SRIMAD 

(English & Hindi IVanslation with Sanskrit text) 



’(Rffi ^ Smt-arouft ai3^ 















GOVERNMENT OF INDIA 
Central Archaeological Library 
Archaeological Survey of Inflia 
JAftPATH, NEW DELHI 


Accession No. 
Cali No. _ 




















Srimad Bhagavad Gita 

^ Sanskrit Text 
Hindi Translation and 
* English Translation 


3n>#3i3^R 


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Srimad Bhagavad Gita 

(Sanskrit, Hindi & English) 



3i?iN> sARr; 


Editor: 

Ash ok Kaushik 














©Star Publication 1993 


ISBN 81-7144-033-9 


Publishers : 


STAR PUBLICATIONS PVT. LTD. 

4/5, Asaf Ali Road, 

NEW DELHI-110 002 


First edtion.1993 

Second edition.1994 

Third edition.1994 


Price : Rs. 350.00 (in India) 
$ 39.95 (abroad) 


sole distributors for India : 

HINDI BOOK CENTRE 


Asaf Ali Road, 
NEW DELHI-110 002 


Photo-Typesetting by PULLSHOPPE, NEW DELHI-110 002 Ph. : 730502 
and printed at PRINT ART Naraina-I, New Oe»)i 











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awR gftiR, fto ^o 
flSRwr ’PRt 
fe?ft-Wo 0019 


—aiftw eftftw» 
(3RW15 




























INTRODUCTION 


I 

*1^ *w ^11 

Thau Art Mather, thou art Father, thau art kineinan, thou art friend, 
thau art knowledge, thou urt w'ealth; thou ert my all, CTiOrd of thirds. 

*Sriniad Bhugavad Gita' is just not a holy book, it has alsc 
gained a prominent place in literature of the world. It contains 
divine words emanating from the lips of Lord Krishna. This great 
epic is an eloquent proof of the observation. As a scripture, this 
Book embodies the suprente spiritual mystery and secrets. Its 
style is so simple and elegant that with a little study one can 
easily follow the structure of its words, yet the thoughts behind 
those words are so deep and abstruse that even for life time, 
constant study of this Book may not show an end of it. 

The Bhagavad GitaMs an unfathomable ocean of wisdom. It 
is a bottomless sea containing endless strata of nieanings. Juet 
as a diver diving deep in the sea lays his hands on precious gems, 
similarly diving deeper and deeper into the secrets of this Book, 
the seeker goes on discovering more and more piles of 
extraodrdinary gems of thoughts and ideas. 

The Bhagavad Gila’ is a part of the Maliabharata, but even 
then it has its own identity, which has made it more prominent 
than the Mahabharata. It may look to be just a narration of the 
happenings of the war between Kauravas and Pandavas, but it 
is the philosophy of life, expressed from the lips of Lord Krishna, 
addressed to the warrior Arjuna, defining following ideas : 

(i) Facing your enemies in a war is an asupicious and especial 

duty: 















(ii) The Lord alone is to be worshipped, and that only by doings 
one's own duties* Any other worship or duty should be 
abandoned, 

till) Devotion to the Lord is the mean to which all the rest is 
subservient^ 

(iv) The Lord is far different from the whole world and every¬ 
thing b under His control. He ie the Supreme being, perfect 
in every excellence. 

<v) The human being is obliged to perform his duties without 
hoping for the fruits which he may get out of his perfor¬ 
mance, 

'Srimad Bhagavad Gita' has been translated into several 
languages, and each translation has been reviewed and com¬ 
mented in different ways. But this edition of Bhagavad Gita has 
its own distinction. It contains the original Sanskrit text (shloka 
by shloka) with its translation into Hindi as also in English. We 
hope that this edition will eniighton not only those readers who 
read it from religious view point, but also to those who want to 
study this great literary work. 

It has been brought out in comparatively bolder type so that 
it can be easily read by readers of all ages. 


New Delhi. 

August 11,1993 

(Blrtb day of Lord Krishna) 


-publishers. 



























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>3^^ 7^ ^ ^ fSiim I Ui/*l ^ oi'^'i % ^kPI 

^ ^ 33R**T ^ tT 3if jftifr ?r 1^37 3 v3:?t i 

tiH*4 3 !It t^^?r ^ t3w ^PT^fT^ ^ 

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^ 'tr^Ri^, anfrr^ tn'is^ (W STM 

’^i4\r*ifl 5M *t)<^ ^ i?t4 ^ *1^ 9H5R)T ^ ^ PR^ ^ fpPiri 

^ Sfitr ^ JS ^ 'SjJ rh'TTft' ^ tP 'TW^ ^^Sira 3ft % ^citi^ ^ ^rft'T 

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STFI^T ^ <^tT 3JH I 

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% Pnr 35ST3 ft qf? 13^ ft 4)B»?y<'M^ifttff 3>f 3i«n3 ^ 11 

*}lsT 3 ft ft 35 3j^ijFr ft 153 ^ i5R»r ft *p:i^ 3*^ ftm3)?ftft- 

WhenaJI efforts ot preventing the war between Kauravasand Pandavas 
failed and subsequently both sides had thoroughly prepared to start 
the battle in Kuruksetra, the sage Vedavyasa asked Dhratrastra, the 
King and the father of Duryodhana, if he would like to see the terrible 
carnage sothat he could make a gift of transcendent vision (as King 
Dhratrastra was visually handicaped otheiwise), Dhratrastra replied : 

■‘0 Mahrishi. t have no d&sire to see with my awn eyes this stau^ter 
of my own famity, bol woolct tike to hear all the events ot the bathe- 
Thereupon Vedavyasa conferred Ihe gift ot divine vision on Sanjaya, ■ 
a tfuusty counsellor of Dhratrastra. and told that Sanjaya would 
describe all the happenings of the war even while sitting with King 
Dhratrastra, 

The text of SRIMAD BHACAVAO GITA is mostly based upon quest 
tions and anwers between King Dhratrastra and Sanjay, and betweerr 
Aquna and Lord Krishna, 


PlffSt chapter thus starts with Dhratrasira's question to Sanjaya m 
the followng terms ;- 








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3 g?tra:i 

’IliRCT: ^1351^ 119 11 

^cRPSS % ^ToGIJJ ! ^ 

M.cbl^d, gs ^ fEST ETI^ ^ ^ qpg % jsilf 

Sr cfjrr feqr ? 119 11 

Dhratrastra said: Sanjaya, gathered on 
the sacred soil of Kuruksetra, eager to fight, 
what did my children and the children of 
Pandu do? (1) 

v3^ 

airarfgwn*^ Ti^n 11 ^ 11 

OT WT TTSTT % Sjy 

<-dHigTb m»^gi)'Ei?r^c^ ^<^cb< <^ iir> i N i 4' 
% w ^5ncfR ET? etcft cr55r 11 ■r 11 

Sanjaya said : At that time, seeing the army 
of the Pandavas drawn up for battle and 
approaching Dronacarya King Duryodhana 
spoke these words : (2) 








11 









































SRPT - sWiranf ^ 'nw ^ ^rt gt t- 

% eiNiif! <3TFt^ flp^r gq^jsr 

SRT oJJ^T^ 'fit ff qP! jsflf 'f^t 

’^rft cf^ 11 3 11 

Behold, Master, the mighty army of the 
sons of Pandu arrayed for battle by 
your talented pupil, Dhrstadyumna, son of 
Drupada. (3) 

IRR — R°5^-(1HI45) o!^$WHI 441*41 5wl'»)f 61^1 Hi-sq-^R^Sigg^ • 

H5Rft4T ^ ^cieiicl f— 



3I3J sjji >>lRRn »ft*n3=npn 

11 «11 
11 11 

R*ri 'jTf4l''ii?5r 4t4'ii'4 1 

cIT^ ^sit gs ^ ’tR 

•aftr 4i $3?^ ^ f%TR: ^STT 

^?J3TT 5^, g'!«i4ig ^ -Slf^bdM d'SIT 



5RR 3RZIR 


12 















































«sicdcir^ c^rf^RFjf, ^ 

^ ll^, q<|5b4t g^TFF^ sfefcTF3; 

vi-d4l^T, 5^ '3Tp^FFg ^ tv^ ^ 

55r—^ ^nfr f 11 11 

There are in this army heroes wielding 
mighty bows and equal in military prowess to 
Bhima and Arjuna—Satyaki and Virat and 
the Maharathi (warrior chief) Drupada; 
Dhrstaketu, Chekitana and the valiant King 
of Kasi, and Purujit, Kuntibhoja, and Saivya, 
the best of men and mighty Yudhamanyu, and 
valiant Uttamauja, Abhimanyu, the son of 
Subhadra, and the five sons of Draupadi,—all 
of them Maharathis (warrior chiefs). (4,5,6) 

JR^T - ^ IWH ^ ^ '3R’ SH % aMt 

g ^ feftrR i 

tpT ^ 5|4^P| ^ 11 ^ I I 

% ! <3r^ ^ ^ f, 

viHcbl <3m e^lf^ l'3^Nc♦^ vJlHchl^l 

^ ^HNfcT t, <s|d(7lldl 

f I I V9 I I 

O best of Brahmanas, know them also who 




13 



































are the principal warriors on our side—the 
generals of my army. For your information, 1 
mention them below :— (7) 

^ <*)<<! f— 

I 

3i«9»pn ^iuii 

om—5>n^i4 Priths' ?r«Tr ^ 

^ ^njT*T Prsr^t ^ ^ <3T5!=Reimr, 

gsr 11 t; 11 

Yourself and Bhisma and Kama and Kripa, 
who is ever victorious in battle; and even so 
Asvatthama, Vikarna and Bhurisrava (the son 
of Somadatta); (8) 

3Rif g ^ (SlTb'^lftdls I 

^ ^ ^ 3fT§TT ^ifFT ^ cTl# 

SRRR ^ 

gs if t lit II 

And there are many other heroes, equipped 
with various weapons and missiles, who have 





14 































staked their lives for me, all skilled in 
warfare. (9K 


^ srw ^ ^3fr ^ ^PRi q5<5 

an# ^ ^ ^ arf^Rj frfrTRfi# ^ 3^ ?i^i5nt ?— 

■jfpstT finding SRT gHTfr ^ ^ 

^ <3T^ %'^^JTTcft^ El?)' 

JTF ^FTT uftcl^r ^ % I I 9o II 

This army of ours, fully protected by Bhisma, 
is unconquerable; while that army of theirs, 
guarded in every way by Bhima, is easy to 
conquer. (10) 

— 5^r Iran ’yi^r sra arqpft 3rhr ^ aftr 

If iffBf sgf ^ % f?i;3f <)uiwi(f 'Snft *i¥Rf^ It aitjitn ^ t~ 

3 iq^ «J ^ 1^5 5 WI*IT*FWft*rai! I 

itfiai^?nPropg ^ 119911 

5?rf^ wa arq^-ar^ ^sftf fera- 

jq OTR ^ f^:qT=^ f^dHg i|?f 

f[ -m aftr ^ 11 99 II 


Therefore, stationed in your respective 



15 











































positions on all fronts^ you all guard Bhisma 
in particular on all sides* (11) 


- s4[4-f % SRI 'HI % ^ pRiimj 'ft®? ^ srafw 

rtW #aRmi^ 5 ^ I 

Rfwi>? srarrai^ 11 w n 

*f IS Stf STcTT^ Pt^TFT? ^ 

^ 5^ 3?q?r aFJ^cT gq 3^ ^ 

f^si?f?5IS^?mR’K^sieFR9ra^Bp^^ I 1 g:? || 


The grand old man of the Kaurava race, 
their glorious grand-uncle Bhisma, cheering 
up Duryodhana, roared terribly like a lion 
and blew his conch, (12) 




q-^'ETT^ afR g-«rr <3fh: 

<3ITf^ sTF^ 3TSr ^ I 33ef>r cTF 
wsr ’RRFT SOT 11 93 I! 


Then conches kettledrums tabors, drums 
and trumpets suddenly blared forth and the 
noise was tumultuous. (13) 







SIPT 3TBTR 


16 


















































^ m ^ ^ ^ ^ ^ ^ j^jt ^ g^jr 

fem, viTl< ^ ¥>5W ^ ?Rf) ^d<l^ % ^ ^Icff ^ ^TTcf ^il<ri; ^ HrsqT ^ ^ 
f^mi, ^flN’ wlc^f ^ fl?aciicl 

?Rl: »l?R» ft«I#l 

>iraw: m“Se|!(^<< ?n#f JRSI^: I I 98 m 

-STT^ ^ ^q- ^ 

gq -eftcgEur h^km <3r^ ^ ^ ^^(^cb ?iw 

snsTT^r 119s II 

Then seated in a glorious chariot drawn by 
white horses, Sri Krsna as well as Arjuna 
blew their celestial conches. (14) 



tFiSgR:! 

'?l^' ^ 1^: 119^ 11 

•^ffcgcnr 'tieKM % HTRcR, <3T^ ^ 

^cK-d ^TFFb#T ^<:jM<^cb4 c| | .^ 

^TFFb sI'JlWI I I % II 

Sri Krsna blew His Conch named Pancajanya; 
Arjuna, his own called Devadatta; while Bhima 
of terrible deeds blew his mighty conch 
Paundra. ( 15 ) 


17 


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sR^iftsnf ^rai gPife^; | 

W6^<1W gi||«<HP(gt*l«fil 119^ 11 

35r ?T^ It ^Tfw 

^ am ■H^^d % ^qW #T ■Hp>iy,fcMd) 
HHdJ §f^ d'dlil I I % II 

King Yudhistliira, son of Kunti, blew bis 
conch Anantavijaya; while Nakula and Sahadeva 
blew theirs, known as Sughosa and Manipuspaka 
respectively^ (16) 

Rra^H q »JFRSI: I 

g«eg*sft ft^?5r 11 ^ 11 

ifNtqi?q ^9T: I 

#nf?q i tWKtg ; i»;ii 

qjisr qr^ cbli^KN HFTTsfr f^HsP^ 
qsf ^ziT Tm #7 <31^ 

msir qq qj qMr gsr-afR q^ 

gq ^ % 7T3F];! ^ afrr 

f" sraq’-araq sM qqn^ 11 11 

And the excellent archer, the King of Kasi 
and Sikhandi the Maharathi (great car-warrior), 


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SUPT ^ujiq 


18 















































Dhrstadyumna and Virata; and invincible 
Satyaki, Drupada as well as the five sons of 
Draupadi, and the mighty-armed Abhimanyu, 
son of Subhadra, all of them, O Lord of the 
earth, severally blew their respective conchs 
from all sides; (17-18) 

Ite ^ ^ WRT ^ mR«IW 53 IT ? 3% f— 

^ ^ aRRjjgi 

sg’iRjjg 11 ie 11 

^ '3ncBr9T c|?r 

^ iq sn?kr>s^ % 

^ 5 ^ fc[^ ^ 11 11 

And the terrible sound, echoing through 
heaven and earth, rent the hearts of Dhritarastra’s 
sons. (19) 

Mtf^l “ ^ ^ 4)1 W ^ Sjf^RT ^ 4**[H 4)t^, ^|R 

^ ^ 5<? '3('^h ^ w ^jjit ^irit %— 

3W *n<iRt!idi^»4<iii I 

nf# ?rera*»n^ M g gq«< ^ 11 ^: 11^11 

?Ri 

. ^ iMiHM 11 ^ 11 



19 






































t I str? jfif^rszrsr 

WT®T^H si gnj <.1 P^‘Tl itgct5<, 

?m ei 5I' fhsTTtt' % *13^ vjAicbc ^cfi4l) 9T 

HBTIM ^ m t ! 

^ ^PTT3ff ^ ^Ver ^ 

Et^iPSlii I I ^0-^9 t I 

Now, O lord of the earth, seeing your sons 
I arrayed against him, and when missiles were 
ready to be hurled, Arjuna, son of Pandu, 
took up his bow and then addressed the followin g 
' words to Sri Krsna; Krsna, place my chariot 
between the two armies. (20-21) 

I 

■aftr ^ ?r=f5 % ^ lt=r ^ si §tT gs ^ 

• aiP4<rii>in qteT'Si ■q# sfefiR 

^ cijmK i f^-1^ % wsr 
gs3.4><HI <[^i| II^R II 

I And keep it there till I have carefully 
observed these warriors drawn up for battle, 
and have seen with whom I have to engage in 
this fight. (22) 



SriFT 


20 


















































fiiqf^ra5l^: n =s 11 

cf5r ^ 1 %^ ■^15^ cTT^ 

^r TTsiT w ^ ^ -sTT^r f, ^ =n^ 

c|^ ^ 11 II 

I shall scan the well-wishers in this war 
of evil-minded Duryodhana, whoever have 
assembled on this side and are ready for the 
fight. (23) 

SRf^T - 31^ ^ ^ ^ qr ^ ^ ^ if ^|55PT 


ij'ijjTbl gsi^ptq qrori 

qi«f f^Piir i 11 ^ n 

t ! <3T^ SRT W Sra5R 

=f>%§qH$KI'jf ■Silcfe'^l 'EPS % ^ ^ 

^ <sk 5 ;>iwi4' ^ ^stt <H«i>jf TTjTT'Sit 

^ 'StT’T T^T cl?r ^3^ ct5<.<Ji ^ Mchi<, cfj^T 

% % ^8f ! 5S ^ ^ iq ^ 35)<41 i' 3^ 

^ 11 ^‘li-^’i 11 



21 






























































Sanjaya said : O king, thus addressed by 
Aijuna, Sri Ersna placed the magnificent chariot 
between the two armies in front of Bhisma, 
Drona and all the kings and said, 
Arjuna, behold these Kauravas assembled 
here* (24-25) 

^ anw ^ ^ wr ? anr a^t t- 

'irf: i 

sii<i 31’^'1 % 3^ ^ 

if R«RT cTTK-^IT^ 51^ M <4141’ c|?r, cFT, 

^f?r, wff 5^ ^ 

4§r, ^ ’ft ^ 11 96^ ^ 

^\9ft I I 

Now Arjuna saw stationed there in both 
the armies his uncles, grand-uncles and 
teachers, even great grand-uncles, maternal 
uncles, brothers and cousins, sons and 
nephews, and grand-nephews, even so 
friends, fathers-in-law and well-wishers as 
well* (26 & first half of 27) 



. 22 


gijiT JWPJ 



































^ i<si^ ^ ^ '3r^ ^ ^ ? '3R' 3^ ^adicl 

^«pn Mwift«il f^(n<i^<iHsi<A^ I 

sqf^sia' ^r«J^ sFg'STf ^<sl<*,< ci^ 

jsr cb'^uil ^ ?tcl^ 51^ cf5T^ 

gq I I <3fk ^T^^fcRT 

'prfsf I I 

//‘ 

Seeing all those relations present there, 
Arjuna was filled with deep compassion, and 
uttered these words in sadness. (Second half 
of 27and first half of 28). 

^ ^TPT R<lfcl '3R’ 31^ ^ 3|^ vj^etx 

|f— 

'31^ 

1^ ^ fwi 50^ Tjg«#!ra*(ii^ii 
#5^ ’w ^nsnPi 3^' ^ I 

«rtft ^ 3ira^n%n 

■31^ % Cgcnr ! 5^ It5r if S% gq 

^ '3rf^<^ief1 W'jh ^rgsrra' ^<^cb< ^ <3fiT 

S'? ^ ^ 3^ 33^ srr % ^rsn 

^ §TflT ^ 3=f <l*Hlo^ ^ T5T % I 

SrRTsf I I 




23 













































V%.'1 

-NlI' 

'4^ 

- /i>' /. 


;,k;" 




-.t., 


\* ■ 
/m 


\\' 


L 

m 









Arjuna said : Krsna^ at the sight of these 
kinsmen arrayed for battle my limbs give 
way, and my mouth is parching; nay, a 
shiver runs through my body and hair stand 
upright* {2nd half of 28 and 29) 

nr>IN i 

?f’5r ^ 

5rsr erjisr Pr % •afk ?=rcrr ’P 

5|§^r tIV % cRTT Prr ^ ^PRT-^IT ^ T5r %, 

^ w^^’ft^C 11 5° 'I 

The bow, Gandiva, slips from my hand and 
my skin too burns all over; my brain is whirling, 
as it were, and I can stand no longer. (30) 

5^ _ gfqi^ 3n% ^ ^ ^JT 

oi'TlRiw Ri* 

ftfi)Tl l P l ^ 'IWlPl R^QdlPl I 

’T ^ ^ 115911 

%■ ^ ’P f=mOd ^ ^ 

gs ^ ■■W<iFT-<Hti<il4 =l?r Hl<=b< cfw^lPT ^ 
1139 11 

And, Kesava, I see such omens of evi l, nor 


m 

mif 

i{4 


^ ‘ 


. jm-'* 


^IlPT grniW 


24 
































do I see any good in killing my kinsmen in 
battle. (31) 

'i 

^ %, ^ 'txcl 

H ^ q ^ gsiPr ^ri 

^ m I m 11 

% C^ ! ^ ^ ^ fcTjTJT ■f)l??IT 4#T ^ TTS^ 

^ g^gf c^ I %’frf^ 

% <3Tsi5n'^^ ^sft^FT ^ cPTT 

^im % ? 11 39 II 

Krsna, I do not covet victory, nor 
kingdom nor pleasures. Govinda, of what use 
will kingdom, or luxuries, or even life be to 
us! (32) 

jRfn’ — 31^ 31^ w'Ji'i ^ Tr5®r-^^'iiR'hi ^ ^ «bi<w 

^ jilbgRiit ai ^ I m 11 

airaraf: Prr: 35 ^ 3 ^ ^r Pi^m^i: 1 
*n33Ii: S«>R>t: «mPMHW‘!|I I 13» 11 

Pjn<ft l%zr *iW oik ^<giR 



t, % €t ^ ^ SR #T ;3^k^^g5|• OTT^TTg^ ^?IFT 


■r :i. Sit^ 



25 












































wii gs ^ ¥ 135 ^, tn3T-w%, 51?^ ■sSk 

g# gcfiR *iT£r, ’fr^r, g«n <Sk ^ 
gi^Fsfr f 11 53-3» 11 

Those very persons for whose sake we covet 
the throne, luxuries and pleasures,—teachers, 
uncles, sons and nephews and even so grand¬ 
uncles and great grand-uncles, maternal uncles, 
fathers-in-law, grand-nephews, brothers-in- 
law and other relations,—arc here arrayed 
on the battle-field risking their lives and 
wealth. (33-34) 


3 M % n 

% irggpr! 5 ^ ^ ^ '3fr£T^ #=it 

^ ^ £f ^ ^«s|chl HK-ii -qi^ai; 

^ ^ it cfqr % ? 11 ?^ 11 

O Slayer of Madhu, I do not want to kill 
them, though they should slay me, even for 
the throne of the three worlds; how much the 
less from earthly lordship! (35) 



5m3»nM 


26 








































W^/ 


^ ;V, 






jnf>T — *rtf *ift ^ SIR % ain PMWl ^ *»R^ ww 

^T5^, ^ ^ ^hP^ 4T ^ ^ ^THT ^ 'STHT^ '3frc ^ <^iq*il qcidi^K 

3rrft qid ^ 5^ q)<c^ If— 

Pl5rJT smt^I^: ^ Jft^: fMMHI<jH I 
4m*l«ll«|il<J*MlTl g^dHVddlPjH: 11 11 

% 'JlHI'id ! ^d<mi ^ 35it cf5r,dK5b< CPIT 
srapRTT Odddlf^lif)' c(^ ^TRcRT ^ 5^ * 

qFT €t ^FT^TT I I 3E^ II 

Krsna, how can we hope to be happy slay¬ 
ing the sons of Dhrtarastra; killing these des¬ 
peradoes sin will surely take hold of us. (36) 

Hfl'l — <<1'J|dT ^ dKdl MthK % ^iPl'hK'h ^FcT^TRiT 'H'^d 'HMdl W JR52 

^ ^ >im 11 11 

3RTt^=r % ITTSI^ ! €t SfFSra' S^d^im ^ 
5^ Cf^ ITT^ ^ fM OT f; ckJIi'I^ 

? 113^9 II 

Therefore, Krsna, it does not behove us to 
kill our relations, the sons of Dhritarastra. 
For-how can we be happy after killing our ^ 
own kinsmen? (37) 



mmmit 

■ 




27 





















































^1% w ^ # 4Nr % 

ft ti ^ ’n ^ ^ ^ 52t^, w ^ I^HT ^ 

55fl^ Iff H5FT 5T ^ ^ t- 

^ #*fr«T5?T^cRr; i 

^ ^ Hm'ti^l l^ll 

^ ^ fl4*iwiP(t qnROTf^^fSgqi 

11 ^ 11 

^T€rf^r % yt<lRt-d gt^ ^ ^ 

^r ^ PNt ^ ^ ^ ^ 

c[?r ^T^t ^^1%, # i ^ % 

vdcM:^ ' ^t^sr ^ ^jIIHT^ cTT^ fH cfWf ^ ^ ^TPT 
^ ^ fcRTR '=b<Hf 

^^Tt%iT I I . 1 I 

Even if these people, with minds blinded 
by greed; perceive no evil in destroying their 
own rBCC end no sin in treason to friends, 
why should not we, O Krsna, who see 
clearly the sin accruing from the destruction 
of one’s family think of turning away from 
this crime* (38-39) 

ii^fn - ^ ^ it it ^ ^s?m ?tft t. 3!^ ^ I- 








npt '3TBIW 


28 















































^ ^ M ^ 11 

^ % ^FTRT^ ‘^<71 H*^ ^ vjii^ 

^ ^ t{ ^jfT^ ^ xi^ ^ 

^lai % I I ^o II 

Age-long family traditions disappear with 
the destruction of a family; and virtue having 
been lost, vice takes hold of the entire 
race. (40) 


t- 


5RPr - W ^ ^ ^ qN ^ SITcIT IM ^ ^ 31^ ^ ^XTpIT^ 

^3fT^ I I ^ 11 

%cgscT 

#Rf ^ ^iTT# t 

^ ^ ^uf^‘ch< ^tcTT % I I II 

With the preponderance of vice, Krsna, the 
women of the family become corrupt; and 
with the corruption of women, O descendant 
of Vrsni, there ensues an intermixture of 
castes. (41) 







A 





29 






































ji^ _ ^RiR % 3ror <1% % ^*iT-^ wWf d# f , '«4** ^ ^ i?rai% 

%- 

^dHRI ^?IFJ ^1 

'raPa ft?R> ^ ^'dPc'il'j'hl^’n: 11 w 11 

clufa'cb; : ^ ■^k ^ ^ ^ 

* fM €t ^ % I ^ ^ Pk5 •3?k ^ 
^ fsR^iT =iT^ -arsifg; «frai ■^k crkr ^ =i^^ 
f^cTT ^ orakRr ^ 

t il«^ II 

Admixture of blood dumns the destroyers 
of the race as well as the race itself. Deprived 
of the offerings of rice and water (Sraddha, 
Tarpana, etc.,) the manes of their race also 
fall. (42) 

JRf»r — <1''W‘b(*IT^ ^ ^ ^ ^ %, 3t^ ^fWIcl f— 

^^FTRT. I 

M ^ 11 

^ ciu[<Hcb<cbK^^rT^f ^ tHIdH 

^ ^ t I II 

Through these evils bringing about an 
intermixture of castes, the age-long caste- 



jm WN 


30 






























traditions and family customs of the killers 


of kinsmen get extinct 


sRi^sri 

11 w 11 

% 'Jl'lli'l <^e|-ST*f •1'^ ^ %, 

%, ^ ?IT OTFr t I I «» H 

Krsna, we hear that men who have lost 
their family traditions dwell in hell for an 
indefinite period of time. (44) 

^ 'TT iD*?) IRiZ <?»<^ |f— 

5«^ ^ »i?5qFT ^ 

W'>ny«tdi: n»^ii 

IT uit^ ! l^T T<ft^ ^ ^R^I^'TTT 

craiX ^ f, # TF3^ #T ^ ^ 

%^'Ji'iTcBt‘iK^ viya 115iV M 

Oh' what a pity! Though possessed of 
intelligence we have set our mind on the 
commission of a great sin in that due to lust 




31 


































for throne and enjoyment we are intent on 
killing own kinsmen. (45) 

/ 

irasR 4W(4im ^ %— 

»n*(5R?NiR»nm wwirn^:! 


5^ ^fFRT ^ 't5<^ qici ^ 

snsr ^ 5^ ^5 Ri^ ^ gsr T°r ^ T?TT ST^ 

?iv Cl? ^TTTftT '*fr fvrt <af^ cb5rMI«lcbK<*> 

5 ^^T I I II 


It would be better for me if the 
sons of Dhrtarastra, armed with weapons* 
killed me in battle while 1 was unarmed and 
unresisting. (46) 


^ Rert^ 1*1 F^jw t— 

^ H »S H 


<31^ ^ ^rpJRTftcf ^ o4Hlch< 

w ^ nvn ^ w 11 y^s 11 






BIFT ^|t2niqr 


32 







































Sanjaya said: Arjuna^ whose mind was 
agitated by gHef on the battle-field^ having 
spoken, thus, and having thrown aside his 
bow and arrows, sank into the hinder part of 
his chariot. (47) 




@ @ @ 



33 




























- 


^ flftTOt*T^ 1*T: 




^ ajtilT?T |I7*n*RF ai^ 31^ sft^ ^ ^ i^F»r|5?R5 \ihn ^ wiA 'IT 

»i*iqi^% tllti^ wilen n't! >aiiwo^q 9H q^Ii fe^IT1 «ioti «Ji*i % t«*i-i ^ 'aiiwti^i^^i 
Rft«ntn ^ 3®T ^ I qtiPl ^ aEtiiFf ^ ^ 

w^4 ’ft wt, a^ ^ 3n?*H ^ fifan I #f 

5jr q^F*! ar^r >3i“(i«Jf ^ af^w 5?r^f aif^Rj fJiwit'^^ jair % ^SR'^r ^ arsipr w 
‘tfiVjtil'i' ^ w^i 

sftfl ~ *i‘l'II^ ^ ^^ W ^StT feSf Sl^ilT 3^t ^[S ^ frlit ^pf! 3’^fft 

f^; ^IF ^ ^'R ?r«ra ar^ ^ Rqf^ ^4 =t ^ aiwT 

^ anr^i ?— 

<1^>Jtq \Sq|T^ 

tf ?!8n 1 

R'ft<i'dPi<i wiggra Hg^<n: 11911 

fiTlel—vstl HcbK WpUii ^ oqi'^l 

<3rfg'3Tf ^ gpf 3SIT oi)i<^d Stiff ciT^ ^ffgjg^p g;^- 
31^ ^ 5T% ^ =r^ 

I I 9 I I 

Sanjaya said: Sri Krsna then addressed 
the following words to Arjuna, who was as 
mentioned before overwhelmed with pity, whose 
eyes were filled with tears and agitated, and 
who was full of sorrow. (1) 





feSlii viiufw 


34 




































- ■ _ ^ * fv _ . 

Wr ti^HlwtK^ I 

ani%®<m«<4H'i!llci*<H;^H mil 

^•'icii’l. 3?^ ! 5^ w 3rwT ■fif 

^ qtF tg ^r JfFcT §317 ? ^ ^ 

^pss 5^ 5Rr 3n^ftF %, F ^ ^ ^ siT^iT 

t 3|tT F <^?ira'=hl # % 11^ II 

Sri Bhagavan said: ArjunHf how has this 
infatuation overtaken you at this odd hour? 
It is shunned by noble souls; neither will it 
bring heaven, nor fame, to you. (2) 

JH FI W 'IFf I 

gjf g<;i|(fl4?4 »R*5Rmi| 

|r STjEf ! ^^<H<*dl ^ Fvf irr^ ft, 
^TF 3f%rF ^ 'T5# I % WFF ! F^ 

^ ^4ddl cFT TJTFT cR ^ ^ST Ft 
STT 113 II 

Yield not to unmanliness, Arjuna ; ill does 
it become you. Shaking off this paltry 
faint-heartedness stand up, O scorcher of 









35 



























































U^ — ifTRP^^ 55 mfiR ^55^ XIT^J53pff^flI*I ’*51^^35 
Jli?^ 5^ ^ ^ 3i^ ^inRT f— 

3l^»T STcfM 


gw »ftBW5 sK ^ * 13 ^' 

^gPr; gt^gtrW iPi ^jinsfgft^ 11»11 


3r^ t: ^ <''I^PT ^ 

Hg5R=rpff^’^t^P^^IF^?'^fks^l’Jlwl4^^=^<^^ 
? cPTfi^B % oiR^i^H ! % 4r4t ft 'i'^ft^ 
9 11» II 


Arjuna said : How, Krsna, shall I fight 
Bhisma and Drona with arrows on the battle¬ 
field? They are worthy of deepest reverence, 
O destroyer of foes* 


t 


) 


r. 6 


3^^ 35 ^ 11 ? 11 

’T^r^’nw eft ^ ^rh^tT ^ 

^Tt?f> ^ Rrsrr ^ft arpr ’ft ^aiRT cf^rtr^fref 

I, I EF^ffe 35wff Efr RRcFT’ft cflEF 
if §t? >3^4 -2fR cblH<f,H Rtff ^it ft 

ft RtYTT I I <<: I I 



eFr«*(Tir 


36 






































It is better to live on alms in this world 
without slaying these noble elders^ because 
even after killing them we shall after all enjoy 
only blood-stained pleasures in the form of 
wealth and sense-enjoymentS. (5) 

ireK - w 'wm 3mT grr ^ qr ift ^ 

^ JiM qa gt 5ft 3}^; I 

qjftq 51 MfiMWirlMRUdl: Jig# (IRfqqj: I U 11 

^^1* "1^ 'JiM^ 

<311x5^217^—5:1 ql^ # # 5 f-^ 4 fTS 2 J%, 'SfTSfW 
w^fr 5 Ti^f 3 TT 51 #- 3:# wq- #ff?r ^ ?iTc^ ^ 

55frfl^ I <3Sk fof^T sift-ITH^R ?5T 53fl:^ 

^ # ^=17^ <31I(?41'M ^ 35r y,chM<^ 

^ ^ t IK II 

Wo do not even know which is preferable 
for us—to fight or not to fight; nor do we 
know whether we shall win or whether 
they will conquer us. Those very sons of 
Dhrtarastra, killing whom we do not even 
wish to live, stand in the enemy ranks. <6) 



37 



































- 5?f JRHT ^ ^ Pl^ ^ ^ ^ ^ ^ 

tn^ ^ ?R>>T im ^ 3rRT Pto ^ ^ ^ ^ 

cm^TOTT ^ ^ gq 

cneTT cf2TT ^ ^ fcpsrq’ ^ f^ra” §'3TT ^ <3TR% 

^jj5^ ^ ^ cfse^rm ^i<^ 

^ ^ 5 ^ ^ 

With my very being tainted by the vice of 
faint-heartedness and my mind puzzled with 
regard to duty, I am asking you. Tell me that 
which is decidedly good; I am Your disciple. 
Pray instruct me, who have put myself into 
Your hands. 

IRPT - w IR5R ^ ^ ^ ^^ ^ ^ ^ ^ ^ ^ 

S'? ^ f— 

^ fe inwift *iHi'y«inj'»1<fc3'<jl'(''iPiPi5'ti“ii^ < 
aRTJl TRt P«IIMP> ^iPI^IUII 

cpjffcf^ ’JjPr ^ <1^ 

•3^OTFl^^i<adl ^ ti^l^ 

^ ^ ^ ^ 1 I t:; I I 






38 















































For even on obtaining undisputed sovereignty 
and an affluent kingdom on this earth and 
lordship over the gods, I do not see any means 
that can drive away the grief which is drying 
up my senses. (g) 

•i'lgwi 3*I^|s <R^ I 

^ ?trr ^ FI u 11 

t TTST^ ! PlST cii^ 

«Rcgsir ^ ^ sjw?: 

=b$cb< f^lR EB#TT' 

q? ?qiss cFFcfR ^ irT IK II 

Sahjaya said : O king, having thus spoken 
to Sri Krsna, Arjuna again said to Him, “I will 
not fight,*’ and became silent. (9) 

aifn — w iraiR ^ ^ ^1" ^!n% qr ^ Rum ir 

iiflS 

tigqra qroi i 

qq:) 19° 11 


t *RcRf# SJ^RPSg ! araqfjfr q^ R i vji 



39 






































^^•sit ^ ^ ^ ?Tt^ I^ ^ ■®*^ 
^ f^ gcr-t ^ ^TEFT ^ ino II 

Then, O Dhrtarastra, Sri Krsna, as if smiling, 
addressed the following words to sorrowing 
Arjuna, in the midst of the two armies. (10) 

% ^ ^ 'ijJ'h yi<si4<JlM ^ ^ ’ft 3® «h<HI 

% ^ hR I MI^ ^ S'? tllteUPlTSI ^ ^ ^ t- 

J|dl<id0dT^^ MpsdU 1199 H 

H^ci2:jt ^ ^fr^ <^<dl % '3fr^ hPsoI ^ ^ 

cTET^ ^ %; ^ t, 

#T ^ ^ ^ t, ^3^ 

^ "T^f I I 99 II 

Sri Bhagavan said : Arjuna, you grieve over 
those who should not be grieved for, and yet 
speak like the learned; wise men do not sorrow 
over the dead or the living. (ID 

j{^ _ <3n9lT ^ PiciJdT ^ hIcIhi'^’I <*><^ 3n?l^fe % ^5^ 

ftrai 'h<ci %— 





40 




















































')#. 

1[<S 


■iv y, 

■ I 

. I ■ 


:«:; 

•t' 


vS; T • 


f 


■r) 


, i 

■j>r^' 

4g. 


»# ji A ^ 


H 3ng ?iRf 5f ^ sHiftrn: i 

^ tN H ’ifWl: SPWrf: 'R^liKlI 

^ ^ ^ %?fr JFra-if ^ eiTirr 

^ ^ eiT orqm # TTSIT #T ^ t 'SfTT ^ ^ 

^ % ftj I?T% 'SIFT ?F ^ Ttif I i 3^ II 

In fact, there was never a time when I wa$ 
not, or when you or these kings were not. Nor 
is it a fact that hereafter we shall all cease to 
be, (12) 

- W Jtw arf?ff ^ ^ uRinitH ^ aw Prtta?n m hI^mm 

'fliwi ^ lpi^ ill'll ftifs 411^ ?— 

*WI ^ ^NR SRI) 

R«R ^SIRRHlfMhRTR ^ 33lf^)|99ll 

^ ■41=II^HI =^f fH ^ if STMSfj 
^ ^SleRSfT ^ %, ?t% ^ 3RT ?lffT gfif Snf^cT 
#Rfr %; CRT ^ sJk 5W Rff%R R#f 

5fRr 11 93 II 

\ 

Just as boyhood, youth and old age are 
attributed to the soul through this body, even 
so it attains another body. The wise man does 
not get deluded about this. (13) 


■.«?! 



4t 












































Mtf'l — ^ M*l<^l 5H55T ^ '3nw 

^%- 

\ 

^ ^ — 5:?§- c^ ^ 

fcpsRit ^ ^f#T # y^Ri, 

fcRT5T§ftcT yffr yiPlW %; Stilcii) % ^Kd ! "ddct^ 

I I 3« II 

O son of Kunti, the contacts between the 
senses and their objects, which give rise to 
the feeling of heat and cold, pleasure and 
pain etc., are transitory and fleeting; there¬ 
fore, Arjuna, ignore them. (14) 

SR^T - 55T ?f5=T ^ t ^ ^ #IT ? ??r ^ I- 

11 % 11 

sJtr 5 ^ ci^ ^ ifeJTf R|6 |>m7 % 

?f#T om^ ^ cR%-, ci5 ntsr ^ 

% I MV II 

Arjuna, the wise man to whom pain and 



f|;#T vHtqra 


42 
































^»--rwvr^,/ - ^^r^twwmsi^^^^r^rvyj^yy 

pleasure are alike, and whe is not tormented 

by these contacts, becomes eligible for 
immortality, 

isiPf ^tRn^ t- 

^!R!^ mi: \ 

«qH4iW-ri< iRiPt: I I 9|1I 

^T^r % I ^ ^ ^ ^ cR^mr^T 

SRT ^^T % I I <3^ II 

The unreal has no existence, and the real 
never ceases to be, the reality of both 
‘has thus been perceived by the seers of 
truth, ^g^ 

^ ^ 15i?r*15 ^ imr t ft? ^ am t*. ^ 

^ t—ftrsfRfr tR 

^ II99II 

?ft' '3tt=ht ^H, f^RI^ ?r5 yw^uf 
spig;—^9qr cpf aTF?r % I 5?r ^rf^qr^ftcRr f^§T 
95^ ^ 'ft ?wsf ^ % I I gi9 I j 


S '■ 





mp z 


43 









































Know that alone to be imperishable, 
which pervades this universe; for no one 
has power to destroy this indestructibie 
substance. iXl) 

JTit'T — ^ ^ ^ ^ ^ 3PRR 'i'ifTls ^ %'r W 

l^rawr HT ^ t- 

^ ■3W^, 'jJlqicHI ^ 

^ 9Ttk ^SFITj; ^ f I t 

aR 1) 9i; li 

All these bodies pertaining to the imperish¬ 
able, indefinable and eternal soui are spoken 
of as perishable; therefore, Arjuna, fight. (18) 

_ gjTj^ ^ ‘anwT ^ ^ w ■w'ht 

q Tpl ^ S’tIR *1^ ?5I*[ I 

gift # ?i ftsipftat ^ sPti ^ 11 % n 

gfr ^ anw ^TMT ^H$lc)l %^raT\iiV 

^y=bl iTHT HHdl %, % ^Rt # '♦<4TRb 

q? ■arRm’ ^ ^ift ^ttw% aftr 

g- fe# ^ SRT RRT ^irrar t mt 11 



3Mpr 


44 












































They are both ignorant, he who knows the 
soul to be capable to killing and he who takes 
it as killed; for verily the soul neither kills, 
nor is killed. ( 19 ) 

^ 'STM ^ SRI qRT wfRIT, 5?r ^ IJ? tSfirM 

^ ^ STU ^ *iRr syifti, fiu ^jrrr % ? ^ 'rrai^ i3iic>ir 

^ ^ TO % Ni# ^ 3?w ^ ?Br Rf?lTO ^ t- 

^ 51R& ^ ^ ^ H I 

^ PiriTJ grpft ^ I Ro 11 

€t %; ^ Or^jRlT, Pm, ^FTRFT <3fk g^<(dH 

%, % Hp uTT^ ^ ^ TTRT 

^Idl I I 90 M 

The soul is never born nor dies; nor does it 
become only after being born. For it is unborn, 
eternal, everlasting and ancient; even though 
the body is slain, the soul is not. (20) 

iRk - ^ n lIw^ 

=T fetfr ^ 3Rr *JRI ^siTcTT 5eft^ ^ ^ ^ ^ 

^ tor ^ ^ ^ RRT aw ^ 

^ TO ^ ^- 


?ai&si 



45 



























































w. , 




-i: 

m 


m 


' 

I 

I 

■fM 

??^i 


‘■'{i 


^ ^ 3^* ^ ^ ^ 11 ^ 11 

^TT^fRfer, pRZT, OT^jf^ <3fR <3Tcem ^"RW %, ^ 

% 11 

Arjuna, the man who knows this soul to be 
imperishable, eternal and free from birth and 
decay,—how and whom will he cause to be 
killed, how and whom will he kill? (21) 

^ ^tcIT %( SRH feit 5Tl^ ^ t ^ ^ ^555^ 

qraffe ^HiPr m fera J|^“iii?i i 

?m !ifh!iPi ft?ni ufht'iF’nPr i rh i i 

;§f% eT!^ cl^ ^IFT ^ ^ 

c?^ cbwr #f 3ftc?T^ y,<i^ 51^10 ^ 

citFr ^ ?TflTf ^ !w frar % 11 11 

As a man shedding worn-out garments, 
takes other new ones, likewise the embodied 
soul, casting off worn-out bodies, enters into 
others which are new. (22) 


' V 

■•A 




: ■ 




'.* . . : .- A IT'' : . .-• 




46 























































^'T*!^ ig^ ^ ^ JT: #T sro IT^PRRR 

^ f^^Kdi ^T iri?iqT5^r ^ ^3^r^ ^ ^mter # sfft« 

fil® J— 

«raiP>i %5r g?f!r »ira^: i 

^ %f ^W’^IM> 51 9jN5)(<f »TRjfr: n =B 11 

l?r'SrR’TT ci?r 5TWf^ 5T^f crr: ? 3 ^, 31777 

* 1 ^ 'jRT 5T^f T[^ ^Hcbdl 

=ng 5 t^ gST ?m>? 1 T I I :?3 II 

Weapons cannot cut it^ nor can fire burn 
itj, water cannot wet it nor can wind dry 
it, ( 23 ) 

^I'^^^wRwitejpR^gte^fN Til 

^PTff^j II? •anw 3r^sr %, ii? ■str?! 3 <i^, 
<3ilcf^ erfiT 3T9fNf % ^TSIT IJ? 3fT?TT 

f^, ^Rferr^, 3rEt?r, T?%graT 

t ll5j» II 

For this soul is incapable of being cut; it is 
proof against fire* impervious to water and 
undriable as well. This sou! is eternal* 
omnipresent* immovable* constant and 
everlasting. (2^^ 


13 


A’m 








47 



















































m*n^' vn3?it^Jl*i^ii%u 

'Sn^TT '3l=>Mtb %, '^F '3TT^TT '3)1^*^ ^ 
onw Ri^iuf^ ^^FmT% iF^torjF! 
3nFTT^I?rOT^5t^^'^HSF5T^§Tt^<=h<^ 

qt^ ^ % orqfg: ^ 

W^’i II 

This soul is unmanifest; it is unthinkable; 
and it is spoken of as immutable. Therefore, 
knowing this as such, you should not 
grieve. <25) 

3r3f^ f^; 3n^ ^ 9^ SRT ^ #T^ ^ ^ 

qr ^ ^ ^ sfitqj t, ^ ^ t- 

^ ^ 11 ^ n 

^ ^ ^ ^ CT^IT 

^ ^ ^ t ^ W 

ycbK ^ % 11 11 

And, Arjuna, if you should suppose this soul 
to be subject to constant birth and death, even 
than you should not grieve like this. (26) 








teHqaiHnq 


48 













































r>’; 1 


aiRIW H gaw ni 

^ ?irt^3*nS^inwii 

cBfffiti ^ tn^^mr ^'3T3?rR §c? ^ ^ 

plf^^ct % oliT 5<5 ^ f^f^cl %■ I 
f?r OTFT =IT^ fqo(4 ^ ^9fR5 'h<^ ^ 
lf(^ t 1 I 11 

For in that case death is certain for the 
born^ and rebirth is inevitable for the dead. 
You should not, therefore, grieve over the 
inevitable. 

sr(f*r — ERT «fr ^n?fr ^ f^, i5wp*tr ^iRlt *!T^ I aft?; ^ ^ 

5F?i%-in^NraT ^^ ‘RT^^OT?n^iTTcn-iiEna 

fire; ^ *pff I ^ 3PT^ ^ tff f^is t aif^^ % 'll 

4HfIT- 

airpJTOnft ^IRt! I 

^ ^ I 1^11 

% <S{^ 1 ^ ^ 

oSVt ^ ^ ^ W, 

^ 5TcR^ %; R«lf?r # ^PTT ^fft^ 

%? 119^^ 11 

Arjuna, before birth beings are not manifest 
to our human senses; at death they return to 


m 




?4' 


:'^A 








•o^Maaafc ^s- 





49 





















































•4 


.'i 


m * 

H4 




th’e unmanifest again. They are manifest only 
in the interin between birth and death. What 
occasion^ then, for lamentation? (28) 

^ at ^ M 55^ 

^ ^ aT^tt^siar ^ ^ ^JTct t— 

3nii^4q«>wfci ^R^=IHIw4^i<tltl al? ^IRlJ I 
an?5nJ^#I»P^: ^»flirf ^31^’ I? H5!^ 11 11 

^ q5f> # w <3rr^ ^ c[5t- 

t fh^ # ^JTTT # 

cffET 5fir 3rr?Erf ci5i- crnf^ cR^gr f ?fsiT 
^ 5^ ^ ^ 2(5^ 

% ■affr ?it *fr 

snHdl I I II 

Hardly anyone perceives this soul as 
marvellous, scarce another likewise speaks 
thereof as marvellous, and scarce another 
hears of it as marvellousj while there 
are some who know it not even on hearing 
of it. (29) 

II^-?3lTW3n?T?T5g^<5N’,^«^^q^ ijfh 

HI ^rfST ?jH ^ jra^if CTOFtT 


V \.<.: ^ 





50 
































































P|c1|i 14U|1:>4 ^ *trRTl \' 

’pPr ^ ^ ?frt^i5*i^ 11 ^ 11 

% sr^! w ■3^Tw * sfitttf ^ ■?ra' ft 

■arcTszr^ i Mif^wli' 

5f)^ cRf iJprjT ^ % 1 1 go II 

Arjuna, this soul dwelling in the bodies of 
all can never be slain; therefore, you should 
not mourn for anyone. (30) 

ir^fiT - cRJ #T ^ ^feiT SRT ^S, 

f¥^R ^ 3n?lT ^ ^55 k^, P1c4(4, '3[tI^ ^ Hf^WT ^ 

fMtin!fr?r <3n?n ^ ^it siM ^ 3T*Rr srfR ^3n?iT^ 5it^ 

5SW 'ii^d fts 1 W*J ^ sref^ W ®I?1T 5?r *IFI% *H alR) ^ $ 

(^i ^ 9jt^ ^ ifl<l ^TfiT ^ 1tiifl ?pft't5r sj<j flw 

«I*f ^ i31^yK ^ ^ 31^ v3¥ ^ viWll^n ^iTcT t— 

qrqffe 3^|T44li.'^dH(5|^4W ^ 11«11 

?r«TT '3rT% Sj 4 ^ ^<sl=b<. ’^t ^ *PT 4^^ 

% ET^gxTJ 5S % '=i<i=b< ^ru 

ch<riJl^l'+il?l cbJc4 ^ % 11 II 

Besides; considering your own duty too 
you should not waver; for there is nothing 


' >'1 
>.')S 




' 1 


f 




Mi- 

T? i , 

fc 



51 


































































more welcome for^iuman of the warrior class 
than a righteous war. ( 31 ) 

flflrai: iii«f 3ir'ft|si*[ 11 ir 11 

% 'TT«f ! ' 3 T'T^-< 3 rrT srr^r 515 gq 

^ 5IT ^ W IfcfjR ^ 

#n- #r qT% f 115;? II 

Arjuna, happy are the Ksatriyas who get 
such an unsolicited opportunity for warj 
which opens the door to heaven. (32) 

SRPT — 5®«h<^ ^?1T*T Rodi^ ^ ^'3f«r ^ ^ 

^ ^ HJrFT ^ I 

^ I I ^ 11 

'^fir THT ^ 

^ 11^^ II 

Now, if you refuse to fight this righteous 
war, then, shirking your duty and losing your 
reputation, you will incur sin. 





52 


























11 $111 

wm ?fm %fr ^ 15 ^ cf^ ^ gr^ 
< 3iMci^f^ m ’ft cf^fft Hi’rftftr jw ^ 
f?Tft ■sr'raftl^ iTTW ft ftt % 11 ?« II 

Nay« people will also pour undying 
Infamy on you; and infamy brought on a 
man enjoying popular esteem is worse than 
death, (34) 

^ iJIWift 1111 

<3r5r ^ STRT ft H¥Rsft ?ftT 

^ cbK^i 5^ ft psr garr qrftft 113 ^ 11 

And the warrior-chiefs who thought highly 
of you^ will now despise you, thinking that it 
was fear which drove you from battle. (35) 

ajqpqgRf^Er ^ d«llfed l; I 

Pl'^'dtdd HPiaf d# 3 115111 

" *% 

eft ftft ftftr ftft wTsft gft di^ft fq 



...... 




53 


































































sri?r-# ^ ^teft ^ siftrcF 

5 :^ CPTT I I II 

And your enemies, disparaging your might, 
will speak many unbecoming words; what 
can be more distressing than this? (36) 


1$ 




11 


;i. 


TRfn — ^ 5s ^ viT^ IRjR ^ ^ ^’’hf 

^ ^ ^ ^ ^ ^ ?1T? ^ m <3^ ^ ^ ^ M 

^ lanffT 

5 sft ^ Jirofii ^ ^ m I 

gara f#rwa:il?9H 

^rr Eft g;3s ^ ^rt ^jtraR ^ itfet 5tnt 
3T«IcrT ^TJTFr oflcIcbE 'JE^T m ^EFSET «fr?tTT I ^ 
EFRR13!^ ! ^ fM EfR^ wwy 

^ ^ 11 3a II 

Die, and you will win heaven; conquer, and 
you enjoy sovereignty of the earth; therefore, 
stand up, Arjuna, determined to fight. (37) 



^ ^ ^ ^ felt ®}T fe f?f cili^ % ti'«i ^ ^ '•|[fl ^ 5ft 

^ TP*i ^ ift gnft ^pish! ^ cjjtni I ^95r i^ ti3?i ^a" isltr w’f ^ ' 

^ ^ 3IRft fe(f IR5JT gifl ^^’fT 'cuffed, ^ •iici vH'M ^ vIT5ft %— 







<3U|4t| 


54 
















































^ 11^11 

^TW ^ 3^ ^ ^ ^ 

Rcf5R 3^ Cf^ ^ qrq- ^ ^ 

fWt 11^^ II 


Treating alike victory and defeat, gain and 
loss, pleasure and pain, get ready for the 
fight, then; fighting thus you will not incur 
sin. (38) 


SPETT — ^?R)'TW^^W®I#T^ftra[Rr#?mT?n5rSl4^5fe%3S^<2W^ 
sf?!' 3® ‘»><^ ^ '3iT§rT 'SR <?»441 m % % gs ^ 

^aeil^ ^ «h441‘l ^ ^ HWIeHI f— 


3ti^ w ’cn«f i^M 


3^ 5lM 41'•I ^ 14<4 

3^ 14^^ f^RT ^ 3TP §'3TT 3*^4? ^ cf^ 
^^^Tlcl ^TJJ '^Jf^ ^ 

I I II 


Arjuna, this attitude of mind has been 




55 














































presented to you from the point of view of 
Jhanayoga; now hear the same as presented 
from the standpoint of Karmayoga (the Yoga 
of selfless action). Equipped with this attitude 
of mind, you will be able to throw off completely j 
the shackles of Karma. (39) 


t- 

3IPI^ l»>ll 

% afiT ^ ^ ^ Wfe!^ 551 

^ sr4 w «itsT m 4t j 

^ II5R; ^ TOT ^ ^ % I I 80 II 

In this path (of disinterested action) there 
is no loss of effort, nor is there fear of contrary 
result. Even a little practice of this discipline 
saves one from the terrible fear of birth and 
death. (40) 


‘ ^ Eig5R ^ gw 3?^ ^ ^ 

‘ if B7*T vKI-ilJW* ^ TEPilfe X 35^ ^ 

if *1^ ^ Pnr-f^ t, 3TOr ^ ^cw it ?— 






'3(«nq 


56 









































r- 


■'I’ 

■ 

i 

A-'::, 


L V 


1 


.,C'. 
A'' 


t. 


■ 4 , 

i 

.• 


wiTiiW JSPibaRWpJ^ 1189It 

t 31^ ! ^ <li441'l if Pr¥ERTTfc*7cFr jfe tres 

^ 5i4l %; (^g, SfftSR fcpEfR cIUtI fqciqo^*i 

H3®ff ei 5I^ gfetir tt ^rggr 44fEn?5t 
-arsF^ f 11 «9 II 

Arjuna^in this Yoga (ofdisinterested action) 
the intellect is determinate and directed singly 
towards one ideal; whereas the intellect of 
the undecided (ignorant men moved by desires) 
wandes in all directions, after innumerable 
aims. (41) 

jtTfn — iRiR sB*WWt ^ iM ar^ Ein®r 

^ #^1 ?R3H ^ jfeqT <51^ if W^T *ira^ tIIT=*? 

^ f^ inBR ^ ?^r4, f^rera afk 3?Mi-sra?R flir t— 

jnPnf gf^ ^ i 

5<S<ll<?Wl: 'irt grf^UlSRII 

wf4<l <PWfq!?I1RTg I 

*rY^?^^Tin?Tf i 

gfe: ^ 18811 

% 31^ ! uiV irmf ^ cT^^TEf ^ f, cRiT 



^41 





M-: 

:i:^^ 


^■:W 

' ■ .■’/ r 


i 


%»*• • 
■I ■ 

% 


li 

1® 




57 























































^ ^ ^ 5frf^ 

5fe ^ ^ cRg % vsftT ^ ^ 

^pfr ^ ^ ft ^ ^ 

%—% <3lRt5chl^JH ^ Mc^l < ^ f^RT gf^d 
l^OlvdQ ?flRTg^m^^cf^cfR^f 
^ ^ ^ ^ ^#^7 ^gf7 ^^cTJf Cf^ snftf 

^ f^r^ dMI MchK ^ s|;^d-^ f^RTv3ff ^ q^Fd 
cTTeft %, ^ cfpfl- ^Kf r^Hcbl f^RT ^ frRT 
%, ^ #T ^ '3R^R^ 3TRf^ %, 

^ T<Hicd[ ^ f^^'qqiRdcbi jfe 

11 11 


Arjuna, those who are full of worldly desii s 
and devoted to the letter of the Vedas, w o 
look upon heaven, as the supreme goal a d 
argue that there is nothing beyond heaven 
are unwise. They utter flowery speech 
recommending many ritual of various kinds 
for the attainment of pleasure and power' 
with rebirth as their fruit. Those whose minds 
a^^re carried away by such words, and who are 
deeply attached to pleasure and worldly power, 
cannot attain the determinate intellect 
concentrated on God. (42.43.44) 


ai^qPT 


58 

























































iRf*T — i^r ’fK ■alk ^9^ ^ ^ jfe ^ ^ 

^)PR '31^ 4)44)<( W viH^5l ^ ^ 3^ % 'TS# 3!^ ^ *it*r 3lk 

if 3fRri^ 5f^ tlH'11'1 t ^ ^ f^ ?f55% f- 

% Ol^^H ! cf^ viM^Tt) H^bK ^ cTIhI y^T ^ 

cbi^J^M ^ !hRihic;-i 

cb<^ «m^ %; ^viiH 

'STRTf^^^t^, ^-^ilcblR ^ f^R^TcRg 

M<HkHI ^ f^STcT ^ ^3fr7: 

WSfkf <37^:ch<uNI<^l #t I I II 

Arjuna, the Vedas thus deal with evolutes 
of the three Gunas (inodes of Prakriti); viz., 
worldly enjoyments and the means of attaining 
such enjoyments; be thou indifferent to these 
enjoyments and their means, rising above 
pairs of opposites like pleasur and pain etc., 
established in the Eternal Existence (God), 
absolutely unconcerned about the supply of 
wants and the preservation of what has been 
already attained, and self-controlled. (45) 


JRPT — 9^ ^f 3r^ ^ II? WRT ^ ^ #ff 3^ ^ ^ tFr sf^PTHFr 

13fli giT #iT 3^ ^ 'M ^ <2flT ^ 3irefTf)if^ d 

sncit 13IW ibciw^M «?i5rH ^ *1?^ t- 




59 












































5*»W''it^ R'^Hdt 11 ^ 11 

^ <3fR ^ mR^ ^ ^ ^ ■ 

^ ^ Riadi <e»dr %, 

IIW ^ ^ 'JiM^ cfT^ §rT¥FT ^ tIHtd 

^ ^5?RT €t 5Pfr5R’ % 11 M 

A Brahmana, who has obtained enlighten- 
ment) has the same use for all the Vedas as 
one who stands at the brink of a sheet of 
water overflowing on all sides has for a small 
reservoir of water. (46) 

JRfJI - f^T IR5R ^T^Ilfe W ^ 'SfiT 'SW ^ wlqif 

if iqwi. 55if#r w si^ ^ ^ ^ ^ ^ 

t- 

cb4«^)4lf^cl,K^ m 

m cb4M)d^3^ ^ ti^ri:>ttq«f>4Rl W^W 

^ ^ Cf^ i{ ^ '3tRTcF^ %, ^ 

cf^ I ^ M^eicbr %g ^ ^ d’STT 

^ ^ ^ ^ 4t 'STRTfrb ^ ^ I I M 

Your right is to work only, but never to 
the fruit thereof. Be not instrumental Jn 





60 
















































ni 3 .king your actions bear fruit, nor let your 
attachment be to inaction. (47) 

innr - ^ ^ ^ ^ ^ ^ ^ ^ ^ 

#T ^ ^ ^ wnr ift ^ ^ri^ I fSf 'R 

^JF f^Rirar ^ 

^’jjgi inra’ftn n 8c; 11 

^ £pr53pT ! ^ 'StrtRf) ?ipt Rife 

•3ftT SlRlfe if <HHH 3,feqiwi ^fTT ^ R^ 
gSTT ^ ^ ^T^cer ft 'b&flidT 

% 11 II 

Arjuna, perform your duties established 
in Yoga, renouncing attachment, and even- 
tempered in success and failure; envenness 
of temper is called Yoga. (48) 

iRf*r —^ ^ ^ilk 

^ iffTT efir Ti5t^ ^ §>? M'wn; ^ ^hispi ^ ^ an^r ^ t— 

figf ^ I 

3^ 

t1*1cq<pH g,f^<ri ‘ I ^ t1 <111*1 «ti*f '3T5T^ 
RT^ #j?f m 11 I^fRRr t tRSoPT ! g^^H^fe 
R #f TW cBT <iM R ^ 3r«lR[^fe>4l-‘1 ^€f ’SIT^Sra’ 




i 



61 












































f 11 II 


Action (with a selfish motive) is far inferior 
to this Yoga in the form of equanimity. Do you 
seek refuge in this equipoise of mind, Arjuna; 
for poor and wretched are those who are 
instrumental in making their actions bear 
fruit. (49) 


IRfT — w IRjR 31^ ^ ?[)[ arT^PT ^ ?[51’ ■anUT 31^ ^ ^ 

^ ^ irifiyi 'b<^l ^ ^ 'h4<il'i w 3f^®Fr <h<4 ^ 

5^: 3nW 3?PfjT «)cicll?) t— 

#1! ^>fg 3ft?ra*[ 11 i® 11 

gcra’ ^ ci?r 

if ^iiFT ^ % -arsjfg; ^3^ gcR fr ^jTRTT % I 
^T'^ ^ ^ jfTT’ 

fr cf;^ ^ ^§T^f?TT % 'Srqfg; cRfspqR ^ ^ 

OTPT % I I Vo II 

Endowed with equanimity, one sheds in 
this life both good and evil. Therefore, strive 
for the practice of this Yoga of equanimity. 
Skill in action lies in (the practice of this) 
Yoga. (50) 




62 















































W r4«WI I 

q? I 11 

^ gr!? W=ft ^ ^ S?7W 

^ cTT^ W cl?l' ^TITT cBT OT^WT % grfJ 

fr Plf^cbK WT cF?r ^ vjTT^ t 11^*3 II 

For wise men possessing an equiposied 
mind» renouncing the fruit of actions and 
freed from the shackles of birth, attain the 
blissful supreme state. (51) 

JRPI — 'TT'O^ ^ ^ 3^|’t|<'<| 5RI '3FRTTPI ^ illl^ ^tlcTPft: fH ^lit, 

tft) 3RiHir g^r ? pr% iM ^*i'ii*^| 

!RT ^ jfeafRraS^sq^ I 

iRI ^II IS^^II 

gricT frtf jfe ci?r 

w Efi7 ^sTT^r^, WT fq 
^ an^ cn^ #cfj M<efl=h y*«i'-sft 

w>^ ’iW ^ %tFsr ^ JTRr fr ^ntirnr 11 c;:^ 11 

When your mind will have fully crossed 
the more of delusion, you will then grow 
indifferent to the enjoyments of this world 


■& 










63 


















































and the next that have been heard of as well 
as to those that are yet to be heard of* (52) 

^ SRT y tlFl ir t f%!WaT I 

11 iis n 

gfe ^ ^ 35?: srrit’fr, 

cTW ^4W ^ iTP^ ^ STTi^TT orarfg; ^ mihi^hi 
^ ?f?frT si[i^:|( I I V? M 

When your intellect, confused by hearing 
conflicting statements, will rest, steady 
and undistracted (in meditation) on God, 
you will then attain Yoga (for lasting 
union with God). (53) 

— ijisRiicbf ^ ^Rf 5^1SR 5*5r(i 5^ *SRSf ^ ti4<fi 

^ ^ ^ ^ 5fr3ft^^ I ^ ^TT 4<4J(H:I ^ JIFtT SlfT, 

fes yift % H?Fr atRFT ^ ^ '31^ ^ t- 

31^ ^ic|N 

f^«raji5R?T ^ »TRi ?RiJtn«R?i i 

fe' !P?I^ ftiMItild 11 Si« 11 

% ^9T=r ! If f^STcT H<HlcMI 

^ STRT fq 5W W SPTT eTOT t ? 






0’^'^ 

m 


Vvl-I 




<;Ti6ro 


'■ 

m 


ItetR vHUlR 


64 






























































ftsR 5fe 3W ^ sTlddl %, %% %3tTT % #7 
■dcmi % ? 11 II 

Arjuna said : Krsna» what is the definition 
(mark) of a God-realized soul, stable to 
mind and established in Samadhi (perfect 
tranquillity of mind)? How does the man of 
stable mind speak, how does he sit, how 
does he walk? (54) 

sRfrr - ^ ^ mm ^ gq ^ i^T ?ir <5^ 

It ^ ?nfr ^ ^ 3tR ^joTPi ^ 5rHii^ I, ^ ^ ^ 

*ft ^ 11 W api^ ^ '31^ ^ IT5^ fffT i|51 ^ I- 

H'neiKi ^ chi+u^ ^ *f4iqnit( I 
•iHIcH'il'JIdHI ft«lfni5RrRt^ 11 % 11 

^ ar^! nw 

3?^ m it =biHHi<3fr *Tc^r*ftf%- 

^STFT ^ '3TW ^ ■aTTcTTT if y •^|«. T5dT 

%, 3H if fercT 3^ ^3n?lT % I I II 

Sri Bhagavan said : Arjuna, when one 
thoroughly dismisses all cravings of the 
mind, and is satisfied in the self through (the 
joy of) the self, then be is called stable of 
mind. (55) 



65 







































r 


— fIsRT srir ^ ^ ?itt ^ t, 3^14 1 H3W ??t=!t airra? 

% ;3Tt% ^ ^ M SRI^T 3Rnqk ^ ^ I 5?r ^ <fr ai5!M ^ 

iW^^?f?^^3tRt:'ITi3R‘#T5nRlf^f)I^ ^ ^ ^IWIT iltl^ 

<SR ^ “taiw ^ l'5?^^!^R5?3^R^^5^^ITt^ 

gtiaT cj5t htP^t ^ T?: f^re^ ir ^ ^ 

frar, ^ 5n% ^ Pr:?^? % ?raT 

f^re% TTT, #?: fPrsT ft f, ^ gPr 

PsR 5% ^ ^srrar % 11 11 

The sage, whose mind remains unperturbed 
amid sorrows, whose thirst for pleasure has 
altogether disappeared, and who is free from 
passion, fear and anger, is called stale of 
mind. ( 56 ) 

5?: «49lHPl<^SWTlfl|W| gMI5p*(l 

nA'i's^ln ^ tfe tRjf mn iiRtl^ai 1 tj^sii 

^ 5 ^ gofTT ^ qr 

Iw ^15^ t ^ P«R % i I II 

He who is unattached to everything, and 
meeting with good and evil, neither rejoices 
nor rec oils, his mind is stable. (57) 





'0s 


ee 


















































qiH^ vJtiq)i q*'!’! 1^1 '»iioi %— 

JRPT - 1^ 5% ^MT ^ I ?’ ?^T ^ JRFT W 3rR ^RM 3R 

»rrai^ ^ tsR I ?’ ?^ ^ ir5Fr w ^ §q q? f R^rt srar 5 ?q 
q5t 5pRq1[ qJT tl4qi \Jti<i q9r ^ ^ 'jiHI ^ffT vatmRb ^ <I^o ^q)t '3iq^-3nT% l^qq7 ^ vjmc 
^ STRT ^ ft«Rr HIT 55q W t3R %- 

q?i qtq ^gRfsqpftq 
SFj5^l«ftfTSqi«lwtWW JRn MfrifedI I lisll 

^ cB^ 3n^r 3f^ cBt ^ %, %% 
ff f^i^ 3pqit ^ cf?r fsr %, 
ffe ft?R t[ ^3TT^ % I I 'ilt; II 

When like a tortoise, which draws in its 
limbs from all directions, he withdraws his 
senses from, the sense-objects, his mind is 
(should be considered as) stable. (58) 

JRR — Jwlqj 5RFT qjT vjti< ^ HIT ^ qir ^cRiiq)< '3R 

vs^i^ 5t% qieft ^fqjT'Sif ®fji ^ Rii) ohi m^jK ^ vin^ qi^l ^Paq ^rr 

■31^ Rqdll5l % ifeq ^HR qit ^5FRTT f- 

f^qqi PRIFRR ^:| 

Rls c ijR qr Pra^f^lliSlI 

^ SRT f=nwf ci?r WT ^ cfT^ 5^ 
^ fcR^ ^Tt ^ ^50% f, qtg ^3^ 

CIT# Oiwlrb ^ I I I II 


SS&i 




67 





























































I Sense-objects turn away from him, who 
■^does not enjoy them with his senses; but the 
taste for them persists. This relish also disappears 
in the case of the man of stable mind when he 
sees the Supreme. (59) 

JRPT — oimlrD W ^TRT WT ^ ^ ^ 51^ % ? ^ ^55^ f— 

I \\o\\ 

% '3T^ ! ^ ^ ^ zr 

JTR-gpT cfTeft ^Ps;qT cf^ gCT 

5^ ^ ^ ^ ^ ^ ^ I I II 

Turbulent by nature, the senses even of a 
wise man, who is practising self-control, forcibly 
carry away his mind, Arjuna. (60) 

JRPr - ^ ^^ aw 

fcMit ^ jt: §fe?T ^ ^ f- 

^ 5 tb 3 n^ ’I???: I 

^ jRn n ir i fed i 11 11 

^ITfJcR c|^ j% cf5 ^ ^F'jpf ^Pr'4T 

cpjffe 5M ?feqt cr?T ^ t, g# cf?!' 

IK'5 II 



'SlW^T 


68 

























































■ 

■ i . 



Therefore, having controlled them all and 
collecting his mind one should sit for meditation, 
devoting oneself heart and soul to Me. For he, 
whose senses are mastered is known to have 
a stable mind. ' (61) 

^ ^91 if s| ^ 

wr siPl % ? ^ ar^ ^ ^ t- 

I I 11 

fcpspff cRI f^RR =n# 5?^ ^ 3H [5^41' 
^ '3maf^ # i3TT4V %, <5iHHRb ^ ^ fcpsriff 
chIHHI 3?T5r cBP TH I ^ fSrw 

fRTcr 3?^ 5l?rT t 11E,^ II 

The man dwelling on sense-objects 
de velops attachment for them; from attachment 
springs up desire, anjdfrom desire (unfulfilled) 
ensues anger. (62) 

3 fipiT 9 IR!r>IwJ^ I K 9 II 

3?rsi^ •SlciJ'd ’JS^rra'5t '^lai %,^JS^7T=r 

^ vm- ^ ^srrar t, ^ ^ ^ ^r 


Igfe '3Tqf?T MBStfe c RT ^9T ^ ancTT t gfe 





:}i 

■i-'i 










69 






















































J 









I 

% 


v: 




w ^T ^ 5Tr% % arr^r l^ql^r ^ Pr 

sTKir f 11 II 

From anger arises infatuation; from 
infatuation, confusion of memory; from confusion 
of memory, loss of reason; and from loss of 
reason one goes to complete ruin. (63) 

— w iRiK ^ ^ =T ^ ^ *1^ ^ 'icpr wiBiT wtTpTm 

3Pfpr ^ HS5T ?Br arR 3rR«l ^ 3PiW 

^ 'sfit 5P&*JT ?r?r t'Stl ¥, ORiqi srt ^ ^ irgit 

aJit 3¥RSr 'StT t— 

3nc*Tq?iHf<hnr>ii jrar^qf^nrof^ 11 ^ 11 

4<5J aiH^ af^H'l I^<1 'd1'0:ch<«iq|i7l| 

?iT^ cr?T ^f 5f5t §^, w-gisr ^ 

5rt fSnsraf- if fcTERW cB^ garr aprrrcB^w ^ 

jwpfw ci?r fr^TT% iu« ii 

But the self-controlled practicant, while 
enjoying the various sense-objects through 
his senses, which are disciplined and free 
from likes and dislikes, attains placidity of 
mind. (64) 

jrai^ ^:5tRf i 

mg gfe: 






ft^ ^SRZIW 


70 

































^ sreraraiT ^ •qR 5 : 0 ? 

^ ■3FfT^ ^ ^srraT t ^3?r ?ri^ cir^ 
*441 jfl c)§)- 5lt5r €r -afik % 

qwcm'4^ nafNff!r fkTT ^ sTRfr % 11 e^y ll 

With the attainment of such placidity of 
mind^ all his sorrows come to an end; and the 
iin ■‘TTect of such a person of tranquil mind, 
soon withdrawing' itself from all sides, 
becomes firmly established in God. (65> 


IRF) Sr-fiR 4?l ’T'C SRT ^ 

ati?: 4?1 a-f ^ SrfNf &ki 

Rnttfl ^ ^ ^ 9nf% fljr 3!^ feaw^R 

^ ^fn 3?i^ 5fe ^ ^ 4 jf t- 

HiRd era’ll I 

^ dRW^ds OTpen^tRRJT ga*( 11 ^ 11 


^ ^ ^ Pst 41' ^ 5?i^r 4 

*1^ ^41 ’2^T 0^1 01 

^'3r^:*TW 4"’iTcRT 41 ^ ?f# ^r«JT ^TmifPr 

???r 9TTP?r ^ Prasft ?IIPd<[^fT 

c[4 ^ Pra^ d*di % ? 11 ^^ II 

He who has not controlled his mind 
and senses can have no reason; nor can such 
an undisciplined man think of God. the 
unthinking man can have no peace; and how 



71 





















































can there be happiness for one lacking peace 
of mind.? (66) 

nuf 9ng:rf^firaiwif^ 11 11 

cWl'Ro ^ ^ ^ =£1^ cfT^ c^r cn^ ^ 
fcmf ^ fcTER^ ^ ^ 

f^RT % WST ^ 

W ■STgrT? 3W Ci5t' 5% ^ W>: ^ % I KV9 II 

As the wind carries away a boat upon the 
waters, even so of the senses moving among 
sense-objects, the one to which the mind is 
joined takes away his discrimination. (67) 

JRPT Jiw 5^ ^ ^ orf 5^: fkcm^ 

'JiqWT ^ Rlf^ ^ ^ MthK % ^ 'iliqW'WlI 55 ^ §15 5 ^ 

^ vJiqt<ii ^ 'h^tl 

dWI^W PlJJ^dlPl ^?T:| 

gfaq r »flPi{q i ^m<dW UUI II^lfe^lUt;ll 

%■ 5?5isr ci^ ^PsjiiT 

^Psiiil' ^ fcmf % iRmr f^rw f, ^ 

jfe ftsR % 1 1 II 

Therefore. Ariuna, he whose senses are 



■sntznR 


72 
















































« 

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completely restrained from their objcctSf is 
said to have a stable mind. (68) 

^ 'sftr ^ ^ ^ fiPt ^ ^nr feisBT^ 

5rqT irr^ ^ ^ M ^nr-^ ^ ^ ^ 

a?T<yTijsn ^iTlt r=ny T 

^ gfrr TpT-gfeijr m tniin?p[T git gMfq fttrr ^ ?5Mt ^ ^ 

3RfT I, w w ^ w afk 1^ % tPR# 3^ ^ 

t- 

f%«T tl4^rtHl‘ 3inf^ I 

srralff ^nPt w Pt«i g%: 11 % 11 

^TRjyf yil^liil' ^ ^ Trf^ ^ ^TOFT t, OT 

f%Wfn''=rFF?W4<‘HH-<^!7Tl%^fe)dM5) 41^11 
^3TTW t >#7 w?nfteF g^a-5i?r ar^ 

HT^ 5TPT% t, M<HkHI ^ cTFT a?r 3TFT^ 
^ g1^ ^ fM ^ ^ w^ % 11 Ev'S II 

That which is night to all beings, in that 
state (of Divine Knowledge and supreme Bliss) 
the God-realized Yogi keeps awake. And that 
(the ever-changing, transient worldly happiness) 
in which all beings keep awake is night to the 
seer. (69) 

(RTT ^T^jR ^ ^ VT-^t slk Sl^lPl'iT ^ ^ ^ ftSfiraR GR* 

^ SVitfitl R<sWlf^ ? fe SrNt 'RB ^iiiPci ^ STM ^Cll % BHI ^ fliffl 

^fiiPti ^ MiKi ^ni— 


i 


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W/ 

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73 


#T^»rra^?fJcir 





















































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4 

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flk J 










3n^jf’in*ra5niftw ’R^i 

aSSSWI ^ ^ SfllpHtlHlft 5 | *W*l*ft 11 «o 11 

^ ^TFTT ^ ^ aftr ^r MR'iJ'f, 

3 Tgw nRnssr 2n^, ^ Rraf^ ^ cRfr 

gt^ft^THTstTcrf, Rsraw 

5^ ^f Hw?: 5 I 5 T Rnr ^ 

^5^ 9 TTR 5 T'(^JrF^ftrfT%, ^iWf 
c)?r =rraT ^ ii ^o 11 

As the waters of different rivers enter the 
ocean^ which though full on all sides remains 
undisturbed, likewise he is whom all enjoy¬ 
ments merge themselves attains peacej not 
he who hankers after such enjoyments. (70) 

jRfiT -Itafilift 

^ ^ ^ * wn 3^51^ a^R ^ ft5fl 

trarr ^ *13®! %, ^ ^ ^ ^RSetr ww >13* 

R?jqfflig t-^lT ^ *rff I ^ !3?r ^ 

im ^ 3iR ftl R^rausi ^ ^ t- 

S^sra Pif:^ 1 

uft 5^ cBFFTTRf c|?r 

Tfl?T,- 3 ?^^ TficT #T f'OT I 


a 


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t.- 

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74 


































































r ^ 
! 


f 

V ■■ C. " 

I— 


^ ^ Jtr<r sirP^r^ 

HT^ % I I 'S'? II 

He who has given up all desires^ and moves 
free from attachment, egoism and thirst for 
ejoyment attains peace. (71) 


Htf'i —5^ n^K ^ ^ 3R^?Fr 3W R«iciJia 55®r W 

gq ^ a'RfSR ^ t— 

?nift R«iRts 'ipf Ml Jir’i i 

R‘!|fllWIH'rl«bl^i3>Pl I'SRH 


% ! 5J5 ^ ^ JTRT 5^ ^ %, 

??ra?r sn^ ^ ftw 

ar^ sfjra' ^ w Reif?r ^ Rsrt 
si^H-^ ^ nro ?t sTTar % i ns^? 11 

Arjuna, such is the state of the God-realized 
souT; having reached this state, he overcomes 
delusion. And established in this state, even 
at the last moment, he attains Brahmic 
Bliss. (72) 

5th lull 


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75 











































^ iRifT ^ t ^mT sft 3T^5*ra^ai5n ftt® »rft t tmr 
ITs^^TTJSJ ?ljt 'flH^"vsi'l^ ^“I'^JlI'ai*! RRcf ^4 Rj'tl IRiR <WT 

^< 1 ^ "T fit WT fellft ^ Wi 5 ir*T iSf 
WRi ?-S?^ ^ *T?Wr ?!Wit ^R& !F I WT ^ 3WPr 5i*fljh w ^ 
aniF^T 3MFiT ^ ai^ alt< ^at m ^ 

ara-iaTTl, 3ft ^ f3iTt, g? ift ^ ^ ^ |ari f?rfpF^ ^ «tqpi 53 5fw 


jRf^ —^fe' ^ aj*? *^fH' *nT ^ ^ ar^ ^ ift ’pit, *i*wi’^ % ^piT ^ 

%S^ ^ 'fIR’ ^5t !I5fR Bfe ^ ppftf t ^ sHiftt pr« ^ feSTPft Ptrt 
3IH ^ I *PRPt ^ aw PR^^FR^ ^ ^ -SR^ ici^ Pif^^^f 

jiiH^ ^ 5*isf ^ ar^q' ’JJ5^ 

wrft •Jlc*4«i*tl qin I 

rifeK ^;4Pi qft qf PniRqf^ ^?rai 1911 


■31^ 5f:n^3 ! Zfi^ ailMcbl ^ ef5t 

•sf^rerT 5 Tft ^nss jtf^ % ^tT Pst % ! 3#r 

cl?4 4f epff rpnfr f ? I l 9 II 


Arjuna said :Krsna, ifyou consider Knowledge 
as superior to Action^ then why do You urge 
me to this dreadful action, Kesava ! (1) 




76 






























^ ^ ^ I R11 

<3m cTERt ^ ^ jfe ^ hh1 

Hir^ ^ T%f 

ch<<^ cbft^ r^tl^ ^ cbc^l^r ^ MI'-d ^ 
VJlIvJO I l9 II 

You are, as it were, puzzling my mind by 
these seemingly involved expressions; there¬ 
fore, tell me difinitely the one discipline by 
which I may obtain the highest good. (2) 

^ it JT5FT ^ 3 tR ^ ^ ^ ‘anfif^r’ 3T«rf^ ^ 

§q t ^ ^ 3iiFr-3tePT I- 

3^ jftrfjT ♦IMMM I 

tllVwidf cf)4<4^^d M ^ M 

^ Pi'^N 

c|5t f^psST ^ ^JTT cHr ^ Tfjft % I % 

^[<9t44^pt4 f ^ f^psgr ^ WTFT ^ ^ ^TtPrqf 

^ PHicsr cRf^^pT ^ 'i[^ % I R M 

Sri Bhagavan said; Arjuna, in this world 













































' / ' 


two courses of Sadhana (Spiritual discipline) 
have been enunciated by Me in the past. In 
the case of the Sankhyayogi, the Sadhana 
proceeds along the path of Knowledge; whereas 
in the case of the Krmayogi, it proceeds along 
the path of Action. (3) 

I eftr #lPr55I ^ 

f ^ ^5<fczi ?Riff ^ ^ Pnar ^ ^ 51^ I- 

^ ^ 11» 11 

qgtkj ^ # cRqf CRT 3TRWT f^pTT P l &cb4d l 

iilJiPitcii cf^ srr^ =T cpif ^ 

^=1^ ^TFT HT5r % ?Tnft yfteMpl'^l ci^ ^ 

^ % I I » II 

Man does not attain freedom from action 
(culmination of the discipline of Action) without 
entering upon action; nor does he reach 
perfection (culmination of the discipline of 
Knowledge) merely by ceasing to act. (4) 

-5?r ‘»>4<<Vn ^ ^ ^ ^ If ei?f zftJiftwi ^ inP^r ^ 

^ ftife ^ sif^?r ^ ^i5(t ^ ^ ^ ^ 

^ ?f?ff ^ ^ ^ ^ ^3jt t ^ ^ eft vHN!(4<tKll RTS ^ 

% 'Tfft ^)*iT ^ c^FT ^ anfi^ %— 





78 































3ra?l: ^ 11 ^ 11 

ci^ ’ft f^5# ftt cBM ft «rJT 
Hra' ftt cfift ^ cKfl'fftj ?TKr H^c»M 
Mc^RI 'JlPid jftt SRT 'T^^T g'SfT ^ 
^Rft ^ fM ^S2T fcRJIT STRTT % II':! II 

Surely none can ever remain inactive even 
for a moment; for everyone helplessly driven 
to action by nature-born qualities. (5) 

SWft -'J# 9^ ^ ft? ^ ^ ft^Jt % ^ ftjsft «[Fr ftF5r ’ft ^ fftift 
5F ftT ft? 9fft5r ^ §feftt ^ ^ ?3 ft ftftjft)? ftt ftt ftJST ^ ^ ^enft 

^ tl'Mi ^ I aRT: \i»M< ffeftt ^ f^iftT'3ft ftjf ?nft ^ ^ ^ftf ^ 9IPT %, ft? ftTft 
^ Viqin, ^?ft f— 

Wft ft aTRft >Rrai I 

if^ftlftffN^SRftl PPftIftR: ft 11 ^ 11 

'sfr ft^sT ftftftT ftft g ' &'^cfd^ 

;35qT ft ftft5cb< ftft ft 3ft ^PslftT ^ RtftftT ftft 
f^TftTft cBTftT WT %, ft5 pTSftTftTft 3T«l1ft ftwft 
ft5?T Jftmr % IK II 

He v^^ho outwardly restraining the organs 
of sense and action, sits* mentally dwelling on 
the objects of senses, that man of deluded 
intellect is called a hypocrite. (6) 



79 



























































!Rf»I JHiR vK^ ^ ^ Mf ^ PltzJT’ilR ^dcir^jT. OT 

«TdiJi «I eaf^l *X'fe «f^alf 61<T PnsrWH t?ni d f^fa? ^ ^ ^ flW ^ 

t- 

j4R<?<R(S‘4iF>i >rRn Prbir^i^s^i 

**(41<ih«*; ^ 11»11 

1^ t ar^ ! ^ 3W ^ ^r ^PftiiT er? 
aRra^P garr ara <p441' 

^ arraTR %, ^ % 11 vs II 

On the other hand, he who controlling the 
organs of sense and action by the power of his 
will, and remaining unattached, undertakes 
the Yoga of Action through those organs,Arjuna, 
he excels. (7) 

mff»T -’31^ ?pn^ t, sri^ vrr ^ a?R 

It ^ w wrn ^ is4i?tiTt ^ -aiw ^ 

^ tpi5 3JTSTT %— 

JW ^ ^ 5m4t <J+*f''l: I 

!«lO<4MiI<) g ^ p «Ri^jt4*4''i: 11«; 11 

^ 9TTW RllBd chvfoM cfjjf cfvf; cKlTI^b ^ P 
cr:^ ar^STT cf>4 % ^mr ^ ^ cb?% 

^ fper 9Tfk-PRfe 4t 11 11 

Therefore, do you perform your allotted 


M. 












ao 








































duty; for action is superior to inaction. Desisting 
from action, you cannot even maintain your 
body. (8) 

rJj 511^1 9n^ ^ cPT ^ »it cfr 

^ 11111 

^lir % Pift-d :3Tr^ clT# Cfjqf % 3lf^pTh 

^ ^fTT g'Srr €t ^ IT3^ cfiqf 

% tSRTT % I >31^ ! g^OlldRb % 

^ ^ PrPrar ft =f 5 ^ cpif 

^ lit II 

Man is bound by his own action except 
when it is performed for the sake of sacrifice. 
Therefore, Arjuna, do you efficiently perform 
your duty, free from attachment; for the sake 
of sacrifice alone. (9) 

M^'l —^ 9?fl^ ^ ^ ^ ^id 413 ^ th4 <tMI *T5®T 

% ^ f^lWW ^ I % ^IsT f, 3% epJf 

ofk ^ WT ^ ^ I ^ ^icff ^ ^R5n^ ^ 

5?ir3ft ^ ^ sFpr ^ ^ %- 

JRi: M-nmir l; I 

3J^ 119° 11 




81 

























































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il. 

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y^JiNfci ^ ci5^ ^ airf^ ^ ifsT 

STSTT'aff c|^ ■<-c|<h< ^ ?fw ^ 

% 5RT nra" #t'3ff 'Sfrf q^ qgr g^T #nT 

^f%S?r ^ Sf^FT cB^ qMT ^ I I 3o 11 

Having created mankind along with the 
spirit of sacrifice at the beginning of Creation 
the Creator, Brahma, said to them, "You 
shall prosper by this; may this yield the 
enjoyment you seek. (10) 

TO»IT 

g^ cft^T JlfT ^ SRT ^ctcrTaff gstcT qjfl' 

gq" #nf ^ I ^ 3^,^^ 

f^;tc(|j£f^ic( ^ ^<5 gcjg*T ^rTl'l 

WT cBt^FT q5|- !TF?r tf STT'afFt 11 *5^ II 

Foster the gods through this (sacrifice), 
and let the gods be gracious to you. Each 
fostering other disinterestedly, you will attain 
the highest good. (11) 


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|idl«^^llf^ ^ ^ 41^*^ iilifWrfi'dU \ 

^ 3?^ ^ 111 

. ^ gif ^ftrjf cF^ 

I ^ ^ ^ ^ T^ I ^ 5T^ 

v3^ ^cicii'Sit ^ 4i<i ^frnV ^ ^ 5^^ 

Ppm- %, ^ ^ ^ 

% n 11 

Fostered by sacrifice, the gods will surely 
bestow on you unasked all the desired 
ei^oyments» He who enjoys the gifts bestowed 
by them, without giving them in return, is 
undoubtedly a thief. (12) 

JI#T —^ iraiT i6Jl4j ^ ^ IRFI ^ !iaiR ^ ^?farai 

nfitwi tl iTffir 'n?R ^ ^ ^ ^ 3 ?r& m 

W SINTT 55?% 51% 5% Jiiffli 5i?rf gt? 3^5% fcfsflq ?rfk 

l«*l *pf 55?% 5T% ^ f%^ ^?% f— 

55lRl«ffllRRJ gap^ t 

g35j^ % FW 'JNI % I 1^11 

w ^ ^ gq ■3?pr =n^ gw ^ 

'ipff ^ g^fj 5r snfr f #t ^ wfr ^fpr -suw 

STfk cfR-^ ^ ft 3T5r qcBi^ t, t ^ 
SlrT ?gTcr t I I 33 II 


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fv 


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The virtuous who partake of what is le^ft 
over after sacrifice are absolved of all 
sins. Those sinful ones who cook for th-^ 
sake of nourishing their body alone eat oni 
sin. ( 13 ^ 

-531^ te!T M % HIT ^ ^ fiPr ^ ^ 

73% ^ *iir ^ ^ irf!mK=r ^i7?f ?— 

3t5ii^*iqPd I 

Jm: 11 ?»11 

^ ssiiwflg 5 *ra^i 

931 ftcq nf ^fed^ I 19!< 11 

sn^ ^ ^ ^ t, ajsr cF5t 3?^ 

ife t t, ffe ?i5r % frdt % >3fk Zi5f fSrftw 

=fHT ^ 3CH^ cfrar % I cpf yj^cjjii 5i?r 

cf^ 'STfcHTSft M<HlcHI ^ 3?T^ 

5<3?T 51FT I % % ^4=-4|41 wr 

■ar^HWicHi 11 n 

All beings are evolved from food; production 
of food is dependent on rain; rain ensues 
from sacrifice, and sacrifice is rooted in 
prescribed action. Know that prescribed action 
has its origin in the Vedas, and the Vedas 
proceed from the Indestructible (God); hence 


— - 













S4 
















































r. *'. 


•s>; 


ytr.: 


the alhpervading Infinite is always present 
in sacrifice. (14,15) 

W ^I'hK ^3> ^ R*rf?t ^TIT RT 'Jit 'it*iiwi ^ *451 ^ Jjfffte^r 

'tJP'fit 31^ 3?r ^ ^ a(q?qsMia(fl| ^ 35 ^pfe ^ ijj 

^ ^ ^ til'll 01 mi q>cf«l-Hm-l ^ ^ f^F?F ?— 

’J? H«ilnn ^ra* njqJqJle JJ: I 

aiMi^ftftiqHiHl qpf ^ 1111 

t qref! 3fr 5w ^ W’ff m<*^< i 

% w-qf^d 'qsF ^ ’3I3=gcT ^<ddl ■srsifg; 

arr^ cb^ w qrwr ^ srcTT, m ^Pa4T % 
SRT ^ 3^ Hraf fr 

^sfkTT % i I II 

Arjuna, he who does not follow the wheel 
of creation thus set going in this world (i.e., 
does not perform his duties), sinful and sensual, 
he lives in vain. (16) 

51W ^ fiRIRir M % % 33^ HW # ^ aipR ^ ^ 

M ^ qr t ? ^ qr'Trw 5 fM *1515?^ ^ ^ ^ 

^ qr qi^q 3 q t—^ f^ 

S5TN)f ^ 3r*TR ^ 359 ? ^ 9t!5n^ t— 

ijWlrHtl^l'^q Wldldl^'dsq I 

aTR*F^ W^tdWW qjpf I9a|| 


tr^;3frq3sq-an?qr^#Wqq^qT?n-<^ 


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85 




















































cf^ cf5<^oLl ^ %• I I < 5 ^ II 

He, however, who takes delight in the self 
alone and is gratified with the Self, and is 
contented in the self, has no duty. (17) 

^ ^?NwT 79^1 

H 119t; 11 

^ it%3r 75^ % I ^sn- ?r«5if ^ ^ 

’ft ^sf cCT IT^ 

T??IT I I 9t; II 

In this world that great soul has no use 
whatsoever for things done nor for things not 
done; nor has he selfish dependence of any 
kind on any creature. (18) 

^ ^ ^ SR- ^ 

^ 'TTWIT g5t snP^ ft #r sn^, fRj ^ mjf ^^ ^ 

W«R ^ ^ 3J355PT f5r:?ftT«f ftift ^ ^ ^ q^ftl^ 

« ^ftar ^ gft^ ^ f$|^f gnw ^ t- 



3#i gjBnft 


86 





































'-rrr^ i.: 

.v?w^ 


CmiTr 




" >♦ . 


«FRf ^ ^♦iitit I 

119^ 11 

^ Pl<-d< 'STmlrh ^ ^ 

chJoq ^ c^ T^ I cPTT% v3TRT% 

^ ^ cF^^ g'3TT WTTW ^ 

^ ^5fRTT % I I 9^ I I 

Therefore, go on efficiently doing your duty 
without attachment. Doing work without 
attachment man attains the Supreme. (19) 

JRt’T —1^ 95fR|} ^ *iMqin, ^ sit ^ vJnyfrb % ^dcT ^ 

*13<STH^*iiwi ^sir?r^ sirtt i, sr^ g? iriut^5^ 
^ fci^ S5>f ^JRT vjfqa 

fe <iRiRs*{i(t«idi 5Fran?q: 1 

511'TI'^'I ^ ail^Rb cb46KI ft 

qrq cBt !7T^ gq «r I ^ 

gq 4t cRt #)■ % '3T2ifg; 

3 ,^ 'R’f 'tx.'ii 'iRia % 11 90 11 

It is through action (without attachment) 
alone that Janaka and other wise men reached 
perfection. Having an eye to maintenance of 
the world order too you should take to 
action. ^ 20 ) 


' 'i- 

•v 

■ ^'ir'./ 





87 






























































^ ^ ^ Cll«b e[5t \iil< ^<aci ^ ^*iT ^ «?)<»ll viRia 

^cfciraT; 'Tf ^15 (^gmi t % ^ ^)T% % ^RlT % ? 3Rn ^RT 

wm^ ^ ^ t- 

3151:1 

B JRjRm n=»ii 

5W 3ift-^ <3|M<U| %, <3P^ 5^ 

’It tw-t^nffaii-cxui f I cj^ :3fr ^ jtrw 
cR ^ t, ^FT5?r qg^T <Hg<i<4 ^ % ^g<HK 
SRcT^ ^ ^3TmT % I II 

For whatever a great man does, that very 
thing other men also do; whatever standard 
he sets up; the generality of men follow the 
same. (21) 

-5?r ^ R?I 3 ^ % 30^7^ ^ if I 5 31^ #T 

HH=ll'dH«ll>d4 ^ ^ 11 !R 11 

%'3T^ ! gfr #=it ^ ^ ^ ^ ^cfoii 
% ^ ^ si^ ’tt iTF^ lit^ cRg <3mF^ %, 
^ ’tt ^ ^ ^t sIWdI 4 I I II 

Arjuna, there is nothing in all the three 


3MR 


88 






















































worlds for Me to do, nor is there anything 
worth attaining unattained by Me. Yet I continue 
to work. (22) 

cKil'f^b % qrsf! ^ 

cRiff ^ 5 t cwl'f^b ^T^KT, 

^ IPf>R % ^ wf cCT cl^' 

f I I 93 II 

Should I not engage in action, scrupulously 
at any time, great harm will come to the 
world; for, Arjuna, men follow My way in all 
matters. (23) 

. s 

^ ^ Jrar: 119811 

cTSfT^d dHW M'jII c^HiVLcb<^ cTTciM-^ I I 9X II 

If I cease to act, these worlds will perish; 
nay, I should prove to be the cause of confusion, 
and of the destruction of these people. (24) 


aSss5s>Sil®^' 't*' 
- 4 





89 










































^ ^ ^ ^ v5*1^l cMIM 

^ ^K'^l 5t^ hR'^IH W 'SITT^ v 3?T?^ % ^PRf <?)<<^, cll^'l^$ ^ ^ ti^<i fcT^ f^f^d 

^ Nii^i?<4'?>cfot|dl ^ RfcTTR^ ^ 'ST^RR 'Sff^ viHJ^XD C?l^ ^ ^ 

§II*T1 ^ «?)<^ ^ 

^RBI: 'b*(''‘<Rsf«i W ^«IFti *JRrI I 
^*lffeafWi!IW^t^«<?l^<!lT<*^'ggq I 19S! 11 

t ! cfijf if <3TRRR gq 'SIW^SR' 

5Rf^ ^ t, arraf^ fSiAUf ^ 

^■U^cb<-Tr^r[?^5'3TTvi^ McbKcb4cI^ I I II 

Arjuna, as the unwise act with attach¬ 
ment, so should the wise man, seeking 
maintenance of the world order, act without 
attachment. (25) 

5T SR^^UFIT 5fc4flffRI*( I 

f^SpgrR: I I =Sll 

M<HlcHI if ftsTcT gc^ WTRff 5^ 

■cliBi) % cf? 9Tm f^l%^ cf54f if Od^Hfrt? 
Sl5llPl4f cl^f gfe 1RT <3T8lf^ cfiiff ^ or??^ 
3^ ^ Pffg ?5Rf 9TTW ^ 

cb<dig'3n'^3=r%iff c[%ffch-<c)icr 11 11 

A wise man established in the Self, should 
not unsettle the mind of the ignorant attached 



'3f®m 


90 






























































to action, but should get them to perform 
all their duties, duly performing his own 
duties. (26) 

SRFT -W SraR ^ ITFft ^ ^ ^ cTW 

^ <b<^ ^ ^ wW ^ ^ ^ 3I^{ST ^EfteraWt ^ 

^ Rfciwr I— 

B^s g^: I 

^ cf^jf ^ jfcfjR: ^ 5Tc^ ^ gnff 

&l<l 'Snfr % ^ *ft r^tlchl '3T^:c(5'<u| vST^chK 

% ?t ■^ %, '3T?I|41 ^ 

iRHdl % I I II 

All actions are being performed by the 
modes of Prakrti (Primordial Matter). The 
fool, whose mind is deluded by egoism, thinks: 
“I am the doer.” (27) 

y«|cb4[^^TPPit: I 

3^ 3^ ^ ^ ^ I 1^11 

! 3^ 'Sfk ^ f^mr^ 

^ 'jIm^ qieii 5ii"iql''?l yr 3^ 

^ TI" t, ^ ^3^ '3 TRTtF) ^ 

11 11 


4i 







91 




















































He, however, who has true insight into the 
respective spheres of Gunas (Modes of Prakrti) 
and their actions, holding that it is the Gunas 
(in the shape of the senses, mind, etc.,) that 
move among the Gunas (objects of perception), 
does not get attached to them, Arjuna. (28) 

^ ^ ^ t ft? ^ Wtioi 'siai’fl ^rjofr 

^ 3°tT ^ <3!trin^ gq 

5r ^ ^ 3nw %, 3^'jj'iw ^ 

3??jiPi4T ^ !3n^ =rrarr^ 

fTPft fel^lgld -^ ^ 119^ II 

Those who are completely deluded by the 
Gunas (modes) of Pralcrti remain attached to 
those Gunas and actions; the man of perfect 
Knowledge should not unsettle the mind of 
those Insufficiently knowing fools* (29) 

gt ^IpiNT ^ ^ ^ 55*IFF ^ ini^S ?5r ¥fPR 

gn 5® ^ 3ITSIT 


fi 





$2 









































gsr ■sr^ariHV qwFTT ^ gq srt 

qjiff Sl^ g5r ^ -31^ ■3TT5l!<f^d, 

H^HdKfld !?|ch<i^<A=h< I I ^o || 

Therefore, dedicating all actions to Me 
with your mind fisced on Me, the Self of all 
freed from hope and the feeling of meum and 
cured of mental fever, fight. (30) 

^ JTifjrc 3^ ^ ^ntpT *iw^ ^ 

^ STTUT ^ ^ ^'I'N 

^ ^ JJcJpt? Rd4HdI^fciPd HFRlsl 

^ <^*0 '^T 

#1^ WTO W TOT <3T3?rTO f, % ^ 
TOjyf cBiff ^1" TgS :3TT^ t I I II 

Even those men who, with an uncavilling 
and devout mind, always follow this teaching 
of Mine arc released from the bondage of all 
actions. ( 31 ) 





93 








































5RPT —W ^ «h<^ ^ W <^awi'»J< '3R’ vitl<i 

^ ^ »ra*(l 

11 ^ 11 

TTTg ^ gST ^ ti1^ll<lM'J| cFJ^ gq il^ 

^ irar % ^ ^Era% "t, ^ ^ ^ 

^“iyf siRf 1139 II 

They, however, who, finding fault with 
this teaching of Mine, do not follow it, take 
those fools to be deluded in the matter of all 
knowledge, and lost. (32) 

SR^r —9ei^ ^ ^ ^ ^ ^ ^ '3l3?fR ^ ^MT ^ t[ 

srrar %? w 'tt ^ rHsiiyi ^ ^ ^ ^ ^ ^ ^ 

<4iPn ^iPt Pine? 'fcR'^Ki 113311 

^nfr srF>ft Mc^fci ^ iTr<T ^ t -sTsifg; ■sr^ 
^ q^cfST gq cPf f, W=T^'*ft <3rT^ 

J?c^ ^ Oig^K %2T % I PR RT# 

cf5r 53 cpirT I I 33 II 

All living creatures follow their tendencies; 
even the wise man acts according to the 



aitzim 


94 



















































tendecies of his own nature. What use is any 
external restraint? (33) 

jjRfT —w ^ ^ ^ ^ t, <it ^ 

^ gqr ? w f^ntrar ^ ^>5^ t— 

^rnl^ 3raR«i#l 

?I#f g?RTn#^ MRMp«Fft 11 11 

% <3Tsf -sTsifg; M^^b' ^Paa ^ 

fcrw ^ TFT ^ fM gt? R«itt f, Fg^ 

^ ar=Tf ^ ^?r ^ f€T ?PTr % aPfr 

^ cb^l“T FPf ^ RF^T cbT^ ?T5 

11 ?« II 


Attraction and repulsion are rooted in all 
sense-objects. Man should never allow him¬ 
self to be swayed by them, because they are 
the two principal enemies standing in the 
way of his redemption. (34) 

SRPT —^ 31^ ^ *B if ^ ^ 'SIT ^ 

f^5n^ ^ 3IW §aiT 91Tf^?PPI ^ if ^ ^ TFr-t*? % ^ ^'Wli 

I, PfR 3 n^ 3s ^ ^ 3 n§TT ^ ^ tI t ? 5^r ^ ^>5^ I— 

^yi'WSFif f^3^: ’PMMfrWjRidl<J 1 

R|SH Titapif 11 ?< 11 

'3i'ct5l TFbTT 'STr^nT’T ^ TTT^ ^ ^ 





95 

















































g’iRftW ’iv ■STFTT grf% I <31^ Spf ^ 
rit ’T??TT ’ft ^^^luicbK* % #T ?F)r Epf ^ 
ci?r ^ crrar % 11 gv 11 

One’s own duty, though devoid of merit, 
is preferable to the duty of another well 
performed. Even death in the performance of 
one’s own duty brings blessedness; another’s 
duty is fraught with fear, (35) 

jRf*r ^ wr ^ ^ ft ^ ipf ^ ^ ^ 

ajm®r ^ ^ £i^ % 11 ^^ ^ ^ ifl: ^ 

^ cnf ^ qTMrajT ft ^ ^ ^ t 

3 W %=t ng^ptesf iiFi ^Rfer ^35^: 1 
3)l^*unPl ft4IRids 11 ^ 11 

-ar^ ^ cgcnr! grt fer 
^ yiB?iT §'3rr ^ fii^TiicdJK % gpiT^ gq; ^ 

Pb<sp^ ftftgr ?tcR?: qr^" qq qj^grr 

% ? 11 35^ II 


Arjuna said : Now impelled by what, Ersna, 
does this man commit Sin even involuntarily, 
as though driven by force? (36) 




ajGjm 


96 
































^iTOiggra 

<1^ TJ^ <'iil^'<W5^*<'<S I 
•reisfpft *i6wi*m ft^i>Hp|ft ^R**!*! 111511 

<'jflit'j| ^a^T^far-q^cFFT 
a?rsT %, !i5 siifT =rraT 'Sreifg; ’iW ^ ef>^ 
^ >3T^n^ ^TcTT ^ ItfT %, ^ w 

1=nspT ^ tfr 11 3a I! 

Sri Bhagavan said : It is desire begotten 
of the element of Rajas^ which appears as 
wrath; nay, it is insatiabie and grossly wicked. 
Know this to be the enemy in this case, (S7) 

iR^i i| ?riT?^T antff ^ ^ ^ R3«r ^ ^ ^ ’rnit ^ 

AM ^ ^ 15 H >R HF l%M t ft; ^iF 5n*T ^ ft^r qrir 

^ H'ld piwr t ? aw dH srt ^ If ft) *if h5«i ^ 5R ^ 

;3^l’ oi'Hi Ninf ^ ^ ftifl ^cii %— 

iJ^FTftFff >1^ gi 

n*f^ 113t; 11 

5lc|5n; ^ OTplr ^ ^ cfifaf 

5traT % w f^ SFSR ^r *nf scjjr T5?rT %, 


ati twH ^ aKi sin <.501 

t 113^ II 





97 


































As a flame is covered by smoke, mirror by 
dirt, and embryo by the amnion, so is Knowledge 
coverd by it (desire) (38) 

^ ^ '7^ ^ vjTlt sii'i' ^ ^ICT ^ 

^'7^ ^ ^ ^ ^ 5i{si ^i5nfr 

anp snPRt 

<wmsi|>'i ^ii^eii 

-afrr % ! i^r >3#^ ^ ifpcrR afjjft ^ 

^ ctT# cCTtl^ snl^raf ^ ctff ^ SRT 
efsr sTR scf>r garr t 11 3-t i i 

And, Arjuna, Knowledge stand covered by 
this eternal enemy of the wise, known as 
desire, which is insatiable like fire. (39) 

fftfn' —IR5IT WT ^ SRI ilTT ^ 3^ W a'TRT ^ 

3^5*7" ^ 'itti 5RtWFT 35^ 5RT ^ *111^ 3FI% ^ H9tJi ^Ofiicl ?— 

»rI I 

mwfR 

RT <3ftT gfe—RfRgPT 
=B? vilR ? 1 5?? cfjpT RT, 51 ® "^K SHT 

ft STR =!^ <31R5lft?r aftWTT ^ Hlf^d 

I % I I «o II 














































The senses, the mind and the intellect are 
declared to be its seat; screening the light of 
Truth through these; it (desire) deludes the 
embodied soul. (40) 

STEPT —W? <4)1 ^ ^ ^ ^ fe'TT thWl %, 

^ ^ p|)TRvE, 31^ OT ^)IWr ^ ^ ^ gt? 3% 

^TR sici^ ^ 31^ ^ <111511 ^ 

RRfH inrfi 5iHi^5imivi^ 11 «911 

^ f^^lFT ^ cR^ cH^ Hl41 

cFjPT ^ '3T^5'^ ft TR I I II 

Therefore, Arjuna, you must first control 
your senses; and then kill this evil thing which 
obstructs Jnana (Knowledge of the Absolute 
or Nirguna Brahma) and vijnana (Knowledge 
of Sakar Brahma or manifest Divinity). (41) 

JRPT 9#^ ^ ^ ^ if ^iwr 911 ^ ^ WI fET 

^ 9fer ^ t 31^ JR v^R ife 'R ^ 3rf^R)R I ^ SRT 3)R^ 
^jft^TRT ^ ^ TST % ?it ^ if ^ ^ ^ ^ ^ ^ ^ 

% 19f2Br ^ ^ ^ ^ ’prr; 3nRT % fq 3nctR?r ^ ^ 

^ t- 

$fa^l l t»> l 'P »H:| 

qa gfeqf gt: w i i^^ii 







99 








































^«*T 5B§% t; 5^ ^ qt t, *1^ % 

’ft q^ 5fe % '^ 5ft jfe ft ft)- ■3F?sRr % 
-sTiw % 11 «q II 

The senses are said to be greater than 
the body; but greater than the senses is the 
mind. Greater than the mind is the intellect; 
and what is greater than the intellect is he 
(the Self). (42) 

JT^tn *PT^ ^ ^ fl^^ngiiR 3n?n ^ trfw: «{h^m Iff ^ 

>1^ it 'jf WRj*qi?inFn?Hi I 
9i3f ^ipreq itrriii«m 

ft ftt '3Tsif^ 

■3tcir?r ftiss ■an^n eift sTRcfR ^ srt 

^FT cift ^5fr ft ft ^ wq^iq' 

gsjTT ?T5 sfft qR 11 »3 II 

Thus, Arjuna^ knowing that which is higher 
than the intellect and subduing the mind by 
reason, kill this enemy in the form of Desire 
that is hard to overcome. (43) 

*4*11*11 5tm 4^*j1SEqR; Hill 





'Vif'f- 



3ttznft 


100 


































sn? *<^Rwi'*5isl4i^ 11 3 11 

^ cR^ «rr, % 'STT^ 55r tf^nE^ 

#T ^ ^ >31^ 25r ^efit f 5^0^ ^ 11 g 11 

Sri Bhagavan said : I taught this immortal 
Yoga to Vivasvan (Sun-god); Vivasvan 
conveyed it to Manu (his son); and Manu 
imparted it to (his son) Iksvaku. (1) 


35 


tPF!' 3P? 'TnM-ffFT araf^ ftl? aJT, 5f^ #r HPf ^ 

^ aF3% ? 15H ^ ^ ^ ^ ?R^ 

%! 5^ffri^ ^ ^ ^rnr 'siM'?i4‘^"4iti <hi *prr % l 


jp^iT »ni^ 5^. w^ ^1 ^ g# w Miof 

g!rr*f ^ ?5tl^ ^ 'i^f *n44l<! ^ gpISt aRiltcn 


101 
















^ ♦idni 11 ^ 11 

% H<-dM <S{^ ! ^ 5IW M<^<l ^ RF^ ^ 
#T ^ ^jTRT; ^ ^ ^fTT 

W^ I I 9 I I ' 

Thus transmitted in succession from father 
to son, Arjuna, this Yoga remained known to 
the Rajarsis (royal sages). It has, however, 
long since disappeared from this earth. (2) 

^ Wi W ^3?I Jftw: 3^RR: I 
m^sRi ^ ?raT ^ w I ? 11 

^ itrr ’T^ <3ftT fSr^ %, =T^t qw 

^ft*T Oil'll «t5§l %; cKilRb 

^ % ^«Tfg; 3^ 

% lU II 

The same ancient Yoga has this day been 
imparted to you by Me, because you are My 
devotee and friend; and also because this is a 
supreme secret. (3) 






M 








102 









































^ : I8s 

JRfT -;3q^ ^ t IT3<2T ^ ^ »IW^ 

?fr 3nft SRTST ^ n^ §q t ^ ^ ^13 ^ ^ ^ 1 ^ t; W 

%r ^ g^?r ^ ^ ufcT ^ ? 3?^ ynmn ^ ^rw ift wr^ ^ aracnr-^f^ 

^ ^=1^ IRjR tl*151^ ^ % 31^ 3^ %— 

>31^ vic|M 

3m ’mft 3m 'R 3m 
^w^rifiF»n#n mn^ 11«11 

3^^ '3IN^ 3r^ # <3TctHt^—onff 

51^ W % #T ^ =CT =1^ 5?T^ % <3Tqfg; 
Cf^ % <3TTf^ ^ ^ SIT; ?IW ®f w ^ ^ ^ 
fsp >3IFT ft % SfT^ ^ 'SUfit ^ ^ % SIF 
sfTT cf55r SIT I I « II 

Arjuna said : You are of recent origin, while 
the birth of Vivasvan dates back to remote 
antiquity. How, then, am I to believe that 
You taught this Yoga at the beginning of 
creations? (4) 

TOT —TO ^ 'ijs^ TT ^ ^Icl^ vJiM*?) <i4§icil 

^ TW3 ^ t- 

^ yi^fldiPi 3miPt TR «n^i 
Timi ^ ^RtPi ^ R Ir tori I <i 11 

^t'TOsnr t 'TOrFT 3T^ ! ^1^ #T 





K*^ 1 

mi 


m 


m 

:M 



103 



















































:5p^ ^ ^iSf W I ^ ^3TT^, 

f=l^ ^ vJlMdr 4 I I <;; II 

Sri Bhagavan said : Arjuna, you and I have 
passed through many births, I remember 
them all; you do not remember, O chastiser 
of foes. {5) 

JT#T - ^ ^ ^ ^ ^ ^ 

^ 'i|’*l Rifl 1R5R ^ClI ^ 3n*l^ ^ cWT ’SfSif % 'fl'*1 

pr ^ *rrap^ ^ •’tmiA t- 

31^' #M«l|WllcHHW4l I U 11 

^ srsraT ^ iter gq 

?rRW yiPwf SRT iter gq # 'arrit 
cir '3rslt=T’cr?^^ -arrit qt^wrar ^ itm" 

t IU II 

Though birthiess and deathless, and the 
Lord of all beings, I manifest Myseif through 
My own Yogamaya (divine potency), keeping 
My Nature (Prakrti) under control. (6) 

(r?tn -p[ ^ ^a" ^ ^ ^ 'n ^ fSrarar ^ t 

otF fe5r-f^ wr #1 ^ w swin wr ^ ^ I w ^ 

^1" wl'ftf ^ '*«icin ^ ^ '3^?^ tp— 




u 



3I®IW 


104 































d<lcHIH ^3n«i?q 11«11 

% ^I<.cl ! ^ ^Ipi '3?!< '3 iM*T 

ife ?l# %, €t ^ ■SR^ WT TERIT 

■areifg; <HicbK ^ 

t I Us II 

Arjuna, whenever righteousness is on the 
decline, and unrighteousness is in the 
ascendant, then I body Myself forth. (7) 

q R^ i " nq | 

spRR*n<HwRt ^T*raift 3^ 3^ili;n 

Wg 5 ^^ ECT '^><^ ^ , ’TTT-ERjf ct5<.^l 

ETTcft cf5r f^ST ^ fM -sflT spf ci?t <31^ 
^ ^ ^srmr ^ ^ 5 T- 5 T ^ 5RR3 goiT 

EfRETT f, I I II 

For the protection of the virtuous, for the 
extirpation of evil-doers, and for establish¬ 
ing Dharma (righteousness) on a firm footting, 
I born from age to age. (8) 



105 





























— 5 ^ ^ 'Sik v3^3^ ^ ^4 h 9)<<i OT" 

^ ^Pff ^ '3 S\t 4)^ ^ Ro^OI ^ ^ W ^cieil^ ^-" 

3 RI ^ q ^ R«i|A 4 5 it ^ rlr^H: I 

^ »n^ IK11 

toi^ ! ^5T^ <3fk cFf f^-3rqi^ f^r4^ 

altr 'SR^rtcRcR^—5^ HchK ^ dxq ^ -JIM 

^ %, =fF 5rtk = 1 ^ ^^TFFfJT f^RT ^3T^ nr^ 
^ 5 tcTT, 5 ^ €t STF^ StTfT % lit II 

Arjuna, My birth and activities are divine, 
he who knows this in reality is not reborn on 
leaving his body, but comes to Me. (9) 

JRT^ ~5^ ^ 'Jl'+I 4 »hT ^ OT^ ^ Rom <1H51 ^ ^ ^OflNI 

■Rr%, ^ 3 riR wq^T t ^ aiT T5T1-1^ qRf ^ ^ ^ t- 

41 d i <HW<<iblq i *FW qig»nf^idT: 1 

snqaror q^qrawrai: 119011 

TFT, «FT ^ fRl-q TFfqT . 
^q^^#T^g5T^3FRTpH'i4d>felcrT5%’ 

^ '3ITf^ T?% qgcT ^ ^TtR viy,'4Tb 
sih^pm ciq% qf^ ftqTT TcF^'q fr 5f ^ 

t 11 90 II 

Completely rid of passion, fear and anger. 


vSItmq 


106 

















































wholly absorbed in Me^ depending on Me, 
and purified by the penance of wisdom; 
;| many have become one with Me even in the 
past. ( 10 ) 

01^ ^ ^ 

t. ^ 'iiH-tiSttl »nt5f Hiftr ti i^r 'll ^ly tenir MI 
IRIR ^ ^ ^ Ptatt" ^ ^5^ J— 

^ ’wi »rf Jiq*p^ (Hiw^ I 

»PT jgHn: ^j^isiiwn 

% Sr^ ! ^ TpffJ jjgjp; VI^ f ^ ^ 

^ OTcFt l\<*){ < ’T^RTT ^ cHJTRj *13®^ 
^ HcfjR ^ ^ iTPf cf 5 r cf>^ 

f, I I 99 I I 

Arjuna, howsoever men seek Me; even so 
do I approach them; for all men follow My 
path in every way. (H) 

IRR -qft ^ I, Pk ^ ih> 3 ^isfT ^ gqRRT ^ 

‘'JttS If ? ^ ^>5^ ^— 

«b4''u Rife q'fl’Ti ^ ^qait | 

*n3^ ^ 119^11 

*■13'^ #=i; ^ cFijf ^ ctt^ 


^ f; ^3iTc|?^ 





107 















































cFif % Rife §ff5r Rra' ^1^ 

% II 

In this world of human beings; men seeking 
the fruition of their activities worship the 
gods; for success born of actions follow 
quickly. (12) 

«(ddN I WI 3?!^ ^ ^ ^ f^czrar m tl*15lNl w, 

^ ^ arRR’ R<3ciicb< 3^ ^ ^ f^aiclT ^ 

t— 

^Ijju4 W ^ I 

?RJi cbdUnP i *n f^JR«ih»iaw 511«11 

siWT, «rf^, cT?^ #T ^jcT—^ 'sr 

3^ <3?tT % fcPTFFj^ iR: sni tett 

"fFIT % I w 51^1^ ^ ^ 

^ T? # g5T 'SrfcRTSft WT?^ 3;=lltdq ^ 

<3?cf5^ ft ^JTFT in? II 

The four orders of society (the Brahmana, 
the Ksatriya, the Vaisya and the Sudra) were 
created by Me classifying them according to 
the mode of Prakrti predominant in each and 
apportioning corresponding duties to them; 






108 













































though the author of this creation, know Me, 
the immortal Lord, to be a non^doer, ( 13 ) 

^ *n RiuiPd H ^ ^ I 

’ll ^ ^sq%| I9!i)| 

^ -??r STcBK 3f)-gf-^ ^ ^ 

f, ^ ’ft ft ^ fEf^ ( ( gg II 

Since I have no craving for the fruit of 
acionsj actions do not contaminate Me, Even 

he who thus hnows Me in reality is not bound 
by actions- 

M'lqjg 3f^ ^ f^aniT ^ ^ ^ ^ 

^ ific^ ^ ^ gggf^ti 

* SSS^ t ’ft jfcBR ^jthcb^ ^ 

^ % 1^’ft 5Rr ft 

^ ^ ^ 11 If 

Having known thus, action was performed 
even by the ancient seekers for liberation; 



109 

















































therefore, you also perform such action as 
have been performed by the ancients from 
the beginning of time. (15) 

iraCTpr 119^ 11 

cRjf ^ % ? '31^ cPTT % ?— 

cf^ ^ 5W »fr Hlf^d ^ 

^5TT% t I ^ cb4dTd ^ *r^fr4Tf% 

cfjfnT, ^ 3T^ % ^TSifg; 

Cb4s|--£R 4" ^ 'dll'll 119^ II 

What is action and what is inaction? Even 
men of intelligence are puzzled over this 
question. Therefore, I shall expound to you 
the truth about action, knowing which you 
will be freed from its evil effect (binding 
nature). (16) 

JRfT W'INd: HR % % 9IT^f^flcT ^ ^ ^ % 

^flr ^ ciiPT ^ ^ ft vj|ch4 %—4l(fd ft^ ^ 

5^ vjIHHI ^ t ? fdR 51R ^ ^ ft qiw(^<h ^-<3R54 ^ Ppfq’ gff ft ^RRclT, 

% OT^ ^ ^ 'JiNW'Wii % 14 n ^ «b<^ % 

t- 

^teaj g R* 4 “|: I 

^taaf »i55n »jfit:ii9'9ii 


3|tZIR 


110 












































cb4cbi tfr yiFRt wrfM afk >31064 osr 

4t I ‘ofri^i}; ^rsjT Pif^iS 064 m 
4t Mimi rn1%q; owl% £b 4 
It 


% 


The truth about action must be known and 
the ruth of inaction also must be known; even 
so the truth about prohibited action must be 
known. For mysterious are the ways of 
action. (17) 

WT —W «?l?r ^ ^ ^ 37^" ^ fM 91^ 

nflffl'Tit i3Tif ain't! siffi5n ^ arjtiK V'wi^ frf^ 

if^ 

*4''n**t n; ^ it; 1 

^ jfem-n ^ gffit n »; 11 

^ *T3'S2T eb4 4 31o 64 ira'eii % ^ >31064 

4 o 64 %, oj? H3<zff 4 ofh: =T? 

qWt ?ITrRr o64f o!4 o6i4 oIMT % l Mo; II 

He who sees inaction in action, and action 
in inaction, is wise amon^ men; he is a yogi, 
who has performed all action. (18) 

WT —^ h^jk ^ ^ 3 ra*f ^ ^ 59 f!r qji 4 i ?4 aw 

wtjn) 5^^ ^ aitt'icil ^ n'jf'H xlfl" fil*W ^ ?— 





111 


















































tRI|! 'rt^ g«n: I mil 

r3iy45' ^Ff <*>ihhi 

^ ftcT f cTSTT Wm ^ 

3Tp5T ^ SRT it f, OT ^Pt 

’ft ql^sa' qjgft f i I St II 

Even the wise call him a sage, whose 
undertaking are all free from desire and thoughts 
of the world, and whose actions are burnt up 
by the fire of wisdom. (19) 

91^ *»(m><!Iiw R r <sigvi l Pm«m: i 

*4'H|PlH|TiliPl ^ fti’P l ^^hiltrl HSI I=i0|l 

^ 3^ ^Twr qiif ft #T ft grrafe 

gq ^8jT WT ftftTT it arrsw ft fti?r it 
w t <2ftT qwi<?Hi ft %, cjw qtftf ft 

’rftNfirr sift^rr ggir ftt di’W'i ft ^ ftt 

I I qo II 

He who, having totally given up attach¬ 
ment to actions and their fruit, no longer 
depends on the world, and is ever satisfied, 
does nothing at all, though fully engaged in 
action. (20) 


















































^ ^ 7!^ fjfi 

^fe^cT pjt^SfUF ^ Ipi^ 9n^ro**icf ^TSTp ^FT ti*iw oytCTl §3IT ^iFft 5^ 

^ ^t? *fr ^tm I ^ ^ '^^fTT I 5F ^ ^ H?*T ^J3?rr ^ ^ 

ITpfr ^ ^ tflt|<b ?ft R^4-^R|R|'^‘ <A\\^ 4>hT ^ ^IPT 

^ Pt^BFFir^ ^ ^ <3r^R Wcl T|^ 

^ ^ iTPit *T^ ^ ttiti^h ^I^r-m'iili ??fF ^ ^ 

^ift^ Piqle ^ f?T^ -STri^ ^ 1^ ^<qS ^ ^ 

pRT?fWrlf^nt*n ?JItRI^R¥ 5; i 

?nfk' ^ ^ 4 «iiHli^ R>R>*J«<^ M 5 » M 

PSi<Hchl ^ ^Psiff ^ ^Tf%^ ?TfrT 

3?t^ g3TT % #T i^ra^ ’iW cf?r ^inirt «bt 
SR %, ^ '31751 Kf^d 5W ^sra' 
?Ttk-'?FSF«ft s^f SR^ g-STT ’ft S^ ^ RRT 
5tR 11 ! I 

Having subdued his mind and body, and 
given up all objects of enjoyment, and free 
from craving; he who performs sheer bodily 
actions, does not incur sin. (21) 

lRf*T —w f%5 ^ ^ fe MiHItHl ^ ^ 

“(pf ^ ?i?;^ ^ 5fil^ swt^ ^ ^5?n cn?i in’wH ^ ?tnw ^ !iFT ^rarror, 

StraftRf^ ^ 

Jf It ?i^ p? 113IW »PRF^ ^ (^ssit tf 1%^ ^ ^ 

^ ^MT If ^ 

























































I 

' I 



'• • • 
; [• 

I 

'.t 

V'.' 


^F- 

i 


I, 



m: ^ i n 

f^RT^f ^FT ^en ^ 'TOT %, ^ 

orrf^ % ^rf«TT '3 t^ ^ tot 

■p 

%—^^TT aff^rfe ^ ?nT cfrar 

cb4ifl'Tl cb4cb<dTg3IT’?ri3Htl 11^^ II ! 

The Karmayogi, who is contented with 
whatever is got unsought^ is free from jealousy 
and has transcended all pairs of opposites 
(like joy and grief), and is balanced in success 
and failure, is not bound by his action. (22) , 

^ IR^ 3<53T t SRiR % 5^ ^ "T^ 

<1 i(RI t t ' 

iRRTRjj grR^i aHraft«ra^: i 

iRirara^! BW uS^!!# 11 sj? 11 

aimRb ^«n ^ ^ %, ^ ; 

is'inr^ ^TTOT % TftcT w %, I 

^cra'^yHKH ^ cfjjf cf>T4’=tT# ^ ! 
^r«5>f ^ 1=1 fr ^ f 11 -r? II 1 

j 

All his actions melt away, who is free from 


,•/ 



J 

I 


1 



<% 


4 











'»g*f vfWW 


114 



























































i- 




attachment, who has tio identification with 
the body and does not claim it aa his own, 
whose mind is established in the Knowledge ; 
of Self and who works merely for the sake of 
sacrifice, (23) 

IRfn “'1^ ssit?) 51^ JCTT ^ ^ 

fl" 'Jlltl |f I qpT iqpi yUpi Sr Ffefjf •!)<*)I *f5r t 31S't) ^ 

^ ^ ^ ^ frl^ *4 t, ^ IT?r ^ ^ 3r^. 3IT«W. W^iFT , 

3?1t sRRirfii 4) 'JiJttK f^RRiT t: ^ t ^ 

^ fe*naff ^ ftniiit*} t 

'n^ 3W FT^Wtl Jpfh^ 5RI ^ !5II^ q# qr^nefr 

?(jJ Htf^ ^ ^ WiT IRff ^ ^TFT it f— 

awrH BJT IRRI 

^ a^jai a?ra*hnnf*nf It!»11 

f^RT iifr # -arW srqfg; ^ snl^ w?t % 
#T ?=R 3TT% liW 5f3T w?r % ?r«TT 
siejw cBrjf ^ un wsrm if ■sngf^ ^ I 
^ ■iff WIT t—^ 3 ^ W 5 r WJif ^ f^ERT 
WT^ wpff SRT sfTRr ^jirir wPw w^ 

# % 11 R» II 

In the practice of seeing Brahma every¬ 
where as a form of sacrifice Brahma is the 
ladle (with which the oblation is poured 
into the fire, etc,,); Brahma, again, is the 
oblation; Brahma is the fire, Brahma itself 










■>sa?; 




■^X 




M 




115 















































-. 



the sacrificeFp and so Brahma itself const!' 
tutes the act of pouring the oblation into the 
fire. And finally Brahma is the goal to be 
reached by him who is absorbed in Brahma as 
the act of such sacrifice. (24> 

ntf'i —jjw f?r 5*fM *Rr w <i4'i ^Ei9 ^ ^ *(? 

dir ai?n‘-*TT*n?n % ^ sr^ t— 

Jiif i 

aw’iR’ft 11 ^ (i 

jjWWR ^cRTT'3?f ^ ’^iRWT W W ^ 
^T^Wrfcr arj'SEFT flljtfT ci>^ ^ 

M<sieu wr^qr ^ >3#^ if ^ ?r?r 

^ SRT ft anw ^ ?i5r 55 r- ci5^ 

? 11 II 

Other yogis duly offer sacrifice only in 
the shape of worship to gods. Others pour 
into the fire of Brahma the very sacrifice in 
the shape of the self through the sacrifice 
known as the perception of identity. (25) 

3frt ^ ^*4*1 ^ ?ta*l 

WT ^ ^ ^ 4itd t— 



^SWvWSStWv 



ngef ^ittnq 


116 






























^Psi4Y^ 

^ ^ ^ER fcB^rr 'Sfrf EMt 

#T sisiif^ fcPSRff ci?r fPatr ^ 'SiP^TEff 
^ &<M f^^ETT ct5<^ ^ I I II 

Others offer as sacrifice their senses of 
hearing etc., into the fires of self-diseipline. 
Other yogis, again, offer sound and other 
objects of perception into the fires of the 
senses. ( 26 ) 

^ -3?? 3n?RfirR%r W W ^ ^ WiTt t- 

muHHfPi 'sjnr^t 

3iich«^m41jih4I 

^ fe^'Sif ci^ nrWf 

?PTOr !sb'4l'3Tf sTFT M^hiRifl 3II?T ^fiPT EltT W 3TP^ 
^ fER Ef^ ^ I Ul9 II 

Others sacrifice all the functions of their 
senses and the functions of the vital airs 
into the fire of Yoga in the shape of self- 
control, kindled by wisdom. (27) 

iRtTT ?p#raW ^ ^ 3R arn^ car 

trta, 



117 























































■0 

j{S[)V 

I 


' -Jt' ■ 

:€“ 





sapranaql^ ^ipraR^rai^ i 
MM?rairRmn?g ^raq: ^ragcn;ii^li 

cfif 5cJT ZTsT ^5?% t, Pbd^ 

^Ir d4WH^M =BT^ ^ t creiT ft5cl% ^ 
^TF ^^’T 21^ cR^ cTT^ ^ ■^tr Icba^ ^ ^(^diRt 
sRTf ^ g?R ^T^TSfl^'T 5^ ?«fTezTRI WT fTR 
^TsT cFF% clT# % I I ^i:. II 

Some perform sacrifice with material 
possessions; some offer sacrifice in the shape 
of austerities; others sacrifice through the 
practice of Yoga; while some striving souls, 
observing austere vows, perform sacrifice in 
the shape of wisdom through the study of 
sacred texts. (28) 

iRiR ^ w ?f^r*T ^ h5w ^nr ^ ^ hp’irt't ^ 

fltJl ^ ^ H<h|< ^ ^ <l>t5 ?— 

3rn% ^5^ JlW ^ ^ I 

m*< i mH<l^il U|U|I4IH4(I4U||: I I % 11 

Pl<<dia< |: m^TFirMf ^5% I 

451 [^<1 W?il^ti4i5*i4i: 11 ^ 11 
Rbd^ ^ ^ OIMHcll^ ^ MFIdliJ, 



apqpi 


118 



















































/ 

% 

‘.'Ti 

fs'l-'- 
&Jmli 


^ cf^ ^ 5rpr cn^ 

^ 'STTFT ^ ^ cF^ t <3?^ ft 

f^Rrftcf <3nWR cTT^ ^TFTRTFT 5 ^ 

RPT 'Sftr <3iHM ^ '•ifcl ^ <|cb<^< Ml^H* ^ ^TPff 

^ ^ f^Bm cfT^ ^ I ^ 

’HIhI ^ ^ ^ cfT^ ZF^ ^ \T|M^ cFi^ 

f I I I I 

Other yogis offer the act of exhalation 
into that of inhalation even; so others, the 
act of inhalation into that of exhalation. 
There are still others given to the practice 
of Pranayama (breath-control), who having 
regulated their diet and controlled the processes 
of exhalation and inhalation both pour their 
vital airs into the vital airs themselves. All 
these have their sins consumed away by sacrifice 
and understand the meaning of sacrificial 
worship. (29,30) 



iRPT -w ^ ^ ^ Ji?mr ^ ^ ijsiT ^ ^ ^ ^ 

err»T ^ ^ t ^ ^ ’TWj; ^ ^ 

^ ?RRR^| 

% '31 ^ sri)- '3^5^ ^ 





119 



















































c^ arc^ 5rcr 11 <3ik ^ ^ ^7!:% ^ S^jisr ^ 
H^KT ^flcR 

^ ^ % ? i I ^'5 II 

Arjuna, Yogis who enjoy the nectar that 
has been left over after the perfornance of a 
serificc attain the eternal Brahma. To the 
man who does not offer sacrifice, even this 
world is not happy; how, then, can the other 
world he happy? (31) 

5^^ wni^ TO ^ ^ ^ ^crai'5*ll, ^ 

gq: 31^ It 5tP t sto ^ ^ M 

^ ^ aR ^Sm ii'PtftR 5^ f- 

TO TO>ft g^i 

5!*f3nf^^fe <1l'tl'lR«« IIR5I RnlW^t M ^ 11 

^ 5T=H1TrR5 ^ ^ 5l5f =rpft 

^If f?R^ ^ ’Ttr f I ^ ■5^-^ ^’=R', #S^T 
#7 qit snr ^ ^ otr-, ^ 
McBR: «Tr=r % STFm 3^ 3f3<5SR SRT ^ 
cRtfsR R ^ ^arr #r yiiii'ir 11 II 

Many such forms of sacrifice have been 
set forth in detail through the mouth of the 



4iu4m 


120 
















































t 


M'. 
■ ■ .1 


f 


\-4 ■ 

m 

1- 

t 

■1/: 


f 


I 

t# 


Vedas; know them all as involving the action 
of mind, senses and body. Thus knowing 
the truth about them you shall be freed 
from the bondage of action (through their 
performance), (32) 

- 3q^ ^ ^ ^ piETT % *1^ ^ ^ feqr ^ 

t #I-5fT ^IsT ^ ^ I qr iTRT^ ^ |— 

^i4l'si<qMqiq$||^H4sl: TOR I 

^ qpf in% 

!Sc3TfTq'W^'3T?r?rT5TFTiTfr 
'STc^ti %, trqr cfiif ^rPT ^ 

?rRlk1 ^ 3TTt t 11 33 II 

Arjuna, sacrifice through Knwoledge is 
superior to sacrifice performed with material 
things. For all actions without exception 
culminate in Knowledge, O son of Kunti. (33) 

H'ftR iH ^ 4w(w iPr^!RRiT^5?%ara''rrai^^?5i1^ 

iiFT ^ w ^ ^ isfffrr ^ ^ ^ iinf #7 tjjfr 

^ 5TH M ^ M 

- ^ ^ gT^qc;# ^ v\T^ 




■ 11 ?-. ■ 






V 




121 

































5FTPT 

cF^%ctM<HkHdT^^<=ll^ 
^Tpft H^rdTT ^ 

cF^ I I 5« I ! 

Understand the true nature of that 
Knowledge by approaching illumined soul. If 
you prostrate at their feet, render them 
service, and question them with an open and 
guileless heart, those wise seers of Truth will 
instruct you in that Knowledge. (34) 

f^TUcF^r ^Mqo< ^ ^ 

^ ^ ^ ^ ^ ^ 35T 

H<HIcHI ^ ^<^'*11 I I I I 

Arjuna, when you . have reached 
enlightenment, ignorance will delude you no 
more. In the light of that Knowledge you will 
see the entire creation first within your own 
self, and then in Me (the Oversoul). (35) 


(SUtziR 


122 










































^M*iT % ^ 3^yt 4tl<M 'BB' BtlHRs? 3^rfil 


^ ifFr:?ft^ ffiR FcTfl^^Rni^n 

^ g;'3F?T ^ MlRifl* % ^ <3CTf^ qFT ^5^ 
^1^1 %; ^ ^fTFf ^ 

% ^efl'^Tfcl cTT vj1fj)j| l M II 

Even though you were the foulest of all 
sinners^ this Knowledge alone would carry 
you, like a raft, across all your sin, (36) 


IRfl —^ 'D' 'R>?l*f f^*?q ql^ ^ ^ ^ ^pf3n ^ ^ 

ft FRTI% % ^ 3«rM flirr I; Ijjf ^ f? an ^ *T?fq^ ^ ^ 

f^RI t Ifr BPZ ^ f- 

siwiPhs ?wii i?sii 


cFqtf% ^ "ST^ ! 3rP^ ^Epff eRf 

flR^ vSrf?^ 

Cf^ ’TOWtr CB^ ^ % I I 5^9 II 


For as the blazing fire turns the fuel to 
ashes, Arjuna, even so the fire of Knwoledge 
turns all actions to ashes, ( 37 > 



123 




















































^ HM ^ ^ ^ ^ ^ ^ ^ ^ I*? 3W Hielc*^ «iaCTWI I 
W ^ ^ f^5liyi ^ ^IF dx^SlH 5lpft *T?I3^ % WT '2ffT 

P i Rmw»i i (^ ftH ^ ^ ^nq^ SRT ^ ^ I qr g?r ^ 

^ ^ W 'T^ OPl^ 5!^ if 5^: ^ HR ^ ’ifiR !T^ ^ ’T'RI^ «ft4<4>i ^ SRT 
4t ^ HR 3R^-31R RR ^ ^ R^T cR?^ t— 

^ fl ?i|?r mRhPI^ f^i 

4lM«R)ri: cbl^HIrHpl |?r;ll 

^ ^TOR ^ 5TFT ^ ^RfTFT 'rf^ WT 

R:R^ ^ ’ft ^ % I 5TFT c^ cRM 

ft cf^ftftT % SRT f'SIT 

'3FTft-<3IFr ^ OikHlft qr ftcTT % 113^ II 

On earth there is no purifier as great 
as Knowledge, he who has attained purity 
of heart through a prolonged practice of 
Karmayoga automatically sees the light of 
Truth in the self in course of time. (38) 

JRR -5ft JR5R ftW HR ^ ftfIftT ^ |q ftft^ Rlf^ ^ ftfSWtft <i?fT 
\JMW SR RRl^ftft HR ^ yi(^ % Rft ^ Piw^'l §Ci[ ftft HR RT Rft H<*1 

?nf% ^ Rpft I- 

«raraT5^ 5lH 

HH TO 11 % 11 

f^iftfetr, wsRqwn’ #t 113 ^ 

sTO c|ft TO<T ^tcTT ft sTR ^ STIRT gftRT TO 



vRtZlR 


124 




























































m:- 




.5 

. t 


v/'i 


i ! 


ft’ll ft <71+^ ^ ^ 

^TTf% ^ RF?T t\ ^srmr % l 11 

He who has mastered his senses, is 
exclusively devoted to his practice and is 
full of faith, attains Knowled^e^ having' 
had the revelation to Truth, he immediately 
attains supreme peace (in the form of God- 
Realization). ( 39 ) 

^ ^ ^ a^r iR ^ m 3iTf^ ^ 

aw ^ <3ftT tfjiiqmj flSt S- 

3RI?«IW5VR?q H'yRI^n I 

TO <Rf ST WPn?H: I tStolt 

'TWsf ^ $ns fr STTcTT % I ^ 

*•3“^ ^ ^ ’re ?f1re %, ’T TOitre % 3fR q 

% 11 »o If 

He who lacks discrimination, is devoid of 
faith, and is at the same time possessed by 
doubt is lost to the spiritual path. For the 
doubting soul there is neither this world nor 
the world beyond, nor even happiness. (40) 

^ ifit iiH mfe ^nwi ^?i5Tra?f, ai’4 

W =Tm ^ ^ ag^aw if qjfvJWIF ^ ^ M 

tJUT ^ ^ M a^r:^ ^ ^ IRf?!T q?EcV t- 










i*>' 






125 













































'illrH'l'tl ^ «*>*ilP( r^«l«^Pd M'MM 11W11 

|: spf^ ! e| 5V fctfSr ^l" «Htd 

cwf era- M Wl«f >31^ m % 'SflT f^RT^ 

fSriicF snr ^ ^ 9 t m: %, ^ 

efST ^ §15 3F^:EI5T'^ '^nS 3 ^^ ^ <^54 ”T^ 

^srt 11 as II 


Arjuna, actions do not bind him who has 
dedicated all his actions to God according to 
the spirit of Karmayoga, whose doubts have 
been torn to shreds by wisdom, and who is 
self-possessed. (41) 


mi'( Pf^iTT ^ HSfftll ^57^ ^ ^ R"J(Cr 

^ atrar ^ 'Twi; w ^ 'iKti'SK ^ ?- 

tRURUHTnjji sIHiRiHIcHH: I 

t ^ f^sicT w 

^a^lHvjlPlH '3Fr% csr icl^cb fTFT ^ <1dc)K 

snj 'HHcdw =t>44lJI Rqcr^ w 

#T gs ^ ?a?T ?!■ vitT 11 II 

Therefore, Arjuna, slashing to pieces, with 




126 













































the sword of wisdom, this doubt in your heart, 
born of ignorance, establish yourself in karma- 
yoga in the shape of even-temperedness, 
and stand up for the fight. (42) 


IS 




@ @ 


m 


127 






















55" ^ ‘h4^t<(-P^ cUt ^ftepfri-f^rrar ^ %, ^Twft'r ^ ft 

3K ^Nra* % I i^fM m ^raPT ^ ^ ^-+f"iji*i4lJr ^ w i! 


srPt -tpRPi^ ^r ^ "jiBrnW sw ef^', tifefe 

mPmi^ 3ITft ^ SRT 5Prat^'3Tnl^ ^ 'ft 31^ 

Prof^ ¥IIEH ^ ^ t ^TtPI^ 3W'm^ 

% # # g?Rir Pf)f*T ^ ali^r % la^j^r im t— 

#«IRf fwi g^iqfif Tf I 

fjl 11 9 11 

<3T^ t cgiair ! '3TR % ^F^TRT ^ 

^ ■+.4-41JI Ei?r ir9f?n f I ^<d[^4 ^ 

^ ^ ^ ^ifr q=j? fM ' q<4 i 4Tf? i f5rf§^ 

^Fe^TFraoRcB I I 9 I I 

Arjuna said Krsna, you extol sankhyayoga 
(the Yoga of knowledge) and thei\ the yoga 
of Action. Pray tell me which of the two is * 
decidedly conducive to my good. (1) 

Sm -3R *PT^ ar^ ^ 5?I !TSq ^ SttT ^- 



iTsg^r sTHpr 


12S 


























^4?Nrir^ 4!M fM^isi^imi 

^fhrw^ cfjtf <sh: *441 ji—^ 

?t4f WT SFc^JFT ^ ^ f, ^ 4t4f 

4 5b4 ?fw % *441JI 4 gJFT ^ 

4 «fiss t II:? li 

Sri Bhagavan said : The Yoga of Knowledge 
and the Yoga of Action both load to supremo 
Bliss. Of the two, however, the Yoga of Action 
(being easier of practice) is superior to the 
Yoga of Knowledge. (2) 

^RPT —tif<w<it'i ^ *4t(Vi ^ '^crnmi 1 '3W 0^ <iia ^ Ri 4 ^ iM 

lanf^ ^ rmt ^ 

^ 41 ^ ^ i 

f| gw mil 

% ! ait 5W ^ f^>4t 4 %■ ^ 

^ %4t g?t ■anwOT *TcTT %. WF *441 •‘i) 
4^^TT4t ft 4W %, *4t% TR-twif^ SF^ 
4 4%^ gw 5FER 4 grR Ft anwT 

%■ 115 II 


# 

■ 


fl 




129 






















































The Karmayogi who neither hates nor 
desires should be ever considered a renouncer. 
For, Arjuna, he who is free from the pairs of 
opposites is easily freed from bondage. (3) 


^ f^tQF3TT ^ ^ W 1RIT 3^ 

* agpn ^ ^ fJnsiaff ’WT ^ i?3STr m ^ t- 

WBwWt yRMl; ira^ 5J qplg^: | 

"j+HwjiRtsidJ 

S^T^rfJ ?F^JRr cb4Aftjt gst #T 

I«i^-Isrq^'B5r ^ crr?r ^ 5FT, 

=f4ff^ <^41 ^ ^ ■jfl- yujcfj^ MchK ^ 

5W ^NT ^ 'fieriW M<HlcMI EBt STF^T 

% I I » II 


It is the ignorant, not the wise, who say 
that Sankhyayoga and Karmayoga lead to 
divergent results. For one who is firmly 
established in either gets the fruit of both 
(which is the same, viz., God-ReaIization)(4) 


^ Hfei ^ ^ ^ 11 ^ 11 

^1^41 Pl^' Aki ^jft RFcf f^ifT vTTcTT 








iiTEZIPI 


130 

































t 



t, cpfjjtfirqY snr ’ft ^rft' aro' ^arar % i 
^ 5^ iTi^ ftK ^ aafftW cfft a5?rOT 
ft qER ^^gcTT %, a^t- amsf ^^3?tT % 11 v II 

The (supreme) state which is reachd by 
the Sankhyayogi is attained also by the 
Karmayogi. Therefore, he alone who sees 
Sankhyagoga and Karmayoga as one (so far 
as their result goes) really sees. (5) 

SRfft ^ '3W ^5*fqW ^ 

H 11 ^ 11 

a^g % 31^ ! iBftifta ^ f^ar orafg 
aa, iftsa oftr ?TftT srt itft aaff 

ft cbdfMH aa ^ara, snar #aT a5fea % ^rfrr 
aadcMW aft aaa asrft aMT aafaftft qraw 
M/aiafT aft sfftr €t aiar ^ anar % IK 11 

Without Karmayoga, however, Sankhyayoga 
(or renunciation of doership in relation to all 
activities of the mind, senses and body) is 
difficult to accomplish; whereas the Karma¬ 
yogi, who keeps his mind fixed on God, 
reaches Brahma .in no time, Arjuna. (6) 


4^ 










131 





























































JRf*T —'SM<{tJ) 9»4<4l'n % rtftl'*iT ^ q4*l <*)<^ 51 ? vJ< 1 'J 9)*iT IclKl ^ ^ ^id 

«J^M3T^ ftg3CI?n RRiaiwi Fnfit^MS I 
w4»j5lM»idlcm ^ {^I^IIWII 

f^TOW IT^ ■SN^ sr§T if %, sit 

6F^:ctRai- cfMT,% 3ftT ^Fjyf MlP>l4f cRT 
<3)IcH'(5vM M<Hk*^l €tFj1<Hihl '3n^%,^cb4injf) 
^ f<3IT ^ f^F<r ^ ^frTT I I V9 I I 

The Karamayogi, who has fully conquered 
his mind and mastered his senses, whose heart 
is pure, and who has identified himself with 
the self of all beings (viz, God), remains untainted, 
even though performing action. (7) 

IRf*T —<j<l) iwl'D ^ ‘?)4‘ri'l tifw4l'l ^ ^ ^ i<<?)OI «)ddl«b< df<M<ri'l 

i|5t vJf^SfT g'lddl ^ 55R'’T ^544W ^cldWI I Wl<^ ^ ^)44Wt ^ IT^f^IT ^5^, 

^ •il’iT ^ 'fJjf ^ ‘i'hdi W wo'siai ^ xRlsi^id f^?^T I 

cl<H'd< S% 9^ ^ ^ ^ ^ ^v\{\4 

^ 3^1*101 W mRImi'V'I 5*? <lld4 5^it^ ^ '»)44l<ri ^ pf?!®! I ?I5 

^ ^ ?im4f w 'iwr ^ qr 4t cit4t ^rftt f I 3 rt: ^ 

STR^ 3^^ 5^1 ^ ^ H5?), 'Jll<i4 ^ Wl«hT ^ ?lteraWt ^ etid^K 

pjf >1^ 





m 


q^ir 3IWT 


132 


















































' cnw cfr 53 IT, 

g=mT §'3TT, W9f f<3TT, f^TT, 

§3fT, WT cR^ g3TT, §'3TT, §W ^ 
§■3?!, ^t?mT §3IT, ciJMMI §317, Tl?^ §377 
?TSI7 3777^ C|^ 7g1<7ldl %rT7 §377 ^ ^ 
ifeiiT 37q%-3N^ 37STf if sRcT Tff ?—!7^ 
THH^cbT. f^:^77^ ^ % if ^ ’ft ^ cRTOT 

t I I II 

The Sankhyayogi, however, who knows 
the reality of things, must believe, even 
though seeing, hearing, touching, smelling, 
eating or drinking, walking, sleeping, breathing, 
speaking, answering the calls of nature, grasping 
and opening or closing the eyes, that he 
does nothing, holding that it is the senses 
that are moving among their objects. (8,9) 

IRPT —HthU ^ ^ vStR ■sflT '<7K63f ^ 

<t)4<4'lPl<iT ^ ^ 'TwWflcr f— 

si<i«7<m 77 :1 

77 77 >77^ I 19o 11 

^ 5W 7757 TRiff '77777?77 ^ 37^f^ cb<cj> 
■^h: 37T^7f%5 ^ TTTTT cfT? cpif cb<dl %, =7? JW 



133 
































































^ ^ cfjirar ^ ci?i- qR ^ 

^tcTT 11 go II 

He who acts offering all actions to God, 
and shaking off attachment, remains untouched 
by sin, as the lotus leaf by water. (10) 

I 

4)PH: ^ ^ 119911 

cb441^Tl 

'5R[ 4t <^mfrb ^ ^rch< <3r^:cb^ 
^ ^ fM ^ t I I 99 II 

The Karmayogis perform action only with 
their senses, mind, intellect and body as well, 
withdrawing the feeling of mine in respect of 
them and shaking off attachment simply for 
the sake of self-purification. (11) 

iR^r -f?r ^ ^ ^ smR qrff t ^ ^ 

TOR ^)4zM w 3Rr:^-^ ^ STM I, ZI5 55 ?^ qr 5?r ^ ?f5t M 

qq q? 5fe ^ 5 ?rt ^ 4«i %, qr 5 ^*^ 'jiIcIRtd ^5 q«i 'ft % ? 

5R)R qjjf ^ ^I^ITOR % 5*? q)4 4 TOT 51^ I ? '3R^^q'3R |4t IR q?t 

^ <1*15tl^ ^ 'TTOl^ !>— 



3tP: <t>4'h4 

^igrp: VH^ 11 9^ 11 




t 

I 

■# • 

'f^v' 



aiTOR 


134 












































’TTcI^TTfScr 

^ 5TTf^ ct?r 31^ ?t?TT % cbHHI 

ci5f sfw% w^f'3iraTf5 5tcR:#sim% 11 $9 li 

Offering the fruit of actions to God, the 
Karmayogi attains everlasting peace in the 
shape of God-Realization; whereas he who 
works with a selfish motive, being attached 
to the fruit of action through desire, gets tied 
down. (12) 

SR^T ^ ^ ^ ^ ^ JTiPcT ^ 

5(1 iPo ^ HIKI ^dl % vSlfT RRjRT 5^’ ^ 'Slid^b ^PT-inW ^ ^ %, 

• ^ gjT ^ ^ ? aicT 3r^ ^ 

t- 

'3F^:^<.“i f^r?r^ =r§T ^ %, cbt 

an'^K^i cR^r 5 ?^ ^ cr^ ^ 

=b<=lldl g'SIT €)■ HcI6K'1' ^ ^ ^ 

cRirf cRt JR % ^JTFTcR 

wn^fT ^ ^ f^sra' 5 :rit % 11 93 11 

The self-controlled Sankhyayoga, doing 
nothing himself and getting nothing done by 
others, rests happily in God, the embodiment 


135 























































of Truth, Knowledge and Bliss, mentally 
relegating all actions to the mansion of nine 
gates (the body with nine openings). (13) 

JRHT '3IW ^ ^ ^ I ■afR ift 

^ I, ?fr ^ iTjsr ^ ^ ?RT ^ t afk t ^ ^ <TPft afqf ^ 
I- 

^ ^ ^>jiKi jrg: I 

^ • JI^ I IW11 

wr§^ q^sjf ^ ^ ^Tt cbdfHH cl?t, ^ cRiff c(5|- 
■sftT ^ cRif qf5^ % d'Ml'l ^ ^THi ct5<^ fcb'jj 
^ ^ % 11 II 

God determines not the doership nor the 
doings of men, nor even their contact with 
the fruit of actions; but it is Nature alone 
that functions. ( 14 ) 

—sfr ^ ?i)l’ ^ ^ '3nW ^ w # apRi 

^ ^ f, 3^1^ s’TigH ^ ^ ’tt5^ ^ ^ «mrj; ^ f ? 

»R ^5?^ f- 

aRPlHI^d UR ^ 33lf^ 3RR: 119!^ 11 

<i4c<M| 41 ^ H fcR^fV % qpqr cRjf cRt 

R Rb41 % cRif cf^ ff Tj^ cioCcii %; 


qo^aitZM 


136 



































<3T5rFT % 5RT frnr %, ^ vsisirfl' 

^ ^ f 11 II 

The omnipresent God does not receive the 
virtue or sin of anyone. Knowledge is_envel- 
oped in ingorance; hence it is that beings are 
constantly falling a prey to delusion. (15) 

I 19^ (I 

r^tichl ^ '3TW^ WTTW ^ 

'SKI ^ ferr %, ^Hchi ^ ^ ^ 

^ t I I II 

In the case, however, to those whose 
said ignorance has been set aside by true 
Knowledge of god, that wisdom shining like 
the sun reveals the supreme. (16) 








m 


y 


] 


fif 


fn 


^ i 


'■-V^ 






SIR % WflRT ^ fllP<T %, ^ if ct)$et,< OR ^ 

^sn^nfrTSRr^TRlRTe^SlR^^^PRcRT WTIRT^JIRrf^5^^er5rT,OIR^, ^ 

*15^ '2^It ^ ««4'i ^ SlRqW ^ ^<Wni RtR 5Rr M<MlcHI 

^ HiRfl qacii^l ^— 





i 

'.*^r 


i:4 

'4- 




137 
















































H<HKHl ^ €t f^R^ 

Pi<^ Tjc^rnm % %, ^ dcM^N^ 5^ 

^ 'STU MN<f^ >31^-1 <i<^rr1 ^ '3T2Tf^ 

qwrf^ ^ RRf ^ f 113'^ II 

% 

Those whose mind and intellect are wholly 
merged in Him^ who.-remain constantly 
established in identity with Him, and have 
finally become one with Him, their sins being 
wiped out by wisdom, reach the state whence 
there is no return. (17) 

jj^ - wucRT ^ RiPfr ^ ^ ^ stm Rra 5^ ^ WipT 

^ 

gpt ^ ^ ?PrRh: 11 9c; 11 

% fSdIT <3ltT lcHi|<iTffi WT¥f^ ^ ^«fT 

ifr, 5r«Jt, ^ ^ETFSIeT ’ft ^ 

t I I 9c; I 1 

The wise look with the same eye on a 
Brahmana endowed with learning and 
culture, a cow, an elephant, a dog, and a 
pariah too. _ d^) 




Soqq-gMPT 


138 






































i 



(wo *15IJJ<>®?f ^ *11^*11 ^ O^’f'! ^<ci f> — 

frt«f5i: irnf W >H: I 

(^RWf^^gsawi^gsrf^^RsRn: i i%ii 

f«TO5riR?mi^^fftsRrl, <w4i aki ^#1^<3icRstr 

^ ^ t("i^4 titiK 41d Ri'Mi 'Ni %, cwlft) dl^'^i'i'^tn 

M<*^ld^l Pt^ ^ I, ^ % dfa<;H-<t|-1 ^<Hld^l ^ 

t! Rq?r t 11 II 

Even here is the mortal plane conquered 
by those whose mind is established in unity; 
since the Absolute is untouched by evil and 
knows no distinction, hence they are established 
in the Eternal. (19) 

—31^ (^<I*K «(^<H'<kH ^ HM 5 ^ ^ ^?RTI^ 

t- 

g?if^ R«ra:ii^ii 

^ 5W ^ 5ir<r ^ ^ 

3Tf?rJT !TF^ vjf^H ^ FT, cJF ftqr 5fe; 

sistcItii' 5Fsr 

wnw ^ i^sra' % 11 ^o II 


139 















































He who, with reason firm and free from 
doubt, rejoices not on obtaining what is pleasant 
and does not feel perturbed on meeting with 
the unpleasant, that knower of Brahma lives 
eternally in identity with Brahma. (20) 

^reR«TS«^«tl>WI 1 

B 11!»11 

wrer ^ ^ ’Sil'Hlrb 3F^;cf^ cJmT 

^ szift ^iR=i=b 

<3tFF^ %, HFff StTTT % ct^^FcTT ^ 

^ SZTR ^ iTtFif 

arf^iii^N ^ 5W STOT -siPF^ ZBT 

% 11 ^<3 11 

+ 

He whose mind remains unattached to 
sense-objects, derives through meditation the - 
Sattvika joy which dwells in the mind; then 
that Yogi, having completely identified himself 
through meditation with Brahma enjoys eternal 
Bliss. • (21) 


5i^f*T -w 5?^ 5f^ * l^wif 4 aireiTp ^ wpT ^ ^ jnf^ 



Jiuinj 


140 












































I ^ ^ f^psRTt ^ ^roW ^r ^' 

=n^ ^ ■^fm' 5^4f ^ g^g" ^ 

^^RT% t dt ^ 5 :^ * # ^ f '3ft7 errR 0 f?t 

fq^cbl 5^ ^TT^f ^ jj^ \ [:^:^ Ij 


The pleasures which are born of sense- 
contacts are verily a source of suffering only 
(though appearing as enjoyahle to worldly- 
minded people). They have a beginning and 
an end (they come and go). Arjuna, it is for 
this reason that a wise man docs not indulge ^ 
in them. (22) 


JRf*T —f^*iPf *iw ^ i ^ i3W *1^ ^ 

^t- 


!ii5Hlrfll4 Ji; Jn^rthftqhrm^ t 

W ^ gtF: H gift 5!?: I R^|| 


^ ??r JTjscr sith: 9Tfk ^ ^ 

^ ^JW-fSTET 3?q5r ^ ElT^ ^ 


^ 3ir?(T %, 

% ^ gift % 11 ^3 IL 



141 




























































\ 


.1 





He alone who is able to stand, in tliis very 


life before-casting off this body, the urges of 
lust and anger is Yogi; and he alone is a happy 
man. (23) 

^ eqpT JBPT-aJrar ^rr ^ ^ 1,^ ^ 

ywi ?ifer q“f"i %— 

^ guf^^W asnjjflsj^PRsi^ 11 SIB 11 

^ 5?^ ■ap^TWIT # ^<sl<MMT %, '3nw ^ 

^ WT WT % rT^lT ^ STTW if ft fTTR" WT 

%, ^ qrsfir M<i(lc^l ^ ^TT*f 

^ ITF?r 9TF^ SfRT 

itcTf % I 1 II 

He who is happy within himself, enjoys 
within hemself the delight of the soul, and 
even so is illumined by the inner light 
(light of the soul), such a Yogi (Sankhyayogi) 
identified with Brahma attains Brahma, who 
is all Peace. (24) 

“IH ^ H^MUHI ^ Sfra" ^ ^ ^ ^ciW[ ^ 

•IflWIcI ?— 


iMm 












CUtqiq 


142 













































HaRRH! 7?If:n=5!ll 



^ WT ^ ^ ^ 

5TFT ^ snj ^ ^ f, ^ ?n=i::4 uif^nff ^ 

f%^^?xTtcrfrT l^Hth) i ^frgrr g-sTT ^ 

^ H<HKHI ^f f^sra’ %, ^ sI^^ItII 5^ ^TT^ W?T 

^FT srra' frcT t 11 ■R'l: II 

The seers whose sins have been wiped out, 
whose doubts have been dispelled by Knowledge, 
whose disciplined mind is firmly established 
in God and who are actively engaged in the 
service of all beings, attain Brahma, who is 
all peace. (25) 

5i#if Jra^«rai*[i 

ari^Rft gsri^raW ^ li^11 

^TPr-siTra' ^ sftfr ft? f^rfr^n^, 

q?JTiw m ^smesR f? fn^ 5^ % 

-aitT ?TPfr 4<5l^ 
t !lt?€, II 

To those wise men who are free from lust 
and anger, who have subdued their mind and 




143 
















































have real Brahma, the abode of eternal 

peace, is present all round. (26) 

5^SRT hww ^ cftr ^ 
*f6f3wt ^ ^ *1^1 ff 

% tijH zflTT ^ ?rnH gqjjrtt %, gj^ ^ jf ^ ^ ^ 

g^; I 

*n''iiHi4i ^4l M ^11 

^ g^ TJW I l^n 

«rT?^ ^ ^ ^ f^FcR cb<c1l g'STT 

WT^ tt q^TFT^ 'Bfrr ^ ^ 

^ i^sra" ^STT -{ij^(^i ^ icTER^^r^ 5rPT 

<3m^Mq|^ cj?r 

'a^k ^5jkfl- f^ ufr TftamRT^ gpr 
^ 'Sftr pt^ ^ ^ ^RT %, ^ 

^ % 11 9^-^^:: 11 

Shutting out all thoughts of external 
enjoyments, with the gaze fixed on the space 
between the eye-brows, having regulated the 
Prana (outgoing) and the Apana (ingoing) 
breaths flowing within the nostrils; he who 
has brought his senses, mind and intellect 




I'-.i'jrr- 'l?;- 










144 



























































under control,—such a contemplative soul 
intent on liberation and free from desire, 
fear and anger, is ever liberated. (27,28) 

^ ^ 5RT qTiTi^ ^ Rif^ 3}k 5^ ^ ^?Fr M Pi^srait 

^ 5^ IRilT *R, fM 

gr SM ^ ^4#r, msgqk s!JH#r ^ ?ntR ^ ^ >5[g^ ^ ^ 

^ ^ gwT % WT ^ 5nP<i ^ trf^ %T w ^f^tg ^ ^ ^ 

*ft^R gsRrref i 

Tl^gdUf sn^gl gf SdlPd^^irl I 1^11 

^ ’Trfi g5ra^ ?iir crff crt 
= rMT, ^ftcRf ^ cBT ^ f^ejT 

cBrgg^3Tqfg;^8 f<|^d 

^ ^ ^Hch< §TT^ crt arp^ 

% 11 11 

Having Known Me in reality as the enjoyer 
of all sacrifices and austerities, the supreme 
Lord of all the worlds, and the disinterested 
friend of all beings. My devotee attains 
peace. (29) 

^ gs^fqtetzrrg: 11 ^ 11 



145 


































^ ^ ft ^ ^ qjipr 5?r s% omr ^ 

SIR #T ^ »I#jff^ ^ W 11 EUR %T if ?Tfk, ?f^, ^51 ^fJR 

^RT qR 3IRm 11 ?rar 9I%, ifeq, IR ffe-R 'ariRT' ^ qR t q55T qilcIT 

% ^ w ^MR if ^ RR qq I, ??r <3 TSIr qq qR ‘^OR ^fR 

#r W %l 

srefq -3R SIR %r ^ 3Rlf qffq ^ ^ s% <3 Iezrt gq oitrt gjT^ 

t ^ qq% qfi^ 31^ ^ qf^ 5R gqfqtq if q^ g^ ^ q|?q ^ gqfqtq g5f iRfR 
^ ft qgjRi gq giRR «tj<cl 


3pnf^: qifqnq ^ g: I 

q #qi# q qWt q q f^rrfM qiftiq: 11 9 11 

■^tqqqrq ql%— ^ft w qjr <3iT-qq' 

q rrqq qqf q^qr %, q^ qRr# qqr 

qt’fl' %; ^qq 'STpq qq wmi qq^ qiw 
qRr# q#f % qqr ^q?r ffBqT<3ff qq qrrq qq^ 
qMT qWt q^f % 119 II 

Sri Bhagavan said : he who does his duty 
without expecting the fruit of actions is a 
Samnyasi (Sankhyayogi) and a Yogi (Karma- 
yogi) both. He is no Samnyasi (renouncer) 
who has merely renounced the sacred fire; 
even so he is no Yogi, who has merely given up 
all activity. ( 1 ) 



Mi 



qisaitziR 


146 


























































'I'A- 






•1: 

# 


t 


r'^' 


if tprar^ ^ ^ 'iwf ^ ^ ^ ^ ^ ^ 

wciTirar I ^ ^ ^ ^ B5«!f % fe ^Tf% 'tf'^ffli' ^ ^ t^E?! ^ 

^ vW^W BISRj ^ ^ ^ ^ ^ ^ ^ ^ ^ 

^ '?f5^ 4 Wff ^ ^ ?“ 

#^m!prirr W '!F3^ 1 
H ^iMt I I ^ I I 

Jr v3r^^ 1 <rf'^ 111 ^tii \5^ ^ 

g^^jJrn' ^tt^ l cRfffcB ^ ^^rPT ^ ^imt 

^ 5^ ^Mt ^ ^tcTT 11^11 

Arjuna* you must know that what they call 
Samnyasa is no other than Yoga; for none 
becomes a Yogi, who has not given up thoughts 
of the world. (2) 

?Rf*r —54#r ^ int?iT 3 r htr t— 

qVn ^ <s{r^ ^ 5^ 

^ zfrrr q5t ^ Pit4^iH ^ ^ rx^ii 

^ tg cF)^ ^jfRTT % <rfri: ^ rt 

4tRr^ g^ ^ ^ RR % cF^ 

cb^ l ^ T ^ tg % 11 ^ 11 

To the contemplative soul who dey res tc 


■:r:, 

'V'- - 


■ ]■ 

# 


‘A* 


\ 


i 




147 





















































- 




climb to the heights of Karmayoga, disinterested 
action is spoken of as the stepping-stone; for 
the same man when he is established in Yoga, 
absence of all thoughts of the world is said to 
be the way to blessedness. (3) 

ST^ S!i^ *! JR antiri ^^^ 

35 ^ ^ 5r5Fr t- 

SFSM ^ ^ ^‘stHT ^ TT =f5^ 

^ ^ 'STTFfti frar %, 3^ cRrar ^ m 

sw qtW5 *f55r ^stTcTT % 11 X 11 

When a man ceases to have any attachment 
either for the objects of senses or for actions, 
and has renounced all thoughts of the world, 
he is said to have climbed to the heights of 
Yoga. ( 4 ) 

M gsnfer ^ n? ttjszi ^ t— 

'3Blvf*RT?*iR ’n?*rnnRHR^ i 

3jn^ ^1(^14 11 ^ 11 

SRT % 'SSJ? cf^ 



TO 


148 
















































1 




-■■’* 




^ \3r#>Tf^ ^ ^ cf?ff% ztF 'SIW 
^ ^ 'STW % oftT OTFT ^ 3TW 
t lit,! II 

One should lift oneself by one’s own efforts 
and should not degrade oneself; for one’s own 
self is one’s friend, and ones own self is one’s 
enemy. (5) 

iR(*r Tpft ife am ^ amr Ppr ^ ^ ar^ aiw 513 11 aw 

3# ^ ^ f^ 7 IF ^tit# ^ em! t ^ Tijsr OTT amr Pm t aftr 

^ ?wpir % ja? arpT apwi ^ t- 

3HRRa^ 9jg^ i?fcn^ ?rpg) i ^ 11 

axT iT^?rf%^r ?ittT 

g'OT %, 3 ^ 4icik4i ^ ^ cTF ^ Ptsr 

t ■afrr fSra^ 5 Rr 

n^iT %, }%% c(^ grFT # 9T5 % 

9 ilcn- ^ «s^ t 11^ II 

One’s own self is the friend of the soul by 
whom the lower self (consisting of the mind, 
senses and body) has been conquered; even- so 
the very self of him who has not conquered 
his lower self behaves antagonistically like 
an enemy. (g) 


































t 


« 


- 

j 



■ : ,,jy' 


-ftra% *R ^ ?rtk id id?! I, ov ^ d iJiw f*ff f, 

5?r WKf ^ ^ i aw ?i%, ^ iT=R!T iJtiw ^ TO ^ asr qisr ^?rad 

I- 

(3iniw»iJ IWIT^TW 'R’n?n ^Rlfea* 1 

5WI »IH1MMW4I: 11 w m 

^- 5 :^ 1 ^ if aSTT ITFT afk 
aiMMR if P5iy<ft ■3F?r:^5^ ^f^ijT ^ffl^TR l 
9iP?r f, ^ ?5rrsfR aii^Nirl 5 ^ ^ irr^ ^ 

TOkHi sTcBR ^ Rera- % 

wrif M<HkMI ^ ftcfT Sp^T ^ % 
^ ^ IIS II 

The Supreme Spirit is rooted in the know!" 

* 

edge of the self-controlled man whose mind is 
perfectly serene in the midst of pairs of oppo- 
sitesy such as cold and hcatf joy and sorrow, 
and honour and ignominy. (7) 

inf*r —tifta 9ltlT ^ ^ W HtHiwi ^ HlP^T *FnI 
atr ^iwRRi ^ Rra gq 5w * pi!!^ ^ ^ qt ?5i^ sm 515^ ?rep»ff 
w q®N gq tiff’d! 4>t(l 

«Hft«IIH^kll^l f^^(flfTW:| 

gtF qfift 111:11 

j^RTcBT 3F?r:cfRw str^-Risim ^f ^%, f^rtra>f 




qs3 OlHnq 


150 

























































ff ^ f^re% f^ ftf)', ^cpif 

'TF ^fnit 'Srsjf^ ^■‘iq<3^-Mi'<i %, c[^ 

^JTRrr % 11 t; II 

The Yogi whose mind is sated with Jhana 
(Knowledge of Nirguna Brahm) and Vijnana 
(Knowledge of Manifest Divinity), who is 
unmoved under all circumstances, whose senses 
are completely mastered, and to whom earth, 
store and gold are all alike, is spoken of as a 
God-realized soul. (8) 

ii 111 

f*Rr, vi^itfiH, ^isir 

SRiWOff ^ Rf^mt ^ # ^RR 
*rR WT ■3RR -SlRr % | | ^ | | 

He who looks upon well-wishers and 
neutrals as well as mediators, friends and 
foes, relatives and objects of hatred, the 
virtuous and the sinful with the same eye*- 
stand supreme. (9)^ 

JRfT —S!?ihl> if ^ ^ ^ ^ cdlcRT ^ ^ 


151 










































^ I ^ ^ I^RiTiqr 351 ? % M ^ 

craransSf ^jJr^i^ ^ wn?iT urt ^ st^ 

1 ^ ^ fSjsum M" t fe fSidicR 55 ^ ^ HiHi^Hi ^Sl" uifer ^ 1 ^ gqr 
<nf^<l, y^HiiHf ^ ?fl? in^5jT?R«!T^, «FT^^?t^rT3nT*'T 

^7^ t— 


£, I ’M gs^hl BddHIcMH* f^«Rl: ( 

;||| Jrai^dicHi PRi?ftwfei?t 119011 





'sfk ^PstTi' ^rf^d" 9rtk =f3l‘ w% 

drar, aTTSfiRfld" ■sfh: ^ 

^ f^sTd arrw P i <^<. 

WndlT ^ ^PTT^ 11 90 II 



Living in seclusion all by himself, the 
Yogi who has controlled his mind and body, 
and is free from desires and void of 
possessions, should constantly engage his 
mind in meditation, (10) 

sRfn ^ szir zJtT w ^ ^ rit I ^ «2tr 

W §R 'T5^ WF ^ 'JUTR ?T ^ t— 

^ jrffraR R«R»mH*n?R:| 
dllJl-M ^dlPlH^vildi^ 11 99 M 


^ ’jR if, sFT^T: ^?fT, '^■^ l aM I 

-sf^T W, 3fr ^ ^s^iT % ■affr d’ «rgd 

’frdT, ■STT^ efit f^err WNd 





— I I 99 II 







^^isrw 


152 


























































Having firmly placed his seat in a spot 
which is free from dirt and other impurities 
with the sacred Kusa grass, a deerskin and 
a cloth spread thereon one below another 
(Kusa below, deerskin in the middle and 
cloth uppermost), neither very high nor very 
low. ( 11 ) 


FIR if 'SfRR Fim ^ ^ ^ EZTR qh ^ ^ ^ 

t- 

*R: I 

11 yi 11 

'iti 'STRFT ’T?' 5<ich< RitI ■STIT sJpRijll cj^f 
fe^IT'Sfr ^ ^ <.<arl t^cfjrjT cn<^cj) 

'3F^:ct5?TT ^ ^TW =f5r 'ST^^RT 

^ I I 99 II 

And occupying that seat, concentrating 
the mind and controlling the functions of the 
mind and senses, he should practise Yoga for 
self-purification. (12) 

JRfT ^ 5#^ if v3nF^ ^ tsgR «ziR qH ^ FFR ^ ^ WICIR 

^ ^ ^ an^R 'r ^ ffr? ^ *tr ^ ^ 

3% f^-f^ pRqt ^51 RcR ^5RT ^ifl^ >3^^ JRR W RR 




153 





























wi I 

cFRTT, f%T oftr ^ ^ WTV^ <3r^ 
cfj^ <3flT ftsR: t[^; <3rT^ qrf^chi % 'Srjnrm 
^ <s{^ feTT^ ^ q ^^sRn 

gOTT— I I II 


Holding the trunk, head and neck straight 
and steady, remaining firm and fixing the 
gaze on the tip of his nose, without looking in 
other direction. (13) 


5RU*^l^l f^:| 

»R; ^ni«i 3 ^ ainftrl : 11 $« 11 

WBTEntt ^ sfrT ^ 

=)l<7ll tll'iSIFT 41'Tl <l«t5Ch< 

gfr ^ Ri^cimi #t wr^ ?tcB^ feiw 

5lt I I 9« II 


Firm in the vow of complete chastity and 
fearless, keeping himself perfectly calm and 
with the mind held in restraint and fixed on 
Me, the vigilant Yogi should sit absorbed in 
Me. (14) 




i 


154 































5 Jl-' 




jwff -aqf® JWR # ^ 6iR 1^ ^ w ^ inail I- 

333 ^%? B5RRR #ft 

Pl<jf“m<*<f *lcHWIH(®l<TOf^ M 11 

^T ^ fcr it=T cnm qWt w OTTcrn' 

^ Pi<'n< ^ qr^rs^ ^ *f ^mmr 

Jj5i ^ H^^iM'q q5f '^Riqq^sT^w ^nPq 

qF<r ?tw % 11 gv 11 

Thus constantly applying his mind to Me, 
the Yogi of disciplined mind attains the 
everlasting peace, sonsisting of supreme bliss. 



which abides in Me. 


( 15 ) 


JRfir -STR qW m ^ W ^ddWI W; 3rf RIR ifR ^ ^ 3tRi?, 

HI<^!Wd<^ qWtefel ^ I 

q dlfrl«H!<ftdW 5roj# ^ ^1^113^11 

% '3i'^l ! 4)5 4)'1<| q ^ «)§c1 <ai^ qJT, q 

q ^§7% qi# crt, q ^fpt ^ 

^|C| cfT# cFT q ^ SIFT^ cTt# qq 

fRtT% 11% II 

Aijuna, this Yoga is neither for him who^' 






155 














































overeats, nor for him who observes a complete 
fast; it is neither for him who is given to too 
much sleep; nor even for him who is 
ceaselessly awake, (16) 

gttiWHWiilMw jftnt ’nflr s^sgiiiwii 

5 :?^ CRT cTT^FT # irSTT 

■an^R-Ri^K cn^ m, ^5Jif ^ 

=n^ EFT ?tsit ^|j|^ qr^ 

qq fr ?t?TT t 11 gis II 

Yoga, which rids one of woe, is accomplished 
only by him who is regulated in diet and 
recreation, regulated in performing actions, 
and regulated in sleep and wakefulness.(17) 


tRfn -cm ^ g'rat’fr aril ^ aw 

fjRrainr ^ sir qif ari^tpr Rqf?r qsr t— 

*RI f^Prad P|'H«1I7H'^<INP|<4^ I 

Pl:^: p; 5^?# fRII I9c;l| 

'St^iRr q%T # ftRqr gorr ^rt eitrt 

qTHw if ^ fr qnm t, 3 ^ qjiw 

^ liWf ^ 5 ^ *ff>T pF %, ^ 

JFgT 5TTnT % I I fc II 



qBsardrq 


156 



























































When the mind which is thoroug^hly 
disciplined gets riveted on God alone, then 
the person who is free from yearning for 
all enjoyments is said to be established in 
Yoga, ( 18 ) 

gBTf ^ WTI?1T ^ ft ^3m ijfraT 

I, a^f ^ i3¥ ^ M ajw !?f ^ I, 3En% SfRjffln ^ %- 

qM^Rt qclftriw gsjRft I 19^11 

5|cf5R E||<i<f^ ^ Rsm 

^l'711'MHM ^1"\dHHI ^ SZfpf 

^ ^ ■jflcl .gCf f^Irf ^ 

% I I ge II 

P 

As a light docs not flicker in a windless 
place, such is stated to be the picture of the 
disciplined mind of the Yogi practisingmeditation 
on God. (19) 

^ ^ ^ 3r^ ^ tilH %T sr^l WfItRT ^ ITT^ 

^ R«iltr ipi 

i%Rf 

^ ^‘)l?*HlrHH WJlIrMFl 5^11^11 

‘il'i ^ 'Sn^rra' ^ Pres Prer f^rer stcj^sit if 


m 





1S7 







































3WT ^ Sirar%, ^ 3T=R8IT ^ 

sqrr % ^ snj wimr HTsrrg; 

f3TT ’TCTTRT ^ 

T^m t 11 ^o II 

The state in which^ curbed through the 
practice of Yoga, the mind becomes still, and 
in which, realizing God through subtle reason 
(purified by meditation on G od) the soul rejoices 
only in God. (20) 

g«*nwPa<»> I 

3J5I If ftsRWraftt 117111 



if^s^iT ■31^, ^ gf gfe; srt 

iJFT ^fTR ^ -SR^ STR^ %, sWr ^RT 
3Tcr5EiT 3TcrfE?T 

^fpfr etrtRT ^ ?5Ri'T ^ fcrafcRT €)■ 

^ 11^9 II 

Nay, in which the soul experience the 
eternal and supersensuous job which can be 
apprehended only through the subtle and 
purified intellect, and wherein established 
the said Yogi moves not from Truth on any 
account. (21) 








158 





















































j| (!?fs I 

R'lMrl I i =R M 

trtWIT ^ JTTt^I^ 

g^gref- ■arflicp ^ ’ft ^ Hi^rar ^ftr 
q<t)T<Fr inf% ^ <5majT ft ftsTrr qtftt ^ 
'mft ft ftt -cHriiiiHM ^ ^ftrr; 11 II 

And having obtained which he does not 
reckon any other gain as greater than that, 
and established in which he is not shaken 
even by the heaviest of sorrows. (22) 

^ fnsNT ^ w, 3ft (Mr ^ m ftciftit If? ftt SM ^ ^ ihiiiT 

ftj# If- 

^ jftsgftH 4>th«4l 4>Jil:>P i R’‘’‘ i ^dd i In 

tsft ^ ftftrr ^ ftefftr ft % rrsrr 
fj^Hcbl ^ 4ftT %, 3^fc|ft STPPIT Wiftft I #T 
^ 'd=bdli) gnj 3 T«jK ftft ofk ddHIg grf? ftrfT ft 
fftyefqr^fe cR^ cR^ % 1111 

That state, called Yoga, which is free from 
the contact of sorrow (in the form of 







159 























































m. 


traiii,jhigtaLl4>ii), shoulcMje kiiowiu Nay, tlrign 


Yoga should be resolutely practised with an 
unwearied mind* ^23) 

*T^53PfiqilH f^f^RIST ^IRRI; I I ^ 11 

% 3?qiT ^ ^THJof c}5FT^3ff c(?r 

<1cbcb<— 11 II 

Completely renouncing all desires arising 
from thoughts of the world, and fully re¬ 
straining the whole pack of the senses from 
all sides by the time. (24) 

5T%: I 

311wt1tq »R: ^011 ^ MqqR JrRI^ | |q^|| 

% ■art^rra- gair 3 ^ 7 ^% im<T 
5r cfSTT ^ gtl5 5fe ^ StTT ^ Ef?r tT W I cHI ^ 
f^^ra’ chT^ M<*iieMi % %c|T afk ^E5 i%l v^; T 
^ ^ I I II 


















































He should through gradual practice attain 
tranquillity; and fixing the mind on God 
through reason controlled by steadfastness, 
he should not think of anything else. (25) 

^ 'TWRTT ^ ^ 3Rr 'ft ^ ^ 

^’Pfrf^ t 

WIT 9iWl ^ ftRTRTT *17 ^— 

^ Prs^Rf^ »RS5i35ra»ri^*Rg I 

ddWdt P | J|4 | rf< r w% wsf ?P>gi|5RII 

^TF RsR ^ =rraT 'SffT f^re'-f^RT 

ftispr ^ PiPItH ^ FFTT ^ Pl-^Kdl %, FF 
Pm ^ <1cbc*,< JTpft gSI'^HT m'-WlT WTTFTT 
^ Pres ^ II 

Drawing back the restless and fidgety mind 
from all those objects after which it runs, he 
should repeatedly fix it on God, (26) 

Hti*i —^ ^ftr ?2RjT T^ ^ ^ Ret? ft w fWij 'ir 

%- 

41PH* I 

aRTOTO I IV11 


cKil'l^ pRR5T If# Hcfjn: sffx^ %, # 

<#^“1 ?TT^Fr 






161 






















































'^.y. 


W ^r^«iH<tjH $r$r ^ w«T 4 c|? 1 'm|c| gq 

^ ^tPT '3TFP^ 5llm ^tcTT % ! I R'S I t 

For the Yogi whose mind is perfectly serene -B 
who is sinless, whose passion is subdued, and 
who is identified with Brahma, the embodiment 
of Truth, Knowledge and Bliss, supreme 
happiness comes as a matter of course. (27) 


!T^ —TOTW ^ 31^ % niR ^ ^ ?BT ’IJT ^ 4|^dl4il, 3R 3?rar 

^T^lS 5 c*fR I 

g#T 

^ ^ w pcF>n: Pi<Mi< <311^ ^ 

H<-H[CHI ^ ^FTTW g'SK 

^151“ qiP^ '3FT^ vBfnPF^ ^ cb<ai 

% I I 11 

The sinless Yogi, thus uniting his self 
constantly with God, easily enjoys the eternal 
Bliss of oneness with Brahma. (28) 


”19 HqjK 3r^ 9T«n ^ ^ qjh ^ ^ ^ 

55^9 aw 39 919?} % ?J5f fta]% ^ 




B[B5arnT9T 


162 



















































^ a f --— ■“ 


j . ^^iM7 U- 




^Jcqufl viH*d ^ 1?T^ # ftcrtcT W^ 

^itn ^ <3TT^ cn^ ^ren* ^FTHi^ 

<M\ <3?T^^ 

^ armr ^ thfeMd ^^dl % 11 M 

The Yogi who is united in Identity with the 
all-pervading, infinite Consciousness; and sees 
unity everywhere, beholds the Self present in 
all beings, and all beings as assumed in the 
Self. <29> 

!wf*r —w U4JI -HI w 

feifit w 951^ % *n^j gw *#) ^ giP!FT ftd?!'w ^ 

'T*ra^9f=r ^ ^ ^ t- 

ift m ^ ^ »ift I 

cr^15 =t iftotPi h ^ ^ ^ msfi ^ 11 ^ 11 

^ ciig^cf ^ Oi-dJfd ^<siai %, ^3^ foT^ ^ 

^ ^t?nr 'aftr ^ ^ ^ 

1 Uo 11 

He who sees Me (the Universal Self) present 
in all beings, and all beings existing within 
Me, never loses sight of Me, and I never lose 
sight of him. (30) 









163 































5Rnr — 

^ ^ PJWT t— 

jft trf ’T'»l<^*^<l»ilR«ld: I 
^cf>lRtePt ^ #ift *ritj q#| 1^11 

^ 5 ^ % fei?r y«^uf ■sjjff ^ 

'HTc'TO'T f^sjcf g5r ?rf^I^FF5CHFT cTTg^W c^r 
%, ^ 4l''Il UcBIT ^ s|<ddl g-STT ^ gsT 
# €t ^<ddl t 11 33 II 

Yogi who is established in union with 
Me, and worships Me as residing in all beings 
(as their very Self); abides in Me; no matter 
what he does. ( 31 ) 

SRtT —|?r SR 5 R 'HlrtT^l'l SRT ART |Ci 5^ ^ efji nfcRT^ ^5^^ ^ 

SRT T<Hldll ^ JIRT |q 55 ^ ^ ^ ^ ^ ^ f- 

g^’ ^ ^ ?i p #ift tpift <m: 113^ 11 

%■ ^ qV?! OT^T^ ^r”jpf i( 

^TR- ^^§RTT % srsiW 5:73- ^ ^ 

%■, =11^ qHt RTR RTRT W f I I 39 II 

Arjuna, he who looks on all as one^ on the 
analogy of his own self, and looks upon the 
joy and sorrow of all with a similar eye,— 
such a Yogi is deemed the highest of all. (32) 





qcS^pziPT 


164 








































^ ^Rcir ^ ar^ qg q5t Tjo^^di ^ qjRar g^E^f 

gprjt #Tr ^ gjfeq gj? 7t t- 

3rj^ 35ira 

’te’i jflrl!: H^^<JH I 

q?t^‘ q q y< i i* < xio^^i^ i irwi^' Rqd^ 11 ?? 11 

<3r^ wt^—!■ ’Tg^^ ! ^ ^IF #T OTTT^ 
ti*1'HI'^ ^ cf5Fr %, ^ ■qo^qtTi FV% ^ ^ 

f^2rf% cst ^ t, I I ?3 II 

Arjuna said : Krsna, owing to restlessness 
of mind I do not perceive the stability of this 
Yoga in the form of equability, which You have 
just spoken of. (33) 

«fcf?rr^ ^— 

fl JFnft I 

^ cti4)Rct 

cFqt% |- ^ftc^iscT 1 -cjo-q^^ ^TR'SFT 

qMI, ^ 'Sftr <s|<T|q|^ % I 

HHai I I 3^ II 

For Krsna, the mind is very unsteady, 
turbulent, tenacious and powerful therefore. 


165 
























































.ife 


I consider it as difficult to control as the 
wind. (34) 

^ 3RPT 5|?I5IT^ ^— 

anraq 

g ^ ga^I l%ll 

«?hn=n^ ^ ! PT:^t=^ 

xT^rar 'Sk cbRiHdi %■ ^ fr^ %; ’ng 

t gsr 'Sr^! ar^mr '#?■ tu»^T ^ ?r?T 
# ^ t 11 gv II 

Sri Bhagavan said : The mind is restless 
no doubt; and difficult to curb, Arjuna; but it 
can be brought under control by repeated 
practice (of meditation) and by the exercise 
of dispassion, O son of Kunti. (35) 

—•I'lqi'^ ^ ^ ^ I ^5 finrmr *rT 

^ W ^ ^ few «IW ^ SJpt t" ? 5?r 'IT 55?^ ?— 

anraaf^rn g^jirr #%*#;! 

9?Jn9Hi g q?Rn ^Rqte^rggqpRi: i m 11 

rSHHcbl ’RW ?rST ^ feziT gOTT ^ t, ^ 

SRT 4W gq q ?ici i ^ 








^wniR 


166 




































sracT^fta’ 5^ 5Rr ?rm^ ^ s^rar rt^t 5l^ 

%—R? ^ W % I I 3€, II 

Yoga is difficult of achievement for onel 
whose mind is not subdued; by him; howeverj 
who has the mind under control, and is ceaselessly 
striving, it can be easily attained through 
practice. Such is My conviction. (36) 

JRf*r -*ri'lRlI«^^*R^^^^j?^WT'aiNW<*)HddWMWI 

% % Pi^R>i *R ^ ^ ^ 4W ssr ^ ^ 4 )K''i sit ^ 

*WI %, vStlRil *n^ ^ ^ ^ ftcft % ? §?ft ^ 31^ ^— 

VJCIN 

^ ^ I l^ll 

< 3 ^ % 6f|c^ I ^ #rf ^ 

clMT %, ^ %, ^ cf5Rur f^^Hcbl 

'Sl-dcbM ^ ^ f^df^d %, 

4l''i ^ fdfe^'3T^fd,^'‘Idcdi^IcqoK ^^ Jhiki 
^l<=h< ^ RT^ % ? I I II 

Arjuna said : Krsna, what becomes of the 
soul who, though endowed with faith, has not 
been able to subdue his passions, and whose 
mind is therefore diverted from Yoga (at the 
time of death), and who thus fails to reach: 
perfection in Yoga (God-Realization)? (37)- 

Nv- 




167 




































<r^i<)i^1 asms qiJriiic;ii 

! cmr aw ma^urf^a"^^^ 

#T aTT-sm^f^d 5W «rraar ^Iff^ 

#sTf arrr % ^ ^ ^ 

^amr ? 11 II 

Krsna, strayed from the path leading to 
God-Realization and without anything to 
stand upon, is he not lost like the torn 
cloud, deprived of both God-Realization and 
heavenly enjoyment ? (38) 

SRf^T -w ?fer ^ ^ % nr^^iT 

^ i 

a 11itii 

t «Sl=feWJ| ! ^ ^ a'lFT ^ 

% f%^r aTFT # s!TM f, <3Tm^ f%aT 

^jRT Fim cR^raMT ftamr 

^ % 11 3^ II 

Krsna, it behoves You to slash this doubt of 
mine completely; for none other than You can 
be found, who can tear this doubt. (39) 








168 











































if '■■■ 

§ 

'^< 

t"-'- 


■i®;' 

.:r-: 


M. 




■■»r; 




i«fn^ sn^T*3^ *ft *ik^ ^^ 

?fr ^<SI ^ ^1^1 ? "K'ltll^ 4tl49l dn< ^ ?— 

#TOI3^ 

^ ^ngsr f^^nsreiw 
H ^IRf ■•wfJk 11 W>ll 

afrv|J|c)l^^—tqref !^3W cfr?^ 

efrai ^ ^5T ^ 'TTcfra? I tpjffe 

% '^nt! aikHl<^K ^ arsrf^ m=i3TTf^ ^ 

^ncTT Ji?rf’fl'^qgsq-giff^ c^ sn^ 
^ 5t?TT I I »o II 

Sri Bhagavan said : Dear Arjuna, there is 
no fall for him either here or hcrafter. 
For none who strives for self-redemption 
(i.e., God-Kcalization) ever meets with evil 
destiny. (40) 

5^ ^ S*^ ^ ^ ^ 3?r5Sr fiPTT ^ % I *1R^ ?(5l[ 

l®r ^ 'R 'nr^p^ ^j^rl 

I 

g'^if fft^iwlsPrara^ ii 8911 

jfrrnjTss y,u^c(H7 ^ eTt^ ^i?r orerfg; 

^Jlfft 3^ ^ !TP^ ftSR, 3^ 

3^ f^niRT Pbt ^ 3ir^rcui cn^ 

3^ % hit: if sfr- % 11 j I 





k*;t 


.a 


» 


169 




V 




























































He who^has fallen from Yoga, obtains the 
higher worlds (heaven etc.) to which men of 
meritorious deeds alone are entitled, and 
having resided there for countless years, takes 
birth in the house of pious and wealthy 
men. ( 41 ) 

-^nwr %iw 5^ ^ ^ 

55^ ^ 'ilcl ^ q«f«i 

3i«ra! 

^ 11 Vi I i 

■srsw %iT'7T=fT^ 5^ ^ ^ ^|ch< 

5lM^I-l, iTlRliil' % ^ ^ ^jRT ^TcTT % I W5 

5^ % I I II 

Or (if he is possessed of dispassion) he is 
born in the family of enlightened Yogis; but 
such a birth in this world is very difficult 
to obtain. (42) 

if 5FT ^ ^ %1W ^ 5FT ^ M qftfMr M I, ^ 

?i5r w 

^ ^ ’JJT: I I 11 





170 
































«sf '31^ ?)*iaf^ %T ^ ?f?3iRf ^ <2irirT?lRr 

^ s^iKi ^ 3TT?n' % <^R % ! viycji 5r*n^ 

^ 2J¥ P»5T trw^in'^’Trf^S'^ ^ fM 

^f ^ «l^=b< JRRq cR?TT % I I »? 11 I 

Arjuna, he automatically regains in that 
birth the spiritual insight of his previous * 
birth; and through that he strives^ harder i 
than ever, for perfection (in the form of God- 
Realization) ^ 43 j 

SRf^#fr=ff ^ ^ 5Rf ^ gi^ ^ ^ ^ ^ 

^ 5fPf^ ^ ?- 

i 11 | 

^ ^ ^ ^ gag 

^ tiq7i*^qo+if ^ cR I I Uy M 

The other one (who takes birth in a rich 
family), though under the sway of his senses, 
feels drawn towards God by force of the habit 
acquired in his previous birth; nay, even the 



171 




















































m)/- 


seeker of enlightenment on Yoga (in the form 
of even-mindedness) transcends the fruit of 
actions performed with some interested motive 
as laid down in the Vedas. (44) 

^ ^ ^ ^ *lttl 53" tPIT 

^ ^ ^IPnI ^ ^ <11*1 ^ MRI ^ 

ST; ^ I- 

«^Hi«rf*nFRg jM 

OTRTRr SiraT ^fplY 
^ ^‘WiK ^ ^ 5# ^JFR' ^ 
■qr^f % ^ 'dishM 

fl" M<H^ i lri qrqf srrar t 11 11 

The Yogi, however, who dilligently takes 
up the practice attains perfection in this very 
life with the help of latencies of many births, 
and being thoroughly purged of sin, forthwith 
reaches the supreme state. (45) 

H^*r —til<i 3§f HIcI ^ ft'll *4 qjw, 3T¥ ^ 3I^T 

^ Hl'fl ■i'l^ ^ 3ITfR ^ ^— 

inPwtePt ^Trtef^: I 

fTFTRlWt H ^ 11 

crqfer^ % %g t. 






172 











































’TFTT ^I'MI % <3flT ^1cf^FFcf5tf ^ ^ 

^ns3 t; t 'ST^ ! g; 7fpf[ ^ I 1 II 



The yogi is superior to the ascetics; he is 
regarded as superior even to those versed 
in sacred lore. The Yogi is also superior to 
those who perform action with some interested 
motive. Therefore, Arjuna, do you become a 
Yogi. ( 46 ) 

^ ^^ ^ ^ ^ 

sin^Vij ^ '3frf^ tKkf-ir it 'Sr^ ^-^iT ?irtR 

5if^? ^ ^ ^ ^ fell J ^ 3R *nR(^'3F% ^ 3FPT ^'*ra; 

^ ^ 5T9f?iT ^ ^1^ artrff ^frr %- 



^IPniHf^l ^liNf I |»9|| 

«rarapi5i^ 4t >n ^ ^ grP^Fft >itT; i 

jfrf^Rff ■fif ■*?!■ ^ft" st^lFn^ 

^ ^ 25T Pi<-d< iT^rar %, ciF 

gff qr^r ^ t 11 xis 11 


f- 



Of all Yogis, again, he who devoutly worship 
Me with his mind focussed on Me is considered 
by Me to be the best Yogi. (47) 

=n»T SEC^tSEETR: 11 ^ n 


fcL 


©(§>(§> 











173 





















































I 

^ Pma m ^ ™, ^ ^ ^?f¥w t ^ipt ^ 

?r MJH ^TR* 5rft^ ti^'^i pRRJIT tj^ tiiPrtt (iw % tilcii, tet*! *ieWp, JfT M»iw SUfe ^ 
m ^ ^ ^ I fsr fR efrt 1^ % ?iittr ^ ^ «TH5ir ^ ^mr 

’PWr^ ^ ^I'f-ll S' I 3WR ^ flHM 'TRT^ ^ 'i^'li yTR^ 3tPl35tR*it 

W #r ^irapit ^ ^ 5?T ^ITWTJ ^ ^ “SIR ft5IR 7?3T W % I 


HWt 3R^ 3^, ™ % flfScT wm ^ ^RJltf t pj 

HftwVj m ^ ^ ^ latiTFr ssr «tw t ^ ^ it ?5ite»r ^ 

ijt^'i ^ 3^ tii'mi'tl ^ tii^ ^"1^ ^ 1^1^ ilt"ii sH'l^sii ^ ^3% ^ nRifli S— 

■S5t 

*Fzmra»Hl: wf JlR* g33F*RI«ra; 

awr^m mrf *rf wn snRfI? mil 

•ef^T^mi^ % ^«f ! ■3T^ SPr ^ ^ 

OT^Rf? f%RT ?raT '3FFzr *ncr % ttrpt 
#T ^ WOT 5<aT ^ jraiT ^r f=njf^, 
^i^clilfR 5>iff % 5?f5, STRCt^ 

?f§|il<Rc1 AJlt^JII, 3^RFr ^ 11 '3 II 

Sri Bha^avan said : Arjuna^ now listen how 
with the mind attached to Me (through exclusive 
love) and practising Yoga with absolute 
dependence on Me, you will know Me (the 


::i 





. -: 

# 




174 

























































r' ;■ 
•v^ - 

I 


■*ir\ 

/• ■ 

/.■ -1 ■ 


Repository of all power, strength and glory 
and other attributes, the Universal Soul) in 
entirety and without any shadow of doubt. (1) 

^ I u n 

^ ^ W fq^in ffPT ^ 

d*^^Fdcp^rr, f^RT^ ^RTR ^ 

^ ^ ^ ^ 11^11 

I shall unfold to you in its entirety 
this wisdom (Knowledge of God in His 
absolute formless aspect) along with the 
Knowledge of the qualified aspect of God 
(both with form and without form), having 
known which nothing else remains yet to be 
known in this world. (2) 

^ ^ ^3?FI% ^ 5^f*RlT ^ ^ 

?r^! i u i i 

*«■ ■■ 

If^sqf Tf cJ5t^ ijcF ^ JTTI^ ^ 

^ ^ iftRwT Tf ’It ^ 












175 














































^ ersifg; q’«iTsf 

^ % 'jIMrII % 11 3 II 

Hardly one among thousands of men strives 
to ralize Me; of those striving Yogis, again, 
some rare one (devoting himself exclusively 
to Me) knows Me in reality. (3) 

^ WW ^ 5TR-f^5lH 3l5t H%IT <3?^ SRHEir 

tilt, ^ 5lFT-f^5lH ^ W ^ ‘arKT W ^ 

sRicn^ t- 

31^ ^ f^rsIT H^frR^II«ll 

^51^, -stP^, cttj, ■3Ttcf5r?T, ’T^T, jfe 
ai^cBTT «ft—JTcBR HW # fSmrf^ 

^ I m <3TT^ ^ €[ ■amr 

3mfg; ^ ^ % #t % h^n i ^I ! 

ci^, ^Tw str^ fEB^TT ^jirar 

t, *rtt ^ftcr^jqr w 3rsTfg[ =^?pt 
^STR 11 »-<^ II 

Earth, water, fire, air, ether, mind, reason 
and also ego; these constitute My nature eightfold 



;:■/ y/y 





'3JW<W 


176 





















































divided. This indeed is My lower (material) 
nature; the other than this, by which the 
whole universe is sustained, know it to be My 
higher (or spiiitual) nature in the form of 
Jiva (the life-principle), O Arjuna. (4,5) 

n=gtti*iT 'jp'I ^ ton'Ji ? ^Y-iT 

I- 

^rafxftgwH’T I 

315 JPR: I U M 

% <3r^ ! ^nr^T f% ^ 

5 Ic^f^ ^ 3^ 5 ^^ t •Sk ®f 

w sm^r ?r«iT 51^ f oTsjfg: cf^r jjjt 

=tjr<ui f, 11 ^ !) 

Arjiina, know that all beings have evolved 
from this twofold Prakrti, and that 1 am the 
source of the entire creation, and into Me 
again it disappears. (6) 

iR^T —w wrt ^ ^iw ^ im'n tJTipnT t, iT^ tt m 

^ It sziM ^ I ar^ ^ ^ ^ ^ M '«rrat^ gtslr 

hti; *R3nii 

*lft ^ hPmi"ii 5^ m O 11 


t gno^Ji'M ! ^ sff qiiq 



177 























































51^ % I ^«ijjf sFig;^ ^ ^ ^ Hf^'4f ^ ! 

?f?§T # 3«TT 5'3IT % 11 ^9 11 ! 

i 

There is nothing else besides Me, Arjuna. | 
Like clusters of yarn-beads formed by knots 
on a thread, all this is threaded on Me. (7) 

jRk ^ ^ #rat ^ fssRT t *praT^ ^ annft -sik «4oqiH<?)di 

^ ^ 131^ ^ 5^ ffl?T ^ we ^ ^ iran-imR 

«R^'3ff ^ ^ t, I; ^ WIWT % 9?l‘ aPT% # 

^OM^O , 

TObg»rg n*nRq sjfiigjfqt: i 

JT’Rs ^ H i; 11 

% <51^ ! ^ f, ■afrr ^ 

HW9T f, ^1^74 ^ 'SffsBTT ^ ^8n ■STFR'^T ^ 

5T^ 5^ # 5^^ ^11^ II 

Arjuna, I am the sapidity in water and the | 
light of the moon and the sun; I am the sacred | 
syllable OM in all the Vedas, the sound in' i 
ether; and the manlinss in men. (8) ' 

I 

3wit»iWsiP>s>fg^5iwiR*Tf^«ira#l I 

sRtt ^ttwiRh 111M 

I 

*f ^[«4t if<3tf^ ^ 















wwT aronw 


178 







































t 11^ II 

I am the pure odour (the subtle principle 

of odour) in the earth and the brilliance in 
fire; nay, I am the life in all beings and the 
austerity in men of askesis. (9) 

»n 'IPt 1 

119011 

% ^ ^jcif cCT ■H^icPT ^ 

tf ^STPr I # 5fe ^vrlRdijli' 

=f5T t, I I 30 II 

Arjuna, know Me the eternal seed of all 
beings. I am the intelligence of the intelligent; 
the glory of the glorious am I. (10) 

^ ! Sf sIdcIHll' m '3JI<HFrh) 

cb i HHig ry % ^ <3Tsjfg; w^«4 f <#?: 

^ Epf % 315=^ •3T£tfg; 5TT^ ^ <3f3^ wr 

II 33 II __ 



179 




































It: 


m 


Jk 

tel 




* 


m. 


. T/ 


i;i 



Arjuna, of the mightly I am the might, free 
from passion and desire; in beings I am the 
sexual desire not conflicting with virtue or 
scriptural injunctions. (11) 

jm -w sTSTR-sran if <^n<*)di ^ 

H'bKw< t ^ y^ciijNcbdi ofrr y«lw<?Mdi ^ 3R- onr^ ^ tf 

%WPT 5Rg[ gjT ^ «ldclict7< ??r JRTT ^ STOfR f— 

^ wilrt)*! ’rrai ^rii«iww«i?Er ^ i 

aiPdR; ^ ^ % >1^1119^11 

’ft ^ ft ftft cTlft «rTcr f 

#T ftt ■^#3^ ft ^SIT dHlit'Jl ft ftft cnft ’TT^ 

f, wft g; ‘g^rft ft ft^ cnft f ’ ft^fr ^jtpt i 

qts di^d ft ft <3ftT ft g^rft ^ 

I 1 99 II 


Whaterever other entities there are, born 
of Sattva (the quality of goodness), and those 
that are born of Rajas (the principal of activity) 
and Tamas (the principal of intertia), know 
them all as evolved from Me alone. In reality, 
however, neither do I exist in them, nor they 
in Me. (12) 

Mtf'l —^ ftj? RonNI R) ftftRT ^ ^ ^ OMIK1 % I 

ft? RIsTM ^ I ftft^ '3fR 3RRT ^ ftT’ft #T ftftftR; ^ 

ftft ft?ftTft^ ?— fft ftT ftftftT^ ^5?^ f— 







ftRftlft 


180 






































Mm 






3nig;i 

?#rapj# »n^; n 9? 11 

3^ ^ cwiTw <HlR^ch, TT^RT dlH^H— 
#=ff n=BR % irr^ ^ ?Tw ?reR—snf^-^fg^nr 

Hlf&d ^ Tfi %, ^fNlf 3^ % 35r 

'STf^Sfr c!^ ^ vJlHdl I I 93 II 


ri* 

-r ... 

i 


The whole of this creation is deluded by 
these objects evolved from the three modes of 
Prakrti-Sattva, Rajas and Tamas; that is why 
the world fails to recognize Me, stand ing apart 
from these and impersihable. (13) 

JT^tT^ t I w ^ ^ 

^ ^ ftfe fe? ^ ^ g^n*! % ^TT ^ ? sRHifit ?m*pr wtr^ 

^ ^ ^ ^R5Rjt ^ 3R^ wfi 5*?rr gq tR% lur sqR ^ f _ 

I4t ^ 3 «ih 41 »pi qpn I 

^ ^IIWII 

'Wffe ^ 3T^f^ch ^JTsrfg; arfcT 31 .^3d 
f^t 3 'wfl- ^ Hmr sr# 5 ?^ %; qtg ^sfr 3 ^ 
g5ra?r Pi^-di f % ^ trim ^ 

^ % oTSffg; 

% I I 9» II 





181 

































































/ 






■ 


For this most wonderful Maya (veil) of 
Mine, consisting of the three Gunas (modes of 
Nature), is extremely difficult to break through; 
those, however, who constantly adore Me alone 
are able to cross it. (14) 

^ IIPTI ^ 5^cR3T ^ ’TSR ^ ^ W ^3^ «iaciWI I 

^ IRFT 33?IT % ^ ^ ^ t cl?" ?fPT ^ ^ ? 

^ qr ’iwi; ^ t- 

1135( 11 

<3n^-^cnTT^ ^ g^, ^ 

c^f^d cll^l 

11 II 

Those whose wisdom has been carried away 
by Maya, and who have embraced the demoniac 
nature, such foolish and vile men of evil deeds 
do not adore Me. (15) 

^^rarari^MimcHi 3n5ttH^^’P#TiRr*P5R 
I ^ t^i5irer ^ t ^ t, 

t- 

^ upft ^ ^<^113^11 














ajtqrq 


182 












































% ’TOI^ff^ ^ 4pss .31^ ! 3fPT cRjf Cfj^ 

^ eTsrfeJf, .snff, f^nrrg <3fr?r sn^-^ ^ 
^ 55T cfj)- ^ I I <5g^ II 

Four types of devotees of noble deeds worship 
Me, Ajuna, the seeker after worldly possessions, 
the afflicted, the seeker for knowledge, and 
man of wisdom, O best of Bharatas. (16) 

^ w<?>K ^ ^ <wq)< ara’ irnit »itr % ^ iRfftiT 3 rift 

^ 3f^5rr «ic3^ ^ ^ I- 

^ upft I 

fi>4t ^ g I11T filJi: I |9S|| 

35T ^ ^ f^SI^ ^ 

STMT fTpft ^ ^ %, craf% 25jc^ 

^ ;3TH^ cn^ fn^ C|^ Sf f$RT ^ 

^ STT^ gfr ■3T^IF^ Rr^ % | | g^s II 

Of these best is the man of wisdom, ever 
established in indentity with Me and possessed 
of exclusive devotion. For I am extremely 
dear to the wise man (who knows Me in reality), 
and he is extremely dear to me. (17*) 

^ fFit ^ ^ 3j5i;^ lifZj I ^ ^ ^ ^ 




183 
















































184 


^ fe ^TblrHI HI*i«)yT)Ml‘ ^rf^n9«;ii 

^ f, qtg sTPfr ^ wsng; 

%, ^ ^rrr w %, cHil'Rb ^ 
ipr-^fedHI sTT^t ’ra? <3?fiT ^3^ "TfcR^r^ ^ 
if ^ or^ UcRR ft81?r % I I St; II 

Indeed all these are noble, but the man of 
wisdom is My very self: such is My view. For 
such a devotee, who has his mind and intellect 
merged in Me, is firmly established in Me 
alone, the highest goal. (18) 

jRf>T OT sipfr ’raj ^ 5^’raT ^ ’prai^ ^ t- 

5RHT»n^ siH«ii*»rf Jrra^i 

^ *IFR«n ^^Sll%ll 

'J1'*ri ^ '3T^^ 5lT5qf ^ ITFT ^ MI'-C! 
55 ^, ^ di^^ci ^ 35r = 1 ^ 

’TSRTT %, cf? qWTT % I I S« II 

In the very last of all births the enlightened 
soul worships Me, realizing that all this is 
God. Such a great soul is very rare. (19) 










































'• ■ '■■‘t—T-’::,?S 5 itV-”'-,.S' 





1 ,_ n^ »5^ artf ^ if *?gT^ 

^ 5Rr *praT^^ *M% ^ im »nftJ 3W ^prh gq^Sr 
^ f ^ m iJT qjRqr t q^r anrft-^R^fr s^ % (3^=?^:^ # 

^w-n w t- 

•*1^ t^tSia5ii»n: I 

tT W Pr^mTOR PRraii ^1 f^ll 

HTiff cbH-1l gJTT f^RW 5TFr ^ 
^ %, t ^ <3T^ ?EcmT^ ^ 

Pm ^ <5Rq- cf^ 

^ '3T^r<^ ^ 11 ^o 11 

Those whose wisdom has been carried away 
by various desires, being prompted by their 
own nature, worship other deities adopting 
rules relating to each. (20) 

^ ^ w— 

^ Ijf qf af I 

aw awivdi* asi arta t^wiws^i i^ll 

'5TI'-^ tiqoH 1^Rr-iST?r^^Idl ^ c^ 
^ 'i'JUT =EIT?dT %, OT-3^ *rfR ^ c|?r 
t ^5^ t I I ^59 II 

^ Whatever celestial form a devotee (craving 











185 






.-=f 


(t: 


■m; 


I 


W- 


/ 


,i- 


'I? 

I;! 


■> 5 iSS 

^ii 








m 


I*.**:) 


;:f 



































for some worldly object) chooses to worship 
with reverence, I stabilize the faith of that 
particular devotee in that very form. (21) 

g era: ^ i i^ii 

^ gw 3^ ^ ?tw: 3^ §^=137 

ggT3 W3T % ■#?: 33’StcRTT ^ ^ 5Rr fcTSTPT 
gg 3^ ^fe>d' ’itnT c|^ RF3 

% 119^ II 

Endowed with such faith he worship that 
particular deity and obtains through him without 
doubt his desired enjoyments as ordained by 
Myself. (22) 

5Rfg —3PT ait viMIdHl ^ ^ ^ ^Ra^TRRT ^ 

nfePTRg f - 

3i'Ti«ig ’1551 I 

11^11^ qif% lIRftf I 11 

'T^ 33 3IW gferraf ^ 35 w 3T§T=n3; % 

3m % ^3?TT3if 31^ ct33T3if cRf 333 ^ 

f ^ 337 m% ^ 3 ^, 3F3 if ^ gST 

5IW t I I ^3 II 




186 










































The fruit gained by these people of small 
understanding, however, is perishable. The 
worshippers of gods attain the gods; whereas 
My devotees, howsoever they worship Me, 
eventually come to Me and me alone. (23) 

31^ arfrbHmsI | 

'if I I11 

jfefPr 5W '3)^X1^ '3Tf=RT9tt xr^ iTFr 

HXHIcHI cl^ cl5t «ltfxr ^Txrr c5^ «TFr 

cl^ JTFxT f3TT iTPTfr ? I I II 

Not knowing My unsurpassable and 
undecaying supreme nature, the ignorant believe 
Me, the supreme Spirit beyond the reach of 
mind and senses, the embodiment of Truth, 
Knowledge and Bliss, to have assumed a finite 
form through birth (as an ordinary human 
being). ( 24 ) 

'TT 

’Ilf Jran?t: %RraRRI|?|: | 

’#l'j|Hltrl ’IWiRajOT 11 :;v 11 



187 









































4^ 


% 


1 


-•^7 

> • 


%’ 


<»/• c'i 

r. ^ ^': 

;. ! ■ ' 


. 4 ’ 


#fFTFTr ^ feqr f'3IT ^ nw§T ^ 

9tm, ^TF -sTirFfr ^3Frag^ gsr 

'T?^r9^ c(^ ^ vjiMdi oTsrfg; gs?^ 
^TOTcTT % I I II 

Veiled by My Yogamaya (divine potency); I 
am not manifest to all. Hence these ignorant 
folk fail to recognize Me, the unborn and 
imperishable Supreme Deity (i.e., consider 
Me as subject to birth and death). (25) 

SRPT ^ ^ 4)'IHWI ^ I ^ ^ t 

^ ^ 3RT ^ ^ ^ ^ ^ 5^ ^ ?R5dI, 

«««< ^ ^ ^ dt H'lqid, efPff ^ 3n*I^ ’S^IT 

^ ^ ^iF ^fpmr ^ ^ irtt ft 91 ^ ^ ^ ^ 

5 IR ^ vitlgd ^ ^ ythcil, M'lqii^ ^5^ f— 

%?IF eIrfMMiFl I 

»iR'qiPi ^ *n g ^ ^ g;? 5 Ri 1^11 

% '3i^'i ! ^ o^ola gCT ^ feicT 

cTsjT ■aiFf cTT^ ^rsr cj^r ^ ^stfrtt ^ 
g?r^ cFi^ «raT-^Tf%rd%^ 5^^ ^ 
'JiHdl 11 II 

Arjuna, I know all beings, past as well as 
present, nay, even those that are yet to come; 
but none (devoid of faith and reverence) knows 
Me. (26) 




^r<nT '3pzii<i 


188 






















































I ^ ^ ^ t ^ ^ ^fTOT, fg^f ^ 

^1 t ? ^ ^ ^TW^ ^55^ t— 

^^niPi ^ ?llf^ ^T^M^II 

% <3r^ ! it ^ ^ 

5^-5-^^Tf^ 'SFS^ ^ % w^\ 5rMt 
'3T^^T^ '3T5RTT ^ JTRf ^ I I II 

O valiant Arjuna, through delusion in the 
shape of pairs of opposites (such as pleasure 
and pain etc.), born of desire and hatred, all 
living creatures in this world are falling a 
prey to infatuation. (27) 

^ wer ^ ^ M ^ ^ iliufl A>-4 m)$ 

% iftfer ^ t, ^ ift ^ %, (3(^ ^ M ^ ^55^ 

W'a'in 'H’T 3IHHi* g«<|cb4“U*i I 

^ jrf |aa^:||^il 

qtg ^ % 4pss cfjHf CRT >3TT^n7ir 

=n^ 5^ CRT qyq- ^ ^ IJZJT %, ff 

?FT-Bi'^vJiPid 1% ^ ^sfSr^^cpfl- ^TrTJ 

I ^ ^ imr % f I I 9r; II 



189 


















































K 

;V 

i: 


.iV-: 


i 


ife 








•» 

'>?.',1 


f. • 

.k: 

'L ' 

::'l 



But those men of virtuous deeds whose 
sins have come to an end, being freed from 
delusion in the shape of pairs of opposites 
(born of attraction and repulsion), worship 
Me with a firm resolve in every way. (28) 

sf^ —^ ^ *rjpf 'fii '?j5r 

HAW'W t s ft ti in ^ 11 % 11 

iipnf^ sraPti ^1 
^ a?l gfl^: 3>if n ^ 11 

^ 5^ aifSpj^ 3Tf^^l=r % ^rflcT cT«Tr 
arffersTfT ^ 3n?=r^) 3#r ■3F?Tt?>ra' 

5TPT^ f ^ ytbRj-d cTT^ jpicr 5^r 

'Srsrf^Mi'<i ^ 'Jii?i % I ^?TTw ^'w, "jRr '3^V^ 

cRf, SI^KHcbl, -FPi^ ^ -^Rfl 

t I I ) I 

They who, having taken refuge in Me, strive 
for deliverance from old age and death know 
Brahma (the Absolute), the whole Adhyatma 
(the totality of Jivas or embodies souls), and 
the entire field of Karma (action) as well as 


f.. 








19Q 









































My integral beings comprising Adhibhuta (the 
field of matter), Adhulaiva (Br alima) and Adhiyajh 
(the unmanifest Divinity dwelling in the heart 
of all beings as their witness). And they who, 
possessed of a steadfast mind, know thus 
even at the hour of death, they too know Me 
alone. (29-30) 


rm 


















‘3Rrr ^ wm ^fsrjq ^^^% (^i 

?raT H^iqi*!^ aa ^ ^ ift ''3RR' cltr 'a?r aj?^ t (^ l aitzipi 

w %i 


a>r a5t aM aa w 5T ^R5i^ % ^R<>r w <2RT3^ 3it^ 

^ <3rR**T ^ ^ if 3r^gq^?naf f^aat^^R5i^^lM<nTaR%^ncrJr?FT 

t- 

'iJI'^'l vjqN 

ftjaanar ^a;>f gaafrmi 
3rf^‘ a f^’ iftTfiaPiila 11911 

'31^ ^ a55r—% ! cT^ cPTT % ? 

oTsznar cF^iT % ? ci5*f =piT% ? 'srfSpj^HFr^cFin- 
W W % ^ 3lftltsr f?B?PI?r cfji^ t II 9 II 

Arjuna said: Krsna, what is that Brahma 
(Absolute), what is Adhyatma (Spirit), and 
what is Karma (Action)? What is called 
Adhibhuta(Matter) and what is termed as 
Adhidaiva (divine intelligence)? (1) 






ai«2JTginjR 


192 





















^ ^ ftydicHPis 11 ^ 11 

'Sif^rair 

9Tfk^^% ?^mT^tbrsiTi m^5^SRr<3r=^ 

^'3TR !3rr^ <3TT^ ^ 11^ II 

Krsna, who is Adhiyajha here and how 
does he dwell in the body? And how are You to 
be realized at the time of death by those of 
steadfast mind (2) 

jrN" —31^ ^ ^n<r sRFff 31? jsr, 3 mi^ #t jRFff 

3tTT 3ni'^ ^ ^ 

araf w?i wi I 

f^: I M 11 

■ cF5T—TW 'STSTT %, 

'3r2jf^ 'jfl'^lc'il, ‘'3T£<4 |<?i' "IIH % cf55r 'Jliai 

% ^STT ^ ’rra’ ^ ;3^qpr =n?rr ^ ?sipt 

%■, siF ‘^’ ^ ^ p55r 'w % 113 II 

: 

• Sri Bhagavan said: The supreme 
Indestructible is Brahma; one’s own self (the 
individual soul) is called Adhyatma; and the 




193 

















































discharge of spirits (Visarga), which brings 
forth the existence of beings, is called Karma 
(Action). ( 3 ) 

5^ -31^ erfInjjT, ^ 3tR ^ t- 

3rf^* «Rt ’ira: I 

^ 11« 11 

sr4 cT# q^sf 'arRpjjr t, 

<3tRi^ % <3ftT !• ^ gps5 

'31^ ! ^ Sf cfT^ic) ^ ^Mdqf4) ^ # 

'3TRrErsr f, 11« 11 

All perishable objects are Adhibhuta; the 
shining Purusa (Brahma) is Adhidaiva; and 
in this body I Myself, dwelling as the inner 
I witness, am Adhiyajna, O Arjuna! (4) 

wr —% EK 5T?^ w 3T^ 5T5FT 

351 am 3nTRT 35^1- 

^ mW* \\^\\ 



^ 5^^ 'SFrfcbra' ^ ^ ^ ^<^1 cb<dl 

gOT ^ ^ uTTW ^ ^ 

^ ^tcTT ^ 

t I I V I I 



aiBSJT aMHT 


194 















































He who departs from the body, thinking of 
Me alone even at the time of death, attains My 
state: there is no doubt about it. (5) 

sm ^ ^ I ^ w>r fq ^ wnj; ^ ft 

HM ^ % I qr ^ f^Tsirer ^ ^ FTPT ^ Praq 

% ?IT if I ? %- 

If ^ ^5%^ I 

^ ^ ?if*rmi1^: 11 ^ 11 

^ S^r -5t^ ! -ai-dcbid if 

f^-f^ '^^t ^ITcIc^ f STT §Ttk =1^ 

^STFT %, ft irn?T fr?IT %; cRjTfcR 

^ ^ ^ *nf^ 7?r %■ 11^ II 

Arjuna, thinking of whatever entity one 
leaves the body at the time of death, that and 
that alone one attains, being ever absorbed 
in its thought. (6) 

5Rfq —vSRRM if FR'T Wcl ^ ^3^ *1WI %, ^ HM ft?!T%; '2^1^ 2IRJ^M 

if RFT: ^ ^ qjf ^ I, f^TW if 2RfJlcU 5IRIT 11 ft 

^ qr^ '3RTq>ra’if q5T RR^ R§^ 2ff^ ft 

'JIICll % CURRsTR ft 2111 'JIN, 'RTF ^ %; vJiaqq 2^" ^'Nl^ PRRR 

^'Jl'l ^q ft ^ 2ff^q ^ '3ili?T ch<ct 




ll'SII 



195 
























































FT77T ^ 'Sftr 5^ ^ ^ I ^ Mq^K g^f ^ <3^^" 

S^ ^-jfe ^ g^r ^ 

ft 5rRf #rTT I I ^ I I 

Therefore, Arjuna, think of Me at all times 
and fight. With mind and reason thus set on 
Me, You will doubtless come to Me. (7) 

^rrat iRFT m ^f^ferrw, ^ 

'3n^n¥ ^ffT ^ SRT ¥T ^ ^ ^ H^iqi-i^ ^ 'vjlf^tqsi' ^ ^ '3rof^ f^|<bK 

3fa^^ M ^ ^ qtfW ^ aRR5l^ 11% ^ #T 5?i^ 5f^ ^ ^ f _ 

^atn •TT^nrPt^ I 

WT g^ ^ i k 11 

f ! '^W f^RTR" % % ez^pT ^ 

^ ^ ^ 5^, 'StIt ^ 

f^ra"^ Pl<-ti< Fq-a-i q5<ai gOTT 

^cT^ fezT gw ^ 'srsrf^ ^ ^ rfct 

ftcTT % I I t; I I 

Arjuna, he who with his mind disciplined 
through Yoga in the form of practice of meditation 
and thinking of nothing else, is constantly 
engaged in contemplation of God attains the 
supremely effulgent divine Purusa (God).(8) 




nSWTZT 


196 





































^aeiicb< 31 ^ Ww «laeilcl 


y<i''i*ig9llRinK*i''i1t'’ll<lf<IMjW^4|: I 
71^ tjldl<HfJ|*T^feMHlft<^c|<'f ?r*m: 4<WI^ 11 ^ 11 

# 5^ <3T;TTf^, Pi-M'T il, % 

’ft 'arfft srR^-qtTspir ct7?ft ^nft 

T<^<?\H, % T 1 ^ 9 T PR^T ■cld '1 Ht^ilST 

# 7 : 'Srfciin’ ft - 31 % 'ft, gs 

'T7ft5^ W 7*T7'ir cRtTF % I I ^ II 

He who contemplates on the all-wise, ageless 
Being, the Ruler of all, subtler than the 
subtle, the universal sustainer, possessing a 
Form beyond human conception, refulgent 
like the sun and far beyond the darkness of 
ignorance. (9) 

jR^r pq qq ^ ftisR w f- 

pW^ R tf 11 90 11 

^ 5^ '3r-dchH ^ ^ ^ 

^ it 5TFr ^ <3rcESt 5Tc^ 

WT 5^ wrmr ^ ^t?TT % 11 ^o 11 





=^4s -'-. .4^,4 





197 


























































s5?; 






I 


W" 


Ij ; 
l-'l 

^0 


Having by the power of Yoga firmly held 
the life-breath in the space between the two 
eyebrows even at the time of death, and the 
contemplating on God with a steadfast mind, 
full of devotion, he reaches verily that supreme 
divine Purusa (God). (10) 

^f w, fiRT 'Srrst ^ 9r{^ ^ ‘'SifSws' PrWT 

vMoMTt) Ww cRT ^ qtPraf ^ 3RI^r#T ^ ^ ^ 

9#^ % cl^ 3r5R Pl<l'hK "RW ^ vjqRRT ^ 

'3R!^r#r ^ ^ t ^ 3r«R ^ jr9RTr q5t 

qRt I- 

qqW tWprt qi|d4l 4)d<Hll: I 

gnd 4 dii^u) 119911 

9 

^ 'Srf^# cf^ f, vsrr^frb 

^TcHMH f^RT^ cfR^ % 

'SfiT WTK ^ ^ l ^-cj|0 

^ 'STTcR^ f, ^ ^ ^ ^ 

^ cb^J|| \ \ II 

I shall tell you briefly about that supreme 
goal (viz., God who is an embodiment of Truth, 
Knowledge and Bliss), which the knowers of 
the Veda term as the Indestructible; which 
striving recluses free from passion enter, and 





31^ 3R2M 


198 
































































desiring which the celibates practise 
Brahmacarya. (11) 

JT^TT —Sfcilcf) if f^T^f j^iGnT ^ ^ ^ *5t, '3R' ^ sfcil'h ^ vitH ^ 

^prfsnwHs m«iHiR«rat #raR®n*( i m 11 

3frt*R^^TOf a?i I 

q: JR# ^ qjf^ wn 11«11 

^ ^Psi4l' ^ srff <lcbcb< ?Tsir ^ ^?T 

if f?FR gq IRT % SRT IfFT 

H-W'cR if cfj^, qTRT?T ^fsfsjf 

■MlJI^Kuil' ^ ftsRf ?f^ ^ gw ‘^' W 
3r«RW W?T 5f5r [il-rlH WcTT §<3IT STtfT c^ WT 
W ^3TT?TT %, ^ gw q7W% cj^ JTW FRTT 
% I 1 I I 

Having closed all the doors of the senses, 
and firmly holding the mind in the cavity of 
the heart, and then fixing the life-breath in 
the head, and thus remaining steadfast in 
Yogic concentration on God, he who leaves 
the body and departs uttering the one 
indestructible Brahma, Om, and dwelling on 
Me in My absolute aspect, reaches the«upreme 
goal. (12-13) 








199 















































^ ^ f^-f5Rl*K ssr 1 3RRRj RtPpjT ^ 
3RRR#TRR R^ #T W ^cfcTiqi W; f^ 3RRR?r if W R5r % ft 5^ 
^ ?, R# t RR ^T*?irer R5^ *R 3^ a?R^ ^ % ^PIRW’RJSI 
^ sni 3RraM if ^ RR5R ^IJOT-f^TWr RR 3^tT f^-Pl<l*l< ^ ^RtR 5IHT ^ 
^ %, g>TOr % 'R*fw< Rif Rifi?r m srpt Rif 5 ^ ^ rt rrri^ 

3IR^ PlPT-Pf^ ¥m 5^ ^RR^ Rlf^ ^ gjpT 3RPT Rddld t- 

3RW|^dl: 3ra?i Rf RI 3*Ri^ PRIRT: I 
ntMie 'R’f <nPn: 119» 11 

%< 3 T^ ! ^ 5W gsr if 3 FRTi%^ 5 PI 5 T 
#f f^R?^ gsT 5 ?;’?Itrt frrt %, ;3^ 
l^-f^RRR: 5^ fq ^ fM ^ 

% 'Sr^fq^ ^ HIK1 ^ 'Jjidi ^11% II 

Arjuna, whosoever always and constantly 
thinks of Me with undivided mind, to that 
Yogi ever absorbed in Me I am easily 
attainable. ( 14 ) 

RRfR —RRRR[ ^ Pf^T-pTRR f^RR # RMR<JflP<l Rif ^d'Hdl ^ RfciRRR ^iRT, 3R 
S^TsfR R ^ Rif RlcT Ri5RiT RF f^(5ldl^ t ^ RRR<JIM R^IJ^Rf W RRRT^% fiR;[ 

Rpff Mr 

*n3^ jppN f :si3nni9mRRR I 
RiyRpTl RFRRH: rJ^' RRlf RRI: H 11 

WT c(^ irra' g5T JTTtR 

fPBT 5:^ ^ STJPTiJT =1^ Rff 

^ 11 % II 

1 

Rl^ 3PRIR 200 


ill 

























































Great souls, who have attained the highest 
perfection, having come to Me, are no more 
subjected to rebirth, which is the abode of 
sorrow, and transient by nature. (15) 

W ^01 % I ^ '»IH^ ^ ?R} ^ 

^ wr qf^iT 11 qr ^ |- 

5 3?fjN q 

% '3?^ ! ^ 5=TOcRff %, 

qtg % gsr! g§T ct^ rfct ^ 

?t?TT; cpif% ff cbM|<fld #T ^ §I^ | R % 

cRM ^ SJCT # <3Tf5[^ I I 9E, II 

Great souls, who have attained the highest 
perfection, having come to Me, are no more 
subjected to rebirth, which is the abode of 
sorrow, and transient by nature. (15) 

SF^fq —s&m^q) qq ciW qJf ^-Kiqcli ^aniqi.q^^jqiNdT 

qr 3^- qqqr^ WBJT ^ f^-TRT q5t '3Rftr qq ^ ?iq ?ftq?f C# R qd l qj^ t- 

q?«^qn4'dM^4^si««n f^: 

qf^ gqq^qpqf qqT:il99M 


sr?r cfjf ^ %, d'dct?i 5^i< 








































-arciftr ctmt ci?r '*ft' 

f^TR y^i^Jlldcb c|5t- <3Tclflr CTT^ dft # 

W, % ^rT’ft^SR '^1(71 ^ dTd VJII'I^ c|l<7l 

119^ II 


Those Yogis who know from realization 
Brahma’s day as covering a thousand Mahayugas, 
know the reality about time. (17) 

SRfT -?5IT % ^ mRhI'JI «tdc1|£b< '31^ 7RT ^ 3fR«T ^ 

?l% 3fl^ 3 mR l HC1<4 ^ vH vSlPtwai ^ ^*Fr 

t- 

arsqrPI^ajrPl: WcInSl^ilJlA I 

^|W|HI*1 a^i4Tf>«5l'i I 19t; 11 

W^R ■sjcFRT sTflT ^ ^ 5T%§Ff5Tcr 

^ '3T3Rfi % arqfg; siw % §T% ^ ^ 

f ^ sIW ci5t % Rcr§ig^ # ;3^ 3TRRR 
HTW Wr ^ §TftT ^ #R ^ dn% 
I I 9t; I I 


All embodied beings emanate from the 
Unmanifest (i.e., Brahma’s subtle body) at the 
coming of the cosmic day; at the cosmic nightfall 
they merge into the same subtle body of Brahma, 
known as the Unmanifest. (18) 



ai^SiT '31HJFI 


202 























































f:.^/ . 


si^fr -ngfir mt ^ tiI?! ^ an^ni if wm aiaiTfi ^ #r ^ 3ii?t If, traift ^ 
^R) t 'T^*T 5?!^ ’T^^WT ^ !?ra ^ !?icr, cR W 3=R^ 3=pNf Pfe ^ SiRTWT 

^ ^ 1^ ^ ^5^ 11 1^ ^ ^ Rawf*!; 9> 'FRT^ ?— 

^jwm; ^ wi ij^ ^ JRfR^l 
i|s<4HI*)ie|?ls msf I I It 11 

t ^8f! ^ Ji? ■■(Hy,<iiii 
JTcgf^ ^ ^?T ^ f'311 Trfir !7%?T ^jTFr if #?r #tcIT 

% ‘sffr f^rT ^ y^ST if 3 <m 5| ^<ni 
% I I I I 

Arjuna, this multitude of beings, being born 
again and again, is dissolved under eompulsion 
of its nature at the coming of the cosmic 
night, and rises again at the commencement 
of the cosmic day, (19) 

wtf'l —«(Hl ^ <lfi ^ 'dilW (w|fl 'Sfa^fi ^ tIHW ^ ^ ^ITR*'T 

^Ifl" 1^*031^ |f, ?^rr “hl^ ‘i|H<l 

^ ^ ^ f^wIrT 11 =«e> 11 

3^ ^ •sff aifir 3r£ffg; f^srar 

qfr ynwH 3 Tczto '*ncr %, =1? qTq’ f^ezr jeer 

ftm 11 qo II 




:'»• 


>' 

I 

i 

‘fi.4 

'■'T' 


jm 

, i 







-or- — 


203 


#(S.*l'W^'^CIT 














































r 


Far beyond even this Unmanifest, there is 
yet another unmanifest Existence, that Supreme 
Divine Person, who does not perish even though 
all beings perish. (20) 

sRfr - 3 n 3 t if ^ vsqRRT ^ ’T 5 ?r 55^ ^ jnfi?r, 

^f 'TW ORR # OTRRT W 'Scf 'T<H'lfcl ^ #T ^1^ 

if ^i3^-w«RR ^ «Fr ^ ^ w 11 #if 

if ^ if^ ^ ?FT ^ ^ spf, ^ t 31 ^ ^ ^ fl? 

'i'I'hl 5nP^ ^ ^ vJi'Hiq Roeilc) 

aPjTbliW | 

’i UM ^ ?rai*T qRf rrii^ii 

^ '3Tsm5 ‘-aTSH:' ^ttr’ ^ =f55r w f, ^ 
vST^nC HH^h ^TcZJtR cRl- f ^gJT 

^T^TRFT <3T3TfP HR' ^ Mi'-cl 

cfFra" ^ -an^, cjf Srt 'ttr «ift t 11 11 

The same Unmanifest which has been spoken 
of as the Indestructible is also called the 
supreme Goal; that again is My supreme Abode, . 
attaining which they return not to this mortal 
world. (21) 

SRFT —5?r ^RRPT vHoqTh ^ ^ SJRT ^ ^ 

^ ?RRH 3 IHHRP 5^ q5f snficr ^ ySm t- 

3^: R iR: »n«f | 

5RqM:^f!!nPr HjnPr ^ r#r rrr i ii 



3rieJT3RziRi 


204 
















































WTW ^ ^Tcf^ 

hR'^^F %, ^RTTcFT '3Tczr^ M<h 5^^ ^ '3FF^ 
# ft RFeT ^TRq” % I I | | 

Arjuna, that eternal unmanifest supreme 
Purusa in whom all beings reside, and by 
whom all this is pervaded, is attainable only 
through exclusive Devotion. (22) 

R^f*r—q^tZT q<H I ^ I ^ 
SM ffcir t, w ^Fi5n4t I sr^nr ^ ^ ^ ^ ^ 'r 

arraiwT % ^ I 71? ^ TjTjt 

% ^ «iiHti ^ ^ ^E«iH ^ RM ^ t, % % ■affr ^ t w r^ 

Rit «1N« ^ WmI Rjt RM ^ ^ ? I ^RH RR 

^ ^f)T% ^'H^Iti*h|Ri ^ 4)P1H: I 

in?Rn ^ w ^^qrPi \{r^\\ 

f <S{^ ! Cf^ it RTFTchT ^ gCT 
41''T|vJl-1 # ^iHtl ^ C^le^qicll cf?r ^flT 
C?^ ^ ^ ^ cTTW ^te^cTT# chf ft mRf 
^ t, ^hTef ^ '3TSTf^ ftft wff ^ 
^hf^TT I II 

Arjuna, I shall now tell you the time (path) 
departing when Yogis do not return, and 








205 



















































I !' 

k ” 


! . I 

u 

' I 


] . 


also the time (path) departing when they do 
return. ^23) 

^ ^ ^1" wif ^ ^ ^ •nft, 3^ 1^ ^ ^ 

^ gl? 3^ 5fRlT t- 

gsRl: MUHItll ^SrRm^ I 
tI5t IRRH »I^Ptl ^ asri^ »HTs 11^11 

qpf ^f vj^1tci4a arP^ arP^fTT^t ^ertt %, 

m arf^THPft %, ^ arfiRFft 

^cIcfT t aTKN'J I ^ ?5: irtPff SRT aipTHT^t 
%, aw ^ ^TWT ^ sr5r=(w ?fPfP5Fr 
aMj^Th §wwr'3it SRT sRw # ^ 5Tr^r ^snasr an 
f 11 II 

<Of the two paths) the one Is that which are 
stationed the all-effulgent fire-god and the 
deities presiding over daylight, the bright 
fortnight, and the six months of the northward 
course of the sun respectively; proceeding 
along it after death Yogis, who have known 
Brahma, being successively led by the above 
gods, finally reach Brahma. (24) 

!Rf*T5T gifif % ^inf ^ ^ ^ ^ ^ 5^ 

simj isti^L ^“['1 f^i t“ 






■y." 


Afv'. 


31^ 


20S 










































gift 

^ PHRt^ I l^ll 

TfTPf sjTTTp^^RT^ft %, TFf^“<3rTP^HT^ 
% ^5Tr cgisny q-^ qq vSrf^^RpfT 
crf^r^FH" ^ ^ 'Srf^FTFft ^cicTl %, ^3^ 

Wf ^ 5'3TT ^cb|iT ^ cTMT 

v3M^Tb ^KT ^ ^ nqr §^ ^’^ht 

^ v??fr% ^ '=t)Hf 

qq MlJ|cb< ^TTf^ 'STRIT % 11^^ 11 




The other path is that wherein are stationed 
the gods presiding over smoke, night, the 
dark fortnight, and the six months of the 
southward course of the sun; the Yogi (devoted 
to action with an interested motive) taking to 
this path after death is led by the above gods, 
one after another, and attaining the lustre of 
the moon (and enjoying the fruit of this 
meritorious deeds in heaven) returns to this 
mortal world, (25) 


I' 



./r .. 

n 

V. 


jnfT —^ SI^ *lFff ^ ‘htqi <;Vff ^ Wlfl-i 

HPt WclPfT^ ^ fel^ ^ 

^ ^ ^snitT: \ 

qdidl i I ^ M 



■*> ■- 




207 



























































^ ^ HcjjR ■aftr 

'3rsTfg_ ^c|iiH ’Sfrf qpf ^nid-f ^ 

W I T^cR ^ SRT gOT—fcra^ CTRTT ^ 

#3^ OT WT ’Tf?r ^ STra 5tnT % <3fk 
^jat ^ anj w g'Srr ft?? srrqrer 'srrar t ar^rfa; 

3T^-^ cRT JTra' ^IctT % 11 -^s, II 

For these two paths of the world, the bright 
and the dark, are considered to be eternal. 
Proceeding by one of them, one reaches the 
supreme state from which there is no return; 
and proceeding by the other, one returns to 
the mortal world, i.e., becomes subject to 
birth and death once more. (26) 


—SR" 3!T Mil’ll tfVri ^ ^ ^ 

^ ^ gfricT 

% '7T«f! w HPff ?r?2r % 

'j)M=b< ERif ’ft ftlftt HlfBd ^ ^tarl w tRR°r 

% ! a, ti®i 'Rid ft ftftr ft 3^ 

3T8jfa; pl<'d< ftft ^ fftft BTEPT 

aiW ^ I I II 




areJT «uqR 


208 






























































Knowing thus the secret of these two paths, 
O son of Kunti, no Yogi gets deluded. Therefore, 
Arjuna, at all times be steadfast in Yoga in the 
form of equanimity (i.e., strive constantly for 
My realization), (27) 

^ ^ JTI’I ^ ^ 

^ ginnir ^ aig^nr ?fi^ ^ ^ w ^citnA 

^ ^ ^ u^l 

31^ ilfcgpr M <R n ^ 11 

gw IF si?r %• ^ 

if ^qr q^r, qq ^ ^ sfr 

5'»qw qigr % qjT 

qrrar % whicIH qwrq 

% ii^x; 11 

The Yogi, realizing this profound truth, 
doubtless transcends all the rewards, ascribed 
in the scriptures to the study of the Vedas, as 
well as to the performance of sacrifices, 
austerities and charities, and attains the 
bcginningless supreme state. (28) 

^ qtT5IT^ 

3n!Rsra#it HIHlfciHliiUjW: 11^ II 






209 
























































3Mn ^ ^ vft g'T%?r f^ I, a^f^ a:;^ f^«iiait ^ ^to?t ^ 

TS% ^ TTSfi ^fldiqr 155 a?t*n5 ^ ^ ‘ fMfianNi i ^jjfi t’T' ^ ^i^j- 

%\ 


•V “"W^^'aiK“H ^1^^5ffef5IH^5Fi}'^^T^^5r^|%^ ^iR»3r 
^ ^ 5W% * 3|w ^r W]^ 15 im iJT^ f I 5^ 

irat 3 MW ^r 5 f% a^{^ % Am 55^ 5^ fesHi^ % M q^ 55ite *f jq; 
3^f I^R 5i^ BH ^ ^ ^ ^_ 

^jl»J'Nl^clM 

^ ^ ^ pm»f it^^iwjh^-43 \ 

^ I^5iH<iftd wFsrr m 11 

^ M<H ^FIm^I^i f^fTFT WM ^ 

HefWtfcT cf^friT, ^JlHcb< ^ ^RTR 

^ 5^ ^ I I 9 I I 

Sri Bhagavan said : To you, who are devoid 
of the carping spirit, I shall now unfold the 
most secret knowledge of Nirguna Brahma 
along with the knowledge of manifest Divinity, 
knowing which you shall be free from the evil 
of worldly existence. (D 


'!!^i''^': 

'iv 






y,rf:'-- 


I ^7. 

tr 




■P 






Iraq 


210 































HXnr —^ Pitl felFT ^ nEasii ^p 3^T^ ^iRt 

^ \icthyo[ 3H ^ '3T5?nT OT^T'T 537% % 3175^5) 5 t7% ^ I^T% 

^ ^T^TPf I- 

<MRm Tragsi qfttsjPRgrW^ l 

HrM^H< i » f «i«f mil 

^ RJsIM ITFT ^Tsr 1craT'3ff ^ TMT, 
'US-Tiiil ^ ^I'jIi, 3)Id H 1=154, 'cHld 'bxlH, Md-I^T 
45CI=)ICTI, £|4$^tT), ?TW^ =bt^ ^ ®isi g^FT 'SftT 
<3TftHT$ft % I I -R II 

This knowledge of both the Nirguna and 
Saguna aspects of Divinity is a sovereign 
science, a soveregin secret, supremely holy, 
most excellent, directly enjoyable, attended 
with virtue, very easy to practise and 
imperishable. (2) 

RtsIH SMinl *<1^*11 f ^ tllil’l 'll ItHf % Sfr Tnf[ 
VI jar ^ Enr^T ^ ? i? f^rawt •tt 'St^isi ^ iwr ^k"! f^tsviA ^ 

gggrj ^ ^ 'R ^fSI ^ <iirl ^ A'^ii *htri ^— 

ar^i^siRi: gw ti4wiw tori 
aiiw *n ^gfldiwc^Pl 11 3 11 


^ M<-dM ! ^ ?Ff gw 

gsFpr F jfF?i wf ^ 

^ t m I I ___ 



211 
























































i 





■t 




Aijuna, people havingnofaith in this Dharma, 
failing to reach Me, revolve in the path of the 
world of death. (3) 

?ni aR^ asRiiHW ^ ^ %- 

>Ri ^ 5FRarai^p^i 

MtW i P t ^ ^ 11 8 11 

55>^ Pi<icbK q<Hic»n ^ ^ ^ % 

^ % ■sfrr ^ ^ 

■H'cb eq ^ SIT^JR ftetcT ■^, dlWd if Sf ^3=T^f 
ftsra ^ I I 8 II 

The whole of this universe is permeated by 
Me as unman! fcst Divinity, and all beings rest 
on the idea within Me. Therefore, really speaking, 
I am not present in them. (4) 

^ ^ HcR i fi i ^jnPr w ^ I 

n wtm ’ijr^ra’M I s 11 

t ^’jjr 5F ^ f^«Jcr ^ ^Itl' 

^fPTSTf^ ^ ’JjTf ^ =h<.^ 

dMI ’jjrf viCH5l WMT '*R ■^TT •3n^ 
qitcid ^ ’TciY ^ felcT % I I V M 







015 




































-■ ‘'V 

''Wt 

. 1 ?: 


% 

&f' 




... 

- ■: -^ i - ■,.;: - /■ . .: ::fV _•:. 



Nay, ail those beings abide not in Me; but 
behold the wonderful power of My divine 
Yoga; though the Sustainer and Creator of 
beings, My self in reality dwells not in those 
beings. ( 5 ) 

SRf’T if mm ^ ^ ^ fenr 

I arai w ^ ^ ^'t? ussrt srt 

^ If- 

^Wl'btillR'ildl *ISf 51 

?WT »RWFfl^pi*n^ It ^ 11 

^ aT1^?T % 3 ??jT fcRR% 2IMT 

^irg ^ '3rFBr?T # fr f^«i?r t, ^ 

SRT ^ ^ ■sijjf g^c # ^ 

yTFT I i Ei I I 

Just as the extensive air, which is moving 
everywhere, (being born of ether) ever remains 
in ether, likewise know that all beings (who 
have originated from My thought) abide in 
Me^ (6) 

?ifer UR ^ gq ’PRF^ % *njt cRj tniR ?ff^ 3 r% I^ri^ 

^ERSq" ^ ^ tHIMMl, 3I?Rtcl[ f^^WWI JR 1 3R 

3R% •jjiniq-t mm ^ ^ ^ 

S5j1«l^ SRT ^ ^ if ^ ^ ^ IJcHT #7 ^ anl^ ^ g=R& 3?lJ^ gST JI^ 


V.fe 





213 



















































I 

^HwiPr w^w 

% 01^ 1 ^ '3T^ # ^ ’*1^ ^ 3Tcg% 

^ RF^ ftfr W ^ % 'S^n: 

cpj^^fr ^ ^ ^ f^T T^TcTT ^ I I vs II 

Arjuna, during the Final Dissolution all 
beings enter My Prakrti (the prime Cause), 
and at the beginning of creation, 1 send them 
forth again. 

n^* ^cHHq rcm g=i: gn; i 

^J^dUlHPlH I 11; 11 

HcgfcT g?r 'Sf^ri^K cb<ch ^ WpT 

^ §q w ^r°i7f ^ STR-SITT 

vj-itJ) ch*if ^ >51 jtiK <^dl II 

Wielding My Nature I release, again and 
again, (according to their respective Karmas) 
all this multitude of beings subject to the 
influence of their own nature. (8) 


^RiR ;il^-'WHlR ?IW ^ ““ft 3?? eFlf % ^ 


^ CR^ W% * ^ Wl^ ^- 





214 














































-'iT' 


im '< 


i.M^ 

’■T^_ :- 


■ :■ 






i; 


I. ■^•*S'- 

■■m 

rp. . 

}■ 

t 

>' - 
■"v ?:•' 


FT- 


st' 


¥i 


t. 


i\'- 


•: j- 

<’■ 




■ 

f:E 


^ ^ »if ?nPt ^*riPi Pi«iHPti MH«iM I 

^ 11111 

^ ^5T f^sjw g5T WTTcqr Cf5t ^ =f5Jf ^ 

I I ^ M 

Arjuna, those actions, however, do not bind 
Me, unattached as 1 am to such actions and 
standing apart as it were, (9) 

|?r ^ ^ ^ ^ qwth'l W ^inTra" R(9ct(<n 

4=^ 5m feqfi<<ci^ I l9o|i 

% ■ar^ ! ■STft'iiidl ^ bwst ^ HcgRr 

^ srirg; cf^ ^ ^ 

fr STF ?ran: gg t l Mo 11 

Arjuna; with Me as the supervisor, Nature 
brings forth the whole creation, consisting of 
both sentient and insentient beings; it is due 
to this cause that the wheel of Samsara is 
going round. (10) 

IPM ^ cli^ ^PKTFH I ^Tclt # 35ft^ 


M.’ - 




.i4 




215 










































W ?R^ ?PT5tI^ ^ wl"^ ^ H^iq flit ^ ^TFA ^ H5“iF 

^ ? — 

3ra3iHpS *n ^si Hi^'tr og'iiRm'^ I 

'if HNHMiH'd) >nT »{5l*ll9^ U « 11 

M<H'HI=) ^ ^ ^jTFT^ =IT# ^ ^ ^ 13 ^ 
w 9itR EJK^ ^ 551 ?F55f 55Tf ^ 
f qcr; cfit g^E5 ^prafr f 3r«ifg; ■sppft qtT hfit 
fr ^ ^ fM IT5>S!T ^ gq 

^ WlS!^ =Ff WSJTT^ H5>=T *Tr^ % I I 99 II 

Fools, not knowing My supreme nature, 
think low of Me, the Overlord of the entire 
creation, who have put on the human semblance, 
(That is to say, they take Me, who have appeared 
in human garb through My Yogamaya for the 
deliverance of the world, for an ordinary 
mortal). (11) 

#n?n hIm+hM hImsihi Wd«: i 
TRi#ngff ^ Ji^' Rrai:||«n 

% arsf srrOT, 3i«f ^ afVr oq-ef stft 

ftpfl 'SfflTpf^jR- TT^, 3TTgft Hlf%# 

^ SirPT 15^ ? I I 99 II 




*WT ^fW^l 


216 









































Those bewildered persons with vain hopes, 
futile actions and fruitless knowledge have 
embraced a fiendish, demoniacal and delusive 
nature. (12) 

^ ’iRt) ^ tir^l ^ ^ H'HR ^ % 'SIlI^CI, 3W 

^ 1 3iT3r ^ t atfR I- 

trf »n*f Mf u^frPnRrai; i 

’TSRiFPPPnft sIR^ I 11 

T^5 % 35r! 5Rg% ^ 'snf^ 

3R- gST ^ W <HHIdH EfJnTT ofk 

<3T^ 'dlHcbi 3FFIT g?1i 

Pl<-d< ¥ I I ^3 II 

On the other hand, Arjuna, great souls who 
have embraced the divine nature, knowing 
Me as the prime source of ail lives and the 
imperishable eternal, worship Me constantly 
with none else in mind. (13) 

R^fT -gR ^ sate ^ ^f% ^ 'TjR ^ IRiR %- 

>rf |sa«n; i 


^ <j5> =ll'?l 'jFT 'TTT ■sTl< 



217 









































jjajf gjT gq ^ 5TTf^ ^ ^ 

gq g5T cpr str-^ hrft ^iRfr §q ^ 
Jft jzfR- ^ g^ 5tqR ■arpR ?Rr ^ ^ otrtrt 
2fRt f 11 ga II 

Constantly chanting My names and glories 
and striving for My realization, and bowing 
again and again to Me, those devotees of 
firm resolve, ever united with Me through 
meditation, worship Me with single-minded 
devotion. (14) 

Htf'q —3nt^ ^ ■sir'll Jl4t ^^ K'Wt ^ClCHRst 

3R <niqRt M ^ ^ 3TORT ?? iraR I- 

stfriMV g5T p|j]ui-pi<icbi< ww =Rr str 
qir ^ snr ^rfitpr *nq ^ 'j^r qjRfgq ^ ^ 
viMKHT SRfr f, gp" IRFR ^ 

ft8R g5T f=njs ?cRR ^ Rq ^ 

RRRR t I I % I I 

Other (who follow the path of Knowledge) 
betake themselves to Me through their offering 
of Knowledge, worshipping Me (in My absolute, 








218 







































fomless aspect) as one with themselves; while 
still others worship Me in My Universal Form 
in many ways, taking Me to be diverse in 
diverse clelestlal forms. (15) 

3W ^ 5RI ^ ^ W HtrimcjH ast^ t flj ?FREf % tt t— 

SBg ^ 4 ^ ^ 4, ^ 1, 

^ ^ t,'3ri^ ^ t, ^ fItiJiT ^ 

^ ^ f, 11 95^ II 

I am the Vedic ritual, I am the sacrifice, I 
am the offering to the departed; t am the 
herbage and foodgrains; I am the sacred formula, 
I am the clarified butter, I am the sacred fire, 
and I am verily the act of offering oblations 
into the fire. ( 16 ) 

RdigHw spi# >n?n Mrai i 

%*f iRsIHlftfcK :fc°KIIH Lilian 

??T ^3FTg; cct Errar oreifg; eir^ 
efrar i^cf cBirf ^ ibcri‘^^1 ^ etmt, f^rar, 



219 


































STPT^ affsfjR rrar 31^, 

■H i H^ 'rfrr ^ ^ #V f, 11 <319 1 1 

I am the sustainer and ruler of this universe, 
its father, mother and grandfather, the one 
worth knowing, the purifier, the sacred syllable 
OM and the three Vedas-RK, Yajus and 
Sama. (17) 

Jpras JRRS PHH: #3RawgM9c;n 

Jfra- ^ WT STT*T, ^T?TT-’7tcFT 

WT, ^iwcF>r ^ wr, ^rsfesr 

qiwi, tiq'hl cfiT ferfcT 

■SITyR, f^EJFT >311^# iff ^ ft 

f, I I gx: II 

I am the supreme goal, supporter, lord, 
witness, abode, refuge, wellwisher seeking 
no return, origin and end, resting-place, store¬ 
house (to which all beings return at the time 
of universal destruction), and imperishable 
seed. (18) 





'31WPT 


220 









































^ ^R^r^TF*f^ I 19^ M 


^ cNcTTf, cpsif gJT'Sjlcbtj'ui Cf5^ 

3^ ^<yidi 1.1 % -ar^ 

^ t, '3^ ’t *f ^ f 11 9^ II 

I radiate heat as the sun, and hold back as 
well as send forth showers, Arjuna. I am 
immortality as well as death; even so I am 
being and non-bcing both. (19) 




iRf*T —<te5^ Bcf) ^ f^Tis^ ^ ^ ^ 

3»?^ !raj # 3!W | ^ 

^ % W>I ^ ^ 34^111 ’ft TORRIT ^ ^ OtfRHT % Ntg ^ 

? ^ If Jfit ^ BTI^ H f^’TRft 

w ftrrar IJ ^ ^ ^ ^ fM ^ ??it^ If ’prar^ xTtrm w 'bst 

tiffert ^“f-t ^j^cf f “ 



A- 



qf Titw! ^p>iM 4R«^<ii si#^i 

^ J’-qrora gWdkH iHfa RoH l i^R 

Jl’i) ^cTl ^ Ri^m fch^ gk, ^rqJTT cb^T cb<^ 

#TOr cn#, qm gsRi^ 

^7§fr ^ SRT ^^iRFT q5t’ snf^ 

■siH^ ^“41 ^ q5^iwr ?cpf?fi^ ^ HIK1 ^cb< ?cfif 

# fezT % ifrqf f 11 :jo ] 1 


Lr=^ r*:- 


"?5S:-v"v 




r •: : 

m 

fM 

’^i 


221 
































































Those who perform action with some 
interested motive as laid down in these three 
Vedas and drink the sap of the Soma plant, 
and have thus been purged of sin, worshipping 
Me through sacrifices, seek access to heaven; 
attaining Indra’s paradise as the result of 
their virtuous deeds, they enjoy the celestial 
pleasures of gods in heaven. (20) 

’raro 4>m4>im ^ i n; 11 

■STT^ra’ '^IT ’iW ^ c(5P=RT cfT# 5 W 

WK-siK '3TFIFFPT 5^ SfFcf 5tfr f, <3T«lfg; 5 ^ ^ 

imr^ ^ wf ^ ^3TT% f ^ qx 

if 3n% f I I II 

Having enjoyed the extensive heaven-world, 
they return to this world of mortals on the 
stock of their merits being exhausted. Thus 
devoted to the ritual with interested motive 
recommended by the three Vedas (as the means 
of attaining heavenly bliss), and seeking worldly 



3MW 


222 




























enjoyments, they repeatedly come and go (i.,®., 
ascend to heaven by virtue of their mdrits 
and return to earth when their fruit has been 
enjoyed), (21) 

^ ^ *1^ SRI ^wrait ^ ^ 

^ qsT dwiJim ojddi^i *JW!; 3^ 31^ ^iFFr M Pjwt ^ ^ 'iHitm 

^ hjci vS'i^i <?l'i flS'i “ 

^ I I ^ 11 

Gfr <3r:T^ MI *lTf? ^ 35T ^ pRRTT 

f^RFT 5 ^ PTWR ’TlcT ^ %, 3^ 

f^-p|<-cl< M’ Rl-dH sir# 55 ^ cCT RPT 
Mr ^ JTTRT cfR Mr ^ I I II 

The devotees, however, who loving no one 
else constantly think of Me, and worship Me 
in a disinterested spirit, to those ever united 
in thoght with Me 1 bring full security and 
personally attend to their needs, (22) 

^ % ti*fw '3I'RT tqf^4 ^tPJT BRT ^ 

^ ^ iRRrtRn: ^ tt ' 3 ?n mm ^ ^ ^ ofR 

3ni% *iT!j ^ 3'?nRT ^ “tm 3^ hiPq qs^i bfl ^ iff ?— 

*ra!T M'JI’fl ■otSHiPsWS 1 

1 u? n 


. -r.;. 


.1 - 
. ! 

a : 

M 


'i[: 




% 


.* ■■ 

I 




i :' 


'L 

. 

/ . 
■V^ - ■. 


223 

















































c[?r f, ^ ^ gwic^ # 'jpi^ f; 
3HcRr ^ ^3TfM^T'J^ oTqfg; 'SraFPj^ 
% 11 ^3 M 

Arjuna, even those devotees who, endowed 
with faith, worship other gods (with some 
interested motive) worship Me alone, though 
with a mistaken approach. (23) 

W'l —3RT ^ <iwit ^St ^IT »i*iqi'^ ^ 'JJIT ^ ^‘p ^ 

^j>r M3«< % ql^n ^ ?!*r 

^ Pi wi qjtcl %— 

3>F fe ^j^qpRi* ^ !i^ ^11 

^ g MIHl^l'HHpd dr^HMSM^pH IWII 

gpqf EBT ^trw -aftr ^ ^ 

qtg ^ 35T ^ItT cTrEf ^ 

ii^a ii 

For I am the enjoyer and also the lord of all 
sacrifices; but they know Me not in reality (as 
the supreme Deity), hence they fall (f.e-, return 
to life on earth). (24) 

W^f'l —'FRF^ ^ 'T^TT >Miqi*l*n M]H 1 ^ ^ ^iqi'lTd 

^ SM ^ If, 5*IT ^IW % ? 55 fSl^M m S'HW % WWI ^ B'lRR? ^ t 
3qnRT * ^ ^ ^ Pm t- 




: ■ 












224 


















































^irf^ H^JiPjRtsft wi M^ii 

^qcii<3it^ cH^ iqai'Sfr^MIM1 %, 
^ f^RRf ^ 3TRf ^ f, 

^ cfT^-JJ# ^ RT^ ^ f <3frT ^ 
qo<^ <=\\^ 35 T R?r yIKl ^ci ^ I 

^ ^ y,H4-R' ^ 119^ II 

Those who are vowed to gods go to the 
gods; those who are vowed to the manes reach 
the manes; those who adore the spirits reach 
the spirits and those who worship Me come to 
Me alone. (That is why My devotees are no 
longer subject to birth and death). (25) 

%, ^ ^ %-Jr^ ^ ^5# f- 

ipi jsT rftjj ^ I 

?RF JRRRqtltq^ll 

^ ^Tb ^ ^ brsT, 3 ®T, 47ci, 'Jra' 

onf^ 3rf^ cFRm %, ^ 5 fe PnscsFT sr^ 

m i)H'i4'd5 <3rH Pb^tt 5<3it 

^ rftfrRTf^ 

t 11 M 




225 


#R:«nR^ 
















































... 


. 1 - 

f 

I:' 

M 




T^'l 


^.._, 




'm 


’M 


'w 


.if 

f 


gf 


STr . 


■ ■;) 
., :.j 


f 


V-:' 




Whosoever offers to Me with love a leaf* a 
floweFp a fruit or even water* I appear in 
person before that disinterested devotee of 
sinless mind, and delightfully partake of that 
article offered by him with love* (26) 

^RNr^rasitt- 

^1 

1cHJf cR^%, 3fr %, ^ 
giTfIT %, 'jft' ^ ^ ^ sfr rPT CF^ %, 

ercK I I i^vs II 

Arjuna* whatever you do, whatever you 
eat, whatever you offer as oblation to the 
sacred fire, whatever you bestow as a gift, 
whatever you do by way of penance, offer it 
all to Me. (27) 

W*T —HfliK flHW ^5*fl ^ ^ ^ Uf t *“ 

g»ng*reti^ ^»N^; i 

^ sraiR, ^ *FraFj; ^ 

apK ^ 3cF iisicRt 

^ snRT ' 11 II 




qq>T nHUiio 


226 








































With your mind thus established in the 
Yoga of renuciation (offering of all actions to 
Me), you will be freed from the bonds of 
Karma in the shape of good and evil 
consequences; and freed from them, you will 
attain Me. (28) 

JRPT -XSH ^Tt) IR5R % 3l5t gi# gjy ^ Jnf^ t, ^ 

?!■ WFi; f^wfT ^ ^ ?[5t'3n9f^ ^ 11PraR«r 

^ Sq *mR; ^ I- 

^pfl3? ^ ^ S( lijTl: I 

^ »r 3 if% 5 *n>rt 5 r ^ ^ 11 Wi I 

^ fil'M %; ^ ^TT) 2§r^ il*i 

% «n3r% f, % f ^ ^ 

t I I N 

I am equally present in all beings; there is 
none hateful or dear to Me. They, however, 
* who devoutly worship Me abide in Me; and I 
too stand revealed in them. (29) 

IRFT —*r3FT gi^jf if vaHm««iMiq H? 3(W ^ ?^ft^ if 

5^ ^ 9rR^ ?7lf5?T RM ^ «itw ^ 3R^ tife ^ 

t- 

3 iPl I 

»Riai: ^n?paraftRit % 11 ^ 11 




227 





































\ 


iff vaFFtr ^ ^ 

’TW 351=^ % cfr ^ Wg ff JTFT^r 

%; =raf% cl^ STSTTsf Pr^’cRT ctlW % I STEffg; 


^3^ 'H^'HTRi ^ fePIT % ft? ’T?:^9?IT 

% ^RR ' 3 RT ^ ’ft ^ %■ I I ?o II 


Even if the vilest sinner worship Me with 
exclusive devotion, he should be accounted a 
saint; for he has righ tly resolved. (He is positive 
in his belief that there is nothing like devoted 
worship of God.) (30) 


^ ’Rft SRfRI f S pi xtfft I 

lift ^ ft 11 ^ 11 


ER sft^r ^ smfRT ft ^sTRiT % 'Sftr ^ ; 

'TR JTRf ^ftTT % I ft <51^ ! ^ 

ftr9'^^4«b ;jTR ft? fta ^ 

^ 11 39 II 

Speedily he becomes virtuous and secures 
lasting peace. Know it for certain, Arjuna, 
that My devotee never falls. (31) 


wr —w 5^ 'iff? 5 trai%i % ^ qitt ftij arrft cpir 

^ ^ ^Tfrr % ^ ftr gr*M 

i^gcut^ jifl gu»ii*ilo ^ ■»#; gn q?^ ^ iarrar I- 








3fnjm 


228 

























































'li: 


’. ■’^J' ' 

, . ^- 4 ■ 

.?■- 

:!:■, 


*n fe 'ipf H|*nf^R!T '4l<IMi’1<4: I 

l^^jTRrai ^i^:>|i) jnPa to nfct^i ii^ii 

^3T^ !?raT mim41Pi—c||u^miR 

3fr ^ t ’ft ^ 9K^ 5tcF^ M<MJ|R| sift 

fl" TO?T frft t 113 ^ II 

Arjuna, women, Vaisyas (members of the 
trading and agricultruist classes) Sudras (those 
belonging to the labouring and artisan classes), 
as well as those of vile birth (such as the 
pariah), whoever they may be, taking refuge 
in Me they too attain the supreme goal. (32) 

<%* grofeHT! 3^ TOn Tra^romi i 

aiPlc^lH^a (jflcbPlM JIW ’FTOt 113311 

^ ^ ^ 5TO3tftir 

TTsrf^ ’rarSfiT ftft WT nfft ^ 

iTTO ^ 11 g; ^ 

91% =!ft TO<T fra5T ft^T # ’TSR 

5Fvr I I 33 M 

How much more, then, holy Brahmanas 
and royal sages devoted to Me! Therefore, 
having obtained this joyless and transient 
human life, constantly worship Me. (33) 










'i 




229 


































































irril^bl ^ *PT^ % 'TiR ^ new Rorni 3Ptr ^ 3|^ ^ 

TT3R tfjt^ ^ Ifi^ 6)7511 ^Bcn^ 317 *i*it)i'^ 3^^ 75f*r 9if 3raf^ snwTfif ^ JRsrf < 10 ^ 
|t^ 3?tEn7 ^ ^PUPcT I” 

^ *rai# *ir hh^5 i 

*lrtlH|Rl 3<*^))*llrHH' *I97P71:11 ?»11 

g5T^ HHclHI ft, ^nj ^ ^ ''JpR 

=IT?IT 5?i=f?i sFTFr cfj): I ??r ■anw ^ 

Pi^ixt> cR^ q'?.wr ^i=fR q; y,^>*1 ^ sra" 

11 3» II 

Fix your mind on Me^ be devoted to Me, 
worship Me and make obeisance to Me; thus 
linking your self with Me and entirely depending 
on Me, you shall come to Me. (34) 


^7 7 >5gn i q : 1 I M 


(D @ @ 





^^1*1 


230 
































i 

StHTR SWR ^ ^ R'jjtitiT 5iT ^i, 'K^iw W *11*1 

1 ^ iJtTT' *mili 

!J?f^ — tlltl? ^THTO ^ pf«h11 3[*2TPT (R) f^5>lt UH ?ff sfr f^j*JT 
3^ * 15 ^! *Wk ^ ^ ^jll'T 9R 5 ^ 3^ ^ IR?R ^ % f^ 

oii^itj 3ir arnFT f^i ^«n % i ^ *i*wr*^ 'j^frfj jbt 

^ sriclw ?— 

^ »J5R1^ ^ % wi ^:1 

51^ !fR»n®ira gwiPi fefran^^raiinii 


«ft'HJNH, ’^wrsn?!'! Pt5^ '5ft ^ tot 

TTOT ^ y^icij^Tb CRT if ^ 

>3Tf?r3T5r fCH TTg^ 5tT^ ^ iM f^rr ^St t 
cBf^ 11 "3 I r 


Sri Bhagavan said: Arjuna, hear once again 
My supreme word> which I shall speak to you, 
who are so loving, out of solicitude for your 
welfare, ( 1 ) 




B¥fn - *lf ^PRl^ # ^ qr ^ ^ yj^ ^ tj 3rRni 

5^ ^ hmS qf^ qmlq»F ^ liW Sw ^rat n’nq' qrr gfrf 3^^^ qjf g^fq' qn^f 



231 




































^ ’H^s mil 

^ >diMf^ ■arsTfg; #?tt ^ sran ^ ^ 
^cTcTT ?friT vJlMil t 'aftT ^ ^ f, 

cPTfi% ^ 5f^ ^ ^^aif m alk -H^P^-jl i ’ 

?j5r •*?!• anf^ cfr^ t 11 ^ II 

Neither gods nor the great sages know the 
secret of My birth (i»e,, My appearance in 
human or other garb out of mere sport); for I 
am the prime cause in all respects of gods as 
well as of the great seers. (2) 


*TnPFRlf^ ^ 

3Rfg5! ^ >R3g Jigaj^ I M 11 

sit g5ra?r atsi-Hi arsrfg; ctiwci ^ 'Ji-H<(^d, 
aniR '^t^ ■fit^ w '*T5F^ rTW ^ 
t, ^ ngsit ^ ?nw^ 3 ^ qnff ^ 3 ?[> 
5t srrar % 113 II 

He who knows Me in reality as birthless 
and without beginning, and as the supreme 
Lord of the Universe, he, undeluded among 
men, is purged of all sins. (3) 



anurti 


232 






















































title* 4t*l( ^1t!r ^•I'J ^JI|; I 

g^' »N)i»(w't ’TO 11V11 

'’*•«! ^ iwitejRij I 

*irai ^nni *ItI tj^ ^<|pe|l>|i: I I ^ 11 

_^ SWTsf flT^, >3T?r«3^, 

5r>TT, Bw, ^frftij)' cf^ cfjfr rf ^ ^ 

S^‘5'^» «swRi-jra^ »m-'3r*ra‘ tmr 

^TRT i^cFJR ^ TTT^r g5T^ ^ it% t | | y-t; | | 


Reason, right knowledge, unclouded 
undemanding, forbearance, veracity, control 
over the senses and mind, Joy and sorrow, 
evolution and dissolution, fear and fearlessness 

non-violence, equanimity.contentment,austerity. 

tehanty fame and obloquy,—these diverse traits 
jDf creatures emanate from me alone. (4,5) 

i 


*nTOT 3fmi ^ 11 ^ f | 

k 

RKT JT5f^5R-, ?rR .'ijf ^ ^ cfi# 

?siTij*=gcr anf^ g?i^ 

^ ETT^ ^ 

RW # If? ?r«juf Jl;iT 7 % I I I I 






233 














































The seven great seers, their four elders 
(Sanaka and others), and the fourteen Manus 
or progenitors of mankind (such as Svayambhuva 
and his successors), who are all devoted to 
Me, were born of My will; from them all these 
creatures in the world have descended. (6) 

W JR ^ 5R^! I 

^ I I » 11 

§Tfrf5 ^ aT«l % vJiMfll %, 

qW ^ g?f5 tt 3IRTT ^ ’fr ■5f?ra’ 

% 11^ II 

He who knows in reality this supreme divine 
glory and supernatural power of Mine gets 
established in Me through unfaltering Devotion; 
of this there is no doubt. (7) 

HttM — ^ ^ 5IH ^ 'Wi ’hItti ^ wil^ cowl'll 

trjft, ^ 3fr #T 4 ^ I- 

31? IRI! ^ 

»R?r 1^5# ^ fsn ‘m<t«*1p4dl: 111; 11 

^ ciT^cr f)- vi<siRi cft =f5R^ 

^1% ft” ^'jpig; €(is3r cROT %—W sfw?' 






234 

























^^1 'Sflr ^Rt) % cjTti 

g5T Ef5i- ^ Rrwf ’fst^ t 11 ^ 11 


1 aiii'<the source of all creation and everything 
in the world moves because of Me; knowing 
thus the wise, full of devotion, constantly 
worship Me, (g) 

^c«PRn?r *n pR?j g 11 ^ 11 


CTT^ 35T ^ fr IIFjff 
^ '3Ffw cf^ rfft ggf ^ 

'Srmr ^ ^ iHTTcr cf^ GTFT^ gq tfen'3^ 

^ gjSFr gtr ^ y-gCiti 

^ ^ ^ Pi<ii< WT 

t 11 ^ II 



With their mind fixed on Me, and their 
lives surrendered to Me, enlightening one 
another about My greatness and speaking of 
Me, My devotees ever remain contented and , 
take delight in Me. ( 9 ) | 


3'T^!R5R#''?5RqR;^ 
# TTS ff*- 



235 






















































5?lPt 3fe#f ?i ^ ^ I 19011 

^ SZIFT -anf^ ^ ^ gq #T 

’FJpr cTT# c|?r ^ W ?Tfer ITFf ^ 
zil^ ^ t, f^RT^ ^ g5FJ^ ^ ITTRT ^ 
t 119° II 

On those ever united through meditation, 
with Me and worshipping Me with love, I 
confer that Yoga of wisdom through which 
they come to Me. (10) 




II 


% vdoH< ^ vEFI^ 

<3=Rr:cf^ ^ j^eRf g'STT ^ ^ ^5^ 

'3T^chK ^ RchT^'FRT av^^lM WT 
^tW ^ SRT ^ ^ ^ f I I 99 II 

In order to shower My grace on them I, 
dwelling in their heart, dispel the darkness 
born of ignorance by the shining light of 
wisdom. (11) 






n mm 




236 







































Ora’^lRr ??iw if 3|^ q?^ Wll*^ =[5f % 3qq5f qW ?I% 

#T w ter ^rflcT ^ ^ fM jfT^fqi I- 

>31^^ 'cJciN 

3^ I I 9R11 

SIRT: ^ ^ 11 9^ M 

<3?^^ 'STFT 5fW, ^TPT vSfk 
O^iHcbl ^ ^d^RFT ^HldH, 

JW ^ ^ ^ ^ <3nf^ '3T^jF^ 

^cfoqiHl Cf^ % I %% ctcrf^ ^qj v3Tl%?f 

'3fk ^qr czn^ ^ 

^ <3TFr ^ ^ f 11 11 

r ^ ’ 

Aijuna said: You are the transcendent Eternal, 
the supreme Abode and the greatest purifier j' 
all the seers speak of You as the eternal divine 
Purusa, the primal Deity, unborn and all- 
pervading. Likewise speak the celestial sage 
Narada, the sages Asita and Devala and the 
great sage Vyasa; and Yourself too proclaim 
this to me. (12 13)' 



237 












































'I'iRi I 

H ^ ’iwajfe* 5T ^FRl: 119811 

%■ ! ^fr ^ ^ irf^ •sTFT %, 

ysicb) ^ Wr^lMdl l-STFI^ofldWi) 



?cr^ c^ IT # ^PT^ ^3TR% f ofrr ^ ^3iFT^ 

I I 98 II 


Krsna, I believe as true all that You tell me, 
Lord, neither demons nor gods are aware of 
Your manifestation through sport. (14) 

’p*n^ ’j:#?! 5Pir»i# 11 %: 11 

% ^ =n# ! % ^ ! 

Iotft 

^ fr <3r^ ^ -3Pr^ c^ ;3TFT% f 11 gs; II 

O creator of beings, O Ruler of creatures, O 
God of gods, the Lord of the universe, O supreme 
Purusa, You alone know what You are by 
Yourself. (15) 





238 




































f^an «irHt^^n‘<51 

^lRlR^irlPi<!ff*lftm’w «MIW( frlwRl 11 11 

ffrf^ OTT €)■ ci^r 

■■fH^J^ufdl % 2f55^ ^ ^«f t, % SRT 

^TTT ^r^r 5f>t f^«jcr 

t 119^ II 

Therefore, You alone can describe in full 
Your divine glories, whereby You stand pervading 
all these worlds. (16) 

^ ^ rf f^Rsjteftj »iJ|c|-M^l I 1^11 

% ^ !TW Pl<-d< RI'tH 

f'3fT <5nMci?r t «FRF5;! f^-fSfR' 

’TTcff ^ i|^ SRI ftRRT irtTtr f ? I I II 

O Master of Yoga, through what process of 
continuous meditation shall I know You? And 
in what particular forms, O Lord, are You to 
be meditated upon by me? (17) 



'Mmut 



239 







































’JJT: 119c; 11 

t ! 'sMt ^ 5Tf^ =i§r <sh: 

Pfrr # cf5f%^, cpjTRb "STN^ <3r>^'dH'M 

=rERf ci^ fq irtt gf^cT 6Tsjfg; 

^lo)- 3^f5Uii|' ^ # 7?^ % I I 9c; II 

Krsna, tell me once more in detail 
Your power of Yoga and Your glory; for I 
know no satiety in hearing Your nectar-like 
words. (18) 

sRf’T - 31^ % arr qW ^ ^ t ^ ^ RTsf^r 

^ «n^ ^q# f^?mT g5t aR^xicn’13PT^ ^ 

^ SfcfsfT 9 j<c 1 |f— 

inSTRlcl: ^ 119e 11 

^t«FmP3; ! 3IW ^ ^ irtt 

t, ^ fM JrSTRrtT % ^f>|7TT; 

^'I'Rb ^ f^TcTTT m '3Fcr ^ % I I 9^ I I 

Sri Bhagavan said : Arjuna, now I shall tell 
you My conspicuous divine glories; for there 
is no limit to My magnitude. (19) 



59PT 3WR 


240 













































0441 xl^ai ^ ^ d*5dlcfl^3r ifcil^ 

3jg»n^?iq j^ai g ^!Hpr^ q? 115io 11 

% '31^ ! ^ ^ ^ 5^ If f^eRT <H^*I 

<3n?7T f,^sTT CRT enf^, ’Tsq- '3fT^r 

*ft ^ ^ I I ^O II 

Arjuna I am the universal Self seated in 
the heart of all beings; so 1 alone am the 
beginning and middle and also the end of all 
beings. (20) 

3nf^??HTRF R«a'»4yfrmi i 

H(irJ|4fedlHR+l «?ftliq9ll 

i 

^ <3rf^ % 2>if ^ ftps^ a^illcT'MT j 
if ^ ^^STT cTT^^cTcIT'aTf ,j 

if >Tfff% =Rr i 

iti'^Hi t, 11 11 

' I am Visnu among .the twelve sons of 
Aditi, and the radiant sun among the luminaries; 

I am the glow of the Maruts (the fortynine 
wind-gods), and the moon among the 
stars. (21) 




241 
































^dnwRn n 11 

^ ^ ^ t, ^ ^ t, ^Ps-mTi' ^ 

t 11M 

Among the Vedas, I am the Samaveda; 
among the gods, I am Indra. Among the organs 
of perception etc., I am the mind; and I 
am the consciousness (life-energy) in living 
beings. (22) 

11 11 

^cf5K9T ^ ^ ?fcBT ^'3ftT ^TST cTSIT TT^RTY 
^ SRT ^ ^ I ^ '3TT3 cpg^ if >3#^ 

I I 93 II 

Among the eleven Rudras (gods of destruction); 
I am Siva; and among the Yaksas and Raksasas; 
I am the Lord of riches (Kubera). Among the 
eight Vasus, I am the god of fire: and among 
the mountains, I am the Meru. (23) 



?9FT vJfttlW 


242 



































^ gw *n ^ 'jpf I 

tl'ii'ft'iiHe ^WUMRh flPR: I I ^ 11 

£f gfePTT g??^ 5TT^ I % qrsf ! 

^ fRrqfct^ <3fR: ^jrar^FJf ^ 

t 11 ^K II 

Among the priests^ Arjuna, know Me to 
be their chief, BrhaspatL Among warrior- 
chiefs, 1 am Skanda (the generalissimo of the 
gods); and among the waters; I am the 
ocean. (24) 

-JimisiliRM wrarm* (feqRra 11 ^5:11 

Sf gg afk 9T^ ^ '3T8if^ 

-iHl'cbK f,l ^ STcBR ^ ^sff ftSR 

^ 'T5r5’ ^ 11 II 

Among the great seers, I am Bhrgu; among 
words, I am the sacred syllable OM, Among 
offerings, I am the offering of Japa (muttering 
of sacred formulas); and among the immovables, 
the Himalaya. (25) 





243 




































^ 

ipn#n J^«r: Ri<;h( i I’isll 

^ fsff ^ 'ftw =CT ^ 

gf^, Ji-yciT ^ f^r^RST <3ftT ^ gf^ 

t I us. II 

Among all trees, I am the Asvattha (the 
holy fig tree); among the celestial sages, Narada; 
among the Gandharvas (celestial musicians), 
Citraratha; and among the Siddhas, I am the 
sage Kapila. (26) 

^RFiT ^ 

H l ^ ^fr^, FlfWf ^ Q,<l4?r -IMcb FT^ff 'SfR 
^ I I 9V9 II 

Among horses, know Me to be the celestial 
horse Uccaihsrava, begotten of the churning 
of the ocean along with nectar; among mighty 
elephants Airavata (Indra’s elephant); and 
among men, the king. (27) 



































m 


H-jUSWIRm WMWiIMRm I I ^ 11 

^ ^ gw #T ’frwf ^ cRPT^ ^ I §WtTf5 

tt% ^ m %5 cbm^g f, #t 

^ ^ <hiT<m grgi% C 11 I' 

Among weapons, I am the thunderbolt; among 
cows, I am the celestial cow Kamadhenu 
(the cow of plenty). I am the sexual desire 
which leads to procreation (as enjoined 
by the scriptures); among serpents, I am 
Vasuki. (28) 

3F('.1W|Rm I 

Pi^«iw4Hi g»i; 11 % 11 

^ gpif ^ ^ gFT oftr wgff gw 
g^ ^ <3T4Hr gTRw Pr?R ggr 

gR^ graf ^ grow ^ ^ 11 11 

Among Nagas (a special class of serpents), 
I am the serpent-god Ananta; and I am 
Varuna, the lord of aquatic creatures. Among 
the manes, I am Aryama (the head of the 
Pitars), and among rulers, I am Yama (the 
God of death). ^ (29) 




245 








































TOwUS’^HTii^lRwiiS^ 

yirm ’ifir’n^i i»>ii 

^r ^ nw5 <3^k ^F>r 

^ ^ ^ 'iJKM ftf? qf^rzff ^ 

t 11 3° II 

Among the Daityas, I am the great devotee 
Prahlada; and among reckoners, I am Time. 
So among quadrupeds, I am the lion; and 
among birds, I am Garuda. (30) 

Wl: q«<d l HR*l TR: ?Rnfn»R*( I 

wwiRn 'JH6 i4\ 113911 

^ hI^i^i ch<,^ cimI =rT5 5i^^iR<4l ^ 
aJRFT ^ cWT ^ IFR f, ofk ^ 

#*rFlk«St JMII'jfl ^ I I 39 II 

Among purifiers, I am the wind; among 
warriors, I am Sri Rama. Among fishes, I am 
the shark; and among streams, I am the 
Ganges. (31) 

*I«T ^WI^l 
ft*Jpn 3R: JR5aR?q 113^ 11 






246 





































% <3T^ 1 ^ >3TTf^ >31^ ^€Tr 

^ ^ ^ I ^ fcrUT'aff ^ '3T^2TK*Tfcnjr '3T2Tf^ 5r^ 

f^rarr f^qic; Cf^ c[T^ ^ 

^ feT^ ^jfr^ ciT^ cTK ^ I I II 

Arjuna, I am the beginning and the 
middle and the end of all creations. Of sciences, 
I am the science of the soul, or metaphysics^ 
in disputants, I am the right type of 
reasoning. ( 32 ) 

3ra<l“HH'*l(lit^ 5=5: 5 I 

^n# «ncn? 111? 11 

^ 'STSI# ^ OIcRR ^ <3ftT ^ 5r5=TR^ 

^WRT f, I ■arsra’ <3T«ifg; cr- ^ q- ^ i cbM 
cr«iT ^ aik g®cnw, fcRk. ^cb i 

cTMT ^ ^ f I I 35 II 

Among the sounds represented by the various 
letters, I am ‘A’ (the sound represented by the 
first letter of the alphabet); of the different 
kinds of compounds in grammar, I am the 
copulative compound. I am verily the endless 
Time (the devourer of Time, God); I am 
the sustainer of all, having My face on all 
sides. ( 33 ) 







247 
































;nfNf flrts «»nM38ll 

®f <^«i<+)i ^?T =nw vJc4d 

qiwT cRT 'ScqRi %5 ^d*iTr Rm 41 ^ q?l(?f, ?ft, qiq^., 
^gf!r, ^rsTT, gf%' <=flT 5RT ^ I I 3« II 

I am the all-destroying Death that snatches 
al4 the origin of all that shall be born. 
Among women, I am Kirti, Sri, Vak, Smrti, 
Medha, Dhrti andKsama (the goddesses presiding 
over glory, prosperity, speech, memory, 
intelligence, steadfastness and forbearance 
respectively). (34) 

^ ^iT*sn I 

cfSTT ’TRFT ^ ^ 

f.d'sn ^ JTPfsM ^ 
^ ^ ^ 11 3V II 

Likewise among the Srutis that can be 
sung, 1 am the variety known as Brhatsama; 
while among the Vedic hymns, I am the hymn 
known as Gayatri. Again, among the twelve 
months of the Hindu calendar; I am the month 



'h 



,•■ 1 . 


ji 



1 








24a 










































i;: 
1 • 

'It' I' 

4 

t 


i 


■4"' 

4« 

- 'i 

~: j 

i 






known mm ^Binr^aalroa* (corresponding 
npprozimately to November); (and) among 
the siz seasons (successively appearing in 
India in course of a year) I am the vernal 
season. {36) 

SPfbftH «t 4 «r4<4dWg*l 11 % 11 

^ ctT^ ^ ^<5fT #7 5^ 

^ M’Hm ^ I ^ 'BT R)^<4 ^ f^9ri4| 

^TTfrcRR 55^ ert 

wrf^EjEfj *rT?r C 113 ^ II 

1 am gambling among deceitful practices^ 
and the glory of the glorious. I am the victory 
of the victorious, the resolve of the resolute, 
the goodness of the good. (36) 


siRi: n 11 

^ cii^^ci arqfg; ^ 

if ^^TooPT <5f srfg; ^ 

^ spjraTEf =Bi% ^ ^ 11 II 




ft 


' --r-. 












■Mi 

m 

-4 

■4) 


ft' 


-v' 

m 

'J 
> • 

■ \ 

- ■#: = 


249 


































I am Krsna among the Vrsnis, Arjuna 
among the sons of Pandu, Vyasa among the 
sages, and the sage Sukracarya among the 
wise. (37) 

jwhi an* apraapisqi i?c;H 

qiwli' W 'STsrf^ ch<J| 
c|t>’ 9Tl%j t, cf5l' cTI^ clol’ f, 

cCT ^#T 5IM=IM1[' ^ 

fTFT ^ f I I 5c II 

I am the subduing power in rulers; I am 
righteousness in those who seek to conquer. 
Of things to be kept secret, I am the custodian 
in the shape of reticence; and I am the wisdom 
of the wise. (38) 

^ ?rR 5I JRFIHrai ’JjT 11«11 

oftr % '3r^^! ^ ^ vjiMfa w c^K'^i 

^ ^ ^ fj ^ ^ vster: 

’ff ^ ^ ^ gsrt Tf%^ ^ 11 5^ II 





250 



































Arjuna, I am even that which is the seed of 
all life. For there is no creature, moving or 
inert, which exists without Me. (39) 

^ ^ ^ 5ri^ ^ <3H3?nT t 9^ ^ ^ 

fe>n I 3W 3prft ^ 3FRR(T S'? 3^51^ t— 

W{ 1 

^ W I I »> 11 

% H<aH ! f^c*M fcnjfcRfr ^ <3T^ '1^1 %, 
^ <3N^ fcPjfcTqt ^ ^ RltdK ^ ^ 
lTcf5^§T ^ <3T2ff^ ^ % I I «o II 

Arjuna, there is no limit to My divine 
manifestation. This is only a brief description 
by Me of the extent of My glory. (40) 

JRf»T - 3I3R5^9^if 31^^ 

d in«hlT ^ «St, 3l3aR 3PT^ ^ ^5# <3r^ 

% 3P?^ liW 91% ^ t— 

*R 11 «911 

gd5 5Tf%> g^fi =Rg %, g ^ 

^ <3ff9T ^ ft ;3TFT I I II 






































Every such being as is glorious, brilliant 
and powerful, know that to be a part 
manifestation of My glory. (41) 

IRnr — ^ SUftP ^ 3f?!T ^ ^ 

OT 'TRT^ W '^nni J ft? tintci ^ 91^5 ^ ^5^ 3(9r ^ E(K“I 

f3FT t- 

^1 

3ngi (SRI) 

arsFiT t 31^ ! ^5^ ^5nTf% ^ 

SRfrsR % l ^ w 'STTri; ^ 3rT^ 9Tf%i 
^ ITcF 3f?FlT=r ^ SIRW CR^ feRT ^ I I II 

Or, what will you gain by knowing all this 
in detail, Arjuna? Suffice it to say that I stand 
holding this entire universe by a fraction of 
My Yogic power. (42) 

■%■ 

m 59FtenM: 11 So tl 



4 

4 





59Pr 


252 





























^nr: 

^ areN’ ^ q? wrR[ ^ 3 r^ ^ ^ ??fq 

113l^2Trq ^'3rf^R^?r ^ ^q?T ^ qir ^ g^ ^ %, 5^ gj^ZM 

qq qR ^ q^fqatq'w%i 

sRfq — RR5t aRM ^ arRR q?^ ^ ^ritq? if qqqr^ ^ c^fr aq^9r q?f 
q?fw qj?t fq ar^ ^ aq ^ gqi^ ^ fiR qT«fqT qj^ t- 

>Rp?ra wi pjqajiqraflraq I 
MTtwl* »(l^'ib4 ft’Rft qq 11111 

3r^4t^—gsrqr 'St^jif cr^t ^ 'arrr^r 

^ T^q qtq^R csfsznq^fcrqqcfj cter- orsrfg; 

q5?r, iR qF <3Tfnq qss ^ T^m- 

% II ^ II 

Arjuna said : Thanks to the most profound 
words of spiritual wisdom that You have spoken 
out of kindness to me, this delusion of mine 
has entirely disappeared. (1) 

qqi^ fl ’pqf ^ qqi i 

qsqqqqra qi?R*qqPt giajq^ 11 ^ 11 

'W’Ti'Rb t cbH<7i^^ ! ^ onq^ ci5t a^Ri 














































•'•■iji. 










\ 

J, 

/. • 


# 


I 



# 


Hf^Hi ■*?!■ % 11^ II 

For, Krsna, I have heard from You in detail 
an account of the evolution and dissolution 
of beings, and also Your immortal glory. (2) 

mAd<j«4 I W r<JHItMH I 

^ mil 

j % qT^9^ ! aiTT <3r7% ^ %, ^ 

I ^ % g;^cfr?PT! ■arrq^ hft, 

' ^9^, 9l1^, BRT, ^ ^ 3?f5 ^9«K-^ 

EfiT ^ ’EIT^^IT I, I I 5 II 

Your divine form possessed of wisdom, glory, 
energy, strength, valour and effulgence, O 
best of persons 1 (3) 

tHJ'HI W S^Prfrl !Wt I 
jflTlWl 51^ % ?9NR»IH*iara^ I I » I I 

^ imt-! life sm 3imw ^ ^ ^ 'jitrt 

9TEPT %—3TFT t, cit ^ ! 3?r 

?<R5W ERT 3^ ?9N- 11 « 11 



••v 




‘•'A“ 




I 



f 


r 



{ • ‘ 







254 








































9 


<s 




j 

■i 

'■ii' 

/i 


y 






i 


Krsna, if You think that it can be seen by 
me, then, O Lord of Yoga, reveal to me Your ■ 
imperishable form. (4> 

— 'iw dftr ^ ^ nf ffsn 55^ ^ rfN 

ft iff IPT ^ qjt^ 5^ 3^ hS^ ^ frl^ ^ ^— 

^ ^HiPi 9IfT?ite*J I 

^:7FTT 5r^ ^ <3fR: ^^TFTT ^ 'cTSTT 311c|jlcl 

^ I I *1^ i I 

Sri Bhagavan said: Arjuna, behold 
presently in hundreds and thousands, My 
multifarious divine forms, of various colours 
and shapes. (5) 

q4;^jbd'j:gfP*I qSJJIWOff^ «n7(T I K 11 

% *R?ra?fr ! 35r^ -aiftciil’ ^ 

'iiRR i ^ sj^sT gsff ci^, 3TT5 ergoiT q^BT^sfr 
^ q?r, '3rf|cj^?t g|*(Rt ^ ^ 

gq '3[iT?^r4*w ai^ ^ 11 €, n 


'•T'--_.-'fit - ••» — -i*’ ' -4*- 




255 








































Behold in Me^ Arjuna, the twelve sons of 
Aditi^ the eight Vasus, the eleven Kudras (gods 
of destruction), the two Asvinikumaras (the 
twin-born physicians of gods) and the fortynine 
Maruts (winds-gods), and witness many more 
wonderful forms never seen before. (6) 

^ 11» M 

t '31^ ! ^ 5TttT ^ spTFftsRr 

^Fig; gjt ^ ^zrr ’It ^fr 
^ ft # ^ 11 ^ 11 

Arjuna, behold as concentrated within this 
body of Mine the entire creation consisting of 
both animate and inanimate beings, and whatever 
else you desire to see. (7) 

5Rf<T - #r ?pit^ aiw ^ ^ M arRiT ^ qr 

SR" dtl'i ^ ^ iSTTtifm 

^ ^ ^ ppI"— 

«5lPl ^ ^ I I ^ I I 


'Tpg g^ichl ^ SRT 

if ^nraf ^ ^ ^ fezr oiraifg; 




Tpn55T3MR 


256 


























^ I; ^ irtt f^ 
§Tf^ cRt ^ 11 t; II 

But surely you cannot see Me with these 
human eyes of yours; therefore; I vouchsafe 
to you the divine eye. With this you behold My 
divine power of Yoga. (8) 

*IT, 5(^1 <?jf SRT vi«tw f— 

v3^ 

'irafji 'iw i u 11 

% TF3r^ ! 

wit ^ W9T WfiR cb^cb< 

'itI'J) '3r^^ ^ M<*1 ^9=nf y,Tr) Rom 

Ry^wi 11 ^ 11 

Sahjaya said : My lord! having spoken thus, 
Sri Krsna, the supreme Master of Yoga, forthwith 
revealed to Arjuna His supremely glorious 
divine Form. (9) 



-A 


Ni<'. -i' 


4 

■. A. " ' - 


W. 

.•■■I) 


257 



































f^an^^jk^ng*!^ n 90 n 

H 99 SI 

oT^g^ 3^, 'ST^ 

gWf ^ 3^ 

5fT^ ^ ^sff ^ giT^ nmi 

cjtT ^HTT g*^ ^ ^rflr ^ 

^ fcf^^ gq, ^ ychl< ^ ^TT^'cPTf ^ 3^» 

<3fjT ^ 3ftT 3^ g*^ 

y<H5^c| a?r ^ 11 90-99 I I 

V 

Arjuna saw the supreme Deity possessing 
many mouths and eyes* presenting many a 
wonderful sight, decked with many divine 
ornaments, wielding many uplifted divine 
weapons, wearing divine garlands and clothes, 
besmeared all over with divine sandal-pastes, 
full of all wonders, infinite and having faces 
on all sides. (10,11) 


’ \.A 

wl 

4 


■74 

m 

fl 

fi 


. .1 ^: 

•jir- 

[ "■ 



p, 

V-*/‘- 

mi 

i 


^Mi 




258 





































■.ii-v 




mi w 11«|| 

'SIRFrST if % qcfj ^TTST ^3^ ^ ^ 

^ 5TW5T ^ 3^r f^Sf^ M<,*1li^l 

^ SraJT^r #f ^ I I <5^ II 

If there be the effulgence of a thousand 
suns bursting forth all at once in the heavens, 
even that would hardly approach the splendour 
of the mighty Lord. (12) 

ifti'i ~ *Tn^r^ ^ 35 SRjRW ■sf^a ^ 3[^ % 5 ft ^ fer srair ^3T, 

3R 55 ^ t- 

Slfft W>3^5RTII9H1 

qrog 35r OT^ ^ 3?r hcfr ^ 

femw <3T«rfg; ^ ^ ^ 

^ aftc^fcUl ^FFTFi; ^ OT §TtlT if uFT? 

^ I I 93 II 

Concentrated at one place in the person 
of that supreme Deity, Arjuna then beheld 
the whole universe with its manifold 
divisions. (13) 



259 







































M 




m 

I 






1 

4 ' 


' j 

;# 


i 


■ k .. ■ 

:\ 

":' ■ 

I- >' 

X^y,;; 


F* 

m 

■ ■•, f 

■ 

I 


iRf»t - THIRST3r^rsRF*mi^^f^ 

RT R??tl ¥— 

?Fls TJ l^e^Nl tFIssW: I 

JPW RRHT 1111 

3R^ ^ caiT?^ ^ -sfn: j^iTiRjd 
srftr, ar^ srcFr^TH^ ^ mwkhi ^ 
sraJ-^ri^ ftr % SFTFT 5rsr sftscf^c 
I I ’5X II 

Then Arjuna, full of wonder and with the 
hair standing on end, reverentially bowed 
his head to the divine Lord, and with joined 
palms addressed Him thus. (14) 

5^ - TO t atR^ ite iSW ipraFl ^ FT ^ 

^ •1'4''1 ^ 3H ftw ^ ^ «i^"i wil ^ “ 

'3r^ ScTTcT 

»RmPt ^ ^ ^isifewi i 

iii{i i “ i 4liH 11 ^ 11 

ar^ ^ arr^ ?T^^^ 

^ ci?r ^tstt ^ ^ 

atRFT ^ fSnrf^ ^ 

^ 'JiT iteldl f I I II 




J# 


♦ .. 







260 































































Arjuna said; Lord, I behold within Your 
body all gods and hosts of different beings, 
Brahma throned on his lotus-seat, Siva and 
all Rsis and celestial serpents. (15) 

HRT ^ ^ ^hw«iiR 119^ 11 

% ^ ! '3TTWr '31^1^ ^pTT, 

^Ts, ofk ^ % grT? ^8iT 3itT ^ 3FRr 
^tMT f. I % ^ ^ 3TN^ ^ SF^ 

c|^ ^telrll I, ^ ITS2T ^ 'Snf^ cFT 

ft 119^ II 

O lord of the universe, I see You endowed 
with numerous arms, bellies, mouths, and 
eyes and having innumerable forms extended 
on all sides. I see neither Your beginning nor 
middle, nor even Your end, manifested as You 
are in the form of the universe. (16) 





M^ll 


m 


^ 3^ 3^. 'sfk ^ 

'3flT % ^ J^ovji^ qvrcjf^^ <3 tP^ 






'■'.ll'fi 


■ Afc 


:■ ,i'^ 


>/ 

V 

':>5^ 




!■ 

--1^ 




r’> * ,- 

PS? 




si 






% 


261 


























^ ^ cbf^Hdl ^ ^ 

41'•'M' 'Sftr <3fR ^ '31M^'4 ^<301 

t I I 9VS II 


I see You endowed with diadems, clubs and 
discuses, a mass of splendour flaming all round, 
having the brilliance of a blazing fire and the 
sun, hard to gaze at and immeasurable on all 
sides. ^1*7) 


'R I 

?nWdM4<n‘dl ’Rft *> 119t; 11 

'STFr €)■ ^3TFf^ wr orsrf <3TSTf^ 'TOT^t 
qww f,'STR W ^^rrrg; ^ q^TT f, <3IT^ 

sqf ^ f v3?rT srrq ft 
f I ^ ^ni % 119^ II 


You are the supreme indestructible worthy 
of being known; You are the ultimate refuge 
of this universe. You are, again, the protector 
of the ageless Dharma; I consider You to be 
the eternal imperishable Being. (18) 




262 



























r 


»wnft ^^3rei 119511 


■STN^ ■snft, «3T^vr ^ J1W ^ ?f%W, 

% 3^f>, '3R^ gsfm#, ^ 

=r^, H'Rlwfl ■arPsT wr ^y=iici ■sfr^ '3p^ %3r 



1 see You without beginning, middle or 
end, possessing unlimited prowess end endowed 
with numberless arms, having the moon and 
the sun for Your eyes, and blazing fire for 
Your mouth, and scorching this universe by 
Your radiance. ( 19 ) 


^ Jiaiftcf ilFR*l^lUon 

w^TT ^ ^ <sm% tt % 

nsTT, OTR^ '3ic?lfcbqo '3ftT ^'M’ch< ^ 

<s{f^ oiT-sir ^ tt 

^ I 1 II 


Yonder space between heaven and earth 
and all the quarters are entirely filled by You 



263 






















































alone. Seeing this transcendent, dreadfdl foi 
of Yours, O Soul of the universe, all the three 
worlds feel greatly alarmed. (20) 

^3 'jff? <3m^ '3fR 3yfr 

^ vi-cc||<nT % cT^TT 'SftT \h<^ ^ 

'cb^FT cb^cbT virlH-vixlH SRT 

cf^ f I I II 

Yonder hosts of gods are entering You; 
some with palms joined out of fear are 
uttering Your names and glories. Multitudes 
of Maharsis and Siddhas, saying ‘Let there he 
peace’, are extolling You by means of excellent 
hymns. (^^^ 

^ RiRHdl5ftl^ ^ I RR11 

\ 

;jfr JiiKf irT% '3nfe^ 'Stt^ eng, 

'Srf^cnft^^TR 'SfK 

7T^'3?rTl%^ 


W; 


>:my^ 




264 










































^ ^ # fSiRnd otrcbt 

t 11 11 

^ ^pT|!5*n^l 

<(|ii< <(g<itil<|i<M* ^tj.e|| vit<4,|: Sloi^i^^lMiqi^^ I 11 

% *i5i'5ii^ ! v3iiH<i j^<a '2^fT ^=(1 qi^l, 

^gcT ?rsr, ofrr ^tfsiT#, sifcr 3^ ^ ^ 

^IcT-# 51 ^ ^ 5 f 5 R^ (c|eb<l(r 1 IT 5 F 5 ; ^ 

g?r ^<si<*.< ^ efm 041^^ fr ■?:% f cr«TT ^ 

^ ^ ^ I i ^3 II 

Lordf seeing this stupendous and dreadful 
Form of Yours possessing numberous mouths 
and eyeSf many arms, thighs and feet, many 
bellies and many teeth, the worlds are terror- 
struck; so am I. (23) 

•nwHH 

^ ipq fe i wwi gl^' H ? Wt I Rn 11 

cpfff^ ^ f=mV ! ■arrarsT ^ cf^ cn^, 
ar^ cpnf ^ g?R ?r«?T gq; gw 
^ jwjr^mr^ fSr^TM ^ ^ g^s an^ ^w^Jvt 
ara-rgvWT *f sSkar 5 ttP^ 
qrar ^ 11 11 





265 



























































Lord, seeing Your Form reaching the heavens, 
effulgent, multi-coloured, having its mouth 
wide open and possessing large flaming eyes, 
I, with my inmost self frightened, have lost 
self-control and find no peace. (24) 

H ^ g ^ snrfirara 11 11 

% 5f5R''r •sflr H<D<4'^5l<ncbl 

qTcrr^l^^TRTtr 

% ! % vriJifjiciiy ! aTFT 5re?r ^ 11 II 

Seeing Your faces frightful on account of 
their teeth, and flaring like the fire at the 
time of universal destruction, I am utterly 
bewildered and find no happiness; therefore, 
be kind to me, O Lord of celestials and Resting- 
place of the universe. (25) 

3nft ^ ^ gsr: ^ til<<HP i nw«^ ! I 

^ ii<?;i*<wiPi wwnPr i 

^ ^5RF^ ^ 35r tmt-stT ^ ^rg^r^r yf^d 




266 





































<3TN^ SIcr?T ^ ’ftw SWrefFt 

=IW ?JT1^ ’T«T^ ^ ITSJFT qteT'Sff 

% ^rf%^r ^ =RRW f^<+><M 

iTlfHcR g^Sf # ^ ^ gg R^5T CRT Tt 

f oftT cR^ gcFJ giif gq f%TlRd%cr OTFT^ ^iRTf ^ 
^ ^ ^ tI^ t II I I 

All those sons of Dhrtarastra with hosts of 
kings are entering You. Bhisma, Drona and 
yonder Kama, with the principal warriors on 
our side as well, are rushing headlong into 
Your fearful mouths looking all the more terrible 
on account of their teeth; some are seen stuck 
up in the gaps between Your teeth with their 
heads crushed. (26,27) 

3Rfg — ?JgT3it ^ ^ ^ ^dT ^ 

^ ^ t, 31^ ^ ^ ^ ^ ^ 552HT % ^ ?I3FRR ^ 

t ^ ^ I- 

jpn «ig«i)b«j^< ii: Tiga^nPigai s^i 
?rai ?Rnft 11 ti; 11 

^ ^ ^5cr-% ^ % 5T^ ■wmif^cR 

#t TT^ ^ y*gtei f '3T«rfg;Tig? ^ n%§T 
cb<cl 5tl ^ -ITwlch ^ 4)< ^ '3fF7% STJcrf^RT 
g^ ^ !?^§T 5RT Tt t 119^ II 



267 















































As the myriad streams of rivers rush 
towards the sea alone, so do those warriors 
of the mortal world enter Your flaming 
mouths. (28) 

IWI 5^' ’IfTII I 

ci^ 11 % 11 

^ ^ ^ 1%^ tr^Erf^RT 

arPH If ^ 5 i^ 9 t cfR^ %, =1% ^ 

^ *ft apT^ ^9T ^ aTN^ ^ 
aTf%%^ ^ gq 5 r^?T ^ f 11 II 

As moths rush with great speed into 
the blaming fire for extinction out of their 
folly, even so all these people are with great 
repidity entering Your mouths to meet their 
doom. (29) 

wn? ^ w'fct't"?’! f^*^i ^ifli 

^RlUi) IRRR: 1 

f|vH l i^< i i4 3nwm ’mRcrato: Wt11 50 li 

cb<^ ^14 ^jsi ■aftr ^ =iK“=ii<. wra ^ % f^r®rit! 





H4ii4!fi fflvnv 


266 

































^ cT^r ^ srt 

«I5^ ?RT T5r % I I 30 II 

Swallowing through Your blazing mouths; 
You are licking all those people on all 
sides. Lord, Your terrible splendours are 
burning the entire universe, filling it with 
radiance. (30) 

^ it CSN^ ^tv^l4*1^1 ^ mi*! ^71% 

^ JinfRT ^ dtil ^ ^ ^ 

5 ^ ^ ^ ^ ^ >pft ^ t ? imr w ^ 

^ snr 3 R ^ ^ ^iiiT ^ WT^ t 

^ 9 ^ ^ 5jg?F( jRfl^ I 

^ fe H-HHift 5ra u|i^ 1139 ii 

gir ■s(d'7ll^i> f% 'STR gWT CIT^ ^ t ? t 

I'SiNcbl loiRsrapr^ti^ i 

3TTf^ 5^ '3|IH=b1 ^ f^3tTSr ^ ^ <51HHI 'ETIWT 

^Hdl 1133 II 

Tell me who You are with a form so terrible. 
My obeisance to You, O best of gods; be kind to 
me, I wish to know You, the Primal Being, in 
particular; for I know not Your purpose. (31) 


Htt*l — ^ IRjIT ^ 'JjA ’T? '4IH^ ^ PiH'Ji 

^ t- 





269 








































9BrabR»I Jip:| 

H H i Wp a ^ ^3#Rn: !I9pfl^ ’ilm: 11 11 

«fmw^ ^ m ^§T ctmt 

f•3fT ^'$|cbH ^ I 

c|K^ ^ f%€r 3^ §<3TT f_ I ^ 3f%3l%3f 

^ ^ f^sTw qter ^T f % ^ ^ *fr 
3^1f Tt^t ■arsjfg; fft gs ^ qr ’ft f=T ^ 1=133 
^$T 5f 'Jl|i)j|l I I I'l 

Sri Bhagavan said: I am inflamed Kala 
(the eternal Time-Spirit), the destroyer of the 
worlds. I am out to exterminate these people. 
Even without you all those warriors arrayed 
in the enemy’s camp must die. (32) 

3<1M — 5^ M'?)K ^ 5r9^ ^ vJTH fiJ<l <?)t^ ^ 

IRjR ^ ?IT*T R<g«I«ht '31^ ^ 3S % vJWlf^O 'BfM ^ ?— 

fltMwglri'o JRft 3 ^ ^ '*3*^ I 

>5^ PlPrampf <15 Md^ll«ll 

■sragcT ^ ! q-§T 31^ cff: •afk ^T^'aff 3 ^ 

SFT-£rF3 ^ 3^ *ff3 I ^ 

3?^ €t ^ ^ SRT 31^ gq f I t 
<so!4yTf%i'i;PifiiTF35r33'3rr nag 11 



W?!(I vH'^N 


270 

























































There fore, do you arise and win glory; 
conquering foes, enjoy the affluent kingdom. 
These warriors stand already slain by Me; be 
you only an instrument, Arjuna. (33) 

sK g #if 315^ ?r ^ dUHHPl 

w safe? 31% in fsnn ^ i 11 

^ ?rsiT ^ 

cfSIT #7: ■5% SRT fq §17^ 

^ ITK I ■srq’ IT?T 31^ I ^ 

^ cfjj- ofttirr I wfM gs sfiT: 11 ?« 11 

Do you kill Drona and Bhisma and Jayadratha 
and Kama and even other brave warriors; 
who stand already killed by Me; fear not. You 
will surely conquer the enemies in this war; 
therefore, fight. (34) 

SRPT - JRiR ^ ^ ^ ^ M 

^ fet5^—^fsTIPT ^ ^Tipi t— 

^TTfcm ^ ijnTs 7m^‘ iftcnftri: i 11 

7M7T ^)§Tcr ^ w c^t 

g'i‘75<. I{1 HTST 'jTIs'^o^. chI h dI 5'3TT 



271 
















































CR^ WIT^ «f1'^w| ^ irf^ TT^TT^ cTpft # 
^t?rr— 11 gti; II 

Sanjaya said : Hearing these words of 
Bhagavan Kesava, Arjuna tremblingly bowed 
to Him with joined palms, and bowing again 
in extreme terror spoke to Sri Krsna in faltering 
accents. (35) 

with cRj 3r^ SRT ^ 

OHI ^ «l''f*1 %, 5W*T ^ ^ ^4)'l eb<«ft vJl'lO^ ^ v^lR 

^ t- 

'3r^ vScfT^ 

^ ^ n^telf srOrBlsj^jg^ g| 

^ ^I U^II 

-31^ % 3r^rafPFi;! ^ €t % f?B 

311^ JO]- aftr sTHra' % c^ldn % ^5ng; -3Ti% 
^ T5r % 3fk 3I57TT c(^ «ft irn^ ^ 7?r % 
cTSIT 7T^ f^?TT3fT if ^ 7% f 

1 I II 

Arjuna said : Lord, well it is the universe 
exults and is filled with love by chanting Your 
names, virtues and glory; terrified Raksasas 
are fleeing in all directions, and all the hosts 
of Siddhas are bowing to You. (36) 



tiaiKsff siarPT 


272 














































i 


iwltb ^ ^ 'Wi^' ^ w sniW Rt'i& tiji';i<iT w *i*iw)K vuiR «h<'ii 

«ta<lNl W «IT, '3R' ^ ijdW ^ % sr*W ^ ^ ^ f%^ 

|q 3t^ ^ HHWjK ^ ^ «n^ fe^ent t- 

*WM sl««ifc»qiRcb3 I 

•N 

aiq^ l%?i sprilram ^»RR «<5«Ti<qi qgi i?sii 

t ! sTSIT ^ '5ft ^TTlft ^ ^r«rft 

<3TN% fM ft %ft qqWT q'sfft; ^pftfe % ! 

ft ftftsT! ft 3rn%c(m ! ^ '3RT^ ^ 

qft 3r?TT <3T8ifg[ yfcdcjn^yH ww ft, =IF sift ftt 
113^ II 


O great soul, why should they not bow 
to You, who are the progenitor of Brahma 
himself and the greatest of the great? O infinite 
Lord of celestials. Abode of the universe, 
You are that which is existent (Sat), that 
which is non-existent (Asat) and also that 
which is beyond both, viz., the indestructible 
Brahma. (37) 

g^: giixiwHw m i 

^ ^ ^ SIR «<ii 113^; 11 

■STF? <3n1ft ^HIcIH 5W ft, '3TFT 

^ wr 'arTT-sm #7 ^THft mft ?r«TT ^srRft 





273 








































w--- 











?fr^ ^T WT SIFT t I %■ '3FF^ ^ 3T? 

^FRi; oiir^r 3T«ifg; % 11 gr; 11 

You are the primal Deity, the most ancient 
Person; You are the ultimate resort of this 
universe.,You are both the knower and the 
knowable, and the highest abode. It is You 
who pervade the universe, assuming endless 
forms. (3S) 

iiMimiJdw' aPtciPipm 

^ ^pfr ^1>R^ I ut 11 

'3114 ■4'H<I-J1, '3<P»l, q<5U|, "EF5FT, ITSTT % 

irSIT ^ sTPT % to f I '3lto 

fqlTffWRHH«>K ! !!'3nq^f^to 

^ ! HHW^K !! I I 3€ II 

You are Vayu (the wind-god). Yam a ( the god 
of death), Agni (the god of fire), the moon- 
god, Brahma (the Lord of Creation), nay, the 
father of Brahma Himself. Hail, hail to You a 
thousand times;sal u ta tions, repeated sal u tations 
O You once again. (39) 





274 











































w 

15 ' 


; i 


m 


"i 


-r 

# 


■.m 


I. 

w 


I 



w ^<wi<}'!i t ^ ^ I 

3RTi##ra^ai>R^ ^ ^niRlPi ?wliRi 11 so 11 

% ^IFTsaf CTT# ! <3Tm^ ^TFt % 

^ ’It T^RcRR ! % ! <3TT^ ^ 

ofiT % ^ I cHTl'Icb '3i'1'Tl M<lsbH?TT# 

<3TFT ^ c^r cZTRT gq t, <3fFr 

ft t I I SO II 

O Lord of infinite prowess, my salutations 
to You from before and from behind. O soul of 
all, my obeisance to You from all sides indeed. 
You, who possess limitless might, pervade all; 
therefoe. You are all. (40) 

^ ^ % ^R»r ^Fft ^ 5RT 

^ ^ Jn*Nl f— 

>1^ jRnr 5 |tP f ^ f 5R5 f I 

5iviinai >PII !l*IRRn^ 5lft IIS9M 

%R?njmnTOt3j^ I 

11 SRI | 

'3TR^ fRT Sr^fFr cBt ^ 5rH% gt^, •sift ^ 
f ^ ^ 3r«i^ imK % ’ft ^ % 





275 

















































m 


!’, % !', % ^ !’ ^ ncRR’ ^ ^ 

?3ra;JB5T %: afk % sr^Tf! 'Stft 
5fr 5RT f^Hici % f=r?nr, 9 tj2(t, -arra^ 
■hI-jIHiR ^ <31^^ arejcTT ^ wrafr ^ ^tft^ ■sft 
aiwiPid ’Kf f — ctF •amra’ anr^ 
w<^M arsrfg; arf^r^ Rm^r en^ 'SnR^r Sf ^mr 
sR=n?rr f, 11 a9-»^ 11 

The way in which I have importunately 
called out» either through intimacy or even 
through want of thought, “Ho Krsna! Ho Yadava! 
Ho Comrade!” and so on, suspecting not this 
greatness of Yours, and th inking You only tc 
be a friend, and the way in which You have 
been slighted by me in jest, O sinless one, 
while at play, reposing, sitting or at meals, 
either alone or even in the presence of other— 
for all that I crave forgiveness from You, who 
are infinite, (41,42) 

PRnftf 

pl5^(itel^SRIJlfcl’WRra11 I 

3RR W?r RFig; ^ «rt 3^ 

3R -Srf^ t, ^ 5mT=r cIT^ ! #^f 



-v-is 




276 





























































:t 


?ffcf?f if OTN^ ?RFT ^ ^;3Tr ^ %, 

-arf^ ?Tf ^ 5r % 11 «3 II 



You are the Father^ nay the greatest 
teacher of this moving and unmoving creation, 
and worthy of adoration, O Lord of incomparable 
might, in all the three worlds there is none 
else even equal to You; how, then, any 
better? (43) 


dWI?M«N #raFI JRIR^ I 

pw ^ BtJi: ^ 11 11 








-sicfT^cr t iniV! *f srfk ^ 

Pl^ll^d cf^, ^gl%- cj^ ifnrq- 3n^ 

^9^ jra^r 5fir ^ !iT«f^ cRm f, i % ^ ! 

Plw ^ S^r %, ^iw ^ ^ ^ 

fSrwTT ^ amm f—tt% ^ <3TR 

*it 'snTTra' 5i?r ^fp^r t 11«» 11 

Therefore, Lord, prostrating my body at 
Your feet and bowing low I seek to propitiate 
You, the ruler of all and worthy of all praise. 
It behoves You to bear with me even as father 
bears with his son, a friend with his friend 



and a husband with his beloved spouse, (44) 







277 



















































iRfn ™ sraR ^ 4RRrr^sw ^ 5#^ 

^ isq ^ ^ ^ feit HTtfsTT ^ I- 

ail^ 3ft«iteR»? 1 ^ ^ jpqftjf irT ^ | 

al^ ^ 5^51 tror n#; snrtti^iisiii 

^ M^<7i ^ gCJ '3fl>-l4i ^ -Ti ’ti^H’M ^T ^ 
^<aw ^ W ^ ^IT ^Tct ^ ^ ^ 3 ri% 
o^igjw ’ft?l'T5i%, ^'HRhO -sTFr\3?r'3fq^-cijj^^vii 
WT ^ g^ Rteid i ^^ ! % ! % 

! ir?m 11 11 

Having Seen Your wondrous form, which 
was never seen before^ I feel transported with 
joy; at the same time my mind is tormented by 
fear. Pray reveal to me that divine form;; the 
form of Visnu with fou r arms; O Lord of celestials 
Abode of the universe, be gracious. (45) 

'MJbgWPl^lPl RT I 

^ St ■3Tr7c(?r g^ tirOT gq ?Tqr w 

’SfiT wfi ^ §q ^<3*11 t^iscII f, 1 

tfSr§?r?5rw 

^ acRH I I I SE, II 




t5^;pj3T 


278 




















































I wish to see You adorned in the same 
way with a diadem on the head, and holding 
a mace and a discus in two of Your hands. 
O Lord with a thousand arms, O Universal 
Being, appear again in the same four-armed 
Form. (46) 


JnEPT — 3?^ 'TT 31^ 3rn^ ^ wW ^ 3N^ ^ Hf^HI 3i)T 

jef’raT M ^ ^ 3r^ # 3fT3Wf ^ m ^ 

^ t- 


^fhrwR; ^ ! < 3 r ^i\^^ch ^ 

<3VT^ wr 

^rrf^ 'sfiT tfiHKi^d f^<id ^ ^ ^ 
(^<5j<7liqi %, f^T% ^ '3Tl%f^ fcB# % 
qff 2TT I I «V 9 II 

Sri Bhagavan said : Arjuna! pleased with 
you I have shown you, through My own power 
of Yoga, this supreme, effulgent, primal and 
infinite Cosmic Body, which was never seen 
before by any else than you. ( 47 ) 


279 










































■' y -v - L - ‘ 



- V.: >* 



Tlf ?ra^ are B^‘ 11 Sft; 11 

%<3f^ cjM I 

^ #T JJaff % aT^zm” %, =T ^ ^ 

ft^iTT'aff ^ <#7 ^ isir ^ aiRiRxti 

^ SRT %T3T ^ ^TcfxTT ^ I I »?:: II 

Arjuna, in this mortal world I cannot be 
seen in this Form by anyone else than you, 
either through study Of the Vedas or of rituals, 
or a gain through gifts, actions or austere 
penances. (48) 

re ^ awr re ^ M I 

arta^: iftrerei! grere ^ ^qpre* mreiistn 

^ fTf JfcfjR ^ fcIcbXITT ^ cl?r ^<sl=b< 

czrr^rjw ^ ’Enftt #7 ’jprra' »fr 

l^ ^’M<l^d ^ i i nfr l jj,TbHH=IM I 

cBt" ^17 ctre' I I II 

Seeing such a dreadful Form of Mine as 
this, be not perturbed or perplexed; with a 
fearless and complacent mind, behold once 











280 













































again the same four-armed Form ofMine (bearing 
the conch, discus, mace and lotus). (49) 

fcUT, gw ff33W t ^ t- 

ffWRraPTO ^^ 355: 11 M 

dl^^d 'MJIdl-i, ^ <31^ ^'Srfcr 
5?T sicfjn: cb5<*< P(5T.^ ft 3nT^ ^ ^ 

fRj^ W '31^ cl^ sft^ festT I I VO I) 

Saiijaya said: Having spoken thus to 
Arjuna, Bhagavan Vasudeva again showed to 
him in the same way His own four-armed 
form; and then, assuming a gentle form, the 
high-souled Sri Krsna consoled the frightened 
Arjuna. (50) 

iRfff — Iff Iran ^ ^ ^ ?<(ff 

^ 37ffl^ ^ M ^ 3iT) 51^ ^ giWTffff 1^, ffff ffWffR 


* 113 ^ ^ 'n-ni’i I 

H|tT: H W11 



281 . 


































31^ ^ 5FTT^=T \ <3^^ ^IFtT 

iTjET WT srt arsr # fty<(^xi fr wn f, 

-alk f^q% cFT OTCrT ?t ^fi^rr 

t I I S!<5 II 

Arjunasiaid : Krsna, seeing this gentle human 
form of Yours I have regained my composure 
and am myself again. (51) 

ir?f*r — pr wt ^ ^ siNt 5 RT 5;s[M 

^ ^ 5f^'T3T 'j11< h(B^[ ®f)I %— 

^sfl*R |WcinR( I 

M ^ 11 

%, ^ % arsifg; ^ ^ 11 

^t^rar ^ w ^ ^ 'STTcRT^fn' 

t 11 II 

Sri Uhagavan said ; This form of Mine (with 
four arms) which you have just seen is exceedingly 
difficult to perceive. Even the gods are always 
eager to behold this form. (52) 





wnrai«iw 


282 





































'/•I 




^ l^aRftr ^if ^i i^ii 

^RT giT^ gsr^l %—5?r n^ 

^ cTMT ^ ^ ^rT%, ^ 5Fr^, 

#T ^ zrwr % €t STT B^cTT t, 11 vs II 

Neither by study of the Vedas nor by penance, 
nor again by charity, nor even by ritual can I 
be seen in this form (with four arms) as you 
have seen Me. (53) 

^RrwT ^ qr *pi^ ^ f- 

qq?qi ?raq i 

mg a^' ?r jj^ ?r 'roniivsii 

^ HxaH '3r^^'! '3i'i'<i ^frR % 5Rr 

% ^sTT^ ^ ^eiT 5f%§T ^ f^ orqfg 

q'l?l'HI=) ^ SfFcT ^ ^ ^ §Tgq- ^ I I V« II 

• Through single-minded devotion, however, 
I can be seen in this form (with four arms); 
nay, known in essence and even entered into, 
^valiant Arjuna. (54) 




283 






































w 


i 




iM 


t|^ * sra mm, ^ ^ t tim ^enr 

W ‘('4'1 f^i '^TUTT %■" 

* r »<>4^>HtMC »f> »T5»ra;; 

Pit^: « 4 ^^g m Tt *n 4 fr[ *11^11 i&n 

^ 3r^ ! ^jfr 5?5^ €r feri)' ?r«jpf 

cf^aSj chuT =)mi %, 'TOW’^ %, 

^ %, arrafxfj^ftcr % ^ ’jcnnf^ 4r 
ctT^TW ^T Tf^ %—=1? 3T^T^- grfj 5^ 
#t RF<r % I I Sit! II 

Arjuna^ he who performi all his duties for 
My sake, depends on Me, is devoted to Me; has 
no attachment, and is free from malice towards 
all beings, reaches Me. (55) 


^ ?rert^*jraf 

^^iWSfUSWIFI: 11 ^ JI 



q3iK^’3Mni 


2B4 














































WM 


I 


J 

I 


11 



SR^ftsszira: 


^ 3isn^^ '3)^<») H<w< ^ t)iy*iT 'i‘i‘<i*^^ 'ifrb ?Br qjw 

^ ?Rr“r ^ ? 5?iw 'sIIt OT?f?R *Frai^ ^ ^ ^ 5^ ^ I ^ 

if 9R ^ ^inH W t, 'ft 'ri<<\’lRB C^It 5H#I ^ 'TIFR 3^ ^ f^ 

I; anr^T w aiEEiR ^ ^ipt '*iRb4\'i’ Tsr w % I 


3Rf*T — f^jf’T-f^RTWC ofit <(Ji'J|-tJI'hK ^ vJHitl’ll 41^1 ^I’lT H9)K % vSHKi^ ^ 
OTRRj %, 5^ Pl9ltll ^ 'Si's'll ^ |f— 

IJW twogwi ^ Hwiwii ’i^'ira^i 
^ *l i m<}l<Ma4 ^ ' ?N % 11 9 11 

var^ ^ ■3H^ irtt 'iclTrb 

5I=RT Ir Pl<'ti< <3TT^ ^rSH'-SZTR ^ Wff 

■aTFr ^ '^tr ^ <Jiqn 

<3lft^#^r^<4H*<itjH Pl<l=bK sl6J<^l €t<3rf^^I^ 

^’T3i% t —^ <3ri^ 

t ? 119 II 

Arjuna said : The devotees who, with their 
minds constantly fixed on You as shown above, 
adore You as possessed of form and attributes, 
and those who adore as the supreme Reality 



285 







































only the indestructible unmanifest Brahma 
(who is Truth, Knowledge and Bliss solidiBed)- 
of these two types of worshippers who are the 
best knowers of Yoga? (1) 

f— 

«RPn ^ ^TbdHI >raismn 

Pl<'d< ^ToT^-Szrr^ ^ ^ gq ^ 

sricRTJT g5T ^ 

t 119 II 

Sri Bhagavan said : I consider them to be 
the best Yogis, who endowed with supreme 
faith, and ever united through’meditation 
with Me, worship Me with the mind centred 
on Me. (2) 

^ vaMI«<<5f ^ 3 tR ^d^NI, 5^ 

*1? (^91^1 t ^ W Plji^l-Pl^WK S5T ^ vJMK»<») 3 tPT <<I'I^t 1I ^ ^ ? 5F 'fC 

^5^ If— 






fe?9T'3ltqw 


286 



































?i#5i ?nifS3i:| 

% jjrggpa jn^ «<(»ijt(^ ?5n:n»il 

^ 5^ % ^ig^PT =1^’I# sraiR 

^§T ^ ir^T-jfe % ^cfogpit, 3 )c+,sm41-4 
■w<?>M aflT ^ Hcb<^ ^n#, f^, 'Srera', 
Ptocrr, '3ifci'ii$fl' ^fi^r5r*n^5pr s(@j ^ 
C 4c|!;)^ fcr ^ EEJM cI^ gq ^qT3T% t, t ’Jjff 

^ f%cT ^ T?r <^ CTT^ 551^ 

^ srqr #t% f 11 3-» II 

Those, however, who fully controlling all 
their senses and even-minded towards all, 
and devoted to the welfare of all beinj^s, ;onstantly 
adore as their very self the unthinkable; 
omnipresent, indestructible indel^abie, eteimal, 
immovable, unmanifest and changeless Brahma, 
they too come to Me. ( 3 , 4 ) 

iRFT - Pr^^-gwiT w ^ ^ aw 

^e i l^MiP i ^jf % aiaiTf) g5t inP?r 3f5f^ t- 

sjaRBI ft 11 ^ 11 





287 



















































^ Pr<i^r< ww ■sireTU 

Rirtcii^ ^ ^ %, <+m1i'I^ 

% SJ7T ^ 5 : 

STT^ =(5)’ sn# % 11II 

Of course, the strain is greater for those 
who have their mind attached to the Unmanifest; 
for atonement with the Unmanifest is attained 
with difficulty by those who are centred in 
the body. ( 5 ) 

IR^T — ^ ^ vJMWHI # ^ fM ^ HlP^T 

^ vrqTRT'3W ^ SRT ^ ^ inf^ 5(Slir 

^ apTraro ^ ^ ^ t- 

^ 5 ^rafPi I 

*?f mW'ri 'J'lRI^II^II 

'Tpg ^ ift .M^N^l cJT# 

^ 2§T '3rf'>T ch<,<J) 

^ €)■ ■ar^RT #T ^ Ri-dH cRTct fq 

’Tsifr t IK 11 

On the other hand, those who depending 
exclusively on Me, and surrendering all actions 
to Me, worship Me (God with attributes), 
constantly meditating on Me with single-minded 
devotion. (6) 




288 







































11'S M 

%'3F^ l^g^T^f^^FTT^ 

^ ^ 5fr5r ^ ^ ^ 

^TMT C • • ^ • • 

These, Arjuna, I speedily deliver from the 
ocean of birth and death, their mind being 
fixed on Me. ( 7 ) 

JRnr — 5R5R ^ ^ Ppf'T-^'TRRT ^ 3?^ ^I3®T-vJMm*ll ^ g^FRIT W 

f^JZIT WI 3Rr ^ 3Rff ,?P1T3R ^l^-3RRHT 

311511 ^ ?— 

’R sntRR ^ jfSr \^^km \ 
fiqRi^Rl ^ ^ M ^ 11 

35T ^ ^ ^ WU 35T ^ €t jfe ^ ^TTT; 
viM<ra ^35T ^ €t f^r^TRT ^ 

^ ^ % 11^ II 

Therefore, fix yor mind on Me, and establish 
your intellect in Me alone; thereafter you 
will abide solely in Me. There is no doubt 
about it. (8) 

JRf*T — *15 ^raTOT ^ ^ MS^^TT) B'Wt ^ 3irT if *T cTIT 








































^ trrsni i K n 

% # % '3^^ ! ^ ^ SRT 

g^^cf?! 5rT^ ^ ^ ^ ! I ^ 11 

If you cannot steadily fix the mind on Me, 
Aijuna, then seek to attain Me through the 
Yoga of repeated practice. (9) 

l«f*T - *IF f^raHT M t 1^ SIW 31^ 'ft *r ^ ^ ^ 

fjir wpjT I w ^ t— 

aroi^S'aRWifsRl Mc'h4M<Mi ^\ 

^4P^R*H«4iH^Rl H ^ 11 

^ ^ 4t OT^*f % ^ 

^ ^ cFv?^ % ft m\M^\ ft ^ 1 ^ 

^ Ptfit-d ch^ff cf?r ^ ^rft 37Tf^ ^ 

ftrfe ^ ft Jrra' ft^ 11 *3° 11 

If You are unequal even to the pursuit of 
such practice, be intent to work for Me; you 
shall attain perfection (in the shape of My 
realization) even by performing actions for 
My sake. (ip) 






290 












































JRk — ^ l^»5rTOT IR5R ^ ^ ^ 

^ ^ ^ ***^1 ^^*11 ■'iil^^ I 5)5^ !> ~ 

ai^rfy q ^ i TblbRi ^ *raH»nf^s| 

^rfgRjfiS^TPlFf rRl! ^ ’Rn^RI^ 111911 

^Tf^ ^r^t snf^ ^ #n^ % <3nf^ 

*f’ft ^'3R^R■«^ % ^ *T^-5fe'3rrf^ 

q^ fc|^j|4 JfT^ cR;^ cIMT 'CTf ^ '?5?r 

m ^!IFT ^ I I 99 II 

If, taking recourse to the Yoga of My realization, 
you are unable even to do this, then, subduing 
your mind and intellect etc., relinquish the 
fruit of all actions. (11) 

IRf*T — 'TT ^ 9IPI' M ^inPT3RI ?TO^T ^ 

ai^ PlH 4Ht ^ 3RT: ^ ^ f2F% ^ ^ a?f W ^ ?IFT ^ 3PI^ 
fat^ ^n?!! t— 

mHI<7*4Mn!lrm''MrHPII^lPdW'^<*i 119^11 

h 4<4^ ^ 'Jincb< gi^ oT^^qra' % stft -st^ 

1^, fTR' % 35T 'TT4§^ ^ CRT Szift .§ns5 % 

#7: jztft % 4t ?9«r cRjff 4> w crt -^nss %; 
#!flf% ^IFT # d^M €t ’m §TTf% Wt# 
% I I 99 II 


S.<' 




291 









































Knowledge is better than practice (withont 
discernment), meditation on God is superior 
to knowledge, and renunciation of the 
fruit of actions is even superior to meditation; 
for peace immediately follows from 
renunciation, (12) 

^ mPn % 'rtrB ^ 3i5PT-3f5nr 

3iH)I w ^ W, *FraT!(‘^ HM gti lf4> ^ 

^TJSnT ^ 'll 317 if iTITSTra |fl^ % ?n!PF ^— 

31^ «4»ldHI 3v5®I ^ fll 

■m 1i 

ppHt «>ftll93ll 

^ iWCTI pftsqn: 1 

’pjrt’irPRigfeff M$*ra>: 7 ^ 11 98 11 

3fry,tfc) ^«i Bi'n'hici wisf<f^d, 

'3ffk % cT^IT iTOTr 

a?!' ^ ?nT 

strrh; % '3T«ifg; omw ^ ’ft 

■ai’rq' ftft %; w«rr oft- qftft %, 

’T=T-5ftaftf ?rf%^T 9Tftf ^ cT^T ft fttift ft? % 

gsrft gs cfMT %—=T? g5lft ft5ft gl? 

iRT-gfe ftrr W 55fa5t fftq-% tl93-<5« II 


He who is free from malice towards all 
beings, friendly and compassionate, rid of 



fte?T 3nzn7 


292 
















































and ‘mine’, balanced in joy and sorrow, forgiving: 
by nature, ever-contented and mentally united 
with Me, nay, who has suhdued his mind, 
senses and body, has a firm resolve, and has 
surrendered his mind and reason to Me, that 
devotee of Mine is dear to Me. (13,14) 

51: ^ ^ % ftjis 11 % 11 

’fr ^ aror ^ 

3Tt ^ ^ 34a c|4 ^tcTT; 

?r«TT^w^, 3Frsf,aa<3fl <34^1114 a? 

^Ta5 % 11 3v II 

He who is not a source of annoyance to his 
fellow-creatures, and who in his turn does 
not feel vexed with fellow-creatures, and who 
is free from delight and envy perturbation 
and fear, is dear to Me. (15) 

3H^: ’raaWM 

^ ^ 4 ftas 113^ 11 

assairf % 5 :^ ^ §311 %—ct5 































J 


■3)I<*■'41' w c4i''T1 3,5)<41 Rt^t 

% 113^ II 

He who wants nothing, who is both internally 
and externally pure, is clever and impartial, 
and has risen above all distractions, and 
who renounces the feeling of doership in 
all undertaking,—that devotee of Mine is 
dear. (16) 

g’Ug’WfeJTPft ^ % ftJl: I l?a|| 

sit ^ =f>4t #1^%, ^ =fR<TT%, ^ 

^ ?R?TT % <WT sit aik 
<) "i^uf =f>r ^ipft %—cTF 5^)7 5^ 3$) cbl' 

Rw % I I 3^9 11 

He who neither rejoices nor hates, nor 
grieves, nor desires and who renounces both 
good and evil actions and is full of devotion, 
is dear to Me. (17) 

^ tWI I 

sit §T 3 -fk=r ^ ^ *Ti%-3iw*r 4“ % <r«TT 








294 




























^TRT%j ^ % W II 

He who is alike to friend and foe, as well as 
to honour and ignominy, who remains balanced 
in heat and cold, pleasure and pain and other 
contrary experiences, and is free from 
attachment. (18) 

sfr ^ WT§ftw 

f^RT RtRft 5Rf5R % »fV 9Ttk ^ 

^ ^ ^ %RSIPT ^ RRcTT 

■atmlrb % %—cl? ftsR 5% 5W 

g5i^ % 11 II 

He who takes praise and reproach alike, 
and is given to contemplation and contented 
with any means of subsistence whatsoever, 
entertaining no sense of ownership and 
attachment in respect of his dwelling place 
and full of devotion to Me, that man is dear to 
Me. (19) 


m 



295 






































*' 

m 


'iW* 

I 

: I \'-^ ^ ’ 

V’? y. 


4-’' 


;r£^. 








t? 


:S:‘, 

■^? 











it HUH ^ fll*f 3SRir lit, TPT STTITO ^ ^ Hlftll ^ 

^ f?lt, 5aFR>r <1111 3R(RT l&l ^ 3iRfWr t- 

'V 

Jtjl^ilHI ^ ftll: 11^11 

5ft H<|il“T 5t^ w 

35^?: cF^ §>5 Sjrfjm 3?^ ^ Pl“hl*1 itRT 
^tcR =15^^ %, ^ ’TfR 3,51 cht srf^^FT f?PT 
% lUo II 

Those devotees, however, who partake in 
a disinterested way of this nectar of pious 
wisdom set forth above, endowed with faith 
and solely devoted to Me, they are extremely 
dear to me. (20) 


^ ?RaKfit ort^iiraf #TSnTt 

iTlrt^ IR 6W9il3HIFi: 11 'R II 


@ @ © 


/Z • C :■ 




m 




296 









































(flT^) ^ (gn?^l) 'TOTT ^ffsra I^ISIT jf I te iSm ^ ^ 

^ il9«ir-# ^ ^ ^ I ^315,1^^, P i RfthK, 

f 5 r?r ^ ^RipTI tl ^ 3 r^ ^ saftr '^t^ M ^ ?ci^ ^ ^ 3 ^^^ stot ^T f^^iFr 
feu w % 1 5?rf^ 5ii*F 'S^^j^rafr'n’ralir ^ w % i 


utt^t “ Pnjor-Prn^ asr ^ gnrf^ iih jjW 5r *!pMRr hi?|{i^ ^ M ^T?t 
•^i^\<* m 3IR3T vimi 11 q?^ (5fFt^0 5Wr ta (3n?ii)^?reniT^?T?n^ 

?- 

41 wrT 3 ^ 

^ ?ltiT ?^3fPRqf4i«ft3[^ I 

^ 51 SUg: ?i5RI ?Rr ?rf|R; I I 9 I I 

^J|=IK % ' 31 ^ ! ^ §itli: '^’ w 

’TFT ^ ^51 'Jn?rr %; oflr 5 n^ ^ft strait %, 

*^=l 5 l’ fH ^ vi'I'li drc) ^ viin^ qiij^ 

5 Tr% 5 T^ EFSt f I I T II 

Sri Bhagavan said : This body, Arjuna, is 
termed as the Field (Ksetra); and him who 
knows it, the sages discerning the truthabout 
both refer to as the knower of the Field 
(Ksetrajha), (1) 










297 













































— 5?T5R5R ^ ^ eRPT ^ctd|tb< 31^ ^ ^ ^i^cf 

fq SIR ^ ?r5Fr ^ Plw^l ^5^^ t— 

^nP> *rf fife ’TiRl 

^^^tsRfefe ^rTsaH *m »RIRII 

t 3r^ ! ^ ^ ^^nr ■arsjfg; 41cii^i 

^ ^ ^ jjTFT I ^-^5ffr cR <3TSTfg; I^<*>k 
sr^fe =f5r #t 5 ^ crt ^fr ^iw ^ 'jimhi 
%, ^ ITFT %—^ i1?T % 11 9 II 

Know Myself to be the Ksetrajna (individual 
soul) also in all the Ksetras, Arjuna. And it is 
the knowledge of Ksetra and Ksetrajna (i.e., 
of Matter with its evolutes and the Spirit) 
which I consider as Wisdom. (2) 

JRR — ^ ^|3(5I W SIR ^ 'Jll^ ^ t(yK-^3) 3Br ^91 ^ 'JIICII % H<*1IWI 

Ilf snf^ ^ % aRRI’ ‘^' C^IT ^ ^ ^ *IcMfe feWT^ WII^ % 

»rRR;^ t- 

^Ri*iR q?i?cr qgi 

?T g if wtra?! d^mffn % ^11sit 

C[^ ^ ^ ^ % cr«TT IMT 

%, ^ ^ ^ §<3TT %; ^ IF 

’ft ^ imn irar %—if fi ftfti ft 

^rft ^ 11 5 II 




^<;si '3|ift|iJ 


298 




































m 


% l 


V 


What that Ksetra is and what it is like; and 
also what are its evolutes, again, whence is 
what, and also finally who that Ksetrajna is 
and what is his glory—hear all this from Me 
in a nutshell. (3) 

^ if ‘^l5I§r ^ ciw ^ if 

%—31^ fc|'s(<4 if itif^, 'Sflr W5r ^ viRb =Fr SRFT 

'(if^, 5)f 3TI^ ^ '• 

I I » 11 ; 

^iF ^ ^ ^ ^cfSraf SRT ^5^ 

HcfjR ^ cRFT W % fcrfcTST STCT ^ 

fSmrTTJ^ cf^ W %, 

§tT i^Rb^Tb sTFT ^ % >7^ SRT »ft ^bFT W 

% I I « II 

The truth about the Ksetra and the Ksetrajna 
has been expounded by the seers in manifold 
ways; again, it has been separately stated in^^ 
different Vedic chants and also in the conclusive 
and reasoned texts of the Brahmasutras. (4) 

SRh’ - w ^ g5T IRm ^ 3R ^ 5^ if 

^ ^ §1? ‘^t^r ^ i^fr '<4(^'biR' ^ ^ ^ vsti<ft f^^itf 35r 3Pi^ ^ ^f ^4^ 




299 




ii 




‘<;J 

\'L<''' 


w, 


% 


m 

m 


i0'. 

le 

© 


r.:^\ 

\ 




"N 












































^ ’1351 Hill 

qlNr iT^nj?, '3(^cbK, jfe ’ft; 

cT^TT ^ ^Psiijt, ’T^ -sftr 'Ira % fft'srq- 

^qfg; 9T^,. ?qr§f, -afft: 'T^— I I V I I 

The five elements, the ego, the intellect, 
the Unmanifest (Primordial Matter), the ten 
organs (of perception and action), the mind, 
and the five objects of sense (sound, touch, 
colour, taste and smell);— (5) 

5:^ <IMId!^ldHI gfft: I - 

^R+iig-Ji^dg I u 11 

cTsrr ^rasr, g^a-, 5:^, ^ aa 

ft?RT 5f^ ^ a? 

ftfta ft ^ w % 11E, 11 

Also desire, aversion, pleasure, pain the 
physical body, consciousness, firmness: thus 
is the Ksetra, with its evolutes,' briefly 
states. * (6) 







300 










































« «I«pir W “^H* « <f 5fPT ^ «fjw 5 Rr ^ ^ f- 

^nf^5RF3N^I 

^Iv'TmI^H #5f I | V9 11 

% 'SrP^RFf ^ '3TRTcr, ^ 

'SRTT^, fcTRft ^ RFJft ^ f^Rfr ^ ^ ^RTFTT, 

^TRFTRT, <3TTf^ ^ ^<^dl, 

3^ ^ %RT, WT^-^^t?R R5t ^F^rcfRR- 

^ f^<ai ^-^Ps;ql* ^f^d ^ 

f^BT^ I I vs I I 

Absence of pride, freedom from hypocrisy, 
non-vielence, forbearance, straightness of body, 
speech and mind, devout service of the preceptor, 
internal and external purity, steadfastness of 
mind and control of body, mind and the 
senses. . ( 7 ) 

5p*T^3RrcSnfiT5:lsl^^TT5^^f^3 I I t; 11 

W 'SflT M<dlcb ^ ^rBrf ^ '3TRHrrb 

cbT vSHTTcT 'Sflr 'ST^cfR^; cBT ^ VSTRTcT; VjFPf, 

5Rr 'Sftr >301^ ^ RR WR-«rR 

cfjFTT I I x; U 













































Dispassion towards the objects of enjoyment 
of this world and the next, and also absence 
of egotism, pondering again and again on the 
pain and evils inherent in birth, death, old 
age and disease; (8) 

I I 111 

jsr, SRT ^ ■3TRrf%5 'Smra'; 

RRciT m ^ #RT ?r8^ fSw -rfR ci?t jnf^ 
^ ^ ^ ^ 111 11 

Absence of attachment and the feeling of 
mineness in respect of son, wife, home etc., 
and constant equipoise of mind both in favourable 
and unfavourable circumstances; (9) 

irfjf ^rirlRajf^raTft^l 

11 90 11 


35 T^ ^fTT'% sjTT 

?T2IT tTcfJFW ^ cH WHI=I 

5 RIT I I 90 I I 






302 



























m 


Unflinching devotion to Me through exclusive 
attachment, living in secluded and holy places, 
and finding no enjoyment in the company of 
men; (10) 

11 w 11 

OTSzn^HTR ^ clT=l5lH % ^sf 

^ WfW ^TF ^ ITTF %, ■c^TT 

3ft fcrqtta' %, sif 'Stftft ^ 

t mg II 

Fixity in self-knowledge and seeing God as 
the object of true knowledge, all this is declared 
as knowledge; and what is other than this is 
called ignorance. (11) 

^ HchK 5iH ^ yiynlf ^ ^ ^ ^ ^ Wf>^ 

% SR; vilKI ‘SHRT % ^ ’SfhC ^ 'JIM ^ 5tcTT % ? 

^ H>ei ^ 9eft^ ^ ^ ^RHIRT % ww 

^ cb<^l ^ . 

#!T ^Irrarawift I 

3 ft 'JlM^ 4)'*^ % 3n^gcFT 








303 




































^ 'SRTf^cnw WTW ^ ^ ^ cF^ ^3n?TT %, ^ 
'3T^ # 11 

I shall speak to you at length about that 
which ought to be known, and knowing which 
one attains supreme Bliss. That supreme Brahma, 
who is the lord of beginning less entities, is 
said to be neither Sat (being) nor Asat (non- 
being). (12) 

JRfT — 51*1 ^ ^ OT clt^ ^ 1^551 W; 

M<’g ^ '16*1 % I viRf: ^ 51H ^ ^T^rTt 

^ 5RT 3^ ^ 3^: <14*1 |l— 

«4hI|<S1 I I 9511 

w ^Tsf '3fR wr8T-^<,qMi, 'Sfrr f%T "sflT 
y,<siqi<*ii ^ ^ <3fR cbM^Mi % I cpiff% 
WT ^ ^s|cb) cZTT<?r f^S5Rr % 11 95 II 

It has hands and feet on all sides, eyes, 
head and mouth in all directions, and ears 
all round; for it stands pervading all in the 
universe. (13) 

^ ^ 3nf^ tinw ^ ^iRwieii ^acii^ 

% ^ v3w ^ ^ ^ t- 





-s: 






m 


W^h. 




5nfR5ir'3jtmq 


304 



































.. : X- , '■ . 





«?t»8M^''liHl«* «?pR*4t5l<lF5|dij( I 
aiRRlj ^ I I 9811 

5I¥ ?r«j4 % fcpsraY c^r cfMT %, 

'T?75=)IWc| ^^^Ps;i)T%7fl^%,?T«ITOIR)Rb 

snT^-qtcpJT =n?TT ^ 

f^t^ qr^’ilTT^ STMT % 11 9« ii 

Though perceiving all sense-objects it is, 
really speaking, devoid of all senses. Nay, 
though unattached, it is the sustainer of all 
nonetheless; and though attributeless, it is 
the enjoyer of qualities (the three modes of 
Prakrti). '(14) 

’PHIW ^11 

^ ^-<3irER^ ’ft 1 #T q? 3^- ^ ft 
<3irf§ilftr % <3rfft ^pftq ft ft ftf fftm 

srft % 11 % II 

It exists without and within all beings, 
and constitutes the animate and inanimate 
creation as well. And by reason of Its subttelty. 



305 
















































It is incomprehensible; it is close at hand 
stand afar too. (15) 

^ ^ fl«rag I 

^ iiftrg ^imii 

^ 'TTRT?rr f=P^FT 7f%cT ^ ^ 'STTcfJIST ^ 

qft'ij’f ^ ^ ^ xj<M< ijjfir if 

fSnrffi-'^n'f^si^ % I ?TsiT =rF 5 ti^ 

wnw fcr^ w ^ ^ sjTTW-'fpsnT 

grar ^ ^5^ ^r wr cf?;^ ctrt crarr ^ ^ 

^ wfT 3cq?r WT % 11 gSi II 

Though integral like sapce in its undivided 
aspect. It appears divided as it were in all 
animate and inanimate beings.And that godhead^ 
which is the only object worth knowing, 
is the sustai ner of beings (as Visnu), the destroyer 
(as Rudra) and the creator of all (as 
Brahma). (16) 

SIR sirriR 119® 11 

5R Tiw m ’ft tTcf irrar % 


■gR^Ri q^ q55r qrrar % I q<HkHi 



unitor ^dEiTR 


306 

























































jlH^ ^ 5TR % STRT 

% 55^ ^ f^'ra' % 11 gvs I i 

That supreme Brahma is said to be the 
light of all lights, and entirely beyond Maya, 
that godhead is Knowledge itself, worth 
knowing, and worth attaining through real 
wisdom, and is particularly seated in the 
heart of all. (17) 

wT ?[R ^ ^ijt ^ ^ ^ 3w w ^ 

^ 4«n ^— 

^ ^ ^ ^ ^ BBRTcl: | 

TJrffeTR 11 St; 11 

^ ?TSTT fTRT 

H K-HI chT ^ I A<t 

^ HIKI 

t \\ 3 tz II 

Thus the truth of the Ksetra and knowledge, 
as well as of the object worth knowing, God 
has been briefly discussed; knowing this in 
reality, My devotee enters into My Being. (18) 

jfti'l *“ '3W 3^ ^ *FR1^ IT^fir 'jflt JW ^ HPT % 

aiR**? ? I ^ ’JMiRch ^ JlftRRH ^ WTO Jff Cfrf 

^ 3PT ‘(ciciiA %— __ 




li 


•i>: 




307 




























Jifftf 5^ g»inP>l 

3 >TO^ fifij n 9t 11 

i?^f?r3^, ^Pff ^ ^jfPT 1 

TFT-tml^ f^r^Frff w ^rnjyf 

wsrf ’ft % €t 11 <)^ 11 

Prakrti and Purusa, know both these as 
beginningless, and know all modifications 
such as likes and dislikes etc. and all objects 
constituted of the three Gunas as born of 

Prakrti, (19) 

srK — ?3l^ ^ §3tr ^ wnr ^ ^5 ?t w 

^ ^ *1 ^ ten WI 3IW 3# ^ ^ W ^ ^ 

gn 3iRI^ ^ 9eft^ ^ If^ ^ ten 5^ ^ ^ 

t- 

1^: nfRre^ I 

<sk cR?r =i?r ^3^ ^ %g q^fcT q5#t 

VJIII^I % v^tr sftcfiw ^ ^ 

<3mfg; ’ftn^ ^ ^Jirar % iiqo 11 

Prakrti is said to be responsible for bringing 
forth the evolutes and the instruments; while 
the individual soul is declared to be the cause 
of experience of joys and sorrows. (20) 







aRJl^anjpi 


308 











































g^: fe g^ Jift^RFyni^ I 

gwitsFT 0'i«alPiJi'Hg i i^n 

JT^ f^«RT ^ gw ^1^5% ^ ^s^ra' 
I^iguir^cF q^eff ^ ^jt^rar % w^ gaff m 
^ ^ 4|c||chi ^ iftPl'4f Jr =3F^ 

^ w sfJIW % IU*? II 

Only the Purusa seated in Prakrti senses 
objects of the nature of the three Gunas evolved 
from Prakrti. And it is contact with these 
Gunas that is responsible for the birth of this 
soul in good and evil wombs. (21) 

^ jfhit li^Rlw 5^ ^ ^ ^ ^ ^ 'R*n?tr 

^ git ai?RT% ^ 

xJHAMigHTil ^ *raf ^ftrFI 1 

w»n^ 5k>RH-gw: tomssu 

W ^ ^ ^'3nw =rT?w ^ wnw ^ 

% I ^ ^ t 'iM^l'W.l <2ltT ^8IT8f ■H'-hI?! 

^MT ^ ^ >3)gH-Tll, WW smr^-’TTEP'T 

errar ^ ’itw, 'Srrfe =Br 

^ ^srrifr ^ ^ -afre ^ 

^ wnw—^ =F5r WT t 11 II 



^Jtq^'pra^rtciT 


309 




















































The Spirit dwelling in this body, is really 
the same as the Supreme, He has been spoked 
of as the Witness, the true Guide, the Sustainer 
of all, the Expericncer (as the embodies soul), 
the Overlord and the Absolute as well, (22) 

^ ^5cf ^— 

I 5T 3^ Hfliri ^ 3^J I 

^ B ’JjftsPraTUfri R? 11 

WT JW ^ ^ % ?Tf|fT 5I^% 

ofr *rgisq- ^ir^r ^ -JiHdi %, ct^sr ^ cf^fcir 

cfijf l<3Tr ^ ^ 'd'^dl I I II 

He who thus knows the Purusa (Spirit) 
uudPrakrti (Nature) together with theGunas,— 
even though performing his duties in every 
way, is never born again, (23) 

t ?nR ^ ^ 11 ^ stfl^ srt fer-PnT tiw 

StTT ^ P(W-Piq fliiJ*? ^ <T)<^ S— 

' 3¥M<HlcHI 






3idni 


k 


310 

































^ ^1*1 ^ SRT ^ 

^ 5 TFT ^ ^ sncr Pf^ ft cb44l’'r 

% 'SH[ t <3{^ STRT t I I f I 

Some by meditation behold the supreme 
Spirit in the heart with the help of their 
refined and sharp intellect; others realise It 
through the discipline of Knowledge, and others^ 
again, through the discipline of Action. (24) 


WlKld^’^q ^trORPm: 11 ^ 11 


3rsjf^ oft 

t, t WT ^ 3tHt §tT % 'srsrfg; ^reg- 
^ efT# 3^ ^ ggjRTT OTRRt 

RFR ^Bt ^ % I I II 

Other dull witted persons, however, not | 
knowing thus, whorship even as they have 
heard from others; and even those who are 
thus devoted to hearing, are able to cross the 
ocean of mundane existence in the shape of 
death. * (25) 


5raf*1 - Iff SnSR «R*IW ?IW sn ^ ?IT*T5?f ^ Slft’IT^sr «¥ 




I • 





311 










































^ ^ ^ ^ ^ ^>5T *IT, 3?r^ 'Hjtin *nwT^ 

^ ?sfl^ SKT ^ ^ 'lc^Rl-ft’1lJ(lijrici «'iw ^ «?)t«i 5*? '3tl<HI ^ ■ 

*T*lT*f <1^ ^ 'JJM^ 45t JRftlT |f— 

»T??T«f»T 11 ss n 

toi^ !f^Rr%’^|■ ^Mt;3?q5r 

t, ^ ^ ^ #T ^^ €t 

^jlFT 11 96, II 

Arjuna, whatsoever being, animate or 
inanimate, is born, know it as emanated from 
the union of Ksetra (Matter) and the ksetrajha 
(Spirit). (26) 

^ 5^ W ^ fcr ;3W WSR ’JJTt ^ 
q<jr§=R ^9Rf%6r ^ ^FRTcT % ftSRT 
% q-«ITsf % I I 9^9 II 

He alone truly sees, who sees the supreme 
Lord as imperishable and abiding equally in 
all perishable beings, both animate and 
inanimate. (27) 










312 





























IRf'T — ifti'iqj ^ W % ^ ^IW ^gir ^9r(fef 

^ snP?r iRjpnt 

^ q!i#? ^ «M<lR*4d*ft5^ I 
^ f^dWJIdlHItHIH ?rat JlrirT TO ^llrtq I 1=^11 

=PTf% sfr jfjEf ^ :fif wFTFr fr ftw 
g?)- ^■^sTOT g<3Tr -spr^ SRT 3PT?r ^ 

2fn?TT,WH^r^M<H JlRl c^Mim &ldl% IUt; || 

For, he who kills not himself by himself be 
seeing the supreme Lord, equally present in 
all, as one, thereby reaches the supreme 
state. (28) 

Uifn" — ^ y^5R f-Ic? rftd ^ ^ ^ ^lEr^ ^Sfr? 

*Tj5T 'ST^ SPI^ 3ff 31^53f itsid qm ^ *iti*ii thP^ ?— 

Jlf^ ^ ^*riPT i^^H|U|im ^St: I 
q^Jrtrr d«tl<HHH*d(<' ^ 

^ SRT f( 3n^ gq % ■sfir esnw ^ 
%, ^ ^raref t 11 11 

And he alone really sees, who sees all actions 
being performed in every way by Prakrti alone, 
and the Self as the non-doer, (29) 


-1,1 

M 


' ..I ■ 


J .. 


'N*?. 

'v-vi;' 

"-•X'l ■ 


'■>v. ■ 
‘X^ • 

'/(■; 


i 


m 



313 











































iRfT - sRfjR 3n?Tr ^ ^ ^ 

^5i?n^ I- 

115 g 5W Tiira^ ?Riii»>n 

w ^ 3^ 35^ ^ «n^ 5^ 

iTcR ^<^^|(:^^ r ^f ^ f^srar cmr ^ mwicmt ^ 

<H*3»F 5>r f^WK ^telcll %, ^ ?PT 5F 

^r^<H-<tj^ WIT 5?t 5ni^ ^ ^STTW % 113° II 

The moment man perceives the diversified 
existence of beings as rooted in the one supreme 
Spirit, and the spreading forth of all beings 
from the same, that very moment he attains 
Brahma (who is Truth, Consciousness and 
Bliss solidified). (30) 

jRfiT - 31^ SRT ^ ^ ^ ^ 

W % 3T5aR-^ 9#^ SRT <Xm ^ SHM ^ ^ ^ l- 

3nnf^tf^^’>T?5I?<TWT?ilT5inJnT: I ^ 
!< l O<y Tt 5 ft 5 5^ 5 ^115% 113911 

I- 31^ ! -aRTf^ ^ ^ ^ ^ ^ 

■aiRlHl^fl’ H<.*iic*il §TftT ^ fet?r 'TT *ft qitaq 

^ ^ ^ ‘^<01 % IT ^ ^01 

% 11 39 11 




5rat59T3i?zim 


314 





































Aijuna, being without beginning and without 
attributes, this indstructible supreme Spirit, 
though dwelling in the body, in fact does 
nothing nor gets contaminated. (31) 

^ 11 ^ 11 

f^.3^ siFd' '3ITcBT§T ^ ^ 

^ ^ ^ ^ ^Icfsr 

■stirHi PijJ'Ji joff 

5t?TT I I I I 

As the all-pervading ether is not tainted by 
reason of its subtlety, so seated everywhere 
in the body, the Self is not affected by the 
attributes of the body due to its attributeless 
character. ( 32 ) 

^WT ^rH I 

^ ^ ?wi f?H iiroii mil 

% <31'^'1 ! SfcfiR ITcR ^ 
si«i''s ci?r yt^iifSia «b<.ai %, ^3^ 5fcbK #!■ 
■SncRT ^ ci^ SJ^f^rflRT t 11 55 II 











































Arjuna, as the one sun illumines this entire 
universe, so the one Atma (Spirit) illumines 
the whole Ksetra (Field). (33) 

arSM gJT OT^f5R ^ t- 

^5j^5lsl4l^<)H'd< sinra^l 

^jWffrRt^T ^ ^ ^ <1^11 11 

Mcbl< ^ ^rstsT ^ cfSTT 

^Tf%?r ^ ^ gw sTFT-^ snr 

% 'JIM^ % ^-T^Tc^TFipr H <-H 91 

5rF?r 5tfr ^ 11 11 


^ dctlf^ Pitney, ^itW^ 

m 5nfR?ifeKM: II 


S- 

'I ^ 

# 




■■V. ■^'' 


T' 

■: m : 


m 


Mm 

rm\7/. 


wm 



5ra1^310IPI 


316 




































m 


^ TO 

15 artJim 5^, ^ar ^ m-^ tiHf joff ^ 3?i% grw 

?WT % ftw jraR 1^ ar^wT sfkiw ^ ^ i #t wr 

'R>I 'Pf ^ yM 5 ^ t; tWr |=T 5«jf ^ 3Tcft!r ^hiT 4<HJcHj ^ SM 
*1^ * ^ t ^ w w tl y# iira^Riipr ^f 

Tsr ^15 ^ 5IH ^ ^ ^rt jr>iT 5 ^ tqni 

^ ?55i^ TR?r% % f^ 53*T SiHf ^iflt ^ f^^TT <1^ ftiqr W % I Hfi^ ^ 

'3MR w ^ ^joppi^^rr !i>^r nmt l 

!T#T — ^srtziPI if 3|f^ STFF ^ it iTO RwK'^^fls ^FFJIRr 

'Tl^'mi^3^ ^f 3HI1H WilBrEf 31^5^ ^^yfililT ^ 

yr *p; irawPi sjRRi ungtR^i 

^“sJWI g?w: a? TO f^jfePTcit TOIS11 9 I | 

WTFT ^ ^ PR =b|,'ll, f^Rra^ 'jnRcR ^ g f^vjlH 
5tot ^ grP SORT ^ 

t IM II 

Sri Rhagavan said : 1 shall discuss once 
more the supreme wisdom, the best of all 
wisdoms, acquiring wh ich all sages have attained 
highest perfection, being liberated from this 
mundane existence. ( 1 ) 


sf^;i 










317 


























0^ 




^ \ 

^ SluP^T ^ II ^ 11 

^ 'STT^T^T ch<«S '3R'^f^ ^ ^ 

c^ gt^ 3^ ^ ^ 3^* 

^ 11 ^ I 1 

Those who, by practising this wisdom, have 
entered into My Being are not born again at 
the cosmic dawn nor feel disturbed even during 
the cosmic night. 

in^T - m ^ ftJT t ^ ^ 5l?raT ^ «r 

^ »mi^33 ?[H 2fiT ^ STROt ^ ^ ^ ^ t «*1«f 

*Pi 4)Pi4$^s«i tiR*t'^i4 I 

W«ra: ^ ’nrtl 11111 

% vSF^! ^ ^ ’3? 

^Ijif ^ qtf% % -srsifg: ^ ?S1PT % o4R 

2f OT ^ ^ ^ ^ ^ 

1^1 ;3^ gjS-€)cH‘ % ^nJPT % ^ 'i«r^ 

113 II 

My primordial Nature, known as the great 


,v- 


i/S' - s>r.>:--:fL-,' '^-: -s^fs;--- 




13£ir4HU]|i| 


318 
































Brahma, is the womb of all creatures; in'that 
womb I place the seed of all life. The creation 
of all beings follows from that union of matter 
and Spirit, O Arjuna. (3) 

riref 331 I I » I I 

% <3T^ ! ^TFTT yw?: ci?l' 41 Pi4)' P Pld41 

ijpf4T •araifg; snft srpft t, sr^Pr 

^ 

41^ 34 cttw Pctt ^ 11« II 

Of all embodied beings that appear in all 
the species of various kinds Arjuna, Prakrti, 
or Nature is the conceiving Mother, while I 
am the seed-giving Father. (4) 

iT^ - 303^9^ after 

34^ 4T4 «lcld|tht 34% 3ffT 34% SRT 3ftcj|e4| ^ W^-SraR 44 45491: 

4^ 457% t- 

^ 3^: I 

PiqHpn ^ 115^ 11 

% <3T^ ! < 3 f^ 

^Tfk ^ f I I ^ I I 





319 
















































Sattva,R£uas andTamas—these three qualities 
born of Nature tie down the impersihable 
soul to the body, Arjuna. (5) 

t PitM l M ! ^joff ^ eft Pl^ 

^ cRR^ 5tRr?T STMT ■aflR [c|=bK 
%, cIF ^ ^ ^ ^ BTR’ ^ % <3T«(fej; 

^3^ arf^RR ^ ^eteiT t IK II 

Of these Sattva, being immaculate, is 
illuminating and flawless, Arjuna; it binds 
through identification with joy and 
wisdom. (G) 

IR^r — '3t?r 531 ^ 339 ^ Utl '3n% 531 !r53R 5!raT^ $ ^ 

^ gwinnrag5»j^i 

% ! TFT <?iH c[ 5FT^ ’Sftr 

'SHTlIrb ^ 3?T5r '^IFT I =1^ ?TT 'jfl'^lrMI ^ =bHf 
^ #T 'TwT ^ Tf^«T ^ % I 1 >3 II 












320 










































Arjuna» know the quality of Rajas^ which 
is of the nature of passion, as born of cupidity 
and attachment. It binds the soul through 
attachment, to actions and their fruit. (7) 

iptfn — SRi !!n^ w sw fflfliift t— 

5RK, <3iiraw PrsT ^ snr 
% 11^ II 

And know, Tam as, the deluder of all those' 
who look upon the body as their own self, as 
born of ignorance. It binds the soul through 
error, sloth and sleep, Arjuna! (8) 

!wf»T - T^r cjftr M ^ m ^ snr 

^ H4)K SR ^R (Fl? Jpfr ^ ‘SflOPTR ^RltTliF J— 

^ JMt <iRfri 

«IHHI|c4 § iRI? #ira^ll«ll 

t ■31^ ! ^ ^ % ■afk 

^5jf I ^r®iT rnfhpT ^iV SIM ^ 

’ft % I I js 11 


































Sattva drives one to joy, and Rajas to action; 
while Tamas, clouding wisdom, incites one to 
errer as well as sleep and sloth. (9> 


% ^ ^ ^ ^ ^ ^ SpftrT ^fefrai WcffTTcT I- 

^ *ra1ri 

?i3r: ^ mi mi ^3iw»ii 119011 

t sr^! <vji1 jj,ui <2ltT ^srm 

^ rraiT d*Hly,ui 

tisiich< <'Ji'iy.‘Ji, tr# ft ^REnjoT aik ?f?r 

<i«iicb< dHlJi'Ji ftw % arsjfg; % 11 go 11 

Overpowering Rajas And Tamas, Sattva 
previls; overpowering Sattva and Tamas, Rajas 
previls even so, overpowering Sattva and 
Rajas, Tamas, Rajas prevals even so, 
overpowering Sattva and Rajas, Tamag. (10) 

k 

— |?rsr«i)R ^ ^ 'lift I 3W srcftflj 

JiJT ^ ^ ^ ^ ?3IT ^ ^ ffe ^ <<dPfrft Sflcf 

!J«i3rra^ I 

an ^ ?Ri ^gifefs «T^Pi!^d 11 99 1 i 

f^T ^ ^ cWT 3r^:cR^ <2|k 

# ^IdddT <3flT ^3?l5r ft# %, ^ 

vjiMHi f# B rEppr % 11 gg 11 



i- 

I 

# > 


I 

•V 

'r^ 


\ 



‘■'S’.' 


A- 
[ ' 












15^513inTFT 


322 






















































m 


vv:;-:'.--- 


m 






. i ■ '■/ ■ . -.-- ^ ■ 




When light and discernment dawn in this 
body, as well as in the mind and senses, 
then one should know that Sattva is 
predominant* (11) 

iRf^r — inirT 'ST^ ^ ^ ^ 

151^d i p t 

% ■3t^ ! t.41jj,u i ^ 5r^ qr ^fr*r si^, ^etrsf 
# q5iTf giT ^ '3TH^, ^9TTf% ^ 

t in^ II 

With the preponderance of Rajas, Arjuna, 
greed, activity, undertaking of actions with 
an interested motive, restlessness and a thirst 
for enjoyment make their appearance. (12) 

'*n^ If— 

3tjR;i?iteJt|l%w tpti^ *it5 

dHf^dlPl flft 11 9^ M 

% >31^ ! c1*t1|J,^l % 'TT 3RT:cF7TT ■#? 

grawsT. -Sf 




s 








* ■ 

^0^ 


V 

i >:' 


i 

$S'.' 

'^v 

?>• 


1 


w 


ay/^ 

t>y/ 





^ v... '^ y 


323 




































^FTK Plsilf^ <3F^:cF?Tir ci?r 

^ ^ ft ^ f 11 33 II 

With the growth of Tamas, Arjuna, obtuseness 
of the mind and senses, disinclination to perform 
one’s obligatory duties, frivolity and stupor— 

all these appear. (13) 

**■ 

^ if If |y>r ^ ffe ^ ^ ^ 3M ^tcIT %, ^OciNI 'SfRlT 

I- 

^ ni^ § iRm i 

djlrwi^* ^fNn^prapjrfrPra^ n 3« 11 

cl?)- ^ ^ c(5t 5fT^ 

5lW %, cT^ ^ ^JfTR'=Ff cf^ cTT^ ^ f^rif^ 

■WJlfR 5TF^ ^IrTT % I 1 3« II 

When a man dies during the preponderance 
of Sattva, he obtains the stainless ethereal 
world (heaven, etc.) attained by men of noble 
deeds. (14) 

?3rt% JRR W STFI^l 

?WI *i<j41Pl3 3ira^||9S;|| 

'RSTRT cRiff ci^ 






324 










































<3)I^Rb ^ %; 

^ sr^ tR HTT g'Sn =1^, 'Tg ■STTf^ 

1^*41 Pi 4T P ¥tcTT % I I % II 

Dying when Rajas predominates, he is 
born among those attached to action; even so 
the man who has expired during the 
preponderance of Tamas is reborn in the species 
of stupid creatures, such as insects, and beasts 
etc. (15) 

^ SRjR ^ jor ?i5t ^ 3^ ^ ^ ^ 

Ml? 

pppf I 

W pMMsIH* ?>»m: I I 9^ 11 

=154' ^ 4t <3T8lf^ 51l"1 

%TF^nR Pr4^ w ci5?r %; cFf =Br ^ 5 : 7 a' 

tTcf arro =154 =i5r w •3T1TFT =f55r % 11 II 

The reward of a righteous act, they say, is 
Sattvika and faultless (in the shape of joy, 
wisdom and dispassion etc.); sorrow is declared 
to be the fruit of a Rajasika act and ignorance, 
the fruit of a Tamasika act. (16) 







-Ss.x 






325 











































jRfiT — SIR 

■anf^ yif ^ s>ir>i f— 

^Hr^RRnn^ 5 IR ?yRft ^ ^ I 
JFTRHtlt’ a*itil ^qa\^5iw^<t ^ll^ll 

^HT^Ji^r ^ W=T ^3^ % ofrr ^ 

^fr^; ^«TT d'JHYg^'^ 5Fn^ vafrr ^ 

f 'afk '3T5n^ ^ % 119^ II 

Wisdom follows from Sattva, and greed, 
undoubtedly, from Rajas, likewise obstinate 
error, stupor and also ignorance follow from 
Tamas. (17) 

iRf*i — j’tT ^ s>nf SIR 3nf^ sir 3 r R*)Icl 9>ii^ 

■sIIt tsi ?raT crIj”! sjt rr ^ j'tT ^ f^*Ri 55 ^ ^ *iRl4T w 

hRimkh %— 

3 i*pn 3 "i|iTR*n 3 rat ■•wPd ?n*Rns 11^11 

^ ftSRT 3 W Wlffe cf^ 

<'ji)jj,'Ji ^ TrsRT 5 ^ *r^zr ^ -ars^fg; 
it ft f #T rRt^^ 4> Cbl4<^ 
f%r, 5rRT^ -aftr aiMHiiR f^sRT cTFRT 5 ^ 
3i*fnTf%’ ^ <3Tsrfg;ci5fe, q’g *ftf^ ^ 

5raT ^ SORT ^ W 11 •Jt; II 



J^r*' 


^g^siaiaiR 


326 














































Those who abide in the quality of Sattva 
wend their way upwards; while those of a 
Rajasika disposition stay in the middle. And 
those of a Tamasika temperament, enveloped 
as they are in the effects of Tamoguna sink 
down. (18) 

^ '3T^FIT ^ 5RT «)ddWI — 

^ 3^: 

'if ^ 119^11 

spssr joff % <3TfMfTR '3r^ 
f?l5# cRt ^ ^7g?n'^ joff % 

'ff g5r ^ 

'jTPTcTT %, y mn ^)ai 

% I I II 

When the seer perceives no agent other 
than the three Gunas; and realizes Me, the 
suprem Spirit standing entirely beyond these 
Gunas, he enters into My Being. (19) 

3I^T5:€I I I ^ H 

^ 5^ ^ % <+.KU| ^ ^ 



327 








































'sJtr 

yq^K ^ 5’^ ^ S^ 5^ M<mH’^ ^ SfF^ 

tm % Iu 

ft 

Having transcended the aforesaid three 
Gunas^ which have caused the body, and freed 
from birth, death, old age and all kinds of 
sorrow, this soul attains supreme bliss. (20) 

H«*T — 5R5R ^ tt rfr^fr yff ^ 31^ !rM ^ 

smn l-w w 5tii ^ # §51^ g^ri^ gw ^ ^ g'^TF^ 5pi% ^ (jw 

'*111^ ^ 5^1 gj^ f— 

3^nw 

miy | 

R>MMI<: ^ 115» 11 

OT^ ^ cfW joff % >31^ 5W 
f^-f^ ^r gffj % ■alk fcBg- 5r=HR 
^ ■airER^ ctmt igTm %; ?reiT t SJ^ ! 
gqrr ^ 3°ff ^ ■3Rft?r ^RTT t ll;j'3 ii 

Arjuna said: What are the marks of him 
who has risen above the three Gunas, and 
what is his conduct? And how. Lord, does he 
rise above the three Gunas? (21) 

iTF^r - w sreiT«# qR jaHt ^ % "wsTt dfk ftqiro 

51^ W IIR ERF %?!' t— 


•^WRS 

m 







328 































H Ife HU^^lPl ^ l^prf^ |!RH 

%<3T^ ! sit 5W ^HTT^i^ui $> 
=Rr2feq- ^ '2^tT % cbi4<f\H' ^r^Rr 

^ ?raT dHljiui ^ ga'jfer JTtpRT ^ ?fr 

^ yr ^3yfr i?sr ^j^cir % ^fr?: y Rt^ ^ y^ 
3yy51- ’3nc|y5«fT yj^ % 11 II 


Sri Bhagavan said : Arjuna^ he who hates 
not Light (which is born of Sattva) and 
activity (which is born of Rajas) and even 
stupor (which is born of Tamas), when 
prevalent, nor longs for them when they have 
ceased. (22) 


3^ ^iisaii 


yft ^5 Rsrt g'3TT ^ snr 
fet^Rra" y^ fcByr yir ?tcs?it ^ g^ # 

=l<dc) yysidl 5<3IT yft ?lRcKM-<yH 

yyyrw if wr t tpf 3^-RsjRr 

I % R i ^f^d ^ 11 y? 11 




329 


















































He who^ sitting like a witness is not disturbed 
by the Guna$ and who knowing that the Gunas 
alone move among the Gunas^ remains 
established in identity with God, and never 
falls off from that state. (23) 


11 ^ 11 

# Pi<ni< tf 5 :^-^ 

fiffr, -affr ^ rtft 
■Rer CIT^, 5lT=ft, <3ri?f^ =f^ 

3iRfr if’ft RTR cfTw 

t llq» II 

He who is ever established in the Self, 
takes woe and joy alike, regards a elod of 
earth, a stone and a piece of gold as equal in 
value, is possessed of wisdom, perceives the 
pleasant as well as the unpleasant in the 
same spirit, and views censure and praise 
alike. (24) 


*iiiiH*ni‘il<gtr<<<aT41 ftsnftroifts I 

^ ’TR if RT %. afR ^ ^ 


^5[^513TEIW 


330 






























^ ^ ^ t qcf it ^ 

’Sff^TRPT- 5^ ^ftrT %, ct5 5^ y^ncft^r sfjsr ^irar 
% il^V 11 

He who is indifferent to honour and ignominy; 
is alike to the cause of a friend as well as to 
that of an enemy, and has renounced the senses 
of doership in all undertakings, is said to 
have risen above the three Gunas, (25) 

STiEfn- - ^ ^ 3^ 31FI% ^ ^ t SH % 

tiw ^drllcl 

*if ’rfrPftJN 

5 fr 2??sr ifTT ^ anr 551- ^ 

’ww %, ’It ^DTf 

dTtj=b< tiPcKjciM-iiyH w^T ^ yr<r ^ ^ 

4t*3T ^ oiTcTr % 11 II 

He too who constantly worships Me through 
the Yoga of exclusive devotion,—transcending 
these three Gunas, becomes eligible for attaining 
Brahma, (26) 

ii#T - 'Hfr ^ gftjT 53 9?<t ^ ^ ^ 

|q w m 3^^ ?- 



4l*T5*nRTftitT 


33t 







































g tpfFi *111’wii 

<wT(^ aricmT^fr cr ■#?: -snj^ 

cT^IT St 4 =?5r ^ Oft^^ i^cb<y EBT 

■OT^m ^ I; ^ WT '3rT«rcr 

I. I I II 

For, I aW the ground of the imperishable 
Brahma, of immortality, of the eternal virtue 
and of unending immutable bliss. (27) 


^ TfirtiRRS si?#iTral 

^ 11^ II 






332 

























Wm/i 




^ <2PZIR if t ^-5?rf *?l^9rfTCTI^' fSpRTr, 

5^, ?raf«iR, ?R^ ^ qW, ?i3^ 5?^hnT ^ sr»n^ #t 

^ ^ w % 1«R 5^ (^), 3r?R 5^ (^) ^ 

#if ^ ^ ?R #[ 3r<SR % grfiT I, t ^??nt 

t, 35«^f^ 5lR^ w ^ *n5R*2T I #: iraR aiRT fe?ir aiT ?RFcIT %-59Tlf^ 

*1^ 11 5?ft ^R^ 5H 3RZM gsr ^ ^5'^hTOW'TOT W % I 

sRfa’ - 3^- 3?r ?i3or M<il«q< ^ gtng- ^ joiT t 

31^ ^ if 5RIH <Sk ’Pl^-?R’'rPlfcr ^ ^ fM 3TEqRI W 

31R«T 3nm 11 ^RTR if %TRT ^ 3|??T % #T SRT 

aa ^ ^ ^ gq ?;a 91^ SRT 3Faa ^ ^ ^ t- 

#TOT3^ 

^ mil 

^JhTrTcrr^ ^ 

cTT^ wwn ^ g^ $Trar cn^ ^ 

^ ^ '3TfcRT# cf5^ f; ^STT ^ f ^^Hcfe 

^ ^ ^ W—^ ^ ^ ^ g^jq- gyf 

^rflcT cT^ ^ ^Mdl %, q?r 

WT % I I ^ I I 

Sri Bhagavan said : He who knows the pipal 
tree (in the form of creation); which is said to 






333 




















































be imperishable with its roots in the Primeval 
Being (God), whose stem is represented by 
Brahma (the Creator), and whose leaves are 
the Vedas, is a knower of (the intention of) the 
Vedas. (1) 

#=Tf 3^ ^ ^ SRT ^ 

5^ fcrER WT 

artf^ ^Ttf^ ^ 9TraT3 ^ afrr 
f ^siT ^ ^ aijRT ^tsr^r 

cfT^ <31^, RfRT aftr =tRFTT ^ ’It #T 

B’fr ^ 3ITRT f I I 9 II 

Fed by the three Gunas and having sense- 
objects for their tender leaves, the branches 
of the aforesaid tree (in the shape of the 
different orders of creation) extend both 
downwards and upwards; and its roots, which 
bind the soul according to its action in the 
human body, are spread in all regions, higher 
as well as lower. (2) 












-->N\ 








334 































gf^nSS^IJFnn^T^ 5^ fer^ IU M 

w ^ ^RTT cf5^ % 

fcpcIR-cFJR^f ^ ^ ^TFTT ^jTRTT I cfqff^ ^ ^ 

<3TTf^ %, ^ % ^2TT ^ '3T^ ^TcfSR ^ 

f^ST% % I W ^1^, F^FTT <3^^ cTFRT 

^ >3?!^ ^ cH^ ti‘<iK ^ 41 hc1 ^ 

ITF^ ^ cf^R^— 11^ II 

The nature of this tree of creation does not 
on mature thought turn out what it is represented 
to be; for it has neither beginning nor end, 
nor even stability. Therefore, felling this Pipal 
tree, which is most firmly rooted, with the 
formidable axe of dispassion. (3) 

t- 

?Rl: atMR*nPid4 ^ Rci^Pd I 

^ 3^ 51|Ri* 51^ 5^ lull 

^Ffhqtf^ 7i\^ f^RFf gq 5 ^ 




335 














































^RTR ^ ^ ^ W 

Ji<MH ^raK-^5T q?f a^i% fcIWK qot JTT^ §f %, 
^ onf^ 5^ HRRI'JT ^ ^ STT^T t,—w 5f^ 
^ f^rs^ ^ qr^r?^ qq qqq 
f^TfesqRrq qrfqr 11» 11 

Thereafter a man should diligently seek 
for that supreme state, viz., God, having attained 
to which they return no more to this world; 
and having fully resolved that he stand dedicated 
to that primeval Being (God Narayana) Himself, 
from whom the flow of this beginningless 
creation has progressed, he should dwell and 
meditate on Him. (4) 

jraiT ^ 3nf^ ^ ^ ^ 5M 

^ 'Jii^ qirl 5^^ % ?T5r*r ^— 

i3ld«J|'ilm SiajRqpRqi (^ft | Tl«hH l: I 
S'lR^Tbl: fR[|lill 

f^Rqq qrq qtF w ^ w %, 

'amRb ^ q?r ^3ft?r %, PSuc^i qqqi^ 
^ if qqqqr^ 

^ ^ qiss fr q^ f —% ^-5:^ HiHch 5^ ^ 





336 









































f=I^Tb ^ <3Tf^§ft qWK STFcT ^ 

f W’i II 

Those wise men who are free from pride 
and delusion, who have conquered the evil of 
attachment, who are in eternal union with 
God, whose cravings have altogether ceased 
and who are completely immune from all 
pairs of oposites going by the names of 
pleasure and pain, reach that supreme immortal 
state. (5) 

cT5Fit qifl 5 ^ ilW |E, ^ ^ f^RITOT 

^ ’'TC ^ ^ ^ ^ =F?^ t— 

^ I u 11 

^ ^ '3TTfr, OT ^ETEf yECT5T c(?r ^ ^ 

EBT ^TEI5^ %, ^ =T 3[p^ 

Eift iixr wmpT% IK II 

Neither the sun nor the moon nor even fire 
can illumine that supreme self-effulgent state, 
attaining to which they never return to this 
world. That is My supreme Abode. (6) 



































I ? g% i5(FRiT ^ ? aii Bw ^R?f 9if ?T?^5?5r ^ q?# ^ w WM 

^a«i^ t— 

H*l^f!(il ^< 4 ^ 14 > ^rrr: t 

’Rj^'spflfenPi M «11 

W ^ ^ ^ ?Fn?R ^sftcTRin’^ ^ af9T %'^ 
*1^ 51^.^ fera- vsfk qWf .ffeqf ^ 

arichtfur =rctt % 11 >3 11 

The eternal Jivatma in this body is a particle 
of My own being; and it is that alone which 
draws round itself the mind and the five 
senses, which rest in Prakrti, (7) 

s: ?FR, 1^ 3fj^^ 

^ I enn % mtilin ffi ^inM qr aw # 5?rar 

aw ftqr ^RiT 

itlth M^'H'*ilIo I 

wnfir qig’Nift^iwng 111; 11 

^fper * ?STR ^ iF«T cf^ hb^cft* 
^ wirar %, c|% ^ ^ ?5rpft ^ftcfiRT ^ f^nr 

9ltk =BT ??IPT cRRT %, i ^Pa^lf 

^ WT Sltr spl- 5TF?r ^ %, 

3?J^5fraT% lit; n 


* n 






H944j|| ^TEH'il 


338 









































Even as the wind wafts scents from their 
seats, so too the Jivatma, which is the controller 
of the body etc., taking the mind and the 
senses from !:he body which it leaves behind, 
forthwith migrates to the body which it 
acquires. (S) 


IKM 

vjf|crrc*TT <3fiT ^ 

WFT <rflT ^ ^ 3rT*5PT 3r«Tf^ ^ 

^ l^psRff %r ^F?TciT % 11 ^ 11 


It is while dwelling in the senses of 
hearing, sight, touch, taste and smell, as well 
as in the mind, Jivatma enjoys the objects of 
senses. (»l 




5f^ — ^ efrit ^'^iT ^ SiftC ^ ^ ^IMT 

WEk ^ W ^ ^ ^ WI ^ I^IWBT ^1# I % ^ 

^ ^TRtfT t ^’1 'IT ^ ^ ^FRFJ *w3 ? 

g^PRfft«ra^g35iH^3®nf^ i 

HIjMiMpd n 3t> 11 

SlttT ^ u1scb< §IT ^ -SieraT ?ltk ^ 


339 



















s^ ^ 'SRT^ fcp^ ^ «fr^i^ 5*^ ^ 

ycfjK ^-fl ^ ^f) ^ ^ '3T5Tpft ^ ^ 

^STR^, ^ ^ ^ ^ ft' ^cbi^ild 5rrft 

^ # ^5TR% % I I So I I 

The i|piorant know not the soul departing 
from or dwelling in the body, or enjoying the 
objects of senses i.e., even when it is connected 
with the three Gunas; only those endowed 
with the eye of wisdom are able to realize 

( 10 ) 

’RRft ji1Ph!<J| 4 i 

^ 11991) 

^ err^ jfMt ^ ^'STT^ 5^ ^ f^ej^ 

W '3ii<MI ^ cT^ % '3lH^ f 

j^srr %, ^ ^ 

^ ^ ci^ 

11 99 11 ' 

\ 

Striving Yogis too are able to realize this 
Self enshrined in their heart. The ignorant; 
however, whose heart has not been purified, 
know not this Self in spite of their best 
endeavours. / j 1 \ 




'3[tziR 


340 

































?ifer ^TT^ qjf t— 

«Rlftri4<W ^ 3ni?[»TRP)^Sfia^ I 

S|^F# ilM *ITR^ 1111 

^ ^ i^sicr sit frsf yn^uf sng; cjif ycbrf^ra' 

% w sfr ^ =EF 5 iTT # % afiT sit arPq- if 

t—g; irir ^ ^ stft i i 9 ^ 11 



The light in the sun, that illumines the 
entire solar world, and that which shines in 
the moon and that too which shines in the 
fire, know that light to be Mine. (12) 



3®TTPf’fMt:R5rf:RWt^ptRR*l^s It 9^1) 

<rfn: # fr if ■aMt 5 t% tr 

^ ^ siR^ cFjT^ f afir m arafg; 
apjcFra" itcFT: ?iwj;uf ^affisrfljzrr ci^ aT«rf^ 

^HWf?l4]' cBt ^ f. 11 ^3 II 

And permeating the soil, it is I who 
support all creatures by My vital power; and 




341 










































becoming the nectarine moon, I nourish all 
plants. (13) 

31? ^ Jnf&HT ^?*nf%RT: I 

«l“imH«HyTb: qgimsi 111811 

^ srrf^l^ % §TftT ^ ftSTcT ^n?TT 

5IPr 'SFTR' ^ ^f5?f5 cf^cTFTT: ^ 

'^TR 5ra5R % 31W cf^ q-c(|dl ^ I I 18 II 

Taking the form of fire lodged in the body 
of all creatures and united with the Prana 
(ingoing) and Apana (outgoing) breaths, it is 
I who consume the four kinds of food. (14) 

^ SR5R % <4l'<4 vim^ ^ «iacllcl %— 

^ tt ^ yiPi4i‘ ^ ^ '3F^Rrfifr ^ % 

f ^2TT ft '3Tqt^ 

% ^ SRT ^ ft ^ ^ ^STT 

^ cf^ cnw ^ ^ ft 

t N II 




oliqN 

r 


\ 


342 









































m 




’T 


v-^‘, 



It is I who remain seated in the heart of all 
creatures as the inner controller of all; and it 
is I who am the source memory, knowledge 
and the ratiocinative faculty. Again, I am the 
only object worth knowing through the Vedas; 
I alone am the father of Vedanta and the 
knower of the Vedas too. (15) 

MM — 3IIZIPI ^ Miftr er; ^ gii m ^ i M 

' 3 ni^ ^ IR ^ 31^ 5?i^ gjf WEIt# f — 

«R! gjnPt 

w Mr ^ ^9RiRi; #?: arf^sfr ’ft, ^ ^ 
acBR ^ f 1’jyT yif^i-ft" ^ srfR 

RTSTRT^ sflT '3ft=IT?TT ch&l 'Jiicii 

t I I 9E, I I 

The perishable and the imperishable too— 
these are the two kinds of Purusas in this 
world. Of these, the bodies of all beings 
are spoken of as the perishable; while the 
jivatma or the embodied soul is called 
imperishable. (16) 

SRtr -* flR #f aWR 55^ W ^ 

^ JltsfldH ^ t WT ^ ^ ^ t- 



343 


































^ % 3tt*t 3^ ?fr <3r^ ft %, ^ ^tft 

#cff if ST^ST cf>^^ STR7^-qt^ 

1FIT % I I II 

The Supreme Person is yet other than these, 
who, having entered all the three worlds, 
upholds and maintains all, and has been spoken 
of as the imperishable Lord and the supreme 
Spirit. 

^Tig: I 

aidtbRq ^ ^ ^ 11 ^ 11 

cpifftB Sf gT9T5JT3^3T5^-^ ^ ft ^«TT •3lft^ 

^ gftr 41cikgT f' ’ft grfFT % 

?it^ ^ tf^ if ^ 35ft^ ^THT ^ 
t I I <3 t; II 

Since I am wholly beyond the perishable 
world of matter of Ksetra, and am superior 
even to the imperishable soul, hence I am 



qo!5?5T3ltqR 


344 




































known as the Purusottama in the world as 
well as in the Vedas. (18) 

jjt 3IHlRt I 

»Ti ’in?iii9eii 

% ^ sTPft’ 5?^ 35T^ 

^ sTTwr %, ^ 5?5Er jrarr ^ 

Pr<-d'< gsT =rrg^ wr§^ €t ■stjrit 

t II 

Arjuna, the wise man who thus realizes Me 
as the Supreme Person,—knowing all, he 
constantly worship Me (the all-pervading Lord) 
with his whole being. (19) 

SR^T — W 5^f>R ^ 5^ ^ ^ '3*^ W 

3R2TPT ^ tiPicI ' ^ j^^dH «ld^|ctR 5t 5TH^ ^ ^ ^ W ^RZM 

3?j?R ^n^iPrag^* ’winm i 

^ f^fSTFr <sr^^ ! y^K ^ '3Ti%’ ^TD 

T flM-fl'M srra' SRT Cf55r W, 5^1^ ^ 












































sTPTclT^ fSTTSf St STTfTT 

% I I '^o II 

Arjuna, this most esoteric teaching has 
thus been imparted by Me; grasping it in 
essence man becomes wise and his mission in 
life is accomplished. (20) 


=!H H^iCrilb^iqiii: 11 9;^ 11 


© @ # 





346 














p 


w^ feqr Tiqj 11 ^ ^ ^ mm%t 

wmif^ ^ R«ii<4^cf(h ftiUT isr^T I- ^ 

’ET^IlfeyfH4)n«i|<lR«|ftr: \ 

^ Mm^ 3!Ff^ 1 I 9 H 

^ ^ ^ cfjf ^{cfen- OrTT:fT^^ ^3p^: ch<^ 

^ ^ Pi4^af, aTTj511-1 ^ E2n^ if 

'SfltT tiilr^cf^ ^ 

iqcif oftr 3^>^3Fff ^ TJpTT cT^ 
'3rP-i^'?f OiiR \3 vIH ^hT cf^ '3TT^R^ 1^ 

l^-^TT^ m ^qr ^ 

^ ^4-1, ^q4Hf^-i % f^fit* v3fy^ 

^itk ?rqT ^P^qT ^ ^fBd <JP^:cf^^ 

^ ^iclf , f i 9 I f 

Absolute fearlessness^ perfect purity of mind; 



347 





































constant fixity in the Yoga of meditation for 
the sake of Self-Real ization» and even so charity 
in its Sattvika form, control of the senses, 
worship of god and other deities as well as of 
one’s elders including the performance of 
Agnihotra (pouring oblations into the sacred 
fire) and other sacred duties, study and teaching 
of the Vedas and other sacred books as well as 
the chanting of God’s names and praises, su ffering 
hardships for the discharge of one’s sacred 
obligations and straightness of mind as well 
as of the body and senses; (1) 

^ lull 

cTpft ^ ^ 

H OFRT 

^ ^ ^ ^ ^ cbdfHH 

^ 'SfRTfTPT ^ ^^TFT, OrT^:cF^ ^ OTTfcT 
^ -qo-Tq^Oi ^ '3T^^TT^, ^ 

^ ^ ^dyi^RTf 

chT ftisraf ^ ^ ^ ^ 

^ ^ 'Til do ^ 

'srqw, lull 





348 

















































Non-violence in thought^ word and deed, 
truthfulness and geniality of speech, absence 
of anger even on provocation, disclaiming 
doership in respect of actions, quietude or 
composure of mind, abstaining from malicious 
gossip compassion towards all creatures, absence 
of attachment to the objects of senses even 
during their contact with the senses, m ildness, 
a sense of shame in transgressing against the 
scriptures or usage, and abstaining from frivolous 
pursuits; (2) 



i 

^TRriiuii 


^ ^ 

m ^mrer—% ^ 

;3?T?r fq 5?^ ^ % 113 II 

Sublimity, forbearance, fortitude, external 
purity, bearing enmity to none and absence of 
self-esteem—these are the marks of him, who 
is born with the divine gifts Arjuna. (3) 




iit(^i — y<wt Nit-i thtA ^ ^ ^ ^“1*1 ^ 

^ pi ^ ^ ?- I i] 




349 























^ ^«f ! 5«T, vrfR ^Sff^FTR’ cWT sBtsT, 
#T ■SffrFT ^ ?T«r <3rT^-^eF'T^Tc^ 
ft? 3W ^ ^sfFT t 11 a I i 

Hypocrisy^ arrogance and pride, and anger, 
sternness and igorance too,—these are marks 
of him, who is born with demoniac 
properties- (4) 

inf*T — !W5 it ^ ^ 5?^ % 05f^ ar^ 

^n*R[I3?T 3? 'ftw ^ ■Jfltiicijt 3n?^RR ^ 

t- 

l#Enrilpit«ra f^ra^iraigff wi 
»n 11iii 

gf% ^ f^ #T 

^ fM iTT^ I t '31^ ! g; 

sfft?B Har ER, ^ cT^ft 3^ 

53TT % 11 s; I I 

The divine gift has been recognized as 
conducive to liberation, and the demoniac 
gift as conducive to bondage; Grieve not. 





350 
































Arjuna; for you are born with the divine 
endowment* C5) 



W '3W ^ ^ ^ 19115 ^ *^ 3 “^ ^ 

^ 9FraR-ai^5R ^ f^tciTTjjhj ^ aw »rT?rii^a?w?f snsira^ bh?!' 

t- 

if ^jRpff anjp qw *11 

M f^sj: sflrE 3ngf 'irf ^ ^ 11 ^ M 

%3r^ 1 if ^ HJGq- 

^r ft SIcBn: Ef)T %, cpF ?ff ygploqi^T 
afR ^JRT ■an^ft q^f^cTMT I 3^ % 
n^(?|qi<ni 3t q>ei ^FU, ar^r ^i^arrgtt 

a ^Rlci i a *ft l^iWKiffcb g5T% 

^ i 1 El I I 

There are only two types of men in this 
world, Arjuna,—the one possessing a divine 
nature and the other possessing a demoniae 
disposition. Of these, the type possessing a 
divine nature has been dealt with at length; 
now hear in detail from Me about the type 
possessing demoniac disposition, (6) 

SW *PR!^ '4'i<ni 




351 






























^ g 3RI i 

^ ^ H ^ ^ 11»11 

cft fr ^ ^ ^ 

WT5T-’^^cR %, ^ ^ ^M<‘J| t ^ ^ 

B^q-SWT % I I V9 II 

Men possessing a demoniac disposition know 
not what is right activity and what is right 
abstinence from activity. Hence they possess 
neither purity (external or internal) nor good 
conduct nor even truthfulness. (7) 

SRf’T — 3n^-«'MI<1 9it^ 'SSk «<;wK 3nf^ ^ ’3r*TT^ ^a?ll'b< '3I?’ 

’1lRfl«h ^ ^ t— 

I 11; 11 

^'3Trgft ycgf% cn# q^HT cf55r f % ^3FRi; 
3TT-^ TftcT, #T fsRT ^9^ 

STT^-afFT ^ ^f#T ^ %, 

3l?r^ SBFT ft % I 5^ 

^ m\ % ? 11 1 :; 11 

Men possessing a demoniac disposition say 



«?t55ir3iutw 


352 










































this world is without any foundation, absolutely 
unreal and godless, brought forth by mutual 
union of the male and female and hence conceived 
in lust; what else than this? (8) 

^ '3ra’ '3n^ ^ w'i'hf ^ ^ ««4*1 

ipf WRqRte?qf?Pl: I 

wjra 3i»rat3^: 11111 

f^«ZTT fTR' <3TcI^r^ pin chi 

■WHN ^ W % ^8JT rSUcS) 5% %, ^ 

'!H‘S|<*'I '3l'q«BR sy4>4T 

% ^ tf ^sf ^ t I I -t II 

Clinging to this false view these slow-witted 
men of a vile disposition and terrible deeds, 
these enemies of mankind; prove equal only 
to the destruction of the universe. (9) 

^HUH-Jlf^dl: I 

I I 9o 11 

% <#?: ^ % 5rF> 

’ft ^ ^ ^IKft cfiT '3TT?Tq’ 

■SIsTFr ft fft«2TT Rl<^lMft' eft efr?^ ftft ^^s^ 
•3IN<‘Ji1'?ftyKU| ch<cfey^Kftfe|-cJ<^ t I Mo I! 


353 


#T^«PR[0ctT 
















































m 


Cherishing insatiable desires and embracing 
false doctrines through ignorance, these men 
of impure conduct move in this world, full of 
hypocrisy, pride and arrogance. (10) 

cblH W%T MdNRRr I I 99 11 

cfSTT ^ ^ 

^ '3TT^ ^ fcnsm” ^ 

cTT^ '^cFTT ^ %' W 

cn% % 1199 II 

Giving themselves up to innumerable cares 
ending only with death, they remain devoted 
to the enjoyment of sensuous pleasures and 
are positive in their belief that this is the 
highest limit of joy. (11) 

M 9R n 

^ ^ §cb#f q^'ir^'4T % 

cbPT-5f^^ ^ W2=pr fcpSRT-'qt^ ^ 

>3P^TrqTjci^ ?Frrf^ ^ ^ 

f 119^ II _ 





^tSSI'3WR 


354 











































M 



Held in bondage by hundreds of tics of 
expectation and wholly giving themselves up 
to lust and anger, they strive to amass by 
unfair mear hoards of money and other objcts 
for the enjoyment of sensuous pleasures. (12) 

if 53»P^ ^ d^t^hl 

55*^?! »IHT ^laMPpf 

^ ?ft^rr f ^’3ir5r sn^ SBT f^Rn 

% '3frT Sra" ?^T SfRer =157 I ^ 'THT 

119^ II 

They say to themselves, This much has 
been secured by me today and now I shall 
realize this ambition. So much wealth is 
already with me and yet again this shall be 
mine. (IS) 

31# *rai F5l: ^IH<hR I 

^95Rte?<is ## ^wg#iiwn 

ETF 5Tg ^ SHT ^rnr ^r=T srgaff 

^ HR 51^ 1 ^ I, 



m 


m 




355 


































<siei=)i-tcraT 

^dfr 11 w II 

That enemy has been slain by me and I 
shall kill those others too. I am the Lord of 
all, the enjoyer of all power; I am endowed 
with all supernatural powers, and am mighty 
and happy. 

^THlPr 11 *35^ 11 

ottr: 



ft sf^ 'sfrr ^ ^nw ^ WTFi 
c!^ % ? ^ cb^^fT, ^FT ^TT '3%T 
'STTR^-SP^K I ^ M'^K ^ Ht%cr 

cTT^ % 'yp=RT 

uTM <3^k 

<3TFHTb orrg^^fFT ^ 

t 11 11 

I am wealthy and own a large family; who 


•f 

.1 

¥■ 


else is like unto me? I will sacrifice to gods, I 
will give alms, I will make merry. Thus blinded 



q'tsr 


356 



























































by ignorance, enveloped in the mesh of delusion 
and addicted to the enjoyment of sensuous 
pleasures, their mind bewildered by numberous 
thoughts, these men of a devilish disposition 
fall into the foulest hell. (15,16) 

sRfn - *lf w «ir % piW ‘^rgr ^ 3 T?e; 

ifrili} ^ 'JiT 'jum %— 

I I9sit 

% ■arrJr-'STRcBt ^ 5 ^ 

SIR ^sftr RTR ^ RTR RTR 

^ 5Rr ^ 5TTW Tf^rT R31R 

% 1 I II 

Intoxicated by wealth and honour, those 
self'Conceited and haughty men worship God 
through nominal sacrifices for ostentation 
without following the sacred rituals. (17) 

^ ycbK ^ ’TsT ^ RtiPiiRjt ^ 3^1^ 5*11^ 

^ ^R"r W ^ <I"f^ RJtti ?— 

^ cbH ^ { 

»n»iT?»rnttg !TRr«Rits«T^R^; 119c; 11 

if 'aiF^FR, «rR^, chIHHI ^l^lR ^ 











357 






































^ 

^ 5TttT ^ g^T '3T^TT^TWt ^ ^ 

ch<^ cTT^ ^cl W I I II 

Given over to egotism, brute force, arrogance, 
lust and anger etc. and culminating others, 
they hate Me (the inner controller of all) 
dwelling in their own bodies as well as in 
those of others. (18) 

5^ - ^ sraR % <3rwt ^ ^ jrjor 'Sffr jrraR 

3nf^ ^ s^°T-5?raRf c^iFHT-gfe ^ ^ if 

ciWf ^ *flT f^RT vJ'I'hl 5”^ ^ 'h^ci f— 

I I % 11 

^ cn^ qr^TEflft 

CRT ^ ^ WR-^TR STTgtl' ihPliill' ^ ^MdV 

t mt II 

These haters, sinful, cruel and vilest among 
men, I cast again and again into demoniacal 
wombs in this world. (19) 

3ngff qrt^mw sFRpf sfrPji 

1^11 

% 31^ ! % 5??^ ^ SnRT 










358 


















































s 


m 


if <3TTg^t 4lf5ic(?r ^ t, PR '*fr 
=fNr ^ ^i?r # 5rr<r ^ t 'Sreifg; sfR ^ 
f 11 90 II 

Failing to reach Me, Arjun, these stupid 
souls are born life after life in demoniac wombs 
and then verily sink down to a still lower 
plane. (20) 

t<(e) ^ riMicil^ 4lPl4T ^ vifl^ ^ yiKi 

^ ^ ^ ^ I ^ ^ ^ ^ 5fM ^ 

^ ^ fsm % ? ^ ^ ^ BW 5»ffNf ^ smH ^ ^ 

(sifqtj % ^PT ^ ^ ^ 5nf^ ^ ^oeiicl |f— 

H^ch^j SIT I 

a"' iTTWi TftRR>n^R5nf 11 ^ 11 

JHFT, sI?r«T CTSIT ysBR ^ Ra? % 

SR-sTTw R9T cR?r ^ ^rqfg; 3Tia^ ^TsiPTfcr 
if ^ ^311% f I STTTITcr RT cBT ^IFT ^ 
^li^i) I I II 

Desire, anger and greed— this triple gate 
of hell brings about the ruination of the 
soul. Therefore, one should, avoid all these 
three. (21) 



359 






















































m 


sm 













3tra^c*n?R: snfti to ’rfrR[ 11 =« 11 

t 'sr^ ! ^t=ff srtf ^ 5^ 5W 

arq^ ch'T^p i JFT -arr^RW %, ^ 

m<mj i R i crT utot t <3Ts?f?i; 3,^=bl TO<r ^ ^sncir 
t 11 qq II 

Freed from these three gates of hell* man 
works his own salvation and thereby attains 
the supreme goal i.e., God, (22) 

C^fiT — ^ ^ 'SH'il ^ ^ ^iTcIT % 

^ q^roRr ^ 

^ 4 jm<hKd: I 

^ H Rrf&W=frt^ H ^ TO I 11 

;jf|- ^ ^JTFT ^ 

^ <3TM7TT cb<dl ^ ^ Klfe ^ 

Having cast aside the injunctions of the 
scriptures, he who acts in an arbitrary way 
according to his own sweet will neither attains 
perfection nor the supreme goal nor even 
happiness. (23) 






/- 




C= ■• ■ - 'VK'?!* - ' ' 




:m: 








360 














































/. 

V 
*1 ‘ 

1 . • “ 

-tv * 

% ■ 

■ 


&. 




sifT - wrafttf^r Jfh ^ww ^i^^> g[^ ^ f^rsB^r ^ q? «rer 

^rsTRti if I ^ if m mm qr ^ f _ 

dwi^ifei OTFf ^ ^nqfenJesraRsiift i 
fiw ^ll«lf^^HlTb' ^ II ^ 11 

cBtfcCf (STcFtfEJT ^ 

^q^RSTT if 9W ^ SrqFT % I ^ 3TRTJR ^ 
?TTWl^ ^ PmcT spf #f ^57^ % II^S II 

Therefore, theseripture alone is your guide 
in determining what should be done and what 
should not be done. Knowing this, you ought 
to perform only such action as is ordained by 
the scriptures. ( 24 ) 



^ d^tlRfcl A»l[^IJNr 4|7T5n^ 

mn 11 TEj 11 



361 


I 




































^ ^ (snr^ 31^ ^ ^ ia> ^ ^ ^ ^ ^ 

imn ^r ??i^ ^I^ ^ ^ ^ ^ ^ ^ ^ 

^t^Tj ^TT 3Tl1^ ^ ^ ^ '3if^?nT Wll'n ^ ^ ^ 

^f[?MT ^ ^ I W Sra^ 5?f '31^^ *f ^ ^ "'^ ^ ^ 

<flTSj?nT fewrak w % I 

3PT qSROl % cUH^^ ^H*i'4[fR5^ t, ^atRi"! wMlT 

? w ten ^ g^ ai^ ^'[Btt- 

vJ^TcJ 

^ ^TT^lfctPlgcg^ «i*ml^al: | 

^ Pl^ g ^ 1^ I I 9 I I 

<3T^ 1 ^ ^ii^fqrtT ^ 

^ 1^ ^cnfeFT ^<a t; 

3^T^ ferPr Pbt % ? tiiFc^q^^ % 'ST^ 

cTFT# ? 11 9 11 ^ 

Arjuna said : Those who endowed with 
faiths worship gods and others casting aside 
the injunctions of the scriptures, where do 
they stand, Krsna,— in Sattva, Rajas or 
Tamas? 

^ ^ ff!R ^ ■JTTmH: a^'St t ^ ^ 



^Lrt4!(l 3fmHJ 


362 





































Si 


TFinfl ^ tn*t^ ^ ^ f311n 

I 

J£ft^J|cll'^^t^— 

% WHN' ^ tiiR^chl 

jm^ WSTT cTFRft—^ SW ^ ^ % I 

I I ^ I I 

Sri Biiagavan said : that untutored innate 
faith of men is of three kinds—Sattvika and 
Rajasika and Tamasika. Hear of it from 
Me, <2> 

^T^ i j<jim «»si *>nai 

fliapnfts’f ’it ?i iiw tj: u ? i i 

t ’Tror 1 ^ '3’’^ '3Fcr:cfi^ 

^ % 1 ^ 5^ «i<iai*i<’ %, 

sfr •Bi'^Mi'^rr % ^ ^«rsf '*fr 

I 11 ^ M 

The faith of all men conforms to their mental 
constitution, Arjuna, This man consists of 
faith; whatever the nature of his faith, he is 
verily that, (3) 








363 























































IRf*! — ^ ^ W; 5^ ^ '^n^ ^ f®r 

t- 

5131^ ^nlr^ ^^F’wranRi Tnrai: i 

Jldl'^d'l'iHWI'i) ?IPrai 3RI: 118 11 

diRd<*> 5^ ^ =1^ '5^1% t, TTSRr 5W 
oik TT«I^ =1^ d'SIT 3F?T ^ rTTW ^ 

^ ’idd'Jil' C^ ^Jv3J% f 118 II 

Men of a Sattvika disposition worship gods; 
those of Rajasika temperament worship demigods 
and demons; while others, who are men of a 
Tamasika disposition, worship the spirits of 
the dead and groups of ghosts. (4) 

iRkr — ^ ^ ^i^’T Sfii^l^I^ w <*iFr wi'iift*?) ^rai ^ 

^ «i4H 1^*41 W, *^5 ^ '3T9l^Brg Hjsjf ^ ^ 

^ ^ W, 3RT: ?I5 ^ «rai ’ft 31^ % ^ 5lt ^ 

’ft ^ 'sftr M viiiR ^ cRft f, ft ft f ? 5?r "R '3Rft ^ Wlthf ft ’iw^ 

3li(ii«Rfta ^ ^ ?l<it 3R1:1 

d.WHHdlPddl: 11 (i! 11 

sft §||<M[^kr % Tfid' ^cRT iT^:«f5f^q?r 
^ 51^ cT^ f ^SIT #T OI^'K # 5^ 
qsf cblHHI.OIKHlrb ^sra'^OfkRR^^grR 
% MV M 




3'3??r3i’2TFT 


364 














































Men who practise dire penance of anarbitraiy 
type not sanctioned by the scriptures^ and 
who are full of hypocrisy and egotism and are 
obseseed with desire, attachment and pride 
of power; (5) 

*jf I u 11 

3ft gifk wr % feirf ^ ^ 'sfir 

■3r^:2FR®r gsr h<michi ^fft ^ sgsHT =r^ 

SI# t, <3T jiiPt # # ^ g# 

3!T^ IK II 

And who emaciate the elements constituting 
their body as well as Me, the supreme Spirit, 
dwelling in their heart,—know these senseless 
people to have a demoniac disposition. (6) 

iRfT — f=iftv ^ tWT sfTr aH ^ pTOT 

w itfi ^ gsi wpi ^ ^ ^ 

3n?n, ira", m ^ ^ ^ ^ ^ ^ anw ^ t— 

1 

iRRtPR?wi ?R ^ ^nwii 


# ^fsl# M^lcT ^ 3Tg?rR 

^ gcBR ^ % I oftf =r^ ^ ^ 





































<311^ l^qoK ^ ^ I vi-rjcf) ^ 

TjST^-Tjq^ ^ ^ ^ g^ I I V9 I I 

Food also, which is agreeable to different 
men according to their innate disposition, is 
of three Kinds. And likewise sacrifice, penance 
and charity too are of three kinds each; hear 
their distinction as follows. (7) 

if 3fT5R, ^I5r, cPT ^ ^ ^ ^ ^ ^ ^ 

^ if tuf^eb .3n?R ^ ^ t— 

Wd* feni mr 37T^: M ^ 11 

'3TTg, gfe, mf, 'StrW, g^ vsfh: sftf^ ^ 
w g^, Rjch^ '3?k crm 

^ ^ ^ fS^T —'3TTFR 'STSrfg 

^ wsf ^iR^cb g^ ^ f5rzr 
f I I t:: I I 

Foods which promote longevity, intelligence, 
vigour, health, happiness and cheerfulness, 
and which are sweet, bland, substantial and 
naturally agreeable, are dear to the Sattvika 
typo of men. (g) 

>«<. -cfi^ yi(t^«h jWf ^ 'SnsR m >31^ ^ ?cftqlf ^f 

- glR 7ftq . si . T<j r4u fTlM ggiff 


(r<R 9 r ajiqiq 


oee 








































wfmm 



anfRT ftWil+IHilSJiil: I I €; I I 

chsc), ei'^’^i 3^» ®i§a ■'i<H, dl<3, 

<l^cbKch ■aftr 5 :^, ^STT ^3?^ cf^ 

<3TT?R srsifg; ^ wsf 5 ^ 

cBt Rr^T t 11 ■£ II 

Foods which are bitter, acid, salty, overhot, 
pungent, dry and burning, and which cause 
suffering, grief and sickness, are dear to the 
Rajasika type of men. (9) 

%R dl*rali»q*[ I 19011 

3Tt '3TSR^, gR, WRR 

^ yRyti % ?TSTr sfr gnrfcR % cj^ 

5 ^ cBT RR 5ttTT % 11 go II 

Food which is half-cooked or half-ripe, 
insipid, putrid, stale and polluted, and which 
is impure too, is dear to men a Tamasika 
disposition. (10) 

SWT — ychK Ml'Jld ^ ^ '3ra’ ^ cftg ^ «iacil^ vjgif 

^ ^ eTOT t— 


367 




























































’Ri^fRmPT ^ ^nfTTO:||99H 

^ ^TTWfcrf^ ^ iffT cFCTT ^ clicfoy 

^—^<1 y<^i< 'I'l ^ ^nrr^Tr^ ^ 

5^ ^ ^nfx^ ■ ^ 

% 11 It 

The sacrifice which is offered, as ordained 
by scriptural injunctions, by men who 
expect no return and who believe that such 
sacrifices must he performed, is Sattvika in 
character. (H) 

IRfq - ^FW ^I?r ^ 5F*PI f— 

l^ai^ »Ra^ if W ^ THRI^llRII 

qtj |r (31^ ! 5«TTWr^ ^ 3TeraT 
'w ^ rf ^ qsr fjtjqr ^sTrar %, 

3?r iTsr ci?r g; ttsw ^tr m 9^ 11 

That sacrifice; however, which is offered 
for the sake of mere show or even with an 
eye to its fruit, know it to be Rajasika 
Arjuna. (jj) 





' s>'-‘ 


(ra?5T 


368 





































^ (TFRT t iWJi anct % ?r^qr eipjr 

•si«iRltfe« qif aPTF I 19? 11 

STT^ftrflr % 3TjI^ % |%^1T 

^ fiRT 5n% cn^ 

^ifr ^ cTmr ^iw ^^ 5 % f i 1 9? 1 1 

A sacrifice which has no respect for scriptural 
injunctions, in which no food is offered, and 
no sacrificial fees are paid, which is without 
sacred chant and devoid of faith, is said to be 
Tamasika, ( 13 ) 

~ ^ rft^ ?RF ^ ^ rTfl’ii ^ iN ^ ^ SraiCT oITP*! 

^ ^ ?ejW SRI as CRT ^ fr^trsirtlfts as ^ wm 951 

s)«j^4hK«i w ?n^tf ?r? 119» 11 

9I&)“I, 3 ^ .sfR 5ll4l'Jl4f W 'JpR, 
^rfcRcTT, ti<i7iai, w?rsr4 'SfR <3ri^<Hi—^r? 9TfR 
?itr cfj^r ^srrar % 11 gy 11 


Worship of gods, the Brahmanas, one^s 
ciders and wise men, purity, straightness, 
continence and harmlessness—this is called 
bodily penance» _ ( 14 ) 




i3!=s?.’' 







369 












































siglw ^ fiJ^^i^* ^r 

gif«ra tW ^3«i^ 11 %; 11 

=jft 3 Ift ^ tirar, >3fR: i?cf 

JTSirsf iTOFr % g’STT ^ ^-?TT^ ^ TS^ cRT ^eT 

EFT <3^^^ %—^pifr 
^sfr ?rT cF?T ^TKIT % i 1 % II 

Words which cause no annoyance to others 
and are truthful, agreeable and wholesome, 
as well as the study of the Vedas and other 
Sastras and the practice of repetition of the 
Divine Name—this is known as the austerity 
of speech. (15) 

STiffT - ^ m m ^cTetT^ ?- 

I 19^ 11 

ei 51' y^Hdr, 5TF^ ^ITET, 

CRT WHW, ’TF' m RtUF -sfR '3P^:EBrJr ^ 

^ ^^'fl'HTIci siERn:?rT 

EFFT % I I II 

Cheerfulness of mind, placidity, habit of 



aitqr^i 


370 




































i 


m 


contemplation on God, control of the mind 
and perfect purity of inner feeling—all this is 
called austerity of the mind. (16) 

1111 

cit ^ ^ 3^ STO* 

% ^ ^ ^^cifxi? ^ SIcf^R ^ ^ ^ ^TTfx^ 

t I Mvs M 

This threefold penance performed with 
supreme faith by Yogis expecting no return is 
called Sattvika. (17) 

m^r — ?pt «n^ t— 

Ti^siwR^pf trit ^ jjgr 

iftri; ^FTO 11 It; 11 

jfr cR ^tWTyfTFT ;rfR ^ trar 'Sfjt 

TTSRr 5?55r ’Tqr % I Me II 

The penance which is performed for the 





371 


































sake of renown, honour and worship as well 
as for any other selfish gain either in all 
sincerity or by way of ostentation, and yields 
an uncertain and momentary fruit, has been 
spoken of here as Rajasika. (18) 

^ t[pw ^ ^ 

’lefts’ll cR: t 

m trapnT5?t55i^ 11 % 11 

^ ?s ^r, iR', grofr -aftr sittr 

iffsT ^ oTsmr m arf^ % 

fM f^tvTT 3 tt?tt t—^ m ?TTTO w 

% 11 II 



Austerity which is practised through 
perversity and is accompanied with self¬ 
mortification or is intended to harm others, 
such austerity has been declared as 
Tamasika. (19) 

IR^T ~ ^ rt5l''f 3R 5R ^ ^ *Rl¥n^ ^ 

pici*'! fl>5^ %— 




m' 



■srasuPilti JT^R 

i=»n 

^ ^ ^ ^ fr ^ ?tr=T 





:jr 


irasvi aw{w 


372 











































I'l 






W 


#. , 




m^y 


’2^1r qr^ ^ stf^t qr otcfr ^ 

srmr t, w STR ^fifrcpR c(5^ w ® 

%■ 11 II 

A gift which is bestowed with a sense of 
duty on one who is no benefactor when a fit 
placCf suitable time and a deserving person 
arc available, that gift has been pronounced 
as Sattviha* (20) 

ST^fT ^ iSR TRra ^ ^ icrti^ f- 

^ ^ 3^; I 

^ a 5 H ^i 5 Rf ^3^131)^11 

1%^ sfr ^ g#5TTj^ ^ST7 at^HcbU ^ 

fr <3TqwT 'TwT ^ ^ 

^^TTrTT %; ^ ^ W % I I 11 

A gift which is bestowed in a grudging 
spirit and with the object of getting a service 
in return or in the hope of obtaining a reward, 
is called Rajasika. ^21) 

m tPRt en ?TIH t- 

qfi?prn^?g I 

«nT?fw*R 5 iTcf 11 11 







373 




















































■SO’- 


^ ^ PRT ^<^l< % '3TST^ fc1<^chK4^cfch 
< ^41*4 ^ <3llT ^ ^jncrr 

^ ^ ^TFRT W t I II 

A gift which is made without good grace 
and in a disdainful spirit out of time and 
place and to undeserving persons, is said to 
be Tamasika. (22) 

- i ti Rqc w, ^ ^ 53^ ^ "I ?raT or 

*T3r, ^ ^ ^ ^ ^ vTP^, 3?RSf ^ ftrti M97H Ft'S) ^ ^ 

^ fet ^Pipfi aiR*^ feiT ^ t- 

wi?Er I I 

irw ^ ^TFT 5|T5r %! ^3# ^ ^ ^if^chi^ if 

WPT <^ ^ ?rm jtsttI^ ^tr ^ 11 11 

OM, TAT and SAT—This has been declared 
as the threefold appellation of the Absolute, 
who is Truth, Consciousness and Bliss solidified. 
By That the Brahmanas and the Vedas as 
well as sacrifices were created at the cosmic 
dawn. (23) 


— yT^rwr ^ ci^ ^ ^ ?r. anf^ ^ 

wi ^ ^ f^iaiFiT ^ qi ^ ^ spi^ ^ '?Rf ^ ^ 








?RKii aMPi 


374 




































^Rirf gsrarf^^n^ 11 % 11 

Sjc^ij^'li' cj^r vS'cqK'JI qicl 

5^ §TT^f^ % ^nr, ^ ctwt 
ffbqiit ‘^’ qr^lcHI ^ ^TFT c^ ;? fccjKU| 
^f5T% ^ ^TRWT 5t# f I I II 


Therefore, acts of sacrifice, charity and 
austerity as enjoined by sacred precepts are 
always commenced by noble souls given to 
the recitation of Vedic chants with utterance 
of the divine name OM. (24) 


TOH' — ychK ^ ^ ^^cb< >3!^ % *3^' ^ % 5RjtT ^ 

'h<ci ^— 




^ '3T2Tf^ ^^TFT ^ ^ ^jTT^ cp^ q<Hk'HI 
^ ^ ^ %—W ^ W ^ ^ = q | ^cb< 

^ dH<^H d’STT ^ 

^ 5^^ SRT ^ ^1^ 

f I I9V II 


With the idea that all this belongs to 


375 




l 

I 
























































God, who is denoted by the appellation TAT, 
acts of sacrifice and austerity as well as acts 
of charity of various kinds are performed by 
the seekers of blessedness expecting no return 
for them. (25) 

SRR ~ 5tl 5^ =TPT ^ ^nrk ^ ffltr ^ ^ 3R W ^ % 5%T 

55r aUcT ^^r Sf^ ^ ^ 3ITt t~ 

JIB^ gi»ff^ BBT B^: Bisf g=B^ I I ^ 11 

‘B^’—^ 5IB5R BF BBTTBTT W BTB 
^ -aftr ^co^iq ^ yql''i Icbqi 3TTBT% BBT !■ BTsf ! 
BBB BT4 # m- ‘BB;’ ^ BB SBTB f^>BT ^ITBT 
% 11^^ II 

The name of God, SAT, is employed in tbe 
sense of truth and goodness. And the word 
SAT is also used in the sense of a praiseworthy 
act, Arjuna. (26) 

BB% Bl% B Bf^ 1 
B>>f ^ B^s^ffB Bf^Blf^ftB^ M^ll 

BBT BIT, BB #T BR ^ 3ft- f^si% f, 

‘BB^’ WB PBjR BT#t snrft % -sfr?: b ^h i r i ^ 


,r': 







376 










































5'3TT cRif ^ cf>5r 

srmT % 11 ^13 II 

And steadfastness in sacrifice, austerity 
and charity is likewise spoken of as *Sat*, and 
action for the sake of God is verily termed as 
‘Sat'. (27) 

IR^T — 5^ ?PT, ?rR 3nf^ ^ ?RT 

*piT; ^ ^ 9rraf^f^ <49 iR ^ ^ vj^cw 

^ 'IJer ^l?ir % ? w WFT 5?r < 3 n 2 M ^ 51? t— 

^ fcT ^ I 

^IFf 5T ^ 

% <31^ ! ^ fcBqr §<3TT 

5'3rr <iH oHi j'STT ^TT ^ <^ts fesn 
5'3n’ cRif %—=iF ‘6rag;’—w 

^srrar %; ^ ^ 5?r ^ ■+> 

% #7 ^ ^ ^ ft I I II 

«ra[R*if^^in*M *n*T «'d?5iites*iw: 11 w 11 






377 


































M ?f?TR ^ aftpf % ?l5r % fM ^ 5M VnK 

^ ^ ^ qVql; ^ <4qTTT? tiH w cpzn^7 w ^ cb^ jj, % gq i^ 

w ^ ^ ^ ^ 'b4M)'i w 9inT ^ ^ % ^-sf^^it ^rflcT w %, 

^rar ^5n^ ^53T ^ ^ ^ qpft ^ipt ^ gq^ qsr 

sqg^iT feqr w %, ^ ^ gMiii qq qpT ‘qt?R^qnT#r w w % l 


SIM - 3r^ ^ 3i3R5t -apzM ^ gw 'SajiiiT ^ gcf^?T ^ giT ^ g^ ^ 

^ gig^ gpit irig qW ^ giH gr^ qsgraf^ ^ giPT gq ^ gw 

g^fWffcT 3IcFr-giM SIR^ qjt ^ 5^53 ^ |- 

vicjN 

w^{^ ^^mi( rfr^rt^T^jiPr i 

^ 5^?T i m i 

<sr^ ! % <3F?RTff^ ! % 

^rrg^! ^ ^‘-qm 'Sfk ^ ^ 

^s?^-Tjq^ ^MHI =^i^dl ^ 11 ^ II 

Arjuna said : O mighty-armed Sri Krsna, O 
inner controller of all, O Slayer of Kesi, I wish 
to know severally the truth of Samnyasa and 
Tyaga. (D 

STM - ?g 5^ gr^ ^ qr qqgp^ gjqqT pRM qqjE ^ ^ q?^ ^fMg #T 

girg ^ f^qq ^ ^ srt gM f^fin7 ^ f^-f^ m qggi^ t— 





gpsRggMiq 


378 














































«4'it>4M)dc4W i m t 


#H-'MI'l,«rnPl # cb | i^cb4T 

^ ?inn ^ t ?raT f^rsnr 

5^ 2R4f ^ ’Ti?r ^ ^ csitt cF^ft 

f 11 ^ It 


Sri Bhagavan said : Some sages understand 
Samnyasa as the giving up of all actions motivated 
by desire; and other thinkers declare that 
Tyaga consists in relinquishing the fruit of 
all actions. (2) 


^ tqpqptf^ lull 


cFf fSrsrq; t f% cRifiTTsr ^ 

f, ?TFT^ ^ 4^ t fcldl'l, 

'=R&?l W >451, 2iPT 'Bftr aH<?'4 cF4 <j4MI^ 41'^ 

^ t 1 U II 


Some wise men declare that all actions 
contain a measure of evil, and are therefore 
worth giving up, while others say that acts of 








. * . 


,1 


■I 




. 54 '- 




■iki 

" 'if: 


M-V 


m 


w 

1-:^ 












.> -v- , 




I 


379 


4!i)4^H44l4)dl 
















































sacrifice^ charity and penance are not worth 
shunning. ( 3 ) 

’Fi^n^ sJirT ^ ^ 'Smi ^shhi ^ t— 

^ % H5I ?!lPt ’HtWOTI 

^ il g^J^aira 11 » 11 

% 5^ -3?^ ! ^^IPT, 

^ ^ 'Tsfr ^JTFT ^ fSpspT ^ ^f?r I cwTRb 

?^rFT yifrcicb, ^rsra- ^ ^rnw ^ ^ ^ gg5R 
m cR5r w % MX n 

Of Samiiyasa and Tyaga, first hear My 
conclusion on the subject of Tyaga, Arjuna; 
for lyaga, O tiger among men, has been declared 
to be of three kinds—Sattvika Rajasika and 
Tamasika. ( 4 ) 

iREf*T — ^si?)K 31^ ^ aiw’Tw^ 35 (!ipr 

^ WM ^ q?# ?f 35^ ^ ^ ^ 5 j1‘ ^ ^ if ar . 

Strait I— 

V[^ ^ I I ^ I 1 

^TfT, ^FT aH«=\M ^qirj ^ 


^€\ %f ^ ^ ’SFr^q chd^cq c,qfi ^ 



SfiO 


ara?3f 3MR 











































3[Fr ?rT—^ ft ^ ^ 

ci^ cTT^ f 11 V 11 

Acts of sacrifice, charity and penance are 
not worth giving up; they must be performed. 
For sacrifice, charity and penance—all these 
are purifiers of wise men. (5) 


% 'IFt f^l^' Hd3dH^ I U 11 


f 'TTsf ! 5^ ^ cTWT cpff 

eft d'SJT ft cbfoij cj5ff eft Oil'dRb ofk 
'75ft =f5r ?JIFr cf57^ CR^ -dlffil; fCT 

§.3IT W % IK M 

Hence these acts of sacrifice, charity and 
penance, and all other acts too, must be 
performed without attachment and hope of 
reward: this is My considered and supreme 
verdict, Arjuna. (6) 

ERTT — '31^ ^ 3)>T % 3^ eft ^IFff % ctOT «Rlcn^ ^ 

^ cPRT ^ cTOT ^Odicl t— 

PratRq § 3B»K 

Hl^ldW ’tfetPRdnW: HR'^lRid: I I » 11 





381 










































(PiF^'iSk 'sflr cjonT ^ cit ^ ^^TPT 

viRjd ^ % I iftF % ^K^I ^<Hchl ^^TFT 

cfjT ^dl dH<ri ^^TPT cf^ TfZfT % | | V9 I I 

(Prohibited acts and those that are motivated 
by desire should no doubt be given up.) But it 
is not advisable to abandon a prescribed duty. 
Its abandonment through ignorance has been 
declared as Tamasika. (7) 

SRPT - ^ ^ <m TTTO ^ ^ cf{[Fr t- 

^ TF3RT I K 11 

^ ^ ^ ^ ^ ^ ft 

^ ^ii()Rch ^ % 

cbJoq-chnT ^ ^^TPT ^ ?fr ^ <M<:I 

^^Ft ^ W ^ fMt ft ^ 

Midi Mr; M 


Should anyone give up his duties for fear 
of physical strain, thinking that all action is 
verily of the nature of discomfort,—practising 
such Rajasika form of renunciation, he reaps 
not the fruit renunciation. (8) 





382 
























































SRf’T — \3^ ^ ^ ^ ^ t- 

W ^ ^nfr^ 11 €; 11 

% <3T^^ ! ^ ^TT^fcrft^ cfpf cio<H| cJxf^ 

^ OlltiRb ^ 

f^qi vjiidl %—dlR^^ <^HI HMI ddl 

% 11 ^ II 

A prescribed duty which is performed simply 
because it has to be performed, giving up 
attachment and fruit, that alone has 
been recognized as the Sattvika form of 
renunciation. (9) 

5RfT — gq^ 5R5R ^ ^nfr^ c^IPT ^ 5^ ^ ^ ^ ^ 

t ^ ^ ^cfar ??r ^ ^ ^ 

vflPoH R«<icl ^ rTOT 

rqpft feaRt^ra: 119011 

'3T^?T?H’ cb4 ^ ^ *1^ '^5<c11 '3T)< 

^§T?r if <3)l<HTb ^ ?tcTT—^ 

% gfT5 5?>’^ ti'^i wmTI 

% I I 90 II 





383 















































He who shrinks not from action which 
does not lasting happiness, nor gets attached 
to that which is conducive to blessedness,— 
imbued with the quality of goodness, he has 
all his doubts resolved, is intelligent and a 
man of true renunciation. (10) 

^ ^ ^ IW'TT ^ ?fw MI gjRT gjiff 

^ ^ <3 {^w^ g^gf CRT WT ^ cgpr gj^ ^ ^ ^rggr ^ mm %, 

^ PnzRPT ’gg ^ gjjf ^ gi^ g?r ^ ggf g^ w l ^ t- 

gr'f'B^Rgnft ^ cgpftrafMig^ 11 99 11 

9i{t<£rTtt ^ ^ srt 

% Fsr cpiff cf^ ^srPT ^jtrt 

%; 3fr cp,-4<+.cd cBT PTPfr %, 

%—g59r ^TRTr % 11 99 11 

Since all actions cannot be given up in 
their entirety by anyone possessing a body, 
he alone who renounces the fruit of actions is 
called a man of renunciation. ( 11 ) 



384 


grssiggrcRsqrg 













































afPiwftid 1*r«i i 

mil 

cf>if w cpr ^^TTT ^ cIT^ % cpiff 

cfJT ^ '3r35T, JCT •Str Fhwi g'STT—yq5l<. 

cCT ^ fr?TT %-, f?f5^ 

^f54^ m ^qw cr: ^ cIT^ ^ cRff cR 

Cf^ if ;:fff 5f^ I I g:; | | 

Welcome, unwelcome and mixed-threefold, 
indeed, is the fruit that accrues hereafter 
from the actions of the unrenouncing. But 
there is none ever for those who have 
renounced. (12) 

5RnT — '3TW ^yfteijijl'l CRT ^ ^ ^ 

'bnT ^ Rife ^ ^ %— 

M^dlft ct^nu ii ft ^ I 

UlrblPl I I 9? 11 

% cRif ^ ^ qira-’%5 

cR <3Rr % f^i^r OTPT sr?i^i4 
^rii5T-§w ^ cf5% n^r f, g;35T^ 

^srPT I I 93 II 

In the branch of learning known bv the 




385 































































i'SS / 

m 

■W. 

4m 




■r, 








« 


1 


'i- 

;r‘ 


;vl, 

. V 

‘ • 

.♦- ' 

t ■ 


• ' 

V; 


name of Sankhya, which prescribes means 
for neutralizing all action, these five factors 
have been mentioned as contributory to the 
accomplishment of all actions; know them 
from Me, Arjuna, (13) 

iRtT - 3? qk ifsfir i ^ wtlt t- 

31R|WT ^ ^ ^ I 

^ I I 11 

^ f^nsPT ^ arsrfg; ^ c|?r 

"Sfr? ^TSJT y<+iK % efrw 

ci5t c3??FT-aM^ €rEsr^ ^ iflMf 

^ g55r w t 11 g« II 


The following are the factors operating 
towards the accomplishment of actions, viz*, 
the seat of action and the agent, the organs of 
different kinds and the separate movements 
of divergent types; and the fifth is Daiva or 
destiny. ( 14 ) 

qr: I 

qr ftqdd m ?r^ ii%11 

’T^, =fp?t ^ 5ii^i^<^<7i 'srsTcrr 


3 

'«v 






a 
) %'-• 


S*: 













■xi: ‘ 


n 

V'',. 

'■/ 

■m:: 

ftiH 


&r.;x 

-t: 




ai^RjSfr STtiTPT 


386 



































iS 


iisi 


^ ^ ^ t—^3^ ^ '^NY 

cCTTW f I I % I I 

These five are the contributory causes of 
whatever actions, right or wrong man performs 
with the mind, speech and body. (15) 

liltt'l — li^I SWT ^ ^ ^ Rli^ ^ vllRf«l-||R hT’'! Wpfl 

W qi«q ^ 'SiCTi sn'iT % ^ 'SiltHi ^5 f*ri^WT 

'SWif ^ TPfiTI% ^ fp{^ 46^1 ‘nt Wif ^ 4?tc^ 

4.diWI<:HH g ^I: I 

^ i<4r4j»djfei^w ^ g»{f!i: n 3^ 11 

qr ‘tfr # q^sT ^5p[5fe ^ 

^ cbK'JI f^pSTET ^ JTpft Epff ^ 

tj)qc?1—5J^ tq<5\H 'STTc’TT ERf qjflf ^WIFTT %, EfF 

^feq i?n’aTffP?rETqT4’ H^' ^H5^d l I I % II 

Notwithstanding this, however, he who, 
having an impure mind, regards the absolute, 
taintless Saif alone as the doer, that man of 
perverse understanding does not view 
aright. (16) 

5TFT — CHIt^TT Pii^ebK 'ST^Slf ^“!T5 ^ ^ <3Tl?n ^ 

^ 45R ail^RT ^ WE*f SpJjtlf TTR^ ?r^ ^ 

t— 









L^: 




# i 




387 



































H 19® 11 

5W ^ '3p^:ct^ ^ ‘if cfxif f^’ ^ «Tr=r 
^ % ?rsTr f^Rra?)' 5% <HmiR=b w^if ^ -afk 
5f5^ ^ Rimwhh ^ cj^2^^ 

^ dlWd ^ H # HKdl % 'SfRC ^ qFT 

^ f SRTT % I I gvs II 

He whose mind is free from the sense of 
doership, and whose reason is not tainted by 
worldly objects and activities, does not really 
slay, even having slaughtered all these creatures, 
nor is bound by sin. (17) 

SnSTT - {^h4)'|) cRT clW ^ 3n^ ^ 3R5crfq^ ^ SfcIWT 

3f3?iR cRif ^ gpT-yRFft cRt q?jHff^ ^ <2!^ 

w aRmKH I- 

itH ^ <lR5lldl f»ri^ d)4d'i<Jd|* 

% I 19c; 11 

fn?TT, STFT IT? ^ ycRR 

t oftr cf5#,cfR'iT d’SJT f^RTT-^ 

5cf5R m % I I 9c; II 

The knower, knowledge and the object of 



SiSbSJJKj’ 



3PZK9r3fHIT4 


388 












































knowledge—these three motivate action. Kven 
so the doer^ the organs and activity—^these 
are the three constituents of action. (16) 

m<'l ^ ^ RlSJ"0 ^ ¥t 

'nii oTq ffR €?praj 'M ^ ®Ri^ is?i% r^ni, ?TrRr 

*n^ ^ ^n3%’ ^ ^ ^crai^ gi? wi srft 

^ ^ HH, ^ ^tr ^ tiifwifc, TRW Slftr tIFW—SW ^ ^ 

!rwi«n[ ^tF- 

sIR 9B*f ^ ^?rf ^ fsl^ yiAws I 

jfN^ 3®Rfen^ aiRftii9eii 

jpjft cIt^ gw cfT^ 9W ^ 5TFT ^ Wi 
crm Cf5^ jnff ^ RtfiR ^ # c|# 

f, ^ gfrfr *R^Wfjcr gjf iigt li 


In the branch of knowledge dealing with 
the Gunas or modes of Prakrti, knowledge 
and action as well as the doer have been 
declared to be of three kinds according to the 
Guna which predominates in each; hear them 
too duly from Me. (19) 



Mtf'I — ^ ^ STH, ^ 'SHt lifll ^ tftiwH), TMTT cTRff ^ S^RT ^CIPII^ 

UMI4-1I 2i 5F ^ii3?nT wftguj ?rR ^ 

11^11 




389 
































fTH ^ 

<3rfcRT^ f^’HMI<fBa 

%, 3^ fTH q?t ?fr ^ 'tuR^ 

^jTR’ I I II 

That by which man perceives one imperishable 
divine existence as undivided and equally 
present in all individual beings^ know that 
knowledge to be Sattvika. (20) 

^ti^i <Mtf STR ^ pT^PT 

^«R#t I tpgR1 
^ ^ ^ ^Tira^l liSll 

sfr fiPT srqfg; ^rt upt ^ srt 

?r«jpf ^ SrajR % =THT ’TT^ ^ 

aRPT-ara^ GfpraT %, stft ^ ^ tfjrt 

5IR 119^ 11 

That, however, by which man cognize many 
existences of various kinds as apart from one 
another in all beings, know that knowledge 
to be Rajasika, (21) 

5l#T " 3m ilTirff 3tR ^ 







390 































i- 








Z'^’: 


r, ... ‘ 

1:, 


31'! 

1 

T'' 

'If'; 

f: 


■wy 

:i- 

- \} : 


■ I ^ 


3'. 

m 


-'>V-^: 


JJ^ ^^H<l3'*RH'<m3 flfli‘i=g«h<J I 
3T?!^if^5«f ^ TTfmHg^reti^ 11 ^ 11 

^ fTR ^ ?rfr!: ^ It 

^ ^ST ■arraxfj %-, ctstt f®RT gf^ ^rirTT, 

dilr^tft' arsf % Tflw ■afrr g?® %—w dpro Ef>5r 

'T^TT % 11^^ 11 

Again, that knowledge which clings to one 
body as if it were the whole, and which is 
irrational, has no ^enl object and is trivial, 
has been declared as Tamasika. (22) 

“ 31? ^nf^Rf 'Pf ^ 5J®rT *tn?niS |f— 

pRcf flJKfldHil'ISiMd: I 

^ J4Tlr«lRd*gt4il I 11 

'jft cFf ^TT^fStftr ^r pRd' felT gCSIT ^ 
^ '3TPiHM <Hd It cfSiT >+j<n ^ ^(T5% 
=n^ SRT f^ TFT-t^ ^ W It—«T¥ 
^nfr^ra? w ^ricTT % 11 :?g 11 

That action w^hich is ordained by the scriptures 
and is not accompanied by the sense of doership, 
and has been done without any partiality or 
prejudice by one who seeks no return, is called 
Sattvika. ( 23 ) 


391 
























































Rpi# qf^^f ?iaT3ra5?R?ni M =» 11 

cR?5 oft- cfjif qjcf qft^FT % g?fi €t^ % ?TSTr 

■s#jff q?r^ 3^ srn ^ 3^ S^ 

snr ftjqr %, qw qT^ tptw q59T 

% 11 II 

That action, however, which involves much 
strain and is performed by one who seeks 
ejijQyments or by a man full of oejjotism, has 
been spoken of as Rajasika. (24) 

5^ — ^ fTHlI ^ ^ ^?RiT^ 1“ 

hI^KK^ ^ qxTrTFrag^ 1111 

^ ^ qftoTFr, ^ ^ 

|2|rj I<, cfjqiTi ORrfTFT ^ ^ICII 

%—^ cTFm* % 11 11 

That action which is undertaken through 
sheer ignorance, without counting the upshot, 
'*' loss to oneself, injury to others and one’s own 
capacity, is declared as Tamasika. (25) 



^V.Wi\ 'SitaiW 


392 












































I 

i 






I 






m, 

"k 

i ,. [o-f/w 


M 

X^! . 




Sr^ — ^ vna“i ‘CsI^ttA %— 

jrB^nfts^iF^ sj5g5?n?^nrfNcj: i 
t>i^vRi<4lRtS«RK : *tit t< i lT*t» n n 

^ yJKl^cl, ^ cTER ^ 

«fraT, M ofr? ^3^?nF ^ crerr ^ % 1%^ ^ 
'sfk ^ ^ # §isf-5ftcFrf^ rSicbuT ^ %—^ 

tufrclch cBWr ^TRTT % 11 II 

Free from attachment, unegoistic, endowed 
with firmness and vigour and unswayed by 
success and failure—such a doer is said to be 
Sattvika. (26) 

TPft I 

^ WJRIs 

^jfr 2H?if aimRb ^ jRqf ^ ^ =En^ 

^ncfR ^ t cT^T ^jFRf sf?r ^5^ ^ ^ 
ctwi, 3r§^ssii^ifl ^ Ri'^ %—=1^ 

TTSRT =R5T W % 11^ '^ II 

The doer who is full of attachment, seeks 
the fruit of actions and is greedy, and who is 
oppressive by nature and of impure conduct, 


K, \ y^-. 







393 


^fl*T^Tra^itc!T 








































and is affected by joy and sorrow, has been 
called Rajasika. ' (27) 

aigrp; infR: Riais flat I 

^ tlPm 1^11 

^ sserf % 7f%cr, ^Ff#, ^ ^ 

^^c|?r'^l(Sl7f5r^FrRT?T=b<A =)MI ^aiT9itcbcb<^ 
2(1^, 3TM# <2frc t—^ cfTTO ^TTcIT 

% 11^^ II 

Lacking piety and self-control, uncultured, 
arrogant, deceitful, inclined to rob others of 
their livelihood, slothful, down-hearted and 
procrastinating, such a doer is called 
Tamasika. (28) 

M^hK (iCTSiif ^ ^[qqst M5“i ^rTT% ^ 

*TT^ ^ Wr'l ^ 9»4'?r^ !ER,^*?![% 

ajT^ ^ SHT ^ ^ v^tr ^ ^ TFTO, ^ ffPRT—5R5R 

^ ^ Hwwi ‘ht^ ?— 

jfNRFR^ i^R^T SRSHTII^II 

^EFf^rq- !>3ft^g;_5fe2Hr'3fR 
^ <315^(7? ^ g^FJIT =Fr ^R: ^ SRT (H«i,“rdl ^ 
SHgr 2n?iT 11 II 

•. < ■ I■ - II ■!! ■ ■' ' - ■ - 


dlMWin aiigRT 


394 







































.i 

{%■) 

'// 


Now hear, Arjuna, the threefold division, 
based on the predominance of each Guna, of 
Buddhl and Dhrti also, which is being^ told by 
Me in full one by one. (29) 

~ ^ # Jfe ^ ^ i ^ w{€ ^ 

WH ^ sramr ^ t, 531^ * ?r5pr t- 



^ ^ ?11 ife: BT qrf Blfr^ It 50 11 



^ TTpf ^pf 

\3cn^ cf?r wsrr 

^iRqchl % 11 ^o If 



The intellect which correctly determines 
the paths of activity and renunciation, what 
ought to be done and what should not be 
done, what is fear and what is fearlessness, 
and what is bondage and what is liberation, 
that intellect is Sattvika. ( 30 ) 

~ ■3?^ ^PRft ^ t— 

W tpfwf ^ ^ gt 

^nrarawiiFnf^gfet ^'n^Tisi^il^il 



qrsf ! qgtw fSra'% 5 rt spf srsjif ! 



395 







































vjiMal, ^ 5 ^^ <Mtn % 11 I I i 

I 

The intellect by which man does not truly 
perceive what is Dharma and what is Adharma, 
what ought to be done and what should not be 
done,—that intellect is Rajasika. (31) 

anrt rPRnpii 

jfes ^ 'IPf 11 11 

t '31^''! sft dHli!,u| % 5fe 3 TSt4 

‘ir?sr4%’^qpT#cft%d'sm#5ra5R3r^ 
’ff Rmdd HFT ^ %, ^ jfe 
cTFT# % I I 3 ^ II 

The intellect which imagines even Adharma 
to he Dharma, and sees all other things upside- 
down,—wrapped in ignorance, that intellect 
is Tamasika, Arjuna. (32) 

!Rf*T — 3R E[f^ ^ ^r5r>I 

^ 'ipf^nlr^ 111311 

t Tief ! onzifiTEnfM ETR^ 9Tf%5 % 


I 




<S^R9[gj^2M 


396 

































irgEq- GTFT ^ ^ -sm ^ ^ 

^ ^TR^ cR^ |:^ ^ 

I 11 ^^ II 

The unwavering’ firmness by which man 
controls through the Yoga of meditation 
functions of the mind, the vital airs 
and the senses—that firmness, Arjuna, is 
I Sattviha 

I nf>r - ^ ^ t- 

I M)«ll<l>l4;)|fi 5^: ^ *ntf 7rai#| ||»M 

% 'j®n3^! ‘brt ci?r i^Rr 

®TR^9T1%> ^ 5RT 3Tm^ ^ Sjrf, 3T«f-afTr 

^ KTR^ %, ^ 

% 11 3 » II 


The Dhrti, however, by which the man 
seeking a reward for his actions, clutches 
with extreme fondness virtues, earthly 
possessions and worldly ejoyments,—that Dhrti 
is Rajasika, Arjuna., (34) 


JT^ - ^ Itit# 








397 


- sftiT a*i<we4 l rf i 












































m 

■‘I":-- 


jpn tjjj ^ i^qR q| 

q ftgsq^ f^qi w^> 

% qjsf ! gcs ^fec||^ q3®T l^ra". £jl<''l9lRb 
^ SRT f^, ’nr, '2fr< 5 :^ ^ ^«TT vi-HTldl 

q?r ’^t q<f st?^ <3rsrf^ sir^ t—q? 

SJRTTSTf^ ?IFT# % I I 5^:! II 

The firmness by which an evil-minded person 
refuses to shake off, i.e., clings to sleep, fear, 
anxiety, sorrow and vanity as well, that firmness 
is Tamasika, 

jRR — sRjR ffe ^ ^ ^ w ^ 

5 J^ ^ ^ ^ #T-#T ^ ^ % qfl<niq 5 < 

qiif I TO ^’ft ^ tiPRT-W iraK ^ ^ ^ ^ 

S'? ^ ^reHT ^ ftiwr ?— 

^ sgg ^ * 

^ 5:^1^ ^ n ^ 11 

^Trl^ 5 ^Pr^ I 

diR^ 11 5 J 9 11 

% ychi< ^ ^ ^ 

5 §T% ^ I f^ra" ^ 



i 


<JI<xil<;313MPI 


398 








































11^ 

^ %, hR^ift ^ ^ 3^ t; 

^ M<HkHRl'^<Mcb“ 5fe ^ SRTT^ ^ 

fr^ cTT^ ^ <HlR^ch ^ w % I 1 ^'3 M 

Now hear from Me the threefold joy too. 
That is which the striver finds enjoyments 
through practice of adoration, meditation 
and service to God etc., and whereby he 
reaches the end of sorrow,—such a joy, though 
appearing as poison in the beginning, tastes 
like nectar in the end; hence that joy, born as 
it is of the placidity of mind brought about by 
meditation on God, has been declared as 
Sattvika. (36-37) 

jRfn' — aw ^ t— 

J|srf*R ^ 

cfr ^ ^ ^ % ?t?TT %, 

^ '7?# —^ <3r>35T % ydlcl '7T 

W % I 1 II 


399 























































The delight which follows from the contact, 
of the senses with their objects is eventually 
poison-like, though appearing at Hrst as nectar; 
hence it has been spoken of as Rajasika.(38) 

^ ^ ^ <sn^ 

^ nlf^d cJMT ^ <2^ 

5RT^ ^ ?TFm W % 11?^ M 

That which stupefies the self during its 
enjoyment as well as in the end,-derived from 
sleep, indolence and obstinate error; such 
delight has been called Tamasika. (39) 

nf«T - w '}ra<te? sf^ ^ ^ ^ 

3Pw-^ ik ^ gw iwr ^ ^ ^ % ir*rai 

■Rmf ^ #ff 5^ t ^ ^tlt# I- 

^ cRRtf jRlarf ^ ^ m 3?f: I 

^ I |9on 

Tjg^t ^TT <3frr^^T ^ <3r«T^ ^ ^t^tt 

Rfw 'rffr ^ cF^ ^ 

11 yo I I 



an^ni 3 rE[T 4 


400 


















































There is no being on earth or in the middle 
region or even among the gods or anywhere 
else, which is free from these three Gunas 
born of Prakrti. (40) 

— vM*! ^ ^ Wirt i 'fM % qPIci ^ 'ritfj ^ 

sSk *R*T ^ yiftf ^ ^ 3^ SIFT ^ ^ SR5W lan*^ 

aiOT, sfim, ^ ^ ^ ^ ^ ^ ^ t- 

anrorfsTirf^^Tf ^ ’'Rti’i 1 

I 18911 

^ ! WT?T^, erftw -sltT ^ ^sjT sifiT 

* ^ ?r goff * SRT 

t I I 89 II 

The duties of the Prahmanas, the Ksatriyas 
and the Vaisyas, as well as of the Sudras, have 
been divided according to their inborn qualities, 
Arjuna. (41) 

5»Fin: ?fN* wf^RFfq^ I 
SIR RslUmRrl-W gSRB^ R^TRU^I ItfiH 

'31-^cR')| CRT f^BT? EI^nTT; cBT 

cFR^TT; srtf'npFr ^ cljKJ ^ 

% ■amrgff ^ gwr h?. 

























































^ \ 


‘m 


'Sfr?: ^Tfhc ^ ^^^iviir^Ti^viiiT 

'SfR: WfRf7 'STTf^ ^ ^ ^ 

'M -'SRji-l i M -1 cFRTtT '3fl< TRTr^HT ^ 

^3(3^ cfj^—^ ^ ^ ^'mif^cb 

^ t 11^^ H 

Subjugation of the mind and senses^ enduring 
hardships for the discharge of one’s sacred 
obligations, external and internal purity, 
forgiving the faults of others, straightness of 
mind, senses and behaviour, belief in the Vedas 
and other scriptures, God and life after death 
ctCi, study and teaching of the Vedas and 
other scriptures and realiaiation of the truth 
relating to God—all these constitute the natural 
duty of a Brahmana* (42) 


t- 


^ srat ^ tqmilqtl, cRif ^ ^ FIT»TF^ ^ 

>3frT^^^TFRT, 
<3ftT ^ ^ ^rf^RT 

^ ^rniRicb ^ f 11 I} 

Exhibition of valour, fearlessness, firmness, 






m 

m 

§ 




^•.^--f. .■; 


X . . 




m 

j- 

't; 

,f 

t. 

4 

0 

’■ 7 

' i 

,v St 


-4 


f' 

■'-.t. - 

10 


"“’V 

I 


aidinr 3itJM 


402 



















































cleverness and steadiness in battle^ bestowinff 
gifts, and lordliness—all these constitute the 
natural duty of a Ksatriya. (43) 

jHhmh ajsr-fcjjfiir 

ciiqgK—^ ^ ^ I 

qujT c|?r ^|qi qx^r 9J^ ^ ^ ^qi-qifqo- cn*{ 

% I I »» II 

Agriculture, rearing of cows and honest 
exchange of merchandise—these constitute 
the natural duty of a Vaisya (a member of the 
trading class). And service of the other classes 
in the natural duty even of a Sudra (a member 
of the labouring class). (44) 

5Rf*T — ^ ir?jR ^ ^ WRlRt) W)I 'TirfSJrfi ^ 

WW TStT ^071 a ^ ^ 4i4f ^ fW St^iR 0(1 *1^“! 0RFIT?r Ril* 

^ jiiHi ^ ^tt[ t—m ^ici ^ |f— 

^ ’R: i 

i»<*4P i7a; Rrilr w i«ili 

w^rrf^ 4 dcM wi enr 












403 















































g'BTT ^ WT f^rfe st" 

% I snr^r ^miRi'^ =Ff ^ cftt g3 tt JTgEq- 

5W?: % wf Tw ^r^TT 

%, OT ^ ^ 1^ I I «l!! II 

Keenly devoted to his own natural duty, 
man attains the highest perfection in the 
shape of God-Realization, hear the mode 
of performance whereby the man engaged 
in his inborn duty reaches that highest 
consummation. (45) 

^ 5151^ I 

«*4«ll »ITO; 11^11 

cJof gf 

%'sftr ^ ^ 

cl?!’ '31^ ^^mifcicb cpif SRT cFv!^ 

Wffirfe cf?r STF^ ^ 3TRTT % I 1 «S> II 

Man attains the highest perfection by 
worshipping Him through his own natural 
duties from whom the tide of creation has 
streamed forth and by whom all this universe 
is pervaded. (46) 

STE^r - % Epf ^ ^ <s|dell<t3( cqPT ?f)T ^ t~ 






3!^K?TgitZlR 


404 













































sicj^R oiM<^i 5^ ^ ^ % 

jj^ui<(^^ ^ .3fw ^ ^ cRjrt^ ^ 

f^Wd" !ct5^ gq ^Cj^ ^ cB 4 ^ Ct5<OI 

^ ^ STF^ ^ 1 I y ^ n 

Bett^i* is one*s own duty) thougli devoid of 
merit, than the duty of another well-performed; 
for performing the duty ordained by his own 
nature man does not incur sin. (47) 

^ ^ 

cF 4 ^ c^HIdT ^ ^ ^ 

t ll^TI 11 

Therefore, Arjuna, one snould not abandon 
one's innate duty, even though It may he tainted 
with blemish; for even as fire is enveloped in 
smoke, all undertakings are clouded with 
demerit 


■-Tl 
■■I ■' 

m;# 


i*:- 

■-m 

■w 

■' ■ ■ ' ■' 1 - > 




*1' 


n 


JF 





#i^;ipra0(iT 


405 













































3iRiT 'iw ^sfn^ i 1?!^ yn ^ 5w?®r ^n*^ ?— 

3Rragfe; Ridi^Hi I 

^«d»*4Rife* «R>n #m^^nf*PT^ 118^ 11 

?r^ <3i™f%7 Tfer 

3ft% fq •3r^:cfi^^ STMT 5W dlteM41''l ^ SRT 
3^T 'TOR' ^ SfTTO ^tcTT % I I II 

He whose intellect is unattached everywhere, 
whose thirst for enjoyments has altogether 
disappeared and who has subdued his 
mind, reaches through Sankhyayoga (the 
path of Knowledge) the consummation of 
actionlessness. (49) 

IR^ — if TJV ^ ^ Tpft ip 5RT ^IRT ^ 

HI'fl t; iIT l^ifTEn ^ OT ^ ^ t ^ 

SRr*Tg^f^ 9® ^ ^tiiff ^ 

BT^ W 351 twrsfllrr Pr#l ^ I 

lEPn^ 5HTOT m bti i ii^ii 

^ f^b gH’MlR ^TOlRtil %, vW%>Scp3f 

^tT I^rt srfto ^ snro ^cb< si^t cf?r snro 
^ %, TOT B3TO ^ % ^Rfr jsr! if ft 

351^ ^fTOT I I VO I i 


m 





406 











































































Aijuna, know from Me only briefly the 
process through which man having attained 
actionlessnesst which is the highest 
consummation of Jnanayoga (the path of 
Knowledge) reaches Brahma* (50) 

^ ^ STRTmr ^ -aw #t 3f*T-3?PTt ^ 

^ ^ ^ I- 

11 Wll 

i faijn41<m<> ^13’irf^iRT: I m n 

^tfcK ^ ^ ’iRn?3i 

ftgai Prt*T: SIRit asi^JR ^^1IWII 

jfe ^ 5r8TT 5^, 

P l ^lP^ld ’frsR efRTT, EfiT cEfFT 

qEBi^ ^ ip: ^5fr EFT er^ ertt, 
«lRc|cb ErR<^?Tf^ ^ SRT ■3 F^T:efW 
cCT ^fiFT ER^ ITT, ETFft ;3lt^ srdT E?^ ^9T EFT 
^ Eirar, TTT-I^Ef ^ Tt=f«fT ^TSS ES?^ 

^ tTFET gsr onew ^rar rrsTr siwefr, siTr, 
EPT5, qiM, sfHT ’jftr hRu^ Ef^ d-ii'i eItT^ Pl<”riE 
SETFT ejRt ^ M<ii(ui T5% cprarr *tott Tftrr 






407 








































































:iV- 


'/r.- 








^iiPci ^xt> 5^ ^rfer^TT^ ^ ^rr^ 

^ fercT ^ % 11 f 1 

Endowed with an untarnished intellect and 
partaking of a light, Sattvika and regulated 
diet, living in a lonely and undefiled place 
having rejected sound and other objects of 
sense, having controlled the mind, speech 
and body by restraining the mind and senses 
through firmness of a Sattvika type, taking a 
resolute stand on dlspassion, after having 
completely got rid of attraction and aversion 
and remaining ever devoted to the Yoga of 
meditation having given up egotism, violence, 
arrogance, lust, anger and luxuries, devoid 
of the feeling of mcum and tranquil of hear,— 
such a man becomes qualified for oneness 
with Brahma, who is Truth Consciousness 
and Bliss. (51,52,53) 

5Rf*T “ ?lf SWfT ^ llpft HfSnjtn 

SRT aetPM # srra ^ ^ ?r<R ^ g? 5r<r 

eVfr ^acni^ %— 

IRniRm ^ siNfrr ^ | 

^ ^ TO^iii«n 

V 

cT^ qcioi'Hici ^ fera', 

a tl?t ^qf^i ^ ^ ^ feT^ cb<dl 




^ . 

^•h 

w 

b 


i 


^r- 






i 

' 




if 


■•i 










■ ^ vw ■ - ■ • ->:■•■ 




408 














































w 

}f' 




■ ,A‘- ► 

il 

I' 

ll 

^1 
i^'"' 




A». 

■n 


I 


% ^ 5T f^5^ ^ 3ncF^5IT ft t I 
•EFR^ yiP'wT ^ Efrar ?ff^t ^ TO 

q?r sn^ ?t !3TraT % 1 1 «<:« 1 1 

Established in identity with Brahma (who 
in Truth, Consciousness and Bliss solidified); 
and cheerful in mind, the Sankhyayogi no 
longer grieves nor craves for anything* The 
same to all beings, such a Yogi attains supreme 
devotion to Me. (54) 

dT4cl: I 

Mf *n ?R^ 11 iX 11 

^ ^ SRI ^ g 5 T TRTTctn 2 i?r, ^ 3 ft 

^■aftr fStcFTT^<ilch %^TT-?J 5 r-%^ clTfl % 'JIM <?IOI 
%; ?fsrr ^ ^ cR^T % dc'*>l( 7 l 

ft gfRf yRi^d ft srrar % 11 Eifi^ 11 


\ 


Through that supreme devotion he comes 
to know Me in reality, what and how great I 
am; and thereby knowing Me in essence he 
forthwith enters into My being. (55) 

^ 3RT*i"3i^ It?! ^ awT ^ tii™ ^ ftin; | 


V” 


'‘rr*» 




409 












































^ ^ Ilf ^ ^ ^ ^ if # ^?ntR I, 3?^ 

^ *1% SIITR ^ qW !lf^ ^Rr% % 3f^ smR ^q>f ^ I|f^ 

«<{*hI«mPi ^ Ji^annw I 

*l^«l<JI'S4IHlirl «n?^ Wiara^ 11 ^ 11 

M<NU| § 3 TT ^ cBqf ^ ^ 

§<3TT ^ irO'fr ^RTcPT'STfcT^^fl' 
sTT^ ^5 tktt % 11 v^ 11 


The Karmayogi, however, who depends 
on Me, attains by My grace the eternal, 
imperishable state, even though performing 
all actions. 


31^ — W 31^ *l1^ ^ ^ OR' 31^ ^ ^ 

^ ^ t- 

^tmr ^ ?fwi^ | 

ifefrng^nf^ ^ ^li^n 

^ cbnT ^ ^ % 3^ '3Ffw 

^ 41’ll ^ <3rqel*^'-l I^<lipj| 

'SftT Pi<'n< f^VI q MI ^ I) 11 

Mentally resigning all your duties to Me, 
and taking recourse to Yoga in the form of 
even-mindedness, be solely devoted to Me 
and constantly give your mind to Me. (57) 


3i«K?r anmiT 


410 






































SRfr — ^ 4)4^V11 ^ onw '3r^ ^rt otw 

% ^ ^ «<deii^ §^ ^ ^ ^ ^ StRT %— 

*l1^: *{<il«l'iwRwjRl I 

3l«r^TiIHgiW<l!) «ft^ f^«^lli(t;ll 

'iy,4xt) ^ g??# RitIcihi 5)cf?r g irtt 
^qr^^HH-kl 4*41'3) HI <41 y ^t'TKcfrt'JlI^-ill 
'Sfk Jif^ 3 t?cbr 45 gf5n^ rft cterT cRt et 
cit Rss ^ vjii4j|i '3rsjfg qwsf ^r #t 
'J||i|-I|l I I II 

With your mind thus given to Me, you shall 
tide over all difficulties by My grace. And if, 
from egotism, you will not listen, you will be 
lost. (58) 

SRFT - 'i^Vdlcb ^ ^ ^ nSTTW ^ ^ ^ ^ ^ W 

45^ %, vl^ ^ cb<^ ^ <31^ ^'Nig ^ ^eTl^vl SRI ^ Hl'4ai ^ Raeiici 

t- 

P l 4)(}^4ir l 11SS11 

^ g <3TF5f5R ect 'STT^R' ^=f5T ’TFf 755 % 
% gs ^ 5I57RT', 475 m f4?'E5q' ftszTT %, 
44l'f4i 475 ^5TW7574t g^ 4 7R5 

4^55 I I II 



-jS^NVN 


411 


#T?:*n3i^ 



























































If» taking your stand on egotism, you think, 
**I will not fight^, vain is this resolve of yours; 
nature will drive you to the act, (59) 

^ 11 ^ 11 

^ T=ll&ai, vi^ch) ^ cf^ 

^ #siT f'OT 11 11 

That action too which you are not willing 
to undertake through ignorance,—bound by 
your own duty born of your nature, you will 
helplessly perform, (60) 

^ t Rl) m 5515 t, ^ ^ ^ % ? Ifrf^ 

t«?5 5^«l3^ Rt'isRn 

*njraiiU9n 

% ' 3 r^! sittr-^ ?F 5 r ^If <j[t^ 515 
5nP*raf cft -siq-il ittitt ^ 3 ^ 

^ <*<idi gsrr sTPnff ^ 

# fera % 11 II 






m 


:;p 


f' 

f 

-If 

m 

M' 





’■m 

m.~. 


liSL. 


m 

Ji^T- 






412 







































Aijima, God abides in the heart or all creaiures, 
causing them to revolve according to their 
karma by His illusive power, seated as those 
beings are in the vehicle of the body. (61) 

^ ? ifr ^ t- 

$tW^ ^ HKd I 

^ ^ ^ ycbK ^ ^ ^ 

^ I WTTW ^ ^ ^ ^ 

$TTf% ^ H^rraFT ^ ^TRf 

tpw 1KF n 

Take shelter in Him alone, with all your 
being, Arjuna. By His mere grace you 
shall attain supreme peace and the eternal 

state. 

- 5?r ™ ^ ^ ^ ^ ^ ™ ^ 

^ ^ HHH I bM RT 

WT 11 ^ H 

^ ycf^R ^ ^ ^TFi 

*f% 351% ^ I -ar^ 35H itm ^ 









413 



























I K5 II 

Thus has this wisdom, more secret than 
secrecy itself, been imparted to you by Me. 
Fully pondering it, do as you like. (63) 

^ 3IH^ 'TIcfT^ ^ 3f^ iqTf ^ 

^TTitr ^ ^ FT? ^ (jiT% 

^IJls ^ ^ in’f «ril: | 

f^l3ftr ^ fsPlf^ cRft JRmftl ^ ^ I U»|| 

^ I ?3;£m srtr^Fr 

%, ^tltl IT? qT=r f%?iq5R=F cTSR- if g5j^ 

=b|j|| I I £(« II 

Hear, again. My supremely secret word, 
the most esoteric of all truths. You arc extremely 

dear to Me; therefore, I shall offer you this 
salutary advice. 

^ ^ Pm F^sRicR ^ Ei5t xmt^ ^ ^ ^ ^ 

^ hMivJl ^TT I 

% jrf^ fir%f% ^ 11«! I ( 

% H^qicii #r, £ht *ftp^r", 






^y. V,, 

fJ7 . - ■<-■».- 


««eRgi3n7m 


414 

























































WT ^ ^ I ^ 

^ ?rfTT, ^ 351% yfasil 
^ <wTfch 3 R'M % I I II 

Give your mind to Me, be devoted to Me, 
worship Me and bow to Me. Doing so you will 
come to Me alone, I truly promise you; for you 
are exceptionally dear to Me. (65) 

^ ^ HT I 11 

SFff ^ '31STf^ cfScf^ ^ 

gfl^f '^^PJ ^ ^ chc|^ ^^TfrFTT^, 

^ ^ >311 ^ 1 ^ 

qirff ^ 3^ ^ g; W 

^ 1 KS, I I 

Resigning all your duties to Me, the all- 
powerful and all-supporting Lord, take refuge' 
in Me alone. I shall absolve you of all sins, 
worry not. (66) 

^ 5^ ^ 313 ^ -sltT 

31^2133 3nf^ ^ W?^T ^ ^ ^ WOT qoclItfX 3% %!T ^ 

^* 11 ^ t*>r e[j^ ^— 






W' 


fumi 


Vr 






415 











































^ ^ ^ ^ HI UV9II 

^ftcTT v 5H^$T l^<il ^ cbM 

^^?fr aH<l^a ^ cb^^crrf^i), ;t ’Hfrb<f^d 
vSfiT ^ ft"II ^"1^ ^ cTT^ ^ ^ ^if^i); 

^STT ^ 25T^ cfl q ^ftd 71!^ % ^ ^ cb^ 

I I ^V9 II 

This secret gospel of the Gita should never 
be imparted to a man who lacks penance, nor 
to him who is wanting in devotion, nor even 
to him who lends not a willing earj and in no 
case to him who finds fault with Me. (67) 

JTEfn’ — SRjR ’ll flirt) vjm^^T ^ 3Fff^l^)ltt % eTOT ^ dc1|cb( ^ 

SRT »lrf? ^ ^ ^ (]flT t- 

q FT wf 331 

qf^" qPl TO qrtlTOTO?iq: I Kr;|| 

^ 5^ 3^ ^ W WT 

^ ^f cb^rp-^ ^ ^ 

#nT—^ ^ % I Kth II 

He who, offering the highest love to Me, 
preaches the most profound gospel of the 







•mm^ 


3peF??r <3|lZ)iq 

\’ 


416 



















































IGita among My devotees, shall come to Me 
I alone; there is no doubt about it. (68) 

^ R’rarf gftii^ii 

wscf57 Srt Rr?r ^Jnf ^irar h^i^T 
^ »fr =t€T %! ?r«iT ^ ^ 

iiE(^ ii 

Among men there is none who does Me a 
more loving service than he; nor shall anyone 
be dearer to Me on the entire globe than 
he. (69) 

iRh — w irir: 3eW ^ itara ^ ^ ^i?rR 

dt dj f^wi tt ^fcfT % I ^titbit 3!r ‘TI^iriiqi ^ 3|t4[<i't ^ t— 

afjt^sqfr Ti tr rf «4KHWJ41: 1 

siH^sl’t wiPiRi ^ I i®oii 

’fRrT?TT5r «sr '#TT, 3^ snr ’fr ^ irFRfr % 
^vdSJti—^ ^iin% II so II 

Whosoever studies this sacred dialogue of 
ours in the form of the Gita, by him too shall 




417 











































I be worshipped through wisdom-sacrifice; 
such is My mind. (70) 

«<?>K 'FlaiidlW ^'SIt*^*^*) WviMjJa) X«W< 

^ 3RR*f t—^ ♦IJo'iT ^ AR’’! ?RT ^a^iicl t— 

^itePlf gru: 11's? 11 

5^ ^ cR^, ct^ qrif ?r 

^3^ cRif % «ps?5 

STF^ f^TT I I iss II 

The man who hears the holy Gita with 
reverence and in an uncarping spirit,—liberated 
from sin, he too shall reach the happy worlds 
of the virtuous. (71) 

5nEf*T — ??r5rajR<nawii« 

^ ^ sfi# fq 31^ ^ ^ ^ g?rt g^ra5t fMr ^ t- 

^pnnni^ii 

^ qrsf! ^ ^ (%Tr^w) ^ 

^ -ST^ fcBm ? 'sfh: % ^ 

3TWHvJlPld ^ ^ ? I I II 








'18 









































Have you heard this gospel of the Gita 
with one-pointed mind, Arjuna? And has your 
delusion born of ignorance melted away, O 
conquerer of riches. (72) 

y^l'l — ^ 5R5R ^ ^ '31^ '31'^'1 ^ ^05101 «h<ci ^ 

^ '^><^1 ^— 

^ *d?:' i 

rra I I 11 

>31^ % ^rrr 

^ ^ 'fFTT 'sfk ^ yra' CRT # %, 31^ £f 
Tf^raTftrr feRT f, ^fcr: 3fNci?t enw ^ 
qiTFT SRWTT I I 'S? II 

Arjuna said: Krsna, by Your grace my delusion 
has fled and wisdom has been gained by me. 
I stand shorn of all doubts. I will do your 
bidding. (73) 

^cRps? ^ ^ 31^ ^ %rr?irar 

^ ^af;T 3?^ gw WTfR gj# §IT ^ 9eit^ if ’ftcTT W 

5r«B3 t— 






^ I 

I I vs« 



419 











































*^$k*^l <lHI<yc)cbKcb 

?f=lK ^ ^ I I V9« II 

Sanjaya said: Thus I heard the mysterious 
and thrilling conversation between Sri Krsna 
and the high-souled Arjuna, son of Kunti.(74) 

11 'Si: 11 

^tczn^rsft =!?)■ ^ 

%r%T qtq % <3r^ % 
jirfr9^^'Ni^4l'^wj| %q^«TgqT% insv M 

Having been blessed with the divine vision 
by the grace of Sri Vyasa, I heard this supremely 
esoteric gospel from the Lord of Yoga, Sri 
Krsna Himself, imparting it to Arjuna before 
my very eyes. (75) 

JRf>T — |?r 5^ 3rfcl5^ 'flai^lie* ^ ^ 5^)2 '3^ 31^ 

Rtjicl ^ S'? 3^T 35t t^Rl ^ 

% Tm^ 1 'Sfk <3T^ ^ 



3i«eR?T3nzim 


420 









































<:M<'J| c|o<4o ^ «|I<-q|< ^ <^l 

11 II 

/ 

Remembering, over and over, that sacred 
and mystic conversation between Bhagavan 
Sri Krsna and Arjuna, O King! I rejoice again 
and yet again. (76) 

WT — aw ’’ftcIRTM ^ ^ ^ R»4fcl ^ 

^ ^ ^ ^ ^ iT5^ Rtacnl^ t- 

^ rdvi ^ H5>l'd^'3Tr^'d4 ^ld( 

% ^ t ^ W t I I M 

Remembering also, again and again, that 
most wonderful Form of Sri Krsna, great is 
my wonder and I rejoice over and over 
again. (77) 

jRfiT _ ^ Rllfir aF)T ^ ^ 5^ ^ ^ ^^ 

^ ^ 5^)2 wsspi t ^ ^ 

5R>Z ^ S'? ^ ^ ^ 1- 


W- 




inir'iix 




421 




































^ I 1^11 

% ^FTcTFi; f , 3 ft^ 

'3T^ t, ^ aJt, fcT^, 

livsr; || 

Wherever there is Bhagavan Sri Krsna, the 
Lord of Yoga, and wherever there is Arjuna, 
the wielder of the Gandiva bow, goodness, 
victory, glory and unfailing righteousness are 
there: such is my conviction. ( 78 ) 


^ flwRfri si^Riijriri 

HIHIW.K?f!5S2M: I II 


@@@ 






gj5SI5?r3fVM 


422