Download - Bhagavad Gita Main Verses
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BHAGAVAD GITA MAIN VERSES
ON DELUSION & REALISATION
Gita 3.27: Deluded egoism (illusion of doership, experiencership):
Prakriteh (By activating natural force in the universe) kriyamanani (are initiated
and performed) gunair (through the natural dispositions or patterns) karmani
(actions, occurrences) sarvashah (everywhere) ahamkara (egoism) vimudhatma
(deluded mind) kartaham (I am doer) iti (thus) manyate (believes).
Everywhere the established patterns of Natural Forces initiate and perform all
actions and occurrences in the universe. But deluded by egoism or self-centredness
(thought, generated and sustained in a body-mind complex, identifying with
elements of nature resulting in a false sense of ownership and segregating those
elements from the rest of the universe), one believes and thinks "I am the doer".
Gita 3.28: Realisation of truth about patterns and action in prakriti:
Tattvavit tu (but realising the underlying real principle) mahabaho (O mighty
armed) gunakarma (patterns in actions and occurrences) vibhagayoh (of divisions,
aspects); guna (conditioned natural instruments of experience) guneshu
(conditioned objects of experience) vartanta (remain) iti (this, thus) matva
(recognising, understanding) na (not) sajjate (get addicted or hooked to)
But the one who has realised the truth underlying the conditioned patterns of
nature and the actions or occurrences springing from such conditionings do not get
deluded through attachment thanks to the understanding that instruments of
experience are naturally conditioned to restrictively capture and dwell on certain
conditioned objects of experience as a matter of stimulus and response.
Gita 3.33- Every action & reaction is conditioned by natural forces and patterns.
sadrisham (in accordance with) cheshtate (act, behave) svasyah (personal)
prakriter (natural disposition) gnyanavan (wise one) api (even); prakritim (nature)
yanti (obey, follow) bhutani (beings) nigraha (detachment, restraint) kim (what)
karishyati (will do)
Even a wise person acts and behaves in accordance with their conditioned natural
dispositions. All beings follow the dictates of natural patterns and conditionings.
So where does the question of practiced detachment or self-restraint arise? (Nature
is all-powerful and dictates everything).
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Gita 5.8-9: Non-doer
Naiva kinchit karomi (I do not do anything) iti yukto manyate tattvavit (thus a
spiritually awakened person should realise after understanding the underlying real
principle) pashyan (while seeing), shrinvan (listening) sprisham (touching) jighran
(smelling) ashnan (eating) gacchan (walking) svapnan (dreaming in sleep),
shvasan (breathing), pralapan (talking) visrijan (evacuating) grihnann (holding)
unmishan nimishan (opening closing eyelids) api (even), indriyani (natural
instruments of experience) indriyartheshu (in the objects of sensory experience)
vartanta (remain occupied with) iti (thus) dharayan (direct observation in
attention).
‘I do nothing!’ Thus, a spiritually awakened person should realise after
understanding the underlying principle of reality. Through direct observation in
attention, it is known that only the sensory instruments of nature are occupied with
their respective objects of experience even when involved in seeing, hearing,
touching, smelling, eating, going or moving, sleeping or dreaming, breathing,
speaking, evacuating waste, holding or handling, and winking.
Gita 5.10: Abandoning selfish attachment and identification
Brahmany (in the grand cosmic field) adhaya (resigning) karmani (actions)
sangam (identification through association) tyaktva (abandoning) karoti yah (who
does), lipyate na sa (one is not tainted) papena (by vileness and wickedness)
padma patram (lotus leaf) iva (like, even as) ambhasa (in water).
One who resigns all actions to the dynamic cosmic field of existence and abandons
the sense of doership, born out of identification, is not contaminated by vileness
and wickednes (or illusory sense) just like a lotus leaf is not wetted by water.
Gita 5.11: right action
Kayena (with body) manasa (by mind) buddhya (by intellect) kevalair (merely)
indriyair api (even with sensory instruments or organs), yoginah (yogis, awakened
persons) karma (actions) kurvanti (perform) sangam (identification) tyaktva
(abandoning) atma (consciousness, mind) shuddhaye (for purification).
For maintaining purity of consciousness, awakened persons, even when
performing actions through body, mind, intellect or merely the sensory organs, do
so without any thought of identification or doership.
Gita 5.14: Actionless Self, Actionful Natural forces
Na kartritvam (no sense of doing) na karmani (nor actions) lokasya (for the world)
srijati (generate) prabhuh (original being), na karmaphala-samyogam (nor
interconnection with the fruits or results of actions) svabhavas (natural disposition)
tu (only) pravartate (acts)
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In regard to beings of the world, the Original One (Self) has nothing to do with the
sense of doing, the actions to be done and the resulting consequences of actions
done. It is the nature-driven dispositions that do all this.
Gita 5.15: The veil of ignorance
Nadatte (not take) kasyachit (of anyone) papam (transgression) na chaiva (and not
also) sukritam (righteous acts) vibhuh (All-pervading One or Unique Being),
agnyanena (by ignorance) avritam (is veiled) gnyanam (knowing) tena (by that)
muhyanti (are deluded) jantavah (people).
The All-pervading One neither endorses the transgressions nor the righteous acts
of anyone. True understanding is veiled by ignorance and therefore people are
deluded (into falsely believing themselves as doers, who reap the fruits of personal
actions).
Gita: 7.2. Special Knowledge
Jnanam (knowledge) te (unto you) aham (I) sa (with) vijnanam (deeper realisation)
idam (this) vakshyami (shall explain) asheshatah (in full), yat (which) jnatva (by
knowing) na (not) iha (in this world) bhuyah (more, further) anyat (anything)
jnatavyam (to be known) avashishyate (remains not).
I shall now explain to you in fullness that unique knowledge together with Its
deeper understanding or implication, by knowing which nothing more remains to
be known in this world
Gita: 7.3.
Manushyanam (of human beings) sahasreshu (out of many thousands) kashchit
(someone) yatati (endeavours) siddhaye (for spiritual fulfilment), yatatam (of
those so endeavouring) api (even, only) siddhanam (of those awakened) kaschit
(someone) mam (Me) vetti (does know) tattvatah (actually).
Out of many thousands among people, one may endeavour for spiritual awakening
to fulfilment, and of those who have spiritually awakened to fulfilment, only one
knows the divine “I AM” in truth.
Gita: 7.4: Apara prakriti
Bhumih (earth-constituted matter) apah (water, fluids) analah (fire, heat) vayuh
(air, life breath) kham (sky, space) manah (sensing, perceiving, feeling, thinking,
recording & recalling mind) buddhih (reflecting, planning, cognising, attributing,
deciding & judging intellect) eva (indeed) cha (and), ahankarah (identifying,
separating, self-talking biographical ego) iti (thus) iyam (all this) me (My) bhinna
(divided, categorised) prakritih (nature based energies) astadha (eightfold).
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Earth, water, fire, air, space, mind, intellect and indeed the separative personal-self
– together these constitute My varied discrete material forms, which are eightfold.
Gita: 7.5. Para-prakriti
Apara (inferior) iyam (this) itah (besides) tu (but) anyam (another) prakritim
(nature-based energy) viddhi (know) me (My) param (superior), jiva-bhutam (the
living entities) maha-baho (O mighty-armed) yaya (by which) idam (this) dharyate
(being sustained) jagat (the world, existence)
Besides this My inferior nature, O mighty-armed Arjuna, know that there is
another one: a superior nature-based energy of Mine, by which (all) living entities
and this (whole) world are sustained.
Gita: 7.6. Prabhu
Etat (these two natural energy states) yonini (as the source and origin) bhutani
(living entities) sarvani (all) iti (thus) upadharaya (understand), aham (I)
kritsnasya (of the entire) jagatah (universe, world) prabhavah (emanation)
pralayah (dissolution) tatha (as well as).
Understand that all living entities have these two natures of Mine as their source. I
AM is the origin as well as the finality of this entire existence.
Gita: 7.7
Mattah (than Myself) para-taram (superior) na (not) anyat kincit (anything else)
asti (exists) dhananjaya (O conqueror of wealth), mayi (in Me) sarvam
(everything) idam (here in existence) protam (is strung or held) sutre (by a thread)
mani-ganah (row of pearls) iva (like, as if).
O conqueror of wealth [Arjuna], there is no being superior to Me (I AM). As a row
of pearls is held together by a string, likewise everything in existence is sustained
in and by Me (I AM).
Gita: 7.12.
Ye (whatever) ca (and) eva (certainly) sattvikah (in mode of stability and clarity)
bhavah (being manifested or experienced) rajasah (mode of passion and
impulsivity) tamasah (mode of dullness and ignorance) cha (also) ye (whatever),
mattah (from Me) eva (certainly) iti (thus) tan–them viddhi (know) na (not) tu(but)
aham(I) teshu–in them te (they) mayi (in Me).
Whatever experiences or manifestations there are of sattvik, rajassik and tamasik
modes or conditions, they have all verily emanated from Me. I am not in them but
they are in Me.
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Gita: 7.13.
Tribhir (by three) gunamayair (formed of gunas) bhavair (experiences, mental
states) ebhih (by these) sarvam (all) idam (this) jagat (world), mohitam (deluded)
n’abhijanati (not grasp) mam (Me) ebhyah param (superior to them) avyayam
(immutable).
Deluded by experiences and mental states, based on the three Gunas or ever-
changing nature-based conditioning modes of experiences and mental states, this
world grasps not the divine “I AM”, the Immutable Being, transcending these
gunas or changing modes.
Gita: 7.14.
Daivi (extraordinary) hi (certainly) esha (this) guna-mayi (conditioned modes)
mama (My) maya (nature-based field of multiple energies and changing
appearances) duratyaya (very hard to cross), mam (unto Me) eva (certainly, alone)
ye (who) prapadyante (surrender, relaxes personal will) mayam (formidable field
of multiple energies and changing appearances) etam (this) taranti (go beyond) te
(they).
This extraordinary field of multiplicity of Mine, consisting of the three
conditioned modes of manifestations and experiences, is indeed very hard to cross
beyond. But those who have surrendered their personal will unto Me alone, they
can go beyond this diversified field of Maya.
Gita: 7.19.
Bahunam (many) janmanam (generations) ante (after) jnana-van (a spiritually
awakened person) mam (unto Me) prapadyate (surrenders their personal will),
vasudevah (the unborn life-giving primordial ground) sarvam (all) iti (thus) sah
(such) maha-atma (elevated being) su-durlabhah (very rare).
After the passage of many generations, when a spiritually awakened person
emerges, he or she surrenders totally unto Me, realising Me, the unoriginated
cause of all causes, as all that is in existence. Such a fine being is very rare to find.
Gita: 7.24.
Avyaktam (Unmanifested) vyaktim (particular entity, individuality) apannam
(possessing) manyante (believe) mam (Me) abuddhayah (those devoid of
understanding), param (supreme) bhavam (state of being) ajanantah (not knowing)
mama (My) avyayam (immutable) anuttamam (the finest)
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Without realising My Supreme Nature as Unsurpassed and Immutable Being,
people of little understanding conceive Me, the Unmanifest, as possessing a
particular manifest identity (form, image, history).
Gita: 7.25.
Na (not) aham (I) prakasah (manifest, revealed) sarvasya (to everyone) yogamaya
(associated formidable field of becoming) samavritah (veiled, covered), mudhah
(deluded) ayam (this) na (not) abhijanati (understand) lokah (world) mam (Me)
ajam (unborn, unoriginated) avyayam (immutable).
I am not revealed to everyone owing to the veil of My Formidable Field of
Becoming (Yogamaya). This deluded world does not know Me, the Immutable
Unborn.
Gita: 7.26.
Veda (know) aham (I) samatitani (whole past) vartamanani (present) cha (and)
arjuna (O Arjuna), bhavisyani (future) cha (also) bhutani (living entities) mam
(Me) tu (but) veda (knows) na (not) kascana (anyone).
O Arjuna! (As the timeless basis) I know (enlighten) everything that has happened
in the past, all that is happening in the present as well as all that is yet to happen. I
also know (enlighten) all living entities; but no one knows Me (the Enlightening
One).
Gita: 7.27.
Iccha (desire) dvesa (repulsion) samutthena (sprouting from) dvandva (duality,
opposing pairs) mohena (bewitched, overcome) bharata (O scion of Bharata),
sarva (all) bhutani (living entities) sammoham (into widespread delusion) sarge
(from birth) yanti (go, attain) parantapa (O conqueror of foes).
O Arjuna! From their very birth, all living beings get naturally deluded by the
bewitchment of the pairs of opposites, sprouting from contrary senses or
counterpulls of attraction and repulsion, etc.
Gita: 7.28.
Yesham (whose) tu (but) antagatam (come to an end) papam (sin: harmful
thoughts, feelings and deeds, both to self and others) jananam (of the persons)
punya (virtuous) karmanam (activities), te (they) dvandva (duality, contradiction)
moha (delusion) nirmuktah (free from) bhajante (love, adore) mam (Me) dridha-
vratah (with unswerving faith).
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But those persons, engaged in virtuous activities, in whom sinfulness has been
erased—such persons, freed from the bewilderment caused by contradictory
mental tensions or mental counterpulls, adore Me with unswerving faith.
Gita: 7.29.
Jara (decay) marana (death) moksaya (freedom from) mam (unto Me) ashritya
(taking shelter or rest) yatanti (endeavour) ye (whoever), te (such persons) brahma
(the boundless unmanifest basis, transcendental state) tat (that) viduh (know)
kritsnam (everything) adhyatmam (manifest, immanent state) karma (operations,
actions) ca (also) akhilam (whole of).
Whoever, endeavouring to be free from the travails of decay and death, takes
shelter or rest in Me, shall know that Unmanifest absolute basis underlying
everything as well as the totality of the divine operations in the manifestation.
(Vâsudevam sarvam iti)
Gita: 7.30.
sa-adhibhuta (underlying all material manifestation) adhidaivam (underlying all
divine dimension) mam (Me) sa-adhiyajnam (underlying all spiritual realisation)
ca (and) ye (who) viduh (know), prayana-kale (at the time of dying) api (even) ca
(and) mam (Me) te (they) viduh (know) yukta-chetasah (with fully integrated
consciousness).
Those having realised that I am the sustaining basis underlying all material
structures, all divine expressions and all spiritual realisations- they continue to
know Me, with a fully integrated consciousness, even at the time of passing away.
Gita: 8.3.
sri-bhagavan uvacha (shri Krishna said), aksharam (indestructible) brahma
(Brahman: absolute basis) paramam (highest, transcendental) svabhavah (own
nature, being as reflected, sense of being a self) adhyatmam (the spiritual or
individual being) uchyate (is called), bhuta-bhava-udbhava-karah (what brings all
objects/events/entities into existence or experience) visargah (manifestation)
karma (cosmic activity) samjnitah (is called).
Shri Krishna said: The Indestructible, Transcendental Aliveness is called the
Absolute Brahman, and Its own reflection within existence (at macrocosmic and
microcosmic levels) is called the Indwelling Self or Immanent Life. The action
through which all objects, events and entities are brought into living existence is
called cosmic activity.
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Gita: 8.4
Adhibhutam (physical being, material existence) ksharah (of changing &
perishable) bhavah (nature) purushah (the Immanent Cosmic Life) cha (and)
adhidaivatam (Animating Being), adhiyajnah (the Enlightening Being, underlying
all worship and spiritual realisation) aham (I AM) eva (certainly) atra (in this)
dehe (body) deha-bhritam (of embodied) vara (the Supreme)
Physical nature of material form is mutable and perishable while the Immanent
Cosmic Being is the One animating the evolving universe: the cosmic form and
individual forms. The sense of “I AM” is verily the Supreme Enlightening Being
or Awareness (underlying all worship and spiritual realisation), dwelling in the
body of all embodied beings.
Gita: 8.8.
Abhyasa (being, resting or sitting [asa] in the present [abhi]) yoga-yuktena (being
integrated in meditative communion) chetasa (through the conscious mind) na
anya-gamina (without moving away), paramam (the Supreme) purusham (Inner
Being) divyam (divine, transcendental) yati (attain, go) partha (O son of Prtha)
anuchintayan (constantly attentive).
O Arjuna! One who is attentive, with the mind consciously resting in the present,
integrated in meditative communion, without the tendency to stray away to some
object (away from integrated awareness) – such one attains the Supreme
Transcendental Spirit (animating and underlying the whole of existence).
Gita: 8.18.
Avyaktat (from the Unmanifest) vyaktayah (manifestations) sarvah (all)
prabhavanti (come into existence) ahah-agame (at the beginning of the cosmic
day), ratri-agame (at the fall of cosmic night) praliyante (are dissolved) tatra (into
that) eva (certainly) avyakta (the Unmanifest) samjnake (as it is called).
At the dawn of the cosmic day, this whole universe of objects, forces, events and
entities comes into manifestation from the Unmanifest Source (mahad brahma or
prakriti). When the cosmic night begins, everything is indeed dissolved back into
what is called the Unmanifest Origin.
Gita: 8.19
bhuta-gramah (the aggregate of manifestations) sah (they) eva (certainly) ayam
(this) bhutva bhutva (manifesting again and again) praliyate (dissolving), ratri
(night) agame (on coming) avasah (automatically, inexorably) partha (O son of
Pritha) prabhavati (emanate) ahah (cosmic daytime) agame (on coming).
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O son of Pritha! This vast collection of manifestations indeed inexorably comes
into existence again and again to dissolve at the commencement of the cosmic
night and to again come forth at the dawn of the cosmic day. (This means the
Unmanifest becomes manifest during the cosmic day and the manifest becomes
the Unmanifest during the cosmic night. In us, human beings, the Unconscious
becomes conscious during the wakeful day and the conscious becomes the
Unconscious during sleep.)
Gita: 8.20.
Parah (superior, transcendental) tasmat (from that) tu (but) bhavah (nature, state)
anyah (another, different) avyaktah (Non-manifest) avyaktat (from the unmanifest)
sanatanah (everlasting, eternal, permanent), yah (that) sah (that) sarveshu (all)
bhuteshu (manifestations) nashyatsu (being destroyed) na (not, never) vinasyati
(annihilated).
Different from this (ever-changing, cyclical) Unmanifest state is the Supreme
Immutable Non-manifest Being that is not destroyed when all manifestations are
dissolved. (Similarly, different from the Unconscious sleep is the Supreme
Immutable Non-manifest Awareness, that is not destroyed when consciousness
dissolves into Unconsciousness during sleep.)
Gita: 8.21.
Avyaktah (The Non-manifest) aksharah (imperishable) iti (thus) uktah (called) tam
(that which) ahuh (is said) paramam (ultimate) gatim (destination), yam (which)
prapya (gaining, attaining) na (not) nivartante (return, come back) tat dhama (that
abode) paramam (supreme) mama (Mine).
The Imperishable Non-manifest, as It is called, is said to be the Ultimate
Destination. Attaining that, one never comes back into the cycle of manifest and
unmanifest. That Non-manifest is My supreme abode.
Gita: 8.22.
Purushah (Inner Being) sah (that) parah (ultimate) partha (O son of Pritha) bhaktya
(by devoted love) labhyah (attainable) tu (but) ananyaya (unswerving,
undeviating), yasya (whose) antah-sthani (indwelling) bhutani (living beings) yena
(by whom) sarvam (all) idam (whatever is here) tatam (pervade).
That Ultimate Inner Being, dwelling within all living beings and sustaining the
whole of existence, can be approached and realised only through unswerving
devoted love.
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Gita: 9.4.
Maya (by Me) tatam (pervaded) idam (here, this) sarvam (everything, all) jagat
(cosmic manifestation) avyakta-murtina (of Non-manifest form/being), mat-sthani
(subsist in Me) sarva-bhutani (all living entities) na (not) cha (also) aham (I) teshu
(in them) avasthitah (situated, abiding).
All of this cosmic manifestation is pervaded by Me, the Non-manifest Being. All
objects and entities subsist in Me, but I am not in them.
Gita: 9.5.
Na (not, never) cha (also) mat-sthani (situated in Me) bhutani (all manifestations)
pasya (behold) me (My) yogam aishvaram (inconceivable supreme glory), bhuta-
bhrit (maintainer of all manifestations) na (not) cha (also) bhuta-sthah (abiding in
the cosmic manifestation) mama (My) atma (Self, Being) bhuta-bhavanah (the
source of all manifestations).
Not even do all manifestations abide in Me! Behold My Inconceivable Supreme
Glory! Though the Source and Support of all manifestations, and yet not abiding
in them!
Gita: 9.6.
Yatha (just like) akasha-sthitah (abide in space) nityam (always) vayuh (air,
atmosphere) sarvatragah (present everywhere) mahan (great, vast), tatha
(similarly) sarvani (all) bhutani (manifestations) mat-sthani (abide in Me) iti (thus)
upadharaya (understand).
Just as the vast atmosphere present everywhere abides always in space, similarly
understand thus that all manifestations abide in Me.
Gita: 9.7.
sarva-bhutani (all manifestations) kaunteya (O son of Kunti) prakritim (primordial
nature as force) yanti (go into, enter) mamikam (My own), kalpa-ksaye (at the end
of the cosmic span) punah (again) tani (them) kalpa-adau (in the beginning of the
cosmic span) visrijami (bring out) aham (I).
At the end of a cosmic cycle, O Arjuna, all the manifestations dissolve into
Primordial Nature, which is My own, and at the dawn of a new cycle (after the
period of dissolution or pralaya is over), I bring them out again.
Gita: 9.8.
Prakritim (primordial nature as force) svam (My) avashtabhya (resorting to)
visrijami (I bring out) punah punah (again and again), bhuta-gramam (multitude of
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manifestations) imam (this) kritsnam (entire) avasham (automatically, inexorably)
prakriteh (by the force of primordial nature) vashat (compelled).
Resorting to the force of primordial nature (prakriti), which is My own power, I
inexorably send forth again and again this multitude of manifested forms, which
remain under the sway of Prakriti.
Gita: 9.9.
Na (not, never) ca (also) mam (Me) tani (those) karmani (cosmic activities)
nibadhnanti (anyway bind) dhananjaya (O conqueror of wealth), udasina-vat (as
neutrally unconcerned) asinam (resting, remaining) asaktam (without attraction or
connection) teshu (in them) karmashu (activities)
These cosmic activities, O Arjuna, do not in any way bind Me; I remain without
any interest in such activities, as if indifferent (to them).
Gita: 9.10-11.
Maya (by Me) adhyaksena (witnessing basis) prakrtih (primordial nature) suyate
(manifests, hatches) sa (together with) chara-acharam (the living and the non-
living objects), hetuna (for this reason) anena (by this) kaunteya (O son of Kunti)
jagat (the cosmic manifestation) viparivartate (evolves).
Avajananti (disregarding) mam (Me) mudhah (ignorant people) manushim (in
human) tanum (body) ashritam (abiding), param (supreme, transcendental)
bhavam (nature, being) ajanantah (not knowing) mama (Mine) bhuta (manifested
forms) maha-ishvaram (the great basis)
With Me as the Witnessing Basis, Natural Force or Prakriti manifests this universe
of sentient and insentient beings. For this reason, the world revolves and evolves.
The ignorant persons, ignoring My Supreme Nature as the Great Basis of all that is
manifest, disregard My Presence in their human body.
Gita: 9.12.
mogha-asah (of futile hope) mogha-karmanah (of futile actions) mogha-jnanah (of
futile knowledge) vicetasah (bewildered, of perverted understanding), rakshasim
(cruelty-driven, insensitive) asurim (pride & passion-driven) cha (and) eva
(certainly) prakritim (force of nature, characteristics) mohinim (deluding,
bewildering) shritah (possessed of).
Futile are the hopes, futile the actions, and futile the knowledge of people
possessing a distorted or perverted understanding and who are indeed deluded by
innate forces of cruelty and insensitivity, pride and passion.
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Gita: 9.13.
maha-atmanah (highly evolved persons) tu (but) mam (unto Me) partha (O son of
Pritha) daivim (enlightened understanding, virtuous behaviour) prakritim (nature,
characteristics) ashritah (endowed with), bhajanti (express adoration) ananya-
manasah (without deviation of the mind) jnatva (knowing, realising) bhuta
(manifestation) adim (origin, source) avyayam (immutable).
But highly evolved or noble persons, endowed with finer characteristics like virtue
and an enlightened understanding, realise Me as the Immutable Source of the
whole manifestation, and adore Me with an attention undistracted by anything
else.
Gita: 9.14.
Satatam (constantly) kirtayantah (glorifying) mam (Me) yatantah (endeavouring)
cha (also) dridha-vratah (with unswerving commitment), namasyantah
(submitting) ca (also) mam (unto Me) bhaktya (with love) nitya-yuktah (ever
contemplative, ever-integrated) upasate (worship).
Endeavouring and deeply committed, the ever-contemplative and integrated
persons worship Me with devout love, constantly glorifying Me and submitting
their lives unto Me.
Gita: 9.15.
jnana-yajnena (by sanctification of understanding) ca (also) api (certainly) anye
(others) yajantah (offers) mam (Me) upasate (contemplate, worship), ekatvena (in
unity, as the One) prithaktvena (in duality, as the distinct) bahudha (in diversity)
visvatah-mukham (the All-inclusive wholeness)
Others, also indeed, through the sanctifying of discriminative understanding as a
spiritual offering, contemplate me the All-inclusive Wholeness as the One
(vasudevam sarvam iti), as the Distinct (purusha-prakriti), and as the Immanent in
the multiplicity of manifestations (ishvara sarva bhutanam).
Gita:9.34.
mat-manah (connect mind into Me) bhava (become, rest) mat bhaktah (connect
devout love to Me) mat-yaji (sacrifice or offer to Me) mam (unto Me) namaskuru
(offer submission), mam (unto Me) eva (alone, fully) eshyasi (shall reach) yuktva
evam (united indeed) atmanam (the pure mind) mat-parayanah (Me as the Highest
Goal).
Let your mind be connected to Me. Stay connected to Me with devout love. Offer
everything unto Me. Surrender unto Me. Having Me as the Highest goal and
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united with Me in the pure mind or consciousness, you shall indeed reach Me
alone.
Gita: 10.3.
Yah (one who) mam (Me) ajam (unborn) anadim (without beginning or origin) ca
(also) vetti (knows) loka (the manifestation) maha-ishvaram (the great ordainer),
asammudhah (undeluded) sah (such one) martyeshu (among mortals) sarva-papaih
(from all sinful actions and reactions) pramuchyate (is released, delivered).
The one who knows Me as the beginningless, the unborn and as the Supreme
Ordainer of the manifest worlds, such one is undeluded among mortals and is
freed from all sinful actions and reactions.
Gita: 13.1.
shri-bhagavan uvacha–Shri Krishna said:
idam (this) sariram (body, living organism) kaunteya (O son of Kunti) kshetram
(the field) iti (thus) abhidhiyate (is declared), etat (this) yah (whoever) vetti
(knows) tam (such one) prahuh (is called) ksetra-jnah (knower of the field) iti
(thus) tat-vidah (one who knows).
O Arjuna! This body complex (together with its spheres of experience, actions and
faculties) is called the field of experience and action (where experience and action
take place). That which knows the field is called the Knower of the field
(Awareness: Field Illuminator). This has been declared by the awakened ones.
Gita: 13.2.
Kshetrajnam (the knower/knowingness of the field) cha (also) api (certainly) mam
(Me) viddhi (know) sarva (all) ksetresu (in body-related fields) bharata (O son of
Bharata), kshetra (field of experience and action through the body) ksetra-jnayoh
(regarding the knower or illuminator of the field) jnanam (knowledge) yat (which)
tat (that) jnanam (knowledge) matam (view) mama (My).
O scion of Bharata, you should know that I am also the knower or enlightener
(Awareness: Knowingness) in all bodies (bodily fields). This knowledge
regarding the difference between kshetra (bodily field) and Kshetrajna (Undivided
Awareness enlightening the field) alone is (real) knowledge in My opinion.
Gita: 13.5-6.
maha-bhutani (5 great elements) ahankarah (ego sense) buddhih (intellect)
avyaktam (the unmanifested root or potential) eva (certainly) cha (also), indriyani
(senses) dasa-ekam (eleven connected to mind) cha (also) pancha (five) cha (also)
indriya-gocharah (objects captured by the senses in space), iccha (desire) dvesah
(hatred) sukham (happiness feelings) duhkham ( feelings of distress) sanghatah
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(associated with) cetana (living consciousness) dhritih (will power), etat (all this)
kshetram (the field of bodily experiences and actions) samasena (in summary) sa-
vikaram (with its modifications) udahritam (has been described).
The five great elements (space, air, fire, water, earth), the ego-sense, the
intellectual faculty and the Unmanifest root or potential; the ten instruments of
experience and action along with the connected mind as the eleventh, and the five
objects underlying experience (sound, sight, taste, smell and touch); urges of
desire/attraction/need, impulses of hatred/repulsion, feelings of happiness/pleasure
and distress/pain; all associations with the living consciousness, and will power –
such is a brief description of the field with its different modifications.
(The field is made up of: objects, entities, events in space, sensory organs or
instruments of the body, the (brain) seat of experience, of consciousness and of
mental/intellectual faculties, of feelings, thoughts, urges, impulses, actions and
reactions, and the hidden potential.)
Gita: 13.12.
Jneyam (to be known) yat (that) tat (which) pravakshyami (I shall explain) yat
(which) jnatva (knowing) amritam (immortality) asnute (is attained), anadi-mat
(being without origin) param (supreme) brahma (Brahman: absolute) na (neither)
sat (real, being, cause) tat (that) na (nor) asat (unreal, effect) uchyate (is
described).
Let me explain That, which ought to be known, by knowing which one touches
immortality. That is the unoriginated supreme Absolute, which is described as
neither cause nor effect (in the way sense-bound objects of the field are described).
Gita: 13.14.
Sarva (all) indriya (sensory instruments) guna (qualities, scope) abhasam
(illuminating, revealing) sarva (all) indriya (senses) vivarjitam (being without),
asaktam (non attached, non associated) sarva-bhirt (support of all) cha (also) eva
(certainly) nirgunam (unconditioned, beyond mind); guna-bhoktri (enjoying the
gunas or mental modes) cha (also).
By Its presence, all the senses, their functions, objects and scope are revealed and
enlightened but It is devoid of all sensory instruments. It is the Supporting basis
of all manifestations but It is not attached or identified to anything. Indeed, It is
beyond the conditions and operations of physical and mental nature, but these
constitute the objects for Its experience or enjoyment.
Gita: 13.15.
Bahih (external, outside) antash (inside) cha (also) bhutanam (all manifestations)
acharam (non–moving) caram (moving) eva (also) cha (and), sukshmatvat (being
15
very subtle) tat (that) avijneyam (unknowable as an object) durastham (far away)
cha (also) antike (nearby) cha (and) tat (that).
That is within as well as without all manifestations. Though unmoving, It seems
to be moving. Owing to Its subtlety, It cannot be known like an object of
experience. It is both far off as well as nearby (The All-pervading Awareness).
Gita: 13.16.
Avibhaktam (without division) cha (also) bhuteshu (in every entities) vibhaktam
(divided) iva (as if) cha (also) sthitam (situated, dwelled), bhuta-bhartri
(supportive basis of all entities) cha (also) tat (that) jneyam (to be realised)
grasishnu (finality, doom) prabhavishnu (originator, source) cha (also).
That which has to be known is the Undivided Whole, which seems to dwell in all
entities as if divided into many. It is the source and supportive basis of all
manifestations, and also their finality or doom.
Gita: 13.17.
Jyotisham (in all illumined objects) api (also) tat (that) jyotih (revealing light)
tamasah (of darkness) param (beyond) uchyate (is said), jnanam (knowing,
awareness) jneyam (fit to be known) jnana-gamyam (attainable by knowing) hridi
(in the heart) sarvasya (of everyone) vishthitam (is situated, established).
The Self-effulgent Light of Awareness, enlightening all objects including
luminous ones, is said to be beyond the contamination of darkness and ignorance.
That is pure knowing, which is worthy of knowing, and which is realised through
knowing. The Self-effulgent Awareness is established (or shines from) within the
heart of all beings.
(Heart is the space, which is beyond the mind, intellect and ego; it is the place
where body, mind, intellect and ego find true rest.)
Gita: 13.18.
Iti (thus) ksetram (the field of experience and activities tied to the body) tatha
(also) jnanam (pure knowing, awareness) jneyam (fit to be realised) ca (also)
uktam (described) samasatah (summarily), mat-bhaktah (My devotee, the one
devoted to the Light of Awareness shining in the heart) etat (all this) vijnaya
(having realised) mat-bhavaya (My Being, State, Self) upapadyate (attains, is fit
for).
Thus briefly has been described what is the field as also what constitutes
knowingness and what is to be realised. The one devoted to the Self-effulgent
Light of Awareness becomes worthy of My State after realising these grand
verities.
16
Gita: 13.19.
Prakritim (primordial nature) purusham (Seat of Undivided Life-soul) cha (also)
eva (certainly) viddhi (know) anadi (without beginning) ubhau (both) api (also),
vikaran (transformations, changing forms) cha (also) gunan (three modes of nature
and mind) cha (also) eva (certainly) viddhi (know) prakriti sambhavan (produced
from material nature).
Know that both Prakriti (the field of becoming and change) and Purusha (the Seat
of Undivided Life, Aware Presence) to be without beginning. Know also that all
changeful forms and attributes have sprung from Prakriti.
Gita: 13.21.
Purushah (Seat of Undivided Life, Aware Presence) prakriti-sthah (abiding in the
material energy) hi (certainly) bhunkte (experiences, enjoys) prakriti-jan- gunan
(objects and their qualities produced out of the field of nature), karanam (cause)
guna-sangah (association with the modes of natural conditionings) asya (of the
individual entity) sat-asat (conscious and unconscious) yoni (species of life)
janmasu (take birth).
Abiding in the forms of material energy, the Seat of Undivided Life indeed
experiences and relishes in the objects and qualities born out of the field of
becoming. Its association with different modes of natural conditionings is the
reason for which the Spirit gets embodied in conscious and unconscious species of
life.
Gita: 13.22.
Upadrasta (witnessing, all-revealing background Light) anumanta (permitter) cha
(also) bharta (support) bhokta (ever blissful) maha-isvarah (the Cosmic Immanent
Life), parama-atma (Supreme Spirit) iti (thus) cha (and) api (exists) uktah (is said)
dehe (underlying this bodily field) asmin (this) purushah (Ground of Life and
Existence) parah (Ultimate, Transcendental).
Underlying this bodily field, there exists also the Ultimate Transcendental Ground
of Life and Existence, described as the All-revealing background Light or
Unconcerned Witness, the Permitter or Sanctioner, the ever-blissful Support or
Basis, the Cosmic Immanent Life and the Supreme Spirit or Self.
Gita: 13.23.
Yah (whoever) evam (thus) vetti (realises) purusham (formless being) prakrtim
(formful manifestation) cha (and) gunaih (modes of material conditionings) saha
(along with), sarvatha (in every way) vartamanah (presently living) api (in spite
of) na (not, never) sah (such one) bhuyah (again) abhijayate (becoming).
17
Whoever thus realises the Formless Spirit and formful manifestation along with
the latter’s modes of material conditionings and effects- such one will no more be
subject to the process of becoming again or recycling through birth, whatever
one’s current mode of living.
(Note: This concept of “bhuyah abhijayate” is closely related to the concept of
“samsara: the cycle of birth and death in manifestation”. Samsara means the
essence (sara) of the aggregate (sam). Thus every individual born is a unit
representation or form of the aggregate of the human forms and experiences as
they had existed in previous generations and as carried over to new generations
through procreation and the recycling of possibilities and potentials. This is why
human beings are called Manava: not new in the sense that it is human
consciousness as conditioned by the gunas of prakriti that keeps taking new
embodiments through procreation. Thus, one who is awakened to Purusha brings a
spiritual dimension to human consciousness, which may impact on future
generations. However, the one who is completely awakened to the Ultimate Spirit
is completely disconnected from the field and flow of conditioned human
consciousness and there is no recycling of his or her personal consciousness as it is
liberated and non-existent.)
Gita: 13.24.
Dhyanena (by meditation) atmani (within oneself) pashyanti (see, realise) kechit
(some) atmanam (Self-existent Being) atmana (by pure consciousness), anye
(others) sankhyena yogena (by the path of discriminative understanding) karma-
yogena (by action without sense of doer) cha (also) apare (others)
There are some who realise the Self-existent Being (Atman) within themselves
through meditation in a state of pure consciousness or silent mind. Others resort to
the path of discrimination between the perishable field and imperishable Being
and others still embrace the path of enlightened action without any sense of doer
and experiencer.
Gita: 13.25.
Anye (others) tu (as for) evam (thus) ajanantah (devoid of spiritual awakening)
shrutva (by hearing) anyebhyah (from others) upasate (do devotional practice), te
(they) api cha (also) atitaranti (overcome) eva (certainly) mrityum (the path of
death) shruti-parayanah (having full faith in the scriptural instructions).
There are still others who, through lack of spiritual awakening, resort to devotional
practices after listening from others. Those having full faith in the instructions of
the spiritual scriptures and applying themselves sincerely, they also certainly
overcome the sudden halt to spiritual progress imposed by death.
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Gita: 13.26.
Yavat (whatever) sanjayate (is manifest) kinchit (anything) sattvam (existence)
sthavara (not moving, insentient) jangamam (moving, sentient), kshetra (material
field) kshetra-jna (spiritual knowing of the field) samyogat (union between) tat
viddhi (know it) bharata-rishabha (O chief of the Bharatas).
O Arjuna! Whatsoever there has been manifested in existence, whether sentient or
insentient, know that it has come into being through the union of the material
energy field or form (kshetra) and the underlying Knowingness of the field
(kshetrajna).
Gita: 13.27.
Samam (equally) sarveshu (in all) bhuteshu (manifested forms) tishthantam
(abiding) parama-ishvaram (supreme being), vinashyatsu (in the destructible)
avinashyantam (as imperishable) yah (who) pashyati (perceives, realises) sah
(such one) pashyati (actually sees, realises).
Anyone who perceives the Supreme Being alike in every manifested form, as the
Imperishable Presence abiding amidst perishable phenomena – such one has
genuine realisation.
Gita: 13.29.
Prakritya (by material nature) eva (certainly) cha (also) karmani (actions)
kriyamanani (as being done) sarvashah (in all ways), yah (anyone who) pashyati
(sees) tatha (also) atmanam (the Self) akartaram (non-doer) sah (that one) pashyati
(sees perfectly)
Anyone who perceives that Prakriti or material nature (body-mind born of nature)
alone is performing all actions in all the different ways and that Atman or one’s
true Self is actionless Being – such one has a perfect vision of truth.
Gita: 13.30.
Yada (when) bhuta (manifested forms) prithak-bhavam (separated identities) eka-
stham (abiding in the one) anupashyati (gets to perceive) tatah eva (that thereafter)
cha (also) vistaram (expand, enhance) brahma (the Absolute) sampadyate (attains,
merges into) tada (then)
When one gets to perceive the seemingly separate identities of the different
manifested forms or bodies as abiding in the One and thereafter that unitary vision
expands, then one merges into the Absolute.
19
Gita: 13.31.
Anaditvat (being beginningless) nirgunatvat (being transcendental) parama-atma
(the Ultimate Being) ayam (this) avyayah (immutable), sharira-sthah api (though
dwelling in the body) kaunteya (O son of Kunti) na karoti (never does anything)
na lipyate (is not stained by anything).
This Ultimate Being is unoriginated, immaterial and immutable. Though abiding
in a bodily field, it is free from all actions and is not stained by anything. O
Arjuna!
Gita: 13.32.
Yatha (as) sarva-gatam (all-pervading) sauksmyat (due to being subtle) akasam
(space) na (not, never) upalipyate (stained), sarvatra (everywhere) avasthitah
(abiding, situated) dehe (in the bodily field) tatha (similarly) atma (the Self) na
(not, never) upalipyate (touched, contaminated).
Just as the all-pervading space, on account of its subtle nature, does not mix or is
not stained by any contents, likewise this Atman, though abiding everywhere in all
bodily fields, is not affected or touched by impurity.
Gita: 13.33.
Yatha (just as) prakashayati (illuminates) ekah (one) kritsnam (the whole) lokam
(solar system, world) imam (this) ravih (sun), ksetram (bodily field) ksetri (field
knower, Self) tatha (similarly) kritsnam (entire) prakashayati (illuminates) bharata
(O son of Bharata)
O Arjuna! Just as only one sun illumines this whole solar world, similarly the One
Indwelling Spirit enlightens the entire field of bodies (endowed with self-
consciousness).
Gita: 13.34.
Kshetra-kshetra-jnayoh (of bodily field and Awareness of the field) evam (in this
way) antaram (difference) jnana-chakshusha (by vision of spiritual perception),
bhuta (manifestation) prakriti (material field) moksham (liberation) cha (also) ye
(who) viduh (knows, realises) yanti (attain, reach) te (they) param (the Ultimate).
Those who perceive by spiritual insight the distinction between the changing
bodily field and the immutable Awareness underlying the field as also the freedom
of the Awareness from the hold of the material field, they attain the Ultimate state.
Gita: 15.5.
Nih (without) mana (pride) mohah (delusion) jita (having overcome) sanga-dosha
(faulty association), adhyatma (spirituality) nityah (constantly) vinivritta (done
20
with) kamah (obsessive self-pleasure and lust), dvandvaih (with duality) vimuktah
(liberated from) sukha-duhkha (happiness and distress) samjnaih (called),
gacchanti (attains) amudhah (unbewildered, without ignorance) padam (state of
being) avyayam (immutable) tat (that).
They who are free from pride and delusion, who are devoid of a faulty sense of
attachment or identity, who are ever established in spirituality, who are done with
self-centred material pleasures, who are unaffected by the varying situations of
pleasure and sorrow – those persons, freed from ignorance, attain That immutable
State of Being.
Gita: 15.6.
Na (not) tat (that) bhasayate (illuminates) suryah (the sun) na (nor) shashankah
(the moon, reflecting sunlight) na (nor) pavakah (fire, electricity), yat (where)
gatva (reached, attained) na (not, never) nivartante (recycled) tat dhama (that
abode, status) paramam (supreme) mama (My).
That (Immutable State of Being) is not illumined by the sun, nor the moon, nor
fire and electricity (being self-effulgent and source of all lights). Having attained
That, one is not recycled in the flow of material consciousness and form
(samsara). That is My Supreme State or Abode.
Gita: 15.7.
Mama (My) eva (certainly) amshah (portion, partial emanation) jiva-loke (world
of living beings: biosphere) jiva-bhutah (the life of the embodied living entity)
sanatanah (eternal), manah (mind) shashthani (as sixth) indriyani (sensory
instruments) prakriti (material nature) sthani (abiding, situated) karshati (attracts).
A portion of Myself, immortal in nature, having become the life of the embodied
living entity in the world of living beings, attracts to Itself the ever-active outward
flowing mind associated with the five instruments of experience, born out of
Prakriti and abiding in material nature.
Gita: 15.8.
Shariram (body) yat (when, as) avapnoti (acquire) yat (when) cha (also) api
(virtually) utkramati (discard) ishvarah (the animating cosmic power, Life force),
grihitva (taking along) etani (all these instruments) samyati (carry away) vayuh
(wind, air) gandhan (smell, odour) iva (like) asayat (from the locus).
When at conception, the Life-force, acquires a body complex or abandons one at
death, It takes along (in Its movements towards life and death) the operative
powers of these six instruments of experience just like the wind, as it blows,
carries smells away from their seats
21
Gita: 15.9.
Shrotram (ears, hearing sound) cakshuh (eyes, sight) sparshanam (touch, texture)
cha (also) rasanam (tongue, taste) ghranam (nose, smelling power) eva (also) cha
(and), adhishthaya (established in) manah (mind) cha (also) ayam (this) vishayan
(sense objects) upasevate (experience)
Associated with the sensory powers and spheres such as hearing, sight, touch, taste
and smell, which are established in the mind (as the sixth sensory power), the Life-
force experiences their respective sensory objects (which constitute the world as
captured through the six instruments.)
Gita: 15.10.
Utkramantam (disconnecting from the body) sthitam (connected to the body) va
api (either) bhunjanam (experiencing) va (or) guna-anvitam (under the spell of the
modes of sensorial and mental nature), vimudhah (the unawakened persons) na
(not, never) anupasyanti (perceive, recognise) pasyanti (one can see) jnana-
chakshusah (through the eyes of wisdom).
The unawakened does not recognise the Life-force either when It departs from the
body structure or when It is connected to the body and is experiencing objects and
states owing to mental conditionings. But those endowed with insight and wisdom
can actually see and recognise It. (Certainly not as an object of experience, but as
the pure awareness of being encompassing and sustaining everything in the field
of experience).
Gita: 15.11.
Yatantah (endeavouring) yoginah (contemplative) cha (also) enam (this) pashyanti
(can see) atmani (within themselves) avasthitam (dwelling, abiding), yatantah api
(although endeavouring) akrita-atmanah (not awakened to the Self-effulgent
Being) na (not) enam (this) pashyanti (see, recognise) achetasah (without
awareness).
The dedicated contemplatives perceive and recognise the illuminating Life-force
abiding within themselves, but not the persons, who are unawakened to the Self
and devoid of awareness, although they might appear to be endeavouring.
Gita: 15.16.
Dvau (two) imau (these, there) purushau (inner living consciousness or being) loke
(in the world) ksharah (perishable, divisible) cha (and) aksarah (imperishable,
indivisible) eva (certainly) cha (and), ksharah (the perishable divisible) sarvani
(all) bhutani (embodied evolving entities) kuta-sthah (established in herenow
stillness) aksharah (imperishable indivisible) uchyate (is said).
22
There are verily two types of spirits or inner living consciousness in this world: the
perishable divisible entity and the imperishable indivisible being. The perishable
divisible constitutes the totality of embodied entities, which are subject to
changing conditions. The imperishable undivided life is said to be ever
established in herenow immutability.
Gita: 15.17.
Uttamah (the ultimate) purushah (being) tu (however) anyah (yet another)
paramatma (the Supreme Being) iti (thus) udahritah (is called), yah (who) loka
trayam (the three worlds of matter, life and consciousness) avishya (pervading)
bibharti (sustains) avyayah (immutable) ishvarah (cosmic life)
However, there is another being or spirit, called the Supreme Being or
Purushottama, which is the Immutable Cosmic Life pervading and sustaining the
three worlds (geosphere, biosphere, psychosphere).
Gita: 15.18.
Yasmat (because) ksharam (the perishable structure) atitah (transcendental) aham
(I) aksharat api (than the imperishable life force) cha (and) uttamah (the highest,
ultimate), atah (therefore) asmi (I am) loke (of the world) vede (in the scriptures)
cha (and) prathitah (praised, celebrated) purusauttamah (the Supreme Ultimate
Being).
As I transcend both the perishable structures and the immortal life force, I am
praised as the Supreme Ultimate Being in the holy scriptures of the world.
Gita: 15.19.
Yah (anyone) mam (Me) evam (certainly) asammudhah (without confusion,
delusion) janati (knows) purushauttamam (the Supreme Being), sah (that one)
sarva-vit (knowing the truth underlying everything) bhajati (revels) mam (unto
Me) sarva-bhavena (with one’s whole being) bharata (O son of Bharata)
Indeed whoever knows Me, without mental confusion or delusion, as the Ultimate
Being, such one knows the truth underlying everything and revels in Me, as
Purushottama, with one’s whole being. O Arjuna!
Gita: 15.20.
Iti (thus) guhya-tamam (the most profound) shastram (revelation) idam (this)
uktam (imparted) maya (by Me) anagha (sinless one), etat (this) buddhva
(realising) buddhi-man (wise person) syat (shall be) krita-krtyah (total sense of
accomplishment) cha (and) bharata (O son of Bharata).
23
Arjuna, sinless one! This most profound revelation imparted by Me, when actually
realised endows the person with real wisdom and a sense of total fulfilment in life
(whereby nothing more remains to be accomplished).
Gita: 16.21.
tri-vidham (three kinds) narakasya (human self contraction and degeneration)
idam (this) dvaram (gateway, doorway) nasanam (destructive) atmanah (of self
awareness), kamah (obsessive desire for self-centred pleasure, including lust)
krodhah (reactions of anger, hostility, cruelty) tatha (as well as) lobhah (drive for
personal greed: urge to achieve, accumulate and become more) tasmat (therefore)
etat (this) trayam (triad) tyajet (must give up).
There are three doorways to human self contraction and degeneration (hellish
situation), which are highly destructive of the delicate light of self-awareness.
These are obsessive urges for self-centred pleasure/lust, frustration/aggressiveness
and inadequacy/greed. This destructive triad should therefore be (recognised
through alert attention and) relinquished at all costs.
Gita: 16.22.
Etaih (from these) vimuktah (being free) kaunteya (O son of Kunti) tamah-dvaraih
(the gates of ignorance, dullness and recklessness) tribhih (three kinds) narah (a
human being), acharati (conducts, behaves) atmanah (oneself) shreyah (rightfully)
tatah (then) yati (reaches, attains) param (supreme) gatim (destination, fulfilment).
If a human being is free from these three kinds of gateways to ignorance, dullness
and recklessness, one conducts oneself in the right (though not pleasant-preyah)
manner and attains the highest sense of fulfilment.
Gita: 16.23.
Yah (whoever) shastra-vidhim (as per this revealed enlightening teaching) utsrijya
(disregards) vartate (remains, lives) kama-karatah (acting as per self-centred
whims and caprices), na (not, never) sah (such one) siddhim (fulfilment) avapnoti
(achieves) na (not) sukham (happiness) na (not) param (the supreme) gatim
(destination).
Whoever disregards the revealed enlightening teaching and lives as per the
dictates of self-centred whims and caprices- such one neither attains fulfilment nor
happiness and certainly not the supreme destination.
Gita: 18.7.
Niyatasya (prescribed duties) tu (but) sannyasah (renunciation) karmanah (actions)
na (not, never) upapadyate (recommended), mohat (by illusion) tasya (these)
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parityagah (renunciation) tamasah (in the mode of ignorance) parikirtitah (is
declared).
Renunciation of actions that ought to be done as a duty is indeed not appropriate
or indicated. If, by illusion, one renounces these, such renunciation is declared to
be in the mode of ignorance and negligence.
Gita: 18.10.
Na (not, never) dveshti (abhor, shirk) akushalam (unpleasant) karma (actions,
work) kusale (in the pleasant) na (not) anusajjate (get attached), tyagi (the
renouncer) sattva (right conduct, well inspired) samavishtah (imbued with)
medhavi (intelligent, wise) china (dispelled) samsayah (confusion, doubts).
The renouncer (tyagi), when imbued with right conduct, intelligence and clarity of
mind and purpose, does not avoid duties merely because they are unpleasant, nor
does the tyagi get attached to seemingly pleasant actions.
Gita: 18.11.
Na (not, never) hi (certainly) deha-bhirta (by the embodied) sakyam (possible)
tyaktum (to renounce) karmani (actions) asheshatah (altogether), yah tu (but
anyone who) karma-phala (results of actions or sense of doer) tyagi (renouncer)
sah (such one) tyagi (renouncer) iti (thus) abhidhiyate (called)
It is indeed impossible for an embodied being to abandon actions altogether. But
whoever renounces the fruits to be expected from actions (thus renounces the
sense of doer and enjoyer/sufferer) - such a relinquisher is called a renouncer.
Gita: 18.13.
Pancha (five) etani (all these) maha-baho (O mighty-armed one) karanani (causal
factors) nibodha (understand, learn) me (from Me), sankhye (in Sankhya or
enlightenment or quantum teaching) krita-ante (the end of all actions) proktani
(said) siddhaye (for accomplishing) sarva (all) karmanam (actions).
Learn from Me, O mighty armed, about the five causal factors that are said to be
necessary for accomplishing all actions (whether good or bad undertaken by body,
speech and mind) as per the teaching of enlightenment.
Gita: 18.14.
Adhisthanam (the seat of action) tatha (also) karta (doer) karanam cha (and
instruments of action) prithak-vidham (different kinds), vividhah cha (varieties)
prithak (distinct) ceshtah (endeavour, effort) daivam (the Animating Force as
potential and destiny) cha (also) eva (certainly) atra (in this) panchamam (fifth)
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These are: the seat of action or the body-mind complex, the ego-thought claiming
to be the doer, the different instruments/organs of action and their powers, the
distinct types of effort and movements involved, and the certainly the Life force as
the fifth factor.
Gita: 18.16.
Tatra (that) evam (indeed) sati (being so) kartaram (as agent) atmanam (the self)
kevalam (only) tu (but) yah (whoever), pashyati (sees) akrita-buddhitvat (due to
insufficient intelligence) na (not, never) sah (such one) pashyati (sees) durmatih
(perverted outlook).
That being so, whoever with insufficient intelligence sees the self alone (or any
other causal agent) as the sole agent involved in action, - such one, having a
perverted outlook, does not really see.
Gita: 18.20.
sarva-bhuteshu (in all beings) yena (by which) ekam (one) bhavam (essence)
avyayam (immutable) ikshate (sees) vibhaktam (undivided) vibhakteshu (among
the divided) tat (that) jnanam (knowledge) viddhi (know) sattvikam (in the mode
of clarity and sanity).
That knowledge by which one sees the immutable unitary essence, undivided
among the distinct objects of experience – know this knowledge to be in the mode
of clarity and sanity.
Gita: 18.26.
mukta-sangah (free from all material association and attachment) anaham-vadi
(without false ego-self) dhriti-utsaha (with steadfastness and enthusiasm)
samanvitah (thus endowed), siddhi (success) asiddhyoh (failure) nirvikarah
(unruffled) karta (doer-sense) sattvikah (in the mode of clarity and intelligence)
uchyate (said to be).
A ‘doer-feeling’ in action, when devoid of attachment to the action and the fruits
to be anticipated and without the sense of pride and self-importance, but
characterised by steadiness and enthusiasm and composure in success and failure,
is said to be in the mode of clarity and intelligence.
Gita: 18.40.
Na (not) tat (that) asti (there is) prithivyam (on earth) va (or) divi (heaven, astral
world) deveshu (amongst the heavenly gods) va (or) punah (again), sattvam
(however intelligent being) prakriti-jaih (born of material nature) muktam (free
from) yat (which) ebhih (by this) syat (exists) tribhih (threefold) gunaih (modes of
material conditionings).
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Nowhere, whether on earth or in the heavenly plane of the gods, is there any
being, however clear-minded and intelligent, who is completely free from the
three modes of material conditionings, born out of the field of change and
becoming.
Gita: 18.50
Siddhim (fulfilment in absence of sense of doership-naishkarmya) praptah (one
attaining) yatha (as) brahma (the Absolute) tatha (so) apnoti (achieves) nibodha
(learn) me (from Me), samasena (summarily) eva (though) kaunteya (O son of
Kunti) nishtha (stage, consummation) jnanasya (of knowledge, realisation) ya
(which) para (highest).
Hear from Me in brief how one who is established in the perfection of non-egoic
action attains the Absolute Ground of existence, which is the ultimate
consummation of realisation.
Gita: 18.51-53
Buddhya (by intelligence) visuddhaya (fully purified) yuktah (endowed with)
dhritya (steadfastness) atmanam (self) niyamya (at poise) cha (also), shabda-adin
(sound, and the rest of) visayan (sensations) tyaktva (abandoning) raga
(attachment, attraction) dveshau (repulsion, antagonism) vyudasya (having ceased)
cha (also).
vivikta-sevi (resorting to solitude) laghu-asi (eating moderately) yata-vak–kaya-
manasah (speech, bodily and mental movements at rest), dhyana-yoga-parah
(maintaining meditative communion high) nityam (ever, constantly), vairagyam
(non-attachment, dispassion) samupashritah (abiding in)
ahankaram (false ego, false identity) balam (force, violence) darpam (arrogance)
kamam (self-centred pleasure) krodham (anger) parigraham (material
accumulations), vimuchya (being free) nirmamah (selfless) shantah (peaceful,
even-minded) brahma-bhuyaya (of transcendental nature) kalpate (is worthy).
Endowed with purified intelligence, steadily resting in the Self or Being, letting go
of the external sensations, disconnecting from attraction and antagonism, resorting
to solitude, eating with moderation, putting the tongue, bodily organs and mental
ripples to rest, ever soaring in meditative communion, abiding in a state of non-
attachment to anything in particular (seeing all with equal vision), free from false
ego, violence, arrogance, self-centred pleasure pursuits, anger, the need to ever
acquire, become and accumulate, being selfless and established in peace and
equipoise – one is fit for oneness with the Absolute Being.
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Gita: 18.56
Sarva (all) karmani (actions) api (although) sada (always) kurvanah (performing)
mat–vyapashrayah (surrendering unto Me), mat (My) prasadat (grace) avapnoti
(obtain) shashvatam (permanent) padam (state, abode) avyayam (immutable).
Though ever performing all their actions, one who surrenders unto Me shall,
through My grace, attain the permanent and immutable state of liberation or
moksha.
Gita: 18.57.
Chetasa (consciously, mindfully) sarva-karmani (all kinds of actions) mayi (unto
Me) sannyasya (renounce, giving up doership and fruits) mat-parah (devoted to
Me), buddhi-yogam (intuitive communion) upashritya (adopting, resting in) mat-
chittah (consciousness resting in Me) satatam (constantly) bhava (be, maintain).
Resigning with awareness all actions along with the sense of doer and experiencer
unto Me, devoted to Me - rest in intuitive communion with your consciousness
constantly abiding in Me.
Gita: 18.61.
Isvarah (Cosmic Immanent Will, Intelligence, Energy, Power) sarva-bhutanam (of
all living entities) hrit-deshe (in the heart space) arjuna (O Arjuna) tishthati
(abides), bhramayan (directing movements) sarva-bhutani (of all living entities)
yantra (wheel-machine) arudhani (seated on) mayaya (under the spell of the field
of material energy).
The Cosmic Power dwells (tishthati) in the heart space of all living beings, O
Arjuna, and is directing the movements of all living entities, as if they are carried
away, all seated on a revolving machine, driven by Its Cosmic Conditioning
Power.
Gita: 18.62.
Tam (unto That) eva (certainly) sharanam (surrender) gaccha (going) sarva-
bhavena (whole being) bharata (O son of Bharata), tat-prasadat (by Its grace)
param (supreme, transcendental) shantim (peace, serenity) sthanam (ground,
abode) prapsyasi (you will attain) shasvatam (everlasting).
O scion of Bharata, surrender unto That (tam) indeed through your whole being.
By Its grace, you will attain supreme peace and the ultimate ground.
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MEDITATION & LIBERATION 5.27-28. Allowing external sensations to occur outside, allowing the look to stay
in between the eyebrows; allowing the incoming and outgoing breath moving
through the nostrils to remain even, allowing the senses, mind and intellect to rest
(in the herenow awareness) without any movement away (from actual
experiencing) in the form of desiring, fearing and angering thoughts and emotions,
with the destruction of illusions as a prime spiritual objective- the practitioner, so
established in silence, enjoys a sense of liberation forever.
MEDITATION PRACTICE & SPIRITUAL EXPERIENCE (For those who
need it)
6.10. Let the yogi constantly practice meditative attunement by staying alone and
undistracted in a private place, without entertaining any hopes and expectations,
without hankering after anything, with the movements of consciousness
(imagination and body) completely relaxed.
6.11-12. In a clean place, neither too high nor too low, a seat for oneself is to be
made with grass covered by skin and cloth (as per convenience). Steadily seated
on it, the yogi should practice meditative attunement to pure undifferentiated
awareness, with the movements of imagination and bodily sensations
(consciousness) completely relaxed and with the mind being one with the
immediate flowing moment.
6.13-14. Maintaining body, head and neck along a straight line and motionless,
maintaining the vision at the root of the nose without looking around, fearless,
serene, silent in mind, established in gathering the scattered energy of attention, let
him settle in the awareness of ‘I AM’ as his highest being.
6.15. With the mind withdrawn from conscious activity and always attuned to the
self-effulgent awareness, the yogi rests in peace, which is supreme emptiness of all
contents of consciousness and establishment in pure “I AM” or Being.
6.18. When the active mind becomes restful and receptive through surrender and
remains established in or attuned to the Self-effulgent Awareness of Being alone,
free from longing for all forms of objects of self-centred gratifications – then it is
said to be in state of spiritual communion or transcendence.
6.19. The flame of a lamp sheltered from the wind does not flicker. So use that
comparison to understand the unwavering (transcendental) state of the yogi whose
active mind is at rest, integrated in spiritual communion with the Awareness of
Being.
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6.20. That state in which the movements of consciousness come to rest through
resorting to yoga (attunement), in which the seeing of the Self-existent Light
through undivided attention provides spiritual joy…
6.21. In which the yogi experiences a transcendent bliss, beyond the grasp of the
sensory instruments of experience but intuited by the silent intellect, established in
which, one does not move away from the underlying truth…
6.22. Which having realised, no other gain or attainment is considered as superior
and remaining in which one is not afflicted by the greatest of sorrows…
6.23. Know this disconnecting from the connection to sorrow to be what has been
described as yoga. It has to be practiced with earnestness and without depression
of spirits (joyfully).
6.24-25. Letting-go of completely all the imagination-born longings, gathering
energies scattered all around by sensory and mental activities, steadily resting the
attentive mind on Being through the silent intellect, one relaxes (into Being) little
by little by not getting involved in thinking of anything at all.
6.26. From whatsoever direction or object, the wavering and inattentive mind
wanders away from actual experiencing, it is to be observed, recalled and put to
rest in Being alone.
6.27. Transcendental joy wells up in a yogi, whose mind is poised, whose
impulses are at rest, whose intellect is free from false notions (intellectual
impurities) and whose heart is united with Undifferentiated Nondual Awareness
(Brahma bhutam).
Gita: 6.28. Thus, ever involving oneself in spiritual attunement and communion
and being free from the impure notions, a yogi enjoys the intense joy of union with
Nondual Being.
6.29. The yogi having spiritual insight through yoga, when established in
undifferentiated awareness, sees the One Being underlying all particular entities
and all particular entities as resting in the One Being.
MEDITATION AT TIME OF DEATH
8.9-10. The person who, endowed with devotion, contemplates, at the time of
death with an unwavering attention, having through the power of yoga reposed his
life force/breath in between the eyebrows, on the inner Being, which is ever-
knowing, original, subtler than the smallest particle, sustaining and directing
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everything, self-effulgent like the sun beyond darkness of unconsciousness/
ignorance-that one unites with the Supreme Enlightening Being.
8.12-13. Withdrawing attention from the sensory outlets, reposing the attentive
mind into the heart, gathering one’s life-breath/vital energy into the head,
established in yogic absorption, invoking the monosyllable Om, denoting
Brahman (Transcendent Being) while recognizing It as the ‘I AM’. Thus,
departing from this body, one reaches the Highest Destination.
SIGNIFICANCE OF MEDITATION & LIMITATION
6.46. A yogi involved in spiritual attunement or meditation is better than those
involved in austerity or penance, those involved in the accumulation and mastery
of knowledge as well as those involved in rituals and ceremonies. Therefore, be a
yogi, O Arjuna!
12.12. Seeking knowledge for understanding is better than mere (traditional)
practice and rites. Meditation is better than accumulation of knowledge. Even
better than meditation is the ability to abandon attachment to the fruits of actions
done with the sense of doership. Immediately after relinquishing the sense of
doership, peace ensues.
----------------------------------------------------
SANNYASI & YOGI
6.01. Krishna says: one who does one’s duty without expecting the fruit of actions
(without sense of doer or enjoyer) is a Sanyassi and a Yogi both.
6.02. Arjun you must know that what they call Sanyasa is no other than Yoga for
none becomes a Yogi who has not given up thought of becoming.
YOGARURUKSHA & YOGARUDHA
6.03 Those who desire to climb the heights of Yoga, DISINTERESTED action is
spoken of as the starting step; and for the man who is established in Yoga, absence
of all thoughts of becoming is said to be the way.
6.04 When there is no attachment (no holding or clinging) neither for sensory
objects and experiences nor for actions, then that one who is without all thoughts
of becoming and begetting is said to be established in the heights of spiritual
communion (yogarudha).
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SANKHYA YOGA GITA CHAPTER 2 & 6
Introducing Saankhya Buddhi Yoga: intelligently and discriminatingly
understanding the difference between the perishable mutable and the imperishable
immutable.
Shri Krishna said:
2.12. Never was there a time when I did not exist, nor you, nor all these rulers; nor
shall all of us ever cease to be hereafter.
2.28. All beings have their origin (adini) in the Unmanifest (avyakta); in their
interim state (madhyani) between birth and death, do they become manifest
(vyakta), and again they get dissolved back (nidhanani) into the Unmanifest.
Therefore, what is there to grieve for?
2.30. The ever-existent (nityam) One embodied being (dehi) animating all
(sarvasya) the bodies (dehe) is indestructible. Therefore, there is no reason for you
to grieve for all these perishable beings (sarvani bhutani).
2.13. Just like the indwelling Life (dehinam) in this manifest body undergoes
conditions of childhood, youth and old age, similarly, after the death of one body
(dehantara), It takes over (praptir) another body (through the process of
reproduction). A person endowed with true understanding (dhirah) is not deluded
(na muhyati) by such changing biological conditions.
2.22. Just as old garments are discarded and new apparels are acquired by people,
likewise the Life animating a body (dehi) withdraws from (vihaya) decrepit bodies
and accomodates (samyati) new ones.
2.14. Only sensory contact (matrasparshah) triggers experiences of cold, heat,
pleasure and pain. These experiences come and go, being transient (anityah).
Learn to bear them without being disturbed (titiksasva), O Arjuna!
2.15. O best among persons! The individual, who is not perturbed (na vyathayanti)
by such fleeting experiences (ete) and who maintains equipoise in experiences of
happiness and distress (sama duhkha sukham) – such one is certainly worthy of
(kalpate) the imperishable state (amritatvaya).
2.16. Of the unreal (asato) there is no (na vidyate) actual experiencing (bhavo or
existence). Of the real (satah), there is no actual non-experiencing (nabhavo
vidyate or non existence). The truth (tattva) about these two polarities (ubhayor
anayos), is verily seen (drishto) finally (antas) by those having the capacity to see
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deeper truths (darshabhih).
2.17. Know that by which (yena) all this (sarvam idam) is animated and pervaded
as just indestructible (avinashi tu). No one is ever (na kaschit) able (arhati) to
cause (kartum) the destruction (vinasham) of this (asya) immutable (avyayasya)
Being.
2.20. This Being (ayam) is not born (na jayate) and does not die (na mriyate) at
any time (kadachit). It never came into being through any birth (nayam bhutva), it
will not once again (bhuyah) be born in the future (bhavita). It is (ayam) unborn
(ajo), ever-existent (nityah), permanent (shashvato) and original or primeval
(puranah). It is not destroyed (na hanyate) even when the body (sharire) is
destroyed (hanyamane).
2.25. This Being (ayam) is said to be (uchyate) Invisible (avyakta), Inconceivable
(achintya) and Unchangeable (avikaro). Knowing It to be so, grieving is therefore
improper.
6.29. One in communion with pure awareness of being through yoga (yoga-
yuktatma), established in even-minded vision (sama darshanah), sees (ikshate) the
Self-existent Being as abiding (stah) in all beings (sarva bhuta) and all beings
(sarva bhutani) as resting in the Self-existent Being.
6.31. The one who adores (bhajaty) Me (the Self-existent Being) abiding in all
beings (sarva bhuta sthitam), established in Unity of vision (ekatvam asthitah),
verily such a yogi abides (vartate) in Me whatever be the situations (vartamanah)
of life (sarvatha).
6.32. By comparison to oneself (atmaupamayena), the one who sees everywhere in
all beings (sarvatra) the same principle (samam), whether in happiness (sukham)
or in distress (duhkham), such a yogi is considered (matah) to be the best
(paramo).
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THE GUNAS OF PRAKRITI
Chapter 14. The Three Modes of Material Nature
14.3 mama–My; yonih–matrix of manifestation; mahat–causal substance; brahma–
supreme field; tasmin–in that; garbham–impregnation or embryo; dadhami–
generate; aham–I; sambhavah–manifest; sarva-bhutanam–of all entities; tatah–
thereafter; bhavati–occurs; bharata–O son of Bharata.
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The causal substance of the supreme field of existence is the starting point (womb)
of manifestation, and it is that mahadbrahma that I impregnate, making possible
the births of all things and beings, O son of Bharata.
14.4 sarva-yonisu–in all species of living entities; kaunteya–O son of Kunti;
murtayah–forms; sambhavanti–are born or manifest; yah–whatever; tasam–all of
them; brahma–supreme field; mahat yonih– womb of material substance; aham–
Myself; bija-pradah–seed-giving; pita–genitor.
O son of Kunti, All living entities, whatever be the womb from which they are
made, have this supreme field of material nature as their original womb , and that I
am the seed-giving genitor.
14.5 sattvam–mode of clarity; rajas–mode of passion; tama–mode of ignorance;
iti–thus; gunah–qualities, modes, dispositions; prakrti– cosmic agency;
sambhavah–produced of; nibadhnanti–condition/bind; maha-baho–O mighty-
armed one; dehe–in this body; dehinam–embodied living awareness; avyayam–
immutable.
The three gunas or modes of nature, sattva (clarity/vigilance), rajas
(impulsiveness/activity) and tamas (dullness/absorption), born of Prakriti, the
cosmic agency or material nature. O great warrior! The embodied immutable
living awareness, through association with them in the body, gets conditioned by
these modes.
14.6 tatra–among them; sattvam–mental clarity; nirmalatvat–being of pure
substance; prakasakam–illuminating; anamayam–without any disruptive reaction;
sukha–happiness; sangena–association; badhnati–condition/bind; jnana–
knowledge; sangena–association; ca–also; anagha–O sinless one.
Among these, mental clarity, being purer than the others, is illuminating, and it is
free from all disturbing or dis-eased reactions (it is harmonious). O sinless one! It
conditions one by an obsession for happiness through knowledge acquisition.
14.7 rajo–impulsive motivation; raga’atmakam–attraction/passion-based; viddhi–
know; trishhna–with hankering; sanga–association; samudbhavam–produced of;
tat–that; nibadhnati–binds; kaunteya–O son of Kunti; karma-sangena–by
association with fruitive activity; dehinam–the embodied being.
Know that rajas or impulsive motivation (behind thoughts/feelings/actions) to be
passion-based and triggered by an obsession for longings. It conditions the
indwelling spirit, O son of Kunti, by an obsession for fruitive activities.
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14.8 tamas–dull disposition; tu–but; ajnanajam–product of ignorance; viddhi–
know; mohanam–delusion-producing; sarva-dehinam–of all embodied beings;
pramada–carelessness; alasya–indolence/slackness; nidrabhih–sleepiness/day-
dreaming; tan–that; nibadhnati–conditions/binds; bharata–O descendant of
Bharata.
But know tamas or dull disposition to be born of ignorance and subjecting all
embodied beings to delusion. O descendant of Bharata! It binds one by an
obsession for mad carelessness, indolence and sleep (& dreaming).
14.9 sattvam–mental clarity; sukhe–happiness; sanjayati–develops; rajah– mental
impulsivity; karmani–fruits of activities; bharata–O son of Bharata; jnanam–
consciousness; avrtya–covering; tu–but; tamah–mental dullness; premade –folly;
sanjayati–develops; uta–indeed.
Mental clarity develops a mood of happiness; mental impulsivity, O son of
Bharata, generates an urge of fruitive selfish activity. But mental dullness, which
veils consciousness or knowledge, indeed triggers a state of craziness or insanity.
14.10 rajas–passion; tamas–dullness; ca–also; abhibhuya–overpowering; sattvam–
clarity; bhavati–becomes prominent; bharata–O son of Bharata; rajah– passion;
sattvam–clarity; tamah–dullness; ca–also; eva–like that; tamah–dullness; sattvam–
clarity; rajah–passion; tatha–likewise.
Overpowering passion and dullness, clarity prevails (for some time); suppressing
clarity and dullness, passion predominates, O son of Bharata! And likewise
dominating over clarity and passion, dullness holds the field.
14.11 sarva-dvaresu–all the doorways; dehe asmin–in this body; prakashah–
illumination/attention; upajayate–develops; jnanam–knowledge; yada–when;
tada–then; vidyat–must know; vivrddham–predominates; sattvam–clarity; iti–thus;
uta–indeed.
When through all the bodily doorways (senses), a sense of illumination (attention)
shines and immediate knowledge develops, then it is to be understood that mental
clarity is indeed dominant.
14.12 lobhah–greed; pravrttih–active outward flow; arambhah–
endeavour/planning; karmanam–of activities; asamah–restlessness ;sprha–desire
for pleasure; rajasi–in the impulsive mode; etani–all this; jayante–arise; vivrddhe–
when there is excess; bharata-rsabha–O best of the descendants of Bharata.
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Greed, active extroversion, planning and executing of works, restlessness, desire
for pleasure- these arise when impulsiveness prevails.
14.13. aprakasah–absence of light; apravrttih–lack of effort; ca–and; pramadah–
heedlessness; mohah–illusion; eva–certainly; ca–also; tamasi–mental dullness;
etani–these; jayante–are manifested; vivrddhe–predominate; kuru-nandana–O son
of Kuru.
Absence of clarity (darkness, blindness), lack of effort, heedlessness and certainly
delusion- these arise when dullness prevails.
14.16. karmanah–of work; sukrtasya– virtuous/attentive; ahuh–is said; sattvikam–
mode of poise & clarity; nirmalam–unsullied; phalam–result; rajasah–of the mode
of passion; tu–but; phalam–result; duhkham–misery; ajnanam–ignorance;
tamasah–of the mode of dullness; phalam–result.
The result of virtuous action is said to be clear and pure (one gets purified);
however, the result of impulsive action is misery (suffering), while dull action
promotes ignorance.
14.17. sattvat–from clear poised mind; sanjayate–develops; jnanam–knowledge/
understanding; rajasah–from passionate mindedness; lobhah–greed; eva–certainly;
ca–also; pramada–recklessness; mohau–illusion; tamasah–from dull mindedness;
bhavatah–develops; ajnanam–ignorance; eva–certainly; ca–also.
From the clear poised minded develops knowledge and understanding; from the
passion-driven mind certainly greed evolves, and from the dull-witted mind
nothing but recklessness, foolishness and ignorance can emerge.
14.18. urdhvam–upwards; gacchanti–proceed; sattva-sthah–one established in alert
clarity; madhye–in the middle; tisthanti–remain; rajasah–the impulse-driven;
jaghanya guna–evil mode; vrtti-sthah– actively established; adhah–downwards;
gacchanti–move; tamasah–the dull-witted.
Those abiding in alert clarity elevate themselves; those abiding in impulsivity
remain at the intermediate level, while those abiding in dullness degrade
themselves.
14.19. na–not; anyam–different from; gunebhyah–the natural dispositions;
kartaram–the performer; yada–when; drasta anupasyati–one who sees recognises
properly; gunebhyah ca–from the dispositions of nature; param–transcendental;
vetti–know; madbhavam–My real nature; sah–he; adhigacchati–attains/merges
into.
36
When one, through deep observation, recognises that the natural dispositions as
the agent in all actions or that the doer of actions is not different from the natural
dispositions, and recognises oneself as beyond these phenomenal dispositions-
then one attains or merges into My Real Nature (as the pure witnessing
awareness).
14.20. gunan–dispositions; etan–these; atitya–transcending; trin–three; dehi–
embodied living awareness; deha–body; samudbhavan–produced of; janma–birth;
mrtyu–death; jara–old age; duhkhaih–distresses; vimuktah–being freed from;
amrtam –state of immortality; asnute–enjoys.
The embodied living awareness, having transcended these three mental
dispositions which are the cause of the body, is free from the miseries tied to birth,
death and ageing and enjoys the state of immortality.
14.21. arjunah uvaca–Arjuna said;
kaih–by which; lingaih–traits; trin–three; gunan–conditions; etan–all this; atitah–
having transcended; bhavati–become; prabho–Lord; kim–what; acarah–behavior;
katham–what; ca–also; etan–these; trin–three; gunan–qualities; ativartate–
transcend.
Arjuna said: Lord! What are the marks of one who has transcended these three
conditions? How does the one behave? And how does the one rise above these
three binding conditions?
14.22-25. sri-bhagavan uvaca–Bhagavan said;
prakasam ca–and alertness; pravrttim ca–and activity; moham–delusion; eva ca–
also; pandava–O son of Pandu; na dvesti–no aversion; sampravrttani–on
predominating; na nivrttani–nor in their absence; kanksati–long for; udasina-vat–
as if neutral; asinah–remaining;
gunaih–by the modes; yah–one who; na–not; vicalyate–perturbed; gunah–the
qualities; vartante–function; iti evam–knowing thus; yah–one who; avatisthati–
remains; na–never; ingate–waver;
sama–alike; duhkha–in distress; sukhah–in happiness; sva-sthah–self poised;
sama–alike; losta–a lump of earth; asma–stone; kancanah–gold; tulya–equally
disposed; priya–dear; apriyah–undesirable; dhirah–steady; tulya–equally
disposed; ninda–in blame; atma-samstutih–in praise of self;
mana–in honor; apamanayoh–insult; tulyah–alike; tulyah–alike; mitra–friend; ari–
37
enemy; paksayoh–towards; sarva–all; arambha–endeavour; parityagi–renouncer;
guna-atitah–having transcended the modes; sah–that person; ucyate–is said to be.
Bhagavan said:
O son of Pandu! One who shows no aversion to alertness, activity or delusion
when any of them prevails nor longs for any of them when absent…
Who rests as if neutral and unperturbed by the prevailing mode or mood, who,
realising that gunas alone operate, remains steady, not wavering in any
situations…
Who is self-abiding alike in pleasure and in pain, regarding a clod of earth, a stone
and gold as of equal worth, who is same towards the loving and the hating, who is
unmoved by praise and blame alike…
Who is alike in honour and in humiliation, who views friend and foe alike, who
has abandoned all sense of agency—such a person is said to have transcended the
conditions imposed by natural forces.
14.26. mam–unto Me; ca–also; yah–whoever; avyabhicarena–without wavering;
bhakti-yogena–by loving enlightened communion; sevate–serves; sah–that one;
gunan–modes of material nature; samatitya–transcending; etan–all this;
brahmabhuyaya–to become the supreme original being; kalpate–is considered.
The one who serves Me (as the eternal, immutable basis of their own being and of
everything else) through loving enlightened communion with unswerving faith can
transcend these material modes and is considered fit to become one with the
supreme impersonal being.
14.27. brahmano–of the supreme impersonal being; hi–certainly; pratistham–the
basis; aham–I am; amrtasya–of the immortal; avyayasya–of the immutable;ca–
also; sasvatasya–of the eternal; ca–and; dharmasya–of the cosmic law of nature;
sukhasya–of the happiness; aikantikasya–ultimate; ca–also
Indeed, I am the basic support of the original supreme impersonal being, which is
of immortal, immutable nature, the eternal Law and the absolute unending bliss.
Chapter 6
6.3. For the silence-loving person (muneh), aspiring for spiritual elevation through
yoga (arurukshor), action (unattached doing) is said to be the means. For one
having ascended to the heights of yoga (yogarudha), quiescence or absence of
thoughts of becoming (shamah) is indeed said to be the way.
38
6.4. When one ceases to be attached to or bound by (anushajjate) sensory objects
and experiences (indriyartheshu) and to one’s actions, then after having abandoned
all self-centred hankerings and objectives (including all thoughts of becoming),
one is said to have ascended the heights of spiritual communion(yogarudha).
(Nishkaam Karma to start with which later on will develop on its own into sarva-
sankalpa tyaga)
6.5. One should uplift one’s relative or mental self through one’s real Being. One
should not downgrade one’s relative or mental self. For the mental self is verily
both one’s own ally (bandhu) and foe (ripu).
Or
6.5. By the power of the Atman, one should uplift (uddharet) oneself! The stature
of Atman should never be lowered! (avasadayet) For, verily one is an ally of the
Atman as well as an enemy of the Atman.
6.6. To one whose mental self (what I think, believe, feel, imagine, say myself to
be) has surrendered its dominant position (jitah) to the real Being (what I AM
truly), the surrendered psychological self (jitatma) is an ally for oneself. But to
one, whose real Being is completely veiled by the dominant relative self
(anatmanah), the latter acts like an enemy (shatru) towards oneself.
6.7 The mind having surrendered (jitatmanah) to the Self or Highest Being
(paramatma), radiates total peace (prashanta) in a steady manner and remains
unperturbed (samahitah) by experiences in situations of heat and cold, joy and
grief as well as of honour and dishonour.
6.8. One is called a yogi when, in mindful attention (yukta), one experiences the
total peace of Being (triptatma), when there is actual knowing and realising
(gnyana-vignyana), when one is established in stillness of being (kutastha), when
one’s sensory instruments are totally surrendered (vijitendriyah), and when a clod,
a stone and gold appear as similar. (The yogi looks at life from the perspective of
total nature – as if nature looking through the mental instruments - where
everything is enlightened as it is without mental concepts and values
superimposed on them)
6.9 One is said to be still further advanced when one considers all–whether a well-
wisher, a friend, a foe, a neutral person, a mediator, an envious person, an ally, a
pious person, and even a sinner–with the same enlightening intelligence or vision
(sama buddhi – even vision).
6.10. Let the yogi be constantly in meditative/mindful attention (yunjita),
remaining alone (ekaki) in a secluded private place, without entertaining any
hopes and expectations (nirashi), without holding on to anything (aparigraha), with
39
the movements of consciousness (in imagination and body) completely relaxed
(yata-chittatma).
The topic of GUNAS continues with further clarification by Sri Krishna in
Chapter 18.
18.5. yajna–sacrifice; dana–charity; tapah–spiritual upliftment; karma–activities;
na–not ; tyajyam–to be given up; karyam–to be done; eva–certainly; tat–that;
yajnah–sacrifice; danam–charity; tapah–spiritual upliftment ;ca–also; eva–
certainly; pavanani–purifying; manisinam–even of the great minds.
Sacrifice, charity, and acts of spiritual upliftment should not be abandoned, but
should be performed. Indeed, these activities are sanctifying even to the wise
person.
18.6. etani–these; api–certainly; tu–must; karmani–activities; sangam–association;
tyaktva–renouncing; phalani–results; ca–also; kartavyani–as duty; iti–thus; me–
My; partha–O son of Prtha; niscitam–definite; matam–view; uttamam–the best.
Even these actions too have to be performed without attachment to the activity
itself and without expectation of any rewards, O Partha. Such is my settled and
final view.
18.7. niyatasya–prescribed duties; tu–but; sannyasah–renunciation; karmanah–
activities; na–not; upapadyate–is proper; mohat–by illusion; tasya–of which;
parityagah–abandonment; tamasah–in the mode of ignorance; parikirtitah–is
declared.
Verily, it is not proper to renounce the prescribed actions and obligations. Their
abandonment, originating from delusion, is considered as tamasic (ignorance,
negligence, laziness).
18.8. duhkham–painful; iti–thus; eva–certainly; yat–that which; karma–action;
kaya–body; klesa–suffering; bhayat–out of fear; tyajet–gives up; sah–that; krtva–
after doing; rajasam–impulsive; tyagam–renunciation; na eva–certainly not;
tyaga–renounced; phalam–results; labhet–gain.
One who renounces actions/works out of fear of physical pain/suffering, feeling it
is tedious, is thus performing the rajasic renunciation — such person does
certainly not obtain the fruits of renunciation. (One is practicing detachment
instead of being non-attached).
40
18.9. karyam–must be done; iti–thus; eva–indeed; yat–which; karma–work;
niyatam–ordained; kriyate–performed; arjuna–O Arjuna; sangam–attachment;
tyaktva–relinquishing; phalam–result; ca–also; eva–certainly; sah–that; tyagah–
renunciation; sattvikah–in the mode of clarity; matah–considered.
One who performs the prescribed action feeling it as an obligatory duty, giving up
at the same time attachment to the action as well as thoughts of personal profit —
such a unattachment (TYAGAH), O Arjuna, is considered as sattvik (clear, pure).
18.10. na–not; dvesti–hates; akusalam–inauspicious; karma–work; kusale–in the
auspicious; na–nor; anusajjate–becomes attached; tyagi–the renouncer; sattva–
clarity; samavistah–imbued with; medhavi–intelligent person; chinna–dispelled;
samsayah–doubts.
Not hating unpleasant work and not attached to pleasant action, the unattached
one, imbued with clarity and purity (sattva), is an intelligent person whose doubts
have been dispelled.
18.11. na–not; hi–certainly; deha-bhrta–of the embodied being; sakyam–possible;
tyaktum–to renounce; karmani–activities; asesatah–completely; yah tu–who but;
karma–work; phala–results; tyagi–renouncer; sah–he; tyagi–the renouncer; iti–
thus; abhidhiyate–it is said.
Verily, no embodied person can possibly renounce actions completely. Only one,
who has abandoned thoughts of personal profit to be derived from actions, can be
said to be truly unattached (TYAGI).
18.12. anistam–unpleasant; istam–pleasant; misram ca–or mixed; tri-vidham–three
kinds; karmanah– of action; phalam–benefit; bhavati–becomes; atyaginam–of non
renouncer of desires; pretya–after death; na tu–but not; sannyasinam–the
renounced; kvacit–at any time.
Good, bad, and mixed — three types are the fruits of action accruing to the non-
relinquisher after discarding the body (death). But for a sannyasi, having
abandoned all desire-prompted actions, there is no result to suffer or enjoy.
--------------
Krishna’s instructions in Bhagavad GitA:
2.45 trigunya vishayA vedA, nistraigunyo bhavArjuna nirdvandvo nityasattvasto,
niryogakshema AtmavAn
41
The different branches of knowledge or science (vedA) deal with the subjects
coming under the three gunas of clarity, passion and dullness (trigunya). O
Arjuna! Be above the three gunas (nistraigunya). Be free from mental conflicts
and duality caused by holding contrary notions (nirdwandva). Be always
established (nitya sthah) in the clarity of actuality or herenow awareness (sattva).
Be indifferent to self-centred acquiring and preserving (niryogakshema). Be
established in and as Self-existent Being (AtmavAn).
2.47: karmany ev’AdhikAras te mA phaleshu kadAcana mA karma-phala-hetur
bhur mA te sango’stv akarmani
Your (te) legitimate right (adhikAra) rests only (eva) in the choice and decision of
actions to be undertaken (karmani), but you have no right (mA) to claim their
fruits (phaleshu) at any time (kadAchana). Do not (mA) consider yourself to be
(bhuh) the cause or initiator (hetur) of the results of activities (karma phala), and
do not (mA te) be (astu) attached (sanga) to indolent inaction (akarmani).
2.48. yoga-sthah kuru karmAni sangam tyaktvA dhananjaya siddhy-asiddhyoh
samo bhutvA samatvam yoga uchyate
Be established in yoga (yoga sthah), O Arjuna! by performing actions to be done
(kuru karmAni) while abandoning (tyaktvA) all self-centred attachment (sangam),
which creates a sense of doer and enjoyer. Be (bhutvA) the same/alike (samo) in
success or failure (siddhy-asiddhyoh). Such unperturbed evenness of vision
(samatvam) in all conditions of life is called (uchyate) Yoga.
2.49. durena hy avaram karma buddhi-yogAd dhananjaya buddhau sharanam
anviccha kripanAh phala-hetavah
O Dhananjaya! Certainly (hi) keep away from (durena) self-centred worthless
(avaram) action (karma) through the wisdom of yoga (buddhi yogAd), and take
(anviccha) refuge (sharanau) in that wisdom (of unperturbed evenness). Those,
whose motivation (hetavah) is selfish gain (phala), are to be pitied (kripanAh).
2.50. buddhi-yukto jahAtiha ubhe sukrita-duskrite tasmAd yogAya yujyasva
yogah karmasu kausalam
One endowed with this awakened even intelligence (buddhi-yukto) abandons
(jahAti) instantly (iha) both (ubhe) good actions (sukrita) and bad actions
(duskrite). Therefore (tasmAd) be attuned (yujyasva) with this state of yoga
(yogAya). Yoga is a sublime art (kaushalam) of action (karmasu).
42
2.51 karma-jam buddhi-yuktA hi phalam tyaktvA manishinah janma-bandha-
vinirmuktah padam gacchanty anAmayam
The wise persons (manishinah), endowed with awakened intelligence (buddhi-
yuktA), certainly (hi) by abandoning (tyaktvA) the fruit of actions (phalam), by
freeing themselves (vinirmuktAh) from the bondage of embodiment (janma
bandha), attain (gacchanti) that state (padam), which is free from all forms of
miseries (anAmayam).
2.52. yadA te moha-kalilam buddhir vyatitarisyati tadA gantAsi nirvedam
shrotavyasya shrutasya cha
When (yadA) your (te) intelligence (buddhir) has crossed over (vyatitarisyati) the
dense jungle (kalilam) of delusion (moha), then (tadA) you shall become (gantAsi)
indifferent to (nirvedam) all that has been heard (shrutasya- all past knowledge
and experience) and (cha) all that is to be heard (shrotavyasya- all knowledge and
experience yet to come).
2.53. shruti-vipratipannA te yadA sthAsyati nishchalA samAdhAv acalA buddhis
tadA yogam avApsyasi
When (yadA) you (te) are no longer bewildered (vipratipannA) by the diverse
scriptural interpretations (shruti) and your intelligence (buddhih) remains
(sthAsyati) steady (nishchalA) and unwavering (achalA) in the even awareness
(samAdhau), then you will have attained (avApyasi) the state of Yoga (divine
awareness).
3.7. yas tv indriyAni manasA niyamy’Arabhate ‘rjuna karm-endriyaih karma-
yogam asaktah sa vishishyate
O Arjuna! One whose sensorial organs (indriyAni) connected to the mind
(manasA) rest in their subordinate place (niyamya) while engaging (arabhate) the
actional organs (karmendriyaih) in action through yoga (karma yogam or
Naiskarmya), without self-centred attachment or interest (asaktah)—such a one
(sah) excels amongst all.
3.8. niyatam kuru karma tvam karma jyAyo hy akarmanah sharira-yatrA’pi cha te
na prasiddhyed akarmanah
Accomplish (kuru) your (twam) prescribed (niyatam) actions (karma), for action
(karma) is superior (jyAyah) to inaction (akarmanah). Even (api) the maintenance
(yatra) of the body (sharira) you (te) cannot (na) effectively undertake
(prasiddhyed) without action (akarmanah).
43
3.9. yajn’ArthAt karmano’nyatra loko’yam karma-bandhanah tad-artham karma
kaunteya mukta-sangah samAcara
Actions (karmanah) with a sanctifying and altruistic intent (yagnyArtAt) are to be
accomplished; done for other reasons (anyatra), actions (karma) bind (bandhanah)
one to this (ayam) world of misery (loka). Therefore, O son of Kunti, fulfill
(samAchara) your actions (karma) with that (tat) purpose (artham: loka samgraha-
for the general good 3.25) at heart, free from (mukta) self-centred
attachment/interest (sangah).
3.19. tasmAd asaktah satatam kAryam karma samAcara asakto hy Acaran karma
param Apnoti purushah
Therefore (tasmAt), without self-centred attachment to fruitive actions (asaktah),
constantly (satatam) fulfil (samAchara) all action (karma) that has to be done
(kAryam); for by discharging (Acharan) actions (karma) without selfish
attachment (asaktah), a person (purusha) certainly (hi) attains (Apnoti) the
Almighty (param).
3.37. kAma esha krodha esha rajo-guna-samudbhavah mah’Ashano mahA-
pApmA viddhy enam iha vairinam
This power that forces people to indulge in sin against their will (esha) is
obsession for self-enjoyment through pleasurable objects and experiences (kAma);
itself (esha) the cause of anger (krodha), born out of passion and impulsivity (rajo-
guna), all-devouring (mahAshanah), prompting to great sin (mahA-pApmA).
Know (viddhi) this (enam) to be the enemy (vairinam) here (iha) in our embodied
life.
3.39. Avritam jnAnam etena jnAnino nitya-vairinA kAma-rupena kaunteya
dushpuren’Analena cha
Thus, knowledge/consciousness (jnAnam) is veiled (Avritam) by this (etana)
eternal (nitya) enemy (vairinA) of the aspirant of knowledge (jnAnino) in the form
(rupena) of obsessive selfish-pleasure (kAma: desire for enjoyment, lust), which is
never appeased (dushpurena) and (cha) which burns like fire (analena).
3.40. indriyAni mano buddhir asy’AdhisthAnam uchyate etair vimohayaty esha
jnAnam Avritya dehinam
The sensorial instruments (indriyAni), the mind (mano) and the intellect (buddhi)
are said (uchyate) to be the seat (AdhisthAnam) of this force (asya), by which all
these (etaih) are bewildered (vimohyati), which (esha) veils (Avritya) the
awareness (jnAnam) of the embodied entity (dehinam).
44
3.41. tasmAt tvam indriyAny Adau niyamya bharatarsabha papmAnam prajahi hy
enam jnAna-vijnAna-nAshanam
Therefore (tasmAt), O best of the Bharatas, you (tvam) need at the very outset
(Adau) to relax (niyamya: not to excite or unbridle) the sensorial instruments
(indriyAni) in order to neutralise (prajahi) this (enam) source of sin (pApmAnam),
which destroys (nAshanam) knowledge (jnAnam) and wisdom (vijnAnam).
3.42. indriyAni parAny Ahur indriyebhyah param manah manasas tu parA
buddhir yo buddheh paratas tu sah
The instruments of experience (indriyAni) are said (Ahur) to be superior (parAny)
to their objects; processing mind (manah) is superior to (param) the sensory
instruments (indriyebhyah); deciding intellect (buddhir) is still higher than the
mind (manasah); what (sah) is even (tu) higher than (paratas) the decision-making
intellect (buddheh) is That (sah: Atman, Self-existent maintaining everything
else).
3.43. evam buddheh param buddhvA samstabhy’AtmAnam AtmanA jahi
shatrum mahA-bAho kAma-rupam durAsadam
Thus (evam) realising (buddvA) oneself to be transcendental to (param) the
intellect (buddheh), one should establish (samstabhya) oneself (AtmAnam) in the
Self-existent Being (AtmanA) and overcome (jahi) this unyielding (durAsadam)
enemy (shatrum) in the form (rupam) of obsessive self-pleasure (kAma).
18.5. yajna-dAna-tapah-karma na tyAjyam kAryam eva tat yajno dAnam tapash
chaiva pAvanAni manishinAm.
Actions (karma) such as sanctifying acts (yagnya: sacrifice), charity (dAna) and
austerity (tapah: spiritual incubation) should not (na) be abandoned (tyAjyam);
they are indeed (tat eva) to be performed (kAryam). Sanctifying acts, charity and
austerity are also (cha eva) indeed purifying (pAvamAni) for the wise persons
(manishinAm).
18.6. etAny api tu karmAni sangam tyaktvA phalAni cha kartavyAni’ti me
pArtha nishchitam matam uttamam
Even (api tu) these (etAni) activities (karmAni) are be performed by abandoning
(tyaktvA) self-centred attachment leading to sense of doer (sangam) and (cha)
expectations of personal gains resulting in sense of experiencer ( phalAni). They
should be performed as a matter of duty (kartavyAni), O son of Pritha. This (iti) is
My (me) firm (nishchitam) highest (uttamam) view (matam).
45
18.7. niyatasya tu sannyAsah karmano nopapadyate mohat tasya parityAgas
tAmasah parikirtitah
Renunciation of (samnyAsah) actions (karmano) that ought to be done as a duty
(niyatasya) is indeed (tu) not (na) appropriate or indicated (upapadyate). If, by
illusion (mohat), one renounces (parityAgas) these (tasya), such renunciation is
declared to be (parikirtitah) in the mode of ignorance (tAmasah).
18.57. chetasA sarva-karmAni mayi sannyasya mat-parah buddhi-yogam
upAshritya mat-chittah satatam bhava
Consciously (chetasA) resigning (samnyasya) all actions (sarva karmAni) to Me
(mayi), relying on My Supreme Grace (mat parah), and taking refuge (upAshritya)
in communion through wisdom (buddhi yogam), in Me (mat), let your
consciousness (chittah) constantly (satatam) be or dwell (bhava).
18.58. mat-chittah sarva-durgAni mat-prasAdAt tarishyasi atha chet tvam
ahankArAn na shroshyasi vinankshyasi
If you are in conscious communion with Me (mat chittah), then all the obstacles of
conditional life (sarva durgAni) by My grace (mat prasAdAt) will be overcome
(tarishyasi). If (chet), however (atha), through false ego (ahankArAn) you do not
(na) act as you are taught (shroshyasi), you will perish (ninankshyasi).
18.61. ishvarah sarva-bhutAnAm hrid-deshe ‘rjuna tishthati bhrAmayan sarva-
bhutAni yantr’ArudhAni mAyayA
The Cosmic Being (ishvara) dwells (tishthati) in the heart space (hriddeshe) of all
living beings (sarva bhutAnAm), O Arjuna, and is directing the wanderings
(bhrAmayan) of all living entities (sarva bhutAni), as if they are carried away
(bhrAmayan), all seated on a revolving machine (yantrArudhAni), driven by Its
Cosmic Conditioning Power (mAyayA).
18.62. tam eva saranam gaccha sarva-bhAvena bhArata tat-prasAdAt param
shAntim sthAnam prApsyasi shAshvatam
O scion of Bharata, surrender (sharanam) unto That (tam) indeed (eva) through
(gaccha) your whole being (sarva bhAvena). By Its (tat) grace (prasAdAt), you
will attain (prApsyasi) supreme (param) peace (shAntim) and the highest eternal
(shAshvatam) state (sthAnam).
18.66. sarva-dharmAn parityajya mAm ekam saranam vraja aham tvam sarva-
pApebhyo moksayisyAmi mA suchah
46
Abandon (parityajya) all types of (sarva) obligations and practices (dharmAn) and
surrender (sharanam vraja) unto Me (mAm) alone (ekam). I (aham) shall deliver
(mokshaisyAmi) you (tvam) from all (sarva) sinful reactions (pApebhyah). Do not
(mA) grieve or worry (suchah).
18.68. ya idam paramam guhyam mad-bhakteshv abhidhAsyati bhaktim mayi
parAm krtvA mAm ev’aishyAty asamshayah
Anyone, who (ya) explains (abhidhAsyati) this (idam) supreme (paramam) secret
teaching (guhyam) to My (mad) devotees (bhakteshu), doing (kritvA) unto Me
(mayi) the highest form (parAm) of loving service (bhaktim), shall eshyati (reach)
Me (mAm) alone (eva) undoubtedly (asamshayah).
18.69. na ca tasmAn manushyeshu kaschin me priya-krttamah bhavitA na cha me
tasmAd anyah priyataro bhuvi
Other than (tasmAt) such a person, none (kaschin) among human beings
(manushyeshu) can do anything dearer (priya-krittamah) for Me (me), and (cha)
nor (na) any one (anyah) on earth (bhuvi) other than such a one (tasmAd) shall be
(bhavitA) dearer (priyataro) to Me (me).
18.70. adhyeshyate cha ya imam dharmyam samvAdam Avayoh jnAna-yajnena
ten’Aham ishtah syAm iti me matih
And (cha) whoever (ya) shall study (adhyeshyate) this (imam) enlightening
(dharmyam) conversation (samvAdam) between both of us (Avayoh), I (aham)
shall consider (syAm) such a person (tena) as adoring (ishtah) Me through the
sanctifying act (yajnena) of understanding (jnAna). This (iti) is My (me) view
(matih).
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Krishna’s complaints in Bhagavad Gita:
7.13 Deluded by the mental states of experience conditioned by the three modes of
the flow of natural forces, this entire world knows not My Being as the Immutable
One transcending such conditionings.
7.24 Without realising My Supreme Nature as Unsurpassed and Immutable Being,
people of little understanding conceive Me, the Unmanifest, as a particular
manifest unit (form, image, entity).
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7.25 I am not revealed to all owing to the veil of My Formidable Field of
Becoming (Yogamaya). This deluded world does not know Me, the Immutable
Unborn.
9.10-11 With Me as the Witnessing Basis, Natural Force or Prakriti manifests this
universe of sentient and insentient beings. For this reason, the world revolves and
evolves. The ignorant persons, ignoring My Supreme Nature as the Great Basis of
all that is manifest, ignore My Presence in their human body.
Koosraj KORA VENCIAH, [email protected], 2010