- 1.40 *With the destruction of dynasty, the eternal family tradition is destroyed too, and the rest of the family becomes involved in immoral practices.*
- 1.41 *When immoral practices become common in the family, O Kṛṣṇa, the women of the family become corrupted, And from the degradation of womanhood, O descendant of Vṛṣṇi, arise social problems.*
- 1.42 *As these social problems increase, the family and those who destroy the family tradition are cast in hell, As there is no offering of food and water to their ancestors.*
- 1.43 *Due to the evil deeds of the destroyers of family tradition, All kinds of rituals and practices of caste and family are devastated.*
- 1.44 *O Janārdana, I have heard that those who destroy family traditions dwell always in hell.*
- 1.45 *Alas, we are preparing to commit greatly sinful acts by killing our kinsmen, driven by the desire to enjoy royal happiness.*
- 1.46 *I would consider it better for the Kauravas to kill me unarmed and unresisting, rather than for me to fight them.*
- 1.47 *Sañjaya said: Having said this on the battlefield, Arjuna cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief.*

By now, Arjuna had become desperate. His arguments seemed weak, even to him. They include the tragic impact this war would have on future generations and the entire Kuru race. Arjuna starts quoting the scriptures of social laws to explain to Kṛṣṇa the evil his destructive actions would bring to the noble lineage, which would lead to the decline in commitment to the rites and rituals that make society civilized and moral. He then elaborated upon these immoral and unrighteous acts.

He said that women in the family would become unchaste and result in children of mixed castes, which would be undesirable. Those who destroy family traditions would ruin all sacred practices and such people had no place to go but hell. To understand what Arjuna said, it is important to understand the origin of the caste tradition in Hindu religion.

At the age of five, a child was given to the care of a spiritual Master by the parents in the ancient Hindu education system called *gurukul*. The Master became mother, father and teacher to the child. In the *gurukul* itself, the science of completion was taught to the child. The child grows up as a complete being. The child's natural aptitudes formed the basis for the caste classification, *varṇāśrama. Brāhmaṇas* (priests/teachers), *kṣatriyas* (kings/warriors), *vaiśyas* (tradesmen) and *śūdras* (service) are these four classes.

The Vedic *gurukul* system was not concerned with whether the child's parents were *brāhmaṇa* or *vaiśya*. Irrespective of parentage, children were taught the *Gāyatri* mantra at age seven, which allowed their natural intelligence to blossom. If the Guru found that the child had the natural aptitude to learn the scriptures, he would be trained as a *brāhmaṇa*. Others were trained to enrich through materially relevant arts and sciences to re-enter the world with a mature and complete personality.

Over time, this caste system was corrupted through human greed. Those who believed that they were doing more responsible work, and therefore were more respected, such as the *brāhmaṇas* and *kṣatriyas*, decided to pass on their caste qualification to their children as if it was their birthright. Such a practice had no scriptural sanction.

Arjuna's doubts about caste pollution had no scriptural base or merit. What he referred to became the societal norm because of human greed, the collective root patterns of society. There were many instances of caste mixture even in the great *Kuru* lineage that Arjuna claimed would be destroyed. Satyavati, his great grandmother, was a fisherman's daughter. Arjuna himself had wives who were not of *kṣatriya* lineage by birth. He talked as if mired in total confusion when he linked practice of rites and rituals with morality and chastity. His logic was distorted.

Rites and rituals, as prescribed in the scriptures, are an expression of one's inner completion. Completion is not created by blind practice of rites and rituals. Arjuna voiced the sentiments of organized religion and priesthood, which derive their power and monetary base from such rites and rituals. This is how, in each culture and religion, the power of the priestly class was established, as if they were the sole mediators to God.

Arjuna talked about ancestral worship and implied that the offspring of mixed caste have no right to make offerings to their ancestors, leaving them lost in the realms beyond death. It is the confusion that has prevailed over the ages that Arjuna captured and presented. He raises doubts on behalf of mankind and seeks clarification. There are no ancestral spirits waiting to be pacified by us. If the spirit is enlightened it merges with the infinite energy. If not, it gets reborn within three *kṣanas*, three moments.

Hell and heaven are in our minds. They are psychological spaces, not geographical places. We are in hell when we are depressed, guilty, and in suffering and incompletion. We are in heaven when we are in completion and feel and express love, joy and gratitude.

Arjuna is not a fool; he understands all this perfectly. Yet, he voices his doubts as if ignorant, as if confused. He acts out of compassion for humanity when he articulates these self-doubts so that the Divine, Kṛṣṇa can answer and destroy the root of the selfdoubt. A thoughtful man of integrity like Arjuna cannot talk about the lack of chastity of women without blaming the men who are equally responsible. He reflects here the superior attitude of men over the ages, those who have treated women with undue superiority. The doubts he voices are those of the society he lives in, and those doubts have not changed in thousands of years.

Please listen! The truths expounded in the *Gītā* are about personal transformation. Each verse of the *Gītā* is a *sūtra*, a technique that can work on your being and transform you. That is how Kṛṣṇa brings Arjuna into the space of completion.

**Completion is the space and state where you will be totally connected with life and with people in your life in the present moment without any limiting, restraining influence of the past happening in your life.**

The essence of the *Gītā* is living in the space of completion in the present moment. Rāmakṛṣṇa Paramahamsa used to say that the *Gītā* is '*tāgi*', a corruption of the word 'tyāga' that means renunciation or surrender. *Gītā* is about surrendering the past and the future incompletions to the present and experiencing completion.

Now, Arjuna was ready to give up on himself. He had collapsed both psychologically and physiologically. His cognition was totally imbalanced and he was now completely powerless. He was all set to run away from the battlefield and escape from the reality of his responsibility. He had convinced himself through his own illusory arguments that what he had embarked upon was evil, nothing but evil, and therefore he wanted no part of it. He said, 'I am ready to lay down arms and be defenseless. Let Duryodhana and his men kill me.'

For a *kṣatriya* to say this means one of two things: His act is one of total surrender, or powerlessness of extreme confusion. A kṣatriya warrior, a supreme warrior such as Arjuna knows no fear. It is neither fear of death nor fear of injury that compels him to say what he did.

Arjuna was not in a space of total surrender yet. Nor was he in the space of *ahiṁsā*, nonviolence. He was not in tune with the Cosmic Consciousness—the space of non-duality, *advaita*, the experiential expression of infinity to say that—'*Killing others is killing myself, as I feel they are one with me*.' His arguments about not killing his kinsmen being like killing himself were born out of his incompletions,and not out of self-realization or completion.

Arjuna's desperation was becoming extreme. He was an intelligent, thoughtful man, who was torn between his responsibilities as a *kṣatriya* prince, and the scriptural codes of morality. His distress, his delusion, his powerlessness was now complete. He sat down, unable to bear the weight of his emotions. He put down his bow and arrows, which signified that he was out of the battle. He was as far away from reality as he could possibly get.

Arjuna, the greatest of warriors and men of his time, *Bharataṛṣabha,* was in the depths of despair due to the conflict between his inner and outer identities, his upbringing and value systems, his root patterns. Arjuna, at this point, was no example of a true *kṣatriya*. Arjuna, now being human, was a true example of mankind. He was torn between darkness and light, between patterns and possibility. He was experiencing deep conflict between the unconscious patterns that were driving him and the possibility, the reality of what he ought to do. The clarity that would come about with the grace of the greatest Master, would be his Enlightenment, his complete Completion.

The darkness that surrounded Arjuna at this stage was *māyā*, the illusion that prevents us from perceiving the Truth of Reality that pervades all our experiences. *Yā mā iti māyā*—that which is not real but appears as absolute is *māyā. Māyā* is not unreal in the sense that it does not exist. *Māyā* truly exists as reality. It veils, it covers reality, the ultimate Truth—the truth of our inner divinity, our infinite powerfulness; and therefore it is unreal, an illusion.

Had Arjuna been enlightened as Kṛṣṇa, he would not have been tormented by the play of his *māyā*. Had Arjuna been a Duryodhana, or even a Bhīma, whose individual consciousness was not awakened, he would have accepted the *māyā* without question. But, Arjuna is *Nara*, he is intelligent, partially awakened, he is a seeker. He is in the presence of the greatest of all Masters. He is struggling to rid himself of his *māyā* and seek clarity.

It is Arjuna's root pattern that created the *māyā* of powerlessness in him. His own unaligned identities and his own identification with who he was, along with his conviction that he should preserve his lineage all these delusory incompletions created the illusion in him that he was something other than who he was. These gaps between his identities created the self-doubt in him that he should do something other than what he was there to do.

All of us come into this world with no identity. As we grow we collect labels describing ourselves as mother, father, brother, employer, enemy and so on. We become so associated with the labels and their accessories that we forget *who we really are*! We forget to associate ourselves with our true space of completion and instead associate with our incompletions. Our life is then about seeking completion and happiness in the wrong places.

Listen. Eternal happiness that constantly flows as bliss is always within. You cannot find it outside. You cannot reach it through material possessions, through relationships, through selfish philanthropy. Just as we learned how to stop feeling blissful, we can relearn how to connect with our blissful nature again. That is the process of relearning that Arjuna was going through. The process of *Inner Awakening* at the hands of the Master was about to begin. If we become integrated and authentic to that process, and follow it carefully over the eighteen chapters that the Master takes His disciple through, we too can become awakened, complete and blissful.

Ādī Śaṅkara says beautifully: If you imbibe even a little of *Bhagavad Gītā*, if you drink even a drop of Gaṅgā water, if you think even once about that great Master Śrī Kṛṣṇa, you will never have to face death.

> *Thus ends the first chapter named Arjunaviṣāda Yogaḥ*, *'The Yoga of Arjuna's Dilemma,' of Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra*, *the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna-saṁvād*, *dialogue between Śrī Kṛṣṇa*, *Arjuna*.

# You Are God

Make no mistake, you are divine! Whatever state you are in now, you are still divine within! Let Krsna tell you how to live and radiate your divine potential. . . .

# You Are God

I t is here that we enter into the real *Gītā*. It is from here that Bhagavān or God, Nārāyaṇa starts speaking and singing the *Gītopaniṣad* into the listening of Nara Arjuna, and through Arjuna into the listening of the whole of humanity.

Until now Kṛṣṇa was speaking as a man, as *Vāsudeva* Kṛṣṇa, in His human form, but it is only from here that Kṛṣṇa sings as *Parabrahma* Kṛṣṇa, in His divine state as Bhagavān, the universal Kṛṣṇa.

Understand, only an intelligent man will allow the other person to speak. Only a man of completion will provide integrated listening to himself and others. We all speak continuously to each other, but a conversation does not really happen. When the other person speaks we do not listen; we are busy preparing our own reply. We never speak into the listening of others, we just speak into the non-listening of others! We need intelligence; we need integrity to allow the other person to speak into our listening.

Listen...

A person was telling his friend that he had not spoken to his wife for a whole week. His friend asked him whether he was angry with her or if he had fought with her.

The man replied, 'No, I am afraid of interrupting her!'

Not speaking does not mean we listen! Same way, just speaking continuously does not mean others listen!

There are no extraordinary speakers; there are only extraordinary listeners! It is extraordinary listeners who are extraordinary speakers. Because Kṛṣṇa is an extraordinary listener, He allows Arjuna to speak into His listening!

We may either speak verbally or mentally, but in any case; we are speaking continuously without giving integrated listening to ourselves and others. We are not speaking into the listening of others. Even when we keep quiet, we are not listening.

But Kṛṣṇa does listen! He is the embodiment of completion. He listens completely to Arjuna's dilemma from His pure space of listening and only then does He speak into the listening of Arjuna and answers compassionately to enrich him. Of the original 745 verses in the *Gītā*, as part of the *Bhīṣma Purāna* of Mahābhārat, He responds in depth to Arjuna's 57 questions through 620 verses.

In the first chapter, Kṛṣṇa does not say a word to interrupt Arjuna. He allows Arjuna to speak fully into His listening for one whole chapter of *Arjunaviśāda Yogaḥ*. He keeps quiet, even on seeing the depth of Arjuna's confusion and depression. He consciously analyzes the root of Arjuna's thoughts, his root thoughts patterns to determine the platform of powerlessness upon which Arjuna is standing.


Look in! When was the last time you really listened to your own words? We never ever really listen, either to ourselves or to others. When you really start listening to yourself, you will naturally become more aware of the words you give to yourself and others. You will also have the ability to listen to others' words with integrity.

### **Listening is directly connected to your ability to handle reality as it is, without creating your own unconscious ideas and conclusions.**

Please listen, the moment you start talking to somebody, when you don't have listening, you start coming to your own conclusion even before the information is cognized in you, either by rejecting that person or taking that person as a big threat. Both will lead you to suffering.

**That is why the very first step of Hindu spiritual practice is** *Śṛavana***, Integrated Listening.** It is possible to become a successful businessman just by studying the first few chapters of *Gītā*. You can reach the peak possibility of your profession and of your life just by learning the art of integrated listening from Śrī Kṛṣṇa. Once you provide your integrated listening to yourself and others, you will automatically be able to speak into the listening of others and thus communicate to enrich yourself and commune to enrich others as well.

When you experience the words you utter to you and to others as the extension of your life, they directly affect you. When the words uttered by you are not listened to, the completion is disturbed. I tell you, if the person to whom you are talking to is not in the space of listening, the ideas you want to express will never be delivered. It may lead to an argument, but it may never lead to intelligence transfer.

Listen! Information transfer is argument. Intelligence transfer is Listening. In arguments, information can be transferred, but never intelligence. Only in integrated listening can intelligence be transferred.

A devotee once asked me, '*Swamiji*, how is it that you are able to answer so many questions?' There is only one secret to this. I know how to give my integrated listening to the question, that's all. If you know the technique of right listening, the reply is immediately ready in your being, ready for the intelligence transfer to others.

## **Listening makes you God**

Listen! Please come to the space of listening. Many teachers tell you, 'However much you listen, unless you practice, it won't help you.' I tell you now, 'However much you try to practice, unless you listen, it won't help you!'

The problem is that we do not trust ourselves and our innate intelligence to respond to a question without preparation. That is why we start preparing the reply even before listening. Whenever we allow our incompletions to wake up and interfere into our thinking or cognition process, listening stops. Hearing is not listening.

Integrity, the power of words starts with listening, continues with listening. Human beings miss life when they miss listening. For a person who wants to begin the life, the first thing he needs to learn is listening. Listening is God. Just by listening you experience God!

In *Vedānta*, the first principle is *Śṛavana*—Integrated Listening; the second principle is *Manana*—Intranalyzing, meaning analyzing the truth for the sake of internalizing it not for rejecting it; and the third principle is *Nididhyāsana*—Living and radiating the truth!

Any transmission of knowledge, energy or experience happens between a Master and disciple only when the disciple gives his or her listening! Even *Vedic Ṛṣis* start with this chant: *śrunvantu viśve amṛtasya putrāḥ—Oh! Sons of Immortality, please listen to me!*

Here, Kṛṣṇa is giving His integrated listening to Arjuna! He is interested in the real problem and not in expressing what He knows. He wants Arjuna to learn the ability to give integrated listening to himself, to have the clarity of mind. He is interested in enriching him to find a solution to his own problem. He allows Arjuna to speak so that He can listen and transmit the ultimate knowledge and experience of completion to him.

One needs intelligence, or I may say enlightenment, the space of completion to listen. Unless you start living completion, you will not even be able to maintain listening. Even listening is achieved with completion. Completion brings listening to you. Only an Enlightened Master, an Incarnation like Kṛṣṇa can listen, only He can speak into the listening of others. In the first chapter He listens fully and completely. Even in this second chapter named *Sāṅkhya Yogaḥ*, He allows Arjuna to speak into His listening in many verses.

Please understand the definition of Listening. Let me define what Right Listening is, *śravana*.

**Right listening means allowing the words to enter your inner space automatically; letting them cognize, without you constantly interfering with your incompletions, is Listening.**

> People come to me and say, '*Swamiji*, you know our problems; please give us the answer.' I ask them to speak out and state their problems clearly.

> They say, 'You are enlightened, you already know our problems; please give us the answer.' I say, 'Yes, I know your

problem even if you don't speak, but you will not know your own problem if you do not speak into my listening!'

Listen! When we know how to speak into the listening of the listener, we also know how to speak into our listening. Listen! The power of thinking or *mano śakti* is open to us when we practice authenticity. Our mind should be open to the space of possibilities.

When you listen, you understand, you become God. Listening makes you God! Only God can make you God. Nothing else can make you God. Only diamond can cut the diamond! Listen. Any listening is God. If you are listening to the sparrow's sound now without giving any meaning to it—just pure listening—that is God. Only if you learn pure listening, you will also be able to learn and give the right meaning.

On the Kurukṣetra battlefield Kṛṣṇa delivers the *Gītā* to Arjuna. People who have the rationality to compute time may wonder, 'Arjuna spoke for so long. Now Kṛṣṇa speaks for so long. How is it possible for these two to hold such a long conversation in the middle of a battlefield? Wasn't Duryodhana fed up or didn't he think that this was a good opportunity to get rid of Arjuna and Kṛṣṇa?'

That's how the logical, unaware mind thinks. Such a mind cannot conceive the possibility that a conversation can indeed take place in silence, in the space of pure listening. Understand, pure listening happens only when you start listening into your listening. At the higher level of communication, in the pure space of listening your mind needs to be still to allow the grace to move in. Only with completion inside, you can even listen at this moment. Understand, in the state of incompletion, you don't listen! You act like you're listening, but you don't listen! You act like you're seeing, but you don't see! It is very important.

**Understand, sitting in completion with listening is** *Upaniṣad***.** This is the subtlest and most powerful of all communications. At this level, communication becomes communion. So, please move to the space of *Upaniṣad*. Listen! Sit in *Upaniṣad*, in the space of listening. When you are in completion, you can sit even facing the wall for twelve years that Bodhidharma did. He was facing the wall of the cave sitting for twelve years, because he was in completion. When you are in incompletion, even watching a movie facing the television, you can't sit more than ten minutes; you go on changing channels.

The essence of all the *Vedic* scriptures is called *Upaniṣad* or 'just sitting.' It is the ultimate technique. When you sit with the Master, the *Upaniṣad*, the sitting happens; some strange process starts happening in you, which can neither be called a technique nor a no-technique. It is literally like cooking or boiling.

In my *satsangs*, which are *Upaniṣad*, I give gaps in between my words. These gaps are the moments when I actually listen to you. Because in the gaps, based on your body language, I know whether you are restless or restful! Are you listening? Or are you just arguing inside you?

Listen. I am not a professional speaker; I am a professional listener. Before I start speaking, in the silence I listen to you. Every time I give a break between words, I listen to you. I speak what will make you listen. I speak into your listening. That is why my listening ends up as your listening! As I am a listener, I make you listen! I end up making you listen!

Just by listening, you will reach the depth of you; you will experience the depth of you. Even now, look inside you. Find out, are there any incompletions? Is there any restlessness inside you? Then you will not be able to listen.

Whenever you listen to you, you listen to others. When you don't listen to others, you don't listen to you also. Get it? Listen to you and listen to others. Only when you listen to you first and see that you are in completion, you can listen to others. If there are incompletions inside—**I have not done this, I have not done that, this has not happened, I am restless**—if you have such incompletions inside, be very clear, you will not be listening to me. You may be sitting here out of compulsion, or some other reason, but you will not be listening to me. When you don't listen, more and more incompletions happen.

When they talk of great Masters like Ramaṇa Mahaṛṣi

communicating in silence, it was indeed true. To communicate, you need not open your mouth. You only need to bring completion and give your right listening, *śravana.* In the presence of the Master, answers will appear even before your questions are asked.

Intellectual seekers, with years of questioning behind them, come to me and ask, '*Swamiji,* why is it that when I come to you with hundreds of questions, when I am in front of you, there is no need to ask you about them? I feel as if the answers are already there!'

This is not imagination; this is the truth. Questions are a reflection of your inner ego, your root pattern, which is violence. When you are in front of the Master, with *śravana*, integrated listening, the first thing that happens is the melting of your root pattern like snow melting in the sun. Therefore, questions also disappear. You start feeling that miraculously, the answers appear in front of the Master. The truth is that the answers were all already there. The Master's presence dissolved the root pattern and let the answers out.

You can open up to the Master at three levels. You can converse and convey through words and the Master will listen. At the next level you can communicate from the heart in silence; you can visualize instead of verbalizing in speech. Finally, you can commune in silence through *Upaniṣad* and the Master will grasp this even more powerfully.

Here Kṛṣṇa allows Arjuna to verbalize, He allows him to speak into His pure listening, so that to begin with, Arjuna himself will develop the ability to have integrated listening and understand his problem. Once Arjuna cognizes and expresses his confusion, he can relapse into silence and commune with the Master of completion in the space of *Upaniṣad.*

# Drop The Powerlessness And Stand Up

## 2.1
*Sañjaya said: As Arjuna's eyes overflowed with tears of pity and despair, Madhusudana (Kṛṣṇa) spoke to him thus.*

## 2.2
*Bhagavān Kṛṣṇa says: Where from have these impurities descended on you at this critical time, Arjuna! You behave unlike a nobleman and this will keep you away from realization.*

## 2.3
*Do not yield to fear, Pārtha! It does not befit you. Drop this powerlessness of heart and stand up, O Parantapa, destroyer of enemy.*

Arjuna was distraught with pity and despair. His pity was for his opposition that consisted of his *svajanam*, kinsmen, elders, teachers, relatives and friends. He despaired at the thought of what would happen if he did have to kill them. He had collapsed in his chariot and his bow and arrow had slipped from his hands.

Kṛṣṇa allowed Arjuna to exhaust himself, physically, emotionally and spiritually. He listened to him carefully, completely. Kṛṣṇa wanted to give Arjuna time to open his mind, heart and being to Him, Arjuna's friend, guide and master, so that His answers would penetrate Arjuna's very being.

Then He spoke for the first time, as if opening His being directly. Bhagavān Kṛṣṇa says, 'My dear Arjuna, how have you acquired these impurities? They do not at all befit a man who knows the value of life. They lead not to higher planes but to infamy, *akīrti karam arjuna*.'

## Bhagavad Gita Decoded

### 3.7
He who begins controlling the senses by the mind and performs selfless work through the sense organs is superior, O Arjuna.

*niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ I śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ II*

niyataṁ: prescribed; kuru: do; karma: work; tvaṁ: you; karma: work; jyāyaḥ: better; hi: than; akarmaṇaḥ: without work; śarīra: body; yātrā: maintenance; api: even; ca: also; te: your; na: never; prasiddhyet: possible; akarmaṇaḥ: without work

### 3.8
Do your prescribed work, as doing work is better than being idle. Even your own body cannot be maintained without work.

*yajñārthātkarmaṇo'nyatra loko'yam karmabandhanaḥ I tadarthaṁ karma kaunteya mukta saṅgaḥ samācara II*

yajñārthāt: sacrifice for; karmaṇaḥ: work done; anyatra: otherwise; lokaḥ: world; ayaṁ: this; karma bandhanaḥ: bondage by work; tad: that; arthaṁ: for; karma: work; kaunteya: O son of Kuntī; mukta: liberated; saṅgaḥ: attachment; samācara: do perfectly

### 3.9
Work has to be performed selflessly; otherwise, work binds one to this world. O son of Kuntī, perform your work for Me and you will do it authentically, liberated and without attachment.

*sahayajñāḥ prajāḥ sṛṣṭvā puro'vāca prajāpatiḥ I anena prasaviṣyadhvameṣa vo'stviṣṭakāmadhuk II*

sah: along with; yajñāḥ: sacrifices; prajāḥ: people; sṛṣṭvā: creating; purā: before; uvāca: said; prajāpatiḥ: the lord of creation; anena: by this; prasaviṣyadhvaṁ: be more and more prosperous; eṣaḥ: certainly; vaḥ: your; astu: let it be; iṣṭa: desired; kāma dhuk: bestower of gifts

### 3.10
Brahma, the lord of creation before creating human kind as selfless sacrifice said, 'By this selfless enriching, be more and more prosperous and let it bestow all the desired gifts.'

*devān bhāvayatā'nena te devā bhāvayantu vaḥ I parasparaṁ bhāvayantaḥ śreyaḥ paramavāpsyatha II*

devān: celestial beings; bhāvayata: having pleased; anena: by this sacrifice; te: those; devāḥ: demigods; bhāvayantu: will please; vaḥ: you; parasparaṁ: mutual; bhāvayantaḥ: pleasing one another; śreyaḥ: prosperity; paraṁ: supreme; avāpsyatha: achieve


3.11 The celestial beings, being pleased by this sacrifice, will also nourish you; with this mutual nourishing of one another, you will achieve supreme prosperity.

*iṣṭānbhogān hi vo devā dāsyante yajñabhāvitāḥ I tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ II 3.12*

iṣṭān: desired; bhogān: necessities of life; hi: certainly; vaḥ: to you; devāḥ:

demigods; dāsyante: award; yajña: sacrifice; bhāvitāḥ: satisfied; taiḥ: by them; dattān: things given; apradāya: without offering; ebhyaḥ: to the celestial beings; yaḥ: who; bhuṅkte: enjoys; stenaḥ: thief; eva: certainly; saḥ: he

3.12 Satisfied with the selfless enriching service, the celestial beings certainly award you the desired necessities of life. He who enjoys the things given by them without offering to the celestial beings is certainly a thief.

*yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ I bhuñjate te tvaghaṁ pāpā ye pacantyātmakāraṇāt II 3.13*

yajñaśiṣṭāśinaḥ: those who eat the food remnants of sacrifice; santaḥ: devotees; mucyante: get relief from; sarva: all; kilbiṣaiḥ: sins; bhuñjate: enjoy; te: they; tu: but; aghaṁ: grievous; pāpāḥ: sins; ye: those; pacanti: prepare food; ātmakāraṇāt: for sense enjoyment

3.13 Those who eat food after selfless enriching service are free of all sins. Those who prepare food for sense enjoyment do grievous sin.

*annādbhavanti bhūtāni parjanyādannasaṁbhavaḥ I yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ II 3.14*

annāt: from grains; bhavanti: grow; bhūtāni: beings; parjanyāt: from rains; anna: food grains; saṁbhavaḥ: possible; yajñāt: from sacrifice; bhavati: becomes possible; parjanyaḥ: rains; yajñaḥ: sacrifice; karma: work; samudbhavaḥ: born of

3.14 All beings grow from food grains, from rains the food grains become possible, the rains become possible from selfless sacrifice of enriching.

*karma brahmodbhavaṁ viddhi brahmākṣarasamudbhavam I tasmātsarvagataṁ brahma nityaṁ yajñe pratiṣṭhitam II 3.15*

karma: work; brahmodbhavaṁ: Creator born of; viddhi: know; brahma: Creator; akṣarasamudbhavaṁ: Supreme born of; tasmāt: therefore; sarvagataṁ: all-pervading; brahma: Supreme; nityaṁ: eternally; yajñe: in sacrifice; pratiṣṭhitaṁ: situated

3.15 Know that work is born of the Creator and He is born of the Supreme. The all-pervading Supreme is eternally situated in sacrifice of enriching.

*evaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ I aghāyurindriyārāmo moghaṁ pārtha sa jīvati II 3.16*

evaṁ: prescribed; pravartitaṁ: established; cakraṁ: cycle; na: not; anuvartayati: adopt; iha: in this; yaḥ: who; aghāyuḥ: life full of sins; indriyārāmaḥ: satisfied in sense gratification; moghaṁ: useless; pārtha: O son of Pritā; saḥ: he; jīvati: lives

3.16 O Pārtha, he who does not adopt the prescribed, established cycle lives a life full of sins. Rejoicing in sense gratification, he lives a useless life.

*yastvātmaratireva syādātmatṛptaśca mānavaḥ I ātmanyeva ca santuṣṭastasya kāryaṁ na vidyate II 3.17*

yaḥ: who; tu: but; ātmaratiḥ: takes pleasure; eva: certainly; syāt: remains;

ātmatṛptaḥ: satisfied in self; ca: and; mānavaḥ: man; ātmani: in oneself; eva: certainly; ca: and; saṁtuṣṭaḥ: satiated; tasya: his; kāryaṁ: work; na: not; vidyate: exist

3.17 One who takes pleasure in the Self, who is satisfied in the Self and who is content in one's Self, for him certainly, no work exists.

*naiva tasya kṛtenārtho nākṛteneha kaścana I na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ II 3.18*

na: never; eva: certainly; tasya: his; kṛtena: by doing duty; arthaḥ: purpose; na: not; akṛtena: without doing duty; iha: in this world; kaścana: whatever; na: never; ca: and; asya: of him; sarvabhūteṣu: all living beings; kaścit: any; artha: purpose; vyapāśrayaḥ: taking shelter of

3.18 Certainly, he never has any purpose for doing his duty or for not doing his duty in this world. He does not depend on any living being.

*tasmādasaktaḥ satataṁ kāryaṁ karma samācara I asakto hyācaran karma paramāpnoti pūruṣaḥ II 3.19*

tasmāt: therefore, asaktaḥ: without attachment, satataṁ: always, kāryaṁ: work, karma: work, samācara: perform, asaktaḥ: not attached, hi: certainly, ācaran: performing, karma: work, paraṁ: supreme, āpnoti: achieves, pūruṣaḥ: man

3.19 Therefore, one should work always without attachment. Performing work without attachment, certainly, man achieves the Supreme.

*karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ I lokasaṁgrahamevāpi sampaśyankartumarhasi II 3.20*

karmaṇā: by work; eva: also; hi: certainly; saṁsiddhiṁ: perfection; āsthitāḥ: situated; janakādayaḥ: Janaka and other kings; lokasaṁgrahaṁ: educating people; eva: also; api: therefore; saṁpaśyan: considering; kartuṁ: act; arhasi: deserve

3.20 King Janaka and others attained perfection by selfless enriching. To guide others you too must act selflessly.

*yad yad ācarati śreṣṭhas tat tad evetaro janaḥ I sa yatpramāṇaṁ kurute lokastadanuvartate II 3.21*

yad-yat: what; ācarati: act; śreṣṭhaḥ: great; tat-tat: that; eva: certainly; itaraḥ: common; janaḥ: persons; saḥ: he; yat: what; pramāṇaṁ: evidence; kurute: perform; lokaḥ: world; tat: that; anuvartate: follow in footsteps

3.21 Whatever action is performed by a great person, others follow. They follow the example set by him.

*na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana I nānavāptamavāptavyaṁ varta eva ca karmaṇi II 3.22*

na: not; me: mine; pārtha: O son of Pritā; asti: is; kartavyaṁ: duty; triṣu: in the three; lokeṣu: worlds; kiṁcana: anything; na: no; anavāptaṁ: in want; avāptavyaṁ: to be gained; varte: engaged; eva: only; ca: and; karmaṇi: work

3.22 O Pārtha, there is nothing that I must do in the three worlds. Neither am I in want of anything nor do I have anything to gain. Yet, I am always in action.

*yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ I mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ II 3.23*

yadi: if; hi: certainly; ahaṁ: I; na: not; varteyaṁ: engage; jātu : ever; karmaṇi: work; atandritaḥ: with care; mama: My; vartma: path; anuvartante: follow; manuṣyāḥ: persons; pārtha: Pārtha; sarvaśaḥ: in all respects

3.23 If I did not engage in work with care, O Pārtha, certainly, people would follow My path in all respects.

*utsīdeyurime lokā na kuryāṁ karma cedaham I sakarasya ca kartā syāmupahanyāmimāḥ prajāḥ II 3.24*

utsīdeyuḥ: ruin; ime: these; lokāḥ: worlds; na: not; kuryāṁ: do; karma: work; cet: if; ahaṁ: I; sakarasya: confusion of species; ca: and; kartā: doer; syāṁ: shall be; upahanyāṁ: destroy; imāḥ: these; prajāḥ: beings

3.24 If I do not work, then these worlds would be ruined. I would be the cause of creating confusion and destruction.

*saktāḥ karmaṇyavidvāṁso yathā kurvanti bhārata I kuryādvidvāṁstathāsaktaścikīrṣurlokasaṁgraham II 3.25* saktāḥ: attached; karmaṇi: work; avidvāṁsaḥ: ignorant; yathā: as; kurvanti: do; bhārata: Bhārata; kuryāt: do; vidvān: wise; tathā: and; asaktaḥ: without attachment; cikīrṣuḥ: desiring; lokasaṁgrahaṁ: leading people

3.25 As the ignorant do their work with attachment to the results, O Bhārata, the wise do so without attachment, for the enrichment (welfare) of people.

*na buddhi bhedaṁ janayedajñānāṁ karmasaginām I joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran II 3.26*

na: not; buddhi: intelligence; bhedaṁ: disrupt; janayet: do; ajñānāṁ: ignorant; karma: work sagināṁ: attached; joṣayet: engaged; sarva: all; karmāṇi: work; vidvān: wise; yuktaḥ: balanced; samācaran: practising

3.26 Let not the wise disturb the minds of the ignorant who are attached to the results of work. They should encourage them to act without attachment.

*prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ I ahakāravimūdhātmā kartāhamiti manyate II 3.27*

prakṛteḥ: of material nature; kriyamāṇāni: all being done; guṇaiḥ: by the attributes; karmāṇi: work; sarvaśaḥ : all kinds of; ahaṁkāra: ego; vimūdhātmā: confused being; kartā: doer; ahaṁ: I; iti: thus; manyate: thinks

3.27 People, confused by ego, think they are the doers of all kinds of work while it is being done by the energy of nature.

## *tattvavittu mahābāho guṇakarmavibhāgayoḥ I guṇā guṇeṣu vartanta iti matvā na sajjate II 3.28*

tattvavit: one who knows the truth; tu: but; mahābāho: mighty-armed one; guṇa: attributes; karma: work; vibhāgayoḥ: differences; guṇāḥ: attributes; guṇeṣu: in sense gratification; vartante: engaged; iti: thus; matvā: thinking; na: never; sajjate: becomes attached

3.28 One who knows the Truth, O mighty-armed one, knows the differences between the attributes of nature and work. Knowing well about the attributes and sense gratification, he never becomes attached.

*prakṛterguṇasaṁmūḍhāḥ sajjante guṇa karmasu I tānakṛtsnavido mandānkṛtsnavinna vicālayet II 3.29*

prakṛteḥ: by the material nature; guṇa: attributes; saṁmūḍhāḥ: fooled; sajjante: become engaged; guṇa: attributes; karmasu: actions; tān: those; akṛtsnavidaḥ: persons with less wisdom; mandān: lazy; kṛtsnavit: who has wisdom; na: not; vicālayet: unsettle

3.29 Fooled by the attributes of nature, those people with less wisdom or who are lazy become engaged in actions driven by these attributes. But, the wise should not unsettle them.

*mayi sarvāṇi karmāṇi sannyasyādhyātmacetasā I nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ II 3.30*

mayi: to Me; sarvāṇi: all kinds of; karmāṇi: work; saṁnyasya: renouncing; adhyātma: spiritual knowledge; cetasā: consciousness; nirāśīḥ: without desire for gain; nir mamaḥ: without sense of ownership; bhūtvā: being; yudhyasva: fight; vigatajvaraḥ: without being lazy

3.30 Dedicating all actions to Me, with consciousness filled with spiritual knowledge of Self, without desire for gain and without sense of ownership, without being lazy, fight.

*ye me matamidaṁ nityamanutiṣṭhanti mānavāḥ I śraddhāvanto 'nasūyanto mucyante tepi karmabhiḥ II 3.31*

ye: who; me: My; matam: teaching; idaṁ: these; nityaṁ: always; anutiṣṭhanti: execute regularly; mānavāḥ: persons; śraddhāvantaḥ: with faith; anasūyantaḥ: without envy; mucyante: become free; te: all of them; api: even; karmabhiḥ: from the bondage of fruitive actions

3.31 Those persons who execute their duties according to My teaching and who follow these teachings faithfully with authenticity, without envy, become free from the bondage of fruitive actions.

*ye tvetad abhyasūyanto nānutiṣṭhanti me matam I sarvajñānavimūḍhāṁstānviddhi naṣṭānacetasaḥ II 3.32*

ye: those; tu: but; etat : this; abhyasūyantaḥ: out of envy; na: not; anutiṣṭhanti: regularly perform; me: My; mataṁ: teaching; sarvajñāna: all kinds of knowledge; vimūḍhān: fooled; tān: they; viddhi: know; naṣṭān: ruined; acetasaḥ: without Consciousness

3.32 But those who do not regularly perform their duty according to My teaching, are ignorant, senseless and ruined.

*sadṛśaṁ ceṣṭate svasyāḥ prakṛterjñānavānapi I prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati II 3.33*

sadṛśaṁ: according to; ceṣṭate: tries; svasyāḥ: by one's nature; prakṛteḥ: modes; jñānavān: wise; api: even; prakṛtiṁ: nature; yānti: goes through; bhūtāni: living beings; nigrahaḥ: suppression; kiṁ: what; kariṣyati: can do

3.33 Even the wise person tries to act according to the modes of his own nature, for all living beings go through their nature. What can restraint of the senses do?

*indriyasyendriyasyārthe rāgadveṣau vyavasthitau I tayorna vaśamāgacchet tau hyasya paripanthinau II 3.34*

indriyasya: of the senses; indriyasya arthe: for sense objects; rāga: attachment; dveṣau: repulsion; vyavasthitau: put under control; tayoḥ: of them; na: never; vaśaṁ: control; āgacchet: come; tau: those; hi: certainly; asya: his; paripanthinau: stumbling blocks

3.34 Attachment and repulsion of the senses for sense objects should be put under control. One should never come under their control as they certainly are the stumbling blocks on the path of self-realization.

*śreyānsvadharmo viguṇahparadharmātsvanuṣṭhitāt I svadharme nidhanaṁ śreyaḥ paradharmo bhayāvahaḥ II 3.35*

śreyān: better; svadharmaḥ: own duty; viguṇaḥ: in a faulty manner; parad-

harmāt: other's duty; svanuṣṭhitāt: perfectly done; svadharme: in one's duty; nidhanaṁ: death; śreyaḥ: better; paradhamaḥ: other's duty; bhayāvahaḥ: dangerous

3.35 Better it is to do one's own responsibility, even if it is in a faultily, than to do someone else's responsibility perfectly. Death in the course of performing one's own responsibility is better than doing another's responsibility, as this can be dangerous.

*arjuna uvāca atha kena prayukto'yaṁ pāpaṁ carati pūruṣaḥ I anicchannapi vārṣṇeya balādiva niyojitaḥ II 3.36*

arjuna uvāca: Arjuna said; atha: then; kena: by what; prayuktaḥ: forced; ayaṁ: this (person); pāpaṁ: sins; carati: acts; pūruṣaḥ: man; anicchan: without desiring; api: though; vārṣṇeya: O descendant of Vrishni; balāt: by force; iva: as if; niyojitaḥ: engaged

3.36 Arjuna says, 'O descendant of Vṛṣṇi, then, by what is man forced to sinful acts, even without desiring, as if impelled by force?'

*śrībhagavānuvāca*

*kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ I mahāśano mahāpāpmā viddhyenamiha vairiṇam II 3.37* śrī bhagavān uvāca: the Lord said; kāma: lust; eṣa: these; krodha: anger; eṣa: these; rajoguṇa: attribute of passion; samudbhavaḥ: born of; mahāśanaḥ: alldevouring; mahāpāpmā: greatly sinful; viddhi: know; enaṁ: this; iha: in the world; vairiṇaṁ: greatest enemy

3.37 The Lord says, 'It is lust and anger born of the attribute of passion, alldevouring and sinful, which is one's greatest enemy in this world.'

*dhūmenāvriyate vanhiryathādarśo malena ca I yatholbenāvṛto garbhastathā tenedamāvṛtam II 3.38*

dhūmena: by smoke; āvriyate: covered; vahniḥ: fire; yathā: as; ādarśaḥ: mirror; malena: by dust; ca: also; yathā: as; ulbena: by the womb; āvṛtaḥ: covered; garbhaḥ: embryo; tathā: so; tena: by that; idaṁ: this; āvṛtaṁ: covered

3.38 As fire is covered by smoke, as a mirror is covered by dust, or as the e bryo is covered by the womb, so also, the living being is covered by lust.

*āvṛtaṁ jñānametena jñānino nityavairiṇā I kāmarūpeṇa kaunteya duṣpūreṇānalena ca II 3.39*

āvṛtaṁ: covered; jñānam: knowledge; etena: by this; jñāninaḥ: of the knower; nitya: eternal; vairiṇā: enemy; kāma: desire; rū peṇa: in the form of; kaunteya: O son of Kuntī; duṣpūreṇa: never satisfied; analena: by fire; ca: and

3.39 The knowledge of the knower is covered by this eternal enemy in the form of lust, which is never satisfied and burns like fire, O son of Kuntī

*indriyāṇi mano buddhirasyādhiṣṭhānamucyate I etairvimohayatyeṣa jñānamāvṛtya dehinam II 3.40*

indriyāṇi: senses; manaḥ: mind; buddhiḥ: intelligence; asya: of; adhiṣṭhānaṁ: sitting place; ucyate: called; etaiḥ: by these; vimohayati: confuses; eṣaḥ: this; jñānaṁ: knowledge; āvṛtya: covering; dehinam: embodied being

3.40 The senses, the mind and the intelligence are the locations of this lust, which confuses the embodied being and covers the knowledge.

*tasmāttvamindriyāṇyādau niyamya bharatarṣabha I pāpmānaṁ prajahi hyenaṁ jñānavijñānanāśanam II 3.41*


tasmāt: therefore; tvam: you; indriyāṇi: senses; ādau: in the beginning; niyamya: by controlling; Bharata ṛṣabha: O chief amongst the descendants of Bhārata; pāpmānaṁ: symbol of sin; prajahi: curb; hi: certainly; enaṁ: this; jñāna: knowledge; vijñāna: consciousness; nāśanaṁ: destroyer

3.41 Therefore, O Bharataṛṣabha, chief amongst the descendants of Bhārata, in the very beginning, control the senses and curb the symbol of sin, which is certainly the destroyer of knowledge and consciousness.

*indriyāṇi parāṇyāhurindriyebhyaḥ paraṁ manaḥ I manasastu parā buddhiryo buddheḥ paratastu saḥ II 3.42*

indriyāṇi: senses; parāṇi: superior; āhuḥ: is said; indriyebhyaḥ: more than the senses; paraṁ: superior; manaḥ: mind; manasaḥ: more than the mind; tu: also; parā: superior; buddhiḥ: intelligence; yaḥ: who; buddheḥ: more than intelligence; parataḥ: superior; tu: but; saḥ: he

3.42 It is said that the senses are superior to the body. The mind is superior to the senses. The intelligence is still higher than the mind and the consciousness is even higher than intelligence.

*evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānamātmanā I jahi śatruṁ māhābāho kāmarūpaṁ durāsadam II 3.43*

evaṁ: and; buddheḥ: of intelligence; paraṁ: superior; buddhvā: knowing; saṁstabhya: by steadying; ātmānaṁ: of the mind; ātmanā: by intelligence; jahi: conquer; śatruṁ: enemy; māhābāho: O mighty-armed one; kāma: lust; rūpaṁ: in the form of; durāsadaṁ: insatiable

3.43 Knowing the Self to be superior to mind and intelligence, by steadying the mind by intelligence, conquer the insatiable enemy in the form of lust, O Mahābāho, mighty-armed one.

*iti śrī mad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde karmayogo nāma tṛtīyo'dhyāyaḥ II*

*Thus ends the third chapter named Karma Yogaḥ, 'The Yoga of Action,' of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra, the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna saṃvād, dialogue between Śrī Kṛṣṇa and Arjuna.*

*śrībhagavānuvāca imaṁ vivasvate yogaṁ proktavānaham avyayaṁ I vivasvānmanave prāha manurikṣvākave'bravīt II 4.1*

śrī bhagavān uvāca: the Lord says; imaṁ: this; vivasvate: to the Sun god; yogaṁ: the science of yoga; proktavān: instructed; ahaṁ: I; avyayaṁ: imperishable; vivasvān: sun god; manave: to Manu, the father of mankind; prāha: told; manuḥ: Manu; ikṣvākave: to King Ikṣvāku; abravīt: said

4.1 Bhagavān says: 'I taught the sun god, Vivasvān, the imperishable science of yoga and Vivasvān taught Manu, the father of mankind and Manu in turn taught Ikṣvāku.'

*evaṁ paraṁparāprāptamimaṁ rājarṣayo viduḥ I sa kāleneha mahatā yogo naṣṭaḥ parantapa II 4.2* evaṁ: thus; paraṁparā: Master-disciple succession; prāptaṁ: received; imaṁ: this science; rājarṣayaḥ: the saintly kings; viduḥ: understood; saḥ: that knowledge; kālena: in the course of time; iha: in this world; mahatā: by great; yogaḥ: the science of yoga; naṣṭaḥ: lost; paraṁtapa: subduer of the enemies

4.2 The supreme science was thus received through the chain of master-disciple succession and the saintly kings understood it in that way. In the course of time, the succession was broken and therefore the science as it was appears to have been lost.

*sa evāyaṁ mayā te'dya yogaḥ proktaḥ purātanaḥ I bhakto 'si me sakhā ceti rahasyaṁ hyetaduttamam II 4.3*

saḥ: that; eva: only; ayaṁ: this; mayā : by Me; te: to you; adya: today; yogaḥ: the science of yoga; proktaḥ: spoken; purātanaḥ: very old; bhaktaḥ: devotee; asi: you are; me: My; sakhā : friend; ca: also; iti: therefore; rahasyaṁ: mystery; hi: because etat: this; uttamaṁ: supreme

4.3 That ancient science of Enlightenment, or entering into eternal bliss, is today taught by me to you because you are my devotee as well as my friend. You will certainly understand the supreme mystery of this science.

*arjuna uvāca aparaṁ bhavato janma paraṁ janma vivasvataḥ I kathametad vijānīyāṁ tvamādau proktavāniti II 4.4*

arjuna uvāca: Arjuna says; aparaṁ: of recent origin; bhavataḥ: Your; janma: birth; paraṁ: very old; janma: birth; vivasvataḥ: of the Sun god; kathaṁ: how; etat: this; vijānīyāṁ: can I understand; tvaṁ: You; ādau: in the beginning; proktavān: instructed; iti: thus

4.4 Arjuna says: 'Oh Kṛṣṇa, you are younger to the sun god Vivasvān by birth. How am I to understand that in the beginning you instructed this science to him?'

*śrībhagavānuvāca bahuni me vyatītāni janmāni tava cārjuna I tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa II 4.5*

śrī bhagavān uvāca: The Lord says; bahūni: many; me: of Mine; vyatī tā ni: have passed; janmāni: births; tava: yours; ca: also; arjuna: O Arjuna; tā ni: all of those; ahaṁ: I; veda: do know; sarvāṇi: all; na: not; tvaṁ: yourself; vettha: know; paraṁtapa: O scorcher of the foes

4.5 Bhagavān says: Many many births both you and I have passed. I can remember all of them, but you cannot, O Parantapa!

*ajo 'pi sannavyayātmā bhūtānām īśvaro 'pi san I prakṛtiṁ svāmadhiṣṭhāya saṁbhavāmyātmamāyayā II 4.6*

ajaḥ: unborn; api: also; san: being so; avyaya: instructible; atmā: spirit; bhūtānāṁ: living entities; īśvaraḥ: supreme Lord; api: also; san: being so; prakṛtiṁ: nature; svāṁ: of Myself; adhiṣṭhāya: keeping under control; saṁbhavāmi: I come into being; ātmamāyayā: by My divine potency.

4.6 Although I am unborn, imperishable and the lord of all living entities, by ruling my nature I reappear by my own māyā.

*yadā yadā hi dharmasya glānirbhavati bhārata I abhyutthānam adharmasya tad ātmānaṁ sṛjāmyaham II 4.7*

yadā -yadā : whenever; hi: well; dharmasya: of righteousness; glāniḥ: decline; bhavati: takes place; bhārata: O descendant of Bhārata; abhyutthānaṁ: predominance; adharmasya: of unrighteousness; tadā : at that time; ātmānaṁ: self; sṛjāmi: bring forth; ahaṁ: I

4.7 Whenever positive consciousness declines, when collective negativity rises, O Bhārat, again and again, at these times, I happen Myself.

*paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām I dharma-saṁsthāpanārthāya saṁbhavāmi yuge-yuge II 4.8*

paritrāṇāya: for the protection of; sādhūnāṁ: of the pious; vināśāya: to destroy; ca: also; duṣkṛtāṁ: of the wicked; dharma: righteousness; saṁsthāpanārthāya: to establish; saṁbhavāmi: I manifest; yuge-yuge: age after age

4.8 To protect the pious and to annihilate the wicked, to re-establish righteousness I Myself appear, age after age.

*janma karma ca me divyamevaṁ yo vetti tattvataḥ I tyaktvā dehaṁ punarjanma naiti māmeti so 'rjuna II 4.9*

janma: birth; karma: work; ca: and; me: of Mine; divyaṁ: divine; evaṁ: so also; yaḥ: anyone whoever; vetti: knows; tattvataḥ: in reality; tyaktvā: after leaving aside; dehaṁ: body; punaḥ: again; janma: birth; na: never; eti: attains; māṁ: unto Me; eti: does attain; saḥ: he; arjuna: Arjuna

4.9 One who knows or experiences My divine appearance and activities does not take birth again in this material world after leaving the body but attains Me, o Arjuna.

*vītarāgabhayakrodhā manmayā māmupāśritāḥ I bahavo jñānatapasā pūtā madbhāvamāgatāḥ II 4.10*

vīta: free from; rāga: passion; bhaya: fear; krodhāḥ: anger; manmayā: fully absorbed in Me; māṁ: unto Me; upāśritāḥ: taking refuge; bahavaḥ: many beings; jñāna: wisdom; tapasā: by penance; pūtāḥ: sanctified; mad bhāvaṁ: My nature; āgatāḥ: attained

4.10 Being freed from attachment, fear and anger, being filled with me and by taking refuge in me, many beings in the past have become sanctified by the knowledge of me and have realized me.

*ye yathā māṁ prapadyante tāṁstathaiva bhajāmyaham I mama vartmānuvartante manuṣyāḥ pārtha sarvaśah II 4.11*

ye: whoever; yathā: whatever way; māṁ: unto Me; prapadyante: seek; tān: unto them; tathā eva: in the same way; bhajāmi : I approach; ahaṁ: I; mama: My; vartma: of the path; anuvartante: follow; manuṣyāḥ: people; pārtha: son of Pritā; sarvaśaḥ: in all respects

4.11 I reward everyone, I show Myself to all people, according to the manner in which they surrender unto me, in the manner that they are devoted to me, O Pārtha!

*kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ I kṣipraṁ hi mānuṣe loke siddhirbhavati karmajā II 4.12*

kāṅkṣantaḥ: desiring; karmaṇāṁ: of activities; siddhiṁ: success; yajante: worship; iha: in this world; devatāḥ: gods; kṣipraṁ: quickly; hi: for; mānuṣe loke: in human society; siddhiḥ bhavati: success comes; karmajā : born of action

4.12 Men in this world desire success from activities and therefore they worship the gods. Men get instant results from active work in this world.

*cāturvarṇyaṁ mayā sṛṣṭaṁ guṇakarma vibhāgaśaḥ I tasya kartāram api māṁ viddhyakartāramavyayam II 4.13*

cāturvarṇyaṁ: the four divisions of human society; mayā: by Me; sṛṣṭaṁ: created; guṇa: attribute; karma: work; vibhāgaśaḥ: in terms of division; tasya: of that; kartāraṁ: doer; api: although; māṁ: Me; viddhi: know; akartāraṁ: as the non-doer; avyayaṁ: immortal

4.13 Depending upon the distribution of the three attributes or guṇas and action, I have created the four castes. Yet, I am to be known as the non-doer, the unchangeable.

*na māṁ karmāṇi limpanti na me karmaphale spṛhā I iti māṁ yo'bhijānāti karmabhirna sa badhyate II 4.14*

na: never; māṁ: Me; karmāṇi: work; limpanti: affect; na: not; me: My; karmaphale: in fruits of action; spṛhā : longing for; iti: thus; māṁ: Me; yaḥ: one who; abhijānāti: understands; karmabhiḥ : by the action; na: never; saḥ: he; badhyate: is bound.

4.14 I am not affected by any work; nor do I long for the outcome of such work. One who understands this truth about me also does not get caught in the bondage of work.

*evaṁ jñātvā kṛtaṁ karma pūrvairapi mumukṣubhiḥ I kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam II 4.15*

evaṁ: thus; jñātvā: knowing well; kṛtaṁ: performed; karma: work; pūrvaiḥ: by the ancient people; api: also; mumukṣubhiḥ: by those seeking liberation; kuru: perform; karma: prescribed duty; eva: only; tasmāt: therefore; tvaṁ: you; pūrvaiḥ: by the predecessors; pūrvataraṁ: as in the past; kṛtaṁ: as performed

4.15 All the wise and liberated souls of ancient times have acted with this understanding and thus attained liberation. Just as the ancients did, perform your duty with this understanding.

*kiṁ karma kimakarmeti kavayo'pyatra mohitāḥ I tat te karma pravakṣyāmi yaj jñātvā mokṣyase'śubhāt II 4.16*

kiṁ: what; karma: action; kiṁ: what; akarma: inaction; iti: thus; kavayaḥ: the wise; api: also; atra: in this matter; mohitāḥ: confused; tat: that; te: unto you; karma: action; pravakṣyāmi: I shall explain; yat: which; jñātvā: after knowing; mokṣyase: be liberated; aśubhāt: from ills

4.16 What is action and what is inaction, even the wise are confused. Let me explain to you what action is, knowing which you shall be liberated from all ills.

*karmaṇo hyapi boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ I akarmaṇaśca boddhavyaṁ gahanā karmaṇo gatiḥ II 4.17*

karmaṇaḥ: of action; hi: for; api: also; boddhavyaṁ: should be understood; boddhavyaṁ: to be understood; ca: also; vikarmaṇaḥ: wrong action; akarmaṇaḥ: inaction; ca: also; boddhavyaṁ: should be understood; gahanā: mysterious; karmaṇaḥ: of action; gatiḥ: way.

4.17 The complexities of action are very difficult to understand. Understand fully the nature of proper action by understanding the nature of wrong action and inaction.

*karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ I sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt II 4.18*

karmaṇi: in action; akarma: inaction; yaḥ: one who; paśyet: sees; akarmaṇi: in inaction; ca: also; karma: action; yaḥ: one who; saḥ: he; buddhimān: wise; manuṣyeṣu: among men; saḥ: he; yuktaḥ: yogi; kṛtsnakarmakṛt: engaged in all activities

4.18 He who sees inaction in action and action in inaction, is wise and a yogi, Even if engaged in all activities.

*yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ I jñānāgnidagdhakarmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ II 4.19*

yasya: one whose; sarve: all kinds of; samārambhāḥ: in all situations; kāma: desire for sense gratification; saṅkalpa: purpose; varjitāḥ: devoid of; jñāna: of perfect knowledge; agni: fire; dagdhakarmāṇaṁ: whose actions have been burnt; taṁ: him; āhuḥ: declare; paṇḍitaṁ: wise; budhāḥ: the wise.

4.19 He who is determined and devoid of all desires for sense gratification, he is of perfect knowledge. The sages declare such a person wise whose actions are burnt by the fire of knowledge.

*tyaktvā karmaphalāsaṅgaṁ nityatṛpto nirāśrayaḥ I karmaṇyabhipravṛtto'pi naiva kiñcitkaroti saḥ II 4.20*

tyaktvā : having given up; karmaphalāsaṅgaṁ: attachment to results of action; nitya: always; tṛptaḥ: satisfied; nirāśrayaḥ: without shelter; karmaṇi: in action; abhipravṛttaḥ: being fully engaged; api: although; na: does not; eva: verily; kiñcit: anything; karoti: does; saḥ: he

4.20 Having given up all attachment to the results of his action, always satisfied and independent, the wise man does not act, though he is engaged in all kinds of action.

*nirāśī ryatacittātmā tyaktasarvaparigrahaḥ I śārīraṁ kevalaṁ karma kurvannāpnoti kilbiṣam II 4.21*

nirāśīḥ: without desire for the result; yata: controlled; cittātmā: mind and consciousness; tyakta: giving up; sarva: all; parigrahaḥ: sense of ownership; śārīraṁ: bodily effort; kevalaṁ: only; karma: work; kurvan: doing so; na: never; āpnoti: acquire; kilbiṣaṁ: sin

4.21 The person who acts without desire for the result; with his consciousness controlling the mind, giving up all sense of ownership over his possessions and body and only working, incurs no sin.

*yadṛcchālābhasantuṣṭo dvandvātī to vimatsaraḥ I samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate II 4.22*

yadṛcchā lābha: what is obtained unsought; santuṣṭa: satisfied; dvandva: pairs of opposites; atī taḥ: surpassed; vimatsaraḥ: free from envy; samaḥ: equal; siddhau: in success; asiddhau: in failure; ca: also; kṛtvā: after doing; api: even; na: never; nibadhyate: bound

4.22 He who is satisfied with profit which comes of its own accord and who has gone beyond duality, who is free from envy, who is in equanimity both in success and failure, such a person though doing action, is never affected.

*gatasaṅgasya muktasya jñānāvasthitacetasaḥ I yajñāyācarataḥ karma samagraṁ pravilī yate II 4.23*

gatasaṅgasya: unattached to the modes of material nature; muktasya: of the liberated; jñānā: knowledge; avasthita: established; cetasaḥ: of such spirit; yajñāya: for the sake of sacrifice; ācarataḥ: practice; karma: work; samagraṁ: in total; pravilī yate: melts away.

4.23 The work of a liberated man who is unattached to the modes of material nature and who is fully centered in the ultimate knowledge, who works totally for the sake of sacrifice, merges entirely into the knowledge.

*brahmārpaṇaṁ brahmahavir brahmāgnau brahmaṇā hutam I*

## *brahmaiva tena gantavyaṁ brahmakarmasamādhinā II 4.24*


# Chapter 4

brahma: supreme; arpaṇaṁ: offering; brahma: supreme; haviḥ: oblation; brahma: supreme; agnau: in the fire of; brahmaṇā: by the supreme; hutaṁ: offered; brahma: supreme; eva: only; tena: by him; gantavyaṁ: to be reached; brahma: supreme; karma: action; samādhinā: by complete absorption

4.24 The offering, the offered butter to the supreme in the fire of the supreme is offered by the supreme. Certainly, the supreme can be reached by him who is absorbed completely in action.

*daivamevāpare yajñaṁ yoginaḥ paryupāsate I brahmāgnāvapare yajñaṁ yajñenaivopajuhvati II 4.25*

daivaṁ: gods; eva: only; apare: others; yajñaṁ: sacrifices; yoginaḥ: yogis; paryupāsate: worship; brahma: supreme; agnau: in the fire; apare: others; yajñaṁ: sacrifice; yajñena: by sacrifice; eva: only; upajuhvati: offer as sacrifice.

4.25 Some yogis worship the gods by offering various sacrifices to them, While others worship by offering sacrifices in the fire of the supreme.

*śrotrādī nīndriyāṇyanye saṁyamāgniṣu juhvati I śabdādī nviṣayānanya indriyāgniṣu juhvati II 4.26*

śrotrādīnī : organ of hearing; indriyāṇi: senses; anye: others; saṁyama : self discipline; agniṣu: in the fire; juhvati: offer as sacrifice; śabdādī n: sound vibrations; viṣayān: objects of sense gratification; anye: others; indriya: of sense organs; agniṣu: in the fire; juhvati: sacrifice

4.26 Some sacrifice the hearing process and other senses in the fire of equanimity and others offer as sacrifice the objects of the senses, such as sound in the fire of the sacrifice.

*sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare I ātmasaṁyamayogāgnau juhvati jñānadī pite II 4.27*

sarvāṇi: all; indriya: senses; karmāṇi: actions; prāṇakarmāṇi: activities of the life breath; ca: also; apare: others; ātmasaṁyama: self control; yoga: yoga; agnau: in the fire of; juhvati: offer; jñāna dīpite: kindled by wisdom.

4.27 One who is interested in knowledge offers all the actions due to the senses, including the action of taking in the life breath into the fire of Yoga and is engaged in the yoga of the equanimity of the mind.

*dravyayajñāstapoyajñā yogayajñāstathāpare I svādhyāyajñānayajñāśca yatayaḥ saṁśitavratāḥ II 4.28*

dravya: material wealth; yajñāḥ : sacrifice; tapo: penance; yajñāḥ : sacrifice; yoga: yoga; yajñāḥ: sacrifice; tathā : and; apare: others; svādhyāya: self-study; jñāna: knowledge; yajñāḥ: sacrifice; ca: and; yatayaḥ: striving souls; saṁśita vratāḥ: those of strict vows.

4.28 There is the sacrifice of material wealth, sacrifice through penance, sacrific through yoga and other sacrifices while there is sacrifice through self-study and through strict vows.

*apāne juhvati prāṇaṁ prāṇe 'pānaṁ tathāpare I*

# *prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ II 4.29*

apāne: in the out going breath; juhvati: sacrifice; prāṇaṁ: life energy; prāṇe: in the life energy; apānaṁ: the outgoing breath; tathā : thus; apare: others; prāṇa: inhaling; apāna: exhaling; gatī : movement; ruddhvā : after restraining; prāṇāyāma: breath control; parāyaṇāḥ : so inclined

4.29 There are others who sacrifice the life energy in the form of incoming breath and outgoing breath, thus checking the movement of the incoming and outgoing breaths and controlling the breath.

## *apare niyatāhārāḥ prāṇānprāṇeṣu juhvati I sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ II 4.30*

apare: others; niyata: controlled; āhārāḥ: eating; prāṇān: vital energy; prāṇeṣu: in the vital energy; juhvati: sacrifice; sarve api ete: all of these; yajñavidaḥ: those knowing sacrifice; yajña kṣapita kalmaṣāḥ: those destroying their sins through sacrifice.

4.30 There are others who sacrifice through controlled eating and offering the outgoing breath, life energy. All these people know the meaning of sacrifice and are purified of sin or karma.

# *yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam I nāyaṁ loko'styayajñasya kuto'nyaḥ kurusattama II 4.31*

yajñaśiṣṭa: left over of sacrifice; amṛta: nectar; bhujaḥ: one who enjoys; yānti: attain; brahma: supreme; sanātanaṁ: eternal; na: not; ayaṁ: this; lokah: world; asti: is; ayajñasya: to one who does not sacrifice; kutaḥ: where; anyaḥ: other; kuru sattama: O best among the Kurus

4.31 Having tasted the nectar of the results of such sacrifices, they go to the supreme eternal consciousness. This world is not for those who have not sacrificed. How can the other be, Arjuna?

*evaṁ bahuvidhā yajñā vitatā brahmaṇo mukhe I karmajānviddhi tānsarvānevaṁ jñātvā vimokṣyase II 4.32*

evaṁ: thus; bahu: many; vidhāḥ: kinds of; yajñāḥ: sacrifices; vitatā : explained; brahmaṇaḥ mukhe: in the words of the Veda; karmajān: born of actions of mind, sense and body; viddhi: know; tān: those; sarvān: all; evaṁ: thus; jñātvā: after knowing; vimokṣyase: will be liberated

4.32 Thus, there are many kinds of sacrifices born of work mentioned in the Vedas. Thus, knowing these, one will be liberated.

*śreyān-dravya-mayād yajñāj jñāna-yajñaḥ parantapa I sarvaṁ karmā'khilaṁ pārtha jñāne parisamāpyate II 4.33*

śreyān: superior; dravyamayāt: material wealth; yajñāt: sacrifice; jñāna yajñaḥ: sacrifice in wisdom; paraṁtapa: O subduer of foes; sarvaṁ: all; karma: activities; akhilaṁ: in totality; pārtha: O son of Pritā; jñāne: in wisdom; parisamāpyate: ends in

4.33 O Parantapa (conqueror of foes), the sacrifice of wisdom is superior to the sacrifice of material wealth. After all, all activities totally end in wisdom.

# *tadviddhi praṇipātena paripraśnena sevayā I upadekṣyanti te jñānaṁ jñāninastattvadarśinaḥ II 4.34*

tat: that; viddhi: understand; praṇipātena: by approaching a spiritual master; paripraśnena: by questioning; sevayā: by offering service; upadekṣyanti: will advise; te: unto you; jñānaṁ: knowledge; jñāninaḥ : the enlightened; tattva darśinaḥ: the spiritual seers.

4.34 Understand these truths by approaching a spiritual Master, by asking him your questions, by offering service. The enlightened person can initiate the wisdom unto you because he has seen the truth

*yajjñātvā na punar moham evaṁ yāsyasi pāṇḍava I yena bhūtāny aśeṣeṇa drakṣyasy ātmanyatho mayi II 4.35*

yat: which; jñātvā: after knowing; na: not; punaḥ: again; mohaṁ: desire; evaṁ: thus; yāsyasi: shall attain; pāṇḍava: O son of Pāṇḍu; yena: by which; bhūtāni: living entities; aśeṣeṇa: totally; drakṣyasi: will see; ātmani: within yourself; atho: then; mayi: in Me

4.35 O Pāṇḍava, knowing this you will never suffer from desire or illusion, you will know that all living beings are in the supreme, in Me.

*api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ I sarvaṁ jñānaplavenaiva vṛjinaṁ santariṣyasi II 4.36*

api: even; cet: if; asi: you are; pāpebhyaḥ: of sinners; sarvebhyaḥ: of all; pāpakṛttamaḥ: greatest sinner; sarvaṁ: all; jñāna plavena: by the boat of knowledge; eva: only; vṛjinaṁ: the ocean of miseries; santariṣyasi: you will cross.

4.36 Even if you are the most sinful of all sinners, you will certainly cross completely the ocean of miseries through the boat of knowledge.

*yathaidhāṁsi samiddho'gnir bhasmasātkurute'rjuna I jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā II 4.37*

yathā: as; edhāṁsi: firewood; samiddhaḥ : blazing; agniḥ: fire; bhasmasāt: ashes; kurute: does; arjuna: O Arjuna; jñāna: knowledge; agniḥ: fire; sarva: all; karmāṇi: actions; bhasmasāt: ashes; kurute: does; tathā: in the same way.

4.37 Just as a blazing fire turns firewood to ashes, O Arjuna, so does the fire of wisdom burn to ashes all actions, all your karma.

*na hi jñānena sadṛśaṁ pavitramiha vidyate I tatsvayaṁ yogasaṁsiddhah kālenātmani vindati II 4.38*

na: not; hi: certainly; jñānena: with knowledge; sadṛśaṁ: similar; pavitraṁ: pure; iha: here; vidyate: exists; tat: that; svayaṁ: himself; yoga: in devotion; saṁsiddhaḥ: purified; kālena: in course time; ātmani: within self; vindati: acquires.

4.38 Truly, in this world, there is nothing as pure as wisdom. One who has matured to know this enjoys in himself in due course of time.

*śraddhāvāllabhate jñānaṁ tatparaḥ saṁyatendriyaḥ I*

# *jñānaṁ labdhvā parāṁ śāntimacireṇādhigacchati II 4.39*

śraddhāvān: faithful person; labhate: achieves; jñānaṁ: knowledge; tatparaḥ: attached; saṁyata: controlled; indriyaḥ: senses; jñānaṁ: knowledge; labdhvā: having achieved; parāṁ: supreme; śāntiṁ: peace; acireṇa: without delay; adhigacchati: attains

4.39 A person with śraddhā (courageous faith) achieves wisdom and has control over the senses. Achieving wisdom, without delay, he attains supreme peace.

*ajñaś cāśraddadhānaś ca saṁśayātmā vinaśyati I nāyaṁ loko 'sti na paro na sukhaṁ saṁśayātmanaḥ II 4.40*

ajñaḥ: ignorant; ca: and; aśraddadhānaḥ: one having no faith; ca: and; saṁśayātmā: doubting soul; vinaśyati: perish; na: not; ayaṁ: this; lokah: world; asti : is; na: not; paraḥ: next; na: not; sukhaṁ: happiness; saṁśayātmanaḥ: of the doubting soul.

4.40 Those who have no wisdom and faith, who always have doubts, are destroyed. There is no happiness in this world or the next.

*yoga-sannyasta-karmāṇaṁ jñānas-aṁchinna-saṁśayam I ātmavantaṁ na karmāṇi nibadhnanti dhañanjaya II 4.41*

yogasannyastakarmāṇaṁ: one who has dedicated his actions to god according to Karma yoga; jñānasaṁchinna saṁśayaṁ: whose doubts have been cleared by knowledge; ātmavantaṁ: self possessed; na: not; karmāṇi: actions; nibadhnanti: bind; dhañanjaya: O Dhañanjaya

4.41 O Dhanañjaya (winner of riches), one who has renounced the fruits of his actions, whose doubts are destroyed, who is well-situated in the Self, is not bound by his actions.

*tasmād ajñāna saṁbhūtaṁ hṛtsthaṁ jñānāsinātmanaḥ I chittvainaṁ saṁśayaṁ yogam ātiṣṭhottiṣṭha bhārata II 4.42*

tasmāt: therefore; ajñāna: ignorance; saṁbhūtaṁ: born of; hṛtsthaṁ: situated in the heart; jñānāsinā: by the sword of knowledge; ātmanaḥ: of the self; chittvā: having cutting off; enaṁ: this; saṁśayaṁ: doubt; yogaṁ: in yoga; ātiṣṭha: be firm; uttiṣṭha: stand up; bhārata: O descendant of Bhārata

4.42 O descendant of Bhārata, therefore, stand up, be situated in yoga. Armed with the sword of knowledge; cut the doubt born of ignorance that exists in your heart.

*iti śrī mad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrī kṛṣṇārjuna saṁvāde jñānakarmasannyāsa yogo nāma caturtho'dhyāyaḥ II*

> In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the fourth chapter named, *Jñānakarmasannyāsa Yogaḥ***,** *'The Yoga of Action in Knowledge and Renunciation.'*

# Chapter 5

*sannyāsaṁ karmaṇāṁ kṛṣṇa punaryogaṁ ca śaṁsasi I yacchreya etayorekaṁ tanme brūhi suniścitaṁ II 5.1*

arjuna uvāca: Arjuna says; sannyāsaṁ: renunciation; karmaṇāṁ: of all actions; kṛṣṇa: O Kṛṣṇa; punaḥ: again; yogaṁ: devotion; ca: also; śaṁsasi: praising; yat: which; śreyaḥ: beneficial; etayoḥ: of the two; ekaṁ: one; tat: that; me: to me; brūhi: please tell; suniścitaṁ: definitely

5.1 Arjuna says: Oh Kṛṣṇa, you asked me to renounce work first and then you asked me to work with devotion. Will you now please tell me, definetely, which of the two will be more beneficial to me?

*śrībhagavānuvāca sannyāsaḥ karmayogaś ca niḥśreyasakarāvubhau I tayostu karma-sannyāsāt karmayogo viśiṣyate II 5.2*

śrī bhagavān uvāca: Lord Kṛṣṇa says; sannyāsah: renunciation; karmayogaḥ: work in devotion; ca: also; niḥśreyasakarāv: for liberation; ubhau: both; tayoḥ: of the two; tu: but; karmasannyāsāt: between work and renunciation; karmayogaḥ: work in devotion; viśiṣyate: better

5.2 Bhagavān says: The renunciation of work [sannyāsa] and work in devotion [karmayoga] are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

*jñeyaḥ sa nityasannyāsī yo na dveṣṭi na kāṅkṣati I nirdvandvo hi mahābāho sukhaṁ bandhātpramucyate II 5.3*

jñeyaḥ: should be known; saḥ: he; nitya: always; saṁnyāsī : renouncer; yaḥ: who; na: never; dveṣṭi: hates; na: never; kāṅkṣati: desires; nirdvandvaḥ: free from all dualities; hi: certainly; mahābāho: mighty-armed one; sukham: easily; bandhāt: from bondage; pramucyate: completely liberated

5.3 He who neither hates nor desires the fruits of his activities has renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, Oh Arjuna!

*sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ I ekamapyāsthitaḥ samyag ubhayorvindate phalam II 5.4*

sāṁkhyayogau: sāṁkhya system and yoga; pṛthak: different; bālāḥ: less intelli-

gent; pravadanti: say; na: not; paṇḍitāḥ: learned; ekaṁ: one; api: even; āsthitaḥ: situated; samyak: complete; ubhayoḥ: of both; vindate: enjoys; phalaṁ: result

5.4 Only the ignorant, not the wise, speaks of the path of action [karma-yoga] to be different from the path of renunciation [sāṅkhya yoga]. Those who are actually learned say that one who is firmly established in either of the paths, achieves the fruit of both.

*yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogairapi gamyate I ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati II 5.5*

yat: what; sāṅkhyaiḥ: by Sāṅkhya system; prāpyate: get; sthānaṁ: position; tat: that; yogaiḥ: by work in devotion; api: also; gamyate: can reach; ekam: one; sāṅkhyaṁ: Sāṅkhya system; ca: and; yogaṁ: work in devotion; ca: and; yaḥ: who; paśyati: sees; saḥ: he; paśyati: sees

5.5 He who knows, knows that the state reached by renunciation [sāṅkhya] and action [karma] are one and the same. State reached by renunciation can also be achieved by action, know them to be at same level and see them as they are.

*sannyāsastu mahābāho duḥkhamāptumayogataḥ I yogayukto munirbrahma na cireṇādhigacchati II 5.6*

sannyāsaḥ: renunciation; tu: but; mahābāho: mighty-armed one; duḥkham . : misery; āptuṁ: afflicts with; ayogataḥ: without devotion; yogayuktaḥ: engaged in devotion; muniḥ: wise; brahma: supreme; nacireṇa: without delay; adhigacchati: attains

5.6 Renunciation without devotional service afflicts one with misery, Oh mighty-armed one. The wise person engaged in devotional service attains the Supreme without delay.

*yogayukto viśuddhātmā vijitātmā jitendriyaḥ I sarva-bhūtātma-bhūtātmā kurvannapi na lipyate II 5.7*

yogayuktaḥ: engaged in work with devotion; viśuddhātmā : a man of purified mind; vijita: self-controlled; atma: soul; jitendriyaḥ: conquered the senses; sarvabhūtātma: to all living beings; bhūtātma: compassionate; kurvan api: though engaged in work, na: never; lipyate: entangled

5.7 The person engaged in devoted service, beyond concepts pure and impure, self-controlled and who has conquered the senses is compassionate and loves everyone, although engaged in work, he is never entangled.

*naiva kiñcitkaromīti yukto manyeta tattvavit I paśyan śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan II 5.8*


na: never; eva: certainly; kiṁcit: anything; karomi: I do; iti: thus; yuktaḥ: engaged; manyeta: thinks; tattvavit: one who knows the truth; paśyan: seeing; śṛṇvan: hearing; spṛśan: touching; jighran: smelling; aśnan: eating; gacchan: going; svapan: dreaming; śvasan: breathing

*pralapan visṛjan gṛhṇann unmiṣannimiṣannapi I indriyāṇīndriyārtheṣu vartanta iti dhārayan II 5.9*

pralapan: talking; visṛjan: giving up; gṛihṇan: accepting; unmishan: opening;

nimiṣan: closing; api: though; indriyāṇi: the senses; indriyārtheṣu: in gratifying senses; vartanta: are engaged; iti: thus; dhārayan: considering

5.8, 9 One who knows the truth, though engaged in seeing, hearing, touching, smelling, eating, going, dreaming, and breathing, always knows within himself that—'I never do anything at all.' While talking, letting go, receiving, opening, closing, he considers that the senses are engaged with their sense objects.

*brahmaṇy ādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ I lipyate na sa pāpena padma-patram ivāmbhasā II 5.10*

brahmaṇi: Eternal Consciousness; ādhāya: surrendering to; karmāṇi: actions; saṅgaṁ: attachment; tyaktvā : giving up; karoti: does; yaḥ: who; lipyate: affected; na: never; saḥ: he; pāpena: by sin; padma: lotus; patraṁ: leaf; iva: like; ambhasā: water

5.10 He, who acts without attachment, giving up and surrendering to the eternal consciousness, He is never affected by sin, in the same way that the lotus leaf is not affected by water.

*kāyena manasā buddhyā kevalairindriyairapi I yoginaḥ karma kurvanti saṅgaṁ tyaktvātmaśuddhaye II 5.11*

kāyena: by the body; manasā: by the mind; buddhyā: by the intellect; kevalaiḥ: only; indriyaiḥ: by the senses; api also: yoginaḥ: yogis; karma: action; kurvanti: perform; saṅgaṁ: attachment; tyaktvā; having abandoned; ātmaśuddhaye: for the purification of the self

5.11 The yogis, giving up attachment, act with the body, mind, intelligence, even with the senses for the purpose of self-purification.

*yuktaḥ karmaphalaṁ tyaktvā śāntimāpnoti naiṣṭhikīm I ayuktaḥ kāma-kāreṇa phale sakto nibadhyate II 5.12*

yuktaḥ: one steadfast in devotion; karma: action; phalaṁ: fruit: tyaktvā: giving up; śāntiṁ: peace; āpnoti: achieves: naiṣṭhikīṁ: established; ayuktaḥ: one not steadfast in devotion; kāmakāreṇa: for enjoying the fruits of the action; phale: fruit; saktaḥ: attached; nibadhyate: becomes entangled

5.12 One who is engaged in devotion, gives up attachment to outcome of one's actions and is centered, is at peace. One who is not engaged in devotion, attached to the outcome of one's action becomes entangled.

*sarvakarmāṇi manasā sannyasyāste sukhaṁ vaśī I navadvāre pure dehī naiva kurvanna kārayan II 5.13*

sarva: all; karmāṇi: activities; manasā: by the mind; sannyasya: giving up; āste: remains; sukhaṁ: in happiness; vaśī : who is controlled; navadvāre: of nine gates; pure: in the city; dehī : body; na: never; eva: surely; kurvan: doing; na: never: kārayan: causing to be done

5.13 One who is controlled, giving up all the activities of the mind, surely remains in happiness in the city of nine gates (body), neither doing anything nor causing anything to be done.

*na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ I na karmaphalasaṁyogaṁ svabhāvas tu pravartate II 5.14*

na: never; kartṛtvaṁ: of doing; na: not; karmāṇi: activities; lokasya: of the people; sṛjati: creates; prabhuḥ: master; na: not; karma: activities; phala: fruit; saṁyogaṁ: connection; svabhāvaḥ: nature; tu: but; pravartate: act

5.14 The master does not create activities nor makes people do nor connects with the outcome of the actions. All this is enacted by the material nature.

*nādatte kasyacitpāpaṁ na caiva sukṛtaṁ vibhuḥ I ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ II 5.15*

na: never; ādatte: accepts; kasyacit: anyone's; pāpaṁ: sins; na: not; ca: and; eva: surely; sukṛtaṁ: good deeds; vibhuḥ: lord; ajñānena: by ignorance; āvṛtaṁ: covered; jñānaṁ: knowledge; tena: by that; muhyanti: are confused; jantavaḥ: living beings

5.15 The Lord, surely, neither accepts anyone's sins nor good deeds. Living beings are confused by the ignorance that covers the knowledge.

*jñānena tu tadajñānaṁ yeṣāṁ nāśitamātmanaḥ I teṣāmādityavajjñānaṁ prakāśayati tatparam II 5.16*

jñānena: by knowledge; tu : but; tad: that; ajñānaṁ: ignorance; yeṣāṁ: whose; nāśitaṁ: destroyed; ātmanaḥ: of the self; teṣām: their; ādityavat: like the rising sun; jñānaṁ: knowledge; prakāśayati: throws light on; tat param: that supreme consciousness

5.16 Whose ignorance is destroyed by the knowledge, their knowledge, like the rising sun, throws light on the supreme consciousness.

*tadbuddhayas tad-ātmānas tan-niṣṭhās tat parāyaṇāḥ I gacchanty apunar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ II 5.17*

tad buddhyaḥ: one whose intelligence is in the supreme; tad ātmānaḥ: whose mind is in the supreme; tanniṣṭhāḥ: whose faith is in the supreme; tat parāyaṇāḥ: who has surrendered to the supreme; gacchanti : go; apunarāvṛittiṁ: liberation; jñāna: knowledge; nirdhūta: cleansed; kalmaṣāḥ: sins

5.17 One whose intelligence, mind, faith are in the Supreme and one who has surrendered to the Supreme, his misunderstandings are cleansed through knowledge and he goes towards liberation.

*vidyā-vinaya-saṁpanne brāhmaṇe gavi hastini I śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ II 5.18*

vidyā: knowledge; vinaya: compassion; saṁpanne: full with; brāhmaṇe: in the brahmana; gavi: in the cow; hastini: in the elephant; śuni: in the dog; ca: and; eva: surely; śvapāke: in the dog-eater; ca: and; paṇḍitāḥ: learned; sama: equal; darśinaḥ: see

5.18 One who is full of knowledge and compassion sees equally the learned brāhmaṇa, the cow, the elephant, the dog and the dog-eater.

*ihaiva tairjitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ I nirdoṣaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ II 5.19*

iha: in this life; eva: surely; taiḥ: by them; jitaḥ: conquered; sargaḥ: birth and death; yeṣāṁ: of whose; sāmye: in equanimity; sthitaṁ: situated; manaḥ: mind; nir doṣaṁ: flawless; hi: surely; samaṁ: in equanimity; brahma: supreme; tasmāt: therefore; brahmaṇi: in the supreme; te: they; sthitāḥ: situated

5.19 In this life, surely, those whose minds are situated in equanimity have conquered birth and death. They are flawless like the Supreme and therefore, are situated in the Supreme.'

*na prahṛṣyetpriyaṁ prāpya nodvijet prāpya cāpriyam I sthirabuddhir asaṁmūḍho brahmavid brahmaṇi sthitaḥ II 5.20*

na: never; prahṛṣyet: rejoice; priyaṁ: like; prāpya: achieving; no: not; udvijet: agitated; prāpya: achieving; ca: and; apriyaṁ: the unpleasant; sthirabuddhiḥ: steady intelligence; asaṁmūḍhaḥ: undeluded; brahmavid: one who knows the Supreme; brahmaṇi: in the Supreme; sthitaḥ: situated

5.20 One who does not rejoice at achieving something he likes nor gets agitated on getting something he does not like, who is of steady intelligence, who is not deluded, one who knows the Supreme, is situated in the Supreme.

*bāhyasparśeṣvasaktātmā vindatyātmani yatsukham I sa brahma-yoga-yuktātmā sukhamakṣayamaśnute II 5.21*

bāhya: outer; sparśeṣu: sense pleasures; asaktātmā : not attached; vindati: enjoys; ātmani: in the Self; yat: that; sukhaṁ: happiness; saḥ: he; brahma yoga: engaged in the Supreme; yuktātmā: self-connected; sukhaṁ: happiness; akṣayaṁ: unlimited; aśnute: enjoys

5.21 One who is not attached to the outer world sense pleasures, who enjoys in the Self, in that happiness, he, having identified with his Self by engaging in the Supreme [brahma-yoga], enjoys unlimited happiness.

*ye hi saṁsparśajā bhogā duḥkhayonaya eva te I ādyantavantaḥ kaunteya na teṣu ramate budhaḥ II 5.22*

ye: those; hi: surely; saṁsparśajāḥ: by contact with the senses; bhogāḥ: enjoyments; duḥkha: misery; yonayaḥ: sources of; eva: surely; te: they are; ādya: beginning; antavantaḥ: subject to end; kaunteya: son of Kuntī; na: not; teṣu: in those; ramate: enjoys; budhaḥ: intelligent person

5.22 The intelligent person surely does not enjoy the sense pleasures, enjoyments which are sources of misery and which are subject to beginning and end.

*śaknotīhaiva yaḥ soḍhuṁ prākśarīravimokṣaṇāt I kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ II 5.23*

śaknoti: able to do; iha eva: in this body; yaḥ: one who; soḍhuṁ: tolerate; prāk: before; śarīra: body; vimokṣaṇāt: give up; kāma: desire; krodha: anger; udbhavaṁ: generated from; vegaṁ: urge; sa: he; yuktaḥ: well-situated; saḥ: he; sukhī : happy; naraḥ: man

5.23 Before leaving this present body, if one is able to tolerate the urges of material senses and check the force of desire and anger, he is well situated and he is happy in this world.

*yo'ntaḥsukho'ntarārāmas tathāntar-jyotir eva yaḥ I sa yogī brahman-irvāṇaṁ brahmabhūto'dhigacchati II 5.24*

yaḥ: who; antaḥ sukhaḥ: happy from within; antarārāmaḥ: active within; tathā : as well as; antarjyotiḥ: illumined within; eva: surely; yaḥ: who; saḥ: he; yogī : mystic; brahma nirvāṇaṁ: liberated in the Supreme; brahma bhūtaḥ: self realized; adhigacchati: attains

5.24 One who is happy from within, active within as well as illumined within, surely, is a Yogi and he is liberated in the Supreme [brahma-nirvāṇa], is Self-realized and attains the Supreme.

*labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇakalmaṣāḥ I chinn-advaidhā yatātmānaḥ sarvabhūtahite ratāḥ II 5.25*

labhante: achieve; brahma nirvāṇaṁ: liberation in the Supreme; ṛṣayaḥ: who are active within; kṣīṇakalmaṣāḥ: devoid of sins; chinna: torn off; dvaidāḥ: duality; yatātmānaḥ: engaged in self-realization; sarva: all; bhūta: living beings; hite: for the welfare; ratāḥ: engaged

5.25 Those, whose sins have been destroyed, who have dispelled the dualities arising from doubts, whose minds are engaged within, and who are working for the welfare of other beings, attain the eternal liberation in the Supreme [brahma-nirvāṇa].

*kāmakrodhaviyuktānāṁ yatīnāṁ yatacetasām I*

## *abhito brahmanirvāṇaṁ vartate viditātmanām II 5.26*

kāma: desire; krodha: anger; viyuktānāṁ; one freed from; yatīnāṁ; of the ascetics; yata cetasāṁ: with the thoughts controlled; abhitaḥ: on all sides; brahma nirvāṇaṁ: absolute freedom; vartate: exists; viditātmanāṁ: of those who have realized the Self

5.26 They who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain liberation [brahma-nirvāṇa].

*sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ I prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau II 5.27*

sparśān: external sense objects; kṛtvā : keeping; bahiḥ: external; bāhyān: external; cakṣuḥ: eyes; ca: and; eva: surely; antare: within; bhruvoḥ: eyebrows; prāṇāpānau: inward and outward breath; samau: suspending; kṛtvā : doing; nāsābhyantara: within the nostrils; cārinau: moving

*yatendriya-mano-buddhir munir mokṣaparāyaṇaḥ I vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ II 5.28*

yata: controlled; indriya: senses; mano: mind; buddhiḥ: intelligence; muniḥ: the sage; mokṣa: liberation; parāyaṇaḥ: aiming; vigata: free from; icchā: desires; bhaya: fear; krodah: anger; yaḥ: one who; sadā: always; muktaḥ: liberated; eva: certainly; saḥ: he is

5.27,28 Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils and thus controlling the mind, senses and intelligence, the transcendental

who is aiming at liberation, becomes free from desire, fear and the by-product of desire and fear, anger all three. One who is always in this state is certainly liberated.

*bhoktāraṁ yajñatapasāṁ sarva-loka-maheśvaram I suhṛdaṁ sarvabhūtānāṁ jñātvā māṁ śāntimṛcchati II 5.29*

bhoktāraṁ: one who enjoys; yajña: sacrifice; tapasāṁ: penance; sarva: all; loka: worlds; maheśvārāṁ: lord; suhṛdaṁ: benefactor; sarva: all; bhūtānāṁ: living beings; jñātvā: knowing; māṁ: me; śāntiṁ: peace; ṛcchati: achieves

5.29 One who knowing Me as the purpose of sacrifice and penance, as the lord of all the worlds and the benefactor of all the living beings, achieves peace.

*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde sannyāsayogo nāma pañcamo 'dhyāyaḥ II*

In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the fifth chapter named, *Sannyāsa Yogaḥ***,** *'The Yoga of Renunciation.'*

# Dhyāna Yogaḥ

*śrībhagavānuvāca anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ I sa sanyāsī ca yogī ca na niragnirna cā'kriyaḥ II 6.1*

śrī bhagavān uvāca: the Lord says; anāśritaḥ: without shelter; karma: action; phalaṃ: fruit; kāryaṃ: obligated; karma: work; karoti: performs; yaḥ: who; saḥ: he; sannyāsī: ascetic; ca: and; yogī: one engaged in yoga; ca: and; na: not; nir: without; agniḥ: fire; na: not; ca: and; akriyaḥ: without work

6.1 Bhagavān says: One who performs his actions without being attached to their fruit (outcome) of his work is a Sannyāsi, and he is truly an ascetic; a Yogi also.; not the one who renounces to light the fire and performs no action.

## *yaṃ sannyāsamiti prāhur yogaṃ taṃ viddhi pāṇḍava I na hyasannyastasaṅkalpo yogī bhavati kaścana II 6.2*

yaṃ: what; sannyāsam: renunciation; iti: thus; prāhuḥ: they say; yogaṃ: linking with the Supreme; taṃ: that; viddhi: you should know; pāṇḍava: O son of Pāṇḍu; na: never; hi: certainly; asannyasta: without renouncing; saṅkalpaḥ: self interest; yogī: one engaged in yoga; bhavati: becomes; kaścana: anyone