THE BHAGAVAD GITA

(The Sacred Song)

Fifth Edition

With Introduction, A Lucid
Modern English Rendition, Guide
for the Beginners and Daily
Reading, Commentaries,
with Verses from Other
Religious Scriptures,
and more.




Ramananda Prasad, Ph.D.


A hardcover printed edition is available from:
www.gita-society.com , B&N or Amazon.com
Bookstores.










INTERNATIONAL GITA SOCIETY

The Bhagavad Gita 2
E-book Edition, 2011
Fifth (Pocket Paperback) Edition, 2008
First Children Edition, 2008
Fourth Edition, Second Printing, 2008
Fourth Revised and Enlarged Edition, 2004
Hindi Edition, 2004
Free small Pocket size editions, 2000-2008
Third Revised Edition, 1999
Third and other Printings, 1998
Second Printing, 1997
Second Revised and Enlarged Edition, 1996
(Published by Motilal Banarsidass in India)
First Edition, 1988

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The Bhagavad Gita
3
Worldwide Acclaim for
This Rendition
. every sincere translator of the Universal Gita
should have Dr. Ramananda Prasads translation for
constant reference. This rendition of Gita is original
and authoritative. It is a concise reference tool for
every seeker, and every translator. The Eternal Truth
is plainly brought forward, and, at the same time the
best and most easily read translation in English ....
Dr. Philippe De Coster, D.D, Belgium
. American Gita Society now offers a
translation, rendering thought provoking delicacy for
the scholar, and at the same time provides unbiased
commentaries that can be easily understood by the
layperson. This rendition does not endorse,
propagate, or oppose any causes, and delivers a
translation that is devoid of all personal motivation
and speculation .
D. Remington, Los Angeles, 1997
. this translation has an excellent format. It is very
simple, compact, nice, and comfortable to read. Your
book is Maha Prasada. I like it very much .
Ojasvi Dasa, Divine Life Society of Brazil
I want to implore your organization to continue
spreading the truth found in the Gita to those who
seek spiritual transcendence from the fetters of
commercialism.
Steven Blackwell, New York

























. this rendition is a product of a meditative
brooding to convey the spirit of the original. As a
result, clarity and simplicity characterize the
translation. The author's explanation of the verses
does not suffer from any distortion of meaning or
interpretation. Judicious use of Sanskrit in the
translation conveys its majestic beauty to the reader.
His lucid English prose style makes a pleasant
reading. It is marked by terseness and clarity and is
devoid of superfluity. This book is refreshingly free
from any sectarian slant ....
Vedanta Kesari, Calcutta, May 1997
.... I am currently creating a textbook on ancient
world cultures on the World-Wide Web. I would like
to include the translation of the Gita by Dr.
Ramananda Prasad in my site. I am interested in
representing India fairly, and I fear that the
translation of the Gita by Sir Edwin Arnold that is
distributed all over the net will do more to turn
students away rather than introduce them fairly to the
text ....
Prof. A. Beavers, University of Evansville
.... Dr. Prasad brings the ancient wisdom and
insights of divine message into modern applicability.
A beautiful blend of melodic and compelling
commentary ....

H. H. Swami Chidanand Sarasawati (Muniji)
Rishikesh, India



The Bhagavad Gita 4
AIMS AND OBJECTIVES
International Gita Society
(Formerly: American Gita Society)
Founded in 1984, the International Gita Society
(IGS) is a registered, non-profit, tax-exempt, spiritual
institution in the United States of America under
Section 501(c) (3) of the IRS Code. Membership is
free of charge and open to all. The Aims and
Objectives of IGS include:
1. Publish and distribute, The Bhagavad Gita in
simple and easy to understand languages, to anyone
interested in the Gita.
2. Spread the basic Non-sectarian Universal
teachings of Shrimad Bhagavad Gita and other Vedic
scriptures in easy to understand languages by
establishing branches of the Society in other
countries.
3. Provide support and guidance in establishing Gita
Study and Discussion (Satsang) Groups, including a
free Gita correspondence course.
4. To provide inspiration, cooperation, and support
to persons and non-profit organizations engaged in
the study and propagation of Vedic knowledge.
5. To break the barriers between faiths, and
establish unity of races, religions, castes, and creeds
through the immortal non-sectarian teachings of
Hindu as well as other major world scriptures such as
the Dhammapada, the Bible, the Koran, etc.; and to
promote the Universal Brotherhood.
Readers interested in promoting the ideals of the
society are invited to correspond with the
secretary: [email protected]
The International Gita Society

ABOUT THE AUTHOR
Dr. Prasad is a charter member of several non-
profit organizations in the San Francisco Bay Area.
He founded the American/International Gita Society
whose aim is to serve the humanity through the
teachings of the holy Bhagavad Gita and other Hindu
scriptures, and to establish unity amongst all cultures,
races, religions, and faiths of the world through the
immortal teachings of all great masters, and major
world scriptures.
He is a graduate of the Indian Institute of
Technology, Kharagpur, India. He obtained his M.S.
degree from the University of Toronto, and a Ph.D. in
Civil Engineering from the University of Illinois. Dr.
Prasad has worked in research, teaching, engineering
consulting, as well as State and Federal
Governments, including U.S. Navy and Army Corps
of Engineers.
At present he is a professor emeritus of Civil
Engineering at the San Jose State University, CA and
an adjunct professor of Religion and Psychology at
the Graduate College of the Union Institute of
Cincinnati, Ohio.

PREFACE
The first edition of our work was published in
1988. The second revised and enlarged edition, with
Sanskrit verses, was published in 1996 by Motilal
Banarsidass in India with a view to underline the
harmony and unity between major teachings of the
great religions of the world. All scriptures draw the
water of truth from the same ocean. The teachings of
Gita are non-sectarian and do not belong to any
particular creed, cult, or country. They are meant for
the people of the whole world. In this edition similar
verses and teachings of major Hindu as well as non-
Hindu scriptures of the world such as the Vedas, the
Upanishads, the Puranas, the Mahbhrata, the
Bhakti Sutras, Yoga Sutra, Brahma Sutra, Manu
Smriti, and Rmyanas, as well as the Dhammapada,
the Bible, and the Koran was added. A short
commentary of selected verses as well as the
teachings of saints and sages was included to aid the
understanding of difficult verses. The Third Edition
was substantially revised and improved. In this
edition both Sanskrit and English words were used,
under parenthesis, for the clarity and convenience of
our readers. In the Fourth Edition additional
material and paragraph headings have been added,
and the use of Sanskrit words is kept to a minimum.
This edition is suitable also for those who are not
familiar with Indian Philosophy. This Fifth Edition
(pocket paperback) is a revised version of our
Fourth Edition without Sanskrit verses.
The writer wishes to offer adoration to saints and
sages of all religions, and the commentators on Gita
through whose grace and blessings alone I was able
to write this commentary. I also wish to acknowledge
the immeasurable contributions made to my spiritual
life by my gurus under whose guidance I had an
opportunity and privilege to start the study of the
Gita, and Kriy-yoga. They are: Swami Prabhupada,
Swami Chinmayananda, Swami Dayananda, Swami
Arjun Puri, Paramahamsa Hariharananda, and Swami
Chidanand Sarasawati (Muniji). I wish to express my
heart-felt appreciation and acknowledgment to
Sayeed Chaudhury, Dr. Ved Prakash Vatuk, and my
wife Sadhana, daughter Reeta, and son Sanjay, for
The Bhagavad Gita
5
providing valuable suggestions, moral support, help,
and encouragement during the development and
preparation of this manuscript. Raj Khanna of Adobe
Systems provided valuable help in editing PDF files.
I would like to thank Avkash Chauhan and Shyamala
Raveendran, our webmasters, and Doret Kollerer for
her meticulous editorial help. I would also like to
give special thanks to Peter Hansmann for reviewing
the current edition of the manuscript, valuable
suggestions and ideas for improving the website,
discussions as well as for other promotional efforts.
The writer wishes to express his gratefulness to
Michael Beloved (Madhavacharya) for his dedicated
support of the societys work and his valuable help
and effort in publishing and distributing the Gita
worldwide.

Ramananda Prasad
Fremont, California, 2011


CONTENTS
Review comments
Aims and objectives of the society
Preface
List of Abbreviations
Introduction
1. Arjunas Dilemma
Arjuna wants to inspect the army ...... 1.23
Arjuna's dilemma .............................. 1.27
Arjuna gets deluded .......................... 1.45
2. Transcendental Knowledge
The spirit is eternal, body is transitory 2.13
Death and transmigration of soul ...... 2.22
Theory and practice of KarmaYoga .. 2.47
Marks of a Self-realized person ........ 2.55
Dangers of unrestrained senses ......... 2.60
Sense control and Self-knowledge .... 2.64
3. Path of KarmaYoga
Why one should serve others? .......... 3.07
The first commandment of Hinduism 3.10
All works are the works of nature ..... 3.27
Two stumbling blocks on the path .... 3.34
Origin and control of sin or lust ........ 3.36
4. Path of Renunciation with Knowledge
Why God incarnates? ........................ 4.07
Attached, detached, and forbidden action 4.17
A KarmaYogi is not bound by karma 4.20
A simple method of Self-realization . 4.24
The gift of knowledge is the best gift 4.33
A KarmaYogi obtains Self-knowledge 4.38
Need for both Self-knowledge and Sev 4.42
5. Path of Renunciation
KarmaYoga leads to Samnysa ......... 5.06
The saint and sinner is same for the wise 5.18
6. Path of Meditation
A KarmaYogi is a renunciant ............ 6.02
Mind is both a friend and an enemy .. 6.05
Who is the best yogi? ........................ 6.32
Two methods to subdue the mind ..... 6.35
7. Self-knowledge and Enlightenment
Matter, consciousness, and spirit ...... 7.05
The Supreme spirit is everything ...... 7.07
Who seeks God? ............................... 7.16
God can be seen by deity worship .... 7.21
8. The Eternal Being (Brahma)
Spirit, individual soul, and Karma .... 8.03
A simple method of God-realization . 8.07
How to attain salvation ..................... 8.12
Paths of departure from world .......... 8.24
Self-knowledge leads to salvation ..... 8.26
9. Supreme Knowledge and Big Mystery
The theory of evolution and involution 9.07
The ways of the wise and of the ignorant 9.11
Everything is a manifestation of God 9.16
Attaining salvation by devotional love 9.22
The Lord accepts the offering of love 9.26
There is no unforgivable sinner ........ 9.30

10. Manifestation of the Absolute
God gives knowledge to His devotees 10.11
Nobody can know the Reality ......... 10.15
Everything is His manifestation ...... 10.32
Creation is a small fraction of My 10.42
11. Vision of the Cosmic Form
The vision of God is the aim of a seeker 11.03
Lord Krishna shows His cosmic form 11.12
We are only a divine instrument ..... 11.33
One may see God in any form ........ 11.46
Lord can be seen by devotional love 11.52

12. Path of Devotion
Worship a personal or impersonal God? 12.02
KarmaYoga is the best way ............ 12.12
One should develop divine qualities 12.20
13. Creation and the Creator
The theory of creation ..................... 13.05
The fourfold noble truth and Nirvna 13.08
God can be described only by parables 13.13
14. Three Modes of Nature
Three modes bind the soul .............. 14.04
Three modes and transmigration .... 14.14
Rising above the three modes ......... 14.26
15. The Supreme Person
Creation is like a tree of My ........ 15.01
How to attain salvation ................... 15.03
The supreme spirit, spirit, and the soul 15.18
16. Divine and the Demonic Qualities
A list of major divine qualities ....... 16.01
There are only two types of humans 16.06
Three gates to hell ........................... 16.21
Follow the scriptural injunctions .... 16.24
17. Threefold Faith
Three types of sacrifices ................. 17.11
Austerity of thought, word, and deed 17.15
Three types of charity ..................... 17.20
18. Liberation Through Renunciation
Definition of renunciation and sacrifice 18.02
The four goals of human life .......... 18.34
Three types of pleasure ................... 18.38
The ultimate path to God ................ 18.66
The highest service to God ............. 18.68
The Grace of Gita ........................... 18.70
The Farewell Message of Lord Krishna


The Bhagavad Gita 2
The Message of Peace, Solace, and Guidance
(See Index for more details) for:

Anger: 2.62-63, 6.21
Atheist: 4.07-08, 4.40,
4.42, 7.07-11, 10.15,
10.20, 11.08,
Bereavement: 2.11-17,
2.20-28
Broken Heart: 2.11,
3.43,
Businessman: 2.47-50,
8.07, 12.11, 16.21,
17.20
Concentration:
6.10-12, 6.35
Confused: 2.07, 2.53,
4.16-18, 15.15
Devotees: 9.29, 12.20,
18.65, 18.68
Downcast: 2.03, 2.15,
2.38, 3.30, 18.67
Gurus: 4.34
Householders: 3.07,
3.30, 6.14, 7.11,
18.34
Husband: 11.44, 16.03
Intellectuals: 11.33
Leaders: 3.20, 3.21,
3.25, 17.15, 18.68
Meditators: 6.10-17,
8.10

Mental Peace: 2.50,
2.66, 2.70, 2.71, 3.17-
19, 3.27, 4.39, 5.21,
5.29, 6.15, 6.20, 6.25,
6.35, 10.25, 12.12,
16.21, 18.62
Poor: 7.16, 17.03
Prayers: 4.11, 9.26
Retired Person: 18.66
Rich: 8.07, 9.33, 16.21,
17.20-22, 18.38
Saint: 5.06, 5.08, 5.18
Seekers: 4.24, 6.37-45,
8.14, 9.34, 10.10,
13.08, 14.26, 17.28
Self-realization: 8.07
Sick: 7.16, 17.08
Sinner: 3.16, 3.36-43,
5.15, 9.30
Students: 2.15, 3.35,
3.37-43, 7.22, 17.03,
18.38, 18.47,18.48
Successful Marriage:
6.29, 7.11, 12.20,
16.03, 17.15
Swamis: 2.61, 2.71,
5.18
Victims of injustice:
2.32, 12.11, 18.61
Spouse: 6.29,16.23,
6.24


















LIST OF ABBREVIATIONS USED
The Hindu Scriptures
1. AiU Aitareya Upanishad
2. AV Atharvaveda
3. BP Bhgavata Mah Purna
4. BrU Brihadranyaka Upanishad
5. BS BrahmaSutra
6. ChU Chndogya Upanishad
7. DB Devi Bhgavatam
8. IsU Ishavsya Upanishad
9. KaU Katha Upanishad
10. KeU Kena Upanishad
11. MaU Mndukya Upanishad
12. MB Mahbhrata
13. MS Manu Smriti
14. MuU Mundaka Upanishad
15. NBS Nrada BhaktiSutra
16. PrU Prashna Upanishad
17. PYS Patanjali YogaSutra
18. RV Rigveda
19. SBS Shndilya BhaktiSutra
20. ShU Shvetshvatara Upanishad
21. SV Smaveda
22. TaU Taittiriya Upanishad
23. TR Tulasi Rmyana
24. VP Vishnu Purna
25. VR Vlmiki Rmyanam
26. YV Yajurveda, V. Samhit
Non-Hindu Scriptures
27. The Dhammapada
28. The Bible
29. The Koran

The Bhagavad Gita
3
INTRODUCTION
The Gita is a doctrine of universal truth. Its
message is universal, sublime, and non-sectarian
although it is a part of the scriptural trinity of
Santana Dharma, commonly known as Hinduism.
The Gita is very easy to understand in any language
for a mature mind. A repeated reading with faith will
reveal all the sublime ideas contained in it. A few
abstruse statements are interspersed here and there
but they have no direct bearing on practical issues or
the central theme of Gita. The Gita deals with the
most sacred metaphysical science. It imparts the
knowledge of the Self and answers two universal
questions: Who am I, and how can I lead a happy and
peaceful life in this world of dualities. It is a book of
yoga, the moral and spiritual growth, for mankind
based on the cardinal principles of the Hindu religion.
The message of the Gita came to humanity
because of Arjunas unwillingness to do his duty as a
warrior because fighting involved destruction and
killing. Nonviolence or Ahims is one of the most
fundamental tenets of Hinduism. All lives, human or
non-human, are sacred. This immortal discourse
between the Supreme Lord, Krishna, and His
devotee-friend, Arjuna, occurs not in a temple, a
secluded forest, or on a mountain top but on a
battlefield on the eve of a war and is recorded in the
great epic, Mahbhrata. In the Gita Lord Krishna
advises Arjuna to get up and fight. This may create a
misunderstanding of the principles of Ahims if the
background of the war of Mahbhrata is not kept in
mind. Therefore, a brief historical description is in
order.
In ancient times there was a king who had two
sons, Dhritarshtra and Pndu. The former was born
blind; therefore, Pndu inherited the kingdom. Pndu
had five sons. They were called the Pndavas.
Dhritarshtra had one hundred sons. They were
called the Kauravas. Duryodhana was the eldest of
the Kauravas.
After the death of king Pndu, the eldest son of
Pndu became the lawful King. Duryodhana was a
very jealous person. He also wanted the kingdom.
The kingdom was divided into two halves between
the Pndavas and the Kauravas. Duryodhana was not
satisfied with his share of the kingdom. He wanted
the entire kingdom for himself. He unsuccessfully
planned several foul plots to kill the Pndavas and
take away their kingdom. He unlawfully took
possession of the entire kingdom of the Pndavas and
refused to give back even an acre of land without a
war. All mediation by Lord Krishna and others failed.
The big war of Mahbhrata was thus inevitable. The
Pndavas were unwilling participants. They had only
two choices: Fight for their right as a matter of duty
or run away from war and accept defeat in the name
of peace and nonviolence. Arjuna, one of the five
Pndava brothers, faced the dilemma in the
battlefield whether to fight, or run away from war for
the sake of peace.
Arjunas dilemma is, in reality, the universal
dilemma. Every human being faces dilemmas, big
and small, in their everyday life when performing
their duties. Arjunas dilemma was a big one. He had
to make a choice between fighting the war and killing
his most revered guru who was on the other side,
very dear friends, close relatives, and many innocent
warriors; or running away from the battlefield for the
sake of preserving the peace and nonviolence. The
entire seven hundred verses of the Gita is a discourse
between Lord Krishna and the confused Arjuna on
the battlefield of Kurukshetra near New Delhi, India,
in about 3,100 years BCE. This discourse was
narrated to the blind king, Dhritarshtra, by his
charioteer, Sanjaya, as an eyewitness war report.
The main objective of the Gita is to help people
struggling in the darkness of ignorance cross
the ocean of transmigration and reach the spiritual
shore of liberation while living and working in the
society. The central teaching of the Gita is the
attainment of freedom or happiness from the bondage
of life by doing ones duty. Always remember the
glory and greatness of the creator and do your duty to
the best of your ability without being attached to or
affected by the results even if that duty may at times
demand unavoidable violence. Some people neglect
or give up their duty in life for the sake of a spiritual
life while others excuse themselves from spiritual
practices because they believe that they have no time.
The Lords message is to sanctify the entire
living process itself. Whatever a person does or
thinks, ought to be done for the glory and satisfaction
of the Maker. Not much effort or cost is necessary for
this process. Do your duty as a service to the Lord
and humanity, and see God alone in everything in a
spiritual frame of mind. This spiritual state of mind
can be gradually attained with personal discipline,
austerity, penance, good conduct, selfless service,
meditation, worship, prayer, rituals, and study of
scriptures. The company of holy persons, pilgrimage,
yogic practices, chanting of the holy names of God,
and Self-inquiry also helps to purify the body, mind,
and intellect. One must learn to give up lust, anger,
greed, and establish mastery over the mind and five
senses (hearing, touch, sight, taste, smell) by the
purified intellect. One should always remember that
The Bhagavad Gita 4
all works are done by the energy of nature and that
one is not the doer but only an instrument. One must
strive for excellence in all undertakings but maintain
equanimity in success and failure, gain and loss, and
pain and pleasure.
The ignorance of metaphysical knowledge is
humanitys greatest predicament. A scripture, being
the voice of transcendence, cannot be translated.
Language is incapable and translations are defective
to clearly impart the knowledge of the Absolute. In
this rendering, an attempt has been made to keep the
style as close as possible to the original Sanskrit
poetry and yet make it easy to read and understand.
An attempt has been made to improve the clarity by
adding words or phrases, within parenthesis, in the
English translation of the verses. One hundred and
thirty-three (133) key verses are printed in bold
underlined and or red for the convenience of
beginners. We suggest all our readers to ponder,
contemplate, and act upon these verses. The
beginners and the busy executives should first read
and understand the meaning of these key verses
before delving deep into the bottomless ocean of
transcendental knowledge of the Gita.
According to the scriptures, no sin, however
heinous, can affect one who reads, ponders, and
practices the teachings of Gita any more than water
affects the lotus leaf. The Lord Himself resides where
Gita is kept, read, chanted, or taught. One, who reads,
ponders, and practices the teachings of Gita with faith
and devotion, will attain Moksha (or Nirvna) by the
grace of God.
This book is dedicated to all the gurus whose
blessings, grace, and teachings have been invaluable.
It is offered to the greatest Guru, Lord Krishna, with
love and devotion. May the Lord accept it, and bless
those who repeatedly read this with peace, happiness,
and the true knowledge of the Self.

OM TAT SAT

CHAPTER 1
ARJUNAS DILEMMA
The war of Mahbhrata has begun after all
negotiations by Lord Krishna and others to avoid it
failed. The blind King (Dhritarshtra) was never very
sure about the victory of his sons (Kauravas) in spite
of their superior army. Sage Vysa, the author of
Mahbhrata, wanted to give the blind king the boon
of eyesight so that the king could see the horrors of
the war for which he was primarily responsible. But
the king refused the offer. He did not want to see the
horrors of the war; but preferred to get the war report
through his charioteer, Sanjaya. Sage Vysa granted
the power of clairvoyance and clairvision to Sanjaya.
With this power Sanjaya could see, hear and recall
the events of the past, present, and the future. He was
able to give an instant replay of the eye-witness war
report to the blind King sitting in the palace.
Bhishma, the mightiest man and the commander-
in-chief of the Kauravas army, is disabled by Arjuna
and dying on the battleground on the tenth day of the
eighteen-day war. Upon hearing this bad news from
Sanjaya, the blind King loses all hope for victory by
his sons. Now the King wants to know the details of
the war from the beginning, including how the
mightiest man, the commander-in-chief of his
superior army who had a boon of dying at his own
will was defeated in the battlefield. The teaching
of the Gita begins with the inquiry of the blind King,
after Sanjaya described how Bhishma was defeated,
as follows:

The King inquired: Sanjaya, please now tell
me, in details, what did my people (the Kauravas)
and the Pndavas do in the battlefield before the
war started? (1.01)
Sanjaya said: O King, after seeing the battle
formation of the Pndavas army, your son
approached his guru and spoke these words:
(1.02)
O Master, behold this mighty army of the
Pndavas, arranged in battle formation by your
other talented disciple! There are many great
warriors, valiant men, heroes, and mighty
archers. (1.03-06)
INTRODUCTION OF THE ARMY
COMMANDERS
Also there are many heroes on my side who
have risked their lives for me. I shall name a few
distinguished commanders of my army for your
information. He named all the officers of his army
and said: They are armed with various weapons
and are skilled in warfare. (1.07-09)
The army protecting our commander-in-chief
is insufficient, whereas my archrival on the other
side is well protected. Therefore all of you,
occupying your respective positions, protect our
commander-in-chief. (1.10-11)
WAR STARTS WITH THE BLOWING OF
CONCH SHELLS
The mighty commander-in-chief and the eldest
man of the dynasty roared as a lion and blew his
conch loudly, bringing joy to your son. (1.12)
The Bhagavad Gita
5
Soon after that; conches, kettledrums, cymbals,
drums, and trumpets were sounded together. The
commotion was tremendous. (1.13)
After that, Lord Krishna and Arjuna, seated in
a grand chariot yoked with white horses, blew
their celestial conches. (1.14)
Krishna blew His conch; then Arjuna and all
other commanders of various divisions of the
army of Pndavas blew their respective conches.
The tumultuous uproar, resounding through the
earth and sky, tore the hearts of your sons. (1.15-
19)
ARJUNA WANTS TO INSPECT THE ARMY
Seeing your sons standing and the war about
to begin with the hurling of weapons; Arjuna,
took up his bow and spoke these words to Lord
Krishna: O Lord, please stop my chariot between
the two armies until I behold those who stand here
eager for the battle and with whom I must engage
in this act of war. (1.20-22)
I wish to see those who are willing to serve and
appease the evil-minded Kauravas by assembling
here to fight the battle. (1.23)
Sanjaya said: O King, Lord Krishna, as
requested by Arjuna, placed the best of all the
chariots in the midst of the two armies facing
Arjuna's grandfather, his guru and all other
Kings, and said to Arjuna: Behold these
assembled soldiers! (1.24-25)
Arjuna saw his uncles, grandfathers, teachers,
maternal uncles, brothers, sons, grandsons, and
other comrades in the army. (1.26)
ARJUNA'S DILEMMA
After seeing fathers-in-law, companions, and
all his kinsmen standing in the ranks of the two
armies, Arjuna was overcome with great
compassion and sorrowfully spoke these words: O
Krishna, seeing my kinsmen standing with a
desire to fight, my limbs fail and my mouth
becomes dry. My body quivers and my hairs stand
on end. (1.27-29)
The bow slips from my hand and my skin
intensely burns. My head turns, I am unable to
stand steady, and O Krishna, I see bad omens. I
see no use of killing my kinsmen in battle. (1.30-
31)
I desire neither victory nor pleasure nor
kingdom, O Krishna. What is the use of the
kingdom or enjoyment, or even life, O Krishna;
because all those for whom we desire kingdom,
enjoyments, and pleasures are standing here
for the battle, giving up their lives? (1.32-33)
I do not wish to kill my teachers, uncles, sons,
grandfathers, maternal uncles, fathers-in-law,
grandsons, brothers-in-law, and other relatives
who are about to kill us, even for the sovereignty
of the three worlds, let alone for this earthly
kingdom, O Krishna. (1.34-35)
O Lord Krishna, what pleasure shall we find in
killing our cousin brothers? Upon killing these
felons, we shall incur only sin. (1.36)
Therefore, we should not kill our cousin
brothers. How can we be happy after killing our
relatives, O Krishna? (1.37)
Though they are blinded by greed and do not
see evil in the destruction of the family or sin in
being treacherous to friends, why we, who clearly
see evil in the destruction of the family, should not
think about turning away from this sin, O
Krishna? (1.38-39)

ARJUNA DESCRIBES THE EVILS OF WAR
Eternal family traditions and codes of moral
conduct are destroyed with the destruction of (the
head of the) family in a war. And immorality
prevails in the family due to the destruction of
family traditions. (1.40)
And when immorality prevails, O Krishna,
people become corrupted. And when people are
corrupted, unwanted progeny is born. (1.41)
This brings the family and the slayers of the
family to hell because the spirits of their ancestors
are degraded when deprived of ceremonial of-
ferings of love and respect by the unwanted
progeny. (1.42)
The everlasting qualities of social order and
family traditions of those who destroy their family
are ruined by the sinful act of illegitimacy. (1.43)
We have been told, O Krishna, that people
whose family traditions are destroyed necessarily
dwell in hell for a long time. (1.44)
Alas! We are ready to commit a great sin by
striving to slay our relatives because of greed for
the pleasures of the kingdom. (1.45)
It would be far better for me if my cousin
brothers kill me with their weapons in battle while
I am unarmed and unresisting. (1.46)
WHEN THE GOING GETS TOUGH, EVEN
TOUGH ONES CAN GET DELUDED
Sanjaya said: Having said this in the
battlefield and casting aside his bow and arrow,
Arjuna sat down on the seat of the chariot with his
mind overwhelmed with sorrow. (1.47)
Thus ends Chapter 1 of the Bhagavad Gita
The Bhagavad Gita 6
CHAPTER 2
TRANSCENDENTAL KNOWLEDGE
Sanjaya said: Lord Krishna spoke these words
to Arjuna whose eyes were tearful and downcast,
and who was overwhelmed with compassion and
despair. (2.01)
Lord Krishna said: How has the dejection
come to you at this juncture? This is not fit for a
person of noble mind and deeds. It is disgraceful,
and it does not lead one to heaven, O Arjuna.
(2.02)
Do not become a coward, O Arjuna; because it
does not befit you. Shake off this trivial weakness
of your heart and get up for the battle, O Arjuna.
(2.03)
ARJUNA CONTINUES HIS REASONING
AGAINST THE WAR
Arjuna said: How shall I strike my
grandfather, my guru, and all other relatives
who are worthy of my respect with arrows in
battle, O Krishna? (2.04)
Arjuna had a valid point. In Vedic culture, gurus,
the elderly, honorable personalities, and all other
superiors are to be respected. One should not fight or
even joke or speak sarcastically with superiors, even
if they hurt you. But the scriptures also say that
anyone who is engaged in abominable activities or
supports misdeeds against you or others, is no longer
to be respected, but punished.
It would be better, indeed, to live on alms in
this world than to slay these noble personalities
because by killing them I would enjoy wealth and
pleasures stained with their blood. (2.05)
We do not know which alternative to fight
or to quit is better for us. Further, we do not
know whether we shall conquer them or they will
conquer us. We should not even wish to live after
killing our cousin brothers who are standing in
front of us. (2.06)
Arjuna was unable to decide what to do. It is said
that expert guidance of a guru, the spiritual
counselor, should be sought during a moment of cri-
sis or to overcome the perplexities of life. Arjuna
now requests Krishna for guidance:
My senses are overcome by the weakness of
pity, and my mind is confused about duty
(Dharma). Please tell me what is better for me. I
am Your disciple, and I take refuge in You. (2.07)
NOTE: 'Dharma' may be defined as the
eternal law governing, upholding, and supporting
creation and the world order. It is the eternal
relationship between the creator and His creatures. It
also means way of life, doctrine, principle, prescribed
duty, righteousness, right action, integrity, ideal
conduct, custom, virtue, nature, essential quality,
commandments, moral principles, spiritual truth,
spirituality, spiritual values, and a function within the
scriptural injunction or religion.
I do not perceive that gaining an unrivaled
and prosperous kingdom on this earth, or even
lordship over all the celestial controllers will
remove the sorrow that is drying up my senses.
(2.08)
Sanjaya said: O King, after speaking like this
to Lord Krishna, the mighty Arjuna said to
Krishna: I shall not fight, and became silent.
(2.09)
O King, Lord Krishna, as if smiling, spoke
these words to the distressed Arjuna in the midst
of the two armies. (2.10)
THE TEACHINGS OF THE GITA BEGIN
WITH THE TRUE KNOWLEDGE OF THE
SELF AND THE PHYSICAL BODY
Lord Krishna said: You grieve for those who
are not worthy of grief and yet speak words of
wisdom. The wise grieve neither for the living nor
for the dead. (2.11)
People meet and depart in this world as two
pieces of wood flowing down the river come together
and then separate from each other (MB 12.174.15).
The wise who know that the body is mortal and the
Spirit is immortal have nothing to moan about (KaU
2.22).
NOTE: The Self (or Atm) is also called soul
or consciousness and is the source of life and the
cosmic power behind the body-mind complex. Just as
our body exists in space, similarly, our thoughts, in-
tellect, emotions, and psyche exist in the Self, the
space of consciousness. Self cannot be perceived by
our physical senses because Self is beyond the
domain of the senses. The senses were designed only
to comprehend physical objects.
The word Atm has been also used in the Gita
for the lower self (body, mind, and senses), psyche,
intellect, soul, spirit, subtle senses, oneself, ego,
heart, human beings, Eternal Being (Brahma),
Absolute Truth, individual soul, and the supersoul or
the supreme Self, depending on the context.
There was never a time when these monarchs,
you, or I did not exist, nor shall we ever cease to
exist in the future. (2.12)
Just as the soul acquires a childhood body, a
youth body, and an old age body during this life,
similarly, the soul acquires another body after
The Bhagavad Gita
7
death. This should not delude the wise. (See also
15.08) (2.13)
The contacts of the senses with sense objects
give rise to the feelings of heat and cold, and pain
and pleasure. They are transitory and
impermanent. Therefore, one should learn to
endure them bravely. (2.14)
Because a calm person who is not afflicted
by these sense objects and is steady in pain and
pleasure becomes fit for salvation. (2.15)
Nothing can hurt one if the mind can be trained to
withstand the impulse of the pairs of opposites
joys and sorrows, pains and pleasures, loss and gain.
The phenomenal world cannot exist without the pairs
of opposites. Good and evil, pain and pleasure will
always exist. The universe is a playground designed
by God for the living entities. It takes two to play a
game. The game cannot continue if the pairs of
opposites are altogether eliminated. Before one can
feel joy, one must know sorrow. Both negative and
positive experiences are needed for our growth and
spiritual development. Cessation of pain brings
pleasure, and cessation of pleasure results in pain.
Thus, pain is born in the womb of pleasure. Peace is
born in the womb of war. Sorrow exists because the
desire for happiness exists. When the desire for
happiness disappears, so does the sorrow. Sorrow is
only a prelude to happiness and vice versa. Even the
joy of going to heaven is followed by the sorrow of
coming back to the earth; therefore, worldly objects
should not be the main goal of human life. If one
chooses material pleasures, it is like giving up nectar
and choosing poison instead.
Change is the law of nature change from sum-
mer to winter, from spring to fall, from the light of
the full moon to the darkness of the new moon.
Neither pain nor pleasure lasts forever. Pleasure
comes after pain, and pain is followed again by
pleasure. Reflecting like this, one must learn to
tolerate the blows of time with patience and learn not
only to endure but also to expect, welcome, and enjoy
both the joys as well as the sorrows of life. Sow the
seed of hope in the soil of sorrow. Find your way in
the darkness of the night of adversity with the torch
of the scriptures and faith in God. There would be no
opportunities if there were no problems. Destiny is
born out of crisis. Einstein said: Opportunity lies in
the middle of difficulties.
THE SELF IS ETERNAL, BODY IS
TRANSITORY
There is no existence of the unreal or Asat and
no nonexistence of the real or Sat. The reality of
these two is indeed certainly seen by the seers of
the Truth. (2.16)
The Self exists everywhere and at all times
past, present, and future. The human body and the
universe both have a temporary existence, but appear
permanent at first sight. Webster defines Atman or
Atm as the 'World Soul' from which all souls derive
and the Supreme Abode to which they return. Atm
is also called Jivtm or Jiva, which is the
ultimate source of all individual selves. We have used
the English words: Self, Spirit, spirit, soul, or
individual soul interchangeably for different aspects
of Atm.
Our physical body is subject to birth, growth,
maturity, reproduction, decay, and death; whereas the
Self is eternal, indestructible, pure, unique, all
knower, substratum, unchangeable, self-luminous,
the cause of all causes, all pervading, unaffectable,
immutable, and inexplicable. The material body or
the world is unreal and transitory; it undergoes
changes, and the soul is real or eternal.
The Spirit, by whom this entire universe is
pervaded, is indestructible. No one can destroy the
imperishable Spirit. (2.17)
The physical bodies of the eternal, immutable,
and incomprehensible Spirit are mortal. Spirit
(Atm) is immortal. Therefore, as a warrior, you
must fight, O Arjuna. (2.18)
One who thinks that the Spirit is a slayer, and
one who thinks the Spirit is slain both are
ignorant because the Spirit neither slays nor is
slain. (2.19)
The Spirit is neither born, nor does it die at
any time. It does not come into being or cease to
exist. It is unborn, eternal, permanent, and prime-
val. The Spirit is not destroyed when the body is
destroyed. (2.20)
O Arjuna, how can a person, who knows that
the Spirit is indestructible, eternal, unborn, and
immutable, kill anyone or cause anyone to be
killed? (2.21)
DEATH AND TRANSMIGRATION
OF SOUL
Just as a person puts on new garments after
discarding the old ones, similarly, the living entity
or the individual soul acquires other new bodies
after casting away the old bodies. (2.22)
Just as a caterpillar takes hold of another object
before leaving an object, similarly, the living entity
(or soul) obtains a new body before or after leaving
the old one (BrU 4.4.03). The physical body has also
been compared to a cage, a vehicle, an abode, as well
as a garment of the subtle body that needs to be
The Bhagavad Gita 8
changed frequently. Death is the separation of the
subtle body from the physical body. The living entity
is a traveler. Death is not the end of the journey of the
living entity. Death is like a rest area where the
individual soul changes vehicles, and the journey
continues. Life is continuous and endless. Inevitable
death is not the end of life; it is only an end of a
perishable, physical body.
Weapons do not cut this Spirit, fire does not
burn it, water does not make it wet, and the wind
does not make it dry. The Spirit cannot be cut,
burned, wet, or dried. It is eternal, all pervading,
changeless, immovable, and primeval. (Atm is
beyond space and time.) (2.23-24)
The Spirit is said to be unexplainable,
incomprehensible, and immutable. Knowing the
Spirit as such, you should not grieve for the
physical body. (2.25)
In the previous verses Krishna asked us not to
worry about the indestructible spirit. A question may
arise: Should one lament the death of (the
destructible body of) our near and dear ones at all?
The answer comes:
Even if you think that the physical body takes
birth and dies perpetually, even then, O Arjuna,
you should not grieve like this because death is
certain for one who is born, and birth is certain
for one who dies. Therefore, you should not
lament over the inevitable death. (2.26-27)
One should not lament the death of anybody at
all. Lamentation is due to attachment, and attachment
binds the individual soul to the wheel of
transmigration. Therefore, the scriptures suggest one
should not mourn, but pray for several days after the
persons death for salvation of the departed soul.
The inevitability of death and indestructibility of
the soul, however, does not and cannot justify lawful
but unnecessary killing of any creature, unjust war, or
even suicide. The Vedic scriptures are very clear on
this point in regard to killing human beings or any
other living entity. The scripture says: One should not
commit violence towards anyone. Unauthorized
killing is punishable in all circumstances: A life for
life. Lord Krishna is urging Arjuna to fight but not
to kill wantonly in order to establish peace and
law and order on earth as a matter of a warrior's duty.
All beings are unmanifest, or invisible to our
physical eyes, before birth and after death. They
manifest between the birth and the death only.
What is there to grieve about? (2.28)
THE INDESTRUCTIBLE SPIRIT
TRANSCENDS MIND AND SPEECH
Some look upon this Spirit as a wonder,
another describes it as wonderful, and others hear
of it as a wonder. Even after hearing about it, very
few people know what the Spirit is. (See also KaU
2.07) (2.29)
O Arjuna, the Spirit that dwells in the body of
all beings is eternally indestructible. Therefore,
you should not mourn for anybody. (2.30)

LORD KRISHNA REMINDS ARJUNA
DUTY OF A WARRIOR
Considering also your duty as a warrior, you
should not waver because there is nothing more
auspicious for a warrior than a righteous war.
(2.31)
Only the fortunate warriors, O Arjuna, get
such an opportunity for a righteous war against
evil that is like an open door to heaven. (2.32)
The righteous war is not a religious war against
the followers of other religions. The righteous war
may be waged even against our own evil-doer kith
and kin (RV 6.75.19). Life is a continuous battle
between the forces of evil and goodness. A valiant
person must fight with the spirit of a warrior with
a will and determination for victory and without
any compromise with the forces of evil and
difficulties. God helps the valiant who adhere to
morality. Dharma (righteousness) protects those who
protect Dharma (morality, justice, and righteousness).
It is better to die for a right cause and acquire the
grace of sacrifice than to die an ordinary but
compulsory death. The gates of heaven open wide for
those who stand up to vindicate justice and
righteousness (Dharma). Not to oppose an evil is to
indirectly support it. Very similar ideas are expressed
in other scriptures of the world. The Koran says:
Allah loves those who battle for His cause in ranks
(Surah 61.04). The Bible says: Happy are those who
suffer persecution because they do what God
requires. The kingdom of heaven belongs to them
(Matthew 5.10). There is no sin in killing an
aggressor. Whosoever helps and supports an
aggressor is also an aggressor. Thus, all those who
supported Kauravas were basically an aggressor and
deserved to be eliminated.
If you will not fight this battle of good over
evil, you will fail in your duty, lose your
reputation as a warrior, and incur sin (by not
doing your duty). (2.33)
People will talk about your disgrace for a long
time. To the honorable, dishonor is worse than
death. (2.34)
The Bhagavad Gita
9
The great warriors will think that you have
retreated from the battle out of fear. Those who
have greatly esteemed you will lose respect for
you. (2.35)
Your enemies will speak many unmentionable
words and scorn your ability. What could be more
painful to you than this? (2.36)
You will go to heaven if killed in the line of
duty, or you will enjoy the kingdom on the earth if
victorious. No matter what happens you win.
Therefore, get up with a determination to fight, O
Arjuna. (2.37)
Treating pleasure and pain, gain and loss, and
victory and defeat alike engage yourself in your
duty. By doing your duty this way, you will not
incur any sin. (2.38)
Lord Krishna says here that even the violence
done in the line of duty with a proper frame of mind,
as discussed in the above verse, is sinless. This is the
starting verse of the theory of KarmaYoga, the main
theme of the Gita.
The wise should wholeheartedly welcome
pleasure and pain, joy and sorrow, without becoming
discouraged (MB 12.174.39). Two types of people
are happy in this world: Those who are completely
ignorant and those who are truly wise. All others are
unhappy (MB 12.174.33).
THE SCIENCE OF KARMA-YOGA, THE
SELFLESS ACTION
The science of transcendental knowledge has
been imparted to you, O Arjuna. Now listen to the
science of God-dedicated, selfless action (Sev),
endowed with which you will free yourself from
Karmic bondage, or sin. (2.39)
No effort ever goes to waste in selfless service,
and there is no adverse effect. Even a little
practice of this discipline protects one from great
trouble of birth and death. (2.40)
The selfless action is also called Sev,
KarmaYoga, sacrifice, yoga of work, science of
proper action, and yoga of equanimity. A KarmaYogi
works with love for the Lord as a matter of duty
without a desire for the fruits of work or any
attachment to the results, and becomes free from all
fear. The word Karma also means duty, action, deeds,
work, endeavor, or the results of past deeds.
A selfless worker has resolute determination
only for God-realization, but the desires of one
who works to enjoy the fruits of work are endless
which makes the mind unsteady. (2.41)
THE VEDAS DEAL WITH BOTH MATERIAL
AND SPIRITUAL ASPECTS OF LIFE
The misguided ones who delight in the
melodious chanting of the Vedas without
understanding the real purpose of the Vedas
think, O Arjuna, there is nothing else in the Vedas
except the rituals for the sole purpose of obtaining
heavenly enjoyment. (2.42)
They are dominated by material desires and
consider the attainment of heaven as the highest
goal of life. They engage in specific rites for the
sake of material prosperity and enjoyment.
Rebirth is the result of their action. (2.43)
The resolute determination for God-
realization in trance is not possible for those who
are attached to pleasure and power and whose
judgment is obscured by ritualistic activities for
fulfillment of material desires. (2.44)
Self-realization is to know ones relationship with
the Supreme Lord and His true transcendental nature.
The promise of material benefits of Vedic rituals is
like the promise of candy to a child by the mother to
induce him or her to take the medicine of detachment
from the material life; it is necessary in most
instances. Rituals must be changed with time and
backed up by devotion and good deeds. People may
pray and meditate anytime, anywhere, without any
ritual. Rituals have played a great role in spiritual
life, but they have been greatly abused. Lord Krishna
and Lord Buddha both disapproved the misuse of
Vedic rituals, not the rituals as such. Rituals create a
holy and blissful atmosphere. They are regarded as a
heavenly ship (RV 10.63.10) and criticized as a frail
raft (MuU 1.2.07).
A portion of the Vedas deals with three modes
goodness, passion, and ignorance of material
Nature. Rise above these three modes, and be ever
Self-conscious. Become free from the tyranny of
pairs of opposites. Remain tranquil and
unconcerned with the thoughts of acquisition and
preservation of material objects. (2.45)
To the enlightened person, who has realized
the true nature of the Self within, the Vedas
become as useful as a small reservoir of water
when the water of a huge lake becomes available.
(2.46)
A scripture is like a finite pond that derives its
water from the infinite ocean of Truth. Therefore,
scriptures become unnecessary only after
enlightenment in much the same way that a reservoir
of water has no use when one is surrounded by
floodwater. One who has realized the Supreme Being
will not desire the attainment of heaven mentioned as
the fruits of performing Vedic rituals. Scriptures,
such as the Vedas, are necessary means, but not the
The Bhagavad Gita 10
end. Scriptures are meant to lead and guide us on the
spiritual path. Once the goal is reached, they have
served their purpose.
THEORY AND PRACTICE OF
KARMAYOGA
You have control over doing your respective
duty only, but no control or claim over the results.
To enjoy the fruits of work should not be your
motive, and you should never be inactive. (2.47)
The right outlook on life develops when we fully
understand that we have the ability to put our best
effort into all endeavors, but we cannot pick the
results of our work. We have absolutely no control
over all the factors that determine the results. The
affairs of the world would not run if all were given
the power to choose the results of their actions or to
satisfy all their desires. One is given the power and
the ability to do ones respective duty in life, but one
is not free to choose the desired results. To work
without expecting success or good results would be
meaningless, but to be fully prepared for the
unexpected should be an important part of any plan-
ning. Swami Karmananda says: The essence of
KarmaYoga is to go to work just to please the
creator; mentally renounce the fruits of all action; and
let God take care of the results. Do your duty in life
to the best of your ability as Gods personal
servant without any regard for the personal
enjoyment of the fruits of your work.
Fear of failure, caused by being emotionally
attached to the fruits of work, is the greatest
impediment to success because it robs efficiency by
constantly disturbing equanimity of mind. Therefore,
duty should be performed with detached attachment.
Success in any undertaking becomes easier if one
works hard without being bothered by the outcome.
Work is done more efficiently when the mind is not
continuously consciously or subconsciously
bothered with the outcome, good or bad, of an action.
One has to discover this fact personally in life. A
person should work without selfish motives as a
matter of duty for a greater cause of helping human-
ity rather than just helping oneself, one's children, or
a few individuals. Equanimity and spiritual progress
result from selfless service, whereas work with
selfish motives creates the bonds of Karma as well as
great disappointments. Dedicated selfless service for
a greater cause leads to everlasting peace and
happiness here and hereafter.
The boundary of ones jurisdiction ends with the
completion of duty; it never crosses the garden of
fruit. A hunter has control over the arrow only, never
over the deer. Harry Bhalla says: A farmer has
control over how he works his land, yet no control
over the harvest. But he cannot expect a harvest if he
does not work his land.
When one has no desire for the pleasure of
victory, one is not affected by the pain of defeat.
Questions of the pleasure of success or the pain of
failure do not arise because a KarmaYogi is always
on the path of service without waiting to enjoy the
fruit or even the flower of work. He or she has
learned to enjoy the joy of service. The myopia of
short-term, personal gain, caused by ignorance of
metaphysics, is the root of all evils in society and the
world. The bird of righteousness cannot be confined
in the cage of personal gain. Dharma and selfishness
cannot stay together.
The desire for fruit takes one to the dark alley of
sin and prevents ones real growth. Acting only in
ones own self-interest is sinful. The welfare of the
individual lies in the welfare of society. The wise
work for all of society, whereas the ignorant work
only for themselves or their children and
grandchildren. One who knows the Truth does not let
the shadow of personal gain fall on the path of duty.
The secret art of living a meaningful life is to be
intensely active without any selfish motive, as stated
below:
Do your duty to the best of your ability, O
Arjuna, with your mind attached to the Lord,
abandoning attachment to the results, and
remaining calm in both success and failure.
Equanimity of mind is called KarmaYoga
(because it leads to union with God). (See also
6.03-04) (2.48)
KarmaYoga is defined as doing ones duty while
maintaining equanimity under all circumstances. Pain
and pleasure, birth and death, loss and gain, union
and separation are inevitable, being under the control
of ones past deeds or Karma, like the coming of day
and night. Fools rejoice in prosperity and mourn in
adversity, but a KarmaYogi remains tranquil under
all circumstances (TR 2.149.03-04). The word yoga
has also been defined in the following verses of the
Gita: 2.50, 2.53, 6.04, 6.08, 6.19, 6.23, 6.29, 6.31,
6.32, and 6.47. Any practical technique of
understanding the Supreme Reality and uniting with
Him is called spiritual practice, or yoga.
Work done with selfish motives is inferior by
far to selfless service. Therefore, be a selfless
worker, O Arjuna. Those who work only to enjoy
the fruits of their labor are unhappy (because one
has no control over the results). (2.49)
A KarmaYogi or the selfless person becomes
free from both vice and virtue in this life itself.
The Bhagavad Gita
11
Therefore, strive for selfless service. Working to
the best of ones abilities without becoming
selfishly attached to the fruits of work is called
KarmaYoga or Sev. (2.50)
Peace, composure, and freedom from Karmic
bondage await those who work for a noble cause with
a spirit of detachment and do not seek any personal
reward or recognition. Such persons enjoy the joy of
selfless service that ultimately leads them to the bliss
of salvation. KarmaYoga purifies the mind and is a
very powerful and easy spiritual discipline that one
can practice while living and working in society.
There is no religion better than selfless service. The
fruits of vice and virtue grow only on the tree of
selfishness, not on the tree of selfless service.
Generally, it is thought that one works harder
when one is deeply interested in, or attached to, the
fruits of work. Therefore, KarmaYoga or selfless
service may not be very conducive to the material
progress of the individual or society. This dilemma
can be solved by developing a hobby of selfless
service to a noble cause of ones choice, never letting
greed for the fruits dilute the purity of action.
Dexterity or skillfulness in work is in not getting
bound by the bonds of ones Karma or worldly duty.
KarmaYogis are freed from the bondage of
rebirth due to renouncing the attachment to the
fruits of all work and attain a blissful divine state
of salvation or Nirvna. (2.51)
When your intellect will completely overcome
the mire of delusion (regarding Self and non-Self),
then you will become indifferent to what has been
heard and what is yet to be heard (from the
scriptures). (2.52)
Scriptures become dispensable after
enlightenment. According to Shankara, this verse
means one who has completely removed the veil of
ignorance and realized the Truth, becomes indifferent
to the Vedic texts that prescribe details of performing
rituals for the attainment of desired fruits.
When your mind, which is confused by
hearing conflicting opinions and doctrines, shall
stay steady and firm on the Supreme Being, then
you shall become united with God in deep
meditation. (2.53)
Non-scriptural reading or reading of different
philosophical writings is bound to create confusion.
Ramakrishna said: One should learn from the
scriptures that God alone is real and the world is
illusory. A beginner should know that only God is
eternal and everything else is temporal. After Self-
awareness, one finds God alone has become
everything. Everything is His manifestation. He is
sporting in various forms. In trance, or the
superconscious state of mind, the confusion arising
from conflicting views ceases, and mental equipoise
is attained.
Different schools of thought, cults, systems of
philosophy, ways of worship, and spiritual practices
found in the Vedic culture are different rungs in the
ladder of yoga. Such a wide choice of methods does
not exist in any other system, religion, or way or life.
Peoples temperaments are different due to
differences in their stages of spiritual development
and understanding. Therefore, different schools of
thought are necessary to suit different individuals as
well as the same individual as he or she grows and
develops. The highest philosophy of pure monism is
the topmost rung of the ladder. The vast majority
cannot comprehend it. All schools and cults are
necessary. One should not be confused because
different methods are not meant to confuse, but one
should choose wisely.
Arjuna said: O Krishna, what are the marks
of an enlightened person whose intellect is steady?
What does a person of steady intellect think and
talk about? How does such a person behave with
others, and live in this world? (2.54)
The answers to all of the above questions are
given by Lord Krishna in the remaining verses of this
chapter.
MARKS OF A SELF-REALIZED PERSON
Lord Krishna said: When one is completely
free from all desires of the mind, and is satisfied
with the bliss of knowing the Supreme Being, then
one is called an enlightened person, O Arjuna.
(2.55)
According to mother Sarda, desires for
knowledge, devotion, and salvation cannot be classed
as desires because they are higher desires. One
should first replace the lower desires with higher
desires and then renounce the highest desire also and
become absolutely free. It is said that the highest
freedom is the freedom from becoming free.
A person is called an enlightened sage of
steady intellect whose mind is unperturbed by
adversity, who does not crave pleasures, and who
is completely free from attachment, fear, and
anger. (2.56)
Attachment to people, places and objects takes
away the intellect, and one becomes myopic. People
are helplessly tied with the rope of attachment. One
has to learn to cut this rope with the sword of
knowledge of the Absolute and become detached and
free.
The Bhagavad Gita 12
The mind and intellect of a person become
steady who is not attached to anything, who is
neither elated by getting desired results nor
perturbed by undesired results. (2.57)
True spiritualists have a peaceful and happy look
on their faces under all circumstances.
When one can completely withdraw the senses
from the sense objects, as a tortoise withdraws its
limbs into the shell for protection from calamity,
then the intellect of such a person is considered
steady. (2.58)
When a person learns to control or withdraw the
senses from sense objects, as a tortoise retracts its
limbs inside its shell in time of danger and cannot be
forced to extend its limbs again until the trouble is
over, the lamp of Self-knowledge becomes lighted,
and one perceives the self-effulgent Supreme Being
within (MB 12.174.51). A Self-realized person
enjoys the beauty of the world, keeping the senses
under complete control like a tortoise. The best way
to purify the senses and control them perfectly like a
tortoise is to engage them in the service of God at all
times.
The desire for sensual pleasures fades away if
one abstains from sense enjoyment, but the
craving for sense enjoyment remains in a very
subtle form. This subtle craving also completely
disappears from one who knows the Supreme
Being. (2.59)
The desire for sensual pleasure becomes dormant
when one abstains from sense enjoyment, or due to
physical limitations imposed by disease or old age.
But the craving remains as a subtle mental
impression. Those who have tasted the nectar of unity
with the Supreme Being no longer find enjoyment in
the lower-level sensual pleasures. The subtle craving
lurks like a robber ready to rob the striver at the
appropriate opportunity, as explained below:
DANGERS OF UNRESTRAINED SENSES
Restless senses, O Arjuna, forcibly carry away
the mind of even a wise person striving for
perfection. (2.60)
The wise always keep vigilance over the mind.
The mind can never be fully trusted. It can mislead
even a Self-realized person (BP 5.06.02-05). One has
to be very alert and closely witness the wanderings of
the mind. Never relax your vigilance until the final
goal of God-realization is reached. Mother Sarda
said: It is the very nature of the mind to go to lower
objects of enjoyment, just as it is the nature of water
to flow downwards. The grace of God can make the
mind go towards higher objects as the suns rays lift
the water.
The human mind is ever ready to deceive and
play tricks. Therefore, discipline, constant vigilance,
and sincere spiritual practice are needed. The mind is
like an unruly horse that needs to be broken in. Never
let the mind roam unwatched into the realm of
sensuality. The path of spiritual life is very slippery
and has to be trodden very carefully to avoid falls. It
is not a joyous ferryboat ride, but is very difficult to
tread like the sharp edge of a sword. Many obstacles,
distractions, and failures come on the path to help the
devotee become stronger and more advanced on the
path, just like iron is turned into steel by alternate
heating, cooling, and hammering. One should not get
discouraged by failures, but carry on with
determination.
One should fix ones mind on God with loving
contemplation after bringing the senses under
control. Ones intellect becomes steady when ones
senses are under control. (2.61)
One develops attachment to sense objects by
thinking about sense objects. Desire for sense
objects comes from attachment to sense objects,
and anger comes from unfulfilled desires. (2.62)
Delusion or wild ideas arise from anger. The
mind is bewildered by delusion. Reasoning is
destroyed when the mind is bewildered. One falls
down from the right path when reasoning is
destroyed. (2.63)
ATTAINMENT OF PEACE AND HAPPINESS
THROUGH SENSE CONTROL AND
KNOWLEDGE
A disciplined person, enjoying sense objects
with senses that are under control and free from
attachments and aversions, attains tranquility.
(2.64)
Real peace and happiness are achieved, not by
sense gratification, but by sense control.
All sorrows are destroyed upon attainment of
tranquility. The intellect of such a tranquil person
soon becomes completely steady and united with
the Supreme. (2.65)
There is neither Self-knowledge nor Self-
perception to those who are not united with the
Supreme. Without Self-perception there is no
peace, and without peace there can be no
happiness. (2.66)
The mind, when controlled by the roving
senses, steals away the intellect as a storm takes
away a boat on the sea from its destination the
spiritual shore of peace and happiness. (2.67)
A person without control over the mind and
senses drifts like a ship without its rudder, becomes a
The Bhagavad Gita
13
reactor instead of an actor, and develops negative
Karma.
Greed for the pleasure of enjoying the light leads
bugs to destruction; similarly, desire for the
enjoyment of sensual pleasures keeps one away from
Self-knowledge and leads into the net of
transmigration (MB 3.02.69).
Therefore, O Arjuna, ones intellect becomes
steady when the senses are completely withdrawn
from sense objects. (2.68)
A yogi, the person of self-restraint, remains
wakeful when it is night for all others. It is night
for the yogi who sees when all others are wakeful.
(2.69)
Ascetics keep awake or detached in the night of
mundane existence of life because they are in quest
of the highest truth. One is considered awake when
one is free from worldly desires (TR 2.92.02). A yogi
is always aware of the Spirit about which others are
unaware. A sage who sees is unaware of the
experience of sense objects about which others are
aware. The life of an ascetic is entirely different from
the life of a materialistic person. What is considered
real by a yogi is of no value for a worldly person.
While most people sleep and make dream plans in the
night of the illusory world, a yogi keeps awake
because he or she is detached from the world while
living in it.
One attains peace when all desires dissipate
within the mind without creating any mental
disturbance, as river waters enter the full ocean
without creating any disturbance. One who
desires material objects is never peaceful. (2.70)
Torrents of the river of desire can carry away the
mind of a materialistic person as a river carries away
wood and other objects in its path. The tranquil mind
of a yogi is like an ocean that takes in the rivers of
desire without being disturbed by them because a
yogi does not think about personal gain or loss.
Human desires are endless. To satisfy a desire is like
drinking salt water that will never quench thirst, but
will increase it. It is like trying to extinguish a fire
with gasoline.
Trying to fulfill material desires is like adding
more wood to the fire. The fire will go out if no more
wood is added to it (MB 12.17.05). If one dies
without conquering the great enemy desires
one has to reincarnate to fight this enemy again and
again till victory (MB 12.16.24). One cannot see
ones face in a pot of water that is disturbed by the
wind; similarly, one is unable to realize God when
the mind and senses remain perturbed by the winds of
material desires (MB 12.204.03).
One who abandons all desires and becomes
free from longing and the feeling of I and my,
attains peace. (2.71)
O Arjuna, this is the superconscious state of
mind. Attaining this state, one is no longer
deluded. Gaining this state, even at the end of
ones life, a person attains the very goal of human
life by becoming one with God. (2.72).
The Supreme Being is the ultimate Reality and
truth, knowledge and consciousness, and is limitless
and blissful (TaU 2.01.01). The individual soul
becomes blissful and filled with joy after knowing
God. The giver of bliss is nothing but the bliss itself
like the giver of wealth must have wealth. That from
which the origin, sustenance, and dissolution of this
universe are derived is called the Absolute (BS
1.01.02, TaU 3.01.01). Knowledge is not a natural
quality (Dharma) of the Absolute; it is the intrinsic
nature of the Absolute (DB 7.32.19). The Absolute is
the substratum, or material as well as efficient cause
of the universe. It is both the source and the sink of
energy in one. It is also called the Unified Field,
Supreme Spirit, Divine Person, and Total
Consciousness that is responsible for the sense
perceptions in all living beings by functioning
through mind and intellect.
The word Salvation in Christianity means
deliverance from the power and penalty of sin. Sin in
Hinduism is nothing but the Karmic bondage
responsible for transmigration. Thus, salvation is
equivalent to the Sanskrit word Mukti the final
emancipation of the living entity from transmigration
in Hinduism. Mukti means the complete
destruction of all impressions of desires from the
causal body. It is the uniting of the individual soul
with the Supersoul. Some say that the all-pervading
Supersoul is the causal body who is conducting
everything and remains compassionately detached.
The Sanskrit word Nirvna in Buddhism is thought
to be the cessation of worldly desires and ego. It is a
state of being in which worldly desires and personal
likes and dislikes have been absolutely extinguished.
It is getting out of body-consciousness and attaining a
state of Self-consciousness. It is liberation from
attachment to the material body and achieving a state
of bliss with God.
Thus ends Chapter 2 of the Bhagavad Gita
CHAPTER 3
PATH OF SELFLESS SERVICE
Arjuna asked: If You consider acquiring
transcendental knowledge is better than working,
then why do You want me to engage in this
The Bhagavad Gita 14
horrible war, O Krishna? You seem to confuse my
mind by apparently conflicting words. Tell me,
decisively, one thing by which I may attain the
Supreme. (3.01-02)
Arjuna was in the mode of delusion; he thought
that Lord Krishna meant a contemplative life was
better than doing ones normal duty in life. Some
people are often confused and think that salvation is
possible only by leading a life devoted to scriptural
study, contemplation, and acquiring Self-knowledge.
Lord Krishna clarifies this by mentioning two major
paths of spiritual practice depending on the nature
of the individual in the following verse:
Lord Krishna said: In this world I have stated
a twofold path of spiritual discipline in past the
path of Self-knowledge (for the contemplative
ones) and the path of unselfish work (Sev,
KarmaYoga) for all others. (3.03)
Sev or KarmaYoga means sacrifice, selfless
service, unselfish work, meritorious deeds, giving
away something to others. Some people often get
confused like Arjuna and think that leading a life
devoted to scriptural study, contemplation, and
acquiring transcendental knowledge may be better for
spiritual progress than doing ones worldly duty.
A God-realized person does not consider him or
herself the doer of any action, but only an instrument
in the hands of the divine for His use. It should be
further pointed out that both metaphysical knowledge
and selfless service are means to attain the Supreme
Being. These two paths are not separate, but
complementary. In life a combination of these two
modes is considered the best. Carry both selfless
service and a spiritual discipline of acquiring Self-
knowledge with you as stated in the following verses:
One does not attain freedom from the bondage
of Karma by merely abstaining from work. No
one attains perfection by merely giving up work
because no one can remain actionless even for a
moment. Everything in the universe is driven to
action helplessly indeed by the forces of
Nature. (3.04-05)
It is not possible for anybody to completely
abandon action by thought, word, and deed.
Therefore, one should always be active in serving the
Lord by various means of ones choosing, and never
be without work because an idle mind is the devils
workshop. Performing action till death with a
desireless frame of mind is better than abandoning
work and leading the life of an ascetic, even after
God-realization because even an ascetic cannot
escape the impulse of action.
Anyone who restrains the senses but mentally
thinks of sense pleasures is called a pretender.
(3.06)
Ones growth comes from working selflessly
rather than giving up work and practicing sense-
control before one is naturally ready for it. Bringing
the mind under control is difficult, and spiritual life
becomes a mockery without mastery over the senses.
Desires may become dormant and rise again to give
trouble, just as a sleeping person wakes up in due
course of time.
The four goals of human life doing one's duty,
earning wealth, material and sensual enjoyment, and
attaining salvation were designed in the Vedic
tradition for gradual and systematic growth of the
individual and the progress of society. Success in
spiritual life does not come from prematurely
wearing saffron clothes just to maintain an Ashram or
livelihood without first conquering the six enemies
lust, anger, greed, pride, attachment, and envy. It
is said that such pretenders do a great disservice to
God, society, and themselves and become bereft of
happiness in this world and the next (BP 11.18.40-
41) A pretending monk is considered sinful and a
destroyer of the ascetic order of life.
WHY ONE SHOULD SERVE OTHERS?
One who restrains the senses by (a trained
and purified) mind and intellect and engages
the organs of action to selfless service is
considered superior. (3.07)
Perform your obligatory duty because
working is indeed better than sitting idle. Even the
maintenance of your body would be impossible
without work. (3.08)
Human beings in this world are bound by
work (Karma) that is not performed as a selfless
service (Sev, Yajna). Therefore, becoming free
from any attachment to the fruits of work, do
your duty, to the best of your abilities, as a service
to God (for the good of humanity). (3.09)
TO HELP EACH OTHER IS THE FIRST
COMMANDMENT OF THE CREATOR
In the ancient time, the creator created human
beings together with selfless service (Sev, Yajna,
sacrifice) and said: By serving each other you
shall prosper and the sacrificial service shall fulfill
all your desires. (3.10)
Nourish the celestial controllers with selfless
service, and they will nourish you. Thus
nourishing each other, you shall attain the
Supreme goal. (3.11)
A celestial controller or guardian angel means a
supernatural ruler, a celestial person, an angel, an
The Bhagavad Gita
15
agent of God, the cosmic forces that control, protect,
and fulfill desires. Even the gates of heaven shall be
closed to those who try to enter alone. According to
the ancient scriptures, helping others is the best
meritorious deed one can do. The wise seek to serve
themselves in the service of others while the ignorant
serve themselves at the cost of others. To serve each
other is the original or first commandment of the
creator that has been restated by Lord Krishna in the
Gita. God has given us talents to help us serve, and in
serving others we grow spiritually. We take birth to
help each other, to understand, care, love, give, and
forgive each other. According to Muniji Giving is
Living. Giving makes the world a better place for all
humanity.
It is believed that selfishness saps our natural
health and immune system also. When we take steps
to move ourselves away from self and think about the
needs of others and how to serve them, a physical
healing process seems to set in motion. This is
especially true if we personally help a person we may
never meet again in life.
The celestial controllers, being nourished and
pleased by selfless service, will give you all desired
objects. One who enjoys the gift of celestial
controllers without sharing with others is, indeed,
a thief. (3.12)
One who makes no sacrifice, but grabs
everything without helping others, is like a thief. It is
said that celestials are pleased when people help each
other. The capacity of the giver increases by the
grace of God, fulfilling all desires to give. The spirit
of cooperation not competition or confrontation
between human beings, between nations, and
between organizations seems to be hinted here by the
Lord. All the necessities of life are produced by
dedicated sacrificial services of other people. We are
created to depend on each other. The world has been
called a cosmic wheel of cooperative action by
Swami Chinmayananda. Cooperation, not
competition, is more conducive to overall progress of
the individual, as well as society. Nothing worthwhile
can be achieved without cooperation and help from
others. The world would be a much better place if all
inhabitants cooperated and helped each other, rather
than fight or compete with each other. It is the selfish
motive that prevents cooperation even between
spiritual organizations. One, who can truly say all
organizations, temples, mosques, and churches are
our own, is a true leader and a real saint.
The righteous who eat after sharing with
others are freed from all sins, but the impious who
cook food only for themselves (without first
offering to God or sharing with others), in fact, eat
sin. (3.13)
Food should be cooked for the Lord and offered
first to Him with love before consuming. Children
should be taught to pray before taking food. The
house rule should be: No food before prayer and
thanking the Lord. Lord further states that helping
others is divine:
The living beings are sustained from food
grains; grains are produced by sacrificial work (or
duty performed by farmers and other field
workers) and rain. Duty is prescribed in the
scriptures. Scriptures come from the Supreme
Being. Thus the all-pervading Supreme Being or
God is ever present in selfless service. (3.14-15)
One who does not help to keep the wheel of
creation in motion by sacrificial duty (Sev) and
rejoices in sense pleasures, that sinful person lives
in vain. (3.16)
A grain of wheat is a single grain unless it is
dropped into the ground and dies. If it does die, then
it produces many grains (John 12.24). Saints, trees,
rivers, and earth are for the use of others. However,
there is no prescribed duty for the enlightened ones as
explained below:
For one who rejoices only with the Supreme
Being, who is satisfied with the Supreme Being,
and who is content with the Supreme Being alone,
for such a Self-realized person there is no duty.
Such a person has no interest, whatsoever, in what
is done or what is not done. A Self-realized person
does not depend on anybody, except God, for
anything. (3.17-18)
All duties, obligations, prohibitions, regulations,
and injunctions are meant to lead one to perfection.
Therefore, a perfect yogi who has Self-knowledge,
detachment, and devotion has nothing more to gain in
this world by doing worldly duty.
LEADERS SHOULD SET AN EXAMPLE
Therefore, always perform your duty to the
best of your abilities and without any attachment
to the results, because by doing work without
attachment one reaches the supreme goal of life.
(3.19)
In no other scripture, written before the Bhagavad
Gita, has the philosophy of KarmaYoga the
unselfish devotion for the welfare of humanity
been so beautifully expounded. Lord Krishna has
elevated the idea of altruism to the highest form of
worship and spiritual practice. By altruism, one
obtains grace, by grace one gets faith, and by faith
the ultimate Truth is revealed. One immediately feels
better by helping others and comes one step closer to
The Bhagavad Gita 16
perfection. Swami Vivekananda said: Work done for
others awakens the subtle and dormant divine power,
Kundalini, within our body. An example of attaining
Self-realization by persons while doing their worldly
duties is given below:
King Janaka and many others attained
perfection of Self-realization by selfless service
(KarmaYoga) alone. You also should perform
your duty with a view to guide people and for the
welfare of society. (3.20)
Those who do selfless service are not bound by
Karma and attain salvation (VP 1.22.52). Nothing is
beyond the reach of those who have others interest
in mind. Swami Harihar says: Selfless service to
humanity is the true service to God and the highest
form of worship.
Because whatever noble persons do, others
follow. Whatever standard they set up, the world
follows. (3.21)
People follow whatever great persons do (BP
5.04.15). Jesus said: I have set an example for you, so
that you will do just what I have done for you (John
13.15). A leader is obliged to set higher ethical,
moral, and spiritual standards for the general
population to follow. If the leader fails in this regard,
the quality of the nations life declines, and the
progress of society is greatly hampered. Therefore,
leaders have a great burden on their shoulders. The
life of a true leader is the life of service and sacrifice.
Leadership should not be an enterprise for becoming
rich or famous.
O Arjuna, there is nothing in the three worlds
heaven, earth, and the lower regions that
should be done by Me, nor there is anything unob-
tained that I should obtain, yet I engage in action.
(3.22)
If I do not engage in action relentlessly, O
Arjuna, people would follow the same path in
everyway. These worlds would perish if I do not
work, and I would be the cause of confusion and
destruction. (3.23-24)
WHAT SHOULD THE WISE DO
TO THE IGNORANT?
The ignorant work with attachment to the
fruits of work for themselves, and the wise work
without attachment for the welfare of the world.
(3.25)
The wise should not unsettle the minds of the
ignorant who are attached to the fruits of work,
but should inspire others by performing all works
to the best of ones abilities without any
attachment to results. (See also 3.29) (3.26)
Doing ones duty without a personal, selfish
motive is an exalted state given only to the
enlightened ones. This may be beyond
comprehension of ordinary people. The mark of
genius lies in the ability to handle two opposed ideas
and paradoxes, such as living in the world with de-
tached attachment. Most people work hard only when
they have some motivating force, such as enjoyment
of the fruits of work. Such persons should not be
discouraged or condemned. They should be
introduced slowly to the beginning stages of selfless
service. The excessive attachment to possessions, not
the possessions themselves, becomes the source of
misery.
Just as one has to pray and worship with single-
minded attention, similarly, one should perform
worldly duties with full attention, even while
knowing full well that the world and its affairs are
transitory. One should not live thinking only of God
and neglecting ones duty in the world. Yogananda
said: Be as earnest about meditation as about earning
money. One should not live a one-sided life. The
importance of controlling the senses and ways to
combat ego are given below:
ALL WORKS ARE THE WORKS
OF NATURE
The forces (Gunas) of Nature do all work, but
due to delusion of ignorance people assume
themselves to be the doer. (See also 5.09, 13.29,
and 14.19) (3.27)
Indirectly, God is the doer of everything. The
power and the will of God do everything. One is not
free even to kill oneself. One cannot feel the presence
of the omnipresent God as long as one feels: I am
the doer. If one realizes by the grace of God
that he or she is not the doer, but just an instrument,
one at once becomes free. A Karmic bondage is
created if we consider ourselves the doer and enjoyer.
The same work done by a Self-realized master and an
ordinary person produces different results. The work
done by a Self-realized master becomes spiritualized
and produces no Karmic bondage because a Self-
realized person does not consider oneself the doer or
the enjoyer. The work done by an ordinary person
produces Karmic bondage.
One, who knows the truth about the role of the
forces of Nature in getting works done, does not
become attached to work. Because such a person
knows that it is the forces of Nature that get their
work done (by using our organs as instruments).
(3.28)
Those who are deluded by the illusive power
(My) of Nature become attached to the work
The Bhagavad Gita
17
done by the forces of Nature. The wise should not
disturb the mind of the ignorant whose knowledge
is imperfect. (See also 3.26) (3.29)
The enlightened one should not try to dissuade or
detract ignorant ones from performing selfish actions
that they do deluded by the forces of Nature, because
doing work and not the renunciation of work in
the initial stages will ultimately lead them to
realize the truth that we are not the doers, but divine
instruments only. Working with attachment also has a
place in the development of society and in the life of
common people. People can easily transcend desires
by working for a noble goal of their choice.
Do your prescribed duty, dedicating all work
to God in a spiritual frame of mind, free from de-
sire, attachment, and mental grief. (3.30)
Those who always practice this teaching of
Mine with faith and are free from criticism
become free from the bondage of Karma. But
those who find fault with this teaching and do not
practice it, should be considered ignorant,
senseless, and confused. (3.31-32)
All beings follow their nature. Even the wise
act according to their own nature. (If we are but
pawns of our nature) what, then, is the value of
sense restraint? (3.33)
While we cannot and should not suppress our
nature, we must not become victims but rather
controllers and masters of the senses by using the
discriminative faculties of human life for gradual
improvement. The best way to control the senses is to
engage all our senses in the service of God.
TWO MAJOR STUMBLING BLOCKS ON THE
PATH OF PERFECTION
Attachments and aversions for sense objects
abide in the senses. One should not come under
the control of these two because they are, indeed,
two (major) stumbling blocks (on ones path of
perfection). (3.34)
'Attachment' may be defined as a very strong
desire to experience sensual pleasures again and
again. 'Aversion' is the strong dislike for the
unpleasant. The search for peace of mind, comfort,
and happiness is the basis of all human endeavors,
including the acquisition and propagation of
knowledge. Desire like any other power given by
the Lord is not the problem. We can have desires
with a proper frame of mind that gives us control
over attachments and aversions. If we can manage
our wants, most of the things we possess become
dispensable rather than essential. With a right
attitude, we can get mastery over all our attachments
and aversions. The only necessity is to have a frame
of mind that makes most items unnecessary. Those
who have knowledge, detachment, and devotion have
neither likes nor dislikes for any worldly object,
person, place, or work. Personal likes and dislikes
disturb the equanimity of mind and become a
hindrance on the path of spiritual progress.
One should act with a sense of duty without being
strongly governed by personal likes and dislikes.
Selfless service is the only austerity and penance in
this age by which anyone can reach God while living
and working in modern society without going to the
mountains and jungles.
Everybody benefits if work is done for the Lord,
just as every part of the tree gets water when water is
put at the root of the tree rather than on individual
leaves. Attachments and aversions are destroyed in a
noble person at the onset of Self-knowledge and
detachment. Personal likes and dislikes are two major
obstacles on the path of perfection. One who has
conquered attachments and aversions becomes a free
person, and attains salvation by doing his or her
natural duty as stated below:
Ones inferior natural work is better than
superior unnatural work. Even death in carrying
out ones (natural) duty is useful. Unnatural work
produces too much stress. (See also 18.47) (3.35)
One who does the duty ordained by nature is
freed from the bonds of Karma and slowly rises
above the worldly plain (BP 7.11.32). One who takes
on work that was not meant for him or her certainly
courts failure. One evolves by the work best suited to
ones own nature or inborn tendencies. There is no
perfect occupation. Every occupation in this world
has some faults. One should keep oneself free from
concern over the faults of one's duty in life. One
should carefully study one's nature to determine an
appropriate occupation. Natural work does not
produce stress and is conducive to creativity.
Walking uphill, vocationally, against ones natural
tendencies is not only more stressful but also less
productive, and it does not provide opportunity and
leisure time for spiritual growth and development. On
the other hand, if one follows a very easy or artistic
path, one may not be able to earn enough to satisfy
the basic necessities of (family) life. Therefore, lead a
simple life by limiting unnecessary luxuries, and
develop a hobby of selfless service to balance the
material and spiritual needs of life. The balanced life
is a happy life.
LUST IS THE ORIGIN OF SIN
Arjuna said: O Krishna, what impels one to
commit sin or selfish deeds as if unwillingly and
forced against ones will? (3.36)
The Bhagavad Gita 18
Lord Krishna said: It is the lust, born out of
passion, which becomes anger (when unfulfilled).
Lust is insatiable and is a great devil. Know this as
the enemy. (3.37)
The mode of passion is the absence of mental
equilibrium leading to vigorous activity to achieve
desired fruits. Lust, the passionate desire for all
sensual and material pleasures, is the product of the
mode of passion. Lust becomes anger if it is
unfulfilled. When the attainment of fruits is hindered
or interrupted, the intense desire for their
achievement turns into fierce rage. Hence, the Lord
says that lust and anger are two mighty enemies that
can lead one to commit sin and turn one astray from
the path of Self-realization, the supreme goal of hu-
man life. Actually, mundane desire compels a person
to engage in sinful activities in spite of his or her
will. Control your wants because whatever you want
wants you. Lord Buddha said: Desire is the root of all
evils and misery.
As the fire is covered by smoke, as a mirror by
dust, and as an embryo by the amnion, similarly,
Self-knowledge gets covered by (different degrees
of this insatiable) lust, the eternal enemy of even
the wise ones. (3.38-39)
Lust and Self-knowledge are eternal enemies.
Lust can be destroyed only by Self-knowledge.
Where lust resides, and how one should control the
senses to subjugate lust is given below:
The senses, the mind, and the intellect are said
to be the seat of lust. Through these, lust deludes a
person by veiling Self-knowledge. (3.40)
Therefore, by controlling the senses first, kill
this devil of material desires (or lust) that destroys
Self-knowledge and Self-realization. (3.41)
The mighty enemy, lust, enslaves the intellect by
using the mind as its friend and senses and sense
objects as its soldiers. These soldiers keep the
individual soul deluded, and obscure Absolute Truth
as a part of the drama of life. The success or failure
of our role in action depends on how we handle our
individual role and reach our destiny.
All desires cannot and need not be
eliminated, but selfish desires and motives must be
eliminated first for spiritual progress. All our action
by thought, word and deed including desires,
should be directed to glorify God and for the good of
humanity. The scriptures say: The mortal, when freed
from the captivity of desires, becomes immortal and
attains liberation even in this very life (KaU 6.14,
BrU 4.04.07)


HOW TO CONTROL LUST
The senses are said to be superior to the body;
the mind is superior to the senses; the intellect is
superior to the mind; and the Self is superior to
the intellect. (3.42)
Thus, knowing the Self to be the highest, and
controlling the mind by the intellect (that is
purified and made strong by Self-knowledge), one
must kill this mighty enemy, lust (with the sword
of true knowledge of the Self), O Arjuna. (3.43)
Uncontrolled worldly desires will ruin the beau-
tiful spiritual journey of life. The scriptures provide
ways and means of keeping the desires born in the
mind under proper control. The body may be
compared to a chariot upon which the individual soul
as passenger, owner, and enjoyer is riding on a
spiritual journey towards the Supreme Abode of the
Lord. Selfless service (KarmaYoga) and Self-
knowledge are the two wheels of the chariot, and
devotion is its axle. Dharma (righteousness) is the
road, and the divine qualities (See 16.01-03) are the
milestones. The scriptures are the guiding lights to
dispel the darkness of ignorance. Sense objects are
the roadside green grasses; likes and dislikes for
sense objects, people, and places are the two major
stumbling blocks on the path (See 3.34); and lust,
anger, greed, pride, attachment, and envy are the
roadside plunderers. Friends and relatives are fellow
travelers whom we temporarily meet during the
journey.
Intellect is the driver of this chariot. The five
senses are the horses. The success of the spiritual
journey depends largely on the strength and skill of
the driver, the intellect, to control the mind and five
sense-horses. Sense objects leave a deep footprint on
our mind that is very hard to erase even after
fulfillment of desire. Sense objects are more powerful
than five senses.
In the hierarchy, the more powerful controls the
less powerful. Thus, the senses can be controlled by
the mind, because mind is the King of senses. Mind
is the sixth sense. The mind is certainly very difficult
to control, but it can be controlled by steady practice
and detachment (See 6.33-36). Steady practice and
detachment may be compared to two chords of the
rein to control the mind. The mind can be controlled
by the intellect with the help of the rein. Also the
whip of moral restraints and regulative principles
(See Yama and Niyama in PYS 2.30-32) is used to
subdue the senses.
If intellect is not powerful enough to control the
mind, the passenger will not reach the goal. Self-
The Bhagavad Gita
19
knowledge is superior to the intellect. The intellect
yoked with the Self through Self-knowledge and
contemplation becomes pure and strong to control the
mind and the mind will control the senses. Thus it
can be seen that Self-knowledge is essential for the
success of the spiritual journey. Self-knowledge
provides power of purification (See 4.37-38),
scriptures supply necessary tools (the rein and the
whip) and techniques to the intellect to be able to
control the mind.
The sense-horses must be kept under control of
the mind, and the mind under control of the intellect
at all times. A single moment of carelessness may
lead the seeker to a downfall. A weak intellect will
not be able to control the mind and senses. If intellect
is weak, desires for sensual pleasures and the sense
objects will control the mind instead of mind
controlling the senses. The mind and senses will
attack and take control of intellect, the weak driver,
and lead the passenger away from the goal of
salvation into the ditch of transmigration (See 2.67).
Finally, one must cross the river of illusion
(My) and by using the bridge of meditation and
the silent repetitive chanting of Lords name or a
mantra to still the ripples of mind waves reach the
spiritual shore of trance. Those who cannot control
the senses will not be able to attain Self-realization,
the goal of human birth.
One must not spoil oneself by wrongful
temporary pleasures of the senses. One who can
control the senses can control the whole world and
achieve success in all endeavors. Passion cannot be
completely eliminated, but is subdued by Self-
knowledge. The intellect becomes polluted during the
youthful years, just as the clear water of a river
becomes muddy during the rainy season. Keeping
good company and setting a higher goal of life
prevent the mind and intellect from becoming tainted
by the distractions of sensual pleasures. Those who
cannot control the senses may not also be successful
in studies and attain career goals.
Thus ends Chapter 3 of the Bhagavad Gita

CHAPTER 4
PATH OF RENUNCIATION WITH
KNOWLEDGE
KARMA-YOGA IS AN ANCIENT
FORGOTTEN COMMANDMENT
Lord Krishna said: I taught this KarmaYoga,
the eternal science of right action, to King
Vivasvn. Vivasvn taught it to Manu; Manu
taught it to Ikshvku. Thus, the saintly Kings
knew this science of proper action (KarmaYoga),
handed down in succession. After a long time, this
science was lost from this earth. Today, I have
described the same ancient science to you because
you are my sincere devotee and friend. This
science is a supreme secret indeed. (4.01-03)
KarmaYoga, discussed in the previous chapter, is
declared by the Lord as the supreme secret science of
right action. According to Swami Karmananda, a
practitioner of KarmaYoga, unless Lord Himself
reveals this secret science, no one can practice or
even understand it.
Arjuna said: You were born later, but
Vivasvn was born in ancient time. How am I to
understand that You taught this science in the
beginning of the creation? (4.04)
Arjuna questions how Krishna, a contemporary of
Arjuna, could have taught this science of KarmaYoga
to King Vivasvn, who was born earlier in ancient
times, long before Lord Krishna. The doctrine of
Bhagavad Gita is not just five thousand years old; it
is primeval. Lord Krishna restated it in the Gita for
the benefit of humanity. All great masters come to
rekindle the fire of forgotten Truth. Different people
have said everything we hear or read at different
times.
THE PURPOSE OF INCARNATION
OF GOD
Lord Krishna said: Both you and I have taken
many births. I remember them all, O Arjuna, but
you do not remember. (4.05)
Though I am eternal, immutable, and the Lord
of all beings, yet I manifest Myself by controlling
the material Nature, using My own divine
potential energy. (See also 10.14) (4.06)
The divine kinetic energy (My) is the
supernatural, extraordinary, and mystic power of
God. Material Nature is considered the reflection of
My. It is said that the Lord has created My that
deceives and controls us. The word My also
means the unreal, illusory, or deceptive image of
Reality. Due to the power of My, one considers the
universe existent and distinct from the Supreme
Being. The Eternal Light is the invisible, potential
energy; My is kinetic energy, the force of action of
the Lord. They are inseparable like fire and heat.
My is also used as a metaphor to explain the visible
world to common people.
Whenever there is a decline of Dharma
(Righteousness) and a predominance of Adharma
(Unrighteousness), O Arjuna, I manifest Myself. I
appear from time to time for protecting the good,
The Bhagavad Gita 20
for transforming the wicked, and for establishing
world order (Dharma). (4.07-08)
The Supreme Being is both divine and human
(AV 4.16.08). Prophets appear from time to time as
divine dispensation sees the need for the welfare of
the society. Whenever miscreants are born to destroy
world order (Dharma), the good Lord incarnates to
put everything in proper balance (VR 7.08.27). His
compassion is the main reason for Lords incarnation
(SBS 49). There are other reasons, besides the
protection of righteousness (Dharma), for the Lords
incarnation. The Supreme Being, which is beyond
birth and death, incarnates in human form through a
great soul on earth to satisfy the longings of devotees
who want to see Him and be in His personal
presence. Saint Tulasidasa said: Though devoid of
material attributes, unattached, and immutable, yet
for the love of His votaries, the Lord assumes a form
with attributes (TR 2.218.03).
Lord performs many ordinary, human, and
also uncommon or controversial pastimes just to
please His devotees or to set things right. Ordinary
human beings cannot understand the reasons behind
these pastimes and therefore should not pass
judgment on Lord's activities when He incarnates.
Great personalities and incarnations are sometimes
known to be acting contrary to the scriptural rules,
just as a King has the freedom to break certain rules.
These acts are done for a very good purpose and with
a reason beyond human comprehension. One should
neither criticize nor follow such acts.
Ramakrishna said that he would live in a subtle
body for three hundred years in the hearts and minds
of his devotees. Yogananda said: So long as people in
this world are crying for help, I shall return to ply my
boat and offer to take them to heavenly shores.
One who truly understands My transcendental
appearance, and activities of creation,
maintenance, and dissolution attains My Supreme
Abode and is not born again after leaving this
body, O Arjuna. (4.09)
One develops love of God by studying and
listening to the transcendental birth and sportive acts
of the Lord as narrated by the saints and sages in the
scriptures. True understanding of the transcendental
nature of Lords form, His incarnation, and His
activities is the Self-knowledge that leads to
salvation.
Many have become free from attachment,
fear, anger, and attained salvation by taking
refuge in Me, by becoming fully absorbed in My
thoughts and by getting purified by the fire of
Self-knowledge. (4.10)
PATH OF WORSHIP AND PRAYER
With whatever motive people worship Me, I
fulfill their desires accordingly. People worship
Me with different motives. (4.11)
Ask, and you will receive; seek, and you will
find; knock, and the door will be opened to you
(Luke 11.09). It is due to divine illusion (My) that
most people seek temporary material gains, such as
health, wealth, and success, and not Self-knowledge
and devotion to His lotus feet.
Those who long for success in their work here
on earth worship the celestial controllers. Success
in work comes quickly in this human world. (4.12)
Would you give to your son a stone when he asks
you for bread? Your Father in heaven will give good
things to those who ask Him (Matthew 7.09-11).
When you ask for something in prayer, have faith and
believe that you have received it, and it will be given
to you (Mark 11.24). In prayer one asks the Lord's
help in getting what one needs; in worship one
adores, glorifies, and thanks Him for what one has.
One should first be aware of and contemplate one's
plight, feel helpless in getting out of the difficulty,
then seek divine help through prayer in a state
of helplessness with intense faith. Lord will take the
first step if you know your plight and seek His help
for transformation. Show yourself open up,
confess to the Lord as you are in prayer, be
specific in what you ask, and cry for His help.
All prayers are answered, but prayers for the
benefit of others are given first priority. Lord actually
knows our needs at all times and is simply waiting to
be asked for help due to our free will. Meditation is
listening to God by stilling the mind and assuming a
receptive posture in order to hear Lord's instructions,
insights, and revelations. For example, embrace the
attitude: Thank You for answering my prayers and
for all You have given me, but now what do You
want me to do with what You have given? Then,
having said that, be still and alert, and just try to
listen. Pray so that you can talk to God and tell Him
how you are and what you have been doing. Meditate
so that God can effectively tell you what you are
supposed to do.
DIVISION OF LABOR IS BASED ON THE
APTITUDE OF PEOPLE
I created the four divisions of human society
based on aptitude and vocation. Though I am the
author of this system of division of labor, one
should know that I do nothing (directly), and I am
eternal. (See also 18.41) (4.13)
Work or Karma does not bind Me because I
have no desire for the fruits of work. One who
The Bhagavad Gita
21
fully knows Me thus (and practices this truth) is
also not bound by Karma. (4.14)
Those who want to be first must place themselves
last and be the servant of all (Mark 10.44). All works,
including prayers, should be undertaken for a just
cause, rather than just for personal gain.
The ancient seekers of salvation also
performed their duties without concern for the
fruits. Therefore, you should do your duty as the
ancients did. (4.15)
ATTACHED, DETACHED, AND
FORBIDDEN ACTION
Even the wise are confused about what is
action and what is inaction. Therefore, I shall
clearly explain what is action, knowing which you
shall be liberated from the evil (of birth and
death). (4.16)
The true nature of action is very difficult to
understand. Therefore, one should know the
nature of attached action, the nature of detached
action, and also the nature of forbidden action.
(4.17)
Attached action is selfish work, done in the mode
of passion that produces Karmic bondage and leads
to transmigration. Detached action is unselfish work,
done in the mode of goodness that leads to salvation.
Detached action is considered to be inaction because
from the Karmic viewpoint, it is as if no action was
performed. Action forbidden by the scriptures, done
in the mode of ignorance, is harmful to both the doer
and society. It creates misfortunes here and hereafter.
A KARMA-YOGI IS NOT SUBJECT
TO THE KARMIC LAWS
One, who sees inaction in action and action in
inaction, is a wise person. Such a person is a yogi
and has accomplished everything. (See also 3.05,
3.27, 5.08 and 13.29) (4.18)
All acts are the acts of the Supreme Being, the
inactively active actor. The Bible says: The words
you speak are not yours; they come from the Spirit of
your Father (Matthew 10.20). The wise perceive the
inactive, infinite, and invisible reservoir of potential
energy of the Supreme as the ultimate source of all
visible kinetic energy in the cosmos, just as the
invisible electricity runs the fan. The urge and power
to do action come from the Supreme Being.
Therefore, one should spiritualize all work by
perceiving that one does nothing at all and everything
is done by the energy of the Supreme Being, using us
only as an instrument.
One, whose desires have become selfless by
being roasted in the fire of Self-knowledge, is
called a sage by the wise. (4.19)
One who has abandoned attachment to the
fruits of work and remains ever content and
dependent on no one (but God), such a person
though engaged in activity does nothing at all
(and incurs no Karmic reaction). (4.20)
One who is free from desires, whose mind and
senses are under control, and who has renounced
all proprietorship, does not incur sin the
Karmic reaction by doing bodily action. (4.21)
A KarmaYogi who is content with whatever
gain comes naturally by His will, who is
unaffected by pairs of opposites, and free from
envy, tranquil in success and failure is not
bound by Karma. (4.22)
All Karmic bonds of a KarmaYogi who is
free from attachment, whose mind is fixed in Self-
knowledge, and who does work as a service to the
Lord dissolves away. (4.23)
The divine Spirit (Brahma or Eternal Being)
has become everything. Divinity (Brahma, Self or
Spirit) shall be realized by one who considers
everything as a manifestation (or an act) of
Brahma. (Also see 9.16) (4.24)
Life itself is an ever-burning fire where sacrificial
ceremony is going on constantly. Every action must
be thought of as a holy sacrifice, a holy act.
Everything is not the Supreme Being, but the
Supreme Being is the root or basis of everything. One
attains salvation and becomes one with the Supreme
Being when one perceives the Supreme Being in
every action, perceives the things one uses as a
transformation of the Supreme Being, and realizes
that the very process of all action is also the Supreme
Being.
DIFFERENT TYPES OF SPIRITUAL
PRACTICES OR SACRIFICES
Some yogis perform the service of worship to
celestial controllers, while others offer sacrifice of
selfless service. Some restrain their senses and
give up their sensual pleasures. Others perform
breathing and other yogic exercises. Some give
charity and offer their wealth as a sacrifice. (4.25-
28)
Those who engage in yogic practices, reach the
breathless state of trance by offering inhalation
into exhalation and exhalation into inhalation as a
sacrifice (by using short breathing Kriy
techniques). (4.29)
Deep spiritual meaning and interpretation of the
practical yogic verses (4.29, 4.30, 5.27, 6.13, 8.10,
8.12, 8.13, 8.24, and 8.25) cannot be explained here.
The Bhagavad Gita 22
They should be acquired from a Self-realized master
of KriyYoga.
The breathing process can be slowed down by:
(1) Watching the breath going in and coming out as
one watches the ocean waves going up and down, (2)
Practicing of diaphragmatic (or deep yogic)
breathing, and (3) Using yogic techniques and
KriyYoga. The aim of yogic practice is to achieve
the superconscious or breathless state of trance by
gradually mastering the breathing process.
Others restrict their diet and offer their
inhalations as sacrifice into their inhalations. All
these people are the knowers of sacrifice and their
minds become purified by their sacrifice. (4.30)
Those who perform selfless service obtain the
nectar of Self-knowledge as a result of their
sacrifice and attain the Supreme Being. O Arjuna,
if this world is not a peaceful place for the non-
sacrificer, how can the other world be? (See also
4.38, and 5.06). (4.31)
Many types of spiritual disciplines are
described in the Vedas. Know that all of them are
the action of body, mind, and senses prompted by
the forces of Nature. Understanding this, one shall
attain Nirvna or salvation. (See also 3.14) (4.32)
In order to attain salvation, spiritual discipline or
sacrifice should be performed as a duty without
attachment and with full understanding that oneself is
not the doer.
A SUPERIOR SPIRITUAL PRACTICE
The acquisition and propagation of Self-
knowledge are superior to any material gain or
gift, O Arjuna. Because all actions in their entirety
culminate in Self-knowledge. (4.33)
Purification of mind and intellect eventually
leads to the dawn of transcendental knowledge and
Self-realization the sole purpose of any spiritual
practice.
Acquire this transcendental knowledge from a
Self-realized master by humble reverence, by sin-
cere inquiry, and by service. The empowered ones,
who have realized the Truth, will give you this
knowledge. (4.34)
Contact with great souls who have realized the
truth is helpful. Reading scriptures, giving charity,
and doing spiritual practices alone may not give God-
realization. Only a God-realized soul can awaken and
kindle another soul. But no guru can give a secret for-
mula for Self-realization without His grace. The
Vedas say: One who knows the land gives direction
to the one who does not know and asks (RV 9.70.09).
It is also said that the precepts of Truth are essentially
an individual process. People discover the truth by
their own efforts. One has to row his or her boat
through the turbulent waters of this material world.
The Vedas prohibit the sale of God in any form.
They say: O mighty Lord of countless wealth, I will
not sell thee for any price (RV 8.01.05). The role of a
guru is that of a guide and a giver, not of a taker.
Before accepting a human guru, one must first have
or develop full faith in the guru and leave the
gurus human frailties out of consideration, take the
pearls of wisdom and throw away the oyster shells. If
this is not possible, it should be remembered that the
word guru also means the light of Self-knowledge
that dispels ignorance and delusion; and the light
comes automatically from the Supreme Being,
the internal guru, when ones mind is purified by
selfless service, spiritual practice, and surrender.
There are four categories of gurus: A false guru,
guru, realized guru, and the divine guru. In this age
too many false gurus are coming to teach or just give
a mantra for a price. These false gurus are the
merchants of mantra. They take money from
disciples to fulfill their personal material needs
without giving the true knowledge of the Supreme
Being. Jesus also said: Watch out for false prophets;
they come to you looking like sheep on the outside,
but they are really like wild wolves on the inside
(Matthew 7.15). Saint Tulasidasa said that a guru,
who takes money from disciples and does not remove
their ignorance, goes to hell (TR 7.98.04). A guru is
one who imparts true knowledge and complete
understanding of the Absolute and the temporal. A
realized guru is a Self-realized master mentioned in
this verse here. A realized guru helps the devotee
maintain God-consciousness all the time by his or her
own vested spiritual power.
When the mind and intellect are purified,
Supreme Lord, the divine guru, reflects Himself in
the inner psyche of a devotee and sends a guru or a
realized guru to him or her. A real guru is a giver. He
never asks any money or a fee from a disciple
because he depends on God only. A real guru would
not ask anything from a disciple for personal or even
for organizational gain. However, a disciple is
obliged to do the best he or she can to help the cause
of the guru. It is said that one should not accept any
fee from a pupil without giving full instruction and
understanding of the Absolute, divine kinetic energy
(My), temporal material Nature, and the living
entity (BrU 4.01.02).
Our own Spirit inside us is the divine guru.
Outside teachers only help us in the beginning of the
spiritual journey. Our own mind when purified by
selfless service, prayer, meditation, worship, silent
The Bhagavad Gita
23
chanting of Lords name, congregational chanting of
holy names, and scriptural study becomes the best
channel and guide for the flow of divine knowledge
(See also Gita 4.38, and 13.22). The Divine Being
within all of us is the real guru, and one must learn
how to tune in with Him. It is said that there is no
greater guru than ones own mind. A pure mind
becomes a spiritual guide and the inner divine guru
leading to a real guru and Self-realization. This is
expressed by the common saying that the guru comes
to a person when he or she is ready. The word guru
also means vast and is used to describe the Supreme
Being the divine guru and internal guide.
The wise spiritual teacher disapproves of the idea
of blind personal service, or the guru cult, which is so
common in India. A Self-realized (SR) master says
that God only is the guru, and all are His disciples. A
disciple should be like a bee seeking honey from
flowers. If the bee does not get honey from one
flower, it immediately goes to another flower and
stays at that flower as long as it gets the nectar.
Idolization and blind worship of a human guru may
become a stumbling block in spiritual progress and is
harmful to both the disciple and the guru.
After knowing the transcendental science, O
Arjuna, you shall not again become deluded like
this. With this knowledge you shall see the entire
creation within your own higher Self, and thus
within Me. (See also 6.29, 6.30, 11.07, 11.13) (4.35)
The same life-force of the Supreme Being reflects
in all living beings to support and activate them.
Therefore, we are all connected with each other and
are part and parcel of the Self. At the dawn of
enlightenment, one merges within the Absolute (Gita
18.55), and all diversities appear as nothing but the
expansion of one's own higher Self.
Even if one is the most sinful of all sinners, one
shall cross over the river of sin by the raft of Self-
knowledge. (4.36)
The fire of Self-knowledge reduces all bonds of
Karma to ashes, O Arjuna, like the blazing fire
reduces wood to ashes. (4.37)
The Bible also says: You shall know the truth,
and the truth shall make you free (John 8.32). The
fire of Self-knowledge burns all past Karma the
root cause of the souls transmigration just as fire
instantly burns a mountain of cotton. The present
action does not produce any new Karma because, the
wise know that all work is done by the forces of
nature; therefore, they are not the doer. Thus, when
Self-knowledge dawns, only a part of the past Karma,
known as fate that is responsible for the present birth,
has to be exhausted before freedom from
transmigration is attained by the enlightened person.
The physical body and mind generate new
Karma; the subtle body carries the fate; and the
causal body is the repository of past Karma. Karma
produces body, and body generates Karma. Thus, the
cycle of birth and death continues indefinitely. Only
selfless service can break this cycle, and selfless
service is not possible without Self-knowledge. Thus,
transcendental knowledge breaks the bonds of Karma
and leads to salvation. This knowledge does not
manifest to a sinful person or to any person whose
time to receive the spiritual knowledge has not come.
Loss and gain, life and death, fame and infamy lie
in the hands of ones Karma. Fate is all-powerful.
This being so, one should neither be angry nor blame
anybody (TR 2.171.01). People know virtue and vice,
but ones choice is ordained by fate or Karmic
footprints because the mind and intellect are con-
trolled by fate. When success does not come in spite
of best efforts, it may be concluded that fate precedes
endeavor.
TRANSCENDENTAL KNOWLEDGE IS
AUTOMATICALLY REVEALED
TO A KARMA-YOGI
Truly, there is no purifier in this world like the
true knowledge of the Supreme Being. One
discovers this knowledge within, naturally, in
course of time (when one's mind is cleansed of
selfishness by KarmaYoga). (See also 4.31, 5.06,
and 18.78). (4.38)
The intense fire of devotion to God burns all
Karma and purifies and illuminates the mind and
intellect as the sunlight illumines the earth (BP
11.03.40). Selfless service should be performed to the
best of ones ability until purity of mind is attained
(DB 7.34.15). True knowledge of the Self is
automatically reflected in a selfless mind.
KarmaYoga cleanses the dirt of selfishness from the
mind and prepares it to receive Self-knowledge.
Selfless service (KarmaYoga) and Self-knowledge
are thus the two wings to take one to salvation.
One who has faith in God, is sincere in yogic
practice and has control over the mind and senses
gains this transcendental knowledge. Having
gained this knowledge, one quickly attains su-
preme peace or liberation. (4.39)
The fires of mental grief and sorrows, born of at-
tachment, can be completely extinguished by the
water of Self-knowledge (MB 3.02.26). There is no
basis for right thought and action without Self-
knowledge.
The Bhagavad Gita 24
The irrational, the faithless, and the
disbeliever (atheist) perish (or transmigrate).
There is neither this world nor the world beyond
nor happiness for a disbeliever. (4.40)
BOTH TRANSCENDENTAL KNOWLEDGE
AND KARMA-YOGA
ARE NEEDED FOR NIRVNA
Work does not bind a Self-conscious person
who has renounced work by renouncing the
fruits of work through KarmaYoga and whose
confusion with regard to body and Spirit is
completely destroyed by the Self-knowledge, O
Arjuna. (4.41)
Therefore, cut the ignorance-born confusion
with regard to body and Spirit by the sword of
Self-knowledge, resort to KarmaYoga, and get up
for the war, O Arjuna. (4.42)
Thus ends Chapter 4 of the Bhagavad Gita

CHAPTER 5
PATH OF RENUNCIATION
Arjuna asked: O Krishna, You praise the path
of transcendental knowledge, and also the path of
performance of selfless service (KarmaYoga). Tell
me, definitely, which one is the better of the two
paths? (See also 5.05) (5.01)
Renunciation means complete renouncement of
doership, ownership, and selfish motive behind an
action, not the renunciation of work or worldly
objects. Renunciation comes only after the dawn of
Self-knowledge. Therefore, the words renunciation
and Self-knowledge are used interchangeably in the
Gita. Renunciation is considered the goal of life.
Selfless service (Sev, KarmaYoga) and Self-
knowledge are the necessary means to achieve the
goal. True renunciation is attaching all action and
possession including body, mind, and thought
to the service of the Supreme.
Lord Krishna said: The path of Self-
knowledge and the path of selfless service both
lead to the supreme goal. But of the two, the path
of selfless service is superior to path of Self-
knowledge because it is easier to practice for most
people. (5.02)
A person should be considered a true
renunciant who has neither attachment nor
aversion for anything. One is easily liberated from
Karmic bondage by becoming free from
attachment and aversion. (5.03)
BOTH PATHS LEAD TO SUPREME
The ignorant not the wise consider the
path of Self-knowledge and the path of selfless
service (KarmaYoga) as different from each other.
The person, who has truly mastered one, gets the
benefits of both. (5.04)
Whatever goal a renunciant reaches, a
KarmaYogi also reaches. Therefore, one who sees
the path of renunciation and the path of unselfish
work as the same really sees. (See also 6.01 and
6.02) (5.05)
But true renunciation (the renunciation of
doership and ownership), O Arjuna, is difficult to
attain without KarmaYoga. A sage equipped with
KarmaYoga quickly attains Nirvna. (See also
4.31, 4.38, 5.08) (5.06)
Selfless service (KarmaYoga) provides the
preparation, discipline, and purification necessary for
renunciation. Self-knowledge is the upper limit of
KarmaYoga, and renunciation of doership and
ownership is the upper limit of Self-knowledge.
A KarmaYogi, whose mind is pure, whose
mind and senses are under control, and who sees
one and the same Spirit in all beings, is not bound
by Karma though engaged in work. (5.07)
A TRANSCENDENTALIST DOES NOT
CONSIDER ONESELF AS THE DOER
The wise who know the truth think: "I do
nothing at all. In seeing, hearing, touching,
smelling, eating, walking, sleeping, breathing,
speaking, giving, taking, as well as opening and
closing the eyes, the wise believe that only the
senses are operating upon their objects. (See also
3.27, 13.29, and 14.19) (5.08-09)
Senses need not be subdued if the activities of the
senses are spiritualized by perceiving that all work,
good or bad, is done by the powers of God.

A KARMA-YOGI WORKS FOR GOD
One who does all work as an offering to God
abandoning any attachment to results
remains untouched by Karmic reaction or sin, just
as a lotus leaf never gets wet by water. (5.10)
A KarmaYogi does not work with selfish motives
and therefore does not incur any sin. Selfless service
is always sinless. Selfishness is the mother of sin.
One becomes happy, peaceful, purified, and
enlightened by performing one's prescribed duties as
an offering to God while remaining detached
inwardly.
The KarmaYogis perform action without
any attachment with their body, mind, intellect,
and senses only for the purification of their mind
and intellect. (5.11)
A KarmaYogi attains Supreme Bliss by
abandoning attachment to the fruits of work,
The Bhagavad Gita
25
while others who are attached to the fruits of work
become bound by desire-prompted work. (5.12)
THE PATH OF KNOWLEDGE
A person who has completely renounced the
fruits of all work dwells happily in the City of
Nine Gates, neither performing nor directing
action. (5.13)
The human body has been called the City of Nine
Gates (or openings) in the scriptures. The nine
openings are: Two openings each for the eyes, ears,
and nose; and one each for the mouth, anus, and
urethra. The Lord of all beings and the universe who
resides in this city as an individual soul or the living
entity (Jiva) is called the Spiritual Being (Purusha).
The Lord neither creates the urge for action
nor the feeling of doership nor the attachment to
the results of action in people. The powers of
material Nature do all these. (5.14)
The Lord is not responsible for good or evil
deeds of anybody. The veil of ignorance covers
Self-knowledge; thereby people become deluded
and do evil deeds. (5.15)
God does not punish or reward anybody. We our-
selves do this by the misuse or the right use of our
own power of reasoning and free will. Bad things
happen to good people to make them better.
Transcendental knowledge destroys the
ignorance of the Self and reveals the Supreme
Being, just as the sun reveals the beauty of objects
of the world. (5.16)
Persons, whose mind and intellect are totally
merged in the Supreme Being, who are firmly
devoted to the Supreme, who have God as their
supreme goal and sole refuge, and whose
impurities are destroyed by the knowledge of the
Self, do not take birth again. (5.17)
MARKS OF AN ENLIGHTENED PERSON
An enlightened person by perceiving God in
all looks at a learned person, an outcast, even a
cow, an elephant, or a dog with an equal eye. (See
also 6.29) (5.18)
Just as a person does not consider parts of the
body, such as arms and legs, different from the body
itself, similarly a Self-realized person does not
consider any living entity different from the Lord (BP
4.07.53). Such a person sees God everywhere, in
everything, and in every being. After discovering the
metaphysical truth, one looks at everything with
reverence, compassion, and kindness because
everything is part and parcel of the cosmic body of
the Supreme Lord.
Everything has been accomplished in this very
life by one whose mind is set in equality. Such a
person has realized the Supreme Being because
the Supreme Being is flawless and impartial. (See
also 18.55) (5.19)
To have a feeling of equality for everybody is the
greatest worship of God (BP 7.08.10). Those who do
not have such a feeling discriminate. Therefore, the
victims of injustice and discrimination should feel
sorry for the discriminator and pray to the Lord for a
change of the discriminators heart rather than get
upset, angry, or vengeful.
One who neither rejoices on obtaining what is
pleasant nor grieves on obtaining the unpleasant,
who has a steady mind, who is undeluded, and
who is a knower of the Supreme Being such a
person eternally abides with the Supreme Being.
Such a person who is in union with the
Supreme Being becomes unattached to external
sensual pleasures by discovering the joy of the Self
(through contemplation) and enjoys transcen-
dental bliss. (5.21)
Sensual pleasures are, in fact, the source of
misery (in the end) and have a beginning and an
end. Therefore, the wise, O Arjuna, do not rejoice
in sensual pleasures. (See also 18.38) (5.22)
The wise constantly reflect on the futility of
sensual pleasures that inevitably become the cause of
misery; therefore, they do not become victims of
sensual cravings.
One who is able to withstand the impulses of
lust and anger before death is a yogi and a happy
person. (5.23)
One who finds happiness with the Supreme
Being, who rejoices Supreme Being within, and
who is illuminated by Self-knowledge such a
yogi attains Nirvna and goes to the Supreme
Being. (5.24)
Seers, whose sins (or imperfections) are
destroyed, whose doubts about the existence of the
Universal Self have been dispelled by Self-
knowledge, whose minds are disciplined, and who
are engaged in the welfare of all beings, attain the
Supreme Being. (5.25)
Those who are free from lust and anger, who
have subdued the mind and senses, and who have
realized the existence of the Self, easily attain
Nirvna. (5.26)
THE PATH OF DEVOTIONAL MEDITATION
A sage is, in truth, liberated by renouncing all
sense enjoyments, focusing the eyes and the mind
between the eye-brows, equalizing the breath
moving through the nostrils, keeping the senses,
mind, and intellect under control, having salvation
The Bhagavad Gita 26
as the prime goal, and by becoming free from lust,
anger, and fear. (5.27-28)
The invisible astral channels of flow of energy in
the human body are called Ndis. When the cosmic
currents flowing through Ndis in the astral spinal
cord are separated by the opening of the main
Sushumn Ndi by the practice of yogic techniques,
breath flows through both nostrils with equal
pressure; the mind calms down; and the field is
prepared for deep meditation leading to trance.
One attains everlasting peace by knowing Me,
the Supreme Being, as the enjoyer of sacrifices
and austerities, as the great Lord of the entire
universe, and as the friend of all beings. (5.29)
CHAPTER 6
PATH OF MEDITATION
A KARMA-YOGI IS A RENUNCIANT
Lord Krishna said: One who performs the
prescribed duty without seeking its fruit (for
personal enjoyment) is both a renunciant and a
KarmaYogi. One does not become a renunciant
merely by not lighting the fire, and one does not
become a yogi merely by abstaining from work.
(6.01)
O Arjuna, renunciation (Samnysa) is same as
KarmaYoga. Because, no one becomes a
KarmaYogi who has not renounced the selfish mo-
tive behind an action. (See also 5.01, 5.05, 6.01,
and 18.02) (6.02)
A DEFINITION OF YOGA
For the wise, who seek to attain yoga of
meditation or the equanimity of mind,
KarmaYoga is said to be the means. For one who
has attained yoga, equanimity becomes the means
of Self-realization. A person is said to have
attained yogic perfection when he or she has no
desire for sensual pleasures or attachment to the
fruits of work and has renounced all personal
selfish motives. (See also 6.03-04) (6.03-04)
Yogic perfection can be achieved only when one
does all activities just to please the Supreme Lord
Krishna in the spirit of total surrender. KarmaYoga or
unselfish work produces tranquility of mind. When
one performs action as a matter of duty without any
selfish motive, the mind is not disturbed by the fear
of failure; it becomes tranquil, and one attains yogic
perfection through meditation. The equanimity of
mind necessary for Self-realization comes after
giving up personal, selfish motives and desires.
Selfishness is the root cause of other impure desires
in the mind. The desireless mind becomes peaceful.
Thus KarmaYoga is recommended to persons
desiring success in yoga of meditation. Perfection in
meditation results in control over the senses, bringing
forth tranquility of mind that ultimately leads to God-
realization.
MIND IS THE BEST FRIEND AS WELL AS
THE WORST ENEMY
One must elevate and not degrade
oneself by ones own mind. The mind alone is
ones friend as well as ones enemy. The mind is
the friend of those who have control over it, and
the mind acts like an enemy for those who do not
control it. (6.05-06)
There is no enemy other than an uncontrolled
mind in this world (BP 7.08.10). Therefore, one
should first try to control and conquer this enemy by
regular practice of meditation with a firm
determination and effort. All spiritual practices are
aimed towards the conquest of the mind. Guru Nanak
said: "Master the mind, and you master the world.
Sage Patanjali defines yoga as control over the
activities (or the thought waves) of mind and intellect
(PYS 1.02). Firm control of the mind and senses is
known as yoga (KaU 6.11). Control of the mind and
senses is called austerity and yoga (MB 3.209.53).
The purpose of meditation is to control the mind so
that one can focus on God and live according to His
instructions and will. The mind of a yogi is under
control; a yogi is not under the control of the mind.
Meditation is effortless control of the natural ten-
dency of the mind to wander and tuning it with the
Supreme. Yogi Bhajan says: A one-pointed, relaxed
mind is the most powerful and creative mind it
can do anything.
The mind, indeed, is the cause of bondage as well
as liberation of the living entity. The mind becomes
the cause of bondage when controlled by modes of
material Nature, and the same mind, when attached to
the Supreme, becomes the cause of salvation (BP
3.25.15). The mind alone is the cause of salvation as
well as bondage of human beings. The mind becomes
the cause of bondage when controlled by sense
objects, and it becomes the cause of salvation when
controlled by the intellect (VP 6.07.28). Absolute
control over mind and senses is a prerequisite for any
spiritual practice for Self-realization. One who has
not become the master of the senses cannot progress
towards the goal of Self-realization. Therefore, after
establishing control over the activities of the mind,
one should take the mind away from the enjoyment
of sensual pleasures and fix it on God. When the
mind is disengaged from sense pleasures and engaged
with God, sense impulses become ineffective because
the senses obtain their power from the mind. The
mind is the ruler of the other five senses. One who
The Bhagavad Gita
27
becomes master of the mind becomes master of all
the senses.
One who has control over the lower self the
mind and senses is tranquil in heat and cold, in
pleasure and pain, in honor and dishonor, and
remains ever steadfast with the supreme Self.
(6.07)
One can realize God only when the mind
becomes tranquil and completely free from desires
and dualities, such as pain and pleasure. However,
people are rarely completely free from desires and
duality. But one can become free from the bonds of
desire and duality if one uses these in the service of
the Lord. They who master their mind get the
spiritual wealth of knowledge and bliss. Self can only
be realized when the lake of the mind becomes still,
just as the reflection of the moon is seen in a lake
when the water is still. (See also 2.70)
A person is called yogi who has both Self-
knowledge and Self-realization, who is tranquil,
who has control over the mind and senses, and to
whom a clod, a stone, and gold are the same.
(6.08)
A person is considered superior who is
impartial toward companions, friends, enemies,
neutrals, arbiters, haters, relatives, saints, and sin-
ners. (6.09)
TECHNIQUES OF MEDITATION
A yogi, seated in solitude and alone, should
constantly try to contemplate a mental picture or
just the majesty of the Supreme Being after
bringing the mind and senses under control and
becoming free from desires and proprietorship.
(6.10)
The place of meditation should have the serenity,
solitude, and spiritual atmosphere of odor-free, noise-
free, and light-free caves of the Himalayas. Massive,
gorgeous buildings with exquisite marble figures of
celestial controllers are not enough. These often
come at the expense of spirituality and help religious
commerce only.
The eight steps of meditation based on Patanjalis
YogaSutras (PYS 2.29) are: (1) Moral restraints, (2)
Regulative principles, (3) Right posture and yogic
exercises, (4) Yogic breathing, (5) Sense withdrawal,
(6) Concentration, (7) Meditation, and (8) Trance or
super conscious state of mind.
One must follow these eight steps, one by one,
under proper guidance to make progress in
meditation. Use of breathing and concentration
techniques without necessary purification of the mind
and without sublimation of feelings and desires by
moral conduct and spiritual practices (See 16.23)
may lead to a dangerous, neurotic state of mind.
Patanjali says: The sitting posture for meditation
should be stable, relaxed, and comfortable for the
individuals physical body (PYS 2.46).
Yogic breathing is not the forcible and often
harmful retention of breath in the lungs as is
commonly misunderstood and wrongly practiced.
Patanjali defines it as control of the Prna the
bioimpulses or the astral life forces that cause the
breathing process (PYS 2.49). It is a gradual process
of bringing under control or slowing down by
using standard yogic techniques, such as yogic
postures, breathing exercises, locks, and gestures
the bioimpulses that activate the motor and sensory
nerves that regulate breathing, and over which we
normally have no control.
When the body is supercharged by the huge
reservoir of omnipresent cosmic current flowing
through the medulla oblongata, the need for breathing
is reduced or eliminated and the yogi reaches the
breathless state of trance, the last milestone of the
spiritual journey. The Upanishad says: No mortal
ever lives by breathing oxygen in the air alone.
Mortals depend on something else (KaU 5.05). Jesus
said: One shall not live by bread (food, water, and
air) alone, but by every word (or the cosmic energy)
that comes out of the mouth of God (Matthew 4.04).
The cord of breath ties the living entity (soul) to the
body-mind complex. A yogi unties the soul from the
body and ties it with the Supersoul during the breath-
less state of trance.
The withdrawal of the senses is a major obstacle
in the attainment of the goal of a yogi. When sense
withdrawal has been accomplished, concentration,
meditation, and Samadhi become very easy to master.
The mind should be controlled and trained to follow
the intellect rather than let it be drawn towards and
controlled by gross sense objects, such as hearing,
touch, sight, taste, and smell. The mind is restless by
nature. Watching the natural flow of breath coming in
and going out, and alternate breathing help to make
the mind steady.
The two most common techniques of sense with-
drawal are these: (1) Focus your full attention on the
point between the eyebrows. Perceive and expand a
sphere of white, rotating light there, (2) Mentally
chant a mantra or any holy name of the Lord as
quickly as possible for a long time and let the mind
get completely absorbed into the sound of mental
chanting until you do not hear the ticking sound of a
nearby clock. The speed and loudness of mental
The Bhagavad Gita 28
chanting should be increased with the restlessness of
the mind, and vice versa.
Concentration on a particular part of a deity, on
the sound of a mantra, on the flow of breath, on
various energy centers in the body, on the mid-brows,
on the tip of the nose, or on an imaginary crimson
lotus inside the chest center, stills the mind and stops
it from wandering.
One should sit on his or her own firm seat that
is neither too high nor too low, covered with grass,
a deerskin, and a cloth, one over the other, in a
clean spot. Sitting there in a comfortable position
and concentrating the mind on God, controlling
the thoughts and the activities of the senses, one
should practice meditation to purify the mind and
senses. (6.11-12)
A yogi should contemplate any beautiful form of
God until the form becomes ever present in the mind.
Short meditation with full concentration is better than
long meditation without concentration. Fixing the
mind on a single object of contemplation for twelve
(12) seconds, two and one-half (2.5) minutes, and
half an hour is known as concentration, meditation,
and trance, respectively. Meditation and trance are
the spontaneous result of concentration. Meditation
occurs when the mind stops oscillating off the point
of concentration.
In the lower stage of trance, the mind becomes so
centered on a particular part of the deity such as
the face or the feet that it forgets everything. This
is like a dream in a wakeful state where one remains
aware of ones mind, thoughts, and the surroundings.
In the higher stage of trance, the body becomes still
and motionless, and the mind experiences various
aspects of the Truth. The mind loses its individual
identity and becomes one with the cosmic mind.
The super conscious state of mind is the highest
stage of trance. In this state of mind, the normal
human consciousness becomes connected to (or
overpowered by) cosmic consciousness; one reaches
a thoughtless, pulseless, and breathless state and does
not feel anything except peace, joy, and supreme
bliss. In the highest state of trance, the energy center
(Chakra) on the top of the head opens up; the mind is
merged into the infinite; and there is no mind or
thought, but only the feeling of His transcendental
existence, awareness, and bliss. A person who
reaches this state is called a sage.
Attaining the blissful state of trance seems
difficult for most people. Muniji gives a simple
method. He says: When you are immersed in Him
and His work is flowing through you, you become
ever happy, ever joyful, and ever blissful.
One should sit by holding the waist, spine,
chest, neck, and head erect, motionless and
steady; fix the eyes and the mind steadily on the
front of the nose without looking around; make
your mind serene and fearless, practice celibacy;
have the mind under control, think of Me, and
have Me as the supreme goal. (See also 4.29, 5.27,
8.10, and 8.12) (6.13-14)
Swami Hariharananda suggests keeping
pinpointed attention penetrating four inches deep
between the eyebrows near the master gland the
pituitary. The Bible says: If your eyes are single, your
whole body will (seem to) be full of light (Matthew
6.22). Fixing the gaze on the nose tip is one of the
gestures of KriyaYoga recommended by Swami
Sivananda to awaken the Kundalini power located at
the base of the spine. After a little practice each day,
the eyes will become accustomed and slightly
convergent and see the two sides of the nose. As you
gaze at the nose tip, concentrate on the movement of
breath through the nostrils. After ten minutes, close
your eyes and look into the dark space in front of
your closed eyes. If you see a light, concentrate on it
because this light can completely absorb your
consciousness and lead you to trance according to
yogic scriptures. The beginner should first practice
fixing the gaze at the mid-brows, as mentioned in
verse 5.27, or at the cerebrum, as hinted in verse
8.12, before learning to fix the gaze on the tip of the
nose. The help of a teacher and use of a mantra is
highly recommended.
Celibacy helps to still the mind and awaken the
dormant Kundalini. Celibacy and certain breathing
exercises cleanse the subtle body. The subtle body is
nourished by seminal and ovarian energy, just as the
gross body needs food for nourishment. Sarada Ma
warned her disciples not to be intimate with persons
of the opposite gender even if God came in that form.
The role of celibacy in spiritual life is overlooked in
the West because it is not an easy task for most
people. The individual should choose the right life
partner for a successful spiritual journey if celibacy is
not possible. It is very dangerous to force celibacy on
disciples who are not ready for it. The scripture says:
Just as a King, protected by castle walls, wins over
the enemy, similarly those who want victory over the
mind and senses should try to subdue them by living
as a householder (BP 5.01.18).
Sublimation of the sex impulse precedes
enlightenment (AV 11.05.05). One sense organ,
attached to its object, can drain the intellect, just as
one hole in a water pot can empty the water (MS
2.99). One commits sin by engaging senses to sense
objects and obtains yogic powers by controlling the
senses (MS 2.93). Transmutation of the life force of
procreative energy leads to yoga. It is difficult but
possible to transcend sex by beholding the presence
of the divine in the body of all human beings and
mentally bowing down to them.
The Bhagavad Gita
29
Thus, by always practicing to keep the mind
fixed on Me, the yogi whose mind is subdued
attains peace of Nirvna and comes to Me. (6.15)
This yoga is not possible, O Arjuna, for one
who eats too much or who does not eat at all, who
sleeps too much or too little. (6.16)
The yoga of meditation destroys all sorrow for
the one who is moderate in eating, recreation,
working, sleeping, and waking. (6.17)
The Gita teaches that extremes should be avoided
at all costs in all spheres of life. This moderation of
the Gita was eulogized by Lord Buddha who called it
the middle path, the right way, or the noble path. A
healthy mind and body are required for successful
performance of any spiritual practice. Therefore, it is
required that a yogi should regulate his daily bodily
functions, such as eating, sleeping, bathing, resting
and recreation. Those who eat too much or too little
may become sick or fragile. It is recommended to fill
half of the stomach with food, one fourth with water,
and leave the rest empty for air. If one sleeps more
than six hours, one's lethargy, passion, and bile may
increase. A yogi should avoid extreme indulgence in
uncontrolled desires as well as the opposite extreme
of yogic discipline the torturing of the body and
mind.
A person is said to have achieved yoga, union
with the Self, when the perfectly disciplined mind
becomes free from all desires and gets completely
united with the Self in trance. (6.18)
The lamp (of mind) in a spot sheltered (by wall
of the Self) from the wind (of desire) does not
flicker. This simile is used for the subdued mind of
a yogi absorbed in meditation on the Self. (6.19)
The sign of yogic perfection is that the mind
remains always undisturbed like the flame of a lamp
in a windless place.
When the mind disciplined by the practice of
meditation becomes steady and quiet, one becomes
content with the Self by beholding the Self with
purified intellect. (6.20)
The self is present in all living beings as fire is
present in wood. Friction makes the presence of fire
in the wood visible to the eyes; similarly, meditation
makes the Self, residing in the body, perceivable
(MB 12.210.42). A psychophysical transformation
(or the super conscious state) of mind in trance is
necessary for God-realization. Each of us has access
to the super conscious mind that is not limited by
time and space.
One cannot comprehend the Infinite by reason.
Reason is powerless to grasp the nature of the
beginningless Absolute. The highest faculty is not
reasoning but intuition, the comprehension of
knowledge coming from the Self and not from the
fallible senses or reasoning. Self can be perceived
only by the intuitive experience in the highest state of
trance and by no other means. Yogananda said:
Meditation can enlarge the magic cup of intuition to
hold the ocean of infinite wisdom.
One feels infinite bliss that is perceivable only
through the intellect, beyond the reach of the
senses. After realizing the Absolute Reality, one is
never separated from it. (6.21)
After Self-realization (SR), one does not
regard any other gain superior to SR. Established
in SR, one is not moved even by the greatest
calamity. (6.22)
The state of severance from union with sorrow
is called yoga. This yoga should be practiced with
firm determination, and without any mental
reservation. (6.23)
Yoga is attained after long, constant, vigorous
practice of meditation with firm faith (PYS 1.14).
One gradually attains tranquility of mind by
totally abandoning all desires, completely
restraining the senses by the intellect, and keeping
the mind fully absorbed in the Self by means of a
well-trained and purified intellect and thinking of
nothing else. (6.24-25)
When the mind is freed with the help of
spiritual practices from the impurities of lust and
greed born out of the feeling of I, me, and my, it
remains tranquil in material happiness and distress
(BP 3.25.16).
Wherever this restless and unsteady mind
wanders (during meditation), one should bring it
back under the control of the intellect. (6.26)
The mind plays tricks to wander and roam in the
world of sensuality. The meditator should keep the
mind fixed on the Self by always pondering that one
is the soul, not the body. Just watch and laugh at the
wanderings of the mind and gently bring it back
under the supervision and control of the intellect.
The natural tendency of the mind is to wander.
We know from personal experience that the mind is
very difficult to control. To control the mind is an
impossible task like controlling the wind. The human
mind can only be subdued by a sincere practice of
meditation and detachment (Gita 6.34-35). Most
commentators, however, have stated that the mind or
self should be brought back under the control of the
Self when it starts to wander during meditation.
Atm is considered superior to the body, senses,
mind, and the intellect. (Gita 3.42). Thus we can use
The Bhagavad Gita 30
the awareness of the Atm to subdue the mind.
Swami Vishvas has developed a meditation technique
based on a slightly different interpretation of verse
6.26. This Method of meditation, based on the theory:
Never let the mind wander unsupervised, is described
below:
Assume the meditative posture given in verse
6.13. It is a very good practice, before starting any
work, to invoke the grace of the personal god of your
choice that you believe in. Lord Ganesha, and the
Guru should be also invoked by the Hindus.
The main aim of meditation, or any spiritual
practice, is to get oneself out of the outer world and
its activities, start the journey within, and become an
introvert. Always keep in mind that you are not the
body nor the mind nor the intellect, but Self (Atma)
that is separate and superior to the body-mind-
intellect (BMI) complex. Detach your Self from the
BMI and make the Self a witness during meditation.
Withdraw your mind from the outside world and fix
your gaze at any one center of your choice (pituitary
gland, the sixth Chakra, front of the nostrils, the heart
center, or the naval center) where you feel most
comfortable. Witness the activities of the mind
without becoming judgmental good or bad
about the thoughts coming to your mind. Just relax,
take a joy ride in the back seat of the vehicle of mind,
and watch the wanderings of mind in the thought-
world. The mind will wander because this is its
nature. It will not remain quiet in the beginning. Do
not be in a hurry to slow down, pressure, control or
try to engage the mind in any other way, such as by
chanting a mantra, concentrating on any object or
thought.
Detach yourself completely from your mind and
watch the play of My, the mind. Do not forget that
your job is to see your (lower) self, the mind, with the
(higher) Self, the Atm. Do not get attached or
carried away by the thought waves (Vritti) of the
mind; just witness or follow it. After serious and
sincere practice, the mind will start slowing down
when it finds out that it is being constantly watched
and followed. Do not add anything to the process of
witnessing the inner world of thought process
(Chitta-vritti). Slowly, your power of concentration
will increase; the mind will join the inward journey
as a friend (Gita 6.05-06); and a state of bliss will
radiate all around you. You will go beyond thought to
the thoughtless world of Nirvikalpa Samdhi.
Practice this for half an hour in the morning and
evening or at any other convenient, but fixed, time of
your choice. The progress will depend on several
factors beyond your control, but just persist without
procrastination. Always conclude the meditation
process with the triple sound vibration of Aum, and
thank God.
WHO IS A YOGI
Supreme bliss comes to a Self-realized yogi
whose mind is tranquil, whose desires are under
control, and who is free from faults or sin. (6.27)
Such a sinless yogi, who constantly engages his
or her mind and intellect with the Self, enjoys the
eternal bliss of contact with the Self. (6.28)
Yogananda said: In the absence of inward joy,
people turn to evil. Meditation on the God of bliss
permeates us with goodness.
A yogi who is in union with the Supreme Being
sees every being with an equal eye because of
perceiving the omnipresent Supreme Being (or the
Self) abiding in all beings and all beings abiding in
the Supreme Being. (See also 4.35, 5.18) (6.29)
Perception of oneness of the Self in every being
is the highest spiritual perfection. Sage Yajnavalkya
said: A wife does not love her husband because of his
or her satisfaction. She loves her husband because
she feels the oneness of her soul with his soul. She is
merged in her husband and becomes one with him
(BrU 2.04.05). The foundation of Vedic marriage is
based on this noble and solid rock of soul culture and
is unbreakable. Trying to develop any meaningful
human relationship without a firm understanding of
the spiritual basis of all relationships is like trying to
water the leaves of a tree rather than the root.
When one perceives ones own higher Self in all
people and all people in ones own higher Self, then
one does not hate or injure anybody (IsU 06). Eternal
peace belongs to those who perceive God existing
within everybody as Spirit (KaU 5.13). One should
love others, including the enemy, because all are your
own self. "Love your enemy and pray for those who
persecute you" is not only one of the noblest
teachings of the Bible, but is an elementary idea
common to all paths leading to God. When one
realizes that his or her very self has become
everything, whom shall one hate or punish? One does
not break the teeth that bite the tongue. When one
perceives none other than ones own Lord abiding in
the entire universe, with whom shall one fight? One
should not only love the roses, but love the thorns
also.
One who sees One in all and all in One, sees the
One everywhere. To fully understand this and to
experience the oneness of individual soul and the
Supersoul, is the highest achievement and the only
goal of human birth (BP 6.16.63). In the fullness of
ones spiritual development, one finds that the Lord,
The Bhagavad Gita
31
who resides in ones own heart, resides in the hearts
of all others the rich, the poor, the Hindus, the
Muslims, the Christians, the persecuted, the
persecutor, the saint, and the sinner. Therefore, to
hate a single person is to hate Him. This realization
makes one a truly humble saint. One who realizes
that the Supersoul is all-pervading and is none other
than ones own individual self, bereft of all impurities
collected over various incarnations, attains
immortality and bliss.
One who sees Me everywhere (and in everything),
and beholds everything in Me, is not separated
from Me, and I am not separated from him. (6.30)
A Self-realized person sees Me in the entire
universe and in oneself and sees the entire universe
and oneself in Me. When one sees Me pervading
everything, just as fire pervades wood, one is at once
freed from delusion. One attains salvation when one
sees oneself different from body, mind, and the
modes of material Nature and non-different from Me
(BP 3.09.31-33). The wise see their own higher Self
present in the entire universe and the entire universe
present in their own higher Self. True devotees never
fear any condition of life, such as reincarnation,
living in heaven or in hell because they see God
everywhere (BP 6.17.28). If you want to see,
remember, and be with God at all times, then you
must practice and learn to see God in everything and
everywhere.
The non-dualists, who adore Me abiding in all
beings, abide in Me irrespective of their mode of
living. (6.31)
The best yogi is one who regards every being
like oneself and who can feel the pain and
pleasures of others as ones own, O Arjuna. (6.32)
One should consider all creatures as ones own
children (BP 7.14.09). This is one of the qualities of a
true devotee. The sages consider all women their
mother, others wealth a clod, and all beings as their
own self. Rare is a person whose heart melts by the
fire of grief of others and who rejoices hearing the
praise of others.
TWO METHODS TO SUBDUE THE
RESTLESS MIND
Arjuna said: O Krishna, You have said that
the yoga of meditation is characterized by
equanimity of mind, but due to restlessness of
mind, I find it difficult to perceive it as steady.
Because the mind, indeed, is very unsteady,
turbulent, powerful, and obstinate, O Krishna. I
think restraining the mind is as difficult as re-
straining the wind. (6.33-34)
Lord Krishna said: Undoubtedly, O Arjuna,
the mind is restless and difficult to restrain, but it
is subdued by any constant vigorous spiritual
practice such as meditation with
perseverance and by detachment, O Arjuna. (6.35)
Detachment is proportional to ones
understanding of the baselessness of the world and its
objects (MB 12.174.04). Contemplation without
detachment is like jewels on the body without clothes
(TR 2.177.02).
Yoga is difficult for one whose mind is not
subdued. However, yoga is attainable by the
person of subdued mind who strives through
proper means. (6.36)
DESTINATION OF UNSUCCESSFUL YOGI
Arjuna said: What is the destination of the
faithful who deviate from the path of meditation
and fail to attain yogic perfection due to an
unsubdued mind, O Krishna? (6.37)
Do they not perish like a dispersing cloud, O
Krishna, having lost both the heavenly and the
worldly pleasures, supportless and bewildered on
the path of Self-realization? (6.38)
O Krishna, only You are able to completely
dispel this doubt of mine because there is none
other than You who can dispel such a doubt. (See
also 15.15) (6.39)
Arjuna asked a very good question. Because the
mind is very difficult to control, it may not be
possible to achieve perfection during one's lifetime.
Does all the effort get wasted? The answer comes:
Lord Krishna said: Spiritual practice
performed by a yogi never goes to waste either in
this life or in the next life. A transcendentalist
never takes a birth lower than the present one, My
dear friend. (6.40)
The less evolved unsuccessful yogi is reborn in
the house of the pious and prosperous after
attaining heaven and living there for many years.
The highly evolved unsuccessful yogi does not go
to heaven, but is born in a spiritually advanced
family. A birth like this is very difficult, indeed, to
obtain in this world. (6.41-42)
The unsuccessful yogi regains the knowledge
acquired in the previous life and strives again to
achieve perfection, O Arjuna. (6.43)
The unsuccessful yogi is instinctively carried
towards God by virtue of latent Karmic
impressions of yogic practices of previous lives.
Even the inquirer of yoga (or union with God)
surpasses those who perform Vedic rituals (for
material gains). (6.44)
The Bhagavad Gita 32
The yogi who diligently strives becomes
completely free from all imperfections after
becoming gradually perfect through many
incarnations and reaches the Supreme Abode.
(6.45)
One must be very careful in spiritual life, or there
is a possibility of being carried away by the powerful
wind of bad association created by My, and one
may abandon the spiritual path. One should never get
discouraged. The unsuccessful yogi gets another
chance by starting over from where he or she leaves
off. The spiritual journey is long and slow, but no
sincere effort is ever wasted. Normally it takes many,
many births to reach the perfection of salvation. All
living entities (souls) are eventually redeemed after
they reach the zenith of spiritual evolution.
WHO IS THE BEST YOGI
The yogi is superior to the ascetics. The yogi is
superior to the Vedic scholars. The yogi is
superior to the ritualists. Therefore, O Arjuna, be
a yogi. (6.46)
And I consider the yogi-devotee who
lovingly contemplates Me with supreme faith and
whose mind is ever absorbed in Me to be the
best of all the yogis. (See also 12.02 and 18.66)
(6.47)
Meditation or any other act becomes more power-
ful and efficient if it is done with knowledge, faith,
and devotion to God. Meditation is a necessary
condition but not a sufficient condition for spiritual
progress. The mind should be kept ever absorbed in
thoughts of God. The meditative mood is to be
continued during other times through scriptural study,
Self-analysis, and service. It is said that no single
yoga alone is complete without the presence of other
yogas. Just as the right combination of all ingredients
is essential for preparation of a good meal, similarly
selfless service, chanting of Lord's name, meditation,
study of scriptures, contemplation, and devotional
love are essential for reaching the supreme goal.
Some seekers prefer just to stick to one path. They
should try all other major paths and see if a
combination is better for them or not. Any path can
become the right path if one has completely
surrendered to God. The person who meditates with
deep devotional love of God is called a yogi-devotee
and is considered to be the best of all yogis.
Before one can purify one's psyche by a mantra or
meditation, one has to reach a level whereby one's
system of consciousness becomes sensitive to a
mantra. This means one's mundane desires must be
first fulfilled or satisfied by detachment, and
one has practiced the first four steps of Patanjalis
YogaSutra. It is just like cleaning jewelry first before
gold plating it.
Thus ends Chapter 6 of the Bhagavad Gita

CHAPTER 7
SELF-KNOWLEDGE AND ENLIGHTENMENT
Lord Krishna said: O Arjuna, listen how you
shall know Me fully without any doubt, with your
mind absorbed in Me, taking refuge in Me, and
performing yogic practices. (7.01)
METAPHYSICAL KNOWLEDGE IS THE
ULTIMATE KNOWLEDGE
I shall impart you both the transcendental
knowledge and the transcendental experience or a
vision, after knowing that nothing more remains
to be known in this world. (7.02)
Those who have transcendental experience
become perfect (RV 1.164.39). Everything becomes
(as though) known when the Supreme Being is heard,
reflected, meditated upon, seen, and known (BrU
4.05.06). The need to know all other things becomes
irrelevant with the dawn of the knowledge of the
Absolute, the Supreme Spirit. All articles made of
gold become known after knowing gold. Similarly,
after knowing the Supreme Spirit, all manifestations
of the Spirit become known. One who knows the
Supreme Spirit is considered to have known all, but
one who knows everything, but does not know the
Supreme Spirit or God, does not know anything. The
intent of the above verse is that knowledge of all
other subjects remains incomplete without ones
understanding of who am I?
SEEKERS ARE VERY FEW
Scarcely one out of thousands of persons
strives for perfection of Self-realization. Scarcely
one among those successful strivers truly
understands Me. (7.03)
Many are called, but few are chosen (Matthew
22.14). Few are fortunate enough to obtain
knowledge of, and devotion to, the Supreme Being.
DEFINITION OF SPIRIT AND MATTER
The mind, intellect, ego, ether, air, fire, water, and
earth are the eightfold division of My material
energy. (See also 13.05) (7.04)
'Material Nature' is defined as the material cause
or the material out of which everything is made.
Material Nature is the original source of the material
world, consisting of three modes of material Nature
and eight basic elements out of which everything in
the universe has evolved, according to Snkhya
doctrine. Material Nature is one of the
transformations of divine power (My) and is the
The Bhagavad Gita
33
material cause of creation of the entire universe.
Matter is thus a part of Lord's illusory energy, My.
Material Nature is also referred to as perishable,
body, matter, Nature, My, field, creation, and
manifest state. That which creates diversity as well as
the diversity itself, and all that can be seen or known,
including the mind, is called material Nature.
The material Nature or matter is My lower
Nature. My other higher Nature is the Spirit by
which this entire universe is sustained, O Arjuna.
(7.05)
Two types of material Nature are described in
verses 7.04 and 7.05. The eightfold material Nature
described in verse 7.04 is called lower energy or
material energy. This is commonly known as material
Nature or Prakriti. The other higher Nature,
mentioned in verse 7.05, is the higher energy:
Purusha or Spirit. This higher energy is derived from
the Self, or the Spiritual Being. Purusha with the help
of Prakriti creates and sustains the entire universe.
Spirit is immutable; and material Nature, born of
Spirit, is mutable. Spirit observes, witnesses, enjoys
as well as supervises material Nature.
The Supreme Spirit is the efficient cause of
creation of the universe. The material Nature and
Spirit are not two independent identities but the two
aspects of the Supreme Spirit. The Supreme Spirit,
Spirit, and material Nature are the same yet different
as the sun and its light and heat are the same as well
as different.
The water and the fish that is born in and
sustained by the water, are not one and the same.
Similarly, the Spirit and the material Nature that is
born out of Spirit, are not one and the same (MB
12.315.14). The soul is also called spirit when soul
enjoys the modes of material Nature by associating
with the senses. The Spirit and soul are also different
because Spirit sustains soul, but the wise perceive no
difference between the two (BP 4.28.62).
Some of the terms such as the Supreme Spirit,
Spirit, material Nature, and soul have different
definitions in different doctrines and also take
different meanings, depending on the context. In this
rendering, the nonsectarian word God stands for the
one and the only Lord of the universe the Supreme
Being whom Hindus prefer to call by various
personal names such as Rama, Krishna, Shiva, and
Mother. Different terminology does confuse a reader
who has to learn preferably with the help of a
teacher full connotation, usage, and hierarchic
relationships between these and various other
expressions as one progresses on the path of spiritual
journey.

SUPREME SPIRIT IS THE BASIS
OF EVERYTHING
Know that all creatures have evolved from this
twofold energy and I, the Supreme Spirit, am the
source of the origin as well as the dissolution of
the entire universe. (See also 13.26) (7.06)
There is nothing higher than the Supreme
Being, O Arjuna. Everything in the universe is
strung on the Supreme Being, like different jewels
are strung on the thread of a necklace. (7.07)
One and the same Spirit is present in cows,
horses, human beings, birds, and all other living
beings just as the same thread is present in the
necklace made of diamond, gold, pearl, or wood (MB
12.206.02-03). The entire creation is permeated by
Him (YV 32.08).
O Arjuna, I am the sapidity in the water, I am
the radiance in the sun and the moon, the sacred
syllable AUM in all the Vedas, the sound in the
ether, and potency in human beings. I am the
sweet fragrance in the earth. I am the heat in the
fire, the life in all living beings, and the austerity
in the ascetics. (7.08-09)
O Arjuna, know Me to be the eternal seed of
all creatures. I am the intelligence of the
intelligent and the brilliance of the brilliant. (See
also 9.18 and 10.39). I am the strength of the
strong who are devoid of any attachment. I am the
lust or Cupid in human beings that is not only for
sense gratification and is in accord with Dharma
(for the sacred purpose of procreation after
marriage), O Arjuna. (7.10-11)
Know that three modes of material Nature
goodness, passion, and ignorance also emanate
from Me. I am not dependent on, nor affected by,
the modes of material Nature; but the modes of
material Nature are dependent on Me. (See also
9.04 and 9.05) (7.12)
Human beings get deluded by various aspects
of these three modes of material Nature;
therefore, they do not know Me who am eternal
and above these modes. (7.13)
HOW TO OVERCOME THE DELUSIVE
DIVINE POWER (MY)
This divine power of Mine called My,
consisting of three modes of matter or mind, is
very difficult to overcome. Only those who
surrender unto Me easily pierce the veil of My
and know the Absolute Reality. (See also 14.26,
15.19, and 18.66) (7.14)
When one fully dedicates one's life to the
Supreme power and depends on Him in all
The Bhagavad Gita 34
circumstances, as a small child depends on the
parents, then Lord personally takes charge of such a
devotee. And when He takes charge of you, there is
no need to be afraid of anything or to depend on
anybody else for anything spiritual or material
in life.
WHO SEEKS GOD?
The evil doers, the ignorant, the lowest persons
who are attached to demonic nature and whose
power of discrimination has been taken away by
divine illusive power (My), do not worship or
seek Me. (7.15)
Four types of virtuous ones worship or seek
Me, O Arjuna. They are: The distressed, the
seeker of Self-knowledge, the seeker of wealth,
and the enlightened one (who has experienced the
Supreme Being). (7.16)
Whatever a person does is the product of desire.
Nobody can ever do anything without the desire for it
(MS 2.04). Desires cannot be completely wiped out.
One should transmute the lower forms of selfish
desires. Desire for salvation is a higher or noble form
of desire. Desire for devotional love of God is
regarded as the highest and the purest form of all
human desires. It is said that advanced devotees do
not even desire salvation from God. They long for
loving devotional service to God, life after life.
The lower desires of devotees who approach Him
for fulfillment become like roasted seeds that cannot
sprout and grow into a big tree of desire. What really
matters is the deep concentration of mind on God
through feelings of devotion, love, fear, or even for
material gain (BP 10.22.26).
Among them the enlightened one, who is ever
united with Me and whose devotion is exclusive, is
the best. Because I am very dear to the
enlightened and the enlightened is very dear to
Me. (7.17)
Knowledge of God without devotion the love
of God is a dry speculation, and devotion without
knowledge of God is blind faith. The fruit of
enlightenment grows on the tree of Self-knowledge
only when the tree receives the water of pure
devotion.
All these seekers are indeed noble, but I
regard the enlightened devotee as My very Self
because one who is steadfast becomes one with Me
and abides in My supreme abode. (See also 9.29)
(7.18)
After many births, the enlightened one resorts
to Me by realizing that everything is, indeed, My
manifestation. Such a great soul is very rare.
(7.19)
All this is, of course, the Spirit because
everything is born from, rests in, and merges into the
Spirit (ChU 3.14.01). All this is Spirit. The Spirit is
everywhere. All this universe is, indeed, Spirit (MuU
2.02.11). The Bible says: You are gods (John 10.34).
The Vedas and Upanishads declare: (1)
Consciousness is Spirit (AiU 3.03 in Rigveda). (2) I
am Spirit (BrU 1.04.10 in Yajurveda). (3) You are
Spirit (ChU 6.08.07 in Smaveda). (4) The Spirit is
also called Atm (or Brahman, Brahm, Brahma)
(MaU 02 in Atharvaveda). That which is One has
become all these (RV 8.58.02). The entire creation
and every order of reality are nothing but another
form of divinity.
The male musk deer, after a vain search for the
cause of the scent of the musk, at last will have to
find the musk in himself. After God-realization, one
sees that it is the Spirit of God (or Consciousness)
that has become the universe and all living beings.
Everything is consciousness. Creation is like
countless waves appearing in the ocean of con-
sciousness by the wind of divine power (My).
Everything, including the primordial divine energy
called My, is nothing but part and parcel of the
Absolute.
Persons, whose discernment has been carried
away by desires impelled by their Karmic
impression, resort to celestial controllers and
practice various religious rites for fulfillment of
their material desires. (7.20)

WORSHIP OF DEITY IS ALSO A
WORSHIP OF GOD
Whosoever desires to worship whatever deity
using any name, form, and method with
faith, I make their faith steady in that very deity.
Endowed with steady faith, they worship that
deity and obtain their wishes through that deity.
Those wishes are, indeed, granted by Me. (7.21-22)
The power of the deities comes from the Supreme
Lord as the aroma of the wind comes from the flower
(BP 6.04.34). God is the bestower of fruits of work
(BS 3.02.38). God fulfills all desires of His
worshippers (BP 4.13.34). One should not look down
upon any method of seeking God because all
worships are the worship of the same God. He fulfills
all sincere and beneficial prayers of a devotee if He is
worshipped with faith and love. The wise realize that
all names and forms are His, whereas the ignorant
play the game of holy war in the name of religion to
seek personal gain at the cost of others.
It is said that whatever deity a person may
worship, all his or her obeisance and prayers reach
The Bhagavad Gita
35
the Supreme Being as all water that falls as rain
eventually reaches the ocean. Whatever name and
form of divinity one adores is worship of the same
Supreme Being, and one gets the reward of deity-
worship performed with faith. Desired results of
worship are given, indirectly, by the Lord through
one's favorite deity. Human beings live in the
darkness of the prison cells of pairs of opposites.
Deities are like icons that can open the window
through which the Supreme may be perceived.
However, the worship of deities without full
understanding of the nature of the Supreme Being is
considered to be in the mode of ignorance.
But such material gains of these less intelligent
human beings are temporary. The worshipers of
celestial controllers go to celestial controllers, but
My devotees certainly come to Me. (7.23)
Those who worship celestial controllers are under
the mode of goodness or passion; and those who
practice other, much lower grades of worship, such as
the worship of evil spirits, ghosts, black magic, and
Tantra also known as idolatry to get progeny,
fame, or to destroy their enemies are under the mode
of ignorance. Lord Krishna advises against such
lower grades of worship and recommends worship of
the one and only Supreme Lord, using any one name
and form. The devotees of Krishna may, sometimes,
worship Krishna in other forms also. In Mahbhrata
Lord Krishna Himself advised Arjuna to worship a
much gentler mother form of God, known as Mother
Durg, just before the start of the war for victory.
This is like a child going to ask something from
Mother instead of Father. The Lord is actually both
mother and father of all creatures.
GOD CAN BE SEEN IN AN IMAGE OF ANY
DESIRED FORM OF WORSHIP
The ignorant ones unable to understand My
immutable, incomparable, incompre-hensible, and
transcendental form assume that I, the
Supreme Being, am formless and take forms or
incarnate. Concealed by My divine power (My),
I do not reveal Myself to such ignorants who do
not know and understand My unborn, eternal,
and transcendental form and personality. (7.24-
25)
The Sanskrit word Avyakta has been used in
verses 2.25, 2.28, 7.24, 8.18, 8.20, 8.21, 9.04, 12.01,
12.03, 12.05, and 13.05. It takes different meanings
according to the context. It is used in the sense of
unmanifest, material Nature and also in the sense of
Spirit. Supreme Being the Absolute
Consciousness is higher than both unmanifest
Nature and Spirit. Avyakta does not mean formless;
it means unmanifest or a transcendental form that is
invisible to our physical eyes and cannot be
comprehended by the human mind or described by
words. Everything has a form. Nothing in the
cosmos, including the Supreme Being, is formless.
Every form is His form. Supreme Being has a
transcendental form and Supreme Personality. He is
eternal, without any origin and end. The invisible
Absolute is the basis of the visible world.
The meaning of verse 7.24 also seems to
contradict the common belief that Lord incarnates, as
mentioned in verses 4.06-08, and 9.11. It is said here
that the Supreme Being is ever unmanifest, and, as
such, He never becomes manifest. In a true sense, the
Supreme Being or Absolute does not incarnate. He
actually never leaves His Supreme Abode! It is the
intellect of the Supreme Being that does the work of
creation, maintenance, incarnation, and destruction
by using His innumerable powers. The deep meaning
of this verse may be understood if one seriously
studies the peace invocation of Ishopanishad that
states: The invisible is the Infinite, the visible too is
infinite. From the Infinite, the infinite universes
manifest. The Infinite (Absolute) remains Infinite or
unchanged, even though infinite universes come out
of it. People do not know the transcendental and
imperishable nature of God and wrongly think that
God also incarnates like an ordinary person. He does
not incarnate, but manifests using His own divine
potencies. His birth, activities and form are
transcendental.
The transcendental Being is beyond the human
conception of form and formless. Those who
consider God formless are as wrong as those who say
God has a form. The argument whether God is
formless or has a form has nothing to do with our
worship and spiritual practice. We can worship Him
in any way or form that suits us. A name, form, and
description of the imperceptible, all pervasive, and
indescribable Lord has been given by saints and
sages for cultivating the love of God in the hearts of
common devotees. A name and a form are absolutely
necessary for the purpose of worship and to nurture
devotion a deep love for God. God appears to a
devotee in a form in order to make his or her faith
firm. Therefore, it is necessary that one should
respect all forms of God (or deity), but establish
relationship with and worship one form only.
I know, O Arjuna, the beings of the past, of the
present, and those of the future, but no one really
knows Me. (7.26)
All beings in this world are in utter ignorance
due to the delusion of pairs of opposites born of
likes and dislikes, O Arjuna. But the persons
The Bhagavad Gita 36
purified by unselfish deeds, whose Karma has
come to an end, become free from the delusion of
pairs of opposites and worship Me with firm
resolve. (7.27-28)
When the Karma of a person comes to an end,
only then one can understand the transcendental
science and develop love and devotion to God.
Those who strive for freedom from the cycles
of birth, old age, and death by taking refuge in
God fully comprehend the true nature and
powers of the Supreme. (7.29)
The steadfast persons who know Me alone as
the basis of all the mortal beings, Divine
Beings, and the Eternal Being even at the time
of death, attain Me. (See also 8.04) (7.30)
Those who understand God to be the governing
principle of the whole creation, the underlying basis
of all Temporal Beings, the sustainer of all entities,
and the enjoyer of all sacrifices and pleasures, are
blessed.
Thus ends Chapter 7 of the Bhagavad Gita

CHAPTER 8
THE ETERNAL BEING
Arjuna said: O Krishna, who is the Eternal
Being or the Spirit? What is the nature of the
Eternal Being? What is Karma? Who are the
mortal beings? And who are Divine Beings? Who
is the Supreme Being and how does He dwell in
the body? How can You, the Supreme Being, be
remembered at the time of death by those who
have control over their minds, O Krishna? (8.01-
02)
DEFINITION OF SUPREME SPIRIT, SPIRIT,
INDIVIDUAL SOUL, AND KARMA
Lord Krishna said: The eternal and
immutable Spirit of the Supreme Being is called
Eternal Being or the Spirit. Basic nature, powers,
and expansions of Eternal Being are called the
nature of Eternal Being. The creative power or
urge of Eternal Being that causes manifestation of
the living entity is called Karma. (8.03)
Spirit is also called Eternal Spirit, Spiritual
Being, Eternal Being, and God in English; and
Brahma, or Eternal Brahma (Note: Brahma is also
spelled as: Brahm, Brahman) in Sanskrit. Spirit is the
cause of all causes. The word God is generally used
for both Spirit, and the Supreme Spirit (or the
Supreme Being), the basis of Spirit. We have used
the word Eternal Being for Spirit; and Supreme
Being, Absolute, and Krishna for the Supreme
Spirit in this rendering.
The subtle body consists of six sensory faculties,
intellect, ego, and five vital forces called bioimpulses
(Life forces, Prna). The individual soul is defined as
the subtle body sustained by Spirit. The individual
soul is enshrined in the physical body. The subtle
body keeps the physical body active and alive by
operating the organs of perception and action.
Various expansions of the Supreme Being are
also called Divine Beings. The Supreme Being also
resides inside the physical bodies as the Divine
Controller (Ishvara). (8.04)
THEORY OF REINCARNATION
AND KARMA
One who remembers the Supreme Being
exclusively, even while leaving the body at the
time of death, attains the Supreme Abode; there is
no doubt about it. (8.05)
Whatever object one remembers as one leaves
the body at the end of life, one attains that object.
Thought of whatever object prevails during one's
lifetime, one remembers only that object at the
end of life and achieves it. (8.06)
Ones destiny is determined by the
predominant thought at the time of death. Even if one
has practiced devotion and God-consciousness during
ones lifetime, the thought of God may or may not
come at the hour of death. Therefore, God-
consciousness should be continued till death (BS
1.1.12). Sages continue their efforts in their
successive lives, yet at the moment of death they may
fail to remember God. One cannot expect to have
good thoughts at the time of death if one has kept bad
company. Keeping the association of perfect devotees
and avoiding the company of worldly-minded people
is the criterion for success in spiritual life. Whatever
thought one nurtures during life, the same thought
comes at the time of death and determines the future
destiny. Therefore, life should be molded in such a
way that one should be able to remember God at the
time of death. People should practice God-
consciousness in everyday life from very childhood
by forming a habit of remembering God before
taking any food, before going to bed, and before
starting any work or study
A SIMPLE METHOD OF GODREALIZATION
Therefore, always remember Me and do your
duty. You shall certainly attain Me if your mind
and intellect are ever focused on Me. (8.07)
The supreme purpose of life is to remember all
the time a personal God one believes in so that one
can remember God at the time of death. To remember
the absolute and impersonal God may not be possible
for most human beings. A pure devotee is able to
The Bhagavad Gita
37
experience the ecstasy of Lord's personal presence
within and reach His Supreme Abode by always
remembering Him. Live in a state of constant
spiritual awareness.
By contemplating Me with an unwavering
mind that is disciplined by the practice of
meditation, one attains the Supreme Being, O
Arjuna. (8.08)
One gets spiritual awakening and the vision of
God by constantly thinking of God in meditation,
silent repetition of the holy names of God, and
contemplation. The endeavor of our whole life shapes
our destiny. Spiritual practices are meant to keep the
mind absorbed in His thoughts and fixed at His lotus
feet. Ramakrishna said that when you desire
anything, pray to the Mother aspect of God in a
lonely place, with tears of sincerity in your eyes, and
your wishes shall be fulfilled. He also said that it
might be possible to attain Self-realization within
three days. The more intensely one practices spiritual
disciplines, the more quickly one attains perfection.
The intensity of conviction and belief, combined with
deep yearning, restlessness, intense longing, and
persistence, determine the speed of spiritual progress.
The real practice of HathaYoga is not only the yogic
exercises taught in modern yoga centers, but also the
consistence, persistence, and insistence in ones
search for the Supreme Truth.
Self-realization is not a simple act but a process
of gradual spiritual growth, starting with resolve,
proceeding gradually to vow, divine grace, faith, and
finally realization of Truth (YV 19.30). The Supreme
Being is not realized through discourses, intellect, or
learning. It is realized only when one sincerely longs
for it with vigorous effort. Sincere craving brings
divine grace that unveils the Supreme Being (MuU
3.02.03).
One who meditates at the time of death with
steadfast mind and devotion on the Supreme
Being as the omniscient, the oldest, the controller,
smaller than the smallest and bigger than the
biggest, the sustainer of everything, the
inconceivable, self-luminous like the sun, and
transcendental (or beyond the material reality) by
causing the breath (life forces, Prna) to enter
between the eyebrows by the power of yogic
practices; attains Me, the Supreme Being. (See
also verses 4.29, 5.27, 6.13) (8.09-10)
Now I shall briefly explain the process to
attain the Supreme Abode that the knowers of the
Veda call immutable; into which the ascetics,
freed from attachment, enter; and desiring which
people lead a life of celibacy. (8.11)

ATTAIN SALVATION BY MEDITATING ON
GOD AT THE TIME OF DEATH
When one leaves the physical body by
controlling all the senses, focusing the mind on
God and the bioimpulses (Life forces, Prna) in
the cerebrum, engaged in yogic practice,
meditating on Me, and uttering AUM the
sacred monosyllable sound power of the Spirit
one attains the Supreme Abode. (8.12-13)
Scriptural knowledge has its place, but it is
through direct realization that the inner core can be
reached and the outer shell discarded. Meditation is
the way to inner realization and should be learnt,
personally, from a competent teacher. Realization of
the true nature of mind leads to meditation.
A simple technique of meditation is described
here: (1) Wash your face, eyes, hands, and feet and
sit in a clean, quiet, dark place, using any
comfortable posture, with head, neck, and spine
straight and vertical. No music or incense during
meditation is recommended. The time and place of
meditation should be fixed. Follow the good
principles of living by thoughts, words, and deeds.
Some yogic exercises are necessary. Midnight,
morning, and evening are the best times to meditate
for 15 to 25 minutes every day, (2) Remember any
name or form of the personal god you believe in and
ask His or Her blessings, (3) Close your eyes, tilt
head slightly upward, and take 5 to 10 very slow and
deep breaths, (4) Fix your gaze, mind, and feelings
inside the chest center, the seat of the causal heart,
and breathe slowly. Mentally chant So as you
breathe in and Hum as you breathe out. Think as if
breath itself is making these sounds So and Hum
(I am That Spirit). Mentally visualize and follow the
route of breath going in through the nostrils, up
towards the mid-brows, and down to the chest center,
or lungs. Be alert, and feel the sensation created by
the breath in the body as you follow the breath. Do
not try to control or lead your breathing; just follow
the natural breathing, (5) Direct the will towards the
thought of merging yourself into the infinite space of
the air you are breathing. If your mind wanders away
from following the breaths, start from step (4). Be
regular, and persist without procrastination.
The sound of OM or AUM is a combination
of three primary sounds: A, U, and M. It is the source
of all sounds one can utter. Therefore, it is the fittest
sound symbol of Spirit. It is also the primeval
impulse that moves our five nerve centers that control
bodily functions. The sound produced due to the fast-
moving earth, planets and galaxies is AUM.
The Bhagavad Gita 38
Yogananda calls OM the sound of the vibration of
the cosmic motor. The Bible says: In the beginning
was the word (OM, Amen, Allah) and the word was
with God, and the word was God (John 1.01). This
cosmic sound vibration is heard by yogis as a sound,
or a mixture of sounds, of various frequencies.
The Omnic meditation, mentioned here by Lord
Krishna, is a very powerful, sacred technique used by
saints and sages of all religions. Briefly, the Omnic
method entails getting the mind permeated by a
continuous, reverberating sound of AUM. When the
mind gets absorbed in repeating this divine sound, the
individual consciousness merges into the Cosmic
Consciousness.
A simpler method of contemplation is given
below by Lord Krishna for those who cannot follow
the conventional path of meditation discussed above.
I am easily attainable, O Arjuna, by that ever
steadfast devotee who regularly remembers Me
till death and whose mind does not go elsewhere.
(8.14)
It is not an easy task to always remember God.
One must have a basis to remember God all the time.
This basis could be an intense love of God or a
passion to serve Him through the service of
humanity.
After attaining Me, the great souls do not
incur rebirth in this miserable transitory world
because they have attained the highest perfection.
(8.15)
Human birth is full of suffering. Even the saints,
sages, and God in human form cannot escape the
sufferings of the human body and mind. One has to
learn to endure and work towards salvation.
The dwellers of all the worlds up to and
including the world of the creator are subject
to the miseries of repeated birth and death. But
after attaining Me, O Arjuna, one does not take
birth again. (See also 9.25) (8.16)
THE CREATION IS CYCLIC
Those who know that the duration of creation
lasts 4.32 billion years and that the duration of
destruction also lasts 4.32 billion years, they are
the knowers of the cycles of creation and
destruction. (8.17)
Thus, one complete creative cycle lasts 8.64
billion solar years. The duration of partial dissolution,
during which all heavenly planets, the earth, and the
lower planets are annihilated and rest within the
abdomen of Brahm, is 4.32 billion years. Complete
dissolution takes place at the end of Brahm's (or
creative cycle's) full life-span of 100 solar years, or
8.64 billion years x 30 x 12 x 100 = just over 311
trillion solar years called Kalpa (See verse 9.07),
according to Vedic astrology. At this time, the
complete material creation, including the modes of
material Nature, enters into one of the three main,
partial manifestations of the Absolute called
MahVishnu (or the source and sink of the total
material energy) and is annihilated. During the
complete dissolution, everything is said to take rest in
the abdomen of Lord (MahVishnu) until the
beginning of the next cycle of creation. In the second
manifestation, Lords energies enter into all the
universes to create and support diversities. And in the
third manifestation, the Absolute is diffused as the
all-pervading supersoul in the universes and remains
present within the atoms and every cell of everything
visible or invisible.
All manifestations come out of the primary
material Nature during the creative cycle, and
they merge into the primary material Nature
during the destructive cycle. (8.18)
The same multitude of beings comes into
existence again and again at the arrival of the
creative cycle and are annihilated, inevitably, at
the arrival of the destructive cycle. (8.19)
According to the Vedas, creation is a
beginningless and endless cycle, and there is no such
thing as the first creation.
There is another eternal transcendental
existence higher than the changeable material
Nature called Eternal Being or Spirit that does
not perish when all created beings perish. This is
also called the Supreme Abode. Those who attain
the Supreme Abode do not take birth again. (8.20-
21)
TWO BASIC PATHS OF DEPARTURE
FROM THE WORLD
This Supreme Abode, O Arjuna, is attainable
by unswerving devotion to Me within which all
beings exist, and by which the entire universe is
pervaded. (See also 9.04 and 11.55) (8.22)
O Arjuna, now I shall describe different paths
departing by which, during death, the yogis do or
do not come back. (8.23)
Verses 8.23-26 are considered to be the most
mysterious and misunderstood verses in the Gita.
What appears to refer to the auspicious times of
departure of the living entity during death in verses
8.24 and 8.25, actually refers to the presiding deities
of various astral planes during gradual passage of the
soul after death. This is made clear in verse 8.26. It
should be noted that ones final destination and the
corresponding path leading to the destination has to
be earned and may have nothing to do, directly, with
The Bhagavad Gita
39
the time of death. Eligibility to tread the path, and not
the time of departure, as is sometimes commonly
misunderstood, determines the path of departure.
Lord explains in verses 8.24-25 that there are two
goals in life which people seek. These two goals are
achieved by two different paths guiding the two types
of seekers to their destinations. One is called the path
of no return (verse 8.24), and the other is the path of
return (verse 8.25). These two paths are renamed in
verse 8.26 as the path of light and the path of
darkness, the path of Moksha and path of coming and
going, the path of the seekers of spirituality and
seekers of materialism, path of the light of knowledge
and of darkness of ignorance.
Passing gradually after death, through
celestial controllers of fire, light, daytime, the
bright lunar fortnight, and the six months of the
northern solstice of the sun, yogis who know the
Self attain supreme abode (and do not come back
to earth). (8.24)
The path of no return, described above, is also
called the path of gods (Devayna), the path of light
of Self-knowledge, the northern path, the solar path,
and the path of slow and gradual development
(Krama-mukti), the ascending path of evolution. This
path is blocked for the ignorant and persons devoid of
the necessary qualities such as austerity, abstinence,
faith and knowledge. Those who have above
mentioned qualities will walk this path. It is also said
that this path is closed during the six months of
southern solstice of the sun as mentioned in verse
8.25.
Following the path of spiritual advancement and
knowledge on the earth, the individual soul advances
to several higher and higher soul planes (five planes
mentioned in verse 8.24) in the spirit world; finally
reaching a level until it has developed enough to
merge back with the Godhead where we came from.
Fire, light, day-time, the bright fortnight and the
six months of the northern solstice of the sun indicate
deities presided over by the Sun. It is said in the
Upanishads (ChU 4.15.05, BrU 6.2.15) that those
who qualify for the northern path after death reach
the celestial ruler of fire, light, from there to the
celestial ruler of the day, from there to the celestial
ruler of the bright fortnight, from there to the celestial
ruler of the six months during which the sun travels
northwards, from there to Sun, and from there to
lightening. Then a Superbeing, created from the mind
of Brahm, comes and leads them to the world of
Brahm. Becoming perfect at each stage, they stay in
the world of Brahm till the end of the cycle of
creation; at the completion of which they merge in
Brahman together with Brahm. Having reached
Brahman, they do not return back to worldly life
again. This is also called Brahma-Nirvna.
Passing gradually after death, through
celestial controllers of smoke, night, the dark
lunar fortnight, and the six months of southern
solstice of the sun, the righteous person attains
heaven and comes back to earth again. (8.25)
The destination of righteous persons, who work
to enjoy the fruits of their labor, is described in the
above verse. Those who leave the world after
spending their lifetime in doing good and performing
rituals and worship to enjoy the results so accrued,
travel by the southern path. This path is also called
the path of darkness of ignorance, the path of return,
the path of ignorance, the path of ancestors, lunar
path and the path of materialism. This path is
presided over by the Moon god, representing the
world of matter and sense enjoyment. Those who
qualify for this path, after death, reach the celestial
ruler of smoke, from there to the celestial ruler of the
night, from there to the celestial ruler of the dark
fortnight, from there to the celestial ruler of the six
months during which the sun travels southwards, and
from there to heaven. Such yogis return to the mortal
world, after enjoying heavenly pleasures for a period
of time, when the fruits of their virtuous deeds are
exhausted.
The path of light of spiritual practice and Self-
knowledge and the path of darkness of
materialism and ignorance are thought to be the
worlds two eternal paths. The former leads to
salvation, and the latter leads to rebirth as human
beings. (8.26)
The path of transmigration may be included in
the path of reincarnation, or it may be called the third
path. The Upanishads describe this third path as the
path of lower creatures, such as animals and insects.
Unrighteous ones, who do not qualify for the two
paths mentioned in verses 8.24 and 8.25, transmigrate
into lower wombs, such as animals, birds, and insects
(BrU 6.02.15-16). The immortal soul wanders
endlessly through the ocean of transmigration, made
up of 8.4 million different species of life on this
planet. The good Lord, out of His sweet will known
as The Law of Grace, bestows the precious gift of
the human body that is like a raft to carry one across
the ocean of transmigration (TR 7.43.02-04).
Consider what we are is Gods gift to us, and what
we become is our gift to God. It is also said that
human birth, faith in God, and the help of a real guru
come only by His grace. Our present life provides the
opportunity for preparation for the next life.
The Bhagavad Gita 40
According to the activities in this life, one can either
get a promotion or salvation, a demotion or
transmigration, or another chance for salvation.
KNOWLEDGE LEADS TO SALVATION
Knowing these two paths, O Arjuna, a yogi is not
bewildered at all. Therefore, one should be
resolute in attaining salvation the goal of
human birth at all times. (8.27)
One who knows all this goes beyond getting
the benefits of the study of the Vedas,
performance of sacrifices, austerities, and
charities; and attains salvation. (8.28)
Thus ends Chapter 8 of the Bhagavad Gita
CHAPTER 9
SUPREME KNOWLEDGE AND
THE BIG MYSTERY
Lord Krishna said: Since you have faith in My
words, I shall reveal to you the most profound,
secret, transcendental knowledge, together with
transcendental experience. Knowing this, you will
be freed from the miseries of worldly existence.
(9.01)
KNOWLEDGE OF THE NATURE OF
SUPREME IS THE BIGGEST MYSTERY
This Self-knowledge is the king of all
knowledge, is the most secret, is very sacred, it can
be perceived by instinct, conforms to
righteousness (Dharma), is very easy to practice,
and is timeless. (9.02)
O Arjuna, those who have no faith in this
knowledge do not attain Me and follow the cycles
of birth and death. (9.03)
Everything is possible for the person who has
faith in God (Mark 9.23). Faith in the Supreme power
holds the key to unlock the gates of salvation.
This entire universe is an expansion of Mine.
All beings depend on Me (like a gold chain
depends on gold and milk products depend on
milk). I do not depend on or become affected
by them; because I am the highest of all. (See
also 7.12) (9.04)
From a dualistic viewpoint, waves depend on the
ocean; the ocean does not depend on the waves. But
from a monist point of view, as stated in verse 9.05
below, the question of wave abiding in the ocean or
the ocean abiding in the wave does not arise because
there is no wave or ocean. It is water only. Similarly,
everything is a manifestation of the Spirit only (Gita
7.19).
Look at the power of My divine mystery; in
reality, I the sustainer and creator of all beings
do not depend on them, and they also do not
depend on Me. (In fact, the gold-chain does not
depend on gold; the gold-chain is nothing but gold.
Also, matter and energy are different, as well as non-
different). (9.05)
The wave is water, but the water is not wave. The
water has become the vapor, the cloud, the rain, the
ice, as well as the bubble, the lake, the river, the
wave, and the ocean. These are nothing but names of
different forms (or transformations) of water. From a
monist viewpoint, there is no ocean, no wave, and no
lake, but water only. However, a wave is a wave as
long as it does not realize its true nature that it is
not a wave but water. When the wave realizes that it
is water, the wave no longer remains a wave, but be-
comes water. Similarly, when one realizes that he or
she is not this physical body but the Eternal Being
in the form of Spirit residing inside the physical body
one transcends physical body and immediately be-
comes one with the Spirit without undergoing any
physical change. As a physical body, one is mortal,
limited by a form, with color, gender, and
temperament. But as a part of the Spirit, one is free,
immortal, and limitless. This is called Nirvna, or
salvation.
Perceive that all beings remain in Me
without any contact or without producing any
effect as the mighty wind, moving everywhere,
eternally remains in space. (9.06)
Gross objects, such as planets and stars,
remain in the subtle space without any visible
connection at all. Similarly, the entire universe,
including space itself, abides in the unified field
called Consciousness. Time has no access to space,
similarly, Consciousness is everlasting, indivisible,
and unaffected by everything going on in its field just
as clouds do not make the sky wet.
THEORY OF EVOLUTION
AND INVOLUTION
All beings merge into My primary material
Nature at the end of a cycle of just over 311
trillion solar years, O Arjuna, and I create them
again at the beginning of the next cycle. (See also
8.17) (9.07)
As a spider spreads out the web from within,
plays in it, and again draws the web into itself,
similarly, the Eternal Being (or Spirit) creates the
material world from itself, plays in it as living entity,
and takes it into itself during complete dissolution
(BP 11.09.21). All manifestations are born, sustained,
and finally merge in Spirit as bubbles of water are
born, sustained, and merge in water. Spirit manifests
itself into the universe by using its own internal
power without the help of any external agent. It is
The Bhagavad Gita
41
possible for one Spirit by virtue of possessing
diverse powers to be transformed into multiplicity
without any outside help. Spirit (or the Eternal Being)
is thus both the efficient and the material cause of
creation.
I create the entire multitude of beings again
and again with the help of My material Nature.
These beings are under control of the modes of
material Nature. (9.08)
These acts of creation do not bind Me, O
Arjuna, because I remain indifferent and
unattached to those acts. (9.09)
The divine kinetic energy (My) with the
help of material Nature creates all animate and
inanimate objects under My supervision; thus, the
creation keeps on going, O Arjuna. (See also
14.03) (9.10)
WAYS OF THE WISE, AND OF THE
IGNORANT ARE DIFFERENT
Ignorant persons despise Me when I appear in
human form because they do not know My
transcendental nature as the great Lord of all
beings (taking Me for an ordinary human being)
and because they have false hopes, false actions,
and false knowledge, and delusive (Tmasika)
qualities (See 16.04-18) of fiends and demons (they
are unable to recognize Me). (9.11-12)
When Lord Krishna was here on this earth, in
spite of accomplishing many transcendental and
extraordinary feats, only a few people were able to
recognize Him as an incarnation of the Supreme
Being. Even a highly evolved soul, such as King
Yudhishthira, was quite surprised to learn from sage
Nrada that his (Kings) cousin brother, Krishna, is
the Supreme Being in human form (BP 7.15.79). The
moral is that the Supreme cannot be known without
ones good Karma and His personal grace.
But great souls, O Arjuna, who possess divine
qualities (See 16.01-03), know Me as immutable
as the material and efficient cause of creation
and worship Me single-mindedly with loving
devotion. (9.13)
Persons of firm resolve worship Me with ever-
steadfast devotion by always singing My glories,
striving to attain Me, and prostrating before Me
with devotion. (9.14)
Some worship Me by acquiring and
propagating Self-knowledge. Others worship the
infinite as one in all (or non-dual), as the master of
all (or dual), and in various other ways. (9.15)



EVERYTHING IS A MANIFESTATION
OF THE ABSOLUTE
I am the ritual, I am the sacrifice, I am the
offering, I am the herb, I am the mantra, I am the
clarified butter, I am the fire, and I am the
oblation. (See also 4.24). I am the supporter of the
universe, the father, the mother, and the
grandfather. I am the object of knowledge, the
sacred syllable AUM, and the Vedas. I am the
goal, the supporter, the Lord, the witness, the
abode, the refuge, the friend, the origin, the
dissolution, the foundation, the substratum, and
the immutable seed. (See also 7.10 and 10.39)
(9.16-18)
I give heat. I send, as well as withhold, the
rain. I am immortality, as well as death. I am also
both the eternal Absolute and the temporal, O
Arjuna. (The Supreme Being has become
everything. See also 13.12) (9.19)
ATTAIN SALVATION BY
DEVOTIONAL LOVE
The doers of the rituals prescribed in the
Vedas, the drinkers of the nectar of devotion, and
whose sins are cleansed, worship Me by doing
good deeds for gaining heaven. As a result of their
meritorious deeds, they go to heaven and enjoy
celestial sense pleasures. (9.20)
They again return to the mortal world after
enjoying the wide world of heavenly pleasures
upon exhaustion of the fruits of their good Karma.
Thus, following the injunctions of the Vedas,
persons working for the fruit of their actions take
repeated birth and death. (See also 8.25) (9.21)
I personally take care of both the spiritual and
material welfare of those ever-steadfast devotees
who always remember and adore Me with single-
minded contemplation. (9.22)
Wealth and happiness automatically come to the
righteous person without that person asking for it, as
the river automatically goes to the ocean (TR
1.293.02). Material wealth naturally comes to the
virtuous person as river water naturally flows
downstream (VP 1.11.24). Lord Rama said: I always
take care of those who worship Me with unswerving
devotion as a mother takes care of her child (TR
3.42.03). According to Shankara, this verse means
gaining that which one does not possess (Yoga) and
preserving what one has (Kshema).
The worship of the Mother form of the Lord is
encouraged for the seekers of health, wealth, and
knowledge. One who always thinks of God is
considered to be God-conscious, Krishna-conscious,
or Self-realized. Lord personally takes charge of one
The Bhagavad Gita 42
who remembers Him single-mindedly. His nature is
to reciprocate the love of His pure devotees by
fulfilling their desires.
Father in the heaven knows all of what you need.
Give first place to His Kingdom and what He
requires. He will provide you everything (Matthew
6.32-33). Nothing is difficult to obtain when I am
pleased, but a pure devotee whose mind is
exclusively fixed upon Me does not ask anything,
including salvation, but the opportunity to serve Me
(BP 6.09.48). The Lord chooses much better things
for you if you let Him be your guide by surrendering
unto His will.
O Arjuna, even those devotees who worship
the deities with faith, they also worship Me, but in
an improper way. (9.23)
There is only one Absolute; the wise call Him
and worship Him by various names (RV 1.164.46).
The worship of the divine as Mother is also found in
the Vedas where the sage longs to be a child of the
divine Mother (RV 7.81.04). The Absolute has also
manifested as celestial controllers for sustaining
creation who are one with many names and forms
(RV 3.55.01). The Supreme Being is a woman, a
man, a boy, a girl, and an old person. He exists in all
forms (AV 10.08.27). All deities, male or female, are
representations of one divine. He is One in many and
many in One. One should not worship material
objects in creation, such as family, friends, and
possessions; but one can worship the creator in
material objects because God is in all rocks. The
Vedic principle of celestial controllers does not
diversify the Unity, but unifies the diversity. Deities
are just different names and forms, or symbolic
representations, of the energies of nature.
The deity is a conduit through which the water of
divine grace can be made to flow by the power of
conviction expressed through worship and prayer
from the reservoir of infinite consciousness.
However, the seedling of faith becomes the fruit tree
of conviction only when it comes out of the ground
of Self-knowledge and survives the frost of logic. We
evoke the potential energy of cosmic forces by con-
templating deities with faith. Faith really works. The
power of faith in rituals or spiritual science works in
the same manner as a placebo works by the power of
faith in medical science. However, it is not very easy
for intellectuals to develop a deep faith in the power
of rituals. Joseph Campbell said: "The images of
myth are reflections of the spiritual potentialities of
everyone of us, and deities stimulate divine love.
All different types of worship reach One and the
same Lord as waters of all different rivers reach the
same ocean. External worship with the help of an
image or a symbolic representation of God is
necessary for beginners. It is very helpful to develop
a personal relationship with a deity of one's choice
who can be consulted and counted upon for help
during moments of crisis in life. Those who are
against deity worship do not understand that all-
pervading God can also exist within a deity. Such
persons limit His supremacy.
The ancient Vedic scriptures have authorized the
deity form of worship of God because it cleanses the
heart, mind, and the subtle and gross senses of the
worshiper, and increases as well as sustains one's
faith in God.
The next step is the chanting of hymns and the
repetition (Japa) of divine names. The next stage is
meditation. The vision of Spirit-consciousness, or
beholding the Spirit manifested through every
individual, is the highest spiritual development.
Because I the Supreme Being alone am
the enjoyer of all sacrificial services and Lord of
the universe. But people do not know My true
transcendental nature. Therefore, they fall into
the repeated cycles of birth and death. (9.24)
Worshippers of the celestial controllers go to
the celestial controllers, the worshippers of the
ancestors go to the ancestors, and the worshippers
of the ghosts go to the ghosts; but My devotees
come to Me, and are not born again. (See also
8.16) (9.25)
It is said that whatever one worships, that
destination one attains; or one becomes what one
regularly thinks of.
LORD ACCEPTS AND EATS THE OFFERING
OF LOVE AND DEVOTION
Whosoever offers Me a leaf, a flower, a fruit,
or water with devotion, I accept and eat the
offering of devotion by the pure-hearted. (9.26)
The Lord is hungry for love and the feeling of
devotion. A dedicated heart, not complicated rituals,
is needed to please God and obtain His grace. One
should consume food after offering it to God first.
God eats the food offerings to please His devotees.
The mind becomes purified when one eats food after
offering it first to the Lord.
O Arjuna, whatever you do, whatever you eat,
whatever you offer as oblation to the sacred fire,
whatever charity you give, whatever austerity you
perform; dedicate everything as an offering to Me.
(See also 12.10, 18.46) (9.27)
It is neither necessary, nor sufficient that one
should follow a certain routine, ritualistic offering of
worship everyday to please God. Whatever one does
The Bhagavad Gita
43
per one's nature by body, mind, senses, thought,
intellect, action, and speech, should be done with the
thought that it is all for God only (BP 11.02.36).
People have achieved liberation by performing only
one type of devotional service, such as chanting,
hearing, remembering, serving, meditating,
renouncing, and surrendering. The love for fame is a
fire that can destroy all yoga and austerity. The
illusory power of divine kinetic energy (My) is
formidable. It betrays everyone, including the yogis,
unless one does everything for God.
You shall become free from the bondage
good and bad of Karma and come to Me by this
attitude of complete dedication to Me. (9.28)
The Self is present equally in all beings. There
is no one hateful or dear to Me. But those who
worship Me with love and devotion are very close
to Me, and I am also very close to them. (See also
7.18) (9.29)
Lord Krishna says here that one should not be
partial, but should treat a faithful or a helpful person
better then others. Lord is neither merciless nor
partial to anyone. Lord loves no one and hates no
one, but does give special preference to His devotees.
He said: My devotees do not know anything else but
Me, and I do not know anyone else but them (BP
9.4.68). To protect His devotee is His nature. Lord
goes out of way to help and fulfill the desires of His
sincere devotees. He also reciprocates by always
thinking of those devotees who always think of Him
and saves such devotees from all calamities and
major problems. The best path of perfection
suitable to the individual's nature is shown to His
sincere devotees.
I am with the Father, and the Father is with Me
(John 10.38 and 14.11). Ask and it shall be given.
Seek and you shall find (Matthew 7.07). Gods grace
is just for the asking. The doors of devotion are open
to all, but the faithful and the dedicated ones who
burn the incense of devotion in the temple of their
heart become one with the Lord. A father loves all his
children equally, but the child who is devoted to the
father is more dear although he or she may not be
very rich, intelligent, or powerful. Similarly, a
devotee is very dear to the Lord. Lord does not give
everything such as both material and spiritual
wealth to everybody. One attains perfection by
the grace of God through the practice of spiritual
discipline. Both self-effort and grace are needed.
According to the Vedas, the gods help only those
who help themselves (RV 4.33.11). Yogananda said:
God chooses those who choose Him.
The grace of God, like rays of the sun, is
equally available to all, but due to free will one must
open the window of the heart to let the sunshine
come in. It is said that divinity is our birthright;
however, self-effort in the right direction is also
necessary to remove hindrances brought about by our
own past deeds. The grace of God also comes
expeditiously through our own efforts. It is also
believed that divine grace and self-effort are one and
the same. Self-effort promotes the process of God-
realization as manure promotes growth of plants.
THERE IS NO UNFORGIVABLE SINNER
If even the most sinful person resolves to worship
Me with single-minded, loving devotion, such a
person must be regarded as a saint because of
making the right resolution. (9.30)
There are no unforgivable sins or sinners. The
fire of sincere repentance burns all sins. The Koran
says: Those who believe in Allah and do right action,
He will forgive their evil deeds (Surah 64.09).
Yogananda used to say: A saint is the sinner who
never gave up. Every saint had a past, and every
sinner has a future. The Bible says: Everyone who
believes in Him shall have eternal life (John 3.15).
Acts of austerity, service, and charity done without
any selfish motive can atone for sinful acts, as
darkness vanishes after sunrise (MB 3.207.57). If a
devotee keeps his or her mind focused on God, there
will be no room for sinful desires to mature, and a
sinful person soon becomes righteous if he resolves
never to commit the sin again as mentioned below:
Such a person soon becomes righteous and
attains everlasting peace. Be aware, O Arjuna,
that My devotee never fails to reach the goal.
(9.31)
PATH OF DEVOTIONAL LOVE
IS EASIER
Anybody can attain the Supreme Abode by
just surrendering unto My will with loving
devotion, O Arjuna. (See also 18.66) (9.32)
A spiritual discipline should be commensurate
with the faith, interest, and ability of the person.
Some may be disqualified or not ready to receive the
knowledge of the Supreme, but the path of devotion
is open to all. No one is disqualified due to caste,
creed, gender, or mental capacity to receive devotion.
Most saints and sages consider the path of devotion
the easiest and the best of all paths.
It should be very easy for the wise and devout
sages to attain the Supreme Being. Therefore,
having obtained this joyless and transitory human
life, one should always worship Me with loving
devotion. (9.33)
The Bhagavad Gita 44
The living entity, under the spell of illusory
power of divine kinetic energy (My), goes through
the repeated cycles of birth and death. The good
Lord, out of His grace, gives to a living entity a
human body that is very difficult to obtain. The
human body, created in the image of God, is the
jewel of creation and has the capacity to deliver the
soul from the net of transmigration to higher levels of
existence. All other forms of life on the earth, except
human life, are devoid of higher intellect and
discrimination.
As a tiger suddenly comes and takes away a lamb
from the flock, similarly, death takes away a person
unexpectedly. Therefore, spiritual discipline and
righteous deeds should be performed without waiting
for a proper time to come (MB 12.175.13). The goal
and obligation of human birth are to seek Him. The
search for God should not wait. One should continue
this search parallel with other duties of life;
otherwise, it may be too late. Lord Krishna concludes
this chapter by giving practical ways to engage
people in His devotional service below:
Always think of Me, be devoted to Me,
worship Me, and bow down to Me. Thus, uniting
yourself with Me by setting Me as the supreme
goal and the sole refuge, you shall certainly come
to Me. (9.34)
Thus ends Chapter 9 of the Bhagavad Gita

CHAPTER 10
MANIFESTATION OF THE ABSOLUTE
Lord Krishna said: O Arjuna, listen once
again to My supreme word that I shall speak to
you, who are very dear to Me, for your welfare.
(10.01)
GOD IS THE ORIGIN OF EVERYTHING
Neither the celestial controllers nor the great
sages know My origin because I am the origin of
celestial controllers and great sages also. (10.02)
One who knows Me as the unborn, the
beginningless, and the Supreme Lord of the
universe, is considered wise among mortals and
becomes liberated from the bondage of Karma.
(10.03)
Discrimination, Self-knowledge, non-delusion,
forgiveness, truthfulness, control over the mind
and senses, tranquility, pleasure, pain, birth,
death, fear, fearlessness, nonviolence, equanimity,
contentment, austerity, charity, fame, ill fame
these diverse qualities in human beings arise from
Me alone. (10.04-05)
If you forgive others, your Father in heaven will
also forgive you (Matthew 6.14). Resist no evil with
evil (Matthew 5.39). Love your enemies, and pray for
those who mistreat you (Matthew 5.44). One should
control anger toward the wrong-doer. The controlled
anger itself punishes the wrong-doer if the wrong-
doer does not ask forgiveness (MB 5.36.05). One
who does wrong is destroyed by the same act of
wrong doing if he or she does not ask forgiveness
(MS 2.163). One who truly forgives trespassers is
happy because the anger of the forgiver is
exterminated. Progress in spiritual discipline is
impeded if one's interpersonal relationship is full of
hurt and negative feeling, even for a single living
entity. Therefore, one must learn to forgive and to ask
forgiveness.
Even virtue has its own vice. Forgiveness may
often be construed as a sign of weakness; therefore,
clemency is the strength of the strong and a virtue for
the weak. A person should be forgiven if he or she
has sincerely asked forgiveness, if it is the first
offense, if the offense was not intentional, and if the
offender has been helpful in the past. The tool of
punishment may be used without any feeling of
revenge to correct and teach intentional and
repeated offenders.
The great saints, sages, and all the creatures of
the world were born from My potential energy.
(10.06)
One who truly understands My manifestations
and yogic powers, is united with Me by
unswerving devotion. There is no doubt about it.
(10.07)
I am the origin of all. Everything evolves from
Me. The wise who understand this adore Me with
love and devotion. (10.08)
That which is One has become this all (RV
8.58.02).
My devotees remain ever content and
delighted. Their minds remain absorbed in Me
and their lives surrendered unto Me. They always
enlighten each other by talking about Me. (10.09)
Devotees are the well wishers of everyone and
help others to advance on the spiritual path.

LORD GIVES KNOWLEDGE TO
HIS DEVOTEES
I give the powers of analysis and reasoning to
understand the metaphysical science to those
who are ever united with Me and lovingly adore
Me by which they come to Me. (10.10)
reasoning
The Bhagavad Gita
45
We are given powers of analysis and reasoning
(Viveka) that can be used to understand the
metaphysical science or Self-knowledge. Those who
receive him and believe in him, he makes them come
to the Father in heaven (John 1.12). Whosoever shall
not receive the kingdom of God as a little child shall
not enter therein (Luke 18.17).
I, who dwell within their inner psyche as
consciousness, destroy the darkness born of
ignorance by the shining lamp of transcendental
knowledge as an act of compassion for them.
(10.11)
One can achieve the Supreme Lord only by
exclusive love and devotion. The lamp of spiritual
knowledge and God-realization can be easily ignited
by the intense spark of devotion, but never by in-
tellect and logic alone.
Arjuna said: You are the Supreme Being, the
Supreme Abode, the Supreme Purifier, the
Eternal Being, the primal God, the unborn, and
the omnipresent. All saints and sages have thus
acclaimed You, and now You Yourself are telling
me that. (10.12-13)
NOBODY CAN KNOW THE REAL
NATURE OF REALITY
O Krishna, I believe all that You have told me
to be true. O Lord, neither the celestial controllers
nor the demons fully understand Your real
nature. (See also 4.06) (10.14)
O Creator and Lord of all beings, God of all
celestial rulers, the Supreme person, and Lord of
the universe, You alone know Yourself by
Yourself. (10.15)
The Vedas left the final question of the origin of
ultimate Reality unanswered by stating that nobody
knows the ultimate source from where this creation
has come. Sages went further by stating that perhaps
even He does not know (RV 10.129.06-07). One who
says that I know God does not know; one who knows
the Truth says that I do not know. God is the
unknown to a person of true knowledge; only the
ignorant claim to know God (KeU 2.01-03). The
ultimate source of cosmic energy is and will remain a
big mystery. Any specific description of God,
including a description of heaven and hell, is nothing
but a mental speculation.
Therefore, You alone are able to fully describe
Your own divine glories or the manifestations by
which You exist pervading all the universes.
(10.16)
How may I know You, O Lord, by constant
contemplation? In what form of manifestation are
You to be thought of by me, O Lord? (10.17)
O Lord, explain to me again, in detail, Your
yogic power and glory; because I am not satiated
by hearing Your nectar-like words. (10.18)
EVERYTHING IS A MANIFESTATION
OF THE ABSOLUTE
Lord Krishna said: O Arjuna, now I shall
explain to you My prominent divine
manifestations because My manifestations are
endless. (10.19)
O Arjuna, I am the Supreme Spirit (or
Supersoul) abiding in the inner psyche of all
beings as soul (Atm). I am also the creator,
maintainer, and destroyer or the beginning, the
middle, and the end of all beings. (10.20)
Spirit has no origin and is a property of the
Supreme Being, just as the sunlight is a property of
the sun (BS 2.03.17). The Supreme Being and the
Spirit are like sun and sunlight, different as well as
non-different (BS 3.02.28). Within living beings,
Spirit is the controller. Spirit is different from the
physical body, as fire is different from the wood.
The senses, mind, and intellect cannot know
Spirit or universal consciousness because the senses,
mind, and intellect get their power to function from
Spirit alone (KeU 1.06). Spirit supplies power and
supports the senses, just as the air burns and supports
fire (MB 12.203.03). Spirit is the basis and support
behind every form of power, movement, intellect,
and life in this universe. It is the power by which one
sees, hears, smells, thinks, loves, hates, and desires
objects.
I am the sustainer. I am the radiant sun
among the luminaries; I am the controller of
wind; I am the moon among the stars. (10.21)
I am the Vedas. I am the celestial rulers. I am
the mind among the senses; I am the
consciousness in living beings. (10.22)
I am Lord Shiva. I am the god of wealth; I am
the god of fire and the mountains. (10.23)
I am the priest, and the army general of the
celestial controllers, O Arjuna. I am the ocean
among the bodies of water. (10.24)
I am the great sage, Bhrigu. I am the
monosyllable cosmic sound, AUM, among
words; I am the silent repetition of mantra (Japa)
among the spiritual disciplines, and I am the
Himalaya among the mountains. (10.25)
A constant chanting of a mantra or any holy name
of God is considered by saints and sages of all
religions to be the easiest and most powerful method
of Self-realization in the present age. The practice of
this spiritual discipline with faith will drive sound
vibrations into the deeper layers of mind where it
The Bhagavad Gita 46
works like a damper in preventing the rise of the
waves of negative thoughts and ideas, leading the
way to the inner awakening in due course of time.
Meditation is the extended and higher stage of this
process. One must first practice this before going into
transcendental meditation. Swami Harihar says:
There should be no desire to gain any worldly objects
in exchange for the repetition of the divine name. The
spiritual force of divine name should not be applied
even for the destruction of sin. It should be resorted
to for divine realization only.
The form of the Lord cannot be known nor
comprehended by the human mind without a name. If
one chants or meditates on the name without seeing
the form, the form flashes on the screen of the mind
as an object of love. Saint Tulasidasa said: Place the
lamp of the name of the Lord near the door of your
tongue if you want the light both inside and outside.
The name of God is greater than both impersonal and
personal aspects of God because the power of the
name has control over both aspects of God. It is said
that the best of all spiritual efforts is to always
remember and repeat the name of God.

A BRIEF DESCRIPTION OF DIVINE
MANIFESTATIONS
I am the holy fig tree among the trees, Nrada
among the sages, and I am all other celestial
rulers. (10.26)
Know Me as the celestial animals among the
animals and the King among men. I am the
thunderbolt among weapons, and I am Cupid for
procreation. (10.27-28)
I am the water-god and the manes. I am the
controller of death. I am the time or death among
the healers, lion among the beasts, and the king of
birds among birds. (10.29-30)
I am the wind among the purifiers and Lord
Rama among the warriors. I am the crocodile
among the fishes and the holy Gang river among
the rivers. (10.31)
I am the beginning, the middle, and the end of
all creation, O Arjuna. Among the knowledge I
am knowledge of the supreme Self. I am logic of
the logician. (10.32)
I am the letter A among the alphabets. I am
the dual compound among the compound words. I
am the endless time. I am the sustainer and I am
omniscient. (10.33)
I am the all-devouring death and also the
origin of future beings. I am the seven goddesses
or guardian angels presiding over the seven
qualities fame, prosperity, speech, memory, in-
tellect, resolve, and forgiveness. (10.34)
I am the Vedic and other hymns. I am the
mantras, I am November-December among the
months, I am the spring among the seasons.
(10.35)
I am gambling of the cheats, splendor of the
splendid, victory of the victorious, resolution of
the resolute, and goodness of the good. (10.36)
Both good and bad are the product of divine
power (My). My creates a multitude of merits
and demerits that have no real existence. The wise do
not attach too much importance to it. One should
develop good qualities and get rid of bad ones. After
enlightenment, both good and bad, virtue and vice are
transcended, just as darkness vanishes after the
sunrise. Vice and virtue are not two things, but one,
the difference being only the degree of manifestation.
It is true that God also dwells in the most sinful
beings, but it is not proper to hate them or associate
with them. Gandhi said: Hate the sin and not the
sinner.
One should view the marvelous cosmic drama,
full of pairs of opposites in life, with ever-joyous
heart because there is no good or evil, only different
masks of the cosmic actor. The scriptures denounce
the idea of growing rich by unfair means, such as
gambling, gifts, and bribes. They recommend honest
labor, sweat of the brow, such as cultivating a
cornfield, that is good for society as well as the in-
dividual (RV 10.34.13).
I am Krishna, Vysa, Arjuna, and the power
of rulers, the statesmanship of the seekers of
victory. I am silence among secrets and the Self-
knowledge of the knowledgeable. (10.37-38)
I am the origin of all beings, O Arjuna. There
is nothing, animate or inanimate, that can exist
without Me. (See also 7.10 and 9.18) (10.39)
A big tree with many branches, leaves, flow-
ers, fruits, and seeds remains inside a tiny seed in
unmanifest form and becomes manifest again and
again into a tree. The tree again becomes unmanifest
into the seed. Similarly, all manifestations remain in
the Absolute in unmanifest form and become
manifest during creation and unmanifest during
dissolution again and again. The fruit remains hidden
in the seed and the seed in the fruit, similarly, God is
in human beings and human beings in God.

MANIFEST CREATION IS A VERY SMALL
FRACTION OF THE ABSOLUTE
The Bhagavad Gita
47
There is no end of My divine manifestations, O
Arjuna. This is only a brief description by Me of
the extent of My divine manifestations. (10.40)
The variety in the universe, from the highest
celestial controllers to the smallest insects and even
the inert dust, is nothing but a manifestation of One
and the same Absolute.
Whatever is endowed with glory, brilliance,
and power know that to be a manifestation of a
very small fraction of My splendor. (10.41)
Through the word, His cosmic sound vibration,
God made all things; not one thing in creation was
made without His cosmic energy (John 1.03). This
cosmic manifestation is non-separate from the
Absolute just as sunshine is not separate from the sun
(BP 4.31.16). The entire creation is a partial
revelation and part and parcel of the Infinite. The
divine manifests its glory through creation. The
beauty and splendor of the visible universe are only a
small fraction of His glory.
What is the need for this detailed knowledge,
O Arjuna? I continually support the entire
universe by a very small fraction of My divine
power. (10.42)
Quantitatively, manifest creation is a very small
fraction of the Absolute. The universe reflects the
divine splendor for human beings to see the invisible
Lord. One should learn to perceive God, not only as a
person or vision, but also through His splendor as
manifested in the universe and through His laws that
govern and control nature and life. He is existence,
goodness,
and beauty.
Thus ends Chapter 10 of the Bhagavad Gita

CHAPTER 11
VISION OF THE COSMIC FORM
Arjuna said: My illusion is dispelled by the
profound words of wisdom You spoke out of
compassion for me about the supreme secret of
the Self. (11.01)
O Krishna, I have heard from You in detail
about the origin and dissolution of beings and
Your immutable glory. (11.02)
VISION OF GOD IS THE ULTIMATE
AIM OF A SEEKER
O Lord, You are as You have said; yet I wish
to see Your divine cosmic form, O Supreme Being.
(11.03)
O Lord, if You think it is possible for me to see
Your universal form, then, O Lord of the yogis,
show me Your transcendental form. (11.04)
There is no way to know God before
experiencing Him. Faith in God rests on a shaky
ground without a psychic vision of the object of
devotion. All our spiritual discipline is aimed at this
vision. The vision is essential to overcome the last bit
of emotional impurity and any lingering doubt in the
mind of the seeker because, to a human mind, seeing
is believing. Therefore, Arjuna, like any other
devotee, longs to see the transcendental form of the
Lord.
Lord Krishna said: O Arjuna, behold My
hundreds and thousands of multifarious divine
forms of different colors and shapes. Behold all
the celestial beings and many wonders never seen
before. Also behold the entire creation animate,
inanimate, and whatever else you would like to see
all at one place in My body. (11.05-07)
But you are not able to see Me with your
physical eye; therefore, I give you the divine eye to
see My majestic power and glory. (11.08)
No one can see Him with the physical eye. His
transcendental form is beyond our field of vision. He
is revealed through the faculty of intuition of the
intellect that, residing within the inner psyche, con-
trols the mind. Those who know Him become
immortal (KaU 6.09). We, like color blinds, are not
able to see the full range of cosmic color and light
with human eyes. The divine vision, which is a gift of
God, is needed to see the beauty and glory of the
Supreme Personality of Godhead.
LORD SHOWS HIS COSMIC
FORM TO ARJUNA
Sanjaya said: O King, having said this, Lord
Krishna, the great Lord of the mystic power of
yoga, revealed His supreme majestic form to
Arjuna. (11.09)
Arjuna saw the Universal Form of the Lord
with many mouths and eyes, and many marvelous
visions with numerous divine ornaments, holding
many divine weapons, wearing divine garlands
and apparel, anointed with celestial perfumes and
ointments, full of all wonders the limitless God
with faces on all sides. (11.10-11)
If the splendor of thousands of suns were to
blaze forth all at once in the sky, even that would
not resemble the splendor of that exalted being.
(11.12)
He came to tell about the light. This was the real
light, the light that comes into the world and sustains
everything (John 1.09). O Lord, not even a million
suns could match You (RV 8.70.05). Robert
Oppenheimer spoke this verse as he witnessed the
explosion of the first atom bomb.
The Bhagavad Gita 48
Arjuna saw the entire universe, divided in
many ways, but standing as all in One, and One in
all in the transcendental body of Krishna, the
Lord of celestial rulers. (See also 13.16, and 18.20)
(11.13)
ONE MAY NOT BE PREPARED, OR
QUALIFIED, TO SEE THE LORD
Having seen the cosmic form of the Lord,
Arjuna was filled with wonder; and his hairs
standing on end, bowed his head to the Lord and
prayed with folded hands. (11.14)
Arjuna said: O Lord, I see in Your body all
supernatural controllers, and multitudes of
beings, sages, and celestials. (11.15)
O Lord of the universe, I see You everywhere
with infinite forms, with many arms, stomachs,
faces, and eyes. O Universal Form, I see neither
your beginning nor the middle nor the end. (11.16)
The Self is omnipresent, all pervading, beginnin-
gless and endless.
I see You with Your crown, club, discus, and
massive radiance, difficult to behold, shining all
around like the immeasurable brilliance and
blazing fire of the sun. (11.17)
I believe You are the Supreme Being to be
realized. You are the ultimate resort of the
universe. You are the Spirit and protector of the
eternal order (Dharma). (11.18)
I see You with infinite power, without
beginning, middle, or end; with many arms; with
the sun and the moon as Your eyes; with Your
mouth as a blazing fire, scorching the entire
universe with Your radiance. (11.19)
O Lord, You pervade the entire space between
heaven and earth in all directions. Seeing Your
marvelous and terrible form, the three worlds are
trembling with fear. (11.20)
Hosts of supernatural rulers enter into You.
Some with folded hands sing Your names and
glories in fear. A multitude of perfected beings
hail and adores You with abundant praises.
(11.21)
All the celestial beings gaze at You in amaz-
ement. Seeing your infinite form with many
mouths, eyes, arms, thighs, feet, stomachs, and
many fearful tusks, the worlds are trembling with
fear, and so do I, O mighty Lord. (11.22-23)
One has become all. All mouths, heads, legs, eyes
are His.

ARJUNA IS FRIGHTENED TO
SEE THE COSMIC FORM
I am frightened and find neither peace nor
courage, O Krishna, after seeing Your effulgent
and colorful form touching the sky, and Your
wide open mouth with large shining eyes. (11.24)
I lose my sense of direction and find no
comfort after seeing Your mouths with fearful
tusks glowing like fires of cosmic dissolution. Have
mercy on me, O Lord of celestial rulers, and
refuge of the universe! (11.25)
All my cousin brothers, along with the hosts of
other kings and warriors of the other side,
together with chief warriors on our side, are also
quickly entering into Your fearful mouths with
terrible tusks. Some are seen caught in between
the tusks with their heads crushed. (11.26-27)
These warriors of the mortal world are
entering Your blazing mouths as many torrents of
the rivers enter into the ocean. (11.28)
All these people are rapidly rushing into Your
mouths for destruction as moths rush with great
speed into the blazing flame for destruction.
(11.29)
You are licking up all the worlds with Your
flaming mouths, swallowing them from all sides.
Your powerful radiance is filling the entire
universe with effulgence and burning it, O
Krishna. (11.30)
Tell me, who are You in such a fierce form?
My salutations to You, O best of all celestial
rulers. Be merciful! I wish to understand You, O
primal Being, because I do not know Your
mission. (11.31)
LORD DESCRIBES HIS POWERS
Lord Krishna said: I am death, the mighty
destroyer of the world. I have come here to
destroy all these people. Even without your
participation in the war, all the warriors standing
arrayed in the opposing armies shall cease to exist.
(11.32)
Therefore, you get up and attain glory.
Conquer your enemies, and enjoy a prosperous
kingdom. I have already destroyed all these
warriors. You be a mere instrument, O Arjuna.
(11.33)
This is My battle, not yours. I use you, O Arjuna,
only as an instrument. I do everything through your
body. One must remember at all times that all battles
are His, not ours. The Koran also says: You are but
an instrument, and Allah is in charge of all things.
(Surah 11.12). The will and power of God do
everything. No one can do anything without His
power and will. It is God only who makes one
restless for material life or spiritual life. Those who
The Bhagavad Gita
49
are not Self-realized mistakenly take their will as
Gods will and do wrong things.
Kill all these great warriors who are already
killed by Me. Do not fear. You will certainly
conquer the enemies in the battle; therefore, fight!
(11.34)
ARJUNAS PRAYERS TO THE
COSMIC FORM
Sanjaya said: Having heard these words of
Krishna; the crowned Arjuna, trembling with
folded hands, prostrated with fear and spoke to
Krishna in a choked voice. (11.35)
Arjuna said: Rightly, O Krishna, the world
delights and rejoices in glorifying You. Terrified
demons flee in all directions. The hosts of sages
bow to You in adoration. (11.36)
Why should they not, O great soul, bow to You
the original creator who is even greater than
Brahm, the creator of material worlds? O
infinite Lord, O God of all celestial rulers, O
abode of the universe, You are both Eternal and
Temporal, and the Supreme Being that is beyond
Eternal and Temporal. (See also 9.19, and 13.12
for a commentary) (11.37)
You are the primal God, the most ancient
Person. You are the ultimate resort of the entire
universe. You are the knower, the object of
knowledge, and the Supreme Abode. O Lord of
the infinite form, You pervade the entire universe.
(11.38)
You are the fire, the wind, the water god, the
moon god, the creator, as well as the father of the
creator, and the controller of death. Salutations to
You a thousand times, and again and again
salutations to You. (11.39)
My salutations to You from front and from
behind. O Lord, my obeisance to You from all
sides. You are infinite valor and the boundless
might. You pervade everything, and therefore
You are everywhere and in everything. (11.40)
Considering You merely as a friend, and not
knowing Your greatness, I have inadvertently
addressed You as O Krishna, O Ydava, and O
friend merely out of affection or carelessness.
(11.41)
In whatever way I may have insulted You in
jokes; while playing, reposing in bed, sitting, or at
meals; when alone or in front of others, O
Krishna, the immeasurable One, I implore You
for forgiveness. (11.42)
You are the father of this animate and
inanimate world and the greatest guru to be
worshipped. No one is even equal to You in the
three worlds; how can there be one greater than
You, O Being of incomparable glory? (11.43)
Therefore, O adorable Lord, I seek Your
mercy by bowing down and prostrating my body
before You. Bear with me as a father to his son, as
a friend to a friend, and as a husband to his wife,
O Lord. (11.44)
Beholding that which has never been seen
before delights me, and yet my mind is tormented
with fear. Therefore, O God of celestial rulers, the
refuge of the universe, have mercy on me and
show me your four-armed form. (11.45)


ONE MAY SEE GOD IN ANY FORM
OF ONE'S CHOICE
I wish to see You with a crown, holding mace
and discus in Your hand. Therefore, O Lord, with
thousand arms and universal form, please appear
in the four-armed form. (11.46)
Lord Krishna said: O Arjuna, being pleased
with you I have shown you, through My own yogic
powers, My particular supreme, shining, uni-
versal, infinite, and primal form that has never
been seen before by anyone other than you.
(11.47)
O Arjuna, neither by study of the Vedas nor
by sacrifice nor by charity nor by rituals nor by
severe austerities can I be seen in this cosmic form
by any one other than you in this human world.
(11.48)
LORD SHOWS ARJUNA HIS FOUR-ARMED
AND THE HUMAN FORM
Do not be perturbed and confused by seeing
such a terrible form of Mine as this. With fearless
and cheerful mind, now behold My four-armed
form. (11.49)
Sanjaya said: After speaking like this to
Arjuna, Krishna revealed His four-armed form.
And then assuming His pleasant human form,
Lord Krishna, the Great One, consoled Arjuna,
who was terrified. (11.50)
Arjuna said: O Krishna, seeing this lovely
human form of Yours, I have now become
tranquil and normal again. (11.51)
LORD CAN BE SEEN BY DEVOTION
Lord Krishna said: This four-armed form of
Mine that you have seen is very difficult, indeed,
to see. Even celestial controllers are ever longing
to see this form. (11.52)
This four-armed form of Mine that you have
just seen cannot be seen even by study of the
The Bhagavad Gita 50
Vedas or by austerity or by acts of charity or by
the performance of rituals. (11.53)
No one attains the almighty Lord by good works
alone (RV 8.70.03, AV 20.92.18). The omnipresent
form of the Lord cannot be perceived by organs, but
by the eyes of intuition and faith. The vision and
yogic powers are the special gift and grace of God
that may be granted, even without asking, when one
is found fit by the Lord to use them in His service.
According to Saint Ramdas, all visions of lights and
forms have to be transcended before realization of the
ultimate Truth. Yogic powers may become a
hindrance on the path of spiritual journey.
However, only by single-minded devotion, I
can be seen in this form, can be known in essence,
and also can be reached, O Arjuna. (11.54)
One who dedicates all works to Me and to
whom I am the supreme goal, who is my devotee,
who has no attachment or desires, and who is free
from malice toward any creature reaches Me,
O Arjuna. (See also 8.22) (11.55)
Thus ends Chapter 11 of the Bhagavad Gita

CHAPTER 12
PATH OF DEVOTION
SHOULD ONE WORSHIP A PERSONAL
OR AN IMPERSONAL GOD?
Arjuna asked: Which of these has the best
knowledge of yoga those ever-steadfast
devotees who worship Your personal aspect, or
those who worship Your impersonal aspect, the
formless Absolute? (12.01)
Lord Krishna explained the superiority of the
path of spiritual knowledge in the fourth chapter
(4.33, and 4.34). He explained the importance of
worship of the formless Supreme (or Self) in verses
5.24-25, 6.24-28, and 8.11-13. He also emphasized
the worship of God with form or Krishna in 7.16-18,
9.34, and 11.54-55. It was thus natural for Arjuna to
ask which path is better for most people in general.
Lord Krishna said: I consider the best yogis to
be those ever steadfast devotees who worship with
supreme faith by fixing their mind on Me as their
personal God. (See also 6.47) (12.02)
Devotion is defined as the highest love for God
(SBS 02). True devotion is motiveless intense love of
God to attain Him (NBS 02). Real devotion is
seeking Gods grace and serving with love to please
Him. Thus, devotion is doing ones duty as an
offering to the Lord with love of God in ones heart.
It is also said that devotion is granted by the grace of
God. A loving relationship with God is easily
developed through a personal God. The faithful
followers of the path of devotion to the personal God
in human form such as Rama, Krishna, Moses,
Buddha, Christ, and Muhammad are considered the
best. The Bible says: I am the way; no one goes to
Father except through me (John 14.06). Some saints
consider devotion superior to Self-knowledge (SBS
05).
All spiritual practices are useless in the absence
of devotion, the deep love of God. The pearl of Self-
knowledge is born on the nucleus of faith and devo-
tion only. Saint Ramanuja said that those who
worship the manifest reach their goal sooner and with
less difficulty. Love of God and all His creatures is
the essence of all religion. Jesus also said: You shall
love the Lord with all your heart, with all your soul,
and with all your mind; and you shall love everybody
as yourself (Matthew 22.37-39).
They also attain Me who worship the
unchangeable, the inexplicable, the invisible, the
omnipresent, the inconceivable, the unchanging,
the immovable, and the formless My
impersonal aspect restraining all the senses,
even-minded under all circumstances, engaged in
the welfare of all creatures. (12.03-04)
A person who is competent to worship the
formless aspect of God must have a complete
mastery over the senses, be tranquil under all
circumstances, and be engaged in the welfare of all
creatures. The path of personalism allows one to
relish the name, form, and pastimes of the Lord as
they happened when He manifested on the earth. The
path of impersonalism is dry, full of difficulties, and
advancement on this path is very slow as discussed in
the next verse.
REASONS FOR WORSHIPPING A
PERSONAL FORM OF GOD
Self-realization is more difficult for those who
fix their mind on the impersonal, unmanifest and
formless Absolute because worship of the
unmanifest is difficult for ordinary human beings.
(12.05)
One must be free from body-feeling and be
established in the feeling of the existence of the Self
alone, if one wants to succeed in worship of formless
Absolute. One becomes free from the bodily
conception of life when one is fully purified and acts
solely for the Supreme Lord. Attainment of such a
state is not possible for the average human being, but
only for advanced souls. Therefore, the natural course
for the ordinary seeker is to worship God with a
form. Thus the method of worship depends on the
individual. One should find out for oneself which
The Bhagavad Gita
51
method suits one best. It is quite fruitless to ask a
child to worship a formless God, whereas a sage sees
God in every form and does not need a statue or even
a picture of God for worship.
Loving contemplation and deity worship of a per-
sonal God is a necessary first step for realization of
the impersonal Absolute. It is also said that devotion
to the personal aspect of God leads one to the
transcendental aspect. God is not only an extra
cosmic, all-powerful Being, but the very Self in all
beings. The worship of God as a person in the form
of one's personal favorite deity stimulates divine love
that rouses Self-consciousness and experience of
unity in due course of time. God, the transcendent, is
revealed in ones pure inner psyche after the loving
contemplation of God, the immanent.
There is no real difference between the two paths
the path of devotion to a personal God and the
path of Self-knowledge of the impersonal God in
their higher reaches. In the highest stage of
realization they merge and become one. Other sages
also consider the path of devotion easier for most
people, particularly for beginners. According to
Tulasidasa, the path of Self-knowledge is difficult to
comprehend, to explain, and to follow. It is also very
easy to fall down from the path of knowledge or
retreat to the lower sensual plane of consciousness
(TR 7.118.00). In the next two verses, the Lord says
that the path of devotion is not only easier, but also
faster than the path of knowledge.
The personal and the impersonal, the physical
form and the transcendental form, are the two sides
of the coin of ultimate Reality. Ramakrishna said:
Image worship is necessary in the beginning, but not
afterwards, just as a scaffolding is necessary during
the construction of a building. A person must learn
to fix thoughts and mind first on a personal God with
a form and then, after succeeding therein, fix them
upon the transcendental form. The highest liberation
is possible only by realization of God as the very Self
in all beings, (BS 4.3.15, ShU 3.07) and it comes
only through maturity of devotion to the personal
God and His grace. This realization is the second (or
spiritual) birth, or the second coming of Christ. Jesus
said: The Kingdom of the Father is spread upon the
earth, and people do not see. Another great saint said:
It is like a fish in the water remaining thirsty and
searching for water.
According to ancient scriptures, any spiritual
practice becomes more powerful when it is done with
knowledge, faith, and contemplation of a personal
deity (ChU 1.01.10). Ascetic practice, prayer, charity,
penance, performance of sacrifice, vows, and other
religious observances fail to evoke Lords
compassion to the same degree as unalloyed devotion
does. The magnet of devotion easily attracts the Lord
(TR 6.117.00).
But for those who worship Me with
unswerving devotion as their personal God, whose
thoughts are set on My personal form, who offer
all actions to Me, intent on Me as the Supreme,
and meditate on Me I swiftly become their
savior from the world that is the ocean of death
and transmigration, O Arjuna. (12.06-07)
One can easily cross the ocean of transmigration
with the help of the boat of unswerving love and
devotion to a personal God with form (TR 7.122.00).
The following verses explain four different methods
of worship of God with or without the help of a form
of God or deity.
FOUR PATHS TO GOD
People are born different. Anybody who
prescribes one method for all is certainly deluded
because there is no panacea. A single method or
system cannot meet the spiritual needs of all.
Hinduism, with its many branches and sub-branches,
offers a very wide choice of spiritual practices to suit
persons in any stage of spiritual development. All
paths lead to salvation because they all culminate in
devotion the intense love of God.
Therefore, focus your mind on Me and let
your intellect dwell upon Me alone through
meditation and contemplation. Thereafter, you
shall certainly attain Me. (12.08)
This is the path of meditation (See Chapter 6 for
more details) for the contemplative mind. Thinking
of a chosen form of God all the time is different from
worshipping that form, but both practices are the
same in quality and effect. In other words,
contemplation is also a form of worship.
If you are unable to focus your mind steadily
on Me, then long to attain Me by practice of any
other spiritual discipline; such as a ritual, or deity
worship that suits you. (12.09)
This is the path of ritual, prayer, and devotional
worship recommended for people who are emotional,
have more faith but less reasoning and intellect (See
also 9.32). Constantly contemplate and concentrate
your mind on God, using symbols or mental pictures
of a personal God as an aid to develop devotion.
If you are unable even to do any spiritual
discipline, then dedicate all your work to Me (or
do your duty just for Me). You shall attain
perfection by doing your prescribed duty for Me
(without any personal motive, just as an
instrument, to serve and please Me). (12.10)
The Bhagavad Gita 52
This is the path of transcendental knowledge or
renunciation, acquired through contemplation and
scriptural study for people who have realized the
truth that we are only divine instruments. (See also
9.27, 18.46). Lord Himself guides every endeavor of
the person who works for the good of humanity, and
success comes to a person who dedicates his or her
life to the service of God.
If you are unable to dedicate your work to Me,
then just surrender unto My will with subdued
mind and renounce the attachment to, and the
anxiety for, the fruits of all work by learning to
accept all results with equanimity as God's grace.
(12.11)
This is the path of KarmaYoga, the selfless
service to humanity, discussed in Chapter 3, for
householders who cannot renounce worldly activity
and work full-time for God, as discussed in verse
12.10, above. The main thrust of verses 12.08-11 is
that one must establish some relationship with the
Lord such as the progenitor, father, mother,
beloved, child, savior, guru, master, helper, guest,
friend, and even an enemy.
KarmaYoga, or the renunciation of the
attachment to fruits of work, is not a method of last
resort as it may appear from verse 12.11. It is
explained in the following verse.
KARMA-YOGA IS THE EASIEST WAY
TO START WITH
Knowledge of scriptures is better than mere
ritualistic practice; meditation is better than
scriptural knowledge; renunciation of attachment
to the fruits of work is better than meditation;
because peace immediately follows renunciation of
selfish motives. (See more on renunciation in
18.02, and 18.09) (12.12)
When true knowledge of the Self increases,
all Karma is gradually eliminated because one who is
situated in Self-knowledge thinks he or she is not the
doer but an instrument working at the pleasure of the
creator. Such an action in God-consciousness
becomes devotion free from any Karmic bondage.
Thus, there is no sharp demarcation between the
paths of selfless service, spiritual knowledge, and
devotion. Renunciation of attachments and desires is
the backbone and the ultimate goal of any spiritual
practice. Renunciation is also relatively easy to
practice and is essence of the teachings of the Gita.
THE ATTRIBUTES OF A DEVOTEE
One is dear to Me who does not hate any
creature, who is friendly and compassionate, free
from the notion of I and my, even-minded in
pain and pleasure, forgiving; and who is ever
content, who has subdued the mind, whose resolve
is firm, whose mind and intellect are engaged in
dwelling upon Me, and who is devoted to Me.
(12.13-14)
To attain oneness with God, one has to become
perfect like Him by cultivating moral virtues. The
Bible also says: Try to perfect yourself, just as your
Father in the heaven is perfect (Matthew 5.48). Saint
Tulasidasa said: O Lord, anyone on whom You
shower Your favor becomes an ocean of perfection.
The monstrous squad of lust, anger, greed,
infatuation, and pride haunts the mind so long as the
Lord does not abide in the inner psyche. Virtues and
discipline are two sure means of devotion. A list of
forty (40) virtues and values is given in verses 12.13-
12.19 by describing the qualities of an ideal devotee,
or a Self-realized person. All these noble qualities
become manifest in a devotee.
One is also dear to Me who does not agitate
others and who is not agitated by them, who is
free from joy, envy, fear, and anxiety. (12.15)
One who is desireless, pure, wise, impartial,
and free from anxiety; who has renounced the
doership in all undertakings such a devotee is
dear to Me. (12.16)
One who neither rejoices nor grieves, neither
likes nor dislikes, who has renounced both the
good and the evil, and is full of devotion is also
dear to Me. (12.17)
One who remains the same towards friend or
foe, in honor or disgrace, in heat or cold, in
pleasure or pain; who is free from attachment;
who is indifferent to censure or praise; who is
quiet, and content with whatever one has,
unattached to a place, a country, or a house; who
is tranquil, and full of devotion that person is
dear to Me. (12.18-19)
It is said that divine Controllers with their exalted
qualities, such as the knowledge of God, wisdom,
renunciation, detachment, and equanimity, always
reside in the inner psyche of a pure devotee. Thus,
perfect devotees who have renounced affinity for the
world and its objects and have love for God are
rewarded by the Lord with divine qualities discussed
above and elsewhere in the Gita, and are dear to the
Lord. But what about those who are imperfect, but
trying sincerely for perfection? The answer comes in
the next verse.
ONE SHOULD SINCERELY STRIVE TO
DEVELOP DIVINE QUALITIES
But those faithful devotees are very dear to Me
who set Me as their supreme goal and follow or
The Bhagavad Gita
53
just sincerely strive to develop the above
mentioned nectar of (forty) moral values. (12.20)
One may not have all the virtues, but a sincere
effort to develop virtues is most appreciated by the
Lord. Thus the striver is very dear to the Lord. The
upper-class devotees do not desire anything,
including salvation from the Lord, except for one
boon: The devotion to the lotus feet of a personal
God, birth after birth (TR 2.204.00). Lower class
devotees use God as a servant to fulfill their material
demands and desires. The development of
unswerving love and devotion to the lotus feet of the
Lord is the ultimate aim of all spiritual discipline and
meritorious deeds as well as the goal of human birth.
A true devotee considers oneself the servant, the Lord
as the master, and the entire creation as His body.
The path of devotion is a better path for most
people, but Devotion does not develop without a
combination of personal effort, faith, and the grace of
God. Nine techniques for cultivating devotion an
intense love for God as a personal Being based on
Tulasi Rmyana (TR 3.34.04-3.35.03), are: (1) The
company of the holy and wise, (2) Listening and
reading the glories and stories of Lords incarnations
and His activities of creation, preservation and
dissolution as given in the religious scriptures, (3)
Sev or serving God through service to the needy, the
saints, and society, (4) Congregational chanting and
singing of the glories of God, (5) Repeating the
Lords name and mantra with firm faith, (6)
Discipline, control over the six senses, and
detachment, (7) Seeing your personal God
everywhere and in everything, (8) Contentment and
lack of greed as well as overlooking others faults,
and (9) Simplicity, lack of anger, jealousy, and
hatred. The best thing a person should do is develop
love of God. Lord Rama said that one needs to follow
any one of the above methods with faith to develop
love of God and become a devotee.
Good company of saints and sages is a very
powerful tool for God-realization. It is said that
friendship, discussions, dealings, and marriage
should be with equals or those who are better than
oneself, not with persons of lower level of intellect
(MB 5.13.117). A person is known by the company
he or she keeps. According to most saints and sages,
the path of devotion is very simple and easy to
perform. One can begin by simply chanting a
personal mantra or any holy name of God. There is
no restriction on the correct time or place for
chanting the holy name of God. The process of
devotional service consists of one or more of the
following practices: Hearing discourses, chanting the
holy name of God, remembering and contemplating
God, worshipping Him, praying to Him, serving God
and humanity, and surrendering to His will.
The four inter-connected paths of yoga discussed
in the first twelve chapters of the Gita may be
summarized as follows:
The practice of KarmaYoga leads to purification
of the mind from the stain of selfishness that paves
the way for knowledge of God to be revealed.
Knowledge develops into devotional love of God.
Constant thinking of God, the object of our love due
to devotion, is called meditation and contemplation
that eventually lead to enlightenment and salvation.
IS THERE THE ONLY RIGHT
WAY TO GOD?
Lord Krishna has been talking about both
manifest and unmanifest aspects of God in the
previous chapters. Arjunas question has been
answered in great detail in this chapter, but people
still argue that one method of worship or certain
religious practices are better than others. Such
persons only understand half the truth. In our
opinion, it is quite clear that the method of worship
depends on the nature of the individual. The person
or the persons guru should find out which path will
be most suitable for the individual, depending on the
person's temperament. To force his or her own
method of worship on people is the greatest
disservice a guru can do to disciples. Introverts
should worship a personal God, whereas extroverts
may contemplate the impersonal aspect. The
important thing is to develop faith in and love of
God. God has the power to manifest before a devotee
in any form, regardless of the devotees chosen form
of worship.
What has worked for one may not work for
all, so what makes you think your method is
universal? There was no need for the Lord to discuss
different paths of yoga if there was one path for all. If
the chosen path of spiritual discipline does not give
one peace or God-realization, then it must be
understood that one is not practicing correctly or the
path is not right for the individual.
Thus ends Chapter 12 of the Bhagavad Gita

CHAPTER 13
CREATION AND THE CREATOR
THEORY OF CREATION
Lord Krishna said: O Arjuna, this physical
body, the miniature universe, may be called the
field or creation. One who knows the creation is
The Bhagavad Gita 54
called the creator (or the Spirit, Atm, God) by
the seers of truth. (13.01)
Whatever is here in the body is also there in the
cosmos; whatever is there, the same is here (KaU
4.10). The human body, the microcosm, is a replica
of the universe, the macrocosm. The body is called
the field of activities for the soul. The body or
creation is different from the soul or the creator. To
experience this difference is the metaphysical
knowledge explained in this chapter.
O Arjuna, know Me to be the creator of all the
creation. I consider the true understanding of
both the creator and the creation to be
transcendental knowledge. (13.02)
The body (or creation) and Spirit (or the creator)
are distinct from one another. Yet, the ignorant are
not able to distinguish between them. That
knowledge is the true knowledge by which one is
able to make a clear distinction between body and
Spirit. Body is called the field (or the medium) of
activities for the Spirit. The human body is the
medium by which the individual soul enjoys the
material world, gets entangled, and in the end attains
liberation. The soul inside the body knows all the
activities of its own body; it is, therefore, called the
knower of the field of activities. The Supersoul
knows all the bodies, whereas the individual soul
knows only his own body. When one clearly
understands the difference between the body, the
individual soul inside the body, and the Supersoul,
one is said to have real knowledge.
What creation is, what it is like, what its
transformations are, where the source of creation
is, who that creator is, and what His powers are
hear all these from Me in brief. (13.03)
The seers have separately described the
creation and the creator in different ways in the
Vedic hymns and also in the conclusive and
convincing verses of other scriptures. (13.04)
The Gita also expounds on the truths of other
scriptures. All scriptures, as well as saints and sages
of all religions, draw the water of truth from the same
ocean of Spirit. Their accent varies with the need of
the individual and the society at the time.
The primary material Nature, the cosmic
intellect, I consciousness or ego, five basic
elements, ten organs, mind, five sense objects, and
desire, hatred, pleasure, pain, the physical body,
consciousness, and willpower thus the entire
field has been briefly described with its
transformations. (See also 7.04) (13.05-06)
According to Snkhya doctrine (BP 3.26.10-18,
11.22.10-16), Spirit undergoes twenty-five basic
transformations in the following order: Spiritual
Being and the following twenty-four transformations
of Total Energy: Mind, intellect, thought waves, and
the conception of individuality; the five basic
elements, or raw ingredients, in subtle and gross form
(ether or subtle substance, air, fire, water, and earth);
the five sense objects (sound, touch, sight, taste, and
smell); the five sense organs (ear, skin, eye, tongue,
and nose); and the five organs of action (mouth,
hand, leg, anus, and urethra).
The Supreme Intellect is known by various
names, based on functions performed in the body. It
is called mind when it feels and thinks, intellect when
it reasons, thought waves when it does the act of
remembering and wandering from one thought to
another, and ego when it has the feeling of doership
and individuality. The subtle senses consist of all four
mind, intellect, thought waves, and ego. It is the
Karmic footprints that actually make the final
decision with the help of mind and intellect. When
the cosmic power does the functions in the body, it is
called the bioimpulse (Vital life forces, Prna). The
Supreme Spirit or Consciousness manifests Itself as
both energy and matter. Matter and energy are
nothing but condensed forms of Consciousness.
According to Einstein, mind and matter are both
energies (Prna). Ramana Maharshi said: The mind is
a form of energy. It manifests itself as the world.
THE FOURFOLD NOBLE TRUTH
AS MEANS OF NIRVNA
Humility, modesty, nonviolence, forgiveness,
honesty, service to guru, purity of thought, word,
and deed, steadfastness, self-control, aversion for
sense objects, absence of ego, constant reflection
on the pain and suffering inherent in birth, old
age, disease, and death; (13.07-08)
Verse 13.08 of the Gita formed the foundation of
Buddhism. The constant contemplation and
understanding of agony and suffering inherent in
birth, old age, disease, and death are called the
understanding of the Fourfold Noble Truth in
Buddhism. A clear understanding of this truth is
necessary before starting the spiritual journey. A
disgust and discontent for the meaninglessness and
unreality of the world and its objects become a
necessary prelude to the spiritual journey. As birds
seek the shelter of a tree when tired, similarly, human
beings seek the divine shelter after discovering the
frustrations and joylessness of material existence.
Detachment with family members, home, etc.;
unfailing equanimity upon attainment of the
desirable and the undesirable and unswerving
devotion to Me through single-minded
The Bhagavad Gita
55
contemplation, taste for solitude, distaste for
social gatherings and gossips, steadfastness in
acquiring the knowledge of the Self, and seeing the
omnipresent Supreme Being everywhere this is
said to be (the means of) Self-knowledge. That
which is contrary to this is ignorance. (13.09-11)
Cultivating the virtues described in verses 13.07-
11 will enable one to perceive the body as different
from the Self. Thus, one will attain Self-knowledge.
Therefore, these virtues are called knowledge. Those
who do not possess these virtues cannot get the true
knowledge of the Self and will remain in the darkness
of body-consciousness or ignorance.
When one becomes firmly convinced that God
alone is everything father, mother, brother, friend,
enemy, sustainer, destroyer, and refuge and there
is nothing higher than Him to attain, and one has no
thought of any other object, one is said to have
developed unswerving devotion to the Lord through
single-minded contemplation. In this state of mind
the seeker and the sought-after become qualitatively
one and the same.

THE SUPREME CAN BE DESCRIBED BY
PARABLES, AND NOT IN ANY
OTHER WAY
I shall fully describe the Supreme Being the
object of knowledge. By knowing this one attains
immortality. The beginningless Supreme Being is
said to be neither eternal nor temporal. (See also
9.19, 11.37, and 15.18) (13.12)
In the beginning there was neither Eternal Being
nor Temporal Beings no sky, no air, neither day
nor night. There was nothing whatsoever other than
the Absolute Supreme Being (RV 10.129.01, AiU
1.01). The Absolute is beyond both Temporal Beings
(celestial controllers, Devas) and the Eternal Being
(Spirit) (Verse 15.18). Therefore, He is neither
temporal nor eternal. The Supreme Being or the
Absolute is also both temporal and eternal (Verse
9.19) and beyond temporal and eternal (Verses 11.37,
15.18) because He is everywhere, in everything, and
also beyond everything. Therefore, the Absolute is all
three neither temporal nor eternal, beyond both
temporal and eternal, as well as both temporal and
eternal at the same time.
The Supreme Being has His hands, feet, eyes,
head, mouth, and ears everywhere because He is
all-pervading and omnipresent. (13.13)
He is the perceiver of all sense objects without
the physical sense organs; unattached, and yet the
sustainer of all; devoid of the three modes of
material Nature, and yet the enjoyer of the modes
of material Nature by becoming the living entity.
(13.14)
Self walks without legs, hears without ears,
performs many actions without hands, smells without
a nose, sees without eyes, speaks without a mouth,
and enjoys all tastes without a tongue. All His actions
are so marvelous that one finds His greatness utterly
beyond description (TR 1.117.03-04). The Supreme
Being may be described only by parables and
paradoxes and in no other way. (See also ShU 3.19).
Self expands Himself as the living entity to enjoy
three modes of material Nature.
God does not possess a body like an ordinary
being. All His senses are transcendental, or out of this
world. His potencies are multifarious. Any one of His
senses can perform the action of any other sense. All
His deeds are automatically performed as a natural
consequence.
He is inside as well as outside all beings,
animate and inanimate. He is incomprehensible
because of His subtlety. And because of His
omnipresence, He is very near residing in ones
inner psyche as well as far away in the
Supreme Abode. (13.15)
He is undivided, yet appears to exist as if
divided in beings. He is the object of knowledge
and appears as the creator (Brahm), sustainer
(Vishnu), and destroyer (Mahesha) of all beings.
(See also 11.13, and 18.20) (13.16)
One planet earth appears divided into so many
countries; one country appears divided into several
states; one state appears divided into counties, and so
on, similarly, one Reality appears as many. These are
apparent divisions because they have the same order
of reality. The term God is used for the Generator,
Operator, and Destroyer aspects of Self.
The Supreme Being is the source of all lights.
He is said to be beyond darkness of ignorance. He
is Self-knowledge, the object of Self-knowledge,
and seated in the inner psyche as consciousness
(See verse 18.61) of all beings, He is to be realized
by Self-knowledge. (13.17)
I am the light of knowledge of the world.
Whoever follows me will have the light of life and
will never walk in the darkness of ignorance (John
8.12). One who knows the Almighty as much more
radiant than the sun and beyond the darkness of
material reality, transcends death. There is no other
way (YV 31.18, SV 3.08). The Supreme is beyond
the reach of senses and mind. It cannot be described
or defined by words. Different means of attaining the
Supreme continue below:
The Bhagavad Gita 56
Thus, I have briefly described creation, as well
as knowledge and the object of knowledge.
Understanding this, My devotee attains My
Supreme Abode. (13.18)
SUPREME SPIRIT, SPIRIT, MATERIAL
NATURE, AND THE INDIVIDUAL SOULS
Know that both the material Nature and the
Spiritual Being are beginningless. All
manifestations and three dispositions of mind and
matter, called modes or Gunas, are born of
material Nature. Material Nature is said to be the
cause of production of the physical body and
organs of perception and action. Spirit (or
Consciousness) is said to be the cause of
experiencing pleasure and pain. (13.19-20)
Spiritual Being enjoys three modes of material
Nature by associating with the material Nature.
Attachment to the three modes of material Nature
(due to ignorance caused by previous Karma) is
the cause of birth of the living entity in good and
evil wombs. (13.21)
Spirit is unaffected by material Nature as the
suns reflection in water is unaffected by the
properties of water. Spirit, because of His nature,
associates with the six sensory faculties and ego of
material Nature and becomes attached, forgets His
real nature, performs good and evil deeds, loses
independence, and transmigrates as a living entity
(individual soul, Jiva) (BP 3.27.01-03). The living
entity does not know the divine illusory energy
(My), as well as the supreme controller and its own
real nature. The individual soul is a reflection of the
moon of Spirit in the water pot of human body.
The Spirit in the body is called the witness, the
guide, the supporter, the enjoyer, and the
controller of all events, and also the Supreme Self.
(13.22)
Two aspects of Eternal Being the divine
Controller and the controlled (living entity, individual
soul) make their nest and reside on the same tree
(the inner psyche of the body) as a part of the cosmic
drama. Virtue and vice are its glorious flowers; pains
and pleasures of sense gratification are its sweet and
sour fruits. The living entities are like beautiful birds
of various hues. No two birds are the same. Creation
is just beautiful. And the Creator must be
inconceivably beautiful. The living entity, due to
ignorance, becomes captivated by the fruits of the
tree and gets attached to material Nature, eats these
fruits and becomes subject to bondage and liberation,
whereas the divine controller sits on the tree,
watches, and guides the living entity. The divine
Controller, being unattached to material Nature,
remains free as a witness and a guide (BP 11.11.06,
See also RV 1.164.20, AV 9.09.20, MuU 3.01.01,
ShU 4.06). The divine Controller remains unaffected
and unattached to the modes of material Nature just
as a lotus leaf remains unaffected by water.
Spirit is sentient, and material Nature is
insentient. Material Nature, with the help of Spirit,
produces five bioimpulses (Life forces, Prna) and
the three modes. Spirit, residing as the divine
Controller in the physical body that is a house with
nine gates and made of twenty-four elements of
material Nature, enjoys sense objects by associating
with the modes of material Nature. Spirit forgets its
real nature under the influence of divine illusory
energy (My), feels pain and pleasure, does good
and evil deeds, incurs the bondage of works done by
free will due to ignorance, and seeks salvation. When
the living entity renounces sense objects and rises
above the modes of material Nature, it attains
salvation.
The mind, endowed with infinite power, creates a
body to reside in and fulfill its latent desires. The
living entity becomes willingly entangled and
suffers like a silkworm entangled in its own cocoon
and it cannot get out. The living entity becomes
bound by its own Karma and transmigrates. All
actions, good or bad, produce bondage if performed
with ego. Good actions are the golden shackles, and
bad ones are the iron shackles. Both are fetters. The
golden shackle is not a bracelet.
The living entity is like a farmer who has been
given a plot of land that is the body. The farmer
should take the weeds of lust, anger, and greed out of
the land, cultivate it with the plow of intense desire
for the love of God, and fertilize it with the firm faith
in the power and omnipresence of God. Depending
on the intensity of the desire and the degree of faith,
the seedling of devotion will come out in due course
of time. This seedling must be consistently and
continually irrigated with the water of meditation on
the chosen form of ones personal God. The
forgetfulness of living entitys real nature disappears
with the blooming of the flowers of Self-knowledge
and detachment. The flowers bear the fruits of Self-
realization and vision of God, leading to freedom
from transmigration.
They who truly understand Spirit and
material Nature with its three modes (as described
above) are also not born again, regardless of their
way of life. (13.23)
Some perceive the Supersoul in their inner
psyche through mind and intellect that have been
The Bhagavad Gita
57
purified either by meditation or by metaphysical
knowledge or by selfless service. (13.24)
FAITH AND DEVOTION CAN ALSO
LEAD TO NIRVNA
Others, however, do not know the yogas of
meditation, knowledge, and selfless service; but
they perform deity worship, with firm faith and
loving devotion, as mentioned in the scriptures by
the saints and sages. They also transcend death by
virtue of their firm faith in what they have heard.
(13.25)
Blessed are they that have not understood, yet
have believed (John 20.29). If you believe, you will
receive whatever you ask for (Matthew 21.22). It is
not necessary to completely understand God to obtain
His grace, to love Him, and to attain Him. Any
spiritual practice done without faith is an exercise in
futility. Intellect stands on the way as an obstruction
to faith.
Whatever is born animate or inanimate
know them to be born from the union of Spirit
and matter, O Arjuna. (See also 7.06) (13.26)
One who sees the same eternal Supreme Lord
dwelling as Spirit equally within all mortal beings,
truly sees. (13.27)
When one beholds one and the same Self
existing equally in every being, one does not harm
anybody because one considers everything as
ones own Self. And thereupon attains the
Supreme Abode. (13.28)
One who perceives that all works are done by
the powers of material Nature, truly understands
and does not consider oneself as the doer. (See also
3.27, 5.09, and 14.19) (13.29)
When one sees the diverse variety of beings as
rooted in One and spreading out from That alone,
one attains the Supreme Being. (13.30)
ATTRIBUTES OF THE SPIRIT (BRAHMA)
Because of being beginningless and
unaffectable by the three modes of material
Nature, the eternal Supersoul even though
dwelling in the body as a living entity neither
does anything nor becomes tainted by Karma, O
Arjuna. (13.31)
The eternal Supersoul is called attributeless
because He does not have the three attributes of
material Nature. The word attributeless has been
commonly misunderstood as formless. Attributeless
refers only to the absence of material form and
attribute known to human mind. The Lord has an
incomparable personality and transcendental
qualities.
Just as the all-pervading space is not tainted
because of its subtlety, similarly, the Spirit abiding
in all bodies is not tainted. (13.32)
Spirit is present everywhere. It is present inside
the body, outside the body, as well as all over the
body. Actually, Spirit is inside and outside of
everything that exists in creation.
Just as one sun illuminates the entire world,
similarly, Spirit gives life to the entire creation, O
Arjuna. (13.33)
According to Shankara, one sees creation but not
the creator behind the creation due to ignorance, just
as a person in the darkness of night sees the snake
and not the rope that sustains the false notion of a
snake. If any object other than Spirit appears to exist,
it is unreal like a mirage, a dream, or the existence of
a snake in the rope. The absolute monism that
negates all manifestation as a dream world is not the
whole truth. According to the Vedas, God is both
transcendent and immanent in one. The illustration of
the world as a dream is a metaphor meant only to
illustrate certain points and should not be stretched
too far or taken literally. Vedanta does not dismiss
the perception of duality, but dismisses the reality of
duality only. If the world is a dream, it is a very
beautiful dream, indeed, of the cosmic dreamer who
must also be extraordinarily beautiful.
They attain the Supreme, who know with
the eye of Self-knowledge the difference be-
tween creation (or the body) and the creator (or
the Spirit), as well as the techniques of liberation
(See verses 13.24-13.25) of the living entity from
the trap of divine illusory energy (My, Prakriti).
(13.34)
Spirit emits its power (My) as the sun emits
light, fire emits heat, and the moon gives cooling rays
(DB 7.32.05). My is the inexplicable divine power
of Spirit that does not exist apart from Spirit, the
possessor of power. My has the power of creation.
My also deludes the living entity by making it
identify with a body, enjoy three modes of material
Nature, and forget its real nature as Spirit, the basis
of the entire visible and invisible universe. We must
always remember that we are not this body or the
cage, but the bird or the soul inside the cage. Creation
is just a partial revelation of the power of Spirit and is
called unreal like a dream world because it is subject
to change and destruction. The clay is real, but the
pot (made of clay) is unreal because the clay exists
before the pot is created, while the pot exists, and
after the pot is destroyed.
Creation is a natural effortless projection of the
powers of Spirit and is therefore purposeless (MuU
The Bhagavad Gita 58
1.01.07). The creative activity of the Lord is a mere
pastime of the divine power (My) without any
purpose or motive (BS 2.01.33). It is nothing but an
apparent natural modification of His infinite limitless
energy (E) into matter (m) and vice versa (E=mc
2
of
Einstein) done as a mere pastime. Creation, an effect,
is related to the creator, the cause, as a piece of cloth
is related to cotton. In the case of the cloth, however,
the weaver is not sitting in every thread of the cloth,
but in creation the efficient and material causes are
one and the same, a divine mystery indeed!
Everything in the universe is connected with
everything else. Creation is not a mechanical or
engineering construction. It is the supreme, spiritual
phenomena revealing divine splendor. Creation is
made by the Lord, of the Lord, and for the Lord.
CHAPTER 14
THREE MODES OF MATERIAL NATURE
Lord Krishna said: I shall further explain to
you the supreme knowledge, the best of all
knowledge, knowing this all the sages have
attained salvation. (14.01)
Those who have taken refuge in this
transcendental knowledge attain unity with Me
and are neither born at the time of creation nor
afflicted at the time of dissolution. (14.02)
ALL BEINGS ARE BORN FROM THE
UNION OF SPIRIT AND MATTER
My material Nature is the womb of creation
wherein I place the seed of Consciousness from
which all beings are born, O Arjuna. (See also
9.10) (14.03)
Material Nature, a product of divine kinetic
energy (My), is the origin of the entire universe.
Material Nature creates living beings when the seed
of Spirit is sown in it for germination.
Whatever forms are produced in all different
wombs, O Arjuna, the material Nature is their
body-giving cosmic mother; and the Spirit or
Consciousness is the life-giving father. (14.04)
HOW THREE MODES OF MATERIAL
NATURE BIND THE SPIRIT SOUL
TO THE BODY
Goodness, passion (or activity), and ignorance
(or inertia) these three modes (or ropes) of
material Nature fetter the eternal individual soul
to the body, O Arjuna. (14.05)
Of these, the mode of goodness is illuminating
and good because it is pure. The mode of goodness
fetters the living entity by attachment to happiness
and knowledge, O sinless Arjuna. (14.06)
Arjuna, know that the mode of passion is
characterized by intense craving for sense
gratification and is the source of material desire
and attachment. The mode of passion binds the
living entity by attachment to the fruits of work.
(14.07)
Know, O Arjuna, that the mode of ignorance
the deluder of the living entity is born of
inertia. The mode of ignorance binds living entity
by carelessness, laziness, and excessive sleep.
(14.08)
O Arjuna, the mode of goodness attaches one
to happiness of learning and knowing the Spirit;
the mode of passion attaches to action; and the
mode of ignorance attaches to negligence by
covering Self-knowledge. (14.09)
The mode of goodness keeps one away from
sinful acts and leads one to Self-knowledge and
happiness, but not to salvation. The mode of passion
creates strong Karmic bonds and takes the individual
further away from liberation. Such persons know
right and wrong actions based on religious principles,
but are unable to follow them because of strong
impulses of lust. The mode of passion obscures real
knowledge of Self and causes one to experience both
the pain and pleasure of this worldly life. Such
persons are very much attached to wealth, power,
prestige, sensual pleasure, and are very selfish and
greedy. In the mode of ignorance, one is unable to
recognize the real goal of life, unable to distinguish
between right and wrong action, and remains
attached to sinful and forbidden activities. Such a
person is lazy, violent, lacks intellect, and has no
interest in spiritual knowledge.
CHARACTERISTICS OF THREE
MODES OF NATURE
Goodness prevails by suppressing passion and
ignorance; passion prevails by suppressing
goodness and ignorance; and ignorance prevails
by suppressing goodness and passion, O Arjuna.
(14.10)
When the light of Self-knowledge illuminates
all the senses in the body, then it should be known
that goodness is predominant. (14.11)
The sense organs (nose, tongue, eye, skin, ear,
mind, and intellect) are called the gateway to Self-
knowledge in the body. The mind and intellect get
into the mode of goodness and become receptive to
Self-knowledge when senses are purified by selfless
service, discipline, and spiritual practice. It is also
said in verse 14.17 that the rise of Self-knowledge
takes place when ones mind gets firmly established
in the mode of goodness. As objects are seen very
The Bhagavad Gita
59
clearly in the light, similarly, one perceives and
thinks in the right perspective, and the senses shun
whatever is improper. There is no attraction in the
mind for sensual pleasures when the senses are
illumined by the dawning of the light of Self-
knowledge.
O Arjuna, when passion is predominant,
greed, activity, undertaking of selfish work,
restlessness, and excitement arise. (14.12)
O Arjuna, when inertia is predominant,
ignorance, inactivity, carelessness, and delusion
arise. (14.13)
A particular mode of Nature becomes dominant
in the present life due to one's past Karma. The three
modes fuel the vehicles of transmigration that carry
one's baggage of Karma, as discussed in the
following verses.
THREE MODES ARE ALSO THE VEHICLES
OF TRANSMIGRATION FOR THE
INDIVIDUAL SOUL
One who dies when goodness dominates goes
to heaven the pure world of knowers of the
Supreme. (14.14)
One, who dies when passion dominates, is reborn
as persons attached to action on earth. One who
dies in ignorance is reborn as a lower creature.
(14.15)
The fruit of good action is said to be beneficial
and pure; the fruit of passionate action is pain;
and the fruit of ignorant action is laziness. (14.16)
Self-knowledge arises from the mode of
goodness; greed arises from mode of passion; and
negligence, delusion, and slowness of mind arise
from the mode of ignorance. (14.17)
They who are established in goodness go to
higher world or heaven; passionate persons are
reborn in this mortal world; and the insipid ones,
abiding in the mode of ignorance, take birth as
lower creatures or go to lower planets of hell
(depending on the degree of their ignorance).
(14.18)
Four paths of departure after leaving this world
are described above. The fifth path, the path of no
return, is described in the following verse:
ATTAIN NIRVNA AFTER TRANSCENDING
THREE MODES OF MATERIAL NATURE
When visionaries perceive no doer other than the
three modes of material Nature (Gunas), and
know the Supreme which is above and beyond
these modes, then they attain Nirvna or
salvation. (See also 3.27, 5.09, and 13.29) (14.19)
Karmic laws bind one who does not believe that
the Lord controls everything and who considers
oneself the doer, enjoyer, and owner (BP 6.12.12).
The power of doing all actions, good or bad, proceeds
from God, but we are ultimately responsible for our
actions because we also have the power to reason.
God has given us the power to do work; however, we
are free to use the power in the right or wrong way
and become liberated or bound.
The good Lord gives one only the faculties to act;
He is not liable for ones actions. It is up to the
individual to decide how to act. This decision is also
controlled by the modes of material Nature and is
governed by one's past Karma. Those who
understand this properly know how to act and do not
blame God for their misfortunes or feel jealous of
others fortune.
Due to ignorance created by illusory energy
(My), one considers oneself the doer and
consequently becomes bound by Karma and un-
dergoes transmigration (BP 11.11.10). Whenever one
asserts or even thinks of oneself as doing things, one
assumes the role of a doer, becomes accountable for
the action (Karma), and gets caught in the intricate
Karmic net of transmigration.
When one rises above, or transcends the three
modes of material Nature that originate in the
body, one attains immortality or salvation and is
freed from the pains of birth, old age, and death.
(14.20)

THE PROCESS OF RISING ABOVE
THE THREE MODES
Arjuna said: What are the marks of those who
have transcended the three modes of material
Nature, and what is their conduct? How does one
transcend these three modes of material Nature, O
Lord Krishna? (14.21)
Lord Krishna said: One has transcended the
mode of material Nature who neither hates the
presence of enlightenment, activity, and delusion
nor desires them when they are absent; who
remains like a witness without being affected by
the modes of material Nature; who stays firmly
attached to the Lord without wavering thinking
that only the modes of material Nature are
operating. (14.22-23)
And one who depends on the Lord and is
indifferent to pain and pleasure; to whom a clod, a
stone, and gold are alike and to whom the dear
and the unfriendly are alike; who is of firm mind;
who is calm in censure and in praise and
indifferent to honor and disgrace; who is
impartial to friend and foe; and who has
The Bhagavad Gita 60
relinquished all desire-prompted undertakings.
(14.24-25)
Guru Nanak said: One who obeys the will of God
with pleasure is free and wise. Gold and stone, pain
and pleasure are alike only for such a person.
BONDS OF THREE MODES CAN BE
CUT BY DEVOTIONAL LOVE
One who serves Me with love and unswerving
devotion transcends the three modes of material
Nature and becomes fit for Nirvna. (See also 7.14
and 15.19) (14.26)
Unswerving devotion is defined as the loving
devotion in which one does not depend on any other
person, but only God for everything.
The mode of goodness is the topmost rung of the
ladder leading to the Truth, but it is not the Truth as
such. The three modes of material Nature have to be
transcended, step by step. First, one has to overcome
the modes of ignorance and passion and become
established in the mode of goodness by developing
certain values and following certain disciplines. Then
one becomes ready to surmount the dualities of good
and bad, pain and pleasure, and to rise to the higher
transcendental plane by going beyond the highest
mode the mode of goodness.
Spiritual practices and vegetarian food raise the
mind from the modes of ignorance and passion to the
transcendental plane of bliss where pairs of opposites
disappear. The mode of goodness is the natural result
of profound thought generated by firm understanding
of metaphysics. Anybody can easily cross the ocean
of illusion (My), consisting of three modes of
material Nature, by the boat of firm faith, devotion,
and exclusive love for God. There is no other way to
transcend the three modes of material Nature and
attain salvation. It is also said that anyone situated in
any one of the three modes of material nature can
come up to the transcendental plane by the grace of a
genuine and empowered guru.
Because I am the source of the immortal
Spirit, of everlasting cosmic order (Dharma), and
of the absolute bliss. (14.27)
The Supreme Being is the source or the basis of
Spirit. Spirit is one of the expansions of the Supreme
Being. It is Spirit (of the Supreme Being) that
performs the entire cosmic drama and sustains
everything. Therefore, Spirit is also called the
Supreme Being or the Lord.
It is very significant that Lord Krishna never used
such words as worship the Supreme God, or the
Absolute is the basis of everything. In this verse and
elsewhere in the Gita, Lord Krishna declares that He
is the Supreme Spirit. Krishna means different things
to different people. Some commentators consider
Krishna other than God; others call Him a "Hindu
God." To others Krishna is a politician, a teacher, a
divine lover, and a diplomat. To devotees, Krishna is
the incarnation of the Absolute and the object of love.
Readers would do well just to understand and use
Krishna's teachings in their daily lives without getting
confused about who was Krishna.
Thus ends Chapter 14 of the Bhagavad Gita

CHAPTER 15
THE SUPREME BEING
CREATION IS LIKE A TREE CREATED BY
THE POWERS OF MY
Lord Krishna said: They talk about an
imperishable, ever-changing tree (or the creation)
having its Source above (in the Supreme Being)
and (countless cosmos are) its branches below.
The Vedic hymns are the leaves. One who truly
understands this tree is a knower of the Vedas.
(See also KaU 2.3.01) (15.01)
The creation is like a tree that is infinite, ever
changing and eternal. This tree has its origin or root
in the Supreme Being, the Eternal Being is the main
stem. The tree is supported by the leaves of Vedic
knowledge. One who truly knows this marvelous
tree, its origin, its nature and working, is wise in a
true sense.
The branches of the tree of life spread below
and above (or all over the cosmos). Tree is
nourished by the energy of material Nature and
the sense objects are its sprouts. Its sustaining
roots (of ego and desires) stretch deep in human
world causing Karmic bondage. (15.02)
The human body, a microcosmic universe,
has also been compared to a tree of life in verses
15.02-03 and the Upanishads. Karma is its seed; five
basic elements are its main branches; and the ten
organs of perception and action are its sub-branches.
Right and wrong actions are its flowers and pain and
pleasures are the fruits. Senses going towards sense
objects produces worldly desires. Fulfillment of
desires gives sense pleasures and creates attachment.
Ignorance-born ego, worldly desires, attachment, and
Vsan are the cause of Karmic bondage that creates
cycles of transmigration. Vsans (or the causal
body) are subtle impressions left on subconscious
mind by past actions and desires that has the power to
rekindle.

HOW TO CUT THE TREE OF LIFE AND
ATTAIN SALVATION BY TAKING
The Bhagavad Gita
61
REFUGE IN GOD
The beginning, the end, the basis, or the real
form of this tree of life is not perceptible on earth.
Having cut the deep roots of this tree by the
mighty ax of (Self-knowledge and) detachment,
the Supreme goal should be sought, reaching
which one does not come back to the mortal world
again. One should be always thinking: I take
refuge in that very primal person from which this
primal manifestation comes forth. (15.03-04)
Human life is also without beginning and end. It
has no permanent existence or real form. One must
sharpen the ax of metaphysical knowledge and
detachment over the stone of spiritual practice, cut
the feeling of separateness between the living entity
and the Lord, cheerfully participate in the drama of
life made up of passing shadows of joys and sorrows,
and live in this world free from ego and worldly
desires. When the attachments are severed, an
attitude of sacred dispassion takes place, which is the
prerequisite for reaching the Supreme goal.
The Supreme goal is reached by the wise who
are free from pride and delusion, who have
conquered the evil of attachment, who constantly
dwell in the Supreme Being with all lust
completely stilled, and who are free from dualities
of pleasure and pain. (15.05)
The sun does not illumine My Supreme Abode,
nor the moon, nor the fire. Having reached there,
people attain permanent liberation (Mukti) and
do not come back to this temporal world. (See also
13.17 and 15.12, and KaU 5.15, ShU 6.14, MuU
2.02.10) (15.06)
The Supreme Being is self-luminous, not
illumined by any other source. He illumines the sun
and the moon as a luminous lamp illumines other
objects (DB 7.32.14). The Supreme Being existed
before the sun, moon, and fire came into existence
during creation, and it will exist even after everything
gets dissolved into unmanifest Nature during
complete dissolution.
THE EMBODIED SOUL IS THE ENJOYER
The individual soul (Jiva, Jivtm) in the body
of living beings is the integral part of the universal
Spirit, or consciousness. The individual soul
associates with the six sensory faculties of
perception including the mind and activates
them. (15.07)
Spirit is called Eternal Being or Brahma in
Sanskrit. Spirit is the true nature of the Supreme
Being (ParaBrahma), and therefore is also called the
integral part of the Supreme Being. The same Spirit
is called individual soul, living entity, Jiva, soul, and
Jivtm in the bodies of living beings. The difference
between the Supreme Spirit (ParaBrahma), Spirit
(Brahma), Soul (Atm) and the individual soul
(Jivtm) is due to extent only and there is no real
difference. It is similar to room space being different
from unlimited space.
Just as the air takes aroma away from the
flower; similarly, the individual soul takes the six
sensory faculties from the physical body it casts
off during death to the new physical body it
acquires in reincarnation. (See also 2.13) (15.08)
The individual soul takes the subtle body six
sensory faculties of perception, intellect, ego, and
five vital forces from one physical body to another
after death, as the wind takes dust from one place to
another. The wind is neither affected nor unaffected
by association with dust, similarly, the individual
soul is neither affected nor unaffected by association
with the body (MB 12.211.13-14). Physical bodies
are limited in space and time, but invisible subtle
bodies are unlimited and all pervading. The subtle
body carries the individual's good and bad Karma to
the next life till all Karma is exhausted. When all
trace of desires is eradicated after the dawn of Self-
knowledge, the physical body seems not to exist any
more and the conception of subtle body is firmed up
in the mind. The astral body is an exact duplicate of
the physical body. The beings in the astral world are
more advanced in art, technology, and culture. They
take up physical bodies to improve and enhance the
physical world. Hariharananda Giri says: One may
not perceive, conceive, and realize God if one does
not seek the invisible subtle body.
During a wakeful state, the physical body, mind,
intellect, and ego are active. In a dream state, the
individual soul temporarily creates a dream world
and wanders in it with a dream body without leaving
the physical body. In deep sleep, the individual soul
completely rests in the Eternal Being (Spirit) without
being bothered by mind and intellect. Supreme
Being, the Universal Consciousness, watches us as a
witness during all the three states wakeful, dream,
and deep sleep. The living entity leaves one physical
body and takes another body after death. The living
entity becomes bound or lost, then tries to be
liberated by discovering its real nature. Reincarnation
allows the living entity to change its vehicle, the
physical body, during the long and difficult spiritual
journey to the Supreme Being. The individual soul
acquires different physical bodies till all Karma is ex-
hausted; after that, the goal of attaining the Supreme
Being is reached.
It is said that Spiritual Being wears the veil of
illusion, becomes an individual soul, and takes
human and other forms just to perform the cosmic
The Bhagavad Gita 62
drama in which the writer, producer, director, all the
players, as well as the audience are the same. Lord
performs, plays, and enjoys His own creation. Our
problems will disappear if we keep in mind that we
are just playing a role and never take things very
personally. In order to see the cosmic player, we must
detach our mind from the play. Science deals with the
knowledge of the cosmic play; spirituality deals with
the knowledge of the cosmic Player as partially
understood by the individual player.
The living entity enjoys sense objects using six
sensory faculties of hearing, touch, sight, taste,
smell, and mind. The ignorant cannot perceive
living entity departing from the body nor staying
in the body and enjoying sense pleasures by
associating with the material body. But those who
have the eye of Self-knowledge can see it. (15.09-
10)
Senses lose their taste for material enjoyment
when they develop a higher taste for the nectar of
spiritual bliss. The attainment of spiritual bliss is the
real fulfillment of one's desire for sense gratification.
A purified soul will refrain from doing wrong things
that arise from residual, subtle desires for sensual
pleasures.
The yogis, striving for perfection, behold the
living entity abiding in their inner psyche as
consciousness, but the ignorant whose inner
psyche is not pure, even though striving, cannot
perceive Him. (15.11)
SPIRIT IS THE ESSENCE OF EVERYTHING
Know that light energy to be Mine that comes
from the sun and illumines the whole world and is
in the moon, and in fire. (See also 13.17 and 15.06)
(15.12).
The light of the sun is a reflection of His radiance
(RV 10.07.03). The knowers of the Supreme Being
visualize everywhere in themselves, in every
human being, and in the whole universe that
supreme cluster of light which is the source of the
visible world and which shines like the all-pervading
daylight (ChU 3.17.07). The world and its objects are
only pictures made of shadows and light, cast on a
cosmic movie screen (Yogananda). The Koran says:
Allah is the light of the heavens and the earth (Surah
24.35).
The holy eternal light has the shape of a huge
shining cluster of bright light energy. It is the light of
the Supreme Being that is in the eternal light and in
all the luminaries of the galaxies, such as the sun, the
moon, and the stars. It is His light that is in wood,
lamps, candles, and is the energy in all living beings.
His light is behind all lights and the source of all
energy in the universe. Without the power of the
Supreme Being, fire is unable to burn a blade of
grass. This light of the Supreme Being cannot be
realized and seen unless one has completely stilled
and strengthened the mind, purified the intellect, and
developed the power of will and visualization. One
must also be strong enough to bear the mental shock
generated while experiencing the light of all lights in
trance.
Just as the complete spectrum of sunlight is not
visible to the human eye without a prism, similarly,
we cannot see the light of the Supreme Being without
the grace of God and scriptural reading. The yogis
who have tuned-in their consciousness with the
supreme consciousness can see the eternal light in
trance. The entire universe is sustained by the energy
of the Supreme Being and reflects His glory.
Entering the earth, I support all beings with
My energy. Becoming the sap-giving moon, I
nourish all the plants. (15.13)
Becoming the digestive fire, I remain in the
body of all living beings. Uniting with vital breaths
or bioimpulses, I digest all types of food. (15.14)
And I am seated in the inner psyche of all
beings. Memory, Self-knowledge, and removal of
doubts and wrong notions about God come from
Me. I am, in truth, that which is to be known by
the study of all the Vedas. I am, indeed, the author
as well as the student of the Vedas. (See also 6.39)
(15.15)
The Supreme Being is the source of all scriptures
(BS 1.01.03). The Lord resides in the inner psyche
(or the causal heart) as the consciousness of all
beings not in the physical heart of the body as
commonly misunderstood.
WHAT ARE THE SUPREME SPIRIT, SPIRIT
AND THE INDIVIDUAL SOUL?
There are two entities in the cosmos: The
changeable or temporal Divine Beings, and the
unchangeable Eternal Being (Spirit). All created
beings are subject to change, but the Spirit does
not change. (15.16)
Two aspects of divine manifestation
Divine Beings and the Eternal Being (Spirit) are
described here. The entire creation including Lord
Brahm (the creative force), all celestial controllers,
fourteen planetary spheres, down to a blade of grass
is the expansion of Divine Beings. Spirit is the
Consciousness, the cause of all causes, from which
Divine Beings, material Nature, and countless
cosmos take birth, by which they are sustained, and
into which they become dissolved again and again.
Divine Beings and Spirit are called matter and spirit
The Bhagavad Gita
63
in verses 7.04-05, Asat and Sat in verses 9.19,
creation and the Creator, respectively, in verses
13.01-02, and Womb and seed-giving Father in
verses 14.03-04. The Supreme Being is beyond both
Divine Beings and Spirit, and is called the Absolute
Reality in the scriptures and in the following verses:
The Supreme Being is beyond both the
temporal Divine Beings and the Eternal Being. He
is also called the eternal Lord (Ishvara), who
pervades the three worlds and sustains them.
(15.17)
Because I, the Supreme Being, am beyond
both the temporal and the eternal, therefore I am
known in this world and in the scriptures as the
Supreme Being (Absolute Reality, Truth,
Supersoul) (15.18)
Basically, there are two different aspects (or
levels of existence) Temporal Beings (also called
Divine Souls, Divine Beings, temporal Divine
Beings, Deva, celestial forces, guardian angels), and
the Eternal Being (Spirit, Atm, Brahma) of One
and the same Absolute Reality known as the Supreme
Being. The invisible, unchanging, and immutable
entity is called Eternal Being. The temporal Divine
Beings are the expansions of the Eternal Being in the
material world. The entire creation is ever-changing
and mutable and is also called temporal. Both
Temporal and Eternal Being are expansions of the
Supreme Being. The Supreme Being the basis of
both Temporal and Eternal is the highest or the
Absolute, who is referred to by various names. The
personal aspect of the Absolute is called by names,
such as Krishna, Mother, Father, and Allah.
The wise, who truly understand Me as the
Supreme Being, know everything and worship Me
wholeheartedly, O Arjuna. (See also 7.14, 14.26,
and 18.66) (15.19)
Thus, I have explained this most secret
transcendental science of the Absolute. Having
understood this, one becomes enlightened, ones
all duties are accomplished, (and the goal of
human life is achieved) O Arjuna. (15.20)
Thus ends Chapter 15 of the Bhagavad Gita


CHAPTER 16
DIVINE AND THE DEMONIC QUALITIES
A LIST OF MAJOR DIVINE QUALITIES THAT
SHOULD BE CULTIVATED
Lord Krishna said: Fearlessness, purity of the
inner psyche, perseverance in the yoga of Self-
knowledge, charity, sense-restraint, sacrifice,
study of the scriptures, austerity, honesty;
nonviolence, truthfulness, absence of anger,
renunciation, equanimity, abstinence from
malicious talk, compassion for all creatures,
freedom from greed, gentleness, modesty, absence
of fickleness, splendor, forgiveness, fortitude,
cleanliness, absence of malice, and absence of
pride these are some of the qualities of those
endowed with divine virtues, O Arjuna. (16.01-03)
One must not condemn anybody and commend
oneself (MB 3.207.50). We should treat others in the
same manner as we would like ourselves to be treated
(MB 12.167.09). A person of demonic nature needs
to be dealt with and controlled differently than a
person of divine nature (MB 12.109.30). No one is
perfect. People do things because they dont know
any better, so we should not censure them. We all
pay the price for those who act out of ignorance.
Speaking ill of others is the most heinous sin. Do not
see others faults; improve your own shortcomings
until you yourself become enlightened.
One should not talk about, listen to, or even think
about the faults and shortcomings of others. When we
think about the defects of others, our own minds
become polluted. Nothing is gained by finding fault
with others; therefore, find your own faults and
correct them. To love the unlovable, to be kind to the
unkind, and to be gracious to the ungracious is really
divine. It is said that we will have to account for how
we treat others.
Values may also create problems if one forgets
that people have different values; my values will be
different from yours. A conflict of values between
individuals ruins relationships. In practice, sometimes
two values of the same person also conflict. For
example, if telling a lie saves a valuable life, one
should not tell the truth. One should not be blindly
attached to values because a value is not absolute.
We should neither sneer at any ideal nor judge others
by our own standards because basic unity in variety is
the plan of the creator.
All kinds of people make up this world. You
want to change others so that you can be free, but it
never works that way. If you accept others totally and
unconditionally, only then you are free. People are
what they are because they have their own
backgrounds, and they cannot be otherwise (Swami
Dayananda). You can love your spouse and not like
the way he or she acts. Your enemy might become
your friend if you allow him or her to be who he or
she is. If you want to make an enemy, try to change
someone. People will change only when it becomes
more difficult to suffer than to change. No one is in a
The Bhagavad Gita 64
position to disqualify anothers way of life, thinking,
or ideas. Evolution on the ladder of perfection is a
slow and difficult process. It is not an easy task to get
rid of Karmic impressions of the past, but one must
try. Changes come by ones own effort and when the
season of the grace of God comes, not a day before.
Also, the manifestation of primordial energy,
consciousness, is different in different beings.
Therefore, seek reconciliation with everything in the
universe, and everything will become your friend.
Ramakrishna said: When divinity dawns, the human
weaknesses vanish of their own accord just as the
petals drop off when the flower develops into the
fruit.
Mortals are helplessly tied like cattle by the rope
of latent desires born of their Karmic footprints. This
rope can be cut only if we use the God-given knife of
intellect that animals do not have. A tiger is
controlled by the instinct to kill and is helpless in this
regard. Human beings are endowed with intellect and
power to reason by which they can slowly and
steadily cut the rope. We fail to use our power of rea-
soning and intellect due to ignorance. Ones enemy is
none other than the other side of oneself. Sometimes
intellect is taken away by the trick of divine illusory
energy (My) before the dawn of fate-born
adversity. One must use intellect, the precious divine
gift to human beings, to analyze the situation. There
is no other way to get out of the vicious circle of
My.
No one can hurt one who does not do violence to
others by thought, word, or deed (VP 1.19.05). Even
violent animals do not harm those who practice
nonviolence by thought, word, and deed (MB
12.175.27). One who does not do violence to any
creature, gets what one wishes and becomes
successful in all spiritual disciplines without too
much effort (MS 5.47).
The higher form of life uses the lower form of
life as food for sustenance (MB 12.15.20). It is
impossible to practice nonviolence or any other
value in an absolute sense. Even farming
operations involve violence to insects and
earthworms. Practicing nonviolence towards all
creatures is meant for our own evolution on the
ladder of perfection. A minimal amount of necessary
violence in the day-to-day practical life is required.
Determination of minimum violence is, of course,
very subjective. Violence should never be used in
service of a personal grudge. It may be used to
defend the weak or to uphold Dharma (order and
justice).
A LIST OF DEMONIC QUALITIES THAT
SHOULD BE GIVEN UP BEFORE SPIRITUAL
JOURNEY CAN BEGIN
O Arjuna, the marks of those who are born
with demonic qualities are: Hypocrisy, arrogance,
pride, anger, harshness, and ignorance. (16.04)
It is the universal practice to return the favor
in one way or another to those who have been
helpful to you (VR 5.01.113). An ungrateful person is
the worst person. One must abandon such a person
(MB 12.168.26). There is no atonement for ungrate-
fulness in this world (MB 12.172.25). It is said that
even carnivores do not eat the flesh of an ungrateful
person (MB 5.36.42). One must feel and express
genuine gratitude if one accepts something from
another person.
Divine qualities lead to salvation, the demonic
qualities are said to be for bondage. Do not grieve,
O Arjuna you are born with divine qualities.
(16.05)
Habits of sinful activity are very difficult to get
rid of; therefore, one should always avoid sinful acts
and practice good deeds (MB 3.209.41). Fundamental
morality is the backbone of spiritual life. Self-
knowledge without moral virtues is incomplete and is
hypocrisy.
THERE ARE ONLY TWO TYPES OF HUMAN
BEINGS THE WISE AND
THE IGNORANT
There are only two types (or castes) of human
beings in this world: The divine, or the wise; and
the demonic, or the ignorant. The divine has been
described at length, now hear from Me about the
demonic, O Arjuna. (16.06)
Self-knowledge manifests as divine qualities, and
ignorance manifests as demonic qualities. Those who
are in tune with the cosmic plan have divine qualities;
those who are out of tune with the divine plan
possess demonic qualities. Those who acted piously
in their past lives are born with divine qualities, and
those who were sinful in previous life are born with
demonic qualities.
Persons of demonic nature do not know what
to do and what not to do. They have neither purity
nor good conduct nor truthfulness. (16.07)
They say: The world is unreal, without a
substratum, without a God, and without an order.
Sexual union of man and woman alone and
nothing else causes the world. (16.08)
Adhering to these (and other) twisted, diabolic
views, these degraded souls with small intellect
and cruel deeds are born as enemies for the
destruction of the world. (16.09)
The Bhagavad Gita
65
Filled with insatiable desires, hypocrisy, pride,
and arrogance; holding wrong views due to
delusion they act with impure motives. (16.10)
Obsessed with endless anxiety lasting until
death, considering sense gratification their highest
aim, and convinced that sense pleasure is
everything; (16.11)
Bound by hundreds of ties of desire and
enslaved by lust and anger, they strive to obtain
wealth by unlawful means to fulfill sensual
pleasures. They think: (16.12)
This has been gained by me today; I shall
fulfill this desire; I have this much wealth and will
have more wealth in the future; (16.13)
That enemy has been slain by me, and I shall
slay others also. I am the Lord. I am the enjoyer. I
am successful, powerful, and happy; (16.14)
I am rich and born in a noble family. Who is
equal to me? I shall perform sacrifice, I shall give
charity, and I shall rejoice. Thus deluded by
ignorance, (16.15)
Bewildered by many fancies, entangled in the
net of delusion, addicted to the enjoyment of
sensual pleasures, they fall into a foul hell. (16.16)
Self-conceited, stubborn, filled with pride and
intoxication of wealth, they perform sacrifice only
in name for show, not according to scriptural
injunction. (16.17)
These malicious people cling to egoism, power,
arrogance, lust, and anger; and they deny My
presence in their own body and in others' bodies.
(16.18)
SUFFERING IS THE DESTINY OF
THE IGNORANT
I hurl these haters, these cruel, sinful, and
mean people, into the cycles death and birth in the
womb of demons (or degraded parents) again and
again according to their Karma. (16.19)
O Arjuna, entering the wombs of demons,
birth after birth, the deluded ones sink to the
lowest level without ever attaining Me (until their
minds turn Godward by My causeless mercy).
(16.20)
A never-ending war between good and evil forces
is going on in each persons life. One takes birth to
learn to purge the demonic qualities that block the
gateway to God-realization. God appears only after
the devil within us is completely subjugated. Spirit
does not have any of the three qualities of material
Nature. These qualities belong to body and mind
only. Scriptures say: The divine, illusory energy
(My) creates a multitude of pairs of opposites, such
as good and evil, loss and gain, pleasure and pain,
hope and despair, compassion and apathy, generosity
and greed, perseverance and laziness, courage and
cowardice, love and hatred, merits and demerits, and
divine and demonic qualities. They have no real
existence whatsoever. Therefore, it is wise not to note
any merit or demerit in people (BP 11.19.45, TR
7.41.00).
LUST, ANGER, AND GREED ARE THE
THREE GATES TO HELL
Lust, anger, and greed are the three gates of
hell leading to the downfall (or bondage) of the
individual. Therefore, one must (learn to) give up
these three. (16.21)
The Upanishad says: A golden gate (of lust,
anger, greed, illusion, delusion, and attachment)
blocks the passage to God (IsU 15). This gate can be
opened by concerted, individual effort only. Lust,
anger, and greed were created to control the entry of
human beings to heaven and to lead them to the gates
of hell. Lust, anger, and greed evaporate from the
mind only after discovering that there is no I and
'my. Uncontrolled greed for material possessions of
modern civilization may destroy the possessor by
destroying the natural environment, the very support
of life and civilization.
Desire or lust is the root of all evil. Mundane
desires are also the origin of all demonic qualities.
These demonic or negative qualities, such as anger,
greed, attachment, pride, jealousy, hatred, and fraud,
are born out of desire and are also called sin. Desire,
when fulfilled, brings more desires, thereby breeding
greed. Unfulfilled desires cause anger. Anger is a
temporary insanity. People do sinful acts when they
are angry. They who act in haste under the spell of
anger repent afterwards. Ignorance of metaphysics is
responsible for lust; therefore, lust can be removed
only by acquiring Self-knowledge. Lust also obscures
Self-knowledge as a cloud covers the sun. One must
learn to control desires with contentment, and anger
with forgiveness. They who have overcome desires
have really conquered the world and live a peaceful,
healthy, and happy life.
One who is liberated from these three gates of
hell, O Arjuna, does what is best and consequently
reaches Me. (16.22)
Lust, anger, and greed are the commanders of the
army of illusion (My) that must be defeated before
salvation is possible. The best way to become free
from demonic qualities is to follow any one of the
paths discussed in the Gita, as well as other scriptural
injunctions.
ONE MUST FOLLOW THE
SCRIPTURAL INJUNCTIONS
The Bhagavad Gita 66
One who acts under the influence of desires,
disobeying scriptural injunctions, neither attains
perfection nor happiness, nor the Supreme Abode.
(16.23)
The world becomes full of sweetness and beauty
for those who live their life according to the law of
the scriptures (RV 1.90.06). A scripture is the
blueprint for society. It deals with every aspect of life
and lays down the ground rules for proper devel-
opment of all men, women, and children. For
example, Manu said: Women must be honored and
adorned. Where women are honored, there celestial
controllers dwell pleased. Women must always be
loved and protected from the temptation of evil-
minded men. A womans father protects her in
childhood, her husband protects her in youth, and her
sons protect her in old age (MS 3.56). Fortitude,
righteousness (Dharma), friends, and spouse these
four are tested only during adversity. To be devoted
in thought, word, and deed to each other should
be the only religion, the only vow, and the only duty
of a husband and wife. The Bible says: Men ought to
love their wives as their own bodies, and the wife
should respect her husband. Respect, and submit
yourselves one to another in the fear of God
(Ephesians 5.21-33). However, men and women have
differing roles to play in the cosmic drama; therefore,
their needs and temperament are different.
One must not find fault or criticize any scripture
because the scripture is the foundation stone of
righteousness (Dharma) and social order. One can get
name, fame, peace, and salvation by just following
the scriptures (MS 2.09). The study of scriptures
keeps the mind absorbed in high thoughts and is a
spiritual discipline by itself. One is delivered by the
practice of the truth of the scriptures and not by mere
lip service. Guru Nanak said: One who preaches to
others but does not practice the same, shall take birth
again and again.
Let God, Gita, and Guru show us the way to en-
lightenment. People cannot be saved from the spell of
divine, illusory power (My) just by using their own
wisdom. They must follow a scripture with faith,
especially in this age when it is difficult to find a true
guru. Adherence to the high teachings of the
scriptures will ward off all evil and bring about good.
If a bridge is built, anyone can easily cross the river,
no matter how big a river is. Similarly, the scripture
is the bridge to cross over the river of My.
Therefore, one should always follow the guidance of
a person who is well versed in the scriptures, as
stated by the Lord in the following verse:
Therefore, let the scripture be your guide in
determining what should be done and what should
not be done. You should perform your duty
following the scriptural injunction. (16.24)
The Ten Commandments of Hinduism according
to sage Patanjali (PYS 2.30-2.32), are: (1)
Nonviolence, (2) Truthfulness, (3) Non-stealing, (4)
Celibacy or sense control, (5) Non-greed, (6) Purity
of thought, word, and deed, (7) Contentment, (8)
Austerity or renunciation, (9) Study of scriptures, and
(10) Surrendering to God with faithful loving
devotion.
Compare these with the ten basic teachings of the
Bible: (1) Thou shall not kill, (2) Do not lie, (3) Do
not steal, (4) Do not commit adultery, (5) Do not
covet, (6) Do not divorce your wife, (7) Do for others
what you want them to do for you, (8) If anyone slaps
you on the right cheek, turn the other cheek, (9) Love
your neighbor as yourself, and (10) Love the Lord
with all thy heart.
The Eightfold Noble Path of Buddhism is: Right
view, right thought, right speech, right deeds, right
livelihood, right effort, right resolve, and right
meditation. Abstinence from all evil, performance of
good acts, and purification of the mind is the doctrine
of Buddha.
The five cardinal principles of Islam are: (1)
Faith in God, His message, and His messengers; (2)
Meditation and prayer on the glory, greatness, and
the message of God for spiritual growth; (3) Helping
others by giving charity; (4) Austerity for self-
purification by fasting in the month of Ramadan; and
(5) Pilgrimage to the holy places.
All great masters have given us Truth revealed by
the Supreme. Krishna taught us to feel spiritual
oneness by seeing divinity in each and everyone.
Buddha taught us to purify ourselves and have
compassion for all creatures. Christ asked us to love
all beings as we love ourselves. Muhammad taught us
to submit to the will of God and act like His
instruments.
In some religions, however, only the members of
ones own sect are considered favorites of God, and
others are considered infidels. The Vedas teach not
only mere religious tolerance but the acceptance of
all other religions and prophets as analogous to ones
own. The Vedas say: Let noble thoughts come to us
from everywhere (RV 1.89.01). The dignity and
welfare of humanity lie in the unity of races and
religion (Swami Harihar). True knowledge of religion
breaks down all barriers, including the barriers
between faiths (Gandhi). Any religion that creates
walls of conflict and hatred among people in the
The Bhagavad Gita
67
name of God is not a religion, but selfish politics in
disguise. We have no right to criticize any religion,
sect, or cult in any way. Differences in human
interpretation of scriptures the transcendent voice
are due to taking the literal meaning, prejudice,
ignorance, taking lines out of context, as well as
distortion, misinterpretation, and interpolation with
personal selfish motives.
Thus ends Chapter 16 of the Bhagavad Gita

CHAPTER 17
THREEFOLD FAITH
Arjuna said: What is the mode of devotion of
those who perform spiritual practices with faith
but without following the scriptural injunctions, O
Krishna? Is it in the mode of goodness, passion, or
ignorance? (17.01)
THREE TYPES OF FAITH
Lord Krishna said: The natural faith of
embodied beings is of three kinds: Goodness,
passion, and ignorance. Now hear about these
from Me. (17.02)
O Arjuna, the faith of each is in accordance
with ones own natural disposition (that is
governed by latent Karmic impressions
(Samskra)). One is known by ones faith. One
can become whatever one wants to be (if she or he
constantly contemplates (or visualizes) the object
of burning desire with deep faith in God). (17.03)
One can attain success in any endeavor if one
perseveres with firm determination (MB 12.153.116).
Whatever a person of purified mind desires, is
obtained (MuU 3.01.10). The doer of good acts
becomes good, and the doer of evil becomes evil.
One becomes virtuous by virtuous deeds and vicious
by vicious acts (BrU 4.04.05). We all have the power
to change. One becomes what one constantly and
intensely thinks of, irrespective of reasons, such as
reverence, fear, jealousy, love, or even hatred (BP
11.09.22). You always get what you look for
consciously or unconsciously. The thought produces
action; action soon becomes habits and habit leads to
success in any endeavor when it becomes passion.
Become passionate about what you want to achieve,
and you will achieve it. Burning desire brings out the
dormant forces.
We are the products of our own thoughts and
desires, and we are our own architects. Thoughts
create our destiny. We become what we think. There
is a tremendous power in our thoughts to draw on the
negative or positive energies around us. Where there
is a will, there is a way. We should harbor noble
thoughts because thoughts precede deeds. Thoughts
control our physical, mental, financial, as well as
spiritual well-being. Never allow any negative
thought or doubt to enter. We have such a great
power at our disposal, yet the irony is that we fail to
use it. If you do not have what you want, you are not
committed to it one hundred percent. You are the
cause of everything that happens to you. You should
not expect lifes very best if you are not giving your
very best. Success is achieved by a series of well
planned steps taken slowly and persistently. Stephen
Covey says: "The best way to predict your future is to
create it. Every great achievement was once
considered impossible. Never underestimate the
potential and power of the human mind and spirit.
Many books have been written and motivational
programs developed for the practical application of
the power of faith in this single mantra of the Gita.
The relaxed, meditative, subconscious mind has great
powers to do anything you want healing, wealth,
Nirvna, etc.
A simple method to order your subconscious
mind to fulfill a noble desire is to visualize your goal
during Alpha (half awake) state of mind just before
sleeping, every night for 15 minutes and have a deep
faith that you will get what you want.
Persons in the mode of goodness worship
celestial controllers; those in the mode of passion
worship supernatural rulers and demons; and
those in the mode of ignorance worship ghosts and
spirits. (17.04)
Ignorant persons of demonic nature are those
who practice severe austerities without following
the prescription of the scriptures, who are full of
hypocrisy and egotism, who are impelled by the
force of desire and attachment, and who
senselessly torture the elements in their body and
also Me who dwells within the body. (17.05-06)
THREE TYPES OF FOOD
The food preferred by all of us is also of three
types. So are the sacrifice, austerity, and charity.
Now hear the distinction between them. (17.07)
The foods that promote longevity, virtue,
strength, health, happiness, and joy are juicy,
smooth, substantial, and nutritious. Persons in the
mode of goodness like such foods. (17.08)
One should eat good food for protecting and sus-
taining life as a patient takes medicine for protection
from disease (MB 12.212.14). Whatever a person
eats, his or her personal deity eats the same (VR
2.104.15, See also Gita 8.24). (Because) I am Thou,
and Thou art I (BS 3.3.37). The food we eat becomes
divided into three constituents. The grossest part
turns into feces; the medium component becomes
flesh, blood, marrow, and bone. Semen, the subtlest
part, rises upward and nourishes the brain and subtle
organs of the body by uniting with the vital force
(ChU 6.05.01-6.06.02). Food is called the root of the
body-tree. A healthy body and mind are the
prerequisite for success in spiritual life. The mind
will be healthy if the body is healthy. Persons in the
The Bhagavad Gita 68
mode of goodness like vegetarian foods. One can also
become a noble person by taking vegetarian food
because one becomes what one eats.
People in the mode of passion like foods that
are very bitter, sour, salty, hot, pungent, dry, and
burning, and cause pain, grief, and disease. (17.09)
People in the mode of ignorance like foods that
are stale, tasteless, putrid, rotten, refuses, and
impure (such as meat and alcohol). (17.10)
Purity of mind comes from purity of food.
Truth is revealed to a pure mind. One becomes free
from all bondage after knowing the Truth (ChU
7.26.02). Gambling, intoxication, illicit sexual
relationships, and meat-eating are a natural, negative
tendency of human beings, but abstaining from these
four activities is really divine. One must avoid these
four pillars of sin (BP 1.17.38). Abstaining from
meat-eating is equivalent to performing one hundred
holy sacrifices (MS 5.53-56).
THREE TYPES OF SACRIFICES
Sacrifice, enjoined by the scriptures and
performed without the desire for the fruit, with a
firm belief and conviction that it is a duty, is in the
mode of goodness. (17.11)
Sacrifice that is performed only for show and
aiming for fruit, is in the mode of passion, O
Arjuna. (17.12)
Sacrifice that is performed without following
the scripture, in which no food is distributed,
which is devoid of mantra, faith, and gift, is said to
be in the mode of ignorance. (17.13)
A spiritual discipline or sacrifice is incomplete
without a mantra, and a mantra is incomplete without
a spiritual discipline (DB 7.35.60).
AUSTERITY OF THOUGHT,
WORD, AND DEED
The worship of celestial controllers, offering
reverence to people, the guru, and the wise;
purity, honesty, celibacy, and nonviolence these
are said to be the austerity of deed. (17.14)
Speech that is non-offensive, truthful,
pleasant, beneficial, and is used for the regular
reading aloud of scriptures is called the austerity
of word. (17.15)
The path of truth is the path of spiritual progress.
The Upanishad says: Only the truthful wins, not the
untruthful. Truth is the divine path by which the
sages, who are free from desires, ascend to the
Supreme Abode (MuU 3.01.06). To be truthful is
desirable. To speak what is beneficial is better than
speaking truth. That which brings the greatest benefit
to a person is the real truth (MB 12.329.13). The real
truth is that which produces the maximum benefit to
people. That which harms a person in any way is
untrue and wrong although it may appear to be
true at the first sight (MB 3.209.04). One may lie to
protect the truth, but must not speak the truth for the
protection of a lie.
A wise person should speak the truth if it is
beneficial and keep quiet if it is harmful. One must
speak the beneficial truth whether it is pleasant or
unpleasant. Non-beneficial pleasant speech, such as
flattery, should be avoided (VP 3.12.44). A pleasant
speech is beneficial to all. One who speaks pleasantly
wins the heart of all and is liked by everybody (MB
12.84.04). The wound inflicted by harsh words is
very difficult to heal. The wise should never inflict
such wounds on others (MB 5.34.80). Sweetness of
speech and calmness of mind are the marks of a true
yogi (Swami Atmananda Giri). One may lie if it
becomes absolutely necessary to protect life,
property, and righteousness (Dharma); during
courtship; and for getting married (MB 12.109.19).
Husband and wife should try to improve and help
develop each other with tender loving care as a cow
purifies her calf by licking. Their words to each other
should be sweet, as if dipped in honey (AV 3.30.01-
02).
Truth is the root of all noble virtues. One should
present the bitter pill of truth with a sugar coating of
pleasantness. Be truthful in a pleasant manner, but do
not deviate from truth for the sake of pleasantness.
Use candor with courtesy and avoid flattery. Speech
should always be beneficial, truthful, and sweet.
According to the Bible: It is not what goes into a
persons mouth that makes one unclean; rather, what
comes out of it (Matthew 15.11). Speech is the verbal
reflection of one's personality, thinking, and mind;
therefore, we should prefer silence to almost anything
negative. Abstinence from harmful speech is very
important.
The austerity of thought includes serenity of
mind, gentleness, equanimity, self-control, and the
purity of thought. (17.16)
THREE TYPES OF AUSTERITY
The above mentioned threefold austerity (of
thought, word, and deed) practiced by yogis with
supreme faith, without a desire for the fruit, is
said to be in the mode of goodness. (17.17)
Nonviolence, truthfulness, forgiveness, kindness,
and control of mind and senses are considered
austerity by the wise (MB 12.79.18). There cannot be
purity of word and deed without purity of thought.
Austerity that is performed for gaining
respect, honor, reverence, and for the sake of
The Bhagavad Gita
69
show yielding an uncertain and temporary result,
is said to be in the mode of passion. (17.18)
Austerity performed with foolish stubbornness
or with self-torture or for harming others, is said
to be in the mode of ignorance. (17.19)
THREE TYPES OF CHARITY
Charity that is given at the right place and
time as a matter of duty, to a deserving candidate
who does nothing in return, is considered to be in
the mode of goodness. (17.20)
Charity in the mode of goodness is the best
purifying, beneficial, and righteous act. It equally
benefits both the giver and the receiver (MB
13.120.16). If you give a charity or gift, watch
yourself closely for ulterior motives; don't look for
anything in return. One never does anything for
others, but for ones own benefit. Even charitable
works done for others are really done for ones own
good (MB 12.292.01). It is the giver, not the receiver,
who is blessed. Yogiraj Mumtaz Ali says: When you
serve a less fortunate person in any way material
or spiritual you are not doing him or her a favor.
In fact, one who receives your help does you a favor
by accepting what you give, thereby helping you to
evolve and move closer to the divine, blissful being,
who in reality is within all.
Charity taken unnecessarily compelled by
greed for name or fame does great harm to the
recipient. Improper charity harms both the giver and
the taker (MS 4.186). Give anything you can love,
knowledge, help, service, prayer, food, but look for
no return. Love the cheapest charity holds the
key to enter His Kingdom. Charity is not only the
best, but also the only use of wealth. However, all
genuine requests for charity should be handled with
delicate care and diplomacy because charity denied
may create a negative feeling that is harmful.
Charity has no value if the money is earned by
wrongful means (MB 5.39.66). To obtain wealth for
meritorious or charitable deeds using wrong means is
like soiling ones dress and then washing it. Not to
soil the dress in the first place is better than washing
the dress after soiling (MB 3.02.49). You cannot
accomplish a worthy end with unworthy means. Ends
and means are absolutely inseparable (Stephen
Covey). It is not possible to help everybody by giving
material goods and money. To pray for the physical
and spiritual welfare of others in trouble or need
including ones not on your favorite list is called
mental charity.
Charity that is given unwillingly or to get
something in return or looking for some fruit, is
said to be in the mode of passion. (17.21)
Jesus said: When you give something to a needy
person, do not make a big show of it, but when you
help a needy person, do it in such a way that even
your closest friend will not know about it (Matthew
6.02-03). Charity given anonymously is the best
charity. To give charity to an unworthy person or
cause and not to give to a worthy person, are both
wrong and worse than giving no charity. Charity that
is obtained without asking for it, is the best; charity
that is obtained upon asking is the second best; and
charity given unwillingly should be avoided.
Charity that is given at a wrong place and time
to unworthy persons or without paying respect to
the receiver or with ridicule, is said to be in the
mode of ignorance. (17.22)
Be considerate and compassionate to those
less fortunate than you. Charity should be given
without humiliating the receiver. Charity given by
humiliating the receiver destroys the giver (VR
1.13.33). One should always remember that God is
both the giver and the receiver.
THREEFOLD NAME OF GOD
God is called by threefold name OM TAT SAT.
People with divine qualities, the Vedas, and
sacrifice (or selfless service) were created by God
in the ancient time. (17.23)
Therefore, acts of sacrifice, charity, and
austerity prescribed in the scriptures are always
commenced by uttering any one (such as OM,
Amen, or Allah) of the many names of God by the
knowers of the Supreme. (17.24)
The seekers of salvation perform various types
of sacrifice, charity, and austerity by uttering: He
is all or Tat without seeking a reward. (17.25)
The word 'Truth or Sat' is used in the sense of
Reality and goodness. The word Truth is also used
for an auspicious act, O Arjuna. (17.26)
Faith in sacrifice, charity, and austerity is also
called Truth. Selfless service for the sake of the
Supreme is, in truth, termed as Truth. (17.27)
Whatever is done without faith whether it is
sacrifice, charity, austerity, or any other act is
useless. It has no value here or hereafter, O
Arjuna. (17.28)
Thus ends Chapter 17 of the Bhagavad Gita
CHAPTER 18
NIRVNA THROUGH RENUNCIATION
Arjuna said: I wish to know the nature of
renunciation and sacrifice, and the difference
between the two, O Lord Krishna. (18.01)
DEFINITION OF RENUNCIATION
AND SACRIFICE
The Bhagavad Gita 70
Lord Krishna said: The sages define
renunciation as abstaining from all desire-
prompted work. The wise define sacrifice as the
sacrifice of (and the freedom from attachment to)
the fruits of all work. (See also 5.01, 5.05, and
6.01) (18.02)
We have used the word 'renunciation' for
Samnysa, and 'sacrifice' for Tyga in this rendering.
A renunciant (Samnysi) does not own anything. A
true renunciant works for others and lives for not
on others. Samnysa means complete renunciation
of doership, ownership, and personal selfish motive
behind an action, whereas Tyga means renunciation
of attachment to the fruits of all work, or working just
for God. A person who does sacrificial services
(Sev) for God is called Tygi or a KarmaYogi. Thus
a Tyagi who thinks that he or she is doing all works
just to please God will always remember Him.
Therefore, it is mentioned in verse 12.12 that Tyga
is the best spiritual practice. The words Samnysa
and Tyga are used interchangeably in the Gita
because there is no real difference between the two
(See verses 5.04, 5.05, 6.01, and 6.02). According to
the Gita, Samnysa does not mean living in the forest
or any other secluded place outside society.
Samnysa is a state of mind that is completely
detached from the outcome or the fruits of work.
Everybody desires peace of mind, but that is only
possible for one who works for God without being
attached to results and dedicates the results of all
work to God. This is not necessarily the same as
offering all one's material wealth and possessions to
one's guru as propagated by some sects.
Some philosophers say that all work is full of
faults and should be given up, while others say
that acts of sacrifice, charity, and austerity should
not be abandoned. (18.03)
O Arjuna, listen to My conclusion about
sacrifice. Sacrifice is said to be of three types.
(18.04)
Acts of service, charity, and austerity should
not be abandoned, but should be performed
because service, charity, and austerity are the
purifiers of the wise. (18.05)
Even these obligatory works should be
performed without any attachment to the fruits.
This is My definite supreme advice, O Arjuna.
(18.06)
THREE TYPES OF SACRIFICE
Giving up one's duty is not proper. The aban-
donment of obligatory work is due to delusion and
is declared to be in the mode of ignorance. (18.07)
One who abandons duty merely because it is
difficult or because of fear of bodily affliction,
does not get the benefits of sacrifice by performing
such a sacrifice in the mode of passion. (18.08)
Obligatory work performed as duty,
renouncing all attachment to the fruit, is alone to
be regarded as sacrifice in the mode of goodness,
O Arjuna. (18.09)
Renunciation of attachment to sensual pleasures
is the real sacrifice (Tyga). The perfection of Tyga
comes only after a person becomes free from the
clutches of attachments and aversions (MB
12.162.17). Selfish attachment to the fruit must be
first given up before giving up all attachments. There
is no eye better than the eye of Self-knowledge, no
austerity better than truth, no pain greater than
attachment, and no pleasure greater than Tyga (MB
12.175.35). One cannot become happy without
Tyga; one cannot become fearless without Tyga;
and one cannot attain God without Tyga (MB
12.176.22). Even the bliss of trance should not be
enjoyed just for the sake of enjoyment. The Gita
recommends renunciation while living in the world
not renunciation of the world as commonly
misinterpreted.
Christ said: If you want perfection, give away
everything you have, and then follow Me (Matthew
19.21). No one can serve two masters. You cannot
serve both God and mammon the material desires
(Matthew 6.24, Luke 16.13). Christ did not hesitate
to sacrifice his own life for the noble teachings. Lord
Rama gave up His kingdom and even His wife for the
establishment of righteousness (Dharma). Give up
attachment and attain perfection by renunciation is
the message of the Vedas and the Upanishads.
Selfless service or Tyga is the essence of the Gita
as given in this last chapter. A person who is Tyagi
cannot commit sin and is released from the cycles of
transmigration. One can cross the ocean of
transmigration and reach the shores of salvation in
this very life by the boat of Tyga.
The Nine Types of Renunciation leading to
salvation, based on the teachings of the Gita, are: (1)
Renunciation of actions forbidden by the scriptures
(16.23-24), (2) Renunciation of lust, anger, greed,
fear, likes and dislikes, and jealousy (3.34, 16.21); (3)
Spurning of procrastination in the search of Truth
(12.09), (4) Giving up feeling pride in ones
knowledge, detachment, devotion, wealth, and
charitable deeds (15.05, 16.01-04); (5) Rejection of
selfish motives and attachment to the fruits of all
works (2.51, 3.09, 4.20, 6.10), (6) Renunciation of
the feeling of doership in all undertakings (12.13,
The Bhagavad Gita
71
18.53), (7) Giving up thoughts of using the Lord to
fulfill selfish, material desires (2.43, 7.16); (8)
Spurning attachments to material objects, such as a
house, wealth, position, and power (12.19, 13.09);
and (9) Sacrifice of wealth, prestige, and even life for
a noble cause and protection of righteousness
(Dharma) (2.32, 4.28).
One who neither hates a disagreeable work,
nor is attached to an agreeable work, is considered
a renunciant (Tyagi), imbued with the mode of
goodness, intelligent, and free from all doubts
about the Supreme Being. (18.10)
Human beings cannot completely abstain from
work. Therefore, one who completely renounces
(attachment to) the fruit of work is considered a
renunciant. (18.11)
The threefold fruit of works desirable,
undesirable, and mixed accrues after death to
one who is not a renunciant (Tyagi), but never to a
Tyagi. (18.12)
FIVE CAUSES OF ANY ACTION
Learn from Me, O Arjuna, the five causes, as
described in the Samkhya doctrine, for the
accomplishment of all actions. They are: the
physical body (the seat of Karma), the modes of
material Nature (the doer), the eleven organs of
perception and action (the instruments), various
life forces, and the fifth is the presiding deities of
the eleven organs. (18.13-14)
These are the five causes of whatever action,
whether right or wrong, one performs by thought,
word, and deed. (18.15)
Therefore, the one who considers ones body
or the Spirit (Atm, soul) as the sole agent, do not
understand, due to imperfect knowledge. (18.16)
One who is free from the notion of doership
and whose intellect is not polluted by the desire to
reap the fruit even after slaying these people
neither slays nor is bound by the act of killing.
(18.17)
Those who are free from the notion of doership,
free from likes and dislikes of their work, and
detached from the fruits of work become free from
Karmic reactions even for the act of killing.
The subject, the object, and the knowledge of
the object are the threefold driving force to an
action. The eleven organs, the act, and the modes
of material Nature are the three components of
action. (18.18)
THREE TYPES OF KNOWLEDGE
Self-knowledge, action, and people are said to
be of three types, according to Smkhya doctrine.
Hear duly about these also. (18.19)
The knowledge by which one sees one and the
same immutable, undivided divinity in all
creatures, such knowledge is in the mode of
goodness. (See also 11.13, and 13.16) (18.20)
The knowledge by which one sees each
individual as different and separate from one
another; such knowledge is in the mode of passion.
(18.21)
The irrational, baseless, and worthless
knowledge by which one clings to one single effect
such as the body as if it is everything, such
knowledge is in the mode of darkness of ignorance
(18.22)
THREE TYPES OF ACTION
Obligatory duty performed without likes and
dislikes and without selfish motives and
attachment to the fruit, is in the mode of goodness.
(18.23)
Action performed with ego, with selfish
motives, and with too much effort, is in the mode
of passion. (18.24)
Action that is undertaken because of delusion,
disregarding consequences, loss, injury to others,
as well as ones own ability, is in the mode of
ignorance. (18.25)
THREE TYPES OF PEOPLE
The person who is free from attachment, is
non-egotistic, endowed with resolve and
enthusiasm, and unperturbed in success or failure
is called good. (18.26)
The person who is impassioned, who desires
the fruits of work, who is greedy, violent, impure,
and affected by joy and sorrow, is called
passionate. (18.27)
The person who is undisciplined, vulgar,
stubborn, wicked, malicious, lazy, depressed, and
procrastinating is called ignorant. (18.28)
THREE TYPES OF INTELLECT
Now hear Me explain, fully and separately, the
threefold division of intellect and resolve, based on
modes of material Nature, O Arjuna. (18.29)
O Arjuna, that intellect is in the mode of
goodness which understands the path of work and
the path of renunciation, right and wrong action,
fear and fearlessness, bondage and liberation.
(18.30)
That intellect is in the mode of passion which
cannot distinguish between righteousness
(Dharma) and unrighteousness (Adharma), and
right and wrong action, O Arjuna. (18.31)
That intellect is in the mode of ignorance
which accepts unrighteousness (Adharma) as
The Bhagavad Gita 72
righteousness (Dharma) and thinks everything to
be that which it is not, O Arjuna. (18.32)
THREE TYPES OF RESOLVE, AND THE
FOUR GOALS OF HUMAN LIFE
That resolve or willpower is in the mode of
goodness by which one manipulates the functions
of the mind, Prna (Life forces, bioimpulses) and
senses for God-realization only, O Arjuna. (18.33)
That resolve is in the mode of passion by
which one, craving for the fruits of work, clings to
duty, wealth, and pleasure with great attachment,
O Arjuna. (18.34)
Doing one's duty, earning wealth, material
enjoyment, and attaining salvation are the four noble
goals of human life for the householder in the Vedic
tradition. Lord Rama said: One who is engaged only
in sense gratification, abandoning duty and earning
wealth, soon gets into trouble (VR 2.53.13). One who
uses duty, earning wealth, and enjoying sensual
pleasure in a balanced manner without any one of the
three being harmed by the other two attains salvation
(MB 9.60.22). A person completely involved in
acquiring and preserving material wealth and
possessions has no time for Self-realization (MB
12.07.41). One can obtain all four noble goals by
devotion to the Lord (VP 1.18.24). One should first
follow Dharma by doing ones duty righteously.
Then one should earn money and make economic
progress, fulfill all noble material and spiritual
desires with the money earned, and progress towards
salvation, the only noble goal of human birth.
As human beings are always afraid of death, a
rich person is always afraid of the tax collector,
thieves, relatives, and natural disasters (MB 3.02.39).
There is great pain in accumulating, protecting, and
losing wealth. The desire for wealth accumulation is
never satisfied; therefore, the wise consider
contentment as the supreme pleasure (MB 3.02.46).
People are never satisfied with wealth and material
possessions (KaU 1.27). One should always
remember that we are just the trustees of all wealth
and possessions.
That resolve is in the mode of ignorance by
which a dull person does not give up sleep, fear,
grief, despair, and carelessness, O Arjuna. (18.35)
THREE TYPES OF PLEASURE
And now hear from Me, O Arjuna, about the
threefold pleasure. The pleasure that one enjoys
from spiritual practice results in cessation of all
sorrows. (18.36)
The pleasure that appears as poison in the
beginning, but is like nectar in the end, comes by
the grace of Self-knowledge and is in the mode of
goodness. (18.37)
One who enjoys the ocean of the nectar of devo-
tion has no use for the sensual pleasures that are like
water of a pond (BP 6.12.22). The river of material
joy dries up quickly after the rainy season if there is
no perennial source of spiritual water. Material
objects are like straws to a Self-realized person.
Sensual pleasures that appear as nectar in the
beginning, but become poison in the end, are in
the mode of passion. (See also 5.22) (18.38)
Two paths the beneficial spiritual path and the
pleasant path of sensual pleasure are open to us.
The wise choose the former while the ignorant
chooses the latter (KaU 2.02). Sensual pleasures wear
out the vigor of the senses and bring diseases in the
end (KaU 1.26). Sensual pleasure is not the object of
precious human birth. Even heavenly enjoyment is
temporary and ends in sorrow. Those who are
attached to sensual delights are like fools who choose
poison in exchange for the nectar of devotion (TR
7.43.01). The ignorant ones, due to delusion, do not
think that they are taking poison while drinking it.
They only know after the result, and then it is too late
(VR 7.15.19). It is the natural tendency of the senses
to go easily toward external sensual pleasures as
water flows downstream. Regrets follow the
fulfillment of all sensual and material desires.
Worldly pleasure is like a mirage in the desert.
Thirsty persons reckon it as water until they come to
drink it and find nothing. Worldly happiness is
temporary and flickering, whereas happiness derived
from spiritual life is permanent and continuous.
Ramakrishna said: One does not feel intensely rest-
less for God until all worldly desires are satisfied.
Manu is of the opinion that it may be easier to control
the senses after enjoying sense pleasure and
discovering its uselessness and harmfulness (MS
2.96). Desirelessness comes easily after most of our
desires are fulfilled. A person may be healthy and
wealthy but still unhappy without a taste of spiritual
pleasure. A spiritually mature person does not miss
worldly pleasures.
Pleasure that confuses a person in the
beginning and in the end as a result of sleep,
laziness, and carelessness, is in the mode of
ignorance. (18.39)
There is no being, either on the earth or
among the celestial controllers in the heaven, who
can remain free from these three modes of
material Nature. (18.40)


The Bhagavad Gita
73
DIVISION OF LABOR IS BASED
ON ONES ABILITY
The division of human labor into four
categories is also based on the qualities inherent in
peoples nature or their make up. (See also 4.13)
(18.41)
In the ancient Vedic system, activities of human
beings were categorized into four social orders, based
on the three modes of material Nature. These four
orders are often mistaken for the caste system of
modern times in India and elsewhere that is based on
birth only. These four, universal, social orders of
human society, as described by Lord Krishna, relate
to persons nature, quality, and work, not their birth.
Those who were dominated by the mode of goodness
and were peaceful and self-controlled were called
Brhmanas. Those who were controlled by passion
and preferred to engage in administration and
protective services were labeled Kshatriyas. Those
under the mixed modes of passion and ignorance,
engaged in farming and trades, were called Vaishyas.
Those mostly in the lowest mode of ignorance were
called Shudras, and their nature was to serve the
other three social orders.
The Vedas compare human society with a person
whose four main limbs (head, hands, stomach and
legs) represent the four broad types of works and
workers in society. The Vedas also state that their
words are for all mankind, for all people (YV 26.02).
There are only two types (or castes) of people the
decent and the indecent (Gita 16.06).
Intellectuals who have serenity, self-control,
austerity, purity, patience, honesty,
transcendental knowledge, transcendental
experience, and belief in God are labeled as
intellectuals (Brhmanas). (18.42)
An intellectual is one who has the above-
mentioned qualities (MB 3.180.21). Anybody may be
called 'intellectual' if he or she possesses the divine
gift of Self-knowledge (RV 10.125.05, AV 4.30.03).
Intellectualism is an acquirement a quality or state
of mind rather than a caste or creed. The
illuminated ones who know the Absolute Truth and
are in touch with the Supreme Being are the real
Brhmanas and are next to God. All are born equal,
but can become superior or inferior by deeds only.
Whenever a sector of any society gives predomi-
nance to caste, creed, race, religion, color, gender, or
place of birth over the ability of an individual, the
seeds of that societys downfall and inefficiency are
planted and begin to grow. The devil of discrimina-
tion knows no national boundaries. It is unfortunately
practiced by ignorant persons all over the world in
one form or another. It is a human temptation and a
manifestation of a superiority complex. The wise
should try to overcome all types and shades of bias.
All are the children of God, equal in His eyes, and
should be treated as such. A person, for the progress
of society, must be judged by his or her ability not
by any other standard.
Those having the qualities of heroism, vigor,
firmness, dexterity, steadfastness in battle,
charity, and administrative skills are called
leaders or protectors (Kshatriyas). (18.43)
The ideal protector possesses uncompromising,
unrelenting opposition to evil-doers in society. The
duty (Dharma) of a protector is to fight all
unrighteousness (Adharma) and injustice in society.
Those who are good at cultivation, cattle
rearing, business (including trade, finance, and
industry) are known as business men (Vaishyas).
Those who are very good in service and labor are
classed as workers (Shudras). (18.44)
A Shudra is a person who is ignorant of spiritual
knowledge and identifies with the material body due
to ignorance. According to Lord Krishna, these four
designations or types are not determined by birth. A
Shudra-type person may be born in any family. The
results of one's previous activities or Karma return as
one's nature and habits.
People are either born with certain qualities or
develop them through training and effort. One cannot
be categorized improperly by virtue of birth or
position only.
ATTAINMENT OF SALVATION THROUGH
DUTY, DISCIPLINE, AND DEVOTION
One can attain the highest perfection by
devotion to ones natural work. Listen to Me how
one attains perfection while engaged in ones
natural work. (18.45)
One attains perfection by worshipping the
Supreme Being from whom all beings originate
and by whom all this universe is pervaded
through performance of ones natural duty
dedicated to Him. (See also 9.27, 12.10) (18.46)
Ones inferior natural work is better than
superior unnatural work, even though well
performed. One who does the work ordained by
ones inherent nature, incurs no sin (or Karmic
reaction). (See also 3.35, 5.10, 18.07, 18.09, 18.17,
18.23) (18.47)
Ones natural work, even though defective,
should not be abandoned because all undertakings
are enveloped by defects as fire is covered by
smoke, O Arjuna. (18.48)
The Bhagavad Gita 74
Nothing in this world has only good or only bad
qualities. There is no perfect undertaking. All
ventures have both good and bad aspects (MB
12.15.50). It is not what you do but how you do it
that is important. Work becomes worship when
done with an attitude of adoration of the Lord.
The person whose mind is completely free
from attachment, who has subdued the mind and
senses, and who is free from desires, attains the
supreme perfection of freedom from the bondage
of Karma by renouncing all attachment to the
fruits of work. (18.49)
Learn from Me briefly, O Arjuna, how one
who has attained such perfection, or the freedom
from the bondage of Karma, attains Supreme
Being, the goal of transcendental knowledge.
(18.50)
Endowed with purified intellect; subduing the
mind with firm resolve; turning away from sound
and other objects of the senses; giving up likes and
dislikes; living in solitude; eating lightly;
controlling the mind, speech, and organs of action;
ever absorbed in yoga of meditation; taking refuge
in detachment; and relinquishing egotism,
violence, pride, lust, anger, and proprietorship
one becomes peaceful, free from the notion of I,
me, and my, and fit for attaining oneness with the
Supreme Being. (18.51-53)
When the torch of meditation fuses Selfless
service, Self-knowledge, and devotional love during
the thoughtless state of trance, the rays of
enlightenment radiate, divine communion is
perfected, the fog of ignorance disappears, and all
material and sensual desires evaporate from the mind.
Absorbed in the Supreme Being, the serene
one neither grieves nor desires. Becoming
impartial to all beings, one obtains the highest
devotional love for God. (18.54)
By devotion one truly understands what and
who I am in essence. Having known Me in essence,
one immediately merges with Me. (See also 5.19)
(18.55)
There is no doubt God can be known only
through faith and unswerving devotion (BP
11.14.21). There are numerous spiritual practices
not just one prescribed in the scriptures to get that
faith and unswerving devotion. Knowledge and
devotion are one and the same like a tree and its seed.
The entire process of spirituality gets started by the
spark of grace that comes only as faith, and not by
any other method.
Delusion of My prevents people from knowing
and seeing God. As one cannot see the ever-existing
salt in ocean water with the eye, but can taste it by
the tongue, similarly, the Self can be realized only by
faith and devotion, not by logic and reasoning. God
may be realized not only by meditation and Self-
knowledge, but also through ecstatic personal love
and intense devotion to ones personal deity.
Only they know You to whom You make
Yourself known; the moment one knows You, one
becomes one with You (TR 2.126.02). The knower of
the Spirit becomes like Spirit (BrU 1.04.10, MuU
3.02.09). The Kingdom of God is within you (Luke
17.21). No one can enter the Kingdom of God unless
one is born again (by realizing that one is not this
body, but Spirit behind the body) (John 3.03).
Whoever does not receive the Kingdom of God like a
child, will never go there (Mark 10.15). The Father
and I are one (John 10.30). To truly understand God
is to become one with God.
An enlightened devotee attains the eternal
immutable abode by My grace even while
doing all duties just by taking refuge in Me (by
dedicating all action to Me with loving devotion).
(18.56)
Mentally offer all actions with love to Me, set
Me as your supreme goal and sole refuge. Always
fix your mind on Me and resort to KarmaYoga.
(18.57)
Everything we use or eat should be first offered
to the Lord, the giver of all things, before we put it to
our own use. This includes but is not limited to
food, a new dress, a new car, a new house, and a new
baby. Offering everything to the Lord is the highest
form of worship that one has to learn and practice
every day. According to Swami Chidanand Saraswati
(Muniji) this verse means to have His name in your
heart and on your lips, and to have His work in your
hands.
The word BuddhiYoga has been mentioned in
six Sanskrit verses: 2.39, 2.49-51, 10.10, and 18.57.
The meaning of any word depends on the context.
The prime meaning of this word is the firm
understanding by reflection, contemplation and
maturity of intellect (Buddhi) that all activities
going on all over the universe are actually the work
of the powers of the Lord. This includes our efforts,
non-effort, Sdhan, ego, as well as the annihilation
of ego. Lord does not need our help to improve the
society! Philanthropic work could also bind us with
attachment if we are not alert. All one needs to do is
to remember Him and do ones allotted duty honestly
and selflessly. (See verses 3.27, 8.07). BuddhiYoga
holds the key to the last gate of nirvana. Our only
prayer to Lord should be for reunion with Him, and
The Bhagavad Gita
75
not for the welfare of the world, society or even for
our own welfare.
You shall overcome all difficulties by My grace
when your mind becomes fixed on Me. But if you
do not listen to Me due to ego, you shall not attain
Moksha or Nirvna. (18.58)
KARMIC BONDAGE AND
THE FREE WILL
If due to ego you think: I shall not fight, your
resolve is vain because your own nature will
compel you to fight. (18.59)
O Arjuna, you are controlled by your own
nature-born Karmic impressions. Therefore, you
shall do even against your will what you do
not wish to do out of delusion. (18.60)
The mind often knows right and wrong, but it
runs after evil reluctantly by the force of
Karmic footprints. The wise should always keep this
in mind before finding fault with others.

WE BECOME THE PUPPETS OF
OUR OWN FREEWILL
To satisfy the free will of the ignorant,
overwhelmed by the three modes of material Nature,
the good Lord creates an environment conducive for
engaging in unwanted actions. Our free will is like
the very limited freedom of a dog on a leash. As a
facilitator, God reciprocates with everyone according
to their desires and allows them to fulfill desires
generated by free will. Lord uses His illusory kinetic
energy called My to engage the living entities in
good and bad acts according to their desires and their
previously accumulated good and bad Karma.
The Supreme Lord abiding as the
controller in the inner psyche of all beings, O
Arjuna causes them to revolve, by His power of
Maya, like a puppet mounted on a machine.
(18.61)
The Supreme Controller (Ishvara) is the
reflection of the Supreme Spirit in the body. The
Supreme Lord organizes, controls, supervises, and
directs everything in the universe. Jiva is like a
puppet of Karma mounted on a body which is the
vehicle of transmigration. The word revolve (or
evolve) refers to working out ones Karma. Thus we
become the puppet of our own Karma created by our
free will.
The Lord has made Karmic laws as the controller
of all living beings. Therefore, one must learn to
gladly endure all that fate imposes by taking refuge in
Him and following the commandments (TR
2.218.02). Vedas declare that the Lord, using Karma,
makes us dance as a juggler would make his monkey
dance (TR 4.6.12). Without the laws of Karma, the
scriptural injunctions, prohibitions as well as self-
effort would have no value at all. Karma is the eternal
justice and the eternal law. As a result of the working
of eternal justice, there can be no escape from the
consequences of our deeds. We become the product
of our own past thinking and action. Therefore, we
must think and act wisely at the present moment,
using the scriptures as a guide.
The doctrine of Karma and reincarnation is also
found in the following two verses of the Koran: Allah
is He who created you and then sustained you, then
causes you to die, then gives life to you again (Surah
30.40). He may reward those who believe and do
good works. No one is able to escape His law of
consequences (Surah 30.45). People cannot escape
from the consequences of their deeds, for as we sow,
so we reap. Cause and effect cannot be separated
because the effect exists in the cause as the fruit
exists in the seed. Good and evil deeds follow us
continually like our shadows.
The Bible also says: Whosoever shedeth mans
blood, by man shall his blood be shed (Genesis 9.06).
It is believed that all references to Karma and
reincarnation were taken out of the Bible during the
second century with the noble aim of encouraging
people to strive hard for perfection during this very
life. Those who believe in reincarnation must avoid
laziness and procrastination, stress intense spiritual
discipline, and try their best to get Self-realization in
this very life as if there were no reincarnation. Live
as though this is your last day on this earth. One
cannot achieve anything through laziness and
procrastination.
One cannot take wealth, fame, and power from
here to hereafter; but one can convert these into good
or bad Karma and carry it into the next life. Even
death cannot touch ones Karma. Those who have
acted very piously in the past life achieve fame in this
life without much endeavor.
Seek refuge in the Supreme Lord alone, with
loving devotion, O Arjuna. By His grace you shall
attain supreme peace and the Eternal Abode.
(18.62)
Thus, I have explained the knowledge that is
more secret than the secret. After fully reflecting
on this, do as you wish. (18.63)

PATH OF SURRENDER IS THE
ULTIMATE PATH TO GOD
Hear once again My most secret, supreme
word. You are very dear to Me; therefore, I shall
tell this for your benefit. (18.64)
The Bhagavad Gita 76
Fix your mind on Me, be devoted to Me, offer
service to Me, bow down to Me, and you shall
certainly reach Me. I promise you because you are
My very dear friend. (18.65)
Setting aside all duties, take refuge in Me
alone. I shall liberate you from all sins or the
bonds of Karma. Do not grieve. (18.66)
The meaning of abandoning all duties and taking
refuge in the Lord is that a seeker should perform all
duties without any attachment as an offering to the
Lord and totally depend only on the Lord for help
and guidance. The Lord takes full responsibility for a
person who totally depends on Him. If you find a
good solution and get attached to it, the solution will
soon become your next problem. The scripture says:
The wise should not be attached even to righteous
deeds for their entire life, but should engage their
mind and intellect in contemplation of the Supreme
Being (MB 12.290.21). One should develop a spirit
of genuine self-surrender to the Lord by offering
everything to Him, including the fruits of spiritual
discipline. We should connect all our work with the
divine. The world is controlled by the laws or will of
God. One has to learn to abide by His will. Be
thankful in prosperity and resigned to His will in
adversity.
In order to be free from pious or impious results
that bind one to this material world, it is necessary to
offer every action to God. When a devotee sincerely
works for God, God protects that devotee from the
touch of My, the external energy of the Lord. If
one voluntarily depends on the supreme Lord under
all circumstances, then the good and bad results (sins)
of work automatically go to Him, and one is free
from sin.
A true devotee perceives: O Lord, I remembered
You because You remembered me first. One breaks
away every yoke of bondage and becomes free in this
very life as soon as one gains the knowledge and a
firm conviction that everything is done by the will of
God, that it is His world, His sport, and His battle,
not ours, and regards oneself as a mere actor in the
divine play and the Lord as the great director in the
cosmic drama of the soul on the stage of creation.
Surrendering of individual will to divine will is the
culmination of all spiritual practices, resulting in
joyful participation in the drama of joys and sorrows
of life. This is called liberation, or Mahyna in
Buddhism. One cannot see God as long as one does
not completely get rid of the notion of doership and
ownership. The grace of God is triggered when one
becomes firmly convinced that one is not the doer
and at once becomes free in this very life. Lord
arranges for the science of Self-realization to be
revealed to a surrendered soul.
Surrendering to God does not involve leaving the
world, but realizing that everything happens in
accordance with His laws and by His direction and
power. To fully recognize that everything is
controlled and governed by a divine plan is to
surrender to Him. In surrender one lets the divine
plan rule ones life without giving up ones best
effort. It is the complete renunciation of individual
existence or the ego. It is the feeling: O my beloved
Lord, nothing is mine, everything including my
body, mind, and ego is Yours. I am not God, but a
servant of God; save me from the ocean of
transmigration. I tried to get out of the ocean of the
material world using all the methods given in the
scriptures, and failed. Now I have discovered the
ultimate process the process of seeking divine
grace through prayer and surrender. God can be
discovered by seeking His help in discovering Him
and not by spiritual practices alone. Thus, one should
start the spiritual journey as a dualist, experience
monism, and again come back to dualism. A
successful journey begins and ends at the same place.
The process of surrender may be called the fifth
or the ultimate path of yoga the other four being
the path of selfless service, metaphysical knowledge,
devotion, and meditation. The Good Lord directs the
mind and senses of the living entities according to
their Karma-born desires. But in case of surrendered
devotees, however, He controls the senses directly
according to His desires and in the best interest of the
devotee. Let Him be the driver of your spiritual
journey and you just enjoy the ride. Muniji
beautifully explains this process. He says: Every
pain, every ache, every discomfort becomes His gift
and grace when you lay it in His lap. If you put the
reins of your life-chariot in His hands, you will be
ever happy, ever peaceful. This is the lesson of
ultimate surrender.
It is the divine grace or power that comes in the
form of self-effort. The divine grace and self-effort,
as well as dualism and monism, are nothing but two
sides of the same coin of Reality. The grace of God is
always available one has to collect it. To win the
grace is not easy. One has to earn it by sincere,
spiritual discipline and effort. Grace is the cream of
that effort our own good Karma. It is said that
self-effort is absolutely necessary, but the last rung of
the ladder to the Supreme is not self-effort, but
praying for His grace in the spirit of surrender. When
everything is surrendered to Him and one truly
understands that He is the goal, the path, the traveler,
The Bhagavad Gita
77
as well as the obstacles on the path, vice and virtue
become powerless and harmless as a cobra with fangs
removed.
According to Shankara, if any object other than
the Supreme Being the Cosmic Energy Field
appears to exist, it is unreal like a mirage or like the
presence of a snake in the rope. When one firmly
understands that there is nothing else except the
Supreme Being and His sport, all Karma gets
exhausted; one surrenders to His will, and attains
salvation. Yukteshwar said: Human life is beset with
sorrow until we know how to surrender or tune in
with the divine will that baffles our intellect. The
Koran says: Whoever follows My guidance, no fear
shall come upon them; neither shall they grieve
(Surah 2.38). The Upanishad says: The knower of the
Supreme goes beyond grief.
This knowledge should never be spoken by you
to one who is devoid of austerity, who is without
devotion, who does not desire to listen, or who
speaks ill of Me. (18.67)
To speak of wisdom to a deluded person, to
glorify sacrifice to a greedy person, to advise sense
control to an irascible person, and to discourse on
Lord Ramas exploits to a lecher, is as useless as
sowing seed on barren ground (TR 5.57.01-02). It is
not for any soul to believe, save by the permission of
Allah. You should not compel one to believe (Surah
10.100-101). Anyone to whom God has not granted
the light (of knowledge) will have no light (Surah
24.40). The study of Gita is meant only for sincere
persons. According to Ramakrishna, one can
understand Him as much as He makes one un-
derstand. Guru Nanak said: O Beloved; only they to
whom You give the divine knowledge, obtain it.
According to the Bible: Do not give what is holy
to dogs. Do not throw your pearls in front of pigs.
They will only trample them under their feet
(Matthew 7.06). No one can come to me unless the
Father who sent me draws him or her to me (John
6.44). The recipient of knowledge must have spiritual
inclination and sincerely seek it. Knowledge given
without being asked for serves no purpose and should
be avoided. There is a time for everything under the
heaven. We cannot change the world; we can change
only the lives of a few sincere souls whose time for a
change has come by His grace.
THE HIGHEST SERVICE TO GOD,
AND THE BEST CHARITY
One who shall propagate this supreme secret
philosophy the transcendental knowledge of the
Gita amongst My devotees, shall be performing
the highest devotional service to Me and shall
certainly come to Me. No other person shall do a
more pleasing service to Me, and no one on the
earth shall be more dear to Me. (18.68-69)
Ignorance is the mother of all sins. All negative
qualities, such as lust, anger, and greed, are nothing
but a manifestation of ignorance. The giving of the
gift of knowledge is the best charity. It is equivalent
to giving the whole world in charity (MB
12.209.113). The best welfare is to help others
discover their real nature that is the source of
everlasting happiness rather than to provide material
goods and comforts for temporary happiness. The
Bible says: Whoever obeys the law, and teaches
others to do the same, will be great in the Kingdom
of Heaven (Matthew 5.19). Happiness is not attained
through wealth and sense gratification, but through
fidelity to a worthy cause (Helen Keller).
GRACE OF THE GITA
Those who study our sacred dialogue shall be
performing a holy act of propagation and
acquisition of self-knowledge. This is My promise.
(18.70)
God and His words are one and the same. The
study of the Gita is equivalent to worship of God.
Life in modern society is all work and no spirituality.
Swami Harihar says: Daily study of only a few
verses of the Gita will recharge mental batteries and
add meaning to the dull routine life of modern
society. For serious students, daily study of one
chapter of the Gita or several verses from the forty
selected verses given in the end of this book is highly
recommended.
Whoever even hears this sacred dialogue with
faith and without cavil becomes liberated, and
attains the higher worlds of those whose actions
are pure and virtuous. (18.71)
A summary of the Glory of the Gita as elaborated
in the scriptures is given below. Reading this Glory
of the Gita generates faith and devotion in the heart
that is essential for reaping the benefits of the study
of the Gita.
The goal of human birth is to master the mind
and senses and reach ones destiny. A regular study
of the Gita is sure to help achieve this noble goal.
One who is regular in the study of the Gita becomes
happy, peaceful, prosperous, and free from the
bondage of Karma, though engaged in the
performance of worldly duties. Sins do not taint those
who regularly study the Gita, just as water does not
stain a lotus leaf. The Gita is the best abode of Lord
Krishna. The spiritual potency of the Lord abides in
every verse of the Gita. The Bhagavad Gita is the
storehouse of spiritual knowledge. The Lord Himself
The Bhagavad Gita 78
spoke this supreme science of the Absolute
containing the essence of all the scriptures for the
benefit of humanity. All the Upanishads are the cows;
Arjuna is the calf; Krishna is the milker; the nectar of
the Gita is the milk; and persons of purified intellects
are the drinkers. One need not study any other
scripture if one seriously studies the Gita,
contemplates the meaning of the verses, and practices
its teachings in ones daily life.
The affairs of the world are run by the first
commandment of the creator the teachings of
selfless service so beautifully expounded in the
Gita. The sacred knowledge of doing ones duty
without looking for a reward is the original teaching
that alone can lead to salvation. The Gita is like a
ship by which one can easily cross the ocean of
transmigration and attain liberation. It is said that
wherever the Gita is chanted or read with love and
devotion, Lord makes Himself present there to listen
and enjoy the company of His devotees. Going to a
place where Gita is regularly chanted or taught is like
going to a holy place of pilgrimage. One who
regularly reads, recites to others, hears, and follows
the sacred knowledge contained in the Gita is sure to
attain liberation from the bondage of Karma and
attain Nirvna.
Though engaged in the performance of worldly
duties, one who is regular in the study of the Gita
becomes happy and free from Karmic bondage. All
the sacred centers of pilgrimage, gods, sages, and
great souls dwell in the place where the Gita is kept
and read. Help during troubles comes quickly where
the Gita is recited, and the Lord dwells where it is
read, heard, taught, and contemplated. By repeated
reading of the Gita, one attains bliss and liberation.
One who contemplates the teachings of the Gita at
the time of death becomes free from sin and attains
salvation. Lord Krishna personally comes to take
such a person to His Supreme Abode the highest
transcendental plane of existence.
The grace of the Gita cannot be described. Its
teachings are simple as well as abstruse and
profound. New and deeper meanings are revealed to a
serious student of the Gita, and the teachings remain
ever inspirational. The interest in a serious study of
the Gita is not available to all but only to those with
good Karma. One should be very earnest in the study
of the Gita.
The Gita is the heart, the soul, the breath, and the
voice of the Lord. No austerity, penance, sacrifice,
charity, pilgrimage, vow, fasting, or continence
equals the study of the Gita. It is difficult for any
ordinary person, or even for the great sages and
scholars, to understand the deep, secret meaning of
the Gita. To understand the Gita completely is like a
fish trying to fathom the extent of the ocean, or a bird
trying to measure the sky. The Gita is the deep ocean
of the knowledge of the Absolute; only the Lord has
a complete understanding of it. Nobody, other than
Lord Krishna, should claim authority on the Gita.
O Arjuna, did you listen to this with single-
minded attention? Has your delusion born of
ignorance been completely destroyed? (18.72)
Arjuna said: By Your grace my delusion is
destroyed; I have gained Self-knowledge; my
confusion with regard to body and Spirit is
dispelled; and I shall obey Your command. (18.73)
When one realizes Him by His grace, the knots of
ignorance are loosened, all doubts and confusions are
dispelled, and all Karma is exhausted (MuU 2.02.08).
The true knowledge of the Supreme Being comes
only by His grace.
Sanjaya said: Thus, I heard this wonderful
dialogue between Lord Krishna and Arjuna,
causing my hair to stand on end. (18.74)
By the grace of sage Vysa, I heard this most
secret and supreme yoga directly from Krishna,
the Lord of yoga, Himself speaking to Arjuna
before my very eyes of clairvoyance granted by
sage Vysa. (18.75)
O King, by repeated remembrance of this
marvelous and sacred dialogue between Lord
Krishna and Arjuna, I am thrilled at every
moment, and (18.76)
Recollecting again and again, O King, that
marvelous form of Krishna I am greatly amazed,
and I rejoice over and over again. (18.77)
BOTH TRANSCENDENTAL KNOWLEDGE
AND ACTION ARE NEEDED FOR A
BALANCED LIVING
Wherever there will be both Krishna, the Lord
of yoga (or Dharma in the form of the scriptures),
and Arjuna with the weapons of duty and
protection, there will be everlasting prosperity,
victory, happiness, and morality. This is my
conviction. (18.78)
Where there is Dharma (righteous duty), there is
the grace of Lord Krishna; where there is the grace of
Lord Krishna, there will be peace and victory (MB
6.43.60). Everlasting peace and prosperity in the
family are possible only by performing ones duty
with full metaphysical knowledge of the Absolute.
Peace and prosperity of a nation depend on mastering
both the knowledge of scriptures and the knowledge
of the use of weapons of protection as well as science
and technology. It is said that science and technology
The Bhagavad Gita
79
without spirituality are blind, and spirituality without
technology is lame.

Thus ends the last Chapter 18 of the
Bhagavad Gita
EPILOGUE
The Farewell Message of Lord Krishna
Lord Krishna on the eve of His departure
from the arena of this world, after finishing the
difficult task of establishing righteousness (Dharma),
gave His last parting discourse to His cousin brother
Uddhava who was also His dearest devotee and
follower. At the end of a long sermon comprising
more than one thousand verses Uddhava said: O
Lord, I think the pursuit of yoga as You narrated to
Arjuna, and now to me, is very difficult, indeed, for
most people; because it entails control of the unruly
senses. Please tell me a short, simple, and easy way
to God-realization. Lord Krishna upon Uddhavas
request gave the essentials of Self-realization (BP
11.06-29) for the modern age as follows:
(1) Do your duty, to the best of your abilities, for
Me without any selfish motive, and remember Me at
all times before starting a work, at the completion
of a task, and while inactive, (2) Practice to look
upon all creatures as Myself in thought, word, and
deed; and mentally bow down to them; (3) Becoming
purified by reflection, concentration or any other
spiritual practice perceive that the power of God
that runs the universe is also within you at all times
and is constantly performing all activities of your
body, mind, senses, breathing, and emotions using
you as a mere instrument.
Yogi Mumtaz Ali says: One who fully knows
oneself as a mere instrument and a playground of
mother Nature, knows the Truth. Cessation of all
desires by realizing the true essence of the world and
the human mind is Self-realization. Hariharananda
Giri says: God is in everything as well as above
everything. So if you want to realize Him, you must
seek and see Him in every atom, in every matter, in
every bodily function, and in every human being with
an attitude of surrender.
Muniji says: You must be God's gardener,
carefully tending the garden, but never becoming
attached to what will blossom, what will flower, what
will give fruit or what will wither and die.
Expectation is the mother of frustration, and
acceptance gives peace.
Lord Krishna also summarized the essence of
God-realization (BP 2.09.32-35) as follows:
The Supreme Lord Krishna said: One who wants
to know Me, the Supreme Personality of Godhead,
should only understand that I existed before creation,
I exist in the creation, as well as after complete
dissolution. Any other existence is nothing but My
illusory energy (My). I exist within the creation
and at the same time outside the creation. I am the
all-pervading Supreme Lord who exists everywhere,
in everything, and at all times.

The End



INDEX
Three (3) modes
(Gunas), 14.03-11
gates to hell, 16.21
names of God, 17.23
aspects of Reality,
15.18
Four (4) goals of human
life, 18.34
great sayings, 7.19
helpers during
adversity, 16.23
noble truth of
Buddhism, 13.08
paths to God,
12.08-11
pillars of sin, 17.10
divisions of society,
4.13, 18.41
types of gurus, 4.34
types of seekers, 7.16
types of sacrifice, 4.28
four-armed form of
God, 11.46
subtle senses, 13.06
Five (5) basic elements,
13.05-06
sense organs, 13.05-06
principles of Islam,
16.24
causes of an action,
18.13-14
Six (6) senses, 15.07-09
enemies, 3.06
Seven (7) goddesses,
10.34
Eight (8) steps of
meditation, 6.10
divisions of matter,
7.04
noble path of
Buddhism, 16.24
Nine (9) gates in the
body, 5.13
spiritual techniques,
12.20, 18.09
Ten (10) commandments
of Hinduism, and
the Bible, 16.24
Eleven (11) organs in the
body, 13.05-06
Twenty four (24) trans-
formations of Energy,
7.04, 13.05-06
---------------------------
Action, 3.05, 4.16-18,
4.20, 18.23-25
Ahims (Nonviolence),
10.05, 16.02, 16.24,
17.14, 17.17
Anger, 2.62-63, 3.37,
4.10, 5.23, 5.26,
16.21, 18.53

Index
81
Atm (Spirit or Soul),
2.16-25, 2.29, 2.30,
3.42, 3.43, 10.20,
13.21, 15.07, 15.08,
15.11, 15.18 See also
Purusha
Austerity or Tapas,
9.27, 10.05, 17.14-19,
18.05, 18.67
Bondage, 2.39, 2.51,
3.04, 3.31, 9.28, 15.02,
16.05
Brhmana (Caste),
18.41, 18.42
Brahm (The Creator),
3.10, 8.16-19, 11.37,
13.16, 15.16
Brahma, Brahman
(AksharaBrahma),
7.19, 8.03, 13.12-17,
13.31-33, 15.18,
See also Self
Caste system, 18.41-44
Celibacy, 6.14, 8.11,
16.24, 17.14
Charity, 17.20-22,
18.03, 18.05, 18.43
Creation, 8.17-19, 9.07,
9.10, 13.01-06,
15.01
Death, 2.13, 2.27, 7.29-
30, 8.05, 8.06, 8.10,
8.16, 9.03, 12.07,
13.08, 14.20, 15.08
Deity Worship, 7.20-24,
9.23-26, 12.02,
12.05, 13.25, 18.46
four types of
worshippers, 7.16
offer love and prayer,
4.11-12, 9.26
Delusion (Moha), 2.63,
3.27, 7.27, 14.17,
18.07, 18.60, 18.73
Demonic Qualities,
16.04-18
Devil, 3.37, 16.04, 16.21,
17.05, 17.06
Desires, 2.41, 2.55, 2.62,
2.70, 2.71, 3.10, 3.37,
3.43, 7.22, 12.16,
See also Kma.
Dev (Celestial
controllers),
3.11-12, 7.23, 10.02,
18.40
Devotion, Devotee,
7.17, 8.22, 9.14,
9.22, 9.26, 9.29-30,
10.07, 11.54, 11.55,
12.02, 12.08, 12.13-
20, 14.26, 18.54-58,
18.67
Lord can be known by
devotion, 18.55
devotee gets
knowledge, 10.10-11
Dharma, 2.07, 4.07,
4.08, 7.11, 14.27,
18.32, 18.66


The Bhagavad Gita 82
Divine Manifestation,
7.08-12, 9.16-19,
10.04-06, 10.08,
10.19-41, 15.12-15
Divine Qualities, 2.52-
59, 12.13-19, 13.07-
11, 14.22-25, 15.05,
16.01-03, 17.14-16,
8.51-58
Doubt, 4.40-42, 15.15
Dualities, 2.15, 2.38,
6.07-09, 12.17-19,
14.24, 14.25
Duty, 2.47-51, 3.17-19,
3.30, 3.35, 8.07,
18.41-48
Ego, 3.27, 7.04, 13.05,
18.17, 18.58-59
Enemy (evil), 3.37-40
Energy, 7.04, 7.05,
13.26, 13.34, 15.13
Equanimity, 2.48, 2.55-
58, 2.61, 2.64, 2.68,
6.03, 6.33, 14.22-25,
18.57
Evolution and
evolution, 8.17-20, 9.07-
10, 14.03-04
Faith, 3.31, 4.39, 6.47,
7.21, 7.22, 9.03,
9.23, 12.02, 12.20,
13.25, 17.03, 17.13,
17.28
Food, types of, 15.14,
17.07-10
Forgiveness, 10.04,
10.34,
Gita, grace of the,
18.70-72
God (Ishvara, controller)
7.03, 7.26, 10.02,
10.15, 13.01, 13.13,
13.17, 13.28, 13.33,
13.34, 15.17, 18.61
incarnation of, 4.06-
09, 7.24, 9.11
is unknowable, 10.15
Grace, divine, 2.32,
3.19, 8.08, 9.26, 9.29,
9.33, 11.44, 13.25,
18.56
Gunas (modes) of
Nature, 2.45, 3.05, 3.27-
29, 3.37, 4.18,
5.14,7.12-
14, 13.19, 13.21
13.29, 14.05-13,
14.19, 18.19-41
is the rope that ties
body with the soul,
14.05
transcending of,
14.21-26
Guru, 2.07, 4.34
Happiness, 2.66, 5.22,
6.25, 6.27, 6.28
Hatred, 6.09, 6.29,
10.36, 12.13, 18.10
Heaven, 2.32, 2.37, 2.43,
8.25, 9.20, 9.21,
14.14, 14.18, 18.71

Index
83
Hell, three gates to,
16.21-22
Ishvara, See God
Japa, 10.25
Jiva, Jivtm (living
entity), 2.22, 13.21-
22, 13.34, 14.06,
15.07-10, 16.21
Jnna, See Self-
knowledge
Kla (death or time),
10.33-34, 11.32
Kma (Lust, sensual
pleasure), 2.71,
3.36-43, 5.23, 7.11,
15.05, 16.21, 18.38
Kalpa, 8.17, 9.07
Karma, 3.04, 3.31, 4.14,
4.17, 4.23, 4.37,
4.41, 5.07, 5.10, 6.03,
8.03, 9.21, 18.49
we become the puppet
of our own Karma,
18.61
KarmaYoga,
KarmaYogi,
2.38-40, 2.47-51, 3.03,
3.07, 3.19, 3.20, 3.26,
3.30, 4.20, 4.38, 4.41,
4.42, 5.02, 5.05-07,
5.10-12, 6.01, 6.02
we are not the doer,
3.27, 5.08
we are just divine
instruments, 11.33
five causes of action,
18.14
action in inaction,
4.17-18
as the basis of
renunciation, 5.04-06
is better than
JnnaYoga, 5.02
KarmaYogi remains
untouched by sin,
5.07, 5.10
KarmaYogi gets
Jnna, 4.38
sets example, 3.20-26
is cooperation, 3.12
is the first
commandment, 3.10
KriyYoga, 4.29, 6.13,
Lord, as a caretaker,
9.22
as material and
efficient cause, 9.05,
9.07
as a friend, 9.18,
11.41, 11.44
activities of, 4.09,
18.66
as light, 11.12, 13.17,
15.06, 15.12
all pervading, 6.30,
10.16, 11.16, 11.20,
11.38, 11.40, 13.13,
13.27-28, 15.17
as seed, 7.10, 9.18,
10.39, 14.04
the savior, 12.07

The Bhagavad Gita 84
the unknowable, 7.03,
7.26, 10.02, 10.15
as a witness, 9.18,
13.22
Lust, See Kma,
Demonic
Qualities, and Devil
Manifestation, See
Divine Manifestation
Mantras, 9.16, 10.25,
10.35, 17.13
Matter, 7.04, 9.05,
13.06, 13.26, 13.34,
See also Prakriti
My, 4.06, 7.14, 7.15,
7.25, 13.34, 16.20
Meditation, 4.29, 4.30,
5.27, 6.10-17, 6.20,
6.35, 6.37, 8.08-
13, 12.08
Mind, as a friend and
an enemy, 6.05-06
control of, 6.19, 6.34-
36, 12.08
the cosmic mind,
13.05
two methods to
subdue 6.35
Muni (sage), 2.56, 5.28,
6.05, 10.26
Nature, See Prakriti
Nirvna (Salvation)
4.32, 5.24-26,
6.15, 8.24, 8.26,
13.07,13.25,
14.19, 14.26, 15.04,
16.05, 18.55, 18.66,
18.71, Also see
BrahmaNirvna
Nonviolence, See
Ahims
OM (AUM), 7.08, 8.13,
9.17, 10.25, 17.23,
17.24
ParaBrahma, See
Supreme Being
Pleasures, 3.16, 5.21-22,
6.04, 6.32, 9.20,
15.02, 15.09, 16.16,
18.34
pleasure and bliss
18.37-39
Prakriti (Nature or
Matter), 7.04-05, 8.18,
9.07-08, 9.10, 13.05,
13.19-21, 13.23,
13.26, 13.29, 14.03-
05, 18.40
Prna (life forces,
bioimpulses), 6.10,
8.12, 15.14, 18.33
Purusha (Self, Atman,
Spirit, Energy), 7.05,
13.19-23, 13.26,
14.03, 14.04
three Purushas,
15.16-17
See also Atm
Reincarnation, 2.12,
2.13, 2.22, 4.05, 8.06,
14.15, 14.18, 18.61

Index
85
determination of
destiny, 8.06-07,
See also
Transmigration
Smnkhya Doctrine,
7.04, 13.06,
18.13-14, 18.19
Sacrifice, See Yajna
Salvation, See Nirvna
Samdhi (trance),
2.53, 6.10, 6.26
Samskra (impression),
6.44, 7.20, 17.03
Samnysa, Samnysi,
(renunciation)
5.02-09, 6.01, 9.28,
18.02, 18.49
Sat (Truth), defined,
2.16
as Lord, 9.19, 11.37,
13.12, 17.23, 17.26
Scriptures, 2.46, 3.15,
13.04, 16.23, 16.24
Self, See Atm, Purusha,
Energy
Self-knowledge (Jnna),
3.03, 3.39, 4.33-39,
5.16, 5.17, 7.02,
8.26, 13.02, 14.02,
15.20
burns all Karma, 4.37
is revealed to a
devotee, 10.10
Self-realization, and
Self-realized, 2.44, 3.34,
5.18, 6.22, 6.38,
7.03, 12.05
marks of a Self-
realized person,
2.54-2.58
two stumbling blocks
on the path, 3.34
Sense control, 2.60-68,
3.41, 18.37
Senses, 2.14, 2.58, 2.60,
2.61, 2.67, 3.34, 4.39
Sensual Pleasures, See
Kma or lust
Shanti (Peace), 2.66,
2.70, 2.71, 4.39, 5.29,
6.15, 9.31, 12.12,
18.62
Sin, 3.13, 3.36, 4.21,
4.36, 5.10, 5.17, 9.30,
10.03, 10.36, 18.66
Soul, Spirit, See Atm
Subtle Body, 13.21,
15.08
Supreme Being
(Absolute,
ParaBrahma,
Supersoul),
as the all pervading,
4.24, 7.19, 11.40
as substratum, 7.06,
7.07, 7.24-26, 7.30,
9.04-06
supports by a small
fragment of His
energy, 10.42
as the basis of
Brahma, 14.27
The Bhagavad Gita 86
as seed or root of the
cosmic tree, 7.10,
9.16, 9.18, 10.08,
10.39, 14.03-04,
15.01
Surrender, 7.14, 7.19,
9.32, 10.09, 12.11,
15.19, 18.66
Teachings of:
Buddha, 2.44, 3.37,
6.17, 16.24
Chidanand (Muniji),
3.11, 6.12, 18.57,
epilogue
Chinmayananda, 3.12
Christ (Bible), 2.32,
3.21, 4.34, 6.13,
7.03, 8.13, 9.30,
10.41, 11.12, 16.24
Einstein, 2.15, 13.06,
13.34
Gandhi, 10.36, 16.24
Helen Keller, 18.68
Harihar, 3.20, 10.25,
16.24, 18.70
Hariharananda, 6.13,
15.08, epilogue
Joseph Campbell, 9.23
Muhammad (Koran),
2.32, 9.30, 11.33,
15.12, 16.24, 18.61,
18.66, 18.67
Nanak, 6.06, 16.23,
18.67
Ramakrishna, 2.53,
4.08, 8.08, 12.05,
16.03,18.38, 18.67
Ramana Maharshi,
13.06
Sarada Ma, 6.14
Shankara, 2.52,
13.33, 18.66
Sivananda, 6.13
Stephen Covey, 17.03,
17.20
Vivekananda, 3.19
Yajnavalkya, 6.29
Yogananda, 3.26,
6.20, 6.28, 8.13,
9.29, 9.30, 15.12
Transmigration, or the
third path, 8.26, 12.07,
14.18
See also Reincarnation
Truthfulness, 10.04,
16.02, 17.15
Tyga, Tygi, 18.02,
18.07-12
Values, positive, 6.09,
12.13-19, 13.7-11,
16.01-03, 17.15
negative, 16.04-21,
17.05-06
Vedas, mention of, 2.42,
2.45, 2.46, 2.53,
9.17, 9.20, 10.22,
11.48, 15.01, 15.15
Vocation, choice of,
3.35, 18.47-48
how to create your
own future, 17.03

Index
87
Warrior, duty of, 2.32
Work, 2.47, 2.49, 2.50,
3.05, 3.27, 3.35,
4.18, 5.08, 5.09, 13.29
Worship, See Deity
Worship.
Yajna (sacrifice), 3.09-
16, 4.25-33, 17.11-13,
18.03, 18.05, 18.70



























Yoga, definition of, 2.48,
2.50, 2.53, 6.04,
6.19, 6.23, 6.29, 6.31,
6.32, 6.47.
Yogi, 2.53, 2.69, 2.70,
4.25, 4.28, 4.38, 4.39,
4.41, 4.42, 5.01, 5.05-
07, 5.24, 6.01-04,
6.07-08, 6.10, 6.12,
6.15-23, 6.27-32,
6.36, 6.42, 6.44-47.