ paryupāsate |
sarvatragam-acintyaṁ ca kūṭastham acalaṁ dhruvam || 3 ||
3. But those who meditate upon the Imperishable (Ātman) the indefinable, the unmanifest,
omnipresent, inconceivable, ubiquitous, stable and constant;
saṁniyam endriya-grāmaṁ sarvatra sama-buddhayaḥ |
te prāpnuvanti mām-eva sarva-bhūta-hite-ratāḥ || 4 ||
4. Having subdued all their senses, unprejudiced, intent on the welfare of all beings – they too
come to Me alone.
kleśo’dhikataras-teṣāṁ avyaktā-sakta-cetasām |
avyaktā hi gatir-duḥkhaṁ dehavadbhir-avyāpyate || 5 ||
5. But greater is the vexation of those whose minds are thus attached to the unmanifest. For the
way of the unmanifest is onerous for embodied beings to follow.
Commentary
The Ātman which is the objective of meditation of those who follow the path of the
‘Akṣara’ (the Imperishable) is thus described:– It is ‘indefinable’ – it cannot be
defined in terms of names for existing beings like gods and humans etc., because it
is different from these categories. It is ‘unmanifest’ – because it cannot be grasped
by the sense organs. It is ‘omnipresent and inconceivable’ – for though it exists
everywhere in all bodies such as those of gods and others, it cannot be conceived of
in terms of those bodies because it is an entity of an altogether different kind; It is
‘ubiquitous’ – exists alike in all beings but is different from their respective physical
forms. It is ‘stable’ – it does not change its unique nature – it is therefore eternal
because of not being subject to modifications.
Such aspirants are further described as those who, ‘subduing their senses’ – like
withdrawing the eye and the other organs from pursuing their natural objects.
‘Unprejudiced’ – they look upon all beings of different forms as ‘coequal’ because
all of them consist of a Self [jivātman] comprised of consciousness. Therefore they
are ‘intent on the welfare of all beings’ – not given to taking pleasure in the
misfortune of others, – such feelings of joy on the misfortune of others arise from
one’s identification with one’s own special physical form.
“Those who meditate on the Imperishable Principle (individual Self) in this way,
even they come to Me – this means that they realise that the Jīva is not subject to
birth and death and is of a similar nature to Myself.” Śrī Krishna will refer to ‘those
who have attained similar qualities to me’ (14.2). The Veda also declares: – [the
enlightened one] ‘untainted, attains the highest degree of equality’ (Mun.Up., 3.1.3).
Accordingly Krishna will declare [in 15.16-17] that the Supreme Brahman is
different from the liberated Jīva devoid of modification and here denoted by the terms
‘Imperishable’ (Akṣara), and ‘unchanging’ (Kutastha) – ‘The Highest Being is other
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than this Imperishable’
In the teaching of the Imperishable Doctrine (Akṣara-vidyā of Mundaka Upanishad
1:1) what is designated by the term Akṣara is the Supreme Brahman Himself; for He
is the source of all created beings.
‘Now that higher science by which that Akṣara is known’ (Mun. Up., 1.5)
Greater is the vexation of those whose minds are attached to the unmanifest – ‘the
path of the unmanifest’ consists of directing the thought process at the unmanifest as
its objective. It is accomplished only with difficulty by embodied beings, who are
under the delusion that the body is the Self. For, embodied beings [generally] identify
the Self with the physical body .
Śrī Krishna now teaches very clearly how devotees are the wisest of seekers:–
ye tu sarvāṇi karmāṇi mayi saṁnyasya mat-parāḥ |
ananyenaiva yogena māṁ dhyāyanta upāsate || 6 ||
6. For, those who dedicate all their actions to Me, holding Me as their supreme goal, intent on
Me and who worship Me and meditate on Me with exclusive devotion;
teṣāṁ ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt |
bhavāmi na cirāt-pārtha mayyāveśita-cetasām || 7 ||
7. - for those whose minds are thus focused on Me, O Partha, I soon become their saviour from
the fatal ocean of death and rebirth.
Commentary
“But those whose minds are centred on Me, the Supreme Self, and ‘intent upon Me,’
– namely, regarding Me as their sole objective, dedicating to Me all their actions –
including all worldly actions like eating which are meant for maintaining the body,
as also Vedic rites like yāgas, charity, daily fire-offerings, austerities etc., along with
their foundational rites and purposes – worship Me and meditate on Me with
exclusive devotion, namely, with devotion devoid of any personal motive, adoring
Me by all such acts as meditation, worship, prostration, praises and chanting the holy
names which are in themselves cherished activities and are equal (in enjoyment) to
the end itself – to these I swiftly become their liberator from the ocean of Saṁsāra
which, on account of its being obstructive to the attainment of Myself, is fatal.”
mayyeva mana ādhatsva mayi buddhiṁ niveśaya |
nivasiṣyasi mayyeva ata ūrdhvaṁ na saṁśayaḥ || 8 ||
8. Centre your mind on Me alone; and let your intellect (Buddhi) be absorbed in Me. Then, you
will abide in Me alone hereafter; there is no doubt.
atha cittaṁ samādhātuṁ na śaknoṣi mayi sthiram |
abhyāsa-yogena tato mām-icchāptuṁ dhanañjaya || 9 ||
9. If now, you are unable to centre your mind on Me in deep meditation, then seek to reach Me,
O Arjuna (Dhananjaya), by the Yoga of constant Practice.
Commentary
“Now, if you are unable to focus your mind immediately on Me in deep meditation,
then try to reach Me by the ‘Yoga of Constant Mindfulness’ (Abhyāsa Yoga) – that
is, by practicing constant mindfulness, full of intense love, of the ocean of My
manifold personal attributes of unlimited excellence such as beauty, affability,
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friendliness, affection, compassion, sweetness, majesty, magnanimity, fortitude,
valour, omnipotence, omniscience, freedom from wants, accomplished of resolves,
supreme sovereignty, the ultimate cause of all, and of being the antithesis of all that
is negative.”
abhyāse’pyasamartho’si mat-karma paramo bhava |
mad-artham api karmāṇi kurvan siddhim avāpsyasi || 10 ||
10. If you are incapable of even this practice of mindfulness, then devote yourself to serving
Me. For even by dedicating your actions to Me, you will attain perfection.
Commentary
“If you are incapable of practising mindfulness in the above manner, then devote
yourself to such religious service such as the construction of temples, laying out
temple gardens, lighting lamps therein, sweeping, sprinkling water and plastering the
floor, gathering flowers, making offerings to Me, chanting My names,
circumambulating temples, praising Me, prostrating to Me etc. Do these activities
with fondest love. Even performing delightful works such as these, you will very
soon become steadily focused on Me as through the practice of mindfulness, and will
gain perfection through attaining Me.”
athaitad apyaśakto’si kartuṁ mad-yogam āśritaḥ |
sarva karma phala tyāgaṁ tataḥ kuru yatātmavān || 11 ||
11. If you are unable to do even this, then, having resorted to My Yoga with a subdued mind,
renounce the fruits of every action.
Commentary
“If you are unable to do even this, then ‘having resorted to My Yoga,’ – that is, if you
are unable even to do service to Me which is a component of Bhakti Yoga, whereby,
I am regarded as the exclusive and sole objective of love through meditation – then
you should resort to the Akṣara Yoga described in the first six chapters. This consists
of contemplation on the nature of the Jīvatma. This [eventually] engenders devotion
to Me and as a start to this practice (of Akṣara Yoga), practice disinterested action.”
‘With a controlled mind’ – means having subdued the thought processes.
The intellectual conviction that Krishna is the only worthy objective of attainment
and love arises only when all the Karmic reactions of an aspirant are completely
destroyed. By the performance of works without attachment to their results and doing
them only as service to the Lord, Self-realisation arises. From this realisation one
ceases to identify the Self with the physical body, and with the removal of the veil of
nescience one realises that one is a śeṣa (subsidiary/dependant) in relation to the
Lord. It is then that consummate devotion to the Lord spontaneously arises.
śreyo hi jñānam abhyāsāt jñānād-dhyānaṁ viśiṣyate |
dhyānāt karma phala tyāgas tyāgāt-chāntir anantaram || 12 ||
12. Wisdom is far better than the practice [of mindfulness of the Lord]. Meditation is esteemed
to be better than wisdom; and the renunciation of fruits of action is better than meditation –
from such renunciation, peace ensues.
Commentary
In the absence of a spontaneous intense love for the Lord, the practice of mindfulness
of the Lord is difficult, so therefore the next best means to well-being is the
attainment of wisdom – which is direct Self-realisation by contemplating on the
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imperishable nature of the Ātman (Akṣara). Better than imperfect Self-realisation, is
perfect meditation on the Self, as it is more conducive to one’s well-being. More
conducive to well-being than imperfect meditation, is the work performed with
renunciation of the rewards.
The peace of mind that follows the absolution of sins, is attained only through the
performance of works without a desire for their fruits. When the mind is at peace,
perfect meditation on the Ātman is possible. From meditation one obtains the direct
realisation of the Ātman. From this direct Self-realisation arises consummate
devotion. It is in this format alone that ātma-niṣṭha or ‘establishment in the Ātman’
becomes useful for a person who is incapable of practising Bhakti Yoga. And for one
practising the discipline for Self-realisation (Jñāna Yoga) without perfect tranquillity
of mind, unmotivated work (Karma Yoga), which includes contemplation on the
nature of the Self, is the better path to Self-realisation – this is the purport.
Now Śrī Krishna enumerates the attributes required of one intending to perform unmotivated
work: –
adveṣṭā sarva bhūtānāṁ maitraḥ karuṇa eva ca |
nir-mamo nir-ahaṅkāraḥ sama duḥkha sukha kṣamī || 13 ||
13. Not prejudiced towards any living being, friendly and compassionate to all, free from the
notions of ‘I’ and ‘mine’, and regarding all pain and pleasure with equanimity, and forbearing;
santuṣṭaḥ satataṁ yogī yatātmā dṛḍha-niścayaḥ |
mayyarpita mano buddhiḥ yo mad-bhaktaḥ sa me priyaḥ || 14 ||
14. contented, constantly contemplating, self-restrained and firm in one’s convictions,
dedicating the mind and intellect to Me – such a devotee is dear to Me.
Commentary
“That devotee is most dear to Me who never hates any being even though they hate
him and do him wrong. For he has the attitude that the Lord impels these beings to
hate him and to do him wrong in order to punish him for his transgressions. He
demonstrates a friendly disposition towards all beings in spite of being hated and
aggrieved. He evinces compassion – shows mercy to suffering beings. He is free from
the feeling of ‘I-ness’ – that is, free from the delusion that the body is the Self.
Therefore, pain and pleasure are the same to him. He is free from depression and
exultation resulting from pain and pleasure arising from his deeds. He is ‘forbearing’
– that is, remains unaffected even by pleasure and pain which arise from the
inevitable contact with sense-objects.
He is ‘contented’ – satisfied with whatever chance may bring him for the sustenance
of his body. He is ‘constantly contemplating’ – constantly practicing mindfulness of
the Self as being different from material nature. He is ‘self-restrained’ – namely,
engaged in controlling the thought processes. He is of ‘firm conviction’ – regarding
the doctrines taught in this Science of the Self. His ‘mind and intellect are dedicated
to Me’ – in the certitude that Bhagavan Vasudeva alone is propitiated by unmotivated
works, and when duly reverenced, He will reveal to me the direct vision of the Ātman.
Such a devotee of mine, who acts in this manner as a Karma Yogin, is dear to Me.”
yasmān no dvijate loko lokān nodvijate ca yaḥ |
harṣāmarṣabhayo-dvegaiḥ mukto yaḥ sa ca me priyaḥ || 15 ||
15. He by whom the world is not disturbed, and who is not disturbed by the world, who is free
from joy and jealousy, fear and repulsion – he is dear to me.
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Commentary
The Karma Yogi does nothing to cause affliction to any being in the world. He has
no cause to fear the world – no action on the part of others can cause him disturbance
because of complete freedom from antagonism towards the world. Therefore he does
not show favour towards some and intolerance towards others; he does not fear some
or is repulsed by others.
anapekṣaḥ śucir dakṣaḥ udāsīno gatavyathaḥ |
sarvārambha parityāgī yo mad bhaktaḥ sa me priyaḥ || 16 ||
16. One who is free from expectations, who is uncontaminated, skilled, impartial and free from
anxiety, who has renounced every undertaking– is dear to Me.
Commentary
‘Free from expectations’ – means no longer desires anything except Self-realisation;
‘uncontaminated’ – refers to one whose body is nourished only on the food
prescribed by the Scriptures; one who is ‘skilled’ – is an expert in performing works
that are enjoined by the Scriptures; one who is ‘impartial’ – is not interested in deeds
other than those enjoined by the Scriptures. One who is free from ‘anxiety’ – is free
from disturbances caused by heat, cold, contact with coarse things and other such
experiences which are inevitably associated with the performance of prescribed
activities; one who ‘renounces all undertakings’ – renounces those of a selfish nature
but not those demanded by the Scriptures.
yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati |
śubhāśubha parityāgī bhaktimān yaḥ sa me priyaḥ || 17 ||
17. One who is full of devotion to Me, who rejoices not, nor hates, nor grieves, nor desires, and
who renounces both merit and demerit – such a devotee is dear to me.
Commentary
The Karma Yogi does not ‘rejoice’ – on obtaining things which are generally
considered to be the causes of joy. He does not ‘hate’ – on obtaining anything
undesirable; he does not ‘grieve’ – that is, is not affected by common deprivations
which generally cause grief such as the loss of spouse, child, fortune etc.; who ‘does
not desire’ these things if he does not already have them. He ‘renounces both merit
and demerit’ – because, like demerit, merit also causes bondage there being no
difference between them in this respect.
samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ |
śītoṣṇa sukha duḥkheṣu samaḥ saṅga vivarjitaḥ || 18 ||
18. He who is impartial to both foe and friend, honour and dishonour, who is indifferent to both
cold and heat, pleasure and pain and who is free from all attachments;
tulya nindā stutir maunī santuṣṭo yena kenacit |
aniketaḥ sthira-matiḥ bhaktimān me priyo naraḥ || 19 ||
19. to whom both censure and praise are equal, who is silent [when praised or abused] and
content with any condition, who has no home, who is steady of mind, and who is devoted to
Me – dear to Me is such a person.
 
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Commentary
The general (abstract) absence of hate etc., towards foes and friends has already been
taught in the verse beginning with, ‘He who never hates any being’ (11.13). What is
now stressed is that specific equanimity which is to be practiced when such friends
and enemies are actually present before one. One who has no ‘home’, refers to
freedom from attachment to home and possessions. He possesses steadiness of mind
with regard to the Ātman – because of this he is also balanced even in honour and
dishonour.
Emphasising the superiority of Bhakti-Niṣṭha (devotion) over Ātma-Niṣṭha (gnosis),
Śrī Krishna now concludes in accordance with what is stated at the beginning of this
chapter.
ye tu dharmyāmṛtam idaṁ yathoktaṁ paryupāsate |
śraddha-dhānāḥ mat-paramā bhaktāste’tīva me priyāḥ || 20 ||
20. But those devotees who adopt this ambrosial virtuous conduct (dharma) as taught above,
who are full of faith and who regard Me as the Supreme – they are exceedingly dear to Me.
Commentary
“But those who practice Bhakti Yoga– which is an ambrosial path of virtuous
conduct, that is, which is both good and delectable at the same time, and which, even
as a means, is equal to its end in being most profitable – and adopt it as instructed in
the stanza beginning with ‘Those who centre their minds on Me’ (12.2) – such
devotees are exceedingly dear to Me.”

hariḥ oṁ tatsat
iti śrīmad bhagavad gītāsūpaniṣatsu
Brahmā-vidyāyāṁ yoga-śāstre
śrī-kṛṣṇārjuna saṁvāde bhakti yogo nāma
dvādaśo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the twelfth discourse entitled
“Communion through Devotion”
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Chapter 13
Prakṛti-Puruṣa-viveka Yogaḥ
Differentiation between Spirit & Matter

Summary of the Teaching

T
he teaching in the first set of six chapters, dealt with the essential nature of the jivātman,
which is a preliminary to the meditation on Krishna, the Supreme Brahman, the ultimate
object of attainment. The two disciplines of Knowledge/meditation (Jñāna Yoga) and
Non-desiderative Work (Karma Yoga) as means of spiritual advancement have also been
taught.
Following that, in the middle set of six chapters, the practice of intense and one-pointed Bhakti
Yoga, preceded by the teaching on the supreme goal – the Glorious Supreme Being, were
expounded upon. Incidentally it was pointed out that Bhakti Yoga is also the means of
attainment for those who desire power & wealth (aiśvarya) and also for those who aspire to the
state of self-isolated liberation (kaivalya).
In this present set of 6 chapters, the topics mentioned in the first two groups are examined in
greater detail. These are; the essential nature of Prakṛti (Material Nature) and of the Jivātman,
and of the universe comprised of the combination of these two; the essential nature of the
Supreme Lord and the basic features of the paths of Karma (Action), Jñana (Knowledge) and
Bhakti (Devotion) and the ways of practicing these disciplines.
Now, in this, the thirteenth chapter the following topics are discussed: –
(1)   the nature of the body and the Self;
(2)   an investigation of the physical body as it really is;
(3)   the means of attaining liberation from embodiment;
(4)   the investigation of the Jīva in a state of separation from a body;
(5)   the investigation of the causes of physical embodiment by the Jīva and
(6)   the method of discriminating between Matter and Spirit.
(Some editions of the Gītā begin this chapter with a question by Arjuna:–)
śrī arjuna uvāca
prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñam eva ca |
etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava || 1 ||
Arjuna asked
O Kesava, I desire to learn about the spirit and about matter, about the Field and its Knower,
about knowledge and the knower.
Śrī Bhagavān uvāca
idaṁ śarīraṁ kaunteya kṣetram ityabhidhīyate |
etad yo vetti taṁ prāhuḥ kṣetrajñā iti tad vidaḥ || 2 ||
The Lord said:
2. This body, O Arjuna, is called the Field (Kṣetra). One who knows it is called the ‘Knower of
the Field’ (Kṣetrajña), by the enlightened ones.
 
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Commentary
In reference to the body one says; ‘I am a god’, ‘I am a human’, ‘I am fat’, ‘I am thin’
etc. according to the principle of co-ordinate predication (samānādhikaraṇya) the ‘I’
referred to is the experiencing Self (jivātman), and that which is experienced [as fat,
thin etc] refers to something other than the Self i.e. the body. The enlightened ones
understand that the body is only the Field where the fruits of past deeds are reaped
by the Self, which is different from the body.
It is obvious that when one sees an object like a pot which is different from one's
body, one thinks – 'I, a god, see this pot' or 'I, a human see it' etc., in this case one is
identifying with one’s body by the principle of samānādhikaraṇya. In the same way
one also experiences the body as an object of knowledge when one says:– ‘I know
this body.’ Thus, if the body is a knowable object, it must be different from the
knowing subject. Therefore, the Self as Field-knower (Kṣetrajña), is different from
the body which is an object of knowledge like a pot and other things.
But in practical terms one's body is inseparable from oneself; for it constitutes a
fundamental attribute of the Self like the 'cow-ness' of the cow. The knowing Self is
however unique in being an eternal and subtle form of consciousness and can only
perceive itself through a mind refined by Yoga and not by mundane awareness. The
ignorant regard the Self as being a physical phenomena because of its intimate
involvement with material nature. Śrī Krishna thus declares later on:– ‘When, being
associated with the Guṇas, the Self departs or stays or experiences the deluded
perceive it not, only those who are enlightened see’. (15.10).
For a more detailed polemic please see appendix.
kṣetrajñaṁ cāpi māṁ viddhi sarva kṣetreṣu bhārata |
kṣetra kṣetrajñayor-jñānaṁ yat tajjñānam mataṁ param || 3 ||
3. And know Me also as the Kṣetrajña in all Fields, O Arjuna. The knowledge of both the Field
and its Knower is, in My view, the highest knowledge.
Commentary
As the Overself, Krishna is the ‘Field-Knower’ in all the bodies such as those of gods,
humans, animals and antigods. By the expression 'also' (api) it can be inferred that
the body itself is also a manifestation of Krishna. Just as the body cannot exist
separately from the ātman on account of its being an attribute [e.g. like the mango
and its taste] and consequently when referring to the body one actually refers to the
ātman according to the principle of co-ordinate predication, in the same manner, both
the body (Field) and the Self (Field-Knower), on account of both of their being
inseparable attributes of Krishna’s can thus be denoted as ‘one with Krishna’.
The Veda teaches that the Supreme Being is the Overself both the Kṣetra (Field) and
the Kṣetrajña (Jīva), because of their being like His ‘body’ [corporeality]. For
example see the passages from the Brhad-aranyaka Upanishad beginning with 3.7.3).
The Advaitin claims that this passage teaches absolute identity between the Jīva and Iśvara.
Rāmānuja’s position is that the relationship is not one of absolute ontological identity but only
one of identity of reference of several inseparable entities to a common substratum – known
technically as Samānādhikaraṇya or co-ordinate predication. The literal meaning of the
expression is 'the relation of abiding in a common substratum'. The relation of the Jīva and
Prakṛti to Iśvara is as of body and self or as a mode (Prakāra) and its substratum. The relation
between the body and Self of an ordinary being is, only separable at death. But it is inseparable
 156
in the case of Iśvara and this Jīva-cum-Prakṛti ‘body’. In this sense Iśvara is the Field-knower
(Kṣetrajña) of the Field (Kṣetra) constituted of all individual entities sentient and insentient,
just as in each individual personality the Jīva and the body are the field-knower and the field
respectively.
Being in co-ordinate predication (Samānādhikaraṇya), Brahman is an inseparable but mutually
distinct complex of the Prakṛti, Jīva and Iśvara. the cosmic mode of body constituted of Prakṛti
and Puruṣa is at intervals in alternate states of latency and patency (Pralaya and Sṛṣṭi or
dissolution and manifestation). As the Essence-self of a complex whole, He can be denoted by
any of the terms entering into it–Iśvara, Prakṛti or Jīva. Brahman is sometimes mentioned in the
Vedas as Asat (non-existent) when everything is in latency in Pralaya, and as Sat (existent)
when all entities are in manifestations (Sṛṣṭi). All these expressions denote Him only. He is
described in some texts as attributeless. It means only that He is without any undesirable
negative qualities. He is on the other hand endowed with countless auspicious attributes.
tat kṣetraṁ yacca yādṛk ca yad vikāri yataśca yat |
sa ca yo yat prabhāvaśca tat samāsena me śṛṇu || 4 ||
4. Learn briefly from Me what the Field is, and what it is like, what its modifications are, what
purpose it serves, what it's [nature] is; and what the Self is and what its potencies are.
ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak |
Brahmā-sūtra padaiścaiva hetumadbhir viniścitaiḥ || 5 ||
5. It has been lauded by the sages in various ways, in various distinctive hymns of the Vedas,
and also in the sound logic and conclusive arguments of the Brahmā-sūtras.
Commentary
It is this truth regarding the Kṣetra and Kṣetrajña that has been sung in various ways
by Parasara and other sages. For example:–
'I and you and others O King, are composed of the elements; and the elements
following the stream of the Guṇas, assume a physical shape, But the Guṇas such as
Sattva and the rest, O ruler of the earth, are dependent on Karma; and Karma,
accumulated by nescience [which mistakes the non-self for the Self], influences the
condition of all beings without exception. The Self is [essentially] pure, imperishable,
tranquil, transcends the Guṇas and is pre-eminent over Prakṛti' (V.P 2.13.69-71)
The body, characterised by head, hands, feet and the like is different from Puruṣa.'
Which of these O King should I designate by the name "I"?. (Ibid., 2.13.89)
'Are you the head or chest, or else the belly? Are you indeed the feet and other limbs
or do they belong to you, O King? You are distinct in your nature from all your bodily
parts, O King, become intelligent and consider – "Who am I" '. (Ibid., 1, 3.102-3)
In various distinctive hymns of the Vedas, Rig Yajus, Saman and Atharvan the
distinction of body and the Self has been sung. (Tait. Up., 2.1.2 & 2.4.2 & 1.5.2).
The Supreme Self (Paramātma) consisting of bliss absolute, is declared to be the
Overself of the individual Self (Kṣetrajña). Similarly all the three Vedas; (Rig,
Sāman and Yajur) in their various methods of teaching, affirm the separate and
distinctive existence of the Kṣetra and the Kṣetrajña with Brahman as their Overself.
Likewise, the same doctrine is taught in the Brahmā-Sūtra; the aphorisms concerning
Brahman, known also as the Śarīraka-Sūtras, (“the aphorism concerning the
embodied one”) which are comprised of cogent, reasoned, logical and irrefutable
conclusions. In the Sūtras commencing with, ‘Space is not created because there are
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no Vedic declarations to that effect’ (B.S., 2.3.1), the nature and the attributes of the
Kṣetra are determined. In the Sūtras commencing with – ‘The individual Self has no
beginning because there are no Scriptural statements to that effect and because of its
eternality, [determined] from them (the Vedas)’ (Ibid., 2.3.18), the true nature of the
Kṣetrajña is established. In the Sūtras – ‘But from the Supreme, this Being declared
by the Vedas’ (Ibid., 2.3.40), it is explained that the Lord is the Overself of the
individual Self because He controls it.
mahā-bhūtāny-ahaṅkāro buddhir-avyaktam eva ca |
indriyāṇi daśaikaṁ ca pañca cendriya gocarāḥ || 6 ||
6. The principle elements, the Ahaṅkāra (ego-sense), the Buddhi (intellect), the Avyakta
(Material nature), the ten senses and the one besides, and the five objects of the senses;
icchā dveṣaḥ sukhaṁ duḥkhaṁ saṅghātaścetanā dhṛtiḥ |
etat kṣetraṁ samāsena savikāram udāhṛtam || 7 ||
7. … attraction, aversion, pleasure and pain – thus the component elements of the Field, which
is the basis of consciousness have been recounted along with its modifications.
Commentary
The principle elements, the Ahaṅkāra, the Buddhi and the Avyakta are factors that
produce the body or Field. The 'principle elements' are the earth, water, fire, air and
ether. The 'Ahaṅkāra' (ego-sense) here refers to the Bhūtādi (primeval elements). The
'Buddhi' is what is called Mahat or cosmic intelligence; the 'Avyakta' is also known
as the Prakṛti or Material Nature. The 'ten senses and the one' and the ‘five objects
of senses’ are principles rooted in the Kṣetra. The five sensory organs are ears, skin,
eyes, taste buds and nose. The five motor organs are tongue (speech), hands, feet,
and the organs of excretion and reproduction – these are known as the ten senses.
The Manas or organ of internal perception – the mind, is the additional 'one'. The
'objects of the senses' are five – sound, feel, form, taste and smell.
Attraction, aversion, pleasure and pain, being the effects of the Field, are said to be
its modifications. Though attraction, aversion, pleasure and pain are said to be the
characteristics of the Self, yet they arise from the association of the Self with the
body or Field. Krishna will later in verse 20 affirm that they are the characteristics of
the Self.
The combination of elements serves as the support (Adhṛti) of the Self. As such, the
word Adhṛti means substratum. The combination of material elements produces the
substratum (mind-body) as a device for the Self to experience pleasure and pain, and
to acquire worldly experiences as well as final liberation. The combination of
elements is formed by the substances commencing with the Prakṛti and ending with
the earth. These form a Sanghata or an aggregate of elements and this is called the
Field.
Now certain virtues, the produce of the Kṣetra, which are worthy of being cultivated
as they are the means for securing the knowledge of the Self, are enumerated.
amānitvam adambhitvam ahiṁsā kṣāntir ārjavam |
ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ || 8 ||
8. Humility, absence of ostentation, non-injury, forbearance, integrity, service of the preceptor,
purity, resoluteness and self-restraint;
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Commentary

'Humility' (amānitvam) – means showing respect towards eminent people. 'Absence

of ostentation' (adambhitvam) – 'dambha' is the practice of Dharma in order to be
acclaimed as a virtuous person; freedom from this is un-ostentatiousness, non-injury
(ahimsa) – absence of the proclivity to injure others by means of speech, mind and
body. Forbearance' (Kṣānti) – is the state of remaining free of resentment towards
those who cause one harm. Integrity (ārjava) – complete harmony of one's thought,
speech and action in one’s dealing with all other beings. 'Service to the preceptor' –
being intent on prostrating, questioning, performing service etc., to the teacher who
imparts the knowledge of the Self. 'Purity' – is the maintenance of the ideal state of
thought, speech and action, as enjoined by the Shastras, for the reception of the
knowledge of the Self and its realisation. 'Resoluteness' – is possessing unshakeable
conviction in the teachings of the Shastras concerning the Self. 'Self-restraint' – mean
withdrawing the attention from all objects that are different in nature from the Self.
indriyārtheṣu vairāgyam anahaṅkāra eva ca |
janma-mṛtyu-jarā-vyādhi duḥkha doṣānudarśanam || 9 ||
9. Dispassion for sense-gratification and also absence of self-affirmative ideation, perception
of balefulness in birth, death, old age, disease and sorrow;
Commentary
'Dispassion for sense-gratification' – means development of a distaste for all objects
different from the Self by the constant practice of mindfulness of the imperfection in
them.
'Absence of self-affirmative ideation’ (an-ahaṅkāra) – means freedom from the
misconception that the body is the Self. This is only an example for other
misconceptions too – it also indicates freedom from the feeling of possession towards
one's own things and those of others.
'Perception of balefulness in birth, death, old age, disease and sorrow' – means
constant reflection upon the unfavourableness of the inevitable conditions of birth,
death, old age, disease and suffering associated with the body.
asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu |
nityaṁ ca sama-cittatvam iṣṭān-iṣṭopapattiṣu || 10 ||
10. Non-attachment, absence of clinging to progeny, spouse, home and the like, and constant
equanimity of mind in all desirable and undesirable events;
Commentary
'Non-attachment' – means freedom from attachment to things other than the Self.
'Absence of clinging to progeny, spouse, home etc.' – means absence of excessive
affection for these, beyond their due as being helpful towards the fulfilment of duties
mention by the Shastras. 'Constant even-mindedness' – means the state of freedom
from joy and grief with regard to occurrences arising from one’s efforts to achieve
one's goals.
mayi cānanya-yogena bhaktir-avyabhicāriṇī |
vivikta deśa-sevitvam aratir jana-saṁsadi || 11 ||
11. Consistent devotion directed to Me alone, unadulterated, resorting to solitary places and
dislike for crowds:
Commentary
 159
'Consistent devotion' – means devotion towards one single object, namely, Krishna
the Lord of all; 'resorting to solitary places and dislike for crowds' – means having
no attraction for mundane social activities.
adhyātmajñāna nityatvaṁ tattva-jñānārtha darśanam |
etajjñānam iti proktam ajñānaṁ yadato’nyathā || 12 ||
12. Constant reflection on the knowledge of the Self, contemplation directed at the attainment
of realisation of the Truth – all this is declared to be wisdom-practice (jñānam), and what is
contrary to it is ignorance (ajñānam).
Commentary
'Adhyātma-jñāna' – is the knowledge that pertains to the Self. ‘Contemplation
directed at the attainment of realisation of the Truth’ – namely, being always
absorbed in the thought process directed at the realisation of the Truth. 'Wisdom-
practice' – is that by which the Self is realised i.e., the means for attaining Self-
realisation.
The cultivation of the group of above mentioned virtues, beginning with humility
etc., are those that are favourable for developing realisation of the Self in the
embodied state. Ignorance comprises of all those attributes of the Field, which are
different from the ones mentioned above, because they are an hindrance to Self-
realisation.
jñeyaṁ yat tat pravakṣyāmi yaj-jñātvāmṛtam aśnute |
anādi mat-paraṁ brahmā na sat tan nāsad ucyate || 13 ||
13. I shall declare that which has to be known, knowing which, one attains immortality – It is
beginningless Brahman, to which I am superior; it is said to be neither being nor non-being.
Commentary
“I shall now teach about the nature of the individual Self (Brahman) which is the
object to be known, namely, that which is to be gained through the cultivation of the
virtues like humility etc., – that, by knowing which, one attains one’s original state
which is immortal, birthless, free from old age, death and such other material
conditions.”
Anādi – means that which has no beginning. Indeed, there is no origination for this
individual Self (Brahman) and therefore no end either. The Veda also declares:
'The sentient Self is not born, nor dies' (Kat. Up, 2.18).
Mat-para – means having Me as Superior. Verily, it has been said earlier:– ‘Know
that My Superior Nature is different. It is the life-principle [Jīva-bhuta], by which
this universe is sustained.’ (7.5). By virtue of being pervaded by the Lord, the
individual Self naturally finds joy in being completely dependant upon Him. (See
Br.Up. Madh., 5.7.22, Sve. Up., 6.9 & 16)
The term ‘Brahman’ means that which has the capacity for infinite expansion. It is
different from the body and not conditioned by it, in other words it is the [subjective]
principle which perceives the [objective] Kṣetra. (See Sve. Up., 5.9.) The embodied
state is brought about by Karma, and the ātman can again assume its infinite nature
only when it is freed from the bonds of Karma. The term Brahman is frequently used
as a synonym to designate the individual Self in Gītā 14.26 & 27 Gītā 18.54.
Brahman is said to be neither existent nor non-existent. The terms 'existent' and 'non-
 160
existent' cannot express the essential nature of the ātman because the ātman [in its
essential nature] is free from both the states of effect and cause. However, it is said
to be existent when it is embodied in the forms of gods, humans and animals etc. In
the latent stage it cannot possess names and forms (nāma-rūpa) and is therefore said
to be 'non-existent'. (See Tait. Up., 2.7.1 & Br.Up., 1.4.7).
The appearance of the ātman in the states of cause and effect occurs due to the
obscuring of consciousness by Avidya or ignorance in the form of Karma. It is not
an expression of its real nature. So then, the terms 'being' and 'non-being' do not
describe the true nature of the ātman.
If it is argued [by the Advaitins] that the passage – 'In the beginning, verily, this
(Brahman) was non-existence' (Tait. Up., 2.7.1), is describing the Supreme Brahman
in the state of cause – even then, it can be pointed out that the Supreme Brahman in
its causal condition is still accompanied by the sentient and insentient entities in a
subtle [latent] state as its corporeal manifestation – but undifferentiated by names
and forms! In this way the description is still valid. According to the same principle
therefore, the nature of Kṣetra (body) and Kṣetrajña (individual Self) in the state of
cause can also be expressed by the term 'non-being'. But this condition of the
individual Self has occurred due to Karma – in its original immaculate state the Self
cannot be signified by the terms 'being' and ‘non-being'.
sarvataḥ pāṇi-pādaṁ tat sarvato’ kṣiśiro-mukham |
sarvataḥ śṛutimalloke sarvam-āvṛtya tiṣṭhati || 14 ||
14. Everywhere are Its (Brahman's) hands and feet; Its eyes, heads and faces are everywhere;
Its ears are on all sides; and It exists enveloping all things.
Commentary
‘Everywhere are Its hands and feet’ – the ātman in its original immaculate
[unconditioned] state, is able to act and move everywhere, it perceives everything,
knows everything and enjoys everything.
Sve. Up. 3 l9 states that the Supreme Brahman although devoid of physical hands
and feet etc. is said to move everywhere and act everywhere. It is affirmed by Mun.
Up., 3:1:13 that the individual Self (pratyagātman) too, in its original immaculate
state also has the power of omnipresence, and omniscience etc, because it obtains
equality with Brahman.
‘It exists enveloping all things’: – the purport is that in its essential immaculate state
the individual ātman is free from the limitation of space-time and thus reaches
everywhere.
sarvendriya guṇābhāsaṁ sarvendriya vivarjitam |
asaktaṁ sarva bhṛccaiva nirguṇaṁ guṇabhoktṛ ca || 15 ||
15. Illuminating the functions of the senses while unconnected with the sense organs, detached
and yet supporting all, free from the Guṇas and yet experiencing the Guṇas;
Commentary
‘Illuminating the functions of the senses’ – means that the ātman is capable of
experiencing the material world through the operating of the senses.
‘While unconnected with the sense organs’ – means the ātman [in its original state]
is capable of knowing everything by itself, without the sense organs. It is 'detached'
– namely, it is completely free in its essential nature, from attachment to the bodies
 161
of gods etc. [with which it becomes associated].
'Yet supporting all' – yet it is capable of supporting all bodies, such as those of gods
etc 'It is free from the Guṇas' – that is, in its essential nature it is free from the three
modes of material nature – Sattva (Harmony), Rajas (Activity) and Tamas (Inertia)
and yet it is the 'experiencer of the Guṇas' – It has the potential capacity to experience
the three modes of material nature.
bahir-antaśca bhūtānām acaraṁ caram eva ca |
sūkṣmatvāt tad avijñeyaṁ dūrasthaṁ cāntike ca tat || 16 ||
16. It is within and without all beings; It is unmoving and yet moving; It is so subtle that none
can comprehend It; It is far away, and yet so very near.
Commentary
'It is unmoving and yet moving' – the ātman is by nature, unmoving, but when it has
a body, it is said to be moving. It is so subtle that none can comprehend It: – although
embodied, this ātman, possessed of omnipotence and omniscient is yet distinct from
the body, and cannot be comprehended by those trapped in Saṁsāra.
'It is far away and yet so very near': – though present in one's very own body, it is
not perceived by those who are devoid of humility and other virtues [mentioned
previously] as also from those who possess negative qualities. To those who possess
humility etc., the same ātman is very near.
avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam |
bhūtabhartṛ ca tajjñeyaṁ grasiṣṇu prabhaviṣṇu ca || 17 ||
17. Undivided and yet existing as if divided among beings, this ātman is to be known as the
supporter of elements, It consumes and regenerates.
Commentary
Though the ātman is present everywhere in the bodies of gods, humans and animals,
It is said to be 'undivided' because, the nature of self-consciousness is the same in all.
However, to those who are ignorant, it appears as different in the various bodies.
The ātman can also be differentiated on other grounds such as the 'supporter of
elements' etc. Because it supports the physical body which is a combination of earth
and other elements. Likewise, it is that which 'consumes' nutrients etc. Because the
ātman ‘consumes’ the food, it can be regarded as different from the elements [of
food]. It causes 'regeneration' – the metabolism of the consumed food. Because
eating, reproducing and such activities are not seen in a corpse, it is concluded that
the inert body, an aggregate of elements, cannot be the cause of consuming food,
reproducing and supporting them – the ātman is the cause.
jyotiṣām api tajjyotis tamasaḥ param-ucyate |
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam || 18 ||
18. The Light of all lights is this [Self], said to be beyond Tamas (darkness). It is
consciousness, It is the knowable, It is to be attained by wisdom, It is present in the hearts of
all.
Commentary
‘It is consciousness’ alone in the form of the radiance of the ātman which reveals all
sources of light such as the sun, lamp etc. But a lamp and other such sources of light,
merely dispel the darkness that intervenes between the eye and its object. This ātman
 162
is said to be beyond Tamas (darkness). The term Tamas here denotes Material Nature
(Prakṛti) in its subtle state. The meaning is that the Self transcends Prakṛti, and is the
perceiver or knower of Prakṛti.
iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ |
mad bhakta etad vijñāya mad bhāvāyopapadyate || 19 ||
19. Thus the Field, knowledge and the object of knowledge have been briefly stated. On
realising this, My devotee becomes fit to attain My state of being.
Commentary
‘My state of being’ – that is, a state that is inherent in Me and is not part of the cycle
of reincarnation.
prakṛtiṁ puruṣaṁ caiva viddhyānādī ubhāvapi |
vikārāṁśca guṇāṁścaiva viddhi prakṛti saṁbhavān || 20 ||
20. Know that both Matter (Prakṛti) and Spirit (Puruṣa) are without beginning, and know that
the modifications and the qualities arise from the Prakṛti.
Commentary
Both Material Nature and the individual Self are in constant association with each
other and are both beginingless. The modifications (vikāras) – attraction, aversion
and clinging which are the cause of bondage and the qualities (guṇas) – such as
humility etc, which lead to liberation, all arise from Material Nature. This Material
Nature, active from time immemorial, evolves into physical forms and becomes
conjoined with the ātman. Through its own modifications such as attraction,
aversion and clinging, it becomes the cause of bondage for the ātman. This same
Prakṛti through the development of other modifications such humility etc., brings
about Liberation – such is the purport.
kārya kāraṇa kartṛtve hetuḥ prakṛtir ucyate |
puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate || 21 ||
21. Prakṛti (Material Nature) is said to be the causal agent of the body (kārya) and sense organs
(kāraṇa). The Puruṣa (Self) is said to be the cause of the experience of pleasure and pain.
Commentary
The 'Kārya' means the body, the 'Kāraṇas' are the instruments, that is, the 5 senses
of perception and the 5 organs of action plus the mind – in the course of their
functioning, Prakṛti, which is subservient to the ātman, is alone considered to be the
operative factor. In other words, the physical functions, which are the means of
experience, have their foundation in Material Nature, which has developed into the
form of the physical body controlled by the Self.
The agency of the Self really means that it is responsible for the will (effort) to
support the body and is thus considered responsible for the experience of pleasure
and pain.
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijān guṇān |
kāraṇaṁ guṇa saṅgo’sya sadasad yoni janmasu || 22 ||
22. Indeed, the Puruṣa (Self) situated in Prakṛti (Material Nature) experiences the effects
(Guṇas) that arise from Prakṛti. Its attachment to these Guṇas is the cause of birth in higher
and lower species.
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Commentary
The Self (in its pristine state) experiences itself by itself, as nothing but pure joy.
But when embodied and in conjunction with Prakṛti, It experiences the products
which arise from Prakṛti, namely; happiness, suffering etc, which are the effects of
the Guṇas – Sattva, Rajas and Tamas.
The Self, transmigrating through a series of bodies like those of gods, humans and
animals, which are all modifications of Prakṛti, becomes involved in the happiness
and pain resulting from the experiences associated with these respective species. It
then engages itself in skilful (puṇya) and unskilful (pāpa) deeds, which produce
results in the form of happiness and suffering. Now in order to reap the fruits of
these good and evil deeds, the Self is born again in pleasant and unpleasant
circumstances. Then it again becomes active, and thus perpetuates the cycle of
reincarnation. As long as the virtues like humility etc., which are the means for
realising the Self, are not developed, its entanglement in Samsāra is perpetuated.
Thus, it has been declared here, that attachment causes births in higher and lower
species.
upadṛṣṭānumantā ca bhartā bhoktā maheśvaraḥ |
paramātmeti cāpyukto deho’smin puruṣaḥ paraḥ || 23 ||
23. The embodied Self is called the witness, the sanctioner, supporter, experiencer, the great
lord and likewise the supreme person.
Commentary
This Self (Puruṣa) existing in the body becomes the one who observes and
‘sanctions’ – permits the physical activities in accordance with volition and other
mind states. Likewise, It is the 'supporter' of the body. It becomes the 'experiencer'
of the pleasure and pain resulting from its activities. Thus, by virtue of ruling and
supporting the body and by making the body completely subservient to its own
needs, the Self becomes 'the great lord' (maheśvara) of the body, the senses and the
mind. (vide Gītā 15.8).
The embodied jivātman is said to be the 'supreme person' in relation to the body,
the senses and the mind. The particle 'likewise' (api) indicates that the Self is the
'supreme lord' in relation to the body in the same way as it is the supreme person.
The supremacy of the Self has already been described in the text beginning with 'It
is the beginingless Brahman to which I am superior' (Gītā 13.12). It is true that the
Self [in its emancipated state] has limitless power and knowledge. But it becomes
'the great lord' and the 'supreme person' only in relation to the physical body. The
term 'Self' (ātman) hereafter will be applied to both the body and the mind, for
example:– 'Some perceive the Self by means of the self through meditation' (13.24).
ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha |
sarvathā vartamāno’pi na sa bhūyo’bhijāyate || 24 ||
24. One who understands the Puruṣa (Self) and the Prakṛti (body) thus, along with the Guṇas
[to be described], is not born again, regardless of one’s (material) situation.
Commentary
One who 'understands'– namely, one who knows these two principles as they really
are, by the process of discrimination: – is never re-associated with Material Nature
again. 'Regardless of one’s (material) condition' – means in whatever distressful
embodiment one may be in [at present].
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dhyānenātmani paśyanti kecid ātmānam ātmanā |
anye sāṅkhyena yogena karma-yogena cāpare || 25 ||
25. Some perceive the Self within the self (body) by meditation by the self (mind), others by
Saṅkhya Yoga, and still others by Karma Yoga.
Commentary
The three different type of Yogis are mentioned in this verse:–
1. Some with perfect mental concentration perceive the Self (Ātmānam) abiding
in the body (ātmani) by the mind (ātmanā) through meditation (Bhakti Yoga).
2. Others who cannot achieve perfect concentration realise the Self by means of
Saṅkhya Yoga (Jñāna Yoga – Gnosis) through an intellectual process which
is a prelude to meditation.
3. Still others, incapable of intellectualisation (through Jñāna Yoga) and those
capable, but preferring an easier method, and also some particular people –
all these attain Self-realisation after first preparing themselves for meditation
by means of selfless action (Karma Yoga) which contains within itself
wisdom (Jñāna).
anye tvevam ajānantaḥ śrutvānyebhya upāsate |
te’pi cātitarantyeva mṛtyuṁ śruti parāyaṇāḥ || 26 ||
26. But some, who do not know these [methods], having heard [the teachings] from others,
meditate accordingly – these too, being devoted to what they hear, pass beyond death.
Commentary
It means that even those who are not spontaneously capable of Self-realisation by the
practice of either Karma Yoga, Jñāna Yoga or Bhakti Yoga, but are devoted to merely
listening to the teachings, are thereby transformed and eventually at some later stage
begin the actual practice of the three Yogas, and become liberated from the cycle of
births and deaths.
yāvat sañjāyate kiñcit sattvaṁ sthāvara jaṅgamam |
kṣetra kṣetrajña saṁyogāt tad viddhi bharatarṣabha || 27 ||
27. Whatever comes into being, whether it is moving or stationary6, O Arjuna (Bharatarshabha),
know that it is through the combination of the Kṣetra (body) and Kṣetrajña (knower of the
Field).
samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram |
vinaśyatsv-avinaśyantaṁ yaḥ paśyati sa paśyati || 28 ||
28. Whoever sees the supreme ruler abiding alike in all bodies and never perishing when they
perish, he indeed has insight.
Commentary
One who sees the ātman as it really is, perceives it as:–
•   a distinctive entity present in all embodied beings.
•   as being 'the knower' and therefore of the same universal nature in all bodies,
•   as imperishable

samaṁ paśyan hi sarvatra samavasthitam īśvaram |

na hinasty-ātmanātmānam tato yāti parāṁ gatim || 29 ||
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29. For, seeing the ruler (Self) as equal and abiding alike in every place, one does not vitiate
the Self by the self (mind) and therefore reaches the highest goal.
Commentary
Does not vitiate himself – harm himself by his [erroneous] perception of intrinsic
ontological diversity but saves himself from Samsāra as a result of seeing the
equality of the ātman everywhere as 'the cognising subject'.
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ |
yaḥ paśyati tathātmānam akartāraṁ sa paśyati || 30 ||
30. One who sees that all acts are done universally by Prakṛti alone and likewise that the ātman
is not the doer, indeed has insight.
Commentary
The ātman, being comprised of consciousness, is not the doer, and that the ātman's
conjunction with the Prakṛti, and its controlling the body and its experience of
happiness and misery are all the result of ignorance (ajñāna) in the form of Karma –
then indeed one perceives the Self as it really is.
yadā bhūta pṛthag bhāvam ekastham anupaśyati |
tathaiva ca vistāram Brahmā saṁpadyate tadā || 31 ||
31. When one understands the independent individuality of all beings as being rooted in one
basis, as also their evolution, then one attains to the Brahman.
Commentary
Although the general diversified states of existence of all beings are founded on the
dual principles of Prakṛti-Puruṣa; their particular individual characteristics and the
basis for their personal evolution are rooted in 'one' common foundation which is the
Prakṛti, and not in the ātman. One then reaches the state of Great Expansion
(Brahman). The meaning is that one attains the state of the Self free of limitations, in
its pure form of [expanded] consciousness.
anāditvān nirguṇatvāt paramātmāyām avyayaḥ |
śarīrastho’pi kaunteya na karoti na lipyate || 32 ||
32. This supreme Self, though dwelling in the body, is immutable, O Arjuna, being without
beginning. It neither acts nor is tainted, as it is free from the Guṇas.
Commentary
Granted that the ātman being free from the Guṇas, does not act; but how is it possible
that the ātman is not tainted by its constant association with the character of the body?
To this, Śrī Krishna replies: –
yathā sarvagataṁ saukṣmyād-ākāśaṁ nopalipyate |
sarvatrāvasthito dehe tathātmā nopalipyate || 33 ||
33. As the all-pervading ether is not tainted because of its subtlety, even so, the ātman abiding
in the body everywhere, is not tainted.
yathā prakāśayatyekaḥ kṛtsnaṁ lokam imaṁ raviḥ |
kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata || 34 ||
34. As the one sun illumines this whole world, so does the Knower of the Field (the Self), O
Arjuna, illumine the whole Field (the body).
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Commentary
The ātman whose nature has been described, is totally different from the body,
because it is the subjective knower of the body which is the object of its knowledge,
and is therefore different from it, even as the illuminating sun is totally different from
the illumined world.
kṣetra kṣetrajñayor-evam antaraṁ jñāna-cakṣuṣā |
bhūta prakṛti-mokṣaṁ ca ye vidur-yānti te param || 35 ||
35. Those who thus discern with wise insight, the difference between the body (Field/Kṣetra)
and the knower of the body (Field-knower /Kṣetrajña), and the means of deliverance from the
manifested Material Nature (Prakṛti) – they attain the Supreme.
Commentary
Those persons, who, through the teaching imparted, understand the difference
between the Self and Material Nature, and then learn about the virtues of humility
etc., (13.7). and practice these virtues – they will thereby be completely liberated
from bondage and will reach their essential ontological state characterised by infinite
consciousness abiding in its own state.

hariḥ oṁ tatsat
iti śrīmad bhagavad gītāsūpaniṣatsu
Brahmā-vidyāyāṁ yoga-śāstre
śrī-kṛṣṇārjuna saṁvāde kṣetra-kṣetrajñā-vibhaga-yogo nāma
trayodaśo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the thirteenth discourse entitled
“Differentiation between Spirit & Matter”
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Chapter 14
Guṇa-traya-vibhāga Yogaḥ
The Threefold Division of the Modes of Material Nature

Summary of the Teaching

I
n the thirteenth chapter it was taught that after learning the truth concerning the nature of
Prakṛti and Puruṣa and their mutual conjunction, one should cultivate the virtues of humility
etc., together with devotion to the Lord as the means for liberation from bondage. And it
was also stated in the verse – “Its attachment to these Guṇas is the cause of birth in higher and
lower wombs” (13.21) – the cause of bondage is attachment to pleasure etc., which arise from
affiliation with the Guṇas. Now, this chapter deals with the manner in which the Guṇas become
the cause of bondage and how their hold can be eliminated.
śri bhagavān uvāca
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānam uttamam |
yaj-jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ || 1 ||
The Blessed Lord said
1. I shall teach again another kind of knowledge: the best of all forms of knowledge, by knowing
which, all the sages have attained the state of perfection beyond this world.
Commentary
Krishna will now deliver the teaching about the Guṇas – Sattva, Rajas and Tamas,
which is distinct from what was taught earlier, but still in connection with the subject
of Prakṛti and Purusha.
idaṁ jñānam upāśritya mama sadharmyam āgatāḥ |
sarge’pi nopajāyante pralaye na vyathanti ca || 2 ||
2. Resorting to learning this and participating in My Being, they are not born at the time of
universal projection, nor do they suffer at the time of its dissolution.
Commentary
“They who study [and assimilate] this teaching about to be expounded, attain
qualities that are akin to Mine, and they attain a [metaphysical] similarity to Me”.
mama yonir mahad-brahmā tasmin garbham dadhāmyaham |
saṁbhavas sarva bhūtānāṁ tato bhavati bhārata || 3 ||

3. My womb is the great Brahman (ie. Mūla-Prakṛti), in that I lay the germ. From that, O Arjuna,
are all beings born.
Commentary
Prakṛti is designated here by the name ‘the great Brahman’ because it is the cause of
transformations of described in the text – 'Earth, water, fire, air, ether, mind, intellect
and ego-sense; thus My Prakṛti is divided eightfold' (7.45). In the Vedas also, Prakṛti
is designated as Brahman in some places, for example in Muṇḍaka Upaniṣad 1:1:9
The higher Prakṛti which is the aggregate of sentient Jivas, mentioned in the passage
– ‘Know My higher Prakṛti to be distinct from this; it is the life-principle’ (Gītā 7.5)
– is here expressed by the term ‘Garbha’ – germ, which means the source from which
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all living beings originate. In other words:– “I lay the seed, consisting of the
aggregate of sentient Jivas, in that great Mūla Prakṛti, which is insentient and forms
the matrix. From that conjunction between these two ‘Prakṛtis’ brought about by My
will, the emanation of all entities from Brahmā down to a tuft of grass occurs”.
sarva yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ |
tāsāṁ Brahmā mahad-yonir ahaṁ bīja-pradaḥ pitā || 4 ||
4. Whatever beings are produced in any species, O Arjuna, the Mūla-Prakṛti is their great womb
and I am the seed giving father.
Commentary
It means that Material Nature or the Mūla-Prakṛti, [the evolution of which] begins
with the Cosmic Mind (Mahat) and culminates with the appearance of the five
elements, together with the aggregate of sentient Jīvas instilled in it by Me, is the
cause of existence. I am the seed giving father means that I instil the aggregate of
sentient jīvas [into Prakṛti] according to each one's individual Karma.
sattvaṁ-rajas-tama iti guṇāḥ prakṛti saṁbhavāḥ |
nibadhnanti mahābāho dehe dehinam avyayam || 5 ||
5. Sattva, Rajas and Tamas are the Guṇas that arise from Prakṛti. They cause the bondage of
the immutable Self to the body, O Arjuna.
Commentary
The three Modes of Material Nature – Sattva (harmony), Rajas (activity) and Tamas
(inertia) – are inherent in the essential nature of Prakṛti and are it’s particular
expressions. Their existence can be ascertained only through their effects such as
enlightenment etc. They are not apparent in the unevolved state of Prakṛti, but
become apparent in the cosmic evolution. The Self is immutable, i.e., it is not, in its
natural state affected by the Guṇas, but becomes ‘bound by them’ when residing in
the body by virtue of the limiting conditions of being embodied.
tatra sattvaṁ nirmalatvāt prakāśakam anāmayam |
sukha-saṅgena badhnāti jñāna-saṅgena cānagha || 6 ||
6. Of these, Sattva, being pure is illuminating and free from morbidity. It causes bondage, O
Arjuna, through attachment to pleasure and to learning.
Commentary
Sattva causes illumination on account of its being immaculate or free from all
impurity. Purity being defined as a state free from conditions which hinder
enlightenment and happiness. 'Illumination’ or enlightenment is the perception of
things as they really are. It is ‘free from morbidity’ i.e., it is not the cause of ill health,
in other words, Sattva is that which is conducive to health.
Sattva, however, binds one [to samsāra] by causing attachment to enjoyment and
learning. When attraction to learning and the pursuit of pleasure arises, one engages
oneself in secular as well as religious means for obtaining them. Consequently, one
is born in such bodies which constitute the means for experiencing their results. In
other words – Sattva produces knowledge and happiness and again it causes
attachment to them.
rajo rāgātmakaṁ viddhi tṛṣṇā-saṅga samudbhavam |
tan nibadhnāti kaunteya karma-saṅgena dehinam || 7 ||
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7. Know, O Arjuna (Son of Kunti) that Rajas is of the nature of passion arising from craving
and attachment, it causes the bondage of the embodied Self through attachment to action.
Commentary
‘Rāga’ (passion) is sexual attraction (libido).
‘Tṛṣṇa’, (craving) is the hankering for all the sense-objects.
‘Saṅga’ (attachment) is the ardour for constant association with one’s partner,
progeny, friends and such other relations.
By creating a strong desire to act, Rajas binds one. All activities undertaken through
craving for sense-gratification produce merit and demerit; these in turn perpetuate
the cycle of rebirth. In other words – Rajas is the cause of the sex-drive, craving and
attachment, and of constant engagement in activity.
tamas tvajñānajaṁ viddhi mohanaṁ sarva dehinām |
pramād-ālasya nidrābhis-tan nibadhnāti bhārata || 8 ||
8. Know that Tamas is born of nescience and causes the delusion of all embodied Selves. It
causes bondage, O Arjuna, through negligence, indolence and sleep.
Commentary
Knowledge is defined as the perception of things as they really are – by ‘nescience’
(ajñāna) is meant that which is opposed to it or misconception. Tamas, arising from
nescience, deludes all beings.
‘Delusion’ is cognitive eror; in other words, Tamas is the cause of error. Being the
cause of negligence, indolence and sleep, it binds the embodied Atman.
‘Negligence’ – is lack of attention, which causes one to do the wrong thing.
‘Indolence’ – is the tendency to avoid work; it may even develop into complete
inaction.
‘Sleep’ – is the state of cessation of all externally directed activities due to exhaustion
and the need to recover from the same. In sleep (nidrā) when only the externally
directed action of the senses stops, [but the mind continues to function] it is called
the dream state (svapna). When even the mental activity ceases it is called
dreamless sleep (suṣupti).
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata |
jñānam āvṛtya tu tamaḥ pramāde sañjayaty-uta || 9 ||
9. The Mode of Sattva generates attachment to pleasure, Rajas to action, O Arjuna. But the
Mode of Tamas, obscuring wisdom, generates attachment to negligence.
Commentary
The question arises:– ‘the three Modes of Material Nature evolve from the essential
nature of Prakṛti, and develop into the psycho-physical being and therefore they
always co-exist in all beings at all times. How, then, can they cause effects which are
mutually contradictory? Śrī Krishna replies: –
rajas tamaścābhibhūya sattvaṁ bhavati bhārata |
rajas sattvaṁ tamaścaiva tamas sattvaṁ rajas-tathā || 10 ||
10. Prevailing over Rajas and Tamas, Sattva [sometimes] prevails, O Arjuna. Overwhelming
Tamas and Sattva, Rajas preponderates, overwhelming Rajas and Sattva, Tamas [sometimes]
predominates.
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Commentary

Even though all the three Guṇas of Material Nature arise from the union of the ātman
with Prakṛti, yet owing to the precedence of previous Karmas and the difference in
the food nourishing the body, Sattva, Rajas and Tamas are constantly in a state of
struggle for supremacy.
Krishna teaches that this struggle of the Guṇas can be inferred from observing the
effects produced by them.
sarva dvāreṣu dehe’smin prakāśa upajāyate |
jñānaṁ yadā tadā vidyād vivṛddhaṁ sattvam ityuta || 11 ||
11. When the light of wisdom radiates from all the gateways (senses) of the body, then, one
should know that Sattva prevails.
Commentary
When the light of enlightenment reveals the truth of things as they really are, through
all the gateways of knowledge such as the eyes, ears, nose, touch and taste; then one
should know that Sattva operates.
lobhaḥ pravṛttir āraṁbhaḥ karmaṇām aśamaḥ spṛhā |
rajasyetāni jāyante vivṛddhe bharatarṣabha || 12 ||
12. Greed, activity, undertaking of projects, restlessness and craving – these arise, O Arjuna
(Bull of the Bharatas), when Rajas is ascendant.
Commentary
'Greed' is the unwillingness to share one's own resources.
'Activity' is [in this case] the tendency to be active without any definite useful
purpose.
'Undertaking of projects' refers to endeavours undertaken for the achievement of
specific goals.
'Restlessness' is incessant desire for sensual stimulation,
'craving' is the desire for possessing objects.
aprakāśo’pravṛttiśca pramādo moha eva ca |
tamasyetāni jāyante vivṛddhe kuru-nandana || 13 ||
13. Non-illumination, inactivity, negligence and even delusion – these arise, O Arjuna (Joy-of-
the-Kurus), when Tamas prevails.
Commentary
'Non-illumination' is the absence of wisdom.
'Inactivity' is stupor.
'Negligence' is carelessness resulting in wrong doing.
'Delusion' is cognitive error.
yadā sattve pravṛddhe tu pralayaṁ yāti deha-bhṛt |
tadottama vidāṁ lokān amalān pratipadyate || 14 ||
14. If the embodied entity meets with disintegration when Sattva predominates, then it proceeds
to the pure realms of those who know the highest Truth.
Commentary
If one happens to die when the Sattva Guṇa is dominant then one attains the
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assemblage of those [enlightened beings] who know the science of the ātman and
who are free from ignorance. In other words one will be born in the families of those
who have the knowledge of the Self, and will thus be qualified to perform those
virtuous acts which are the means of attaining Self-realisation.
rajasi pralayaṁ gatvā karma saṅgiṣu jāyate |
tathā pralīnas tamasi mūḍha-yoniṣu jāyate || 15 ||
15. Meeting with disintegration when Rajas predominates one is born among those attached to
action. Similarly, one who has met with disintegration when Tamas prevails, is born among
species lacking in intelligence.
Commentary
Dying when Rajas is preponderant, one is reborn in the families of those who are
motivated by the desire for achievement; one thus becomes qualified to perform those
virtuous acts which lead to heaven and other such [material] benefits.
Similarly, one who dies when Tamas is preponderant is born among species lacking
in intelligence, meaning one is reborn as one incapable of realising any [of the four]
goals of human existence.
karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam |
rajas-astu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam || 16 ||
16. The result of a good deed, they say, is pure and is of the nature of Sattva, but the result of
Rajas is suffering; and that of Tamas is ignorance.
Commentary
'Good deeds’ are actions (punya) which are done without a desire for their rewards,
they generate more Sattva than before and one becomes more pure, namely, devoid
of the slightest vestige of suffering – so say those who know about the development
of Sattva.
‘Suffering’ is continuation in Samsāra consisting of successive births in families
attached to goal orientated actions. Rebirth of this type increases Rajas further,
resulting in more self-gratifying achievements. 'Ignorance' is the result of Tamas
predominating at the time of death, and means the continuation of successive states
of ignorance.
What are the results such as purity etc., which are derived from the development of
the three Modes? To this, Krishna answers: –
sattvāt sañjāyate jñānaṁ rajaso lobha eva ca |
pramāda-mohau tamaso bhavato’jñānam eva ca || 17 ||
17. From Sattva, wisdom arises, and from Rajas greed, from Tamas arise negligence and
delusion, and indeed, ignorance.
ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ |
jaghanya guṇa vṛttisthā adho gacchanti tāmasāḥ || 18 ||
18. Those who persist in Sattva rise upwards; those who abide in Rajas remain in the middle;
and those, remaining in the lowest tendencies of Tamas go downwards.
Commentary
‘Those who persist in Sattva rise upwards’, means they attain liberation from
Samsāra in successive stages. Those who, ‘abide in Rajas remain in the middle’
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means they are born again in this world and pursue the same goal-orientated activities
– this [vicious cycle] is mostly suffering, as it is characterised by continued rebirth.
‘go downwards’ means that they become increasingly more degenerate through the
expansion of Tamas. And thus descend to the lowest state among human beings, then
to the condition of animals; then to that of worms, insects etc., then of immovable
things, and even to the condition of shrubs and creepers, and ultimately to the
condition of stones, logs, clods, straw etc.
Śrī Krishna now teaches how those in whom the Sattva has gradually increased by
adopting special diet and performing selfless action rise upward by transcending the
Guṇas.
nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati |
guṇebhyaśca paraṁ vetti madbhāvaṁ so’dhigacchati || 19 ||
19. When the enlightened one perceives no agent of action other than the Guṇas, and knows
that which transcends the Guṇas, then one attains to My state.
Commentary
The enlightened one first has to completely repress the states of Rajas and Tamas and
remain in a state of pure Sattva through consuming Sattvic food and performing
selfless actions as service alone. The Self, essentially immaculate, acquires agency
in respect of various actions, by its involvement with the Guṇas – a condition arising
from past Karmas. When one perceives that the Self in its essential state is not
actually an agent but consists of infinite consciousness, one then attains similitude to
Krishna.
guṇān etān atītya trīn dehī deha samudbhavān |
janma mṛtyu jarā duḥkhair vimukto’mṛtam aśnute || 20 ||
20. Transcending these three Guṇas from which the body arises, the embodied Self, freed from
birth, death, old age and suffering, attains immortality.
arjuna uvāca
kair-liṅgais trīn guṇān etān atīto bhavati prabho |
kim ācāraḥ kathaṁ caitāṁs trīn guṇān ativartate || 21 ||
Arjuna said:
21. What are the indications of one who has transcended the three Guṇas? How does one
behaviour? And how does one overcome the three Guṇas?
Commentary
With what kind of behaviour is one associated and how does it serve as an indication
for knowing one's inner state? – such is the meaning.
śrī bhagavan uvāca
prakāśaṁ ca pravṛttiṁ ca moham-eva ca pāṇḍava |
na dveṣṭi saṁpravṛttāni na nivṛttāni kāṅkṣati || 22 ||
The Blessed Lord said:
22. Illumination, activity and even delusion, O Arjuna, [he] resents not, while these prevail,
nor longs for them when they are absent,
Commentary
One [who is liberated from the Guṇas] does not resent the effects of Sattva, Rajas
and Tamas known as enlightenment, industry and delusion respectively, when they
arise in regard to things different from the Self which are undesirable; nor does one
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crave the things that are different from the Self, but desirable, when they are
withdrawn.
udāsīnavad āsīno guṇair yo na vicālyate |
guṇā vartanta ityeva yo’vatiṣṭhati neṅgate || 23 ||
23. He is said to transcended the Guṇas, who remains like one indifferent, undisturbed by the
Guṇas; and who, knowing that it is the Guṇas that are active, remains stable and does not act;
Commentary
He who remains like one indifferent – namely, who is joyful in the realisation of the
ātman as being different from the Guṇas and is unconcerned about material things
and is not therefore disturbed through aversion and attraction and who remains
quiescent, reflecting that the Guṇas produce their own effects like illumination etc.,
and so remains inactive and does fall under the control of the Guṇas.
sama duḥkha sukhaḥ svasthaḥ sama loṣṭāśma kāñcanaḥ |
tulya priyāpriyo dhīras-tulya nindātma saṁstutiḥ || 24 ||
24. One who is balanced in pleasure and pain, who focuses within, to whom a clod, a stone
and piece of gold are of equal value, who remains the same towards the pleasant and the
unpleasant and who is intelligent, and regards both censure and praise of himself as equal;
mānāpamānayos tulyas tulyo mitrāri pakṣayoḥ |
sarvārambha parityāgī guṇātītaḥ sa ucyate || 25 ||
25. one who is the same in honour and dishonour, and the same to friend and foe, and who
has abandoned all enterprises – such a person is said to have transcended the Guṇas.
Commentary
'who focuses within,' means abiding in the ātman because of love for the ātman, and
maintaining emotional equanimity in pleasure and pain arising from birth,
transformation, sickness old age and death of one's children and other relatives and
friends.
‘who regards any praise and blame as equal’ – realising that the good and bad
characteristics one may possess are due merely to the fact of being human and
identifying with the body rather than the Jīva, and as such are unconnected with the
real Self.
‘the same in honour and dishonour’ – because these are feelings based on the
misconception that the body is the Self; and
‘the same to friend and foe’ – because one understands that there is no [substantial]
physical connection between oneself and others and who has thus abandoned all
enterprises in which embodied beings are involved – these are the indications of one
who is said to have transcended the Guṇas.
māṁ ca yo’vyabhicāreṇa bhakti yogena sevate |
sa guṇān samatītyaitān brahmā-bhūyāya kalpate || 26 ||
26. And by serving Me with unswerving devotion, one transcends the Guṇas, and becomes fit
to attain the state of Brahman.
Commentary
The state of transcendence of Guṇas is not attained merely by reflecting on the
difference between the Prakṛti and the ātman as declared in the text such as “When
 174
the enlightened one perceives no agent of action other than the Guṇas” (14:19) – for
this perception is liable then, to be controverted by contrary subtle impressions
(saṁskāras) which have accrued from beginingless time. One who, with unswerving
one-pointed Loving Devotion, serves Krishna and takes refuge in Him transcends the
Guṇas which are otherwise insurmountable, and becomes worthy for the 'state of
Brahman' (Brahmā-bhūya) – the meaning is that one attains cognisance of the Self
as it really is; immortal and immutable.
brahmāṇo hi pratiṣṭhā’ham amṛtasyāvyayasya ca |
śāśvatasya ca dharmasya sukhasyaikāntikasya ca || 27 ||
27. Verily, I am the ground of Matter as well as the immortal and immutable [Self], of
everlasting Dharma and of perfect bliss.
Commentary
Although the expression 'everlasting Dharma’ is usually indicative of the practice
[of Dharma or right-living] that leads to the goal; yet in the present context it denotes
the actual goal to be obtained and not the practice.
The purport is this:– earlier it has been stated in the passage – “For this divine Māyā
of Mine consisting of the three Guṇas is hard to transcend, except for those who take
refuge in Me alone...” (7.14) – that taking refuge in the Lord is the only means for
transcending the Modes of Material Nature and the attainment of Self-realisation,
supernal glory and unification with the Supreme Being. Thus, taking refuge (prapatti)
with one-pointed mind is the only means for transcending the Guṇas and for the
attainment of the state of Brahman.

hariḥ oṁ tatsat
iti śrīmad bhagavad gītāsūpaniṣatsu
Brahmā-vidyāyāṁ
yoga-śāstre śrī kṛṣṇārjuna saṁvāde guṇa-traya-vibhaga-yogo nāma
caturdaśo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the fourteenth discourse entitled
“The threefold division of the modes of Material Nature”
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Chapter 15
Puruṣottama Yogaḥ
The Mystery of the Omnipresent Supreme Being

Summary of the Teaching

I
n the 13th chapter the nature of Prakṛti and Puruṣa was analysed; it was taught that from
time out of mind the immaculate Jīva comprised entirely of infinite consciousness, conjoins
with Material Nature (Prakṛti), and is embodied in the forms of gods etc., This produces
the cycle of attachment to the Modes of Material Nature (Guṇas). Then followed in the 14th
chapter the teaching concerning the Guṇas was elaborated upon and then it was taught that
Devotion to Krishna leads to detachment from the Guṇas which in turn results in the realisation
of the true nature of the Self.
Now in this 15th chapter, Śrī Krishna, the adorable Lord reveals Himself as being in absolute
control of the universe; both perishable (Kṣara) or bound Jīvas and the imperishable (Akṣara)
or liberated Jīvas. He also states that He is the Supreme Being because of His supernal greatness
in being antithetic to all that is negative and being the font of auspicious attributes. He is
different in kind from both the perishable and imperishable Jīvas which constitute His Modes.
śrī bhagavan uvāca
ūrdhva mūlam adhaḥ śākham aśvatthaṁ prāhur-avyayam |
chandāṁsi yasya parṇāni yastaṁ veda sa vedavit || 1 ||
The Blessed Lord said:
1. They [the Vedas] speak of an indestructible Aśvattha tree with its roots above and branches
below, the leaves of which are the injunctions; one who knows this knows the Vedas.
Commentary
The Vedas often depict Samsāra as the imperishable Aśvattha (banyan) tree
having its roots above and branches below, in such passages as Ka. Up., 6:1
and Tait. Ar., 1.11.5
It has its 'roots above' since it arises from Brahmā [the Creator or
Hiraṇyagarbha] who is located beyond the seven realms. It has 'branches
below' developing into beings like humans, animals, beasts, worms, insects,
birds and plants and minerals. It is 'indestructible' because it cannot be felled
except with the dawn of perfect knowledge which causes detachment – it is
like a flowing current.
The leaves of this Aśvattha tree are said to be the prescriptions of the Vedas
because this tree of Samsāra grows by actions prompted by worldly desires
as taught in specific passages.
The tree indeed flourishes with the help of these ‘leaves’. One who knows
the Aśvattha tree in this way 'knows the Vedas'. The Veda also describes the
means of felling this tree of Samsāra. One who understands this is called the
‘knower of the Vedas’, since knowledge of the nature of the tree to be cut
down is helpful in deciding the means of felling the tree.
adhaścordhvaṁ prasṛtās tasya śākhāḥ, guṇa-pravṛddhā viṣaya pravālāḥ |
adhaśca mūlāny-anusantatāni, karmānubandhīni manuṣya-loke || 2 ||
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2. Both above and below its branches spread out, nourished by the Guṇas, the shoots are the
sense-objects, and their dependant roots extend downward in the mortal world resulting in acts
which bind (karma).
Commentary
This Aśvattha tree spreads downwards with
humans and other beings, produced by their
own respective Karmas, as branches. Other
branches spread upwards in the forms of
[celestial beings] such as Gandharvas, Yakṣas,
Devas, etc. They are nourished by the three
Modes of Material Nature. They have tender
shoots in the form of sense-objects which are
sound, sight, taste, feel and smell.
Śrī Krishna explains how this happens;– the
'dependant roots' of this banyan tree with the
main roots in the world of Brahmā and its top
in this mortal world extends downwards. These
roots are the effects of karma which causes
bondage. In other words, the effects of actions
done in the human state bring about the further
rebirth as humans, beasts etc., down below, and
as celestial beings up above.

na rūpam asyeha tathopalabhyate, nānto na cādir naca saṁpratiṣṭhā |

aśvattham enaṁ suvirūḍha-mūlam, asaṅga śastreṇa dṛḍheṇa chitvā || 3 ||
3. Its form as such, is not perceived here, nor its end, nor its origin, nor its support. Having cut
down this firmly rooted Aśvattha Tree with the strong axe of non-attachment,
Commentary
Humankind is at the pinnacle, our actions form the branches extending above and
below as also its secondary roots – this form of the tree is not understood by those
immersed in Samsāra. Similarly, it is not understood that the end [of Samsāra] can
be brought about by non-attachment to pleasures which are founded upon the Guṇas.
It is also not perceived that attachment to the Guṇas alone is the foundation of this
tree. Nor is it realised that this tree is nourished by ignorance (ajñanam) which is the
misconception that the body is the Self. Ignorance alone is the basis of this tree, since
in it alone the tree is established.
This Aśvattha Tree is firmly-rooted – its roots are firm and manifold, and it is to be
cut down with the strong axe of non-attachment, – namely the axe, forged by right
knowledge of non-attachment to the enjoyable sense objects composed of the three
Guṇas.
tataḥ padaṁ tat parimārgitavyaṁ, yasmin gatā na nivartanti bhūyaḥ |
tameva cādyaṁ puruṣaṁ prapadye, yataḥ pravṛttiḥ prasṛtā purāṇī || 4 ||
4. One should then seek that goal, attaining which one never returns. One should take refuge in
that Primal Being from whom this ancient process emanated.
Commentary
As one becomes free from attachment to sense-objects, one should seek and discover
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the ultimate goal from which one never returns. How can one bring an end to this
beginingless attachment to sense objects? Śrī Krishna now answers: – one should
take ‘refuge (Prapadyet) in the Primal Being’ alone in order to overcome this
ignorance. One should seek refuge in Him who is the Original One, namely, the
source of all entities.
A variant reading of this stanza is 'prapadya iyataḥ pravṛttiḥ' (in place of prapadyet
yatah pravrittih'). This gives the sense that this process of taking refuge in the
Supreme Being [prapatti] for the dispelling of ignorance has continued from a distant
past. Even in the distant past there were those seeking liberation by this ancient
means.
nirmāna mohā jita saṅga doṣā, adhyātma nityā vinivṛtta kāmāḥ |
dvandvair vimuktāḥ sukha-duḥkha sañjñāir, gacchanty-amūḍhāḥ padam-avyayam tat || 5 ||
5. Free from delusions, having conquered the affliction of attachment, persistant in the
[contemplation of the] Self, having rejected desires and been liberated from the pairs of
contrasts known as pleasure and pain, the undeluded attain that immutable goal.
na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ |
yad gatvā na nivartante taddhāma paramaṁ mama || 6 ||
6. That supreme realm of Mine, after reaching which they do not return again [to Samsāra], is
not illumined by the sun nor the moon, nor the fire.
Commentary
The Knowledge of the Self is indeed that which illuminates (reveals) everything else.
External lights, however, are helpful only in removing the darkness which obstructs
the contact between the senses and their objects. That supreme state of enlightenment
is the supreme realm from which they do not return [to Samsāra] any more, it is My
Supreme Abode; My glory (Vibhuti) – such is the meaning.
mamaivāṁśo jīva-loke jīva-bhūtas sanātanaḥ |
manaṣ ṣaṣṭhān-īndriyāṇi prakṛtisthāni karṣati || 7 ||
7. An everlasting part of Myself, having become the Jīvātman in the mortal world, acquires the
[five] senses, and the mind which is the sixth, and abides in Prakṛti.
Commentary
The ātman, even though an everlasting part of Myself, becomes bound in the cycle
of transmigration. Enveloped by ignorance (avidya) in the form of beginingless
karma, it enters into the bodies of various beings acquiring the five senses and the
mind, which are specific modifications of Prakṛti. Some parts of Myself (i.e. Jīvas)
become liberated from ignorance (avidya) in the aforesaid manner, and remain in
their original pristine state. But the bound Jīvātman has its ability and knowledge
inhibited. The Jīvātman participates in an organic synthesis with the mind/body
complex which is a specific modification of Material Nature resulting from Karma.
Thus, in accordance with its Karma, the Self manipulates the sense-faculties and the
body.
śarīraṁ yad avāpnoti yaccāpy-utkrāmat-īśvaraḥ |
gṛhītvaitāni saṁyāti vāyur-gandhān ivāśayāt || 8 ||
8. Whatever body the ruler (Jīvātman) acquires and from whatever body it departs, it proceeds,
taking with it these sense-faculties as the wind carrying fragrance from their places [in flowers].
 178
Commentary
The Jīvātman is the “lord of the body,” whenever it departs and goes on its way, it
takes with it the [mental] sense-faculties and the elements, in a subtle form; just like
the wind carrying the subtle fragrances from flower-garlands, sandal-paste, musk etc.
from their sources and spreads them elsewhere.
śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇam eva ca |
adhiṣṭhāya manaścāyaṁ viṣayān upasevate || 9 ||
9. Presiding over the ear, the eye, the sense of touch, the tongue, the nose, and the mind, it
experiences these objects of the senses.
Commentary
Governing these [five] sense-organs, of which the mind is the sixth, the lord of the
body (Jīvātman) projects the sense-faculties towards their corresponding objects like
sound and the rest and enjoys them.
utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇān-vitam |
vimūḍhā nānupaśyanti paśyanti jñāna-cakṣuṣaḥ || 10 ||
10. The deluded do not perceive it [the Jīvātman] conjoined with the Guṇas when departing or
staying or experiencing – only the enlightened ones see.
Commentary
The deluded are those who mistakenly take the body for the Self. However, those
who possess the eye of knowledge, i.e., have the wisdom to be able to discriminate
between the body and the Self, perceive the Self as being existentially different from
the body in all respects.
yatanto yoginaścainaṁ paśyanty-ātmany-avasthitam |
yatanto’pyakṛtātmāno nainaṁ paśyantyacetasaḥ || 11 ||
11. The striving practitioners of Yoga behold It (the ātman) abiding within themselves, but
strive as they may, those of unrefined mind, devoid of intelligence, perceive it not,
Commentary
The 'striving Yogis' are those who strive in the practice of Karma, Jñāna and Bhakti
Yoga, after taking refuge in Krishna.
Thus, the Jīvātman, both in the liberated and confined phases [of its being] is a
manifestation of the glory (Vibhuti) of the Lord. Its light of consciousness illuminates
even the luminaries such as the sun, moon and fire which facilitate the seeing process
by removing the darkness that prevents the contact of the eye with objects.
Now, Śrī Krishna declares that even the light of the sun and other luminaries are also in fact
Divine Forces.
yadāditya-gataṁ tejo jagad bhāsayate’khilam |
yaccandramasi yaccāgnau tat tejo viddhi māmakam || 12 ||
12. That light that is in the sun which illumines the whole universe, and that which is in the
moon and in fire, know that light to be Mine.
Commentary
The Devas presiding over the Sun, Moon and Fire have all propitiated Krishna and
thereby have been granted the capability of illumining.
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gām āviśya ca bhūtāni dhārayāmy-aham ojasā |
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ || 13 ||
13. And pervading the earth I support all beings by My power. I nourish all herbs by becoming
the Moon full of nectar.
Commentary
“Becoming the Moon (Soma) consisting of the essence of the ambrosia of
immortality, I nourish all herbs”.
ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ |
prāṇāpāna samāyuktaḥ pacāmyannaṁ caturvidham || 14 ||
14. Becoming the Vaishvanara Agni, I function within the bodies of all living beings. In
association with the Prana and the Apana, I digest the four kinds of food.
Commentary
The 'Vaiśvānara Agni' is the fire of digestion, in union with various activities of the
breath; Prāṇa – inspiration, and Apāṇa – expiration, Krishna digests the 'four kinds
of food' eaten by beings – these are foods which need to be chewed, sucked, licked
and drunk.
sarvasya cāhaṁ hṛdi sanniviṣṭo, mattaḥ smṛtir jñānam apohanaṁ ca |
vedaiśca sarvair aham eva vedyo, vedānta-kṛd vedavid eva cāham || 15 ||
15. And I am located in the hearts of all. From Me come memory, knowledge and their absence
also. Indeed, I alone am that which is to be known from all the Vedas. I bring about the fruition
of the rituals of Vedas; I alone am the knower of the Vedas.
Commentary
Controlling everything Krishna abides as the Over-self in the hearts of all, namely,
in the mind of all beings, from which arises knowledge and the motivation to engage
in activity and inactivity. This is supported by various Vedic and Smriti texts.
Because Krishna is the Over-self, the faculty of memory in all beings can be said to
arise from Him alone. 'Memory' is cognition arising from the content of past
experiences and their subtle impressions. 'Knowledge' is appraisement of a thing with
the help of the senses, inference, verbal testimony and insight gained from
meditation. 'Apohana' means the cessation of knowledge. 'Apohana' can also mean
'Uhana' (conjectural knowledge) which is that secondary information which is an aid
to the factual data (Pramāṇa). This is a process of determining whether the
knowledge of the facts presented can be operative with reference to the particular
subject-matter on hand, through the examination of the way in which the factual data
was obtained – this is 'Uha'.
I am the One to be known from all the Vedas because terms like Devas, humans etc.,
signify the Jīvas in them. I bring about the fruition of the Veda – 'Vedānta', in this
context means [literally] the end, namely, the end result of Vedic injunctions to offer
sacrifices. 'Veda-Anta-krt' means 'the bestower of rewards of the actions prescribed
in the Vedas’.
I alone am the knower of the Vedas; – I indeed know the Veda to be pertaining to
Me in this manner. The idea is that anyone who claims the meaning of the Vedas to
be different from this import, is not a "knower of the Vedas".
 
 180
dvāvimau puruṣau loke kṣarāścākṣara eva ca |
kṣaraḥ sarvāṇi bhūtāni kūṭastho’kṣara ucyate || 16 ||
16. There are two kinds of Selves (puruṣas) mentioned [in the Veda] – the perishable (kṣara)
and the imperishable (akṣara). All beings are the perishable and the imperishable is [also] called
the immutable (kuṭastha).
Commentary
The category of puruṣas designated by the term 'perishable' (kṣara) refers to the Jīvas
involved with material nature (Prakṛti). Here the term ‘puruṣa’ (Being or spirit) is
used in the singular to indicate the single adventitious condition of being conjoined
with insentient Matter.
The 'imperishable' (akṣara) also known as 'immutable' (kuṭastha), is the category of
liberated Jīvas, that have been liberated from prakṛti, abiding in their own essential
nature. The liberated Jīva is called 'immutable' because when it is free from insentient
matter, it has no specific relationship with any of the particular transformations of
insentient Matter. Here also the term is in the singular (as expressing a generic class)
and denotes the single adventitious condition of dissociation from insentient matter.
It does not mean that before this, in the course of time without beginning, there
existed but a single liberated ātman for it is stated:– 'Many purified by the austerity
of wisdom, have attained My state' (4.10); and 'They are not born at the time of
creation, nor do they suffer at the time of dissolution' (14.2).
uttamaḥ puruṣas-tvanyaḥ paramātmety-udāhṛtaḥ |
yo loka-trayam-āviśya bibharty-avyaya īśvaraḥ || 17 ||
17. Distinct from these is the Supreme Being, described as the Supreme Self [in the Vedas], He
who pervading the threefold universe, supports it as the Immutable One and the Lord.
Commentary
The Supreme Being (Paramātma) is different from the bound and the liberated Jīvas
who are expressed by the terms, the 'perishable' and the 'imperishable' respectively.
How is He different? 'Pervading the threefold universe' He supports it. 'Loka' (realm)
is that which is perceived and there are three such perceptible realms which are
understood from the authority of the Scriptures. These are the realm of insentient
matter, the realm of sentient Jīvas conjoined with matter, and the realm of liberated
Jīvas. He enters into these three categories [of entities] as their Over-self and supports
them. Thus, being the Pervader and Supporter He is [proven to be] an entity different
from the triad [of entities].
yasmāt-kṣaram-atīto’ham akṣarād-api cottamaḥ |
ato’smi loke vede ca prathitaḥ puruṣottamaḥ || 18 ||
18. Because I transcend the perishable and am also higher than the imperishable, I am declared
to be the Supreme Being (Puruṣottama) in the Smṛti and the Veda.
Commentary
Because I transcend the ‘perishable purusha’ – the bound Jīva, and I am higher than
the ‘imperishable purusha’ or liberated Jīva, I am therefore celebrated as the
Supreme Being in the Sacred texts. The Smrti is called loka here by reason of
revealing ('looking at') the meaning of the Veda. The meaning is [that I am thus
known] both in the Śruti (Veda) and in the Smrti.
 
 181
yo mām-evam asammūḍho jānāti puruṣottamam |
sa sarva-vid bhajati māṁ sarva bhāvena bhārata || 19 ||
19. Whoever being free from all delusion, understands Me thus to be the highest Puruṣa –
knowing all, he worships me in every way.
Commentary
“He worships Me in every way,' – in all the different modes of devotion that have
been prescribed [in the Scriptures] as the means of attaining Me.”
“All the love that arises in Me towards one strives to learn about Me and all the love
that arises in Me towards one who worships Me in whatever way one chooses – both
types of love are aroused by one who knows Me as described.”
iti guhyatamaṁ śāstram idam uktaṁ mayā’nagha |
etad buddhvā buddhimān syāt kṛtakṛtyaśca bhārata || 20 ||
20. Thus, O sinless one, has this most mysterious doctrine been imparted by Me. By
understanding this, O Arjuna one will become truly wise and will have fulfilled all duties.
Commentary
“I have revealed to you the most profound of all mysteries about Me as the Supreme
Being, because you are worthy to receive this instruction due to being sinless. By
understanding this, one will become truly wise and will have fulfilled all duties –
whatever knowledge has to be gained for attaining Me, is hereby acquired and
whatever obligation has to be fulfilled in this connection – all that is to be taken as
fulfilled by knowing this (the Puruṣottama Vidya).”
In this stanza it is intimated that the knowledge of the Supreme Being acquired
through the Scriptures achieves all this, but it does not give direct experience of God.
hariḥ oṁ tatsat
iti śrīmad bhagavad gītāsūpaniṣatsu
Brahmā-vidyāyāṁ yoga-śāstre
śrī kṛṣṇārjuna saṁvāde puruṣottama yogo nāma
pañcadaśo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the fourteenth discourse entitled
“The Mystery of the Omnipresent Supreme Being”

 
 182
Chapter 16
Daivāsura Sampad Vibhāga Yogaḥ
The Division between the Spiritual and the Non-Spiritual.

Summary of the Teaching

I
n the preceding three chapters the following teachings were given:– The true nature of the
Material World (Prakṛti), and the Jīvātman (Puruṣa), both in isolation as well as in
conjunction with each other;
Attachment is the cause for their [continued] conjunction and non-attachment leads to their
separation;
Both Prakṛti and the Purusha in whatever modes of existence they may be, constitute the plenary
expansion (Vibhuti) of the Lord; and
The Lord is truly the Supreme Being who is distinct from insentient matter and sentient Jiva in
both the states of bondage and liberation, because He is immutable, all-pervading – the
Supporter and the Ruler of all.
In this chapter, the Lord describes the characteristics of those who belong to the Spiritual Estate
– those who submit to the teachings of Śāstra and those of the Non-Spiritual Estate – those who
do not – in order to reinforce the point that reliance on the authority of Śāstra is the essential
basis for all the teachings given earlier.
śrī bhagavān uvāca
abhayaṁ sattva saṁśuddhiḥ jñāna yoga vyavasthitaḥ |
dānaṁ damaśca yajñāśca svādhyāyas tapa ārjavam || 1 ||
The Blessed Lord said:
1. Fearlessness, purity of mind, consistent contemplation on wisdom, philanthropy, self-control,
worship, study of Vedas, self-discipline, forthrightness,
Commentary
'Fear' – is defined as anxiety that arises from the perception of [future] suffering in
the form of separation from cherished things or association with adverse objects –
the absence of this emotion is 'fearlessness'.
'Purity of mind' – the Sattvic condition of the mind being freed from Rajas and
Tamas.
'Consistent contemplation on wisdom' – steady persistence in discriminating between
the true nature of the Self and of Prakṛti.
'Philanthropy' – giving away one's surplus wealth earned through right means to the
deserving poor.
'Self-control' – the practice of withdrawing the mind from sense-objects.
'Worship' – the performance of the fivefold sacrifices (pañca-mahā-yajña) and other
rituals simply as service to the Lord without attachment to the merit obtained.
'Study of the Vedas' – regular study of the Vedas with the conviction that all the
teachings of the Vedas deal with the Lord, with His glories and with the mode of
worshipping Him.
'Self-discipline' – the practice of penances like Kṛcchra & Candrāyana; fasting on the
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twelfth day of the lunar fortnight, etc., which foster an inclination for performing acts
pleasing to the Lord.
'forthrightness' – consistency in thought, word and deed in one's dealings with
others.
ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam |
dayā bhūteṣv-aloluptaṁ mārdavaṁ hrīr acāpalam || 2 ||
2. Non-injury, truthfulness, freedom from anger, renunciation, tranquillity, freedom from
slandering, compassion to all beings, freedom from hankering, gentleness, modesty, freedom
from whimsicality;
Commentary
'Non-injury' – abstaining from causing pain to other beings.
'Truthfulness' – communicating what one knows for certain and what is conducive to
the good of others.
'Freedom from anger' – the absence of mental agitation which could lead to the injury
of others.
'Renunciation' – the giving up of everything that is contrary to the good of the Self.
'Tranquillity' – practice of restraining the senses from their predilection for sense-
objects.
'freedom from slandering' – refraining from talk that may cause hurt to others.
'Compassion to all beings' – the inability to abide the suffering of others.
'Freedom from hankering' (Aloluptvam) – freedom from craving for sense-
gratification.
'Gentleness' – absence of harshness, and being worthy of associating with the good
people.
'Modesty' – the feeling shame in doing what should not be done.
'Freedom from whimsicality' (Acapalam) – being unmoved by enjoyable objects even
when they are at hand.
tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā |
bhavanti sampadaṁ daivīṁ abhijātasya bhārata || 3 ||
3. Refulgence, forgiveness, fortitude, purity, freedom from spite and humility these treasures,
O Arjuna, belong to one who is born to a Spiritual Estate.
Commentary
'refulgence' (tejaḥ) – the virtue of not being influenced by the wicked.
'Forgiveness' – freedom from the feelings of animosity towards others even when
they are the cause of suffering.
'Fortitude' – the determination to do the right thing even under conditions of great
danger.
'Purity' – fitness of the body and the mind, as prescribed in the Scriptures, for the
performance of right conduct.
'Freedom from spite' (adroha) – the avoidance of interfering in the freely chosen
activities of others.
'Humility' – freedom from misplaced pride (Atimānita); that is, excessive unjustified
self-esteem.
These are the virtues that are found in one destined for a ‘spiritual estate’. The
‘spiritual folks’ are those who live in harmony with the Divine Nature. The meaning
is that these virtues are endowments in those who are born with a natural affinity for
them and that seek to actualize them.
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dambho darpo’bhimānaśca krodhaḥ pāruṣyam eva ca |
ajñānaṁ cābhijātasya pārtha sampadam āsurīm || 4 ||
4. Religious hypocrisy, hubris, self-conceit, anger, rudeness and ignorance these, O Arjuna,
belong to one who is born to a Non-spiritual estate.
Commentary
‘Religious hypocrisy' – (dambha) is making a show of the practice of Dharma for
earning a reputation for righteousness.
'hubris' – (darpa) the elation caused by sense-gratification and the consequent
inability to discriminate between what ought to be done and what ought not to be
done.
'Self-conceit' – (abhimāna) the estimation of oneself to a degree not warranted by
one's education and birth.
'Anger' – (krodha) the agitation of the mind which leads to causing injury to others.
'Rudeness' – (paruṣyam) is the disposition of causing anxiety to good people.
'Ignorance' – (ajñānam) is inability to discriminate between high and low
principles, and between what ought to be done and what ought not to be.
These are the qualities that are found in one born for a Non-spiritual Estate. The ‘non-
spiritual folks’ are those who are not in harmony with the Divine Nature.
daivī sampad vimokṣāya nibandhāyāsurīm matā |
mā śucaḥ sampadaṁ daivīm abhijāto’si pāṇḍava || 5 ||
5. The Spiritual Estate is deemed to lead to Liberation, the Non-spiritual to bondage in samsāra.
Grieve not, O Arjuna, you are born with a spiritual nature.
Commentary
'The Spiritual Estate – which is characterized by conformity to the teachings of the
Lord aids the achievement of Liberation. The meaning is, that it leads step by step to
the attainment of Krishna. 'The Non-spiritual Estate – which is characterised by
rejection of the teachings leads to continued bondage in saṁsāra – it results in
spiritual degradation.
dvau bhūta sargau loko’smin daiva āsura eva ca |
daivo vistaraśaḥ proktaḥ āsuraṁ pārtha me śṛṇu || 6 ||

6. There are the two types of beings that have been produced in this world – the Spiritual and
the Non-spiritual. The Spiritual has been described at length. Hear from Me, O Arjuna, about
the Non-spiritual.
Commentary
In this realm of [volitional] action (karma-loka), these are the two categories of
beings who act. ‘Emanation’ (sarga) means ‘production’ i.e. by the influence of
previous karma resulting from positive and negative deeds. Sentient beings are born
into either one of these two categories – for either working in harmony with the
Divine Will or acting contrary to it. Of these, the Spiritual-estate that is to say; the
paths of Karma, Jñāna and Bhakti Yogas have been described at length so that the
good may fulfil the purpose of their birth by following these teachings. Now hear
about the conduct which is the destiny of those born in the later category; –
pravṛttiṁ ca nivṛttiṁ ca janā na vidurāsurāḥ |
na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate || 7 ||
 
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7. The Non-spiritual know neither the right action nor what to refrain from. Neither purity, nor
right conduct nor truthfulness is found in them.
Commentary
'right action nor what to refrain from,' – that is, the Vedic Dharma that leads to
prosperity and Liberation.
'Purity' is the prerequisite for performing Vedic rites as established in the Scriptures,
that 'purity', be it external or internal, is alien to the non-spiritual.
'Right conduct,' – observances by means of which mental and physical purity arises,
even this right conduct is alien to them.
asatyam apratiṣṭhaṁ te jagad-āhur anīśvaram |
aparaspara sambhūtaṁ kim anyat kāma haitukam || 8 ||
8. They say; “This universe is unreal, without any foundation and without a Controller (Iśvara),
brought about by mutual union, with lust for its cause; what else?”
Commentary
They (certain schools of philosophy) maintain that the universe is 'unreal' – they do
not accept that this universe, which is the manifestation of Brahman and is denoted
by the term Reality (Satya), has Brahman for its Self. They contend that it has no
'foundation,' – they do not accept that Brahman is the substrata of the universe.
etāṁ dṛṣṭim avaṣṭabhya naṣṭātmāno’lpa buddhayaḥ |
prabhavanty-ugra karmāṇaḥ kṣayāya jagato’hitāḥ || 9 ||
9. Holding this view, these embittered ruined people of deficient intellects commit many
atrocities that lead to the destruction of the world.
kāmam āśritya duṣpūraṁ dambha māna madānvitāḥ |
mohād gṛhītvāsadgrahān pravartante ‘śuci-vratāḥ || 10 ||
l0. Filled with insatiable desires, grabbing through delusion unjustly acquired resources, and
committed to vicious resolutions, they act, full of ostentation, pride and arrogance.
cintām aparimeyāṁ ca pralayāntām upāśritāḥ |
kāmopabhoga paramā etāvad iti niścitāḥ || 11 ||
11. Subject to immeasurable anxieties, which extend to the very dissolution of the universe,
regarding sense-gratification as their highest ideal, and convinced that this is all;
Commentary
Those who are about to die today or tomorrow [still] obsess themselves with anxiety
in regard to objects, the attainment of which is not possible even if they lived until
the dissolution of the universe. Likewise, they are convinced that the satisfaction of
sensual enjoyments is the highest goal of human life. They are convinced that there
is no aim in human life greater than this.
āśā-pāśa śatair baddhāḥ kāma krodha parāyaṇāḥ |
īhante kāma bhogārtham anyāyenārtha sañcayān || 12 ||
12. Bound by hundreds of fetters of hopes, preoccupied with desire and anger, they strive by
unjust means to amass resources for the gratification of their desires.
idam-adya mayā labdham imaṁ prāpsyase manoratham |
idam astīdam api me bhaviṣyati punar dhanam || 13 ||
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13. “This I have gained today, and this aspiration I shall fulfil. This wealth is mine, and that
also shall be mine in the future”.
asau mayā hataḥ śatrur haniṣye cāparān api |
īśvaro’ham ahaṁ bhogī siddho’haṁ balavān sukhī || 14 ||
14. “This enemy is slain by me; and others also I shall slay, I am a Lord, I am an enjoyer, I am
successful, I am powerful and happy”.
Commentary
Here the concept of spiritual recompense (adṛṣṭa), is regarded only as an invention
of weak people of feeble minds. Furthermore: 'I am a lord' – I am independent, and
I control others. 'I am an enjoyer' – I enjoy through my own achievements and not
through karma or Divine Grace. 'I am successful,' – I am the creator of my own
success and not through karma etc. Likewise, I am also powerful and happy –through
my own self-effort.
āṣyo’bhijanavān asmi ko’nyosti sadṛśo mayā |
yakṣye dāsyāmi modiṣye ityajñāna vimohitāḥ || 15 ||
15. “I am wealthy and nobly-born; who else is equal to me? I shall sacrifice, I shall give charity,
I shall rejoice” – thus they think, deluded by ignorance.
anekacitta vibhrāntāḥ moha-jāla-samāvṛtāḥ |
prasaktāḥ kāma bhogeṣu patanti narake’śucau || 16 ||
16. Bewildered by many fantasies, ensnared by the net of delusion, addicted to sensual
enjoyments, they fall into a foul purgatory.
Commentary
Rejecting the involvement of Karma, Divine Grace and other factors in their
achievements and believing them to be due entirely to personal efforts57, they are
confounded by many goal oriented projects – and in this way they are ensnared by
the net of delusion.
ātma-saṁbhāvitāḥ stabdhā dhana-māna-madānvitāḥ |
yajante nāma yajñāis-te daṁbhenāvidhi pūrvakam || 17 ||
17. Self-conceited, complacent, intoxicated with pride and wealth, they perform sacrifices in
name only with ostentation and contrary to the injunctions of the Śāstras.
Commentary
They are 'self-conceited' – they are held in high esteem by themselves only. They are
'complacent' – regarding themselves as perfect, they do nothing [to improve
themselves spiritually]. How? They are 'intoxicated with pride and wealth' – they are
obsessed by wealth and pride of learning and descent. 'They perform sacrifices in
name only' – they perform sacrifices in order to obtain renown as the performers of
sacrifice. These are performed with pretension and for self-aggrandisement and not
in accordance with the proper directions of the Scriptures.
ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ |
mām-ātma para-deheṣu pradviṣanto’bhyasūyakāḥ || 18 ||
18. Overcome with egoism, power, conceit, desire and anger, these malicious people hate Me

57
The Shastras say that the outcome of every project is dependant upon (1) personal effort (2) the effort of others
involved, (3) circumstances, (4) Karma and (5) Divine Grace.
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in their own bodies and in those of others.
Commentary
They depend entirely upon their own egos thinking – 'I can do everything without the
help of anyone'; likewise, in all their doings they depend on their own power – this
leads to conceit ( 'there is nobody like me'), and then to desire ( 'Because I am who I
am, my mere desire will become actualised.') Anger manifests in the thought of –'l
shall destroy all those who cross me.' Thus, being overcome by these ideas, they
display malice towards Krishna, the Supreme Being and the Controller abiding in
their own bodies as well as in the bodies of others; and they abuse and hate Krishna.
They invent fallacious arguments to discredit Him, and being unable to tolerate Him,
they perform all acts like sacrifices etc., with complete egocentricity.
tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān |
kṣipāmy-ajasram aśubhān āsurīṣveva yoniṣu || 19 ||
19. These wicked people who are hostile, cruel, and the most contemptible of humankind, I hurl
continually into the cycles of births and deaths, into the non-Divine species.
Commentary
The meaning is that Krishna will confirm their malevolent disposition so that they
would be impelled to do things which lead to prolonging the cycle of reincarnation.
āsurīṁ yonim āpannā mūḍhā janmani janmani |
mām aprāpyeva kaunteya tato yānty-adhamāṁ gatim || 20 ||
20. Fallen into demoniac species and deluded birth after birth, and without attaining Me O
Arjuna, they sink down to the lowest state.
Commentary
They are born in conditions that are not conducive to obtaining Krishna and remain
deluded – that is, remaining ignorant or misinformed about Him. They never 'attain
Me,' – that is, realise that Krishna, the Lord and the ruler of all, truly exists. They
sink farther and farther down, from that birth, to the lowest level.
Śrī Krishna proceeds to explain the root-cause of the perdition of the one of non-spiritual
nature:-
trividhaṁ narakasyedaṁ dvāraṁ nāśanam ātmanaḥ |
kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet || 21 ||
21. Self-referent desire, anger and greed – this is the threefold gateway to Naraka, ruinous to
the Self. Therefore one should abandon these three.
Commentary
Those three negative emotions:– self-referent-desire (kāma), anger (krodha) and
greed (lobha) constitute the triple gateway to purgatory for those of demoniac
disposition, and are injurious to the mind (ātman). The nature of these three has
already been explained. 'Gateway' (dvāra) means the path or the cause. Therefore,
since they constitute the cause of the extremely dreadful condition of Purgatory
(naraka), one should wholly renounce this triad – selfish-desire, wrath and greed.
etair vimuktaḥ kaunteya tamo dvārais tribhir naraḥ |
ācaraty-ātmanaḥ śreyas tato yāti parāṁ gatim || 22 ||
 
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22. One who has been liberated from these three gates to darkness, O Arjuna, practices what is
mentally beneficial and hence reaches the Supreme State.
yaḥ śāstra vidhim utsṛjya vartate kāma kārataḥ |
na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim || 23 ||
23. Whoever disregarding the ordinances of the Scriptures, acts under the influence of personal
desire, attains neither perfection nor happiness, nor the Supreme State.
Commentary
One who rejects the injunctions given in the Scriptures and follows the direction of
one's own wishes, does not achieve any form of perfection relating to the hereafter,
nor finds the slightest happiness in this world, nor the attainment of the Supreme
State. If there is no striving for perfection or happiness how can one expect the
Supreme State? – such is the meaning.
tasmāt śāstra pramāṇaṁ te kāryākārya vyavasthitau |
jñātvā śāstra vidhān-oktaṁ karma kartum ihārhasi || 24 ||
24. Therefore, let the Śāstra be your authority for determining what should be done and what
should not be done. Having learnt what is enjoined in the Śāstra, you should act .
Commentary
Hence, the Śāstra is to be regarded as the only authority in deciding what ought to be
accepted and what ought to be rejected. You should try to understand, neither more
nor less than what constitutes the Truth and act according to the injunctions of the
Śāstras. The Highest Truth which is revealed in the Vedas is the Supreme Being; and
the Vedic ordinances which are supplemented by the instructions of the Dharma-
Śāstras, the Epics (Ramayana and Mahabharata) and the Puranas, are the acts which
are the means for reaching Him and for pleasing Him. Having learnt them, you should
accept them alone and act accordingly.
hariḥ oṁ tatsat
iti śrīmad bhagavad gītāsūpaniṣatsu
Brahmā-vidyāyāṁ yoga-śāstre
śrī kṛṣṇārjuna saṁvāde daivāsura -sampad-vibhāga-yogo nāma
ṣoḍaśo’dhyāyaḥ
Thus in the Upanishads of the Glorious Bhagavad Gita
The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the sixteenth discourse entitled
“The Division between the Divine and the Non-Divine”
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Chapter 17
Śraddhā-traya-vibhāga Yogaḥ
The Three Classifications of Conviction.

Summary of the Teaching

I
n the [previous] chapter, after expounding the division [of beings] into two classes – Divine
and Non-divine, it was revealed that the knowledge of Reality and the means for acquiring
it have their source in the Vedas alone. Now [in this chapter] it will be taught that whatever
is not enjoined by the Scriptures is ineffectual, because it is ‘non-divine’, furthermore actions
enjoined by the Scriptures are categorised into three kinds according to the Guṇas. The
definition of what [exactly] is established in the Scriptures will also be given.
Arjuna, unable to understand why works not enjoined by the Scriptures are futile, sincerely asks
about the different kinds of results, in terms of the three Guṇas, arising from works such as
sacrifices that are not enjoined in the Scriptures, but are done with conviction: –
arjuna uvāca
ye śāstra vidhim utsṛjya yajante śraddhayānvitāḥ |
teṣāṁ niṣṭhā tu kā kṛṣṇa satvam āho rajas tamaḥ || 1 ||
Arjuna said
1. What is the position O Krishna of those who disregard the injunctions of the Shastra, yet
worship with conviction (śraddhā)? Is it Sattva, Rajas or Tamas'?
śrī bhagavān uvāca
trividhā bhavati śraddhā dehināṁ sā svabhāvajā |
sātvikī rājasī caiva tāmasī ceti tāṁ śṛṇu || 2 ||
The Blessed Lord said:
2. Threefold is the conviction of embodied beings, inherent in their own nature, classified as
Sattvic, Rajasic and Tamasic – listen to the teaching about it.
Commentary
The conviction (śraddhā) of all embodied beings arises from their natural disposition
(svabhāva) – one's own character. Śraddhā is the peculiar state or predilection (ruci
= taste) caused by past habitual tendencies (vāsanas). One develops a conviction in
accordance with one's natural taste. For ‘conviction’ (śraddhā) is defined as
enthusiasm for a certain method by which one believes one will achieve one's desired
goals.
Vāsana (habitual pattern formation), Ruci (taste) and Śraddhā (conviction) are the
characteristics of the Self which arise from it’s identification with the three modes of
Material Nature. The three Modes (Guṇas) are the different states of the body, the
senses, the mind and sense-objects. These states arise in one through the subtle
impressions caused by association with Guṇas in sense experiences.
These three Modes of Material Nature can only be discerned from their effects.
Habits, taste and convictions originate from personal experiences with the material
world comprised of the guṇas. Thus conviction is categorised as being in the mode
of Goodness, Passion or Ignorance – now listen.
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sattvānurūpā sarvasya śraddhā bhavati bhārata |
śraddhāmayo’yaṁ puruṣo yo yacchraddhaḥ sa eva saḥ || 3 ||
3. The conviction of each person, O Arjuna, is in accordance with one's character. A person
consists of conviction, and whatever one's conviction is, that verily one is.
Commentary
The meaning is that one's efforts are directed towards projects that reflect the
predominant state of one's mind. The term 'character' (sattvānurūpa) used here
includes the body, senses and other things already mentioned. A person consists of
conviction – in other words one is the product of one's conviction; that verily one is;
– one becomes an embodiment of that particular kind of conviction. The purport is
this:– the attainment of results is mainly dependant on one's convictions, if one has
conviction in doing an act of virtue, one will obtain the fruit of such actions.
yajante sātvikā devān yakṣa rakṣāṁsi rājasāḥ |
pretān bhūtagaṇāṁścānye yajante tāmasā janāḥ || 4 ||
4. The Sattvic types worship the gods. The Rajasic types worship Yakshas and Rakshasas, and
the others, classified as Tamasic, worship Pretas and the host of Bhūtas.
Commentary
Those who are predominantly in the Mode of Goodness worship the gods. In other
words, the conviction that the worship of the gods leads to supreme joy, unassociated
with suffering is categorised as Sattvic in nature. Those in the Mode of Passion
worship Nature Spirits (Yakṣas) and Rakshasas. The others, who are in the Mode of
Ignorance, worship disembodied spirits of the dead (Pretas) and the hosts of
elementals (Bhūtas). The conviction associated with Passion brings about limited joy
intermingled with suffering, while the conviction arising from Ignorance gives rise
to extremely limited joy verging on suffering.
Thus there are varying types of results regarding the worship and other acts which
are enjoined in the Scriptures and are done with conviction. However, no happiness
whatsoever will result from the performance of charity, tapas (self-discipline) and
sacrifices etc., not enjoined in the Scriptures and therefore in violation of Krishna’s
teachings. In fact only calamity results from them.
Śrī Krishna proceeds to explain this more fully.
aśāstra vihitaṁ ghoraṁ tapyante ye tapo janāḥ |
dambhāhaṅkāra saṁyuktāḥ kāma rāga balānvitāḥ || 5 ||
5. Those who practice severe self-discipline (tapas) not enjoined by the Śāstras, through
ostentation and egoism, and impelled by the force of passion and attachment;
karṣayantaḥ śarīrasthaṁ bhūta-grāmam acetasaḥ |
māṁ caivāntaḥ śarīrasthaṁ tān viddhyāsura niścayān || 6 ||
6. These foolish people, torture the material components of their bodies and Me also who dwell
within the body – know them to be deluded in their conviction.
Commentary
‘Those who engage in self-disciplinary programs not enjoined by the Scriptures even
though they may be intense’ – is a statement representative of all sacrifices and other
religious works not enjoined by the Scriptures and which demand much exertion.
They are undertaken by arrogant and self-centred practitioners and are motivated by
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sensual desire, attachment and passion.
The Threefold Classification of Food.
Now, Śrī Krishna, resuming the topic under discussion, elaborates on the categorisation of
sacrifices and other works enjoined by the Scriptures according to the Guṇas. To begin with,
He categorises food into three kinds because food is the basis for the development of Sattva,
Rajas and Tamas as declared by the Scriptures:–
'For the mind my dear, consists of food' (Cha. Up., 6.5.4) and
'when the food is pure, the mind becomes pure' (Cha. Up., 7.26.2).
āhāras-tvapi sarvasya trividho bhavati priyaḥ |
yajñās tapas tathā dānaṁ teṣāṁ bhedam imaṁ śṛṇu || 7 ||
7. The food which is preferred by each, is threefold, as are the sacrifices, self-discipline and
philanthropy. Now listen to their differentiation.
āyuḥ sattva bal-ārogya sukha prīti vivardhanāḥ |
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sātvika priyāḥ || 8 ||
8. A diet which promotes longevity, intellectual alertness, energy, health, pleasure and
cheerfulness and those foods that are succulent, nutritional, substantial and agreeable, are
preferred by Sattvic people.
Commentary
Intellectual alertness (Sattva) – in this context the term 'Sattva' means mind, and
refers indirectly to the power of thinking. For the Sattva Guṇa promotes the
development of learning, as previously declared:– 'From Sattva knowledge arises'
(14.17).
At the time of ingestion the Sattvic foods in themselves cause pleasure. They are
succulent – full of sweet juices. Nutritional – full of oil. They are substantial – that
is produce long lasting effects. They are agreeable – they are presented in a pleasing
manner.
kaṭvamla lavaṇāty-uṣṇa tīkṣṇa rūkṣa vidāhinaḥ |
āhārāḥ rājasasyeṣṭā duḥkha śokāmaya pradāḥ || 9 ||
9. Foods that are bitter, sour, very salty, very hot, very sharp, astringent and heating, are all dear
to Rajasic people, they produce pain, discomfort and disease.
Commentary
Sharp foods are those which are difficult to take due to being icy cold, or extremely
hot. Astringent things are those which cause the feeling of dryness in the eater.
Heating foods are those which cause burning sensation.
yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yat |
ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa priyam || 10 ||
10. Foods which are stale, tasteless, foul, putrid, left-over and impure, are loved by Tamasic
people.
Commentary
Stale (yāta-yāmam) – that food which has been left standing for more than three
hours. Tasteless (gata-rasam) – that which has lost its natural flavour. Foul (pūti) –
emitting a bad smell. Putrid (paryuṣitam) – fermented over a long period. Left-over
(ucchiṣṭam) – the food that remains after have being eaten by persons other than
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Gurus, parents or elder siblings. Impure (amedhyam) – that which is unfit for offering
in sacrifice or worship. The meaning is that, being unfit for offering in worship, they
cannot become prasādam.
The Three Grades of Spiritual Practice.
aphalā-kāṅkṣibhir yajño vidhi dṛṣṭo ya ijyate |
yaṣṭavyam eveti manaḥ samādhāma sa sātvikaḥ || 11 ||
11. The Sattvic yajña (sacrifice) is one that is offered by one without a desire for reward and
with the conviction that it should be performed as enjoined in the Śāstras.
Commentary
The act of worship considered to be in the Mode of Goodness is offered by those
desiring no reward, with the firm conviction that it ought to be performed for its own
sake – simply as adoration of the Lord and according to the injunctions of the
Scriptures, i.e., with the prescribed texts, right materials and proper rituals.
abhisandhāya tu phalaṁ dambhārtham api caiva yat |
ijyate bharata-śreṣṭha taṁ yajñāṁ viddhi rājasam || 12 ||
12. That yajña which is offered, O Arjuna, with an expectation of reward and for the sake of
ostentation, know that to be Rajasic.
vidhi hīnam asṛṣṭānnaṁ mantra-hīnam adakṣiṇam |
śraddhā virahitaṁ yajñāṁ tāmasaṁ paricakṣate || 13 ||
13. That yajña which is not based upon Scriptural authority, with unsanctioned offerings, devoid
of the recitation of mantras, lacking in gifts of appreciation and faith – that is considered to be
Tamasic.
Commentary
That yajña is considered to be in the Mode of Ignorance, which is not authorised by
the Brāhmaṇas of learning and good conduct, with unsanctioned offerings
(Asṛṣṭanna) – in which the offerings consist of substances not sanctioned by the
Scriptures; which is performed without the chanting of mantras; and in which no gifts
of appreciation are distributed [to the officiating priests & gurus] and in which there
is no sincere devotion.

The Threefold Division of Tapas (self-discipline)

deva dvija guru prājñā pūjanaṁ śaucam ārjavam |
brahmācaryam ahiṁsā ca śārīraṁ tapa ucyate || 14 ||
14. Adoration of the gods, the twice-born, the preceptors, the enlightened ones, purity, rectitude,
chastity and non-injury, these are said to be the physical disciplines.
Commentary
purity – through ablutions in sacred water; rectitude – harmony of thought and action;
chastity – avoidance of considering others as mere objects of pleasure; non-injury –
avoidance of causing pain to any being – these constitute the Tapas (self-discipline)
of the body.
anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ ca yat |
svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate || 15 ||
 
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15. Speech that does not cause distress and which is true, agreeable and beneficial, and also the
recitation of the Vedas are called the verbal disciplines.
manaḥ prasādaḥ saumyatvaṁ maunam ātma vinigrahaḥ |
bhāva saṁśuddhir ityetat tapo mānasam ucyate || 16 ||
16. Peace of mind, benevolence, silence, self-restraint, perfect mindfulness – these are called
mental disciplines.
Commentary
‘Peace of mind’ – the absence of anger, desire, delusion, pride, greed: ‘benevolence’
– being devoted to the good of others; ‘silence’ – control of verbal expression; ‘self-
restraint’ – focusing on the object of contemplation; ‘perfect mindfulness’ – the
avoidance of reflecting upon subjects other than the Self – these constitute the self-
discipline (Tapas) of the mind.
śraddhayā parayā taptaṁ tapas tat trividhaṁ naraiḥ |
aphalākāṅkṣibhir yuktaiḥ sātvikaṁ paricakṣate || 17 ||
17. This threefold self-discipline, practiced with firm conviction by those who desire no reward
and are devoted is called Sattvic self-discipline.
Commentary
‘and are devoted’ – that is, with the conviction that it is to be done as adoration of
the Supreme Being.
satkāra māna pūjārthaṁ tapo dambhena caiva yat |
kriyate tad iha proktaṁ rājasaṁ calam adhruvam || 18 ||
18. Discipline, practiced with ostentation for the sake of gaining respect, praise and reverence,
is considered to be Rajasic. It is unstable and transient.
mūḍha-grāheṇa ātmano yat pīḍayā kriyate tapaḥ |
parasyotsādanārthaṁ vā tat tāmasam udāhṛtam || 19 ||
19. That self-discipline which is practiced with foolish obstinacy by means of self-torture or in
order to injure another is declared to be Tamasic.
The Three Kinds of Charity
dātavyam iti yad-dānaṁ dīyate’anupakāriṇe |
deśe kāle ca pātre ca tad-dānaṁ sātvikaṁ smṛtam || 20 ||
20. The charity that is dispensed from a sense of duty, to one who does not reciprocate, at the
proper place and time to a deserving person – that is said to be Sattvic.
yattu pratyupakārārthaṁ phalam uddiśya vā punaḥ |
dīyate ca parikliṣṭaṁ tad-dānaṁ rājasaṁ smṛtam || 21 ||
21. But that which is given as a consideration for something received or in expectation of future
reward, or grudgingly, is considered to be Rajasic
adeśakāle yad-dānam apātrebhyaśca dīyate |
asat-kṛtam avajñātaṁ tat-tāmasam udāhṛtam || 22 ||
22. That gift which is given at the wrong place and wrong time to unworthy recipients, without
due respect and with derision, is considered to be Tamasic.
 
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Commentary
So far, the classification based on Guṇa differences of yajñas, austerities and gifts as
enjoined by the Vedas have been described. Now the definition of the same Vedic
yajñas etc., is given according to their association with the Praṇava (the syllable
AUM), and as signified by the terms Tat and Sat.
oṁ tat sad iti nirdeśo brahmāṇas trividhaḥ smṛtaḥ |
brāhmaṇas tena vedāśca yajñaśca vihitāḥ purā || 23 ||
23. “Aum Tat Sat” – this threefold expression designates Brahman. By this were the Knowers
of Brahman (Brāhmaṇas), the Vedas and yajñas ordained in the past.
Commentary
“Om That Truth” – denotes the Brahman. Here the term Brahman refers to the Veda.
It is the secondary meaning of the term, and here alludes to the ritualistic portion of
the Veda in which yajñas and similar rituals are prescribed. The mantra “Om Tat
Sat” is used in these Vedic rites. The relevance of Om is that it should always be
used at the commencement of the recitation of Vedic hymns. The syllables Tat Sat
indicate that these rituals are worthy of esteem. The term Brāhmaṇas (knowers of the
Vedas) covers the Vedas and the sacrificial rites ordained in them as well as the three
social groups (Brahmins, Kṣatriyas and Vaiśyas) who are entitled to Vedic study. All
these were instituted by Krishna in the past.
tasmād om-ity-udāhṛtya yajña dāna tapaḥ kriyāḥ |
pravartante vidhān-oktāḥ satataṁ brahmāvādinam || 24 ||
24. Therefore, all acts of worship, charity and self-discipline enjoined in the Vedas begun after
the utterance of “Om” by the religious scholars.
Commentary
Religious Scholars (Brahmāvādinaḥ) – are those who [study] and expound the Veda;
namely the three social groups – Brāhmanas, Kṣatriyas and Vaiśyas.
Thus the connection between the syllable Om and the Vedas and rituals enjoined in
them has been established. The Vedas are associated with the syllable Om and the
“Brāhmanas” – a term which here refers to all those belonging to the three social
groups who [study] and memorise the Vedas and perform the rituals enjoined in
them.
Now, Śrī Krishna describes how these three (Vedas, rituals and performers) are linked with the
word Tat: –
tad-ity-anabhisandhāya phalaṁ yajña-tapaḥ kriyāḥ |
dāna kriyāśca vividhāḥ kriyante mokṣa-kāṅkṣibhiḥ || 25 ||
25. Uttering “Tat” – without expectation of reward, those who seek Liberation perform acts of
sacrifice, of self-discipline and of various kinds of charity.
Commentary
Whatever acts such as Scriptural study, yajña, self-discipline and charity are done
without motivation for rewards by those seeking only final Liberation – these are
designated by the term Tat referring to the Brahman (Ultimate Reality), since these
[acts] constitute the means for attaining Brahman. For it is well known that the term
Tat signifies Brahman (Ultimate Reality), as in the following passage:
He is Saḥ, Vaḥ, Kaḥ, Kim, Yat, Tat, Padam, Anuttamam.' (M.B. 13:254:93)
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Thus, the study of the Vedas, sacrifices, self-discipline and philanthropy have been
linked to the syllable Tat when they are used as the means of attaining Liberation.
sad-bhāve sādhu-bhāve ca sad-ity-etat prayujyate |
praśaste karmaṇi tathā sacchabdaḥ pārtha yujyate || 26 ||
26. The term “Sat” is used in the sense of existence and goodness, and so also, O Arjuna, the
word “Sat” is to describe any action deserving of praise.
Commentary
The word Sat is used both in a metaphysical and mundane sense to express existence
(sad-bhava) and harmony with the world (sādhu-bhāva). Similarly, in relation to any
praiseworthy mundane work undertaken by someone, that is, a work which is done
for the benefit of others, the word Sat is used to express this act.
yajñe tapasi dāne ca sthitiḥ sad-iti cocyate |
karma caiva tadarthīyaṁ sad-ityevābhidhīyate || 27 ||
27. Perseverance in sacrifice, self-discipline and charity is also called “Sat”; and so also any
action for the sake of these is termed “Sat”.
aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtaṁ ca yat |
asad ity-ucyate pārtha na ca tat pretya no iha || 28 ||
28. Whatever is offered or donated, whatever self-discipline is practiced and whatever action is
performed without conviction – is called “Asat”, O Arjuna. It is worthless here and in the
hereafter.
Commentary
Offerings made in the fire, all self-discipline and philanthropy when performed
without conviction, are Asat (ie. unreal, unbeneficial), even though they may have
been enjoined by the Scriptures. Why so? Because they are worthless here and in the
hereafter; – [without being purified by conviction] they are not conducive to
Liberation nor to any significant mundane results.
hariḥ oṁ tatsat
iti śrīmad bhagavad gītāsūpaniṣatsu Brahmā-vidyāyāṁ
yoga-śāstre śrī kṛṣṇārjuna saṁvāde
śraddhā-traya-vibhāga-yogo nāma
saptaḍaśo’dhyāya

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the seventeenth discourse entitled
“The Three Division of Conviction”
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Chapter 18
Mokṣa Sannyāsa Yogaḥ
Liberation Through Renunciation

Summary of the Teaching

I
n the preceding two chapters, the following points were made:– (a) Only actions such as
sacrifices, austerities, philanthropy and other works prescribed by the Vedas lead to worldly
prosperity and Liberation; nothing else (b) The general characteristic of all Vedic works is
their connection with the Pranava (Om); (c) there is a distinction between the works that lead
to Liberation and those that lead to mundane prosperity – designated respectively by the terms
Tat & Sat. (d) Liberation is achieved through spiritual practice and the other works done without
the desire for personal gain; (e) – an enterprise made possible by the prevalence of Sattva. (f)
The increase of Sattva is brought about by the adoption of a Sattvic diet.
Now, in this the 18th Chapter these concepts are further elucidated:–
(1)  The similarity between Tyāga (relinquishment) and Sannyāsa (renunciation) which are
described as the means to Liberation.
(2)  The nature of Tyāga.
(3)  Ascribing the agency of all actions to the Lord who is the Supreme Ruler.
(4)  Sattva Guṇa is magnified by an elaborate description of the effects of Sattva, Rajas and
Tamas.
(5)  How the Supreme Being is attained through work done according to one's own station in
life – done as worship of the Divine and
(6)  Bhakti Yoga, the essential teaching of the whole of this Sacred Scripture.
arjuna uvāca
saṁnyāsasya mahābāho tattvam icchāmi veditum |
tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdanam || 1 ||
Arjuna said:
1. I desire to know the decisive truth about the difference between renunciation (Sannyāsa) and
relinquishment (Tyāga) O Krishna.
Commentary
Both renunciation and relinquishment as means for Liberation are enjoined in the
Scriptures. Arjuna wants to know whether Tyāga and Sannyāsa are synonymous or
not. “Do these two terms Sannyāsa and Tyāga have different meanings or do they
signify the same thing? If they signify different things, I want to know their
characteristics. If they are synonymous, their identical nature should be explained”.
śrī bhagavān uvāca
kāmyānāṁ karmaṇāṁ nyāsaṁ saṁnyāsaṁ kavayo viduḥ |
sarva karma phala tyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ || 2 ||
The Blessed Lord said:
2. The enlightened ones understand that renunciation (Sannyāsa) means the giving up of all
works which are motivated by desire. The wise declare relinquishment (Tyāga) to be the
relinquishment of the fruits of all works.
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Commentary
Some scholars understand that Sannyāsa is complete abandonment of acts done with
a motive for rewards (Kāmya Karma), others opine that the meaning of the term
Tyāga, used in reference to Liberation, means the relinquishment of the results not
only of all desiderative acts (Kāmya), but also of obligatory (Nitya) and periodic
(Naimittika) duties. Here the problem is, whether the relinquishment – Tyāga taught
in the Scriptures concerns only the desiderative acts themselves, or is inclusive of all
works. Śrī Krishna uses the terms Sannyāsa and Tyāga interchangeably – from this
it is concluded that He considers the terms Tyāga and Sannyāsa as synonyms.
tyājyaṁ doṣavad ityeke karma prāhur manīṣiṇaḥ |
yajñā dāna tapaḥ karma na tyājyam iti cāpare || 3 ||
3. Some learned ones say that all actions should be given up as defective; others declare that
works such as yajña, philanthropy and self-discipline should not be given up.
Commentary
Some learned ones – namely the followers of Kapila and those Vaidikas who agree
with his opinions, contend that all works including sacrifices, philanthropy and self-
discipline, should be renounced by those aspiring for Liberation, because they cause
bondage in the same way that material aspirations tend to do. Others say that acts
like sacrifices etc., should not be renounced.
niścayaṁ śrṇu me tatra tyāge bharata sattama |
tyāgo hi puruṣa-vyāghra tri-vidhaḥ saṁprakīrtitaḥ || 4 ||
4. Listen to My verdict, O Arjuna (Tiger-among-men), regarding relinquishment (Tyāga) for
relinquishment is declared to be of three kinds.
Commentary
The term ‘Tyāga’ has been used by Krishna in respect of actions prescribed by the
Scriptures from three points of view:– (1) as referring to results, (2) as referring to
the acts themselves and, (3) as referring to agency.
•   Renunciation of results consists in the conviction that “Heaven and such other
[beneficial] results arising from acts do not belong to Me.”
•   Renunciation of acts is the complete rejection of the sense of possessiveness in
regard to one's acts. This sense of possessiveness appears as a conviction that – “I
am undertaking these works because they are the means for achieving my own
personal goals.”
•   Renunciation of agency is correctly ascribing all instrumentality to the Supreme
Lord of all.
yajñā dāna tapaḥ karma na tyājyaṁ kāryam eva tat |
yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām || 5 ||
5. The acts of yajña, philanthropy and self-discipline should not be relinquished; but should
be performed. For yajña, philanthropy and self-discipline are the purifiers of the wise.
Commentary
Why? Because these three practices performed consistently and perpetually until
death are an aid to the erasure of previous Karmas which stand in the way of the
fulfilment of one’s spiritual development.
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etānyapi tu karmāṇi saṅgaṁ tvyaktvā phalāni ca |
kartavyānīti me pārthas niścitaṁ matam uttamam || 6 ||
6. It is My considered and final opinion that even these [three] practices should be done, O
Arjuna, relinquishing all attachment and the desire for reward.
Commentary
They should be performed regularly throughout life by one who desires Liberation,
as an adjunct to spiritual practice, renouncing attachment, that is, the self-centred
motivation regarding works and their results.
niyatasya tu saṁnyāsaḥ karmaṇo nopapadyate |
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ || 7 ||
7. But the renunciation (sannyāsa) of obligatory acts (nitya karma) is not proper.
Relinquishment (Tyāga) of these through delusion is declared to be in the Mode of Tamas.
Commentary
The synonymity of these two terms Tyāga & Sannyāsa is conclusively established
by this verse. Obligatory acts should not be rejected, for without works even the
sustenance of the body would be impossible, as already stated:–
'From inaction, not even the body can be sustained' (3.8).
Nitya karmas are those acts concerned with acts of daily living such as the Five Great
Sacrifices (Pañca Mahā Yajnas – see footnote to Chap 3:8) in which offerings are
made and the remnants consumed as a sacramental meal. Nurturing the body by
eating the remnants of food offered to the Lord produces a positive mind-set
according to the Vedas. Therefore enlightenment in the form of direct perception of
Brahman, is dependent on the purity of diet. The relinquishment of these obligatory
duties, which contribute to the development of wisdom, through the misconception
that they perpetuate material bondage is a characteristic of the Mode of Ignorance.
duḥkham ityeva yat karma kāya kleśa-bhayāt tyajet |
sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga phalaṁ labhet || 8 ||
8. One who renounces works as being bothersome from apprehension of physical hardship, acts
in the Mode of Rajas and will not gain the merit of renunciation (Tyāga).
Commentary
Although works constitute an indirect means for Liberation, yet they produce
frustration, since they involve collecting materials making a effort which is
troublesome and cause physical stress through strenuous exertion. If, on account of
such apprehension, one decides that the practice of meditation alone should be
adopted for perfection in Yoga, and abandons rites like the Five Great Sacrifices –
such renunciation is made in the Mode of Passion. Since this is not in accordance
with the design of the Scriptures. In fact, works themselves do not directly purify the
mind but only indirectly through channeling the grace of God.
kāryam ityeva yat karma niyataṁ kriyate’rjuna |
saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sātviko mataḥ || 9 ||
9. When obligatory works are performed merely as duty, O Arjuna, renouncing attachment and
also fruits, such relinquishment is regarded as Sattvic.
 
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na dveṣṭy-akuśalaṁ karma kuśale nānuṣajjate |
tyāgī sattva samāviṣṭo medhāvī-cchinna saṁśayaḥ || 10 ||
10. The one who has renounced, being wise and imbued with Sattva, free from doubts neither
hates disagreeable work nor clings to an agreeable one.
Commentary
One who is thus, filled with the Mode of Harmony and wise, i.e., with the knowledge
of reality as it is, and as a consequence of it, is free from all doubts.
Disagreeable work (akuśalam karma) are those which produce undesirable results;
and agreeable acts (kuśalam karma) are those which bring about desirable results.
In respect of both these types of works there is neither resentment nor enthusiasm
because of (a) the absence of the feeling of possession and (b) the forsaking of all
goals other than the Ultimate Truth (Brahman) as well as (c) the rejection of the
notion of agency.
na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy-aśeṣataḥ |
yastu karma-phala-tyāgī sa tyāgīty-abhidhīyate || 11 ||
11. For, it is impossible for an embodied being to abandon work entirely. But one who foregoes
the rewards of works, is called a renunciate.
Commentary
It is impossible for one who has a body and has to maintain it, to abandon all actions;
for eating, drinking etc., required for nourishing the body and other acts connected
therewith are unavoidable. For the same reason the Five Great Sacrifices etc., are
also indispensable.
Since the topic was commenced with the declaration:– “For renunciation (Tyāga) is
declared to be of three kinds” (18.4). The reference in this verse to renunciation of
rewards is illustrative:– it implies also the renunciation of the idea of agency as well
as attachment to the works themselves.
An objection may be raised to this statement thus:– “Sacrifices such as Agnihotra,
the sacrifices of the full and new moon, the Jyotiṣṭoma etc., and also the Five Great
Sacrifices are enjoined by the Shastras only because of their results like the
attainment of heaven. Even the obligatory (nitya) and periodic (naimittika)
ceremonies are enjoined because of their rewards, as implied in the following
passage:– “the world of Prajāpati is obtained by the householders” (V.P., 1.6.37).
Therefore, as all work is understood to be directed at specific results, it is inevitable
that both agreeable and disagreeable results will accrue, even though the actions may
be performed without any desire for rewards, just as a seed sown must grow into a
tree and bear fruit. Hence, one who aspires for Liberation should relinquish all works,
because the results are incompatible with Liberation.” Śrī Krishna answers such
objections:–
aniṣṭam iṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam |
bhavaty-atyāgināṁ pretya na tu saṁnyāsināṁ kvacit || 12 ||
12. Undesirable, desirable and mixed – thus threefold is the result of work that accrues after
death to those who have not renounced; but to those who have renounced, there is none
whatsoever.
 
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Commentary
The ‘undesirable result’ is purgatory [various negative Karmic states], ‘the
desirable’ is heaven [various positive Karmic states], ‘the mixed’ is progeny, and
other material benefits [such as cows, food etc.], which are also mixed with some
undesirable results. Those who have not abandoned the idea of agency,
possessiveness and desire for rewards – obtain these three types of consequences
after death. The meaning of ‘after death’ (Pretya) may also be understood as
‘following the performance of actions’. But to those who have relinquished the sense
of agency etc., no such results, which are a hindrance to final Liberation are accrued.
The purport is this:– Sacrifices, philanthropy and self-discipline, must certainly be
performed throughout life and are necessary for achieving one’s material goals; but
in regard to Liberation from Samsāra their application is different. On the surface
these practices appear to be the same in both cases (material gain and Liberation),
but their end result differs according to the motive. Their application to the process
of Liberation is indicated in such texts as –
“The Brahmins desire to know Him by the study of the Vedas, by sacrifices, by
philanthropy, by self-discipline associated with fasting.” (Br. Up., 4.4.22).
But here Śrī Krishna enjoins the performance of work without the idea of agency or
motive.
Śrī Krishna now teaches how one can realise that one is not the agent, by attributing
all agency to God, the Supreme Being and the Inner Ruler. By cultivating this
attitude, one can attain freedom from possessiveness with regard to actions and their
rewards. For it is the Supreme Being who performs all actions through the individual
Selves who are His expressions. The organs, bodies and life-breaths (prāṇa) of all
embodied beings are His vestures. The purpose of their existence is for His pleasure
alone. Therefore, even the appeasement of hunger etc., and such other acts of daily
living are all considered as the means for accomplishing the pleasure of the Supreme
Lord Himself.
pañcaitāni mahābāho kāraṇāni nibodha me |
sāṅkhye kṛtānte proktāni siddhaye sarva karmaṇām || 13 ||
13. Learn from Me, O Arjuna, these five causes which that are considered in reasoned
deliberation (Saṅkhya-krtānta) to be responsible for the accomplishment of all works.
Commentary
‘Saṅkhya’ here means the reasoning faculty. ‘Saṅkhya-krtānta’ means those
conclusions which are arrived at, after rational and intelligent deliberation in
accordance with the Vedic teachings on the nature of the things as they really are.
There are considered to be five factors which contribute to the actualisation all works.
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag vidham |
vividhāśca pṛthak-ceṣṭā daivaṁ caivātra pañcamam || 14 ||
14. The seat of action (the body) and likewise the agent, the various organs, the different and
distinctive functions of Prāṇa (vital force) and also the presiding deity is the fifth among
these.
śarīra vāṅg-manobhir yat karma prārabhate naraḥ |
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ || 15 ||
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15. For whatever work one undertakes by body, speech and mind, whether right or wrong,
these five are its basis.
Commentary
These five factors are the basis of all actions performed by means of the body, mind
or speech, whether they are authorised by the Shastras or not.
(1) The body, which is a combination of the 'five great elements' is known as the
seat of action (adhiṣṭhānam), since it is governed by the individual Self.
(2) The ‘doer’ is the individual Jivātman. In the Vedānta-Sūtras it is declared that
the individual Self is the knower and the doer
(3) The various organs are the five motor organs; speech, hands, feet, reproductive
system and alimentary system along with the mind. They are varied in
accordance with their distinct functions in accomplishing actions.
(4) The unique and distinctive functions of Prāṇa (vital force) – here the expression
'functions' (Ceṣṭa) refers to all its several dynamics which sustain the body and
senses through its divisions of Prāṇa, Apāṇa, Vyāna, Udāna and Samāna.
(5) the Presiding Deity (daivam) is the Supreme Self, the Inner Ruler, who is the
main ‘cause’ in carrying out the action.
It has been already affirmed that:– “I am seated in the hearts of all. From Me proceed
memory, knowledge and their absence also.” (15.15), and Śrī Krishna will later say:–
“The Lord, O Arjuna, lives in the heart of every being causing them to revolve by
His power as if mounted on a machine.” (18.61). The agency of the individual Self
is dependent on the Supreme Self as established in the aphorism:–
“But (the power of being the doer) is from the Supreme, because the Veda says so.”
(B.S., 2.3.40).
Now an objection may be raised in this way:– “If the agency of the individual Self is
dependent on the Supreme Being then the Scriptures containing injunctions and
prohibitions are worthless because the individual Self cannot be charged with moral
responsibility”. This objection is satisfactorily answered by the author of the Brahmā-
Sūtras in the aphorism:–
“But He requires the individual Self to make an effort in order that the injunctions
and prohibitions of Shastra should not be redundant”. (B.S.2.3.41).
The general paradigm is this:– By means of the senses, body etc., provided by the
Supreme Being, supported by Him and empowered by Him – the individual begins,
of its own free will, the effort of directing the body, senses etc., in the performance
of actions. The Jīva itself, of its own free will, is responsible for activity, since the
Supreme Being, abiding within, impels it to act only in the sense of granting His
permission. Just as projects such as moving heavy stones and trees are collectively
the labour of many persons who are all equally responsible for the effect as a group,
yet each one of them individually is also responsible for it by being subject to positive
and negative commands (by the managing director).
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ |
paśyat yat kṛta buddhitvān na sa paśyati durmatiḥ || 16 ||
16. Now such being the case, the fool who sees only the Self as the agent on account of
undeveloped intellect – does not see at all.
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Commentary
In order to do anything the Jīvātman requires the consent of the Paramātman. Such
being the case, if one regards the Jīvātman as the sole agent, due to an undeveloped
intellect, one does not see reality as it actually is.
yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate |
hatvāpi sa imāṁ-llokān na hanti na nibadhyate || 17 ||
17. He who is free from egoistic notions and whose understanding is not tainted – though he
slays all these men, he slays not, nor is he bound.
Commentary
He who is free from the egoistic notion of being the sole agent is therefore not tainted
by self-conceit. He has arrived at the logical conclusion that – “As I am not the agent
of this work, its results are extraneous to me; so this work does not belong to me” –
such a person, is not bound by this enterprise known as ‘battle’. In other words he
does not experience the Karma of such actions.
jñānaṁ jñeyaṁ pari-jñātā trividhā karma codanā |
karaṇaṁ karma karteti trividhaḥ karma saṅgrahaḥ || 18 ||
18. Knowing, the knowable and the knower are the threefold stimulus to action. The instrument,
the act and the agent are the threefold basis of action.
Commentary
'Knowing' means the knowledge about the work which ought to be performed. The
'knowable' is the work which ought to be performed. 'The knower' is the person who
understands this work. The meaning is that in the [Vedic paradigm58] the injunctions
to do [ritual] acts, are a combination of these three. Among these three factors, action
itself, which is the object of knowledge, is briefly described as being threefold – the
instrument, action and the agent. The ‘instrument’ consists of the materials and
implements which are the means [of the ritual act]. The ‘action’ consists of the
[actual] sacrifice etc. The ‘agent’ is the performer [of the sacrifice].
jñānaṁ karma ca kartā ca tridhaiva guṇa-bhedataḥ |
procyate guṇa saṅkhyāne yathāvac-chṛṇu tāny-api || 19 ||
19. Knowledge, act and actor are declared, according to the Doctrine of the Guṇas (Sankhya
philosophy) to be of three kinds, according to the Modal Differences. Listen to a description of
them as they really are.
The Threefold Division of Knowledge
sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate |
avibhaktaṁ vibhakteṣu taj-jñānaṁ viddhi sātvikam || 20 ||
20. That knowledge which reveals one immutable reality in all beings, and not as separate in
the different bodies – know that knowledge to be Sattvic.
Commentary
The Self, which is of the form of consciousness, is alike and uniform, though distinct,
in all beings, even though they may externally, and from the point of view of

58
This Vedic Paradigm is intended to be used as model for all acts – spiritual as well as mundane. Ed.
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qualification and function, be distinguished into social classes, students,
householders, fair, tall etc.
pṛthaktvena tu yaj-jñānaṁ nānā bhāvān pṛthag-vidhān |
vetti sarveṣu bhūteṣu taj-jñānaṁ viddhi rājasam || 21 ||
21. But that knowledge which sees various and distinctive (spiritual) entities in all the separate
(physical) beings – know that knowledge to be Rajasic.
yat tu kṛtsnavad ekasmin kārye saktam ahaitukam |
atattvārthavad alpaṁ ca tat tāmasam udāhṛtam || 22 ||
22. But that which adheres to one single act as if it were the whole, which is not founded on
reason, and which is untrue and trivial – that knowledge is declared to be Tamasic.
Commentary
But that view point which clings to a single type of act as a bounden duty – such as
the worship of disembodied spirits or elementals yielding very small rewards – as if
it granted all desires; that work which is not based on any sound reason – in other
words, because of attachment, since it is not fully productive and is 'untrue' because
it is based on a false view of things – such as seeing differentiation in the nature of
the Atman; 'trivial' because the practice yields poor results.
The Threefold Division of Acts
niyataṁ saṅga rahitam arāga-dveṣataḥ kṛtam |
aphala prepsunā karma tat tat sātvikam ucyate || 23 ||
23. That obligatory work which is done without attachment, without desire or aversion, by one
who desires no reward is said to be Sattvic
Commentary
'Obligatory work' are those activities which are appropriate to one's own profession
and stage of life (varṇa-āśrama). Doing it 'without attachment' means being free
from the idea of agency or personal involvement, and 'without desire or aversion'
means that it is not done through either a desire to win approval or to avoid calumny
– that is, performed without ostentation.
yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ |
kriyate bahulāyāsaṁ tad rājasam-udāhṛtam || 24 ||
24. But that act which is performed with great effort by one who longs to gratify desires and
prompted by self-interest; is said to be Rajasic.
Commentary
Here vā (or) is used in the sense of ca (and) – in other words, whatever work is
performed by one who possesses the misconception that whatever enormous effort
this act demands, it is performed entirely by oneself.
anubandhaṁ kṣayaṁ hiṁsām anavekṣya ca pauruṣam |
mohād ārabhyate karma yat tat tāmasam ucyate || 25 ||
25. That task which is undertaken through delusion, disregarding the consequences, loss,
injury and one's own capacity is said to be Tamasic
 
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Commentary
'Consequence' refers to the [personal] suffering which follows from an action
performed. 'Loss' means financial loss involved in doing that action. 'Injury' is
suffering caused to other living beings during the execution of the action. 'Personal
capacity' is the ability to complete the task. Whenever an enterprise is undertaken
without considering these aspects and from delusion ie., unmindful of the actual
agency of the Divine – that act is said to be in the Mode of Ignorance.
The Threefold Division of Agents
mukta saṅgo’nahaṁvādī dhṛty-utsāha-samanvitaḥ |
siddhy-asiddhyor nirvikāraḥ kartā sātvika ucyate || 26 ||
26. An agent who is free from attachment, and self-acclaim, who is endowed with
perseverance and enthusiasm and is unaffected by success and failure, is said to be Sattvic.
Commentary
Free from self-acclaim (an-ahamvādi) means one does not have the feeling of being
the agent. Perseverance is the attribute of enduring until the completion, any suffering
that is collateral in the work undertaken.
rāgī karma phala prepsur-lubdho hiṁsātmako’śuciḥ |
harṣa śokānvitaḥ kartā rājasaḥ parikīrtitaḥ || 27 ||
27. That agent is known as Rajasic who is swayed by desire and motivated by gain, stingy,
cruel, impure and overwhelmed by delight and grief.
Commentary
Cruel – one who hurts others who have been engaged to do the work; impure – lacks
the [mental & physical] purity required for the act; overwhelmed by delight and grief
– is elated or depressed by success or failure in victory or defeat, in a battle.
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko’lasaḥ |
viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate || 28 ||
28. That agent who is unqualified, vulgar, obstinate, unscrupulous, dishonest, lazy, morose
and a procrastinator is said to be Tamasic
Commentary
Unqualified (Ayukta) – is unfit for works enjoined by the Shastras, and is engaged in
forbidden activities;
vulgar (prākṛtaḥ) – uneducated;
stubborn (stabdhaḥ) – not disposed to work;
unscrupulous (ṣaṭaḥ) – inclined to do nefarious deeds;
dishonest (naiṣkṛtikaḥ) – treacherous;
lazy (ālasaḥ) – not inclined to carry out even work that is undertaken;
morose (viṣādī) – given to excessive moodiness; and a
procrastinator (dīrgha-sūtrī) – a person who, while engaged in nefarious activities,
spends a lot of time thinking about harming others.
The Threefold Division of Rationalism (Buddhi) and Fortitude (Dhṛti)
These [intellectual] faculties contribute to understanding the definitive conclusions about the
facts of reality (tattvas) and the purpose of human life (puruṣārthas).
 
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buddher bhedaṁ dhṛteścaiva guṇatas trividhaṁ śṛṇu |
procyamānam aśeṣeṇa pṛthaktvena dhanañjaya || 29 ||
29. Hear now, the threefold division of Buddhi (rationalism) and Dhṛti (fortitude), according
to the Guṇas, O Arjuna, as I declare them completely and distinctly.
Commentary
'Buddhi' is the reasoned conclusion reached through [intellectual] analysis. 'Dhrti' is
the resolution to persevere in whatever task has been undertaken even against all
odds.
pravṛtiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye |
bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sātvakī || 30 ||
30. That Rationalism is considered to be Sattvic O Arjuna, which discerns extroversion and
introversion, what ought to be done and what ought not to be done, fear and freedom from
fear, bondage and liberation.
Commentary
Extroversion (pravṛtti) – the Dharma which is practiced as the means for worldly
prosperity.
Introversion (nivṛtti) – the Dharma which is practiced as the means for Liberation
(Mokṣa).
A pure intellect understands that transgression of the teachings of Dharma is the
cause of fear and the following of the teachings is the cause of fearlessness. It reveals
the causes of bondage and Liberation – the true nature of Samsāra and deliverance
from it.
yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca |
ayathāvat prajānāti buddhiḥ sā pārtha rājasī || 31 ||
31. The Rationalism which produces a mistaken conception of Dharma and Adharma and also
of what ought to be done and what ought not to be done, O Arjuna, is Rajasic.
Commentary
‘What ought to be done, and what ought not to be done’ – in accordance with place,
time and circumstances.
adharmaṁ dharmam iti yā manyate tamasāvṛtā |
sarvārthān viparītāṁśca buddhiḥ sā pārtha tāmasī || 32 ||
32. That Rationalism, O Arjuna, which, enveloped in darkness, regards Adharma as Dharma
and which reverses every value, is Tamasic.
dhṛtyā yayā dhārayate manaḥ prāṇendriya kriyāḥ |
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sātvikī || 33 ||
33. That perseverance by which one, through steady application, maintains the consistent
functioning of the mind and metabolism and the work of these sense-organs – that
perseverance is of the nature of Sattva.
Commentary
The meaning is that the perseverance in the Mode of Goodness entails persistence in
contemplation and other acts of spiritual practice (which includes physical well-
being) until the attainment of the goal.
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yayā tu dharma kāmārthān dhṛtyā dhārayate’rjuna |
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī || 34 ||
34. That perseverance, O Arjuna, by which, on account of attachment and desire for rewards,
one adheres to [the pursuit of] Dharma, Kāma and Artha is Rajasic.
Commentary
These are the three Puruṣārthas or Goals of Human Endeavour which are Dharma –
duty/right action, Kāma – recreational activities, and Artha – economical
advancement. One who is dedicated to their pursuit is in the Mode of Passion.
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca |
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī || 35 ||
35. That perseverance by which a foolish person does not give up sleep, fear, grief, depression
and passion, O Arjuna, is of the nature of Tamas.
Commentary
A fool persists in sleep, and the inebriation of passion produced by the enjoyment of
sense objects. The terms fear, grief and depression refer to those things which cause
feelings of fear, grief and depression. That clinging by which one maintains the
thought processes and actions which lead to these, is of the nature of Ignorance.
The Threefold Division of Happiness
sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha |
abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati || 36 ||
36. Now hear from Me, O Arjuna, the threefold division of happiness, in which one enjoys by
continued practice and by which one is surely freed from suffering;
Commentary
True happiness is that incomparable joy which a person, through continued [spiritual]
practice over a long period of time, gradually attains, and [after attaining which,] is
never again engulfed by the suffering of Samsāra.
yat tad agre viṣam iva pariṇāme’mṛtopamam |
tat sukhaṁ sātvikaṁ proktam ātma buddhi prasādajam || 37 ||
37. That joy which is like poison at first but eventually becomes like ambrosia, arising from the
serene state of the mind focusing on the ātman – such joy is said to be Sattvic.
Commentary
At the commencement of the spiritual practice (Yoga), because of the great effort
required [to practice] and because the disengaging of the Self from Material nature
does not occur naturally, one experiences great suffering. But in the end, after
perseverance in the practice, when the essential nature of the Self, as truly detached
from Prakṛti, is realised then there is ecstatic joy. This joy is achieved through the
cultivation of mental tranquillity produced by meditation upon the Self.
viṣayendriya saṁyogād yat tad agre’mṛtopamam |
pariṇāme viṣam iva tat sukhaṁ rājasaṁ smṛtam || 38 ||
38. That pleasure which arises from contact of the sense organs with their objects, which at first
is like ambrosia but in the end like poison – that is declared to be Rajasic.
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Commentary
When one engages in sense gratification, the joy that is engendered at first is
delectable, but becomes like poison causing hell-like misery once satiation has been
achieved or once one is incapable of further enjoyment due to over-indulgence. This
pleasure is said to be in the Mode of Rajas.
yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥ |
nidrālasya pramādotthaṁ tat tāmasam udāhṛtam || 39 ||
39. That pleasure which is characterised by self-delusion both in the beginning and the sequel,
arising from sleep, indolence and negligence is declared to be Tamasic.
Commentary
Here 'delusion' means the absence of knowledge about things as they really are.
'Sloth' is lethargy in the activities of the senses. When sensory perceptions are slow,
retardation results. 'Negligence' is the neglect of one's duty. From this too, one's
learning becomes obstructed. In this manner these two (sloth & negligence) cause
delusion.
na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ |
sattvaṁ prakṛtair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ || 40 ||
40. There is no being on earth or even among the gods in heaven, that is free from [the influence]
these three Guṇas arising from Prakṛti.
The Fourfold Division of Vocations
Now Śrī Krishna, proceeds to teach about the vocations of the various social classes
– the Brāhmaṇas (Intellectuals), Kṣatriyas (administrators), Vaiśyas (entreupreneurs)
and Śūdras (workers) based upon their previous Karmas; all of which He classifies
according to the Guṇas. He declares that all such activities when performed in the
spirit of renunciation and as acts of worship are a means to final Liberation which is
the attainment of the Supreme Being.
brāhmaṇa kṣatriya viśāṁ śūdrāṇāṁ ca paraṅtapa |
karmāṇi pravibhaktāni svabhāva prabhavair guṇaiḥ || 41 ||
41. The duties of the Brāhmaṇas, Kṣatriyas; Vaiśyas and the Śūdras O Arjuna, are distinctly
divided according to their inherent dispositions.
Commentary
The character of Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras arise from their various
inherent dispositions. In other words their past Karma is the cause of their being born
in a specific social group. The dominant Guṇa [in one's character] is the result of
such Karma. The Sattva-guṇa becomes dominant in the character of the Brāhmaṇa
through the suppression of the qualities of Rajas and Tamas. In the Kṣatriya the
dominant quality is Rajas through the suppression of Sattva and Tamas. The Tamo-
guṇa becomes the inherent nature of the Vaiśya, becoming slightly dominant by
suppressing Sattva and Rajas. While in the Śūdra the Tamo Guṇa is much more
dominant.
Obligations and duties are assigned to them by the Scriptures according to their
inherent dispositions. For the Shastras assume that the Brāhmaṇas and the others
possess particular attributes and accordingly suggest their duties and occupations.
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śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca |
jñānaṁ vijñānam āstikyaṁ brahmām-karma svabhāvajam || 42 ||
42. Serenity and restraint, self-discipline, purity, forbearance, integrity, wisdom, insight and
faith in the Vedas – all these constitute the functions of the Brāhmaṇas based on their inherent
disposition
Commentary
Serenity is the control of the external sense-organs, restraint is the control of the
mind, self-discipline is the regulating of enjoyments as enjoined by the Shastras.
Purity is maintaining fitness for the performance of rituals as enjoined by the
Shastras. Forbearance is the retaining of mental composure even while being injured
by others. Integrity is straight-forwardness, that is, dealing with others according to
what one actually feels. Wisdom is the correct understanding of the nature of the
higher and lower truths. Insight is the understanding of the notable and unique
attributes of the Supreme Being. Faith in the Vedas (āstikyam) is the firm conviction
in the truth of everything enjoined in the Vedas; in other words, a conviction that
cannot be unsettled for any reason whatever. A firm conviction that –
(1) The Lord Vāsudeva, the Supreme Being, is signified by the term Para-Brahman.
(2) He is devoid of even the slightest trace of negativity,
(3) He possesses an inestimable abundance of auspicious and excellent attributes
such as omniscience, power etc., boundless and essential to Him.
(4) The sole purpose of the whole of the Vedas and the Vedānta is to reveal Him.
(5) He is the sole cause of the universe
(6) He is the ground (substratum) of the entire universe.
(7) He is the essential actuator of all.
(8) All actions [secular and religious] enjoined in the Vedas are to be done as sacred
acts.
(9) When propitiated in this manner the Lord confers the results of the practice of
Dharma (Right living), Artha (Financial advancement), Kama (Pleasure) and Mokṣa
(Liberation). All of which have already been taught in the Gita.
śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpyapalāyanam |
dānam īśvara-bhāvaśca kṣātraṁ karma svabhāvajam || 43 ||
43. Valor, power, determination, proficiency and courage in battle, generosity and leadership
are the inherent characteristics of the Kṣatriyas.
Commentary
Valor is the ability to engage in combat without fear. Power is the capacity to remain
undefeated by others. Determination is the capacity to carry to completion any
undertaking that has been started, despite obstacles. Proficiency is skill in the
executing of all tasks. Courage is not retreating in a battle even when faced with
certain death. Generosity is the ability to give away one's own possessions even in
their entirety. Leadership is the capacity to govern well.
kṛṣi go-rakṣya vāṇijyaṁ vaiśya-karma svabhāvajam |
paricaryātmakaṁ karma śūdrasyāpi svabhāvajam || 44 ||
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44. Agriculture, cattle-breeding and trade are the innate vocations of Vaiśyas, and the duty of
the Śūdras is service, arising from their innate dispositions.
Commentary
All these have been described to stress that the professions of the four social groups
are supplementary to the performance of sacrifices and other rituals which are
ordained by the Shastra. Sacrifices etc., are the prerogative of the first three social
groups.
Because the Brāhmaṇas [presumably] posses a preponderance of Sattva, the control
of the senses, mind etc., [should] come easily and naturally to them and have thus
been prescribed as their Dharma (duty). Control of the mind, senses etc., have not
been recommended as the duties of Kṣatriyas and the Vaiśyas since this can only be
achieved with great difficulty owing to the respective preponderance of Rajas and
Tamas in them. The vocation of a Brāhmaṇa is officiating as a priest in sacrifices,
teaching the Vedas and receiving gratuity. The vocation of a Kṣatriya is public
administration and protection, and that of the Vaiśyas is farming, trade etc., as
mentioned before. The duty and vocation of the Śūdra is service under the direction
of the other three orders.
sve sve karmaṇy-abhirataḥ saṁsiddhiṁ labhate naraḥ |
svakarma nirataḥ siddhiṁ yathā vindati tacchṛṇu || 45 ||
45. Through dedication to one's own duties, one attains perfection. How dedication to one's
own duty achieves perfection listen now:–
Commentary
Perfection is the supreme state of ultimate beatitude.
yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam |
svakarmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ || 46 ||
46. By worshipping the One from whom all beings have evolved and by whom all this is
pervaded – through the performance of one's own vocational Dharma – perfection is attained.
Commentary
It has been mentioned before that everything in the Universe originates from Krishna
and the entire cosmos is pervaded by Him.
śreyān svadharmo viguṇaḥ para-dharmāt svanuṣṭhitāt |
svabhāva niyataṁ karma kurvan-nāpnoti kilbiṣam || 47 ||
47. Better is one's own Dharma, even when imperfectly done, than the Dharma of another well-
performed. When one practices the Dharma ordained by one's own nature, one incurs no fault.
Commentary
One's own Dharma is that practice which is suitable for one to undertake according
to one's natural disposition (svabhāva), and takes the form of Divine Service,
relinquishing the idea of agency etc., as has been taught previously. The Dharma
[referred to here] known as Karma Yoga, consists in physical and mental activity and
is thus easy to perform by one engrossed in Material Nature (Prakṛti). Thus, Karma
Yoga, even if it is defective in some respects, is better than the Dharma of another,
that is – Jñāna-yoga, a practice that is suitable for one capable of controlling the
senses. This practice is difficult and prone to failure, and may only occasionally be
well performed.
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Thus Śrī Krishna reminds us here about the teaching of the third chapter – [that
Karma Yoga is superior to Jñāna Yoga.]
sahajaṁ karma kaunteya sadoṣam api na tyajet |
sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ || 48 ||
48. One should not relinquish one's natural vocational skills [Karma] O Arjuna, though they
may be imperfect; for, all undertakings are enveloped by imperfection like fire by smoke.
Commentary
The meaning is that even though one may be capable of practicing Jñāna Yoga, one
should rather perform Karma Yoga only. All undertakings, whether of Karma or
Jñāna, are indeed accompanied by a certain degree of imperfection, that is, involve
painful effort, as fire is attended by smoke. But still there is this difference:– Karma
Yoga is easy and free from the liability to misadventure, but Jñāna Yoga is the exact
opposite to this.
asakta buddhiḥ sarvatra jitātmā vigata spṛhaḥ |
naiṣkarmya siddhiṁ paramāṁ sanyāsenādhigacchati || 49 ||
49. One who is completely unattached, who is self-controlled and is free from desires – attains
by renunciation the supreme perfection of liberation from all activity.
Commentary
The gist is that one attains steadfastness in mindfulness (Dhyāna Yoga) which is the
consummation of even Jñāna Yoga. Dhyāna Yoga which is going to be described
hereafter consists in the complete cessation of sensory activity.
siddhiṁ prāpto yathā brahmā tathāpnoti nibodha me |
samāsenaiva kaunteya niṣṭhā jñānasya yā parā || 50 ||
50. Learn from me in brief, O Arjuna, how one who has achieved perfection, attains Brahman
(Self-realisation), which is the supreme consummation of wisdom.
Commentary
'One who has achieved perfection', is one who has attained perfect mindfulness
through Karma Yoga practiced consistently on a daily basis throughout life. In other
words; “I shall teach you briefly by what mode of living, one can attain Brahman
(Self-realisation) – the supreme goal of wisdom”. The meaning is that Self-realisation
is the supreme consummation, the ultimate perfection of insight gained through
mindfulness.
buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca |
śabdādīn viṣayāṁs-tyaktvā rāga-dveṣau vyudasya ca || 51 ||
51. Endowed with a purified intellect, subduing the mind by steadfastness, relinquishing sound
and other objects of the senses and abandoning attraction and aversion;
Commentary
'Endowed with a purified intellect' – means endowed with the intellect (Buddhi)
focusing on the Self as it really is. 'Subduing the mind by steadfastness' – means
preparing the mind for meditation by practicing the gradually withdrawal from
external objects. 'Relinquishing sound and other objects of senses' – means not
paying attention to them, and 'abandoning attraction and aversion' associated with
engagement with objects of the senses.
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vivikta-sevī laghvāśī yata-vāk-kāya-mānasaḥ |
dhyāna yoga paro nityaṁ vairāgyaṁ samupāśritaḥ || 52 ||
52. Resorting to solitude, eating moderately, restraining speech, body and mind, perpetually
engaged in the Yoga of meditation and practicing dispassion;
Commentary
'Resorting to solitude' means living in a secluded place free from hindrances to
meditation; 'eating moderately' means eating neither too much nor too little;
'restraining speech, body and mind' means directing the functions of the body, speech
and mind to meditation; 'perpetually engaged in the Yoga of meditation' means daily
practicing meditation until death; 'exercising dispassion' means developing non-
attachment to everything except the one object of contemplation [the Self] through
reflection on the imperfections of all objects [of enjoyment].
ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham |
vimucya nirmamaḥ śānto brahmā-bhūyāya kalpate || 53 ||
53. Forsaking self-affirmative ideation, power play, arrogance, desire, anger and property, free
from the notion of possessiveness and tranquil – one becomes worthy of the state of Brahman.
Commentary
'Forsaking self-affirmative ideation (ahaṅkāra)’ means abandoning the concept that
the body is the Self; diminishing the force of previous Vāsanas (mental impression
and habitual patterns) which nourish self-affirmative ideation.
brahmā-bhūtaḥ prasannātmā na śocati na kāṅkṣati |
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām || 54 ||
54. Having realised the state of Brahman, full of joy, neither grieving nor craving, being the
same to all beings, one attains supreme devotion to Me.
Commentary
'Having realised the state of Brahman', means having realised the essential nature of
the Self as consisting of unlimited knowledge and naturally completely dependent
and subservient to Krishna.
'Full of joy' means not affected by various forms of suffering (kleṣas) that arise from
Karma and other causes, and does not grieve for any being other than [separation
from] Krishna, nor desires anything other than Him.
‘The same to all beings’ means that one becomes equally indifferent to all beings
other than Krishna and regards them as worthless as straw and thus attains supreme
devotion to Him.
‘Supreme devotion’ is a realisation which makes one love Krishna ardently – an
experience of Krishna as the Lord of all, who creates, sustains and dissolves the
universe in cosmic play, who is the Lotus-eyed Lord of Śrī; and the personal Lord of
the individual Self.
bhaktyā mām abhijānāti yāvān yaścāsmi tattvataḥ |
tato māṁ tattvato jñātvā viśate tad anantaram || 55 ||
55. By [such] devotion, one realises Me and knows who I am in reality – Knowing Me thus in
truth, through devotion one thereafter enters into Me.
 
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Commentary
“Through such devotion, one comes to understand My essential nature and My
attributes and sovereign glory. After obtaining this realisation of the Ultimate Truth
through loving devotion, one then enters into Me – attains unification with Me”.
The meaning is that one attains Krishna by means of ardent Bhakti which develops
after the direct vision of the divine nature, attributes and glory of the Lord as they
really are. The term 'through devotion' indicates the Bhakti which is the cause of
unification; as stated in the text:–
'But by exclusive devotion it is possible to truly know, see and enter into Me' (11.54).
Thus the culmination of the sequence which started from the performance of
obligatory (nitya) and periodic (naimittika) duties without desire for rewards, but
performed as service to the Supreme Being has been described. Śrī Krishna now
explains that even actions directed at attaining material benefit (Kāmya-karmas)
culminate in the same attainment as those described above, provided they too are
done as service to the Divine.
sarva karmāṇyapi sadā kurvāṇo mad vyapāśrayaḥ |
mat prasādād avāpnoti śāśvataṁ padam avyayam || 56 ||
56. Constantly engaged in all works, taking refuge in Me, through My grace, one attains the
eternal and immutable state.
Commentary
Not only obligatory and periodic duties but all works, even those meant for material
gain (desiderative acts or Kāmya Karmas) when done by 'taking refuge in Me' –
that is, transferring to Krishna the ideas of agency and proprietorship, one attains,
by His Grace, the eternal realm which is unchanging or perfect. 'Pada' (realm)
indicates the goal which is attained; i.e. Krishna Himself.
cetasā sarva karmāṇi mayi saṁnyasya mat paraḥ |
buddhi-yogam upāśritya mac-cittaḥ satataṁ bhava || 57 ||
57. Mentally dedicating all works to Me, thinking of Me as the Supreme Goal, and resorting to
the Yoga of Discrimination (Buddhi-Yoga), focus your mind on Me.
mac-cittaḥ sarva durgāṇi mat-prasādāt tariṣyasi |
atha cettvam ahaṅkārān na śrosyasi vinaṅkṣyasi || 58 ||
58. Focusing your mind on Me, you shall, by My grace, surmount all obstacles. If, however,
out of self-conceit, you do not heed Me, you shall be ruined.
yad ahaṅkāram āśritya na yotsya iti manyase |
mithyaiṣa vyavasāyaste prakṛtis-tvāṁ niyokṣyati || 59 ||
59. If out of self-conceit, you think; 'I will not fight,' your resolve is futile – Nature will compel
you.
Commentary
'self-conceit’ means under a false sense of independence, and thinking that you know
what is good for you and what is not.
svabhāvajane kaunteya nibaddhaḥ svena karmaṇā |
kartuṁ necchasi yan mohāt kariṣyasy-avaśo’pi tat || 60 ||
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60. O Arjuna (Kaunteya), bound by your own Karma inborn in your own nature, having no self-
control, you will be compelled to do that very thing which, through delusion, you now desire
not to do.
īśvaraḥ sarva bhūtānāṁ hṛddeśe’rjuna tiṣṭhati |
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā || 61 ||
61. The Lord abides in the heart of every being, O Arjuna, spinning them round and round, by
His power, as if they were mounted on a machine.
Commentary
Lord Vasudeva, who is the ruler over all, abides in the mind of every being, from
which arises all knowledge which leads to all types of activities – both worldly and
spiritual. The machine is the body and senses also called Prakṛti; – it is activated by
Krishna in accordance with the Modes of Material Nature (Māyā). This has already
been mentioned in the verses:–
'And I am seated in the hearts of all. From Me are memory, knowledge and their
absence also' (15.15)
'From Me everything proceeds' (10.8).
The Vedas also proclaim the same :–
'He who, dwelling in the Self..........................' (Br. Up. Madh: 3.7.22).
Śrī Krishna now explains the way to become liberated from Māyā:–
tam-eva śaraṇaṁ gaccha sarva-bhāvena bhārata |
tat prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam || 62 ||
62. Take refuge in Him alone, O Arjuna (Bharata), with your whole being. By His grace, you
shall obtain supreme-peace and the eternal abode.
Commentary
Take refuge with all your might (Sarva bhāvena), that is surrender mentally and
emotionally to Śrī Krishna, the ruler of all and you will attain supreme peace here
and the eternal abode hereafter.
iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā |
vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru || 63 ||
63. Thus I have taught you that knowledge which is the greatest of all mysteries. Reflecting
on it thoroughly, do what you will.
sarva guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ |
iṣṭo’si me dṛṣam iti tato vakṣyāmi te hitam || 64 ||
64. Hear again My supreme teaching, the most secret of all; as you are exceedingly dear to
Me, I will declare what is good for you.
manmanā bhava mad-bhakto mad yājī māṁ namas kuru |
mām evaiṣyasi satyaṁ te pratijāne priyo’si me || 65 ||
65. Focus your mind on Me, be devoted to Me, worship Me, prostrate before Me and you shall
come to Me alone. I promise you this verily, for you are dear to Me.
 
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Commentary
‘Focus your mind on Me’ enjoins the cultivation of mindfulness (Vedana), which is
expressed more explicitly by the terms ‘meditation’ (Dhyāna) and ‘worship’
(Upāsana) – which is proclaimed in Vedanta texts. This meditation culminates in
direct perception (Darśana) which is continuous mindfulness [of Krishna] full of
ardent love.
‘Be devoted to Me’ – means practice continual mindfulness of Me who am
exceedingly dear to you as you are incomparably dear to Me. ‘Worship Me’ (mad-
yāji) – is a further application of being My devotee. Yajña here refers to worship in
general and the desire to worship (ārādhana) follows the [realisation of] complete
subservience to the Lord.
“Following these instructions you shall come to Me. I make this solemn promise to
you. Do not take it as being mere rhetoric, for you are dear to Me”. One who loves
Krishna ardently, it also intensely loved by Krishna, and consequently, not being able
to bear the mutual separation, Krishna Himself will make every effort to assure a
reunion.
sarva dharmān parityajya mām ekaṁ ṇaṁ vraja |
ahaṁ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ || 66 ||
66. Completely relinquishing all Dharmas, take refuge in Me alone. I will release you from
all sins, grieve not.
Commentary
'Relinquishing all Dharmas’ – means the complete abandonment of the notion of
agency, proprietorship, results etc., in the practice of Karma, Jñāna and Bhakti Yogas
which are the means (dharmas) for attaining the highest good when done as Divine
Service.
'I will release you from all sins' – means that I will free you from all obstacles that
prevent you from attaining Me; consisting of [the karmic reaction of] innumerable
acts of doing what is forbidden and neglecting what is bidden. Accumulating from
beginingless times [the reactions of] these deeds cause obstacles in spiritual
development.
An alternative interpretation is this:– Bhakti Yoga is possible only for those
individuals who love the Lord intensely and who are free from all negative karma.
One’s karmic reactions (sins) are obstacles in the path of developing loving devotion
and are so numerous that the expiatory rites which would exculpate them could not
possibly be performed in the limited time of one life span. Arjuna therefore thought
that he was incapable of practicing Bhakti Yoga. To remedy Arjuna's despondency
the Lord said:- 'Completely relinquishing all Dharmas, take refuge in Me alone.' The
term ‘Dharma’ used in this context would apply to the expiatory rites. So in order to
successfully commence Bhakti Yoga, surrender to Me alone. I am supremely
compassionate, the refuge of all without distinction, an ocean of maternal solicitude
for those dependent on Me. I will release you from all sins, which have been
explained as obstacles to the practice of Bhakti Yoga – grieve not.
idaṁ te nātapaskāya nābhaktāya kadācana |
na cāśuśrūṣave vācyaṁ na ca māṁ yo’bhyasūyasi || 67 ||
67. This teaching you should never reveal to one who is devoid of self-discipline and devotion,
nor to one who has no desire to listen, nor certainly to one who traduces Me.
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Commentary
This most secret doctrine should not be revealed by you to anyone who has not
practiced some form of self-discipline. Neither should this be taught to one who is
not devoted to Me or to you as the teacher. The meaning is that you should not reveal
this teaching to one who, though practicing self-discipline, is not a devotee and does
not serve Me. It should also never be taught to one who, though a devotee, has no
desire to listen. Nor should it be imparted to one who vilifies Me, that is, when My
divine nature, glories and attributes are described – discovers defects in them. The
grammatical differences of case (from ablative to nominative form) indicates that the
last one mentioned is the most despicable character.
ya imaṁ paraṁ guhyaṁ mad bhakteṣv-abhidhāsyati |
bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty-asaṁśayaḥ || 68 ||
68. One, who possessed of supreme devotion to Me, expounds this highest mystery to my
devotees, shall come to Me, there is no doubt about this.
na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ |
bhavitā na ca me tasmād anyaḥ priyataro bhuvi || 69 ||
69. Nor is there among human beings anyone who does more precious service to Me. Nor
shall there be another on earth dearer to Me than he.
Commentary
The first reference – to those who are unworthy to hear the teachings of Gita,
is meant to stress that teaching it to them is more displeasing to the Lord than
not teaching those who are worthy.
adhyeṣyete ca ya imaṁ dharmyaṁ saṁvādam āvayoḥ |
jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ || 70 ||
70. And whoever studies this dialogue of ours about Dharma, worships Me through the
sacrifice of knowledge (Jñāna-yajña); such is My conviction.
śraddhāvān anasūyaśca śṛṇuyād api yo naraḥ |
so’pi muktaḥ śubhāṁllokān prāpnuyāt puṇya karmaṇām || 71 ||
71. And the one who listens to it with faith and free from envy, shall also be liberated and will
attain the auspicious realms of those who have performed meritorious deeds
Commentary
One who has faith and is free from malice, hearing the Gītā when taught [by a
qualified teacher], shall, by such hearing, be delivered from all obstacles which
hinder taking to devotional life; reaching the auspicious realms (śubha lokas), i.e, the
realms of the hosts of devotees who have done virtuous acts.
kaccid etacchātaṁ pārtha tvyaikāgreṇa cetasā |
kaccid ajñāna saṁmohaḥ pranaṣṭaste dhanañjaya || 72 ||
72. Have you paid attention to this, O Arjuna (Partha), with a concentrated mind? Has your
delusion, caused by ignorance been dispelled O Dhananjaya?
arjuna uvāca
naṣṭo mohaḥ smṛtir labdhā tvat prasādān mayācyuta |
sthito’smi gata sandehaḥ kariṣye vacanaṁ tava || 73 ||
 
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Arjuna said:
73. Destroyed is my delusion and I have, by Your grace, O Krishna, gained insight (smṛti).
Freed from doubts, I stand steadfast, I will act according to Your word.
Commentary
Delusion or misapprehension here means:–
(a) the misconception that the Atman is the Prakṛti (body-mind complex) which is
actually the non-self;
(b) the lack of understanding that all sentient and insentient entities, constitute the
‘vesture’ of the Divine who is their antarātman (inner-self).
(c) The notion that works, both obligatory (nitya-karma) and periodic (naimittika-
karma), cause bondage when in fact they are a means for attaining the Supreme Being
– when done as service to Him. All such misapprehension is now destroyed.
The summary of Arjuna’s insight into the teaching is –
Self-realisation is the understanding that the Jivātman is the knower and thus
different from Prakṛti [that which is known as an object] and is essentially free from
the Modes of Material Nature. The Jivātman is essentially subservient and
completely dependant upon the Supreme Being and is ruled by Him.
The true knowledge of the Supreme Being is the understanding that He is designated
by the expression ‘Para-Brahman’ and He is a vast ocean of all auspicious, excellent
attributes such as knowledge, strength, glory, valour, creativity, radiance etc., which
are unbounded and intrinsic to Him. His essential nature consists solely of goodness.
He is the absolute antithesis of all that is evil. The origination, sustentation and
dissolution of the entire universe are His sport.
Śrī Krishna is Vāsudeva, the Supreme Being, known from the Vedānta and reached
only by meditation (upāsana), in the form of Bhakti.
Bhakti can be attained by the control of the senses and the mind, rejecting prohibited
acts and performing obligatory works (nitya-karma) and periodic works (naimittika-
karma) purely as Divine Service (kainkaryam). Bhakti is to be developed day after
day through the regular practice of discrimination between the higher and lower
truths.
sañjaya uvāca
ity-ahaṁ vāsudevasya pārthasya ca mahātmanaḥ |
saṁvādam imam aśrauṣam adbhutaṁ roma-harṣaṇam || 74 ||
Sanjaya said:
74. Thus have I heard this astounding dialogue between Vāsudeva and the great-minded
Arjuna, which makes my hair stand on end.
vyāsa prasādāc-chātvān etad guhyam aham param |
yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam || 75 ||
75. By the grace of Vyasa have I heard this supreme mystery of Yoga as declared personally
by Krishna, the Lord of Yoga.

 
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Commentary
By the grace of Vyāsa ie., by the benefit of the psychic power of clairaudience,
granted by him, I have been able to hear this supreme mystical doctrine called Yoga
from Śrī Krishna Himself!
rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam |
keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhurmuhuḥ || 76 ||
76. O King, constantly remembering this astounding and auspicious dialogue between Śrī
Krishna and Arjuna, I rejoice again and again.
tacca saṁsmṛtya saṁsmṛtya rūpam aty-adbhutaṁ hareḥ |
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ || 77 ||
77. And constantly recalling that most spectacular form of Hari, great is my amazement, O
King, and I rejoice again and again.
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ |
tatra śrīrvijayo bhūtir dhruvā nītir matir mama || 78 ||
78. Wherever Śrī Krishna, the Lord of Yoga, and Arjuna the archer are, there abide forever
prosperity, victory, wealth and righteous statesmanship – this is my firm conviction.
hariḥ oṁ tatsat
iti śrīmad bhagavad gītāsūpaniṣatsu
Brahmā-vidyāyāṁ
yogaśāstre śrīkṛṣṇārjuna saṁvāde
mokṣa-sanyāsa-yogo nāma aṣṭāḍaśo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga
The dialogue between Śrī Krishna and Arjuna
Ends the eighteenth discourse entitled
“Liberation Through Renunciation”
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APPENDIX # 1

Esoteric Interpretation of the Names

mentioned in the First Chapter
(Paramahamsa Yogananda)

Pāṇḍavas
Yuyudhāna – śraddha – devotion
Yudham caitany prakāśayitum eṣaṇaḥ abhilaṣamān iti |
The one who has an ardent desire to fight to express spiritual consciousness.
Uttamaujas – vīrya – Vital celibacy
Uttama oja yasya sa iti | One whose power is supreme.
Cekitāna – smriti – spiritual awareness
Ciketi jānāti iti | He who remembers, realises; one whose perception is clear.
Viraṭa – samādhi – enstacy
Viśeṣeṇa ātmani rājate iti | One who is wholly immersed in the inner Self.
Kāśirāja– prajna – insight
Pādarthān kāśuyān prakāśayan rājate vibhāti iti |
One whose illumination causes other things to be illuminated or revealed accurately.
Drupada – tivra samvega – extreme dispassion or ardent desire for liberation
Drutam padam yasya iti | One whose steps are quick or swift
Dhriṣṭaketu – yama – self–restraint (Dhriṣ = courageous, ketu = chief)
Jana-ketavaḥ āḍādaḥ dhṛṣyate anena iti |
One by whose discriminative intellect difficulties are overcome.
Śaibya – niyama – observances (śī – in whom all things lie)
śivam maṅgalam tat-sambandhiyam iti maṅgala-dāyakam |
One who adheres to that which is auspicious – to what is conducive to one’s welfare.
Kuntibhoja – āsana – right posture (Bhuj – to take possession of, or to rule.)
Yama kuntim kunā ātmantraṇā daiva vibhūtī ākarṣikā śaktim bhunakti pālayate yaḥ saḥ
He who takes possession of and supports the spiritual force – Kunti – by which divine
powers are invoked and drawn into oneself.
Yudha-manyu – prāṇāyama – Control of life force
Yudham caitanya prakāśaytum eva manu kriyā yasya saḥ |
One whose chief action is to fight to manifest divine consciousness
Purujit – pratyahāra – mental interiorization
Paurān indriya adhiṣṭhātṛi devān jayati iti |
One who has conquered the fortress of the astral powers ruling the senses.
Abhimanyu – samyama – pratyahāra and dhyāna – self mastery
Abhi sarvatra manute prakāśate iti |
One who shines intensely everywhere
Yudhiṣṭhira – viveka – discriminative awareness
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Bhīma – prāṇāyāma – control of prāṇā
Arjuna – dhṛti, samyama – power of patience and self control
Sahadeva – yama – the power to observe the negative rules of morality
Nakula – niyama – the power to observe the positive rules

Kauravas
Duryodhana – material desires – (dur – difficult, yodhana – to overcome )
Droṇa – vipāka – samskāra or mental impressions. (dru – to melt)
Karmaṇām dravībhāvanām vipākaḥ iti |
The fruition of actions that are dormant
Kripa – avidya – delusion (derived from klṛp – to imagine)
Vastuni anyatvāni kalpayati iti | He who sees things not as they are.
Bhīṣma – asmita – sense of self – (root bhiṣ – to frighten)
Yasmāt pañca-tattvāni vibhāti saḥ |
That by which the five elements come into being or shine.
Karṇa – rāga – attachment (root kri – to do)
Karaṇa śīla iti | One who acts according to habitual tendencies to derive pleasure.
Vikarṇa – dveśa – repulsion
Akaraṇa śīla iti | One who behaves according to his habitual tendencies in avoiding
pain.
Jayadratha – abhiniveśa – body bound identification
Rāmitvā anurakto bhūtvā jayati utkṛṣṭa rūpeṇa tiṣṭhati iti |
One who conquers by deep attachment to life – deep attachment to one’s continued
embodied existence
Bhuriśravas (Son of Somadatta) – Karma – Material action (bhūri – repeated śravas – flow
or stream)
Bhūri bahulam śravaḥ kṣaraṇam yaḥ saḥ iti |
That flow which frequently and repeatedly disappears.
Aśvathāman – āśaya – latent desires. (root ās–va – to store up, stha – to remain)
āsnuvan sañcayan tiṣṭhati iti | That which remains stored up or preserved.
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APPENDIX # 2

Rāmānuja’s Polemics
1. A Refutation of the Advaita (Monist) Doctrine of Unreality Chap 2:12
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ |
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param || 12 ||
There never was a time when I did not exist, nor you, nor any of these temporal
kings. Nor will there be any time in future when all of us shall cease to be.

As regards the doctrine of Bhaskara [and the Advaitins] that the above mentioned distinctions
[between the Lord and jīvas, and between the jīvas themselves] are unreal and due to some
limiting condition (Māyā) – it would be highly improper [for the Lord] to make reference to
distinctions at the time of imparting the [ultimate] Truth.
If we examine [Bhaskara's] theory of upādhi (adventitious limitation), which states that the
apparent differences among jīvas are due only to the bodies (adventitious limitations), it must
be admitted that discussion of differences is out of place when explaining the ultimate Truth,
because according to the theory [of Bhaskara and the Advaitins] there are no such differences
in reality.
The inherent differences mentioned by the Lord are taught by the Veda also:–
'Eternal among eternals, the intelligent among the intelligent, the one among many
who fulfils desires’ (Sve. Up. 6:13, Ka. Up. 2:2:13).
The meaning of this text is: – ‘Among the eternal sentient beings who are countless, He, who
is the Supreme Spirit fulfils the desires of all.'
As regards the doctrine of the Advaitins that the perception of difference arises from ignorance
(ajñāna or avidya) only, and is not actually real; [it may be pointed out that] the Supreme
Being – whose comprehension must be perfect, free from all ignorance and its effects –must
therefore have a direct cognition of the true nature of the ātman; comprised of eternal
consciousness, and being without any differentiation and unchangeable. He therefore cannot
possibly be aware of the so-called differences which arise from ignorance. It is, therefore,
unimaginable that He would then engage Himself in activities such as teaching which are
based entirely upon such a perception of differences arising from ignorance.
It may be argued that the Supreme Being, though perfectly aware of non-duality, can still be
aware of such difference which persists even after sublation. For example a burnt piece of
cloth may continue to look like a cloth, and that such continued [perception] of the nullified
does not cause Him bondage. Such a proposition is invalidated in the light of another analogy
of a similar kind, namely, the perception of the mirage. When a mirage is realised to be what
it is, one does not then persist in an attempt to fetch water there from. In the same way, even
if the impression of difference persists after it has been nullified by the realisation of non-
dualism, it cannot impel one to activities such as teaching; for the person to whom the
instruction is to be imparted is discovered to be unreal. The idea is that just as the discovery
of the non-existence of water in a mirage brings an end to all efforts to get water from it, so
also when all duality is negated by enlightenment, no activity like teaching disciples etc.,
could take place.
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Nor is it acceptable that the Supreme Lord was at one time ignorant and obtained knowledge
of non-duality through the Scriptures, and is still being subject to the continuation of the
suppressed experiences. Such a contention contradicts the Veda (Śruti) and the Smrti (Canon
Law): –
'He, who is all-knowing and all wise' (Mun.Up., 1.1.9);
His supreme power is indeed revealed as varied and inherent, and consists of
omniscience, omnipotence and action' (Sve. Up. 6.8);
'I know, Arjuna, all beings of the past, present and future but no one knows Me,' etc.
(Gītā 7:26).
And again, if the perception of difference and distinction are said to persist even after the non-
dual Self has been decisively realised, the question arises– to whom will the Lord and the
succession of teachers of the tradition (Guru Parampara) impart the knowledge in accordance
with their realisation? The question requires an answer. The realisation of non-duality cannot
possibly co-exist with the perception of differences.
If the Advaitins reply using the Bimba-Pratibimba (the original and the reflection) argument
that teachers give instructions to their own reflections in the form of disciples such as Arjuna,
it is absurd. For, no sane person would attempt to give instructions to his own reflection seen
in precious stone, the blade of a sword or a mirror, knowing, as he does, that they are non-
different from himself! The theory of the persistence of the sublated is thus impossible to
maintain, because the knowledge of the non-dual Self is supposed to destroy the very
ignorance in which differences external to the Self are alleged based.
'The persistence of the sublated' does indeed occur in cases where the cause is the result of
some physical defect such as the seeing of two moons, in impaired eyesight known as double-
vision (diplopia). This double vision cannot be nullified by the right understanding that there
is only one moon. Even though the perception of the two moons may continue, it is rendered
inconsequential on the strength of strong contrary evidence. For, it will not lead to any activity
based upon a real experience.
But in the present context [in the case of Śrī Krishna teaching Arjuna], the concept of
difference – where both object and cause are admittedly unreal – is negated by the knowledge
of reality. So the 'persistence of the sublated' is impossible.
Thus, if the Supreme Lord and the succession of preceptors (guru-parampara) have attained
the realisation of [a non-dual] reality, their perception of duality [after realisation] and
activities such as teaching proceeding from such [non-dual] realisation, are impossible. If, on
the other hand, the perception of difference persists because of the continuation of ignorance
and its causes, then these teachers are themselves ignorant of the Truth, and they will be
incapable of teaching the Truth.
Moreover, as the preceptor has attained the realisation of the non-dual ātman and thereby
overcome the ignorance obscuring Brahman and all the effects of such ignorance, there is no
purpose in instructing the disciple. If it be argued that the preceptor and his teaching are just
in the imagination of the disciple, the disciple and his knowledge are similarly the product of
the imagination of the preceptor, and as such the ignorance in question cannot be overcome.
If it is maintained that the disciple's knowledge, even though imaginary, overcomes ignorance
etc., because it annuls the previous state of non-enlightenment, the same can be asserted of
the preceptor's knowledge. The futility of such teachings is obvious. Enough of these unsound
doctrines which have all thus been refuted!
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2. Refutation of the Advaita Doctrine that Avatāras are Unreal.

Chapter 4:6
Ramanuja states in his introduction to the Commentary that he supports the absolute reality
of the Avatāras. He now goes to some lengths to refute the doctrine of the Advaitins that the
Incarnations of the Lord are not real but are only illusions – Ed.
The [real] character of Śrī Krishna's own Nature is established from the following Scriptural
texts: –
'He who is of sun-like colour, beyond darkness (Tamas)' (Sve. Up., 3.8)
'He who abides beyond Rajas (active matter)' (Taitt. Sam 2:2:12:5; 17:1:4:2);
'This Golden Being who is within the sun' (Cha. Up. 1:6:6);
' Within the heart, there is the Being consisting of mind, immortal and golden' (Taitt. Up.
1.6.1);
'All mortal creatures have come from the self-luminous Being' (Yaj., 32.2);
'Whose form is light, whose will is truth, who is the Self of ethereal space, who contains
all actions. contains all desires. contains all odours, contains all tastes' (Cha. Up., 3.14.2);
'Like a raiment of golden colour' (Br. Up., 4.3.6).
Ātma-Māyāyā means 'by my own Māyā'. Here the term Māyā is a synonym for wisdom as
stated in the lexicon (nirukta 3;9) of Yaska:– 'Māyā is wisdom, knowledge'.
Further there is the usage of authorities:–
'Through Māyā, He knows the good and bad of his creatures.'
The phrase 'by My own knowledge' means 'by My will', in other words – "without
compromising My essential attributes as the Lord of the Universe, such as being
immaculate, having auspicious attributes etc., I incarnate by creating a form similar to the
configuration of gods, humans etc., ".
The Veda teaches the same thing:–
'He who is not subjected to birth, is manifest in various forms' (Taitt. Arany,
3.12.7).
The meaning is that His birth is quite unlike that of ordinary beings. The dissimilarity
consists in His 'choosing' to be born – unlike ordinary beings whose birth is necessitated
by their karma.
Thus construed, there is no contradiction either between the earlier teaching and what is
taught later in the statements:– Many births of Mine have passed, O Arjuna and similarly
yours also. I know them all' (4.5); 'I incarnate Myself' (4. 7); and 'He who thus knows in
truth your birth and pastimes' (4.9).
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3. Refutation of the doctrine of Identity of the ātman with Brahman
Chapter 7: 19
bahūnāṁ janmanām ante jñānavān māṁ prapadyate |
vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ || 19 ||
At the end of many births, the enlightened one takes refuge in Me, realising that
‘Vasudeva is everything’– It is very hard to find such a great-person.

Vasudeva alone is the highest goal and also the means for attaining it is the only possible
meaning of the statement – “Vasudeva is all”, because the topic started with the
statements:– “For I am very dear to the wise” (7.17) and “being fully integrated, [he] is
devoted exclusively to Me as the highest goal.” (7.18). This conclusion is validated also
because that enlightened one described here, possesses the same qualities as the wise one
described earlier.
It has already been taught that the two Natures (Prakṛti-Puruṣa) – the sentient and the
insentient, have their raison d’etre in being the dependants (śeṣa) of the Supreme Being in
the two verses (4 & 5) beginning with “Earth, water, fire, air, .......” and ending with .”........
But, O mighty-armed One, know that My Superior Nature is different. It is the life-principle
[Jīva-bhuta], by which this universe is sustained.”
Then take the section beginning with – “Therefore, I am the origin and, dissolution of the
whole universe. There is nothing higher than Myself, O Arjuna” (7:6-7), and ending with–
“ Know that all those states of Sattva, Rajas and Tamas have their origin in Me alone. But
I am not in them; they are in Me. “ (7.12).
It has been declared in these texts that the two Natures (Prakṛti-Puruṣa), both in their states
of cause and effect, depend upon Krishna for their essence, existence and activities and that
the Supreme Being Krishna is superior to everything in all respects. Therefore the one who
knows this truth alone can be called an enlightened one or one realising that – “All this is
Vasudeva.”
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4. The Doctrine of The Path of Light or The Teaching on the Five Fires
Chapter 8:23 – 27
Now, Śrī Krishna gives the teaching of the ‘Path of Light’, described in the Vedas
(Chāṇḍogya Upanishad) which is applicable to both those who are Self-realised (jñanis) and
to those who are devoted to the Supreme Being (bhaktas). The nature of this path is
described as one of ‘non-return to Samsāra’. One who traverses the ‘Path of Light’, is
described thus in the Chāṇḍogya Upanishad 5.10.1: –
‘So those who know it (the essential nature of the Self) thus, (as taught in
the Doctrine of the Five Fires), and those too (ascetics) who dwell in the
forest, worshiping with faith and practicing meditation go to (the deity
ruling over) the rays of light, and from there to the Ruler of the day’.
For those who follow the Path of Light, the attainment of the Supreme Brahman and the
non-return to birth are assured by the text;–
‘Then there is a being, non-human, who leads them to Brahman, this is the
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path of the gods, the way to Brahman. Those who arrive by this path do not
return to the human condition’. Chan. Up., 4.15.5
‘Those who know it thus etc.’ is a Vedic formula defining the goal; it does not refer to the
attainment of Self-realisation which is only a component of the Science-of-Brahman as
taught by Prajāpati in the beginning. It is taught in the Vidya (meditation) of Five Fires:
‘Thus, indeed, in the fifth oblation the waters become human. This foetus
having laid inside for ten or nine months or more or less, is then born’.
(Chan. Up., 5.9.1)
and
‘Those with a balance of positive Karmas.......and those with a balance of
negative Karmas’. (Ibid., 5.10.7).
In this statement [in the fifth oblation the waters become human] the term ‘waters’ refers to
the state of existence as humans and other beings, which is generated by Karma. Water
being the primary representative of the other elements of the body (ie., the body-mind
complex). The Jīvātman is only ever conjoined with them, and not assimilated into them.
The difference between the sentient Self and insentient body is thus set out.
Then, by the texts,
‘Those who know this’ (Ibid., 5.10.1),
‘Those who go to the rays of light’ (Ibid.), and
‘they who proceed by it return not to the human condition here’, (4;15;6)
it is taught that those who know this distinction concerning the intelligent (Self) and non-
intelligent (mind/body/world) – the former to be realised and the latter to be relinquished –
they journey along the path of light and do not return to Samsāra.
The passage:– ‘He leads them to the Brahman’ (Ibid., 4.15.5), indicates that the Brahman is
attained by both the Self-realised (jñāni) as well as the devotees (bhaktas) and also because
of the maxim of Tat-kratu-nyaya – what is obtained through worship should be in
accordance with the worship – therefore the Self, freed from material trammels should be
constantly meditated upon as having its sole joy in absolute subservience to the Supreme
Brahman who is Over-Self of the Self. (Brhad Aranyaka Up. 3;7;22 & Shatapatha.
Brahmana; 14.6.5.5.30).
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5. A Polemic Against the Advaita interpretation of 13:2

(A Summary of the Śrībhāṣya)
Some [the followers of Advaita, Bhāskara and the Bhedābheda school of Advaita taught by
Yādavaprakāśa] claim that the sentence – ‘And know Me as the Knower’ should be
understood as expressing absolute identity between the individual Self (jīva-atma) and the
Supreme Self (parama-atma). Thus, according to their view, the Lord (īśvara), who is
Existence-knowledge-Bliss Absolute must somehow have become the individual Self, as it
were, through nescience (ajñana or ignorance). According to their doctrines the teaching of
identity given here is intended to remove that nescience. When one is confronted with a rope
which is mistaken for a snake, one becomes terrified, but, if a reliable person declares:– ‘This
is a rope, and not a snake’! the ignorance (the cause of fear) is removed. Thus, this teaching
of the Lord, who is the most reliable person, [allegedly] removes the erroneous notion of the
individual Self (Kshetrajña) being different from Him.
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Such commentators should be questioned in the following manner:–
‘Is this Teacher – Śrī Krishna, the Supreme Ruler, one who has dispelled nescience through
the direct personal perception of the absolute unity of the ātman or is He not?
If He has indeed realised complete identity with all the Selves, then the perception of duality
like Himself being the teacher and Arjuna the pupil, and the act of teaching, become
meaningless, because [according to them] it would be impossible [for an enlightened person]
to superimpose a false idea [of difference] on the ātman which is in reality pure
undifferentiated Consciousness.
If, however, one argues that Krishna's ignorance has not been removed on account of His
lack of Self-realisation, then, because He is ignorant, it is utterly impossible for Him to teach
the Science of Self-realisation. Elsewhere it has been stated:– ‘The wise, who have realised
the truth, will instruct you in knowledge’ (4.34). Thus, arguments of this nature must be
rejected as coming from ignorant men who are intent upon misleading people in order to
establish their [false] views which are contradicted by all Vedas, Smrtis, Itihasas, Puranas,
logic and even their own words!
Relationship between Selves, Matter and the Supreme Being
This is the truth – some of the Vedic texts declare that insentient matter, the sentient being
(the individual Self) and the Supreme Brahman are different in nature from one another –
their relationship is described as being the object of enjoyment, the enjoyer (subject) and the
Supreme Ruler, for example –
v   'From Primordial Nature (Prakṛti), the Possessor of Māyā (the Lord) projects
this world, in which another (the individual Self) is confined by Māyā (The
Power of Cosmic Delusion). Sve. Up. 4.9.
v   'Realise then that Māyā is Prakṛti and the Possessor of Māyā the Great Lord'
((Sve. Up. 4-10);
v   'The Material Nature – Prakṛti is perishable; the immortal and imperishable is
Hara (the individual Self); and the Lord alone rules over both the perishable
Prakṛti and the imperishable individual Self' (Sve. Up., 1.10).
Here, in the expression, The immortal and the imperishable is Hara, the enjoyer (ie.,
individual Self) is called Hara (one who seizes) because it grasps matter as an object of its
own enjoyment.
Furthermore:–
v   'He is the cause, the Lord of the [individual Self who is the] lord of senses.
He has no progenitor and no superior' (Sve. Up. 6.9)
v   'He is the ruler of Prakṛti, of the individual Self, and is the regulator of the
Guṇas' (Ibid., 6.16);
v   'He is the Lord of the Universe, the Ruler of individual Selves, the eternal,
the auspicious and the unchanging' (Ma. Na. Up. 11:3).
v   'The two unborn–the knowing Lord and the unknowing individual Self, the
sovereign and the subject' (Sve. Up. 1.9);
v   'The Constant among things inconstant, the Intelligent among the things
intelligent, the one who grants the desires of the many' (Ibid, 6.13. & Kath.
Up. 5.13).
v   ‘When one knows the enjoyer, the object of enjoyment and Impeller...'
(Sve.Up. 1.12).
v   'Regarding the individual Self and the Impeller to be different, and blessed
 226
by Him, It attains immortality' (Ibid. 1.6)
v   'Of these two, the one partakes of the sweet Pippala fruit, the other radiates
in his splendour without partaking at all (Ibid., 4.6 and Mun. Up. 3.1.1).
Further: –
'There is one unborn female, red, white and black, who produces many creatures like
herself; there is another unborn being who loves her and is close to her; there is yet
another male unborn who after having enjoyed her, gives her up (Mun. Up. 4.5).
'The cow (i.e. Prakṛti) that has no beginning or end is the mother and source of all
beings. (Chulika.Up 5)
'On the self-same tree, the individual Self sits sunken in grief, and being ignorant and
powerless, it grieves. When it sees the other, the gracious Lord and His Glory it
attains freedom from grief (Sve. Up. 4.7)
The following passages of the Gītā also stress the same point:–
'This Prakṛti, thus; divided eightfold, composed of Ahamkara etc., is Mine. 'This is
My lower Prakṛti Know My higher Prakṛti to be distinct from this–the Life
Principle, by which the universe is sustained (7.4-5.);
'All beings, O Arjuna, enter into My Nature at the end of a cycle. These I send forth
again at the beginning of a cycle. Resorting to Prakṛti, which is My own, I send
forth again and again all this multitude of beings, helpless under the sway of Prakṛti'
(9.7-8);
'Under my control, Prakṛti gives birth to all that moves, and that which does not
move. And because of this, O Arjuna, does the world spin' (9.10)
'Know that Prakṛti and the individual Self are without beginning' (13.19)
'The Great Brahman (or Prakṛti) is My matrix; in that I lay the germ; from it, O
Arjuna, is the birth of all beings' (14.3).
The meaning of this last verse is that the ‘Great Brahman’, which is the matrix of this world,
is called Prakṛti and it is an insentient thing consisting of elements in a subtle state – in it, the
Lord lays the germ called the sentient jīva. From that, namely, from the merging of spirit and
matter, willed by Him, are generated all these beings beginning with the gods and ending
with the immobile things combined with the insentient matter.
The Supreme Being and His “Corporeality”.
In the Vedas also, the subtle latent state of material elements is signified by the term
‘Brahman’:–
'From Him proceed the undifferentiated creation (Brahman) as also the world
of matter and spirit (Anna) having name and form' (Mun. Up. 1.1.9).
Similarly several other Vedic Texts declare that the Supreme Being is the Self of all, and the
conscious and non-conscious entities are inseparable from Him; because all entities, which
exist as subjects of experience and the objects experienced, abiding in all states, make up the
Divine ‘corporeality’ – consequently they are under His control.
These Texts are as follows: –
'He who, dwelling in the earth, is within the earth, whom the earth does not know,
whose body the earth is, who is the Inner Ruler of the earth' ....... 'He who, dwelling
in the Self, is within the Self, whom the Self does not know, whose body the Self is
 227
and who is the Inner Controller of the Self' (Br. Up. Madh., 3:7:3-22).
'He who is moving within the earth, to whom the earth is the body, whom the earth
does not know.......... He who is moving within the Mrtyu (Nature), to whom Mrtyu
is the body, whom Mrtyu does not know..... He is the Inner Self of all beings,
sinless; He is the divine Lord, He is the one Nārāyaṇa' (Sub. Up., 7:1).
Here the term Mrtyu (or death) denotes the subtle state of unconsciousness which is expressed
by the term Tamas, (inertia) because in the same Upanishad, it is declared:–
'The unmanifest (Avyakta) merges into the imperishable (Akshara) and the Akshara
merges into Tamas (Ibid., 2).
Elsewhere it is stated thus: –
'He, entering within, is the Ruler of all creatures and is the Self of all . (Tait. Arany.
3:21).
Therefore, the Supreme Being by having the sentient and insentient entities, existing in all
states, as His physical manifestations, owns them as His modes, and thus appears in the form
of the universe, both as its cause and its effect. So, with the purpose of stressing this point
some Scriptural verses indicate an identity between the Lord and the universe both as cause
and effect. They begin with;–
'This Existence (Sat) alone, my dear, was in the beginning, one only without a
second... It thought, "May I become many, may I multiply". It creates energy.'
(Chan. Up., 6:2.:1:3),
and end with,
'All creatures here, my dear, have their root in the Sat (Being), have their abidance
in the Sat, have Sat as their support. All this has That [Brahman] for its self. That
[Brahman] is Existence. That [Brahman] is the Self. You are That, O Svetaketu'
(Chan. Up., 6:8:4:6–7).
The following passages are further testimony: –
'He desired, "May I expand into the many"; He performed self-discipline; having
performed self-discipline, He created all this,' ................. 'He became both the Satya
(individual Self) and Anrta (matter), He has remained true to His nature' (Tait. Up.,
2:6:1).
The difference in nature between sentient and insentient entities on one hand and the Supreme
Being on the other, established elsewhere in Scripture is also affirmed here: –
'Lo! Entering into these three divinities (ie. the energy, water and earth) in the form
of ātman (individual Self), which is Myself, I evolve the differentiation of name
and form' (Chan. Up., 6.3.2)
and also in the text,
'Having created it, He entered into it. Having entered it, He became Sat and
Tyat......... He became both conscious and non-conscious, both the Satya (individual
self) and Anrta (matter). He has remained true to His own nature' (Tait. Up., 2:6:1).
It is in this way that all the distinctions of names and forms are brought about.
The Veda also declares:–
'Then, this was undifferentiated. Now, it has become differentiated by names and
forms' (Br.Up., 1.4.7).
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Cause and Effect
Therefore, That which exists in the states of effect and cause, and which physically manifests
as the sentient and insentient entities in their gross and subtle states is the Supreme Being.
Because an effect is merely a modification of the cause, the effect becomes known when the
cause is known. When the One becomes known, everything is known – this teaching of the
Vedas is plausible and appropriate. In the passage:–
'Entering into these three divinities by way of the living Jīvātman (individual Self)
which is My self, I evolve the differentiation of name and form' (Chan. Up., 6.3.2)
– the expression, 'the three divinities', represent all insentient matter and then, when the
individual Selves with Krishna as their Overself, enter into insentient matter, the
differentiation of names and forms arises. Thus, the teaching that all significant words used
for things in their state of effect ultimately refer only to the Highest Self which is their cause
is quite reasonable and appropriate.
Since the material cause of the cosmos is a composite factor comprised of Jīvas, Prakṛti and
Ishvara, it is perfectly tenable nevertheless that there is no actual intermingling of their
respective natures. For example, the material cause of a multi-coloured cloth is a combination
of white, black and red threads, yet the appearance of a single colour in the cloth is to be
found only in the place where a particular coloured thread is concentrated – in the finished
product, all the colours remain separate but together give the cloth its form and pattern.
Similarly, although the cosmos has a combination of three factors – Iśvara, Jīvas and Prakṛti
for its material cause, still, in its state of effect, there is no commingling of the respective
qualities of experiencer (subject = jīvātman), the experienced (object = material nature) and
the Controller (Iśvara). Though the cotton threads can exist separately, they are sometimes
intentionally woven together by someone and in consequence acquire the character of cause
and effect. But in the case of cosmogony, there is a peculiarity in the fact that all entities –
both Jīvas and Prakriti, in their two states of cause and effect derive their existential being
only through being ‘modes’ (expressions) of the Supreme Being – by forming His
‘corporeality’. The existence of distinctions in nature and the fact that there is no admixture
of natural properties thus applies both here [in the creation of universe] as well as there [in
weaving of the patterned cloth].
Such being the case, although the Supreme Brahman enters into the effect, He does so without
undergoing any change in His own essential nature – the immutability [of the Supreme
Brahman] is well established. It is also appropriate to consider Brahman as the effect, because
He is the inner sustaining Self of all sentient beings as well as insentient matter in their gross
state differentiated by names and forms. Indeed, that which is called effect is nothing other
than the cause appearing in a different state of being.
Nirguṇa Brahman
The various Scriptural passages declaring that the Supreme Brahman is devoid of attributes
(nirguṇa) are also validated in the sense that He has no negative attributes, as the Vedas
testify:–
'He [the Self] is free from sin, deathless, free from sorrow, hunger and thirst" –
this passage negates all unfavourable attributes, and then affirms His auspicious attributes
thus:
'Who desires truth, whose will is truth' (Chan. Up., 8.7.1).
This Vedic text itself confirms therefore that negation of attributes in respect of Brahman
 229
(Guṇa-nisedha) is applicable in a general sense of [Brahman] being free from all negative
attributes.
The doctrine that Brahman possess the attribute of intelligence is also quite tenable, because
it amounts to saying that the true nature of Brahman, who is omniscient and omnipotent and
is the antithesis of all that is negative, and who is the repository of all auspicious attributes,
can be adequately defined only as One whose true nature is Intelligence Absolute, because
He possesses self-revelation. The following passages teach that Brahman is the Knower: –
'He who is all-knowing, all wise (Mun. Up., 1.1.9).
'His supreme power is revealed, indeed, as various and natural, as consisting of
knowledge, strength and activity' (Sve. Up., 6.8).
'My dear, by what means has one to understand the Knower?' (Br. Up., 2.4.14).
and other passages such as;–
'Brahman is Existence, Knowledge and Infinity' (Tait. Up., 2.1.1).
all teach that Brahman has the essential attribute of consciousness in as much as He can be
defined only as [Cosmic] Intelligence, and because He is also self-revealing.
In the texts –
'He desired, "May I become manifold" (Tait. Up., 2.6.1),
'It thought, "May I become many (Chan. Up, 6.2.3),
'It became differentiated by names and forms' (Brh. Up., 1:4:7)
– it is affirmed that Brahman thus exists of His own free will in a wonderful plurality of
expressions having all immovable and movable entities as His ‘corporeality’. Consequently
it is wrong to maintain the opposite view that Brahman is not the Over-self of the multifarious
manifestations [of the phenomenal universe] in a real sense.
Thus, in the following texts, what is denied is the manifold existence of the ātman
independent of Brahman: –
'He obtains death after death (continues re-incarnating) who sees difference here'
(Kath. Up., 2.4.10),
'There is nothing here that is manifold' (Brh. Up. 6:4:19 & Kat. Up. 4:10),
'But where there is duality [notion of independence from Brahman], as it were, there
one sees another.............. but where everything has become the Self.......... there, by
what [organ] can one [independently] see what [independent thing] ........ Who shall
know which by what?' (Br. Up., 2:4:14 & 4:5:15).
There also can be no denial of the manifold modality of the Brahman resulting from It’s
spontaneous assumption of various names and forms because this is established in Vedic
texts such as; –
'May I become manifold' (Tait. Up., 2:6:1 and Chan. Up., 6:2:3) etc.
This manifold modality is declared and affirmed in the commencement of even that passage
which negates multiplicity by asserting;–
'But where everything has become the Self for one' (Br.Up., 4:5:15).
'Everything departs from him who knows everything to be apart from Him' (Br.Up.,
2:4:6 & 4.5.7)
 230
'Lo, verily from this great Being has been breathed forth that which is Rig Veda'
(Ibid. 2:4:10).
Thus, there is no contradiction whatsoever among the Scriptural passages which assert
difference in the essential nature, and in the manifested state, between the Self, matter and
the Lord. There is also no contradiction in the Scriptural statement that they are identical.
The same relationship that exists between the jīva and its physical body exists invariably
between the Lord and His “body” – the sentient and insentient entities. The Vedic texts
themselves establish that those entities which make up the ‘corporeality’ [of the Lord], exist
in a subtle state of non-differentiation in the causal condition. In the state of effect they
change into a gross state with names and forms, and are then capable of differentiation into
a multiplicity of entities as modes [expressions] of the Supreme Being.
Thus there is no space whatsoever for entertaining those [Advaitic] doctrines which impose
nescience (avidya = ignorance) on Brahman; and the view [of Bhāskara's Bhedābheda]
describing the differences in Brahman as due to certain limiting conditions (upādhis) and
other such teachings [those of Yādava-prakāśa's] all of which are based upon unsound logic
and are contrary to the Vedas. Let this verbose polemic end here!
 231
Index to First Lines – Sanskrit

abhayaṁ satva saṁśuddhiḥ jñāna yoga vyavasthitaḥ || 16:1 ||

abhisandhāya tu phalaṁ dambhārtham api caiva yat || 17:12 ||
abhyāsa-yoga-yuktena cetasā nānya-gāminā || 8:8 ||
abhyāse'pyasamartho'si mat-karma paramo bhava || 12:10 ||
āBrahmā bhuvanāllokāḥ punarāvartino'rjuna || 8:16 ||
ācāryāḥ pitaraḥ putrāṁs tathaiva ca pitāmahāḥ || 1:34 ||

acchedyo'yam adāhyo'yaṁ akledyo'śoṣya eva ca || 2:24 ||
adeśakāle yad-dānam apātrebhyaśca dīyate || 17:22 ||
adharmābhbhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ || 1:41 ||
adharmaṁ dharmam iti yā manyate tamasāvṛtā || 18:32 ||
adhaścordhvaṁ prasṛtās tasya śākhāḥ guṇapravṛddhā viṣaya pravālāḥ || 15:2 ||
adhibhūtaṁ kṣaro bhāvaḥ puruṣaś-cādhidaivataṁ || 8:4 ||
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham || 18:14 ||
adhiyajñaḥ kathaṁ ko'tra dehe'smin madhusūdana || 8:2 ||
adhyātmajñāna nityatvaṁ tattvajñānārtha darśanam || 13:12 ||
adhyeṣyete ca ya imaṁ dharmyaṁ saṁvādam āvayoḥ 70 ||
ādityānām ahaṁ viṣṇur jyotiṣāṁ raviraṁśumān || 10:21 ||
adṛṣṭa-pūrvaṁ hṛṣito'smi dṛṣṭvā bhayena ca pravyathitaṁ mano me || 11:45 ||
adveṣṭā sarvabhūtānāṁ maitraḥ karuṇa eva ca || 12:13 ||
agnir-jyotir-ahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam || 8:24 ||
aham ātmā guḍākeśa sarva bhūtasya sthitaḥ || 10:20 ||
ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhureva ca || 9:24 ||
ahaṁ kratur-ahaṁ yajñaḥ svadhāham aham auṣadham || 9:16 ||
ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate || 10:8 ||
ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ || 15:14 ||
ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ || 16:18 ||
ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham || 18:53 ||
āhārastvapi sarvasya trividho bhavati priyaḥ || 17:7 ||
ahiṁsā samatā tuṣṭis-tapo dānaṁ yaśo'pyaśaḥ || 10:5 ||
ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam || 16:2 ||
aho bata mahat pāpaṁ kartuṁ vyavasitā vayam || 1:45 ||
ahus-tvām ṛṣayaḥ sarve devārṣir-nāradas -tathā || 10:13 ||
ajñaścāśraddhānaśca saṁśayātmā vinaśyati || 4:40 ||
ajo'pi sannavyayātmā bhūtānāmīśvaro'pi san || 4:6 ||
ākhyāhi me ko bhavān-ugra-rūpo namo'stu te deva-vara prasīda || 11:31 ||
akīrtiṁ cāpi bhūtāni kathayiṣyanti te'vyayām || 2:34 ||
akṣaraṁ paramaṁ svabhāvo'dhyātmam-ucyate || 8:3 ||
akṣarāṇām akāro'smi dvandavaḥ sāmāsikasya ca || 10:33 ||
amanitvam adambhitvam ahiṁsā kṣāntir ārjavam || 13:8 ||
amī ca tvaṁ dhṛtarāṣṭrasya putrāḥ sarve sahaivāvanipāla saṅghaiḥ || 11:26 ||
amī hi tvāṁ surasaṅghā viśanti kecid bhītāḥ prāñjalayo gṛṇanti || 11:21 ||
anādi madhyāntam ananta-vīryam ananta bāhuṁ śaśi-sūrya netram || 11:19 ||
anāditvān nirguṇatvāt paramātmāyam avyayaḥ || 13:31 ||
anantaścāsmi nāgānāṁ varuṇo yādasāmaham || 10:29 ||
anantavijayaṁ rājā kuntīputro yudhiṣṭhiraḥ || 1:16 ||
ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ || 8:14 ||
ananyāś-cintayanto māṁ ye janāḥ paryupāsate || 9:22 ||
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anapekṣaḥ śucir dakṣa udāsīno gatavyathaḥ || 12:16 ||
anāśritaḥ karmaphalaṁ kāryaṁ karma karoti yaḥ || 6:1 ||
aneka bāhūdara vaktra netraṁ paśyāmi tvāṁ sarvato'nanta rūpam || 11:16 ||
aneka vaktra nayanam anekādbhuta darśanam || 11:10 || 11:
anekacitta vibhrāntāḥ moha-jāla-samāvṛtāḥ || 16:16 ||
aniṣṭam iṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam || 18:12 ||
annādbhavanti būtāni parjanyādannasaṁbhavaḥ || 3:14 ||
antakāle ca māmeva smaran-muktvā kalevaram || 8:5 ||
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ || 2:18 ||
antavattu phalaṁ teṣāṁ tad bhavaty alpa medhasām || 7:23 ||
anubandhaṁ kṣayaṁ hiṁsām anavekṣya ca pauruṣam || 18:25 ||
anudvega-karaṁ vākyaṁ satyaṁ priyahitaṁ ca yat || 17:15 ||
anye ca bahavaḥ śūrā madarthe tyakta-jīvitāḥ || 1:9 ||
anye tvevam ajānantaḥ śrutvānyebhya upāsate || 13:26 ||
apāne juhvati prāṇaṁ prāṇe'pānaṁ tathā'pare || 4:29 ||
aparaṁ bhavato janma paraṁ janma vivasvataḥ || 4:4 ||
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati || 4:30 ||
apareyamitastvanyāṁ prakṛtiṁ viddhi me parām || 7:5 ||
aparyāptaṁ tad asmakaṁ balaṁ bhīṣmābhirakṣitam || 1:10 ||
āphalākāṁkṣibhir yajño vidhi dṛṣṭo ya ijyate || 17:11 ||
api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛtamaḥ || 4:36 ||
api-cet sudurācāro bhajate mām-ananyabhāk || 9:30 ||
aprakāśo'pravṛttiśca pramādo moha eva ca || 14:13 ||
apūryamāṇam acala pratiṣṭhaṁ samudram āpaḥ praviśanti yadvat || 2:70 ||
ārurukṣormuneryogaṁ karma kāraṇam ucyate || 6:3 ||
asakta buddhiḥ sarvatra jitātmā vigata spṛhaḥ || 18:49 ||
asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu || 13:10 ||
asaṁśayaṁ mahābāho mano durnigrahaṁ calam || 6:35 ||
asaṁyatātmanā yogo duṣprāpa iti me matiḥ || 6:36 ||
āśāpāśa śatair baddhāḥ kāma krodha parāyaṇāḥ || 16:12 ||
aśāstra vihitaṁ ghoraṁ tapyante ye tapo janāḥ || 17:5 ||
asatyam apratiṣṭhaṁ te jagadāhur anīśvaram || 16:8 ||
asau mayā hataḥ śatrur haniṣye cāparān api || 16:14 ||
āścaryavat paśyati kaścid enam āścaryavad vadati tathaiva cānyaḥ || 2:29 ||
asmākaṁ tu viśiṣṭā te tān-nibodha dvojottama || 1:7 ||
aśocyān anvaśocas tvaṁ prajñāvādāṁśca bhāṣase || 2:11 ||
aśraddadhānāḥ puruṣā dharmasyāsya parantapa || 9:3 ||
aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtaṁ ca yat | || 17:28 ||
āsurīṁ yonim āpannā mūḍhā janmani janmani || 16:20 ||
aśvatthaḥ sarva vṛkṣāṇāṁ devārṣīṇāṁ ca nāradaḥ || 10:26 ||
āṣyo'bhijanavān asmi ko'nyosti sadṛśo mayā || 16:15 ||
atha cainaṁ nitya jātam nityaṁ vā manyase mṛtam || 2:26 ||
atha cittaṁ samādhātuṁ na śaknoṣi mayi sthiram || 12:9 ||
atha kena prayukto'yaṁ pāpaṁ carati pūruṣaḥ || 3:36 ||
atha vyavasthitān dṛṣṭvā dhārtarāsṭrān kapidhvajaḥ || 1:20 ||
athacet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi || 2:33 ||
athaitad apyaśakto'si kartuṁ mad-yogam āśritaḥ || 12:11 ||
athavā bahunaitena kiṁ jñānena tavārjuna || 10:42 ||
athavā yoginām eva kule bhavati dhīmatām || 6:42 ||
ātma-saṁbhāvitāḥ stabdhā dhana-māna-madānvitāḥ || 16:17 ||
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ātmaupamyena sarvatra samaṁ paśyati yo'rjuna || 6:32 ||
atra śūrā maheṣvāsā bhīmārjuna samā yudhi || 1:4 ||
avācya vādāṁśca bahūn vadiṣyanti tavāhitāḥ || 2:36 ||
avajānanti māṁ mūḍhā mānuṣīṁ tanumāśritam || 9:11 ||
avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam || 13:17 ||
avināśi tu tad viddhi yena sarvam idaṁ tatam || 2:17 ||
āvṛtaṁ jñānametena jñānino nityavairiṇā || 3:39 ||
avyaktād-vyaktayaḥ sarvāḥ prabhavanty-ahar-āgame || 8:18 ||
avyaktādīni bhūtāni vyakta-madhyāni bhārata || 2:28 ||
avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ || 7:24 ||
avyakto'kṣara ity-uktas-tamāhuḥ paramāṁ gatim || 8:21 ||
avyakto'yam acintyo'yam avikāryo'yam ucyate || 2:25 ||
ayaneṣu ca sarveṣu yathā-bhāgam avasthitāḥ || 1:11 ||
ayatiḥ śraddhayopeto yogāc-calita-mānasaḥ || 6:37 ||
āyudhānāmahaṁ vajraṁ dhenūnām asmi kāmadhuk || 10:28 ||
āyuḥ sattva bal-ārogya sukha prīti vivardhanāḥ ||| 8 ||
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko'lasaḥ || 18:28 ||
bahirantaśca bhūtānām acaraṁ carameva ca || 13:16 ||
bahūnāṁ janmanām ante jñānavān māṁ prapadyate || 7:19 ||
bahūni me vyatītāni janmāni tava cārjuna || 4:5 ||
bāhyasparśeṣvasaktātmā vindatyātmani yatsukham || 5:21 ||
balaṁ balavatāṁ cāhaṁ kāmarāga vivarjitam || 7:11 ||
bandhurātmā'tmanas tasya yenātmaivātmanā jitaḥ || 6:6 ||
bhaktyā māmabhijānāti yāvān yaścāsmi tattvataḥ || 18:55 ||
bhaktyā tvananyayā śakya aham evaṁ vidho 'rjuna || 11:54 ||
bhavān bhīṣmaśa karṇaśca kṛpaśca samitiñjayaḥ || 1:8 ||
bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā || 11:2 ||
bhayād raṇād uparataṁ maṁsyante tvāṁ mahārathāḥ || 2:35 ||
bhiṣma droṇa pramukhataḥ sarveṣāṁ ca mahīkṣitām || 1:25 ||
bhogaiśvarya prasaktānāṁ tayāpahṛta cetasām || 2:44 ||
bhoktāraṁ yajña tapasāṁ sarva loka maheśvaram || 5:29 ||
bhūmirāpo'nalo vāyuḥ khaṁ mano buddhireva ca || 7:4 ||
bhūtagrāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate || 8:19 ||
bhūya eva mahābāho śṛṇu me paramaṁ vacaḥ || 10:1 ||
bījaṁ māṁ sarvabhūtānāṁ viddhi pārtha sanātanaṁ || 7:10 ||
Brahmā-bhūtaḥ pasannātmā na śocati na kāṅkṣati || 18:54 ||
brāhmaṇa kṣatriya viśāṁ śūdrāṇāṁ ca paraṅtapa || 18:41 ||
Brahmāṇo hi pratiṣṭhā'ham amṛtasyāvyayasya ca || 14:27 ||
Brahmāṇyādāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ || 5:10 ||
brahmārpaṇaṁ Brahmāhavir brahmāgnau Brahmāṇā hutam || 4:24 ||
bṛhatsāma tathā sāmnāṁ gāyatrī chandasām aham || 10:35 ||
buddher bhedaṁ dhṛteścaiva guṇatas trividhaṁ śṛṇu || 18:29 ||
buddhi-yukto jahātīha ubhe sukṛta duṣkṛte || 2:50 ||
buddhirjñānam asaṁmohaḥ kṣamā satyaṁ damaḥ śamaḥ || 10:4 ||
buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca || 18:51 ||
cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavaddṛṣam || 6:34 ||
cāturvarṇyaṁ mayā sṛṣṭaṁ guṇakarma vibhāgaśaḥ || 4:13 ||
caturvidhā bhajante māṁ janāḥ sukṛtino'rjuna || 7:16 ||
cetasā sarva karmāṇi mayi saṁnyasya mat paraḥ || 18:57 ||
cintām aparimeyāṁ ca pralayāntām upāśritāḥ || 16:11 ||
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daivamevāpare yajñaṁ yoginaḥ paryupāsate || 4:25 ||
daivī hyeṣā guṇamayī mama māyā duratyayā || 7:14 ||
daivī sampad vimokṣāya nibandhāyāsurīm matā || 16:5 ||
dambho darpo'bhimānaśca krodhaḥ pāruṣyam eva ca || 16:4 ||
daṁṣṭrā-karālāni ca te mukhāni dṛṣṭvaiva kālānala saṁnnibhāni || 11:25 ||
daṇḍo damayatām asmi nītir asmi jigīṣatām || 10:38 ||
dātavyam iti yad-dānaṁ dīyate'anupakāriṇe || 17:20 ||
dehī nityam avadhyo'yaṁ dehe sarvasya bhārata || 2:30 ||
dehino'smin yathā dehe kaumāraṁ yauvanaṁ jarā || 2:13 ||
deva dvija guru prājña pūjanaṁ śaucam ārjavam | || 17:14 ||
devān bhāvayetānena te devā bhāvayaṁtu vaḥ || 3:11 ||
dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ || 1:1 ||
dhṛṣṭaketuś-cekitānaḥ kāśirājaśca vīryavān || 1:5 ||
dhṛtyā yayā dhārayate manaḥ prāṇendriya kriyāḥ || 18:33 ||
dhūmenāvriyate vahniryathādarśo malena ca || 3:38 ||
dhūmo rātris-tathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam || 8:25 ||
dhyānenātmani paśyanti kecid ātmānam ātmanā || 13:25 ||
dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate || 2:62 ||
divi sūrya sahasrasya bhaved yugapad utthitā || 11:12 ||
divya mālyāmbaradharaṁ divya gandhānulepanam || 11:11 ||
doṣair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥ || 1:43 ||
dravya yajñāstapo yajñā yoga yajñāstathā'pare || 4:28 ||
droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca karṇaṁ tathā'nyānapi yodhavīrān || 11:34 ||
dṛṣṭvā tu pāṇḍavānīkaṁ vyūṣaṁ duryodhanas tadā || 1:2 ||
dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana || 11:51 ||
drupado draupadeyāśca sarvaśaḥ pṛthivīpate || 1:18 ||
duḥkham ityeva yat karma kāya kleśa-bhayāt tyajet | || 18:8 ||
duḥkheṣv-anudvigna-manāḥ sukheṣu vigata spṛhaḥ || 2:56 ||
dūreṇa hyavaraṁ karma buddhi-yogād dhanañjaya || 2:49 ||
dvau bhūta sargau loko'smin daiva āsura eva ca || 16:6 ||

dvāvimau puruṣau loke kṣarāścākṣara eva ca || 15:16 ||
dyāvāpṛthivyor idam antaraṁ hi vyāptaṁ tvayaikena diśaśca sarvāḥ || 11:20 ||
dyūtaṁ chalayatām asmi tejas tejasvinām aham || 10:36 ||
eṣā brāhmī-sthitiḥ pārtha naināṁ prāpya vimuhyati || 2:72 ||
eṣā te'bhihitā sāṅkhye buddhir yoge tvimāṁ śṛṇu || 2:39 ||
etacchrutvā vacanaṁ keśavasya kṛtāñjalir vepamānaḥ kirīṭī || 11:35 ||
etadyonīni bhūtāni sarvāṇītyupadhāraya || 7:6 ||
etair vimuktaḥ kaunteya tamo dvārais tribhir naraḥ || 16:22 ||
etāṁ dṛṣṭim avaṣṭabhya naṣṭātmāno'lpa buddhayaḥ || 16:9 ||
etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ || 10:7 ||
etān na hantum icchāmi ghnato'pi madhusūdana || 1:35 ||
etan-me saṁśayaṁ kṛṣṇa chettum arhasy aśeṣataḥ || 6:39 ||
etānyapi tu karmāṇi saṅgaṁ tvyaktvā phalāni ca || 18:6 ||
evaṁ bahu vidhā vitatā Brahmāṇo mukhe || 4:32 ||
evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā || 3:43 ||
evam etad yathāttha tvam-ātmānaṁ parameśvara || 11:3 ||
evaṁ jñātvā kṛtaṁ karma pūrvairapi mumukṣubhiḥ || 4:15 ||
evaṁ paramparā prāptam imaṁ rājarṣayo viduḥ || 4:2 ||
evaṁ pravvartitaṁ cakraṁ nānu vartayatīha yaḥ || 3:16 ||
evaṁ satatayuktā ye bhaktāstvāṁ paryupāsate || 12:1 ||
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evam ukto hṛṣūkeśo guḍākeśena bhārata || 1:24 ||
evam uktvā hṛṣīkeśaṁ guḍakeśaḥ parañtapa || 2:9 ||
evam uktvā tato rājan mahāyogeśvaro hariḥ || 11:9 ||
evam uktvā'rjunaḥ saṅkhye rathopastha upāviśat || 1:47 ||
gām āviśya ca bhūtāni dhārayāmy-aham ojasā || 15:13 ||
gāṇḍīvaṁ sramsate hastāt tvak ceva paridahyate || 1:30 ||
gatasaṁgasya muktasya jñānāvasthita cetasaḥ || 4:23 ||
gatir-bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṁ suhṛt || 9:18 ||
guṇān etān atītya trīn dehī deha samudbhavān || 14:20 ||
gurūn ahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke || 2:5 ||
hanta te kathayiṣyāmi divyā hyātma vibhūtayaḥ || 10:19 ||
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīn || 2:37 ||
icchā dveṣaḥ sukhaṁ duḥkhaṁ saṅghātaścetanā dhṛtiḥ || 13:7 ||
icchādveṣa samutthena dvandva mohena bhārata || 7:27 ||
idaṁ jñānam upāśritya mama sadharmyam āgatāḥ || 14:2 ||
idaṁ śarīraṁ kaunteya kṣetram ityabhidhīyate || 13:2 ||
idaṁ te guhyatamaṁ pravakṣyāmy-anasūyave || 9:1 ||
idaṁ te nātapaskāya nābhaktāya kadācana || 18:67 ||
idamadya mayā labdham imaṁ prāpsyase manoratham || 16:13 ||
ihaikasthaṁ jagat kṛtsnaṁ paśyādya sacarācaram || 11:7 ||
ihaiva tairjitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ || 5:19 ||
imaṁ vivasvate yogaṁ proktavān ahamavyayam || 4:1 ||
indriyāṇāṁ hi caratāṁ yan mano'nuvidhīyate || 2:67 ||
indriyāṇi mano buddhirasyādhiṣṭhānamucyate || 3:40 ||
indriyāṇi parāṇyāhurindrebhyaḥ paraṁ manaḥ || 3:42 ||
indriyārtheṣu vairāgyam anahaṁkāra eva ca || 13:9 ||
indriyasyendriyasyārthe rāgadveṣau vyavasthitau || 3:34 ||
iṣṭānbhogāniha vo devā dāsyante yajñabhāvitāḥ || 3:12 ||
īśvaraḥ sarvabhūtānāṁ hṛddeśo'rjuna tiṣṭhati || 18:61 ||
iti guhyatamaṁ śāstram idam uktaṁ mayā'nagha || 15:20 ||
iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktaṁ samāsataḥ || 13:19 ||
iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā || 18:63 ||
ityahaṁ vāsudevasya pārthasya ca mahātmanaḥ || 18:74 ||
ityarjunaṁ vāsudevas tathoktvā svakaṁ rūpaṁ darśayāmāsa bhūyaḥ || 11:50 ||
janma karma ca me divuamevaṁ yo vetti tattvataḥ || 4:9 ||
jarā-maraṇa-mokṣayā mām-āśritya yatanti ye || 7:29||
jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca || 2:27 ||
jitātmanaḥ praśāntasya paramātmā samāhitaḥ || 6:7 ||
jñāna vijñāna tṛptātmā kūṭastho jitendriyaḥ || 6: 8 ||
jñānaṁ jñeyaṁ pari-jñātā trividhā karma codanā || 18:18 ||
jñānaṁ karma ca kartā ca trividhaiva guṇabhedataḥ || 18:19 ||
jñānaṁ te'haṁ savijñānamidaṁ vakṣyāmyaśeṣataḥ || 7:2 ||
jñānayajñena cāpyanye yajanto mām-upāsate || 9:15 ||
jñānena tu tadjñānaṁ yeṣāṁ nāśitam ātmanaḥ || 5:16 ||
jñeyaḥ sa nitya saṁnyāsī yo na dveṣṭi na kāṅkṣati || 5:3 ||
jñeyaṁ yattat pravakṣyāmi yajjñātvāmṛtam aśnute || 13:13 ||
jyāyasī cetkarmaṇaste matā buddhirjanārdana || 3:1 ||
jyotiṣām api tajjyotis tamasaḥ paramucyate || 13:18 ||
kaccid etacchrutaṁ pārtha tvyaikāgreṇa cetasā || 18:72 ||
kaccin-nobhaya-vibhraṣṭaśchinnābhram iva naśyati || 6:38 ||
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kair-liṅgais trīn guṇān etān atīto bhavati prabho || 14:21 ||
kālo'smi loka-kṣaya-kṛt pravṛddho lokān samāhartum iha pravṛttaḥ || 11:32 ||
kāma eṣa krodha eṣa rajoguṇa samudbhavaḥ || 3:37 ||
kāma krodha viyuktānāṁ yatīnāṁ yatacetasām || 5:26 ||
kāmais tais tair hṛta-jñānāḥ prapadyante'nya-devatāḥ || 7:20 ||

kāmam āśritya duṣpūraṁ dambha māna madānvitāḥ || 16:10 ||
kāmātmānaḥ svarga-parā janma-karma-phala-pradām || 2:43 ||
kāmyānāṁ karmaṇāṁ nyāsaṁ saṁnyāsaṁ kavayo viduḥ || 18:2 ||
kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ || 4:12 ||
karma brahmodbhavaṁ viddhi brahmākṣara samudbhavam || 3:15 ||
karmajaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣiṇaḥ || 2:51 ||
karmaṇaḥ sukṛtasyāhuḥ sātvikaṁ nirmalaṁ phalam || 14:16 ||
karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ || 3:20 ||
karmaṇo hyapi boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ || 4:17 ||
karmaṇy-evādhikāras te mā phaleṣu kadācana || 2:47 ||
karmaṇya karma yaḥ paśyedakarmaṇi ca karma yaḥ || 4:18 ||
karmendriyāṇi saṁyamya ya āste manasā smaran || 3:6 || 3:
kārpaṇya doṣopahata svabhāvaḥ pṛcchāmi tvāṁ dharma samūḍha cetasaḥ || 2:7 ||
karṣayantaḥ śarīrasthaṁ bhūta-grāmam acetasaḥ || 17:6 ||
kārya kāraṇa kartṛtve hetuḥ prakṛtir ucyate || 13:21 ||
kāryam ityeva yat karma niyataṁ kriyate'rjuna || 18:9 ||
kasmācca te na nameran mahātman garīyase Brahmāṇo'pyādikartre || 11:37 ||
kāśyaśca parameṣvasaḥ śikhaṇḍī ca mahārathaḥ || 1:17 ||
kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana || 2:4 ||
katham ivyām ahaṁ yogiṁs tvāṁ sadā paricintayan || 10:17 ||
kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitum || 1:39 ||
kaṭvamla lavaṇāty-uṣṇa tīkṣṇa rūkṣa vidāhinaḥ || 17:9 ||
kaviṁ purāṇam anuśāsitāram aṇoraṇīyāṁsam anusmared yaḥ || 8:9 || 8:
kāyena manasā buddhyā kelavairindriyairapi || 5:11 ||
kiṁ karma kimakarmeti kavayo'pyatra mohitāḥ || 4:16 ||
kiṁ punar-brāhmaṇāḥ puṇyā bhaktā rājarṣayas-tathā || 9:33 ||
kiṁ tad-Brahmā kim-adhyātma kiṁ karma puruṣottama || 8:1 ||
kirīṭinaṁ gadinaṁ cakra-hastam-icchāmi tvāṁ draṣṭum ahaṁ tathaiva || 11:46 ||
kirīṭinaṁ gadinaṁ cakriṇaṁ ca tejorāśiṁ sarvato dīptimantam || 11:17 ||
klaibyaṁ mā sma gamaḥ pārtha naitat-tvayyupapadyate || 2:3 ||
kleśo'dhikataras-teṣāṁ avyaktā-sakta-cetasām || 12:5 ||
krodhād-bhavati saṁmohaḥ saṁmohāt smṛti-vibhramaḥ || 2:63 ||
kṛpayā parayā'viṣṭho viṣīdann idam abravīt || 1:28 ||
kṛṣi gaurakṣya vāṇijyaṁ vaiśya-karma svabhāvajam || 18:44 ||
kṣetra kṣetrajñayor-evam antaraṁ jñāna-cakṣuṣā || 13:34 ||
kṣetrajñaṁ cāpi māṁ viddhi sarva kṣetreṣu bhārata || 13:3 ||
kṣipraṁ bhavati dharmātmā śāśvacchāntiṁ nigacchati || 9:31 ||
kula-kṣaye praṇaśyanti kula-dharmāḥ sanātanāḥ || 1:40 ||
kutas tvā kaśmalam idaṁ viṣame samupasthitam || 2:2 ||
labhante Brahmanirvāṇam ṛṣayaḥ kṣīṇa kalmaṣāḥ || 5:25 ||
lelihyase grasamānaḥ samantāllokān samagrān vadanair jvaladbhiḥ || 11:30 ||
lobhaḥ pravṛttir āraṁbhaḥ karmaṇām aśamaḥ spṛhā || 14:12 ||
loke'smin dvividhā niṣṭhā purā proktā mayā'nagha || 3:3 ||
mā te vyathā mā ca vimūḍha bhāvo dṛṣṭvā rūpaṁ ghoram īdṛṅ mamedam || 11:49 ||
mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam || 10:9 ||
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mac-cittaḥ sarva durgāṇi mat-prasādāt tariṣyasi || 18:58 ||
madanugrāya paramaṁ guhyam adhyātma sañjñitam || 11:1 ||
mahābhūtānyahamkāro buddhir avyaktam eva ca || 13:6 ||
maharṣayaḥ sapta pūrve catvāro manavas-tathā || 10:6 ||
maharṣīṇāṁ bhṛgur ahaṁ girāmasmy ekam akṣaram || 10:25 ||
mahātmānastu māṁ pārtha daivīṁ prakṛtim-āśritāḥ || 9:13 |
māṁ ca yo'vyabhicāreṇa bhakti yogena sevate || 14:26 ||
māṁ hi pārtha vyapāśritya ye'pi syuḥ pāpa-yonayaḥ || 9:32 ||
mām-upetya punar-janma duḥkhālayam aśāśvatam || 8:15 ||
mama yonir mahadBrahmā tasmin garbham dadhāmyaham || 14:3 ||

mamaivāṁśo jīva-loke jīvabhūtaḥ sanātanaḥ || 15:7 ||
manaḥ prasādaḥ saumyatvaṁ maunam ātma vinigrahaḥ || 17:16 ||
mānāpamānayos tulyas tulyo mitrāri pakṣayoḥ || 14:25 ||
manmanā bhava mad bhakto mad yājī māṁ namas kuru || 18:65 ||
manmanā bhava madbhakto madyājī māṁ namaskuru || 9:34 ||
manuṣyāṇāṁ sahasreṣu kaścidyatati siddhaye || 7:3 ||
manyase yadi tacchakyaṁ mayā draṣṭum iti prabho || 11:4 ||
mat karma kṛn matparamo mad-bhaktaḥ saṅga-varjitaḥ || 11:55 ||
mātrā sparśās tu kaunteya śītoṣṇa sukha-duḥkhadāḥ || 2:14 ||
mattaḥ parataraṁ nānyat kiṁcidasti dhanañjayaḥ || 7:7 ||
mayā prasannena tavārjunedaṁ rūpaṁ paraṁ darśitam ātma yogāt || 11:47 ||
mayā tatam idaṁ sarvaṁ jagad avyakta mūrtinā || 9:4 ||
mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram || 9:10 ||
mayi cānanya-yogena bhaktiravyabhicāriṇī || 13:11 ||
mayi sarvāṇi karmāṇi sanyasyādhyātmacetasā || 3:30 ||
mayyāsakta manāḥ pārtha yogaṁ yuñjan madāśrayaḥ || 7:1 ||
mayyāveśya mano ye māṁ nitya-yuktā upāsate || 12:2 ||
mayyeva mana ādhatsva mayi buddhiṁ niveśaya || 12:8 ||
moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ || 9:12 ||
mṛtyuḥ sarva-haraścāham udbhavaśca bhaviṣyatām || 10:34 ||
mūḍha-grāheṇa ātmano yat pīḍayā kriyate tapaḥ || 17:19 ||
mukta saṅgo'nahaṁvādī dhṛty-utsāha-samanvitaḥ || 18:26 ||
na buddhibhedaṁ janayedajñānāṁ karmasaṁginām || 3:26 ||
na ca māṁ tāni karmāṇi nibadhnanti dhanañjaya || 9:9 ||
na ca matsthāni bhūtāni paśya me yogam aiśvaryam || 9:5 ||
na ca tasmān manuṣyeṣu kaścin me priya kṛttamaḥ || 18:69 ||
na caitad vidmaḥ kataran no garīyo yadvā jayema yadi vā no jayeyuḥ || 2:6 ||
na dveṣṭy-akuśalaṁ karma kuśale nānuṣajjate || 18:10 ||
na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy-aśeṣataḥ || 18:11 ||
na hi jñānena sadṛśaṁ pavitram iha vidyate || 4:38 ||
na hi prapaśyāmi mamāpanudyād yacchokam ucchoṣaṇam indriyāṇām || 2:8 ||
na jāyate mriyate vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ || 2:20 ||
na kāṅkṣe vijayaṁ kṛṣṇa na ca rājyaṁ sukhāni ca || 1:32 ||
na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣo'śnute || 3:4 ||
na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ || 5:14 ||
na kaścit kṣaṇamapi jātu tiṣṭhatyakarmakṛt || 3:5 || 3:
na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ || 7:15 ||
na māṁ karmāṇi limpanti na me karmaphale spṛhā || 4:14 ||
na me parthāsti kartavyaṁ triṣu lokeṣu kiṁcana || 3:22 ||
na me viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ || 10:2 ||
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na prahṛṣyetpriyaṁ prāpya nodvijet prāpya cāpriyam || 5:20 ||
na rūpam asyeha tathopalabhyate nānto na cādir na saṁpratiṣṭhā || 15:3 ||
na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ || 18:40 ||
na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ | || 15:6 ||
na tu śakyase draṣṭum anenaiva svacakṣuṣā || 11:8 ||
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ || 2:12 ||
na veda yajñādhyayanair na dānair na ca kriyābhir na tapobhir ugraiḥ || 11:48 ||
nabhaḥ-spṛśaṁ dīptam aneka varṇaṁ vyāttānanaṁ dīpta viśāla-netram || 11:24 ||
nādatte kasyacitpāpaṁ na caiva sukṛtaṁ vibhuḥ || 5:15 ||
nāhaṁ prakāśaḥ sarvasya yoga māyā samāvṛtaḥ || 7:25 ||
nāhaṁ vedair na tapasā na dānena na cejyayā || 11:53 ||
nainaṁ chindanti śastrāṇi nainaṁ dehati pāvakaḥ || 2:23 ||
naite sṛtī pārtha jānan yogī muhyatī kaścana || 8:27 || 8:
naiva kiñcit karomīti yukto manyeta tattvavit || 5:8 ||
naiva tasya kṛtenārtho nākṛteneha kaścana || 3:18 ||
namaḥ purastād atha pṛṣṭhas-te namo'stu te sarvata eva sarva || 11:40 || 11:
nānto'sti mama divyānāṁ vibhūtīnāṁ paraṁtapa || 10:40 ||
nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati || 14:19 ||
nāsato vidyate bhāvo nābhāvo vidyate sataḥ || 2:16 ||
nāsti buddhir-ayuktasya na cāpyuktasya bhāvanā || 2:66 ||
naṣṭo mohaḥ smṛtir labdhā tvat prasādān mayācyuta || 18:73 ||
nātyaśnatastu yogo'sti na caikāntamanaśnataḥ || 6:16 ||
nehābhikramanāśo'sti pratyavāyo na vidyate || 2:40 ||
nihatya dhārtarāṣṭrān naḥ kiṁ prītiḥ syāj janārdana || 1:36 ||
nimittāni ca paśyāmi viparītāni keśava || 1:31 ||
nirāśīr yatacittātmā tyakta sarva parigrahaḥ || 4:21 ||
nirmāna mohā jita saṅga doṣā adhyātma nityā vinivṛtta kāmāḥ || 15:5 ||
niścayaṁ śrṇu me tatra tyāge bharata sattama || 18:4 ||
niyataṁ kuru karma tvaṁ karma jyāyayo hyakarmaṇaḥ || 3:8 ||
niyataṁ saṅga rahitam arāga-dveṣataḥ kṛtam || 18:23 ||
niyatasya tu saṁnyāsaḥ karmaṇo nopapadyate || 18:7 ||
oṁ tat sad iti nirdeśo Brahmāṇas trividhaḥ smṛtaḥ || 17:23 ||
om-ity-ekākṣaraṁ Brahmā vyāharan mām-anusmaran || 8:13 ||
pañcaitāni mahābāho kāraṇāni nibodha me || 18:13 ||
pāñcajanyaṁ hṛṣīkeśo devadattaṁ dhanañjayaḥ || 1:15 ||
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānam uttamam || 14:1 ||
paraṁ Brahmā paraṁ dhāma pavitraṁ paramaṁ bhavān || 10:12 ||
paras-tasmāt tu bhavo'nyo'vyakto'vyaktāt-sanātanaḥ || 8:20 ||
paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām || 4:8 ||
pārtha naiveha nāmutra vināśas tasya vidyate || 6:40 ||
paśya me pārtha rūpāṇi śataśo'tha sahasraśaḥ || 11:5 ||
paśyādityān vasūn rudrān aśvinau marutas tathā || 11:6 ||
paśyaitām pāṇḍu-putrāṇām ācārya mahatīṁ camūm || 1:3 ||
paśyāmi devāṁs tava deva dehe sarvāṁs tathā bhūta viśeṣa saṅghān || 11:15 ||
patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati || 9:26 ||
pavanaḥ pavatām asmi rāmaḥ śastrabhṛtāmaham || 10:31 ||
pitāham-asya jagato mātā dhātā pitāmahaḥ || 9:17 ||
pitāsi lokasya carācarasya tvamasya pūjyaśca gurur garīyān || 11:43 ||
prahlādaścāsmi daityānāṁ kālaḥ kalayatām aham || 10:30 ||
prajahāti yadā kāmān sarvān pārtha manogatān || 2:55 ||
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prakāśaṁ ca pravṛttiṁ ca mohameva ca pāṇḍava || 14:22 ||
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ || 3:27 ||
prakṛterguṇa saṁmūḍhāḥ sajjante guṇakarmasu || 3:29 ||
prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñam eva ca || 13:1 ||
prakṛtiṁ puruṣaṁ caiva viddyanādī ubhāvapi || 13:20 ||
prakṛtiṁ svām-avaṣṭabhya visṛjāmi punaḥ punaḥ || 9:8 ||
prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ || 13:30 ||
pralapan visṛjan gṛhṇannunimiṣan nimiṣannapi || 5:9 ||
prāpya puṇya-kṛtāṁ lokān uṣitvā śāśvatīḥ samāḥ || 6:41 ||
prasāde sarva-duḥkhānāṁ hānir asyopajāyate || 2:65 ||
praśānta manasaṁ hyenaṁ yoginaṁ sukhamuttamam || 6:27 ||
praśāntātmā vigatabhīrBrahmācāri vrate sthitaḥ || 6:14 ||
pravṛttiṁ ca nivṛttiṁ ca janā na vidurāsurāḥ || 16:7 ||
prayāṇa-kāle manasācalena bhaktyā yukto yogabalena caiva || 8:10 ||
prayatnād yatamānastu yogī saṁśuddha-kilbiṣaḥ || 6:45 ||
prkṛtiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye || 18:30 || 18:
pṛthaktvena ty yaj-jñānaṁ nānā bhāvān pṛthag-vidhān || 18:21 ||
puṇyo gandhaḥ pṛthivyāṁ ca tejaścāsmi vibhāvasau || 7:9 ||
purodhasāṁ ca mukhyaṁ māṁ viddhi pārtha bṛhaspatim || 10:24 ||
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijān guṇān || 13:22 ||
puruṣaḥ sa paraḥ pārtha bhaktyā labhyas-tv-ananyayā || 8:22 ||
pūrvābhyāsane tenaiva hriyate hyavaśo'pi saḥ || 6:44 ||
rāga-dveṣa viyuktais tu viṣayān indriyaiś-caran || 2:64 ||
rāgī karma phala prepsur lubdho hiṁsātmako'śuciḥ || 18:27 ||
rājan saṁsmṛtya saṁsmṛtya saṁvādam imam adbhutam || 18:76 ||
rajas tamaścābhibhūya satvaṁ bhavati bhārata || 14:10 ||
rajasi pralayaṁ gatvā karma saṅgiṣu jāyate || 14:15 ||
rājavidyā rājaguhyaṁ pavitram idam uttamam || 9:2 ||
rajo rāgātmakaṁ viddhi tṛṣṇā saṅga samudbhavam || 14:7 ||
raso'hamapsu kaunteya prabhāsmi śaśisūryayo || 7:8 ||
ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak || 13:5 ||
rudrādityā vasavo ye ca sādhyā viśve'śvinau marutaścoṣmapāśca || 11:22 ||
rudrāṇāṁ śaṁkaraścāsmi vitteśo yakṣarakṣasām || 10:23 ||
rūpaṁ mahatte bahu vaktra netraṁ mahābāho bahu-bāhūru-pādam || 11:23 ||
sa evāyaṁ mayā te'dya yogaḥ proktaḥ purātanaḥ || 4:3 ||
sa ghoṣo dhārtarāṣṭrāṇā. hṛdayāni vyadārayat || 1:19 ||
sa tayā śraddhayā yuktas tasyārādhanam īhate || 7:22 ||
sad-bhāve sādhubhāve ca sad-ity-etat prayujyate || 17:26 ||
sādhibhūtādhidaivaṁ māṁ sādhi yajñaṁ ca ye viduḥ || 7:30 ||
sadṛśaṁ ceṣṭate svasyāḥ prakṛterjñānavān api || 3:33 ||
saha yajñaiḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ || 3:10 ||
sahajaṁ karma kaunteya sadoṣam api na tyajet || 18:48 ||
sahasra-yuga-paryantam aharyad Brahmāṇo viduḥ || 8:17 ||
sakheti matvā prasabhaṁ yaduktaṁ he kṛṣṇa he yādava he sakheti || 11:41 ||
saktāḥ karmaṇyavidvāṁso yathā kurvanti bhārata || 3:25 ||
sama duḥkha sukhaḥ svasthaḥ sama loṣṭāśma kāñcanaḥ || 14:24 ||
samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ || 12:18 ||
samaṁ kāyaśirogrīvaṁ dhārayannacalaṁ sthiraḥ || 6:13 ||
samaṁ paśyan hi sarvatra samavasthitam īśvaram || 13:29 ||
samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram || 13:28 ||
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saṁkalpa prabhavān kāmāṁstyaktvā sarvānaśeṣataḥ || 6:24 ||
sāṁkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ || 5:4 ||
saṁniyam endriya-grāmaṁ sarvatra samabuddhayaḥ || 12:4 ||
saṁnyāsaḥ karma yogaśca niḥśreyasakarāvubhau || 5:2 ||
saṁnyāsaṁ karmaṇāṁ kṛṣṇa punaryogaṁ ca śaṁsati || 5:1 ||
saṁnyāsasya mahābāho tattvam icchāmi veditum || 18:1 ||
samo'haṁ sarva-bhūteṣu na me dveṣyo'sti na priyaḥ || 9:29 ||
saṅkaro narakāyaiva kula-ghnānāṁ kulasya ca || 1:42 ||
santuṣṭaḥ satataṁ yogī yatātmā dṛṣa-niścayaḥ || 12:14 ||
sanyāsastu mahābāho duḥkhamāptumayogataḥ || 5:6 ||
sargāṇām ādirantaśca madhyaṁ caivāham arjuna || 10:32 ||
sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja || 18:66 ||
sarva dvāreṣu dehe'smin prakāśa upajāyate || 14:11 ||
sarva guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ || 18:64 ||
sarva karmāṇi manasā saṁnyasḶāste sukhaṁ vaśī || 5:13 ||
sarva karmāṇyapi sadā kurvāṇo mad vyapāśrayaḥ || 18:56 ||
sarva yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ || 14:4 ||
sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate || 18:20 ||
sarva-dvārāṇi saṁyamya mano hṛdi nirudhya ca || 8:12 ||
sarvabhūtāni kaunteya prakṛtiṁ yānti māmikām || 9:7 ||
sarvabhūtastham ātmānaṁ sarvabhūtāni cātmani || 6:29 ||
sarvabhūtasthitaṁ yo māṁ bhajatyekatvamāsthitaḥ || 6:31 ||
sarvam etad ṛtaṁ manye yanmāṁ vadasi keśava || 10:14 ||
sarvāṇīndriyāṇi prāṇa karmāṇi cāpare || 4:27 ||
sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca || 15:15 ||
sarvataḥ pāṇipādaṁ tatsarvato' kṣiśiro-mukham || 13:14 ||
sarvendriya guṇābhāsaṁ sarvendriya vivarjitam || 13:15 ||
satataṁ kīrtayanto māṁ yatantaśca dṛḍvratāḥ || 9:14 ||
satkāra māna pūjārthaṁ tapo dambhena caiva yat || 17:18 ||
sattvaṁ rajas tama iti guṇāḥ prakṛti saṁbhavāḥ || 14:5 ||
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata || 14:9 ||
satvānurūpā sarvasya śraddhā bhavati bhārata || 17:3 ||
satvāt saṅjayate jñānaṁ rajaso lobha eva ca || 14:17 ||
senayorubhayor madhye rathaṁ sthapaya me'cyuta || 1:21 ||
sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati || 1:29 ||
siddhiṁ prāpto yathā Brahmā tathāpnoti nobodha me || 18:50 ||
sparśān kṛtvā bahirbāhyāṁścakṣuścaivāntare bhruvoḥ || 5:27 ||
sthāne hṛṣīkeśa tava prakīrtyā jagat prahṛṣyaty-anurajyate ca || 11:36 ||
sthita-prajñasya kā bhāṣā samādhisthasya keśava || 2:54 ||
sudurdarśam idaṁ rūpaṁ dṛṣṭavān asi yan mama || 11:52 ||
suhṛn mitrāryudāsīna madhastha dveṣya bandhuṣu || 6:9 ||
sukha-duḥkhe same kṛtvā lābhālābhau jayājayau || 2:38 ||
sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha || 18:36 ||
sukhamātyantikaṁ yattadbuddhgrāhyamatīndriyam || 6:21 ||
sva-dharmam api cāvekṣya na vikampitum arhasi || 2:31 ||
svabhāvajane kaunteya nibaddhaḥ svena karmaṇā || 18:60 ||
svayam evātmanātmānaṁ vettha tvaṁ puruṣottama || 10:15 ||
sve sve karmaṇyabhirataḥ saṁsiddhiṁ labhate naraḥ || 18:45 ||
śaknotīhaiva yaḥ soṣuṁ prākśarīra vimokṣaṇāt || 5:23 ||
śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca || 18:42 ||
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śanaiḥ śanairuparamed buddhyā dhṛtigṛhītayā || 6:25 ||
śarīra vāṅgmanobhir yat karma prārabhate naraḥ || 18:15 ||
śarīraṁ yad avāpnoti yaccāpyutkrāmat-īśvaraḥ || 15:8 ||
śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpyapalāyanam || 18:43 ||
śraddhāvā`llabhate jñānaṁ tatparaḥ saṁyatendriyaḥ || 4:39 ||
śraddhāvān anasūyaśca śṛṇuyād api yo naraḥ || 18:71 ||
śraddhayā parayā taptaṁ tapas tat trividhaṁ naraiḥ || 17:17 ||
śreyān dravyamayād yajñāj-jñāna yājñaḥ parantapa || 4:33 ||
śreyān svadharmo viguṇaḥ para-dharmāt svanuṣṭhitāt || 18:47 ||
śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt || 3:35 ||
śreyo hi jñānam abhyāsāt jñānāddhyānaṁ viśiṣyate || 12:12 ||
śrotrādīnindriyāṇyanye saṁyamāgniṣu juhvati || 4:26 ||
śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇam eva ca || 15:9 ||
śruti vipratipannā te yadā sthāsyasi niścalā || 2:53 ||
śubhāśubha phalair-evaṁ mokṣyase karma-bandhanaiḥ || 9:28 ||
śucau deśe pratiṣṭhāpya sthitamāsanam ātmanaḥ || 6:11 ||
śukla-kṛṣṇe gatī hyete jagataḥ śāśvate mate || 8:26 ||
śvaśurān suhṛdaścaiva senayor ubhayor api || 1:27 ||
tacca saṁsmṛtya saṁsmṛtya rūpam atyadbhutaṁ hareḥ || 18:77 ||
tad-ity-anabhisandhāya phalaṁ yajña-tapaḥ kriyāḥ || 17:25 ||
tadbuddhayas tadātmānastanniṣṭhās tatparāyaṇāḥ || 5:17 ||
tadviddhi praṇipātena paripraśnena sevayā || 4:34 ||
taṁ tathā kṛpayāviṣṭaṁ aśru-pūrṇā-kulekṣaṇam || 2:1 ||
tam uvāca hṛṣikeśaḥ prasanniva bhārata || 2:10 ||
taṁ vidyād duḥkha saṁyoga viyoga sañjñitam || 6:23 ||
tamas tvajñānajaṁ viddhi mohanaṁ sarva dehinām || 14:8 ||
tameva śaraṇaṁ gaccha sarva-bhāvena bhārata || 18:62 ||
tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān || 16:19 ||
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ || 2:61 ||
tapāmayaham ahaṁ varṣaṁ nigṛhṇāmy utsṛjāmi ca || 9:19 ||
tapasvibhyo'dhiko yogī jñānibhyo'pi mato'dhikaḥ || 6:46 ||
tasmād om-ity-udāhṛtya yajña dāna tapaḥ kriyāḥ || 17:24 ||
tasmād yasya mahābāho nigṛhītāni sarvaśaḥ || 2:68 ||
tasmādajñāna saṁbhūtaṁ hṛtsthaṁ jñānāsinātmanaḥ || 4:42 ||
tasmādasaktaḥ satataṁ kāryaṁ karma samācara || 3:19 ||
tasmān nārhā vayaṁ hantuṁ dhārtarāṣṭrān svabandhavān || 1:37 ||
tasmāt praṇamya praṇidhāya kāyaṁ prasādaye tvām ahm īśam īḍyam || 11:44 ||
tasmāt sarveṣu kāleṣu mām-anusmara yudhya ca || 8:7 ||
tasmāt śāstra pramāṇaṁ te kārya akārya vyavasthitau || 16:24 ||
tasmāt tvam uttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham || 11:33 ||
tasmāttvamiṁdriyāṇyādau niyamya bharatarṣabha || 3:41 ||
tasya sañjanayan harṣaṁ kuru-vṛddhaḥ pitāmahaḥ || 1:12 ||
tat kṣetraṁ yacca yādṛk ca yad vikāri yataśca yat || 13:4 ||
tataḥ padaṁ tat parimārgitavyaṁ yasmin gatā na nivartanti bhūyaḥ || 15:4 ||
tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanañjayaḥ || 11:14 ||
tataḥ śaṅkhāśca bheryaśca paṇavānaka-gomukhāḥ || 1:13 ||
tataḥ śvetair-hayair-yukte mahati syandane sthitau || 1:14 ||
tatra sattvaṁ nirmalatvāt prakāśakam anāmayam || 14:6 ||
tatra taṁ buddhi saṁyogaṁ labhate paurva-dehikam || 6:43 ||
tatraikāgraṁ manaḥ kṛtvā yatacittendriya kriyaḥ || 6:12 ||
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tatraikasthaṁ jagat kṛtsnaṁ pravibhaktam enekadhā || 11:13 ||
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ || 18:16 ||
tatrāpaśyat sthitān pārthaḥ pitṛn atha pitāmahān || 1:26 ||
tattvavittu mahābāho guṇakarmavibhāgayoḥ || 3:28 ||
te taṁ bhuktvā svarga-lokaṁ viśālaṁ kṣīṇe puṇye marta-lokaṁ viśanti || 9:21 ||
tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā || 16:3 ||
teṣām evānukam pārtham aham ajñānajaṁ tamaḥ || 10:11 ||
teṣāṁ jñānī nityayukta eka bhaktirviśiṣyate || 7:17 ||
teṣāṁ samuddhartā mṛtyu-saṁsāra-sāgarāt || 12:7 ||
teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam || 10:10 ||
trai-guṇya viṣayā vedā nistrai-guṇyop bhavārjuna || 2:45 ||
traividya māṁ somapāḥ pūtapāpa yajñair iṣṭvā svargatiṁ prārthayante || 9:20 ||
tribhir-guṇa-mayair-bhāvair-ebhiḥ sarvamidaṁ jagat || 7:13 ||
trividhā bhavati śraddhā dehināṁ sā svabhāvajā || 17:2 ||
trividhaṁ naraksyedaṁ dvāraṁ nāśanam ātmanaḥ || 16:21 ||
tulya nindā stutir maunī santuṣṭo yena kenacit || 12:19 ||
tvam ādidevaḥ puruṣaḥ purāṇas-tvam asya viśvasya paraṁ nidhānam || 11:38 ||
tvamakṣaraṁ paramaṁ veditavyaṁ tvamasya viśvasya paraṁ nidhānam || 11:18 ||
tyājayaṁ doṣavad ityeke karma prāhur manīṣiṇaḥ || 18:3 ||
tyaktvā karma phalāsaṁgaṁ nitya tṛpto nirāśrayaḥ || 4:20 ||
uccaiḥśravasam aśvānāṁ viddhi mām amṛtodbhavam || 10:27 ||
udārāḥ sarva evaitaṁ jñānī tvātmaiva me matam || 7:18 ||
udāsīnavad āsīno guṇair yo na vicālyate || 14:23 ||
uddharedātmanātmānaṁ nātmānam avasādayet || 6:5 ||
upadṛṣṭānumantā ca bhartā bhoktā maheśvaraḥ || 13:23 ||
ūrdhva mūlam adhaḥ śākham aśvatthaṁ prāhur avyayam || 15:1 ||
ūrdhvaṁ gacchanti satvasthā madhye tiṣṭhanti rājasāḥ || 14:18 ||
utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇān-vitam || 15:10 ||
utsanna-kuladharmāṇāṁ manuṣyāṇāṁ janardana || 1:44 ||
utsīdeyurime lokā na kuryaṁ karma cedaham || 3:24 ||
uttamaḥ puruṣas-tvanyaḥ paramātmety-udāhṛtaḥ || 15:17 ||
vaktrāṇi te tvaramāṇā viśanti daṁṣṭrā-karālāni bhayānakāni || 11:27 ||
vaktum arhasy aśeṣeṇa divyā hyātma vibhūtayaḥ || 10:16 ||
vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro'parāṇi || 2:22 ||
vāyur-yamo'gnir-varuṇaḥ śaśāṅkaḥ prajāpatis-tvaṁ prapitā-mahaśca || 11:39 ||
vedāhaṁ samatītāni vartamānāni cārjuna || 7:26 ||
vedānāṁ sāmavedo'smi devānām asmi vāsavaḥ || 10:22 ||
vedāvināśinaṁ nityaṁ ya enam ajam avyayam || 2:21 ||
vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yat puṇya-phalaṁ pradiṣṭam || 8:28 ||
vidhi hīnam asṛṣṭānnaṁ mantra-hīnam adakṣiṇam || 17:13 ||
vidyā vinaya saṁpanne brāhmaṇe gavi hastini || 5:18 ||
vihāya kāmān yaḥ sarvān pumāṁś-carati niḥspṛhaḥ || 2:71 ||
viṣayā vinivartante nirāhārasya dehinaḥ || 2:59 ||
viṣayendriya saṅyogād yat tad agre'mṛtopamam || 18:38 ||
vistareṇātmano yogaṁ vibhūtiṁ ca janārdana || 10:18 ||
vītarāgabhayakrodhā manmayā māmupāśritāḥ || 4:10 ||
vivikta-sevī laghdāśī yata-vāk-kāya-mānasaḥ || 18:52 ||
vṛṣṇīnāṁ vāsudevo'smi pāṇḍavānāṁ dhanañjayaḥ || 10:37 ||
vyāmiśreṇaiva vākyena buddhiṁ mahayasīva me || 3:2 ||
vyāsa prasādācchrutvān etad guhyam aham param || 18:75 ||
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vyavasāyātmikā buddhir ekeha kurunandana || 2:41 ||
ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam || 2:19 ||
ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha || 13:24 ||
ya imaṁ paraṁ guhyaṁ mad bhakteṣv-abhidhāsyati || 18:68 ||
yā niśā sarva bhūtānāṁ tasyāṁ jāgarti saṁyamī || 2:69 ||
yaccāpi sarva bhūtānāṁ bījaṁ tad aham arjuna || 10:39 ||
yaccāvahāsārtham asatkṛto 'si vihāra śayyāsana bhojaneṣu || 11:42 ||
yad agre cānudandhe ca sukhaṁ mohanam ātmanaḥ || 18:39 ||
yad ahaṅkāram āśritya na yotsya iti manyase || 18:59 ||
yad yad vibhūtimat sattvaṁ śrīmad ūrjitam eva ca || 10:41 ||
yadā hi nendriyārtheṣu na karmasvanuṣajjate || 6:4 ||
yadā saṁharate cāyaṁ kūrmo'ṅgānīva sarvaśaḥ || 2:58 ||
yadā sattve pravṛddhe tu pralayaṁ yāti deha-bhṛt || 14:14 ||
yadā te mohakalilaṁ buddhir vyatitariṣyati || 2:52 ||
yadā viniyataṁ cittamātmanyevāvatiṣṭhate || 6:18 ||
yadā yadā hi dharmasya glānirbhavati bhārata || 4:7 ||
yadāditya gataṁ tejo jagad bhāsayate'khilam || 15:12 ||
yadakṣaraṁ deva-vido vadanti viśanti yad-yatayo vītarāgāḥ || 8:11 ||
yadi hyahaṁ varteyaṁ jātu karmaṇyatandritaḥ || 3:23 ||
yadi mām apratīkāram aśastraṁ śastra-pāṇayaḥ || 1:46 ||
yadṛcchālābha santuṣṭo dvaṁdvātito vimatsaraḥ || 4:22 ||
yadṛcchayā copapannaṁ svarga dvāram apāvṛtam || 2:32 ||
yadyadācarati śreṣṭhastattadevetaro janaḥ || 3:21 ||
yadyapyete na paśyanti lobhopahata cetasaḥ || 1:38 ||
yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham || 2:57 ||
yaḥ śāstra vidhim utsṛjya vartate kāma kārataḥ || 16:23 ||
yajante sātvikā devān yakṣa rakṣāṁsi rājasāḥ || 17:4 ||
yajjñātvā na punarmohameva yāsyasi pāṇḍava || 4:35 ||
yajña dāna tapaḥ karma na tyājyaṁ kāryam eva tat || 18:5 ||
yajñārthāt karmaṇo'nyatra loko'yaṁ karma bandhanaḥ || 3:9 ||
yajñaśiṣṭāmṛta bhujo yānti Brahmā sanātanam || 4:31 ||
yajñaśiṣṭāśinaḥ santo mucyante sarva kilbiṣaiḥ || 3:13 ||
yajñe tapasi dāne ca sthitiḥ saditi cocyate || 17:27 ||
yaṁ hi na vyathayantyete puruṣaṁ puruṣarṣabha || 2:15 ||
yām imāṁ puṣpitāṁ vācaṁ pravadanty-avipaścitaḥ || 2:42 ||
yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ || 6:22 ||
yaṁ saṁnyāsamiti prāhuryogaṁ taṁ. viddhi pāṇḍava || 6:2 ||
yaṁ yaṁ vāpi smaran-bhāvaṁ tyajatyante kalevaram || 8:6 ||
yānti deva-vratā devān pitṛn-yānti pitṛ-vratāḥ || 9:25 ||
yasmān no dvijate loko lokān nodvijate ca yaḥ || 12:15 ||
yasmāt-kṣaram-atīto'ham akṣarādapi cottamaḥ || 15:18 ||
yastvātmaratireva syādātma tṛpptaśca mānavaḥ || 3:17 ||
yastvindriyāṇi manasā niyamyārabhate'rjuna || 3:7 ||
yasya nāhaṁkṛto bhāvo buddhir yasya na lipyate || 18:17 ||
yasya sarve samārambhāḥ kāma saṁkalpa varjitāḥ || 4:19 ||
yat tad agre viṣam iva pariṇāme'mṛtopamam || 18:37 ||
yat tu kāmepsunā karma sāhaṅkāreṇa vā punaḥ || 18:24 ||
yat tu kṛtsnavad ekasmin kārye saktam ahaitukam || 18:22 ||
yat-karoṣi yad-aśnāsi yaj-juhoṣi dadāsi yat || 9:27 ||
yāta-yāmaṁ gatarasaṁ pūti paryuṣitaṁ ca yat || 17:10 ||
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yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam || 18:46 ||
yatanto yoginaścainaṁ paśyanty-ātmany-avasthitam || 15:11 ||
yatato hyapi kaunteya puruṣasya vipaścitaḥ || 2:60 ||
yatendriya manobuddhirmunir mokṣa parāyaṇaḥ || 5:28 ||
yathā dīpo nivātasthe neṅgate sopamā smṛtā || 6:19 ||
yathā nagīnāṁ bahavo'mbuvegāḥ samudram evābhimukhā dravanti || 11:28 ||
yathā pradīptaṁ jvalanaṁ pataṅgā viśanti nāśāya samṛddhavegāḥ || 11:29 ||
yathā prakāśayatyekaḥ kṛtsnaṁ lokam imaṁ ravaḥ || 13:33 ||
yathā sarvagataṁ saukṣmyād-ākāśaṁ nopalipyate || 13:32 ||
yathaidhāṁsi samiddho'gnirbhasmāt kurute'rjuna || 4:37 ||
yathākāśa-sthito nityaṁ vāyuḥ sarvatrago mahān || 9:6 ||
yato yato niścarati manaścañcalam asthiraṁ || 6:26 ||
yatra kāle tvan-āvṛttim āvṛttiṁ caiva yoginaḥ || 8:23 ||
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ || 18:78 ||
yatroparamate cittaṁ niruddhaṁ yogasevayā || 6:20 ||
yatsāṁkhyaiḥ prāpyate sthānaṁ tadyogairapi gamyate || 5:5 ||
yattu pratyupakārārthaṁ phalam uddiśya vā punaḥ || 17:21 ||
yāvad etān nirīkṣe'haṁ yoddhukāmān avasthitān || 1:22 ||
yāvān artha upadāne sarvataḥ saṁplutodake || 2:46 ||
yāvatsañjāyate kiṁcit sattvaṁ sthāvara jaṅgamam || 13:27 ||
yayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca || 18:31 ||
yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madam eva ca || 18:35 ||
yayā tu dharma kāmārthān dhṛtyā dhārayate'rjuna || 18:34 ||
ye caiva sāttvikā bhāvā rājasāstāmasāśca ye || 7:12 ||
ye hi saṁsparśajā bhogā duḥkhayonaya eva ca || 5:22 ||
ye me matam idaṁ nityam anutiṣṭhanti mānavāḥ || 3:31 ||
ye śāstra vidhim utsṛjya yajante śraddhayānvitāḥ || 17:1 ||
ye tu dharmyāmṛtam idaṁ yathoktaṁ parupāsate || 12:20 ||
ye tu sarvāṇi karmāṇi mayi saṁnyasya matparāḥ || 12:6 ||
ye tvakṣaram-anirdeśyam-avyaktaṁ paryupāsate || 12:3 ||
ye tvetad abhyasūyanto nānutiṣṭhanti me matam || 3:32 ||
ye yathā māṁ prapadyante tāṁstathaiva bhajāmyaham || 4:11 ||
ye'pyanya-devatā-bhaktā yajante śraddhayānvitāḥ || 9:23 ||
yeṣām arthe kāṅkṣitaṁ no rājyaṁ bhogāḥ sukhāni ca || 1:33 ||
yeṣāṁ tvanta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām || 7:28 ||
yo mām ajam anādiṁ ca vetti loka-maheśvaram || 10:3 ||
yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati || 6:30 ||
yo mām-evam asammūḍho jānāti puruṣottamam || 15:19 ||
yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati || 12:17 ||
yo yo yāṁ yāṁ tanuṁ bhaktaḥ śraddhayārcitum icchati || 7:21 ||
yo'ntaḥ sukho'ntarā rāmastathāntar jyotireva yaḥ || 5:24 ||
yo'yaṁ yogastvayā proktaḥ sāmyena madhusūdhana || 6:33 ||
yoga-saṁnyasta karmāṇaṁ jñāna saṁcchinna saṁśayam || 4:41 ||
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya || 2:48 ||
yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ || 5:7 ||
yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ || 6:10 ||
yoginām api sarveṣāṁ madgatenāntarātmanā || 6:47 ||
yotsyamānān avekṣehaṁ ya ete'tra samāgatāḥ || 1:23 ||
yudhāmanyuśca vikrānta uttamaujāśca vīryavān || 1:6 ||
yuktaḥ karma phalaṁ tyaktvā śāntimāpnoti naiṣṭhikīm || 5:12 ||
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yuktāhāra vihārasya yukta ceṣṭasya karmasu || 6:17 ||
yuñjannevaṁ sadā'tmānaṁ yogī vigata kalmaṣaḥ || 6:28 ||
yunnjannevaṁ sadā'tmānaṁ yogī niyatamānasaḥ || 6:15 ||