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18 67 भगवान इदं ते नातपस्काय नाभक्ताय कदाचन| न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति || 18.67 ||  Never should this be told by you to one who is not austere, who is not a devotee, nor to one who has no desire to listen, nor certainly to him who speaks ill of Me. This (that I have taught) should never be taught to one who is devoid of austerities, one who is not a devotee, one who does not render service, or one who cavils at Me. Never speak this to one who is devoid of austerities or devotion, who does not render service, who does not desire to listen, or who cavils at Me. This knowledge is for you, and it should never be imparted to one who does not observe austerities; to one who has no devotion; to one who has no desire to listen; and to one who is indignant towards Me. Do not speak this to one who has not practiced austerities, or to one who does not love, or who will not listen, or who mocks.


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18 68 भगवान य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति| भक्ितं मयि परां कृत्वा मामेवैष्यत्यसंशयः || 18.68 ||  He who proclaims this supreme mystery among My devotees shall come to Me, acquiring supreme devotion towards Me. There is no doubt about this. He who, entertaining supreme devotion to Me, speaks of this highest secret to My devotees, will without doubt reach Me alone. He who, with supreme devotion to Me, teaches this supreme secret to My devotees, shall undoubtedly come to Me. Whoever declares this highest secret to My devotees, cultivating an utmost devotion towards Me and not entertaining any doubt, shall reach Me. But he who teaches this great secret to My devotees, his is the highest devotion, and he shall surely come to Me.


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18 69 भगवान न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः| भविता न च मे तस्मादन्यः प्रियतरो भुवि || 18.69 ||  There is no one among men who does dearer service to Me than him. Nor shall there be anyone on earth dearer to Me than him. And compared to him, no other human is better at accomplishing what is dear to Me. Furthermore, there will be no one else in the world dearer to Me than him. There is no one among men who does service dearer to Me, nor shall there be anyone on earth dearer to Me than him. And, except for him, there would be no one among men who is the best performer of what is dear to Me; and there shall be no one else dearer to Me on earth. There is no one among men who can perform a service dearer to Me than this, nor is there any man on earth more beloved by Me than him.


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18 70 भगवान अध्येष्यते च य इमं धर्म्यं संवादमावयोः| ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः || 18.70 ||  And he who will study our dialogue, which is consistent with Dharma, by him I shall be worshipped through the sacrifice of knowledge; that is My view. And he who will study this sacred conversation between us two, which is conducive to virtue, by him I shall be adored through the Sacrifice of Knowledge. This is My judgment. And he who studies this sacred dialogue of ours, by him I shall have been worshipped through the sacrifice of wisdom; such is my conviction. Whoever would learn this sacred dialogue of both of us, by them I am delighted through the knowledge-sacrifice: This is my opinion. He who will study this spiritual discourse of ours, I assure you, they shall thereby worship Me at the altar of Wisdom.


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18 71 भगवान श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः| सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् || 18.71 ||  And the man who listens to it with faith and without cavil, he too shall be released and shall reach the auspicious realms of those who have performed virtuous deeds. Any man who, being reverent and free from caviling, listens to this (teaching) with reverence, he too, becoming free, shall attain the blessed worlds of those who perform virtuous deeds. Also, the man who hears this, full of faith and free from malice, shall attain to the happy worlds of those of righteous deeds, and be liberated. A man who would at least hear this with faith and without indignation—he too, freed from sins, will attain the auspicious worlds of those who have performed meritorious acts. Yes, he who listens to it with faith and without doubt, even he, freed from evil, will rise to the worlds which the virtuous attain through righteous deeds.


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18 72 भगवान कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा| कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय || 18.72 ||  Have you heard this, O Arjuna, with a single-minded focus? Has your delusion, caused by ignorance, been dispelled? O Partha, have you listened to this with a one-pointed mind? O Dhananjaya, has your delusion caused by ignorance been dispelled? Has this been heard, O Arjuna, with one-pointed focus? Has the delusion of your ignorance been destroyed, O Dhananjaya? O son of Prtha! Have you heard this with an attentive mind? O Dhananjaya! Has your strong delusion, born of ignorance, been completely destroyed? O Arjuna, have you listened attentively to My words? Has your ignorance and delusion gone?


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18 73 अर्जुन नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत| स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव || 18.73 ||  Arjuna said, "My delusion has been destroyed, and, by Your grace, O Krsna, I have gained knowledge (Smrti). Freed from doubts, I stand steadfast, and I will fulfill Your will." Arjuna said, "O Acyuta, my delusion has been destroyed and my memory has been regained through Your grace. I stand with my doubt removed; I shall follow Your instructions." Arjuna said, "My delusion has been destroyed, for I have gained my knowledge (memory) through Your grace, O Krishna. I am now free from doubts. I will act according to Your word." Arjuna said, "My delusion is destroyed; I have regained my recollection through your grace, O Acyuta! I stand firm, free of doubts; I shall execute your command." Arjuna replied: "My Lord! O Immutable One! My delusion has fled. By Your Grace, O Changeless One, the light has dawned. My doubts have been dispelled, and I stand before You ready to do Your will."


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18 74 सञ्जय इत्यहं वासुदेवस्य पार्थस्य च महात्मनः| संवादमिममश्रौषमद्भुतं रोमहर्षणम् || 18.74 ||  Sanjaya said, Thus I have heard this wondrous dialogue between Vasudeva and the great-minded Arjuna, which makes my hair stand on end. Sanjaya said, "I thus heard this conversation between Vasudeva and the great-souled Partha, which is unique and makes one's hair stand on end." Sanjaya said, Thus, I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes one's hair to stand on end. Sanjaya said: Thus, I have heard this wonderful and thrilling dialogue between Vasudeva and the mighty-minded son of Prtha. Sanjaya said: "I heard this rare, wonderful, and soul-stirring discourse between Lord Shri Krishna and the great-souled Arjuna.


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18 75 सञ्जय व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्| योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् || 18.75 ||  By the grace of Vyasa, I have heard this supreme mystery of Yoga, declared in person by Krsna, the Lord of Yoga. Through the favor of Vyasa, I heard this secret concerning the supreme Yoga from Krishna, the Lord of Yogas, while He Himself was speaking! Through the grace of Vyasa, I have heard this supreme and most secret Yoga, directly from Krishna, the Lord of Yoga, Himself declaring it. Through the grace of Vyasa, I have heard this highly secret supreme Yoga from Krsna, the Lord of Yogis, while He was imparting it personally. Through the blessing of the sage Vyasa, I heard this secret and noble science from the lips of its Master, Lord Shri Krishna.


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18 76 सञ्जय राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्| केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः || 18.76 ||  O King, remembering again and again this wondrous and auspicious dialogue between Sri Krishna and Arjuna, I rejoice time and again. And, O King, while repeatedly remembering this unique, sacred dialogue between Kesava and Arjuna, I rejoice every moment. O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I continually rejoice. O King! By repeatedly recollecting this wonderful, pious dialogue between Kesava and Arjuna, I am filled with delight again and again. O King! The more I think of that marvelous and holy discourse, the more I lose myself in joy.


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18 77 सञ्जय तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः| विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः || 18.77 ||  And, remembering over and over again that most marvelous form of Hari, great is my amazement, O King, and I rejoice again and again. O King, repeatedly recollecting that greatly extraordinary form of Hari, I am struck with wonder and rejoice again and again. And, remembering again and again that most wonderful form of Hari, I am filled with great wonder, O King; and I rejoice again and again. O great king! On recalling in my mind that extremely wonderful, supreme form of Hari, I am amazed and experience joy again and again. As I recall again and again the exceeding beauty of the Lord, I am filled with amazement and joy.


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18 78 सञ्जय यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः| तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम || 18.78| Wherever there is Sri Krsna, the Lord of Yoga, and Arjuna the archer, there is always fortune, victory, wealth, and sound morality. This is my firm conviction. Where there is Krishna, the Lord of yogas, and where there is Partha, the wielder of the bow, there is fortune, victory, prosperity, and unfailing prudence. Such is my conviction. Wherever Krishna, the Lord of Yoga, is; and wherever Arjuna, the wielder of the bow, is; there is prosperity, victory, happiness, and a firm policy; this is my conviction. Where Krishna, the Lord of Yogis, remains, where the son of Prtha holds his bow, there lies fortune, victory, prosperity, and firm justice—so I believe. Wherever Lord Shri Krishna, the Prince of Wisdom, and Arjuna, the Great Archer, are, I am certain that good fortune, victory, happiness, and righteousness will follow.


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1 1 धृतराष्ट्र धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः| मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय  || 1.1 ||  Dhritarashtra said, "What did my people and the sons of Pandu do when they had assembled together, eager for battle, on the holy plain of Kurukshetra, O Sanjaya?" How does the Gita start?


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1 2 सञ्जय दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा| आचार्यमुपसङ्गम्य राजा वचनमब्रवीत्  || 1.2 ||  Sanjaya said: Having seen the army of the Pandavas drawn up in battle array, King Duryodhana approached his teacher, Drona, and spoke these words. In the Mahabharata war, whom did Duryodhana first talk to?


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1 3 सञ्जय पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्| व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता  || 1.3 ||  Behold, O Teacher! This mighty army of the sons of Pandu, arrayed by the son of Drupada, thy wise disciple. What did Duryodhana say to his teacher, Drona?


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1 4 सञ्जय अत्र शूरा महेष्वासा भीमार्जुनसमा युधि| युयुधानो विराटश्च द्रुपदश्च महारथः  || 1.4 ||  Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana (Satyaki), Virata, and Drupada—all mighty warriors. Which warriors from the Pandava army did Duryodhana first talk about?


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1 5 सञ्जय धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्| पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः  || 1.5 ||  Dhrishtaketu, Chekitana, the valiant king of Kasi, Purujit, Kuntibhoja, and Saibya—the best of men. Who was the king from Kashi who fought in the Mahabharata war?


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1 6 सञ्जय युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्| सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः  ||  || 1.6 ||  The strong Yudhamanyu and the brave Uttamaujas, the son of Subhadra (Abhimanyu, the son of Subhadra and Arjuna), and the sons of Draupadi, all of them great charioteers (great heroes)." Which other warriors from the Pandava army did Duryodhana talk about?


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1 7 सञ्जय अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम| नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते  || 1.7 ||  Know also, O best among the twice-born! the names of those who are the most distinguished amongst ourselves, the leaders of my army; these I name to you for your information. Why was Duryodhana taking names of all the warriors in the Mahabharata war?


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1 8 सञ्जय भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः| अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च  || 1.8 ||  "Thou thyself, Bhishma, Karna, Kripa, the victorious in war, Asvatthama, Vikarna, and Bhurisrava, the son of Somadatta—all these are ready for battle." Who were the warriors on the Kaurava side that Duryodhana mentioned about?


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1 9 सञ्जय अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः| नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः  || 1.9 || And also many other heroes, ready to give up their lives for my sake, armed with various weapons and missiles, all well-skilled in battle. What did Duryodhana say about the warriors on his side in the Mahabharata war?


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1 10 सञ्जय अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्| पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्  || 1.10 ||  Our army, marshalled by Bhishma, is insufficient, whereas theirs, marshalled by Bhima, is sufficient. What did Duryodhana say while comparing his army with the Pandava army?


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1 11 सञ्जय अयनेषु च सर्वेषु यथाभागमवस्थिताः| भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि  || 1.11 ||  Therefore, do all of you, stationed in your respective positions in the several divisions of the army, protect Bhishma alone. What did Duryodhana ask Drona to primarily do during the war?


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1 12 सञ्जय तस्य संजनयन्हर्षं कुरुवृद्धः पितामहः| सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्  || 1.12 ||  His glorious grandsire, the oldest of the Kauravas, roared like a lion to cheer Duryodhana and blew his conch. What did Bhishma do to cheer up Duryodhana during the Mahabharata war?


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1 13 सञ्जय ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः| सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्  || 1.13 ||  Then, suddenly, conches, kettledrums, tabors, drums, and cow horns blared forth from the Kaurava side, and the sound was tremendous. What happened after Bhishma blew his conch?


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1 14 सञ्जय ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ| माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः  || 1.14 ||  Then, Madhava (Krishna) and the son of Pandu (Arjuna), seated in the magnificent chariot yoked with white horses, blew divine conches. Who was the first person from the Pandava side to blow the conch?


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1 15 सञ्जय पाञ्चजन्यं हृषीकेशो देवदत्तं धनंजयः| पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः  || 1.15 ||  Hrishikesha blew the Panchajanya, Arjuna blew the Devadatta, and Bhima, the wolf-bellied doer of terrible deeds, blew the great conch Paundra. What were the names of the conches of Krishna, Arjuna and Bhima?


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1 16 सञ्जय अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः| नकुलः सहदेवश्च सुघोषमणिपुष्पकौ  || 1.16 ||  King Yudhishthira, the son of Kunti, blew the Anantavijaya; Nakula and Sahadeva blew the Sughosha and the Manipushpaka. What were the names of the conches of Yudhisthira, Nakula and Sahadeva?


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1 17 सञ्जय काश्यश्च परमेष्वासः शिखण्डी च महारथः| धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः  || 1.17 ||  The king of Kasi, an excellent archer, Sikhandi, the mighty car-warrior, Dhrishtadyumna, Virata, and Satyaki, the unconquered. Who else fought from the Pandava side?


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1 18 सञ्जय द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते| सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक्  || 1.18 ||  Drupada and the sons of Draupadi, O Lord of the Earth, and the son of Subhadra, the mighty-armed, blew their conches each separately. Who else from the Pandava side blow their conch?


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1 19 सञ्जय स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्| नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्  || 1.19 ||  The tumultuous sound rent the hearts of Dhritarashtra's party, reverberating through both heaven and earth. What was the reaction of Kauravas after the Pandava side blew their conches?


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1 20 सञ्जय अथ व्यवस्थितान् दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः| प्रवृत्ते शस्त्रसंपाते धनुरुद्यम्य पाण्डवः  || 1.20 ||  Then, seeing the people of Dhritarashtra's party standing arrayed and the discharge of weapons about to begin, Arjuna, the son of Pandu whose ensign was a monkey, took up his bow and said the following to Krishna, O Lord of the Earth. What was depicted on Arjuna's chariot flag?


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1 21 अर्जुन हृषीकेशं तदा वाक्यमिदमाह महीपते| सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत  || 1.21 ||  Arjuna said, "O Krishna, place my chariot in the middle between the two armies, so that I may behold those who stand here, desirous to fight, and know with whom I must fight when the battle is about to commence." What did Arjuna first ask Krishna to do in the Mahabharata war?


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1 22 अर्जुन यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्| कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे  || 1.22 ||  Arjuna said, "O Krishna, place my chariot in the middle between the two armies, so that I may behold those who stand here, desirous to fight, and know with whom I must fight when the battle is about to commence." Why did Arjuna want Krishna to draw his chariot between the two armies?


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1 23 अर्जुन योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः| धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः  || 1.23 ||  For I desire to observe those who are assembled here to fight, wishing to please in battle the evil-minded Duryodhana—the son of Dhritarashtra. What did Arjuna want to observe at the beginning of the war?


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1 24 संजय एवमुक्तो हृषीकेशो गुडाकेशेन भारत| सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्  || 1.24 ||  Sanjaya said, Thus addressed by Arjuna, Krishna stationed the best of chariots, O Dhritarashtra, in the midst of the two armies. Where did Krishna place the chariot?


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1 25 संजय भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्| उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति  || 1.25 ||  In front of Bhishma and Drona, and all the rulers of the earth, he said: "O Arjuna, son of Pritha, behold these Kurus gathered together." In front of whom did Krishna place the chariot?


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1 26 संजय तत्रापश्यत्स्थितान्पार्थः पितृ़नथ पितामहान्| आचार्यान्मातुलान्भ्रातृ़न्पुत्रान्पौत्रान्सखींस्तथा  || 1.26 ||  Then, Arjuna (son of Pritha) saw there (in the armies) stationed fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends. Which relatives did Arjuna see on the other side in the war?


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1 27 संजय श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि| तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्  || 1.27 ||  He saw fathers-in-law and friends in both the armies. The son of Kunti, Arjuna, seeing all those kinsmen thus standing arrayed, spoke sorrowfully, deeply filled with pity. Whom did Arjuna see when Krishna placed his chariot in the middle of the two armies?


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1 28 अर्जुन कृपया परयाऽऽविष्टो विषीदन्निदमब्रवीत्| दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्  || 1.28 ||  Arjuna said, "O Krishna, seeing my kinsmen arrayed here, eager to fight, Seeing whom did Arjuna become emotional during the war?


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1 29 अर्जुन सीदन्ति मम गात्राणि मुखं च परिशुष्यति| वेपथुश्च शरीरे मे रोमहर्षश्च जायते  || 1.29 ||  My limbs fail, my mouth is parched, my body quivers, and my hair stands on end. What happened to Arjuna's limbs when he saw so many relatives in the enemy's army?


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1 30 अर्जुन गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते| न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः  || 1.30 ||  The Gandiva slips from my hand, and my skin burns all over; I am unable to stand, and my mind is reeling, as it were. What happened to Arjuna's bow when he saw so many relatives in the enemy's army?


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1 31 अर्जुन निमित्तानि च पश्यामि विपरीतानि केशव| न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे  || 1.31 ||  And I see ill omens, O Kesava. I do not see any good in slaying my kinsmen in battle. What was Arjuna's reaction when he saw so many relatives in the enemy's army?


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1 32 अर्जुन न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च| किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा  || 1.32 ||  I desire not victory, O Krishna, nor kingdom, nor pleasures.
What use is dominion to us, O Krishna, or pleasures or even life? Where in the Gita does Arjuna say that he has no desire for empire or victory?


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1 33 अर्जुन येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च| त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च  || 1.33 ||  Those for whose sake we desire kingdom, enjoyments, and pleasures stand here in battle, having renounced life and wealth. Why did Arjuna say that he has no desire for victory or the empire?


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1 34 अर्जुन आचार्याः पितरः पुत्रास्तथैव च पितामहाः| मातुलाः श्चशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा  || 1.34 ||  Teachers, fathers, sons, and grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives— What did Arjuna say about the way teachers and relatives are to be treated?


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1 35 अर्जुन एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन| अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते  || 1.35 ||  These I do not wish to kill, O Krishna, even though they kill me, for the sake of dominion over the three worlds; leave alone killing them for the sake of the earth." Where in the Gita does Arjuna say that he will not kill his relatives even if they kill him?


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1 36 अर्जुन निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन| पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः  || 1.36 ||  By killing these sons of Dhritarashtra, what pleasure could be ours, O Janardana? Only sin would accrue to us from killing these felons. What did Arjuna say will happen if he killed his own relatives?


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1 37 अर्जुन तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्| स्वजनं हि कथं हत्वा सुखिनः स्याम माधव  || 1.37 ||  Therefore, we should not kill the sons of Dhritarashtra, our relatives; for how can we be happy by killing our own kin, O Madhava (Krishna)? What according to Arjuna is the effect of killing our own kin?


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1 38 अर्जुन यद्यप्येते न पश्यन्ति लोभोपहतचेतसः| कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्  || 1.38 ||  Though they, with intelligence overpowered by greed, see no evil in the destruction of families and no sin in hostility to friends, What did Arjuna say about the nature of Kauravas?


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1 39 अर्जुन कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्| कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन  || 1.39 ||  Why should we not, who clearly see the evil in the destruction of families, learn to turn away from this sin, O Janardana (Krishna)? Why did Arjuna want to turn away from the battle?


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1 40 अर्जुन कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः| धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत  || 1.40 ||  In the destruction of a family, the immemorial religious rites of that family perish; on the destruction of spirituality, impiety indeed, overwhelms the whole family. What did Arjuna say would happen to his family if he kills his own clan?


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1 41 अर्जुन अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः| स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः  || 1.41 ||  O Krishna, by the prevalence of impiety, the women of the family become corrupt; and, when women are corrupted, O Varshenya (descendant of Vrishni), intermingling of castes arises. What did Arjuna say would happen to the women if he kills his own clan?


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1 42 अर्जुन सङ्करो नरकायैव कुलघ्नानां कुलस्य च| पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः  || 1.42 ||  Confusion of castes leads to hell for the slayers of the family, for their forebears fall, deprived of the offerings of rice-balls and libations of water. What leads to hell according to Arjuna?


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1 43 अर्जुन दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः| उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः  || 1.43 ||  By these evil deeds of the destroyers of the family, which cause confusion of castes, the eternal religious rites of the caste and the family are destroyed. What did Arjuna say would happen if there is inter mixing in the clans?


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1 44 अर्जुन उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन| नरकेऽनियतं वासो भवतीत्यनुशुश्रुम  || 1.44 ||  We have heard, O Janardana, that those men in whose families the religious practices have been destroyed are inevitably destined to dwell in hell for an unknown period. What did Arjuna say would happen to those whose clans are destroyed?


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1 45 अर्जुन अहो बत महत्पापं कर्तुं व्यवसिता वयम्| यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः  || 1.45 ||  Alas! We are involved in a great sin, for we are prepared to kill our kinsmen, out of greed for the pleasures of a kingdom. Why did Arjuna say that he was about to commit a sin?


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1 46 अर्जुन यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः| धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्  || 1.46 ||  If the sons of Dhritarashtra, with weapons in hand, should slay me in battle, unresisting and unarmed, that would be better for me. Why did Arjuna want to be killed by the enemy Kauravas?


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1 47 सञ्जय एवमुक्त्वाऽर्जुनः संख्ये रथोपस्थ उपाविशत्| विसृज्य सशरं चापं शोकसंविग्नमानसः  || 1.47 ||  Sanjaya said, Having thus spoken in the midst of the battlefield, Arjuna cast away his bow and arrow and, his mind overwhelmed with sorrow, sat down on the seat of the chariot. What did Arjuna do after arguing that he will prefer being killed instead of killing his own relatives?


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2 1 सञ्जय तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्| विषीदन्तमिदं वाक्यमुवाच मधुसूदनः || 2.1 ||  Sanjaya said: To him, who was thus overcome with pity, despondent, with eyes full of tears and agitated, Madhusudana (the destroyer of Madhu) or Krishna spoke these words. What did Sanjaya say about the state of Arjuna?


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2 2 भगवान कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्| अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन || 2.2 ||  The Blessed Lord said, "From whence has this perilous strait come upon you, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you, O Arjuna?" What were Krishna's first words on seeing the weak state of Arjuna after he refused to fight the war?


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2 3 भगवान क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते| क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप || 2.3 ||  Do not yield to impotence, O Arjuna, son of Pritha. It does not befit you. Cast off this mean weakness of the heart! Stand up, O conqueror of foes! What did Krishna say to encourage Arjuna to fight the war? How can I become strong?


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2 4 अर्जुन कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन| इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन || 2.4 ||  Arjuna said, "O Madhusudana, how can I fight in battle with arrows against Bhishma and Drona, who are worthy of being worshipped, O destroyer of enemies?" Why was Arjuna reluctant to shoot arrows at Bhishma and Drona?


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2 5 अर्जुन गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके|  हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् || 2.5 ||  Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I were to kill them, even in this world, all my enjoyments of wealth and fulfilled desires would be stained with their blood. Why was Arjuna reluctant to shoot arrows at his teachers?


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2 6 अर्जुन न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः| यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः || 2.6 ||  I can hardly tell which would be better, that we should conquer them or that they should conquer us. Even the sons of Dhritarashtra, whom we do not wish to slay, stand facing us. Why was Arjuna reluctant to shoot arrows at Kauravas (sons of Dhrtarastra)?


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2 7 अर्जुन कार्पण्यदोषोपहतस्वभाव: पृच्छामि त्वां धर्मसम्मूढचेता: | यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्  ||  2.7 ||  My heart is overpowered by the taint of pity; my mind is confused as to my duty. I ask Thee: Tell me decisively what is good for me. I am Thy disciple; instruct me, who has taken refuge in Thee. When did Arjuna first admis that he is confused?


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2 8 अर्जुन  न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम्| अवाप्य भूमावसपत्नमृद्धम्रा ज्यं सुराणामपि चाधिपत्यम् || 2.8 ||  I do not see that this sorrow that burns up my senses would be removed, even if I were to attain prosperous and unrivaled dominion on earth or lordship over the gods. Why was Arjuna so grief stricken?


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2 9 सञ्जय एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप| न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह || 2.9 ||  Sanjaya said: Having spoken thus to Hrishikesha, the Lord of the senses, Arjuna, the conqueror of sleep and destroyer of foes, said, "I will not fight," and became silent. Where in the Gita did Arjuna say that he will not fight?


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2 10 सञ्जय  तमुवाच हृषीकेशः प्रहसन्निव भारत| सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः || 2.10 ||  To him who was despondent in the midst of the two armies, Krishna, smiling, O Bharata, spoke these words. What was Krishna's first reaction on seeing the grief stricken state of Arjuna?


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2 11 भगवान  अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे| गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः || 2.11 ||  The Blessed Lord said, "You have grieved for those who should not be grieved for; yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead." Is it suitable for wise people to grieve?


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2 12 भगवान  न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः| न चैव न भविष्यामः सर्वे वयमतः परम् || 2.12 ||  Nor, at any time, was I not, nor thou, nor these rulers of men; nor, verily, shall we ever cease to be hereafter. Do human beings cease to exist when they die?


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2 13 भगवान देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा| तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति || 2.13 ||  Just as the embodied soul passes through childhood, youth, and old age in this body, so too does it pass into another body; the steadfast one does not grieve over this. What happens to the soul or Atman after death of the body? Does the soul transmigrate after death of the body? What is transmigration of the soul?


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2 14 भगवान  मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः| आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || 2.14 ||  The contact of the senses with the objects, O son of Kunti, which causes heat and cold, pleasure and pain, has a beginning and an end; they are impermanent; endure them bravely, O Arjuna. How do various feelings of pleasure and pain arise?


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2 15 भगवान  यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ| समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते || 2.15 ||  That firm man, whom surely these afflictions do not, O chief among men, to whom pleasure and pain are the same, is fit for attaining immortality. What is the sign of a steadfast human? Where does Krishna talk about impermanence of pleasure and pain?


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2 16 भगवान नासतो विद्यते भावो नाभावो विद्यते सतः| उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः || 2.16 ||  The unreal has no being; there is no non-being of the real; the truth about both has been seen by the knowers of the truth (or the seers of the essence). What is the real and unreal?


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2 17 भगवान  अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्| विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति ||  2.17 ||  Know that to be indestructible, by which all this is pervaded. No one can cause the destruction of that, the Imperishable. Is there anything that immutable and indestructible in this universe?


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2 18 भगवान अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः| अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत || 2.18 ||  These bodies of the embodied Self, which are eternal, indestructible, and immeasurable, are said to have an end. Therefore, fight, O Arjuna. Does the Jiva also die when the body dies?


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2 19 भगवान य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्| उभौ तौ न विजानीतो नायं हन्ति न हन्यते || 2.19 ||  He who takes the Self to be the slayer and he who thinks it is slain, neither of them knows. It does not slay, nor is it slain. What is the sign of ignorance in a human?


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2 20 भगवान न जायते म्रियते वा कदाचि न्नायं भूत्वा भविता वा न भूयः| अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे || 2.20 ||  It is not born, nor does it ever die; after having been, it again does not cease to be; unborn, eternal, changeless, and ancient, it is not killed when the body is killed. What are the properties of the soul or atman?


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2 21 भगवान वेदाविनाशिनं नित्यं य एनमजमव्ययम्| कथं स पुरुषः पार्थ कं घातयति हन्ति कम् || 2.21 ||  Whoever knows it to be indestructible, eternal, unborn, and inexhaustible, how can that person slay, O Arjuna, or cause to be slain? Can a Jiva be killed by anyone? Can the soul be killed by anyone?


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2 22 भगवान वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि| तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही || 2.22 ||  Just as a man casts off worn-out clothes and puts on new ones, so too the embodied Self casts off worn-out bodies and enters others that are new. What happens to the soul after the body dies? What happens to the soul after death? What happens to the self after the body dies? What happens to the self after death?


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2 23 भगवान नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः| न चैनं क्लेदयन्त्यापो न शोषयति मारुतः || 2.23 ||  Weapons cannot cut it, fire cannot burn it, water cannot wet it, wind cannot dry it. Can the soul or self or atman be burnt or destroyed?


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2 24 भगवान अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च| नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः || 2.24 ||  This Self cannot be cut, burned, wetted, nor dried up; it is eternal, all-pervasive, stable, immovable, and ancient. Can the soul be dried up?


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2 25 भगवान अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते| तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि || 2.25 ||  This Self is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing this to be so, you should not grieve. Is grieving suitable for those who know the Self or soul or atman? What are the characteristics of the Self? What is the soul? What is the Self? What are the characteristics of the soul? Who am I? What is atma? What is the atma?


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2 26 भगवान अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्| तथापि त्वं महाबाहो नैवं शोचितुमर्हसि || 2.26 ||  But even if thou thinkest of It as constantly being born and constantly dying, even then, O mighty-armed one, thou shouldst not grieve. Is grieving suitable for even those who do not believe in an eternal soul or self or atman?


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2 27 भगवान जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च| तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || 2.27 ||  For the born, death is certain, and for the dead, birth is certain; therefore, you should not grieve over the inevitable. Why is grieving unsuitable even for those who do not believe in an eternal soul or self? Can you explain the cycle of birth and death?


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2 28 भगवान अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत| अव्यक्तनिधनान्येव तत्र का परिदेवना ||  2.28 ||  Beings are unmanifest in their beginning, manifest in their middle state, O Arjuna, and unmanifest again in their end. What is there to grieve about? Do beings have a definite beginning and end?


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2 29 भगवान आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्यः| आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् || 2.29 ||  One sees this (the Self) as a wonder; another speaks of it as a wonder; another hears of it as a wonder; yet, having heard, none understands it at all. What is so wonderful about the soul or the self?


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2 30 भगवान देही नित्यमवध्योऽयं देहे सर्वस्य भारत| तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि || 2.30 ||   This indweller in the body of everyone is ever indestructible, O Arjuna; therefore, you should not grieve for any creature. Are all the selves eternal and indestructible?


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2 31 भगवान स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि| धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते || 2.31 ||   Further, having regard to your duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war. What is the greatest duty of a Kshatriya warrior?


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2 32 भगवान यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्| सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् || 2.32 ||   Happy are the Kshatriyas, O Arjuna! who are called to fight in such a battle that comes of its own accord as an open door to heaven. What leads a Kshatriya warrior to heaven?


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2 33 भगवान अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि| ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि || 2.33 ||   But if you will not fight this righteous war, then having abandoned your own duty and reputation, you will incur sin. What happens to Kshatriya warriors who turn away from their duty?


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2 34 भगवान अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्| संभावितस्य चाकीर्तिर्मरणादतिरिच्यते || 2.34 ||   People will also recount your everlasting dishonor; and for one who has been honored, dishonor is worse than death. What do people treat Kshatriya warriors who turn away from their duty?


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2 35 भगवान भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः| येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् || 2.35 ||   The great chariot-warriors will think that you have withdrawn from the battle out of fear, and you will be held in low esteem by those who have held you in high regard. What do other warriors treat Kshatriya warriors who turn away from their duty?


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2 36 भगवान अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः| निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् || 2.36 ||   Your enemies, scoffing at your power, will speak many abusive words—what could be more painful than this? What do the enemies treat Kshatriya warriors who turn away from their duty?


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2 37 भगवान हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्| तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः || 2.37 ||   Slain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight. What would have happened if Arjuna lost the Mahabharata war?


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2 38 भगवान सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ| ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || 2.38 ||   Having made pleasure and pain, gain and loss, victory and defeat equal, engage in battle for the sake of battle; thus, you shall not incur sin. How can Arjuna make sure that he does not incur any sin by fighting the war?


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2 39 भगवान एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु| बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि || 2.39 ||  This, which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, you shall cast off the bonds of action. Where does Krishna start telling about Karma Yoga?


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2 40 भगवान नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते| स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् || 2.40 ||   In this, there is no loss of effort, nor is there any harm produced, nor any transgression. Even a little of this knowledge protects one from great fear. Does the practice of Karma Yoga protect from evil? How to get rid of fear?


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2 41 भगवान व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन| बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् || 2.41 ||   Here, O joy of the Kurus, there is only one single-pointed determination; many-branched and endless are the thoughts of the indecisive. How is the nature of the mind and intellect of a Karma Yogi?


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2 42 भगवान यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः| वेदवादरताः पार्थ नान्यदस्तीति वादिनः || 2.42 ||   The unwise, taking pleasure in the eulogizing words of the Vedas, utter flowery speech, saying, "There is nothing else," O Arjuna. What happens to people who are engrossed in the rituals of the Vedas?


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2 43 भगवान कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्| क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति || 2.43 ||   Full of desires, with heaven as their goal, (they speak words that are directed to ends) leading to new births as the result of their works, and prescribe various methods abounding in specific actions, for the attainment of pleasure and power. What is wrong with people who are engrossed in the rituals of the Vedas?


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2 44 भगवान भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्| व्यवसायात्मिका बुद्धिः समाधौ न विधीयते || 2.44 ||   For those who are attached to pleasure and power, whose minds are drawn away by such teachings, their determinate reason is not formed which is steadily bent on meditation and Samadhi (superconscious state). What is the greatest limitation of people whose minds cling to pleasure and power?


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2 45 भगवान त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन| निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् || 2.45 ||   The Vedas deal with the three attributes; be thou above these three attributes. O Arjuna, free yourself from the pairs of opposites and ever remain in the quality of Sattva, freed from acquisition and preservation, and be established in the Self. What are the characteristics of a person who is free from the three Gunas?


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2 46 भगवान यावानर्थ उदपाने सर्वतः संप्लुतोदके| तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः || 2.46 ||   To the Brahmana who has known the Self, all the Vedas are of as much use as a reservoir of water would be in a place where there is a flood. Are the Vedas useful for a person with knowledge of the Self?


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2 47 भगवान कर्मण्येवाधिकारस्ते मा फलेषु कदाचन| मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || 2.47 ||   Your right is only to work, but not to its results; do not let the results of action be your motive, nor let your attachment be to inaction. What is the crux of Karma Yoga? What is Karma? What is Karma Yoga? How should we work? What is the secret of work? What is the secret of Karma?


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2 48 भगवान योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय| सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते || 2.48 ||   Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure; evenness of mind is called Yoga. What is evenness of mind or equanimity? What is the importance of equanimity?


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2 49 भगवान दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय| बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः || 2.49 ||   Far lower than the Yoga of wisdom is action, O Arjuna. Seek thou refuge in wisdom; wretched are those whose motive is the fruit. How should action or karma be performed?


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2 50 भगवान बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते| तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् || 2.50 ||   Endowed with wisdom and evenness of mind, one casts off in this life both good and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action. What is the definition of Yoga? What is Yoga?


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2 51 भगवान कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः| जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् || 2.51 ||   The wise, possessing knowledge, having abandoned the fruits of their actions, and being freed from the bonds of birth, go to the place which is beyond all evil. What happens to those who possess evenness of mind and are equanimous?


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2 52 भगवान यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति| तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च || 2.52 ||   When your intellect passes beyond the mire of delusion, then you will attain indifference to what has been heard and what has yet to be heard. What happens to those who have gone beyond the tangle of delusion?


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2 53 भगवान श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला| समाधावचला बुद्धिस्तदा योगमवाप्स्यसि || 2.53 ||   When your intellect, which is perplexed by the Vedic texts you have read, stands immovable and steady in the Self, then you will attain Self-realization. What happens to those whose whose intellect has been enlightened?


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2 54 अर्जुन स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव| स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् || 2.54 ||   Arjuna said, "O Krishna, what is the description of one who has steady wisdom and is merged in the superconscious state? How does one of steady wisdom speak, how do they sit, and how do they walk?" What was Arjuna's first question after hearing about Karma Yoga and the state of equanimity?


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2 55 भगवान प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्| आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते || 2.55 ||   The Blessed Lord said, "When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of steady wisdom." Who is said to possess firm wisdom? Who is considered to be a sthitaprajna? Who is considered to be equanimous?


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2 56 भगवान दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः| वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते || 2.56 ||   He whose mind is not shaken by adversity, who does not long for pleasures, and is free from attachment, fear, and anger, is called a sage of steady wisdom. What is the state of a person whose mind is not perturbed by pain?


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2 57 भगवान यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्| नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता || 2.57 ||   He who is everywhere without attachment, upon encountering anything good or bad, neither rejoices nor hastens; his wisdom is firm. What is the state of a person who is unbiased?


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2 58 भगवान यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः| इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 2.58 ||   When, like the tortoise which withdraws all its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady. When is a person's wisdom said to be firmly established?


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2 59 भगवान विषया विनिवर्तन्ते निराहारस्य देहिनः| रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते || 2.59 ||   The objects of the senses turn away from the abstinent man, leaving the longing behind; but his longing also turns away upon seeing the Supreme. What happens to the senses when the Self becomes known?


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2 60 भगवान यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः| इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः || 2.60 ||   The turbulent senses, O Arjuna, can violently carry away the mind of a wise person, even though they are striving to control them. How powerful are the senses?


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2 61 भगवान तानि सर्वाणि संयम्य युक्त आसीत मत्परः| वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || 2.61 ||   Having restrained them all, he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control. Why do we need to control the senses?


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2 62 भगवान ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते| सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते || 2.62 ||   When one thinks of objects, attachment to them arises; from attachment, desire is born; from desire, anger arises. What happens when we think about sense objects? What is wrong with attachment? Why is detachment necessary for spiritual progress? What is the effect of work with attachment?


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2 63 भगवान क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः| स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 2.63 ||   Anger leads to delusion, which causes loss of memory; this, in turn, leads to the destruction of discrimination, resulting in destruction. What happens when we get angry? Why do we make wrong decisions when we are angry?


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2 64 भगवान रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्| आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 2.64 ||   But the self-controlled man, moving among objects with the senses restrained and free from attraction and repulsion, attains peace. What happens to those who have control over their sense objects? How can we get over anger? How can we become serene?


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2 65 भगवान प्रसादे सर्वदुःखानां हानिरस्योपजायते| प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते || 2.65 ||   In that peace, all pains are destroyed; for the intellect of the tranquil-minded soon becomes steady. How is the state of a serene person?


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2 66 भगवान नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना| न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् || 2.66 ||   There is no knowledge of the Self for the unsteady, and no meditation is possible for the unsteady, and no peace for the unmeditative, and how can there be happiness for one who has no peace? Why is the importance of contemplation of the Self or soul?


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2 67 भगवान इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते| तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि || 2.67 ||   For the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind carries away a boat on the waters. What happens to the mind when it follows the senses?


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2 68 भगवान तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः| इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 2.68 ||   Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense objects. What happens to the one whose senses are restrained?


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2 69 भगवान या निशा सर्वभूतानां तस्यां जागर्ति संयमी| यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः || 2.69 ||   That which is night to all beings, in that the self-controlled man is awake; when all beings are awake, that is night for the sage who sees. What is the difference between discerning sages and others?


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2 70 भगवान आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्| तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी || 2.70 ||   He attains peace into whom all desires enter, just as waters enter the ocean which, filled from all sides, remains unmoved; but not the man who is full of desires. Where is the analogy with an undisturbed sea mentioned in the Gita?


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2 71 भगवान विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः| निर्ममो निरहंकारः स शांतिमधिगच्छति || 2.71 ||   That person attains peace who, abandoning all desires, moves about without longing, without the sense of ownership, and without egoism. How can we attain peace?


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2 72 भगवान एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति| स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति || 2.72 ||  O son of Pritha, this is the eternal state, the Brahmic seat. Attaining this, one is not deluded. Being established in it, one attains oneness with Brahman even at the end of life. What is the Brahmic state?


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3 1 अर्जुन ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन|
तत्किं कर्मणि घोरे मां नियोजयसि केशव || 3.1 ||  Arjuna said: If Thou thinkest that knowledge is superior to action, O Krishna, why then, O Kesava, doest Thou ask me to engage in this terrible action? What was Arjuna's confusion about knowledge and action?


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3 2 अर्जुन व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे| तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम् || 3.2 ||   With this seemingly perplexing speech, you seem to be confusing my understanding; therefore, tell me one certain way by which I may attain bliss. What was Arjuna's confusion on hearing about the Yoga of knowledge and the Yoga of action?


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3 3 भगवान लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ| ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् || 3.3 ||   The Blessed Lord said, "In this world, there is a twofold path, as I said before, O sinless one: the path of knowledge of the Sankhyas and the path of action of the Yogins." Is there any mention of Sankhya Yoga in the Gita?


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3 4 भगवान न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते| न च संन्यसनादेव सिद्धिं समधिगच्छति || 3.4 ||   Man does not reach actionlessness by not performing actions; nor does he attain perfection by mere renunciation. Does renunciation of work lead to liberation or salvation?


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3 5 भगवान न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्| कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः || 3.5 ||   Verily, no one can remain for even a moment without performing action; for everyone is made to act helplessly, indeed, by the qualities born of Nature. Can any person avoid doing action or work even for a moment?


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3 6 भगवान कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्| इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते || 3.6 ||   He who, restraining the organs of action, sits thinking of the sense-objects in his mind, he of deluded understanding is called a hypocrite. Who is a deluded person?


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3 7 भगवान यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन| कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते || 3.7 ||   But whoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels. Who is an excellent person?


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3 8 भगवान नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः| शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः || 3.8 ||   Perform your bounden duty, for action is superior to inaction, and even the maintenance of the body would not be possible for you through inaction. Is action superior to inaction? Why is it important to perform one's duties?


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3 9 भगवान यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः| तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर || 3.9 ||   The world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti (Arjuna), perform actions for that sake alone, free from attachment. When does work or action lead to bondage?


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3 10 भगवान सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः| अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् || 3.10 ||   The Creator, having in the beginning created mankind together with sacrifice, said, "By this shall you propagate; let this be the milch cow of your desires—the cow that yields all the desired objects." Why should we propagate our species?


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3 11 भगवान देवान्भावयतानेन ते देवा भावयन्तु वः| परस्परं भावयन्तः श्रेयः परमवाप्स्यथ || 3.11 ||   With this, nourish the gods, and may the gods nourish you; thus, nourishing each other, you shall attain the highest good. What is the duty of ordinary human beings?


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3 12 भगवान इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः| तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः || 3.12 ||   The gods, nourished by the sacrifice, will give you the desired objects. So, he who enjoys the objects given by the gods without offering anything in return is indeed a thief. Who is a thief?


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3 13 भगवान यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः| भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् || 3.13 ||   The righteous who eat the remnants of the sacrifice are freed from all sins; but those sinful ones who cook food solely for their own sake indeed consume sin. How can pious people remain free from sin?


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3 14 भगवान अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः| यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः || 3.14 ||   From food come forth beings; from rain, food is produced; from sacrifice arises rain, and sacrifice is born of action. What is the importance of food?


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3 15 भगवान कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्| तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् || 3.15 ||   Know that action comes from Brahma, and Brahma comes from the Imperishable. Therefore, the all-pervasive Brahma ever rests in sacrifice. Where does activity or action spring from?


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3 16 भगवान एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः| अघायुरिन्द्रियारामो मोघं पार्थ स जीवति || 3.16 ||   He who does not follow the wheel thus set in motion, who is of sinful life, rejoicing in the senses, lives in vain, O Arjuna. Why is it important to follow the laws of nature?


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3 17 भगवान यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः| आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते || 3.17 ||  But for that man who rejoices only in the Self, who is satisfied with the Self and is content in the Self alone, indeed there is nothing to do. Do people who are satisfied with the Self also need to perform all the worldly duties?


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3 18 भगवान नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन| न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः || 3.18 ||   For him, there is no interest whatsoever in what is done or not done; nor does he depend on any being for any purpose. Is there any motivation left for people who are satisfied with the Self?


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3 19 भगवान तस्मादसक्तः सततं कार्यं कर्म समाचर| असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः || 3.19 ||   Therefore, without attachment, always perform the actions that should be done; for by performing actions without attachment, one reaches the Supreme. Why is detachment important? What is the result of detachment?


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3 20 भगवान कर्मणैव हि संसिद्धिमास्थिता जनकादयः| लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि || 3.20 ||   Janaka and others attained perfection indeed through action alone; even with the intention of protecting the masses, you should perform action. How did King Janaka reach perfection or salvation or liberation?


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3 21 भगवान यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः| स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते || 3.21 ||   Whatever a great man does, others also do; whatever he establishes as the standard, the world follows. What impact do great men have on others?


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3 22 भगवान न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन| नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि || 3.22 ||   There is nothing in the three worlds, O Arjuna, that needs to be done by Me, nor is there anything unattained that needs to be attained; yet I engage Myself in action. Is God also bound by any duties towards the world?


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3 23 भगवान यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः| मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः || 3.23 ||   For, should I not ever engage myself in action, unwearied, people would in every way follow my path, O Arjuna. Why does God continue to perform action?


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3 24 भगवान उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्| सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः || 3.24 ||   These worlds would perish if I did not perform action; I would be the author of confusion of castes and destruction of these beings. What will happen if God ceases to perform action?


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3 25 भगवान सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत| कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम् || 3.25 ||   As the ignorant act out of attachment to action, O Bharata, so should the wise act without attachment, wishing for the welfare of the world. What should be the motivation for the wise men to work?


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3 26 भगवान न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्| जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन् || 3.26 ||   Let no wise man unsettle the minds of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion. How should wise men treat other human beings?


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3 27 भगवान प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः| अहङ्कारविमूढात्मा कर्ताहमिति मन्यते || 3.27 ||   All actions are wrought in all cases by the qualities of Nature alone. He whose mind is deluded by egoism thinks, "I am the doer." Is action performed by the individual or by nature itself?


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3 28 भगवान तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः| गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते || 3.28 ||   But he who knows the Truth, O mighty-armed Arjuna, about the divisions of the qualities and their functions, knowing that the Gunas, as senses, move amidst the Gunas, as the sense-objects, is not attached. How does the knowledge of the Gunas lead to detachment?


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3 29 भगवान प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु| तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् || 3.29 ||   Those deluded by the qualities of Nature are attached to the functions of the qualities. The man of perfect knowledge should not unsettle the foolish one who is of imperfect knowledge. How should the ignorant be treated?


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3 30 भगवान मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा| निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः || 3.30 ||   Renouncing all actions in Me, with the mind centered on the Self, free from hope and egoism, and from mental fever, fight thou. Where does Krishna first talk about the concept of surrender?


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3 31 भगवान ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः| श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः || 3.31 ||   Those who constantly practice this teaching of Mine with faith and without caviling, they too are freed from actions. Where does Krishna first talk about the concept of faith?


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3 32 भगवान ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्| सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः || 3.32 ||   But those who criticize My teaching and do not practice it, deprived of all knowledge and lacking discernment, know them to be doomed to destruction. What happens to those who do not follow the principle of Karma Yoga?


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3 33 भगवान सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि| प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति || 3.33 ||   Even a wise man acts in accordance with his own nature; beings will follow their nature; what can restraint do? Should innate desires be repressed?


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3 34 भगवान इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ| तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ || 3.34 ||   Attachment and aversion for the objects of the senses abide in the senses; let no one come under their sway; for, they are his enemies. How should one treat his or her own senses?


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3 35 भगवान श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्| स्वधर्मे निधनं श्रेयः परधर्मो भयावहः || 3.35 ||   Better is one's own duty, though devoid of merit, than the duty of another well discharged. Better is death in one's own duty; the duty of another is fraught with fear. Why is important to perform one's own duty? How can we become successful? How can we achieve success?


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3 36 अर्जुन अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः| अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः || 3.36 ||   Arjuna said, "But what compels man to commit sin, even against his wishes, O Varshneya (Krishna), as if constrained by force?" What did Arjuna ask about sin?


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3 37 भगवान काम एष क्रोध एष रजोगुणसमुद्भवः| महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् || 3.37 ||   The Blessed Lord said, "It is desire and it is anger, both of the quality of Rajas, all-devouring and all-sinful; know this as the foe here in this world." What is the primary cause of sin?


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3 38 भगवान धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च| यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् || 3.38 ||   As fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is surrounded by the amniotic sac, so is this enveloped by that. What is desire? What is the cause of ignorance? Is there any relation between desires and ignorance?


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3 39 भगवान आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा| कामरूपेण कौन्तेय दुष्पूरेणानलेन च || 3.39 ||   O Arjuna, wisdom is enveloped by this constant enemy of the wise, in the form of desire, which is insatiable like fire. Can desires be gratified? Why are desires so hard to satisfy?


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3 40 भगवान इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते| एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् || 3.40 ||   The senses, the mind, and the intellect are said to be its seat; through these, it deludes the embodied one, veiling their wisdom. How does desire overpowers the Self?


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3 41 भगवान तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ| पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् || 3.41 ||   Therefore, O best of the Bharatas, control your senses first and then kill this sinful thing, which destroys knowledge and realization. Why is it important to control the desires?


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3 42 भगवान इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः| मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः || 3.42 ||   They say that the senses are superior to the body; the mind is superior to the senses; the intellect is superior to the mind; and He (the Self) is superior even to the intellect. Which is greater, the Self or the intellect?


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3 43 भगवान एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना| जहि शत्रुं महाबाहो कामरूपं दुरासदम् || 3.43 ||  Thus, knowing Him who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to conquer. How can one control the desires?


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4 1 भगवान इमं विवस्वते योगं प्रोक्तवानहमव्ययम्| विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् || 4.1 ||   The Blessed Lord said, "I taught this imperishable Yoga to Vivasvan; he then told it to Manu; Manu proclaimed it to Ikshvaku. Whom did Krishna first teach Yoga?


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4 2 भगवान एवं परम्पराप्राप्तमिमं राजर्षयो विदुः| स कालेनेह महता योगो नष्टः परन्तप || 4.2 ||   This, handed down in regular succession by the royal sages, was known. This Yoga, however, has been lost here over time, O Parantapa (burner of the foes). How did the knowledge of Yoga get lost?


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4 3 भगवान स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः| भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् || 4.3 ||   That same ancient yoga has been today taught to you by me, for you are my devotee and my friend; it is the supreme secret. Why was Krishna teaching Yoga to Arjuna?


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4 4 अर्जुन अपरं भवतो जन्म परं जन्म विवस्वतः| कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति || 4.4 ||   Arjuna said, "Later was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou hast taught this Yoga from the beginning?" What was Arjuna's reaction on hearing that Krishna taught Yoga to Vivasvan and other ancestors?


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4 5 भगवान बहूनि मे व्यतीतानि जन्मानि तव चार्जुन| तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप || 4.5 ||   The Blessed Lord said, "Many births of Mine have passed, as well as of thine, O Arjuna; I know them all, but thou knowest not, O Parantapa (scorcher of foes)." Does God also have multiple births?


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4 6 भगवान अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्| प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया || 4.6 ||   Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, governing my own nature, I am born by my own Maya. What is the concept of Avatar or reincarnation? Can God take birth in a human form? Is it possible for God to be born on this earth?


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4 7 भगवान यदा यदा हि धर्मस्य ग्लानिर्भवति भारत| अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम् || 4.7 ||   Whenever there is a decline of righteousness and an increase of unrighteousness, O Arjuna, then I manifest Myself. When and why does God incarnate? Will Sanatana Dharma be eradicated some day? Can Hinduism be eradicated?


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4 8 भगवान परित्राणाय साधूनां विनाशाय च दुष्कृताम्| धर्मसंस्थापनार्थाय संभवामि युगे युगे || 4.8 ||   For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age. Why does God incarnate? Does God do anything to protect good people? Can good people expect any help from God?


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4 9 भगवान जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः| त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन || 4.9 ||   He who thus knows, in their true light, My divine birth and actions, having abandoned the body, is not born again; he comes to Me, O Arjuna. What happens to those who know about God's incarnations or Avatars?


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4 10 भगवान वीतरागभयक्रोधा मन्मया मामुपाश्रिताः| बहवो ज्ञानतपसा पूता मद्भावमागताः || 4.10 ||   Freed from attachment, fear, and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained My Being. Have people actually attained liberation or salvation?


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4 11 भगवान ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्| मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः || 4.11 ||   In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna. Is there a single path to attain God?


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4 12 भगवान काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः| क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा || 4.12 ||   Those who long for success in action in this world sacrifice to the gods; for success is quickly attained by men through action. What happens to those who perform rituals?


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4 13 भगवान चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः| तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् || 4.13 ||   The fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author of it, know Me as non-doer and immutable. What is the concept of varna or caste?


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4 14 भगवान न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा| इति मां योऽभिजानाति कर्मभिर्न स बध्यते || 4.14 ||   Actions do not taint Me, nor do I have a desire for the fruit of actions. He who knows Me thus is not bound by actions. Does God also get bound by his actions?


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4 15 भगवान एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः| कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् || 4.15 ||   Having known this, the ancient seekers of freedom also performed action; therefore, do thou also perform action, as the ancients did in days of yore. Did spiritual seekers of ancient times abstain from work or action?


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4 16 भगवान किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः| तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् || 4.16 ||   What is action? What is inaction? Even the wise are confused about this. Therefore, I shall teach you the nature of action and inaction, by knowing which you will be liberated from the evil of Samsara, the wheel of birth and death. Is it easy to understand the difference between action and inaction?


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4 17 भगवान कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः| अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः || 4.17 ||   For verily, the true nature of action enjoined by the scriptures should be known, as well as that of forbidden or unlawful action, and of inaction; the nature of action is hard to understand. Why is the way of action so mysterious?


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4 18 भगवान कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः| स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत् || 4.18 ||   He who sees inaction in action and action in inaction, he is wise among men; he is a yogi and performer of all actions. What is the relation between action and inaction?


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4 19 भगवान यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः| ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः || 4.19 ||   He whose undertakings are all devoid of desires and selfish purposes, and whose actions have been burned by the fire of knowledge, the wise call him a sage. Who is a sage or pandit?


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4 20 भगवान त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः| कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः || 4.20 ||   Having abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything even while being engaged in activity. What is the secret of inaction in action?


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4 21 भगवान निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः| शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् || 4.21 ||   Without hope, controlling the mind and the self, having abandoned all covetousness, and performing only bodily actions, one incurs no sin. How do sages stay away from evil?


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4 22 भगवान यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः| समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते || 4.22 ||   Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, he acts yet is not bound. How do sages remain free from bondage?


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4 23 भगवान गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः| यज्ञायाचरतः कर्म समग्रं प्रविलीयते || 4.23 ||   To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, and who works for the sake of sacrifice (for the sake of God), the whole action is dissolved. How do sages dissolve their Karma?


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4 24 भगवान ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्| ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना || 4.24 ||   Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman indeed shall be attained by one who always sees Brahman in action. What is the concept of Brahman?


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4 25 भगवान दैवमेवापरे यज्ञं योगिनः पर्युपासते| ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति || 4.25 ||   Some yogis perform sacrifice to the gods alone; while others, who have realized the Self, offer the Self as sacrifice in the fire of Brahman alone. What are the different kinds of sacrifices that Yogis perform?


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4 26 भगवान श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति| शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति || 4.26 ||   Some again offer the organ of hearing and other senses as a sacrifice in the fire of restraint; others offer sound and other objects of the senses as a sacrifice in the fire of the senses. What are the different kinds of oblations that Yogis perform?


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4 27 भगवान सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे| आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते || 4.27 ||   Others again sacrifice all the functions of the senses and those of the breath (vital energy, or Prana) in the fire of the Yoga of self-restraint, kindled by knowledge. What are the kinds of oblations that Yogis perform?


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4 28 भगवान द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे| स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः || 4.28 ||   Others again offer wealth, austerity, and Yoga as sacrifice, while ascetics of self-restraint and rigid vows offer the study of scriptures and knowledge as sacrifice. What are the kinds of sacrifices that Yogis perform?


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4 29 भगवान अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे| प्राणापानगती रुद्ध्वा प्राणायामपरायणाः || 4.29 ||   Others offer as sacrifice the outgoing breath into the incoming, and the incoming into the outgoing, restraining the flow of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath. How do Yogis perform various austerities?


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4 30 भगवान अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति| सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः || 4.30 ||   Others who regulate their diet offer life-breaths in each life-breath. All these are knowers of sacrifice, whose sins are destroyed through sacrifice. What happens to those who subsist on sacrificial food?


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4 31 भगवान यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्| नायं लोकोऽस्त्ययज्ञस्य कुतो़ऽन्यः कुरुसत्तम || 4.31 ||   Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the one who does not perform sacrifice; how then can they have the other, O Arjuna? What happens to those who do not perform any sactifices?


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4 32 भगवान एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे| कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे || 4.32 ||   Thus, manifold sacrifices are spread out before Brahman at the face of Brahman. Know them all to be born of action, and thus knowing, you shall be liberated. Is there only one correct way of performing sacrifices?


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4 33 भगवान श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप| सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते || 4.33 ||   Superior is wisdom-sacrifice to the sacrifice with objects, O Parantapa (scorcher of the foes). All actions in their entirety, O Arjuna, culminate in knowledge. Which is the highest sacrifice?


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4 34 भगवान तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया| उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः || 4.34 ||   Know that the wise who have realized the truth will instruct thee in that knowledge through long prostration, supplication, and service. How is the sacrifice of knowledge performed?


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4 35 भगवान यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव| येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि || 4.35 ||   Knowing that thou shalt not, O Arjuna, again be deluded like this; and by that thou shalt see all beings in thyself and also in me. What happens to those who know how to perform the sacrifice of knowledge?


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4 36 भगवान अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः| सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि || 4.36 ||  Even if thou art the most sinful of all sinners, yet thou shalt surely cross over all sins by the raft of knowledge. How can sinners attain liberation or salvation? Is there any hope for sinners?


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4 37 भगवान यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन| ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा || 4.37 ||   As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ash. What does knowledge do to Karma?


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4 38 भगवान न हि ज्ञानेन सदृशं पवित्रमिह विद्यते| तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति || 4.38 ||   Verily, there is no purifier in this world like knowledge. He who is perfected in Yoga finds it within the Self in due time. Which is the best or highest purifier?


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4 39 भगवान श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः| ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 4.39 ||   The one who is full of faith, devoted to it, and has subdued their senses obtains this knowledge; and upon obtaining the knowledge, they attain the supreme peace immediately. What happens to those who have faith?


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4 40 भगवान अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति| नायं लोकोऽस्ति न परो न सुखं संशयात्मनः || 4.40 ||   The ignorant, the faithless, and the doubting self go to destruction; there is neither this world nor the other, nor happiness for the doubting one. What happens to those who do not have faith?


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4 41 भगवान योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्| आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय || 4.41 ||   He who has renounced actions through Yoga, whose doubts have been dispelled by knowledge, and who is self-possessed—such a one is not bound by actions, O Arjuna. What happens to those who practice Karma Yoga?


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4 42 भगवान तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः| छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत || 4.42 ||  Therefore, with the sword of knowledge (of the Self), cut asunder the doubt of the self, born of ignorance, residing in your heart, and take refuge in Yoga. Arise, O Arjuna! How to get rid of doubts about the Self?


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5 1 अर्जुन संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि| यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्िचतम् || 5.1 ||   Arjuna said, "O Krishna, you praise renunciation of actions and also yoga. Please tell me conclusively which is better of the two." What did Arjuna ask after knowing in detail about the path of knowledge and the path of action?


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5 2 भगवान संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ| तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते || 5.2 ||   The Blessed Lord said, "Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action." Is Karma Yoga better than renunciation of actions?


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5 3 भगवान ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति| निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते || 5.3 ||   He should be known as a perpetual Sannyasi who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily freed from bondage. How can one be free from bondage?


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5 4 भगवान सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः| एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् || 5.4 ||   Children, not the wise, speak of knowledge and the Yoga of action, or the performance of action, as though they are distinct and different; he who is truly established in one, obtains the fruits of both. Is Sankhya Yoga different from Karma Yoga?


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5 5 भगवान यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते| एकं सांख्यं च योगं च यः पश्यति स पश्यति || 5.5 ||   That place which is reached by the Sankhyas or the Jnanis is also reached by the Yogis (Karma Yogis). He who sees knowledge and the performance of action (Karma Yoga) as one, sees truly. Do the Sankhya Yogis reach the same state as the Karma Yogis?


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5 6 भगवान संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः| योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति || 5.6 ||   But, O mighty-armed Arjuna, renunciation is hard to attain without Yoga; the sage who is in harmony with Yoga quickly goes to Brahman. Why is renunciation so hard?


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5 7 भगवान योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः| सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते || 5.7 ||   He who is devoted to the path of action, whose mind is pure, who has conquered the self, who has subdued his senses, and who realizes his Self as the Self in all beings, though acting, is not tainted. How can one remain untainted and detached while performing action?


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5 8 भगवान नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्| पश्यन् श्रृणवन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन् श्वसन् || 5.8 ||   "I do nothing at all," thus would the harmonized knower of Truth think, seeing, hearing, touching, smelling, eating, going, sleeping, and breathing. How should one perform action?


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5 9 भगवान प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि| इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् || 5.9 ||   Speaking, letting go, seizing, opening, and closing the eyes, one should be convinced that the senses move among the sense-objects. Can the senses perceive the mind?


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5 10 भगवान ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः| लिप्यते न स पापेन पद्मपत्रमिवाम्भसा || 5.10 ||   He who does actions, offering them to Brahman and abandoning attachment, is not tainted by sin, just as a lotus leaf is not tainted by water. What happens to those who act without attachment?


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5 11 भगवान कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि| योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये || 5.11 ||   Yogis, having abandoned attachment, perform actions only through the body, mind, intellect, and even the senses, for the purification of the self. Why do Yogis perform action?


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5 12 भगवान युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्| अयुक्तः कामकारेण फले सक्तो निबध्यते || 5.12 ||   The one who is united (the well-poised or harmonized) having abandoned the fruit of action attains eternal peace; whereas the one who is not united (the unsteady or unbalanced), impelled by desire and attached to the fruit, is bound. What is the difference between a Yogi and an ordinary person? What happens to a Yogi who has renounced all fruits of his actions? What happens to a detached Yogi? What happens to a person who is unable to give up attachment?


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5 13 भगवान सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी| नवद्वारे पुरे देही नैव कुर्वन्न कारयन् || 5.13 ||  Mentally renouncing all actions and being self-controlled, the embodied one happily rests in the nine-gated city, neither acting nor causing others (body and senses) to act. What kind of attitude should one have towards work and duty?


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5 14 भगवान न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः| न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते || 5.14 ||   Neither does the Lord create agency nor actions for the world, nor union with the fruits of actions; rather, it is Nature that acts. Does the Self create actions and their fruits or results?


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5 15 भगवान नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः| अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः || 5.15 ||   The Lord takes neither the demerit nor the merit of any; knowledge is enveloped by ignorance, and beings are deluded. Does God keep track of a person's sins and merits?


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5 16 भगवान ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः| तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् || 5.16 ||   But to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme Brahman. How can ignorance be destroyed?


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5 17 भगवान तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः| गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः || 5.17 ||   Their intellect absorbed in That, their self being That, established in That, with That as their supreme goal, they go whence there is no return, their sins dispelled by knowledge. How can impurities be removed?


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5 18 भगवान विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि| शुनि चैव श्वपाके च पण्डिताः समदर्शिनः || 5.18 ||   Sages look with an equal eye on a Brahmana endowed with learning and humility, on a cow, an elephant, a dog, and even an outcaste. How do sages look upon saints and sinners?


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5 19 भगवान इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः| निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः || 5.19 ||   Even here in this world, those whose minds rest in reality overcome birth; Brahman is indeed spotless and real; therefore they are established in Brahman. How do equanimous people see the world?


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5 20 भगवान न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्| स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः || 5.20 ||   Resting in Brahman, with a steady intellect and undeluded, the knower of Brahman neither rejoices upon obtaining what is pleasant nor grieves upon obtaining what is unpleasant. How do equanimous people react towards pleasure and pain?


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5 21 भगवान बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्| स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते || 5.21 ||   With the self unattached to external contacts, he finds happiness in the Self; with the self engaged in the meditation of Brahman, he attains endless happiness. How can one enjoy endless happiness?


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5 22 भगवान ये हि संस्पर्शजा भोगा दुःखयोनय एव ते| आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः || 5.22 ||   The enjoyments that arise from contact are only sources of pain, for they have a beginning and an end, O Arjuna; the wise do not rejoice in them. Why is it necessary to be detached from pleasure?


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5 23 भगवान शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्| कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः || 5.23 ||   He who is able, while still here in this world, to withstand the impulse born out of desire and anger before the liberation from the body, he is a Yogi, and he is a happy man. Who is a Yogi? Who is happy? What beings happiness? What brings joy?


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5 24 भगवान योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः| स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति || 5.24 ||   He who is happy within, who rejoices within, and who is illuminated within, that Yogi attains absolute freedom, or Moksha, becoming Brahman himself. Who attains Moksha? Who attains absolute freedom?


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5 25 भगवान लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः| छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः || 5.25 ||   The sages obtain absolute freedom or Moksha when their sins have been destroyed, their dualities have been torn asunder, they are self-controlled, and they are intent on the welfare of all beings. Who attains the bliss of Brahman?


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5 26 भगवान कामक्रोधवियुक्तानां यतीनां यतचेतसाम्| अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् || 5.26 ||   Absolute freedom exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts, and who have realized the Self. Who achieves absolute freedom?


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5 27 भगवान स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः| प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ || 5.27 ||   Shutting out all external contacts and fixing the gaze between the eyebrows, realizing the outgoing and incoming breaths moving within the nostrils. How should one meditate?


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5 28 भगवान यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः| विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः || 5.28 ||   With the senses, mind, and intellect ever controlled, having liberation as their supreme goal, free from desire, fear, and anger, the sage is truly liberated forever. How does a sage become eternally free?


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5 29 भगवान भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्| सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति || 5.29 ||  He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds, and the friend of all beings, attains peace. How do the sages view God?


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6 1 भगवान अनाश्रितः कर्मफलं कार्यं कर्म करोति यः| स संन्यासी च योगी च न निरग्निर्न चाक्रियः || 6.1 ||  The Blessed Lord said: He who performs his bounden duty without depending on the fruits of his actions—he is a sannyasi and a yogi, not he who is without fire and without action. Who is a sannyasin?


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6 2 भगवान यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव| न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन || 6.2 ||  Do you, O Arjuna, know that Yoga is what they call renunciation; no one indeed becomes a Yogi who has not renounced their thoughts. what is the difference between the path of knowledge and Karma Yoga?


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6 3 भगवान आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते| योगारूढस्य तस्यैव शमः कारणमुच्यते || 6.3 ||  For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained Yoga, inaction is said to be the means. for how long should a yogi continue to perform action?


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6 4 भगवान यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते| सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते || 6.4 ||  When a person is not attached to the sense-objects or to actions, having renounced all thoughts, then they are said to have attained Yoga. when is a person said to be established in Yoga?


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6 5 भगवान उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्| आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः || 6.5 ||  One should raise oneself by one's own self alone; let not one lower oneself; for the self alone is one's own friend, and the self alone is one's own enemy. Can our self be our enemy? Can I be my own enemy? Who is our enemy?


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6 6 भगवान बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः| अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् || 6.6 ||  The Self is the friend of the self of him by whom the Self has been conquered; but to the unconquered self, this Self stands in the position of an enemy, like an external foe. who is our friend and who is our enemy?


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6 7 भगवान जितात्मनः प्रशान्तस्य परमात्मा समाहितः| शीतोष्णसुखदुःखेषु तथा मानापमानयोः || 6.7 ||  The Supreme Self of him who is self-controlled and peaceful remains balanced in cold and heat, pleasure and pain, as well as in honor and dishonor. what are the traits of a person with self control?


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6 8 भगवान ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः| युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः || 6.8 ||  The Yogi who is satisfied with the knowledge and wisdom of the Self, who has conquered the senses, and to whom a clod of earth, a piece of stone, and gold are all the same, is said to have attained Nirvikalpa Samadhi. who is a real saint?


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6 9 भगवान सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु| साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते || 6.9 ||  He who is of the same mind towards the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the relatives, the righteous, and the unrighteous, excels. how should we treat our enemies and haters?


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6 10 भगवान योगी युञ्जीत सततमात्मानं रहसि स्थितः| एकाकी यतचित्तात्मा निराशीरपरिग्रहः || 6.10 ||  Let the yogi constantly strive to keep the mind steady, remaining in solitude, alone, with the body and mind controlled, and free from hope and greed. how can a yogi control his mind?


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6 11 भगवान शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः| नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् || 6.11 ||  In a clean spot, having established a firm seat of his own, neither too high nor too low, made of cloth, skin, and kusha grass layered one over the other. how should we sit for meditation? While meditating should we sit on the floor or on a chair or on the bed? Can I meditate while sitting in a chair? Can I meditate while sleeping in my bed? Can I meditate while sitting on my bed?


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6 12 भगवान तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः| उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये || 6.12 ||  There, having made the mind one-pointed, with the actions of the mind and senses controlled, let him, seated on the seat, practice Yoga for the purification of the self. what is the best way to meditate?


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6 13 भगवान समं कायशिरोग्रीवं धारयन्नचलं स्थिरः| संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् || 6.13 ||  Let him firmly hold his body, head, and neck erect and still, gazing at the tip of his nose without looking around. how should we hold our body during meditation?


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6 14 भगवान प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः| मनः संयम्य मच्चित्तो युक्त आसीत मत्परः || 6.14 ||  Serene-minded, fearless, firm in the vow of a Brahmachari, having controlled their mind, thinking of Me and balanced in mind, let them sit, having Me as their supreme goal. what should we think during meditation?


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6 15 भगवान युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः| शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति || 6.15 ||  Thus, always keeping the mind balanced, the yogi, with the mind controlled, attains the peace abiding in Me, culminating in liberation. What is the benefit of meditation?


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6 16 भगवान नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः| न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन || 6.16 ||  Verily, Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is always awake, O Arjuna. how long should we sleep daily? What is the importance of moderation? Is it good to fast for a long time?


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6 17 भगवान युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु| युक्तस्वप्नावबोधस्य योगो भवति दुःखहा || 6.17 ||  Yoga becomes the destroyer of pain for him who is moderate in eating and recreation (such as walking, etc.), who exercises moderation in action, and who is moderate in sleep and wakefulness. is it good to be a workaholic? Is overeating a bad idea?


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6 18 भगवान यदा विनियतं चित्तमात्मन्येवावतिष्ठते| निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा || 6.18 ||  When the perfectly controlled mind rests in the Self alone, free from longing for any of the objects of desire, then it is said, 'He is united'. who is truly spiritual?


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6 19 भगवान यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता| योगिनो यतचित्तस्य युञ्जतो योगमात्मनः || 6.19 ||  As a lamp placed in a windless spot does not flicker, so is the Yogi of a controlled mind, who practices Yoga in the Self, compared. what is a simple analogy for the mind of a yogi? Where in the Gita is the analogy of a lamp in the wind? What are the attributes of a meditative mind?


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6 20 भगवान यत्रोपरमते चित्तं निरुद्धं योगसेवया| यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति || 6.20 ||  When the mind, restrained by the practice of yoga, attains quietude, and when one sees the Self by the Self, they are satisfied in their own Self. what happens when the mind is controlled by the practice of Yoga?


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6 21 भगवान सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्| वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः || 6.21 ||  When he (the Yogi) feels that infinite bliss which can be grasped by the pure intellect and which transcends the senses, and is established therein, never moving away from the reality. what is absolute happiness?


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6 22 भगवान यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः| यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते || 6.22 ||  Having obtained it, he thinks there is no other gain superior to it; established in it, he is not moved even by heavy sorrow. do Yogis also have desires? How can we handle sorrow? How can we handle grief?


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6 23 भगवान तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्| स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा || 6.23 ||  Let this be known by the name of Yoga, the severance from union with pain. This Yoga should be practiced with determination and with an undespairing mind. how can we get rid of sorrow and pain? How can we get rid of misery?


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6 24 भगवान सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः| मनसैवेन्द्रियग्रामं विनियम्य समन्ततः || 6.24 ||  Abandoning unreservedly all desires born of Sankalpa (thought and imagination) and completely restraining the whole group of senses by the mind from all sides. How should we handle our desires?


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6 25 भगवान शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया| आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् || 6.25 ||  Little by little, let him attain steadiness of the intellect by holding it firmly; having made the mind establish itself in the Self, let him not think of anything else. how can we withdraw the senses from the objects?


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6 26 भगवान यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्| ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् || 6.26 ||  From whatever cause the restless and unsteady mind wanders away, let him restrain it from that and bring it under the control of the Self alone. How can I control my unsteady and fickle mind?


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6 27 भगवान प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्| उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् || 6.27 ||  Supreme Bliss indeed comes to this Yogi whose mind is made peaceful, whose passion is quelled, who has become Brahman, and who is free from sin. Is it possible to become free from evil?


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6 28 भगवान युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः| सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते || 6.28 ||  The yogi, always engaging the mind thus (in the practice of yoga), is freed from sins and easily enjoys the infinite bliss of contact with Brahman (the Eternal). What happens when the mind becomes free from impurities?


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6 29 भगवान सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि| ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः || 6.29 ||  With the mind harmonized by Yoga, he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere. How can we experience the same Self in all beings?


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6 30 भगवान यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति| तस्याहं न प्रणश्यामि स च मे न प्रणश्यति || 6.30 ||  He who sees Me everywhere and sees everything in Me, never becomes separated from Me, nor do I from him. Where can we find God?


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6 31 भगवान सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः| सर्वथा वर्तमानोऽपि स योगी मयि वर्तते || 6.31 ||  He who, being established in unity, worships Me, who dwells in all beings, that yogi abides in Me, whatever their mode of living may be. Do all Yogis live in the same way?


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6 32 भगवान आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन| सुखं वा यदि वा दुःखं सः योगी परमो मतः || 6.32 ||  He who, through the likeness of the Self, O Arjuna, sees reality everywhere, be it pleasure or pain, is regarded as the highest Yogi. Who is the highest Yogi?


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6 33 अर्जुन योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन| एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम् || 6.33 ||  Arjuna said, "O Krishna, I do not see how this Yoga of equanimity, which you have taught me, can be maintained steadily, due to the restlessness of the mind." Was Arjuna convinced that the fickle mind can be controlled?


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6 34 अर्जुन चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्| तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् || 6.34 ||  The mind is indeed restless, turbulent, strong, and unyielding, O Krishna; I consider it as difficult to control as controlling the wind. Why did Arjuna think that controlling the mind is very difficult?


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6 35 भगवान असंशयं महाबाहो मनो दुर्निग्रहं चलं| अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || 6.35 ||  The Blessed Lord said, "Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but with practice and dispassion, it can be restrained." What are the primary ingredients required to control the mind?


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6 36 भगवान असंयतात्मना योगो दुष्प्राप इति मे मतिः| वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः || 6.36 ||  I think Yoga is hard to be attained by one with an uncontrolled self, but the self-controlled and striving one can attain it by the appropriate means. What kind of person can attain Yoga?


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6 37 अर्जुन अयतिः श्रद्धयोपेतो योगाच्चलितमानसः| अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति || 6.37 ||  Arjuna said, "He who is unable to control himself, even though he has faith, and whose mind wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna?" What did Arjuna ask about those who are unable to control themselves?


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6 38 अर्जुन कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति| अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि || 6.38 ||  Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed one, deluded on the path of Brahman? What did Arjuna ask about those who fail to attain perfection in Yoga?


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6 39 अर्जुन एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः| त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते || 6.39 ||  O Krishna, please completely dispel this doubt of mine, for it is not possible for anyone but You to do so. Did Arjuna have full faith in Krishna?


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6 40 भगवान पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते| नहि कल्याणकृत्कश्िचद्दुर्गतिं तात गच्छति || 6.40 ||  The Blessed Lord said, "O Arjuna, neither in this world nor in the next will there be destruction for him; none, indeed, who does good, O my son, ever comes to grief." Do those who fail to attain perfection in Yoga end up suffering like others?


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6 41 भगवान प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः| शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते || 6.41 ||  Having attained to the worlds of the righteous and having dwelt there for everlasting years, he who fell from Yoga is born in a house of the pure and wealthy. How can we attain birth in a pure family?


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6 42 भगवान अथवा योगिनामेव कुले भवति धीमताम्| एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् || 6.42 ||  Or he is born in a family of even the wisest of yogis; verily, such a birth is very difficult to obtain in this world. What happens to those who fail to attain perfection in Yoga?


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6 43 भगवान तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्| यतते च ततो भूयः संसिद्धौ कुरुनन्दन || 6.43 ||  Then he comes into contact with the knowledge acquired in his former body and strives even more for perfection, O Arjuna. Does the good effects of our Yoga practice get carried forward to next birth?


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6 44 भगवान पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः| जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते || 6.44 ||  By that same former practice, he is borne on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmanic word. Does our practice of Yoga in this life get carried forward to the next life?


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6 45 भगवान प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः| अनेकजन्मसंसिद्धस्ततो याति परां गतिम् || 6.45 ||  But the Yogi who strives assiduously, purified of sins and perfected gradually over many births, reaches the highest goal. Is it possible to attain the state of Yoga in just one human birth?


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6 46 भगवान तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः| कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन || 6.46 ||  The yogi is thought to be superior to the ascetics, even superior to those who have knowledge obtained through the study of scriptures; he is also superior to men of action; therefore, be thou a yogi, O Arjuna. Are Yogis higher than the ritualists?


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6 47 भगवान योगिनामपि सर्वेषां मद्गतेनान्तरात्मना| श्रद्धावान्भजते यो मां स मे युक्ततमो मतः || 6.47 ||  And among all the Yogis, he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devoted. Who is the best Yogi?


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7 1 भगवान मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः| असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु || 7.1 ||  The Blessed Lord said, "O Arjuna, hear how you shall, without doubt, know Me fully, with your mind intent on Me, practicing Yoga and taking refuge in Me." Did Arjuna get to hear the full knowledge of Yoga in the Gita?


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7 2 भगवान ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः| यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते || 7.2 ||  I will declare to you in full this knowledge combined with realization, after knowing which nothing else remains to be known here. Did Krishna reveal the full knowledge of Yoga in the Gita?


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7 3 भगवान मनुष्याणां सहस्रेषु कश्िचद्यतति सिद्धये| यततामपि सिद्धानां कश्िचन्मां वेत्ति तत्त्वतः || 7.3 ||  Among thousands of men, one may perchance strive for perfection; even among those successful strivers, only one may perchance know Me in essence. Is it easy to know the truth?


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7 4 भगवान भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च| अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा || 7.4 ||  Earth, water, fire, air, ether, mind, intellect, and egoism—thus is My Nature divided eightfold. How many parts does Prakriti have? What is Prakriti? What are the constituents of Prakriti? What is Prakriti composed of?


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7 5 भगवान अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्| जीवभूतां महाबाहो ययेदं धार्यते जगत् || 7.5 ||  O mighty-armed Arjuna, this is the inferior Prakriti; know it as distinct from My higher Prakriti, the very life-element, by which this world is upheld. Is there something beyond or deeper than the physical world we see around us?


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7 6 भगवान एतद्योनीनि भूतानि सर्वाणीत्युपधारय| अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा || 7.6 ||  Know that these two are the womb of all beings; thus, I am the source and dissolution of the whole universe. What is the source of birth of all beings?


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7 7 भगवान मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय| मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव || 7.7 ||  There is nothing higher than Me, O Arjuna. All this is strung on Me, like clusters of gems on a string. Is there anything higher than God in this universe?


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7 8 भगवान रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः| प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु || 7.8 ||  I am the flavor in water, O Arjuna; I am the light in the moon and the sun; I am the syllable Om in all the Vedas, sound in the ether and virility in men. What is Om? What is AUM?


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7 9 भगवान पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ| जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु || 7.9 ||  I am the sweet fragrance in the earth and the brilliance in the fire, the life in all beings, and I am the austerity of ascetics. What can God be compared with in the physical world?


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7 10 भगवान बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्| बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् || 7.10 ||  Know Me, O Arjuna, as the eternal seed of all beings; I am the intelligence of the intelligent, and the splendour of the splendid objects. What is intelligence?


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7 11 भगवान बलं बलवतां चाहं कामरागविवर्जितम्| धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ || 7.11 ||  Of the strong, I am the strength devoid of desire and attachment, and in all beings, I am the desire in accordance with Dharma, O Arjuna. Can we compare God with desires?


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7 12 भगवान ये चैव सात्त्विका भावा राजसास्तामसाश्च ये| मत्त एवेति तान्विद्धि नत्वहं तेषु ते मयि || 7.12 ||  Whatever beings (and objects) that are pure, active, and inert, know that they proceed from Me. They are in Me, yet I am not in them. What are the three states of physical matter or Prakriti?


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7 13 भगवान त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्| मोहितं नाभिजानाति मामेभ्यः परमव्ययम् || 7.13 ||  Deluded by these Natures, composed of the three qualities of Nature, all this world does not know Me as distinct from them and immutable. Why is it so difficult to know God?


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7 14 भगवान दैवी ह्येषा गुणमयी मम माया दुरत्यया| मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते || 7.14 ||  Verily, this divine illusion of Mine, composed of the three qualities, is difficult to cross over; those who take refuge in Me alone, can cross over this illusion. How can we overcome the delusion caused by Maya?


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7 15 भगवान न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः| माययापहृतज्ञाना आसुरं भावमाश्रिताः || 7.15 ||  The evil-doers and the deluded, who are the lowest of men, do not seek Me; those whose knowledge is destroyed by illusion follow the ways of demons. What is a sign of ignorance in human beings?


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7 16 भगवान चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन| आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ || 7.16 ||  Four kinds of virtuous men worship Me, O Arjuna, and they are the distressed, the seekers of knowledge, the seekers of wealth, and the wise, O Lord of the Bharatas. What kind of people worship God?


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7 17 भगवान तेषां ज्ञानी नित्ययुक्त एकभक्ितर्विशिष्यते| प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः || 7.17 ||  Of them, the wise who are ever steadfast and devoted to the One, excel; for I am exceedingly dear to the wise, and they are dear to Me. Who is dearest to God? Are the wise dear to God?


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7 18 भगवान उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्| आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् || 7.18 ||  Indeed, all these are noble; however, I consider the wise man as My very Self; for, he is steadfast in mind and established in Me alone as the supreme goal. Who is closest to God?


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7 19 भगवान बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते| वासुदेवः सर्वमिति स महात्मा सुदुर्लभः || 7.19 ||  At the end of many births, the wise man comes to Me, realizing that all this is Vaasudeva (the innermost Self); such a great soul (Mahatma) is very hard to find. Is it easy to find a man of knowledge?


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7 20 भगवान कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः| तं तं नियममास्थाय प्रकृत्या नियताः स्वया || 7.20 ||  Those whose wisdom has been taken away by this or that desire, go to other gods, following this or that rite, led by their own nature. How do worldly minded people worship God?


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7 21 भगवान यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति| तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् || 7.21 ||  Whatever form any devotee desires to worship with faith, I make that same faith of his firm and unflinching. Is there only way to worship God? Can we worship God in any way we like?


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7 22 भगवान स तया श्रद्धया युक्तस्तस्याराधनमीहते| लभते च ततः कामान्मयैव विहितान् हि तान् || 7.22 ||  Endowed with that faith, he engages in the worship of that form and obtains his desired outcome, which is ordained by Me alone. Does God answer prayers for fulfilment of material desires?


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7 23 भगवान अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्| देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि || 7.23 ||  Verily, the reward (fruit) that accrues to those men of small intelligence is finite. The worshippers of the gods go to them, whereas My devotees come to Me. What is the highest form of prayer?


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7 24 भगवान अव्यक्तं व्यक्ितमापन्नं मन्यन्ते मामबुद्धयः| परं भावमजानन्तो ममाव्ययमनुत्तमम् || 7.24 ||  The foolish think of Me, the Unmanifest, as having manifestation, not knowing My higher, immutable, and most excellent nature. How do ignorant people view an Avatar?


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7 25 भगवान नाहं प्रकाशः सर्वस्य योगमायासमावृतः| मूढोऽयं नाभिजानाति लोको मामजमव्ययम् || 7.25 ||  I am not manifest to all, veiled as I am by the Yoga-Maya. This deluded world does not know Me, who am unborn and imperishable. Can deluded people understand God?


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7 26 भगवान वेदाहं समतीतानि वर्तमानानि चार्जुन| भविष्याणि च भूतानि मां तु वेद न कश्चन || 7.26 ||  I know, O Arjuna, the beings of the past, the present, and the future; however, no one knows Me. Is it possible for the human mind to understand God?


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7 27 भगवान इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत| सर्वभूतानि संमोहं सर्गे यान्ति परन्तप || 7.27 ||  O Bharata, all beings are subject to delusion at birth due to the delusion of the pairs of opposites arising from desire and aversion, O Parantapa. What is the primary cause of delusion?


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7 28 भगवान येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्| ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः || 7.28 ||  But those men of virtuous deeds, whose sins have come to an end and who are freed from the delusion of the pairs of opposites, worship Me steadfastly, with their vows. How do pray to God once they are free from delusions?


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7 29 भगवान जरामरणमोक्षाय मामाश्रित्य यतन्ति ये| ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् || 7.29 ||  Those who strive for liberation from old age and death, taking refuge in Me, realize in full that Brahman, the whole knowledge of the Self, and all action. What should we ask for from God?


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7 30 भगवान साधिभूताधिदैवं मां साधियज्ञं च ये विदुः| प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः || 7.30 ||  Those who know Me with the Adhibhuta (pertaining to the elements), Adhidaiva (pertaining to the gods), and the Adhiyajna (pertaining to the sacrifice) know Me even at the time of death, remaining steadfast in mind. Is it possible to remember God at the time of death?


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8 1 अर्जुन किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम| अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते || 8.1 ||  Arjuna said, "What is Brahman? What is Adhyatma? What is action, O best among men? What is Adhibhuta declared to be? And, what is Adhidaiva said to be?" What did Arjuna want to know about Brahman?


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8 2 अर्जुन अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन| प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः || 8.2 ||  Who and how is Adhiyajna here in this body, O destroyer of Madhu? And how, at the time of death, are You to be known by the self-controlled? What did Arjuna want to know about sacrifice?


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8 3 भगवान अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते| भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः || 8.3 ||  The Blessed Lord said, "Brahman is the Imperishable, the Supreme; its essential nature is called Self-knowledge; the offering (to the gods) that causes the existence and manifestation of beings and sustains them is called action." What is Brahman?


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8 4 भगवान अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्| अधियज्ञोऽहमेवात्र देहे देहभृतां वर || 8.4 ||  Adhibhuta—knowledge of the elements—pertains to My perishable nature, and the Purusha, or the Soul, is the Adhidaiva; I alone am the Adhiyajna here in this body, O best among the embodied. Can God exist in a human body? What is the Purusha? Who is Purusha?


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8 5 भगवान अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्| यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः || 8.5 ||  And whoever, leaving their body, goes forth remembering Me alone at the time of death, they will attain My Being; there is no doubt about this. What is the best way to die?


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8 6 भगवान यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्| तं तमेवैति कौन्तेय सदा तद्भावभावितः || 8.6 ||  Whoever at the end leaves the body, thinking of any being, to that being only does he go, O son of Kunti (Arjuna), due to his constant thought of that being. How is the next birth of a person decided?


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8 7 भगवान तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च| मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् || 8.7 ||  Therefore, at all times, remember Me only and fight. With your mind and intellect fixed on Me, you will undoubtedly come to Me alone. Why should we think about God?


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8 8 भगवान अभ्यासयोगयुक्तेन चेतसा नान्यगामिना| परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् || 8.8 ||  With the mind not moving towards any other thing, made steadfast through the practice of habitual meditation, and constantly meditating, one goes to the Supreme Person, the Resplendent, O Arjuna. What happens if we meditate and do Yoga with focus?


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8 9 भगवान कविं पुराणमनुशासितार मणोरणीयांसमनुस्मरेद्यः| सर्वस्य धातारमचिन्त्यरूप मादित्यवर्णं तमसः परस्तात् || 8.9 ||  Whosoever meditates on the Omniscient, the Ancient, the Ruler of the whole world, minuter than an atom, the supporter of all, of inconceivable form, effulgent like the sun and beyond the darkness of ignorance. What happens to those who meditate on God?


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8 10 भगवान प्रयाणकाले मनसाऽचलेन भक्त्या युक्तो योगबलेन चैव| भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम् || 8.10 ||  At the time of death, with an unwavering mind, endowed with devotion, by the power of Yoga, fixing the whole life-breath in the middle of the two eyebrows, he reaches that resplendent Supreme Person. How should one leave one's body while dying?


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8 11 भगवान यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः| यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये || 8.11 ||  That which is declared to be Imperishable by those who know the Vedas, that which the self-controlled (ascetics or Sannyasins) and passion-free enter, that goal, desiring which celibacy is practised, I will declare to thee in brief. Is there any imperishable goal in this universe?


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8 12 भगवान सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च| मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् || 8.12 ||  Having closed all the gates, confined the mind in the heart, and fixed the life-breath in the head, engage in the practice of concentration. How should one do Yoga? How to practice concentration?


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8 13 भगवान ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्| यः प्रयाति त्यजन्देहं स याति परमां गतिम् || 8.13 ||  Uttering the one-syllabled Om, the Brahman, and remembering Me, he who departs, leaving the body, attains the Supreme Goal. What is the best way to leave the body after death?


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8 14 भगवान अनन्यचेताः सततं यो मां स्मरति नित्यशः| तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः || 8.14 ||  I am easily attainable by that ever-steadfast yogi who constantly and daily remembers me for a long time, not thinking of anything else with a single-minded or one-pointed focus, O Partha. What happens to those who remember God uninterruptedly?


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8 15 भगवान मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्| नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः || 8.15 ||  Having attained Me, these great souls do not take birth again here—a place of pain and impermanence—but have reached the highest perfection of liberation. Are Yogis who have attained the higher perfection in this life once again born in a human body?


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8 16 भगवान आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन| मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते || 8.16 ||  All the worlds, including the world of Brahma, are subject to return again, O Arjuna; but he who reaches Me, O son of Kunti, has no rebirth. Is there rebirth for a person who has reached God?


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8 17 भगवान सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः| रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः || 8.17 ||  Those who know the day of Brahma, which lasts a thousand Yugas, and the night, which also lasts a thousand Yugas, know day and night. How long is one day of Brahma?


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8 18 भगवान अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे| रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके || 8.18 ||  From the Unmanifested, all the manifested worlds proceed upon the arrival of the 'day'; upon the arrival of the 'night', they dissolve indeed into that which is known as the Unmanifested. How does the universe manifest from the unmanifested?


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8 19 भगवान भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते| रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे || 8.19 ||  This same multitude of beings, being born again and again, helplessly dissolves, O Arjuna, into the Unmanifested at the coming of the night and comes forth at the coming of the day. What makes a soul born again and again?


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8 20 भगवान परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः| यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति || 8.20 ||  But verily, there exists higher than this Unmanifested, another Unmanifested Eternal, which is not destroyed even when all beings are destroyed. Is there anything eternal in this every changing universe?


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8 21 भगवान अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्| यं प्राप्य न निवर्तन्ते तद्धाम परमं मम || 8.21 ||  What is known as the Unmanifested and the Imperishable, That is said to be the highest goal. Those who reach It do not return (to this Samsara). That is My supreme abode (place or state). What happens to those who have reached God's abode?


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8 22 भगवान पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया| यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् || 8.22 ||  That highest Purusha, O Arjuna, is attainable by unswerving devotion to Him alone, within Whom all beings dwell and by Whom all this is pervaded. What is the benefit of developing devotion?


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8 23 भगवान यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः| प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ || 8.23 ||  Now I will tell you, O chief of the Bharatas, the times of departure at which the Yogis will return or not return. Is there any significance of time in the attainment of Yoga?


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8 24 भगवान अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्| तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः || 8.24 ||  Fire, light, daytime, the bright fortnight, the six months of the northern path of the sun (the northern solstice) departing, then men who know Brahman go to Brahman. What is the path in time followed by those who attain Yoga?


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8 25 भगवान धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्| तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते || 8.25 ||  Attaining the lunar light through smoke, night time, the dark fortnight, and the six months of the southern path of the sun (the southern solstice), the yogi returns. What happens after the Yogi attains the lunar light?


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8 26 भगवान शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते| एकया यात्यनावृत्तिमन्ययाऽऽवर्तते पुनः || 8.26 ||  The bright and dark paths of the world are thought to be eternal; one leads to no return, and the other leads to return. What are the two black and white paths of the world?


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8 27 भगवान नैते सृती पार्थ जानन्योगी मुह्यति कश्चन| तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन || 8.27 ||  Knowing these paths, O Arjuna, no yogi is deluded; therefore, at all times, be steadfast in yoga. Why should we practice Yoga steadfastly?


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8 28 भगवान वेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम्| अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् || 8.28 ||  Whatever fruit of merit is declared (in the scriptures) to accrue from (the study of) the Vedas, (the performance of) sacrifices, (the practice of) austerities, and gifts, beyond all this goes the Yogi, having known this; and he attains to the Supreme, Primeval (first or ancient) Abode. Is it possible to transcend the rituals of the Vedas?


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9 1 भगवान इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे| ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् || 9.1 ||  The Blessed Lord said, "I shall now declare to thee, who does not cavil, the greatest secret—the knowledge combined with experience (Self-realisation). Having known this, thou shalt be free from evil." Why did Krishna reveal such deep knowledge and truth to Arjuna?


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9 2 भगवान राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्| प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् || 9.2 ||  This is the royal science, the royal secret, the supreme purifier, realizable by direct intuitive knowledge, according to righteousness, very easy to perform and imperishable. Is there something beyond the reach of science?


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9 3 भगवान अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप| अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि || 9.3 ||  Those who have no faith in this Dharma, O Parantapa, return to the path of this world without attaining Me. What happens to those who don't have faith?


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9 4 भगवान मया ततमिदं सर्वं जगदव्यक्तमूर्तिना| मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः || 9.4 ||  All of this world is pervaded by Me in My unmanifest aspect; all beings exist within Me, but I do not dwell within them. Where does God live?


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9 5 भगवान न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्| भूतभृन्न च भूतस्थो ममात्मा भूतभावनः || 9.5 ||  Nor do beings exist in Me (in reality); behold, My divine Yoga, which supports all beings, but does not dwell in them, is My Self, the efficient cause of beings. Does God exist in all beings?


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9 6 भगवान यथाऽऽकाशस्थितो नित्यं वायुः सर्वत्रगो महान्| तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय || 9.6 ||  As the mighty wind, moving everywhere, always rests in the ether, so too, know that all beings rest in Me. What is the relation between God and invidual human beings?


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9 7 भगवान सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम्| कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् || 9.7 ||  All beings, O Arjuna, go into My Nature at the end of a Kalpa; I send them forth again at the beginning of the next Kalpa. How does the cycle of time proceed?


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9 8 भगवान प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः| भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् || 9.8 ||  Animating My Nature, I again and again send forth all this multitude of beings, helpless under the force of Nature. Who or what causes human beings to be born?


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9 9 भगवान न च मां तानि कर्माणि निबध्नन्ति धनञ्जय| उदासीनवदासीनमसक्तं तेषु कर्मसु || 9.9 ||  These acts do not bind Me, O Arjuna, sitting as one indifferent, unattached to those acts. Does God get tangled in the web of Karma?


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9 10 भगवान मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम्| हेतुनाऽनेन कौन्तेय जगद्विपरिवर्तते || 9.10 ||  Under Me, as supervisor, Nature produces the moving and the unmoving; therefore, O Arjuna, the world revolves. Is God involved in the birth and death of living beings?


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9 11 भगवान अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्| परं भावमजानन्तो मम भूतमहेश्वरम् || 9.11 ||  Fools disregard Me, clad in human form, not knowing My higher Being as the great Lord of all beings. Is it wise to believe in God?


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9 12 भगवान मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः| राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः || 9.12 ||  They are possessed of the deceitful nature of demons and undivine beings, filled with vain hopes, vain actions, and vain knowledge that is senseless. What is the nature of deluded people?


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9 13 भगवान महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः| भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् || 9.13 ||  But the great souls, O Arjuna, partaking of My divine nature, worship Me with a single-minded devotion, knowing Me as the imperishable source of all beings. How do wise people view God?


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9 14 भगवान सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः| नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते || 9.14 ||  Always glorifying Me, striving, firm in their vows, prostrating themselves before Me, they worship Me with steadfast devotion. How do wise people treat God?


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9 15 भगवान ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते| एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् || 9.15 ||  Others also, sacrificing with the wisdom-sacrifice, worship Me, the All-Faced, as one, distinct, and manifold. How else can one worship God?


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9 16 भगवान अहं क्रतुरहं यज्ञः स्वधाऽहमहमौषधम्| मंत्रोऽहमहमेवाज्यमहमग्निरहं हुतम् || 9.16 ||  I am Kratu; I am Yajna; I am the offering to the manes; I am the medicinal herbs and all plants; I am the Mantra; I am also the ghee or melted butter; I am the fire; I am the oblation. What are the characteristics of God?


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9 17 भगवान पिताऽहमस्य जगतो माता धाता पितामहः| वेद्यं पवित्रमोंकार ऋक् साम यजुरेव च || 9.17 ||  I am the father of this world, the mother, the dispenser of the fruits of actions, and the grandfather; the one thing to be known, the purifier, the sacred monosyllable (Om), and also the Rik, Sama, and Yajur Vedas. Who is the father of this world? Who is the mother of this world? Who is the dispenser of the fruits of action?


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9 18 भगवान गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत्| प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् || 9.18 ||  I am the goal, the supporter, the Lord, the witness, the abode, the shelter, the friend, the origin, the dissolution, the foundation, the treasure-house, and the imperishable seed. Who is the supporter of this universe? Who is the witness of this universe?


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9 19 भगवान तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च| अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन || 9.19 ||  As the sun, I give heat; I withhold and send forth the rain; I am immortality and also death, existence and non-existence, O Arjuna. Who is the cause of immortality and death?


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9 20 भगवान त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते| ते पुण्यमासाद्य सुरेन्द्रलोक मश्नन्ति दिव्यान्दिवि देवभोगान् || 9.20 ||  The knowers of the three Vedas, the drinkers of Soma, purified of all sins, worshipping Me through sacrifices, pray for the way to heaven; they reach the holy world of the Lord of the gods and enjoy the divine pleasures of the gods in heaven. How can we reach heaven?


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9 21 भगवान ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति| एव त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते || 9.21 ||  They, having enjoyed the vast heaven, enter the world of mortals when their merit is exhausted; thus abiding by the injunctions of the three (Vedas) and desiring objects of desires, they attain to the state of coming and going. Is heaven eternal?


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9 22 भगवान अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते| तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् || 9.22 ||  For those men who worship Me alone, thinking of no one else, for those ever-united, I secure what they have not already possessed and preserve what they already possess. Does God take care of those who worship him or her?


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9 23 भगवान येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयाऽन्विताः| तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् || 9.23 ||  Even those devotees who, endowed with faith, worship other gods, worship Me alone, O Arjuna, but by the wrong method. Are the Gods of all religions the same?


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9 24 भगवान अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च| न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते || 9.24 ||  For I alone am the enjoyer and Lord of all sacrifices; but they do not know Me in reality, and thus they return to this mortal world. Who is the lord of all the sacrifices?


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9 25 भगवान यान्ति देवव्रता देवान् पितृ़न्यान्ति पितृव्रताः| भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् || 9.25 ||  The worshippers of the gods go to them; the ancestor-worshippers go to the manes; the worshippers of the deities who preside over the elements go to them; but My devotees come to Me. Do all religious people reach the same God?


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9 26 भगवान पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति| तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः || 9.26 ||  Whoever offers Me with devotion a leaf, a flower, a fruit, or a little water, that, so offered devotedly by the pure-minded, I accept. What should we give to God?


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9 27 भगवान यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्| यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् || 9.27 ||  Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give, whatever austerity you practice, O Arjuna, do it as an offering to Me. What kind of attitude should we have towards God? How should we eat our food? What is devotion? What is love? What is Bhakti? What is faith? How can I best utilise my time? What is the best use of time? What is the best way to live?


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9 28 भगवान शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः| संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि || 9.28 ||  Thus, you shall be freed from the bonds of actions yielding good and evil fruits; with the mind steadfast in the Yoga of renunciation, and liberated, you shall come to Me. Can we get rid of the bad results of our actions or Karma and keep only the good ones?


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9 29 भगवान समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः| ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् || 9.29 ||  I am the same to all beings; there is none hateful or dear to Me; but those who worship Me with devotion are in Me, and I am also in them. Does God treat everyone equally?


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9 30 भगवान अपि चेत्सुदुराचारो भजते मामनन्यभाक्| साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः || 9.30 ||  Even if the most sinful worships Me, with devotion to no one else, he should indeed be regarded as righteous, for he has rightly resolved. Do sinful people also have a hope for liberation?


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9 31 भगवान क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति| कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति || 9.31 ||  Soon he becomes righteous and attains eternal peace; O Arjuna, proclaim thou for certain that My devotee never perishes. Does God take care of his devotees?


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9 32 भगवान मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः| स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् || 9.32 ||  For, taking refuge in Me, they who, O Arjuna, may be of a sinful birth—women, Vaisyas, and Sudras—attain the Supreme Goal. Is liberation reserved only for upper caste people? Can women attain libertation? Can lower caste people attain liberation? Can shudras attain liberation?


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9 33 भगवान किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा| अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् || 9.33 ||  How much more easily, then, do Brahmins and devoted royal saints attain the goal? Having come to this impermanent and unhappy world, do thou worship Me. Can royal saints attain salvation?


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9 34 भगवान मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु| मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः || 9.34 ||  Fix your mind on Me; be devoted to Me; sacrifice to Me; bow down to Me; having thus united your whole self to Me, taking Me as the supreme goal, you will come to Me. What is the best way to achieve salvation?


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10 1 भगवान भूय एव महाबाहो श्रृणु मे परमं वचः| यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया || 10.1 ||  The Blessed Lord said, Again, O mighty-armed Arjuna, listen to my supreme word which I will declare to you, who are beloved, for your welfare. Was Arjuna dear to Krishna?


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10 2 भगवान न मे विदुः सुरगणाः प्रभवं न महर्षयः| अहमादिर्हि देवानां महर्षीणां च सर्वशः || 10.2 ||  Neither the hosts of the gods nor the great sages know My origin; for I am the source of all the gods and the great sages in every way. How difficult to know and understand God?


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10 3 भगवान यो मामजमनादिं च वेत्ति लोकमहेश्वरम्| असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते || 10.3 ||  He who knows Me as unborn and beginningless, as the great Lord of the worlds, he among mortals is undeluded and is liberated from all sins. How can we git rid of all sin?


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10 4 भगवान बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः| सुखं दुःखं भवोऽभावो भयं चाभयमेव च || 10.4 ||  Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, existence or birth, non-existence or death, fear, and also fearlessness. What are the qualities of a spiritual person or a devotee?


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10 5 भगवान अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः| भवन्ति भावा भूतानां मत्त एव पृथग्विधाः || 10.5 ||  Non-injury, equanimity, contentment, austerity, beneficence, fame, and ill-fame—these different qualities of beings arise from Me alone. What qualities arise from God?


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10 6 भगवान महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा| मद्भावा मानसा जाता येषां लोक इमाः प्रजाः || 10.6 ||  The seven great sages, the ancient four, and the Manus, possessing powers like Mine (due to their minds being fixed on Me), were born from My mind; from them, these creatures have been born in this world. What was Manu?


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10 7 भगवान एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः| सोऽविकम्पेन योगेन युज्यते नात्र संशयः || 10.7 ||  He who truly knows these manifold manifestations of My Being and this Yoga-power of Mine, becomes established in unshakable Yoga; there is no doubt about it. How can we become established in unshakeable Yoga?


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10 8 भगवान अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते| इति मत्वा भजन्ते मां बुधा भावसमन्विताः || 10.8 ||  I am the source of all; from me everything evolves; Understanding this, the wise, endowed with meditation, worship me. What is the origin of this universe?


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10 9 भगवान मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्| कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च || 10.9 ||  With their minds and lives wholly absorbed in Me, they enlighten each other and ever speak of Me, being satisfied and delighted. How do the Yogis live?


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10 10 भगवान तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्| ददामि बुद्धियोगं तं येन मामुपयान्ति ते || 10.10 ||  To those who are ever steadfast, worshipping me with love, I give the yoga of discrimination, by which they come to me. Does God help those who worship him (or her)?


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10 11 भगवान तेषामेवानुकम्पार्थमहमज्ञानजं तमः| नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता || 10.11 ||  Out of mere compassion for them, I, dwelling within their selves, destroy the darkness born of ignorance with the luminous lamp of knowledge. Does God dispel the ignorance of those who are devoted to him (or her)?


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10 12 अर्जुन परं ब्रह्म परं धाम पवित्रं परमं भवान्| पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् || 10.12 ||  Arjuna said, "You are the Supreme Brahman, the supreme abode, the supreme purifier, eternal, divine Person, the primeval God, unborn, and omnipresent." What did Arjuna say in praise of Krishna?


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10 13 अर्जुन आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा| असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे || 10.13 ||  All the sages have thus declared Thee, as also the divine sage Narada; so also Asita, Devala, and Vyasa; and now Thou Thyself dost say so to me. What did Arjuna say about Narada?


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10 14 अर्जुन सर्वमेतदृतं मन्ये यन्मां वदसि केशव| न हि ते भगवन् व्यक्ितं विदुर्देवा न दानवाः || 10.14 ||  I believe all that You have said to me to be true, O Krishna; indeed, O blessed Lord! Neither the gods nor the demons know Your manifestation (origin). Does Arjuna believe all that Krishna told him in the Gita?


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10 15 अर्जुन स्वयमेवात्मनाऽत्मानं वेत्थ त्वं पुरुषोत्तम| भूतभावन भूतेश देवदेव जगत्पते || 10.15 ||  Verily, Thou Thyself knowest Thyself by Thyself, O Supreme Person, O source and Lord of all beings, O God of gods, O ruler of the world! Did Arjuna believe in Krishna?


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10 16 अर्जुन वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः| याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि || 10.16 ||  You should indeed tell, without reserve, of your divine glories by which you exist, pervading all these worlds. (No one else can do so.) What more did Arjuna want to hear from Krishna?


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10 17 अर्जुन कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन्| केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया || 10.17 ||  How shall I, ever meditating, know you, O Yogin? In what aspects or things, O blessed Lord, should I think of you? What did Arjuna ask about meditation?


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10 18 अर्जुन विस्तरेणात्मनो योगं विभूतिं च जनार्दन| भूयः कथय तृप्तिर्हि श्रृण्वतो नास्ति मेऽमृतम् || 10.18 ||  Tell me again in detail, O Krishna, of your yogic power and glory; for I am not satiated with what I have heard of your life-giving and nectar-like speech. Did Arjuna ever ask Krishna to repeat what he had already said?


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10 19 भगवान हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः| प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे || 10.19 ||  The Blessed Lord said, "Very well! Now I will declare to you My divine glories in their prominence, O Arjuna; there is no end to their detailed description." Did Krishna ever repeat what he had already said in the Gita?


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10 20 भगवान अहमात्मा गुडाकेश सर्वभूताशयस्थितः| अहमादिश्च मध्यं च भूतानामन्त एव च || 10.20 ||  I am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle, and the end of all beings. Is God same as the Self that dwells in all beings?


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10 21 भगवान आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान्| मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी || 10.21 ||  Among the twelve Adityas, I am Vishnu; among luminaries, the radiant sun; among the seven or forty-nine Maruts, I am Marichi; among stars, I am the moon. Which luminous body did Krishna compare God with?


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10 22 भगवान वेदानां सामवेदोऽस्मि देवानामस्मि वासवः| इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना || 10.22 ||  Among the Vedas, I am the Sama-Veda; among the gods, I am Vasava; among the senses, I am the mind; and among living beings, I am intelligence. Which Veda did Krishna compare God with?


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10 23 भगवान रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम्| वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् || 10.23 ||  And among the Rudras, I am Sankara; among the Yakshas and Rakshasas, the Lord of Wealth (Kubera); among the Vasus, I am Pavaka (Fire); and among the seven mountains, I am Meru. Which mountain did Krishna compare God with?


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10 24 भगवान पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम्| सेनानीनामहं स्कन्दः सरसामस्मि सागरः || 10.24 ||  And, among the household priests of kings, O Arjuna, know Me to be the chief, Brihaspati; among the army generals, I am Skanda; among lakes, I am the ocean. Which water reservoir did Krishna compare God with?


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10 25 भगवान महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्| यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः || 10.25 ||  Among the great sages, I am Bhrigu; among words, I am the one syllable (Om); among sacrifices, I am the sacrifice of silent repetition; among the immovable things, I am the Himalayas. Which sage did Krishna compare God with?


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10 26 भगवान अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः| गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः || 10.26 ||  Among all the trees, I am the Peepul; among the divine sages, I am Narada; among the Gandharvas, I am Chitraratha; among the perfected, I am the sage Kapila. Which tree did Krishna compare God with?


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10 27 भगवान उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्| ऐरावतं गजेन्द्राणां नराणां च नराधिपम् || 10.27 ||  Know Me as Ucchaisravas, born of nectar, among horses; Airavata among lordly elephants; and the king among men. Which horse and elephant did Krishna compare God with?


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10 28 भगवान आयुधानामहं वज्रं धेनूनामस्मि कामधुक्| प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः || 10.28 ||  Among weapons, I am the thunderbolt; among cows, I am the wish-fulfilling cow called Kamadhenu; I am the progenitor, the god of love; among serpents, I am Vasuki. Which weapon did Krishna compare God with?


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10 29 भगवान अनन्तश्चास्मि नागानां वरुणो यादसामहम्| पितृ़णामर्यमा चास्मि यमः संयमतामहम् || 10.29 ||  I am Ananta among the Nagas; I am Varuna among water-deities; Aryaman among the Manes; I am Yama among the governors. Which aquatic being did Krishna compare God with?


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10 30 भगवान प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्| मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् || 10.30 ||  And I am Prahlada among the demons, I am Time among reckoners, I am the lion among beasts, and Vainateya (Garuda) among birds. Which bird did Krishna compare God with?


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10 31 भगवान पवनः पवतामस्मि रामः शस्त्रभृतामहम्| झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी || 10.31 ||  Among the purifiers, I am the wind; among the warriors, I am Rama; among the fishes, I am the shark; among the streams, I am the Ganga. Which warrior did Krishna compare God with?


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10 32 भगवान सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन| अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् || 10.32 ||  Among creations I am the beginning, the middle, and the end, O Arjuna; among the sciences, I am the science of the Self; and I am the logic among controversialists. Which science did Krishna compare God with?


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10 33 भगवान अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च| अहमेवाक्षयः कालो धाताऽहं विश्वतोमुखः || 10.33 ||  Among the letters of the alphabet, I am the letter 'A' and the dual among compounds. I am verily the inexhaustible and everlasting time; I am the dispenser of the fruits of actions, having faces in all directions. What letter did Krishna compare God with?


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10 34 भगवान मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम्| कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा || 10.34 ||  And I am the all-devouring Death, and the source of prosperity for those who are to be prosperous; among the feminine qualities, I am fame, prosperity, speech, memory, intelligence, firmness, and forgiveness. Which feminine quality did Krishna compare God with?


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10 35 भगवान बृहत्साम तथा साम्नां गायत्री छन्दसामहम्| मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः || 10.35 ||  Among the hymns, I am the Brihatsaman; among meters, I am Gayatri; among months, I am Margasirsha; among seasons, I am the flowery season. Which hymn did Krishna compare God with?


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10 36 भगवान द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम्| जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् || 10.36 ||  I am the gambling of the deceitful; I am the splendor of the splendid; I am victory; I am the resolve of the resolute; I am the goodness of the good. Which fraudulent activity did Krishna compare God with?


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10 37 भगवान वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः| मुनीनामप्यहं व्यासः कवीनामुशना कविः || 10.37 ||  Among the Vrishnis, I am Vaasudeva; among the Pandavas, I am Arjuna; among the sages, I am Vyasa; among the poets, I am Usanas, the poet. Which Pandava did Krishna compare God with?


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10 38 भगवान दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्| मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् || 10.38 ||  Of those who punish, I am the scepter; among those who seek victory, I am statesmanship; and among secrets, I am silence; I am knowledge among knowers. Which secret did Krishna compare God with?


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10 39 भगवान यच्चापि सर्वभूतानां बीजं तदहमर्जुन| न तदस्ति विना यत्स्यान्मया भूतं चराचरम् || 10.39 ||  And whatever is the seed of all beings, that too am I, O Arjuna; there is no being, be it moving or unmoving, that can exist without Me. Can anything exist without God?


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10 40 भगवान नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप| एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया || 10.40 ||  There is no end to My divine glories, O Arjuna, but this is a brief statement by Me of the particulars of My divine glory. What are the limitations of God and his manifestations?


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10 41 भगवान यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा| तत्तदेवावगच्छ त्वं मम तेजोंऽशसंभवम् || 10.41 ||  Whatever being there is glorious, prosperous, or powerful, know that to be a manifestation of a part of My splendor. What is the source of power and energy in human beings?


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10 42 भगवान अथवा बहुनैतेन किं ज्ञातेन तवार्जुन| विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् || 10.42 ||  But, of what avail is the knowledge of all these details to you, O Arjuna? I exist, supporting this whole world with one part of Myself. Is it useful to have a detailed knowledge of how the universe functions?


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11 1 अर्जुन मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्| यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम || 11.1 ||  Arjuna said, By this explanation of the highest secret concerning the Self which Thou hast spoken, for the sake of blessing me, my delusion has been dispelled. Did Arjuna's delusion get dispelled?


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11 2 अर्जुन भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया| त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् || 11.2 ||  The origin and destruction of beings have been heard in detail from You, O lotus-eyed Lord, and also Your inexhaustible greatness. Did Arjuna hear the Gita in detail?


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11 3 अर्जुन एवमेतद्यथात्थ त्वमात्मानं परमेश्वर| द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम || 11.3 ||  Now, O Supreme Lord, as Thou hast thus described Thyself, O Supreme Person, I wish to behold Thy divine form. When did Arjuna want to see Krishna's divine form?


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11 4 अर्जुन मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो| योगेश्वर ततो मे त्वं दर्शयाऽत्मानमव्ययम् || 11.4 ||  If Thou, O Lord, thinkest it possible for me to see it, do Thou, then, O Lord of the Yogis, show me Thy imperishable Self. Where in Gita did Arjuna ask Krishna to reveal his divine form?


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11 5 भगवान पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः| नानाविधानि दिव्यानि नानावर्णाकृतीनि च || 11.5 ||  The Blessed Lord said, "Behold, O Arjuna, forms of Mine, by the hundreds and thousands, of different sorts, divine, and of various colors and shapes." Where in the Gita did Krishna start revealing his divine form to Arjuna?


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11 6 भगवान पश्यादित्यान्वसून्रुद्रानश्िवनौ मरुतस्तथा| बहून्यदृष्टपूर्वाणि पश्याऽश्चर्याणि भारत || 11.6 ||  Behold the Adityas, the Vasus, the Rudras, the two Asvins, and the Maruts; behold many wonders never before seen, O Arjuna. What did Arjuna first see in Krishna's divine form?


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11 7 भगवान इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्| मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि || 11.7 ||  Now, behold, O Arjuna, in this My body, the entire universe centered in one, including the moving and the unmoving, and whatever else you desire to see. Did Krishna show Arjuna the whole universe in his divine form?


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11 8 भगवान न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा| दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् || 11.8 ||  But you are not able to behold Me with these your own eyes; I give you the divine eye; behold My lordly Yoga. Is it possible to see God with our own eyes?


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11 9 सञ्जय एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः| दर्शयामास पार्थाय परमं रूपमैश्वरम् || 11.9 ||  Sanjaya said, Having thus spoken, O king, the great Lord of Yoga, Hari (Krishna), showed Arjuna His supreme form as the Lord. What did Sanjay say on seeing Krishna's divine form?


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11 10 सञ्जय अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्| अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् || 11.10 ||  With numerous mouths and eyes, with numerous wondrous sights, with numerous divine adornments, with numerous divine weapons uplifted, such a form He showed. How did Sanjay describe Krishna's divine form?


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11 11 सञ्जय दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्| सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् || 11.11 ||  Wearing divine garlands and apparel, anointed with divine unguents, the all-wonderful, resplendent Being is endless with faces on all sides. What was Krishna wearing when he showed his divine form?


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11 12 सञ्जय दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता| यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः || 11.12 ||  If the splendour of a thousand suns were to blaze out simultaneously in the sky, that would be the splendour of that mighty being. How was the splendour of Krishna's divine form?


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11 13 सञ्जय तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा| अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा || 11.13 ||  There, in the body of the God of gods, Arjuna then saw the entire universe resting in one, with its myriad of divisions. How vast was Krishna's divine form?


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11 14 सञ्जय ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः| प्रणम्य शिरसा देवं कृताञ्जलिरभाषत || 11.14 ||  Then, Arjuna, filled with wonder and his hair standing on end, bowed his head to the God and spoke with palms joined. What was Arjuna's physical reaction on seeing Krishna's divine form?


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11 15 अर्जुन पश्यामि देवांस्तव देव देहे सर्वांस्तथा भूतविशेषसङ्घान्| ब्रह्माणमीशं कमलासनस्थ मृषींश्च सर्वानुरगांश्च दिव्यान् || 11.15 ||   Arjuna said, "O God, I see all the gods in Your body, as well as hosts of various classes of beings, Brahma the Lord seated on the lotus, all the sages, and the celestial serpents." Did Arjuna see other Gods in Krishna's divine form?


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11 16 अर्जुन अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम्| नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप || 11.16 ||  I see You with boundless form on every side, with many arms, stomachs, mouths, and eyes; neither the end nor the middle nor the beginning do I see, O Lord of the Universe, O Cosmic Form. Did Krishna's divine form have a beginning and an end? What is the proof of God's existence? What is the proof of God? How do we know that God exists?


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11 17 अर्जुन किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतोदीप्तिमन्तम्| पश्यामि त्वां दुर्निरीक्ष्यं समन्ता द्दीप्तानलार्कद्युतिमप्रमेयम् || 11.17 ||  I see You with the diadem, club, and discus, a mass of radiance shining everywhere, very hard to look at, blazing all around like a burning fire and the sun, and immeasurable. How can we describe Krishna's divine form?


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11 18 अर्जुन त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम्| त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे || 11.18 ||  You are the Imperishable, the Supreme Being, worthy of being known. You are the great treasure-house of this universe; You are the imperishable protector of the eternal Dharma; You are the Primal Person, I believe. After seeing Krishna's divine form, was Arjuna convinced that he indeed is the supreme God?


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11 19 अर्जुन अनादिमध्यान्तमनन्तवीर्य मनन्तबाहुं शशिसूर्यनेत्रम्| पश्यामि त्वां दीप्तहुताशवक्त्रम् स्वतेजसा विश्वमिदं तपन्तम् || 11.19 ||  I see You without beginning, middle, or end, infinite in power, with endless arms, the sun and moon as Your eyes, the burning fire Your mouth, heating the entire universe with Your radiance. How many arms and eyes did Krishna's divine form have?


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11 20 अर्जुन द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः| दृष्ट्वाऽद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन् || 11.20 ||  This space between the earth and the heavens, and all the quarters, is filled by You alone; having seen this, Your wonderful and terrible form, the three worlds are trembling with fear, O great-souled Being. Did Krishna's divine form invoke love or fear?


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11 21 अर्जुन अमी हि त्वां सुरसङ्घा विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति| स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः || 11.21 ||   Verily, these hosts of gods enter into Thee; some extol Thee with joined palms in fear, saying, 'May it be well!' Bands of great sages and perfected ones praise Thee with complete hymns. Are the devas afraid of the supreme God?


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11 22 अर्जुन रुद्रादित्या वसवो ये च साध्या विश्वेऽश्िवनौ मरुतश्चोष्मपाश्च| गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वां विस्मिताश्चैव सर्वे || 11.22 ||  The Rudras, Adityas, Vasus, Sadhyas, Visvedevas, the two Asvins, Maruts, the Manus, and the hosts of celestial singers, Yakshas, demons, and the perfected ones, all look upon Thee with great amazement. How do the Devas look upon God?


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11 23 अर्जुन रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम्| बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाऽहम् || 11.23 ||  Having seen Your immeasurable form with many mouths and eyes, O mighty-armed one, with many arms, thighs, and feet, with many stomachs and fearsome with many teeth, the worlds are terrified, and so am I. Was Arjuna terrified after seeing Krishna's divine form?


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11 24 अर्जुन नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम्| दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो || 11.24 ||  On seeing Thee, touching the sky, shining in many colors, with mouths wide open, with large fiery eyes, I am terrified at heart and find neither courage nor peace, O Vishnu. Why was Arjuna scared after seeing Krishna's divine form?


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11 25 अर्जुन दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि| दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास || 11.25 ||  Having seen Thy mouths fearful with teeth blazing like the fires of cosmic dissolution, I know not the four quarters, nor do I find peace. Have mercy, O Lord of the gods, O abode of the universe. Did Arjuna feel comfortable on seeing Krishna's divine form?


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11 26 अर्जुन अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः| भीष्मो द्रोणः सूतपुत्रस्तथाऽसौ सहास्मदीयैरपि योधमुख्यैः || 11.26 ||  All the sons of Dhritarashtra, along with the hosts of kings of the earth, Bhishma, Drona, and Karna, as well as the chief among our warriors. Did Arjuna see the Kauravas inside Krishna?


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11 27 अर्जुन वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि| केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः || 11.27 ||  Some hurry into Your mouths with their terrible teeth, fearful to behold. Some are found stuck in the gaps between the teeth, their heads crushed to powder. Did Arjuna see warriors being crushed by Krishna?


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11 28 अर्जुन यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति| तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभिविज्वलन्ति || 11.28 ||  Verily, just as many torrents of rivers flow towards the ocean, so too these heroes in the world of men enter Thy flaming mouths. What did Arjuna compare Krishna's mouth with?


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11 29 अर्जुन यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः| तथैव नाशाय विशन्ति लोका स्तवापि वक्त्राणि समृद्धवेगाः || 11.29 ||  As moths hurriedly rush into a blazing fire, leading to their own destruction, so too these creatures hurry into Your mouths, leading to their own destruction. What did Arjuna compare the creatures entering Krishna's mouth with?


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11 30 अर्जुन लेलिह्यसे ग्रसमानः समन्ता ल्लोकान्समग्रान्वदनैर्ज्वलद्भिः| तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो || 11.30 ||  Thou lickest up, devouring all the worlds on every side with Thy flaming mouths. Thy fierce rays, filling the whole world with radiance, burn, O Vishnu! How did Arjuna describe various living beings entering Krishna's divine form?


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11 31 अर्जुन आख्याहि मे को भवानुग्ररूपो नमोऽस्तु ते देववर प्रसीद| विज्ञातुमिच्छामि भवन्तमाद्यं न हि प्रजानामि तव प्रवृत्तिम् || 11.31 ||  Tell me, who you are, so fierce of form. I offer my salutations to you, O God Supreme; have mercy on me. I desire to know you, the original Being. I do not indeed know your workings. What did Arjuna ask Krishna to do after seeing his terrifying divine form?


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11 32 भगवान कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः| ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः || 11.32 ||  The Blessed Lord said, "I am the full-grown, world-destroying Time, now engaged in destroying the worlds. Even without you, none of the warriors arrayed in the hostile armies will live." Were the warriors in the Mahabharata war destined to die?


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11 33 भगवान तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्| मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् || 11.33 ||  Therefore, stand up and obtain fame. Conquer the enemies and enjoy the unparalleled kingdom. Verily, by Me they have already been slain; be thou a mere instrument, O Arjuna. Was Arjuna merely an intrument in the war to carry out mass termination of human beings?


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11 34 भगवान द्रोणं च भीष्मं च जयद्रथं च कर्णं तथाऽन्यानपि योधवीरान्| मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् || 11.34 ||  Drona, Bhishma, Jayadratha, Karna, and other brave warriors have already been slain by Me; do not be distressed with fear; fight and you shall conquer your enemies in battle. How did Krishna convince Arjuna that he is going to win in the war?


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11 35 सञ्जय एतच्छ्रुत्वा वचनं केशवस्य कृताञ्जलिर्वेपमानः किरीटी| नमस्कृत्वा भूय एवाह कृष्णं सगद्गदं भीतभीतः प्रणम्य || 11.35 ||  Sanjaya said, Having heard that speech of Lord Krishna, Arjuna, with joined palms, trembling, prostrated himself, again addressing Krishna in a choked voice, bowing down, overwhelmed with fear. Was Arjuna choked with emotion on seeing Krishna's divine form?


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11 36 अर्जुन स्थाने हृषीकेश तव प्रकीर्त्या जगत् प्रहृष्यत्यनुरज्यते च| रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः || 11.36 ||  Arjuna said, "It is fitting, O Krishna, that the world delights and rejoices in Your praise; demons fly in fear in all directions and the hosts of the perfected ones bow to You." Who is afraid of God?


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11 37 अर्जुन कस्माच्च ते न नमेरन्महात्मन् गरीयसे ब्रह्मणोऽप्यादिकर्त्रे| अनन्त देवेश जगन्निवास त्वमक्षरं सदसत्तत्परं यत् || 11.37 ||  And why should they not, O great Soul, bow to Thee Who art greater than all else, the primal cause even of the Creator (Brahma), O Infinite Being, O Lord of the gods, O Abode of the universe; Thou art the imperishable, the Being, the non-being, and That which is supreme—that which is beyond the Being and the non-being. Why do the sages bow down to God?


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11 38 अर्जुन त्वमादिदेवः पुरुषः पुराण स्त्वमस्य विश्वस्य परं निधानम्| वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप || 11.38 ||  You are the primal God, the ancient Purusha, the supreme refuge of this universe, the knower, the knowable, and the supreme Abode. Through You, the universe is pervaded, O Being of infinite forms. who is the knower as well as the object of knowledge?


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11 39 अर्जुन वायुर्यमोऽग्निर्वरुणः शशाङ्कः प्रजापतिस्त्वं प्रपितामहश्च| नमो नमस्तेऽस्तु सहस्रकृत्वः पुनश्च भूयोऽपि नमो नमस्ते || 11.39 ||  You are Vayu, Yama, Agni, Varuna, the moon, the Creator, and the great-grandfather. I offer my salutations to You a thousand times, and again I offer my salutations to You. What does Arjuna compare Krishna with?


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11 40 अर्जुन नमः पुरस्तादथ पृष्ठतस्ते नमोऽस्तु ते सर्वत एव सर्व| अनन्तवीर्यामितविक्रमस्त्वं सर्वं समाप्नोषि ततोऽसि सर्वः || 11.40 ||  Salutations to You in front and behind! Salutations to You on every side! O All! You, infinite in power and prowess, pervade all; therefore You are all. Did Arjuna finally realise that Krishna was God himself?


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11 41 अर्जुन सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति| अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि || 11.41 ||  Whatever I have presumptuously said from carelessness or love, addressing You as O Krishna! O Yadava! O Friend! regarding You merely as a friend, unknowing of Your greatness. When did Arjuna develop devotion towards Krishna?


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11 42 अर्जुन यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु| एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम् || 11.42 ||  In whatever way I may have insulted You for the sake of fun, while at play, reposing, sitting, or at meals, when alone (with You), O Krishna, or in company, that I implore You, immeasurable one, to forgive. Did Arjuna ever treat Krishna with disrespect?


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11 43 अर्जुन पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान्| न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव || 11.43 ||  Thou art the Father of this world, both moving and unmoving. Thou art to be adored by this world; Thou, the greatest Guru; for none exists who is equal to Thee; how then could there be another superior to Thee in the three worlds, O Being of unrivaled power? Did Arjuna realise that Krishna was the highest being?


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11 44 अर्जुन तस्मात्प्रणम्य प्रणिधाय कायं प्रसादये त्वामहमीशमीड्यम्| पितेव पुत्रस्य सखेव सख्युः प्रियः प्रियायार्हसि देव सोढुम् || 11.44 ||  Therefore, bowing down and prostrating my body, I crave Thy forgiveness, O adorable Lord. As a father forgives his son, a friend his dear friend, a lover his beloved, even so may Thou forgive me, O God. When did Arjuna ask for Krishna's mercy?


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11 45 अर्जुन अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा भयेन च प्रव्यथितं मनो मे| तदेव मे दर्शय देव रूपं प्रसीद देवेश जगन्निवास || 11.45 ||  I am delighted, having seen something never seen before; yet my mind is distressed with fear. Show me that form only, O God; have mercy, O God of gods, O Abode of the universe. Was Arjuna delighted after seeing Krishna's divine form?


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11 46 अर्जुन किरीटिनं गदिनं चक्रहस्त मिच्छामि त्वां द्रष्टुमहं तथैव| तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते || 11.46 ||  I desire to see You as before, crowned, bearing a mace, with the discus in hand, in Your former form only, having four arms, O thousand-armed, Cosmic Being. When did Arjuna ask Krishna to show his gracious form?


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11 47 भगवान मया प्रसन्नेन तवार्जुनेदं रूपं परं दर्शितमात्मयोगात्| तेजोमयं विश्वमनन्तमाद्यं यन्मे त्वदन्येन न दृष्टपूर्वम् || 11.47 ||  The Blessed Lord said, "O Arjuna, this Cosmic Form has graciously been shown to you by Me through My own Yogic power. It is full of splendour, primeval, and infinite; this Cosmic Form of Mine has never been seen before by anyone other than you." Had anyone seen Krishna's divine form before Arjuna?


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11 48 भगवान न वेदयज्ञाध्ययनैर्न दानै र्न च क्रियाभिर्न तपोभिरुग्रैः| एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर || 11.48 ||  Neither by the study of the Vedas, nor by gifts, nor by sacrifices, nor by severe austerities, can I be seen in this form in the world of men by any other than yourself, O great hero of the Kurus (Arjuna). Can we get to see Krishna's divine form through austerities? Can we get to see God through austerities?


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11 49 भगवान मा ते व्यथा मा च विमूढभावो दृष्ट्वा रूपं घोरमीदृङ्ममेदम्| व्यपेतभीः प्रीतमनाः पुनस्त्वं तदेव मे रूपमिदं प्रपश्य || 11.49 ||  Do not be afraid, nor be bewildered on seeing such a terrible form of Mine; with your fear dispelled and with a gladdened heart, now behold again this former form of Mine. Did Krishna get back to his usual form in the war?


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11 50 सञ्जय इत्यर्जुनं वासुदेवस्तथोक्त्वा स्वकं रूपं दर्शयामास भूयः| आश्वासयामास च भीतमेनं भूत्वा पुनः सौम्यवपुर्महात्मा || 11.50 ||  Sanjaya said, Having thus spoken to Arjuna, Krishna again showed His own form. The great Soul, assuming His gentle form, then consoled Arjuna, who was terrified. When Krishna get back to his usual form in the war?


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11 51 अर्जुन दृष्ट्वेदं मानुषं रूपं तवसौम्यं जनार्दन| इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः || 11.51 ||  Arjuna said, "Having seen this Thy gentle human form, O Krishna, now I am composed and have been restored to my own nature." When did Arjuna gain his composure after seeing the divine form?


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11 52 भगवान सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम| देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः || 11.52 ||  The Blessed Lord said, "It is very hard indeed to see this form of Mine which thou hast seen; even the gods are ever longing to behold it." Is it easy to get to see God's divine  form? Is it easy to get to see God?


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11 53 भगवान नाहं वेदैर्न तपसा न दानेन न चेज्यया| शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा || 11.53 ||  Neither by the Vedas, nor by austerity, nor by gift, nor by sacrifice can I be seen in this form as thou hast seen Me so easily. Can we get to see Krishna's divine form through rituals?


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11 54 भगवान भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन| ज्ञातुं दृष्टुं च तत्त्वेन प्रवेष्टुं च परंतप || 11.54 ||  But by single-minded devotion, I can be known, seen, and entered into in reality, O Arjuna. Is devotion necessary to know God?


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11 55 भगवान मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः| निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव || 11.55 ||  He who does all actions for Me, who regards Me as the Supreme, who is devoted to Me, who is free from attachment, who bears no enmity towards any creature, he comes to Me, O Arjuna. What happens to those who have no enemies?


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12 1 अर्जुन एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते| येचाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः || 12.1 ||  Arjuna said, "Which of them are better versed in Yoga—those who steadfastly worship You, or those who worship the imperishable and the unmanifested?" When did Arjuna start asking about devotion?


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12 2 भगवान मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते| श्रद्धया परयोपेतास्ते मे युक्ततमा मताः || 12.2 ||  The Blessed Lord said, "In My opinion, those who fix their minds on Me, worship Me ever steadfastly, and are endowed with supreme faith, are the best in Yoga." Who is considered to be the highest among Yogis?


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12 3 भगवान ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते| सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् || 12.3 ||  Those who worship the imperishable, the indefinable, the unmanifest, the omnipresent, the unthinkable, the immovable, and the eternal. What happens to those who meditate on formless God?


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12 4 भगवान संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः| ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः || 12.4 ||  Having restrained all the senses, being even-minded everywhere, and intent on the welfare of all beings, they verily come unto Me. What happens after we have controlled our senses?


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12 5 भगवान 
क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्|

अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते || 12.5 ||  Greater is their trouble whose minds are set on the unmanifested, for the goal of the unmanifested is very hard for the embodied to reach. Is God with form or formless?


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12 6 भगवान 
ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः|

अनन्येनैव योगेन मां ध्यायन्त उपासते || 12.6 ||  But to those who worship Me, renouncing all actions in Me, regarding Me as the supreme goal, meditating on Me with single-minded yoga. What is the use of having faith in God?


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12 7 भगवान 
तेषामहं समुद्धर्ता मृत्युसंसारसागरात्|

भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् || 12.7 ||  To those whose minds are set on Me, O Arjuna, verily I soon become the savior out of the ocean of Samsara. Is it useful to pray to God?


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12 8 भगवान 
मय्येव मन आधत्स्व मयि बुद्धिं निवेशय|

निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः || 12.8 ||  Fix your mind on Me, and your intellect in Me. Then you will certainly live in Me alone hereafter. What should we fix our mind on during meditation? Where does Krishna talk about surrender? Where does Gita talk about surrender?


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12 9 भगवान 
अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम्|

अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय || 12.9 ||  If you are unable to fix your mind steadily on Me, then seek to reach Me through the yoga of constant practice, O Arjuna. What do I do if I am unable to focus my mind?


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12 10 भगवान 
अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव|

मदर्थमपि कर्माणि कुर्वन् सिद्धिमवाप्स्यसि || 12.10 ||  If you are unable to practice even this Abhyasa Yoga, be intent on doing actions for My sake; even by doing actions for My sake, you will attain perfection. What do I do if I am unable to practice Yoga?


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12 11 भगवान 
अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः|

सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् || 12.11 ||  If you are unable to do even this, then, resort to union with Me and renounce the fruits of all actions with self-control. What do I do if I am unable to do selfless service?


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12 12 भगवान 
श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते|

ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् || 12.12 ||  Better indeed is knowledge than practice; better than knowledge is meditation; better than meditation is the renunciation of the fruits of actions: peace immediately follows renunciation. Is there anything better than meditation for spiritual growth?


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12 13 भगवान 
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च|

निर्ममो निरहङ्कारः समदुःखसुखः क्षमी || 12.13 ||  He who hates no creature, is friendly and compassionate to all, is free from attachment and egoism, is balanced in pleasure and pain, and is forgiving. Why should we develop compassion?


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12 14 भगवान 
सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः|

मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः || 12.14 ||  Ever content, steady in meditation, self-controlled, possessing firm conviction, with the mind and intellect dedicated to Me, he, My devotee, is dear to Me. Are people with a firm conviction dear to God? Who is dear to God?


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12 15 भगवान 
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः|

हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः || 12.15 ||  He whom the world does not agitate, and who cannot be agitated by the world, and who is freed from joy, anger, fear, and anxiety—he is dear to Me. Are people free from fear and aversion dear to God?


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12 16 भगवान 
अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः|

सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः || 12.16 ||  He who is free from wants, pure, expert, unconcerned, and free from pain, renouncing all undertakings and commencements, he who is devoted to Me is dear to Me. Are people free from desires and agony dear to God? Who is a true devotee?


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12 17 भगवान 
यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति|

शुभाशुभपरित्यागी भक्ितमान्यः स मे प्रियः || 12.17 ||  He who neither rejoices nor hates, nor grieves nor desires, renouncing both good and evil, and who is full of devotion, is dear to Me. Are people free from hatred and full of devotion dear to God?


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12 18 भगवान 
समः शत्रौ च मित्रे च तथा मानापमानयोः|

शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः || 12.18 ||  He who is the same to foe and friend, and also in honor and dishonor, who is the same in cold and heat, in pleasure and pain, and who is free from attachment. Are people free from all attachment dear to God?


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12 19 भगवान 
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येनकेनचित्|

अनिकेतः स्थिरमतिर्भक्ितमान्मे प्रियो नरः || 12.19 || 
 He to whom censure and praise are equal, who is silent, content with anything, homeless, of a steady mind, and full of devotion; that man is dear to me. Are people with a firm mind dear to God?


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12 20 भगवान 
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते|

श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः || 12.20 ||  They who follow this immortal Dharma, endowed with faith and regarding Me as their supreme goal, are exceedingly dear to Me. Are people with faith dear to God?


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13 1 भगवान इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते| एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः || 13.1 ||  The Blessed Lord said, "O Arjuna, this body is called the field; he who knows it is called the knower of the field by those who know them." What is the concept of kshetra (field) and kshetrajna (knower of the field)?


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13 2 भगवान क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत| क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम || 13.2 ||  Do thou also know Me as the knower of the field in all fields, O Arjuna. Knowledge of both the field and the knower of the field is considered by Me to be the knowledge. Who is the kshetrajna (knower of all fields)?


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13 3 भगवान तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्| स च यो यत्प्रभावश्च तत्समासेन मे श्रृणु || 13.3 ||  Hear from Me in brief what the field is, of what nature it is, what its modifications are, whence it is, who He is, and what His powers are. What are the properties of the kshetra (field)?


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13 4 भगवान ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्| ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्िचतैः || 13.4 ||  Sages have sung in many ways, with various distinctive chants and also with suggestive words indicative of the Absolute, full of reasoning and decisive. Which is the most conclusive reference for learning Vedanta?


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13 5 भगवान महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च| इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः || 13.5 ||  The great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses, and one mind, and the five objects of the senses. What are the various elements of Prakriti (physical nature)?


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13 6 भगवान इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतनाधृतिः| एतत्क्षेत्रं समासेन सविकारमुदाहृतम् || 13.6 ||  Desire, hatred, pleasure, pain, the aggregate (body), intelligence, and fortitude—the field has thus been briefly described with its modifications. What all constitutes the kshetra (field)?


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13 7 भगवान अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्| आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः || 13.7 ||  Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, and self-control. Are humility and sincerity useful for spiritual growth?


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13 8 भगवान इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च| जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् || 13.8 ||  Indifference to the objects of the senses and also absence of egoism; perceiving the evil in birth, death, old age, sickness, and pain. Is ego a hindrance in spiritual growth?


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13 9 भगवान असक्ितरनभिष्वङ्गः पुत्रदारगृहादिषु| नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु || 13.9 ||  Non-attachment, non-identification of the Self with son, wife, home, and the rest, and constant even-mindedness in the face of the attainment of both desirable and undesirable. Is attachment to family members a hindrance to spiritual growth?


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13 10 भगवान मयि चानन्ययोगेन भक्ितरव्यभिचारिणी| विविक्तदेशसेवित्वमरतिर्जनसंसदि || 13.10 ||  Unswerving devotion to Me through the Yoga of non-separation, resorting to solitary places, and a distaste for the company of people. Does solitude help in spiritual growth?


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13 11 भगवान अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्| एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोन्यथा || 13.11 ||  Constancy in Self-knowledge, the perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance. What is true knowledge?


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13 12 भगवान ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते| अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते || 13.12 ||  I will declare that which is to be known, knowing which one attains immortality; the beginningless Supreme Brahman, which is neither being nor non-being. How can I obtain freedom from death?


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13 13 भगवान सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्| सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति || 13.13 ||  With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all. How can we describe Brahman?


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13 14 भगवान सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्| असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च || 13.14 ||  Shining by the functions of all the senses, yet without being attached to them; unattached, yet supporting all; devoid of qualities, yet the experiencer of them. What is the relation between Gunas and Brahman?


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13 15 भगवान बहिरन्तश्च भूतानामचरं चरमेव च| सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् || 13.15 ||  It is within and without all beings, both the unmoving and the moving; It is subtle and unknowable, and It is near and far away. Is it possible to comprehend Brahman?


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13 16 भगवान अविभक्तं च भूतेषु विभक्तमिव च स्थितम्| भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च || 13.16 ||  Undivided yet, It exists as if divided in beings; It is to be known as the supporter of beings; It devours and It generates. Is there one undivided Brahman or multiple Brahmans?


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13 17 भगवान ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते| ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् || 13.17 ||  That Light of all lights is said to be beyond darkness: knowledge, the knowable, and the goal of knowledge, seated in the hearts of all. How can I attain the state of Brahman?


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13 18 भगवान इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः| मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते || 13.18 ||  Thus, the field, as well as knowledge and the knowable, have been briefly stated. My devotee, knowing this, enters into My being. How does it help to have the knowledge of kshetra and kshetrajna? Who is fit to attain salvation?


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13 19 भगवान प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि| विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् || 13.19 ||  Know that Nature (matter) and the Spirit are both beginningless, and know also that all modifications and qualities are born from Nature. When did Prakriti and Purusha originate?


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13 20 भगवान कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते| पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते || 13.20 ||  In the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the one responsible. What is the role of the Self or Purusha in human experience?


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13 21 भगवान पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्| कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु || 13.21 ||  The soul seated in Nature experiences the qualities born of Nature; attachment to the qualities is the cause of its birth in good and evil wombs. Who experiences the nature around perceived through the sense organs?


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13 22 भगवान उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः| परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः || 13.22 ||  The Supreme Soul in this body is also called the observer, the permitter, the sustainer, the enjoyer, the great Lord, and the Supreme Self. What is the role of the Self or seer in the human body?


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13 23 भगवान य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह| सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते || 13.23 ||  He who thus knows the Spirit and Matter together with their qualities, in whatever condition he may be, he is not reborn. What is the benefit of gaining knowledge of Purusha and Prakriti?


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13 24 भगवान ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना| अन्ये सांख्येन योगेन कर्मयोगेन चापरे || 13.24 ||  Some behold the Self within themselves through meditation, others through the Yoga of knowledge, and still others through the Yoga of action. What are the various ways of realising or perceiving the self within the body?


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13 25 भगवान अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते| तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः || 13.25 ||  Others, too, who do not know thus, worship, having heard of It from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge. What happens if we have only a partial or slightly incorrect knowledge of the self?


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13 26 भगवान यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्| क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ || 13.26 ||  Wherever a being is born, whether unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union of the field and its knower. Is it possible for a human or another living being to exist without the presence of the kshetrajna or self in the body?


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13 27 भगवान समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्| विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति || 13.27 ||  He who sees the Supreme Lord existing truly in all beings, the imperishable within the perishable, sees indeed. Is it possible to see and experience things as they truly are?


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13 28 भगवान समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्| न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम् || 13.28 ||  For he who truly sees the same Lord dwelling everywhere does not destroy the Self by the self; rather, he attains the highest goal. How can we avoid injuring our own mind?


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13 29 भगवान प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः| यः पश्यति तथाऽऽत्मानमकर्तारं स पश्यति || 13.29 ||  He sees, who sees that all actions are performed solely by Nature and that the Self is without action. Are actions done by Prakriti (nature) or by the self or soul residing in the body?


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13 30 भगवान यदा भूतपृथग्भावमेकस्थमनुपश्यति| तत एव च विस्तारं ब्रह्म सम्पद्यते तदा || 13.30 ||  When a person sees all beings as resting in the One and emanating from the One alone, they then become Brahman. Is it possible to perceive Brahman or consciousness in all beings?


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13 31 भगवान अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः| शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते || 13.31 ||  Being without beginning, devoid of any qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted. Does the Self or soul undergo changes with time?


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13 32 भगवान यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते| सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते || 13.32 ||  As the all-pervading ether is not tainted, due to its subtlety, so the Self seated everywhere in the body is not tainted either. Can you give me an analogy to understand the immutability of consciousness or Purusha?


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13 33 भगवान यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः| क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत || 13.33 ||  Just as the one sun illuminates the entire world, so too does the Lord of the field (Supreme Self) illuminate the entire field, O Arjuna. Can we think of consciousness like the sun which illuminates the whole world?


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13 34 भगवान क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा| भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् || 13.34 ||  They who, by the eye of knowledge, perceive the distinction between the field and its knower, as well as the liberation from the Nature of being, go to the Supreme. What is the use of learning to differentiate between Purusha (consciousness) and Prakriti (physical nature)?


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14 1 भगवान परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्| यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः || 14.1 ||  The Blessed Lord said, "I will again declare to thee that supreme knowledge, the best of all knowledge, having known which all the sages have gone to supreme perfection after this life." Does Krishna truly reveal all spiritual knowledge in the Gita?


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14 2 भगवान इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः| सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च || 14.2 ||  Those who, having taken refuge in this knowledge, have attained unity with Me, are neither born at the time of creation nor disturbed at the time of dissolution. What happens to those who attain unity with God?


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14 3 भगवान मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम्| संभवः सर्वभूतानां ततो भवति भारत || 14.3 ||  My womb is the great Brahma; in it I place the germ; thence, O Arjuna, is the birth of all beings. How are all living beings born in this universe?


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14 4 भगवान सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः| तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता || 14.4 ||  Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb, and I am the seed-giving father. Who are the father and the mother of the universe?


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14 5 भगवान सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः| निबध्नन्ति महाबाहो देहे देहिनमव्ययम् || 14.5 ||  These qualities, O Arjuna, born of Nature, bind fast in the body of the embodied, the indestructible: purity, passion, and inertia. What are the gunas of prakriti?


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14 6 भगवान तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्| सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ || 14.6 ||  Of these, sattva, which is luminous and healthy due to its stainlessness, binds one by attachment to happiness and knowledge, O sinless one. What is sattva?


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14 7 भगवान रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्| तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् || 14.7 ||  Know, O Arjuna, that Rajas is of the nature of passion, the source of thirst and attachment; it binds fast the embodied one by attachment to action. What is rajas?


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14 8 भगवान तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्| प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत || 14.8 ||  But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, through heedlessness, indolence, and sleep. What is tamas?


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14 9 भगवान सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत| ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत || 14.9 ||  Sattva attaches to happiness, Rajas to action, O Arjuna, while Tamas, verily shrouding knowledge, attaches to heedlessness. What are the effects of sattva, rajas and tamas?


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14 10 भगवान रजस्तमश्चाभिभूय सत्त्वं भवति भारत| रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा || 14.10 ||  Now, O Arjuna, Sattva prevails, having overpowered Rajas and Tamas; then Rajas, having overpowered Sattva and Tamas; and then Tamas, having overpowered Sattva and Rajas. Which among the three gunas is the most powerful?


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14 11 भगवान सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते| ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत || 14.11 ||  When the wisdom-light shines through every gate of this body, then it may be known that Sattva is predominant. What is sign of sattva in a person?


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14 12 भगवान लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा| रजस्येतानि जायन्ते विवृद्धे भरतर्षभ || 14.12 ||  Greed, activity, the undertaking of actions, restlessness, and longing—these arise when Rajas is predominant, O Arjuna. What is the sign of rajas in a person?


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14 13 भगवान अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च| तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन || 14.13 ||  Darkness, inertia, carelessness, and delusion—these arise when Tamas is predominant, O Arjuna. What is the sign of tamas in a person?


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14 14 भगवान यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्| तदोत्तमविदां लोकानमलान्प्रतिपद्यते || 14.14 ||  If the embodied one meets death when Sattva is predominant, then they attain the spotless worlds of the knowers of the Highest. What happens to a human being in whom sattva is predominant?


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14 15 भगवान रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते| तथा प्रलीनस्तमसि मूढयोनिषु जायते || 14.15 ||  Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the thoughtless. What happens to a human being in whom rajas is predominant? What happens to a human being in whom tamas is predominant?


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14 16 भगवान कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्| रजसस्तु फलं दुःखमज्ञानं तमसः फलम् || 14.16 ||  They say that the fruit of good action is Sattvic and pure; indeed, the fruit of Rajas is pain, and the fruit of Tamas is ignorance. What is the result of sattvic action? What is the result of rajasic action? What is the result of tamasic action?


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14 17 भगवान सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च| प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || 14.17 ||  From Sattva arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and also ignorance. What does sattva lead to? What does rajas lead to? What does tamas lead to?


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14 18 भगवान ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः| जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः || 14.18 ||  Those seated in Sattva ascend; those of Rajasic nature dwell in the middle; and those of Tamasic nature, abiding in the function of the lowest Guna, descend. What happens to those who abide in sattva? What happens to those who abide in rajas? What happens to those who abide in tamas?


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14 19 भगवान नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति| गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति || 14.19 ||  When the seer beholds no agent other than the Gunas and knows that which is higher than them, he attains to My Being. Who performs all the actions in this universe?


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14 20 भगवान गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्| जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते || 14.20 ||  The embodied one, having crossed beyond these three Gunas from which the body is evolved, is freed from birth, death, decay, and pain, and attains immortality. What happens when the Self goes beyond the three gunas of prakriti?


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14 21 अर्जुन कैर्लिंगैस्त्रीन्गुणानेतानतीतो भवति प्रभो| किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते || 14.21 ||  Arjuna said, "What are the marks of one who has transcended the three qualities, O Lord? What is their conduct, and how do they go beyond these three qualities?" What did Arjuna wanted to know about the three gunas?


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14 22 भगवान प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव| न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति || 14.22 ||  The Blessed Lord said, "When light, activity, and delusion are present, he does not hate them, nor does he long for them when they are absent. How does a person who has transcended the three gunas behave?


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14 23 भगवान उदासीनवदासीनो गुणैर्यो न विचाल्यते| गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते || 14.23 ||  He who, seated like one unconcerned, is not moved by the dualities, and who, knowing that the dualities are active, is self-centered and does not move. What is the attitude of a person who has transcended the three gunas?


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14 24 भगवान समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः| तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः || 14.24 ||  Who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, a stone, and gold are all alike, who is the same to the dear and the unfriendly, who is firm, and to whom censure and praise are one and the same. How does a person who has transcended the three gunas treat pleasure and pain?


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14 25 भगवान मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः| सर्वारम्भपरित्यागी गुणातीतः स उच्यते || 14.25 ||  Who is the same in honor and dishonor, the same to friend and foe, abandoning all undertakings, he is said to have transcended the dualities. How does a person who has transcended the three gunas treat honor and dishonor?


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14 26 भगवान मां च योऽव्यभिचारेण भक्ितयोगेन सेवते| स गुणान्समतीत्यैतान् ब्रह्मभूयाय कल्पते || 14.26 ||  And he who serves Me with unwavering devotion, he, crossing beyond the dualities, is fit for becoming Brahman. What happens to those who serve God with unwavering devotion?


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14 27 भगवान ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च| शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च || 14.27 ||  For I am the abode of Brahman, the immortal, immutable, and everlasting Dharma, and absolute bliss. What is the relation between God and Brahman? Who is God? What is God?


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15 1 भगवान ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्| छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || 15.1 ||  The Blessed Lord said: They (the wise) speak of the indestructible peepul tree, with its roots above and branches below, whose leaves are the meters or hymns; he who knows it is a knower of the Vedas. What does the Gita say about the inverted peepul tree? What does the Gita say about the inverted asvattha tree?


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15 2 भगवान अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः| अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके || 15.2 ||  Its branches spread below and above, nourished by the Gunas; its buds are sense-objects, and its roots stretch forth below in the world of men, originating action. What does the Krishna say about the asvattha tree?


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15 3 भगवान न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा| अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा || 15.3 ||  Its form is not perceived here as such, nor its end, origin, foundation, or resting place; having cut asunder this firmly rooted peepul tree with the strong axe of non-attachment. What is the reference about the asvattha tree in the Gita? What is the reference about the peepal tree in the Gita?


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15 4 भगवान ततः पदं तत्परिमार्गितव्य यस्मिन्गता न निवर्तन्ति भूयः| तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी || 15.4 ||  Then, that goal should be sought for, to which, having gone, none returns again. I seek refuge in that Primeval Purusha, from whence streamed forth the ancient activity or energy. What is the purpose or goal of life?


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15 5 भगवान निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः| द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै र्गच्छन्त्यमूढाः पदमव्ययं तत् || 15.5 ||  Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, they, the undeluded, reach the eternal goal. Is it possible to become completely free of desires? Is it possible to become completely free of dualities of life?


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15 6 भगवान न तद्भासयते सूर्यो न शशाङ्को न पावकः| यद्गत्वा न निवर्तन्ते तद्धाम परमं मम || 15.6 ||  Neither does the sun illuminate there, nor the moon, nor the fire; having gone there, they do not return; that is My supreme abode. What happens to those who reach the supreme abode of God?


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15 7 भगवान ममैवांशो जीवलोके जीवभूतः सनातनः| मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति || 15.7 ||  An eternal portion of Myself having become a living soul in the world of life, draws to itself the five senses, with the mind as the sixth, abiding in Nature. Why do human beings feel so attracted by sensual objects?


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15 8 भगवान शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः| गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् || 15.8 ||  When the Lord, as the individual soul, obtains a body and when He leaves it, He takes these with Him, just as the wind takes the scents from their seats (flowers, etc.). Does the soul or Self carry the mind with itself after death of the body?


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15 9 भगवान श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च| अधिष्ठाय मनश्चायं विषयानुपसेवते || 15.9 ||  Presiding over the ears, eyes, touch, taste, smell, and mind, it enjoys the objects of the senses. How does the soul or self experiences the various sense objects?


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15 10 भगवान उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्| विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः || 15.10 ||  The deluded do not see Him who departs, stays, and enjoys; but those who possess the eye of knowledge behold Him. Why can't all human beings perceive the soul or self?


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15 11 भगवान यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्| यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः || 15.11 ||  The yogis striving for perfection behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, do not see Him. Why can't we perceive the self or soul?


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15 12 भगवान यदादित्यगतं तेजो जगद्भासयतेऽखिलम्| यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् || 15.12 ||  That light which resides in the sun, illuminating the whole world; that which is in the moon and in the fire—know that light to be Mine. Where do the sun and moon draw their illumination from?


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15 13 भगवान गामाविश्य च भूतानि धारयाम्यहमोजसा| पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः || 15.13 ||  Permeating the earth, I support all beings with My energy; and having become the watery moon, I nourish all herbs. What is source of nourishment?


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15 14 भगवान अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः| प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् || 15.14 ||  Having become the fire Vaisvanara, I abide in the bodies of living beings and, associated with the Prana and the Apana, digest the fourfold food. Does the soul or self also play a role in various bodily functions?


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15 15 भगवान सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च| वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् || 15.15 ||  And I am seated in the hearts of all; from Me come memory and knowledge, as well as their absence. I am verily That which has to be known by all the Vedas; I am indeed the author of the Vedanta and the knower of the Vedas. What is the source of memory and knowledge in this universe?


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15 16 भगवान द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च| क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते || 15.16 ||  Two Purushas there are in this world: the perishable and the imperishable. All beings are perishable, and the Kutastha—the unchanging—is called the imperishable. What is the difference between kshara and akshara purusha? Are there two kinds of purushas? How many kinds of Purushas are there?


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15 17 भगवान उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः| यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः || 15.17 ||  But distinct is the Supreme Purusha, called the highest Self, indestructible and Lord, who pervades the three worlds and sustains them. Who supports the whole universe? Who is the supreme Purusha?


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15 18 भगवान यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः| अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः || 15.18 ||  As I transcend the perishable and am even higher than the imperishable, I am declared to be the highest Purusha in the world and in the Vedas. Why is God called purushottama or the supreme person?


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15 19 भगवान यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्| स सर्वविद्भजति मां सर्वभावेन भारत || 15.19 ||  He who, undeluded, knows Me as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna. What should be our attitude towards God?


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15 20 भगवान इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ| एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत || 15.20 ||  Thus, I have imparted to you this most secret science, O sinless one; by knowing this, one becomes wise, and all their duties are accomplished, O Arjuna. What is the benefit of learning Gita? Why should we learn the Gita?


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16 1 भगवान अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः| दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् || 16.1 ||  The Blessed Lord said: Fearlessness, purity of heart, steadfastness in knowledge and yoga, almsgiving, control of the senses, sacrifice, study of scriptures, austerity, and straightforwardness. What are the qualities of people with a divine nature?


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16 2 भगवान अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्| दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 16.2 ||  Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion for beings, non-covetousness, gentleness, modesty, and absence of fickleness. What are the qualities of spiritual people?


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16 3 भगवान तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता| भवन्ति सम्पदं दैवीमभिजातस्य भारत || 16.3 ||  Vigor, forgiveness, fortitude, purity, absence of hatred, absence of pride—these belong to one born for a divine state, O Arjuna. What are the qualities of people with a spiritual nature?


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16 4 भगवान दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च| अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् || 16.4 ||  Hypocrisy, arrogance, and self-conceit, anger, harshness, and ignorance—these belong to one who is born for a demoniacal state, O Partha. What are the qualities of a person of demonic nature? What are the qualities of a person of evil nature?


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16 5 भगवान दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता| मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव || 16.5 ||  The divine nature is deemed conducive to liberation, and the demonic to bondage. Grieve not, O Arjuna, for you are born with divine endowments. What does divine or spiritual nature in a person lead to? What does demonic nature in a person lead to?


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16 6 भगवान द्वौ भूतसर्गौ लोकेऽस्मिन् दैव आसुर एव च| दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे श्रृणु || 16.6 ||  There are two types of beings in this world: the divine and the demoniacal. The divine has been described at length; hear from Me, O Arjuna, about the demoniacal. Where in the Gita does Krishna describe people with demonic nature?


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16 7 भगवान प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः| न शौचं नापि चाचारो न सत्यं तेषु विद्यते || 16.7 ||  The demoniacal do not know what to do and what to refrain from; they have neither purity, nor right conduct, nor truth. What are the traits of people with demonic nature?


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16 8 भगवान असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्| अपरस्परसम्भूतं किमन्यत्कामहैतुकम् || 16.8 ||  They say, "This universe is without truth, without a moral basis, without a God, brought about by mutual union, with lust as its cause; what else?" What are the beliefs of people with demonic nature?


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16 9 भगवान एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः| प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः || 16.9 ||  Holding this view, these ruined souls of small intellect and fierce deeds come forth as enemies of the world, intent on its destruction. Why are some people so cruel and destructive? Why are some people so evil?


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16 10 भगवान काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः| मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः || 16.10 ||  Filled with insatiable desires, full of hypocrisy, pride, and arrogance, holding evil ideas due to delusion, they work with impure intentions. What is the result of insatiable desires?


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16 11 भगवान चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः| कामोपभोगपरमा एतावदिति निश्िचताः || 16.11 ||  Giving themselves over to immeasurable cares that end only with death, regarding the gratification of lust as their highest aim, and feeling sure that that is all. What motivates people with a demonic nature to act?


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16 12 भगवान आशापाशशतैर्बद्धाः कामक्रोधपरायणाः| ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् || 16.12 ||  Bound by a hundred ties of hope, given over to lust and anger, they strive to obtain hoards of wealth by unlawful means for sensual enjoyment. Why are some people so unethical and immoral?


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16 13 भगवान इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्| इदमस्तीदमपि मे भविष्यति पुनर्धनम् || 16.13 ||  "I have gained this today; I will fulfill this desire of mine; this is mine, and this wealth will be mine in the future." What is the attitude of a person with demonic nature?


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16 14 भगवान असौ मया हतः शत्रुर्हनिष्ये चापरानपि| ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी || 16.14 ||  "I have slain that enemy, and I shall slay others too. I am the Lord; I enjoy, I am perfect, powerful, and happy." What is the attitude of a person with evil nature?


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16 15 भगवान आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया| यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः || 16.15 ||  "I am wealthy and born into a noble family. Who is my equal? I shall perform sacrifices, give charity, and rejoice," thus deluded by ignorance. What is the attitude of arrogant people?


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16 16 भगवान अनेकचित्तविभ्रान्ता मोहजालसमावृताः| प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ || 16.16 ||  Bewildered by many fancies, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell. Eventually what happens to people with a demonic nature? Eventually what happens to people with a evil nature?


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16 17 भगवान आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः| यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् || 16.17 ||  Self-conceited, stubborn, filled with pride and intoxication of wealth, they perform sacrifices in name only for ostentation, contrary to scriptural ordinances. What is the result of sacrifices and rituals performed by people of demonic nature? What is the result of sacrifices and rituals performed by people of evil nature?


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16 18 भगवान अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः| मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः || 16.18 ||  Given over to egoism, power, haughtiness, lust, and anger, these malicious people hate Me in their own bodies and in the bodies of others. How do egoistic people view God? How do evil people view God? How do demonic people view God?


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16 19 भगवान तानहं द्विषतः क्रूरान्संसारेषु नराधमान्| क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु || 16.19 ||  Those cruel haters, the worst among men in the world, I hurl those evil-doers into the wombs of demons only. Eventually what happens to people with a hateful nature? Eventually what happens to people with a cruel nature?


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16 20 भगवान असुरीं योनिमापन्ना मूढा जन्मनि जन्मनि| मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् || 16.20 ||  Entering into demoniacal wombs and deluded, birth after birth, they do not attain Me, thus falling, O Arjuna, into a condition still lower than that. Is there any possibility of salvation for people with a demonic nature? Is there any possibility of salvation for people with an evil nature?


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16 21 भगवान त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः| कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् || 16.21 ||  There are three gates to this hell, destructive of the self: lust, anger, and greed; therefore, one should abandon these three. What are the gateways to hell? Is there a concept of hell and heaven in hinduism? Which people go to hell?


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16 22 भगवान एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः| आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् || 16.22 ||  A person who is liberated from these three gates of darkness, O Arjuna, practices what is beneficial for them and thus goes to the Supreme Goal. What kind of people work for their inner development? What kind of people become spiritual? Can everyone become spiritual?


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16 23 भगवान यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः| न स सिद्धिमवाप्नोति न सुखं न परां गतिम् || 16.23 ||  He who, having cast aside the ordinances of the scriptures, acts under the impulse of desire, does not attain perfection, nor happiness, nor the Supreme Goal. What happens to those who do not follow the scriptures?


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16 24 भगवान तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ| ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि || 16.24 ||  Therefore, let the scripture be thy authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, thou shouldst act in this world. Is it necessary to follow the scriptures? Are scriptures relevant for modern times?


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17 1 अर्जुन ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयाऽन्विताः| तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः || 17.1 ||  Arjuna said, "What is the condition of those who, disregarding the injunctions of the scriptures, perform sacrifice with faith—is it Sattva, Rajas, or Tamas, O Krishna?" What did Arjuna want to know about people who do not follow the scriptures?


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17 2 भगवान त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा| सात्त्विकी राजसी चैव तामसी चेति तां श्रृणु || 17.2 ||  The Blessed Lord said, "There are threefold faiths inherent in the nature of the embodied: the sattvic (pure), the rajasic (passionate), and the tamasic (dark). Hear of them." What are the three types of faith that people have?


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17 3 भगवान सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत| श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः || 17.3 ||  The faith of each is in accordance with their nature, O Arjuna. People consist of their faith; as a person's faith is, so are they. Does each person have faith in something? Why do different people have faith in different things? What leads to the differences in faith we see among human beings?


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17 4 भगवान यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः| प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः || 17.4 ||  The sattvic, or pure, men worship the gods; the rajasic, or passionate, worship the yakshas and rakshasas; the others, the tamasic or deluded people, worship ghosts and hosts of nature-spirits. What do the sattvic people worship? What do the rajasic people worship? What do the tamasic people worship?


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17 5 भगवान अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः| दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः || 17.5 ||  Those men who practice terrific austerities not prescribed by the scriptures, given to hypocrisy and egoism, driven by the force of lust and attachment. What kind of austerities are performed by people of demonic nature? What kind of austerities are performed by people of evil nature?


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17 6 भगवान कर्षयन्तः शरीरस्थं भूतग्राममचेतसः| मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् || 17.6 ||  Know thou these to be of demonical resolves, senselessly torturing all the elements in the body and Me who dwell in the body. Is it advisable to perform extreme austerities? Is it good to perform extreme austerities? Is it beneficial to perform extreme austerities?


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17 7 भगवान आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः| यज्ञस्तपस्तथा दानं तेषां भेदमिमं श्रृणु || 17.7 ||  The food that is dear to each is threefold, as well as sacrifice, austerity, and almsgiving. Hear the distinction of these. How many kinds of foods are there?


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17 8 भगवान आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः| रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः || 17.8 ||  The foods that increase life, purity, strength, health, joy, and cheerfulness (good appetite), which are savory, oily, substantial, and agreeable, are dear to the Sattvic (pure) people. Which foods are considered to be sattvic? Which foods are considered to be pure? Are sweets sattvic, rajasic or tamasic?


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17 9 भगवान कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः| आहारा राजसस्येष्टा दुःखशोकामयप्रदाः || 17.9 ||  The foods that are bitter, sour, salty, overly hot, pungent, dry, and burning are liked by the Rajasic and are productive of pain, grief, and disease. Which foods are considered to be rajasic? Which foods are considered to generate energy? Are sour foods sattvic, rajasic or tamasic?


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17 10 भगवान यातयामं गतरसं पूति पर्युषितं च यत्| उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् || 17.10 ||  That which is stale, tasteless, putrid, rotten, rejected, and impure is the food liked by the Tamasic. Which foods are considered to be tamasic? Which foods are considered to generate lethargy? Are stale foods sattvic, rajasic or tamasic?


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17 11 भगवान अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते| यष्टव्यमेवेति मनः समाधाय स सात्त्विकः || 17.11 ||  That sacrifice which is offered by men without desire for reward, as enjoined by the ordinance (scripture), with a firm faith that doing so is their duty, is Sattvic or pure. What kind of sacrifice is considered sattvic? What kind of sacrifice is considered pure?


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17 12 भगवान अभिसंधाय तु फलं दम्भार्थमपि चैव यत्| इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् || 17.12 ||  The sacrifice that is offered, O Arjuna, seeking a reward and for show, know that to be a Rajasic Yajna. What kind of sacrifice is considered rajasic?


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17 13 भगवान विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम्| श्रद्धाविरहितं यज्ञं तामसं परिचक्षते || 17.13 ||  They declare that sacrifice to be Tamasic which is contrary to the ordinances of the scriptures, in which no food is distributed, and which is devoid of mantras, gifts, and faith. What kind of sacrifice is considered tamasic?


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17 14 भगवान देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्| ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते || 17.14 ||  Worship of the gods, the twice-born, the teachers, and the wise; purity, straightforwardness, celibacy, and non-injury are all called the austerities of the body. What is considered to be austerity of the body? What is considered to be bodily austerity?


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17 15 भगवान अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्| स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 17.15 ||  Speech that causes no excitement, is truthful, pleasant, and beneficial; the practice of studying the Vedas is called austerity of speech. What is considered to be austerity of speech? Is recitation of scriptures a good idea?


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17 16 भगवान मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः| भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 17.16 ||  Serenity of mind, good-heartedness, self-control, and purity of nature—this is called mental austerity. What is considered to be austerity of the mind?


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17 17 भगवान श्रद्धया परया तप्तं तपस्तत्ित्रविधं नरैः| अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते || 17.17 ||  This threefold austerity, practiced by steadfast men, with the utmost faith, desiring no reward, is called Sattvic. What is considered to be sattvic austerity? What is considered to be austerity of sattva? What is considered to be pure austerity?


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17 18 भगवान सत्कारमानपूजार्थं तपो दम्भेन चैव यत्| क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् || 17.18 ||  The austerity that is practiced with the aim of gaining good reception, honor, and worship, and with hypocrisy, is said to be Rajasic, unstable, and transient. What is considered to be rajasic austerity? What is considered to be austerity of rajas?


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17 19 भगवान मूढग्राहेणात्मनो यत्पीडया क्रियते तपः| परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् || 17.19 ||  That austerity which is practised out of a foolish notion, with self-torture, or for the purpose of destroying another, is declared to be of the Tamasic nature. What is considered to be tamasic austerity? What is considered to be austerity of tamas?


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17 20 भगवान दातव्यमिति यद्दानं दीयतेऽनुपकारिणे| देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् || 17.20 ||  That gift which is given to one who does nothing in return, knowing it to be a duty to give in a suitable place and time to a worthy person, is held to be Sattvic. What kind of gifts are considered to be sattvic? What kind of gifts are considered to be pure?


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17 21 भगवान यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः| दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् || 17.21 ||  And, that gift which is given with the intention of receiving something in return, or expecting a reward, or begrudgingly, is considered to be Rajasic. What kind of gifts are considered to be rajasic?


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17 22 भगवान अदेशकाले यद्दानमपात्रेभ्यश्च दीयते| असत्कृतमवज्ञातं तत्तामसमुदाहृतम् || 17.22 ||  The gift that is given in the wrong place and at the wrong time, to unworthy persons, without respect or with insult, is declared to be of a Tamasic nature. What kind of gifts are considered to be tamasic?


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17 23 भगवान तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः| ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा || 17.23 ||  "Om Tat Sat": This has been declared to be the triple designation of Brahman. By that, the Brahmanas, the Vedas, and the sacrifices were created formerly. what is the meaning and significance of om tat sat? What is the threefold designation of Brahman?


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17 24 भगवान तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः| प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् || 17.24 ||  Therefore, with the utterance of "Om," the acts of sacrifice, gift, and austerity, as enjoined in the scriptures, are always begun by the students of Brahman. What is the significance of Om? What is the meaning of Om? What is the significance of Aum? What is the meaning of AUM?


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17 25 भगवान तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः| दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभि: || 17.25 ||  Uttering "Tat," without aiming for the fruits, are the acts of sacrifice, austerity, and the various acts of gifts performed by those seeking liberation. How should we perform sacrifices? What is the best way of performing sacrifices? How should we perform rituals? What is the best way of performing rituals? What does the word tat mean?


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17 26 भगवान सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते| प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते || 17.26 ||  The word "Sat" is used to refer to reality and goodness; likewise, O Arjuna, the word "Sat" is used to refer to an auspicious act. What is the meaning of Sat?


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17 27 भगवान यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते| कर्म चैव तदर्थीयं सदित्येवाभिधीयते || 17.27 ||  Steadfastness in sacrifice, austerity, and gift is also called 'Sat', and action in connection with these, or for the sake of the Supreme, is also called 'Sat'. What is the significance of sat?


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17 28 भगवान अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत्| असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह || 17.28 ||  Whatever is sacrificed, given, or performed, and whatever austerity is practiced without faith, it is called 'Asat', O Arjuna; it is of no value here or hereafter (after death). what is asat or untruth?


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18 1 अर्जुन संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्| त्यागस्य च हृषीकेश पृथक्केशिनिषूदन || 18.1 ||  Arjuna said, "O mighty-armed Hrishikesa, I desire to know the essence or truth of renunciation and abandonment severally, O slayer of Kesi." Was Arjuna curious about renunciation?


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18 2 भगवान काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः| सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः || 18.2 ||  The Blessed Lord said, "The sages understand sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions to be tyaga." What is sannyasa? What is renunciation?


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18 3 भगवान त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः| यज्ञदानतपःकर्म न त्याज्यमिति चापरे || 18.3 ||  Some philosophers declare that actions should be abandoned as evil; while others declare that acts of sacrifice, gift, and austerity should not be relinquished. Should all actions be abandoned as evil?


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18 4 भगवान निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम| त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः || 18.4 ||  Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, indeed, O best of men, has been declared to be of three kinds. How many types of tyaga are there?


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18 5 भगवान यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्| यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् || 18.5 ||  Acts of sacrifice, gift, and austerity should not be abandoned, but should be performed; for sacrifice, gift, and austerity are the purifiers of the wise. Should we abandon all sacrifices and austerities? What are the means of purification for the wise?


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18 6 भगवान एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च| कर्तव्यानीति मे पार्थ निश्िचतं मतमुत्तमम् || 18.6 ||  But even these actions should be performed, leaving aside attachment and the desire for rewards, O Arjuna; this is my certain and most assured conviction. Is there any need of performing the rituals and sacrifices?


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18 7 भगवान नियतस्य तु संन्यासः कर्मणो नोपपद्यते| मोहात्तस्य परित्यागस्तामसः परिकीर्तितः || 18.7 ||  Verily, the renunciation of obligatory action is not proper; the abandonment of the same out of delusion is declared to be Tamasic. Is it good to renounce rituals and sacrifices?


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18 8 भगवान दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्| स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् || 18.8 ||  He who abandons action out of fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by performing such Rajasic renunciation. What happens to those who abandon the rituals and sacrifices?


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18 9 भगवान कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन| सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः || 18.9 ||  Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as sattvic (pure). What is a sattvic way of performing rituals and sacrifices?


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18 10 भगवान न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते| त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः || 18.10 ||  The man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate an unpleasant task nor is he attached to a pleasant one. What are the characteristics of a sattvic person? What are the characteristics of a pure person?


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18 11 भगवान न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः| यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते || 18.11 ||  Indeed, it is not possible for an embodied being to completely abandon actions; however, he who relinquishes the rewards of actions is truly called a man of renunciation. Is it possible to completely abandon actions? Is it possible to completely give up actions?


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18 12 भगवान अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्| भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् || 18.12 ||  The threefold fruit of action (evil, good, and mixed) accrues after death to those who do not abandon it, but never to those who do. What are the kinds of fruits of actions?


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18 13 भगवान पञ्चैतानि महाबाहो कारणानि निबोध मे| सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् || 18.13 ||  Learn from Me, O mighty-armed Arjuna, these five causes, as declared in the Sankhya system, for the accomplishment of all actions. What are the causes that lead to accomplishment of all actions?


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18 14 भगवान अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्| विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् || 18.14 ||  The body, the doer, the various senses, the different functions of various kinds, and the presiding deity—the fifth. What are the causes that determine the fruits of our actions?


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18 15 भगवान शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः| न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः || 18.15 ||  Whatever action a person performs with their body, speech, and mind, whether right or wrong, these five are its causes. Do all actions have similar causes at a fundamental level?


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18 16 भगवान तत्रैवं सति कर्तारमात्मानं केवलं तु यः| पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः || 18.16 ||  Now, such being the case, verily he who, owing to an untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence does not see. Can everyone perceive the self?


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18 17 भगवान यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते| हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते || 18.17 ||  He who is free from the egoistic notion, whose intelligence is not tainted by good or evil, though he slays these people, he does not slay, nor is he bound by the action. What kind of attitude should we have while performing action? Who is the doer of all actions?


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18 18 भगवान ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना| करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः || 18.18 ||  Knowledge, the knowable, and the knower form the threefold impulse for action; the organ, the action, and the agent form the threefold basis of action. What incites a person to act? What incites a person to perform action?


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18 19 भगवान ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः| प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि || 18.19 ||  Knowledge, action, and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of these, hear duly. How many kinds of knowledge are there? How many kinds of actions are there?


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18 20 भगवान सर्वभूतेषु येनैकं भावमव्ययमीक्षते| अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् || 18.20 ||  That by which one sees the indestructible Reality in all beings, not separate in any of them—know that knowledge to be Sattvic. Which knowledge is considered to be sattvic?


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18 21 भगवान पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्| वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् || 18.21 ||  But that knowledge which sees in all beings various entities of distinct kinds as being distinct from one another, know thou that knowledge to be Rajasic. What kind of knowledge is considered to be rajasic?


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18 22 भगवान यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्| अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् || 18.22 ||  But that which clings to one single effect as if it were the whole, without reason, without any foundation in Truth, and is trivial—that is declared to be Tamasic. What kind of knowledge is considered to be tamasic?


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18 23 भगवान नियतं सङ्गरहितमरागद्वेषतः कृतम्| अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते || 18.23 ||  An action that is ordained, free from attachment, done without love or hatred, and without desire for reward is declared to be Sattvic. Which action is considered to be sattvic?


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18 24 भगवान यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः| क्रियते बहुलायासं तद्राजसमुदाहृतम् || 18.24 ||  But that action which is done by one longing for the fulfillment of desires or gain with egotism or with much effort is declared to be Rajasic (passionate). What kind of action is considered to be rajasic?


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18 25 भगवान अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्| मोहादारभ्यते कर्म यत्तत्तामसमुच्यते || 18.25 ||  That action which is undertaken from delusion, without regard for the consequences, loss, injury, and one's own ability, is declared to be Tamasic (dark). What kind of action is considered to be tamasic?


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18 26 भगवान मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः| सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते || 18.26 ||  An agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is considered to be of a Sattvic (pure) nature. What kind of person is considered sattvic?


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18 27 भगवान रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः| हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः || 18.27 ||  Passionate, desiring to obtain the reward of their actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic. What kind of person is considered rajasic?


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18 28 भगवान अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः| विषादी दीर्घसूत्री च कर्ता तामस उच्यते || 18.28 ||  Unsteady, vulgar, inflexible, deceitful, malicious, lazy, despondent, and procrastinating—such an agent is called Tamasic. What kind of person is considered tamasic?


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18 29 भगवान बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु| प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय || 18.29 ||  Hear thou the threefold division of intellect and firmness, according to the Gunas, as I declare them fully and distinctly, O Arjuna. What are the different kinds of buddhi?


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18 30 भगवान प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये| बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी || 18.30 ||  The intellect which knows the path of work and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and liberation—that intellect is Sattvic (pure), O Arjuna. What kind of buddhi is considered sattvic?


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18 31 भगवान यया धर्ममधर्मं च कार्यं चाकार्यमेव च| अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी || 18.31 ||  That by which one wrongly understands dharma and adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is rajasic (passionate). What kind of buddhi is considered rajasic?


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18 32 भगवान अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता| सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी || 18.32 ||  That intellect, O Arjuna, which is enveloped in darkness and sees Adharma as Dharma and all things perverted, is Tamasic (dark). What kind of buddhi is considered tamasic?


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18 33 भगवान धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः| योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी || 18.33 ||  The unwavering firmness, through which Yoga restrains the functions of the mind, life-force, and senses—that firmness, O Arjuna, is Sattvic (pure). What kind of firmness is considered sattvic?


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18 34 भगवान यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन| प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी || 18.34 ||  But that, O Arjuna, by which one holds fast to Dharma (duty), enjoyment of pleasures, and earning of wealth, on account of attachment and desire for reward—that firmness, O Arjuna, is Rajasic (passionate). What kind of firmness is considered rajasic?


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18 35 भगवान यया स्वप्नं भयं शोकं विषादं मदमेव च| न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी || 18.35 ||  That firmness, O Arjuna, by which a stupid man does not abandon sleep, fear, grief, despair, and conceit, is Tamasic. What kind of firmness is considered tamasic?


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18 36 भगवान सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ| अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति || 18.36 ||  And now, O Arjuna, hear from Me of the threefold pleasure, in which one rejoices through practice and surely comes to the end of pain. How many kinds of pleasures are there?


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18 37 भगवान यत्तदग्रे विषमिव परिणामेऽमृतोपमम्| तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् || 18.37 ||  That which is like poison at first but in the end like nectar—that happiness is declared to be sattvic, born of the purity of one's own mind due to self-realization. What kind of pleasure is considered sattvic?


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18 38 भगवान विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्| परिणामे विषमिव तत्सुखं राजसं स्मृतम् || 18.38 ||  That happiness which arises from the contact of the senses with the objects, which is initially like nectar but eventually like poison, is said to be Rajasic. What kind of pleasure is considered rajasic?


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18 39 भगवान यदग्रे चानुबन्धे च सुखं मोहनमात्मनः| निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् || 18.39 ||  That happiness which at first, as well as in the end, deludes the self, and which arises from sleep, indolence, and heedlessness—that is declared to be Tamasic. What kind of pleasure is considered tamasic?


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18 40 भगवान न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः| सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्ित्रभिर्गुणैः || 18.40 ||  There is no being on earth or in heaven among the gods that is liberated from the three qualities born of Nature. Is there anyone in this universe free from the three gunas?


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18 41 भगवान ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप| कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः || 18.41 ||  Of Brahmanas, Kshatriyas, Vaisyas, and Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature. What is the varna system in Hinduism? What is the caste system in Hinduism? Is caste decided by birth or by personal preference? Is varna decided by birth or by personal preference?


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18 42 भगवान शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च| ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् || 18.42 ||  Serenity, self-restraint, austerity, purity, forgiveness, and uprightness, as well as knowledge, realization, and belief in God, are the duties of Brahmanas, born of their own nature. Who is a Brahmin? What are the qualities of a Brahmin?


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18 43 भगवान शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्| दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् || 18.43 ||  Prowess, splendor, firmness, dexterity, and not fleeing from battle, generosity, and lordliness are the duties of the Kshatriyas, born of their own nature. Who is a Kshatriya? What are the qualities of a Kshatriya?


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18 44 भगवान कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्| परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् || 18.44 ||  Agriculture, cattle-rearing, and trade are the duties of the Vaisya (merchant), born of their own nature; and service is the duty of the Sudra (servant-class), born of their own nature. Who is a shudra? What are the qualities of a shudra?


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18 45 भगवान स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः| स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु || 18.45 ||  Each person devoted to their own duty attains perfection. How they attain perfection while being engaged in their own duty, hear now. What happens to those who are devoted to their duty?


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18 46 भगवान यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्| स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः || 18.46 ||  He from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty, one attains perfection. How can we reach perfection? How can we acquire power?


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18 47 भगवान श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्| स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् || 18.47 ||  Better is one's own duty, even if it is destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin. Is it alright to do things out of force? Should we do what we are truly good at or what others want us to do?


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18 48 भगवान सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्| सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः || 18.48 ||  One should not, O Arjuna, abandon the duty to which one is born, though it may be faulty; for, all undertakings are enveloped by evil, just as fire is by smoke. Should we give up our work if we are unable to do it perfectly? Should we give up our work if we are unable to do it well?


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18 49 भगवान असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः| नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति || 18.49 ||  He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he attains the supreme state of freedom from action through renunciation. What happens to those who are unattached? What happens to those who are detached? What happens to those who are free from all desires?


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18 50 भगवान सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे| समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा || 18.50 ||  Learn from Me, O Arjuna, in brief how one who has attained perfection reaches Brahman—the Eternal, that supreme state of knowledge. Where does Krishna talk about the process of attaining Brahman?


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18 51 भगवान बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च| शब्दादीन् विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च || 18.51 ||  Endowed with a pure intellect, controlling the self through firmness, relinquishing sound and other objects and abandoning attraction and hatred. How can we attain Brahman?


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18 52 भगवान विविक्तसेवी लघ्वाशी यतवाक्कायमानसः| ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः || 18.52 ||  Dwelling in solitude, eating sparingly, with speech, body, and mind subdued, always engaged in meditation and concentration, and resorting to dispassion. Does solitude help in attaining Brahman?


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18 53 भगवान अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्| विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते || 18.53 ||  Having abandoned egoism, strength, arrogance, desire, anger, and covetousness, and being free from the notion of 'mine' and peaceful, he is fit for becoming Brahman. Is ego a hindrance in attaining Brahman?


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18 54 भगवान ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति| समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् || 18.54 ||  Becoming Brahman, serene in the Self, he neither grieves nor desires; he is the same to all beings, and obtains supreme devotion to Me. What happens to those who attain the state of Brahman?


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18 55 भगवान भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः| ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् || 18.55 ||  By devotion, he knows Me in truth, who and what I am; then, having known Me in truth, he immediately enters into the Supreme. What is the primary ingredient for spiritual growth? Is Bhakti useful for spiritual growth? Is Bhakti necessary for spiritual growth?


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18 56 भगवान सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः| मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् || 18.56 ||  Having taken refuge in Me and doing all actions, by My grace he obtains the eternal, indestructible state of being. Is God's grace required for spiritual growth?


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18 57 भगवान चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः| बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव || 18.57 ||  Mentally renouncing all actions in Me, having Me as the highest goal, and resorting to the yoga of discrimination, do thou ever fix thy mind on Me. What is the concept of surrender? Why should we surrender to God?


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18 58 भगवान मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि| अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि || 18.58 ||  Fixing your mind on Me, you shall, by My grace, overcome all obstacles; but if you will not hear Me due to egoism, you shall perish. Is God kind to his devotees? What happens if we do not pay heed to God?


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18 59 भगवान यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे| मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति || 18.59 ||  If, filled with egoism, thou thinkest, "I will not fight," then thy resolve is vain; nature will compel thee. Was it possible for Arjuna to actually give up fighting in the war?


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18 60 भगवान स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा| कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् || 18.60 ||  O Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly. Is there free will? Is destiny more powerful than free will? Are we free to decide what to do?


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18 61 भगवान ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति| भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया || 18.61 ||  The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusory power, to revolve as if mounted on a machine. Does God reside in all beings?


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18 62 भगवान तमेव शरणं गच्छ सर्वभावेन भारत| तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् || 18.62 ||  Fly to Him for refuge with all your being, O Arjuna; by His grace you will obtain supreme peace and the eternal abode. Why should we worship God? Why should we pray to God? What happens by prayer or worship?


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18 63 भगवान इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया| विमृश्यैतदशेषेण यथेच्छसि तथा कुरु || 18.63 ||  Thus, wisdom more secret than secrecy itself has been declared to you by me. Reflect on it fully, then act as you wish. Was Arjuna free to decide not to fight?


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18 64 भगवान सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः| इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् || 18.64 ||  Hear again My supreme word, most secret of all; for you are dearly beloved of Me, I will tell you what is good. Why did Krishna teach the knowledge of Yoga to Arjuna? Why did Krishna choose Arjuna to deliver his message?


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18 65 भगवान मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु| मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे || 18.65 ||  Fix your mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. You will come to Me; I truly promise you this, for you are dear to Me. What did Krishna ask Arjuna to do finally? Did Krishna assure Arjuna of victory in the war?


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18 66 भगवान सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज| अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः || 18.66 ||  Abandon all duties and take refuge in Me alone; I will liberate you from all sins; do not grieve. Did Krishna assure Arjuna of liberation or salvation? What is the core message of the Gita? What is the essence of the Gita? What is the most important verse in the Gita?


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18 67 भगवान इदं ते नातपस्काय नाभक्ताय कदाचन| न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति || 18.67 ||  Never speak this to one who is devoid of austerities or devotion, who does not render service, who does not desire to listen, or who cavils at Me. Should the knowledge of Yoga be imparted to everybody?


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18 68 भगवान य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति| भक्ितं मयि परां कृत्वा मामेवैष्यत्यसंशयः || 18.68 ||  He who, with supreme devotion to Me, teaches this supreme secret to My devotees, shall undoubtedly come to Me. What happens to those who spread the message of the Gita?


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18 69 भगवान न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः| भविता न च मे तस्मादन्यः प्रियतरो भुवि || 18.69 ||  There is no one among men who does service dearer to Me, nor shall there be anyone on earth dearer to Me than him. Does God like those who serve others?


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18 70 भगवान अध्येष्यते च य इमं धर्म्यं संवादमावयोः| ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः || 18.70 ||  And he who studies this sacred dialogue of ours, by him I shall have been worshipped through the sacrifice of wisdom; such is my conviction. What happens to those who indulge in dialogue and debate about the scriptures? Is it advisable to indulge in dialogue and debate abou the scriptures?


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18 71 भगवान श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः| सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् || 18.71 ||  Also, the man who hears this, full of faith and free from malice, shall attain to the happy worlds of those of righteous deeds, and be liberated. What happens to those who listen to this knowledge with faith?


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18 72 भगवान कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा| कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय || 18.72 ||  Has this been heard, O Arjuna, with one-pointed focus? Has the delusion of your ignorance been destroyed, O Dhananjaya? What did Krishna finally ask Arjuna at the end of the Gita?


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18 73 अर्जुन नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत| स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव || 18.73 ||  Arjuna said, "My delusion has been destroyed, for I have gained my knowledge (memory) through Your grace, O Krishna. I am now free from doubts. I will act according to Your word." Did Arjuna's delusion get destroyed?


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18 74 सञ्जय इत्यहं वासुदेवस्य पार्थस्य च महात्मनः| संवादमिममश्रौषमद्भुतं रोमहर्षणम् || 18.74 ||  Sanjaya said, Thus, I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes one's hair to stand on end. Did Sanjaya have any physical signs of emotion after completion of the Gita?


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18 75 सञ्जय व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्| योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् || 18.75 ||  Through the grace of Vyasa, I have heard this supreme and most secret Yoga, directly from Krishna, the Lord of Yoga, Himself declaring it. By whose grace did Sanjaya get to hear the Gita?


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18 76 सञ्जय राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्| केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः || 18.76 ||  O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I continually rejoice. Was Sanjaya happy after hearing the full Gita?


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18 77 सञ्जय तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः| विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः || 18.77 ||  And, remembering again and again that most wonderful form of Hari, I am filled with great wonder, O King; and I rejoice again and again. Why was Sanjaya happy after hearing the full Gita?


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18 78 सञ्जय यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः| तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम || 18.78| Wherever Krishna, the Lord of Yoga, is; and wherever Arjuna, the wielder of the bow, is; there is prosperity, victory, happiness, and a firm policy; this is my conviction. What did Sanjaya predict about the war?


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1 1 अथ योगानुशासनम् अथ = now; योग = process of yoking, union; अनुशासनम = teaching, exposition Now, the teachings of yoga are presented since the student is ready to received these teachings.


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1 2 योगश्चित्तवृत्तिनिरोधः योग  = process of yoking, union; चित्त  = consciousness; वृत्ति  = patterning, turnings, movements; निरोध = stilling, cessation, restriction The purpose of yoga is to quieten the fluctuations of the mind.


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1 3 तदा द्रष्टुः स्वरूपेऽवस्थानम् तदा  = then; द्रष्टु  = seer, witness, pure awareness; स्वरूपे = own essence, identity; अवस्थानम = state of abiding Once the state of Yoga is achieved, pure consciousness resides in its intrinsic nature.


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1 4 वृत्तिसारूप्यमितरत्र वृत्ति = patterning, turnings, movements; सारूप्यम = identification, conformity; इतरत्र = otherwise Till the state of Yoga is achieved, consciousness identifies itself with the mental patterns.


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1 5 वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः वृत्तयः = patterning, turnings, movements; पञ्चतय्यः = fivefold; क्लिष्ट = hurtful; अक्लिष्ट = benign These mental patterns can be classified into five types, which include both harmful and harmless ones.


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1 6 प्रमाणविपर्य्यविकल्पनिद्रास्मृतयः प्रमाण = right perception; विपर्यय  = misperception, error; विकल्प  = conceptualization; निद्रा  = sleep; स्मृति  = memory, remembering These five types of mental patters are right perception, misperception, conceptualization, deep sleep, and memory.


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1 7 प्रत्यक्षानुमानागमाः प्रमाणानि प्रत्यक्ष  = percept, sensory input; अनुमान  = inference; आगामी  = testimony from a teacher or traditional texts; प्रमाणानि  = accurate perception Right perception arises from direct observation, inference, or the words of others.


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1 8 विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् विपर्यय  = misperception, error; मिथ्या  = false; incorrect  ज्ञान  = knowledge; अतद = not that; रूप = form; nature  प्रतिष्ठम् = based on False knowledge arises from misperception, which is not based on reality.


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1 9 शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः शब्द  = verbal, linguistic; ज्ञान  = knowledge; अनुपाती  = following, relying upon; वस्तु  = object, substance; शून्य  = empty;
विकल्प  = conceptualization Imagination is a product of language-based knowledge, rather than direct experience with the physical world.


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1 10 अभावप्रत्ययालम्बना वृत्तिर्निद्रा अभाव  = non-existence, non-becoming; प्रत्यय  = perception, thought, intention, representation; आलम्बना  = resting on; वृत्ति  = patterning; निद्रा = sleep
 The pattern of deep sleep is rooted in the perception that everything ceases to exist.


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1 11 अनुभूतविषयासंप्रमोषः स्मृतिः अनुभुत = experienced; विषय  = object (of experience), phenomenon; असंप्रमोष  = not allowing to steal away; स्मृति = memory, remembering  'Remembering' refers to the act of retaining past experiences in memory.


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1 12 अभ्यासवैराग्याभ्यां तन्निरोधः अभ्यास  = practice, action, method; वैराग्य  = dispassion, non-reaction, non-attachment; तद  = these; निरोध  = stilling, cessation, restriction In order to quiet the fluctuations of the mind, one needs - practice and dispassion.


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1 13 तत्र स्थितौ यत्नोऽभ्यासः तत्र  = in that; स्थितौ  = stability, steadiness; यत्न = sustained effort; अभ्यास  = practice, action, method Practice involves the persistent effort to abide in 'elevated' state.


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1 14 स तु दीर्घकालनैरंन्तर्यसत्कारासेवितो दृढ़भूमिः स  = this; तु  = and, moreover; दीर्घ  = long; काल  = time; नैरन्तर्य  = continuously, uninterruptedly; सत्कार  = skillfully, in the right way; असेवितो  = cultivated; दृढ़  = firmly; भूमि  = rooted, grounded Skillful and continuous cultivation of this 'practice' with devotion establishes firm roots over time.


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1 15 दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् दृष्टा  = seen, perceptible; अनुश्रविक  = heard, learned; विषय  = object (of experience), phenomenon; वितृष्णस्य = without wanting or attachment; वशीकार  = mastery, willing something to happen; संज्ञा  = comprehension; वैराग्य = dispassion, non-reaction, non-attachment Complete dispassion occurs when one no longer becomes attached to anything, whether perceived (seen & heard) directly or learned.


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1 16 तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् तत  = this; परम  = ultimate, highest, purest; पुरुष  = pure awareness; ख्याती  = clear seeing; गुण  = fundamental qualities of nature; वैतृष्ण्यम् = without wanting or attachment Pure awareness can recognize its independence from the fundamental qualities of nature when ultimate dispassion is achieved.


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1 17 वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः वितर्क  = analytical thinking; विचार  = insight, reflection; आनंद  = bliss, joy;
अस्मिता  = sense of self, I-am-ness; रूप  = form; अनुगमात  = going with, following, accompanying; संप्रज्ञात = cognitive Initially, the process of stilling the mind involves four levels of elevated cognition, including analytical thinking, insight, bliss, and the sense of self.


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1 18 विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः विराम  = cessation; प्रत्यय  = perception, thought, intention, representation; अभ्यास = practice, action, method; पूर्व  = earlier; संस्कार  = latent impressions; शेष  = store, residuum; अन्य  = other As one practices steadily to bring all thoughts to a standstill, these four types of cognition gradually disappear, leaving only latent impressions in the subconscious mind.


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1 19 भवप्रत्ययो विदेहप्रकृतिलयानाम् भव  = being, becoming; प्रत्यय  = perception, thought, intention, representation; विदेह  = bodiless; प्रकृति  = nature;  लयानाम  = clasped, merged Once the body is gone and these latent impressions might give rise to rebirth.


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1 20 श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् श्रद्धा  = faith; वीर्य  = energy, vigor; स्मृति  = memory, mindfulness; समाधि = oneness, integration; प्रज्ञा = wisdom; 
पूर्वक  = preceded by; इतरेषाम  = others For others, the path to realization involves faith, energy, right cognition in form of memory and to understand the various elevated levels of wisdom.


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1 21 तीव्रसंवेगानामासन्नः तीव्र  = extremely; संवेगानाम  = intense, vehement; आसन्न  = near Those who earnestly seek liberation will find that realization is within reach, depending on the intensity of their practice.


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1 22 मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः मृदु  = mild; मध्य  = moderate; अधिमात्रत्वत  = extreme, intense; तातै  = therefore, from these; अपि = also; विशेष  = difference, distinction The proximity to realization varies according to whether the practice is mild, moderate, or intense.


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1 23 ईश्वरप्रणिधानाद्वा ईश्वर  = divine ideal of pure awareness; 
प्रणिधान  = surrender, dedication, application, alignment;  वा  = or Another pathway to realization involves being directed toward the ideal of pure awareness i.e. Ishvara or God.


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1 24 क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः क्लेश  = cause of suffering, corruption, hindrance, affliction, poison; कर्म  = action; विपाक  = ripening, fruition; शयै  = store, residuum; अपरामृष्ट  = untouched, unaffected; पुरूष  = pure awareness; विशेष  = difference, distinction; exemplary, distinct; ईश्वर  = divine ideal of pure awareness Ishvara or God is a unique and incorruptible manifestation of pure awareness that is completely independent of cause and effect, and devoid of any latent impressions.


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1 25 तत्र निरतिशयं सर्वज्ञबीजम् तत्र  = there, in that; निरतिशयं  = incomparable, unsurpassed; सर्वज्ञ  = all knowing;  बीजम  = seed, source
 Isvara or God is limitless and with unparalleled omniscience.


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1 26 स एषः पूर्वेषामपि गुरुः कालेनानवच्छेदात् स  = this, that; पूर्वेषाम  = earlier; अपि  = also; गुरु  = teacher, mentor; कालेन  = by time, temporally;  आनवच्छेदात् = unbounded, continuous
 Being beyond time, Isvara or God is revered as the primoridial master by the ancients.


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1 27 तस्य वाचकः प्रणवः तस्य  = of this, that; वाचक  = signifying, connoting; प्रणव = the syllable pronounced om Isvara or God is symbolized by the sacred sound of "Om".


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1 28 तज्जपस्तदर्थभावनम् तत = that; जप  = repetition, intonation;  तद  = its, that;
अर्थ  = meaning, purpose; भावनम  = realizing, becoming This verbatim of Ishvara is to be repeated with devotion along with its meaning.


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1 29 ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च ततः  = therefore, from these; प्रत्यक  = inward; चेतना  = consciousness; अधिगमो = attainment;अपि  = also;
अन्तराय  = obstacle; अभाव = disappearance; च = and
 As one continues to focus on Ishvara as mentioned, one's consciouness ascends and also obstacles begin to dissipate.


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1 30 व्याधिस्त्यानसंशयमप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः व्याधि  = sickness;  स्त्यान = apathy; संशय  = doubt; प्रमाद  = carelessness; आलस्य  = laziness; अविरति = sexual indulgence; भ्रान्ति  = false; दर्शन  = vision, perspective; अलब्ध  = failing to attain; भूमिकत्वा = developmental stages;  अनवस्थितत्वानि = inconstancy, instability; चित्त  = consciousness; विक्षेप  = distraction, stirring up; ते  = these; अन्तराय  = obstacles Obstacles such as sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack of progress, and inconstancy all serve as distractions that clouds consciousness and act as barriers.


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1 31 दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः दुःख  = distress, pain, suffering; दौर्मनस्य  = depression; अंगम = limb; एजयत्व  = trembling; श्वास = disturbed inhalation; प्रश्वास = disturbed exhalation; विक्षेप = distraction, stirring up; सहभुव = accompanying These distractions may result in feelings of distress, depression, or an inability to maintain steadiness of posture or breathing (uncontrolled inhalations & exhalations).


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1 32 तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः tad = that, these
 pratiæedha = subdue, ward off
 artham = meaning, purpose, approach
 eka = one
 tattva = thusness, elemental quality, principle abhyâsaï = practice, action, method
 However, focus towards one unwavering 'element' (here Ishwara) can help one subdue these distractions.


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1 33 मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् मैत्री  = friendliness; करुणा  = compassion; मुदिता  = delight; उपेक्षणा  = equanimity; सुख  = happiness; दुःख  = distress, pain, suffering; पुण्य  = good, virtuous; अपुण्य  = bad, evil; विषयाणाम  = object (of experience); भावनात  = radiating, projecting; चित्त  = consciousness; प्रसादनम  = calming, tranquilizing, clarification
 Other means involves radiating friendliness, compassion, delight, and equanimity towards one who is pleasant, in pain, good and bad respectively.


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1 34 प्रच्छर्दनविधारणाभ्यां वा प्राणस्य प्रच्छर्दन = exhalation, expulsion;  विधारणाभ्यां = pause, retention;  वा = or; प्राणस्य = breath, life force
 Another way involves pausing after forceful exhalations.


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1 35 विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धनी विषय  = object (of experience), phenomenon; वती  = having; वा  = or; प्रवृत्ति  = arising of activity; उत्पन्न = arisen, produced; मनसः = mind; स्थिति = stability, steadiness; निबन्धनी = holds Steadily observing as new (sattvik) sensations arise  (by the means of any of the 5 sense organs) can be a way to subdue distractions and focus the mind.


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1 36 विशोका वा ज्योतिष्मति विशोका  = free of sorrow; वा  = or; ज्योतिष्मती  = luminous
 Experiencing thoughts that are luminous and free of sorrow can also aid in achieving stillness of mind.


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1 37 वीतरागविषयं वा चित्तम् वित  = free from, without; राग  = desire, passion, attachment; विषयं = object (of experience); वा = or; चित्त = consciousness
 Focusing on things/people that do not inspire attachment can be a helpful technique in meditation.


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1 38 स्वप्ननिद्राज्ञानालम्बनं वा स्वप्न  = dream; निद्रा  = sleep; ज्ञान  = knowledge; आलम्बनं = resting on; वा = or Reflecting on insights gained while asleep and dreaming can be a source of guidance too.


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1 39 यथाभिमतध्यानाद्वा यथा = as; अभिमत  = desired; ध्यानात  = meditative absorption; वा = or Meditative absorption in any desired (sattvik) object of one's choice can lead to a state of deep concentration and awareness.


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1 40 परमाणुपरममहत्त्वान्तोऽस्य वशीकारः परम  = ultimate, highest, purest; अणु = minute, infinitesimal; महत्त्व = greatness, magnitude; अंतो = extending from...to; अस्य  = his; वशीकार  = mastery
 Complete absorption in any object, whether subtlest and (macroscopic or) microscopic , is possible through meditation.


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1 41 क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः क्षीण  = dwindled, decreased; वृत्ति  = patterning, turnings, movements; अभिजातस्य  = faultless, transparent; ईव = like; मणि  = jewel; गृहीत  = one who grasps, perceiver; ग्रहण  = grasping, perceiving; ग्राह्येषु  = grasped, object of perception; तत  = that; स्थ  = abide; तत  = that; अञ्जनता = saturation, taking the form of something else; समापत्ति = coalescence, unified contemplation
 As the fluctuations of mind fade away, a transparent mode of perception called 'samapatti'* alike to a transparent jewel/prism takes over. This transparent mind reflects everything in its perview equally - subject, object, or act of perceiving - like a prism (reflecting the constituents of light in seven colors).


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1 42 तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः तत्र  = there, in that; शब्द  = verbal, linguistic; अर्थ  = meaning, purpose; ज्ञान  = knowledge; विकल्प  = conceptualization; संकीर्ण  = intermingled; सवितर्क  = thought; समापत्ति  = coalescence, unified contemplation In the state of 'savitarka samapatti'* i.e. samapatti* with physical awareness constitutes with liguistic idea of word, meaning and idea.


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1 43 स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का स्मृति = memory, mindfulness; परिशुद्धौ = wiping clean, purification; स्वरूप = own form, identity; शून्य  = empty; इव = like; अर्थ  = meaning, purpose; मात्र  = only; निर्भासा  = shining; निर्वितर्का  = beyond thought
 At the next stage, objects lose their association with memory and are formless, revealing only their essential nature. This stage is known as 'nirvitarka'*.


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1 44 एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता एतयैव  = by this; ईव = like, thus; सविचार  = reflecting; निर्विचार  = not reflecting; च = and; सुक्ष्म  = subtle; विषय  = object (of experience), phenomenon; व्याख्यात = described, explained
 Similarly, the states of 'savichara'* and 'nirvichara'* have objects of contemplation which are subtle in nature.


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1 45 सूक्ष्मविषयत्त्वं चालिङ्गपर्यवसानम् सूक्ष्म = subtle; विषयत्वं  = the thing itself, thus-ness of an object; च  = and; अलिंग  = without form; पर्यवसानम  = ending, terminating By tracing subtle objects back to their undifferentiated nature, they can be understood.


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1 46 ता एव सबीजः समाधिः ता  = these; एव  = only, also; सबीज  = with seed; समाधि  = oneness, integration
 The four atages of awareness (mentioned above) - savitarka*, nirvitarka*, savichara* and nirvichara *- are referred to as meditative absorption that contains latent impressions (seeds).


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1 47 निर्विचारवैशारद्येऽध्यात्मप्रसादः निर्विचार = not reflecting; वैशारद्ये = lucidity, purity; अध्यात्म = innermost self; प्रसाद  = calming, pacification, clarification
 (Among these four stages) once the stage of nirvichara* is comprehended, the nature of the self is illuminated.


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1 48 ऋतंभरा तत्र प्रज्ञा ऋतं = truth; भरा  = bearing; तत्र  = in that; प्रज्ञा  = wisdom The wisdom that arises from this comprehension is infallible.


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1 49 श्रुतानुमानप्रज्ञाभ्यामन्यविषयाविशेषार्थत्वात् श्रुती  = what has been heard, teachings; अनुमान  = inference; प्रज्ञाभाम  = wisdom; अन्य  = other; विषय  = object (of experience), phenomenon; विशेष = difference, distinction; अर्थत्वात  = function, role This wisdom, unlike knowledge gained from inference or instruction, therefore holds a special importance.


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1 50 तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी तत = that; जै  = born of; संस्कार  = latent impressions; अन्य = other; संस्कार  = latent impressions; प्रतिबन्धी = prevents, obstructs
 The impressions/ideas generated by this special knowledge, hinder the activation of other impressions.


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1 51 तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः तस्य = of this; अपि  = also; निरोध = stilling, cessation, restriction; सर्व = all; निरोध  = stilling, cessation, restriction; निर्बीज = seedless; समाधि = oneness, integration
 When these impressions too come to an end, and the movement of consciousness is entirely pacified, this stage of 'impressionless' consciousness is termed as 'seedless' meditative absorption.


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2 1 तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः तप  = heat, intensity of discipline, austerity; स्वाध्याय  = self-study; ईश्वर = divine ideal of pure awareness; प्रणिधान = dedication, application, alignment; क्रिया = action; योग = process of yoking; union Kriya Yoga comprises of self discipline, study of self, and devotion towards Ishvara.


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2 2 समाधिभावनार्थः क्लेशतनूकरणार्थश्च समाधि  = oneness, integration; भावना  = realizing, becoming; अर्थ  = meaning, purpose; क्लेश  = cause of suffering, corruption, hindrance, affliction, poison; तनू  = slender, weak; करण = making; अर्थ = meaning, purpose; च = and
 The aim of this path of action is to eliminate the roots of suffering and accomplish samadhi* (an advanced meditative state).


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2 3 अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः अविद्या  = lack of wisdom, not seeing things as they are; अस्मिता = the sense of ‘I’, egoism; राग  = desire, passion, attachment; द्वेष  = aversion; अभिनिवेश  = clinging to life, self-preservation; क्लेश  = cause of suffering, corruption, hindrance, affliction, poison The roots of suffering include - ignorance, the sense of 'I', attachment, aversion, and fear of death.


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2 4 अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् अविद्या  = lack of wisdom, not seeing things as they are; क्षेत्र  = field; उत्तरेषां  = other, following; प्रसुप्त  = dormant; तनु  = thin; विच्छिन्न  = interrupted; उदारानाम  = activated, aroused
 The causes of suffering germinate due to 'ignorance' and these sufferings can be either dormant, weakened, interrupted or fully activated.


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2 5 अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या अनित्य  = impermanent; अशुचि  = impure; दुःख  = distress, pain, suffering; अनात्मसु  = not self; नित्य  = permanent; अशुचि = pure; सुख  = happiness; आत्म = self, essence; ख्याति  = seeing; अविद्या  = lack of wisdom, not seeing things as they are Ignorance is the state where one confuses impermanence, impurity, distress, and non self with permanence, purity, happiness, and self.


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2 6 दृग्दर्शनशक्त्योरेकात्मतेवास्मिता दृग = pure awareness, witness, see-er; दर्शन = vision, perspective; आक्त्यो  = power; एक  = one; आत्मता  = selfhood; एव  = as it were, like, thus; अस्मिता = the sense of ‘I’, egoism
 The sense of 'I' (wrongly) identifies perception of pure awareness as the perception of the senses.


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2 7 सुखानुशयी रागः सुख  = happiness, pleasure; अनुशयी  = following; राग = wanting, desire, passion, attachment
 Attachment is the cause of pleasurable experiences.


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2 8 दुःखानुशयी द्वेषः दुःख  = distress, pain, suffering; अनुशयी  = following; द्वेष  = aversion
 Aversion is a cause of suffering(s).


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2 9 स्वरसवाही विदुषोऽपि तथा रूढोऽभिनिवेशः स्व  = own;  रस = taste; वाही  = flowing; विदुषी   = sage, wise person; अपि  = also, even; तथा  = thus; रुढो = rooted; अभिनिवेश  = self-preservation
 Even the wise similar to a non-wise, instinctively fear death, perpetuating suffering.


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2 10 ते प्रतिप्रसवहेयाः सूक्ष्माः ते  = these; प्रति  = with regard to, toward, reversing; प्रसव  = flow, motion, creation, inception; हेय = overcome, overwhelmed; सुक्ष्म  = subtle
 These kleshas* (sufferings) are very subtle (hence not easily erased). They are eliminated only when the mind merges into its orgin.


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2 11 ध्यानहेयास्तद्वृत्तयः ध्यान = meditative absorption; हेय = overcome, overwhelmed; तद = its, that, of these; वृत्तय = patterning, turnings, movements
 Through meditation, the fluctuations of mind that arise due to these kleshas* (sufferings) can be terminated.


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2 12 क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः क्लेश = cause of suffering, corruption, hindrance, affliction, poison; मूल  = root; कर्म  = action; शय  = store, residuum; दृष्टा  = seen, perceptible; अदृष्टा = unseen; जन्म = birth; वेदनीय = to be experienced
 The deposits of karma* (actions) are rooted in the causes of klesha* (suffering), which is experienced either in the future or in the present.


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2 13 सति मूले तद्विपाको जात्यायुर्भोगाः सति  = existing; मूल  = root; तद = its, that; विपाक = ripening, fruition; जाति = birth, rank; आयु = span of life; भोग = experience, enjoyment
 As long as the root source i.e. klesha (suffering) exists, its contents will continue to result as - type of birth, span of life, and experience of life.


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2 14 ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् ते  = they, these; ह्लाद = delight; परिताप = anguish; फल = fruit; पुण्य  = good, virtuous; अपुण्य = bad, evil; हेतुत्वात = causality
 Each person's- type of birth, span of life, and experience of life, fructifes either as pleasure or pain, which is resultant of their past virtuous or viceful actions.


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2 15 परिणाम तापसंस्कार दुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः परिणाम  = transformation; ताप   = anguish; संस्कार = latent impressions; दुःख = distress, pain, suffering; गुण = fundamental qualities of nature; वृत्ति  = patterning, turnings, movements; विरोधात = conflict, opposition; च = and; दुःख = distress, pain, suffering; एव = thus; सर्व = all; विवेकिन = a person of discrimination
 The wise recognize that suffering is inherent in all experiences, whether it be the agony of the results of actions, or the pain of distress, or of the burden of latent impressions (samskaras*) filled with suffering, along with the constant struggle of the flutuations of the mind due to the fundamental qualities (gunas*) of nature.


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2 16 हेयं दुःखमनागतम् हेयं  = overcome, overwhelmed; दुःख = distress, pain, suffering; अनागतम = future
 However, it is possible to prevent suffering from arising altogether.


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2 17 द्रष्टृदृश्ययोः संयोगो हेयहेतुः दृष्टा = seer, witness, pure awareness; दृश्य = what is seen; संयोग = union, coupling; हेय  = overcome, overwhelmed; हेतु = cause The root cause of all suffering is the mistaken belief that pure awareness and the perception of awareness are inseparable.


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2 18 प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् प्रकाश  = brightness; क्रिया = action; स्थिति = stability, steadiness; शीलं = character;भूत  = element; इन्द्रिय  = sensory apparatus; आत्मकं  = self, essence; भोग  = experience, enjoyment; अपवर्ग = emancipation, liberation; अर्थ = meaning, purpose, approach; दृश्यम = what is seen The phenomenal world that awareness perceives is characterized by luminosity (sattva), activity (rajas), and inertia (tamas), and is composed of - elements and senses, and serves the purpose of both sensual experience as well as liberation (to drasta*).


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2 19 विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि विशेष = difference, distinction; distinct; अविशेष = indistinct; लिंग  = mark, characteristic; मात्र  = only; अलिंगानि = undifferentiated, without marks; गुण = fundamental qualities of nature; पर्वाणि = level, state
 The various levels of existence - whether they are  differentiated, undifferentiated, distinct or indistinct - are all expressions of the basic characteristics inherent in nature (gunas*).


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2 20 द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः दृष्टा = pure awareness, witness, see-er; दृशि = seeing; मात्र = only; सुद्ध = pure; अपि = also, although; प्रत्यय = perception, thought, intention, representation; अनुपश्य = to behold
 Pure awareness (drashta*) is simply the act of seeing (hence called seer), but it typically appears to function through the perceiving mind despite its purity.


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2 21 तदर्थ एव दृश्यस्यात्मा तद = its, that; अर्थ = meaning, purpose, approach; एव = thus; दृश्य = of what is seen; आत्म = self, essence
 The purpose of the phenomenal world (drashya*) is essentially to reveal this truth (for the seer).


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2 22 कृतार्थं प्रतिनष्टमप्यनष्टं तदन्यसाधारणत्वात् कृत = done, accomplished; अर्थ = meaning, purpose, approach; प्रति = with regard to, toward, reversing; नष्ट = ceased; अपि  = also; अनष्ट  = not ceased; तद = its, that; अन्य = other; साधारणत्वात = common experience Once this realization occurs, the phenomenal world ceases to be for them, but remains a common reality for the (non-realized) others.


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2 23 स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः स्व  = own; स्वामी = owner; शक्ती  = power; स्व  = own; रूप = form; उपलब्धि = acquisition; हेतु = cause, reason; संयोग = union, coupling
 It is the apparent indivisibility of pure awareness and the phenomenal world (i.e. the concept of conjunction), that gives insight into the potency of both the possessor and the possessed.


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2 24 तस्य हेतुरविद्या तस्य = of this, that; हेतु = cause, reason; अविद्या = lack of wisdom, not seeing things as they are
 The cause of this phenomenon (of conjunction) is ignorance.


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2 25 तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम् तद = its, that; अभावात   = non-existence, non-becoming, disappearance; संयोग = union, association, mingling; अभाव = non-existence, non-becoming, disappearance; हानं = cessation; तद = its, that; दृश्यो = seeing; कैवल्यम = emancipation, isolation of pure awareness When this ignorance fades, the appearance of indivisibility also fades, and it becomes clear that pure awareness is free and unaffected by phenomenal world which the state of liberation (kaivalya*).


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2 26 विवेकख्यातिरविप्लवा हानोपायः विवेक = discrimination; ख्याति = seeing; अविप्ल्व = continuous, uninterrupted; हान = cessation; उपाय = means
 Unflinching discriminative discernment (between the seer and the seen) is the path to liberation (not the final state yet, this is the upper stage of Ritambhara pragya (1.48) where even this prayga ceases).


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2 27 तस्य सप्तधा प्रान्तभूमिः प्रज्ञा तस्य  = of this, that; सप्तधा = sevenfold; प्रान्त = last; भूमि  = stage, level; प्रज्ञा = wisdom
 On this path of liberation, the one (yogi) with the wisdom of discriminative discernment extends to seven ultimate stages.


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2 28 योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः योग = process of yoking, union; अंग = limb, component; अनुष्ठान = performance, practice; अशुद्धि = impurity; क्षय = dwindling, decreasing; ज्ञान = knowledge; दीप्ती = radiance; ए = extending to; विवेक = discrimination; ख्याति = seeing By practicing the components of yoga, impurities diminish, allowing the light of understanding to shine and illuminate the path to discriminative awareness.


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2 29 यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि यम = external discipline; नियम  = internal discipline; आसन = posture; प्राणायाम = breath regulation; प्रत्याहार = withdrawal of the senses; धारणा = concentration; ध्यान = meditative absorption; समाधि = oneness, integration; अष्टावङ्गानि = eight
 aògâni = limbs Social discipline, personal observances, pyscho-physical posture, breath regulation, withdrawl of senses, concentration, meditation and liberation make up the eight limbs of yoga.


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2 30 अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः अहिंसा = not harming; सत्य = truthfulness, truth; अस्तेय = not stealing; ब्रह्मचर्य = celibacy, impeccable conduct; अपरिग्रह = not being acquisitive; यम = external discipline The five social disciplines are non-violence, being truthful, not stealing, practicing celibacy, and avoiding materialism.


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2 31 जातिदेशकालसमयानवच्छिन्ना सार्वभौमा महाव्रतम् जाति = birth, rank; देश = place; काल = time; समय = circumstance; अनवच्छिन्ना = unlimited, irrespective of; सर्व = all; भौम = at a level; महा  = great; व्रतम = vow, commitment These principles are solemn resolutions. They are not bound by one's social status, territory, specific time or any duration. They are universal.


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2 32 शौचसंतोषतपः स्वाध्यायेश्वरप्रणिधानानि नियमाः शौच  = purity; संतोष = contentment; तप = heat, intensity of discipline, austerity; स्वाध्याय = self-study; ईश्वर = divine ideal of pure awareness; प्रणिधान = surrender, dedication, application, alignment; नियम  = internal discipline The five personal observances are purifying the body, cultivating contentment, practicing austerity, self-study, and devotion to God.


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2 33 वितर्कबाधने प्रतिपक्षभावनम् वितर्क = analytical thinking, unwholesome thoughts; बाधन = repelling; प्रतिपक्ष = opposite; भावनम = realizing, becoming
 Negative thoughts can be countered by developing positive ones.


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2 34 वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् वितर्क  = analytical thinking, negative thoughts; हिंसा = harming; आदय  = et cetera; कृत = done, accomplished; कारित = caused to be done, instigated; अनुमोदित = approved; लोभ = greed; क्रोध = anger; मोह = delusion; पूर्वक = preceded by; मेदु = mild; मध्य  = moderate; अधिमात्र = extreme, intense; दुःख = distress, pain, suffering; अज्ञान = ignorance; अनंत = endless, boundless; फल  = fruit; इति  = thus; प्रतिपक्ष = opposite; भावनम = realizing, becoming Negative thoughts such as violence etc. arise from greed, anger, or attachment, and regardless of their intensity such as less, medium or excessive, inevitably lead to ignorance and suffering. Therefore, it is necessary to cultivate counteracting (i.e.positive) thoughts.


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2 35 अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः अहिंसा = not harming; प्रतिष्ठा = based on, grounded in; तत  = that, these; सन्निधौ = presence; वैर = hostility; त्याग = abandonment When one is strongly rooted in non-violence, it fosters an environment (around that yogi) where others resign their hatred.


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2 36 सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् सत्य = truthfulness, truth; प्रतिष्ठा = based on, grounded in; क्रिया = action; फल  = fruit; श्रयत्वम  = rest on Those who become firmly rooted in truthfulness, experience every action and its outcome in accordance with the truth.


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2 37 अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् अस्तेय = not stealing; प्रतिष्ठा = based on, grounded in; सर्व = all; रत्न = jewel; उपस्थानम = approach, materialize
 For those established in the virtue of non-stealing (or not accepting which is not their's), entire treasures are revealed.


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2 38 ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः ब्रह्मचर्य = celibacy, impeccable conduct; प्रतिष्ठा = based on, grounded in; वीर्य = energy, vigor; लाभ = acquired
 Celibacy when deeply ingrained secures energy.


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2 39 अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः अपरिग्रह = not being acquisitive; स्थैर्य = being settled in; जन्म = birth; कथंता = understanding why; संबोध = insight
 Being resolute in the state of non-greediness (desirelessness), the understanding of (previous) births is revealed.


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2 40 शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः शौच = purity; स्व = own; अंग = limb, component; जुगुप्सा = disinclination, detachment; परै = other; असंसर्ग = freedom from contact
 Practicing cleanliness, one becomes free from the body's compulsions and from the need of (physically) associating with others.


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2 41 सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च सत्त्व = clarity, luminosity; a fundamental essence of nature, or guna; शुद्धि = purity; सौमनस्य = gladness; एक  = one; आग्र्य = pointed; इन्द्रिय = sensory apparatus; जय = mastery; आत्म = self, essence; दर्शन = vision, perspective; योग्यता = capability; च = and Developing sattva through the practice of cleanliness (mental purification) leads to radiance, increased ability to focus, sense control, and ability for self-awareness.


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2 42 संतोषादनुत्तमः सुखलाभः संतोष = contentment; अनुत्तम = unsurpassed; सुख = happiness; लाभ = acquired
 Contentment brings an unmatched sense of joy.


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2 43 कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः काया = body; इन्द्रिय = sensory apparatus; सिद्धि = perfection; अशुद्धि = impurity; क्षयात = dwindling, decreasing; तपस = heat, intensity of discipline, austerity Through intense discipline, impurities are burned away, and the body and senses become highly refined.


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2 44 स्वाध्यायादिष्टदेवतासंप्रयोगः स्वाध्याय = self-study; इष्ट = desired; देवता = deity; संप्रयोग = contact
 Self-reflection strengthens the connection with one's personal deity.


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2 45 समाधिसिद्धिरीश्वरप्रणिधानात् समाधि = oneness, integration; सिद्धि = perfection; ईश्वर = divine ideal of pure awareness; प्रणिधान = surrender, dedication, application, alignment Devotion towards God or Ishvara* bestows the competence to attain samadhi* (liberation).


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2 46 स्थिरसुखमासनम् स्थिर = steady, stable; सुखम = happiness; आसन = posture
 The body should actualize both steadiness and ease during a psychophysical posture.


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2 47 प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् प्रयत्न = effort; शैथिल्य = relaxation; अनन्त = endless, boundless; समापत्तिभ्याम = coalescence, unified contemplation
 This is possible when all effort is relaxed, and a sense of unity between the body and the infinite universe emerges.


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2 48 ततो द्वंद्वानभिघातः ततो = therefore, from these, from that; द्वंद्व = play of opposites, dualities; अनभिघात = insulation, being beyond disturbance
 At this point, the dualities of opposites no longer disturbs one.


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2 49 तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः तस्मिन् = in this; सति = existing; श्वास = inhalation; प्रश्वास = exhalation; गति = flow;  विच्छेद  = cessation, interruption; प्राणायाम = breath regulation After the psychophysical posture is achieved, breath regulation follows. It happens when inhalations and exhalations are regulated.


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2 50 बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्यामि परिदृष्टो दीर्घसूक्ष्मः बाह्य = external; अभ्यन्तर = internal; स्तम्भ = stationary; वृत्ति = patterning, turnings, movements; देश = place; काल = time; संख्या = number; परिदृष्टो  = observed, measured, scrutinized ; दीर्घ = long; सूक्ष्म = subtle
 (Breath regulation or Pranayama* has three dimensions) inhalation, exhalation, and the (various) pauses (kumbhakka*). By paying attention to the place, time and number of each aspects, they become more subtle and extended.


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2 51 बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः बाह्य = external; अभ्यान्तर = internal; विषय = object (of experience), phenomenon; अक्षेपी = transcending; चतुर्थ = fourth
 In the fourth dimension (of breath regulation), the division between inhaling and exhaling disappears.


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2 52 ततः क्षीयते प्रकाशावरणम् तत = therefore, from these, from that; क्षीयते = disappears; प्रकाश = brightness; आवरणम = covering, veil, layer
 Then, the concealer of the illumination (sattva*) fades.


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2 53 धारणासु च योग्यता मनसः धारणासु = concentration; च = and; योग्यता = capability; मनस = mind
 Also, the capability of the mind to concentrate (dharana*) is actualized.


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2 54 स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः स्व = own; विषय = object (of experience), phenomenon; असंप्रयोग = uncoupling; चित्त = consciousness; स्व = own; रूप = form; अनुकार = imitation, following suit; इव = like, thus, as it were; इन्द्रिय = sensory apparatus; प्रत्याहार = withdrawal of the senses
 When the senses are disengaged from their respective sense objects and identifies with the nature of the chitta, then sense withdrawal (Pratyahara*) happens.


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2 55 ततः परमावश्यतेन्द्रियाणाम् तत: = therefore, from these, from that; परम = ultimate, highest, purest; वश्यत = obedience, subservience; इन्द्रिय  = sensory apparatus Afterwards, the supreme mastery over the senses is attained.


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3 1 देशबन्धश्चित्तस्य धारणा देश = place; बन्ध  = binding;  चित्त = consciousness; धारणा = concentration Concentration/Attention is focusing on a single place.


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3 2 तत्र प्रत्ययैकतानता ध्यानम् तत्र = there, in that; प्रत्यय = perception, thought, intention, representation; एक  = one; तानता = extension, stretching; ध्यान  = meditative absorption
 In meditation, one's entire perceptual experience becomes uninturreptedly aligned with that object.


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3 3 तदेवार्थमात्रनिर्भास स्वरूपशून्यमिव समाधिः तद = its, that; एव = thus; अर्थ = meaning, purpose, approach; मात्र  = only; निर्भास = shining; स्व  = own; रूप = form; शून्य  = empty; इव = like, thus, as it were; समाधि = oneness, integration
 When only the essence of that object (used for dhyana) remains, and (chitta's) own functions (other cognitive abilities) appears non-existent then samadhi* has been achieved.


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3 4 त्रयमेकत्र संयमः त्रयम = these three; एकत्र  = in one, as one; संयम = constraint, perfect discipline
 The pure state of cognition (samyama*) involves all the (above) three (concentration, meditative absorption, and integration towards a single object.)


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3 5 तज्जयात्प्रज्ञालोकः तद = that; ययात = mastery; प्रज्ञा = wisdom; आलोक = illumination, flashes of brilliance
 When one masters this discipline, light of wisdom dawns. [Stages of this wisdom has been mentioned in sutra 2.27]


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3 6 तस्य भूमिषु विनियोगः तस्य = of this, that; भूमिषु = stage; विनियोग = progression, application
 It (Samyama* or pure state of cognition) should be applied (sequentially) on various stages or planes (of refined cognition).


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3 7 त्रयमन्तरङ्गं पूर्वेभ्यः त्रयम = these three; अन्तर  = inner; अंग  = limb, component; पूर्वेभ्य = earlier
 These three limbs (concentration, absorption, and integration) are innermost with respect to the previous five.


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3 8 तदपि बहिरङ्गं निर्बीजस्य तद = its, that; अपि = also; बहि = external; अंग = limb, component; निर्बीज = seedless
 However, even these three are considered extrinsic with respect to the state of integration that bears no potential/seeds (Nirbeej Samadhi*).


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3 9 व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः व्युत्थान = emergence; निरोध = stilling, cessation, restriction; संस्कार = latent impressions; अभिभव = subjugation, suppression, submergence; प्रादुर = outside; भावौ  = being, becoming; निरोध = stilling, cessation, restriction; क्षण = moment; चित्त = consciousness; अन्वयो = connected to, permeated; निरोध = stilling, cessation, restriction; परिणाम = transformation The cyclical suppression of worldly or distracting smaskaras and emergence of restraining (nirodha*) samskaras eventually fades the former resulting in the frequent contact of the chitta with restraining samskaras. This enables the state of restraint or Nirodha-parinama*.


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3 10 तस्य प्रशान्तवाहिता संस्कारात् तस्य = of this (mind); प्रशान्त = tranquil; वाहिता = flow, progression; संस्कारात = latent impressions
 The unhinged fludity of the thoughts in the mind is due to the samskaras.


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3 11 सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः सर्व = all; अर्थात = regarding the meaning of something; एकाग्रतयो = one-pointedness, focus; क्षय  = dwindling, decreasing; उदयौ = arising, appearance; चित्त = consciousness; समाधि  = oneness, integration; परिणाम = transformation In the state of liberation (Samadhi parinama*), the chitta eliminates multi-pointedness and develops one-pointedness.


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3 12 ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ततः  = therefore, from these, from that; पुनः = again; शान्त  = quiescent, subsided; उदितौ = arisen; तुल्य  = similar, equal; प्रत्ययौ = perception, thought, intention, representation; चित्त = consciousness; एकाग्रता = one-pointedness, focus; परिणाम = transformation
 Then, again, the one object or idea of focus present/arising on the chitta is identical to the one which subsides. This state is of one-pointedness (Ekagrata parinama*).


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3 13 एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः एतेन = by this; भूत = element; इन्द्रियेषु   = sensory apparatus; धर्म  property, visible form, experiential substance; लक्षण = characteristic, time factors; अवस्था = condition; परिणाम = transformation; व्याख्याता = described, explained
 Similar to this (like the above changes in consiousness), dynamic changes (due to interplay of gunas) in material objects and senses can be interpreted at three levels : funtion (dharma*), timespan (lakshana*) and condition (awastha*).


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3 14 शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी शान्त = quiescent, subsided; उदित = arisen; अव्यपदेश्य = unmanifest; धर्म = property, visible form, experiential substance; अनुपाती = following, relying upon;धर्मी = substrate, substance
 The underlying foundation (dharmi*) remains the same, irrespective of whether it manifests in a particular form or funtion (dharma*) - before, during, or after the transformation.


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3 15 क्रमान्यत्व परिणामान्यत्वे हेतुः क्रम = sequence, flow, succession; अन्यत्व = differentiation, variation; परिणाम = transformation; अन्यत्वे = differentiation, variation; हेतुः = cause, reason
 These transformations (of objects/awareness) seem to occur in a specific manner, which is caused by change in sequence (of characteristics).


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3 16 परिणामत्रयसंयमादतीतानागतज्ञानम् परिणाम = transformation; त्रय = these three; संयम = constraint, perfect discipline; अतीत = past; अनागत = future; ज्ञान = knowledge
 By carefully observing (a pure state of cognition or samyama*) the three aspects of change - function, timespan, and condition, one can gain insights into both the past and future.


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3 17 शब्दार्थप्रत्ययानामितरेतराध्यासात्संकरस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम् शब्द = verbal, linguistic; अर्थ = meaning, purpose, approach; प्रत्ययान = perception, thought, intention, representation; इतरेतर  = one another; अध्यासात = superimposition; संकर = confusion, mixing up; तत  = that, these; प्रविभाग = distinction; संयम = constraint, perfect discipline; सर्व = all; भूत = element, being; रुत = language, sound; ज्ञान = knowledge The concepts of word, meaning, and perception are often intertwined, creating confusion between them. However, by paying attention to the differences between them through perfect discipline (samyama*), one can gain insights into the sounds of all living beings.


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3 18 संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम् संस्कार = latent impressions; साक्षात = direct, through the eye; करणात = making, observing; पूर्व = earlier; जाति = birth, rank; ज्ञान = knowledge Examining the dormant mental impressions (samskaras*) through direct perception bestows insights into past lives.


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3 19 प्रत्ययस्य परचित्तज्ञानम् प्रत्ययस्य = perception, thought, intention, representation; परा  = other; चित्त = consciousness; ज्ञान = knowledge It is possible to gain insight into the consciousness of another person by focusing on their perceptions (pratyaya*).


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3 20 न च तत्सालम्बनं तस्याविषयीभूतत्वात् न = not; च = and; तत = that, these; सालम्बनं = with support; तस्य = of this, that; अविषयी  = not present, absent; भूतत्वात = actuality, being
 However, this insight does not extend to the object (alambana*) of their perceptions since it (the object) is not actually the subject matter of the one who is focussing (i.e. the yogi).


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3 21 कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुष्प्रकाशासंयोगेऽन्तर्धानम् काया = body; रूप = form; संयम = constraint, perfect discipline; तत = its, that; ग्राह्य = to be received, perceived; शक्ति = power; स्तम्भे = suspension; चक्षु = eye; प्रकाश = brightness; असंयोग = uncoupling; अन्तर्धानम = invisibility, disappearance By observing the body's physical form with perfect discipline (samyama*), it becomes invisible. This happens when the power to perceive is suspended amidst the eye and the incoming light.


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3 22 सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा सोपक्रमं = immediately manifest; निरुपक्रमं = slow to manifest; च = and; कर्म = action; तत = that, these; संयम = constraint, perfect discipline; अपरान्त = death; ज्ञान = knowledge; अरिष्टेभ्यो = signs, omens; वा = or The consequences of actions (karma) may manifest instantly or take time to appear. Observing one's actions with perfect discipline or studying omens can offer insight into death.


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3 23 मैत्र्यादिषु बलानि मैत्री = friendliness; आदिषु = and the others, et cetera; बलानि  = powers, strengths By using perfect discipline to focus on friendliness etc.(i.e compassion, delight, and equanimity), one can internalize (their) strengths.


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3 24 बलेषु हस्तिबलादीनि बलेषु = powers, strengths; हस्ति = elephant; बल = powers, strengths; आदीनि = and the others, et cetera
 Through focusing (samyama*) on strengths, it is possible to acquire the powers of an elephant, etc.


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3 25 प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम् प्रवृत्ति = arising of activity; आलोक = illumination, flashes of brilliance; न्यासात = setting down, focusing; सूक्ष्म = subtle; व्यवहित = hidden; विप्रकृष्ट = distant; ज्ञान = knowledge Being deeply engaged in the radiance of the mind provides insight into the subtle, concealed, and remote aspects of existence (of things).


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3 26 भुवनज्ञानं सूर्ये संयमात् भुवन = world; ज्ञान = knowledge; सूर्ये = on the sun; संयमात = constraint, perfect discipline With perfect focusing (samayama*) on the sun, allows one to gain insight into the universe.


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3 27 चन्द्रे ताराव्यूहज्ञानम् चन्द्रे = on the moon; तारा = star; व्यूह = arrangement; ज्ञान = knowledge
 By using perfect discipline (samayama*) to focus on the moon, one can gain insight into the position of the stars.


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3 28 ध्रुवे तद्गतिज्ञानम् ध्रुव = polestar; तत = its, that; गति = flow; ज्ञान = knowledge
 Perfect discipline (samayama*) enables one to gain insight into the movements/speed of the stars by focusing on the polestar.


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3 29 नाभिचक्रे कायव्यूहज्ञानम् नाभि = navel; चक्र = wheel, energy center; काया = body; व्यूह = arrangement; ज्ञान = knowledge
 By using perfect discipline (samayama*) to focus on the navel plexus, one can gain insight into the organization of the body.


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3 30 कण्ठकूपे क्षुत्पिपासानिवृत्तिः कंठ = throat; कूप = pit, well, cavity; क्षुत = hunger; पिपास = thirst; अनिवृत्ति = cessation Focusing with perfect discipline (samayama*) on the pit of the throat helps to eliminate hunger and thirst.


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3 31 कूर्मनाड्यां स्थैर्यम् कूर्म = tortoise; नाड़ी = channel, duct; स्थैर्यम = being settled in Focusing with perfect discipline (samayama*) on the 'tortoise channel' (kurma naadi) helps to cultivate steadiness.


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3 32 मूर्धज्योतिषि सिद्धदर्शनम् मूर्ध = head, crown; ज्योतिषी = light; सिद्ध = perfected one; दर्शन = vision, perspective Through perfect discipline (samayama*), focusing on the light at the crown of the head allows one to acquire the perspective of those who have achieved perfection (siddhas).


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3 33 प्रातिभाद्वा सर्वम् प्रातिभात = spontaneous illumination; वा = or; सर्वम = all Or, intuition (a foreground of districrinatory knowledge) may bring about knowlede of all.


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3 34 हृदये चित्तसंवित् हृदये = heart; चित्त = consciousness; संवित = understanding By concentrating with utmost discipline on the heart, one can comprehend the essence of consciousness.


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3 35 सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थात्स्वार्थसंयमात्पुरुषज्ञानम् सत्त्व = clarity, luminosity; a fundamental essence of nature, or guna; पुरुष = pure awareness; अत्यन्त = absolutely; असंकीर्णयो = unmixed; प्रत्यय = perception, thought, intention, representation; अविशेषो = indistinct; भोग = experience, enjoyment; परा = other; अर्थात = function, role; स्व = own; अर्थ = meaning, purpose, approach; संयम = constraint, perfect discipline; पुरुष = pure awareness; ज्ञान = knowledge Wordly perception comprises of experiences where the pure consiousness (purusha*) is misconceived as pure (sattva*) intellect, whereas both are seperate. However, wordly perception exists to serve the comprehension of the other (i.e. pure consiousness).  By concentrating with utmost discipline on the one that dwells for itself, understanding of the pure consciousness is revealed.


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3 36 ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते तत: = therefore, from these, from that; प्रातिभा = spontaneous illumination; श्रावण = hearing; वेदना = feeling; दर्श = seeing; स्वाद = tasting; वार्ता = smelling; जायन्ते = occur, are produced As a result of this (above) understanding, intuition and elevated sense of hearing, touch, sight, taste, smell emerge.


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3 37 ते समाधावुपसर्गा व्युत्थाने सिद्धयः ते = they, these; समाधौ = oneness, integration; उपसर्गा  = obstacle, impediment; व्युत्थाने = emergence; सिद्धय: = perfection, attainment
 Although these heightened sensory abilities may seem like accomplishments to outwardly directed mind, they are obstacles in the path of liberation/integration.


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3 38 बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः बंध = binding; कारण = cause, making, perception; शैथिल्यात = relaxation; प्रचार = movement, passage; संवेदना = sensitivity; च = and; चित्त = consciousness; परा = other; शरीर = body; आवेश = entering
 By letting go of one's attachment(s) and being acutely attuned to the pathways of consciousness, it can settle in another individual's body.


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3 39 उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च उदान = uppermost region of energy flow, or prana, जय = mastery; जल = water; पङ्क = mud; कण्टक = thorn; आदिष्व = and the others, et cetera; असंग = without touching; उत्क्रांति = rising up; च = and By achieving mastery over the vital energy in the neck and head (udana*), one can traverse water, mud, thorns, and other obstacles without making contact with the ground, but instead floating over them.


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3 40 समानजयाज्जवलनम् समान = energy flow through the solar plexus; जयात = mastery; ज्वलनम = radiance
 By acheiving mastery over the flow of energy through the solar plexus (samana*), one becomes radiant.


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3 41 श्रोत्राकाशयोः संबन्धसंयमाद्दिव्यं श्रोत्रम् श्रोत्र = of hearing; आकाश = space, ether; संबंध = relationship; संयम = constraint, perfect discipline; दिव्य = divine; श्रोत्रम = faculty of hearing By intently focusing (samyama*) on the inter-relationship of the organ of hearing and space, one can attain divine hearing.


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3 42 कायाकाशयोः संबन्धसंयमाल्लघुतूलसमापत्तेश्चाऽऽकाशगमनम् काया = body; आकाश = space, ether; संबंध = relationship; संयम = constraint, perfect discipline; लघु = light; तूला = cotton; समापत्तेः = coalescence, unified contemplation; च = and; आकाश = space, ether; गमनम = travel By intently focusing (samyama*) on the body's connection with the space and cultivating intense concentration (samapatti*) on the lightness as of cotton, one can travel through space.


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3 43 बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः बहिर = external; अकल्पिता = not feasible, impossible; वृत्ति = patterning, turnings, movements; महा = great; विदेह = bodiless; ततः = therefore, from these, from that; प्रकाश = brightness; आवरण = covering, veil, layer; क्षय = disappearance
 The state of 'great disembodiment' (mahavidheha*) happens when the mind is projected outside the body into a non-imagined state. Then the veil obscuring the mind's radiance is lifted.


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3 44 स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः स्थूल = gross; स्व = own; रूप = form; सूक्ष्म = subtle; अन्वय = pervasiveness, relation; अर्थ = meaning, purpose, approach; वत्त्व = function; संयम = constraint, perfect discipline; भूत  = element, being; जय = mastery
 By intently observing the different dimensions of matter such as gross, intrinsic, subtle, interconnectedness (at the level of gunas) and purpose (of objects) with samyama*, one attains mastery over the elements.


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3 45 ततोऽणिमादिप्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च तत = therefore, from these, from that; अणिमा = the power to become minutely small; आदि = others; प्रादुर = outside; भाव = being, becoming; काया = body; सम्पत = perfection; तद = its, that; धर्म = property, visible form, experiential substance; अनभिघातश्च = insulation, being beyond disturbance; च = and As a result, extraordinary abilities, such as the power to reduce oneself to the size of an atom (anima*) etc. ( and 7 more abilities) manifest. Thus the body develops ability to transcend the laws of the physical matter and attains perfection too.


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3 46 रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् रूप = form; लावण्य = grace; बल = strength; वज्र = diamond; संहननत्वानि = durability, firmness; काया = body; संपत = perfection
 This level of perfection of the body includes qualities such as beauty, grace, strength, and the indestructibility of a thunderbolt.


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3 47 ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः ग्रहण = grasping, perceiving; स्व = own; रूप = form; अस्मिता = the sense of ‘I’, egoism; अन्वय = pervasiveness, relation; अर्थ  = meaning, purpose, approach; वत्त्व = function; संयम = constraint, perfect discipline; इन्द्रिय = sensory apparatus; जय = mastery
 One can gain control over sense organs by samyama* (on the various aspects of sense organs) - the process of obtaining knowledge, basic properties (of the sense organs), the individuating principle (asmita*), the inherent qualities and need (of the gunas*).


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3 48 ततो मनोजवित्वं विकरण भावः प्रधानजयश्च ततो = therefore, from these, from that; मन = mind; जवित्वं = quickness; विकरण = without organs; भाव = condition, state; प्रधान = foundation, matrix; जय = mastery; च = and
 By doing that (samyama over sense organs) one also accquires ability to travel with the speed of thought, body independant perception and control over fundamental facets of matter (mula prakriti*).


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3 49 सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च सत्त्व = clarity, luminosity; a fundamental essence of nature, or guna; पुरुष = pure awareness; अन्यत = difference, distinction; ख्याति = seeing; मात्रस्य = only, merely; सर्व = all; भाव = condition, state; अधिष्ठातृत्वं = supremacy; सर्व = all; ज्ञातृत्वं = omniscience; च = and Only when an individual perceives the distinction between pure awareness and the the intellect, they become knower of all and gain authority over existence.


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3 50 तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् तद = its, that; वैराग्यात = dispassion, non-reaction, non-attachment; अपि = also; दोष = imperfection, flaw; बीज = seed, source; क्षय = dwindling, decreasing; कैवल्यम = emancipation, isolation of pure awareness
 When one detaches even from this omniscience and mastery, and the seeds of suffering decay, and pristine consciousness realizes its independent existence (state of kaivalya*).


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3 51 स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् स्थान्य = exalted, celestial; उपनिमन्त्रण = invitation; संग = contact, attachment; स्मय = pride, beaming; आकरणं = without cause; पुनः = again, repeated, renewed; अनिष्ट = undesirable; प्रसंगात = inclination, recurrence
 Even if the divine beings call upon one, it is vital to refrain from becoming attached or arrogant; otherwise, suffering will resurface.


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3 52 क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम् क्षण = moment; तत = that, these; क्रम = sequence, flow, succession; संयम = constraint, perfect discipline; विवेक  = discrimination; जा = born; ज्ञान = knowledge By intently focusing (samyama*) on the succession of moments in time, one gains insights that arise from discernment.


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3 53 जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः जाति = birth, rank; लक्षण = characteristic, time factors; देश = place; अन्यत = distinction; अनवच्छेदात = unbounded, continuous; तुल्य = similar, equal; तत = therefore, from these, from that; प्रतिपत्ति = understanding
 Due to which, distinction even between seemingly similar things on the basis of species, properties and location can be ascertained.


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3 54 तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम् तारकं = transcendent, delivering; सर्व = all; विषय = object (of experience); सर्वथा = in all circumstances; विषय = object (of experience); अक्रमं = not in sequence, deconstructed; च = and; इति = thus; विवेक = discrimination; जं  = born; ज्ञान = knowledge This liberating insight deconstructs each object and every conditions in an time independant manner (i.e it is never changing unlike any other knowledge) and signifies viveka jnanam* or liberative discernment.


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3 55 सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति सत्त्व = clarity, luminosity, a fundamental quality of nature, or guna; पुरुष = pure awareness; शुद्धि = purity; साम्ये = equality; कैवल्यम = emancipation, isolation of pure awareness; इति = thus  The state of 'kaivalya' or liberation dawns when the purity of intellect equals to that of the pure consciousness.


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4 1 जन्मौषधिमन्त्रतपः समाधिजाः सिद्धयः जन्म = birth; औषधि = herb; मन्त्र = intonation; तप = heat, intensity of discipline, austerity; समाधि = oneness, integration; जं = born of; सिद्धय = perfection, attainment
 The mystic powers can manifest by the virtue from birth, herbal remedies, chanting of mantras, austerities and absorption in samadhi.


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4 2 जात्यन्तरपरिणामः प्रकृत्यापूरात् जाति = birth, rank; अंतर = other; परिणाम = transformation; प्रकृति = nature, phenomenal world; अपूरात  = overflow
 The transformation (or evolution) of a species is a result of nature's abundance. OR The transition to a new form occurs when the natural energies overflow.


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4 3 निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत् निमित्तम = proximate cause; अप्रयोजकं  = not causing; प्रकृति  = nature, phenomenal world; वरण = choosing; भेद = division, difference; तु = and, moreover, but; ततः = therefore, from these, from that; क्षेत्रिकवत = like a farmer The transformation from one form to another is not caused by the inherent factors, but they only serve as guidance, akin to a farmer (directing water flow for irrigation).


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4 4 निर्माणचित्तान्यस्मितामात्रात् निर्माण = forming, creating; चित्त = consciousness; अस्मिता = the sense of ‘I’, egoism; मात्रात = only Assembly of chitta (mind) is done by ego only.


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4 5 प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् प्रवृत्ति = arising of activity; भेद = division; प्रयोजकं = causing; चित्त = consciousness; एकम = one; अनेकेषाम = many A sequence of consciousnesses that create a multitude of unique perceptions is a orchestrated by a single personal consciousness (of the yogi).


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4 6 तत्र ध्यानजमनाशयम् तत्र = there, in that; ध्यान = meditative absorption; जं = born; अनाशयम = not involving the store of latent impressions
 Consciousness focused due to meditative absorption does not add to the accumulation of potential impressions (unlike the other four means mentioned in 4.1).


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4 7 कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम् कर्म = action; अशुक्ल = not white; कृष्ण = not black; योगी = yogi; त्रिविधम = threefold; इतरेषाम = others
 The actions of a (true) yogi is neither white (right) nor black (wrong) unlike others (non-yogi) which are of three types (right, wrong or both).


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4 8 ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम् तत = therefore, from these, from that; तद = its, that; विपाक = ripening, fruition; result अनुगुणाम = going with, following, accompanying; एव = thus; अभिव्यक्ति = manifestation; वासना = latent properties, traits From it (the three fold actions), furthur outcome in accordance with the latent subconscious traits manifest .


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4 9 जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात् जाति = birth, rank; देश = place; काल = time; व्यवहितान = hidden, separated, अपि = also, अनन्तर्यं = succession; स्मृति = memory, mindfulness; संस्कार = latent impressions; एक = one; रूपत्वात = essential form
 Memory and samskaras (subconscious impressions) are essentially identical, therefore, even if (both are) seperated by the virtue of birth, place and time they manifest without any difference of order.


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4 10 तासामनादित्वं चाऽऽशिषो नित्यत्वात् तासाम = of these; अनादित्वं = without beginning; च = and; आशिष = primordial will to exist; नित्यत्वात = everlasting, eternity
 These (subconscious impressions) are beginningless as the desire (to exist) is everlasting.


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4 11 हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः हेतु = cause, reason; फल = outcome,motive, effect; आश्रय = substratum, mind; आलम्बना = support, object; संगृहीत = inter-connectedness; एषाम = of these; अभावे/अभाव = non-existence, disappearance; तद = its, that
 (The fourfold pillars that sustains samskara i.e.) Cause, Motive, Substratum, and Object (of impression) are interconnected, thus, it (samskara) becomes non-existent when these (four) do so.


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4 12 अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम् अतीत = past; अनागतं = future; स्व = own; रूप = in form; अस्ति = exist; अध्व = path, route; भेदात = division, difference; धर्म = properties, visible forms, experiential substances
 Time periods of past and future are inherent in the underlying foundation (dharmi* refer 3.14), representing distinct aspects in the same continuum of experiential substances (dharma*).


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4 13 ते व्यक्तसूक्ष्मा गुणात्मानः ते = they, these; व्यक्त = manifest; सूक्ष्म = subtle; गुण = fundamental qualities of nature; आत्मा = self, essence
 Each of these (past, present or future), whether manifest or subtle, displays characteristics that stem from the fundamental qualities of nature (tri-gunas).


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4 14 परिणामैकत्वाद्वस्तुतत्त्वम् परिणाम = development, change, transformation; एकत्व = oneness, singularity; वस्तु = object, substance; तत्त्वम = thatness, elemental quality, principle
 The uniformity in/of the transformation is due to the singularity in the elemental quality (or principles).


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4 15 वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः वस्तु = object, substance; साम्ये = equality; चित्त = consciousness; भेद = division, difference; तयो = of both; विभक्त = separation; पन्थ = path
 Because there is a multiplicity of minds (perceiving an object) but yet the object remains consistent, there is a difference in nature between the object and the mind (of the observer).


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4 16 न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात् न = not; च = and; एक = one; चित्त = consciousness; तन्त्रं = dependent; वस्तु = object, substance; तद = that, these; अप्रमाणकं = unobserved; तदा = then; किं = what; स्यात = could be
 An object is not dependant on a single mind (for its exixtence); if it were, then what happens to it when it is not perceived (by that particular mind)?


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4 17 तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाता ज्ञातम् तद  = its, that; उपराग = coloring; अपेक्षित = necessity; चित्त = consciousness; वस्तु = object, substance; ज्ञाता = known; ज्ञातम = not known
 A thing is either known or not known by the mind depending on whether it is noticed by the mind.


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4 18 सदाज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् सदा = always; ज्ञात = known; चित्त = consciousness; वृत्ति = patterning, turnings, movements; तद = that, these; प्रभो = superior; पुरुष = pure awareness; अपरिणाम = immutability The permutations of the mind are always known its master, the purusa soul, because of the soul's unchanging nature.


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4 19 न तत्स्वाभासं दृश्यत्वात् न = not; तत = that, these; स्व = own; आभासं = luminosity; दृश्यत्वात = seen-ness
 Nor is the mind self-illuminating, because of its nature as the object of perception.


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4 20 एकसमये चोभयानवधारणम् एक = one; समय = circumstance; च = and; उभय = both; अनवधारणम = not perceiving There cannot be discernment of both (the mind and the object it perceives) at the same time.


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4 21 चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च चित्त = consciousness; आन्तर = other; दृश्य = seen; बुद्धि = perception, cognition; बुद्धे = perception, cognition; अतिप्रसङ्ग = regress; स्मृति = memory, mindfulness, depth memory; संकर = confusion, mixing up; च = and
 If (the mind) were cognized by another mind, then there would be an infinite regress of one intelligence (being known) by another intelligence. Moreover, there would also be confusion of memory.


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4 22 चित्तेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम् चित्त = pure awareness; अप्रतिसंक्रमाय = immobile, unchanging; तद = its, that; आकार = shape; आपत्तौ = assumes, occurs; स्व = own; बुद्धि = perception, intelligence; संवेदनम = sensitivity Although it is unchanging, consciousness becomes aware of its own intelligence by means of pervading the forms assumed by the intelligence.


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4 23 द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् दृष्टा = seer, pure awareness, दृश्य = what is seen, उपरक्तं  = colored; चित्त = consciousness; सर्व = all; अर्थ = meaning, purpose, approach, object The mind, colored by the seer as well as by that which is seen, knows all objects.


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4 24 तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात् तद = that, these; असंख्य = countless; वासना = latent properties, traits; चित्रम = variegated, spotted; अपि = also; परा = other; अर्थ = meaning, purpose, approach, object; संहत्य = compound; कारित्वात = activity That mind, with its countless variegated subliminal impressions, exists for another entity (other than itself) because it operates in conjunction (with other instruments).


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4 25 विशेषदर्शिन आत्मभावभावनानिवृत्तिः विशेष = difference, distinction, distinct, particular; दर्शिन = one who sees; आत्मा = self, essence; भाव = being, becoming; भावना = realizing, becoming; अनिवृत्ति = cessation
 For one who sees the distinction (between the mind and the soul), reflecting on the nature of the self ceases.


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4 26 तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् तद = then; विवेक = discrimination; निम्न = bent, inclined toward; कैवल्य = emancipation, isolation of pure awareness; प्राग = before; भार = load; चित्त = consciousness
 At that point, the mind, inclined towards discrimination, gravitates toward ultimate liberation.


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4 27 तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः तद = that, these; छिद्रेषु = gap; प्रत्यय = perception, thought, intention, representation; अन्तराणि = other; संस्कार = latent impressions
 During the intervals (in this state of discriminate awareness) other ideas (arise) because of previous samskaras.


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4 28 हानमेषां क्लेशवदुक्तम् हानम = cessation; एषां = of these; क्लेश = like the causes of suffering; उक्तम = described, explained
 The removal (of these previous samskaras) is said to be like (the removal) of the klesa afflictions.


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4 29 प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः प्रसंख्य = elevation, summit; अपि = also; अकुसीदस्य = one without greed; सर्वथा = in all circumstances; विवेक = discrimination; ख्याति = seeing; धर्म = property, visible form, experiential, substance, मेघ = cloud, rain showers; समाधि = oneness, integration
 For one who has no interest even in (the fruits) of meditative wisdom on account of the highest degree of discriminative insight, the samadhi called dharma-megha, cloud of virtue, ensues.


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4 30 ततः क्लेशकर्मनिवृत्तिः तत = therefore, from these, from that; क्लेश = cause of suffering, corruption, hindrance, affliction, poison; कर्म = action; निवृत्ति = cessation
 From this comes the cessation of the klesas (impediments to yoga) and karma.


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4 31 तदा सर्वावरणमलापेतस्य ज्ञानस्याऽऽनन्त्याज्ज्ञेयमल्पम् तद = then; सर्व = all; आवरण = covering, veil, layer; मल = imperfection; अपतस्य = removed; ज्ञान = knowledge, insight; अनंत्यत = infinity, the boundless; ज्ञान = to be known; अल्पम = little
 At this point, because of the unlimited nature of knowledge when all impurities have been removed from it, that which remains to be known is little.


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4 32 ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम् ततः = therefore, from these, from that; कृत = done, accomplished; अर्थ= meaning, purpose, approach, object; परिणाम = transformation; क्रम = sequence, flow, succession; समाप्ति = termination; गुण = fundamental qualities of nature
 As a result, there is a cessation of the ongoing permutations of the gunas, their purpose now fulfilled.


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4 33 क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः क्षण = moment; प्रतियोगी = corresponding; परिणाम = transformation; अपरा = other; अंत = end; निर्ग्राह्य = graspable; क्रम = sequence, flow, succession
 The progression (of any object through Time) corresponds to a (series of) moments. It is perceivable at the final (moment) of change.


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4 34 पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति पुरुष = pure awareness; अर्थ = meaning, purpose, approach, object; शुन्य = empty; गुण = fundamental qualities of nature; प्रति = with regard to, toward, reversing; प्रसव = flow, motion, creation, inception; कैवल्य = emancipation, isolation of pure awareness; स्व = own; रूप = form; प्रतिष्ठा = foundation; वा = or; चिति = pure seeing; शक्ति = power; इति = that’s all, finis Ultimate liberation is when the gunas, devoid of any purpose for the purusa, return to their original (latent) state; in other words, when the power of consciousness is situated in its own essential nature.


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1 1 अथ योगानुशासनम् Now, the teachings of yoga are presented since the student is ready to received these teachings. When does Yoga commence? When should I start doing Yoga?


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1 2 योगश्चित्तवृत्तिनिरोधः The purpose of yoga is to quieten the fluctuations of the chitta (mind). What is the purpose of Yoga?


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1 3 तदा द्रष्टुः स्वरूपेऽवस्थानम् Once the state of Yoga is achieved, pure consciousness resides in its intrinsic nature. What is the end result of Yoga practice?


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1 4 वृत्तिसारूप्यमितरत्र Till the state of Yoga is achieved, consciousness identifies itself with the mental patterns. What is the usual state of our awareness? How does the mind behave when it is not controlled?


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1 5 वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः These mental patterns can be classified into five types, which include both harmful and harmless ones. What are the different types of thoughts? How many types of mental modifications are there? Into how many categories can our thoughts be divided?


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1 6 प्रमाणविपर्य्यविकल्पनिद्रास्मृतयः These five types of mental patters are right perception, misperception, conceptualization, deep sleep, and memory. What are the five types of mental modifications? What are the five kinds of thoughts in Yoga?


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1 7 प्रत्यक्षानुमानागमाः प्रमाणानि Right perception arises from direct observation, inference, or the words of others. What constitutes right perception? What are the methods to acquire right perception? What is right perception?


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1 8 विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् False knowledge arises from misperception, which is not based on reality. What is wrong knowledge? What is error?


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1 9 शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः Imagination is a product of language-based knowledge, rather than direct experience with the physical world. Define Imagination? What is imagination? What is fantasy?


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1 10 अभावप्रत्ययालम्बना वृत्तिर्निद्रा The pattern of deep sleep is rooted in the perception that everything ceases to exist. Define the state of mind in sleep? What is sleep state? Is sleep a mental modification?


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1 11 अनुभूतविषयासंप्रमोषः स्मृतिः  'Remembering' refers to the act of retaining past experiences in memory. Define memory? What is memory?


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1 12 अभ्यासवैराग्याभ्यां तन्निरोधः In order to quiet the fluctuations of the mind, one needs - practice and dispassion. What are the methods to achieve the goal of Yoga? What are the methods to quieten the fluctuations of the mind? What are the means to calm your thoughts? What is the importance of practice and dispassion?


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1 13 तत्र स्थितौ यत्नोऽभ्यासः Practice involves the persistent effort to abide in 'elevated' state. Define Practice? What is 'practice'?


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1 14 स तु दीर्घकालनैरंन्तर्यसत्कारासेवितो दृढ़भूमिः Skillful and continuous cultivation of this 'practice' with devotion establishes firm roots over time. Define the characteristics of 'practice'? What are the features of 'practice'? What kind of practice quietens the fluctuations of the mind?


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1 15 दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् Complete dispassion occurs when one no longer becomes attached to anything, whether perceived (seen & heard) directly or learned. What constitutes dispassion or detachment? What are the characteristics of dispassion? What are the signs of successful dispassion?


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1 16 तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् Pure awareness can recognize its independence from the fundamental qualities of nature when ultimate dispassion is achieved. What is the attribute of an elevated level of dispassion? What happens when highest level of dispassion is reached?


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1 17 वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः Initially, the process of stilling the mind involves four levels of elevated cognition, including analytical thinking, insight, bliss, and the sense of self. What are the levels of meditative absorbtion? What are the stages of meditative absorbtion?


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1 18 विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः As one practices steadily to bring all thoughts to a standstill, these four types of cognition gradually disappear, leaving only latent impressions in the subconscious mind. What is the last level of meditative absorption? What happens at the highest level of meditative absorption?


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1 19 भवप्रत्ययो विदेहप्रकृतिलयानाम् Once the body is gone and these latent impressions might give rise to rebirth. What happens if the meditative absorption is incomplete?


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1 20 श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् For others, the path to realization involves faith, energy, right cognition in form of memory and to understand the various elevated levels of wisdom. What are the various paths to realisation?


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1 21 तीव्रसंवेगानामासन्नः Those who earnestly seek liberation will find that realization is within reach, depending on the intensity of their practice. Does intense practice help in achieving realisation?


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1 22 मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः The proximity to realization varies according to whether the practice is mild, moderate, or intense. What are the various levels of Yoga practice?


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1 23 ईश्वरप्रणिधानाद्वा Another pathway to realization involves being directed toward the ideal of pure awareness i.e. Ishvara or God. What is the other singular path to achieve the (highest level of) meditative absorption? Do Yogis believe in God? Does praying to God help in Yoga? How does praying to God help?


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1 24 क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः Ishvara or God is a unique and incorruptible manifestation of pure awareness that is completely independent of cause and effect, and devoid of any latent impressions. What is the nature of God?


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1 25 तत्र निरतिशयं सर्वज्ञबीजम् Isvara or God is limitless and with unparalleled omniscience. Describe the characteristics of God?


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1 26 स एषः पूर्वेषामपि गुरुः कालेनानवच्छेदात् Being beyond time, Isvara or God is revered as the primoridial master by the ancients. Who is considered as the primordial teacher? Who is considered as the original teacher? Who is considered as the primordial master? Who is considered as the original master? Who is considered as the primordial Guru? Who is considered as the original Guru?


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1 27 तस्य वाचकः प्रणवः Isvara or God is symbolized by the sacred sound of "Om". What name represents God? What sound represents God? What is God's name?


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1 28 तज्जपस्तदर्थभावनम् This verbatim of Ishvara is to be repeated with devotion along with its meaning. How should one take the name of God? What is the effective way to utter the name of God?


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1 29 ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च As one continues to focus on Ishvara as mentioned, one's consciouness ascends and also obstacles begin to dissipate. What is the benefit of taking the name of God? What happens if one utters God's name in the prescribed manner?


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1 30 व्याधिस्त्यानसंशयमप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः Obstacles such as sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack of progress, and inconstancy all serve as distractions that clouds consciousness and act as barriers. How many kinds of distractions of mind are there? What are the types of barriers in the path of Yoga?


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1 31 दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः These distractions may result in feelings of distress, depression, or an inability to maintain steadiness of posture or breathing (uncontrolled inhalations & exhalations). What are the effects of a distracted mind? What symptoms create the barriers on the path of Yoga?


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1 32 तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः However, focus towards one unwavering 'element' (here Ishwara) can help one subdue these distractions. What singular factor can alleviate the distractions of mind? How can one combat distractions of mind and its accompanying symptms?


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1 33 मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् Other means involves radiating friendliness, compassion, delight, and equanimity towards one who is pleasant, in pain, good and bad respectively. What are the other means to calm mental distractions? What constitutes emotional intelligence in Yoga?


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1 34 प्रच्छर्दनविधारणाभ्यां वा प्राणस्य Another way involves pausing after forceful exhalations. How to calm the mental distractions through breath control?


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1 35 विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धनी Steadily observing as new (sattvik) sensations arise  (by the means of any of the 5 sense organs) can be a way to subdue distractions and focus the mind. How to calm the mind using the senses?


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1 36 विशोका वा ज्योतिष्मति Experiencing thoughts that are luminous and free of sorrow can also aid in achieving stillness of mind. What are some other means to calm mental distractions? How can we achieve stillness of mind?


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1 37 वीतरागविषयं वा चित्तम् Focusing on things/people that do not inspire attachment can be a helpful technique in meditation. Does holy company help in Yoga?


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1 38 स्वप्ननिद्राज्ञानालम्बनं वा Reflecting on insights gained while asleep and dreaming can be a source of guidance too. Can dreams help in Yoga? Are dreams relevant for Yoga?


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1 39 यथाभिमतध्यानाद्वा Meditative absorption in any desired (sattvik) object of one's choice can lead to a state of deep concentration and awareness. Can focus on anything of one's (satvik) choice help in calming the mind? Can we focus of something of our choice? What should we focus on during meditation? How should we medidate?


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1 40 परमाणुपरममहत्त्वान्तोऽस्य वशीकारः Complete absorption in any object, whether subtlest and (macroscopic or) microscopic , is possible through meditation. What kind of ability is gained by those who have controlled their mental distractions? What powers accrue when one calms down their mind?


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1 41 क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः As the fluctuations of mind fade away, a transparent mode of perception called 'samapatti'* alike to a transparent jewel/prism takes over. This transparent mind reflects everything in its perview equally - subject, object, or act of perceiving - like a prism (reflecting the constituents of light in seven colors). What are the qualities of a mind ready for higher level of meditative absorption? What is samapatti?


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1 42 तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः In the state of 'savitarka samapatti'* i.e. samapatti* with physical awareness constitutes with liguistic idea of word, meaning and idea. What are the stages of cognition for a mind ready for meditative absorption? What is savitarka samapatti?


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1 43 स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का At the next stage, objects lose their association with memory and are formless, revealing only their essential nature. This stage is known as 'nirvitarka'*. How does the cognition of a mind at the higher level of mediative absorption appear? What is nirvitarka samapatti?


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1 44 एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता Similarly, the states of 'savichara'* and 'nirvichara'* have objects of contemplation which are subtle in nature. What is/are the subject matter of the mind at the higher levels of meditative absorption? What is savichara state? What is nirvichara state?


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1 45 सूक्ष्मविषयत्त्वं चालिङ्गपर्यवसानम् By tracing subtle objects back to their undifferentiated nature, they can be understood. What are the details of the subject matter of the mind at the higher levels of meditative absorption?


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1 46 ता एव सबीजः समाधिः The four atages of awareness (mentioned above) - savitarka*, nirvitarka*, savichara* and nirvichara *- are referred to as meditative absorption that contains latent impressions (seeds). What name is given to the all these higher level of meditative absorption collectively? What are the higher levels of meditative absorption collectively reffered to as? What is sabija samadhi? What are the four stages of sabija samadhi?


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1 47 निर्विचारवैशारद्येऽध्यात्मप्रसादः (Among these four stages) once the stage of nirvichara* is comprehended, the nature of the self is illuminated. What happens if one successfully goes past these higher level of meditative absorption? What happens when the state of nirvichara is achieved?


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1 48 ऋतंभरा तत्र प्रज्ञा The wisdom that arises from this comprehension is infallible. How does the mind behave once passed the higher levels of meditation? What special quality is bestowed once the mind succesfully achieves the higher levels of meditation? Can one fall even after reaching nirvichara state?


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1 49 श्रुतानुमानप्रज्ञाभ्यामन्यविषयाविशेषार्थत्वात् This wisdom, unlike knowledge gained from inference or instruction, therefore holds a special importance. What is special about the knowledge gained after reaching nirvichara state?


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1 50 तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी The impressions/ideas generated by this special knowledge, hinder the activation of other impressions. Can other impressions arise even after reaching the nirvichara state?


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1 51 तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः When these impressions too come to an end, and the movement of consciousness is entirely pacified, this stage of 'impressionless' consciousness is termed as 'seedless' meditative absorption. What happens when the impressions present in the nirvichara state come to an end?


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2 1 तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः Kriya Yoga comprises of self discipline, study of self, and devotion towards Ishvara. What is Kriya Yoga? What constitutes Kriya Yoga? Is devotion to God a part of Yoga? Is devotion to God a part of Kriya Yoga?


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2 2 समाधिभावनार्थः क्लेशतनूकरणार्थश्च The aim of this path of action is to eliminate the roots of suffering and accomplish samadhi* (an advanced meditative state). What does a (successful) practice of Kriya Yoga leads to? What are the effects of Kriya Yoga? What are the fruits of Kriya Yoga? How can we eliminate suffering?


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2 3 अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः The roots of suffering include - ignorance, the sense of 'I', attachment, aversion, and fear of death. What are kleshas? What are the barriers on the path of Yoga? How many kinds of barriers occur in the path of Yoga? What are the causes of suffering? Why do we suffer?


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2 4 अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् The causes of suffering germinate due to 'ignorance' and these sufferings can be either dormant, weakened, interrupted or fully activated. What is the origin of kleshas? What is the fundamental causative factor of the barriers to Yoga? What is the breeding ground for kleshas? What are the different kinds of sufferings?


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2 5 अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या Ignorance is the state where one confuses impermanence, impurity, distress, and non self with permanence, purity, happiness, and self. What is ignorance? What happens in a state of Ignorance? What is the state of confusion?


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2 6 दृग्दर्शनशक्त्योरेकात्मतेवास्मिता The sense of 'I' (wrongly) identifies perception of pure awareness as the perception of the senses. What is Ego?


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2 7 सुखानुशयी रागः Attachment is the cause of pleasurable experiences. What is Attachment? What is the cause of desire? What is the cause of pleasure?


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2 8 दुःखानुशयी द्वेषः Aversion is a cause of suffering(s). What is Aversion? What is the cause of sufferings?


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2 9 स्वरसवाही विदुषोऽपि तथा रूढोऽभिनिवेशः Even the wise similar to a non-wise, instinctively fear death, perpetuating suffering. Do the wise also fear death?


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2 10 ते प्रतिप्रसवहेयाः सूक्ष्माः These kleshas* (sufferings) are very subtle (hence not easily erased). They are eliminated only when the mind merges into its orgin. When does one get rid of kleshas? Is it possible to destroy kleshas? Is it possible to end our suffering?


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2 11 ध्यानहेयास्तद्वृत्तयः Through meditation, the fluctuations of mind that arise due to these kleshas* (sufferings) can be terminated. How does meditation help in eliminating suffering?


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2 12 क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः The deposits of karma* (actions) are rooted in the causes of klesha* (suffering), which is experienced either in the future or in the present. What is the relationship between kleshas and samskaras?


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2 13 सति मूले तद्विपाको जात्यायुर्भोगाः As long as the root source i.e. klesha (suffering) exists, its contents will continue to result as - type of birth, span of life, and experience of life. What are the effects of kleshas?


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2 14 ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् Each person's- type of birth, span of life, and experience of life, fructifes either as pleasure or pain, which is resultant of their past virtuous or viceful actions. How does kleshas affect the experience of life?


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2 15 परिणाम तापसंस्कार दुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः The wise recognize that suffering is inherent in all experiences, whether it be the agony of the results of actions, or the pain of distress, or of the burden of latent impressions (samskaras*) filled with suffering, along with the constant struggle of the flutuations of the mind due to the fundamental qualities (gunas*) of nature. Why are kleshas considered to be strong barriers in the path of Yoga?


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2 16 हेयं दुःखमनागतम् However, it is possible to prevent suffering from arising altogether. Is it possible to prevent sorrow from arising in our mind?


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2 17 द्रष्टृदृश्ययोः संयोगो हेयहेतुः The root cause of all suffering is the mistaken belief that pure awareness and the perception of awareness are inseparable. What is the fundamental reason of sorrow? What is the root cause of sorrow?


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2 18 प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् The phenomenal world that awareness perceives is characterized by luminosity (sattva), activity (rajas), and inertia (tamas), and is composed of - elements and senses, and serves the purpose of both sensual experience as well as liberation (to drasta*). What are the characteristics of Drishya (the seen)? What is the relationship between the Seer and the Seen (Drasta and the Drishya)? What is the world composed of? What is the cause of sensual experience?


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2 19 विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि The various levels of existence - whether they are  differentiated, undifferentiated, distinct or indistinct - are all expressions of the basic characteristics inherent in nature (gunas*). What are the levels of Drishya (the seen)? What are the levels of nature?


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2 20 द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः Pure awareness (drashta*) is simply the act of seeing (hence called seer), but it typically appears to function through the perceiving mind despite its purity. What are the attributes of Drishta (the Seer)? What are the attributes of consciousness? What are the attributes of awareness?


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2 21 तदर्थ एव दृश्यस्यात्मा The purpose of the phenomenal world (drashya*) is essentially to reveal this truth (for the seer). Is the Drasta and the Drishya interdependent? Why did God create the world? Why did God create the universe?


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2 22 कृतार्थं प्रतिनष्टमप्यनष्टं तदन्यसाधारणत्वात् Once this realization occurs, the phenomenal world ceases to be for them, but remains a common reality for the (non-realized) others. Why does the Drishya perpetuates? Does the Drishya end? Does the world cease to exist when we achieve moksha? Does the world cease to exist when we achieve liberation? Does the world cease to exist when we achieve realisation?


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2 23 स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः It is the apparent indivisibility of pure awareness and the phenomenal world (i.e. the concept of conjunction), that gives insight into the potency of both the possessor and the possessed. What is the nature of the coupling or the association between the Drashta and the Drishya?


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2 24 तस्य हेतुरविद्या The cause of this phenomenon (of conjunction) is ignorance. What is the reason of the conjuntion between the Drashta and the Drishya? What causes Purusha to get associated with Prakriti?


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2 25 तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम् When this ignorance fades, the appearance of indivisibility also fades, and it becomes clear that pure awareness is free and unaffected by phenomenal world which the state of liberation (kaivalya*). What is Kaivalya? What happens in the state of liberation? What is state of liberation with respect to Drasta and Drishya? How can Purusha be disassociated with Prakriti?


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2 26 विवेकख्यातिरविप्लवा हानोपायः Unflinching discriminative discernment (between the seer and the seen) is the path to liberation (not the final state yet, this is the upper stage of Ritambhara pragya (1.48) where even this prayga ceases). What path leads one to Kailvalya or Liberation? What trait is required to get on the path towards Liberation? What path is to be followed after the mind gets established in the higher levels of meditation (Ritambhara Pragya)?


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2 27 तस्य सप्तधा प्रान्तभूमिः प्रज्ञा On this path of liberation, the one (yogi) with the wisdom of discriminative discernment extends to seven ultimate stages. How many cognitive levels does the path towards liberation have?


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2 28 योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः By practicing the components of yoga, impurities diminish, allowing the light of understanding to shine and illuminate the path to discriminative awareness. What practice leads on to the path towards liberation? What is the tool which enables one to cover the path towards liberation? How does Yoga establish one on the path towards liberation?


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2 29 यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि Social discipline, personal observances, pyscho-physical posture, breath regulation, withdrawl of senses, concentration, meditation and liberation make up the eight limbs of yoga. What constitutes Astanga Yoga? How many limbs does Yoga have? What are the names of the limbs of Yoga? What is the eightfold path of Yoga?


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2 30 अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः The five social disciplines are non-violence, being truthful, not stealing, practicing celibacy, and avoiding materialism. What are social disciplines? How many social disciplines are there? What constitutes social disciplines? What are the names of social disciplines? What are yamas? What is yama?


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2 31 जातिदेशकालसमयानवच्छिन्ना सार्वभौमा महाव्रतम् These principles are solemn resolutions. They are not bound by one's social status, territory, specific time or any duration. They are universal. When does social disciplines become firmly established? When does social disciplines become unshakable vows?


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2 32 शौचसंतोषतपः स्वाध्यायेश्वरप्रणिधानानि नियमाः The five personal observances are purifying the body, cultivating contentment, practicing austerity, self-study, and devotion to God. How many personal observances are there? What are Niyamas? What constitutes personal observances? What are the names of all personal observances? What is niyama?


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2 33 वितर्कबाधने प्रतिपक्षभावनम् Negative thoughts can be countered by developing positive ones. What should be done to combat the negative feelings towards the practice of social disciplines and personal observances?


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2 34 वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् Negative thoughts such as violence etc. arise from greed, anger, or attachment, and regardless of their intensity such as less, medium or excessive, inevitably lead to ignorance and suffering. Therefore, it is necessary to cultivate counteracting (i.e.positive) thoughts. What are the features of negative feelings? What are the details of the negative feelings one encounters on the path of Yoga? What kind of negative feelings one faces in the path of Yoga and how to counter them?


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2 35 अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः When one is strongly rooted in non-violence, it fosters an environment (around that yogi) where others resign their hatred. What are the merits of practicing non-violence? WHat happens when one gets firmly established in the virtue of non-violence?


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2 36 सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् Those who become firmly rooted in truthfulness, experience every action and its outcome in accordance with the truth. What are the merits of practicing truthfulness? What happens when one gets firmly established in the virtue of truthfulness?


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2 37 अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् For those established in the virtue of non-stealing (or not accepting which is not their's), entire treasures are revealed. What are the benefits of non-stealth? What happens when one firmly refrains from stealing?


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2 38 ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः Celibacy when deeply ingrained secures energy. What is the worth of unshakable celibacy? Is celibacy useful in spirituality? Is celibacy useful?


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2 39 अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः Being resolute in the state of non-greediness (desirelessness), the understanding of (previous) births is revealed.  What is the reward of establishing oneself in the virtue of non-hoarding? Can we remember our past births?


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2 40 शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः Practicing cleanliness, one becomes free from the body's compulsions and from the need of (physically) associating with others. What are the benefits of practicing (physical) cleanliness?


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2 41 सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च Developing sattva through the practice of cleanliness (mental purification) leads to radiance, increased ability to focus, sense control, and ability for self-awareness. What are the benefits of mental cleanliness?


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2 42 संतोषादनुत्तमः सुखलाभः Contentment brings an unmatched sense of joy. What is the reward of cultivating contentment?


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2 43 कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः Through intense discipline, impurities are burned away, and the body and senses become highly refined. What are the benefits of successful practice of austerity (intense discipline)?


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2 44 स्वाध्यायादिष्टदेवतासंप्रयोगः Self-reflection strengthens the connection with one's personal deity. What is the merit of self reflection (self-study)? How can strengthen our relation with God?


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2 45 समाधिसिद्धिरीश्वरप्रणिधानात् Devotion towards God or Ishvara* bestows the competence to attain samadhi* (liberation). What is the reward for devotion towards God? What is the reward for devotion towards Ishvara?


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2 46 स्थिरसुखमासनम् The body should actualize both steadiness and ease during a psychophysical posture. What qualifies as psychophysical posture? What are the qualities of psychophysical posture?


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2 47 प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् This is possible when all effort is relaxed, and a sense of unity between the body and the infinite universe emerges. What is the means to achieve psychophysical posture? What is the method to establish oneself in psychophysical posture?


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2 48 ततो द्वंद्वानभिघातः At this point, the dualities of opposites no longer disturbs one. What is the marker to gauge the success in psychophysical posture? WHat is the fruit of performing asana? What is the effect of psychophysical posture? What does practice of psychophysical posture result in?


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2 49 तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः After the psychophysical posture is achieved, breath regulation follows. It happens when inhalations and exhalations are regulated. What constitutes Pranayama? What constitutes Breath Control in Yoga? What is the prerequsite to the practice of breath control?


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2 50 बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्यामि परिदृष्टो दीर्घसूक्ष्मः (Breath regulation or Pranayama* has three dimensions) inhalation, exhalation, and the (various) pauses (kumbhakka*). By paying attention to the place, time and number of each aspects, they become more subtle and extended. What are the types of Pranayama? What are the types of breath control? What are the names, types and details of the breath control?


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2 51 बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः In the fourth dimension (of breath regulation), the division between inhaling and exhaling disappears. WHat is the fourth type of breath control called? What constitutes the fourth type of breath control?


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2 52 ततः क्षीयते प्रकाशावरणम् Then, the concealer of the illumination (sattva*) fades. What is the eventual outcome of breath control?


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2 53 धारणासु च योग्यता मनसः Also, the capability of the mind to concentrate (dharana*) is actualized. What is the benefit of breath control? What is the pre-requisite for meditation in Yoga?


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2 54 स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः When the senses are disengaged from their respective sense objects and identifies with the nature of the chitta, then sense withdrawal (Pratyahara*) happens.  What constitutes as withdrawl of the senses for meditation? What is withdrawl of the senses for meditation?


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2 55 ततः परमावश्यतेन्द्रियाणाम् Afterwards, the supreme mastery over the senses is attained. What is the result of withdrawl of the senses for meditation? What is the fruit of withdrawl of the senses for meditation? What is the marker for success in withdrawl of the senses for meditation?


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3 1 देशबन्धश्चित्तस्य धारणा Concentration/Attention is focusing on a single place. How to focus? How to concentrate? What is concentration? What is focus?


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3 2 तत्र प्रत्ययैकतानता ध्यानम् In meditation, one's entire perceptual experience becomes uninturreptedly aligned with that object. What actually happens in meditation? How do we know we are meditating?


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3 3 तदेवार्थमात्रनिर्भास स्वरूपशून्यमिव समाधिः When only the essence of that object (used for dhyana) remains, and (chitta's) own functions (other cognitive abilities) appears non-existent then samadhi* has been achieved. How to know one has succeeded in developing focus or concentration? What is the sign of success in developing focus or concentration? How to develop single pointedness? How to acheive Shunyata?


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3 4 त्रयमेकत्र संयमः The pure state of cognition (samyama*) involves all the (above) three (concentration, meditative absorption, and integration towards a single object.)  What is Samyama? What is Sanyam? What is the pure state of cognition?


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3 5 तज्जयात्प्रज्ञालोकः When one masters this discipline, light of wisdom dawns. [Stages of this wisdom has been mentioned in sutra 2.27] What are the fruits or rewards of Samyama or Sanyam? How to develop insight? Why should one practice/develop concentration?


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3 6 तस्य भूमिषु विनियोगः It (Samyama* or pure state of cognition) should be applied (sequentially) on various stages or planes (of refined cognition). Why should one practice Yoga sequentially? What is the importance of doing Yoga sequentially?


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3 7 त्रयमन्तरङ्गं पूर्वेभ्यः These three limbs (concentration, absorption, and integration) are innermost with respect to the previous five. What are the subtle paths of Yoga? How many subtle limbs of Yoga are there? How many categories are the eight paths of Yoga divided in?


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3 8 तदपि बहिरङ्गं निर्बीजस्य However, even these three are considered extrinsic with respect to the state of integration that bears no potential/seeds (Nirbeej Samadhi*).  Which limb(s) of Yoga preceeds the deepest meditaive absorption? What happens when all the eight limbs of Astanga Yoga reach their conclusion?


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3 9 व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः The cyclical suppression of worldly or distracting smaskaras and emergence of restraining (nirodha*) samskaras eventually fades the former resulting in the frequent contact of the chitta with restraining samskaras. This enables the state of restraint or Nirodha-parinama*. What happens when the 'nirodha' state of mind is achieved? How to know that the mind is controlled? How does the mind behave when it has been controlled?


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3 10 तस्य प्रशान्तवाहिता संस्कारात् The unhinged fludity of the thoughts in the mind is due to the samskaras.  Why does the mind behave in an uncontrolled manner? What is the reason for the continous thoughts on our mind?


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3 11 सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः In the state of liberation (Samadhi parinama*), the chitta eliminates multi-pointedness and develops one-pointedness. How does the mind behave when it enters deep concentration? What happens to chitta or the mind after liberation? What happens to chitta or the mind in samadhi?


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3 12 ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः Then, again, the one object or idea of focus present/arising on the chitta is identical to the one which subsides. This state is of one-pointedness (Ekagrata parinama*). How does the mind behave during the process of deep meditation?


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3 13 एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः Similar to this (like the above changes in consiousness), dynamic changes (due to interplay of gunas) in material objects and senses can be interpreted at three levels : funtion (dharma*), timespan (lakshana*) and condition (awastha*). How does the changes in the material world appear as we progress in meditation? What are the levels at which changes in the material world can be noticed/observed as we progress in our ability to meditate?


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3 14 शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी The underlying foundation (dharmi*) remains the same, irrespective of whether it manifests in a particular form or funtion (dharma*) - before, during, or after the transformation. What aspects of 'observation' does not change as we progress towards deeper awareness?


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3 15 क्रमान्यत्व परिणामान्यत्वे हेतुः These transformations (of objects/awareness) seem to occur in a specific manner, which is caused by change in sequence (of characteristics). How does one interpret the transformation appearing while one meditates?


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3 16 परिणामत्रयसंयमादतीतानागतज्ञानम् By carefully observing (a pure state of cognition or samyama*) the three aspects of change - function, timespan, and condition, one can gain insights into both the past and future. How does our awareness refine as we meditate?


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3 17 शब्दार्थप्रत्ययानामितरेतराध्यासात्संकरस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम् The concepts of word, meaning, and perception are often intertwined, creating confusion between them. However, by paying attention to the differences between them through perfect discipline (samyama*), one can gain insights into the sounds of all living beings. How does the discipline of Yoga/Samyama/meditation translates into increased awareness/insight?


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3 18 संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम् Examining the dormant mental impressions (samskaras*) through direct perception bestows insights into past lives. How does the ability to know the contents of the past lives gained? What powers comes with deep meditation?


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3 19 प्रत्ययस्य परचित्तज्ञानम् It is possible to gain insight into the consciousness of another person by focusing on their perceptions (pratyaya*). How does the power to read other's mind accquired?


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3 20 न च तत्सालम्बनं तस्याविषयीभूतत्वात् However, this insight does not extend to the object (alambana*) of their perceptions since it (the object) is not actually the subject matter of the one who is focussing (i.e. the yogi).  Does confusion arise in the mind of yogi/person who can read other's mind (due to mixing of contents)?


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3 21 कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुष्प्रकाशासंयोगेऽन्तर्धानम् By observing the body's physical form with perfect discipline (samyama*), it becomes invisible. This happens when the power to perceive is suspended amidst the eye and the incoming light. How does the yogic/mysic power of invisibilty achieved? What is the science behind the power of being invisible?


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3 22 सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा The consequences of actions (karma) may manifest instantly or take time to appear. Observing one's actions with perfect discipline or studying omens can offer insight into death. Can one accquire insight into death? How does insight into death developed by meditation?


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3 23 मैत्र्यादिषु बलानि By using perfect discipline to focus on friendliness etc.(i.e compassion, delight, and equanimity), one can internalize (their) strengths. How does meditation give strength? What should one focus upon to gain strength? What is the role of friendliness in meditation?


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3 24 बलेषु हस्तिबलादीनि Through focusing (samyama*) on strengths, it is possible to acquire the powers of an elephant, etc. How does one accquire immense strength by Yoga and meditation? Can one become physically strong by meditation?


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3 25 प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम् Being deeply engaged in the radiance of the mind provides insight into the subtle, concealed, and remote aspects of existence (of things). How does one obtain power to know remote things?  Can one know about things one cannot see by Yoga/meditation? How does one gain knowledge about secrets of body by meditation/Yoga?


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3 26 भुवनज्ञानं सूर्ये संयमात् With perfect focusing (samayama*) on the sun, allows one to gain insight into the universe. How does one gain knowledge about secrets of universe by meditation/Yoga? Can one know about secrets of universe by meditation/Yoga?


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3 27 चन्द्रे ताराव्यूहज्ञानम् By using perfect discipline (samayama*) to focus on the moon, one can gain insight into the position of the stars. How does meditation on pole star affect us? Can one know about position of stars?


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3 28 ध्रुवे तद्गतिज्ञानम् Perfect discipline (samayama*) enables one to gain insight into the movements/speed of the stars by focusing on the polestar. Can we gain knowledge of astrology by meditation? What is the significance of meditation on stars?


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3 29 नाभिचक्रे कायव्यूहज्ञानम् By using perfect discipline (samayama*) to focus on the navel plexus, one can gain insight into the organization of the body. How does meditation on navel affect us? Can one know all about the organization of the body? Can we gain knowledge of body by meditation? What is the significance of meditation on navel? Can one know about secrets of body by meditation/Yoga?


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3 30 कण्ठकूपे क्षुत्पिपासानिवृत्तिः Focusing with perfect discipline (samayama*) on the pit of the throat helps to eliminate hunger and thirst. How does one gain control over hunger and thirst by Yoga/meditation? What is the importance of intense meditation on the pit of throat? Can one exert control over one's hunger and thirst by Yoga/meditation?


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3 31 कूर्मनाड्यां स्थैर्यम् Focusing with perfect discipline (samayama*) on the 'tortoise channel' (kurma naadi) helps to cultivate steadiness. How does one achieve stability/steadiness by intense focus? Can Yoga/meditation confer stability/steadiness? What can one do to achieve stability?


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3 32 मूर्धज्योतिषि सिद्धदर्शनम् Through perfect discipline (samayama*), focusing on the light at the crown of the head allows one to acquire the perspective of those who have achieved perfection (siddhas). How does one accquire visionary sight? How can one accquire supernatural powers? Can Yoga/meditation confer supernatural powers?


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3 33 प्रातिभाद्वा सर्वम् Or, intuition (a foreground of districrinatory knowledge) may bring about knowlede of all. How does knowledge about everything gained? Can one know about everything? What is the importance of intuition?


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3 34 हृदये चित्तसंवित् By concentrating with utmost discipline on the heart, one can comprehend the essence of consciousness. Can one know everything about mind and its functions? How does one know about mind and its functions? What is the importance of meditating on the heart (region)?


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3 35 सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थात्स्वार्थसंयमात्पुरुषज्ञानम् Wordly perception comprises of experiences where the pure consiousness (purusha*) is misconceived as pure (sattva*) intellect, whereas both are seperate. However, wordly perception exists to serve the comprehension of the other (i.e. pure consiousness).  By concentrating with utmost discipline on the one that dwells for itself, understanding of the pure consciousness is revealed. How does one usually perceive consciousness or awareness of the self? What is the role of 'the self' ? How does the knowledge of the 'self arises'? What is the importance of the worldly experience?


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3 36 ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते As a result of this (above) understanding, intuition and elevated sense of hearing, touch, sight, taste, smell emerge. What powers does one accquire by having intuition? How can one develop mystical/divine sense experiences?


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3 37 ते समाधावुपसर्गा व्युत्थाने सिद्धयः Although these heightened sensory abilities may seem like accomplishments to outwardly directed mind, they are obstacles in the path of liberation/integration. Are supernatural powers desirable on the path of Yoga? Does supernatural powers help in Yoga progress? How does siddhis/supernatural powers help in Yoga?


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3 38 बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः By letting go of one's attachment(s) and being acutely attuned to the pathways of consciousness, it can settle in another individual's body. How does detachment help in Yoga? What is the importance of detachment in Yoga? What is the importance of perfectly knowing the the behaviour of the mind? What (supernatural) powers are accquired by developing detachment and thorough knowledge/behaviour of the mind? Is it possible to perfectly know the behaviour of the mind?


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3 39 उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च By achieving mastery over the vital energy in the neck and head (udana*), one can traverse water, mud, thorns, and other obstacles without making contact with the ground, but instead floating over them. How does perfect control over various pranas (5 pranas) benefit? What is the importance of perfect control over sub-prana called Udaana? How does one levitate by the knowledge of Yoga? How is the power to levitate accquired through Yoga?


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3 40 समानजयाज्जवलनम् By acheiving mastery over the flow of energy through the solar plexus (samana*), one becomes radiant. How does perfect control over sub-prana Saamana help in Yoga? What is the importance of perfect control over sub-prana Saamana? How is radiant aura achieved/accquired by Yoga?


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3 41 श्रोत्राकाशयोः संबन्धसंयमाद्दिव्यं श्रोत्रम् By intently focusing (samyama*) on the inter-relationship of the organ of hearing and space, one can attain divine hearing. How can one attain divine hearing?


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3 42 कायाकाशयोः संबन्धसंयमाल्लघुतूलसमापत्तेश्चाऽऽकाशगमनम् By intently focusing (samyama*) on the body's connection with the space and cultivating intense concentration (samapatti*) on the lightness as of cotton, one can travel through space. How can one travel through space?


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3 43 बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः The state of 'great disembodiment' (mahavidheha*) happens when the mind is projected outside the body into a non-imagined state. Then the veil obscuring the mind's radiance is lifted. How can we become disembodied?


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3 44 स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः By intently observing the different dimensions of matter such as gross, intrinsic, subtle, interconnectedness (at the level of gunas) and purpose (of objects) with samyama*, one attains mastery over the elements. How can we attain mastery over nature?


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3 45 ततोऽणिमादिप्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च As a result, extraordinary abilities, such as the power to reduce oneself to the size of an atom (anima*) etc. ( and 7 more abilities) manifest. Thus the body develops ability to transcend the laws of the physical matter and attains perfection too.  What is anima? Can we reduce our size through Yoga? Can we transcend the laws of nature? Can Yoga help us in going beyond nature? Name the most popular siddhis attained by Yoga?


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3 46 रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् This level of perfection of the body includes qualities such as beauty, grace, strength, and the indestructibility of a thunderbolt. Does the body become more powerful due to Yoga? Can Yoga make our body more powerful?


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3 47 ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः One can gain control over sense organs by samyama* (on the various aspects of sense organs) - the process of obtaining knowledge, basic properties (of the sense organs), the individuating principle (asmita*), the inherent qualities and need (of the gunas*).  What is asmita? Can we gain control over our senses by Yoga?


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3 48 ततो मनोजवित्वं विकरण भावः प्रधानजयश्च By doing that (samyama over sense organs) one also accquires ability to travel with the speed of thought, body independant perception and control over fundamental facets of matter (mula prakriti*). Can we perceive things beyond the senses through Yoga?


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3 49 सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च Only when an individual perceives the distinction between pure awareness and the the intellect, they become knower of all and gain authority over existence. How can we become knower of all? How can we gain mastery over ourselves?


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3 50 तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् When one detaches even from this omniscience and mastery, and the seeds of suffering decay, and pristine consciousness realizes its independent existence (state of kaivalya*). Does self-mastery lead to happiness?


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3 51 स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् Even if the divine beings call upon one, it is vital to refrain from becoming attached or arrogant; otherwise, suffering will resurface. Should we answer the call of divine beings?


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3 52 क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम् By intently focusing (samyama*) on the succession of moments in time, one gains insights that arise from discernment. What happens when we meditate on time?


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3 53 जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः Due to which, distinction even between seemingly similar things on the basis of species, properties and location can be ascertained.   How can we learn to differentiate between similar things?


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3 54 तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम् This liberating insight deconstructs each object and every conditions in an time independant manner (i.e it is never changing unlike any other knowledge) and signifies viveka jnanam* or liberative discernment. How can we attain liberating discernment?


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3 55 सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति The state of 'kaivalya' or liberation dawns when the purity of intellect equals to that of the pure consciousness.  What happens when our intellect becomes pure? Can intellect become as pure as consciousness? Can intellect become as pure as awareness?


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4 1 जन्मौषधिमन्त्रतपः समाधिजाः सिद्धयः The mystic powers can manifest by the virtue from birth, herbal remedies, chanting of mantras, austerities and absorption in samadhi. What are the ways of attaining mystic powers? Can herbs lead to mystic powers? Can mantras lead to mystic powers? Can someone acquire mystic powers by birth?


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4 2 जात्यन्तरपरिणामः प्रकृत्यापूरात् The transformation (or evolution) of a species is a result of nature's abundance. OR The transition to a new form occurs when the natural energies overflow. How does evolution happen? How do living beings evolve?


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4 3 निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत् The transformation from one form to another is not caused by the inherent factors, but they only serve as guidance, akin to a farmer (directing water flow for irrigation). What causes transformation from one form to another?


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4 4 निर्माणचित्तान्यस्मितामात्रात् Assembly of chitta (mind) is done by ego only.  What holds the mind in its place? What causes the mind to be assembled?


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4 5 प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् A sequence of consciousnesses that create a multitude of unique perceptions is a orchestrated by a single personal consciousness (of the yogi). How do we perceive the sequence of conscious events?


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4 6 तत्र ध्यानजमनाशयम् Consciousness focused due to meditative absorption does not add to the accumulation of potential impressions (unlike the other four means mentioned in 4.1). Does meditation also lead to accumulation of impressions?


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4 7 कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम् The actions of a (true) yogi is neither white (right) nor black (wrong) unlike others (non-yogi) which are of three types (right, wrong or both). Can the actions of a Yoga be categorised as good or bad?


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4 8 ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम् From it (the three fold actions), furthur outcome in accordance with the latent subconscious traits manifest . What are the outcomes of the three fold action?


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4 9 जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात् Memory and samskaras (subconscious impressions) are essentially identical, therefore, even if (both are) seperated by the virtue of birth, place and time they manifest without any difference of order. Are memory and samskaras different or the same? Are samskaras same as memory?


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4 10 तासामनादित्वं चाऽऽशिषो नित्यत्वात् These (subconscious impressions) are beginningless as the desire (to exist) is everlasting. Do the samskaras have a beginning? Does the universe have a beginning? Do our mental impressions have a beginning? Do our mental impressions get created at birth? When does our mind start accumulating impressions? When does our mind start to learn? Is a child born with a blank state?


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4 11 हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः (The fourfold pillars that sustains samskara i.e.) Cause, Motive, Substratum, and Object (of impression) are interconnected, thus, it (samskara) becomes non-existent when these (four) do so. What are the pillars that sustain samskaras?


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4 12 अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम् Time periods of past and future are inherent in the underlying foundation (dharmi* refer 3.14), representing distinct aspects in the same continuum of experiential substances (dharma*). What do the past and future represent?


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4 13 ते व्यक्तसूक्ष्मा गुणात्मानः Each of these (past, present or future), whether manifest or subtle, displays characteristics that stem from the fundamental qualities of nature (tri-gunas). Where does time originate from?


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4 14 परिणामैकत्वाद्  वस्तुतत्त्वम् The uniformity in/of the transformation is due to the singularity in the elemental quality (or principles). Why does time seem to flow uniformly?


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4 15 वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः Because there is a multiplicity of minds (perceiving an object) but yet the object remains consistent, there is a difference in nature between the object and the mind (of the observer). Is the mind made up of the same elements as physical objects? What is the difference between the mind and physical body? What is the difference between the mind and physical objects?


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4 16 न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात् An object is not dependant on a single mind (for its exixtence); if it were, then what happens to it when it is not perceived (by that particular mind)? Does the existence of an object depend on the mind? Does the moon exist when no one is watching? Do objects exist when no one is watching?


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4 17 तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाता ज्ञातम् A thing is either known or not known by the mind depending on whether it is noticed by the mind. When does an object become known by the mind? What is the role of attention in perception?


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4 18 सदाज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् The permutations of the mind are always known to its master, the purusa soul, because of the soul's unchanging nature. Does the soul know the permutations of the mind? Does the soul know the mind? Does Purusha know the mind?


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4 19 न तत्स्वाभासं दृश्यत्वात् Nor is the mind self-illuminating, because of its nature as the object of perception. Is the mind self-illuminating? Does consciousness originate in the mind? Is mind the origin of consciousness?


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4 20 एकसमये चोभयानवधारणम् There cannot be discernment of both (the mind and the object it perceives) at the same time.  Can we observe both the mind and the objects at the same time?


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4 21 चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च If (the mind) were cognized by another mind, then there would be an infinite regress of one intelligence (being known) by another intelligence. Moreover, there would also be confusion of memory. Can one mind be cognized by another mind? Can one mind be experienced by another mind?


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4 22 चित्तेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम् Although it is unchanging, consciousness becomes aware of its own intelligence by means of pervading the forms assumed by the intelligence. How does consciousness become aware of its own intelligence?


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4 23 द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् The mind, colored by the seer as well as by that which is seen, knows all objects. How does the mind become aware of objects? How does the mind experience the objects? How does the mind observe the universe?


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4 24 तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात् That mind, with its countless variegated subliminal impressions, exists for another entity (other than itself) because it operates in conjunction (with other instruments). What is the purpose of the mind?


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4 25 विशेषदर्शिन आत्मभावभावनानिवृत्तिः For one who sees the distinction (between the mind and the soul), reflecting on the nature of the self ceases. What happens if we can see the difference between the mind and the soul?


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4 26 तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् At that point, the mind, inclined towards discrimination, gravitates toward ultimate liberation. What does the mind seek after discrimination arises?


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4 27 तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः During the intervals (in this state of discriminate awareness) other ideas (arise) because of previous samskaras. Does the mind of a Yogi remain focussed all the time?


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4 28 हानमेषां क्लेशवदुक्तम् The removal (of these previous samskaras) is said to be like (the removal) of the klesa afflictions. Do our samskaras cause suffering?


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4 29 प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः For one who has no interest even in (the fruits) of meditative wisdom on account of the highest degree of discriminative insight, the samadhi called dharma-megha, cloud of virtue, ensues.  What is dharma megha samadhi? Should we be detached with the fruits of meditation?


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4 30 ततः क्लेशकर्मनिवृत्तिः From this comes the cessation of the klesas (impediments to yoga) and karma. Can Karma also cease to exist?


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4 31 तदा सर्वावरणमलापेतस्य ज्ञानस्याऽऽनन्त्याज्ज्ञेयमल्पम् At this point, because of the unlimited nature of knowledge when all impurities have been removed from it, that which remains to be known is little. Can humans reach a state of omniscience?


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4 32 ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम् As a result, there is a cessation of the ongoing permutations of the gunas, their purpose now fulfilled. Can the permutations of the Gunas cease?


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4 33 क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः The progression (of any object through Time) corresponds to a (series of) moments. It is perceivable at the final (moment) of change. How do we perceive time? What is time?


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4 34 पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति Ultimate liberation is when the gunas, devoid of any purpose for the purusa, return to their original (latent) state; in other words, when the power of consciousness is situated in its own essential nature. What is ultimate liberation? What happens to Prakriti when Purusha attains liberation?


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5 11 शुद्धये शुद्धि के लिए। योगीजन आसक्ति को त्याग कर अपने शरीर, इन्द्रिय, मन और बुद्धि द्वारा केवल अपने शुद्धिकरण के उद्देश्य से कर्म करते हैं।


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7 14 माया भगवान की एक शक्ति जो उन जीवात्माओं से भगवान के वास्तविक दिव्य स्वरूप को आच्छादित रखती है जिन्होंने अभी तक भगवद्प्राप्ति की ओर अग्रसर होने की सामर्थ्य प्राप्त नहीं की है


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18 41 ब्राह्मण पुरोहित वर्गः क्षत्रिय युद्ध और शासन करने वाला वर्ग: विशाम व्यापार और कषि करने वाला वर्ग


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"Bhagavad-gita As It Is " 
by His Divine Grace A.C. Bh aktivedanta Swami Prabhupada. 
 
COPYRIGHT NOTICE:  
 
This is an evaluation copy  of the printed version of this book, and is NOT FOR 
RESALE . This evaluation copy is intended  for personal non-commercial use only, 
under the "fair use" guidelines establishe d by international copyright laws. You 
may use this electronic file to evaluate the printed version of this book, for your 
own private use, or for short excerpts us ed in academic works,  research, student 
papers, presentations, and the like. You ca n distribute this evaluation copy to 
others over the Internet, so long as you keep  this copyright information intact and 
do not add or subtract anything to this f ile and its contents. You may not reproduce 
more than ten percent (10%) of this book in any medium without the express 
written permission from the copyright holders. 
 
Reference any excerpts in the follo wing way: “Excerpted from “Srimad 
Bhagavatam Tenth Canto Part One” by A.C. Bhaktivedanta Swami Prabhupada, 
courtesy of the Bhaktivedanta  Book Trust International, www.krishna.com .” 
 
This book and electronic file is Copyri ght 1972-2004 Bhaktivedanta Book Trust 
International, 3764 Watsek a Avenue, Los Angeles, California 90034, USA. All 
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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Preface
Originally I wrote Bhagavad-gétä As It Is  in the form in which it is
presented now. When this book was first published, the original manuscript
was, unfortunately, cut short to less th an 400 pages, without illustrations and
without explanations for most of  the original verses of the Çrémad
Bhagavad-gétä.  In all of my other books— Çrémad-Bhägavatam, Çré Éçopaniñad,
etc.—the system is that I give the orig inal verse, its English transliteration,
word-for-word Sanskrit-English equivalents, translations and purpo rts. This
makes the book very authentic and scholarly and makes the meaning
self-evident. I was not very happy, th erefore, when I had to minimize my
original manuscript. But later on, when the demand for Bhagavad-gétä As It Is
considerably increased, I was  requested by many scholars and devotees to
present the book in its original form. Th us the present attempt is to offer the
original manuscript of this great book of knowledge with full paramparä
explanation in order to establish the Kåñëa consciousness mo vement more
soundly and progressively.
Our Kåñëa consciousness movement is genuine, historically authorized,
natural and transcendental due to its being based on Bhagavad-gétä As It Is.  It
is gradually becoming the most popu lar movement in the entire world,
especially amongst the younger genera tion. It is becoming more and more
interesting to the older generation also. Older gentlemen are becoming
interested, so much so that the father s and grandfathers of my disciples are
encouraging us by becoming life members of our great society, the
Interna tional Society for Krishna Consciousness. In Los Angeles many fathers
and mothers used to come to see me to express their feelings of gratitude for
my leading the Kåñëa consciousness movement throughout the entire world.
Some of them said that it is greatl y fortunate for the Americans that I have
started the Kåñëa consciousness moveme nt in America. But actually the


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Copyright © 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.original father of this movement is Lo rd Kåñëa Himself, since it was started a
very long time ago but is coming down to human society by discipl ic
succession. If I have any credit in this  connection, it does not belong to me
personally, but it is due to my eterna l spiritual master, His Divine Grace Oà
Viñëupäda Paramahaàsa Parivräjakäcärya 108 Çré Çrémad Bhaktisiddhänta
Sarasvaté Gosvämé Mahäräja Prabhupäda.
If personally I have any credit in this  matter, it is only that I have tried to
present Bhagavad-gétä  as it is, without any adulteration. Before my
presentation of Bhagavad-gétä As It Is,  almost all the English editions of
Bhagavad-gétä  were introduced to fulfill someone’s personal ambition. But our
attempt, in presenting Bhagavad-gétä As It Is,  is to present the mission of the
Supreme Personality of Godhead, Kåñëa.  Our business is to present the will of
Kåñëa, not that of any mundane speculator like the po litician, philosopher or
scientist, for they have very little kno wledge of Kåñëa, despite all their other
knowledge. When Kåñëa says, man-manä bhava mad-bhakto mad-yäjé mäà
namaskuru  [Bg. 18.65 ], etc., we, unlike the so-called scholars, do not say that
Kåñëa and His inner spirit are different . Kåñëa is absolute, and there is no
difference between Kåñëa’s name, Kåñëa’ s form, Kåñëa’s qualities, Kåñëa’s
pastimes, etc. This absolute position of Kåñëa is difficult to understand for any
person who is not a devote e of Kåñëa in the system of paramparä  (disciplic
succession). Generally the so-called scholars, politicians, philosophers, and
svämés,  without perfect knowledge of Kåñëa, try to banish or kill Kåñëa when
writing commentary on Bhagavad-gétä.  Such unauthoriz ed commentary upon
Bhagavad-gétä  is known as Mäyäväda-bhäñya,  and Lord Caitanya has warned us
about these unauthorized men. Lord C aitanya clearly says that anyone who
tries to understand Bhagavad-gétä  f r o m  t h e  M ä y ä v ä d é  p o i n t  o f  v i e w  w i l l
commit a great blu nder. The result of such a blun der will be that the misguided
student of Bhagavad-gétä  will certainly be bewildered on the path of spiritual
guidance and will not be able to go back to home, back to Godhead.
Our only purpose is to present this Bhagavad-gétä As It Is  in order to guide
the conditioned student to the same pu rpose for which Kåñëa descends to this
planet once in a day of Brahmä, or every 8,600,000,000 years. This purpose is
stated in Bhagavad-gétä,  and we have to accept it as  it is; otherwise there is no


