BHAGAVAD GĪTĀ CHAPTER I. THE DEJECTION OF ARJUNA
1. Dhṛtarāṣṭra said: Having assembled on the sacred field of Kuru, eager for battle, what did my sons and the sons of Pāṇḍu do, Saṁjaya
2. Saṁjaya said: Seeing the Pāṇḍava’s army arrayed, Duryodhana approached his teacher (Drona) and said:
3. See this great army of the Pāṇḍavas, Teacher, assembled by the son of Drupada, your wise apprentice.
4. But here (in our army) are heroes and great archers, equal in battle to Bhīma; Arjuna; Yuyudhāna; Virāta; and Drupada, the mighty warrior.
5. Dhṛṣṭaketu; Cekitāna; the heroic King of Kāśī; Purjit; Kuntibhoja; and Śaibya, a bull of a man;
6. Brave Yudhāmanyu; valiant Uttamauja; the Son of Subhadra; and the Sons of Draupadi, all great warriors.
7. Now I will name the leaders of our army, so that you may know who is the most distinguished among them.
8. Yourself; Bhīṣma; Karṇa; Kṛpa, who is always victorious in battle; Aśvatthāman; Vikarṇa; and the Son of Somadatta.
9. And many other heroes who have abandoned their lives for my cause; they are skilled in warfare and the employment various weapons.
10. That army, commanded by Bhīma, is not equal to ours, but this army, commanded by Bhīṣma, is equal to them.
11. And in all your advances, Noblemen, be in position to protect Bhīṣma.
12. To his delight, the senior Kuru, Bhīṣma gave out a loud, lion’s roar and blew his conch with power.
13. Then, all at once, conches, kettledrums, cymbals, drums, and horns were sounded. The noise was tremendous.
14. Then, Kṛṣṇa and Arjuna, standing in the great chariot drawn by white horses, blew their divine conches.
15. Kṛṣṇa blew his conch, Pāñcajanya; Arjuna blew his conch, Devadatta; and Bhīma, who is dreadful in action, blew his great conch, Pauṇḍra.
16. King Yudhiṣṭhira, the son of Kunti blew his conch, Anantavijaya; Nakula blew his conch, Sughoṣa; and Sahadeva blew his conch, Maṇipuṣpaka.
17. The supreme archer, the King of Kāśī; the great warrior, Śikhaṇḍin; Dhṛṣṭadyumna; Virāṭa; and Sātyaki, the invincible;
18. Drupada; the Sons of Draupadī; and Saubhdrā, the strong-armed all blew their respective conches, my Lord.
19. That noise burst the hearts of Dhṛtarāṣṭra’s army and the uproar resounded in heaven and earth.
20. Seeing the sons of Dhṛtarāṣṭra arrayed for battle, the son of Pāṇḍu who flies the monkey banner (Arjuna) raised his bow.
21. Then he said to Kṛṣṇa: Imperishable Lord of the Earth, place my chariot between the two armies,
22. So that I may see those, assembled and hungry for battle, with whom I am about to fight in this war.
23. I want to see those gathered here to fight in service to the evil-minded son of Dhṛtarāṣṭra.
24. Having been addressed by Arjuna that way, Kṛṣṇa positioned the lead chariot between the two armies.
25. Then, in front of Bhīṣma, Drona, and all those world leaders, Arjuna said: “Look at these Kurus gathered here.”
26. Standing there, Arjuna saw fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, friends,
27. Fathers in law, and companions in both armies. Arjuna, looking at all those relatives arrayed for battle,
28. Was filled with pity and, despondent, he said: Seeing my family members standing here, eager for war,
29. My limbs drop, my mouth dries up, my body trembles, and my hair stands on end,
30. The bow falls from my hand, my skin burns, I cannot stand, and my mind spins.
31. I do not see any benefit in killing my relatives in battle; in fact, I foresee hardships.
32. I do not want victory, Kṛṣṇa, nor a kingdom and pleasures. What good is a kingdom to us? What good are enjoyments or even life?
33. Those for whose sake we desired kingdom, enjoyments, and pleasures are before us in battle formation, having given up life and wealth.
34. Teachers, fathers, sons, grandfathers, uncles, fathers in law, grandsons, brothers in law, as well as other relatives.
35. I do not want to kill those who are intent on killing, Kṛṣṇa, even for dominion over the three worlds. So, how much less for just the earth?
36. Having slain the sons of Dhṛtarāṣṭra, what joy can there be for us? Surely evil will cling to us after killing those aggressors.
37. Therefore, we should not slay our relatives, the sons of Dhṛtarāṣṭra. How can we be happy having killed our family?
38. Even if, due to their being overcome by greed, they do not see the evil in the destruction of the family and the sin in betraying friends;
39. Why should we not, through discernment, know to turn back from the evil that will be caused by the destruction of the family?
40. At the destruction of the family, the long-standing morals (dharma) of the family are lost; and at the loss of morality, the whole family is overcome with lawlessness.
41. And from the prevalence of lawlessness, Kṛṣṇa, the women of the family become corrupted and when the women are corrupted, confusion of religious duties arises.
42. And that confusion leads the destroyers of the family to hell; they fall, having deprived their forefathers the offerings of rice-balls and water.
43. By these sins of the family destroyers, which cause confusion of religious duties, the age-old laws of family and caste are lost.
44. We have often heard, Kṛṣṇa, that those who have disregarded their family rites dwell in hell, indefinitely.
45. But alas, due to a desire for the pleasures of kingdom, we are determined to commit this great sin and are prepared to kill our own people.
46. If the sons of Dhṛtarāṣṭra, with weapons in hand, should kill me in battle, unarmed and unresisting, my happiness would be greater than theirs.
47. Having said that, in the midst of the battle, Arjuna, his mind overcome with grief, cast aside his bow and arrows and sat down in the chariot.
2. Saṁjaya said: Seeing the Pāṇḍava’s army arrayed, Duryodhana approached his teacher (Drona) and said:
3. See this great army of the Pāṇḍavas, Teacher, assembled by the son of Drupada, your wise apprentice.
4. But here (in our army) are heroes and great archers, equal in battle to Bhīma; Arjuna; Yuyudhāna; Virāta; and Drupada, the mighty warrior.
5. Dhṛṣṭaketu; Cekitāna; the heroic King of Kāśī; Purjit; Kuntibhoja; and Śaibya, a bull of a man;
6. Brave Yudhāmanyu; valiant Uttamauja; the Son of Subhadra; and the Sons of Draupadi, all great warriors.
7. Now I will name the leaders of our army, so that you may know who is the most distinguished among them.
8. Yourself; Bhīṣma; Karṇa; Kṛpa, who is always victorious in battle; Aśvatthāman; Vikarṇa; and the Son of Somadatta.
9. And many other heroes who have abandoned their lives for my cause; they are skilled in warfare and the employment various weapons.
10. That army, commanded by Bhīma, is not equal to ours, but this army, commanded by Bhīṣma, is equal to them.
11. And in all your advances, Noblemen, be in position to protect Bhīṣma.
12. To his delight, the senior Kuru, Bhīṣma gave out a loud, lion’s roar and blew his conch with power.
13. Then, all at once, conches, kettledrums, cymbals, drums, and horns were sounded. The noise was tremendous.
14. Then, Kṛṣṇa and Arjuna, standing in the great chariot drawn by white horses, blew their divine conches.
15. Kṛṣṇa blew his conch, Pāñcajanya; Arjuna blew his conch, Devadatta; and Bhīma, who is dreadful in action, blew his great conch, Pauṇḍra.
16. King Yudhiṣṭhira, the son of Kunti blew his conch, Anantavijaya; Nakula blew his conch, Sughoṣa; and Sahadeva blew his conch, Maṇipuṣpaka.
17. The supreme archer, the King of Kāśī; the great warrior, Śikhaṇḍin; Dhṛṣṭadyumna; Virāṭa; and Sātyaki, the invincible;
18. Drupada; the Sons of Draupadī; and Saubhdrā, the strong-armed all blew their respective conches, my Lord.
19. That noise burst the hearts of Dhṛtarāṣṭra’s army and the uproar resounded in heaven and earth.
20. Seeing the sons of Dhṛtarāṣṭra arrayed for battle, the son of Pāṇḍu who flies the monkey banner (Arjuna) raised his bow.
21. Then he said to Kṛṣṇa: Imperishable Lord of the Earth, place my chariot between the two armies,
22. So that I may see those, assembled and hungry for battle, with whom I am about to fight in this war.
23. I want to see those gathered here to fight in service to the evil-minded son of Dhṛtarāṣṭra.
24. Having been addressed by Arjuna that way, Kṛṣṇa positioned the lead chariot between the two armies.
25. Then, in front of Bhīṣma, Drona, and all those world leaders, Arjuna said: “Look at these Kurus gathered here.”
26. Standing there, Arjuna saw fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, friends,
27. Fathers in law, and companions in both armies. Arjuna, looking at all those relatives arrayed for battle,
28. Was filled with pity and, despondent, he said: Seeing my family members standing here, eager for war,
29. My limbs drop, my mouth dries up, my body trembles, and my hair stands on end,
30. The bow falls from my hand, my skin burns, I cannot stand, and my mind spins.
31. I do not see any benefit in killing my relatives in battle; in fact, I foresee hardships.
32. I do not want victory, Kṛṣṇa, nor a kingdom and pleasures. What good is a kingdom to us? What good are enjoyments or even life?
33. Those for whose sake we desired kingdom, enjoyments, and pleasures are before us in battle formation, having given up life and wealth.
34. Teachers, fathers, sons, grandfathers, uncles, fathers in law, grandsons, brothers in law, as well as other relatives.
35. I do not want to kill those who are intent on killing, Kṛṣṇa, even for dominion over the three worlds. So, how much less for just the earth?
36. Having slain the sons of Dhṛtarāṣṭra, what joy can there be for us? Surely evil will cling to us after killing those aggressors.
37. Therefore, we should not slay our relatives, the sons of Dhṛtarāṣṭra. How can we be happy having killed our family?
38. Even if, due to their being overcome by greed, they do not see the evil in the destruction of the family and the sin in betraying friends;
39. Why should we not, through discernment, know to turn back from the evil that will be caused by the destruction of the family?
40. At the destruction of the family, the long-standing morals (dharma) of the family are lost; and at the loss of morality, the whole family is overcome with lawlessness.
41. And from the prevalence of lawlessness, Kṛṣṇa, the women of the family become corrupted and when the women are corrupted, confusion of religious duties arises.
42. And that confusion leads the destroyers of the family to hell; they fall, having deprived their forefathers the offerings of rice-balls and water.
43. By these sins of the family destroyers, which cause confusion of religious duties, the age-old laws of family and caste are lost.
44. We have often heard, Kṛṣṇa, that those who have disregarded their family rites dwell in hell, indefinitely.
45. But alas, due to a desire for the pleasures of kingdom, we are determined to commit this great sin and are prepared to kill our own people.
46. If the sons of Dhṛtarāṣṭra, with weapons in hand, should kill me in battle, unarmed and unresisting, my happiness would be greater than theirs.
47. Having said that, in the midst of the battle, Arjuna, his mind overcome with grief, cast aside his bow and arrows and sat down in the chariot.
Summary of Chapter I
King Dhṛtarāṣṭra asks his counselor, Saṁjaya, to describe what is happening on the field of Kuru, where the Pāṇḍava and Kaurava armies have assembled for battle (see Background in Introduction). Saṁjaya then names the great warriors and heroes of the two armies. He describes the warriors blowing their war horns and trumpets and banging their drums and cymbals. As the warriors are making noise and preparing for battle, Arjuna, the son of Pāṇḍu, asks his driver, Kṛṣṇa to position his chariot between the two armies so he can see those who have come to fight. Seeing fathers, uncles, cousins, teachers, friends, and relatives, on both sides, Arjuna is overcome with emotion. Then, Arjuna, saying that this war will lead to the destruction of the family and damnation for its destroyers, puts down his weapon and sits.
Oṁ Tat Sat
This ends the first chapter entitled “The Dejection of Arjuna" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the first chapter entitled “The Dejection of Arjuna" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
BHAGAVAD GĪTĀ CHAPTER II. THE YOGA OF DISCRIMINATION
1. Saṁjaya said: Then Kṛṣṇa spoke these words to the dejected Arjuna, who was overcome with sorrow and whose downcast eyes were filled with tears.
2. The Blessed Lord said: From where has this weakness of yours come at such a dangerous time? It is unacceptable, it will not lead you to heaven, and it will cause you disgrace, Arjuna.
3. Do not give in to cowardice, it is not worthy of you, Arjuna. You, the punisher of his enemies, should abandon this weakness and stand up.
4. Arjuna said: How can I go to war with Bhīṣma and Droṇa? How do I shoot arrows at these two admirable men?
5. Clearly, it would be better to live as a beggar than to kill these noble teachers. Having killed these gurus for worldly gain, those pleasures would be stained with blood.
6. And we do not know whether it is better to conquer them or for them to conquer us, because, after killing the sons of Dhṛtarāṣṭra assembled here before us, we would not want to go on living.
7. I am overcome with pity and weakness. My mind is confused about my duty. I ask You, what is truly the right path? I am Your disciple, instruct me. I beg you.
8. For even if I were to gain an unrivaled kingdom here on earth, or the rule of heaven, I do not believe that would end this grief that has withered my senses.
9. Saṁjaya said: After addressing Kṛṣṇa that way, Arjuna said, “I will not fight” and, having said that, he became silent.
10. Situated between the two armies, Kṛṣṇa, as if smiling, said these words to the hopeless Arjuna.
11. The Blessed Lord said: You speak words of wisdom, yet you grieve for those who deserve no pity. The wise do not mourn for the living or the dead.
12. Clearly, there was never a time when I, you, or these noble men did not exist and there will never be a time, in the future, when we all cease to be.
13. Just as the embodied soul goes through childhood, youth, and old age, so too does one acquire another body (at the passing of this one). The wise are not confused about that.
14. Contact with sense objects, causing feelings of hot, cold, pleasure, and pain come and go, Arjuna; they are impermanent, so you must try to endure them.
15. Surely the man who is not disturbed by these, who is the same in pain and pleasure, that wise man is fit for immortality.
16. The unreal ceases to be; the Real never ceases to be. The certainty of these two statements is understood by the knowers of Truth.
Comment: Only Brahman is eternal, everything else is temporary and, therefore, insignificant.
17. Know that what pervades all this is surely indestructible; no one can destroy the Imperishable.
18. These bodies are said to have an end; however, the embodied Self is eternal, indestructible, and inconceivable. Therefore, Arjuna, fight!
19. Whoever thinks this Self is a killer and whoever thinks this Self is killed lacks knowledge; the Self neither kills nor is It killed.
20. It was never born and It will never die. It does not come into being nor will It ever cease to be. It is unborn, eternal, unchanging, and ancient. It does not die when the body dies.
21. Whoever knows this Self as indestructible, eternal, unborn, and imperishable, how can that person cause death? And, who does he kill?
22. Just as a man, discarding old, worn out clothing, accepts new ones, so does the embodied Self, after giving up worn out bodies, accept new ones.
23. Weapons do not cut It, fire does not burn It, water does not wet It, nor does the wind dry It out.
24. It is the Eternal, the All-pervading, the Fixed, the Immovable, the Everlasting; It can not be pierced, burned, drenched, or withered.
25. This Self is said to be unmanifest, inconceivable, and unchanging; understanding this, you should not grieve.
26. But if you think of It as being perpetually born and dying, even so, Arjuna, you should not grieve.
27. As death is certain for whoever is born and birth is certain for whoever dies. Therefore, you should not mourn for those whose fate is inevitable.
28. Beings are unmanifested in the beginning, manifested in the middle, and unmanifested in the end. What is there to lament?
29. One sees It as a wonder, another declares It a wonder, and still another hears of It as a wonder; yet, even after hearing of It, no one knows It.
30. This Self, in the bodies of all, is eternally indestructible, Arjuna; therefore, you should not mourn for any being.
31. Besides, there is no better cause for a warrior than a righteous war, so considering your duty, you should not hesitate.
32. And if by good fortune, they reach heaven’s open gate, happy are those warriors, Arjuna, that they encountered such a battle.
33. But if you will not engage in this righteous war, forsaking your duty and honor, then you will incur misfortune.
34. People will speak of your infamy for all time and, for one who was honored, dishonor is worse than death.
35. The great warriors will think that you withdrew (from the battle) due to fear and you will be regarded lightly by those who once held you in high esteem.
36. Your enemies will curse you and deride your ability. What could be worse than that?
37. If you are killed, you will gain heaven and if you win, you will enjoy the earth; so, Arjuna, stand up with conviction and fight.
38. Treating pleasure and pain, gain and loss, victory and defeat equally, join the fight. That way you will avoid sin.
39. What I have taught you is the wisdom of discrimination (between the Real, Self and the unreal, non-Self) Arjuna, now listen to the teachings of Yoga, by which you will avoid the bondage of activity (karma).
40. In this discipline there is no wasted effort or lost progress and even a little practice saves one from great harm.
41. There is a focused intellect in this practice, Arjuna, while the understanding of those with no discipline is scattered.
42. Those who lack wisdom love to quote the flowery words of the scripture, insisting, “There is nothing else.”
43. With minds full of desire for pleasures and power, and heaven as the highest goal, they offer rebirth there as the reward for pious acts and ritual practice.
44. Those whose minds are carried away by attachment to pleasure and power lack the resolute intellect to attain absorption (samādhi).
45. The scriptures deal with the qualities of nature (guṇas) transcend those qualities, Arjuna. Indifferent to the pairs of opposites, fixed in Truth, and free from the desire to acquire and preserve wealth, be established in the Self.
46. The scriptures are as much use to one who has realized Brahman as a well in a place surrounded by water.
Comment: Verses 42, 45, and 46 refer to the Vedas, specifically, and to religious scriptures, generally. The meaning is that one must transcend religious teachings in order to realize the Supreme.
47. You have a right to action, but not to its results; therefore, do not be motivated by intended results or become attached to inactivity.
48. Being established in this discipline, perform your duty, Arjuna, renouncing attachment and indifferent to success or failure. This equanimity is called Yoga.
49. Action is far inferior to this Yoga of Wisdom, Arjuna, so seek shelter in wisdom. Low are those who are motivated by the fruits of their actions.
50. One established in wisdom rejects both good and bad actions here (in this world); therefore, dedicate yourself to Yoga. Yoga is skill in action.
51. The thoughtful, established in reason, having given up the rewards of their actions, are freed from the bondage of rebirth and go to a state free from pain.
52. When your understanding crosses over the jungle of delusion, you will become indifferent to the false teachings you have heard and those you will hear.
53. When your mind remains fixed in samādhi, disregarding the dogmatic teachings you have heard, then you will attain union.
54. Arjuna said: How do you describe someone who is established in wisdom and fixed in samādhi, Kṛṣṇa? How does he speak? How does he rest? How does he act?
55. The Blessed Lord said: When a man leaves behind all the desires created by the mind, Arjuna, and is content in the Self alone, then he is said to be established in wisdom.
56. He is called a sage, established in wisdom, whose mind is not disturbed by misfortune; whose desire for pleasures has ended; and who is free of craving, fear, and anger.
57. He is established in wisdom who is free of attachment to anything whatsoever and who neither rejoices nor recoils on incurring what is pleasant or what is unpleasant.
58. And when he fully withdraws his senses from sense objects, just as a tortoise withdraws its limbs into its shell, he is established in wisdom.
59. The man of abstinence turns away from sense objects, yet the taste for them remains; but, even the taste for sense objects turns away from the one who has seen the Supreme.
60. Arjuna, the turbulent senses violently snatch away the mind of even the one who strives for knowledge.
61. Restraining all of those one should sit intent on Me, for the one who controls his senses is established in wisdom.
62. Contemplating sense objects, a person develops attachment, from attachment, desire is born, and from desire, anger arises.
63. From anger comes delusion, from delusion forgetfulness, from forgetfulness comes lack of reason, and from lack of reason, one is lost.
64. But the self-controlled, having subdued his mind and eliminated attachment and aversion, although engaged with sense objects, he finds peace.
65. In peace, all one’s suffering comes to an end. Surely, wisdom comes quickly to the peaceful mind.
66. Who lacks discipline, lacks understanding, as well as concentration. Without concentration, there can be no peace and without peace, how can there be happiness?
67. As a boat on water is carried away by the wind, so too is one’s wisdom carried away by the mind that follows the wandering senses.
68. Therefore, Arjuna, the one who has fully withdrawn his senses from sense objects is firmly established in wisdom.
69. What is night for all beings is day for the self-restrained and what is day for all beings is night for the knowing sage.
70. He who remains unmoved by approaching desires attains peace, like the ocean, though full, remains unchanged by the rivers that empty into it. But, that is not the case for the lover of sense objects.
71. That person attains peace who, having cast-off all desire, lives without craving and is free from the sense of “I” and “mine.”
72. This is being fixed in Brahman, Arjuna, and having attained That, one is no longer deluded. Established in that state, even at the time of death, he attains Brahman-nirvāṇa (he becomes extinguished in the Supreme Reality).
2. The Blessed Lord said: From where has this weakness of yours come at such a dangerous time? It is unacceptable, it will not lead you to heaven, and it will cause you disgrace, Arjuna.
3. Do not give in to cowardice, it is not worthy of you, Arjuna. You, the punisher of his enemies, should abandon this weakness and stand up.
4. Arjuna said: How can I go to war with Bhīṣma and Droṇa? How do I shoot arrows at these two admirable men?
5. Clearly, it would be better to live as a beggar than to kill these noble teachers. Having killed these gurus for worldly gain, those pleasures would be stained with blood.
6. And we do not know whether it is better to conquer them or for them to conquer us, because, after killing the sons of Dhṛtarāṣṭra assembled here before us, we would not want to go on living.
7. I am overcome with pity and weakness. My mind is confused about my duty. I ask You, what is truly the right path? I am Your disciple, instruct me. I beg you.
8. For even if I were to gain an unrivaled kingdom here on earth, or the rule of heaven, I do not believe that would end this grief that has withered my senses.
9. Saṁjaya said: After addressing Kṛṣṇa that way, Arjuna said, “I will not fight” and, having said that, he became silent.
10. Situated between the two armies, Kṛṣṇa, as if smiling, said these words to the hopeless Arjuna.
11. The Blessed Lord said: You speak words of wisdom, yet you grieve for those who deserve no pity. The wise do not mourn for the living or the dead.
12. Clearly, there was never a time when I, you, or these noble men did not exist and there will never be a time, in the future, when we all cease to be.
13. Just as the embodied soul goes through childhood, youth, and old age, so too does one acquire another body (at the passing of this one). The wise are not confused about that.
14. Contact with sense objects, causing feelings of hot, cold, pleasure, and pain come and go, Arjuna; they are impermanent, so you must try to endure them.
15. Surely the man who is not disturbed by these, who is the same in pain and pleasure, that wise man is fit for immortality.
16. The unreal ceases to be; the Real never ceases to be. The certainty of these two statements is understood by the knowers of Truth.
Comment: Only Brahman is eternal, everything else is temporary and, therefore, insignificant.
17. Know that what pervades all this is surely indestructible; no one can destroy the Imperishable.
18. These bodies are said to have an end; however, the embodied Self is eternal, indestructible, and inconceivable. Therefore, Arjuna, fight!
19. Whoever thinks this Self is a killer and whoever thinks this Self is killed lacks knowledge; the Self neither kills nor is It killed.
20. It was never born and It will never die. It does not come into being nor will It ever cease to be. It is unborn, eternal, unchanging, and ancient. It does not die when the body dies.
21. Whoever knows this Self as indestructible, eternal, unborn, and imperishable, how can that person cause death? And, who does he kill?
22. Just as a man, discarding old, worn out clothing, accepts new ones, so does the embodied Self, after giving up worn out bodies, accept new ones.
23. Weapons do not cut It, fire does not burn It, water does not wet It, nor does the wind dry It out.
24. It is the Eternal, the All-pervading, the Fixed, the Immovable, the Everlasting; It can not be pierced, burned, drenched, or withered.
25. This Self is said to be unmanifest, inconceivable, and unchanging; understanding this, you should not grieve.
26. But if you think of It as being perpetually born and dying, even so, Arjuna, you should not grieve.
27. As death is certain for whoever is born and birth is certain for whoever dies. Therefore, you should not mourn for those whose fate is inevitable.
28. Beings are unmanifested in the beginning, manifested in the middle, and unmanifested in the end. What is there to lament?
29. One sees It as a wonder, another declares It a wonder, and still another hears of It as a wonder; yet, even after hearing of It, no one knows It.
30. This Self, in the bodies of all, is eternally indestructible, Arjuna; therefore, you should not mourn for any being.
31. Besides, there is no better cause for a warrior than a righteous war, so considering your duty, you should not hesitate.
32. And if by good fortune, they reach heaven’s open gate, happy are those warriors, Arjuna, that they encountered such a battle.
33. But if you will not engage in this righteous war, forsaking your duty and honor, then you will incur misfortune.
34. People will speak of your infamy for all time and, for one who was honored, dishonor is worse than death.
35. The great warriors will think that you withdrew (from the battle) due to fear and you will be regarded lightly by those who once held you in high esteem.
36. Your enemies will curse you and deride your ability. What could be worse than that?
37. If you are killed, you will gain heaven and if you win, you will enjoy the earth; so, Arjuna, stand up with conviction and fight.
38. Treating pleasure and pain, gain and loss, victory and defeat equally, join the fight. That way you will avoid sin.
39. What I have taught you is the wisdom of discrimination (between the Real, Self and the unreal, non-Self) Arjuna, now listen to the teachings of Yoga, by which you will avoid the bondage of activity (karma).
40. In this discipline there is no wasted effort or lost progress and even a little practice saves one from great harm.
41. There is a focused intellect in this practice, Arjuna, while the understanding of those with no discipline is scattered.
42. Those who lack wisdom love to quote the flowery words of the scripture, insisting, “There is nothing else.”
43. With minds full of desire for pleasures and power, and heaven as the highest goal, they offer rebirth there as the reward for pious acts and ritual practice.
44. Those whose minds are carried away by attachment to pleasure and power lack the resolute intellect to attain absorption (samādhi).
45. The scriptures deal with the qualities of nature (guṇas) transcend those qualities, Arjuna. Indifferent to the pairs of opposites, fixed in Truth, and free from the desire to acquire and preserve wealth, be established in the Self.
46. The scriptures are as much use to one who has realized Brahman as a well in a place surrounded by water.
Comment: Verses 42, 45, and 46 refer to the Vedas, specifically, and to religious scriptures, generally. The meaning is that one must transcend religious teachings in order to realize the Supreme.
47. You have a right to action, but not to its results; therefore, do not be motivated by intended results or become attached to inactivity.
48. Being established in this discipline, perform your duty, Arjuna, renouncing attachment and indifferent to success or failure. This equanimity is called Yoga.
49. Action is far inferior to this Yoga of Wisdom, Arjuna, so seek shelter in wisdom. Low are those who are motivated by the fruits of their actions.
50. One established in wisdom rejects both good and bad actions here (in this world); therefore, dedicate yourself to Yoga. Yoga is skill in action.
51. The thoughtful, established in reason, having given up the rewards of their actions, are freed from the bondage of rebirth and go to a state free from pain.
52. When your understanding crosses over the jungle of delusion, you will become indifferent to the false teachings you have heard and those you will hear.
53. When your mind remains fixed in samādhi, disregarding the dogmatic teachings you have heard, then you will attain union.
54. Arjuna said: How do you describe someone who is established in wisdom and fixed in samādhi, Kṛṣṇa? How does he speak? How does he rest? How does he act?
55. The Blessed Lord said: When a man leaves behind all the desires created by the mind, Arjuna, and is content in the Self alone, then he is said to be established in wisdom.
56. He is called a sage, established in wisdom, whose mind is not disturbed by misfortune; whose desire for pleasures has ended; and who is free of craving, fear, and anger.
57. He is established in wisdom who is free of attachment to anything whatsoever and who neither rejoices nor recoils on incurring what is pleasant or what is unpleasant.
58. And when he fully withdraws his senses from sense objects, just as a tortoise withdraws its limbs into its shell, he is established in wisdom.
59. The man of abstinence turns away from sense objects, yet the taste for them remains; but, even the taste for sense objects turns away from the one who has seen the Supreme.
60. Arjuna, the turbulent senses violently snatch away the mind of even the one who strives for knowledge.
61. Restraining all of those one should sit intent on Me, for the one who controls his senses is established in wisdom.
62. Contemplating sense objects, a person develops attachment, from attachment, desire is born, and from desire, anger arises.
63. From anger comes delusion, from delusion forgetfulness, from forgetfulness comes lack of reason, and from lack of reason, one is lost.
64. But the self-controlled, having subdued his mind and eliminated attachment and aversion, although engaged with sense objects, he finds peace.
65. In peace, all one’s suffering comes to an end. Surely, wisdom comes quickly to the peaceful mind.
66. Who lacks discipline, lacks understanding, as well as concentration. Without concentration, there can be no peace and without peace, how can there be happiness?
67. As a boat on water is carried away by the wind, so too is one’s wisdom carried away by the mind that follows the wandering senses.
68. Therefore, Arjuna, the one who has fully withdrawn his senses from sense objects is firmly established in wisdom.
69. What is night for all beings is day for the self-restrained and what is day for all beings is night for the knowing sage.
70. He who remains unmoved by approaching desires attains peace, like the ocean, though full, remains unchanged by the rivers that empty into it. But, that is not the case for the lover of sense objects.
71. That person attains peace who, having cast-off all desire, lives without craving and is free from the sense of “I” and “mine.”
72. This is being fixed in Brahman, Arjuna, and having attained That, one is no longer deluded. Established in that state, even at the time of death, he attains Brahman-nirvāṇa (he becomes extinguished in the Supreme Reality).
Summary of Chapter II
In chapter two Kṛṣṇa describes the nature of the Self and summarizes the path of Yoga, which leads to Self-realization. Kṛṣṇa begins by explaining that the True Self is eternal, passive, and indestructible; It is neither killed nor is It a killer. It is only the body that dies and that, since all things that are born must die, it is foolish to grieve for what is inevitable.
Having established the existence of the Self, Kṛṣṇa goes on to describe the path to Its realization, which begins with Karma Yoga, the path of action. In this practice, the yogi performs his prescribed duties without expectations for a reward. This practice helps one to become indifferent to success and failure, and to overcome the craving and attachment to sense objects that lead to anger and delusion. Once the yogi becomes indifferent to sensual experience, he is ready to develop wisdom through meditation on the Self. This is Jñāna Yoga, the path of knowledge. The yogi established in this practice is in control of his mind and senses and is free of attachment, anger, and aversion. Having experienced the bliss of Self awareness, he no longer craves sense objects, even though he may be engaged in objective experience.
The practice of Yoga leads to mental discipline, which brings peace of mind. The ignorant, who have no discipline, have no peace of mind. For the knower of Self, the waking state is like a dream and, for those attached to the world, the Self is like the darkness of night. And when the Self-realized yogi departs from this world, he attains Brahman-nirvāna, which means his existence as an individual soul comes to an end and he becomes one with the Absolute Reality.
Having established the existence of the Self, Kṛṣṇa goes on to describe the path to Its realization, which begins with Karma Yoga, the path of action. In this practice, the yogi performs his prescribed duties without expectations for a reward. This practice helps one to become indifferent to success and failure, and to overcome the craving and attachment to sense objects that lead to anger and delusion. Once the yogi becomes indifferent to sensual experience, he is ready to develop wisdom through meditation on the Self. This is Jñāna Yoga, the path of knowledge. The yogi established in this practice is in control of his mind and senses and is free of attachment, anger, and aversion. Having experienced the bliss of Self awareness, he no longer craves sense objects, even though he may be engaged in objective experience.
The practice of Yoga leads to mental discipline, which brings peace of mind. The ignorant, who have no discipline, have no peace of mind. For the knower of Self, the waking state is like a dream and, for those attached to the world, the Self is like the darkness of night. And when the Self-realized yogi departs from this world, he attains Brahman-nirvāna, which means his existence as an individual soul comes to an end and he becomes one with the Absolute Reality.
Oṁ Tat Sat
This ends the second chapter entitled “The Yoga of Discrimination" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the second chapter entitled “The Yoga of Discrimination" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
BHAGAVAD GĪTĀ CHAPTER III. THE YOGA OF ACTION
1. Arjuna said: Kṛṣṇa, if you believe that wisdom is superior to action, then why do you urge me to commit such a terrible act?
2. Your conflicting statements have baffled my intellect; so, tell me one thing for sure, how can I attain what is best?
3. The Blessed Lord said: Since ancient times, I have taught two paths in this world, Arjuna, the Yoga of Knowledge, for the discriminating, and the Yoga of Action, for the yogis.
Comment: The paths are called Yogas as they lead to union with Brahman. The Yoga of Knowledge (Jñāna Yoga) is the path of realization for those who have attained discriminating wisdom. The Yoga of Action (Karma Yoga) is the path for those who are still developing that wisdom (see Chapter VI. 3).
4. Abstaining from action does not free one from karma, nor can one reach perfection by renunciation alone.
5. No one can refrain from activity even for a moment, because everyone is helplessly driven to action by the qualities (guṇas) born of physical nature.
6. One who sits restraining his organs of action, while contemplating sense objects in his mind is called a self-deluded, hypocrite.
7. But one who controls his senses with his mind, Arjuna, while utilizing his organs of action in Karma Yoga, without attachment, he excels.
8. Perform your duty, for action is better than inaction, since even the simple maintenance of the body would be impossible without action.
9. Mankind is bound by action, except for those performed as an offering (to God). So, perform actions as an offering, Arjuna, free from attachment.
10. Long ago, having created mankind, along with sacrifice, the Lord of Creation said, “With this you will propagate; may this be your wish-fulfilling cow.”
11. “With this (sacrifice) may you nourish the gods and the gods may nourish you; by nourishing each other, you will attain the greatest good.”
12. The gods, nourished by sacrifice, will grant your wishes; but, the one who enjoys these gifts, having made no offering, is a thief.
13. The righteous, who enjoy the remnants of sacrifice, are free from all evil, but the wicked, who cook only for themselves, eat sin.
14. Life depends on food, food comes from rain, rain from sacrifice, and sacrifice is born of action.
15. Know that action comes from the scriptures and the scriptures come from the Imperishable Brahman; therefore, the All-pervading Brahman is forever established in sacrifice.
Comment: This verse seems to advocate the performance of rituals, after having denounced the same in chapter two. What must be understood is that in chapter two, Kṛṣṇa was describing the wisdom and discrimination for those who follow the Path of Knowledge. Here, Kṛṣṇa is describing the Path of Action, for those who have not yet developed that wisdom. One should keep in mind that throughout the Bhagavad Gītā, Kṛṣṇa is outlining two different paths of Yoga, as stated in verse 3. The two paths ultimately become one, because, through the practice of Karma Yoga, the selfless performance of worship, sacrifice, and duty, one develops the wisdom to follow the Path of Knowledge, which leads to realization.
16. Who in this world does not follow the cycle (of verse 14) lives in sin, Arjuna. That person, consumed by sensual pleasures, lives in vain.
17. But for the person who rejoices only in the Self, who finds satisfaction in the Self, and who is content in the Self alone, there is nothing he needs to accomplish.
18. He has no concern whatsoever in action or inaction and does not depend on anyone or anything.
19. Therefore, perform your duty without attachment and without interruption. Clearly, by performing action without attachment, a person attains the Supreme.
20. Like King Janaka and others who strove for perfection by performing action, you too should perform your duty and also consider the benefit to mankind.
21. Whatever a great man does, others will do the same; whatever standard he sets, people will follow that.
22. There is nothing in the three worlds that I need to accomplish, nor is there anything, unattained, that I need to obtain; yet, I still engage in action.
23. Because if I did not tirelessly engage in activity, Arjuna, men would certainly follow my path in every way.
24. If I did not act, these worlds would perish. I would be the cause of mass confusion and the destruction of all beings.
25. Arjuna, the ignorant are attached to activity while the wise act, unattached, for the benefit of mankind.
26. The wise should not disturb the ignorant, who are attached to activity, but should engage them in disciplined action.
27. All actions are performed by the components of physical nature. He whose mind is deluded by the ego thinks, “I am the doer.”
28. But whoever knows the truth about the distinction of the components and activity does not become attached, knowing it is just the components acting on the components.
Comment: Material nature is made of three components called guṇas (qualities) due to their function. They are: Sattva – purity, Rajas – passion, and Tamas – darkness. All material objects are composed of these three qualities; so, action is nothing more than the components, in the form of body and senses, acting on the components, in the form of sense objects.
29. Those who are deluded by the components of nature are attached to the activities of the components. The man of complete knowledge should not disturb the ignorant.
30. Renouncing all actions in Me and with your mind on the Highest Self, you should fight, without worry and free of anger and greed.
31. People who always practice this teaching of Mine, with faith and goodwill, they are liberated from the consequences of their actions.
32. But those who are indignant and do not practice My teaching have no wisdom; they are lost fools.
33. All beings follow their nature, even a wise man follows his nature. What can repression accomplish?
34. Desire and aversion of sense objects are seated in the senses; these two are your enemies, do not let them control you.
35. Performing one’s own duty, though imperfectly, is better than performing another’s duty well. It is better to die performing one’s own duty, because (performing) the duty of another invites sin.
36. Arjuna said: Kṛṣṇa, What is it that compels a man to sin, even unwillingly, as if driven by force?
37. The Blessed Lord said: It is greed, it is anger, born of passion (Rajas). All consuming and extremely dangerous, know that here (in this world) it is the enemy.
38. As smoke covers a fire, dust hides a mirror, and amnion shrouds an embryo, so too is this (wisdom) hidden by that (desire).
39. Arjuna, the knowledge of even the wise is obscured by this perpetual enemy in the form of desire; it is an insatiable fire.
40. The senses, mind, and intellect are said to be its home; with these it deludes the embodied, veiling his understanding.
41. Therefore, Arjuna, first control the senses, then kill this demon that destroys knowledge and realization.
42. They say that the senses are superior (to the body) the mind is superior to the senses, and the intellect is superior to the mind; but, superior to the intellect is He (the Self).
43. Knowing That to be superior to the intellect, Arjuna, steady the mind with the Self and kill this enemy in the form of desire, which is hard to conquer.
2. Your conflicting statements have baffled my intellect; so, tell me one thing for sure, how can I attain what is best?
3. The Blessed Lord said: Since ancient times, I have taught two paths in this world, Arjuna, the Yoga of Knowledge, for the discriminating, and the Yoga of Action, for the yogis.
Comment: The paths are called Yogas as they lead to union with Brahman. The Yoga of Knowledge (Jñāna Yoga) is the path of realization for those who have attained discriminating wisdom. The Yoga of Action (Karma Yoga) is the path for those who are still developing that wisdom (see Chapter VI. 3).
4. Abstaining from action does not free one from karma, nor can one reach perfection by renunciation alone.
5. No one can refrain from activity even for a moment, because everyone is helplessly driven to action by the qualities (guṇas) born of physical nature.
6. One who sits restraining his organs of action, while contemplating sense objects in his mind is called a self-deluded, hypocrite.
7. But one who controls his senses with his mind, Arjuna, while utilizing his organs of action in Karma Yoga, without attachment, he excels.
8. Perform your duty, for action is better than inaction, since even the simple maintenance of the body would be impossible without action.
9. Mankind is bound by action, except for those performed as an offering (to God). So, perform actions as an offering, Arjuna, free from attachment.
10. Long ago, having created mankind, along with sacrifice, the Lord of Creation said, “With this you will propagate; may this be your wish-fulfilling cow.”
11. “With this (sacrifice) may you nourish the gods and the gods may nourish you; by nourishing each other, you will attain the greatest good.”
12. The gods, nourished by sacrifice, will grant your wishes; but, the one who enjoys these gifts, having made no offering, is a thief.
13. The righteous, who enjoy the remnants of sacrifice, are free from all evil, but the wicked, who cook only for themselves, eat sin.
14. Life depends on food, food comes from rain, rain from sacrifice, and sacrifice is born of action.
15. Know that action comes from the scriptures and the scriptures come from the Imperishable Brahman; therefore, the All-pervading Brahman is forever established in sacrifice.
Comment: This verse seems to advocate the performance of rituals, after having denounced the same in chapter two. What must be understood is that in chapter two, Kṛṣṇa was describing the wisdom and discrimination for those who follow the Path of Knowledge. Here, Kṛṣṇa is describing the Path of Action, for those who have not yet developed that wisdom. One should keep in mind that throughout the Bhagavad Gītā, Kṛṣṇa is outlining two different paths of Yoga, as stated in verse 3. The two paths ultimately become one, because, through the practice of Karma Yoga, the selfless performance of worship, sacrifice, and duty, one develops the wisdom to follow the Path of Knowledge, which leads to realization.
16. Who in this world does not follow the cycle (of verse 14) lives in sin, Arjuna. That person, consumed by sensual pleasures, lives in vain.
17. But for the person who rejoices only in the Self, who finds satisfaction in the Self, and who is content in the Self alone, there is nothing he needs to accomplish.
18. He has no concern whatsoever in action or inaction and does not depend on anyone or anything.
19. Therefore, perform your duty without attachment and without interruption. Clearly, by performing action without attachment, a person attains the Supreme.
20. Like King Janaka and others who strove for perfection by performing action, you too should perform your duty and also consider the benefit to mankind.
21. Whatever a great man does, others will do the same; whatever standard he sets, people will follow that.
22. There is nothing in the three worlds that I need to accomplish, nor is there anything, unattained, that I need to obtain; yet, I still engage in action.
23. Because if I did not tirelessly engage in activity, Arjuna, men would certainly follow my path in every way.
24. If I did not act, these worlds would perish. I would be the cause of mass confusion and the destruction of all beings.
25. Arjuna, the ignorant are attached to activity while the wise act, unattached, for the benefit of mankind.
26. The wise should not disturb the ignorant, who are attached to activity, but should engage them in disciplined action.
27. All actions are performed by the components of physical nature. He whose mind is deluded by the ego thinks, “I am the doer.”
28. But whoever knows the truth about the distinction of the components and activity does not become attached, knowing it is just the components acting on the components.
Comment: Material nature is made of three components called guṇas (qualities) due to their function. They are: Sattva – purity, Rajas – passion, and Tamas – darkness. All material objects are composed of these three qualities; so, action is nothing more than the components, in the form of body and senses, acting on the components, in the form of sense objects.
29. Those who are deluded by the components of nature are attached to the activities of the components. The man of complete knowledge should not disturb the ignorant.
30. Renouncing all actions in Me and with your mind on the Highest Self, you should fight, without worry and free of anger and greed.
31. People who always practice this teaching of Mine, with faith and goodwill, they are liberated from the consequences of their actions.
32. But those who are indignant and do not practice My teaching have no wisdom; they are lost fools.
33. All beings follow their nature, even a wise man follows his nature. What can repression accomplish?
34. Desire and aversion of sense objects are seated in the senses; these two are your enemies, do not let them control you.
35. Performing one’s own duty, though imperfectly, is better than performing another’s duty well. It is better to die performing one’s own duty, because (performing) the duty of another invites sin.
36. Arjuna said: Kṛṣṇa, What is it that compels a man to sin, even unwillingly, as if driven by force?
37. The Blessed Lord said: It is greed, it is anger, born of passion (Rajas). All consuming and extremely dangerous, know that here (in this world) it is the enemy.
38. As smoke covers a fire, dust hides a mirror, and amnion shrouds an embryo, so too is this (wisdom) hidden by that (desire).
39. Arjuna, the knowledge of even the wise is obscured by this perpetual enemy in the form of desire; it is an insatiable fire.
40. The senses, mind, and intellect are said to be its home; with these it deludes the embodied, veiling his understanding.
41. Therefore, Arjuna, first control the senses, then kill this demon that destroys knowledge and realization.
42. They say that the senses are superior (to the body) the mind is superior to the senses, and the intellect is superior to the mind; but, superior to the intellect is He (the Self).
43. Knowing That to be superior to the intellect, Arjuna, steady the mind with the Self and kill this enemy in the form of desire, which is hard to conquer.
Summary of Chapter III
In chapter three, Kṛṣṇa describes Karma Yoga as the performance of one’s prescribed duties without desire or attachment. Kṛṣṇa begins by stating that there are two paths for seekers of the Supreme, the Path of Action and the Path of Knowledge. He then goes on to explain that renunciation of action by itself does not lead to awakening, but that one must control the senses and overcome desire and attachment. Actions performed in this way are free of bondage. Kṛṣṇa explains that the enlightened do not act out of desire for reward, but as an example to the ignorant, who are attached to action.
When asked for the cause of sin, Kṛṣṇa declares that it is greed and anger, which arise from Rajas, the natural characteristic of passion and restlessness. Greed clouds the intellect of even the wise, but since the Self is superior to physical nature, one can overcome the qualities of nature (guṇas) by fixing the mind in the Self.
When asked for the cause of sin, Kṛṣṇa declares that it is greed and anger, which arise from Rajas, the natural characteristic of passion and restlessness. Greed clouds the intellect of even the wise, but since the Self is superior to physical nature, one can overcome the qualities of nature (guṇas) by fixing the mind in the Self.
Oṁ Tat Sat
This ends the third chapter entitled “The Yoga of Action" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the third chapter entitled “The Yoga of Action" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
BHAGAVAD GĪTĀ CHAPTER IV. THE YOGA OF RENUNCIATION OF ACTION IN KNOWLEDGE
1. The Blessed Lord said: I taught this eternal Yoga to Vivasvat, who taught it to Manu, who taught it to Ikṣvāku.
Comment: These are important figures in Hindu mythology. Vivasvat is the sun god; Manu, his son, is the progenitor of humanity; and Ikṣvāku, the son of Manu, is the first king.
2. Royal sages learned it by succession, Arjuna; but, overtime, this Yoga has been lost here (on earth).
3. Now I have taught this ancient Yoga to you, because you are My devotee and friend. This is clearly the highest secret.
4. Arjuna said: How am I to believe that You taught this in the beginning, since You were born after Vivasvat?
5. The Blessed Lord said: I have had many passed births, Arjuna, and so have you, but I know them all, while you do not.
6. Although I am the unborn, imperishable Self, the God of all beings, by controlling material nature with My mystic power, I come into physical existence.
7. Arjuna, surely whenever there is a decline in virtue and an increase in sin, I manifest Myself.
8. In every age, I come into being to protect the righteous, destroy the wicked, and establish morality (dharma).
9. Whoever knows the truth of My divine birth and actions is not born again after giving up the body, but comes to Me, Arjuna.
10. Free from greed, fear, and anger; absorbed in Me; purified by the fire of knowledge; and taking refuge in Me many have attained My state of being.
11. In whatever way they approach Me, I reward them accordingly, Arjuna, for people everywhere follow My path.
12. Those who desire success in this world perform sacrifice to the gods, for success is quickly attained through ritual actions.
13. I created the four castes according to the distinction of the qualities and action. Although I am the creator of this system, know that I am the Eternal Non-doer.
14. Actions do not defile Me, nor do I covet the rewards of actions; so, whoever realizes Me (as the Inner Self) is not bound by his actions.
15. Knowing this, the ancients who desired liberation also performed actions; therefore, you should perform your duty, as it was done in the past.
16. What is action? What is inaction? Even the wise are confused about this. So, I will explain to you about action; knowing that, you will be free from sin.
17. One must understand the nature of action, wrong action, and inaction, because the path of action is hard to comprehend.
18. Who sees action in inaction and inaction in action is a man of understanding; he is disciplined in the performance of all actions.
19. He is called a sage by the wise, whose actions are free of desire and selfish intent and whose karma has been consumed by the fire of knowledge.
20. Having abandoned attachment to the fruits of his actions, always satisfied and independent, although engaged in action, he does nothing.
21. Performing only bodily actions, free of desire, controlling mind and body, and having given up acquisition, he incurs no sin.
22. Content with whatever comes, beyond the pairs of opposites, free from envy, and the same in success and failure, although engaged in action, he is not bound.
Comment: The “pairs of opposites" are pain and pleasure, hot and cold, etc.
23. The karma of the one who is liberated and free of attachment, whose mind is established in knowledge, and who works only as a sacrifice (to God) is completely dissolved.
24. Brahman is the offering; Brahman is the oblation poured by Brahman into the fire of Brahman. Brahman is clearly reached by the one who contemplates Brahman in (all) action.
25. Some yogis offer sacrifice only to the gods, while others offer themselves into the fire of Brahman.
26. Others offer their senses, such as hearing, into the fire of restraint and still others offer sense objects, such as sound, into the fire of the senses.
27. Others offer all the functions of the senses and of the breath into the fire of the Yoga of Self-Restraint, which is ignited by knowledge.
28. Likewise some offer wealth, austerity, Yoga, or the recitation and study of scriptures as sacrifice, while ascetics take severe vows.
29. Others practice breath control (prāṇāyāma) by offering exhalation in inhalation, inhalation in exhalation, or by restraining the path of exhalation and inhalation.
30. Others who control their diet, offer one life force into the others. All these know sacrifice and their sins have been destroyed through it.
31. Those who enjoy the nectar of the remnants of sacrifice go to the Eternal Brahman. As for those who do not sacrifice, they are not fit for this world, Arjuna, so how can they be fit for the next?
32. Hence, many kinds of sacrifice have been laid out in the mouth of Brahman (the Vedas) know they are all born from action; understanding this, you will be liberated.
33. The sacrifice of knowledge is better than the sacrifice of material possessions, Arjuna, as all karma, without exception, culminates in knowledge.
34. Know that through submission, inquiry, and service, the wise, who have realized the Truth, will impart their knowledge to you.
35. Knowing that, you will not become deluded again, Arjuna, and with that (knowledge) you will see all beings in the Self and then in Me.
36. Even if you were the biggest sinner of all the sinners, you would cross over the ocean of evil with the boat of knowledge.
37. As a blazing fire reduces wood to ashes, Arjuna, so too does the fire of knowledge consume all karma.
38. There is no purifier like knowledge here (in this world). One who is successful in Yoga, over time, finds it in his own Self.
39. The man of faith, who is diligent and controls his senses, obtains knowledge and, having attained that, he quickly achieves supreme peace.
40. But the ignorant, faithless, man with a doubting nature is lost. There is no happiness in this world, or in the next, for the doubting mind.
41. Karma does not bind one who has renounced his actions through Yoga, whose doubt has been cut-away with knowledge, and who is possessed of Self.
42. Therefore, Arjuna, with the sword of Self-knowledge, cut away this doubt born of the ignorance residing in your heart and, taking refuge in Yoga, stand up!
Comment: These are important figures in Hindu mythology. Vivasvat is the sun god; Manu, his son, is the progenitor of humanity; and Ikṣvāku, the son of Manu, is the first king.
2. Royal sages learned it by succession, Arjuna; but, overtime, this Yoga has been lost here (on earth).
3. Now I have taught this ancient Yoga to you, because you are My devotee and friend. This is clearly the highest secret.
4. Arjuna said: How am I to believe that You taught this in the beginning, since You were born after Vivasvat?
5. The Blessed Lord said: I have had many passed births, Arjuna, and so have you, but I know them all, while you do not.
6. Although I am the unborn, imperishable Self, the God of all beings, by controlling material nature with My mystic power, I come into physical existence.
7. Arjuna, surely whenever there is a decline in virtue and an increase in sin, I manifest Myself.
8. In every age, I come into being to protect the righteous, destroy the wicked, and establish morality (dharma).
9. Whoever knows the truth of My divine birth and actions is not born again after giving up the body, but comes to Me, Arjuna.
10. Free from greed, fear, and anger; absorbed in Me; purified by the fire of knowledge; and taking refuge in Me many have attained My state of being.
11. In whatever way they approach Me, I reward them accordingly, Arjuna, for people everywhere follow My path.
12. Those who desire success in this world perform sacrifice to the gods, for success is quickly attained through ritual actions.
13. I created the four castes according to the distinction of the qualities and action. Although I am the creator of this system, know that I am the Eternal Non-doer.
14. Actions do not defile Me, nor do I covet the rewards of actions; so, whoever realizes Me (as the Inner Self) is not bound by his actions.
15. Knowing this, the ancients who desired liberation also performed actions; therefore, you should perform your duty, as it was done in the past.
16. What is action? What is inaction? Even the wise are confused about this. So, I will explain to you about action; knowing that, you will be free from sin.
17. One must understand the nature of action, wrong action, and inaction, because the path of action is hard to comprehend.
18. Who sees action in inaction and inaction in action is a man of understanding; he is disciplined in the performance of all actions.
19. He is called a sage by the wise, whose actions are free of desire and selfish intent and whose karma has been consumed by the fire of knowledge.
20. Having abandoned attachment to the fruits of his actions, always satisfied and independent, although engaged in action, he does nothing.
21. Performing only bodily actions, free of desire, controlling mind and body, and having given up acquisition, he incurs no sin.
22. Content with whatever comes, beyond the pairs of opposites, free from envy, and the same in success and failure, although engaged in action, he is not bound.
Comment: The “pairs of opposites" are pain and pleasure, hot and cold, etc.
23. The karma of the one who is liberated and free of attachment, whose mind is established in knowledge, and who works only as a sacrifice (to God) is completely dissolved.
24. Brahman is the offering; Brahman is the oblation poured by Brahman into the fire of Brahman. Brahman is clearly reached by the one who contemplates Brahman in (all) action.
25. Some yogis offer sacrifice only to the gods, while others offer themselves into the fire of Brahman.
26. Others offer their senses, such as hearing, into the fire of restraint and still others offer sense objects, such as sound, into the fire of the senses.
27. Others offer all the functions of the senses and of the breath into the fire of the Yoga of Self-Restraint, which is ignited by knowledge.
28. Likewise some offer wealth, austerity, Yoga, or the recitation and study of scriptures as sacrifice, while ascetics take severe vows.
29. Others practice breath control (prāṇāyāma) by offering exhalation in inhalation, inhalation in exhalation, or by restraining the path of exhalation and inhalation.
30. Others who control their diet, offer one life force into the others. All these know sacrifice and their sins have been destroyed through it.
31. Those who enjoy the nectar of the remnants of sacrifice go to the Eternal Brahman. As for those who do not sacrifice, they are not fit for this world, Arjuna, so how can they be fit for the next?
32. Hence, many kinds of sacrifice have been laid out in the mouth of Brahman (the Vedas) know they are all born from action; understanding this, you will be liberated.
33. The sacrifice of knowledge is better than the sacrifice of material possessions, Arjuna, as all karma, without exception, culminates in knowledge.
34. Know that through submission, inquiry, and service, the wise, who have realized the Truth, will impart their knowledge to you.
35. Knowing that, you will not become deluded again, Arjuna, and with that (knowledge) you will see all beings in the Self and then in Me.
36. Even if you were the biggest sinner of all the sinners, you would cross over the ocean of evil with the boat of knowledge.
37. As a blazing fire reduces wood to ashes, Arjuna, so too does the fire of knowledge consume all karma.
38. There is no purifier like knowledge here (in this world). One who is successful in Yoga, over time, finds it in his own Self.
39. The man of faith, who is diligent and controls his senses, obtains knowledge and, having attained that, he quickly achieves supreme peace.
40. But the ignorant, faithless, man with a doubting nature is lost. There is no happiness in this world, or in the next, for the doubting mind.
41. Karma does not bind one who has renounced his actions through Yoga, whose doubt has been cut-away with knowledge, and who is possessed of Self.
42. Therefore, Arjuna, with the sword of Self-knowledge, cut away this doubt born of the ignorance residing in your heart and, taking refuge in Yoga, stand up!
Summary of Chapter IV
In chapter four, Kṛṣṇa details how the practice of Karma Yoga leads to the development of discriminating wisdom. The chapter begins with Kṛṣṇa stating that He taught this Yoga in the beginning of time and that it was passed down, by succession, among the ancient rulers. However, overtime, it was lost. Kṛṣṇa, therefore, assumed human form to reestablish truth and righteousness in the world.
Kṛṣṇa explains that those who are free from greed, fear, and anger realize the Self and attain the Supreme State; but, however one approaches God, that worship is accepted and rewarded accordingly. That is, those who desire the Supreme, attain That, while those who crave reward, get what they desire. Although God has no needs or desires, He performs actions. These actions are free of karma, since they are performed without desire for reward. The wise see action in inaction and vise-versa, since they know that the Self is not an actor; it is only the physical body that acts. Being free from greed and indifferent to success and failure, the yogi becomes free from karma and develops discriminating wisdom. After realizing the Truth, he may continue to act for the benefit of society, as a sacrifice to God.
Kṛṣṇa details various types of sacrifices that are described in the scriptures. Then He declares that the sacrifice of knowledge is superior to the others, as it destroys all karma. True knowledge consumes sins and leads to realization of the Self. Therefore, one should find a realized teacher and serve him. One who practices Karma Yoga, without selfish intent, with faith and dedication, overtime, develops Self-knowledge and becomes fit for awakening.
Kṛṣṇa explains that those who are free from greed, fear, and anger realize the Self and attain the Supreme State; but, however one approaches God, that worship is accepted and rewarded accordingly. That is, those who desire the Supreme, attain That, while those who crave reward, get what they desire. Although God has no needs or desires, He performs actions. These actions are free of karma, since they are performed without desire for reward. The wise see action in inaction and vise-versa, since they know that the Self is not an actor; it is only the physical body that acts. Being free from greed and indifferent to success and failure, the yogi becomes free from karma and develops discriminating wisdom. After realizing the Truth, he may continue to act for the benefit of society, as a sacrifice to God.
Kṛṣṇa details various types of sacrifices that are described in the scriptures. Then He declares that the sacrifice of knowledge is superior to the others, as it destroys all karma. True knowledge consumes sins and leads to realization of the Self. Therefore, one should find a realized teacher and serve him. One who practices Karma Yoga, without selfish intent, with faith and dedication, overtime, develops Self-knowledge and becomes fit for awakening.
Oṁ Sat Tat
This ends the forth chapter entitled “The Yoga of Renunciation of Action in Knowledge" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the forth chapter entitled “The Yoga of Renunciation of Action in Knowledge" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
BHAGAVAD GĪTĀ CHAPTER V. THE YOGA OF RENUNCIATION OF ACTION
1. Arjuna said: You praise both renunciation of action and the Yoga of Action, Kṛṣṇa; tell me clearly, of the two, which is the best?
2. The Blessed Lord said: Both renunciation and the Yoga of Action (Karma Yoga) lead to the highest bliss; but, of the two, Karma Yoga is superior to the renunciation of actions.
3. He is an established renunciate who neither hates nor desires and who is indifferent to the pairs of opposites, Arjuna; in truth, such a person is easily liberated from bondage.
4. The childish say discrimination (sāṁkhya) and Yoga are different, but not the wise, for with either one, practiced correctly, one finds the reward of both.
5. That state, which is attained by Sāṁkhya is also reached by Yoga. Sāṁkhya and Yoga are one, who sees this, sees the truth.
6. Renunciation is difficult to attain without Yoga, Arjuna; but, the sage who is disciplined in Yoga, quickly reaches Brahman.
Comment: In spite of Kṛṣṇa’s previous instructions about renunciation (III.4-9) Arjuna is still confused about the relationship between renunciation of action and the path of knowledge. So, Kṛṣṇa reaffirms that Karma Yoga, the selfless performance of one’s duty is superior to the renunciation of action. Then Kṛṣṇa broadens the subject from renunciation vs. Yoga to Sāṁkhya vs. Yoga, explaining that the two paths are actually one, since both lead to the Supreme. Karma Yoga leads to renunciation with knowledge. The practice of Karma Yoga is meant to purify the mind of the yogi, leading to wisdom.
7. Whoever is fixed in Yoga, who has purified his mind, conquered his body and senses, and whose self has become the Self of all beings, although acting, he is not tainted (by action).
8. Whether seeing, hearing, touching, smelling, eating, walking, sleeping, or breathing, “I do nothing” is what the steadfast, the knower of truth thinks.
9. Even when talking, excreting, grasping, or opening and closing his eyes, he understands that it is only the senses responding to sense objects.
10. Having abandoned attachment and offered his actions to Brahman, he acts, but is not tainted by sin, as a lotus leaf is not touched by water.
11. Having abandoned attachment, yogis perform actions solely with body, mind, intellect, and senses for self-purification.
12. The disciplined yogi, having abandoned the fruits of his actions, attains complete peace; however, the undisciplined one, who acts out of desire, is bound by the fruits of his actions.
13. Having renounced all actions with the mind, the Embodied sits happily as the Lord in the city of nine gates, not acting nor causing any actions.
Comment: The city of nine gates is the body with nine orifices: two nostrils, two eyes, two ears, a mouth, an urethra, and an anus.
14. The Lord creates neither the means of action, nor the actions of people, nor the union of action and its fruit; nature, on the other hand, proceeds (in all of that).
15. The Lord does not receive the good or the bad deeds of anyone; knowledge is clouded by ignorance and, by that, the people are deluded.
16. But for those whose ignorance is destroyed by knowledge of the Self, a knowledge that causes the Supreme to shine like the sun,
17. Whose minds are in That, whose selves are That, whose support is That, who hold That as their highest goal, and whose sins have been repelled by knowledge, they are not born again.
18. The wise look equally on a learned and cultured Brahmin, a cow, an elephant, a dog, and even a dog eater.
19. Even here (in this world) rebirth is conquered by those whose minds are established in equanimity. Brahman is spotless and impartial, therefore they are established in Brahman.
20. The knower of Brahman does not rejoice on attaining what is desired, nor does he fret on attaining what is adverse; undeluded and with a firm intellect, he is established in Brahman.
21. He reaches unending bliss whose mind is unattached to external contacts, who finds happiness in the Self, and whose self is united with Brahman in Yoga.
22. Pleasures born of contact are wombs of misery, they have a beginning and an end, Arjuna; the wise do not rejoice in them.
23. Whoever is able to endure here, before liberation from the body, the agitation arising from desire and anger is disciplined, he is a happy man.
24. He who finds his happiness within, his delight within, indeed, his light within, that yogi, being Brahman, attains extinction in Brahman (Brahma-nirvāṇa).
25. Those sages attain Brahma-nirvāṇa whose sins have been destroyed, whose doubts have disappeared, whose minds are restrained, and who delight in the welfare of all beings.
26. Brahma-nirvāṇa is near for the knowers of Self, who are free of desire and anger, and whose minds are under control.
27. Shutting out external contacts; fixing the attention between the eyebrows; equalizing the incoming and outgoing breath moving in the nostrils;
28. With senses, mind, and intellect under control; having liberation as his highest goal; and free from desire, fear, and anger the sage is truly liberated forever.
29. Knowing Me, the enjoyer of all sacrifices and austerities, the Supreme Lord of the whole world, the friend to all beings, he attains peace.
2. The Blessed Lord said: Both renunciation and the Yoga of Action (Karma Yoga) lead to the highest bliss; but, of the two, Karma Yoga is superior to the renunciation of actions.
3. He is an established renunciate who neither hates nor desires and who is indifferent to the pairs of opposites, Arjuna; in truth, such a person is easily liberated from bondage.
4. The childish say discrimination (sāṁkhya) and Yoga are different, but not the wise, for with either one, practiced correctly, one finds the reward of both.
5. That state, which is attained by Sāṁkhya is also reached by Yoga. Sāṁkhya and Yoga are one, who sees this, sees the truth.
6. Renunciation is difficult to attain without Yoga, Arjuna; but, the sage who is disciplined in Yoga, quickly reaches Brahman.
Comment: In spite of Kṛṣṇa’s previous instructions about renunciation (III.4-9) Arjuna is still confused about the relationship between renunciation of action and the path of knowledge. So, Kṛṣṇa reaffirms that Karma Yoga, the selfless performance of one’s duty is superior to the renunciation of action. Then Kṛṣṇa broadens the subject from renunciation vs. Yoga to Sāṁkhya vs. Yoga, explaining that the two paths are actually one, since both lead to the Supreme. Karma Yoga leads to renunciation with knowledge. The practice of Karma Yoga is meant to purify the mind of the yogi, leading to wisdom.
7. Whoever is fixed in Yoga, who has purified his mind, conquered his body and senses, and whose self has become the Self of all beings, although acting, he is not tainted (by action).
8. Whether seeing, hearing, touching, smelling, eating, walking, sleeping, or breathing, “I do nothing” is what the steadfast, the knower of truth thinks.
9. Even when talking, excreting, grasping, or opening and closing his eyes, he understands that it is only the senses responding to sense objects.
10. Having abandoned attachment and offered his actions to Brahman, he acts, but is not tainted by sin, as a lotus leaf is not touched by water.
11. Having abandoned attachment, yogis perform actions solely with body, mind, intellect, and senses for self-purification.
12. The disciplined yogi, having abandoned the fruits of his actions, attains complete peace; however, the undisciplined one, who acts out of desire, is bound by the fruits of his actions.
13. Having renounced all actions with the mind, the Embodied sits happily as the Lord in the city of nine gates, not acting nor causing any actions.
Comment: The city of nine gates is the body with nine orifices: two nostrils, two eyes, two ears, a mouth, an urethra, and an anus.
14. The Lord creates neither the means of action, nor the actions of people, nor the union of action and its fruit; nature, on the other hand, proceeds (in all of that).
15. The Lord does not receive the good or the bad deeds of anyone; knowledge is clouded by ignorance and, by that, the people are deluded.
16. But for those whose ignorance is destroyed by knowledge of the Self, a knowledge that causes the Supreme to shine like the sun,
17. Whose minds are in That, whose selves are That, whose support is That, who hold That as their highest goal, and whose sins have been repelled by knowledge, they are not born again.
18. The wise look equally on a learned and cultured Brahmin, a cow, an elephant, a dog, and even a dog eater.
19. Even here (in this world) rebirth is conquered by those whose minds are established in equanimity. Brahman is spotless and impartial, therefore they are established in Brahman.
20. The knower of Brahman does not rejoice on attaining what is desired, nor does he fret on attaining what is adverse; undeluded and with a firm intellect, he is established in Brahman.
21. He reaches unending bliss whose mind is unattached to external contacts, who finds happiness in the Self, and whose self is united with Brahman in Yoga.
22. Pleasures born of contact are wombs of misery, they have a beginning and an end, Arjuna; the wise do not rejoice in them.
23. Whoever is able to endure here, before liberation from the body, the agitation arising from desire and anger is disciplined, he is a happy man.
24. He who finds his happiness within, his delight within, indeed, his light within, that yogi, being Brahman, attains extinction in Brahman (Brahma-nirvāṇa).
25. Those sages attain Brahma-nirvāṇa whose sins have been destroyed, whose doubts have disappeared, whose minds are restrained, and who delight in the welfare of all beings.
26. Brahma-nirvāṇa is near for the knowers of Self, who are free of desire and anger, and whose minds are under control.
27. Shutting out external contacts; fixing the attention between the eyebrows; equalizing the incoming and outgoing breath moving in the nostrils;
28. With senses, mind, and intellect under control; having liberation as his highest goal; and free from desire, fear, and anger the sage is truly liberated forever.
29. Knowing Me, the enjoyer of all sacrifices and austerities, the Supreme Lord of the whole world, the friend to all beings, he attains peace.
Summary of Chapter V
In chapter five, Kṛṣṇa defines the renunciation in Yoga that leads to knowledge and liberation in Brahman. The chapter begins with Arjuna asking which is better, the Yoga of Action or the renunciation of action. Kṛṣṇa replies that Karma Yoga is superior to the renunciation of action and explains that the paths of wisdom and action are one, since they both lead to the Supreme. However, it is hard to achieve true renunciation without practicing Yoga. The true renunciate is free of desire and anger and is indifferent to the pairs of opposites, like pain and pleasure or success and failure.
The yogi knows that the Self is not the actor and that it is only the body that performs actions. Therefore, the yogi is not tainted by action and acts for self-purification, without desire for reward. By performing his prescribed duty as a sacrifice to Brahman, the yogi attains peace. Kṛṣṇa explains that the Self is not bound by karma, so those who are one with the Self attain eternal happiness and are liberated from birth. They see all beings as one and consider fleeting, worldly pleasures as unsatisfactory. Kṛṣṇa also states that the one who is disciplined, who endures craving and aversion, who finds joy in the Self, who controls his mind, and who rejoices in the welfare of all beings attains Brahman-nirvāna, becoming one with the Supreme. The chapter ends with specific instructions in Yoga Meditation, which helps to control the mind and leads to Self-realization and liberation in Brahman.
The yogi knows that the Self is not the actor and that it is only the body that performs actions. Therefore, the yogi is not tainted by action and acts for self-purification, without desire for reward. By performing his prescribed duty as a sacrifice to Brahman, the yogi attains peace. Kṛṣṇa explains that the Self is not bound by karma, so those who are one with the Self attain eternal happiness and are liberated from birth. They see all beings as one and consider fleeting, worldly pleasures as unsatisfactory. Kṛṣṇa also states that the one who is disciplined, who endures craving and aversion, who finds joy in the Self, who controls his mind, and who rejoices in the welfare of all beings attains Brahman-nirvāna, becoming one with the Supreme. The chapter ends with specific instructions in Yoga Meditation, which helps to control the mind and leads to Self-realization and liberation in Brahman.
Oṁ Tat Sat
This ends the fifth chapter entitled “The Yoga of Renunciation of Action" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the fifth chapter entitled “The Yoga of Renunciation of Action" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
BHAGAVAD GĪTĀ CHAPTER VI. THE YOGA OF MEDITATION
1. The Blessed Lord said: He who performs his prescribed duty without seeking the fruits of his actions is a renunciate (saṁnyāsin) and a yogi, not one who is without (the sacrificial) fire and who does not work.
2. Yoga is what they call renunciation, Arjuna, for no one becomes a yogi who does not renounce his selfish motives.
3. For the sage who wishes to ascend in Yoga, action is said to be the means; but, for one who has ascended in Yoga, tranquility is said to be the means.
4. One is said to have ascended in Yoga when, renouncing all desires, he is not attached to sense objects or activity.
Comment: Here Kṛṣṇa explains how one graduates from the Yoga of Action to the Yoga of Knowledge. When the yogi is free of worldly attachment he is ready for Self-knowledge, which is obtained through meditation.
5. One should elevate himself with his mind and not degrade himself, as the mind is one’s friend as well as one’s own enemy.
6. The mind is the friend of the one whose mind is subdued and the enemy of one whose mind is not (subdued).
7. The Supreme Self of one whose mind is subdued and tranquil is equal in hot, cold, pleasure, and pain, as well as, honor and dishonor.
8. The yogi who is satisfied with knowledge and realization; who is steadfast; who has conquered his senses; and to whom a piece of clay, stone, and gold are the same is said to be absorbed (in the Self).
9. He excels who is equal-minded toward benefactors, friends, enemies, the indifferent, the neutral, the hateful, relatives, the righteous, and even the wicked.
10. Living in solitude, alone, with his mind and body controlled, and free from desire and material possessions, the yogi should constantly meditate on the Self.
11. Having established a firm seat in a clean place, neither too high nor too low, made from a cloth, a skin, and Kuśa grass – one over the other;
12. Seated there with his mind one-pointed, with thoughts and senses controlled, he should practice Yoga for self-purification.
13. Holding his body, head, and neck straight; motionless and steady; fixing his attention on the tip of his nose without looking around;
14. With a serene and fearless mind; established in the vow of continence (brahmacarya); subduing his mind and thinking of Me; the yogi should sit, having Me as the supreme goal.
15. By always meditating on the Self in this way, the yogi, whose mind is subdued, attains the peace of extinction in the Supreme, abiding in Me.
16. Yoga is not for the one who eats too much or the one who does not eat at all, Arjuna, nor is it for the one who sleeps too much or the one who stays awake.
17. But, for the one who is disciplined in eating, playing, working, sleeping, and waking Yoga destroys all sorrow.
18. One is said to have achieved union when the fully disciplined mind is free of all desires and is absorbed solely in the Self.
19. The subdued mind of the yogi, disciplined in this Yoga of the Self, is thought to be like a lamp that does not flicker when set in a place protected from the wind.
20. When thoughts, subdued by the practice of Yoga, come to rest, one beholds the Self with the mind and is content in the Self.
Comment: the yogi perceives the Self with an intellect that has been purified by the practice of samādhi.
21. At that time, he experiences that endless joy, which is realized by the intellect and which is beyond the senses. Once established there, he never deviates from Reality.
22. Having attained That, no greater gain can be imagined and once established in That, he is not disturbed even by intense suffering.
23. Know that Yoga is separation from sorrow. This Yoga should be practiced with determination and a contented mind.
24. Abandoning all thought-born desires and completely restraining the various senses with the mind,
25. Little by little, with intellect held firmly, one should become still and not think of anything, fixing his mind in the Self.
26. Wheresoever the restless and unsteady mind wanders, one should restrain it and lead it back into the Self.
27. Supreme bliss surely comes to the yogi whose mind is peaceful, whose passions are calmed, who is free from sin, and who is one with Brahman.
28. That sinless yogi, who constantly engages his mind in this way, easily enjoys the infinite bliss of contact with Brahman.
29. Seeing the Self in all beings and all beings in the Self, one whose mind is disciplined in Yoga sees all equally.
30. Whoever sees Me everywhere and everything in Me is never lost to Me and I am never lost to him.
31. The yogi who is established in oneness, who adores Me as abiding in all beings, in whatever condition he may be, he dwells in Me.
32. He is thought to be the best yogi, Arjuna, who considers the joy or suffering everywhere as if it were his own.
33. Arjuna said: Kṛṣṇa, You have described this Yoga as equanimity; yet, I do not perceive this steady-state due to the restlessness of the mind.
34. Since the mind is unsteady, turbulent, powerful, and obstinate, Kṛṣṇa, I think it is as difficult to subdue as the wind.
35. The Blessed Lord said: Undoubtedly, Arjuna, the mind is restless and difficult to control, but it is restrained by constant practice and detachment.
36. In My opinion, Yoga (union) is difficult for one whose mind is not controlled, but it is possible for the person who controls his mind and strives in this path.
37. Arjuna said: What happens, Kṛṣṇa, to the one who has faith, but not control; whose mind has fallen from Yoga; and who has failed to attain perfection in Yoga?
38. Is he lost like a vanishing cloud, Kṛṣṇa, having failed in both and with no foundation, deluded on the path to Brahman?
Comment: “Both” refers to the two paths: the worldly path of action and the spiritual path of Yoga.
39. Only You can erase this doubt of mine, Kṛṣṇa; besides You, there is no one who can completely end this doubt.
40. The Blessed Lord said: There is no loss for him, Arjuna, either here or hereafter, because those who do good do not go to ruin.
41. Having reached the worlds of the pious, and after endless years there, the one who fell from Yoga is born in the house of the pure and prosperous.
42. Or he may be born in the family of wise yogis, which, in this world, is difficult to obtain.
43. There he regains the knowledge from that previous life, Arjuna; then he strives again toward perfection.
44. He is carried onward by his previous practice, even against his will, for one who even desires knowledge of Yoga transcends śabda-brahma*.
* Literally "the sound of Brahman", which is usually interpreted as the Vedic scriptures, but it can also mean the physical creation, the world of name and form.
45. But the yogi, purified of sin and perfected through many births, reaches the supreme goal by striving with diligent purpose.
46. The yogi is superior to the ascetic and he is even considered superior to the learned. The yogi is also superior to the man of action; therefore, Arjuna, become a yogi.
47. And of all the yogis, the one who, with faith, adores Me with his inner-being fixed in Me, he is considered to be My best devotee.
2. Yoga is what they call renunciation, Arjuna, for no one becomes a yogi who does not renounce his selfish motives.
3. For the sage who wishes to ascend in Yoga, action is said to be the means; but, for one who has ascended in Yoga, tranquility is said to be the means.
4. One is said to have ascended in Yoga when, renouncing all desires, he is not attached to sense objects or activity.
Comment: Here Kṛṣṇa explains how one graduates from the Yoga of Action to the Yoga of Knowledge. When the yogi is free of worldly attachment he is ready for Self-knowledge, which is obtained through meditation.
5. One should elevate himself with his mind and not degrade himself, as the mind is one’s friend as well as one’s own enemy.
6. The mind is the friend of the one whose mind is subdued and the enemy of one whose mind is not (subdued).
7. The Supreme Self of one whose mind is subdued and tranquil is equal in hot, cold, pleasure, and pain, as well as, honor and dishonor.
8. The yogi who is satisfied with knowledge and realization; who is steadfast; who has conquered his senses; and to whom a piece of clay, stone, and gold are the same is said to be absorbed (in the Self).
9. He excels who is equal-minded toward benefactors, friends, enemies, the indifferent, the neutral, the hateful, relatives, the righteous, and even the wicked.
10. Living in solitude, alone, with his mind and body controlled, and free from desire and material possessions, the yogi should constantly meditate on the Self.
11. Having established a firm seat in a clean place, neither too high nor too low, made from a cloth, a skin, and Kuśa grass – one over the other;
12. Seated there with his mind one-pointed, with thoughts and senses controlled, he should practice Yoga for self-purification.
13. Holding his body, head, and neck straight; motionless and steady; fixing his attention on the tip of his nose without looking around;
14. With a serene and fearless mind; established in the vow of continence (brahmacarya); subduing his mind and thinking of Me; the yogi should sit, having Me as the supreme goal.
15. By always meditating on the Self in this way, the yogi, whose mind is subdued, attains the peace of extinction in the Supreme, abiding in Me.
16. Yoga is not for the one who eats too much or the one who does not eat at all, Arjuna, nor is it for the one who sleeps too much or the one who stays awake.
17. But, for the one who is disciplined in eating, playing, working, sleeping, and waking Yoga destroys all sorrow.
18. One is said to have achieved union when the fully disciplined mind is free of all desires and is absorbed solely in the Self.
19. The subdued mind of the yogi, disciplined in this Yoga of the Self, is thought to be like a lamp that does not flicker when set in a place protected from the wind.
20. When thoughts, subdued by the practice of Yoga, come to rest, one beholds the Self with the mind and is content in the Self.
Comment: the yogi perceives the Self with an intellect that has been purified by the practice of samādhi.
21. At that time, he experiences that endless joy, which is realized by the intellect and which is beyond the senses. Once established there, he never deviates from Reality.
22. Having attained That, no greater gain can be imagined and once established in That, he is not disturbed even by intense suffering.
23. Know that Yoga is separation from sorrow. This Yoga should be practiced with determination and a contented mind.
24. Abandoning all thought-born desires and completely restraining the various senses with the mind,
25. Little by little, with intellect held firmly, one should become still and not think of anything, fixing his mind in the Self.
26. Wheresoever the restless and unsteady mind wanders, one should restrain it and lead it back into the Self.
27. Supreme bliss surely comes to the yogi whose mind is peaceful, whose passions are calmed, who is free from sin, and who is one with Brahman.
28. That sinless yogi, who constantly engages his mind in this way, easily enjoys the infinite bliss of contact with Brahman.
29. Seeing the Self in all beings and all beings in the Self, one whose mind is disciplined in Yoga sees all equally.
30. Whoever sees Me everywhere and everything in Me is never lost to Me and I am never lost to him.
31. The yogi who is established in oneness, who adores Me as abiding in all beings, in whatever condition he may be, he dwells in Me.
32. He is thought to be the best yogi, Arjuna, who considers the joy or suffering everywhere as if it were his own.
33. Arjuna said: Kṛṣṇa, You have described this Yoga as equanimity; yet, I do not perceive this steady-state due to the restlessness of the mind.
34. Since the mind is unsteady, turbulent, powerful, and obstinate, Kṛṣṇa, I think it is as difficult to subdue as the wind.
35. The Blessed Lord said: Undoubtedly, Arjuna, the mind is restless and difficult to control, but it is restrained by constant practice and detachment.
36. In My opinion, Yoga (union) is difficult for one whose mind is not controlled, but it is possible for the person who controls his mind and strives in this path.
37. Arjuna said: What happens, Kṛṣṇa, to the one who has faith, but not control; whose mind has fallen from Yoga; and who has failed to attain perfection in Yoga?
38. Is he lost like a vanishing cloud, Kṛṣṇa, having failed in both and with no foundation, deluded on the path to Brahman?
Comment: “Both” refers to the two paths: the worldly path of action and the spiritual path of Yoga.
39. Only You can erase this doubt of mine, Kṛṣṇa; besides You, there is no one who can completely end this doubt.
40. The Blessed Lord said: There is no loss for him, Arjuna, either here or hereafter, because those who do good do not go to ruin.
41. Having reached the worlds of the pious, and after endless years there, the one who fell from Yoga is born in the house of the pure and prosperous.
42. Or he may be born in the family of wise yogis, which, in this world, is difficult to obtain.
43. There he regains the knowledge from that previous life, Arjuna; then he strives again toward perfection.
44. He is carried onward by his previous practice, even against his will, for one who even desires knowledge of Yoga transcends śabda-brahma*.
* Literally "the sound of Brahman", which is usually interpreted as the Vedic scriptures, but it can also mean the physical creation, the world of name and form.
45. But the yogi, purified of sin and perfected through many births, reaches the supreme goal by striving with diligent purpose.
46. The yogi is superior to the ascetic and he is even considered superior to the learned. The yogi is also superior to the man of action; therefore, Arjuna, become a yogi.
47. And of all the yogis, the one who, with faith, adores Me with his inner-being fixed in Me, he is considered to be My best devotee.
Summary of Chapter VI
In this chapter, Kṛṣṇa instructs Arjuna in the practice of meditation that leads to Self-realization. In chapter three, Kṛṣṇa said that the path of Yoga was twofold, consisting of the Yoga of Action and the Yoga of Knowledge. In chapter five, Kṛṣṇa stated that the two paths were actually one. Here in chapter six, He explains how the two paths converge.
At first, one performs religious rituals in order to achieve some reward, such as heaven. Overtime, one acts less for reward and more out of devotion to God. This selfless action purifies the mind of the seeker. And when one loses his attachment to sense objects and worldly experience, he is ready to pursue the Path of Knowledge, which consists of meditation and self-inquiry.
Kṛṣṇa explains that the uncontrolled mind is the yogi’s enemy, while the controlled mind is his friend. The yogi who is one with the Self sees all things equally. To him, there is no difference between clay and gold or friends and enemies. Then Kṛṣṇa details the practice of Jñāna Yoga, the Yoga of Knowledge. The yogi should avoid society and control his desires. He should be moderate in eating, sleeping, and physical activity. He should find a clean spot and, seated in a comfortable but stable posture, he should fix his attention on one point. Kṛṣṇa explains that the yogi should practice meditation with contentment and determination. He should gradually still the mind in the Self and, when the mind becomes still, he experiences the bliss of the Self. Should the mind of the yogi wander, he should bring it back to the object of meditation. By continually meditating in this manner, the yogi becomes one with the Self and, for the one established in That, there is no returning to the prior state of ignorance, nor is there anything greater to be achieved. The yogi who sees the Self everywhere is in Brahman and Brahman is in him. And whatever condition this yogi may be in, he is one with God.
After hearing these instructions, Arjuna has two doubts. The first is that due to the turbulent nature of the mind, he cannot reach the steady state. Kṛṣṇa admits that the mind is unsteady and difficult to control; however, by constant practice and detachment from sense objects, one can control the mind. Arjuna’s second doubt concerns the yogi who fails to reach enlightenment in this life. Does he miss out on both heaven and Brahman? Kṛṣṇa replies that the yogi, ultimately, does not fail. After enjoying heaven, he is reborn in a noble family where he will be drawn back to the spiritual path by the latent impressions of his previous life. However, the yogi who strives and practices this path of meditation correctly, will succeed in this life. The jñāna yogi is superior to the ascetic, the pundit, and the karma yogi, so Kṛṣṇa encourages Arjuna to become a jñāna yogi. He also states that merging one’s mind and intellect into the Self is the highest form of devotion.
At first, one performs religious rituals in order to achieve some reward, such as heaven. Overtime, one acts less for reward and more out of devotion to God. This selfless action purifies the mind of the seeker. And when one loses his attachment to sense objects and worldly experience, he is ready to pursue the Path of Knowledge, which consists of meditation and self-inquiry.
Kṛṣṇa explains that the uncontrolled mind is the yogi’s enemy, while the controlled mind is his friend. The yogi who is one with the Self sees all things equally. To him, there is no difference between clay and gold or friends and enemies. Then Kṛṣṇa details the practice of Jñāna Yoga, the Yoga of Knowledge. The yogi should avoid society and control his desires. He should be moderate in eating, sleeping, and physical activity. He should find a clean spot and, seated in a comfortable but stable posture, he should fix his attention on one point. Kṛṣṇa explains that the yogi should practice meditation with contentment and determination. He should gradually still the mind in the Self and, when the mind becomes still, he experiences the bliss of the Self. Should the mind of the yogi wander, he should bring it back to the object of meditation. By continually meditating in this manner, the yogi becomes one with the Self and, for the one established in That, there is no returning to the prior state of ignorance, nor is there anything greater to be achieved. The yogi who sees the Self everywhere is in Brahman and Brahman is in him. And whatever condition this yogi may be in, he is one with God.
After hearing these instructions, Arjuna has two doubts. The first is that due to the turbulent nature of the mind, he cannot reach the steady state. Kṛṣṇa admits that the mind is unsteady and difficult to control; however, by constant practice and detachment from sense objects, one can control the mind. Arjuna’s second doubt concerns the yogi who fails to reach enlightenment in this life. Does he miss out on both heaven and Brahman? Kṛṣṇa replies that the yogi, ultimately, does not fail. After enjoying heaven, he is reborn in a noble family where he will be drawn back to the spiritual path by the latent impressions of his previous life. However, the yogi who strives and practices this path of meditation correctly, will succeed in this life. The jñāna yogi is superior to the ascetic, the pundit, and the karma yogi, so Kṛṣṇa encourages Arjuna to become a jñāna yogi. He also states that merging one’s mind and intellect into the Self is the highest form of devotion.
Oṁ Tat Sat
This ends the sixth chapter entitled “The Yoga of Meditation" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
This ends the sixth chapter entitled “The Yoga of Meditation" in the Holy Bhagavad Gītā of the Upaniṣads, the knowledge of Brahman, the scripture of Yoga, the discourse between Lord Kṛṣṇa and Arjuna.
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