Gita Chapter 18.76 to 18.78

Raajan samsmritya samsmritya samvaadam imam adbhutam;
Keshavaarjunayoh punyam hrishyaami cha muhurmuhuh.
76. O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I rejoice again and again!

Taccha samsmritya samsmritya roopamatyadbhutam hareh;
Vismayo me mahaan raajan hrishyaami cha punah punah.
77. And remembering again and again also that most wonderful form of Hari, great is my wonder, O King! And I rejoice again and again!

Yatra yogeshwarah krishno yatra paartho dhanurdharah;
Tatra shreervijayo bhootirdhruvaa neetirmatirmama.
78. Wherever there is Krishna, the Lord of Yoga, wherever there is Arjuna, the archer, there are prosperity, happiness, victory and firm policy; such is my conviction.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Mokshasannyaasayogo Naama Ashtaadasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eighteenth discourse

entitled:

“The Yoga of Liberation by Renunciation”

Gita Chapter 18.71 to 18.75

Shraddhaavaan anasooyashcha shrinuyaadapi yo narah;
So’pi muktah shubhaamllokaan praapnuyaat punyakarmanaam.
71. The man also who hears this, full of faith and free from malice, he, too, liberated, shall attain to the happy worlds of those of righteous deeds.

Kacchid etacchrutam paartha twayaikaagrena chetasaa;
Kacchid ajnaanasammohah pranashtaste dhananjaya.
72. Has this been heard, O Arjuna, with one-pointed mind? Has the delusion of thy ignorance been fully destroyed, O Dhananjaya?

Arjuna Uvaacha:
Nashto mohah smritirlabdhaa twatprasaadaanmayaachyuta;
Sthito’smi gata sandehah karishye vachanam tava.
Arjuna said:
73. Destroyed is my delusion as I have gained my memory (knowledge) through Thy Grace, O Krishna! I am firm; my doubts are gone. I will act according to Thy word.

Sanjaya Uvaacha:
Ityaham vaasudevasya paarthasya cha mahaatmanah;
Samvaadam imam ashrausham adbhutam romaharshanam.
Sanjaya said:
74. Thus have I heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes the hair to stand on end.

Vyaasaprasaadaacchrutavaan etadguhyamaham param;
Yogam yogeshwaraat krishnaat saakshaat kathayatah swayam.
75. Through the Grace of Vyasa I have heard this supreme and most secret Yoga direct from Krishna, the Lord of Yoga Himself declaring it.

Gita Chapter 18.66 to 18.70

Sarvadharmaan parityajya maamekam sharanam vraja;
Aham twaa sarvapaapebhyo mokshayishyaami maa shuchah.
66. Abandoning all duties, take refuge in Me alone; I will liberate thee from all sins; grieve not.

Idam te naatapaskaaya naabhaktaaya kadaachana;
Na chaashushrooshave vaachyam na cha maam yo’bhyasooyati.
67. This is never to be spoken by thee to one who is devoid of austerities, to one who is not devoted, nor to one who does not render service, nor who does not desire to listen, nor to one who cavils at Me.

Ya imam paramam guhyam madbhakteshvabhidhaasyati;
Bhaktim mayi paraam kritwaa maamevaishyatyasamshayah.
68. He who with supreme devotion to Me will teach this supreme secret to My devotees, shall doubtless come to Me.

Na cha tasmaanmanushyeshu kashchinme priyakrittamah;
Bhavitaa na cha me tasmaadanyah priyataro bhuvi.
69. Nor is there any among men who does dearer service to Me, nor shall there be another on earth dearer to Me than he.
COMMENTARY: He who hands down this Gita to My devotees does immense service to Me. He is extremely dear to Me. In the present generation, there will be none dearer to Me in the world, nor shall there be in the future also.

Adhyeshyate cha ya imam dharmyam samvaadamaavayoh;
Jnaanayajnena tenaaham ishtah syaamiti me matih.
70. And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice of wisdom; such is My conviction.

Gita Chapter 18.61 to 18.65

Eeshwarah sarvabhootaanaam hriddeshe’rjuna tishthati;
Bhraamayan sarvabhootaani yantraaroodhaani maayayaa.
61. The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve as if mounted on a machine!

Tameva sharanam gaccha sarvabhaavena bhaarata;
Tatprasaadaatparaam shaantim sthaanam praapsyasi shaashwatam.
62. Fly unto Him for refuge with all thy being, O Arjuna! By His Grace thou shalt obtain supreme peace and the eternal abode.

Iti te jnaanamaakhyaatam guhyaad guhyataram mayaa;
Vimrishyaitadasheshena yathecchasi tathaa kuru.
63. Thus has wisdom more secret than secrecy itself been declared unto thee by Me; having reflected over it fully, then act thou as thou wishest.

Sarvaguhyatamam bhooyah shrinu me paramam vachah;
Ishto’si me dridhamiti tato vakshyaami te hitam.
64. Hear thou again My supreme word, most secret of all; because thou art dearly beloved of Me, I will tell thee what is good.

Manmanaa bhava madbhakto madyaajee maam namaskuru;
Maamevaishyasi satyam te pratijaane priyo’si me.
65. Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt come even to Me; truly do I promise unto thee, (for) thou art dear to Me.

Gita Chapter 18.56 to 18.60

Sarvakarmaanyapi sadaa kurvaano madvyapaashrayah;
Matprasaadaadavaapnoti shaashwatam padamavyayam.
56. Doing all actions always, taking refuge in Me, by My Grace he obtains the eternal, indestructible state or abode.

Chetasaa sarvakarmaani mayi sannyasya matparah;
Buddhiyogam upaashritya macchittah satatam bhava.
57. Mentally renouncing all actions in Me, having Me as the highest goal, resorting to the Yoga of discrimination do thou ever fix thy mind on Me.

Macchittah sarvadurgaani matprasaadaat tarishyasi;
Atha chet twam ahankaaraan na shroshyasi vinangkshyasi.
58. Fixing thy mind on Me, thou shalt by My Grace overcome all obstacles; but if from egoism thou wilt not hear Me, thou shalt perish.

Yadahankaaram aashritya na yotsya iti manyase;
Mithyaisha vyavasaayaste prakritistwaam niyokshyati.
59. If, filled with egoism, thou thinkest: “I will not fight”, vain is this, thy resolve; Nature will compel thee.

Swabhaavajena kaunteya nibaddhah swena karmanaa;
Kartum necchasi yanmohaat karishyasyavasho’pi tat.
60. O Arjuna, bound by thy own Karma (action) born of thy own nature, that which from delusion thou wishest not to do, even that thou shalt do helplessly!
COMMENTARY: Thou wilt be forced to fight because of thy nature. It will compel thee to fight, much against thy will.

Gita Chapter 18.51 to 18.55

Buddhyaa vishuddhayaa yukto dhrityaatmaanam niyamya cha;
Shabdaadeen vishayaanstyaktwaa raagadweshau vyudasya cha.
51. Endowed with a pure intellect, controlling the self by firmness, relinquishing sound and other objects and abandoning both hatred and attraction,

Viviktasevee laghwaashee yatavaakkaayamaanasah;
Dhyaanayogaparo nityam vairaagyam samupaashritah.
52. Dwelling in solitude, eating but little, with speech, body and mind subdued, always engaged in concentration and meditation, taking refuge in dispassion,

Ahankaaram balam darpam kaamam krodham parigraham;
Vimuchya nirmamah shaanto brahmabhooyaaya kalpate.
53. Having abandoned egoism, strength, arrogance, anger, desire, and covetousness, free from the notion of “mine” and peaceful,—he is fit for becoming Brahman.

Brahmabhootah prasannaatmaa na shochati na kaangkshati;
Samah sarveshu bhooteshu madbhaktim labhate paraam.
54. Becoming Brahman, serene in the Self, he neither grieves nor desires; the same to all beings, he attains supreme devotion unto Me.

Bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattwatah;
Tato maam tattwato jnaatwaa vishate tadanantaram.
55. By devotion he knows Me in truth, what and who I am; and knowing Me in truth, he forthwith enters into the Supreme.

Gita Chapter 18.46 to 18.50

Yatah pravrittirbhootaanaam yena sarvamidam tatam;
Swakarmanaa tamabhyarchya siddhim vindati maanavah.
46. He from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty, man attains perfection.
COMMENTARY: Man attains perfection by worshipping the Lord through the performance of his own duty, that is, he becomes qualified for the dawn of Self-knowledge.

Shreyaanswadharmo vigunah paradharmaat swanushthitaat;
Swabhaavaniyatam karma kurvannaapnoti kilbisham.
47. Better is one’s own duty (though) destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.

Sahajam karma kaunteya sadoshamapi na tyajet;
Sarvaarambhaa hi doshena dhoomenaagnirivaavritaah.
48. One should not abandon, O Arjuna, the duty to which one is born, though faulty; for, all undertakings are enveloped by evil, as fire by smoke!

Asaktabuddhih sarvatra jitaatmaa vigatasprihah;
Naishkarmyasiddhim paramaam sannyaasenaadhigacchati.
49. He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled,—he by renunciation attains the supreme state of freedom from action.

Siddhim praapto yathaa brahma tathaapnoti nibodha me;
Samaasenaiva kaunteya nishthaa jnaanasya yaa paraa.
50. Learn from Me in brief, O Arjuna, how he who has attained perfection reaches Brahman, that supreme state of knowledge.

Gita Chapter 18.41 to 18.45

Braahmanakshatriyavishaam shoodraanaam cha parantapa;
Karmaani pravibhaktaani swabhaavaprabhavairgunaih.
41. Of Brahmanas, Kshatriyas and Vaishyas, as also the Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature!

Shamo damastapah shaucham kshaantiraarjavameva cha;
Jnaanam vijnaanam aastikyam brahmakarma swabhaavajam.
42. Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation and belief in God are the duties of the Brahmanas, born of (their own) nature.

Shauryam tejo dhritirdaakshyam yuddhe chaapyapalaayanam;
Daanameeshwarabhaavashcha kshaatram karmaswabhaavajam.
43. Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of Kshatriyas, born of (their own) nature.

Krishigaurakshyavaanijyam vaishyakarma swabhaavajam;
Paricharyaatmakam karma shoodrasyaapi swabhaavajam.
44. Agriculture, cattle-rearing and trade are the duties of the Vaishya (merchant class), born of (their own) nature; and action consisting of service is the duty of the Sudra (servant class), born of (their own) nature.
COMMENTARY: When a man does his duties rightly according to his order of life, his heart gets purified and he goes to heaven.

Swe swe karmanyabhiratah samsiddhim labhate narah;
Swakarmaniratah siddhim yathaa vindati tacchrinu.
45. Each man, devoted to his own duty, attains perfection. How he attains perfection while being engaged in his own duty, hear now.

Gita Chapter 18.36 to 18.40

Sukham twidaaneem trividham shrinu me bharatarshabha;
Abhyaasaadramate yatra duhkhaantam cha nigacchati.
36. Now hear from Me, O Arjuna, of the threefold pleasure, in which one rejoices by practice and surely comes to the end of pain!

Yattadagre vishamiva parinaame’mritopamam;
Tatsukham saattwikam proktam aatmabuddhiprasaadajam.
37. That which is like poison at first but in the end like nectar—that pleasure is declared to be Sattwic, born of the purity of one’s own mind due to Self-realisation.

Vishayendriya samyogaad yattadagre’mritopamam;
Parinaame vishamiva tatsukham raajasam smritam.
38. That pleasure which arises from the contact of the sense-organs with the objects, which is at first like nectar and in the end like poison—that is declared to be Rajasic.

Yadagre chaanubandhe cha sukham mohanamaatmanah;
Nidraalasyapramaadottham tattaamasamudaahritam.
39. That pleasure which at first and in the sequel is delusive of the self, arising from sleep, indolence and heedlessness—such a pleasure is declared to be Tamasic.

Na tadasti prithivyaam vaa divi deveshu vaa punah;
Sattwam prakritijairmuktam yadebhih syaat tribhirgunaih.
40. There is no being on earth or again in heaven among the gods that is liberated from the three qualities born of Nature.

Gita Chapter 18.31 to 18.35

Yayaa dharmamadharmam cha kaaryam chaakaaryameva cha;
Ayathaavat prajaanaati buddhih saa paartha raajasee.
31. That by which one incorrectly understands Dharma and Adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is Rajasic!
COMMENTARY: That which is ordained in the scriptures is Dharma. That which hurls you into the abyss of ignorance is Adharma. The Rajasic intellect is not able to distinguish between righteous and unrighteous actions.

Adharmam dharmamiti yaa manyate tamasaavritaa;
Sarvaarthaan vipareetaamshcha buddhih saa paartha taamasee.
32. That which, enveloped in darkness, views Adharma as Dharma and all things perverted—that intellect, O Arjuna, is called Tamasic!

Dhrityaa yayaa dhaarayate manah praanendriyakriyaah;
Yogenaavyabhichaarinyaa dhritih saa paartha saattwikee.
33. The unwavering firmness by which, through Yoga, the functions of the mind, the life-force and the senses are restrained—that firmness, O Arjuna, is Sattwic!

Yayaa tu dharmakaamaarthaan dhrityaa dhaarayate’rjuna;
Prasangena phalaakaangkshee dhritih saa paartha raajasee.
34. But that firmness, O Arjuna, by which, on account of attachment and desire for reward, one holds fast to Dharma, enjoyment of pleasures and earning of wealth—that firmness, O Arjuna, is Rajasic!

Yayaa swapnam bhayam shokam vishaadam madameva cha;
Na vimunchati durmedhaa dhritih saa paartha taamasee.
35. That by which a stupid man does not abandon sleep, fear, grief, despair and also conceit—that firmness, O Arjuna, is Tamasic!

Gita Chapter 18.26 to 18.30

Muktasango’nahamvaadi dhrityutsaahasamanvitah;
Siddhyasiddhyor nirvikaarah kartaa saattwika uchyate.
26. He who is free from attachment, non-egoistic, endowed with firmness and enthusiasm and unaffected by success or failure, is called Sattwic.

Raagee karmaphalaprepsur lubdho himsaatmako’shuchih;
Harshashokaanvitah kartaa raajasah parikeertitah.
27. Passionate, desiring to obtain the rewards of actions, cruel, greedy, impure, moved by joy and sorrow, such an agent is said to be Rajasic.

Ayuktah praakritah stabdhah shatho naishkritiko’lasah;
Vishaadee deerghasootree cha kartaa taamasa uchyate.
28. Unsteady, dejected, unbending, cheating, malicious, vulgar, lazy and proscrastinating—such an agent is called Tamasic.

Buddherbhedam dhriteshchaiva gunatastrividham shrinu;
Prochyamaanamasheshena prithaktwena dhananjaya.
29. Hear thou the threefold division of the intellect and firmness according to the Gunas, as I declare them fully and distinctly, O Arjuna!

Pravrittim cha nivrittim cha karyaakaarye bhayaabhaye;
Bandhammoksham cha yaa vetti buddhih saa paartha saattwikee.
30. That which knows the path of work and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation—that intellect is Sattwic, O Arjuna!

Gita Chapter 18.21 to 18.25

Prithaktwena tu yajjnaanam naanaabhaavaan prithagvidhaan;
Vetti sarveshu bhooteshu tajjnaanam viddhi raajasam.
21. But that knowledge which sees in all beings various entities of distinct kinds as different from one another—know thou that knowledge to be Rajasic (passionate).

Yattu kritsnavadekasmin kaarye saktamahaitukam;
Atattwaarthavadalpam cha tattaamasamudaahritam.
22. But that which clings to one single effect as if it were the whole, without reason, without foundation in Truth, and trivial—that is declared to be Tamasic (dark).

Niyatam sangarahitam araagadweshatah kritam;
Aphalaprepsunaa karma yattat saattwikamuchyate.
23. An action which is ordained, which is free from attachment, which is done without love or hatred by one who is not desirous of any reward—that action is declared to be Sattwic.

Yattu kaamepsunaa karma saahankaarena vaa punah;
Kriyate bahulaayaasam tadraajasamudaahritam.
24. But that action which is done by one longing for the fulfilment of desires or gain, with egoism or with much effort—that is declared to be Rajasic.

Anubandham kshayam himsaam anavekshya cha paurusham;
Mohaadaarabhyate karma yattat taamasamuchyate.
25. That action which is undertaken from delusion, without regard to the consequences of loss, injury and (one’s own) ability—that is declared to be Tamasic.

Gita Chapter 18.16 to 18.20

Tatraivam sati kartaaram aatmaanam kevalam tu yah;
Pashyatyakritabuddhitwaan na sa pashyati durmatih.
16. Now, such being the case, he who, owing to untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence, sees not.

Yasya naahankrito bhaavo buddhiryasya na lipyate;
Hatwaapi sa imaam llokaan na hanti na nibadhyate.
17. He who is ever free from the egoistic notion, whose intelligence is not tainted by (good or evil), though he slays these people, he slayeth not, nor is he bound (by the action).

Jnaanam jneyam parijnaataa trividhaa karmachodanaa;
Karanam karma karteti trividhah karmasangrahah.
18. Knowledge, the knowable and the knower form the threefold impulse to action; the organ, the action and the agent form the threefold basis of action.

Jnaanam karma cha kartaa cha tridhaiva gunabhedatah;
Prochyate gunasankhyaane yathaavacchrinu taanyapi.
19. Knowledge, action and the actor are declared in the science of the Gunas (the Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Hear them also duly.

Sarvabhooteshu yenaikam bhaavamavyayameekshate;
Avibhaktam vibhakteshu tajjnaanam viddhi saattwikam.
20. That by which one sees the one indestructible Reality in all beings, not separate in all the separate beings—know thou that knowledge to be Sattwic (pure).

Gita Chapter 18.11 to 18.15

Yastu karmaphalatyaagi sa tyaageetyabhidheeyate.
11. Verily, it is not possible for an embodied being to abandon actions entirely; but he who relinquishes the rewards of actions is verily called a man of renunciation.
COMMENTARY: Nature, and your own nature, too, will urge you to do actions. You will have to abandon the idea of agency and the fruits of actions. Then no action will bind you.

Anishtamishtam mishram cha trividham karmanah phalam;
Bhavatyatyaaginaam pretya na tu sannyaasinaam kwachit.
12. The threefold fruit of action—evil, good and mixed—accrues after death to the non-abandoners, but never to the abandoners.

Panchaitaani mahaabaaho kaaranaani nibodha me;
Saankhye kritaante proktaani siddhaye sarvakarmanaam.
13. Learn from Me, O mighty-armed Arjuna, these five causes, as declared in the Sankhya system for the accomplishment of all actions!

Adhishthaanam tathaa kartaa karanam cha prithagvidham;
Vividhaashcha prithakcheshtaa daivam chaivaatra panchamam.
14. The body, the doer, the various senses, the different functions of various sorts, and the presiding Deity, also, the fifth,

Shareeravaangmanobhiryat karma praarabhate narah;
Nyaayyam vaa vipareetam vaa panchaite tasya hetavah.
15. Whatever action a man performs by his body, speech and mind, whether right or the reverse, these five are its causes.

Gita Chapter 18.06 to 18.10

Etaanyapi tu karmaani sangam tyaktwaa phalaani cha;
Kartavyaaneeti me paartha nishchitam matamuttamam.
6. But even these actions should be performed leaving aside attachment and the desire for rewards, O Arjuna! This is My certain and best conviction.
COMMENTARY: This is a summary of the doctrine of Karma Yoga already enunciated before. The defect in Karma is not in the action itself but in attachment and expectation of a reward.

Niyatasya tu sannyaasah karmano nopapadyate;
Mohaattasya parityaagas taamasah parikeertitah.
7. Verily, the renunciation of obligatory action is improper; the abandonment of the same from delusion is declared to be Tamasic.

Duhkhamityeva yat karma kaayakleshabhayaat tyajet;
Sa kritwaa raajasam tyaagam naiva tyaagaphalam labhet.
8. He who abandons action on account of the fear of bodily trouble (because it is painful), he does not obtain the merit of renunciation by doing such Rajasic renunciation.

Kaaryamityeva yatkarma niyatam kriyate’rjuna;
Sangam tyaktwaa phalam chaiva sa tyaagah saattwiko matah.
9. Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as Sattwic!

Na dweshtyakushalam karma kushale naanushajjate;
Tyaagee sattwasamaavishto medhaavee cchinnasamshayah.
10. The man of renunciation, pervaded by purity, intelligent and with his doubts cut asunder, does not hate a disagreeable work nor is he attached to an agreeable one.

Gita Chapter 18.01 to 18.05

Arjuna Uvaacha:
Sannyaasasya mahaabaaho tattwamicchaami veditum;
Tyaagasya cha hrisheekesha prithak keshinishoodana.
Arjuna said:
1. I desire to know severally, O mighty-armed, the essence or truth of renunciation, O Hrishikesa, as also of abandonment, O slayer of Kesi!

Sri Bhagavaan Uvaacha:
Kaamyaanaam karmanaam nyaasam sannyaasam kavayoviduh;
Sarvakarmaphalatyaagam praahustyaagam vichakshanaah.
The Blessed Lord said:
2. The sages understand Sannyas to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions as Tyaga.

Tyaajyam doshavadityeke karma praahurmaneeshinah;
Yajnadaanatapah karma na tyaajyamiti chaapare.
3. Some philosophers declare that all actions should be abandoned as an evil, while others declare that acts of gift, sacrifice and austerity should not be relinquished.

Nishchayam shrinu me tatra tyaage bharatasattama;
Tyaago hi purushavyaaghra trividhah samprakeertitah.
4. Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, verily, O best of men, has been declared to be of three kinds!

Yajnadaanatapah karma na tyaajyam kaaryameva tat;
Yajno daanam tapashchaiva paavanaani maneeshinaam.
5. Acts of sacrifice, gift and austerity should not be abandoned, but should be performed; sacrifice, gift and also austerity are the purifiers of the wise.

THE YOGA OF LIBERATION BY RENUNCIATION

Summary of Eighteenth Discourse
The eighteenth discourse, which is the conclusion of the divine discourse of Lord Krishna, is in many ways a summary of the foregoing portions of the Gita. It covers in brief numerous important points dealt with in the previous discourses. Here you behold the ultimate result or effect of the Lord’s discourse to Arjuna. The drama of Arjuna’s utter despondency and breakdown is finally resolved in triumphant self-mastery, strength and bold resoluteness. Its central message emerges as an assurance that in and through the performance of one’s respective duties in life one can qualify for the highest liberation, if one performs actions by renouncing egoism and attachment and surrendering all desire for selfish, personal gain. By regarding the performance of your duties as worship offered to God, you obtain the Grace of the Lord and attain the eternal One. Significantly, this discourse opens with a question by Arjuna asking what is true Sannyasa and true Tyaga (renunciation). In reply to this important and crucial query, the blessed Lord makes it clear to us that real Sannyasa or renunciation lies in renunciation of selfish actions, and even more in the renunciation of the desire or greed for the fruits of any action. Very clearly we are told that selfless and virtuous actions, and actions conducive to the welfare of others should not be abandoned. You must engage yourself in performing such action but renouncing attachment and greed. The true and proper renunciation is giving up of selfishness and attachment while performing one’s legitimate duties. This is called Sattwic Tyaga. We neither hate unpleasant action nor are we attached to pleasurable action. As it is not possible for you to renounce all action, the renunciation of egoism, selfishness and attachment in your activity is declared as true renunciation.
Karma does not accumulate and bind one who is thus established in such inner renunciation. The divine injunction is that God must be made the sole object of one’s life. This is the heart of the Gita gospel. This is the central message in its teaching. This is the one way to your welfare here.
Now Sanjaya concludes his narrative by declaring that where there is such obedience as that of Arjuna, and such willing readiness to carry out the divine teachings, there surely prosperity, victory, glory and all blessedness will prevail.
 

Gita Chapter 17.26 to 17.28

Sadbhaave saadhubhaave cha sadityetatprayujyate;
Prashaste karmani tathaa sacchabdah paartha yujyate.
26. The word Sat is used in the sense of reality and of goodness; and so also, O Arjuna, it is used in the sense of an auspicious act!

Yajne tapasi daane cha sthitih saditi chochyate;
Karma chaiva tadartheeyam sadityevaabhidheeyate.
27. Steadfastness in sacrifice, austerity and gift, is also called Sat, and also action in connection with these (or for the sake of the Supreme) is called Sat.

Ashraddhayaa hutam dattam tapastaptam kritam cha yat;
Asadityuchyate paartha na cha tatpretya no iha.
28. Whatever is sacrificed, given or performed, and whatever austerity is practised without faith, it is called Asat, O Arjuna! It is naught here or hereafter (after death).
COMMENTARY: Whatever sacrifice, austerity or charity done without being dedicated to the Lord will be of no avail to the doer in this earthly life here or in the life beyond hereafter.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Shraddhaatrayavibhaagayogo Naama Saptadasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the seventeenth discourse

entitled:

“The Yoga of the Division of the Threefold Faith”

Gita Chapter 17.21 to 17.25

Yattu pratyupakaaraartham phalamuddishya vaa punah;
Deeyate cha pariklishtam taddaanam raajasam smritam.
21. And, that gift which is made with a view to receive something in return, or looking for a reward, or given reluctantly, is said to be Rajasic.

Adeshakaale yaddaanamapaatrebhyashcha deeyate;
Asatkritamavajnaatam tattaamasamudaahritam.
22. The gift which is given at the wrong place and time to unworthy persons, without respect or with insult, is declared to be Tamasic.
COMMENTARY: At the wrong place and time—at a place which is not holy, where irreligious people and beggars assemble, where wealth acquired through illegal means such as gambling and theft, is distributed to gamblers, singers, fools, rogues, women of evil reputation; wealth that is distributed at an inauspicious time. This does not discourage the giving of alms to the poor.

Om tatsaditi nirdesho brahmanas trividhah smritah;
Braahmanaastena vedaashcha yajnaashcha vihitaah puraa.
23. “Om Tat Sat”: this has been declared to be the triple designation of Brahman. By that were created formerly the Brahmanas, the Vedas and the sacrifices.

Tasmaadomityudaahritya yajnadaanatapahkriyaah;
Pravartante vidhaanoktaah satatam brahmavaadinaam.
24. Therefore, with the utterance of “Om” are the acts of gift, sacrifice and austerity as enjoined in the scriptures always begun by the students of Brahman.

Tadityanabhisandhaaya phalam yajnatapah kriyaah;
Daanakriyaashcha vividhaah kriyante mokshakaangkshibhih.
25. Uttering Tat, without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by the seekers of liberation.

Gita Chapter 17.16 to 17.20

Manahprasaadah saumyatwam maunamaatmavinigrahah;
Bhaavasamshuddhirityetat tapo maanasamuchyate.
16. Serenity of mind, good-heartedness, purity of nature, self-control—this is called mental austerity.

Shraddhayaa parayaa taptam tapastattrividham naraih;
Aphalaakaangkshibhiryuktaih saattwikam parichakshate.
17. This threefold austerity practised by steadfast men with the utmost faith, desiring no reward, they call Sattwic.

Satkaaramaanapoojaartham tapo dambhena chaiva yat;
Kriyate tadiha proktam raajasam chalamadhruvam.
18. The austerity which is practised with the object of gaining good reception, honour and worship and with hypocrisy, is here said to be Rajasic, unstable and transitory.

Moodhagraahenaatmano yat peedayaa kriyate tapah;
Parasyotsaadanaartham vaa tattaamasamudaahritam.
19. The austerity which is practised out of a foolish notion, with self-torture, or for the purpose of destroying another, is declared to be Tamasic.

Daatavyamiti yaddaanam deeyate’nupakaarine;
Deshe kaale cha paatre cha taddaanam saattwikam smritam.
20. That gift which is given to one who does nothing in return, knowing it to be a duty to give in a fit place and time to a worthy person, that gift is held to be Sattwic.

Gita Chapter 17.11 to 17.15

Aphalaakaangkshibhiryajno vidhidrishto ya ijyate;
Yashtavyameveti manah samaadhaaya sa saattwikah.
11. That sacrifice which is offered by men without desire for reward as enjoined by the ordinance (scripture), with a firm faith that to do so is a duty, is Sattwic (or pure).

Abhisandhaaya tu phalam dambhaarthamapi chaiva yat;
Ijyate bharatashreshtha tam yajnam viddhi raajasam.
12. The sacrifice which is offered, O Arjuna, seeking a reward and for ostentation, know thou that to be a Rajasic Yajna!

Vidhiheenam asrishtaannam mantraheenam adakshinam;
Shraddhaavirahitam yajnam taamasam parichakshate.
13. They declare that sacrifice to be Tamasic which is contrary to the ordinances of the scriptures, in which no food is distributed, which is devoid of Mantras and gifts, and which is devoid of faith.

Devadwijagurupraajna poojanam shauchamaarjavam;
Brahmacharyamahimsaa cha shaareeram tapa uchyate.
14. Worship of the gods, the twice-born, the teachers and the wise, purity, straightforwardness, celibacy and non-injury—these are called the austerities of the body.

Anudwegakaram vaakyam satyam priyahitam cha yat;
Swaadhyaayaabhyasanam chaiva vaangmayam tapa uchyate.
15. Speech which causes no excitement and is truthful, pleasant and beneficial, the practice of the study of the Vedas, are called austerity of speech.
COMMENTARY: It is said in the Manu Smriti: “One should speak what is true; one should speak what is pleasant; one should not speak what is true if it is not pleasant, nor what is pleasant if it is false. This is the ancient Dharma”. To be an austerity speech should combine all the attributes mentioned in the above verse.

Gita Chapter 17.06 to 17.10

Karshayantah shareerastham bhootagraamamachetasah;
Maam chaivaantahshareerastham taanviddhyaasuranishchayaan.
6. Senseless, torturing all the elements in the body and Me also, who dwells in the body,—know thou these to be of demoniacal resolves.

Aahaarastwapi sarvasya trividho bhavati priyah;
Yajnastapastathaa daanam teshaam bhedamimam shrinu.
7. The food also which is dear to each is threefold, as also sacrifice, austerity and alms-giving. Hear thou the distinction of these.
COMMENTARY: A man’s taste for a particular food is determined according to the Guna prevalent in him.

Aayuh sattwabalaarogya sukha preetivi vardhanaah;
Rasyaah snigdhaah sthiraa hridyaa aahaaraah saattwikapriyaah.
8. Foods which increase life, purity, strength, health,joy and cheerfulness, which are oleaginous and savoury, substantial and agreeable, are dear to the Sattwic people.

Katvamlalavanaatyushna teekshna rooksha vidaahinah;
Aahaaraah raajasasyeshtaa duhkhashokaamayapradaah.
9. The foods that are bitter, sour, saline, excessively hot, dry, pungent and burning, are liked by the Rajasic and are productive of pain, grief and disease.

Yaatayaamam gatarasam pooti paryushitam cha yat;
Ucchishtamapi chaamedhyam bhojanam taamasapriyam.
10. That which is stale, tasteless, putrid, rotten and impure refuse, is the food liked by the Tamasic.

Gita Chapter 17.01 to 17.05

Arjuna Uvaacha:
Ye shaastravidhimutsrijya yajante shraddhayaanvitaah;
Teshaam nishthaa tu kaa krishna sattwamaaho rajastamah.
Arjuna said:
1. Those who, setting aside the ordinances of the scriptures, perform sacrifice with faith, what is their condition, O Krishna? Is it that of Sattwa, Rajas or Tamas?
COMMENTARY: This discourse deals with the three kinds of faith, according to one’s inherent nature—Sattwic, Rajasic or Tamasic.

Sri Bhagavaan Uvaacha:
Trividhaa bhavati shraddhaa dehinaam saa swabhaavajaa;
Saattwikee raajasee chaiva taamasee cheti taam shrinu.
The Blessed Lord said:
2. Threefold is the faith of the embodied, which is inherent in their nature—the Sattwic (pure), the Rajasic (passionate), and the Tamasic (dark). Do thou hear of it.

Sattwaanuroopaa sarvasya shraddhaa bhavati bhaarata;
Shraddhaamayo’yam purusho yo yacchraddhah sa eva sah.
3. The faith of each is in accordance with his nature, O Arjuna! The man consists of his faith; as a man’s faith is, so is he.

Yajante saattwikaa devaan yaksharakshaamsi raajasaah;
Pretaan bhootaganaamshchaanye yajante taamasaa janaah.
4. The Sattwic or pure men worship the gods; the Rajasic or the passionate worship the Yakshas and the Rakshasas; the others (the Tamasic or the deluded) worship the ghosts and the hosts of nature-spirits.

Ashaastravihitam ghoram tapyante ye tapo janaah;
Dambhaahamkaarasamyuktaah kaamaraagabalaanvitaah.
5. Those men who practise terrific austerities not enjoined by the scriptures, given to hypocrisy and egoism, impelled by the force of lust and attachment,

THE YOGA OF THE DIVISION OF THE THREEFOLD FAITH

Summary of Seventeenth Discourse

This discourse is termed the “Yoga of the Division of the Three Kinds of Faith”. The theme of this discourse arises out of the question asked by Arjuna in Verse 1 with reference to the final and closing advice of Lord Krishna in the previous discourse, contained in the last two verses therein (Verses 23 and 24). Arjuna asks, “What about those who, even though setting aside scriptural injunctions yet perform worship with faith?”
The Lord replies and states that the faith of such men who ignore the injunctions of the scriptures could be either Sattwic, Rajasic or Tamasic. This would be in accordance with the basic nature of the person himself. And, conversely, as is the kind of faith, so develops the nature of the man.
Thus, in all things like sacrifice, worship, charity, penance, etc., these qualities become expressed in accordance with the kind of faith in which the person concerned is based. They produce results in accordance with the quality of the doer’s faith. These acts done with right faith lead to supreme blessedness. When done without any faith whatsoever, all these actions become barren and useless.

Gita Chapter 16.21 to 16.24

Trividham narakasyedam dwaaram naashanamaatmanah;
Kaamah krodhastathaa lobhas tasmaadetat trayam tyajet.
21. Triple is the gate of this hell, destructive of the self—lust, anger, and greed,—therefore, one should abandon these three.

Etairvimuktah kaunteya tamodwaaraistribhirnarah;
Aacharatyaatmanah shreyas tato yaati paraam gatim.
22. A man who is liberated from these three gates to darkness, O Arjuna, practises what is good for him and thus goes to the Supreme goal!
COMMENTARY: When these three gates to hell are abandoned, the path to salvation is cleared for the aspirant. He gets the company of sages, which leads to liberation. He receives spiritual instructions and practises them. He hears the scriptures, reflects, meditates and attains Self-realisation.

Yah shaastravidhimutsrijya vartate kaamakaaratah;
Na sa siddhimavaapnoti na sukham na paraam gatim.
23. He who, casting aside the ordinances of the scriptures, acts under the impulse of desire, attains neither perfection nor happiness nor the supreme goal.

Tasmaat shaastram pramaanam te kaaryaakaaryavyavasthitau;
Jnaatwaa shaastravidhaanoktam karma kartumihaarhasi.
24. Therefore, let the scripture be the authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, thou shouldst act here in this world.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Daivaasurasampadvibhaagayogo Naama Shodasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixteenth discourse

entitled:

“The Yoga of the Division Between the Divine & the Demoniacal”

Gita Chapter 16.16 to 16.20

Anekachittavibhraantaah mohajaalasamaavritaah;
Prasaktaah kaamabhogeshu patanti narake’shuchau.
16. Bewildered by many a fancy, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell.

Aatmasambhaavitaah stabdhaa dhanamaanamadaanvitaah;
Yajante naamayajnaiste dambhenaavidhipoorvakam.
17. Self-conceited, stubborn, filled with the intoxication and pride of wealth, they perform sacrifices in name, through ostentation, contrary to scriptural ordinances.

Ahankaaram balam darpam kaamam krodham cha samshritaah;
Maamaatmaparadeheshu pradwishanto’bhyasooyakaah.
18. Given over to egoism, power, haughtiness, lust and anger, these malicious people hate Me in their own bodies and those of others.

Taanaham dwishatah krooraan samsaareshu naraadhamaan;
Kshipaamyajasram ashubhaan aasureeshweva yonishu.
19. These cruel haters, the worst among men in the world,—I hurl all these evil-doers for ever into the wombs of demons only.

Aasureem yonimaapannaa moodhaa janmani janmani;
Maamapraapyaiva kaunteya tato yaantyadhamaam gatim.
20. Entering into demoniacal wombs and deluded birth after birth, not attaining Me, they thus fall, O Arjuna, into a condition still lower than that!

Gita Chapter 16.11 to 16.15

Chintaamaparimeyaam cha pralayaantaamupaashritaah;
Kaamopabhogaparamaa etaavaditi nishchitaah.
11. Giving themselves over to immeasurable cares ending only with death, regarding gratification of lust as their highest aim, and feeling sure that that is all,

Aashaapaashashatairbaddhaah kaamakrodhaparaayanaah;
Eehante kaamabhogaartha manyaayenaarthasanchayaan.
12. Bound by a hundred ties of hope, given over to lust and anger, they strive to obtain by unlawful means hoards of wealth for sensual enjoyment.

Idamadya mayaa labdham imam praapsye manoratham;
Idamasteedamapi me bhavishyati punardhanam.
13. “This has been gained by me today; this desire I shall obtain; this is mine and this wealth too shall be mine in future.”

Asau mayaa hatah shatrur hanishye chaaparaanapi;
Eeshwaro’hamaham bhogee siddho’ham balavaan sukhee.
14. “That enemy has been slain by me and others also I shall slay. I am the lord; I enjoy; I am perfect, powerful and happy”.

Aadhyo’bhijanavaanasmi ko’nyosti sadrisho mayaa;
Yakshye daasyaami modishye ityajnaanavimohitaah.
15. “I am rich and born in a noble family. Who else is equal to me? I will sacrifice. I will give (charity). I will rejoice,”—thus, deluded by ignorance,

Gita Chapter 16.06 to 16.10

Dwau bhootasargau loke’smin daiva aasura eva cha;
Daivo vistarashah proktah aasuram paartha me shrinu.
6. There are two types of beings in this world—the divine and the demoniacal; the divine has been described at length; hear from Me, O Arjuna, of the demoniacal!

Pravrittim cha nivrittim cha janaa na viduraasuraah;
Na shaucham naapi chaachaaro na satyam teshu vidyate.
7. The demoniacal know not what to do and what to refrain from; neither purity nor right conduct nor truth is found in them.

Asatyamapratishtham te jagadaahuraneeshwaram;
Aparasparasambhootam kimanyat kaamahaitukam.
8. They say: “This universe is without truth, without a (moral) basis, without a God, brought about by mutual union, with lust for its cause; what else?”

Etaam drishtimavashtabhya nashtaatmaano’lpabuddhayah;
Prabhavantyugrakarmaanah kshayaaya jagato’hitaah.
9. Holding this view, these ruined souls of small intellects and fierce deeds, come forth as enemies of the world for its destruction.

Kaamamaashritya dushpooram dambhamaanamadaanvitaah;
Mohaadgriheetvaasadgraahaan pravartante’shuchivrataah.
10. Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas through delusion, they work with impure resolves.

Gita Chapter 16.01 to 16.06

Sri Bhagavaan Uvaacha:
Abhayam sattwasamshuddhih jnaanayogavyavasthitih;
Daanam damashcha yajnashcha swaadhyaayastapa aarjavam.
The Blessed Lord said:
1. Fearlessness, purity of heart, steadfastness in Yoga and knowledge, alms-giving, control of the senses, sacrifice, study of scriptures, austerity and straightforwardness,

Ahimsaa satyamakrodhas tyaagah shaantirapaishunam;
Dayaa bhooteshvaloluptwam maardavam hreerachaapalam.
2. Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion towards beings, uncovetousness, gentleness, modesty, absence of fickleness,

Tejah kshamaa dhritih shauchamadroho naatimaanitaa;
Bhavanti sampadam daiveem abhijaatasya bhaarata.
3. Vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride—these belong to one born in a divine state, O Arjuna!

Dambho darpo’bhimaanashcha krodhah paarushyameva cha;
Ajnaanam chaabhijaatasya paartha sampadamaasureem.
4. Hypocrisy, arrogance, self-conceit, harshness and also anger and ignorance, belong to one who is born in a demoniacal state, O Arjuna!

Daivee sampadvimokshaaya nibandhaayaasuree mataa;
Maa shuchah sampadam daiveem abhijaato’si paandava.
5. The divine nature is deemed for liberation and the demoniacal for bondage. Grieve not, O Arjuna, for thou art born with divine properties!
COMMENTARY: As Arjuna is dejected, Sri Krishna assures him not to feel alarmed at this description of the demoniacal qualities as he is born with Sattwic tendencies leading towards salvation.

THE YOGA OF THE DIVISION BETWEEN THE DIVINE AND THE DEMONIACAL

Summary of Sixteenth Discourse

This discourse is important and very instructive to all persons who wish to attain happiness, prosperity and blessedness, and to seekers in particular, who wish to attain success in their spiritual life. Lord Krishna brings out quite clearly and unmistakably here the intimate connection between ethics and spirituality, between a life of virtue and God-realisation and liberation. Listing two sets of qualities of opposite kinds, the Lord classifies them as divine and demoniacal (undivine), and urges us to eradicate the latter and cultivate the divine qualities.
What kind of nature should one develop? What conduct must one follow? What way should one live and act if one must attain God and obtain divine bliss? These questions are answered with perfect clarity and very definitely. The pure divine qualities are conducive to peace and liberation and the undivine qualities lead to bondage. Purity, good conduct and truth are indispensable to spiritual progress and even to an honourable life here.
Devoid of purity, good conduct and truth, and having no faith in God or a higher Reality beyond this visible world, man degenerates into a two-legged beast of ugly character and cruel actions, and sinks into darkness. Such a person becomes his own enemy and the destroyer of the happiness of others as well as his own. Caught in countless desires and cravings, a slave of sensual enjoyments and beset by a thousand cares, his life ultimately ends in misery and degradation. Haughtiness, arrogance and egoism lead to this dire fate. Therefore, a wise person, desiring success, must eradicate vice and cultivate virtue.
In this world three gates lead to hell—the gates of passion, anger and greed. Released from these three qualities one can succeed in attaining salvation and reaching the highest goal, namely God. Thus the sacred scriptures teach wisely the right path of pure, virtuous living. One should therefore follow the injunctions of the sacred scriptures that wish his welfare and be guided in his actions by their noble teachings.

Gita Chapter 15.16 to 15.20

Dwaavimau purushau loke ksharashchaakshara eva cha;
Ksharah sarvaani bhootaani kootastho’kshara uchyate.
16. Two Purushas there are in this world, the perishable and the imperishable. All beings are the perishable, and the Kutastha is called the imperishable.

Uttamah purushastwanyah paramaatmetyudaahritah;
Yo lokatrayamaavishya bibhartyavyaya ishwarah.
17. But distinct is the Supreme Purusha called the highest Self, the indestructible Lord who, pervading the three worlds, sustains them.

Yasmaat ksharam ateeto’hamaksharaadapi chottamah;
Ato’smi loke vede cha prathitah purushottamah.

18. As I transcend the perishable and am even higher than the imperishable, I am declared as the highest Purusha in the world and in the Vedas. 

Yo maamevam asammoodho jaanaati purushottamam;
Sa sarvavidbhajati maam sarvabhaavena bhaarata.
19. He who, undeluded, knows Me thus as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna!

Iti guhyatamam shaastram idamuktam mayaa’nagha;
Etadbuddhwaa buddhimaan syaat kritakrityashcha bhaarata.
20. Thus, this most secret science has been taught by Me, O sinless one! On knowing this, a man becomes wise, and all his duties are accomplished, O Arjuna!

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Purushottamayogo Naama Panchadasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fifteenth discourse

entitled:

“The Yoga of the Supreme Spirit”

Gita Chapter 15.11 to 15.15

Yatanto yoginashchainam pashyantyaatmanyavasthitam;
Yatanto’pyakritaatmaano nainam pashyantyachetasah.
11. The Yogis striving (for perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.

Yadaadityagatam tejo jagad bhaasayate’khilam;
Yacchandramasi yacchaagnau tattejo viddhi maamakam.
12. That light which residing in the sun, illumines the whole world, that which is in the moon and in the fire—know that light to be Mine.

Gaam aavishya cha bhootaani dhaarayaamyaham ojasaa;
Pushnaami chaushadheeh sarvaah somo bhootwaa rasaatmakah.
13. Permeating the earth I support all beings by (My) energy; and, having become the watery moon, I nourish all herbs.

Aham vaishwaanaro bhootwaa praaninaam dehamaashritah;
Praanaapaana samaayuktah pachaamyannam chaturvidham.
14. Having become the fire Vaisvanara, I abide in the body of living beings and, associated with the Prana and Apana, digest the fourfold food.

Sarvasya chaaham hridi sannivishto
Mattah smritir jnaanam apohanam cha;
Vedaischa sarvairahameva vedyo
Vedaantakrid vedavid eva chaaham.
15. And, I am seated in the hearts of all; from Me are memory, knowledge, as well as their absence. I am verily that which has to be known by all the Vedas; I am indeed the author of the Vedanta, and the knower of the Vedas am I.

Gita Chapter 15.06 to 15.10

Na tadbhaasayate sooryo na shashaangko na paavakah;
Yadgatwaa na nivartante taddhaama paramam mama.
6. Neither doth the sun illumine there, nor the moon, nor the fire; having gone thither they return not; that is My supreme abode.

Mamaivaamsho jeevaloke jeevabhootah sanaatanah;
Manah shashthaaneendriyaani prakritisthaani karshati.
7. An eternal portion of Myself having become a living soul in the world of life, draws to (itself) the (five) senses with the mind for the sixth, abiding in Nature.

Shareeram yadavaapnoti yacchaapyutkraamateeshwarah;
Griheetwaitaani samyaati vaayurgandhaanivaashayaat.
8. When the Lord obtains a body and when He leaves it, He takes these and goes (with them) as the wind takes the scents from their seats (flowers, etc.).

Shrotram chakshuh sparshanam cha rasanam ghraanameva cha;
Adhishthaaya manashchaayam vishayaanupasevate.
9. Presiding over the ear, the eye, touch, taste and smell, as well as the mind, he enjoys the objects of the senses.

Utkraamantam sthitam vaapi bhunjaanam vaa gunaanvitam;
Vimoodhaa naanupashyanti pashyanti jnaanachakshushah.
10. The deluded do not see Him who departs, stays and enjoys; but they who possess the eye of knowledge behold Him.

Gita Chapter 15.01 to 15.06

Sri Bhagavaan Uvaacha:
Oordhwamoolam adhahshaakham ashwattham praahuravyayam;
Cchandaamsi yasya parnaani yastam veda sa vedavit.
The Blessed Lord said:
1. They (the wise) speak of the indestructible peepul tree, having its root above and branches below, whose leaves are the metres or hymns; he who knows it is a knower of the Vedas.

Adhashchordhwam prasritaastasya shaakhaah
Gunapravriddhaa vishayapravaalaah;
Adhashcha moolaanyanusantataani
Karmaanubandheeni manushyaloke.
2. Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below in the world of men stretch forth the roots, originating action.

Na roopamasyeha tathopalabhyate
Naanto na chaadirna cha sampratishthaa;
Ashwatthamenam suviroodhamoolam
Asangashastrena dridhena cchittwaa.
3. Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place; having cut asunder this firmly-rooted peepul tree with the strong axe of non-attachment,

Tatah padam tat parimaargitavyam
Yasmin gataa na nivartanti bhooyah;
Tameva chaadyam purusham prapadye
Yatah pravrittih prasritaa puraanee.
4. Then that goal should be sought after, whither having gone none returns again. Seek refuge in that Primeval Purusha whence streamed forth the ancient activity or energy.
COMMENTARY: That which fills the whole world with the form of Satchidananda, is Purusha. That which sleeps in this city of the body is the Purusha. Single-minded devotion, which consists of ceaselessly remembering the Supreme Being, is the surest and most potent means of attaining Self-realisation.

Nirmaanamohaa jitasangadoshaa
Adhyaatmanityaa vinivrittakaamaah;
Dwandwairvimuktaah sukhaduhkhasamjnair
Gacchantyamoodhaah padamavyayam tat.
5. Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal.

THE YOGA OF THE SUPREME SPIRIT

Summary of Fifteenth Discourse

This discourse is entitled “Purushottama Yoga” or the “Yoga of the Supreme Person”. Here Lord Krishna tells us about the ultimate source of this visible phenomenal universe from which all things have come into being, just like a great tree with all its roots, trunk, branches, twigs, leaves, flowers and fruits which spring forth from the earth, which itself supports the tree and in which it is rooted. Sri Krishna declares that the Supreme Being is the source of all existence, and refers allegorically to this universe as being like an inverted tree whose roots are in Para Brahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this creation of variegated phenomena. This is a very mysterious “Tree” which is very difficult to understand, being a product of His inscrutable power of Maya; and hence a marvellous, apparent appearance without having actual reality. One who fully understands the nature of this Samsara-Tree goes beyond Maya. To be attached to it is to be caught in it. The surest way of transcending this Samsara or worldly life is by wielding the excellent weapon of dispassion and non-attachment.
In verses four and five of this discourse the Lord tells us how one goes beyond this visible Samsara and attains the supreme, imperishable status, attaining which one does not have to return to this mortal world of pain and death.
Lord Krishna also describes for us the wonderful mystery of His Presence in this universe and the supreme place He occupies in sustaining everything here. The Lord declares that it is a part of Himself that manifests here as the individual soul in each body. He Himself is the indwelling Oversoul beyond the self. He is the effulgence inherent in the sun, moon and fire. He is present as the nourishing element in the earth. He is the inner witness of all beings. He is the supreme Knower even beyond Vedic knowledge. He is the resplendent Person who is beyond both this perishable phenomenal creation as well as the imperishable individual soul which is a part of His eternalessence. Thus, because He is beyond perishable matter and superior to the imperishable soul (enveloped in Maya), He is known in this world as well as in the Vedas as the Supreme Person.

Gita Chapter 14.26 to 14.27

Maam cha yo’vyabhichaarena bhaktiyogena sevate;
Sa gunaan samateetyaitaan brahmabhooyaaya kalpate.
26. And he who serves Me with unswerving devotion, he, crossing beyond the qualities, is fit for becoming Brahman.

Brahmano hi pratishthaa’ham amritasyaavyayasya cha;
Shaashwatasya cha dharmasya sukhasyaikaantikasya cha.
27. For I am the abode of Brahman, the immortal and the immutable, of everlasting Dharma and of absolute bliss.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Gunatrayavibhaagayogo Naama Chaturdasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourteenth discourse

entitled:

“The Yoga of the Division Of the Three Gunas”

Gita Chapter 14.21 to 14.25

Arjuna Uvaacha:
Kairlingais treen gunaanetaan ateeto bhavati prabho;
Kimaachaarah katham chaitaam streen gunaan ativartate.
Arjuna said:
21. What are the marks of him who has crossed over the three qualities, O Lord? What is his conduct and how does he go beyond these three qualities?

Sri Bhagavaan Uvaacha:
Prakaasham cha pravrittim cha mohameva cha paandava;
Na dweshti sampravrittaani na nivrittaani kaangkshati.
The Blessed Lord said:
22. Light, activity and delusion,—when they are present, O Arjuna, he hates not, nor does he long for them when they are absent!

Udaaseenavadaaseeno gunairyo na vichaalyate;
Gunaa vartanta ityeva yo’vatishthati nengate.
23. He who, seated like one unconcerned, is not moved by the qualities, and who, knowing that the qualities are active, is self-centred and moves not,

Samaduhkhasukhah swasthah samaloshtaashmakaanchanah;
Tulyapriyaapriyo dheeras tulyanindaatma samstutih.
24. Alike in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, to whom the dear and the unfriendly are alike, firm, the same in censure and praise,

Maanaapamaanayostulyas tulyo mitraaripakshayoh;
Sarvaarambhaparityaagee gunaateetah sa uchyate.
25. The same in honour and dishonour, the same to friend and foe, abandoning all undertakings—he is said to have crossed the qualities.

Gita Chapter 14.16 to 14.20

Karmanah sukritasyaahuh saattwikam nirmalam phalam;
Rajasastu phalam duhkham ajnaanam tamasah phalam.
16. The fruit of good action, they say, is Sattwic and pure; the fruit of Rajas is pain, and ignorance is the fruit of Tamas.

Sattwaat sanjaayate jnaanam rajaso lobha eva cha;
Pramaadamohau tamaso bhavato’jnaanameva cha.
17. From Sattwa arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and ignorance also.

Oordhwam gacchanti sattwasthaa madhye tishthanti raajasaah;
Jaghanyagunavrittisthaa adho gacchanti taamasaah.
18. Those who are seated in Sattwa proceed upwards; the Rajasic dwell in the middle; and the Tamasic, abiding in the function of the lowest Guna, go downwards.

Naanyam gunebhyah kartaaram yadaa drashtaanupashyati;
Gunebhyashcha param vetti madbhaavam so’dhigacchati.
19. When the seer beholds no agent other than the Gunas, knowing that which is higher than them, he attains to My Being.
COMMENTARY: The seer knows that the Gunas alone are responsible for all actions and He is distinct from them.

Gunaanetaanateetya treen dehee dehasamudbhavaan;
Janmamrityujaraaduhkhair vimukto’mritamashnute.
20. The embodied one, having crossed beyond these three Gunas out of which the body is evolved, is freed from birth, death, decay and pain, and attains to immortality.

Gita Chapter 14.11 to 14.15

Sarvadwaareshu dehe’smin prakaasha upajaayate;
Jnaanam yadaa tadaa vidyaa dvivriddham sattwamityuta.
11. When, through every gate (sense) in this body, the wisdom-light shines, then it may be known that Sattwa is predominant.

Lobhah pravrittir aarambhah karmanaam ashamah sprihaa;
Rajasyetaani jaayante vivriddhe bharatarshabha.
12. Greed, activity, the undertaking of actions, restlessness, longing—these arise when Rajas is predominant, O Arjuna!

Aprakaasho’pravrittishcha pramaado moha eva cha;
Tamasyetaani jaayante vivriddhe kurunandana.
13. Darkness, inertness, heedlessness and delusion—these arise when Tamas is predominant, O Arjuna!

Yadaa sattwe pravriddhe tu pralayam yaati dehabhrit;
Tadottamavidaam lokaan amalaan pratipadyate.
14. If the embodied one meets with death when Sattwa has become predominant, then he attains to the spotless worlds of the knowers of the Highest.

Rajasi pralayam gatwaa karmasangishu jaayate;
Tathaa praleenastamasi moodhayonishu jaayate.
15. Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the senseless.

Gita Chapter 14.06 to 14.10

Tatra sattwam nirmalatwaat prakaashakam anaamayam;
Sukhasangena badhnaati jnaanasangena chaanagha.
6. Of these, Sattwa, which from its stainlessness is luminous and healthy, binds by attachment to knowledge and to happiness, O sinless one!

Rajo raagaatmakam viddhi trishnaasangasamudbhavam;
Tannibadhnaati kaunteya karmasangena dehinam.
7. Know thou Rajas to be of the nature of passion, the source of thirst (for sensual enjoyment) and attachment; it binds fast, O Arjuna, the embodied one by attachment to action!

Tamastwajnaanajam viddhi mohanam sarvadehinaam;
Pramaadaalasyanidraabhis tannibadhnaati bhaarata.
8. But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, by heedlessness, sleep and indolence!

Sattwam sukhe sanjayati rajah karmani bhaarata;
Jnaanamaavritya tu tamah pramaade sanjayatyuta.
9. Sattwa attaches to happiness, Rajas to action, O Arjuna, while Tamas, shrouding knowledge, attaches to heedlessness only!

Rajastamashchaabhibhooya sattwam bhavati bhaarata;
Rajah sattwam tamashchaiva tamah sattwam rajastathaa.
10. Now Sattwa prevails, O Arjuna, having overpowered Rajas and Tamas; now Rajas, having overpowered Sattwa and Tamas; and now Tamas, having overpowered Sattwa and Rajas!

Gita Chapter 14.01 to 14.05

Sri Bhagavaan Uvaacha:
Param bhooyah pravakshyaami jnaanaanaam jnaanamuttamam;
Yajjnaatwaa munayah sarve paraam siddhimito gataah.
The Blessed Lord said:
1. I will again declare (to thee) that supreme knowledge, the best of all knowledge, having known which all the sages have gone to the supreme perfection after this life.

Idam jnaanam upaashritya mama saadharmyam aagataah;
Sarge’pi nopajaayante pralaye na vyathanti cha.
2. They who, having taken refuge in this knowledge, attain to unity with Me, are neither born at the time of creation nor are they disturbed at the time of dissolution.
COMMENTARY: In this verse it is knowledge of the Supreme Self that is eulogised by the Lord.

Mama yonirmahadbrahma tasmin garbham dadhaamyaham;
Sambhavah sarvabhootaanaam tato bhavati bhaarata.
3. My womb is the great Brahma; in that I place the germ; thence, O Arjuna, is the birth of all beings!

Sarvayonishu kaunteya moortayah sambhavanti yaah;
Taasaam brahma mahadyonir aham beejapradah pitaa.
4. Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb and I am the seed-giving father.

Sattwam rajastama iti gunaah prakriti sambhavaah;
Nibadhnanti mahaabaaho dehe dehinam avyayam.
5. Purity, passion and inertia—these qualities, O mighty-armed Arjuna, born of Nature, bind fast in the body, the embodied, the indestructible!
COMMENTARY: The three Gunas are present in all human beings. None is free from the operation of any one of the three qualities. They are not constant. Sometimes Sattwa predominates and at other times Rajas or Tamas predominates. One should analyse and stand as a witness of these three qualities.

THE YOGA OF THE DIVISION OF THE THREE GUNAS

Summary of Fourteenth Discourse

Knowledge of the three cosmic qualities or Gunas, namely, Sattwa, Rajas and Tamas is now given through this discourse. The knowledge of these three Gunas, which hold the entire universe and all creatures under their sway, is of vital importance to each and everyone for their progress and happiness in life. Without this knowledge one will be forever bound by sorrow. In this knowledge we have the secret of success in worldly life as well as in spiritual life. Therefore, one should acquire this precious knowledge.
Lord Krishna reveals that these three qualities compose the Cosmic Nature. This Cosmic Nature is the primal source and origin of the entire creation and all things in it. Hence all things created are subject to their influence and irresistible power. The individual soul also is bound to the body by these three qualities present in Cosmic Nature. The Supreme Being brings about creation through the help of His Prakriti (Nature) endowed with these threefold qualities.
The highest of the three qualities is Sattwa. It is pure. It brings about happiness, wisdom and also illumination. The second quality of Rajas gives rise to passion manifested by intense attachment and greed. It causes sorrow and suffering. The third, termed Tamas, is the worst of all. It arises due to ignorance and results in darkness, lethargy and delusion.
Krishna asks us to diligently endeavour to cast out Tamas from our nature. We should control and master Rajas, and by holding it in check, wisely divert its power towards good kinds of activities. Sattwa should be carefully cultivated, developed and conserved in order to enable us to attain immortality. The realised sage, of course, goes beyond all these qualities, for, although it is Sattwa that enables him to reach God, even this quality will bind him if he is attached to it.
The aspirant should know the symptoms and signs of their presence in his personality and acquire a knowledge of their subtle workings. Then only can he maintain an unhampered and smooth progress in all activities of his life, both secular as well as spiritual. Lord Krishna teaches us this important subject in this discourse from the ninth to the eighteenth verse. He declares that one who rises beyond all the three Gunas through spiritual practices, becomes free from birth, death, old age and sorrow, and enjoys immortality.
In reply to a question from Arjuna, the blessed Lord describes the marks of one who has risen above the three Gunas. He states that if one constantly worships Him with exclusive devotion one will attain the highest divine experience and supreme peace and blessedness.

Gita Chapter 13.31 to 13.35

Yadaa bhootaprithagbhaavam ekastham anupashyati;
Tata eva cha vistaaram brahma sampadyate tadaa.
31. When a man sees the whole variety of beings as resting in the One, and spreading forth from That alone, he then becomes Brahman.
COMMENTARY: A man attains to unity with the Supreme when he knows or realises through intuition that all these manifold forms are rooted in the One. Like waves in water, like rays in the sun, so also all forms are rooted in the One.

Anaaditwaan nirgunatwaat paramaatmaayam avyayah;
Shareerastho’pi kaunteya na karoti na lipyate.
32. Being without beginning and devoid of (any) qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted!

Yathaa sarvagatam saukshmyaadaakaasham nopalipyate;
Sarvatraavasthito dehe tathaatmaa nopalipyate.
33. As the all-pervading ether is not tainted because of its subtlety, so the Self seated everywhere in the body, is not tainted.

Yathaa prakaashayatyekah kritsnam lokamimam ravih;
Kshetram kshetree tathaa kritsnam prakaashayati bhaarata.

34. Just as the one sun illumines the whole world, so also the Lord of the Field (the Supreme Self) illumines the whole Field, O Arjuna!

Kshetrakshetrajnayor evam antaram jnaanachakshushaa;
Bhootaprakritimoksham cha ye vidur yaanti te param.
35. They who, through the eye of knowledge, perceive the distinction between the Field and its Knower, and also the liberation from the Nature of being, they go to the Supreme.
COMMENTARY: They who know through the eye of intuition opened by meditation and the instructions of the Guru and the scriptures, that the Field is insentient, the doer, changing and finite, and that the Knower of the Field is pure Consciousness, the non-doer, unchanging and infinite, and who also perceive the non-existence of Nature, ignorance, the Unmanifested, the material cause of being,—they attain the Supreme.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Kshetrakshetrajnavibhaagayogo Naama Trayodasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the thirteenth discourse

entitled:

“The Yoga of the Distinction Between The Field and the Knower of the Field”

Gita Chapter 13.26 to 13.30

Anye twevamajaanantah shrutwaanyebhya upaasate;
Te’pi chaatitarantyeva mrityum shrutiparaayanaah.
26. Others also, not knowing thus, worship, having heard of it from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge.

Yaavat sanjaayate kinchit sattwam sthaavarajangamam;
Kshetrakshetrajnasamyogaat tadviddhi bharatarshabha.
27. Wherever a being is born, whether it be unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union between the Field and its Knower. Samam sarveshu bhooteshu tishthantam parameshwaram;

Vinashyatswavinashyantam yah pashyati sa pashyati.
28. He sees, who sees the Supreme Lord, existing equally in all beings, the unperishing within the perishing.
COMMENTARY: Birth is the root cause of the modifications of change, growth, decay and death. The other changes of state manifest after the birth of the body. But the Lord is changeless and He is birthless, decayless and deathless.

Samam pashyan hi sarvatra samavasthitameeshwaram;
Na hinastyaatmanaa’tmaanam tato yaati paraam gatim.
29. Because he who sees the same Lord dwelling equally everywhere does not destroy the Self by the self, he goes to the highest goal.

Prakrityaiva cha karmaani kriyamaanaani sarvashah;
Yah pashyati tathaa’tmaanam akartaaram sa pashyati.
30. He sees, who sees that all actions are performed by Nature alone and that the Self is actionless.

Gita Chapter 13.21 to 13.25

Kaaryakaaranakartrutwe hetuh prakritiruchyate;
Purushah sukhaduhkhaanaam bhoktritwe heturuchyate.
21. In the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the cause.

Purushah prakritistho hi bhungkte prakritijaan gunaan;
Kaaranam gunasango’sya sadasadyoni janmasu.
22. The soul seated in Nature experiences the qualities born of Nature; attachment to the qualities is the cause of his birth in good and evil wombs.

Upadrashtaanumantaa cha bhartaa bhoktaa maheshwarah;
Paramaatmeti chaapyukto dehe’smin purushah parah.
23. The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord and the Supreme Self.

Ya evam vetti purusham prakritim cha gunaih saha;
Sarvathaa vartamaano’pi na sa bhooyo’bhijaayate.
24. He who thus knows Spirit and Matter, together with the qualities, in whatever condition he may be, he is not reborn.

Dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa;
Anye saankhyena yogena karmayogena chaapare.
25. Some by meditation behold the Self in the Self by the Self, others by the Yoga of knowledge, and others by the Yoga of action.

Gita Chapter 13.16 to 13.20

Bahirantashcha bhootaanaam acharam charameva cha;
Sookshmatwaat tadavijneyam doorastham chaantike cha tat.
16. Without and within (all) beings, the unmoving and also the moving; because of His subtlety, unknowable; and near and far away is That.

Avibhaktam cha bhooteshu vibhaktamiva cha sthitam;
Bhootabhartru cha tajjneyam grasishnu prabhavishnu cha.
17. And undivided, yet He exists as if divided in beings; He is to be known as the supporter of beings; He devours and He generates also.

Jyotishaamapi tajjyotistamasah paramuchyate;
Jnaanam jneyam jnaanagamyam hridi sarvasya vishthitam.
18. That, the Light of all lights, is beyond darkness; it is said to be knowledge, the Knowable and the goal of knowledge, seated in the hearts of all.

Iti kshetram tathaa jnaanam jneyam choktam samaasatah;
Madbhakta etadvijnaaya madbhaavaayopapadyate.
19. Thus the Field as well as knowledge and the Knowable have been briefly stated. My devotee, knowing this, enters into My Being.

Prakritim purusham chaiva viddhyaanaadee ubhaavapi;
Vikaaraamshcha gunaamshchaiva viddhi prakritisambhavaan.
20. Know thou that Nature and Spirit are beginningless; and know also that all modifications and qualities are born of Nature.

Gita Chapter 13.11 to 13.15

Mayi chaananyayogena bhaktiravyabhichaarinee;
Viviktadesha sevitwam aratir janasamsadi.
11. Unswerving devotion unto Me by the Yoga of non-separation, resort to solitary places, distaste for the society of men,

Adhyaatma jnaana nityatwam tattwa jnaanaartha darshanam;
Etajjnaanamiti proktam ajnaanam yadato’nyathaa.
12. Constancy in Self-knowledge, perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance.

Jneyam yattat pravakshyaami yajjnaatwaa’mritamashnute;
Anaadimatparam brahma na sattannaasaduchyate.
13. I will declare that which has to be known, knowing which one attains to immortality, the beginningless supreme Brahman, called neither being nor non-being.

Sarvatah paanipaadam tat sarvato’kshishiromukham;
Sarvatah shrutimalloke sarvamaavritya tishthati.
14. With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all.

Sarvendriyagunaabhaasam sarvendriyavivarjitam;
Asaktam sarvabhricchaiva nirgunam gunabhoktru cha.
15. Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer,

Gita Chapter 13.06 to 13.10

Mahaabhootaanyahankaaro buddhiravyaktameva cha;
Indriyaani dashaikam cha pancha chendriyagocharaah.
6. The great elements, egoism, intellect and also unmanifested Nature, the ten senses and one, and the five objects of the senses,
COMMENTARY: Great elements: earth, water, fire, air and ether are so called because they pervade all modifications of matter. The ten senses are: the five organs of knowledge (ears, skin, eyes, tongue and nose), and the five organs of action (hand, feet, mouth, anus and generative organ).
The one: this is the mind. The five objects of the senses are sound, touch, form colour, taste and smell.

Icchaa dweshah sukham duhkham sanghaatashchetanaa dhritih;
Etat kshetram samaasena savikaaramudaahritam.
7. Desire, hatred, pleasure, pain, the aggregate (the body), fortitude and intelligence—the Field has thus been described briefly with its modifications.

Amaanitwam adambhitwam ahimsaa kshaantiraarjavam;
Aachaaryopaasanam shaucham sthairyamaatmavinigrahah.
8. Humility, unpretentiousness, non-injury, forgiveness, uprightness, service of the teacher, purity, steadfastness, self-control,

Indriyaartheshu vairaagyamanahankaara eva cha;
Janmamrityujaraavyaadhi duhkhadoshaanu darshanam.
9. Indifference to the objects of the senses, also absence of egoism, perception of (or reflection on) the evil in birth, death, old age, sickness and pain,

Asaktiranabhishwangah putradaaragrihaadishu;
Nityam cha samachittatwam ishtaanishtopapattishu.
10. Non-attachment, non-identification of the Self with son, wife, home and the rest, and constant even-mindedness on the attainment of the desirable and the undesirable,

Gita Chapter 13.01 to 13.05

Arjuna Uvaacha:
Prakritim purusham chaiva kshetram kshetrajnameva cha;
Etadveditumicchaami jnaanam jneyam cha keshava.
Arjuna said:
1. I wish to learn about Nature (matter) and the Spirit (soul), the Field and the Knower of the Field, knowledge and that which ought to be known.

Sri Bhagavaan Uvaacha:
Idam shareeram kaunteya kshetramityabhidheeyate;
Etadyo vetti tam praahuh kshetrajna iti tadvidah.
The Blessed Lord said:
2. This body, O Arjuna, is called the Field; he who knows it is called the Knower of the Field by those who know of them, that is, by the sages.

Kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata;
Kshetrakshetrajnayor jnaanam yattat jnaanam matam mama.
3. Do thou also know Me as the Knower of the Field in all fields, O Arjuna! Knowledge of both the Field and the Knower of the Field is considered by Me to be the knowledge.

Tat kshetram yaccha yaadrik cha yadvikaari yatashcha yat;
Sa cha yo yatprabhaavashcha tatsamaasena me shrinu.
4. What the Field is and of what nature, what its modifications are and whence it is, and also who He is and what His powers are—hear all that from Me in brief.

Rishibhirbahudhaa geetam cchandobhirvividhaih prithak;
Brahmasootrapadaishchaiva hetumadbhirvinishchitaih.
5. Sages have sung in many ways, in various distinctive chants and also in the suggestive words indicative of the Absolute, full of reasoning and decisive.

THE YOGA OF DISTINCTION BETWEEN THE FIELD AND THE KNOWER OF THE FIELD

Summary of Thirteenth Discourse

In this discourse we have one of the most significant, most illuminating, most inspiring and most mystical portions of the Bhagavad Gita. The Lord gives us a wonderfully revealing insight into the human individual. It is the metaphysics of man, the unknown. The immortal Soul, with its physical embodiment, is the main theme of this discourse. The supreme transcendental Spirit, which is the eternal substratum beyond both, is also described in a wonderful manner. The knower of the Supreme Reality is instantly liberated.
The blessed Lord tells us that the knowledge of the Field and the Knower of the Field is the true knowledge. This highest and the best knowledge grants us divine wisdom and spiritual illumination that lead to divine beatitude. This body is the Field. The Immortal Soul (yourself), dwelling in the body is the Knower of the Field. Verily, it is the Supreme Being who has projected Himself and assumed the form of this Knower of the Field within this body. This self is none other than That. Thus, Lord Krishna explains the mystery of the individual soul dwelling within this mortal body. This knowledge constitutes the main subject matter of all the scriptures and the highest philosophical works.
The five elements, the ego, the mind, intellect and the ten organs, desire and aversion and such factors constitute the Field. Next follows a wonderful summing-up of what constitutes true knowledge. Then follows the declaration of the Supreme Soul, the knowledge of which grants us immortality. That Supreme Reality is the one universal Essence present everywhere. It pervades all.
It shines within the inmost chambers of our heart, it is everything, it is the one seer, the witness, the guide, sustainer, experiencer and Lord of all. One who knows this mystery is not bound by activity even in the midst of life. When we perceive this supreme Presence dwelling in all beings we cannot injure anyone. Krishna asks us to see and know the difference between the Field (body or Prakriti) and the Knower of the Field (Spirit or Purusha), and thus reach the Self. This is the teaching and the message of this illuminating discourse.

Gita Chapter 12.16 to 12.20

Anapekshah shuchirdaksha udaaseeno gatavyathah;
Sarvaarambhaparityaagee yo madbhaktah sa me priyah.
16. He who is free from wants, pure, expert, unconcerned, and untroubled, renouncing all undertakings or commencements—he who is (thus) devoted to Me, is dear to Me.

Yona hrishyati na dweshti na shochati na kaangkshati;
Shubhaashubhaparityaagee bhaktimaan yah sa me priyah.
17. He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, and who is full of devotion, is dear to Me.
COMMENTARY: He does not rejoice when he attains desirable objects nor does he grieve when he parts with his cherished objects. Further, he does not desire the unattained.

Samah shatrau cha mitre cha tathaa maanaapamaanayoh;
Sheetoshnasukhaduhkheshu samah sangavivarjitah.
18. He who is the same to foe and friend, and in honour and dishonour, who is the same in cold and heat and in pleasure and pain, who is free from attachment,

Tulyanindaastutirmaunee santushto yena kenachit:
Aniketah sthiramatir bhaktimaan me priyo narah.
19. He to whom censure and praise are equal, who is silent, content with anything, homeless, of a steady mind, and full of devotion—that man is dear to Me.

Ye tu dharmyaamritamidam yathoktam paryupaasate;
Shraddhadhaanaah matparamaa bhaktaaste’teeva me priyaah.
20. They verily who follow this immortal Dharma (doctrine or law) as described above, endowed with faith, regarding Me as their supreme goal, they, the devotees, are exceedingly dear to Me.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Bhaktiyogo Naama Dwaadasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the twelfth discourse entitled:

“The Yoga of Devotion”

Gita Chapter 12.11 to 12.15

Athaitadapyashakto’si kartum madyogamaashritah;
Sarvakarmaphalatyaagam tatah kuru yataatmavaan.
11. If thou art unable to do even this, then, taking refuge in union with Me, renounce the fruits of all actions with the self controlled.

Shreyo hi jnaanamabhyaasaat jnaanaaddhyaanam vishishyate;
Dhyaanaat karmaphalatyaagas tyaagaacchaantir anantaram.
12. Better indeed is knowledge than practice; than knowledge meditation is better; than meditation the renunciation of the fruits of actions; peace immediately follows renunciation.

Adweshtaa sarvabhootaanaam maitrah karuna eva cha;
Nirmamo nirahankaarah samaduhkhasukhah kshamee.
13. He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving,

Santushtah satatam yogee yataatmaa dridhanishchayah;
Mayyarpitamanobuddhiryo madbhaktah sa me priyah.
14. Ever content, steady in meditation, possessed of firm conviction, self-controlled, with mind and intellect dedicated to Me, he, My devotee, is dear to Me.

Yasmaannodwijate loko lokaannodwijate cha yah;
Harshaamarshabhayodwegairmukto yah sa cha me priyah.
15. He by whom the world is not agitated and who cannot be agitated by the world, and who is freed from joy, envy, fear and anxiety—he is dear to Me.

Gita Chapter 12.06 to 12.10

Ye tu sarvaani karmaani mayi sannyasya matparaah;
Ananyenaiva yogena maam dhyaayanta upaasate.
6. But to those who worship Me, renouncing all actions in Me, regarding Me as the supreme goal, meditating on Me with single-minded Yoga,

Teshaamaham samuddhartaa mrityusamsaarasaagaraat;
Bhavaami nachiraat paartha mayyaaveshitachetasaam.
7. To those whose minds are set on Me, O Arjuna, verily I become ere long the saviour out of the ocean of the mortal Samsara!

Mayyeva mana aadhatswa mayi buddhim niveshaya;
Nivasishyasi mayyeva ata oordhwam na samshayah.
8. Fix thy mind on Me only, thy intellect in Me, (then) thou shait no doubt live in Me alone hereafter.

Atha chittam samaadhaatum na shaknoshi mayi sthiram;
Abhyaasayogena tato maamicchaaptum dhananjaya.
9. If thou art unable to fix thy mind steadily on Me, then by the Yoga of constant practice do thou seek to reach Me, O Arjuna!

Abhyaase’pyasamartho’si matkarmaparamo bhava;
Madarthamapi karmaani kurvansiddhimavaapsyasi.
10. If thou art unable to practise even this Abhyasa Yoga, be thou intent on doing actions for My sake; even by doing actions for My sake, thou shalt attain perfection.

Gita Chapter 12.01 to 12.05

Arjuna Uvaacha:
Evam satatayuktaa ye bhaktaastwaam paryupaasate;
Ye chaapyaksharamavyaktam teshaam ke yogavittamaah.
Arjuna said:
1. Those devotees who, ever steadfast, thus worship Thee and those also who worship the Imperishable and the Unmanifested—which of them are better versed in Yoga?
COMMENTARY: The twelfth discourse indicates that Bhakti Yoga is much easier than Jnana Yoga or the Yoga of knowledge.

Sri Bhagavaan Uvaacha:
Mayyaaveshya mano ye maam nityayuktaa upaasate;
Shraddhayaa parayopetaaste me yuktatamaa mataah.
The Blessed Lord said:
2. Those who, fixing their minds on Me, worship Me, ever steadfast and endowed with supreme faith, these are the best in Yoga in My opinion.

Ye twaksharamanirdeshyamavyaktam paryupaasate;
Sarvatragamachintyam cha kootasthamachalam dhruvam.
3. Those who worship the imperishable, the indefinable, the unmanifested, the omnipresent, the unthinkable, the eternal and the immovable,

Samniyamyendriyagraamam sarvatra samabuddhayah;
Te praapnuvanti maameva sarvabhootahite rataah.
4. Having restrained all the senses, even-minded everywhere, intent on the welfare of all beings—verily they also come unto Me.

Klesho’dhikatarasteshaam avyaktaasaktachetasaam;
Avyaktaa hi gatirduhkham dehavadbhiravaapyate.
5. Greater is their trouble whose minds are set on the Unmanifested; for the goal—the Unmanifested—is very difficult for the embodied to reach.
COMMENTARY: The embodied—those who identify themselves with their bodies. The imperishable Self is very hard to reach for those who are attached to their bodies. Their restless minds will not be able to get fixed on the attributeless Self.

THE YOGA OF DEVOTION

Summary of Twelfth Discourse
The twelfth discourse indicates that the path of devotion is easier than the path of knowledge. In this path the aspirant worships God in His Cosmic Form of the Supreme Personality.
He develops a loving relationship with Him, adores Him, remembers Him and chants His glories and Name. He thus effects union with the Lord and attains not only His formless aspect but also the Lord as the manifest universe.
The path of knowledge, whereby the aspirant meditates on the formless Brahman, is more difficult as he has to give up his attachment to the body from the very beginning. He has to have dispassion for the things of the world.
How to practise devotion? Krishna asks Arjuna to fix his entire mind on Him. As often as the mind wanders it should be brought back to the Lord. If this process of concentration is difficult he should dedicate all his actions to Him, feeling that it is His power that activates everything. If this also is beyond his ability, he should offer all his actions to the Lord, abandoning the desire for their fruits. He should take complete refuge in Him. The devotee who surrenders himself to the Lord attains perfect peace.
The Lord goes on to describe the qualities that a true devotee possesses. He neither attaches himself to anything nor does he have any aversion to things. He has a balanced mind under all circumstances. He is not agitated by the happenings of the world, nor does he himself cause any agitation in others. He is perfectly desireless and rejoices in the Lord within. He sees equality everywhere, being untouched by sorrow, fear, honour as also dishonour. He is perfectly content as he has surrendered his entire being to the Lord.

Gita Chapter 11.51 to 11.55

Arjuna Uvaacha:
Drishtwedam maanusham roopam tava saumyam janaardana;
Idaaneemasmi samvrittah sachetaah prakritim gatah.
Arjuna said:
51. Having seen this Thy gentle human form, O Krishna, now I am composed and restored to my own nature!

Sri Bhagavaan Uvaacha:
Sudurdarshamidam roopam drishtavaanasi yanmama;
Devaa apyasya roopasya nityam darshanakaangkshinah.
The Blessed Lord said:
52. Very hard indeed it is to see this form of Mine which thou hast seen. Even the gods are ever longing to behold it.

Naa ham vedairna tapasaa na daanena na chejyayaa;
Shakya evamvidho drashtum drishtavaanasi maam yathaa.
53. Neither by the Vedas, nor by austerity, nor by gift, nor by sacrifice, can I be seen in this form as thou hast seen Me (so easily).

Bhaktyaa twananyayaa shakyam aham evamvidho’rjuna;
Jnaatum drashtum cha tattwena praveshtum cha parantapa.
54. But by single-minded devotion can I, of this form, be known and seen in reality and also entered into, O Arjuna!

Matkarmakrinmatparamo madbhaktah sangavarjitah;
Nirvairah sarvabhooteshu yah sa maameti paandava.
55. He who does all actions for Me, who looks upon Me as the Supreme, who is devoted to Me, who is free from attachment, who bears enmity towards no creature, he comes to Me, O Arjuna!
COMMENTARY: This is the essence of the whole teaching of the Gita. He who practises this teaching attains supreme bliss and immortality. Such a one realises Him and enters into His Being, becoming completely one with Him. This verse contains the summary of the entire Gita philosophy.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Vishwaroopa Darshanayogo Naama Ekaadasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the

scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eleventh discourse

entitled:

“The Yoga of the Vision of the Cosmic Form”

Gita Chapter 11.46 to 11.50

Kireetinam gadinam chakrahastam
Icchaami twaam drashtumaham tathaiva;
Tenaiva roopena chaturbhujena
Sahasrabaaho bhava vishwamoorte.
46. I desire to see Thee as before, crowned, bearing a mace, with the discus in hand, in Thy former form only, having four arms, O thousand-armed, Cosmic Form (Being)!

Sri Bhagavaan Uvaacha:
Mayaa prasannena tavaarjunedam
Roopam param darshitamaatmayogaat;
Tejomayam vishwamanantamaadyam
Yanme twadanyena na drishtapoorvam.
The Blessed Lord said:
47. O Arjuna, this Cosmic Form has graciously been shown to thee by Me by My own Yogic power; full of splendour, primeval, and infinite, this Cosmic Form of Mine has never been seen before by anyone other than thyself.

Na vedayajnaadhyayanairna daanair
Na cha kriyaabhirna tapobhirugraih;
Evam roopah shakya aham nriloke
Drashtum twadanyena karupraveera.
48. Neither by the study of the Vedas and sacrifices, nor by gifts, nor by rituals, nor by severe austerities, can I be seen in this form in the world of men by any other than thyself, O great hero of the Kurus (Arjuna)!

Maa te vyathaa maa cha vimoodhabhaavo
Drishtwaa roopam ghorameedringmamedam;
Vyapetabheeh preetamanaah punastwam
Tadeva me roopamidam prapashya.
49. Be not afraid nor bewildered on seeing such a terrible form of Mine as this; with thy fear entirely dispelled and with a gladdened heart, now behold again this former form of Mine.

Sanjaya Uvaacha:
Ityarjunam vaasudevastathoktwaa
Swakam roopam darshayaamaasa bhooyah;
Aashwaasayaamaasa cha bheetamenam
Bhootwaa punah saumyavapurmahaatmaa.
Sanjaya said:
50. Having thus spoken to Arjuna, Krishna again showed His own form; and the great soul (Krishna), assuming His gentle form, consoled him who was terrified (Arjuna).