Bhagavad Gītā

Chapter 1 — Arjuna Viṣāda Yoga

॥ अर्जुनविषादयोगः ॥ — The Yoga of Arjuna's Despondency

Dhṛtarāṣṭra said:

1.1 On the field of dharma, the field of Kuru, gathered and ready for battle, what did my sons and the sons of Pāṇḍu do, O Sañjaya?

Sañjaya said:

1.2 Seeing then the army of the Pāṇḍavas arrayed for battle, King Duryodhana approached his teacher and spoke these words:

1.3 O teacher, behold this mighty army of the sons of Pāṇḍu, arrayed for battle by your intelligent disciple, the son of Drupada.

1.4 Here are heroic warriors, great archers, equal in battle to Bhīma and Arjuna: Yuyudhāna, Virāṭa, and Drupada, the great warrior of the chariot.

1.5 Dhṛṣṭaketu, Cekitāna, and the valiant king of Kāśi; Purujit, Kuntibhoja, and the noble Śaibya among men.

1.6 The mighty Yudhāmanyu, the brave Uttamaujā, the son of Subhadrā and the sons of Draupadī — all of them great warriors of the chariot.

1.7 Know also, O best of brāhmaṇas, those who are distinguished among us; I name for you the leaders of my army, for your information.

1.8 Yourself, Bhīṣma, Karṇa, and Kṛpa, victorious in battle; Aśvatthāmā, Vikarṇa, and also the son of Somadatta.

1.9 And many other heroes who have renounced life for my sake, armed with various weapons, all skilled in war.

1.10 Inadequate seems our army, protected by Bhīṣma; but sufficient seems their army, protected by Bhīma.

1.11 Therefore, let all of you, standing in your respective positions in the ranks, protect Bhīṣma — him alone.

1.12 The elder of the Kurus, the glorious grandsire, roaring like a lion to raise his spirits, blew his conch with a great sound.

1.13 Then conches and drums, tabors, trumpets, and horns suddenly sounded — and the din was tumultuous.

1.14 Then, standing in a great chariot yoked to white horses, Mādhava and the son of Pāṇḍu blew their divine conches.

1.15 Hṛṣīkeśa blew the Pāñcajanya; Dhanañjaya blew the Devadatta; and Bhīma, of terrible deeds, blew the great conch Pauṇḍra.

1.16 King Yudhiṣṭhira, son of Kuntī, blew the Anantavijaya; Nakula and Sahadeva blew the Sughoṣa and the Maṇipuṣpaka.

1.17 The king of Kāśi, supreme archer; Śikhaṇḍī, the great warrior of the chariot; Dhṛṣṭadyumna, Virāṭa, and Sātyaki, the unconquered.

1.18 Drupada and the sons of Draupadī, O lord of the earth, all together; and the mighty-armed son of Subhadrā, blew their conches separately.

1.19 That sound made the hearts of the sons of Dhṛtarāṣṭra tremble, and made the sky and the earth resound.

1.20 Then, seeing the sons of Dhṛtarāṣṭra positioned for battle, the son of Pāṇḍu, with the banner of the monkey, raised his bow as the weapons were about to be discharged.

1.21–1.22 And he spoke these words to Hṛṣīkeśa, O lord of the earth: "Place my chariot, O Acyuta, between the two armies, so that I may see those who stand here ready for battle, with whom I must contend in this war."

1.23 "Let me see those who have come to fight, gathered here, eager to please the evil-minded son of Dhṛtarāṣṭra."

1.24–1.25 Thus addressed by Guḍākeśa, Hṛṣīkeśa placed the excellent chariot between the two armies, O Bhārata; and, before Bhīṣma, Droṇa, and all the kings, said: "O Pārtha, behold these Kurus gathered here."

1.26 Then Pārtha saw standing there, in both armies, fathers and grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends.

1.27 Fathers-in-law and companions too — in both armies. Seeing all these kinsmen arrayed before him, the son of Kuntī was overcome with deep compassion and said sorrowfully:

Arjuna said:

1.28 Seeing these my kinsmen gathered here, O Kṛṣṇa, ready for battle, my limbs fail and my mouth goes dry.

1.29 My body trembles, and my hair stands on end; the bow Gāṇḍīva slips from my hands, and my skin burns.

1.30 I am unable to stand; my mind seems to reel; and I see evil omens, O Keśava.

1.31 I see no good in killing my own kinsmen in battle, O Kṛṣṇa; I desire neither victory, nor kingdom, nor pleasures.

1.32–1.33 Of what use to us are a kingdom, pleasures, or even life itself, O Govinda, if those for whose sake we desire kingdom, pleasures, and joys stand here in battle, abandoning life and wealth?

1.34 Teachers, fathers, sons, and grandfathers too; maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other kinsmen.

1.35 These I do not wish to kill, even though they kill me — not even for dominion over the three worlds, much less for this earth.

1.36 What joy would there be for us in killing the sons of Dhṛtarāṣṭra, O Janārdana? Only sin would come to us from killing these murderers.

1.37–1.38 Therefore it is not right that we kill the sons of Dhṛtarāṣṭra, our own kinsmen. How could we be happy, O Mādhava, having killed our own? Even though they, their minds overcome by greed, see no wrong in the destruction of family and no sin in betraying friends —

1.39 how could we fail to know that we should turn away from this sin, we who see clearly the wrong in the destruction of family?

1.40 With the destruction of family, the eternal laws of the family perish. When law perishes, disorder overtakes the whole family.

1.41 When disorder prevails, O Kṛṣṇa, the women of the family become corrupted; and with the corruption of women, O descendant of Vṛṣṇi, the mixing of castes arises.

1.42 This mixing leads to hell both the destroyers of the family and the family itself; for their ancestors fall, deprived of offerings of rice and water.

1.43 By these sins of the destroyers of family, which cause the mixing of castes, the eternal dharmas of the family and the dharma of caste are destroyed.

1.44 For men whose family dharmas have been destroyed, a dwelling in hell is certain — so we have heard, O Janārdana.

1.45 Ah, what a great sin we have resolved to commit: ready to kill our own kinsmen out of greed for the pleasure of a kingdom!

1.46 It would be far better for me if the sons of Dhṛtarāṣṭra, weapons in hand, were to kill me in battle, unresisting and unarmed.

Sañjaya said:

1.47 Having spoken thus on the field of battle, Arjuna let fall his bow and arrows and sat down on the seat of his chariot, his mind overwhelmed with grief.

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Chapter 2 — Sāṃkhya Yoga

॥ सांख्ययोगः ॥ — The Yoga of Knowledge

Sañjaya said:

2.1 To him [Arjuna], overcome with compassion, his eyes filled with tears and his mind troubled, Madhusūdana spoke these words:

The Lord Bhagavān said:

2.2 Whence has this dejection come upon you, in this hour of crisis, O Arjuna? This is unworthy of a noble man; it leads not to heaven, and it brings disgrace, O Arjuna.

2.3 Do not yield to impotence, O Pārtha — it does not become you. Shake off this petty weakness of heart, and rise up, O Paraṃtapa.

Arjuna said:

2.4 How shall I, O Madhusūdana, fight against Bhīṣma and Droṇa with arrows in battle? They are worthy of reverence, O destroyer of foes.

2.5 Better it is to live in this world begging for food than to slay these great teachers. Even though desirous of wealth, by slaying the teachers I would enjoy here pleasures stained with their blood.

2.6 Nor do we know which of the two is better for us — whether we conquer them or they conquer us. The sons of Dhṛtarāṣṭra, by killing whom we should not wish to live, stand arrayed before us.

2.7 My very being is overcome by weakness and compassion; my mind is confused about dharma. I ask you: tell me with certainty what is best. I am your disciple; instruct me, for I take refuge in you.

2.8 For I see nothing that could dispel the grief that dries up my senses, even were I to obtain on this earth a prosperous kingdom without rival, or even sovereignty over the gods.

Sañjaya said:

2.9 Having thus spoken to Hṛṣīkeśa, Guḍākeśa, the scorcher of foes, said: "I will not fight" — and fell silent.

2.10 To him, dejected between the two armies, Hṛṣīkeśa said, with a smile, O Bhārata:

The Lord Bhagavān said:

2.11 You grieve for those who deserve no grief, and yet you speak as though you were wise. The wise grieve neither for the living nor for the dead.

2.12 Never was there a time when I did not exist, nor you, nor all these kings; nor shall we ever cease to exist in the future.

2.13 Just as the dweller in this body passes through childhood, youth, and old age, so too does he pass into another body. The steadfast man is not troubled by this.

2.14 The contacts of the senses with their objects, O son of Kuntī, which give rise to cold and heat, pleasure and pain, have a beginning and an end; they are impermanent. Endure them, O Bhārata.

2.15 The man whom these things do not disturb, O noblest of men, to whom suffering and pleasure are the same, that steadfast man is fit for immortality.

2.16 Of the unreal there is no being; of the real there is no non-being. The boundary between the two is seen by the seers of truth.

2.17 Know that by which this whole [universe] is pervaded to be imperishable. No one is able to destroy this Imperishable.

2.18 These bodies of the eternal, imperishable, immeasurable embodied Self are said to have an end. Therefore fight, O Bhārata.

2.19 He who thinks this Self slays, and he who thinks it is slain — both do not understand. This Self slays not, nor is it slain.

2.20 This is never born, nor does it ever die; not having come into being, it never ceases to be. Unborn, eternal, everlasting, this Primeval One is not slain when the body is slain.

2.21 He who knows this to be the Imperishable, the Eternal, the Unborn, the Unchanging — how can such a man slay anyone, O Pārtha, or cause anyone to be slain?

2.22 Just as a man casts off worn-out garments and puts on others that are new, so too the embodied Self casts off worn-out bodies and enters into others that are new.

2.23 Weapons do not cut it; fire does not burn it; water does not wet it; wind does not dry it.

2.24 This is uncleavable, incombustible, unwettable, and undryable. It is eternal, all-pervading, unmoving, unchanging, and everlasting.

2.25 This is said to be unmanifest, unthinkable, unchanging. Therefore, knowing it thus, you should not grieve.

2.26 But even if you believe this to be perpetually born and perpetually dying, even then, O mighty-armed one, you should not grieve for it.

2.27 For the born, death is certain; for the dead, birth is certain. Therefore, for what is unavoidable, you should not lament.

2.28 Beings are unmanifest in their beginning, manifest in their middle state, and unmanifest again in their end, O Bhārata. What is there to lament in this?

2.29 One sees this Self as a wonder; another speaks of it as a wonder; another still hears of it as a wonder — and yet, even having heard, no one truly knows it.

2.30 This eternal Self, embodied in the body of all, is ever invulnerable, O Bhārata. Therefore you should not grieve for any being.

2.31 Considering also your own dharma, you should not waver. For a warrior, nothing is more excellent than a righteous war.

2.32 Happy are the warriors, O Pārtha, who find such a battle, coming to them of its own accord, like an open door to heaven.

2.33 But if you do not fight this righteous battle, abandoning your own dharma and your honor, you will incur sin.

2.34 Moreover, people will speak of your everlasting dishonor; and for one who has been honored, dishonor is worse than death.

2.35 The great warriors of the chariot will think you withdrew from battle out of fear; and among those who greatly esteemed you, you will be held in low regard.

2.36 Many unworthy words will your enemies speak of you, disparaging your strength. What could be more painful than that?

2.37 Slain, you will attain heaven; victorious, you will enjoy the earth. Therefore rise up, O son of Kuntī, resolved to fight.

2.38 Holding pleasure and pain, gain and loss, victory and defeat as the same — engage in battle for the sake of battle. Thus you shall not incur sin.

2.39 This knowledge has been declared to you according to Sāṃkhya; hear it now according to Yoga. Endowed with this understanding, O Pārtha, you shall break free from the bonds of karma.

2.40 In this [Yoga] no effort is wasted, nor is there any regression. Even a little of this dharma protects one from great fear.

2.41 In this [path], O descendant of Kuru, resolute understanding is single; the understandings of the irresolute are many-branched and endless.

2.42–2.43 This flowery language which the undiscerning proclaim, O Pārtha, delighting in the words of the Vedas, saying there is nothing more — full of desire for pleasure and power, having rebirth as the fruit of action, abounding in elaborate rites aimed at pleasure and power:

2.44 For those who cling to pleasure and power, and whose minds are carried away by such speech, resolute understanding directed toward samādhi is not established.

2.45 The Vedas deal with the three guṇas [qualities of nature]. Transcend the three guṇas, O Arjuna; free yourself from the pairs of opposites, remain ever established in goodness (sattva), unconcerned with acquisition and preservation, and be established in the Self.

2.46 To an enlightened brāhmaṇa, all the Vedas are of as much use as a well is where water floods on every side.

2.47 Your right is to action alone, never to its fruits; let not the fruits of action be your motive, nor let attachment be to inaction.

2.48 Remain steadfast in Yoga, O Dhanañjaya; perform actions abandoning attachment, being equal in success and failure. This equanimity is called Yoga.

2.49 Action is far inferior to the yoga of understanding, O Dhanañjaya. Seek refuge in understanding. Wretched are those whose motive is the fruit of action.

2.50 Endowed with this yogic understanding, one abandons here in this life both good and evil deeds. Therefore devote yourself to Yoga — Yoga is skill in action.

2.51 The wise, endowed with understanding, having abandoned the fruits born of action, are freed from the bonds of birth and go to the state beyond sorrow.

2.52 When your understanding crosses beyond the dense thicket of delusion, you will become indifferent to what is to be heard and what has already been heard.

2.53 When your understanding, unmoved by the words of scripture, stands firm and unshaken in samādhi, then you shall attain Yoga.

Arjuna said:

2.54 What is the description of the man of steady wisdom, established in samādhi, O Keśava? How does the man of steady understanding speak? How does he sit? How does he walk?

The Lord Bhagavān said:

2.55 When a man abandons entirely all the desires of the mind, O Pārtha, and is content in the Self by the Self alone — he is said to be of steady wisdom.

2.56 He whose mind is not troubled by adversity, who does not long for pleasures, free from attachment, fear, and anger — he is called a sage of steady understanding.

2.57 He who has no affection for anything, who neither rejoices nor grieves on encountering good or evil — his wisdom is steady.

2.58 And when, like the tortoise that draws in its limbs, he withdraws his senses from their objects, his wisdom is steady.

2.59 The objects of the senses turn away from the embodied one who abstains from feeding on them — but the taste for them remains. Even this taste ceases for one who has seen the Supreme.

2.60 Even of the striving man, O son of Kuntī, the turbulent senses forcibly carry away the mind.

2.61 Restraining them all, let him remain steadfast in Yoga, with his senses fixed on Me. For steady is the wisdom of one whose senses are controlled.

2.62 When a man dwells on the objects of the senses, attachment to them arises; from attachment springs desire; from desire arises anger.

2.63 From anger comes delusion; from delusion, loss of memory; from loss of memory, the destruction of understanding; with the destruction of understanding, he perishes.

2.64 But he who, free from attraction and aversion, moves among the objects of the senses with his senses under the control of the Self, attains serenity.

2.65 In serenity, all sorrow comes to an end; for soon the understanding of one who is serene becomes steady.

2.66 There is no understanding for the unsteady, nor for the unsteady is there the power of concentration; for one without concentration there is no peace; and for one without peace, how can there be joy?

2.67 For the mind that yields to the wandering senses carries away one's wisdom, as the wind carries away a boat upon the waters.

2.68 Therefore, O mighty-armed one, the wisdom of one whose senses are wholly withdrawn from their objects is steady.

2.69 What is night for all beings is the time of waking for the self-controlled sage; and what is the time of waking for beings is night for the sage who sees.

2.70 He into whom all desires flow without disturbing him, just as rivers flow into the ocean which, ever being filled, remains unmoved — he attains peace, not the one who desires desires.

2.71 The man who abandons all desires, who acts without longing, without the sense of "I" and without possessiveness — attains peace.

2.72 This is the state of Brahman, O Pārtha. Attaining it, none is deluded. Remaining in this state even at the hour of death, one attains nirvāṇa in Brahman.

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Chapter 3 — Karma Yoga

॥ कर्मयोगः ॥ — The Yoga of Action

Arjuna said:

3.1 If you consider that knowledge is superior to action, O Janārdana, why then do you engage me in this terrible action, O Keśava?

3.2 With this ambiguous speech you confuse my understanding. Tell me with certainty the one path by which I may attain the good.

The Lord Bhagavān said:

3.3 In this world, two paths were declared by Me of old, O sinless one: the yoga of knowledge for the contemplative, and the yoga of action for those who act.

3.4 Not by abstaining from action does a man attain freedom from karma; nor by mere renunciation does he attain perfection.

3.5 For no one remains even for an instant without acting; all are compelled to act by the qualities (guṇas) born of Nature (Prakṛti).

3.6 He who restrains the organs of action, yet dwells with his mind on the objects of the senses, is called a hypocrite.

3.7 But he who, controlling the senses with the mind, O Arjuna, performs the yoga of action with the organs of action, without attachment — he is distinguished.

3.8 Perform prescribed action, for action is superior to inaction. Even the maintenance of your own body would not be possible without action.

3.9 Except for action performed as yajña [sacrifice], this world is bound by action. Perform action for that purpose, O son of Kuntī, free from attachment.

3.10 Having created beings together with yajña [sacrifice] in the beginning, Prajāpati said: "By this shall you multiply; let this be the cow that grants all your desires."

3.11 "Nourish the devas with this, and let the devas nourish you; nourishing one another, you shall attain the highest good."

3.12 "Nourished by yajña, the devas will grant you the pleasures you desire. He who enjoys their gifts without offering anything in return is verily a thief."

3.13 The good who eat the remnants of the sacrifice are freed from all sins; but the evil who cook only for themselves eat sin.

3.14 Beings exist from food; food arises from rain; rain from yajña; yajña arises from action.

3.15 Know that action is born of Brahman; Brahman arises from the Imperishable. Therefore the all-pervading Brahman is ever established in yajña.

3.16 He who, in this world, does not turn the wheel thus set in motion, who lives sinfully and delights in the senses — he, O Pārtha, lives in vain.

3.17 But for the man who delights only in the Self, who is satisfied with the Self and content in the Self alone — for him there is nothing to be done.

3.18 For him there is absolutely nothing to gain by action, nor anything to lose by inaction; nor does he depend on any being for any purpose whatsoever.

3.19 Therefore, always perform what ought to be done without attachment; for by performing action without attachment, man attains the Supreme.

3.20 It was through action alone that Janaka and others attained perfection. Considering also the maintenance of the world, you should act.

3.21 Whatever the best of men does, others imitate; whatever standard he sets, the world follows.

3.22 For Me, O Pārtha, there is nothing to be done in the three worlds, nothing unattained that needs to be attained; and yet I engage in action.

3.23 For if I did not engage in action, untiringly, men everywhere would follow My path, O Pārtha.

3.24 These worlds would perish if I did not act; I would be the cause of the mixing of castes, and I would destroy these beings.

3.25 Just as the ignorant act with attachment to action, O Bhārata, so should the wise act without attachment, desiring the welfare of the world.

3.26 The wise should not unsettle the minds of the ignorant who are attached to action; rather, acting with discernment, he should encourage them to engage in all actions.

3.27 All actions are performed, in every case, by the qualities of Nature (Prakṛti). He whose ego is deluded thinks "I am the doer."

3.28 But he, O mighty-armed one, who knows the truth about the divisions of the qualities and of actions, thinking "the qualities act upon the qualities," does not become attached.

3.29 Those deluded by the qualities of Nature become attached to the actions of the qualities. Let not the wise unsettle these ignorant ones of partial knowledge.

3.30 Dedicating to Me all actions, with your mind fixed on the Supreme Self, free from hope, without possessiveness, cured of your fever — fight.

3.31 Those who constantly practice this teaching of Mine, full of faith and without complaint, are liberated from actions.

3.32 But those who, complaining, do not practice this teaching of Mine — know that these, deprived of all knowledge, are lost.

3.33 Even the man of knowledge acts according to his own nature; beings follow their own nature. What will restraint accomplish?

3.34 In relation to each sense, attraction and aversion are fixed toward its object. Let none fall under the power of these two — for both are obstacles on the path.

3.35 Better is one's own dharma, though imperfect, than the dharma of another well performed. Better is death in one's own dharma; the dharma of another brings danger.

Arjuna said:

3.36 By what impulse, then, does a man commit sin, O Vārṣṇeya, even against his own will, as though driven by some force?

The Lord Bhagavān said:

3.37 It is desire, it is anger, born of the quality of passion (rajas) — all-devouring, deeply sinful. Know this to be the enemy here.

3.38 As fire is covered by smoke, as a mirror by dust, as the embryo by its covering — so is this [knowledge] covered by this [desire].

3.39 Covered by this eternal enemy of the wise — which takes the form of desire, O son of Kuntī, an insatiable fire.

3.40 The senses, the mind, and the understanding are said to be its seat; through these it covers knowledge and deludes the embodied one.

3.41 Therefore, O best of the Bharatas, first controlling the senses, slay this sinful destroyer of knowledge and realization.

3.42 The senses are said to be superior [to the body]; superior to the senses is the mind; superior to the mind is the understanding; superior to the understanding is the Self.

3.43 Thus, knowing the Self to be superior to the understanding, steadying the Self by the Self, slay the enemy in the form of desire, O mighty-armed one, difficult though it is to conquer.

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Chapter 4 — Jñāna Karma Sannyāsa Yoga

॥ ज्ञानकर्मसन्न्यासयोगः ॥ — The Yoga of Knowledge and Renunciation of Action

The Lord Bhagavān said:

4.1 This imperishable Yoga was taught by Me to Vivasvān [the sun-god]; Vivasvān taught it to Manu; Manu taught it to Ikṣvāku.

4.2 Thus transmitted in regular succession, the royal sages knew it. With the long passage of time, this Yoga was lost here in this world, O scorcher of foes.

4.3 This same ancient Yoga is today taught by Me to you, for you are My devotee and My friend; this is the supreme secret.

Arjuna said:

4.4 Vivasvān was born earlier; You were born later. How am I to understand that You taught it in the beginning?

The Lord Bhagavān said:

4.5 Many are My past births, and yours as well, O Arjuna. I know them all; you do not know them, O pursuer of foes.

4.6 Though unborn, of imperishable Self, though I am the Lord of all beings, yet establishing Myself in My own Nature, I come into being by My own power, māyā.

4.7 Whenever dharma declines, O Bhārata, and adharma rises — then I create Myself.

4.8 For the protection of the good, for the destruction of the wicked, for the firm establishment of dharma — I am born age after age.

4.9 One who thus knows, in truth, My divine birth and action, upon abandoning the body, does not go to rebirth — comes to Me, O Arjuna.

4.10 Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, many purified by the fire of knowledge have come to My state of being.

4.11 As they approach Me, so I reward them. Men follow My path in every way, O Pārtha.

4.12 Desiring the success of actions, men here worship the devas; for in the human world success born of action comes quickly.

4.13 The four castes were created by Me according to the division of qualities and actions. Though I am their creator, know Me to be the non-doer and the unchanging.

4.14 Actions do not taint Me; I have no desire for the fruit of actions. One who thus knows Me is not bound by actions.

4.15 Knowing this, the ancients who sought liberation also performed action. Therefore perform action as the ancients performed it of old.

4.16 Even the wise are confused about what is action and what is inaction. I shall tell you of action, knowing which you will be freed from evil.

4.17 Action must be known; forbidden action must be known; and inaction must be known. For the way of action is impenetrable.

4.18 One who sees inaction in action, and action in inaction, is wise among men; such a one is in Yoga, the doer of all action.

4.19 One whose undertakings are all free from desire and will, and whose actions are consumed by the fire of knowledge — is called wise by those who know.

4.20 Having abandoned attachment to the fruits of action, ever content, dependent on nothing — even while acting, such a one does not act at all.

4.21 Without hope, with mind and Self controlled, having abandoned all possessiveness, performing only bodily action — one incurs no sin.

4.22 Content with what comes of its own accord, transcending the pairs of opposites, free from envy, equal in success and failure — even while acting, one is not bound.

4.23 For one who is detached, who is liberated, whose mind is grounded in knowledge, who acts only as yajña — all his action dissolves entirely.

4.24 The act of offering is Brahman; the oblation is Brahman; it is Brahman that offers into the fire that is Brahman. Brahman is what is to be attained by one who, absorbed in action that is Brahman, goes to Brahman.

4.25 Some yōgins offer sacrifice to the devas; others offer sacrifice into the fire of Brahman alone, by sacrifice itself.

4.26 Others offer hearing and the other senses into the fire of restraint; others offer sound and the other objects of the senses into the fire of the senses.

4.27 Others offer all the actions of the senses and the actions of the prāṇa [vital force] into the fire of the yoga of self-control, kindled by knowledge.

4.28 Others [offer] the sacrifice of wealth, the sacrifice of austerities, the sacrifice of yoga; others, of rigorous study and knowledge — contemplatives of severe vows.

4.29 Others, devoted to prāṇāyāma [breath control], offering the inhalation into the exhalation and the exhalation into the inhalation — arrest the flow of inhalation and exhalation.

4.30 Others, of controlled diet, offer the prāṇa into the prāṇa. All these knowers of sacrifice, purified by sacrifice, go to Brahman.

4.31 One who does not perform sacrifice has no world at all — neither this one nor the other, much less the higher worlds — O best of the Kurus.

4.32 Thus many and varied sacrifices are spread before Brahman. Know that all of them are born of action. Knowing this, you shall be liberated.

4.33 Superior to material sacrifice is the sacrifice of knowledge, O pursuer of foes. All action in its entirety, O Pārtha, culminates in knowledge.

4.34 Learn this through reverence, through inquiry, and through service. The wise who know the truth will teach you knowledge.

4.35 Knowing which, O Pārtha, you will not fall again into this delusion; and by it you will see all beings without exception in yourself, and then in Me.

4.36 Even if you were the most sinful of all sinners, you would cross the entire ocean of sin by the boat of knowledge.

4.37 As the kindled fire reduces firewood to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes.

4.38 For there is no purifier equal to knowledge; one who is perfect in Yoga finds this within the Self in the course of time.

4.39 The man full of faith attains knowledge; devoted to it, controlling the senses, having attained knowledge — he goes swiftly to supreme peace.

4.40 The ignorant, the faithless, the doubting one perishes. For the doubting one there is neither this world, nor the other, nor joy.

4.41 Actions do not bind one who has renounced actions through Yoga, who has destroyed doubt through knowledge, and who is established in the Self, O Dhanañjaya.

4.42 Therefore, with the sword of knowledge, cut away this doubt that dwells in the heart, born of ignorance. Establish yourself in Yoga, arise, O Bhārata.

Chapter 5 — Karma Sannyāsa Yoga

॥ कर्मसन्न्यासयोगः ॥ — The Yoga of Renunciation of Action

Arjuna said:

5.1 The renunciation of actions, O Kṛṣṇa, and then Yoga — which of the two is better? Tell me with certainty, one of these.

The Lord Bhagavān said:

5.2 Renunciation and the Yoga of action both lead to the supreme good; but between the two, the Yoga of action is superior to the renunciation of actions.

5.3 One who neither hates nor desires should be known as a perpetual renunciant; for, free from the pairs of opposites, O mighty-armed one, he is easily liberated from bondage.

5.4 The immature say that Sāṃkhya and Yoga are different; not the wise. Practicing either one well, one attains the fruit of both.

5.5 The state that is attained by the followers of Sāṃkhya is attained also by the followers of Yoga. One who sees that Sāṃkhya and Yoga are one — that one truly sees.

5.6 But renunciation, O mighty-armed one, is difficult to attain without Yoga; the sage equipped with Yoga swiftly attains Brahman.

5.7 One equipped with Yoga, of purified Self, controlling the Self, with the senses conquered, whose Self has become the Self of all beings — even while acting, is not tainted.

5.8–5.9 "I do nothing at all" — thus thinks the knower of truth, equipped with Yoga, whether seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, speaking, releasing, grasping, and opening and closing the eyes — convinced that it is only the senses operating upon the objects of the senses.

5.10 One who acts, depositing one's actions in Brahman, abandoning attachment — is not tainted by sin, as the lotus leaf [is not tainted] by water.

5.11 With the body, with the mind, with the intelligence, and with the senses alone — the yōgins perform action, abandoning attachment, for the purification of the Self.

5.12 One equipped with Yoga, abandoning the fruit of actions, attains steadfast peace [in Brahman]; one not equipped with Yoga, attached to the fruit through desire, becomes bound.

5.13 Having mentally renounced all actions, the embodied being rests happily in the city of nine gates, neither acting nor causing action.

5.14 The Lord creates neither agency nor the actions of men, nor the connection between action and its fruit; it is only nature (svabhāva) that operates.

5.15 The Omnipresent receives neither the sin nor the merit of anyone. Knowledge is enveloped by ignorance; thereby beings are deluded.

5.16 But for those in whom this ignorance of the Self is destroyed by knowledge — for them, knowledge illumines the Supreme like the sun.

5.17 With intellect fixed on Him, Self fixed on Him, established in Him, having Him as the highest goal — they go to where there is no return, their sins purified by knowledge.

5.18 The wise see with equal vision a learned and humble brāhmaṇa, a cow, an elephant, and even a dog and an outcaste dog-eater [pariah].

5.19 Even in this life, rebirth is conquered by those whose mind rests in equanimity; for Brahman is equal and faultless — therefore they rest in Brahman.

5.20 One should not rejoice on obtaining the pleasant, nor be agitated on obtaining the unpleasant; of firm intellect, undeluded, the knower of Brahman is established in Brahman.

5.21 The Self unattached to external contacts finds joy in the Self. With the Self united to Brahman through Yoga, one enjoys imperishable joy.

5.22 For the pleasures that arise from contact [with the senses] are but sources of suffering; they have a beginning and an end, O son of Kuntī. The wise do not delight in them.

5.23 One who, even here before being freed from the body, is able to withstand the force born of desire and anger — that one is in Yoga, that one is happy.

5.24 One who has joy within, contentment within, light within — that yōgin, becoming one with Brahman, attains nirvāṇa in Brahman.

5.25 The sages whose sins are eliminated, whose doubts are dispelled, whose Self is controlled, devoted to the welfare of all beings — attain nirvāṇa in Brahman.

5.26 For renunciants freed from desire and anger, of controlled thought, who know themselves — nirvāṇa in Brahman is near on every side.

5.27–5.28 Excluding external contacts, fixing the gaze between the eyebrows, equalizing the inhalation and exhalation within the nostrils — with the senses, the mind, and the intellect controlled, the sage intent on liberation, freed from desire, fear, and anger — is forever liberated.

5.29 Knowing Me as the enjoyer of sacrifices and austerities, as the great Lord of all worlds, as the friend of all beings — one attains peace.

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Chapter 6 — Dhyāna Yoga

॥ ध्यानयोगः ॥ — The Yoga of Meditation

The Lord Bhagavān said:

6.1 One who performs prescribed action without depending on the fruit of action — that one is the renunciant and the yōgin; not the one who lights no fire and performs no actions.

6.2 What they call renunciation (sannyāsa) — know that to be Yoga, O Pāṇḍava; for no one becomes a yōgin without renouncing the will.

6.3 For the sage who wishes to ascend to Yoga, action is said to be the means; for the same one, having already ascended to Yoga, serenity is said to be the means.

6.4 When indeed one is attached neither to actions nor to the objects of the senses, having renounced all will — one is then said to have ascended to Yoga.

6.5 Let one lift up the Self by the Self; let one not degrade oneself. For the Self is the friend of the Self, and the Self is also the enemy of the Self.

6.6 The Self is the friend of one by whom the Self has been conquered by the Self; but for one who has not conquered himself, the Self behaves with hostility, like an external enemy.

6.7 The higher Self, pacified and conquered, remains absorbed in samādhi — in cold and heat, in pleasure and pain, and also in honor and dishonor.

6.8 The yōgin satisfied with knowledge and realization, who stands on the unshakable summit, with the senses conquered, is said to be in Yoga — to him clay, stone, and gold are equal.

6.9 One is distinguished who is equal-minded toward friends, companions, enemies, the neutral, mediators, the hateful, and relatives, toward the saintly and the sinful.

6.10 Let the yōgin constantly practice Yoga, in seclusion, alone, with mind and Self controlled, without hope and without possessiveness.

6.11–6.12 Establishing in a clean place a firm seat of his own, neither too high nor too low, covered with kuśa grass, a deer skin, and cloth — seated on that seat, with the mind concentrated on a single point, controlling the activity of the thought and the senses, let him practice Yoga for the purification of the Self.

6.13–6.14 Holding the body, head, and neck erect and motionless, fixing the gaze on the tip of the nose without looking around — serene, fearless, firm in the vow of brahmacharya, with the mind controlled, thought turned toward Me — let him sit in Yoga, having Me as the supreme goal.

6.15 Thus, the yōgin whose Self is ever disciplined, with mind controlled, attains the supreme peace — the nirvāṇa — that abides in Me.

6.16 Yoga is not for one who eats too much, nor for one who fasts completely; it is not for one who habitually sleeps too much, nor for one who remains ever awake, O Arjuna.

6.17 For one who is moderate in eating and recreation, moderate in effort in actions, moderate in sleeping and waking — Yoga destroys all sorrow.

6.18 When the controlled mind rests in the Self alone, freed from longing for all objects of desire — one is then said to be in Yoga.

6.19 "As the flame of a lamp in a windless place does not flicker" — this is the comparison remembered for the yōgin of controlled mind who practices the Yoga of the Self.

6.20–6.21 Where the mind, stilled by the practice of Yoga, comes to rest, and where, seeing the Self by the Self, one is satisfied in the Self — where one experiences that infinite joy, graspable by the intelligence, beyond the senses, and where, established firmly there, one never moves from the Reality —

6.22 And where, having obtained this, one considers no other gain greater; and where, established therein, one is not shaken even by the heaviest of sorrows —

6.23 Let this be known as the dissolution of union with pain, called Yoga. This Yoga must be practiced with determination and an undespairing mind.

6.24 Abandoning without residue all desires born of the will — completely controlling with the mind the multitude of the senses —

6.25 Gradually, let him arrive at a state of stillness with a steady intellect; with the mind fixed on the Self, let him think of nothing at all.

6.26 Wherever the restless and wandering mind strays, drawing it back from there — let him bring it under the control of the Self.

6.27 For to the yōgin of pacified mind, of calmed passion, who has become one with Brahman, purified of sin — supreme joy comes.

6.28 Thus, ever disciplining the Self, the yōgin, free from sin, easily touches the infinite joy of contact with Brahman.

6.29 The Self established in Yoga sees the Self in all beings and all beings in the Self — sees with equanimity everywhere.

6.30 One who sees Me in everything and sees everything in Me — for that one I am never lost, and that one is never lost to Me.

6.31 The yōgin who, established in unity, worships Me who dwell in all beings — in whatever manner such a one lives, lives in Me.

6.32 One who sees with equanimity everywhere, by analogy with the Self, whether pleasure or pain — is considered the supreme yōgin, O Arjuna.

Arjuna said:

6.33 This Yoga of equanimity which has been taught by You, O Madhusūdana — I do not see how it can be steady, owing to the instability [of the mind].

6.34 For the mind is unstable, O Kṛṣṇa, turbulent, powerful, and obstinate. I believe restraining it is as difficult as restraining the wind.

The Lord Bhagavān said:

6.35 Without doubt, O mighty-armed one, the mind is difficult to master and turbulent; but through practice [abhyāsa] and through detachment [vairāgya], O son of Kuntī, it is restrained.

6.36 Yoga is difficult to attain for one whose Self is not controlled — such is My opinion; but for one who makes effort, controlling the Self, it is possible to attain it by the proper means.

Arjuna said:

6.37 One who does not make effort, but has faith, whose Self has strayed from Yoga without having attained perfection in Yoga — what path does he follow, O Kṛṣṇa?

6.38 Not falling on either side, confused on the path of Brahman, without support, O mighty-armed one, is he not lost like a scattered cloud?

6.39 This doubt of mine, O Kṛṣṇa, dispel it completely; for no one but You is able to dispel this doubt.

The Lord Bhagavān said:

6.40 Neither here nor in the other world is there ruin for him, O Pārtha; for no one who does good ever comes to a bad end, O dear one.

6.41 Attaining the worlds of the virtuous and dwelling there for countless years, one who has fallen from Yoga is born into the home of pure and prosperous people.

6.42 Or he is born into a family of wise yōgins; for such a birth as this is very rare in this world.

6.43 There he recovers the connection of intelligence from his previous incarnation, and from there he strives once more for perfection, O descendant of Kuru.

6.44 By the prior force of that practice, he is carried on even involuntarily; even one who merely desires to know Yoga goes beyond the fruit grounded in words.

6.45 But the yōgin who strives with diligence, purified of sins, perfecting himself over many incarnations — then goes to the supreme destination.

6.46 The yōgin is superior to ascetics, superior to those who possess theoretical knowledge, superior to those who perform ritual actions. Therefore be a yōgin, O Arjuna.

6.47 And among all yōgins, the one who, with inner Self absorbed in Me, worships Me with faith — is considered by Me to be the most fully equipped with Yoga.

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Chapter 7 — Jñāna Vijñāna Yoga

॥ ज्ञानविज्ञानयोगः ॥ — The Yoga of Knowledge and Wisdom

The Lord Bhagavān said:

7.1 Hear how, with the mind fixed on Me, practicing Yoga and taking refuge in Me, you shall know Me in My entirety, without doubt.

7.2 I shall tell you this knowledge in full, together with realization, knowing which nothing more in this world will remain to be known.

7.3 Among thousands of men, perhaps one strives for perfection; and among those who strive and attain perfection, perhaps one knows Me in truth.

7.4 Earth, water, fire, air, ether, mind, intelligence, and also ego — thus is My nature (Prakṛti) divided into eight parts.

7.5 But this is My lower nature; know the other, My higher nature — the life (jīva) by which this world is sustained, O mighty-armed one.

7.6 Know that all beings have their origin in these two [natures]; I am the birth and the dissolution of the entire universe.

7.7 There is nothing superior to Me, O Dhanañjaya. All this is woven in Me, like pearls on a thread.

7.8 I am the taste of water, O son of Kuntī; I am the light of the sun and the moon; I am the sacred syllable Oṃ in the Vedas, the sound in ether, the virility in men.

7.9 I am the pure fragrance of the earth, the brilliance of fire; I am the life in all beings, and the austerity in ascetics.

7.10 Know Me as the eternal seed of all beings, O Pārtha; I am the intelligence of the intelligent, the splendor of the splendid.

7.11 I am the power of the powerful, free from desire and passion; I am the desire in beings that does not go against dharma, O best of the Bharatas.

7.12 And the states that are of sattva [goodness], of rajas [passion], and of tamas [inertia] — know that they arise from Me. But I am not in them — they are in Me.

7.13 Deluded by these three states composed of the three guṇas, this entire world does not recognize Me, who am beyond them and imperishable.

7.14 For this My divine māyā, composed of the three guṇas, is difficult to overcome. Those who take refuge in Me cross beyond this māyā.

7.15 Evildoers, deluded, the vilest among men, do not take refuge in Me — those whose knowledge has been stolen by māyā and who possess a demoniac nature.

7.16 Four kinds of virtuous men worship Me, O Arjuna: the afflicted, the seeker of knowledge, the seeker of wealth, and the wise one, O best of the Bharatas.

7.17 Among these, the wise one, ever united, devoted to the One alone — is the most excellent. For I am exceedingly beloved by the wise one, and he is beloved by Me.

7.18 All these are noble; but the wise one is regarded as My very own Self. For with Self controlled, he is established in Me alone as the supreme goal.

7.19 At the end of many births, the man endowed with knowledge takes refuge in Me, [knowing] "Vāsudeva is all". Such a great soul is very rare.

7.20 Those whose knowledge has been stolen by this or that desire go to other gods, following this or that rule — compelled by their own nature.

7.21 Whatever form a devotee desires to worship with faith — in that form I make his faith unwavering.

7.22 Endowed with that faith, he strives for the worship of that [god] and obtains his desires — these, in truth, being ordained by Me.

7.23 But the fruit is finite for those of little understanding. Those who worship the devas go to the devas; My devotees come to Me.

7.24 The unintelligent think that I, the Unmanifest, have come into manifestation. They do not know My higher nature, imperishable, supreme.

7.25 I do not reveal Myself to all, veiled by yogic māyā. This deluded world does not recognize Me as the unborn and imperishable.

7.26 I know beings past, present, and future, O Arjuna; but no one knows Me.

7.27 By the illusion of the pairs of opposites born of desire and aversion, O Bhārata, all beings in existence are in deep bewilderment, O pursuer of enemies.

7.28 But those men of virtuous deeds whose sins have ceased, freed from the illusion of the pairs of opposites — worship Me with firm devotion.

7.29 Those who, striving for liberation from old age and death, take refuge in Me, know Brahman in its entirety, the supreme Self, and all action.

7.30 Those who know Me as the principle of beings and of the devas and as the principle of sacrifice — even at the moment of death, with unified mind, know Me.

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Chapter 8 — Akṣara Brahma Yoga

॥ अक्षरब्रह्मयोगः ॥ — The Yoga of the Imperishable Brahman

Arjuna said:

8.1 What is Brahman? What is the supreme Self? What is action, O Puruṣottama? What is said to be the principle of beings? What is said to be the principle of the devas?

8.2 What is the principle of sacrifice in this body, and how, O Madhusūdana? And how, at the moment of death, are You known by the self-controlled?

The Lord Bhagavān said:

8.3 Brahman is the Supreme Imperishable; the supreme Self is said to be one's own nature [of each]; and the creative emission that causes the arising of beings is called action.

8.4 The principle of material beings is impermanent nature; the principle of the devas is the Puruṣa; and the principle of sacrifice here in this body is I Myself, O best of the embodied.

8.5 And he who, upon abandoning the body at the moment of death, departs remembering Me alone — goes to My state of being; there is no doubt of this.

8.6 Whatever state a man departs in upon abandoning the body at the end — whenever he reaches that state, O son of Kuntī, he goes to that state, ever being shaped by it.

8.7 Therefore, at all times remember Me and fight. With mind and intelligence devoted to Me, you shall come to Me without doubt.

8.8 With the mind disciplined by Yoga, not wandering to any other — with it, thinking of the Divine Supreme Puruṣa, one goes to Him, O Pārtha.

8.9 He who thinks, upon departing, of the Omniscient, the Primeval, the Ruler, subtler than the subtle, the Sustainer of all, of inconceivable form, luminous like the sun, beyond darkness —

8.10 With unwavering mind at the moment of death, endowed with the power of Yoga and with the life-breath fixed between the eyebrows — goes to that Divine Supreme Puruṣa.

8.11 That which the knowers of the Veda call the Imperishable, which the renunciants free from passion enter, and desiring which they practice brahmacharya — I shall tell you about this briefly.

8.12–8.13 Closing all the gates of the senses, confining the mind within the heart, with the prāṇa fixed in the head, established in Yoga — he who utters the single syllable Oṃ, which is Brahman, and who departs remembering Me — goes to the supreme destination.

8.14 He who continually remembers Me, without diverting his thought — for this ever-disciplined yōgin, I am easily attainable, O Pārtha.

8.15 Having attained Me, these great Selves no longer take rebirth, which is impermanent and the source of suffering — for they have attained supreme perfection.

8.16 From the world of Brahmā downward, all worlds are places of return, O Arjuna. But upon attaining Me, O son of Kuntī, there is no more rebirth.

8.17 Those who know that the day of Brahmā lasts a thousand yugas and that the night of Brahmā lasts a thousand yugas — these are the knowers of day and night.

8.18 From the Unmanifest, all manifest things arise at dawn; at dusk, they dissolve right there, into what is called the Unmanifest.

8.19 This multitude of beings, arising again and again, dissolves at night, O Pārtha, and emerges again at dawn — unable to act otherwise.

8.20 But beyond this Unmanifest there is another eternal Unmanifest — the Self — which does not perish when all beings perish.

8.21 That which is called the Imperishable and the Unmanifest — this is said to be the supreme goal; having attained which, they do not return — it is My supreme state.

8.22 This Supreme Puruṣa, O Pārtha, in whom all beings dwell and by whom all this is pervaded — is attainable through exclusive devotion.

8.23 I shall tell you of the times at which the yōgins depart never to return, and also to return.

8.24 Fire, light, day, the waxing moon, the six months of the summer solstice [uttarāyaṇa] — departing then, those who know Brahman go to Brahman.

8.25 Smoke, night, also the waning moon, the six months of the winter solstice [dakṣiṇāyana] — departing then, the yōgin attains the light of the moon and returns.

8.26 For these two paths — the bright and the dark — are considered eternal in this world. By one, one goes never to return; by the other, one returns again.

8.27 The yōgin, knowing these two paths, is never at all confused, O Pārtha. Therefore, at all times, O Arjuna, remain steadfast in Yoga.

8.28 The yōgin, knowing all this, transcends the meritorious fruits designated for the study of the Vedas, sacrifices, austerities, and gifts — and goes to the supreme and primeval state.

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Chapter 9 — Rāja Vidyā Rāja Guhya Yoga

॥ राजविद्याराजगुह्ययोगः ॥ — The Yoga of Royal Knowledge and the Royal Secret

The Lord Bhagavān said:

9.1 To you, who do not cavil, I shall tell this supreme knowledge together with realization, knowing which you shall be freed from evil.

9.2 This is the royal knowledge, the royal secret, the supreme purifier — comprehensible through direct experience, in accordance with dharma, easy to practice, imperishable.

9.3 Men who have no faith in this dharma, O pursuer of enemies, without attaining Me, return to the path of death and rebirth.

9.4 By Me, the Unmanifest, this entire universe is pervaded. All beings rest in Me; I do not rest in them.

9.5 And yet beings do not rest in Me — behold My supreme yogic power. My Self sustains beings but does not rest in them — it is the cause of the arising of beings.

9.6 As the great wind, which moves everywhere, always rests in the ether — thus know that all beings rest in Me.

9.7 All beings, O son of Kuntī, go to My Nature (Prakṛti) at the end of a kalpa [cosmic cycle]. At the beginning of the next kalpa, I create them again.

9.8 Fixing Myself in My own Nature, I create this multitude of beings again — powerless, under the dominion of Nature.

9.9 These actions do not bind Me, O Dhanañjaya, seated as if indifferent, unattached to these actions.

9.10 Nature generates, under My supervision, the moving and the unmoving beings — and for this reason this universe revolves, O son of Kuntī.

9.11 Fools disdain Me when I assume human form, not knowing My higher nature as the supreme Lord of beings.

9.12 Vain in hope, vain in action, vain in knowledge — bearing the illusory and demoniac nature, which deceives itself.

9.13 But the great Selves, O Pārtha, bearing the divine nature, worship Me with singular mind, knowing Me as the imperishable origin of beings.

9.14 Ever singing My glories, striving with firm resolve, prostrating before Me with devotion — they worship Me always with discipline.

9.15 Others, worshiping through the sacrifice of knowledge, worship Me as One, as separate, or as facing in many directions — the Omniform Self.

9.16 I am the ritual, I am the sacrifice, I am the oblation to the ancestors, I am the medicinal herb, I am the mantra, I am the clarified butter, I am the fire, I am the burnt offering.

9.17 I am the Father of this universe, the Mother, the Sustainer, the Grandfather — that which is to be known, the purifier, the syllable Oṃ, and the Ṛg, the Sāma, and the Yajur [Vedas].

9.18 I am the path, the support, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the treasure, the imperishable seed.

9.19 I radiate heat, I withhold and send forth the rain; I am immortality and also death; I am being and non-being, O Arjuna.

9.20 The knowers of the three Vedas, the drinkers of soma, purified of sins, worshiping Me through sacrifices, seek passage to heaven. They attain the pure world of the king of the devas and enjoy in heaven the celestial pleasures of the devas.

9.21 Having enjoyed the vast celestial world, when their merit is exhausted, they return to the mortal world. Thus, following the dharma of the three Vedas, desiring desires, they come and go.

9.22 For those men who worship Me, thinking of nothing else, who persevere — I take care of their acquisition and preservation.

9.23 Even those devotees who, full of faith, worship other gods — worship Me also, O son of Kuntī, even if in an unprescribed manner.

9.24 For I am the enjoyer and the Lord of all sacrifices. But they do not know Me in truth — and therefore they fall.

9.25 Those who worship the devas go to the devas; those who worship the ancestors go to the ancestors; those who worship the spirits go to the spirits; those who worship Me come to Me.

9.26 A leaf, a flower, a fruit, a water — whoever offers Me with devotion, that gift of devotion of a Self of pure Self — I accept.

9.27 Whatever you do, whatever you eat, whatever you offer, whatever you give, whatever austerity you practice — do it as an offering to Me, O son of Kuntī.

9.28 Thus you shall be freed from the good and bad bonds that are the fruits of actions. With the Self liberated by the Yoga of renunciation, you shall come to Me.

9.29 I am equal to all beings; there is none who is hated or favored by Me. But those who worship Me with devotion — are in Me, and I am in them.

9.30 Even if a man of very wicked conduct worships Me undividedly — he must be considered virtuous, for he has the right resolve.

9.31 Quickly he becomes a Self of dharma and goes to eternal peace. Declare, O son of Kuntī, that My devotee never perishes.

9.32 For, O Pārtha, even those who are of sinful birth — women, vaiśyas, and also śūdras — by taking refuge in Me, attain the supreme destination.

9.33 How much more, then, the pure brāhmaṇas and the devoted sage-kings! Having come to this impermanent and joyless world, worship Me.

9.34 Let your mind be on Me, be devoted to Me, worship Me, revere Me — thus you shall come to Me. I promise you truly — you are dear to Me.

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Chapter 10 — Vibhūti Yoga

॥ विभूतियोगः ॥ — The Yoga of Divine Manifestations

The Lord Bhagavān said:

10.1 Again, O mighty-armed one, hear My supreme word, which I shall speak to you, the beloved, for your welfare.

10.2 Neither the devas nor the great sages know My origin; for I am the total origin of the devas and the great sages.

10.3 He who knows Me as the unborn, without beginning, the great Lord of the worlds — among mortals, is freed from all illusion and all sin.

10.4–10.5 Intelligence, knowledge, freedom from illusion, patience, truthfulness, control of the senses, serenity, pleasure, pain, arising, dissolution, fear and also fearlessness; non-violence, equanimity, contentment, austerity, generosity, fame and infamy — these various natures of beings arise from Me alone.

10.6 The seven great sages of ancient times and also the four Manus — born of My mind, born from Me — and from them are the beings in this world.

10.7 He who truly knows this My power and this My Yoga — is endowed with unwavering Yoga; of this there is no doubt.

10.8 I am the origin of all; everything develops from Me. Thinking thus, the wise worship Me with devotion full of fervor.

10.9 With their thought on Me, their life in Me, enlightening one another and speaking always of Me, they are content and happy.

10.10 To those who are always disciplined and worship Me with love — I give the yoga of intelligence by which they come to Me.

10.11 Only out of compassion for them, dwelling in their own Self, I destroy the darkness born of ignorance with the luminous lamp of knowledge.

Arjuna said:

10.12–10.13 The Supreme Brahman, the supreme abode, the supreme purifier are You; You are the eternal and divine Puruṣa, the primeval God, the unborn, the all-pervading — so say all the sages, such as Nārada, Asita, Devala, and Vyāsa; and You Yourself also tell me so.

10.14 All this that You tell me — I accept as truth, O Keśava. Neither the devas nor the demons, O Lord, know Your manifestation.

10.15 You Yourself know Yourself by the Self, O Puruṣottama, O origin of beings, O Lord of beings, O God of gods, O Lord of the universe.

10.16 Please describe completely Your divine manifestations by which, pervading these worlds, You remain.

10.17 How am I to know You, O yōgin, ever meditating? And in what states of being should I contemplate You, O Lord?

10.18 Tell me again in detail of Your yogic power and Your manifestation, O Janārdana; for I am never sated hearing Your immortal word.

The Lord Bhagavān said:

10.19 Well then, I shall tell you of My divine manifestations — the principal ones; for there is no end to the extent of Me.

10.20 I am the Self, O Guḍākeśa, seated in the heart of all beings. I am the beginning and the middle and the end of beings.

10.21 Among the Ādityas I am Viṣṇu; among the luminaries I am the radiant sun; among the Maruts I am Marīci; among the stars I am the moon.

10.22 Among the Vedas I am the Sāmaveda; among the devas I am Indra; among the senses I am the mind; and in beings I am the living consciousness.

10.23 Among the Rudras I am Śaṃkara; among the Yakṣas and the Rākṣasas I am the Lord of wealth [Kubera]; among the Vasus I am fire; among the mountains I am Meru.

10.24 And among the priests, know Me as the chief, Bṛhaspati, O Pārtha; among generals I am Skanda; among bodies of water I am the ocean.

10.25 Among the great sages I am Bhṛgu; among words I am the single syllable [Oṃ]; among yajñas I am the yajña of japa [silent repetition]; among unmoving things I am the Himālaya.

10.26 Among all trees I am the Aśvattha; among the divine sages I am Nārada; among the Gandharvas I am Citraratha; among the Siddhas, the sage Kapila.

10.27 Among horses, know Me as Uccaiḥśravas, born of the nectar of immortality; among elephants [I am] Airāvata; and among men [I am] the king.

10.28 Among weapons I am the thunderbolt; among cows I am Kāmadhenu [the cow of desires]; I am Kandarpa [Cupid] among the progenitors; among serpents I am Vāsuki.

10.29 Among the Nāga serpents I am Ananta; among the beings of the waters I am Varuṇa; among the ancestors I am Aryaman; among those who restrain I am Yama [the god of death].

10.30 And among the Daityas I am Prahlāda; among reckoners I am time; among animals I am the king of animals [the lion]; and among birds I am the son of Vinatā [Garuḍa].

10.31 Among purifiers I am the wind; among wielders of weapons I am Rāma; among fish I am the crocodile; among rivers I am the Gaṅgā.

10.32 Of creations I am the beginning and the end and also the middle, O Arjuna; among branches of knowledge I am the knowledge of the Self; among those who debate I am the argument.

10.33 Among letters I am the "A"; among compounds I am the dvandva [the paired compound]; I am imperishable time; I am the ordainer who looks in every direction.

10.34 And I am death that devours all, and the origin of beings yet to be; and among feminine [qualities] I am fame, prosperity, speech, memory, intelligence, steadfastness, and patience.

10.35 Among the hymns of the Sāmaveda I am the Bṛhatsāman; among meters I am the Gāyatrī; among months I am Mārgaśīrṣa; among seasons I am flowering spring.

10.36 I am the gambling of the cunning, the splendor of the splendid; I am victory, I am resolve, I am the goodness of the good.

10.37 Among the Vṛṣṇis I am Vāsudeva [Kṛṣṇa]; among the Pāṇḍavas I am [the son of] Dhanañjaya [Arjuna]; among sages I am Vyāsa; among poets I am the seer Uśanā.

10.38 I am the scepter of those who rule; I am the statecraft of those who seek to conquer; I am also the silence of secrets; I am the knowledge of those who know.

10.39 And that which is the seed of all beings — that too am I, O Arjuna. There is no moving or unmoving being that can exist without Me.

10.40 There is no end to My divine manifestations, O pursuer of enemies. What has been said by Me is but a sample of the extent of My manifestation.

10.41 Whatever is splendid, prosperous, or powerful — know that it arises from a fragment of My splendor.

10.42 But what is the purpose of this extensive knowledge for you, O Arjuna? I sustain this entire world with a single fragment of Myself.

Chapter 11 — Viśvarūpa Darśana Yoga

॥ विश्वरूपदर्शनयोगः ॥ — The Yoga of the Vision of the Universal Form

Arjuna said:

11.1 By Thy grace, this supreme word of the secret called the Supreme Self has been taught by Thee, and my delusion has been dispelled.

11.2 The arising and dissolution of beings have been heard by me in detail, O lotus-eyed one, and also Thy imperishable glory.

11.3 So it is as Thou describest Thyself, O Supreme Lord. I wish to see Thy Divine Form, O Puruṣottama.

11.4 If Thou thinkest that this can be seen by me, O Lord, O Lord of Yoga — show me Thyself, the imperishable Self.

The Lord Bhagavān said:

11.5 Behold, O Pārtha, My forms by the hundreds and thousands — divine, of many colors and shapes.

11.6 Behold the Ādityas, the Vasus, the Rudras, the two Aśvins and the Maruts; behold many wonders never seen before, O Bhārata.

11.7 Behold here today, in My body, the whole universe, moving and unmoving — and whatever else thou desirest to see, O Guḍākeśa.

11.8 But thou art not able to see Me with these thine own eyes; I will give thee the divine eye — behold My supreme yogic power.

Sañjaya said:

11.9 Having thus spoken, O king, Hari, the great Lord of Yoga, showed Pārtha His supreme sovereign form —

11.10–11.11 With many mouths and eyes, with many wondrous sights, with many divine ornaments, with many divine weapons upraised — with divine garlands and garments, with anointments of divine fragrances, full of every wonder, the boundless God who looks in every direction.

11.12 If the light of a thousand suns were to arise at once in the sky, it would be like the splendor of that great Being.

11.13 Then Pārtha saw there, in the body of the God of gods, the entire universe, united, yet divided into many parts.

11.14 Then Dhanañjaya, seized with wonder, his hair standing on end, bowed his head before the God in reverence, and with palms joined, said:

Arjuna said:

11.15 I see the devas, O God, in Thy body, and also all the hosts of beings — Lord Brahmā seated on the lotus throne, all the sages and the divine serpents.

11.16 I see Thee with many arms, bellies, mouths and eyes, endless in every direction. I see no end of Thee, nor Thy middle, nor Thy beginning, O Lord of the universe, O Form of the universe.

11.17 I see Thee with diadem, mace and disc — a mass of splendor on every side, hard to look upon, blazing like fire and sun on every side, immeasurable.

11.18 Thou art the supreme Imperishable that is to be known; Thou art the supreme refuge of this universe; Thou art the eternal guardian of dharma — Thou art the eternal Puruṣa, so I think.

11.19 I see Thee without beginning, middle or end, of infinite power, of countless arms — with the moon and sun as eyes, with the face of blazing fire, warming this universe with Thy splendor.

11.20 That space between heaven and earth and all the directions are pervaded by Thee alone; having seen this wondrous and terrible form of Thine, O great Being, the three worlds tremble.

11.21 For these hosts of devas are entering into Thee; some, in fear, praise Thee with joined hands; hosts of great sages and Siddhas sing "hail to Thee" with magnificent hymns.

11.22 The Rudras, the Ādityas, the Vasus and the Sādhyas, the Viśvas, the Aśvins, the Maruts and the Uṣmapas, the Gandharvas, the Yakṣas, the Asuras and the Siddhas — all gaze upon Thee, all astonished.

11.23 Having seen Thy great form, O mighty-armed one, of many mouths and eyes, of many arms, thighs and feet, of many bellies, of many fearsome fangs — the worlds tremble, and so do I.

11.24 Having seen Thee touching the sky, blazing in many colors, with mouth agape, with large and gleaming eyes — my inner heart trembles; I find neither steadiness nor tranquility, O Viṣṇu.

11.25 Having seen Thy mouths with terrible fangs like the fires of dissolution — I know the directions no more, I find no refuge. Be gracious, O Lord of the devas, O abode of the universe.

11.26–11.27 And these sons of Dhṛtarāṣṭra, all of them, together with the hosts of kings — Bhīṣma, Droṇa and that son of a charioteer [Karṇa] — together with our foremost warriors — are entering into Thy mouths of horrible fangs, some seen caught between the teeth with their heads crushed.

11.28 As the many streams of rivers race toward the ocean, in the same way these heroes of the human world are entering into Thy blazing mouths.

11.29 As moths rush headlong into a blazing fire to their destruction, in the same way these beings are entering into Thy mouths to their destruction.

11.30 Devouring all the worlds entirely from every side with Thy flaming mouths, Thou lickest them up; Thy splendor, filling the whole universe, blazes terribly, O Viṣṇu.

11.31 Tell me who Thou art, of such terrible form. Reverence to Thee, O supreme God — be gracious. I wish to know Thee, the primeval one; for I do not understand Thy purpose.

The Lord Bhagavān said:

11.32 I am Time, the great destroyer of the world, here engaged in destroying the worlds. Even without thee, the warriors arrayed in the opposing armies shall not live.

11.33 Therefore arise, obtain fame — conquering the enemies, enjoy a prosperous kingdom. They have already been slain by Me; be thou but the instrument, O ambidextrous archer.

11.34 Droṇa, Bhīṣma, Jayadratha, Karṇa and the other heroic warriors have also already been slain by Me — slay them; be not troubled. Fight — thou shalt conquer the adversaries in battle.

Sañjaya said:

11.35 Having heard these words of Keśava, the crowned one [Arjuna], trembling, joined his hands and, prostrating himself, spoke again to Kṛṣṇa — with voice choked by fear, in reverence:

Arjuna said:

11.36 It is right, O Hṛṣīkeśa, that the universe rejoices and delights in Thy praise; the Rākṣasas flee in fear in every direction, and all the hosts of Siddhas bow to Thee in reverence.

11.37 And why should they not prostrate themselves before Thee, the Great One, O Creator? O Infinite Being, O God of gods, O Abode of the universe — Thou art the Imperishable, being and non-being, and that which is beyond.

11.38 Thou art the primeval God, the Primeval Puruṣa — Thou art the supreme refuge of this universe. Thou art the Knower and that which is to be known — Thou art the supreme state. By Thee this universe is pervaded, O Infinite Form.

11.39 Thou art Vāyu, Yama, Agni, Varuṇa, the Moon, the Lord of beings, the Grandsire. Reverence to Thee, and reverence again to Thee — a thousand-fold reverence, and yet again reverence.

11.40 Reverence before Thee and behind Thee; reverence to Thee from every side, O All. Of infinite power, of immeasurable valor — Thou pervadest all, therefore Thou art all.

11.41–11.42 Whatever I may have said out of boldness or out of affection — "O Kṛṣṇa, O Yādava, O friend" — not knowing this greatness of Thine, whether out of negligence or out of fondness; and in whatever way I may have been disrespectful toward Thee in jest, at rest, while sitting, while eating, alone or before others — O Unshakable One, I beg Thy forgiveness for all of this.

11.43 Thou art the Father of the moving and the unmoving world; Thou art its teacher worthy of reverence, the most excellent. There is none equal to Thee — how then could there be anyone greater in the three worlds, O Thou of unequaled power?

11.44 Therefore, prostrating myself and submitting my body — I beg Thy grace, O adorable Lord. As a father with a son, as a friend with a friend, as a lover with the beloved — bear with me, O God.

11.45 Having seen what has never been seen before, I rejoice, and yet my heart trembles with fear. Show me that same form of Thine, O God, be gracious, O Abode of the universe.

11.46 I wish to see Thee with the diadem, the mace and the disc in hand — in that same four-armed form, O Being of a thousand arms, O Form of the universe.

The Lord Bhagavān said:

11.47 By My grace, by My yogic power, this supreme form of Mine, luminous, universal, infinite, primal — has been shown to thee, O Arjuna, whom none other but thee has seen.

11.48 Neither by the study of the Vedas, nor by sacrifice, nor by study, nor by charity, nor by austerities — can this form of Mine be seen by anyone else in the human world but thee, O hero of the Kurus.

11.49 Be not troubled, be not confused at seeing this so terrible form of Mine. With fear dispelled and heart glad, behold again this same form of Mine.

Sañjaya said:

11.50 Having thus spoken to Arjuna, Vāsudeva showed His own form again, and the great Being once more took on His gentle form, comforting the frightened one.

Arjuna said:

11.51 Having seen this pleasing human form of Thine, O Janārdana, I am now composed, and have returned to my own nature.

The Lord Bhagavān said:

11.52 This form of Mine that thou hast seen is very hard to see; even the devas ever long to see this form.

11.53 Neither by the Vedas, nor by austerities, nor by charity, nor by sacrifice — can I be seen in this form as thou hast seen Me.

11.54 But by exclusive devotion, O Arjuna, I can be known in this form, seen in truth, and entered into, O vanquisher of enemies.

11.55 He who does works for Me, who has Me as the supreme goal, who is devoted to Me, unattached, without enmity toward any being — comes to Me, O Pāṇḍava.

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Chapter 12 — Bhakti Yoga

॥ भक्तियोगः ॥ — The Yoga of Devotion

Arjuna said:

12.1 Those who, thus ever disciplined, worship Thee with devotion, and those who [worship] the Imperishable Unmanifest — of these, which are the best knowers of Yoga?

The Lord Bhagavān said:

12.2 Those who worship Me, fixing the mind on Me, ever disciplined, endowed with supreme faith — these, I think, are the most accomplished in Yoga.

12.3–12.4 But those who worship the Imperishable, the Indefinable, the Unmanifest, the Omnipresent, the Unthinkable, the Unmoving, the Immutable, the Constant — controlling all the senses, with equanimity toward everything, devoted to the good of all beings — they too attain to Me.

12.5 The effort is greater for those whose minds are set on the Unmanifest; for the goal of the Unmanifest is painfully attained by those who are embodied.

12.6–12.7 But those who, renouncing all actions in Me, having Me as the supreme goal, worship Me meditating with exclusive Yoga — for these, whose thought is in Me, O Pārtha, I soon become the deliverer from the ocean of the cycle of death and rebirth.

12.8 Fix thy mind on Me alone; place thy intelligence in Me — thou shalt dwell in Me thereafter; there is no doubt.

12.9 If thou art not able to fix thy mind firmly on Me — then, through the Yoga of practice, seek Me, O Dhanañjaya.

12.10 If thou art unable even to practice — be devoted to actions done for Me as thy supreme goal; performing actions for My sake, thou shalt also attain perfection.

12.11 If thou art incapable even of this — then take refuge in My Yoga, renouncing the fruit of all actions, with the Self controlled.

12.12 For knowledge is better than practice; better than knowledge is meditation; better than meditation is renunciation of the fruit of actions; from renunciation [comes] peace immediately.

12.13–12.14 He who has no hatred for any being, who is friendly and compassionate, free from the sense of "mine," without ego, equal in pain and pleasure, patient; ever content, the yogin of controlled Self, of firm resolve, with mind and intelligence devoted to Me — is My devotee, dear to Me.

12.15 He from whom the world does not shrink, and who does not shrink from the world, who is freed from joy, envy, fear and anxiety — is dear to Me.

12.16 He who expects nothing, is pure, skillful, unattached, untroubled, who has renounced every undertaking — is My devotee, dear to Me.

12.17 He who neither rejoices nor hates, neither grieves nor desires, who has renounced both good and evil — that devotee is dear to Me.

12.18–12.19 Equal toward enemy and friend, and also in honor and dishonor; equal in cold and heat, in pleasure and pain; free from attachment; to whom praise and blame are equal; silent, content with whatever comes, without a fixed abode, of steady mind, devoted — that man is dear to Me.

12.20 Those who follow this immortal dharma, as taught here, full of faith, having Me as the supreme goal, as devotees — are exceedingly dear to Me.

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Chapter 13 — Kṣetra Kṣetrajña Vibhāga Yoga

॥ क्षेत्रक्षेत्रज्ञविभागयोगः ॥ — The Yoga of the Distinction between the Field and the Knower of the Field

The Lord Bhagavān said:

13.1 This body, O son of Kuntī, is called the Field (kṣetra); he who knows it is called the Knower of the Field (kṣetrajña) — by those who know this.

13.2 And know Me as the Knower of the Field in all Fields, O Bhārata; the knowledge of the Field and of the Knower of the Field — this is, I think, the true knowledge.

13.3 What the Field is, what [its nature] is, what its modifications are, whence it comes, and who He is and what His power is — hear this briefly from Me.

13.4 This has been sung by the sages in many hymns, distinctly in many verses of the Brahmasūtras — with argument and conclusiveness.

13.5–13.6 The great elements, the ego, the intelligence and also the unmanifest; the ten senses and one [the mind] and the five domains of the senses; desire, aversion, pleasure, pain, the aggregate [of the body], consciousness, firmness — this is the Field described briefly along with its modifications.

13.7–13.11 Absence of pride, absence of pretension, non-violence, patience, truthfulness, service to the teacher, purity, steadfastness, self-control; indifference to the objects of the senses and absence of the sense of ego; perception of the evil of birth, death, old age, sickness and pain; non-attachment, non-clinging to son, wife, home and the like; constant equanimity amid desired and undesired events; exclusive devotion to Me through unwavering Yoga; resort to solitary places, aversion to the crowds of men; constancy in the knowledge of the Self; insight into the purpose of the knowledge of truth — this is declared to be knowledge; what is contrary to this is ignorance.

13.12 I will tell thee what is to be known, knowing which one attains immortality — the beginningless supreme Brahman, which is said to be neither being nor non-being.

13.13 With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere in this world — it remains, pervading all.

13.14 Perceiving the qualities of all the senses, yet free from all the senses; unattached and yet sustaining all; free from the guṇas and yet enjoying the guṇas.

13.15 Outside and inside of beings, unmoving and yet moving; imperceptible through its subtlety; distant and yet near — this is It.

13.16 Undivided and yet appearing divided among beings; sustainer of beings, and yet being the devourer and the generator — this is to be known.

13.17 That which is the light of lights, beyond darkness — is said to be knowledge, the object of knowledge, and the goal of knowledge; it sits in the heart of all.

13.18 Thus the Field, the knowledge and the object of knowledge have been described briefly. My devotee, having understood this, enters into My state of being.

13.19 Know that Nature (Prakṛti) and Puruṣa [the Self] are both without beginning; and know that the modifications and the guṇas arise from Nature.

13.20 Nature is said to be the cause of the causal effects of the body and the senses; Puruṣa is said to be the cause in the experiencing of pleasure and pain.

13.21 For Puruṣa, seated in Nature, enjoys the guṇas born of Nature. Attachment to the guṇas is the cause of his birth in good and evil wombs.

13.22 The Supreme Witness, the Permitter, the Sustainer, the Enjoyer, the great Lord — thus is also called the supreme Self in this body, the Supreme Puruṣa.

13.23 He who thus knows Puruṣa and Nature together with the guṇas — even acting in any way whatsoever, is not born again.

13.24 Some see the Self in the Self by the Self through meditation; others by the Yoga of Sāṃkhya; and others by the Yoga of action.

13.25 Others, not knowing this, worship upon hearing from others; these too, who devote themselves to hearing, cross beyond death.

13.26 Whatever comes into being, whether moving or unmoving, know it as born from the union of the Field and the Knower of the Field, O best of the Bharatas.

13.27 He who sees the Supreme Lord equally present in all beings, the Imperishable within the perishable — he sees truly.

13.28 Seeing the Lord equally everywhere, he does not destroy the Self by the Self; and thus he goes to the supreme goal.

13.29 He who sees that it is Nature alone that acts in every way, and that the Self does not act — he sees truly.

13.30 When one perceives the separate existence of beings as resting in One, and their unfolding solely from that One — then one attains Brahman.

13.31 Being without beginning, without guṇas, this Supreme Self, imperishable — even seated in the body, O son of Kuntī, neither acts nor is tainted.

13.32 As the all-pervading ether is not tainted, by reason of its subtlety — in the same way the Self, seated everywhere in the body, is not tainted.

13.33 As the one sun illumines this entire world — in the same way the Lord of the Field illumines the whole Field, O Bhārata.

13.34 Those who thus know, through the eye of knowledge, the distinction between the Field and the Knower of the Field, and the liberation of beings from Nature — go to the Supreme.

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Chapter 14 — Guṇatraya Vibhāga Yoga

॥ गुणत्रयविभागयोगः ॥ — The Yoga of the Distinction between the Three Qualities

The Lord Bhagavān said:

14.1 I will tell thee again the supreme knowledge, the best of all knowledge, knowing which all the sages have passed from here to supreme perfection.

14.2 Taking refuge in this knowledge, having attained likeness of nature with Me, they are neither born again in creation, nor are they troubled in the dissolution.

14.3 My womb is the great Brahman; in it I place the germ; from this arises the birth of all beings, O Bhārata.

14.4 Whatever forms arise in all the wombs, O son of Kuntī — the great Brahman is their womb; I am the seed-giving Father.

14.5 Sattva [goodness], rajas [passion] and tamas [inertia] — these guṇas, born of Nature, bind the imperishable Self, the embodied one, to the body, O mighty-armed one.

14.6 Of these, sattva, being untainted, is illuminating and wholesome. It binds through attachment to joy and through attachment to knowledge, O sinless one.

14.7 Know that rajas is of the nature of passion, born of longing and attachment. It binds the embodied one through attachment to action, O son of Kuntī.

14.8 But know that tamas is born of ignorance; it is the deluder of all embodied beings. It binds through negligence, laziness and sleep, O Bhārata.

14.9 Sattva attaches one to joy; rajas attaches one to action, O Bhārata; tamas, veiling knowledge, attaches one to negligence.

14.10 Sattva prevails, overcoming rajas and tamas, O Bhārata; rajas [prevails, overcoming] sattva and tamas; and tamas too [prevails, overcoming] sattva and rajas.

14.11 When the light of knowledge arises in all the gates of the body — then it is known that sattva is increasing.

14.12 Greed, activity, undertaking of actions, restlessness, desire — these arise when rajas is increasing, O best of the Bharatas.

14.13 Obscurity, absence of activity, negligence and delusion — these arise when tamas is increasing, O descendant of Kuru.

14.14 If the embodied one dies when sattva prevails, then he goes to the pure worlds of those who know the Supreme.

14.15 Dying in rajas, he is born among those attached to action; and dying in tamas, he is born in the wombs of the deluded [irrational animals].

14.16 The fruit of good action is said to be pure, of the nature of sattva; the fruit of rajas is pain; the fruit of tamas is ignorance.

14.17 From sattva knowledge is born; from rajas, greed; from tamas arise negligence, delusion and ignorance.

14.18 Those situated in sattva ascend on high; those situated in rajas remain in the middle; those of the nature of tamas, abiding in the lowest quality, go downward.

14.19 When the seer perceives no agent other than the guṇas, and knows That which is beyond the guṇas — he enters into My state of being.

14.20 The embodied one, having transcended these three guṇas that arise from the body — freed from birth, death, old age and pain, drinks immortality.

Arjuna said:

14.21 By what signs is he known who has transcended the three guṇas, O Lord? What is his conduct? And how does he transcend these three guṇas?

The Lord Bhagavān said:

14.22–14.23 Light, activity and delusion — he does not hate them when they arise, O Pāṇḍava; nor does he long for them when they cease. Seated as though indifferent, undisturbed by the guṇas; thinking "it is the guṇas that act" — he stands firm and does not waver.

14.24–14.25 Equal in pain and pleasure, dwelling in the Self, to whom clay, stone and gold are alike; to whom the agreeable and the disagreeable are alike, steadfast; to whom praise and blame are alike; equal in honor and dishonor; equal toward the parties of friends and enemies; who has renounced every undertaking — he is said to have transcended the guṇas.

14.26 And he who serves Me with unwavering Yoga of devotion — transcending these guṇas, is ready to become Brahman.

14.27 For I am the foundation of Brahman — of the immortal and the imperishable, of the eternal dharma and of absolute bliss.

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Chapter 15 — Puruṣottama Yoga

॥ पुरुषोत्तमयोगः ॥ — The Yoga of the Supreme Being

The Lord Bhagavān said:

15.1 They say there is an imperishable Aśvattha [Bengal fig tree] with roots above and branches below, whose leaves are the Vedic hymns; he who knows it is the knower of the Vedas.

15.2 Its branches extend downward and upward, nourished by the guṇas; its buds are the objects of the senses; and its roots — turned downward — are bound to action in the human world.

15.3–15.4 Its form is not perceived here as such — neither its end, nor its beginning, nor its foundation. Cutting down this firmly rooted Aśvattha with the firm axe of detachment — one must then seek that state [Brahman], having reached which one does not return: "I take refuge in that Primeval Puruṣa from whom this ancient existence emanated."

15.5 Without pride and delusion, having conquered the evil of attachment, ever turned toward the Supreme Self, with desires extinguished, freed from the pairs of opposites called pleasure and pain — the undeluded go to that imperishable state.

15.6 The sun does not illumine that, nor the moon, nor fire; having reached which they do not return — that is My supreme state.

15.7 An eternal fraction of Me is the jīva [individual soul] in the world of the living; it draws to itself the senses, with mind the sixth, which rest in Nature.

15.8 When the Lord obtains a body and when he departs, he takes these [senses] with him, as the wind [carries] scents from their sources.

15.9 Presiding over hearing, sight, touch, taste, smell, and also the mind — he enjoys the objects of the senses.

15.10 The deluded do not perceive Him departing or remaining, or enjoying, united with the guṇas; those who have the eye of knowledge perceive Him.

15.11 The yogins who strive see Him established in the Self; those without Self do not perceive Him, even though they strive.

15.12 The splendor of the sun that illumines this whole universe, that is in the moon, and that is in fire — know that splendor to be Mine.

15.13 And penetrating the earth, I sustain beings by My power; becoming the soma of nourishing flavor, I nourish all plants.

15.14 Becoming the digestive fire (vaiśvānara), seated in the body of beings, mingled with the prāṇa and the apāna, I digest the four kinds of food.

15.15 And I am seated in the heart of all; from Me come memory, knowledge, and also their absence. I am that which is to be known by all the Vedas; and I am the author of the Vedānta and the knower of the Vedas.

15.16 Two Puruṣas exist in the world — the perishable and the imperishable. The perishable is all beings; that which stands at the summit is called the imperishable.

15.17 But another is the Supreme Puruṣa, called the Supreme Self — the Imperishable Lord who pervades and sustains the three worlds.

15.18 Because I transcend the perishable and am superior even to the imperishable — therefore in the world and in the Veda I am proclaimed the Puruṣottama [the Supreme Self].

15.19 He who, without delusion, knows Me as the Puruṣottama — he who knows all worships Me with his whole Self, O Bhārata.

15.20 Thus this most secret knowledge has been taught by Me, O sinless one. Knowing this, one becomes enlightened and will have accomplished what is to be accomplished, O Bhārata.

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Chapter 16 — Daivāsura Sampad Vibhāga Yoga

॥ दैवासुरसम्पद्विभागयोगः ॥ — The Yoga of the Distinction between Divine and Demoniac Natures

The Lord Bhagavān said:

16.1–16.3 Fearlessness, purity of Self, steadfastness in knowledge and Yoga; generosity, self-control, yajña, study, austerity, uprightness; non-violence, truthfulness, absence of anger, renunciation, tranquility, absence of malice; compassion for beings, absence of greed, gentleness, modesty, absence of fickleness; vigor, patience, fortitude, purity, absence of deceit, absence of arrogance — these are the qualities of one born with the divine nature, O Bhārata.

16.4 Ostentation, arrogance and conceit, anger and also harshness, ignorance — these are [the qualities] of one born with the demoniac nature, O Pārtha.

16.5 The divine nature leads to liberation; the demoniac, to bondage — so it is held. Do not grieve — you were born with the divine nature, O Pāṇḍava.

16.6 Two kinds of created beings exist in this world — the divine and the demoniac. The divine has been described in detail; hear from Me of the demoniac, O Pārtha.

16.7 Those of demoniac nature do not know what action is and what abstention from action is. In them there is neither purity, nor good conduct, nor truthfulness.

16.8 "The universe is without truth, without foundation, without a God" — they say — "not born of an ordered cause; but from what then [did it arise]? From desire alone."

16.9 Clinging to this view, these beings of lost Self, of little intelligence, arise as enemies of the world's welfare through terrible actions.

16.10 Attached to insatiable desire, full of hypocrisy, pride and arrogance, having embraced delusions out of delusion — they act with impure resolves.

16.11–16.12 Given over to boundless anxiety that ends only with death, convinced that gratification of desire is the supreme goal — bound by hundreds of ties of hope, devoted to desire and anger, they seek to amass wealth unjustly for the satisfaction of desire.

16.13–16.15 "This I have gained today; this desire I shall attain; this is mine, and this too shall be mine in the future; that enemy has been slain by me, and I shall slay others too; I am the lord, I am the enjoyer, I am successful, powerful and happy; I am rich and of noble birth — who is equal to me? I shall sacrifice, I shall give alms, I shall rejoice" — thus deluded by ignorance.

16.16 Bewildered by many thoughts, entangled in the web of delusion, attached to the gratification of desires — they fall into the impure lower region.

16.17 Self-conceited, stubborn, full of pride and the intoxication of wealth — they perform sacrifices in name only, with hypocrisy, without following the prescribed rites.

16.18 Attached to egoism, power, pride, desire and anger — these envious ones hate the Self in their own bodies and in the bodies of others.

16.19 These hateful, cruel, the vilest among men — I cast them perpetually into demoniac wombs in the cycles of rebirth.

16.20 Falling into demoniac wombs birth after birth, O son of Kuntī, without attaining Me, they sink even lower.

16.21 Threefold is this gate of hell, destructive of the Self — desire, anger and greed; therefore abandon these three.

16.22 The man freed from these three gates of darkness, O son of Kuntī, does what is good for the Self and then goes to the supreme goal.

16.23 He who, abandoning the precepts of the Scriptures, acts under the impulse of desire — attains neither perfection, nor happiness, nor the supreme goal.

16.24 Therefore, let Scripture be your authority in determining what is to be done and what is not to be done. Knowing what is established by the precept of Scripture, you should perform action here.

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Chapter 17 — Śraddhātraya Vibhāga Yoga

॥ श्रद्धात्रयविभागयोगः ॥ — The Yoga of the Distinction between the Three Types of Faith

Arjuna said:

17.1 Those who, abandoning the precepts of the Scriptures, sacrifice full of faith — what is their state, O Kṛṣṇa? Sattva, rajas, or tamas?

The Lord Bhagavān said:

17.2 Threefold is the faith of embodied beings, born of their own nature — of sattva, of rajas, and of tamas. Hear about this.

17.3 The faith of each, O Bhārata, is in accordance with his inner Self. This man is made of faith; whatever his faith is, that he is.

17.4 The sāttvic worship the devas; the rājasic worship the Yakṣas and the Rākṣasas; the others — men of tamas — worship the spirits of the dead and ghosts.

17.5–17.6 Those who practice terrible austerities not prescribed by the Scriptures, hypocritical and swollen with egotism and desire, endowed with violence — tormenting the mass of elements in the body and also Me who dwell within the body — know that these are of demoniac purpose.

17.7 Also the food that is loved by each is of three kinds; and likewise sacrifice, austerity, and giving. Hear their distinction.

17.8 Foods that increase life, vitality, strength, health, pleasure and delight — savory, rich, nourishing and agreeable — are loved by the sāttvic.

17.9 Bitter, sour, salty, very hot, pungent, dry and burning foods are desired by the rājasic — foods that cause pain, suffering, and disease.

17.10 That which was cooked three hours earlier, tasteless, putrid, stale, and impure — is the food loved by the tāmasic.

17.11 The sacrifice performed according to the prescriptions by those who do not desire the fruit, with the mind fixed on the thought "this ought to be performed" — is sāttvic.

17.12 But that which is performed seeking the fruit, and also for the sake of ostentation — know that sacrifice to be rājasic, O best of the Bharatas.

17.13 Sacrifice without faith, without the distribution of food, without mantra and without the priestly fee — the sacrifice devoid of faith is said to be tāmasic.

17.14 Reverence toward the devas, the brāhmaṇas, the teachers and the wise; purity, uprightness, brahmacharya and non-violence — this is said to be the austerity of the body.

17.15 Speech that causes no suffering, that is truthful, pleasant and beneficial, and also the practice of Vedic recitation — this is said to be the austerity of speech.

17.16 Serenity of mind, kindliness, silence, self-control, purity of nature — this is called the austerity of the mind.

17.17 This threefold austerity practiced with supreme faith by disciplined men without desire for the fruit — is said to be sāttvic.

17.18 Austerity practiced for ostentation, to gain honor, reverence and veneration — is said here to be rājasic, unstable and impermanent.

17.19 Austerity practiced with foolish conviction, through self-torture, or to destroy another — is declared to be tāmasic.

17.20 The gift that is given as something that ought to be given, to one who cannot repay it, at the right place and time, to one who is worthy — that gift is considered sāttvic.

17.21 But that which is given seeking a return, or with the fruit in view, or once again given reluctantly — that gift is considered rājasic.

17.22 The gift given at the wrong place and time, to one who is unworthy, without reverence or with contempt — is declared tāmasic.

17.23 "Oṃ, Tat, Sat" — this has been declared to be the threefold designation of Brahman. By this the brāhmaṇas, the Vedas, and the sacrifices were ordained in the beginning.

17.24 Therefore, those who know Brahman always perform the prescribed acts of sacrifice, giving, and austerity while pronouncing "Oṃ".

17.25 Pronouncing "Tat", without seeking the fruit, the acts of sacrifice and austerity and the various acts of giving are performed by seekers of liberation.

17.26–17.27 "Sat" is used in the sense of reality and goodness; and also, O Pārtha, the word "Sat" is used in the sense of auspicious action. Steadfastness in sacrifice, in austerity, and in giving is also called "Sat"; and action performed for that purpose is likewise termed "Sat".

17.28 Whatever oblation is poured, whatever gift is given, whatever austerity is practiced, whatever action is performed — "without faith", O Pārtha, this is called "Asat"; it is null both here and after death.

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Chapter 18 — Mokṣa Sannyāsa Yoga

॥ मोक्षसन्न्यासयोगः ॥ — The Yoga of Liberation through Renunciation

Arjuna said:

18.1 I wish to know the true [meaning] of renunciation (sannyāsa) and of relinquishment (tyāga) separately, O mighty-armed one, O Hṛṣīkeśa, O slayer of Keśin.

The Lord Bhagavān said:

18.2 The wise understand renunciation as the giving up of actions motivated by desire; the enlightened declare relinquishment to be the renunciation of the fruit of all actions.

18.3 "Actions should be abandoned as an evil" — say some sages; "sacrifice, giving and austerity should not be abandoned" — say others.

18.4 Hear My decision on relinquishment, O best of the Bharatas; for relinquishment is declared to be threefold, O tiger among men.

18.5 Sacrifice, giving and austerity should not be abandoned — they should be performed; for sacrifice, giving and austerity are purifying for the wise.

18.6 But even these actions should be performed abandoning attachment and the fruit — this is My definitive and supreme opinion, O Pārtha.

18.7 Certainly the renunciation of a prescribed action is not proper; its abandonment out of delusion is declared to be tāmasic.

18.8 He who abandons an action because it is painful, from fear of bodily affliction — performing rājasic relinquishment — does not obtain the fruit of relinquishment.

18.9 He who performs a prescribed action because "it ought to be done", O Arjuna, abandoning attachment and the fruit — that relinquishment is considered sāttvic.

18.10 The sāttvic relinquisher, imbued with goodness, his doubts dispelled — does not hate disagreeable action nor cling to agreeable action.

18.11 For it is not possible for an embodied being to abandon actions completely; but he who abandons the fruit of actions — is called the relinquisher.

18.12 Threefold are the fruits of action — desired, undesired, and mixed — which come after death to those who do not renounce; but there is none for renunciants.

18.13–18.14 Learn from Me these five factors declared in the Sāṃkhya for the accomplishment of all actions — the seat of the body, the agent, the instruments of various kinds, the several distinct movements, and, as the fifth, the Divinity.

18.15 Whatever actions — right or wrong — a man performs with body, speech, and mind — these five are their factors.

18.16 Therefore, he who sees only the Self as the agent, not seeing this — he, of unpurified intellect, does not see.

18.17 He who has no sense of egoism, whose intellect is not tainted — even if he slays these beings, he neither slays nor is bound.

18.18 Knowledge, the object of knowledge, and the knower — the threefold impulse to action; instrument, action, and agent — the threefold constituents of action.

18.19 Knowledge, action, and agent are said to be threefold by the distinction of the guṇas in the science of the guṇas. Hear also of these, as they are.

18.20 The knowledge by which one sees a single imperishable Self in all beings, undivided in the divided — know that knowledge to be sāttvic.

18.21 The knowledge that sees in beings various distinct natures by reason of their separateness — know that knowledge to be rājasic.

18.22 But that which clings to a single [thing] as if it were everything, without reason, without foundation in Truth, trivial — is declared to be tāmasic.

18.23 Prescribed action, performed without attachment, without love or hatred, by one who does not desire the fruit — is declared to be sāttvic.

18.24 But action performed with great effort by one who desires to fulfill his desires, or with a sense of egoism — is declared to be rājasic.

18.25 Action undertaken through delusion, without regard for consequence, loss, injury to others, or one's own capacity — is declared to be tāmasic.

18.26 The agent free from attachment, without egoistic speech, endowed with steadfastness and enthusiasm, unperturbed by success and failure — is said to be sāttvic.

18.27 The passionate agent, eager for the fruits of actions, greedy, violent, impure, moved by joy and sorrow — is declared to be rājasic.

18.28 The undisciplined agent, vulgar, stubborn, deceitful, dishonest, lazy, despondent, and procrastinating — is declared to be tāmasic.

18.29 Hear also the threefold distinction of intelligence and steadfastness, O Dhanañjaya, set forth fully and separately according to the guṇas.

18.30 The intelligence that knows action and non-action, what is to be done and what is not to be done, fear and fearlessness, bondage and liberation — that, O Pārtha, is sāttvic.

18.31 That which mistakenly perceives dharma and adharma, and also what should and should not be done — that intelligence, O Pārtha, is rājasic.

18.32 That which, enveloped in darkness, perceives adharma as dharma and sees all things inverted — that intelligence, O Pārtha, is tāmasic.

18.33 The unwavering steadfastness by Yoga, by which one controls the activities of the mind, the prāṇa, and the senses — that steadfastness, O Pārtha, is declared to be sāttvic.

18.34 But the steadfastness with which one holds to dharma, desire, and wealth with attachment, desiring their fruits — that steadfastness, O Pārtha, is rājasic.

18.35 The steadfastness with which the fool does not give up sleep, fear, sorrow, despondency, and conceit — that steadfastness, O Pārtha, is tāmasic.

18.36–18.37 Now hear from Me the three kinds of joy — that in which one delights through practice and certainly comes to the end of suffering — that which is like poison at first but like nectar in the end, born of the clarity of knowledge of the Self — that joy is declared to be sāttvic.

18.38 The joy born of the contact of the senses with their objects, which is like nectar at first but like poison in the end — this is considered rājasic.

18.39 The joy that deludes the Self both at the beginning and at the end, born of sleep, laziness, and negligence — is declared to be tāmasic.

18.40 There is no being on earth, nor among the devas in heaven, that is free from these three guṇas born of Nature.

18.41 For the brāhmaṇas, the warriors, the vaiśyas, and the śūdras, O scourge of enemies, actions have been divided according to the guṇas born of their own nature.

18.42 Serenity, self-mastery, austerity, purity, patience and uprightness, knowledge, realization, and faith — these are the actions of the brāhmaṇa, born of his own nature.

18.43 Heroism, vigor, steadfastness, skill, not fleeing from battle, generosity, and the capacity to rule — these are the actions of the warrior (kṣatriya), born of his own nature.

18.44 Agriculture, protection of cattle, and trade are the natural actions of the vaiśya; and action consisting of service is the natural action of the śūdra.

18.45 A man, devoted to his own action, attains perfection. Hear how one devoted to his own action attains perfection.

18.46 Worshipping with his own action Him from whom beings have arisen, by whom this universe is pervaded — a man attains perfection.

18.47 Better is one's own dharma, though imperfect, than the dharma of another well performed. Performing the action prescribed by one's own nature, one incurs no sin.

18.48 Innate action, O son of Kuntī, even if flawed, should not be abandoned. For all undertakings are enveloped by flaws, as fire by smoke.

18.49 He whose intelligence is detached everywhere, whose Self is conquered, whose desire has departed — attains through renunciation the supreme perfection, freedom from karma.

18.50 Learn from Me briefly, O son of Kuntī, how he who has attained perfection reaches Brahman, which is the supreme summit of knowledge.

18.51–18.53 Endowed with purified intelligence, controlling the Self with firmness, abandoning the objects of the senses — sound and the rest — and also casting aside attraction and aversion; who dwells in solitude, eats little, with speech, body, and mind controlled, ever devoted to the Yoga of meditation and to dispassion; freed from egoism, power, pride, desire, anger, and possessiveness, without the sense of "mine", tranquil — is fit to become one with Brahman.

18.54 Having become one with Brahman, tranquil in Self, he neither grieves nor desires; equal toward all beings — he attains supreme devotion to Me.

18.55 By devotion he knows Me, who I truly am. Then, knowing Me in truth, he enters into My state at once.

18.56 Performing all actions, ever taking refuge in Me — by My grace he attains the eternal and imperishable state.

18.57 Mentally surrendering all actions to Me, having Me as the supreme goal, taking refuge in the Yoga of the intelligence — keep your mind always on Me.

18.58 With your mind fixed on Me, you will cross over all obstacles by My grace; but if, out of egoism, you do not listen — you will perish.

18.59 If, relying on egoism, you think "I shall not fight" — this resolve of yours is in vain; your own nature will compel you.

18.60 O son of Kuntī, bound by your own karma, born of your nature — that which through delusion you do not wish to do, you will do even against your will.

18.61 The Lord dwells in the heart of all beings, O Arjuna, causing all beings to revolve as though mounted on a machine, by His māyā.

18.62 Take refuge in Him with your whole being, O Bhārata. By His grace you will attain supreme peace, the eternal state.

18.63 Thus the knowledge, more secret than all secrets, has been taught by Me to you. Reflecting on this fully, do as you wish.

18.64 Hear again My supreme word, the most secret of all. Because you are greatly loved by Me, I shall speak to you what is good.

18.65 Fix your mind on Me, be devoted to Me, worship Me, revere Me — thus you shall come to Me. I promise you truly — you are dear to Me.

18.66 Abandoning all dharmas, take refuge in Me alone. I shall free you from all sins — do not grieve.

18.67 This should not be taught to one who does not practice austerity, nor to one without devotion, nor to one who does not wish to hear, nor to one who speaks ill of Me.

18.68 He who will teach this supreme secret to My devotees, practicing supreme devotion to Me — will come to Me without doubt.

18.69 And no one among men does anything more beloved by Me than this; nor will there be another on this earth more beloved by Me than he.

18.70 And he who studies this sacred dialogue of ours — by him the yajña of knowledge would be worshipped — such is My opinion.

18.71 And the man who hears this with faith and without complaint — he too, liberated, will attain the auspicious worlds of those who act virtuously.

18.72 Has this been heard by you, O Pārtha, with single-minded attention? Have your delusion and ignorance been dispelled, O Dhanañjaya?

Arjuna said:

18.73 Delusion has been destroyed; remembrance [of the Self] has been regained by me through Your grace, O Acyuta. I stand firm, free of doubt. I shall act according to Your word.

Sañjaya said:

18.74 Thus I heard this wondrous and hair-raising conversation between Vāsudeva and the great-souled Pārtha.

18.75 By the grace of Vyāsa I heard this supreme secret — this Yoga taught directly by the Lord of Yoga Himself, Kṛṣṇa.

18.76 O king, recalling again and again this wondrous and sacred conversation of Keśava and Arjuna, I rejoice at every moment.

18.77 And recalling again and again that extraordinarily marvelous form of Hari, O king — great is my astonishment, and I rejoice again and again.

18.78 Where Kṛṣṇa, the Lord of Yoga, is; where Pārtha, the wielder of the bow, is — there, this is my conviction, are prosperity, victory, power, and unshakable statecraft.

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॥ इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे मोक्षसन्न्यासयोगो नाम अष्टादशोऽध्यायः ॥

॥ Thus ends the eighteenth chapter, called Mokṣa Sannyāsa Yoga, in the dialogue between Śrī Kṛṣṇa and Arjuna, in the Upaniṣad called Śrīmad Bhagavad Gītā, the science of Brahman, the treatise on Yoga. ॥

॥ श्रीमद्भगवद्गीता समाप्ता ॥

॥ Thus ends the Śrīmad Bhagavad Gītā ॥