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 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 6.26 to 6.30

Yato yato nishcharati manashchanchalamasthiram;
Tatastato niyamyaitad aatmanyeva vasham nayet.
26. From whatever cause the restless, unsteady mind wanders away, from that let him restrain it and bring it under the control of the Self alone.

Prashaantamanasam hyenam yoginam sukhamuttamam;
Upaiti shaantarajasam brahmabhootamakalmasham.
27. Supreme bliss verily comes to this Yogi whose mind is quite peaceful, whose passion is quieted, who has become Brahman, and who is free from sin.

Yunjannevam sadaa’tmaanam yogee vigatakalmashah;
Sukhena brahmasamsparsham atyantam sukham ashnute.
28. The Yogi, always engaging the mind thus (in the practice of Yoga), freed from sins, easily enjoys the infinite bliss of contact with Brahman (the Eternal).

Sarvabhootasthamaatmaanam sarvabhootaani chaatmani;
Eekshate yogayuktaatmaa sarvatra samadarshanah.
29. With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.

Yo maam pashyati sarvatra sarvam cha mayi pashyati;
Tasyaaham na pranashyaami sa cha me na pranashyati.
30. He who sees Me everywhere and sees everything in Me, he does not become separated from Me nor do I become separated from him.
COMMENTARY: The Lord describes here the effect of oneness.

Gita Chapter 6.16 to 6.20

Naatyashnatastu yogo’sti nachaikaantamanashnatah;
Na chaatiswapnasheelasya jaagrato naiva chaarjuna.
16. Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all; nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna!

Yuktaahaaravihaarasya yuktacheshtasya karmasu;
Yuktaswapnaavabodhasya yogo bhavati duhkhahaa.
17. Yoga becomes the destroyer of pain for him who is always moderate in eating and recreation (such as walking, etc.), who is moderate in exertion in actions, who is moderate in sleep and wakefulness.

Yadaa viniyatam chittamaatmanyevaavatishthate;
Nihsprihah sarvakaamebhyo yukta ityuchyate tadaa.
18. When the perfectly controlled mind rests in the Self only, free from longing for the objects of desire, then it is said: “He is united.”

COMMENTARY: Without union with the Self neither harmony nor balance nor Samadhi is possible
.
Yathaa deepo nivaatastho nengate sopamaa smritaa;
Yogino yatachittasya yunjato yogamaatmanah.
19. As a lamp placed in a windless spot does not flicker—to such is compared the Yogi of controlled mind, practising Yoga in the Self (or absorbed in the Yoga of the Self).
COMMENTARY: This is a beautiful simile which Yogis often quote when they talk of concentration or one-pointedness of mind.

Yatroparamate chittam niruddham yogasevayaa;
Yatra chaivaatmanaa’tmaanam pashyannaatmani tushyati.
20. When the mind, restrained by the practice of Yoga, attains to quietude, and when, seeing the Self by the Self, he is satisfied in his own Self,

Gita Chapter 6.11 to 6.15

Shuchau deshe pratishthaapya sthiramaasanamaatmanah;
Naatyucchritam naatineecham chailaajinakushottaram.
11. In a clean spot, having established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and kusha grass, one over the other,

Tatraikaagram manah kritwaa yatachittendriyakriyah;
Upavishyaasane yunjyaadyogamaatmavishuddhaye.
12. There, having made the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated on the seat, practise Yoga for the purification of the self.

Samam kaayashirogreevam dhaarayannachalam sthirah;
Samprekshya naasikaagram swam dishashchaanavalokayan.
13. Let him firmly hold his body, head and neck erect and perfectly still, gazing at the tip of his nose, without looking around.

Prashaantaatmaa vigatabheer brahmachaarivrate sthitah;
Manah samyamya macchitto yukta aaseeta matparah.
14. Serene-minded, fearless, firm in the vow of a Brahmachari, having controlled the mind, thinking of Me and balanced in mind, let him sit, having Me as his supreme goal.

Yunjannevam sadaa’tmaanam yogee niyatamaanasah;
Shaantim nirvaanaparamaam matsamsthaamadhigacchati.
15. Thus, always keeping the mind balanced, the Yogi, with the mind controlled, attains to the peace abiding in Me, which culminates in liberation.

Gita Chapter 5.05 to 5.10

Sannyaasastu mahaabaaho duhkham aaptuma yogatah;
Yogayukto munir brahma na chirenaadhigacchati.
6. But renunciation, O mighty-armed Arjuna, is hard to attain without Yoga; theYoga-harmonised sage proceeds quickly to Brahman!

Yogayukto vishuddhaatmaa vijitaatmaa jitendriyah;
Sarvabhootaatmabhootaatmaa kurvannapi na lipyate.
7. He who is devoted to the path of action, whose mind is quite pure, who has conquered the self, who has subdued his senses and who has realised his Self as the Self in all beings, though acting, he is not tainted.

Naiva kinchit karomeeti yukto manyeta tattwavit;
Pashyan shrunvan sprishan jighran nashnan gacchan swapan shwasan.
8. “I do nothing at all”—thus will the harmonised knower of Truth think—seeing, hearing, touching, smelling, eating, going, sleeping, breathing,

Pralapan visrijan grihnan nunmishan nimishannapi;
Indriyaaneendriyaartheshu vartanta iti dhaarayan.
 9. Speaking, letting go, seizing, opening and closing the eyes—convinced that the senses move among the sense-objects.
COMMENTARY: The liberated sage always remains as a witness of the activities of the senses as he identifies himself with the Self.

Brahmanyaadhaaya karmaani sangam tyaktwaa karoti yah;
Lipyate na sa paapena padmapatram ivaambhasaa.
10. He who performs actions, offering them to Brahman and abandoning attachment, is not tainted by sin as a lotus leaf by water.

Api chedasi paapebhyah sarvebhyah paapakrittamah;
Sarvam jnaanaplavenaiva vrijinam santarishyasi.
36. Even if thou art the most sinful of all sinners, yet thou shalt verily cross all sins by the raft of knowledge.
COMMENTARY: One can overcome sin through Self-knowledge.

Yathaidhaamsi samiddho’gnir bhasmasaat kurute’rjuna;
Jnaanaagnih sarvakarmaani bhasmasaat kurute tathaa.
37. As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes!

Na hi jnaanena sadrisham pavitram iha vidyate;
Tat swayam yogasamsiddhah kaalenaatmani vindati.
38. Verily there is no purifier in this world like knowledge. He who is perfected in Yoga finds it in the Self in time.

Shraddhaavaan labhate jnaanam tatparah samyatendriyah;
Jnaanam labdhvaa paraam shaantim achirenaadhigacchati.
39. The man who is full of faith, who is devoted to it, and who has subdued all the senses, obtains (this) knowledge; and, having obtained the knowledge, he goes at once to the supreme peace.

Ajnashchaashraddhadhaanashcha samshayaatmaa vinashyati;
Naayam loko’sti na paro na sukham samshayaatmanah.
40. The ignorant, the faithless, the doubting self proceeds to destruction; there is neither this world nor the other nor happiness for the doubting.

Gita Chapter 4.21to 4.25

Niraasheer yatachittaatmaa tyaktasarvaparigrahah;
Shaareeram kevalam karma kurvannaapnoti kilbisham.
21. Without hope and with the mind and the self controlled, having abandoned all greed, doing mere bodily action, he incurs no sin.

Yadricchaalaabhasantushto dwandwaateeto vimatsarah;
Samah siddhaavasiddhau cha kritwaapi na nibadhyate.
22. Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting, he is not bound.

Gatasangasya muktasya jnaanaavasthitachetasah;
Yajnaayaacharatah karma samagram pravileeyate.
23. To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who works for the sake of sacrifice (for the sake of God), the whole action is dissolved.

Brahmaarpanam brahmahavirbrahmaagnau brahmanaa hutam;
Brahmaiva tena gantavyam brahmakarmasamaadhinaa.
24. Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees Brahman in action.
COMMENTARY: This is wisdom-sacrifice, wherein the idea of Brahman is substituted for the ideas of the instrument and other accessories of action, the idea of action itself and its results. By having such an idea the whole action melts away.

Daivam evaapare yajnam yoginah paryupaasate;
Brahmaagnaavapare yajnam yajnenaivopajuhwati.
25. Some Yogis perform sacrifice to the gods alone, while others (who have realised the Self) offer the Self as sacrifice by the Self in the fire of Brahman alone.

Gita Chapter 2.66 to 2.70

Naasti buddhir ayuktasya na chaayuktasya bhaavanaa;
Na chaabhaavayatah shaantir ashaantasya kutah sukham.
66. There is no knowledge of the Self to the unsteady, and to the unsteady no meditation is possible; and to the un-meditative there can be no peace; and to the man who has no peace, how can there be happiness?

Indriyaanaam hi charataam yanmano’nuvidheeyate;
Tadasya harati prajnaam vaayur naavam ivaambhasi.
67. For the mind which follows in the wake of the wandering senses, carries away his discrimination as the wind (carries away) a boat on the waters.

Tasmaad yasya mahaabaaho nigriheetaani sarvashah;
Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.
68. Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects!

Yaanishaa sarvabhootaanaam tasyaam jaagarti samyamee;
Yasyaam jaagrati bhootaani saa nishaa pashyato muneh.
69. That which is night to all beings, then the self-controlled man is awake; when all beings are awake, that is night for the sage who sees.
COMMENTARY: The sage lives in the Self; this is day to him. He is unconscious of worldly phenomena; this is like night to him. The ordinary man is unconscious of his real nature. So life in the Self is like night to him. He experiences sense-objects; this is day to him.

Aapooryamaanam achalapratishtham
Samudram aapah pravishanti yadwat;
Tadwat kaamaa yam pravishanti sarve
Sa shaantim aapnoti na kaamakaami.
70. He attains peace into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unmoved; but not the man who is full of desires.