# embeddings_queue

created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: f2e549c8-c4d7-46a7-a3c2-3f0b2a40b2e0
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.cannot be understood by mental sp eculation nor by the nondevotees. If\nanyone wants to understand the Suprem e Personality of Godhead, he has to\ntake to pure devotional service under the gui dance of a pure devotee.\nOtherwise, the truth of the Supreme Personality of Godhead will always be\nhidden. As already stated in Bhagavad-g\u00e9t\u00e4  (7.25), n\u00e4ha\u00e0 prak\u00e4\u00e7a\u00f9 sarvasya:\nHe is not revealed to everyone. No one can understand God simply by erudite\nschol arship or mental speculation. Only one who is actually engaged in K\u00e5\u00f1\u00eba\nconsciousness and devotional service can understand what K\u00e5\u00f1\u00eba is.\nUniversity degrees are not helpful.\nOne who is fully conversant with the K\u00e5\u00f1\u00eba science becomes eligible to\nenter into the spiritual kingdom, the abode of K\u00e5\u00f1\u00eba. Becoming Brahman does\nnot mean that one loses his identity. Devotional service is there, and as long as\ndevotional service exists, there must be God, the devotee, and the process of\ndevotional service. Such knowledge is never vanquished, even after liberation.\nLiberation involves getting free from the concept of material life; in spiritual\nlife the same distinction is there, the same individuality is there, but in pure\nK\u00e5\u00f1\u00eba consciousness. One should not mistakenly think that the word vi\u00e7ate,\n\u201centers into Me,\u201d supports the monist theory that one becomes homogeneous\nwith the impersonal Brahman. No. Vi\u00e7ate  means that one can enter into t he\nabode of the Supreme Lord in one\u2019s indi viduality to engage in His association\nand render service unto Him. For instan ce, a green bird enters a green tree not\nto become one with the tree but to enjo y the fruits of the tree. impersonalists\ngenerally give the example of a river flowing into the ocean and merging. This\nmay be a source of happiness for the im personalist, but the personalist keeps\nhis personal individuality like an aquati c in the ocean. We find so many living\nentities within the ocean, if we g o deep. Surface acquaintance with the ocean\nis not sufficient; one must have comple te knowledge of the aquatics living in\nthe ocean depths.\nBecause of his pure devotional serv ice, a devotee can understand the\ntranscendental qualities and the opulence s of the Supreme Lord in truth. As it\nis stated in the Eleventh Chapter , only by devotional service can one\nunderstand. The same is confirmed here ; one can understand the Supreme\nPersonality of Godhead by devotional service and enter into His kingdom."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: c407bbf6-223f-42f8-898c-0f4e16de6f7c
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.After attainment of the brahma-bh\u00fcta  stage of freedom from material\nconceptions, devotional service begins by one\u2019s hearing about the Lord. When\none hears about the Supreme Lord, automatically the brahma-bh\u00fcta  stage\ndevelops, and material contamination\u2014gre ediness and lust for sense\nenjoyment\u2014disappears. As lust and desires disappear from the heart of a\ndevotee, he becomes more attached to the service of the Lord, and by such\nattachment he becomes free from material  contamination. In that state of life\nhe ca n understand the Supreme Lord. This is the statement of\n\u00c7r\u00e9mad-Bh\u00e4gavatam  also. After liberation the process of bhakti,  or\ntranscendental service, continues. The Ved\u00e4nta-s\u00fctra  (4.1.12 ) confirms this:\n\u00e4-pr\u00e4ya\u00eb\u00e4t tatr\u00e4pi hi d\u00e5\u00f1\u00f6am.  This means that after libe ration the process of\ndevotional service continues. In the \u00c7r\u00e9mad-Bh\u00e4gavatam,  real devotional\nliberation is defined as the reinstatem ent of the living entity in his own\nidentity, his own constitutional position. The constitutional position is already\nexpla ined: every living entity is a part-a nd-parcel fragmental portion of the\nSupreme Lord. Therefore his constituti onal position is to serve. After\nliberation, this service is never stopped.  Actual liberation is getting free from\nmisconceptions of life.\nTEXT  56\nSavRk-MaaR<YaiPa Sada ku-vaR<aae Ma\u00dcyPaa\u00e9[Ya\" )\nMaTPa[SaadadvaPanaeiTa Xaa\u00ecTa& PadMaVYaYaMa( )) 56 ))\nsarva-karm\u00e4\u00eby api sad\u00e4\nkurv\u00e4\u00ebo mad-vyap\u00e4\u00e7raya\u00f9\nmat-pras\u00e4d\u00e4d av\u00e4pnoti\n\u00e7\u00e4\u00e7vata\u00e0 padam avyayam\nSYNONYMS\nsarva \u2014all; karm\u00e4\u00ebi \u2014activities; api\u2014although; sad\u00e4\u2014always;\nkurv\u00e4\u00eba\u00f9 \u2014performing; mat-vyap\u00e4\u00e7raya\u00f9 \u2014under My protection;"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 74e8a2ec-54bc-4407-aa06-d742531edf3c
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mat-pras\u00e4d\u00e4t \u2014by My mercy; av\u00e4pnoti \u2014one achieves; \u00e7\u00e4\u00e7vatam \u2014the eternal;\npadam \u2014abode; avyayam \u2014imperishable.\nTRANSLATION\nThough engaged in all kinds of ac tivities, My pure devotee, under My\nprotection, reaches the eternal and imperishable abode by My grace.\nPURPORT\nThe word mad-vyap\u00e4\u00e7raya\u00f9  means under the protection of the Supreme\nLord. To be free from material contamination, a pure devotee acts under the\ndirection of the Supreme Lord or His representative, the spiritual master.\nThere is no time limitation for a pure  devotee. He is always, twenty-four hours\na day, one hundred percent engaged in activities under the direction of the\nSupreme Lord. To a devotee who is thus  engaged in K\u00e5\u00f1\u00eba consciousness the\nLord is very, very kind. In spite of all difficulties, he is eve ntually placed in the\ntranscendental abode, or K\u00e5\u00f1\u00ebaloka. He is guaranteed entrance there; there is\nno doubt about it. In that supreme abod e, there is no change; everything is\neternal, imperishable and full of knowledge.\nTEXT  57\nceTaSaa SavRk-MaaRi<a MaiYa SaNNYaSYa MaTPar\" )\nbui\u00d6YaaeGaMauPaai\u00e9[TYa Mai\u00c0ta\" SaTaTa& >av )) 57 ))\ncetas\u00e4 sarva-karm\u00e4\u00ebi\nmayi sannyasya mat-para\u00f9\nbuddhi-yogam up\u00e4\u00e7ritya\nmac-citta\u00f9 satata\u00e0 bhava\nSYNONYMS\ncetas\u00e4 \u2014by intelligence; sarva-karm\u00e4\u00ebi \u2014all kinds of activities; mayi \u2014unto"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: decdb498-da6f-4587-bcac-0e01019e1bd1
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Me; sannyasya \u2014giving up; mat-para\u00f9 \u2014under My protection;\nbuddhi-yogam \u2014devotional activities; up\u00e4\u00e7ritya \u2014taking shelter of;\nmat-citta\u00f9 \u2014in consciousness of Me; satatam \u2014twenty-four hours a  day;\nbhava \u2014just become.\nTRANSLATION\nIn all activities just depend upon Me and work always under My protection.\nIn such devotional service, be fully conscious of Me.\nPURPORT\nWhen one acts in K\u00e5\u00f1\u00eba consciousness, he does not act as the master of the\nworld. Just like a servant, one should act fully under the direction of the\nSupreme Lord. A servant has no individual  independence. He acts only on the\norder of the master. A servan t acting on behalf of the supreme master is\nunaffected by profit and loss. He simply discharges his duty faithfully in terms\nof the order of the Lord. Now, one may argue that Arjuna was acting under\nthe personal direction of K\u00e5\u00f1\u00eb a but when K\u00e5\u00f1\u00eba is not pre sent how should one\nact? If one acts according to the dire ction of K\u00e5\u00f1\u00eba in this book, as well as\nunder the guidance of the representative of K\u00e5\u00f1\u00eba, then the result will be the\nsame. The Sanskrit word mat-para\u00f9  is very important in this verse. It indicates\nthat one has no goal in life save and except acting in K\u00e5\u00f1\u00eba consciousness just\nto satisfy K\u00e5\u00f1\u00eba. And while working in that way, one should think of K\u00e5\u00f1\u00eba\nonly: \u201cI have been appointed to discharge this particular duty by K\u00e5\u00f1\u00eba.\u201d While\nacting in such a way , one naturally has to think of K\u00e5\u00f1\u00eba. This is perfect K\u00e5\u00f1\u00eba\nconsciousness. One should, however, note that after doing something\nwhimsically he should not offer the resu lt to the Supreme Lord. That sort of\nduty is not in the devotional service of K\u00e5\u00f1\u00eba con sciousness. One should act\naccording to the order of K\u00e5\u00f1\u00eba. This is  a very important point. That order of\nK\u00e5\u00f1\u00eba comes through disciplic succession from the bona fide spiritual master.\nTherefore the spiritual master\u2019s orde r should be taken as the prime duty  of life.\nIf one gets a bona fide spiritual master and acts according to his direction, then\none\u2019s perfection of life in K\u00e5\u00f1\u00eba consciousness is guaranteed."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 15bdcecf-94ee-4e9c-8468-f805dba3e9a9
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  58\nMai\u00c0ta\" SavRduGaaRi<a MaTPa[SaadatairZYaiSa )\nAQa cetvMah\u00aaara\u00e0 \u00e9[aeZYaiSa ivNax(+YaiSa )) 58 ))\nmac-citta\u00f9 sarva-durg\u00e4\u00ebi\nmat-pras\u00e4d\u00e4t tari\u00f1yasi\natha cet tvam aha\u00eck\u00e4r\u00e4n\nna \u00e7ro\u00f1yasi vina\u00eck\u00f1yasi\nSYNONYMS\nmat\u2014of Me; citta\u00f9 \u2014being in consciousness; sarva \u2014all;\ndurg\u00e4\u00ebi \u2014impediments; mat-pras\u00e4d\u00e4t \u2014by My mercy; tari\u00f1yasi \u2014you will\novercome; atha\u2014but; cet\u2014if; tvam \u2014you; aha\u00eck\u00e4r\u00e4t \u2014by false ego; na\n\u00e7ro\u00f1yasi \u2014do not hear; vina\u00eck\u00f1yasi \u2014you will be lost.\nTRANSLATION\nIf you become conscious of Me, you will pass over all the obstacles of\nconditioned life by My grace. If, however, you do not work in such\nconsciousness but act through false ego, not hearing Me, you will be lost.\nPURPORT\nA person in full K\u00e5\u00f1\u00eba consciousness is not unduly anxious about executing\nthe duties of his existence. The foolish cannot understand this great freedom\nfrom all anxiety. For one who acts in K\u00e5\u00f1\u00eba consciousness, Lord K\u00e5\u00f1\u00eba becomes\nthe most intimate friend.  He always looks after His friend\u2019s comfort, and He\ngives Himself to His friend, who is so  devotedly engaged working twenty-four\nhours a day to please the Lord. Therefor e, no one should be carried away by\nthe false ego of the bodily concept of life. One sh ould not falsely think himself\nindependent of the laws of material natu re or free to act. He is already under"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: ff7caca8-c6d4-4c02-9261-062372be19d0
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.strict material laws. But as soon as he acts in K\u00e5\u00f1\u00eba consciousness, he is\nliberated, free from the material perplexities. One should note very ca refully\nthat one who is not active in K\u00e5\u00f1\u00eba co nsciousness is losing himself in the\nmaterial whirlpool, in the ocean of birth and death. No conditioned soul\nactually knows what is to be done and wh at is not to be done, but a person who\nacts in K\u00e5\u00f1\u00eba conscio usness is free to act because everything is prompted by\nK\u00e5\u00f1\u00eba from within and confirmed by the spiritual master.\nTEXT  59\nYadh\u00aaarMaai\u00e9[TYa Na YaaeTSYa wiTa MaNYaSae )\niMaQYaEz VYavSaaYaSTae Pa[k*-iTaSTva& iNaYaae+YaiTa )) 59 ))\nyad aha\u00eck\u00e4ram \u00e4\u00e7ritya\nna yotsya iti manyase\nmithyai\u00f1a vyavas\u00e4yas te\nprak\u00e5tis tv\u00e4\u00e0 niyok\u00f1yati\nSYNONYMS\nyat\u2014if; aha\u00eck\u00e4ram \u2014of false ego; \u00e4\u00e7ritya \u2014taking shelter; na yotsye \u2014I shall\nnot fight; iti\u2014thus; manyase \u2014you think; mithy\u00e4 e\u00f1a\u00f9 \u2014this is all false;\nvyavas\u00e4ya\u00f9 \u2014determination; te\u2014your; prak\u00e5ti\u00f9 \u2014material nature; tv\u00e4m \u2014you;\nniyok\u00f1yati \u2014will engage.\nTRANSLATION\nIf you do not act according to My direction and do not fight, then you will\nbe falsely directed. By your nature, you will have to be engaged in warfare.\nPURPORT\nArjuna was a military man, and born of the nature of the k\u00f1atriya.\nTherefore his natural duty was to fight. But due to false ego he was fearing that"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 392eb592-220b-4e64-a61a-c15c8c1cc7a5
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.by killing his teacher, grandfather and fr iends he would incur sinful reactions.\nActually he was considerin g himself master of his actions, as if he were\ndirecting the good and bad results of su ch work. He forgot that the Supreme\nPersonality of Godhead was present there, instructing him to fight. That is the\nforgetfulness of the conditioned soul. The Supreme Pe rsonality gives\ndirections as to what is good and what is bad, and one simply has to act in\nK\u00e5\u00f1\u00eba consciousness to attain the perfec tion of life. No one can ascertain his\ndestiny as the Supreme Lord can; therefor e the best course is to take direction\nfrom the Supreme Lord and act. No one should neglect the order of the\nSupreme Personality of Godhead or the order of the spiritual master, who is\nthe representative of God. One should act unhesitatingly to execute the order\nof the Supreme Personality of Godhead \u2014that will keep one safe under all\ncircumstances.\nTEXT  60\nSv>aavJaeNa k-aENTaeYa iNab\u00d6\" SveNa k-MaR<aa )\nk-Tau| NaeC^iSa YaNMaaehaTk-irZYaSYavXaae_iPa TaTa( )) 60 ))\nsvabh\u00e4va-jena kaunteya\nnibaddha\u00f9 svena karma\u00eb\u00e4\nkartu\u00e0 necchasi yan moh\u00e4t\nkari\u00f1yasy ava\u00e7o \u2019pi tat\nSYNONYMS\nsvabh\u00e4va-jena \u2014born of your own nature; kaunteya \u2014O son of Kunt\u00e9;\nnibaddha\u00f9 \u2014conditioned; svena \u2014by your own; karma\u00eb\u00e4 \u2014activities;\nkartum \u2014to do; na\u2014not; icchasi \u2014you like; yat\u2014that which; moh\u00e4t \u2014by\nillusion; kari\u00f1yasi \u2014you will do; ava\u00e7a\u00f9 \u2014involuntarily; api\u2014even; tat\u2014that.\nTRANSLATION\nUnder illusion you are now declining to act according to My direction. But,"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a2d51f2d-8ba4-4f5d-adc6-54a1d900de50
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.compelled by the work born of your own nature, you will act all the same, O\nson of Kunt\u00e9.\nPURPORT\nIf one refuses to act under the direct ion of the Supreme Lord, then he is\ncompelled to act by the modes in which he is situated. Everyone is under the\nspell of a particular combination of the modes of nature and is acting in that\nway. But anyone who volunt arily engages himself under the direction of the\nSupreme Lord becomes glorious.\nTEXT  61\nwR\u00ecr\" SavR>aUTaaNaa& \u00f4\u00d5eXae_JauRNa iTa\u00efiTa )\n>a]aMaYaNSavR>aUTaaiNa YaN}aa\u00e6!aiNa MaaYaYaa )) 61 ))\n\u00e9\u00e7vara\u00f9 sarva-bh\u00fct\u00e4n\u00e4\u00e0\nh\u00e5d-de\u00e7e \u2019rjuna ti\u00f1\u00f6hati\nbhr\u00e4mayan sarva-bh\u00fct\u00e4ni\nyantr\u00e4r\u00fc\u00f2h\u00e4ni m\u00e4yay\u00e4\nSYNONYMS\n\u00e9\u00e7vara\u00f9 \u2014the Supreme Lord; sarva-bh\u00fct\u00e4n\u00e4m \u2014of all living entities;\nh\u00e5t-de\u00e7e \u2014in the location of the heart; arjuna \u2014O Arjuna; ti\u00f1\u00f6hati \u2014resides;\nbhr\u00e4mayan \u2014causing to travel; sarva-bh\u00fct\u00e4ni \u2014all living entities; yantra \u2014on a\nmachine; \u00e4r\u00fc\u00f2hani \u2014being placed; m\u00e4yay\u00e4 \u2014un der the spell of material\nenergy.\nTRANSLATION\nThe Supreme Lord is situated in everyone\u2019s heart, O Arjuna, and is\ndirecting the wanderings of all living entities, who are seated as on a machine,\nmade of the material energy."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 9b62ac8e-13c4-4b07-bc0b-e458ffbf45bf
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT\nArjuna was not the supreme knower, an d his decision to fight or not to\nfight was confined to his limited discre tion. Lord K\u00e5\u00f1\u00eba instructed that the\nindividual is not all in all. The Supreme Personality of Godhead, or He\nHimself, K\u00e5\u00f1\u00eba, as the localized Sup ersoul, sits in the heart directing the living\nbeing. After changing bodies, the living entity forgets his past deeds, but the\nSupersoul, as the knower of the past, present and future, remains the witness\nof all his activities. Therefore all the activities  of living entities are directed by\nthis Supersoul. The living entity gets what he deserves and is carried by the\nmaterial body, which is created in the material energy under the direction of\nthe Supersoul. As soon as a living  entity is placed in a particu lar type of body,\nhe has to work under the spell of that bodily situation. A person seated in a\nhigh-speed motorcar goes faster than one seated in a slower car, though the\nliving entities, the drivers, may be the same. Similarly, by the order of the\nSuprem e Soul, material nature fashions a part icular type of body to a particular\ntype of living entity so that he may work according to his past desires. The\nliving entity is not independent. One should not think himself independent of\nthe Supreme Personality of  Godhead. The individual is always under the\nLord\u2019s control. Therefore one\u2019s duty is to surrender, and that is the injunction\nof the next verse.\nTEXT  62\nTaMaev Xar<a& GaC^ SavR>aaveNa >aarTa )\nTaTPa[SaadaTPara& XaaiNTa& SQaaNa& Pa[aPSYaiSa Xaa\u00ecTaMa( )) 62 ))\ntam eva \u00e7ara\u00eba\u00e0 gaccha\nsarva-bh\u00e4vena bh\u00e4rata\ntat-pras\u00e4d\u00e4t par\u00e4\u00e0 \u00e7\u00e4nti\u00e0\nsth\u00e4na\u00e0 pr\u00e4psyasi \u00e7\u00e4\u00e7vatam"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: b7c63e5b-dbf7-42ea-ade5-3f73601a19df
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\ntam\u2014unto Him; eva\u2014certainly; \u00e7ara\u00ebam gaccha \u2014surrender;\nsarva-bh\u00e4vena \u2014in all respects; bh\u00e4rata \u2014O son of Bharata; tat-pras\u00e4d\u00e4t \u2014by\nHis grace; par\u00e4m \u2014transcendental; \u00e7\u00e4ntim \u2014peace; sth\u00e4nam \u2014the abode;\npr\u00e4psyasi \u2014you will get; \u00e7\u00e4\u00e7vatam \u2014eternal.\nTRANSLATION\nO scion of Bharata, surrender unto Him utterly. By His grace you will attain\ntranscendental peace and the supreme and eternal abode.\nPURPORT\nA living entity should therefore surrender unto the Supreme Personality of\nGodhead, who is situated in everyone\u2019s heart, and that will relieve him from all\nkinds of miseries of this material existence. By such surrender, not only will\none be released from all miseries in this life, bu t at the end he will reach the\nSupreme God. The transcendental world is described in the Vedic literature\n(\u00c5g Veda  1.22.20 ) as tad vi\u00f1\u00ebo\u00f9 parama\u00e0 padam.  Since all of creation is the\nkingdom of God, everything material is actual ly spiritual, but parama\u00e0 padam\nspecifically refers to the eternal abode, which is called the spiritual sky or\nVaiku\u00eb\u00f6ha.\nIn the Fifteenth Chapter of Bhagavad-g\u00e9t\u00e4  it is stated, sarvasya c\u00e4ha\u00e0 h\u00e5di\nsannivi\u00f1\u00f6a\u00f9 : the Lord is seated in everyone\u2019s heart. So this recommendation\nthat one should surrender unto the Su persoul sitting within means that one\nshould surrender unto the Sup reme Personality of Godhead, K\u00e5\u00f1\u00eba. K\u00e5\u00f1\u00eba has\nalready been accepted by Arjuna as the Supreme. He was accepted in the\nTenth Chapter as para\u00e0 brahma para\u00e0 dh\u00e4ma . Arjuna has accepted K\u00e5\u00f1\u00eba as\nthe Supreme Personality of Godhead and the supreme abode of all liv ing\nentities, not only because of his person al experience but also because of the\nevidence of great authorities like N\u00e4rada, Asita, Devala and Vy\u00e4sa."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  63\nwiTa Tae jaNaMaa:YaaTa& Gau\u00f9ad(Gau\u00f9Tar& MaYaa )\nivMa*XYaETadXaeze<a YaQaeC^iSa TaQaa ku-\u00e5 )) 63 ))\niti te j\u00ef\u00e4nam \u00e4khy\u00e4ta\u00e0\nguhy\u00e4d guhyatara\u00e0 may\u00e4\nvim\u00e5\u00e7yaitad a\u00e7e\u00f1e\u00eba\nyathecchasi tath\u00e4 kuru\nSYNONYMS\niti\u2014thus; te\u2014unto you; j\u00ef\u00e4nam \u2014knowledge; \u00e4khy\u00e4tam \u2014described;\nguhy\u00e4t \u2014than confidential; guhya-taram \u2014still more confidential; may\u00e4 \u2014by\nMe; vim\u00e5\u00e7ya \u2014deliberating; etat\u2014on this; a\u00e7e\u00f1e\u00eba \u2014fully; yath\u00e4 \u2014as;\nicchasi \u2014you like; tath\u00e4 \u2014that; kuru \u2014perform.\nTRANSLATION\nThus I have explained to you knowledge still more confidential. Deliberate\non this fully, and then do what you wish to do.\nPURPORT\nThe Lord has already explained to Arjuna the knowledge of brahma-bh\u00fcta.\nOne who is in the brahma-bh\u00fcta  condition is joyful; he never laments, nor does\nhe desire anything. That is due to conf idential knowledge. K\u00e5\u00f1\u00eba also discloses\nknowledge of the Supersou l. This is also Brahman knowledge, knowledge of\nBrahman, but it is superior.\nHere the words yathecchasi tath\u00e4 kuru \u2014\u201cAs you like, you may\nact\u201d\u2014indicate that God does not interfer e with the little independence of the\nliving entity. In Bhagavad-g\u00e9t\u00e4,  the Lord has explained in all respects how one\ncan elevate his living condition. The best advice imparted to Arjuna is to\nsurrender unto the Supersoul seated with in his heart. By right discrimination,"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: dda6a768-85ee-440d-ac7d-334b0c2bcee5
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.one should agree to act according to th e order of the Supersoul. That will help\none become situated constantly in K\u00e5\u00f1\u00eba consciousness, the h ighest\nperfectional stage of human life. Arjuna is being directly ordered by the\nPersonality of Godhead to fight. Su rrender to the Supreme Personality of\nGodhead is in the best interest of the livi ng entities. It is not for the interest of\nthe Supreme. Bef ore surrendering, one is free to deliberate on this subject as\nfar as the intelligence goes; that is the be st way to accept the instruction of the\nSupreme Personality of Godhead. Such  instruction comes also through the\nspiritual master, the bona fide repre sentative of K\u00e5\u00f1\u00eba.\nTEXT  64\nSavRGau\u00f9TaMa& >aUYa\" \u00e9*<au Mae ParMa& vc\" )\nw\u00edae_iSa Mae d*!iMaiTa TaTaae v+YaaiMa Tae ihTaMa( )) 64 ))\nsarva-guhyatama\u00e0 bh\u00fcya\u00f9\n\u00e7\u00e5\u00ebu me parama\u00e0 vaca\u00f9\ni\u00f1\u00f6o \u2019si me d\u00e5\u00f2ham iti\ntato vak\u00f1y\u00e4mi te hitam\nSYNONYMS\nsarva-guhya-tamam \u2014the most confidential of all; bh\u00fcya\u00f9 \u2014again; \u00e7\u00e5\u00ebu\u2014just\nhear; me\u2014from Me; paramam \u2014the supreme; vaca\u00f9 \u2014instruction; i\u00f1\u00f6a\u00f9\nasi\u2014you are dear; me\u2014to Me; d\u00e5\u00f2ham \u2014very; iti\u2014thus; tata\u00f9 \u2014therefore;\nvak\u00f1y\u00e4mi \u2014I am speaking; te\u2014for your; hitam \u2014benefit.\nTRANSLATION\nBecause you are My very dear friend, I am speaking to you My supreme\ninstruction, the most confidential knowled ge of all. Hear this from Me, for it is\nfor your benefit.\nPURPORT"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a5999337-ad88-4316-a2f1-8f69ff39887a
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The Lord has given Arjuna knowledge that is confidential (knowledge of\nBrahman) and still more confidential  (knowledge of the Supersoul within\neveryone\u2019s heart), and now He is gi ving the most confidential part of\nknowledge: just surrender unto the Supreme Personality of Godhead. At the\nend of the Ninth Chapter He has said, man-man\u00e4\u00f9 : \u201cJust always think of Me.\u201d\nThe same instruction is repeated here to stress the essence of the teachings of\nBhagavad-g\u00e9t\u00e4.  This essence is not understood by a common man, but by  one\nwho is actually very dear to K\u00e5\u00f1\u00eba, a pure devotee of K\u00e5\u00f1\u00eba. This is the most\nimportant instruction in all Vedic lite rature. What K\u00e5\u00f1\u00eba is saying in this\nconnection is the most essential part of  knowledge, and it should be carried\nout not only by Arju na but by all living entities.\nTEXT  65\nMaNMaNaa >av Ma\u00d9\u00a2-ae Ma\u00dbaJaq Maa& NaMaSku-\u00e5 )\nMaaMaevEZYaiSa SaTYa& Tae Pa[iTaJaaNae iPa[Yaae_iSa Mae )) 65 ))\nman-man\u00e4 bhava mad-bhakto\nmad-y\u00e4j\u00e9 m\u00e4\u00e0 namaskuru\nm\u00e4m evai\u00f1yasi satya\u00e0 te\npratij\u00e4ne priyo \u2019si me\nSYNONYMS\nmat-man\u00e4\u00f9 \u2014thinking of Me; bhava \u2014just become; mat-bhakta\u00f9 \u2014My devotee;\nmat-y\u00e4j\u00e9 \u2014My worshiper; m\u00e4m \u2014unto Me; namaskuru \u2014offer your obeisances;\nm\u00e4m \u2014unto Me; eva\u2014certainly; e\u00f1yasi \u2014you will come; satyam \u2014truly; te\u2014to\nyou; pratij\u00e4ne \u2014I promise; priya\u00f9 \u2014dear; asi\u2014you a re; me\u2014to Me.\nTRANSLATION\nAlways think of Me, become My devotee, worship Me and offer your\nhomage unto Me. Thus you will come to Me without fail. I promise you this"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: de03daa1-b867-4482-af1a-f4e5469226b9
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.because you are My very dear friend.\nPURPORT\nThe most confidential part of knowle dge is that one should become a pure\ndevotee of K\u00e5\u00f1\u00eba and always think of Him and act for Him. One should not\nbecome an official meditator. Life shou ld be so molded that one will always\nhave the chance to think of K\u00e5\u00f1\u00eba.  One should always act in such a way that\nall his daily activities are in connection with K\u00e5\u00f1\u00eba. He should arrange his life\nin such a way that throughout the twenty-four hours he cannot but think of\nK\u00e5\u00f1\u00eba. And the Lord\u2019s promise is that anyone who is in su ch pure K\u00e5\u00f1\u00eba\nconsciousness will certainly return to the abode of K\u00e5\u00f1\u00eba, where he will be\nengaged in the association of K\u00e5\u00f1\u00eba face to face. This most confidential part of\nknowledge is spoken to Arjuna becaus e he is the dear friend of K\u00e5\u00f1\u00eba.\nEveryone who fo llows the path of Arjuna can become a dear friend to K\u00e5\u00f1\u00eba\nand obtain the same perfection as Arjuna.\nThese words stress that one should co ncentrate his mind upon K\u00e5\u00f1\u00eba\u2014the\nvery form with two hands carrying a flut e, the bluish boy with a beautiful face\nand peacock feathers in His hair. There are descriptions of K\u00e5\u00f1\u00eba found in the\nBrahma-sa\u00e0hit\u00e4  and other l iteratures. One should fix his mind on this original\nform of Godhead, K\u00e5\u00f1\u00eba. One should no t even divert his attention to other\nforms of the Lord. The Lord has multiforms as Vi\u00f1\u00ebu, N\u00e4r\u00e4ya\u00eba, R\u00e4ma,\nVar\u00e4ha, etc., but a devotee should concentrate his mind on t he form that was\npresent before Arjuna. Concentration of the mind on the form of K\u00e5\u00f1\u00eba\nconstitutes the most confidential part of knowledge, and this is disclosed to\nArjuna because Arjuna is the most dear friend of K\u00e5\u00f1\u00eba\u2019s.\nTEXT  66\nSavRDaMaaRNPairTYaJYa MaaMaek&- Xar<a& v]Ja )\nAh& Tva& SavRPaaPae>Yaae Maae+aiYaZYaaiMa Maa \u00e9uc\" )) 66 ))\nsarva-dharm\u00e4n parityajya"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 9d90594d-58f8-4cb4-b547-0c2654e9d650
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.m\u00e4m eka\u00e0 \u00e7ara\u00eba\u00e0 vraja\naha\u00e0 tv\u00e4\u00e0 sarva-p\u00e4pebhyo\nmok\u00f1ayi\u00f1y\u00e4mi m\u00e4 \u00e7uca\u00f9\nSYNONYMS\nsarva-dharm\u00e4n \u2014all varieties of religion; parityajya \u2014abandoning; m\u00e4m \u2014unto\nMe; ekam \u2014only; \u00e7ara\u00ebam \u2014for surrender; vraja \u2014go; aham \u2014I; tv\u00e4m \u2014you;\nsarva \u2014all; p\u00e4pebhya\u00f9 \u2014from sinful reactions; mok\u00f1ayi\u00f1y\u00e4mi \u2014will deliver;\nm\u00e4\u2014do not; \u00e7uca\u00f9 \u2014worry.\nTRANSLATION\nAbandon all varieties of religion and just surrender unto Me. I shall deliver\nyou from all sinful reactions. Do not fear.\nPURPORT\nThe Lord has described various kinds of knowledge and processes of\nreligion\u2014knowledge of the Supreme Br ahman, knowledge of the Supersoul,\nknowledge of the different types of orders  and statuses of social life, knowledge\nof the renounced order of life, know ledge of nonattachment, sense and mind\ncontrol, meditation, etc. He has descri bed in so many ways different types of\nreligion. Now, in summarizing Bhagavad-g\u00e9t\u00e4,  the Lord says that Arjuna should\ngive up all the processes that have been explained to him; he  should simply\nsurrender to K\u00e5\u00f1\u00eba. That surrender wi ll save him from all kinds of sinful\nreactions, for the Lord personally promises to protect him.\nIn the Seventh Chapter  it was said that only one who has become free from\nall sinful reactions can take to the wors hip of Lord K\u00e5\u00f1\u00eba. Thus one may think\nthat unless he is free from all sinf ul reactions he cannot take to the\nsurrendering process. To such do ubts it is here said that  even if one is not free\nfrom all sinful reactions, simply by th e process of surrendering to \u00c7r\u00e9 K\u00e5\u00f1\u00eba he\nis automatically freed. There is no need of strenuous effort to free oneself from\nsinful reactions. One should unhesitatingly  accept K\u00e5\u00f1\u00eba as the supreme savior"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 6fb25d94-3920-435d-92fe-e5622cd45db3
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of all living entities. With faith and love, one should surrender unto Him.\nThe process of surrender to K\u00e5\u00f1\u00eba is described in the Hari-bhakti-vil\u00e4sa\n(11.676 ):\n\u00e4nuk\u00fclyasya sa\u00eckalpa\u00f9\npr\u00e4tik\u00fclyasya varjanam\nrak\u00f1i\u00f1yat\u00e9ti vi\u00e7v\u00e4so\ngopt\u00e5tve varana\u00e0 tath\u00e4\n\u00e4tma-nik\u00f1epa-k\u00e4rpa\u00ebye\n\u00f1a\u00f2-vidh\u00e4 \u00e7ara\u00eb\u00e4gati\u00f9\nAccording to the devotional proce ss, one should simply accept such\nreligious principles that will lead ultima tely to the devotional service of the\nLord. One may perform a particular o ccupational duty according to his\nposition in the social order, but if by  executing his duty one does not come to\nthe point of K\u00e5\u00f1\u00eba consciousness, all hi s activities are in vain. Anything that\ndoes not lead to the perfectional stage of K\u00e5\u00f1\u00eba consciousness should be\navoided. One should be confiden t that in all circumstances K\u00e5\u00f1 \u00eba will protect\nhim from all difficulties. There is no n eed of thinking how one should keep the\nbody and soul together. K\u00e5\u00f1\u00eba will see to  that. One should always think himself\nhelpless and should consider K\u00e5\u00f1\u00eba the only basis for his progress in life. As\nsoon as one seriously engages himself in devotional service to the Lord in full\nK\u00e5\u00f1\u00eba consciousness, at once he be comes freed from all contamination of\nmaterial nature. There are different processes of religion and purificatory\nprocesses by cultivation of k nowledge, meditation in the mystic yoga system,\netc., but one who surrenders unto K\u00e5\u00f1\u00eb a does not have to execute so many\nmethods. That simple surrender unto K\u00e5\u00f1\u00eba will save him from unnecessarily\nwasting time. One can thus make all progress at once and be freed from all\nsinful reactions.\nOne should be attracted by the beautifu l vision of K\u00e5\u00f1\u00eba. His name is K\u00e5\u00f1\u00eba\nbecause He is all-attractive. One who becomes attracted by the beautiful,\nall-powerful, omnipotent vision of K\u00e5\u00f1\u00eba is fortunate. There are different\nkinds of transcendentalists\u2014som e of them are attached to the impersonal\nBrahman vision, some of them are attrac ted by the Supersoul feature, etc., but"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 2fdf6d8a-4c14-48ea-afab-7059867c1a52
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.one who is attracted to the personal feature of the Supreme Personality of\nGodhead, and, above all, one who is attracted by the Supreme Personality of\nGodhead as K\u00e5\u00f1\u00eba Himself, is the most  perfect transcendentalist. In other\nwords, devotional service to K\u00e5\u00f1\u00eba, in full consciousness, is the most\nconfidential part of knowledge, an d this is the essence of the whole\nBhagavad-g\u00e9t\u00e4.  Karma-yog\u00e9s,  empiric philosophers, mystics and devotees are all\ncalled transcendentalists, but one who is a pure devotee is the best of all. The\nparticular words used here, m\u00e4 \u00e7uca\u00f9,  \u201cDon\u2019t fear, don\u2019t hesitate, don\u2019t worry,\u201d\nare very significant. One may be perplexed  as to how one can give up all kinds\nof religious forms and simply surrender unto K\u00e5\u00f1\u00eba, but such worry is useless.\nTEXT  67\nwd& Tae NaaTaPaSk-aYa Naa>a\u00a2-aYa k-dacNa )\nNa ca\u00e9u\u00e9[Uzve vaCYa& Na c Maa& Yaae_>YaSaUYaiTa )) 67 ))\nida\u00e0 te n\u00e4tapask\u00e4ya\nn\u00e4bhakt\u00e4ya kad\u00e4cana\nna c\u00e4\u00e7u\u00e7r\u00fc\u00f1ave v\u00e4cya\u00e0\nna ca m\u00e4\u00e0 yo \u2019bhyas\u00fcyati\nSYNONYMS\nidam \u2014this; te\u2014by you; na\u2014never; atapask\u00e4ya \u2014to one who is not austere;\nna\u2014never; abhakt\u00e4ya \u2014to one who is not a devotee; kad\u00e4cana \u2014at any time;\nna\u2014never; ca\u2014also; a\u00e7u\u00e7r\u00fc\u00f1ave \u2014to one who is not engaged in devotional\nservice; v\u00e4cyam \u2014to be spoken; na\u2014never; ca\u2014also; m\u00e4m \u2014toward Me;\nya\u00f9\u2014anyone who; abhyas\u00fcyati \u2014is envious.\nTRANSLATION\nThis confidential knowledge may never be explained to those who are not\naustere, or devoted, or engaged in devotional service, nor to one who is envious\nof Me."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 2ebdc888-e888-43b7-97b5-b4af4de788bc
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT\nPersons who have not undergone the au sterities of the religious process,\nwho have never attempted devotional service in K\u00e5\u00f1\u00eba consciousness, who\nhave not tended a pure devotee, and especially those who are conscious of\nK\u00e5\u00f1\u00eba only as a historical personalit y or who are envious of the greatness of\nK\u00e5\u00f1\u00eba should not be told this most co nfidential part of knowledge. It is,\nhowever, sometimes found that even demoniac persons who are envious of\nK\u00e5\u00f1\u00eba, worshiping K\u00e5\u00f1\u00eba in a differe nt way, take to the profession of\nexplaining Bhagavad-g\u00e9t\u00e4  in a different way to make business, but anyone who\ndesires actually to understand K\u00e5\u00f1\u00eba must avoid such commentaries on\nBhagavad-g\u00e9t\u00e4.  Actually the purpose of Bhagavad-g\u00e9t\u00e4  is not understandable to\nthose who are sensuous. Even if one is not sensuous but is strictly following the\ndisciplines enjoined in the Vedic script ure, if he is not a devotee he also\ncannot understand K\u00e5\u00f1\u00eba. And even wh en one poses himself as a devotee of\nK\u00e5\u00f1\u00eba but is not engaged in K\u00e5\u00f1\u00eba conscious activities, h e also cannot\nunderstand K\u00e5\u00f1\u00eba. There are many persons who envy K\u00e5\u00f1\u00eba because He has\nexplained in Bhagavad-g\u00e9t\u00e4  that He is the Supreme and that nothing is above\nHim or equal to Him. There are many persons who are envious of K\u00e5\u00f1\u00eba. Such\npersons should not b e told of Bhagavad-g\u00e9t\u00e4,  for they cannot understand.\nThere is no possibility of faithless persons\u2019 understanding Bhagavad-g\u00e9t\u00e4  and\nK\u00e5\u00f1\u00eba. Without understanding K\u00e5\u00f1\u00eba from the authority of a pure devotee,\none should not try to comment upon Bhagavad-g\u00e9t\u00e4.\nTEXT  68\nYa wd& ParMa& Gau\u00f9& Ma\u00d9\u00a2e-Zvi>aDaaSYaiTa )\n>ai\u00a2&- MaiYa Para& k*-Tva MaaMaevEZYaTYaSa&XaYa\" )) 68 ))\nya ida\u00e0 parama\u00e0 guhya\u00e0\nmad-bhakte\u00f1v abhidh\u00e4syati\nbhakti\u00e0 mayi par\u00e4\u00e0 k\u00e5tv\u00e4"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: b595f674-0883-4ad8-84fa-7c6edda7d4c5
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.m\u00e4m evai\u00f1yaty asa\u00e0\u00e7aya\u00f9\nSYNONYMS\nya\u00f9\u2014anyone who; idam \u2014this; paramam \u2014most; guhyam \u2014confidential secret;\nmat\u2014of Mine; bhakte\u00f1u \u2014amongst devotees; abhidh\u00e4syati \u2014explains;\nbhaktim \u2014devotional service; mayi \u2014unto Me; par\u00e4m \u2014transcendental;\nk\u00e5tv\u00e4 \u2014doing; m\u00e4m \u2014unto Me; eva\u2014certainly; e\u00f1yati \u2014comes;\nasa\u00e0\u00e7 aya\u00f9 \u2014without doubt.\nTRANSLATION\nFor one who explains this supreme secret to the devotees, pure devotional\nservice is guaranteed, and at the end he will come back to Me.\nPURPORT\nGenerally it is advised that Bhagavad-g\u00e9t\u00e4  be discussed amongst the\ndevotees only, for those who are not de votees will understand neither K\u00e5\u00f1\u00eba\nnor Bhagavad-g\u00e9t\u00e4.  Those who do not accept K\u00e5\u00f1\u00eba as He is and Bhagavad-g\u00e9t\u00e4\nas it is should not try to explain Bhagavad-g\u00e9t\u00e4  whimsically and become\noffenders. Bhagavad-g\u00e9t\u00e4  should be explained to persons who are ready to\naccept K\u00e5\u00f1\u00eba as the Supreme Personality of Godhead. It is a subject matter for\nthe devotees only and not for phil osophical speculators. Anyone, how ever,\nwho tries sincerely to present Bhagavad-g\u00e9t\u00e4  as it is will advance in devotional\nactivities and reach the pure devotional state of life. As a result of such pure\ndevotion, he is sure to go back home, back to Godhead.\nTEXT  69\nNa c TaSMaaNMaNauZYaezu k-i\u00eaNMae iPa[Yak*-taMa\" )\n>aivTaa Na c Mae TaSMaadNYa\" iPa[YaTarae >auiv )) 69 ))\nna ca tasm\u00e4n manu\u00f1ye\u00f1u"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ka\u00e7cin me priya-k\u00e5ttama\u00f9\nbhavit\u00e4 na ca me tasm\u00e4d\nanya\u00f9 priyataro bhuvi\nSYNONYMS\nna\u2014never; ca\u2014and; tasm\u00e4t \u2014than him; manu\u00f1ye\u00f1u \u2014among men;\nka\u00e7cit \u2014anyone; me\u2014to Me; priya-k\u00e5t-tama\u00f9 \u2014more dear; bhavit\u00e4 \u2014will\nbecome; na\u2014nor; ca\u2014and; me\u2014to Me; tasm\u00e4t \u2014than him; anya\u00f9 \u2014another;\npriya-tara\u00f9 \u2014dearer; bhuvi \u2014in this world.\nTRANSLATION\nThere is no servant in this world more dear to Me than he, nor will there\never be one more dear.\nTEXT  70\nADYaeZYaTae c Ya wMa& DaMYa| Sa&vadMaavYaae\" )\njaNaYajeNa TaeNaahiMa\u00ed\" SYaaiMaiTa Mae MaiTa\" )) 70 ))\nadhye\u00f1yate ca ya ima\u00e0\ndharmya\u00e0 sa\u00e0v\u00e4dam \u00e4vayo\u00f9\nj\u00ef\u00e4na-yaj\u00efena ten\u00e4ham\ni\u00f1\u00f6a\u00f9 sy\u00e4m iti me mati\u00f9\nSYNONYMS\nadhye\u00f1yate \u2014will study; ca\u2014also; ya\u00f9\u2014he who; imam \u2014this;\ndharmyam \u2014sacred; sa\u00e0v\u00e4dam \u2014conversation; \u00e4vayo\u00f9 \u2014of ours; j\u00ef\u00e4na \u2014of\nknowledge; yaj\u00efena \u2014by the sacrifice; tena\u2014by him; aham \u2014I;\ni\u00f1\u00f6a\u00f9 \u2014worshiped; sy\u00e4m \u2014shall be; iti\u2014thus; me\u2014My; mati\u00f9 \u2014opinion.\nTRANSLATION"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: d14ac573-7704-4230-a881-ccf73f20835b
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.And I declare that he who studies this sacred conversation of ours worships\nMe by his intelligence.\nTEXT  71\n\u00e9[\u00d6avaNaNaSaUYa\u00ea \u00e9*<auYaadiPa Yaae Nar\" )\nSaae_iPa Mau\u00a2-\" \u00e9u>aam\u00e7aek-aNPa[aPanuYaaTPau<Yak-MaR<aaMa( )) 71 ))\n\u00e7raddh\u00e4v\u00e4n anas\u00fcya\u00e7 ca\n\u00e7\u00e5\u00ebuy\u00e4d api yo nara\u00f9\nso \u2019pi mukta\u00f9 \u00e7ubh\u00e4l lok\u00e4n\npr\u00e4pnuy\u00e4t pu\u00ebya-karma\u00eb\u00e4m\nSYNONYMS\n\u00e7raddh\u00e4-v\u00e4n \u2014faithful; anas\u00fcya\u00f9 \u2014not envious; ca\u2014and; \u00e7\u00e5\u00ebuy\u00e4t \u2014does hear;\napi\u2014certainly; ya\u00f9\u2014who; nara\u00f9 \u2014a man; sa\u00f9\u2014he; api\u2014also; mukta\u00f9 \u2014being\nliberated; \u00e7ubh\u00e4n \u2014the auspicious; lok\u00e4n \u2014planets; pr\u00e4pnuy\u00e4t \u2014he attains;\npu\u00ebya-karma\u00eb\u00e4m \u2014of the pious.\nTRANSLATION\nAnd one who listens with faith and without envy becomes free from sinful\nreactions and attains to the auspicious planets where the pious dwell.\nPURPORT\nIn the sixty-seventh verse of this ch apter, the Lord explicitly forbade the\nG\u00e9t\u00e4\u2019s  being spoken to those who are envious of the Lord. In other words,\nBhagavad-g\u00e9t\u00e4  is for the devotees only. But it so happens that sometimes a\ndevotee of the Lord will hold o pen class, and in that class not all the students\nare expected to be devotees. Why do such persons hold open class? It is\nexplained here that although not everyo ne is a devotee, still there are many\nmen who are not envious of K\u00e5\u00f1\u00eb a. They have faith in Him as the Supreme"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 68c561cc-1e12-4683-96b3-78b76d02f716
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Personality of Godhead. If such person s hear from a bona fide devotee about\nthe Lord, the result is that they become  at once free from all sinful reactions\nand after that attain to the planetary system where all righteous persons are\nsituate d. Therefore simply by hearing Bhagavad-g\u00e9t\u00e4,  even a person who does\nnot try to be a pure devotee attains the result of righteous activities. Thus a\npure devotee of the Lord gives everyo ne a chance to become free from all\nsinful reactions and to become a d evotee of the Lord.\nGenerally those who are free from sinful reactions, those who are righteous,\nvery easily take to K\u00e5\u00f1\u00eba consciousness. The word pu\u00ebya-karma\u00eb\u00e4m  is very\nsignificant here. This refers to the pe rformance of great sacrifices, like the\na\u00e7vamedha-yaj\u00efa,  mentioned in the Vedic literature. Those who are righteous\nin performing devotional service but who are not pure can attain the planetary\nsystem of the polestar, or Dhruvaloka, where Dhruva Mah\u00e4r\u00e4ja is presiding. He\nis a great devotee of the Lord, and he has a speci al planet, which is called the\npolestar.\nTEXT  72\nk-i\u00c0deTaC^]uTa& PaaQaR TvYaEk-aGa]e<a ceTaSaa )\nk-i\u00c0djaNaSaMMaaeh\" Pa[<a\u00edSTae DaNa\u00c5Ya )) 72 ))\nkaccid etac chruta\u00e0 p\u00e4rtha\ntvayaik\u00e4gre\u00eba cetas\u00e4\nkaccid aj\u00ef\u00e4na-sammoha\u00f9\npra\u00eba\u00f1\u00f6as te dhana\u00efjaya\nSYNONYMS\nkaccit \u2014whether; etat\u2014this; \u00e7rutam \u2014heard; p\u00e4rtha \u2014O son of P\u00e5th\u00e4;\ntvay\u00e4 \u2014by you; eka-agre\u00eba \u2014with full attention; cetas\u00e4 \u2014by the mind;\nkaccit \u2014whether; aj\u00ef\u00e4na \u2014of ignorance; sammoha\u00f9 \u2014the illusion;\npra\u00eba\u00f1\u00f6a\u00f9 \u2014dispelled; te\u2014of you; dhana\u00efjaya \u2014O conqueror of wealth\n(Arjuna)."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a7a3db49-aa22-4975-83b5-226f92834c79
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION\nO son of P\u00e5th\u00e4, O conqueror of wealth, have you heard this with an\nattentive mind? And are your ignorance and illusions now dispelled?\nPURPORT\nThe Lord was acting as the spiritual ma ster of Arjuna. Therefore it was His\nduty to inquire from Arjuna whether he understood the whole Bhagavad-g\u00e9t\u00e4\nin its proper perspective. If not, the Lord was ready to re-explain any point, or\nthe whole Bhagavad-g\u00e9t\u00e4  if so required. Actually, anyone who hears\nBhagavad-g\u00e9t\u00e4  from a bona fide spiritual master like K\u00e5\u00f1\u00eba or His\nrepresentative will find that all his ignorance is dispelled. Bhagavad-g\u00e9t\u00e4  is not\nan ordinary book written by a po et or fiction writer; it is spok en by the\nSupreme Personality of Godhead. Any person fortunate enough to hear these\nteachings from K\u00e5\u00f1\u00eba or from His bona fi de spiritual representative is sure to\nbecome a liberated person and get out of the darkness of ignorance.\nTEXT  73\nAJauRNa ovac )\nNa\u00edae Maaeh\" SMa*iTalR/BDaa TvTPa[SaadaNMaYaaCYauTa )\niSQaTaae_iSMa GaTaSaNdeh\" k-irZYae vcNa& Tav )) 73 ))\narjuna uv\u00e4ca\nna\u00f1\u00f6o moha\u00f9 sm\u00e5tir labdh\u00e4\ntvat-pras\u00e4d\u00e4n may\u00e4cyuta\nsthito \u2019smi gata-sandeha\u00f9\nkari\u00f1ye vacana\u00e0 tava\nSYNONYMS\narjuna\u00f9 uv\u00e4ca \u2014Arjuna said; na\u00f1\u00f6a\u00f9 \u2014dispelled; moha\u00f9 \u2014illusion;"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: d4f11102-d8e3-4edf-aa21-cb995e9f9a83
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sm\u00e5ti\u00f9 \u2014memory; labdh\u00e4 \u2014regained; tvat-pras\u00e4d\u00e4t \u2014by Your mercy; may\u00e4 \u2014by\nme; acyuta \u2014O infallible K\u00e5\u00f1\u00eba; sthita\u00f9 \u2014situated; asmi \u2014I am; gata\u2014removed;\nsandeha\u00f9 \u2014all doubts; kari\u00f1ye \u2014I shall execute; vacana m\u2014order; tava\u2014Your.\nTRANSLATION\nArjuna said: My dear K\u00e5\u00f1\u00eba, O infallible one, my illusion is now gone. I\nhave regained my memory by Your mercy. I am now firm and free from doubt\nand am prepared to act according to Your instructions.\nPURPORT\nThe constitutional position of a living entity, represented by Arjuna, is that\nhe has to act according to the order of the Supreme Lord. He is meant for\nself-discipline. \u00c7r\u00e9 Caitanya Mah\u00e4prabhu says that the actual position of the\nliving entity is that of eternal servant of the Supreme Lord. Forgetting this\nprinciple, the living entity becomes conditioned by material nature, but in\nserving the Supreme Lord he becomes th e liberated servant of God. The living\nentity\u2019s constitutional position is to be a servit or; he has to serve either the\nillusory m\u00e4y\u00e4  or the Supreme Lord. If he serves the Supreme Lord he is in his\nnormal condition, but if he prefers to serve the illusory, external energy, then\ncertainly he will be in bondage. In illusion the living entity is serving in this\nmaterial world. He is bound by his lust and desires, yet he thinks of himself as\nthe master of the world. This is called i llusion. When a person is liberated, his\nillusion is over, and he voluntarily surrenders unto the Supreme to act\naccor ding to His desires. The last illusion, the last snare of m\u00e4y\u00e4  to trap the\nliving entity, is the proposition that he is God. The living entity thinks that he\nis no longer a conditioned soul, but God. He is so unintelligent that he does\nnot think that if he  were God, then how could he  be in doubt? That he does\nnot consider. So that is the last snare of illusion. Actually to become free from\nthe illusory energy is to understa nd K\u00e5\u00f1\u00eba, the Supreme Personality of\nGodhead, and agree to act according to His order .\nThe word moha  is very important in this verse. Moha  refers to that which is\nopposed to knowledge. Actually real  knowledge is the understanding that"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 6ba16f1c-ea84-4f71-9fe6-301d20b37c5f
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.every living being is eternally a servit or of the Lord, but instead of thinking\noneself in that position, th e living entity thinks that  he is not a servant, that\nhe is the master of this material world, for he wants to lord it over the material\nnature. That is his illusion. This illusi on can be overcome by the mercy of the\nLord or by the mercy of a pure devotee.  When that illusion is over, one agrees\nto act in K\u00e5\u00f1\u00eba consciousness.\nK\u00e5\u00f1\u00eba consciousness is acting according to K\u00e5\u00f1\u00eba\u2019s order. A conditioned\nsoul, illusioned by the external ener gy of matter, does not know that the\nSupreme Lord is the master who is full of knowledge and who is the proprietor\nof everything. Whatever He desir es He can bestow upon His devotees; He is\nthe friend of everyone, and He is especia lly inclined to His devotee. He is the\ncontroller of this material nature and of all living entities. He is also the\ncontroller of inexhaustible time, and He is full of all opulences and all\npotencies. The Supreme Personality of Godhead can even give Himself to the\ndevotee. One who does not know Him is under the spell of illusion; he does\nnot become a devotee, but a servitor of m\u00e4y\u00e4.  Arjuna, however, after hearing\nBhagavad-g\u00e9 t\u00e4 from the Supreme Personality of  Godhead, became free from all\nillusion. He could understand that K\u00e5 \u00f1\u00eba was not only his friend but the\nSupreme Personality of Godhead. And he understood K\u00e5\u00f1\u00eba factually. So to\nstudy Bhagavad-g\u00e9t\u00e4  is to understand K\u00e5\u00f1\u00eba fa ctually. When a person is in full\nknowledge, he naturally surrenders to K\u00e5\u00f1\u00eba. When Arjuna understood that it\nwas K\u00e5\u00f1\u00eba\u2019s plan to reduce the unnecessa ry increase of population, he agreed\nto fight according to K\u00e5\u00f1\u00eba\u2019s desire. He again took up his weapons\u2014hi s arrows\nand bow\u2014to fight under the order of the Supreme Personality of Godhead.\nTEXT  74\nSa\u00c5Ya ovac )\nwTYah& vaSaudevSYa PaaQaRSYa c MahaTMaNa\" )\nSa&vadiMaMaMa\u00e9[aEzMad(>auTa& raeMahzR<aMa( )) 74 ))\nsa\u00efjaya uv\u00e4ca\nity aha\u00e0 v\u00e4sudevasya"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 5b51a0e9-7937-4b68-b10c-f5837aea2bc2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.p\u00e4rthasya ca mah\u00e4tmana\u00f9\nsa\u00e0v\u00e4dam imam a\u00e7rau\u00f1am\nadbhuta\u00e0 roma-har\u00f1a\u00ebam\nSYNONYMS\nsa\u00efjaya\u00f9 uv\u00e4ca \u2014Sa\u00efjaya said; iti\u2014thus; aham \u2014I; v\u00e4sudevasya \u2014of K\u00e5\u00f1\u00eba;\np\u00e4rthasya \u2014and Arjuna; ca\u2014also; mah\u00e4-\u00e4tmana\u00f9 \u2014of the great soul;\nsa\u00e0v\u00e4dam \u2014discussion; imam \u2014this; a\u00e7rau\u00f1am \u2014have heard;\nadbhutam \u2014wonderful; roma-har\u00f1a\u00ebam \u2014making the hair stand on end.\nTRANSLATION\nSa\u00efjaya said: Thus have I heard the conversation of two great souls, K\u00e5\u00f1\u00eba\nand Arjuna. And so wonderful is that message that my hair is standing on end.\nPURPORT\nIn the beginning of Bhagavad-g\u00e9t\u00e4 , Dh\u00e5tar\u00e4\u00f1\u00f6ra inquired from his secretary\nSa\u00efjaya, \u201cWhat happened on the Battlefie ld of Kuruk\u00f1etra?\u201d The entire study\nwas related to the heart of Sa\u00efjaya by the grace of his spiritual master, Vy\u00e4sa.\nHe thus explained the th eme of the battlefield. The conversation was\nwonderful because such an important conversation between two great souls\nhad never taken place before and would not take place again. It was wonderful\nbecause the Supreme Personality of Godhead was speaking abou t Himself and\nHis energies to the living entity, Arju na, a great devotee of the Lord. If we\nfollow in the footsteps of Arjuna to un derstand K\u00e5\u00f1\u00eba, then our life will be\nhappy and successful. Sa\u00efjaya realized this, and as he began to understand it,\nhe relat ed the conversation to Dh\u00e5tar\u00e4\u00f1\u00f6ra.  Now it is concluded that wherever\nthere is K\u00e5\u00f1\u00eba and Arjuna, there is victory.\nTEXT  75\nVYaaSaPa[SaadaC^]uTavaNaeTad(Gau\u00f9Mah& ParMa( )"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 4f13b84b-b897-4ed0-8e50-8e8e8999ef11
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.YaaeGa& YaaeGae\u00ecraTk*-Z<aaTSaa+aaTk-QaYaTa\" SvYaMa( )) 75 ))\nvy\u00e4sa-pras\u00e4d\u00e4c chrutav\u00e4n\netad guhyam aha\u00e0 param\nyoga\u00e0 yoge\u00e7var\u00e4t k\u00e5\u00f1\u00eb\u00e4t\ns\u00e4k\u00f1\u00e4t kathayata\u00f9 svayam\nSYNONYMS\nvy\u00e4sa-pras\u00e4d\u00e4t \u2014by the mercy of Vy\u00e4sadeva; \u00e7rutav\u00e4n \u2014have heard; etat\u2014this;\nguhyam \u2014confidential; aham \u2014I; param \u2014the supreme; yogam \u2014mysticism;\nyoga-\u00e9\u00e7var\u00e4t \u2014from the master of all mysticism; k\u00e5\u00f1\u00eb\u00e4t \u2014from K\u00e5\u00f1\u00eba;\ns\u00e4k\u00f1\u00e4t \u2014directly; kathayata\u00f9 \u2014speaking; svayam \u2014person ally.\nTRANSLATION\nBy the mercy of Vy\u00e4sa, I have heard these most confidential talks directly\nfrom the master of all mysticism, K\u00e5 \u00f1\u00eba, who was speaking personally to\nArjuna.\nPURPORT\nVy\u00e4sa was the spiritual master of Sa\u00efjay a, and Sa\u00efjaya admits that it was by\nVy\u00e4sa\u2019s mercy that he could understand  the Supreme Personality of Godhead.\nThis means that one has to understand K\u00e5\u00f1\u00eba not directly but through the\nmedium of the spiritual master.  The spiritual master is the transparent\nmedium, although it is true that the ex perience is still direct. This is the\nmystery of the disciplic succession. When  the spiritual master is bona fide,\nthen one can hear Bhagavad-g\u00e9t\u00e4  directly, as Arjuna heard it.  There are many\nmystics and yog\u00e9s  all over the world, but K\u00e5\u00f1\u00eba is the master of all yoga systems.\nK\u00e5\u00f1\u00eba\u2019s instruction is explicitly stated in Bhagavad-g\u00e9t\u00e4 \u2014surrender unto\nK\u00e5\u00f1\u00eba. One who does so is the topmost yog\u00e9. This is confirmed in the last verse\nof the Sixth Chapter. Yogin\u00e4m api sarve\u00f1\u00e4m.\nN\u00e4rada is the direct disciple of K\u00e5 \u00f1\u00eba and the spiritual master of Vy\u00e4sa."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 3d64bf9d-d00e-4895-9e5d-c3be5ed25e16
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Therefore Vy\u00e4sa is as bona fide as Arjuna because he comes in the disciplic\nsuccession, and Sa\u00efjaya is the direct disc iple of Vy\u00e4sa. Therefore by the grace\nof Vy\u00e4sa, Sa\u00efjaya\u2019s senses  were purified, and he could see and hear K\u00e5\u00f1\u00eba\ndirectly. One who directly hears K\u00e5\u00f1\u00eba can understand this confidential\nknowledge. If one does not come to the disciplic succession, he cannot hear\nK\u00e5\u00f1\u00eba; therefore his knowledge is always imperfect, at least  as far as\nunderstanding Bhagavad-g\u00e9t\u00e4  is concerned.\nIn Bhagavad-g\u00e9t\u00e4,  all the yoga systems\u2014 karma-yoga, j\u00ef\u00e4na-yoga  and\nbhakti-yoga \u2014are explained. K\u00e5\u00f1\u00eba is the master of all such mysticism. It is to\nbe understood, however, that as Arjuna was fortunate enough to understand\nK\u00e5\u00f1\u00eba directly, so, by the grace of V y\u00e4sa, Sa\u00efjaya was also able to hear K\u00e5\u00f1\u00eba\ndirectly. Actually there is no differenc e between hearing directly from K\u00e5\u00f1\u00eba\nand hearing directly from K\u00e5\u00f1\u00eba via a bo na fide spiritual master like Vy\u00e4sa.\nThe spiritual master is the representative of Vy\u00e4sadeva als o. Therefore,\naccording to the Vedic system, on the birthday of the spiritual master the\ndisciples conduct the ceremony called Vy\u00e4sa-p\u00fcj\u00e4.\nTEXT  76\nraJaNSa&SMa*TYa Sa&SMa*TYa Sa&vadiMaMaMad(>auTaMa( )\nke-XavaJauRNaYaae\" Pau<Ya& \u00f4ZYaaiMa c MauhuMauRhu\" )) 76 ))\nr\u00e4jan sa\u00e0sm\u00e5tya sa\u00e0sm\u00e5tya\nsa\u00e0v\u00e4dam imam adbhutam\nke\u00e7av\u00e4rjunayo\u00f9 pu\u00ebya\u00e0\nh\u00e5\u00f1y\u00e4mi ca muhur muhu\u00f9\nSYNONYMS\nr\u00e4jan \u2014O King; sa\u00e0sm\u00e5tya \u2014remembering; sa\u00e0sm\u00e5tya \u2014remembering;\nsa\u00e0v\u00e4dam \u2014message; imam \u2014this; adbhutam \u2014wonderful; ke\u00e7ava \u2014of Lord\nK\u00e5\u00f1\u00eba; arjunayo\u00f9 \u2014and Arjuna; pu\u00ebyam \u2014pious; h\u00e5\u00f1y\u00e4mi \u2014I am taking\npleasure; ca\u2014also; muhu\u00f9 muhu\u00f9 \u2014repeatedly."}


created_at: 2025-01-11 17:05:54
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION\nO King, as I repeatedly recall this wondrous and holy dialogue between\nK\u00e5\u00f1\u00eba and Arjuna, I take pleasure, being thrilled at every moment.\nPURPORT\nThe understanding of Bhagavad-g\u00e9t\u00e4  is so transcendental that anyone who\nbecomes conversant with the topics of Arjuna and K\u00e5\u00f1\u00eba becomes righteous\nand he cannot forget such talks. This is the transcendental position of spiritual\nlife. In other words, one who  hears the G\u00e9t\u00e4 from the right source, directly\nfrom K\u00e5\u00f1\u00eba, attains full K\u00e5\u00f1\u00eba cons ciousness. The result of K\u00e5\u00f1\u00eba\nconsciousness is that one becomes increa singly enlightened, and he enjoys life\nwith a thrill, not only for some time, but at every moment.\nTEXT  77\nTa\u00c0 Sa&SMa*TYa Sa&SMa*TYa \u00e6PaMaTYad(>auTa& hre\" )\nivSMaYaae Mae MahaNraJaN\u00f4ZYaaiMa c PauNa\" PauNa\" )) 77 ))\ntac ca sa\u00e0sm\u00e5tya sa\u00e0sm\u00e5tya\nr\u00fcpam aty-adbhuta\u00e0 hare\u00f9\nvismayo me mah\u00e4n r\u00e4jan\nh\u00e5\u00f1y\u00e4mi ca puna\u00f9 puna\u00f9\nSYNONYMS\ntat\u2014that; ca\u2014also; sa\u00e0sm\u00e5tya \u2014remembering; sa\u00e0sm\u00e5tya \u2014remembering;\nr\u00fcpam \u2014form; ati\u2014greatly; adbhutam \u2014wonderful; hare\u00f9 \u2014of Lord K\u00e5\u00f1\u00eba;\nvismaya\u00f9 \u2014wonder; me\u2014my; mah\u00e4n \u2014great; r\u00e4jan \u2014O King; h\u00e5\u00f1y\u00e4mi \u2014I am\nenjoying; ca\u2014also; puna\u00f9 puna\u00f9 \u2014repeatedly.\nTRANSLATION"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.O King, as I remember the wonderful form of Lord K\u00e5\u00f1\u00eba, I am struck with\nwonder more and more, and I rejoice again and again.\nPURPORT\nIt appears that Sa\u00efjaya also, by the grace of Vy\u00e4sa, could see the universal\nform K\u00e5\u00f1\u00eba exhibited to Arjuna. It is, of course, said that Lord K\u00e5\u00f1\u00eba had\nnever exhibited such a form before. It was exhibited to Arjuna only, yet some\ngreat devotees could also see the universal form of K\u00e5\u00f1\u00eba when it was shown to\nArjuna, and Vy\u00e4sa was one of them. He is one of the great devotees of the\nLord, and he is considered to be a powerful incarnation of K\u00e5\u00f1\u00eba. Vy\u00e4sa\ndisclosed this to his disciple Sa\u00efjaya, who remembered th at wonderful form of\nK\u00e5\u00f1\u00eba exhibited to Arjuna and enjoyed it repeatedly.\nTEXT  78\na}a YaaeGae\u00ecr\" k*-Z<aae Ya}a PaaQaaeR DaNauDaRr\" )\nTa}a \u00e9[qivRJaYaae >aUiTaDa]uRva NaqiTaMaRiTaMaRMa )) 78 ))\nyatra yoge\u00e7vara\u00f9 k\u00e5\u00f1\u00ebo\nyatra p\u00e4rtho dhanur-dhara\u00f9\ntatra \u00e7r\u00e9r vijayo bh\u00fctir\ndhruv\u00e4 n\u00e9tir matir mama\nSYNONYMS\nyatra \u2014where; yoga-\u00e9\u00e7vara\u00f9 \u2014the master of mysticism; k\u00e5\u00f1\u00eba\u00f9 \u2014Lord K\u00e5\u00f1\u00eba;\nyatra \u2014where; p\u00e4rtha\u00f9 \u2014the son of P\u00e5th\u00e4; dhanu\u00f9-dhara\u00f9 \u2014the carrier of the\nbow and arrow; tatra \u2014there; \u00e7r\u00e9\u00f9\u2014opulence; vijaya\u00f9 \u2014victory;\nbh\u00fcti\u00f9 \u2014exceptional power; dhruv\u00e4 \u2014certain; n\u00e9ti\u00f9 \u2014morali ty; mati\u00f9\nmama \u2014my opinion.\nTRANSLATION"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 004f5b8f-180d-42f3-abce-416aab3c9706
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Wherever there is K\u00e5\u00f1\u00eba, the master of all mystics, and wherever there is\nArjuna, the supreme archer, there will also certainly be opulence, victory,\nextraordinary power, and morality. That is my opinion.\nPURPORT\nThe Bhagavad-g\u00e9t\u00e4  began with an inquiry of Dh\u00e5tar\u00e4\u00f1\u00f6ra\u2019s. He was hopeful\nof the victory of his sons, assisted by  great warriors like Bh\u00e9\u00f1ma, Dro\u00eba and\nKar\u00eba. He was hopeful that the vict ory would be on his side. But after\ndescribing the scene on the battle field, Sa\u00efjaya told the King, \u201cYou are\nthinking of victory, but my opinion is that where K\u00e5\u00f1\u00eba and Arjuna are\npresent, there will be all good fortune.\u201d He directly confirmed that Dh\u00e5tar\u00e4\u00f1\u00f6ra\ncould not expect victory for his side. Victory was certain for th e side of Arjuna\nbecause K\u00e5\u00f1\u00eba was there. K\u00e5\u00f1\u00eba\u2019s accept ance of the post of charioteer for\nArjuna was an exhibition of another opulence. K\u00e5\u00f1\u00eba is full of all opulences,\nand renunciation is one of them. There are many instances of such\nrenunciation, for K\u00e5\u00f1 \u00eba is also the master of renunciation.\nThe fight was actually between Duryod hana and Yudhi\u00f1\u00f6hira. Arjuna was\nfighting on behalf of his elder brother, Yudhi\u00f1\u00f6hira. Because K\u00e5\u00f1\u00eba and Arjuna\nwere on the side of Yudhi\u00f1\u00f6hira, Yudh i\u00f1\u00f6hira\u2019s victory was certain. The battle\nwas to decide who would rule  the world, and Sa\u00efjaya predicted that the power\nwould be transferred to Yudhi\u00f1\u00f6hira. It is also predicted here that Yudhi\u00f1\u00f6hira,\nafter gaining victory in this battle, wo uld flourish more and more because not\nonly was he righteous and pious but he was also  a strict moralist. He never\nspoke a lie during his life.\nThere are many less intelligent persons who take Bhagavad-g\u00e9t\u00e4  t o  b e  a\ndiscussion of topics between two friends on a battlefield. But such a book\ncannot be scripture. Some may protest that K\u00e5\u00f1\u00eba incited Arjuna to fight,\nwhich is immoral, but the reality of  the situation is clearly stated:\nBhagavad-g\u00e9t\u00e4  is the supreme instruction in morality. The supreme instruction\nof morality is stated in the Ninth Chapter, in the thirty-fourth verse :\nman-man\u00e4 bhava mad-bhakta\u00f9.  One must become a devotee of K\u00e5\u00f1\u00eba, and the\nessence of all religion is to surrender unto K\u00e5\u00f1\u00eba ( sarva-dharm\u00e4n parityajya"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 199eec5c-c65b-42b2-afae-4815ab1a10f9
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.m\u00e4m eka\u00e0 \u00e7ara\u00eba\u00e0 vraja ). The instructions of Bhagavad-g\u00e9t\u00e4  constitute the\nsupreme process of religion and of morality. All other processes may be\npurifying and may lead to this pr ocess, but the last instruction of the G\u00e9t\u00e4 is\nthe last word in all morality and religion: surrender unto K\u00e5\u00f1\u00eba. This is the\nverdict of the Eighteenth Chapter.\nFrom Bhagavad-g\u00e9t\u00e4  we can understand that to realize oneself by\nphilosophical speculation and by meditation is one process, but to fully\nsurrender unto K\u00e5\u00f1\u00eba is the highest pe rfection. This is the essence of the\nteachings of Bhagavad-g\u00e9t\u00e4.  The path of regu lative principles according to the\norders of social life and according to th e different courses of religion may be a\nconfidential path of knowledge. But although the rituals of religion are\nconfidential, meditation and cult ivation of knowledge are still mo re\nconfidential. And surrender unto K\u00e5\u00f1\u00eba in devotional service in full K\u00e5\u00f1\u00eba\nconsciousness is the most confidential in struction. That is the essence of the\nEighteenth Chapter.\nAnother feature of Bhagavad-g\u00e9t\u00e4  is that the actual truth is the Supreme\nPersonality of Godhead, K\u00e5\u00f1\u00eba. The Absolute Truth is realized in three\nfeatures\u2014impersonal Brahman, localized Param\u00e4tm\u00e4, and ultimately the\nSupreme Personality of Godhead, K\u00e5\u00f1\u00eba. Perf ect knowledge of the Absolute\nTruth means perfect knowledge of K\u00e5\u00f1\u00eba.  If one understands K\u00e5\u00f1\u00eba, then all\nthe departments of knowledge are part and parcel of that understanding.\nK\u00e5\u00f1\u00eba is transcendental, for He is a lways situated in His eternal internal\npotency. The living entities are manifested of His energy and are divided into\ntwo classes, eternally conditioned and et ernally liberated. Such living entities\nare innumerable, and they are considered fundamental parts of K\u00e5\u00f1\u00eba.\nMaterial energy is manifested i nto twenty-four divisions. The creation is\neffected by eternal time, and it is cr eated and dissolved by external energy.\nThis manifestation of the cosmic wo rld repeatedly becomes visible and\ninvisible.\nIn Bhagavad-g\u00e9t\u00e4  five principal subject matters have been discussed: the\nSupreme Personality of Godhead, material  nature, the living entities, eternal\ntime and all kinds of activities. All is  dependent on the Supreme Personality of\nGodhead, K\u00e5\u00f1\u00eba. All conc eptions of the Absolute Truth\u2014impersonal"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Brahman, localized Param\u00e4tm\u00e4 and any other transcendental\nconception\u2014exist within the category of understanding the Supreme\nPersonality of Godhead. Although su perficially the Supreme Personality of\nGodhead, the livi ng entity, material nature and time appear to be different,\nnothing is different from the Supreme.  But the Supreme is always different\nfrom everything. Lord Caitanya\u2019s philosop hy is that of \u201cinconceivable oneness\nand difference.\u201d This system of philosophy constitutes perfect knowledge of\nthe Absolute Truth.\nThe living entity in his original positi on is pure spirit. He is just like an\natomic particle of the Supreme Spirit. Thus Lord K\u00e5\u00f1\u00eba may be compared to\nthe sun, and the living entities to suns hine. Because the living entities are the\nmarginal energy of K\u00e5\u00f1 \u00eba, they have a tendency to be in contact either with\nthe material energy or with the spiritual energy. In other words, the living\nentity is situated between the two energi es of the Lord, and because he belongs\nto the superior energy of the Lord, he has a particle of independence. By\nproper use of that independence he comes under the direct order of K\u00e5\u00f1\u00eba.\nThus he attains his normal condition in the pleasure-giving potency.\nThus end the Bhaktivedanta Purports to the Eighteenth Chapter of the \u00c7r\u00e9mad\nBhagavad-g\u00e9t\u00e4  in the matter of its Conclusion\u2014the Perfection of Renunciation."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Bhagavad-gita As It Is , translated with purports by \nHis Divine Grace A.C. Bhak tivedanta Swami Prabhupada , \nis available from the publishers via Krishna.com  in various formats, \nincluding deluxe print edition with  color paintings, audio book on \nCD, and interactive DVD edition. \n \nWe carry all of the books translated by His Divine Grace, including \nSrimad-Bhagavatam, Ca itanya-Caritamrita, \nKrsna - The Supreme Personality of  Godhead, Nectar of Devotion, \nNectar of Instruction, Sri Isopanisad, Teachings of Lord Chaitanya , \nand more. \n \nContact us:  \n \nWebsite: http://www.krishna.com\nE-mail: store@krishna.com\nPhone: 1-386-462-1241 \nToll-free in USA: 1-800-800-3284 \n \nBy mail:  \n \nKrishna.com \nP.O. Box 430 \nAlachua, FL 32616 \nUSA"}


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{"chroma:document": "ASIA  \nINDIA  \nAgartala, Tripura  \u2014 Assam-Agartala Rd., Banamalipur, 799 001/ Tel. (0381) 22327053/  \nFax: (0381) 2384780/ E-mail: premadatadas@rediffmail.com \nAhmedabad, Gujarat \u2014  Satellite Rd., Gandhinagar Highway Crossing, 380 054/  \n Tel. (079) 2686-1945, 1645, or -2350/ E-mail: jasomatinandan.acbsp@pamho.net \nAllahabad, UP \u2014  Hare Krishna Dham, 161 Kashi Raj Nagar, Baluaghat 211 003/  \n Tel. (0532) 415294  \nAmritsar, Punjab \u2014 Chowk Moni Bazar, Laxmansar, 143 001/ Tel. (0183) 2540177 \nBangalore, Karnataka \u2014 Hare Krishna Hill, Chord Rd., 560 010/ Tel. (080) 23471956 or  \n23578346/ Fax: (080) 235 78625/ E-mail: manjunat h36@iskconban galore.org \nBangalore, Karnataka \u2014 ISKCON Sri Jagannath Mandir, No.5 Sripuram, 1st cross, \nSheshadripuram, Bangalore 560 020/ Tel. (080) 353-6867 or 226-2024 or 353-0102 \nBaroda, Gujarat \u2014 Hare Krishna Land, Gotri Rd., 390 021/  Tel. (0265) 231- 0630 or 233-1012/ \nE-mail: iskcon.baroda@pamho.net \nBelgaum, Karnataka \u2014  Shukravar Peth, Tilak Wadi, 590 006/ Tel. (0831) 243-6267  \nor 240-0108/ E-mail: devamrita.rns@pamho.net \n\u25c6 Bhubaneswar, Orissa \u2014 N.H. No. 5, IRC Village, 751 015/ Tel. (0674) 2553517, 2553475,  \nor 2554283/ E-mail: gm.iskconbbsr.ggs@pamho.net \nBrahmapur, Orissa \u2014  Sri Ram Govinda Mandir, Aska Rd., at Post Ankuspur, Brahmapur,  \nDist. Ganjam 761 100/ Tel. (0680) 2485720 \nChandigarh, Punjab \u2014  Hare Krishna Dham, Sector 36-B, 160 036/ Tel. (0172) 260-1590  \nor 260-3232/ E-mail: iskcon.chandigarh@pamho.net  \nChennai (Madras), TN \u2014  Hare Krishna Land, Bhaktivedanta Road, Injambakkam, Off ECR \nRoad, Chennai 600 041/ Tel. (044) 501-9303 or 501-9147/  \nE-mail: iskconchennai@eth.net \nCoimbatore, TN  \u2014 Jagannath Mandir, Hare Krishna Land,  Aerodrome P.O., Opp. CIT, 641 \n014/ \nTel. (0422) 2626509 or 2626508/ E-mail: info@iskcon-coimbatore.org \nDwarka, Gujarat \u2014  Bharatiya Bhavan, Devi Bhavan Rd., 361 335/ Tel. (02892) 34606/  \nFax: (02892) 34319 \nGadei Giri, Orissa \u2014  Post Alabol Via Balikuda, Dist. Jagatsinghpur, 754 108/ (06724) 238112/  \nE-mail: srigopalccd@yahoo.co.in \nGuntur, AP \u2014 Opp. Sivalayam, Peda Kakani 522 509 \nGuwahati, Assam  \u2014 Ulubari Chariali, South Sarania, 781 007/ Tel. (0361) 254-5963  \nHanumkonda, AP \u2014 Neeladri Rd., Kapuwada, 506 011/ Tel. (08712) 77399 \nHaridaspur, WB \u2014 P.O. Chhaygharia, Bangaon, 24 Parganas, West Bengal 743 704/  \nTel. (03215) 57856  \nHaridwar, Uttaranchal \u2014 Srila Prabhupada Ashram, G. House, Nai Basti, Mahadev Nagar, \nBhimgoda, 249 401/ Tel. (01334) 260818 \nHyderabad, AP \u2014  Hare Krishna Land, Nampally Station Rd., 500 001/ Tel. (040) 2474-4969  \nor 2460-7089/ E-mail: iskcon.hyderabad@pamho.net \nImphal, Manipur \u2014  Hare Krishna Land, Airport Rd., 795 001/ Tel. (0385) 2455245 or 2455247 \nor 2455693/ E-mail: manimandir@sancharnet.in \nIndore, MP \u2014  ISKCON, Nipania, Indore/ Tel. 9300474043/ E-mail:"}


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{"chroma:document": "mahaman.acbsp@pamho.net \nJaipur, Rajasthan \u2014  ISKCON, Giridhari Dauji Temple, ISKCON Rd., Opp. Vijay Path, \nMansarovar, Jaipur 302 020 (mail: 84/230, Sant Namdev Marg, Opp. K.V. No. 5, Mansarovar,  \nJaipur 302 020) Tel. (0414) 2782765 or 2781860/ E-mail: jaipur@pamho.net \nJammu, J&K \u2014 Srila Prabhupada Ashram, c/o Shankar Charitable Trust, Shakti Nagar,  \nNear AG Of \ufb01ce/ Tel. (0191) 2582306  \nKatra, J&K \u2014  Srila Prabhupada Ashram, Sri Kalika Mata Mandir, Katra Vaishnodevi, 182 101/  \nTel. (01991) 233047 \nKolkata (Calcutta), WB \u2014  3C Albert Rd. (behind Minto Park, opp. Birla High School), 700 017/ \nTel. (033) 2287-3757, -6075, -8242/  E-mail: spci@gia sc101.vsnl.net.in  \n\u25c6 Kurukshetra, Haryana \u2014  369 Gudri Muhalla, Main Bazaar, 132 118/ Tel. (01744) 234806 \nLucknow, UP  \u2014 1 Ashok Nagar, Guru Govind Singh Marg, 226 018/ Tel. (0522) 223556 or \n271551  \nLudhiana, Punjab \u2014 Sterling Tower, Vrindavan Rd., Civil Lines, 141001/ Tel. (161) 2770600  \nor (161) 3118897 or 98159-40005/ E-mail: i skcon.ludhiana@pamho.net \nMadurai, TN \u2014  37 Maninagaram Main Road, 625 001/ Tel. (0452) 274-6472 \nMangalore, Karnataka \u2014  Sri Jagannath Mandir, near Hotel Woodlands, Bunts Hostel Road,  \n575 003 (mail: P.O. Box 15, Mangalore 575 001)/ Tel. (0824) 2423326 or 2442756/  \nE-mail: iskconmangalore@yahoo.com \n\u25c6 Mayapur, WB \u2014  ISKCON, Shree Mayapur Chandrodaya Mandir, Shree Mayapur Dham,  \nDist. Nadia, 741 313/ Tel. (03472) 245239, 245240, or 245233/ Fax: (03472) 245238/  \n E-mail: mayapur.chandrodaya@pamho.net  \nMoirang, Manipur \u2014  Nongban Enkhol , Tidim Rd./ Tel. 795133  \n\u25c6 Mumbai (Bombay), Maharashtra  \u2014 Hare Krishna Land, Juhu 400 049/ Tel. (022) 2620-\n6860/  \n Fax: (022) 2620-5214/ E-mail: info@iskc onmumbai.com; guest.house.bombay@pamho.net \n\u25c6 Mumbai, Maharashtra \u2014  7 K. M. Munshi Marg, Chowpatty 400 007/ Tel. (022) 23665500/  \nFax: (022) 2367-7941/ E-mail: info@radhagopinath.com \nMumbai, Maharashtra \u2014 Shristhi Complex, Mira Rd. (E), opposite Royal College, Dist. Thane, \n401 107/ Tel. (022) 28454667 or 28454672/ Fax: (022) 28454981/  \nE-mail: jagjivan.gkg@pamho.net \nMysore, Karnataka \u2014 #31, 18th Cross, Jayanagar, 570 014/ Tel. (0821) 2500582 or 6567333/  \nE-mail: mysore.iskcon@gmail.com \nNagpur, Maharashtra \u2014 Bhaktivedanta Marg, Srila Prabhupada Town, near Kalmana Market,  \n440 008/ Tel. (09370) 164102 or (09823) 014688/ E-mail: rasamandala.lok@pamho.net \nNellore, AP \u2014  ISKCON City, Hare Krishna Rd., 524 004/ Tel. (0861) 2314577 or (092155) \n36589/ E-mail: sukadevaswami@gmail.com \n\u25c6 New Delhi, UP \u2014  Hare Krishna Hill, Sant Nagar Main Rd., East of Kailash, 110 065/  \nTel. (011) 2623-5133, 4, 5, 6, 7/ Fax: (011) 2621-5421/  \nE-mail: delhi@pamho.net; (Guesthouse) neel.sunder@pamho.net  \nNew Delhi, UP \u2014 41/77, Punjabi Bagh (West), 110 026/ Tel. (011) 25222851 or 25227478/  \nE-mail: iskcon.punj abi.bagh@pamho.net \nNoida, UP  \u2014 UP-A-5, Sector 33, Institutional Land, opp. NTPC Office, Noida/ Tel. (0120) \n2506211 or 2506363/ E-mail: vbvdas@hotmail.com Pandharpur, Maharashtra \u2014  Hare \nKrishna Ashram (across Chandrabhaga River), Dist. Sholapur, \n413 304/ Tel. (02186) 267241 or 26 7242/ E-mail: iskconpdpr@rediff.com"}


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{"chroma:document": "Patna, Bihar \u2014  Arya Kumar Rd., Rajendra Nagar, 800 016/  Tel. (0612) 687 637 or 685081/  \n Fax: (0612) 687635/ E-mail: krishna.kripa.jps@pamho.net \nPune, Maharashtra \u2014  4 Tarapoor Rd., Camp, 411 001/ Tel. (020) 2633-2328 or 2636-1855/  \nE-mail: iyfpune@vsnl.com \nPuri, Orissa \u2014  Bhakti Kuti, Swargadwar, 752 001/ Tel. (06752) 231440 \nRajahmundry, AP \u2014  Hare Krishna Land, Goutami Ghat, 533 101/ Tel. (0883) 2442277 or \n2442288/  \nE-mail: gopinathdasa@yahoo.com \nRaipur, Chhatisgarh \u2014 Hare Krishna Land, Alopi Nagar, Opposite Maharshi Vidyalaya, \nTatibandh, Raipur 492 001/ Tel. (0771) 5037555/ E-ma il: iskconraipur@yahoo.com \nRanaghat, WB \u2014  Gourdham, Habibpur, Ranaghat, Dist. Nadia 741 403/Tel. (03473) 281150 or \n281226/ E-mail: shyamrup.jps@pamho.net \nSalem, TN \u2014 ISKCON, Hare Krishna Land, Rajaram Nagar, Salem 636 007/  \nTel. (0427) 2418245/ E-mail: iskcon.salem@pamho.net \nSecunderabad, AP \u2014 27 St. John\u2019s Rd., 500 026/ Tel. (040) 780-5232/ Fax: (040) 814021 \nSilchar, Assam \u2014 Ambikapatti,  Silchar, Dist. Cachar, 788 004/ Tel. (03842) 34615 \nSiliguri, WB \u2014  ISKCON Road, Gitalpara, 734 406/ Tel. (0353) 426619 or 539046 or 539082/  \nFax: (0353) 526130 \nSolapur, Maharashtra  \u2014 C-29/49 Naganaath Laghudyog Society, Near Karnik Nagar, Behind \nYalialinga Math, Solapur 413 006/ Tel. (098) 9012 8619/ E-mail: ekalavyadas@yahoo.com \nSrirangam, TN \u2014 103, Amma Mandapam Rd., Srirangam, Trichy 620 006/ Tel. (0431) \n2433945/  \nE-mail: iskcon_srirangam@yahoo.co.in \nSurat, Gujarat \u2014 Rander Rd., Jahangirpura, 395 005/ Tel. (0261) 765891, 765516, or 773386/  \nE-mail: surat@pamho.net  \nThiruvananthapuram (Trivandrum), Kerala \u2014 Hospital Rd., Thycaud, 695 014/  \nTel. (0471) 2328197/ E-mail: jsdasa@yahoo.co.in \n\u25c6 Tirupati, AP \u2014 K.T. Rd., Vinayaka Nagar, 517 507/ Tel. (0877) 2230114 or 2230009/  \nE-mail: revati.raman.jps@pamho.net ( guesthouse: iskcon_ashram@yahoo.co.in) \nUdhampur, J&K \u2014 Srila Prabhupada Ashram, Srila Prabhupada Marg, Srila Prabhupada \nNagar, 182 101/  \n Tel. (01992) 270298/ E-mail: info@iskconudhampur.com \nUjjain, MP \u2014  Hare Krishna Land, Bharatpuri, 456 010/ Tel. (0734) 2535000 or 34205000/ Fax: \n(0734) 2536000/ E-mail: iskcon.ujjain@pamho.net \nVallabh Vidyanagar, Gujarat \u2014 Opp. B&B Polytechnic, Mota Bazaar, Ananda, 388 120/  \nTel. (02692) 230796 or 233012/ E-mail: samba.jps@pamho.net \nVaranasi, UP \u2014  ISKCON, B 27/80 Durgakund Rd., Near Durgakund Police Station,  \nVaranasi 221 010/ Tel. (0542) 276422 or 222617 \nVijayawada, AP \u2014 Venkatapalem Karakatta Rd., Undavalli Village, Tadepalli Mandal, \nVijayawada,  \nGuntur Dist. 522 501/ Tel. (08645) 272513/ E-mail: mm dasiskconvijayawada@gmail.com \nVisakhapatnam \u2014 Hare Krishna land, Sagaranagar 530 045 (mail: ISKCON, D. No. 7-5-108, \nPandurangapuram Beach Rd., 530 003)/ Tel. (0891)2528376/ Email:samba.jps@pamho.net \n\u25c6 Vrindavan, UP \u2014 Krishna-Balaram Mandir, Bhaktivedanta Swami Marg, Raman Reti, \nMathura Dist.,  \n281 124/ Tel. & fax: (05 65) 254-0728/ E-mail: iskc on.vrindavan@pamho.net;"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "(Guesthouse) Tel. (0565) 254-0022; ramamani@sancharnet.in \nWarangal, AP \u2014  Mulugu Rd., Ayappa Pidipally, 506 007/ Tel. (08712) 426182 \n \nRURAL COMMUNITIES  \nAhmedabad District, Gujarat (Hare Krishna Farm)  \u2014 Katwada (contact ISKCON \nAhmedabad) \nAssam \u2014 Karnamadhu, Dist. Karimganj \nChamorshi, Maharashtra \u2014 78 Krishnanagar Dham, Dist. Gadhachiroli, 442 603/ Tel. (0218) \n623473 \nHyderabad, AP (New Naimisaranya Farm) \u2014 P. O. Dabilpur Village, Medchal Tq., R.R.  \nDist., 501 401/ Tel. (040) 4742018 \nIndore, MP (Krishna-Balarama Mandir) \u2014 Hare Krishna Vihar, Nipania Village/ Tel. (731) \n572794 \nKarnataka (Bhaktivedanta Eco-Village)  \u2014 Nagodi P.O., Vollur Valley, Hosanagar Taluq, \nShivmoga District, 577 425 (mail: Garuda Guha, Kollur, D.K. District, 576 220) \nMayapur, WB \u2014 (contact ISKCON Mayapur)  \nPuri, Orissa \u2014  ISKCON, Bhaktivedanta Ashram, Sipasir ubuli, 752 001/ Tel. (06752) 230494  \nSurat, Gujarat  \u2014 Bhaktivedanta Rajavidyalaya, Krishnalok, Surat-Bardoli Rd. Gangapur,  \n P. O. Gangadhara, Dist. Surat, 394 310/ Tel. (02622) 63546 \nVrindavan, UP \u2014 Vrinda Kund, Nandagaon, Dist. Mathura, U.P. \n \nADDITIONAL RESTAURANT \nKolkata, WB \u2014 Govinda\u2019s, ISKCON House, 22 Gurusaday Road, 700019/  \nTel. (033) 24756922, 24749009 \n \n \nMALAYSIA \nBahau \u2014  156 Taman Sornam, Bahau 72100, Negeri Sembilan/ Tel. +60 (6) 481-4350 or 454-\n8982/  \n E-mail: paramanandakp@yahoo.com \nBukit Mertajam \u2014 4 29 Jalan Sungai Rambai, 14000 Bukit Mertajam/ Tel. +60 (4) 538-1276/  \nE-mail: arumugam@notes.asemal.com.my \nIpoh \u2014  15-H Jalan Lang, Jalan Padang, Tembak, 30000 Ipoh Perak, Darul Ridzuan/  \nTel. +60 (5) 506-1601 \nKlang \u2014  No. 20, Lorong Besi 4, Off Jl. Teluk Pulai, Selangor D.E., 41100/ Tel. +60 (012) \n6342464 or (012) 3179206 or (603) 33712060/ E-mail: ramram991@yahoo.com \nKuala Lumpur \u2014  Lot 9901, Jalan Awan Jawa, Taman Yarl, 58200 Kuala Lumpur/  \nTel. +60 (3) 7980-7355/ Fax: +60 (3) 7981-1644/ E-mail: uttama@tm.net.my \nKuching \u2014  Lot 680, Block 250, Lorong Ketitir 3,  Batu Kawa, 93250 Kuching, Sarawak/ \nTel. +60 (82) 688-708/ E-mail: kripa@tm.net.my \nPenang \u2014  43A Jalan Kebun Bunga, 11350 Penang/ Tel. +60 (4) 229-5958/  \nE-mail: isana_gauranga@hotmail.com \nSeremban\u2014 28/7J Taman Desa, Temiang, 70200 Seremban, Negeri Sembilan (mail: 14 RJ \n1/1, Taman Rasah Jaya, 70300 Seremban, Negeri Sembilan)/ Tel. +60 (6) 765-1379/  \nE-mail: ppnada@tm.net.my \nSungei Petani \u2014  Lot 46, Jalan 1/6, Taman Sri Wang, 08000 Sungei Petani/"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "E-mail: smahsu \ufb01@usm.my \nTaiping \u2014  24 Lorong Panglima (Cator Ave.), Assam Kumbang, 34000 Taiping, Perak D.R.  \n(mail: 590 Jalan Wat Siam, Kampung Pinang,  34600 Kamunting, Taiping, Perak)/  \nTel. +60 (5) 807-9702 or 808-1475 \nTeluk Intan \u2014  Jalan Sungai Manik, 36000 Teluk Intan, Perak/ Tel. +63 (032) 83254 \n \nOTHER COUNTRIES  \nAlaminos, Philippines \u2014 4th Floor, Donato's Trading, Fule St., Alaminos, Laguna/  \nTel. +63 (2) 049-5672104 \nBangkok, Thailand \u2014 15/43 Auangfa Villa, Soi Nuanchan, Sukhapibal Rd., Bungkum, \nBangkok/  \n Tel. +66 (02) 9445346 or (01) 4455401 or (09) 4452919/  \nE-mail: swami.bvv.narasimha@pamho.net  \nChittagong, Bangladesh \u2014 Caitanya Cultural Society, 23 Nandan Kanan, N.N. Paul Blvd./  \nTel. + 88 (031) 610822 \nColombo, Sri Lanka \u2014 188 New Chetty St., Colombo 13/ Tel. +94 (011) 2433325/ \nE-mail: iskcon@slt.lk \nDhaka, Bangladesh \u2014  5 Chandra Mohon Basak St., Banagram,1203/ Tel. +880 (02) 236249/  \nFax: (02) 837287/ E-mail: iskcon_bangladesh@yahoo.com \nHong Kong \u2014  6/F Oceanview Court, 27 Chatham Road South (mail: P.O. Box 98919)/  \nTel. +852 (2) 739-6818/ Fax: +852 (2) 7 24-2186/ E-mail: iskcon.hong.kong@pamho.net  \nJakarta, Indonesia \u2014 Yayasan Radha-Govinda, P.O. Box 2694, Jakarta Pusat 10001/  \nTel. +62 (021) 489-9646/ E-mail: matsyads@bogor.wasantara.net.id \nJessore, Bangladesh \u2014 Nitai Gaur Mandir, Kathakhali Bazaar P. O., Panjia \nJessore, Bangladesh \u2014 Sri Rup-Sanatan Smriti Tirtha Mandir, Ramshara, Magurahat P. O., \nAbhaynagar  \nKatmandu, Nepal \u2014 Budhanilkantha (mail: GPO Box 3520)/ Tel. +977 (01) 373790 or 373786/ \nFax: +977 (01) 372976 (Attn: ISKCON)/ E-mail: iskcon@wlink.com.np \nMandalay, Myanmar \u2014  ISKCON Sri Krishna Temple, Corner of 19th Thukha Street, Nanshe, \nMandalay/ E-mail: sdas108@hotmail.com \nManila, Philippines \u2014 #9105 Banuyo St., San Antonio Village, Makati City/ Tel. & fax: +63 \n(02) 8901947; Tel. +63 (02) 896 3357/ E-mail: iskconmanila@yahoo.com \nMyitkyina, Myanmar \u2014  ISKCON Sri Jagannath Temple, Bogyoke Street, Shansu Taung, \nMyitkyina, Kachin State/ E-m ail: mahanadi@mptmail.net.mm \nOsa\ufb01a, Israel \u2014 P.O. Box 2232, Osa \ufb01a Village 30090/ Tel. +972 (04) 839-2876  \nSylhet, Bangladesh \u2014 Sri Sri Radha-Madhava Mandir, Yugalatila, Kazal Sah Rd. \nTai Pei City, Taiwan \u2014  Ting Zhou Road, Sec. 3, No. 192, 4F, Tai Pei City 100/  \nTel. +886 (02) 2365-8641/ E-mail: dayal.nitai.tkg@pamho.net \nTokyo, Japan \u2014 Subaru 1F, 4-19-6 Kamitakada, Nakano-ku, Tokyo 164-0002/  \nTel. +81 (03) 5343-9147 or (090) 6544-9284/ Fax: +81 (03) 5343-3812/  \nE-mail: damodara@krishna.jp  \nYogyakarta, Indonesia \u2014 P.O. Box 25, Babarsari YK, DIY  \nRURAL COMMUNITIES \n Bangladesh (Kulaura) \u2014 Rangirkul Bidyashram, Kulaura, Dist. Moulvibazar/  \n Fax: +880 (08624) 88035 \nBangladesh (Sri Pundarika Dhama) \u2014 Mekhla, Hathazari, Dist. Chittagong/ Tel. (031)"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "610822 \nBangladesh (Comilla) \u2014  Jagannathpur, Comilla \nIndonesia (Govinda Kunja) \u2014 (contact ISKCON Jakarta) \nPhilippines \u2014  ISKCON Farm, Fule St., Alaminos Laguna   \n \n \n \nNORTH AMERICA  \nCANADA \nCalgary, Alberta \u2014  313 Fourth Street N.E., T2E 3S3/ Tel. (403) 265-3302/ Fax: (403) 547-\n0795/  \nE-mail: vamanstones@shaw.ca \nEdmonton, Alberta \u2014  9353 35th Ave., T6E 5R5/ Tel. (780) 439-9999/  \nE-mail: edmonton@harekrishnatemple.com \nMontreal, Quebec \u2014  1626 Pie IX Boulevard, H1V 2C5/ Tel. & fax: (514) 521-1301/  \n E-mail: iskconmontreal@bellnet.ca  \n\u25c6 Ottawa, Ontario \u2014 212 Somerset St. E., K1N 6V4/ Tel. (613) 565-6544/ Fax: (613) 565-\n2575/  \nE-mail: iskconottawa@sympatico.ca \nRegina, Saskatchewan \u2014 1279 Retallack St., S4T 2H8/ Tel. (306) 525-1640 \n\u25c6 Toronto, Ontario \u2014 243 Avenue Rd., M5R 2J6/ Tel. (416) 922-5415/ Fax: (416) 922-1021/  \n E-mail: toronto@iskcon.net \n\u25c6 Vancouver, B.C. \u2014 5462 S.E. Marine Dr., Burnaby V5J 3G8/ Tel. (604) 433-9728/  \nFax: (604) 648-8715/ E-mail: akrura@kri shna.com; Govinda\u2019s Bookstore & Cafe/  \nTel. (604) 433-7100 or 1-888-433-8722 \nRURAL COMMUNITY \nAshcroft, B.C. \u2014 Saranagati Dhama (mail: P.O. Box 99, VOK 1A0)/ E-mail:  \nsaranagativillage@hotmail.com \nU.S.A.  \nAtlanta, Georgia \u2014 1287 South Ponce de Leon Ave. N.E., 30 306/ Tel. & fax: (404) 377-8680/  \n E-mail: bala108@earthlink.net \nAustin, Texas \u2014 10700 Jonwood Way, 78753/ Tel. (512) 835-2121/ Fax: (512) 835-8479 \nE-mail: sda@backtohome.com \nBaltimore, Maryland \u2014 200 Bloomsbury Ave., Catonsville, 21228/ Tel. (410) 719-1776/ Fax: \n(410) 799-0642/ E-mail: info@baltimorekrishna.com \nBerkeley, California \u2014 2334 Stuart Street, 94705/ Tel. (510) 649-8619/ Fax: (510) 665-9366/  \nE-mail: rajan416@yahoo.com  \nBoise, Idaho \u2014 1615 Martha St., 83706/ Tel.  (208) 344-4274/ E-mail: \nboise_temple@yahoo.com \nBoston, Massachusetts \u2014 72 Commonwealth Ave., 02116/ Tel. (617) 247-8611/  \n E-mail: radhagopi@juno.com \n\u25c6 Chicago, Illinois \u2014 1716 W. Lunt Ave., 60626/ Tel. (773) 973-0900/ Fax: (773) 973-0526/  \n E-mail: information@iskconchicago.com \nColumbus, Ohio \u2014  379 W. Eighth Ave., 43201/ Tel. (614) 421-1661/ Fax: (614) 294-0545/ \nE-mail: rmanjari@sbcglobal.net \n\u25c6 Dallas, Texas \u2014 5430 Gurley Ave., 75223/ Tel. (214) 827-6330/ Fax: (214) 823-7264/"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "E-mail: txkrishnas@aol.com; rest aurant: vegetariantaste@aol.com \n\u25c6 Denver, Colorado \u2014 1400 Cherry St., 80220/ Tel. (303) 333-5461/ Fax: (303) 321-9052/  \n E-mail: naikatma.acbsp@pamho.net \nDetroit, Michigan \u2014 383 Lenox Ave., 48215/ Tel. (313) 824-6000/ E-mail: \ngaurangi108@hotmail.com \nGainesville, Florida \u2014 214 N.W. 14th St., 32603/ Tel. (352) 336-4183/ Fax: (352) 379-2927/  \n E-mail: kalakantha.acbsp@pamho.net  \nHartford, Connecticut \u2014 1683 Main St., E. Hartford 06108/ Tel. & fax: (860) 289-7252/ \nE-mail: pyari@sbcglobal.net \n\u25c6 Honolulu, Hawaii \u2014 51 Coelho Way, 96817/ Tel. (808) 595-3947/ E-mail: \ntejaprakash@gmail.com  \nHouston, Texas \u2014 1320 W. 34th St., 77018/ Tel. (713) 686-4482/ Fax: (713) 956-9968/  \nE-mail: management@iskconhouston.org \nKansas City, Missouri \u2014  Rupanuga Vedic College (Men\u2019s Seminary), 5201 The Paseo, \n64110/  \n Tel. (800) 340-5286/ Fax: (816) 361-0509/ E-mail: info@rvc.edu \nLaguna Beach, California \u2014 285 Legion St., 92651/ Tel. (949) 494-7029/ E-mail:  \npancatattvalagunabeach@earthlink.net \n\u25c6 Los Angeles, California \u2014 3764 Watseka Ave., 90034/ Tel. (310) 836-2676/ Fax: (310) \n839-2715/ E-mail: shastra.krit@pamho.net \n\u25c6 Miami, Florida \u2014 3220 Virginia St., 33133/ Tel. (305) 442-7218/ Fax: (786) 513-0105/  \nE-mail: devotionalservice@iskcon-miami.org \nNashville, Tennessee \u2014 2802 10th Ave. South, 37204/ Tel. (615) 403-7566/  \nE-mail: shyamadasi@hotmail.com  \nNew Orleans, Louisiana \u2014 2936 Esplanade Ave., 70119/ Tel. (504) 304-0032 (office) or (504) \n638-3244/  \nE-mail: iskcon.new.orleans@pamho.net \n\u25c6 New York, New York \u2014 305 Schermerhorn St., Brooklyn 11217/ Tel. (718) 855-6714/  \nFax: (718) 875-6127/ E-mail: ramabhadra@aol.com \nNew York, New York \u2014 26 Second Avenue, 10003/ Tel. (212) 253-6182/  \nE-mail: webmaster@krishnanyc.com  \nPhiladelphia, Pennsylvania \u2014 41 West Allens Lane, 19119/ Tel. (215) 247-4600/  \nFax: (215) 247-8702/ E-mail: savecows@aol.com \nPhiladelphia, Pennsylvania \u2014 1408 South St., 19146/ Tel. (215) 985-9335/  \nE-mail: savecows@aol.com  \nPhoenix, Arizona  \u2014 100 S. Weber Dr., Chandler 85226/ Tel. (480) 705-4900/ Fax: (480) 705-\n4901/ \nE-mail: svgd108@yahoo.com \nPortland, Oregon \u2014 2095 NW Alocleck Dr., Suite, 1107 & 1109, Hillsboro 97124/ Tel. (503) \n439-9117/ \nE-mail: info@iskconportland.com \n\u25c6 St. Louis, Missouri \u2014 3926 Lindell Blvd., 63108/ Tel. (314) 535-8085 or 534-1708/  \nFax: (314) 535-0672/ E-mail: rpsdas@gmail.com \n\u25c6 San Diego, California \u2014 1030 Grand Ave., Paci \ufb01c Beach 92109/ Tel. (858) 483-2500/  \nFax: (858) 483-0941/ E-mail: smsandiego@gmail.com \nSan Jose, California \u2014 951 S. Bascom Ave., 95128/ Tel. (408) 293-4959/"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "E-mail: iskconsanjose@yahoo.com \nSeattle, Washington \u2014 1420 228th Ave. S.E., Sammamish 98075/ Tel. (425) 391-3293/  \nFax: (425) 868-8928/ E-mail: info@iskconseattle.com \n\u25c6 Spanish Fork, Utah  \u2014 Krishna Temple Project & KHQN Radio, 8628 S. State Rd., 84660/  \nTel. (801) 798-3559/ Fax: (810) 798- 9121/ E-mail: carudas@earthlink.net \nTallahassee, Florida \u2014 1323 Nylic St., 32304/ Tel. & fax: (850) 224-3803/  \nE-mail: darudb@hotmail.com \nTowaco, New Jersey \u2014 100 Jacksonville Rd. (mail: P.O. Bo x 109), 07082/ Tel. & fax: (973) \n299-0970/  \n E-mail: newjersey@iskcon.net  \n\u25c6 Tucson, Arizona \u2014 711 E. Blacklidge Dr., 85719/ Tel. (520) 792-0630/ Fax: (520) 791-\n0906/   E-mail: tucphx@cs.com \nWashington, D.C. \u2014 10310 Oaklyn Dr., Potomac, Maryland 20854/ Tel. (301) 299-2100/  \n Fax: (301) 299-5025/ E-mail: ad@pamho.net \nRURAL COMMUNITIES  \nAlachua, Florida (New Raman Reti) \u2014  17306 N.W. 112th Blvd., 32615 (mail: P.O. Box 819, \n32616)/   Tel. (386) 462-2017/ Fax: (386) 462-2641/ E-mail: alachuatemple@alltel.net \nCarriere, Mississippi (New Talavan) \u2014 31492 Anner Road, 39426/ Tel. (601) 749-9460 or \n799- 1354/ Fax: (601) 799-2924/ Fax: (6 01) 799-2924/ E-mail: talavan@hughes.net  \nGurabo, Puerto Rico (New Govardhana Hill) \u2014 Carr. 181, Km. 16.3, Bo. Santa Rita, Gurabo  \n(mail: HC-01, Box 8440, Gurabo, PR 00778)/ (Of\ufb01 ce) Tel. & fax: (787) 737-4265/  \n(Temple) Tel. (787) 712-0358/  E-mail: iskcon_pr@hotmail.com  \nHillsborough, North Carolina (New Goloka) \u2014 1032 Dimmocks Mill Rd., 27278/ Tel. (919) \n732-6492/  \nE-mail: bkgoswami@earthlink.net \n\u25c6 Moundsville, West Virginia (New Vrindaban) \u2014 R.D. No. 1, Box 319, Hare Krishna Ridge, \n26041/  \nTel. (304) 843-1600; Guest House, (304) 845-5905/ Fax: (304) 854-0023/  \nE-mail: mail@newvrindaban.com  \nMulberry, Tennessee (Murari-sevaka) \u2014  Rt. No. 1, Box 146-A, 37359/ Tel. (931) 759-6888/ \n -Fax: (615) 759-5785/ E-mail: visnujana@hotmail.com \nPort Royal, Pennsylvania (Gita Nagari) \u2014 R.D. No. 1, Box 839, 17082/ Tel. (717) 527-4101/  \n E-mail: kodwin@yahoo.com \nSandy Ridge, North Carolina (Prabhupada Village) \u2014 1264 Prabhupada Rd., 27046/  \nTel. (336) 593-9888 \nADDITIONAL RESTAURANTS  \nGurabo, Puerto Rico \u2014  Goura's, Calle Andr\u00e9s Ar\u00faz 200, Plaza Nazario, 00778/ Tel. (787) \n712-0000 \nHato Rey, Puerto Rico \u2014  Tamal Krishna's Veggie Garden, 131 Eleanor Roosevelt, 00918/ \nTel. (787) 754-6959/ Fax: (787) 756- 7769/ E-mail: tkve ggiegarden@aol.com  \nPhiladelphia, Pennsylvania \u2014  Govinda's, 1408 South St., 19146/ Tel. (215) 985-9303/  \nFax: (215) 966-1242 \nSeattle, Washington \u2014 My Sweet Lord, 5521 University Way, 98105/ Tel. (425) 643-4664"}


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{"chroma:document": "EUROPE  \nUNITED KINGDOM AND IRELAND \nBelfast, Northern Ireland \u2014  Brooklands, 140 Upper Dunmurray Lane, BT17 OHE/  \n Tel. +44 (028) 9062 0530 \nBirmingham, England \u2014 84 Stanmore Rd., Edgbaston B16 9TB/ Tel. +44 (0121) 420 4999/ \nE-mail: birmingham@iskcon.org.uk \nCardif, Wales \u2014 The Soul Centre, 116 Cowbridge Rd., Canton/ Tel. +44 (02920) 390391/ \nE-mail: the.soul.centre@pamho.net  \nCoventry, England \u2014  King \ufb01eld Rd., Coventry (mail: 19 Gloucester St., Coventry CV1 3BZ)/  \n Tel. +44 (024) 7655 2822 or 5420/ E-mail: haridas.kds@pamho.net \nGlasgow, Scotland \u2014  Karuna Bhavan, Bankhouse Rd., Lesmahagow, Lanarkshire, ML11 \n0ES/  \nTel. +44 (01555) 894790/ Fax: +44 (01555) 894526/ E-mail: karunabhavan@aol.com \nLeicester, England \u2014  21 Thoresby St., North Evington, LE5 4GU/ Tel. +44 (0116) 276 2587/  \n E-mail: pradyumna.jas@pamho.net \n\u25c6 London, England (city) \u2014  10 Soho St., W1D 3DL/ Tel. +44 (020) 7437-3662; residential \n/pujaris, 7439-3606; shop, 7287-0269; Govinda\u2019 s Restaurant, 7437-4928/ Fax: +44 (020) 7439-\n1127/ \nE-mail: london@pamho.net \n\u25c6 London, England (country) \u2014  Bhaktivedanta Manor, Dharam Marg, Hil \ufb01eld Lane, Watford, \nHerts, WD25 8EZ/ Tel. +44 (01923) 857244/ Fax: +44 (01923) 852896/ E-mail: bhaktivedanta. \nmanor@pamho.net; (for accommodations:)  accommodations.requests@pamho.net \nLondon, England (south) \u2014  42 Enmore Road, South Norwood, SE25 5NG/  \nTel. +44 (020) 8656 4296 \nLondon, England (Kings Cross) \u2014  102 Caledonain Rd., Kings Cross, Islington, N1 9DN/ Tel.  \n+44 (020) 7168 5732/ E-mail: foodforalluk@aol.com \nManchester, England \u2014  20 May\ufb01 eld Rd., Whalley Range, M16 8FT/ Tel. +44 (0161) 226-4416 \nNewcastle-upon-Tyne, England \u2014 304 Westgate Rd., NE4 6AR/ Tel. +44 (0191) 272 1911/  \n E-mail: newcastle@iskcon.org.uk \n\u25c6 Swansea, Wales \u2014  8 Craddock St., SA1 3EN/ Tel. +44 (01792) 468469/ E-mail:  \niskcon.swansea@pamho.net (rest aurant: govin\u2013das@hotmail.com) \n \nRURAL COMMUNITIES   \nUpper Lough Erne, Northern Ireland \u2014  Govindadwipa Dhama, Inis rath Island, Derrylin,  \nCo. Fermanagh, BT92 9GN/ Tel. +44 (028) 6772 1512/ E-mail: govindadwipa@pamho.net \nLondon, England \u2014  (contact Bhaktivedanta Manor)  \n(Programs are held regularly in more than forty other  cities in the U.K. Fo r information, contact \nISKCON Reader Services, P.O. Box 730, Watford WD25 8EZ, UK; www.iskcon.org.uk) \n \nADDITIONAL RESTAURANTS  \nDublin, Ireland \u2014  Govinda\u2019s, 4 Aungier St., Dublin 2/ Te l. +353 (01) 475 0309/ Fax: +353 (01)  \n478 6204/ E-mail: info@govindas.ie \nDublin, Ireland \u2014  Govinda\u2019s, 83 Middle Abbey St., Dublin 1/  Tel. +353 (01) 872 7463/ E-mail:  \ninfo@govindas.ie \nDublin, Ireland \u2014  Govinda's 18 Merrion Row,  Dublin 2/ Tel. +353 (01) 661 5095/ E-mail:  \npraghosa.sdg@pamho.net"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "GERMANY \nAbentheuer \u2014 Boecking Str. 4a, 55767/ Tel. +49 (06782) 980436/ Fax: +49 (06782) 980437/  \n E-mail: info@goloka-dhama.de \nBerlin \u2014  Kastanien Allee 3, D-10435/ Tel. +49 (030) 44357296 or 44315921/  \nE-mail: harekrishna-berlin@pamho.net \n\u25c6 Cologne \u2014 Taunusstr. 40, 51105/ Tel. +49  (0221) 830-1241/ Fax: +49 (0221) 837-0485 \nHamburg \u2014  Eiffestrasse 422, 20537 Hamburg/ Tel. +49 (040) 4102848 \nHeidelberg \u2014 Forum 5, Wohnung 4, Baden-Wurttember g 69126/ Tel. & fax: +49 (06221) \n384553/  \nE-mail: Vipula.ss@pamho.net  \nMunich \u2014  Wachenheimer Strasse 1, 81539/ Tel. +49 (089) 6880-0288/ Fax: +49 (089) 6880-\n0289 \nWiesbaden \u2014  Aarstrasse 8B, D-65329 Burg Hohenstein/ Tel. +49 (06120) 904107/  \nE-mail: iskcon.wiesbaden@web.de \nRURAL COMMUNITY  \nJandelsbrunn (Simhachalam)  \u2014 Zielberg 20, 94118/ Tel +49 (08583) 316/ E-mail:  \ninfo@simhachalam.de \nHUNGARY \nBudapest \u2014 Lehel Street 15-17, 1039 Budapest/ Tel. +36 (01) 391-0435 or 397-5219/ Fax: \n(060) 514114/ E-mail: budapest@pamho.net \nDebrecen \u2014  Csapo u. 1. III./4., 4024 Debrec en/ Tel. +36 (052) 431-727/  \nE-mail: debrecen@pamho.net \nEger \u2014  Szechenyi u. 64, 3300 Eger/ Tel. +36 (036) 313-761/ E-mail: eger@pamho.net \nKecskemet \u2014  Felsocsalanos ut 116, 6000 Kecskemet (mail: MKTHK 6001  Kecskemet, P.O. \nBox 546)/ Tel. +36 (076) 480-920/ E-mail: kecske met@pamho.net \nPecs \u2014  Damjanich u. 22, 7624 Pecs/ Tel. +36 (072) 515-991/ Fax: (072) 313-771/  \nE-mail: pecs@pamho.net \nRURAL COMMUNITY  \nSomogyvamos \u2014 Krsna-v\u00f6lgy, F\u00f6 u. 38, 8699 Somogyvamos/ Tel. & fax: +36 (085) 540-002 \nor  \n 340-185/ E-mail: krisna-volgy@pamho.net \nADDITIONAL RESTAURANT \nBudapest \u2014 Govinda Restaurant, Vigyazo Ferenc Street 4, 1051 Budapest/ Tel. +36 (01) 269-\n1625 or 302-2284/ Fax: (01) 473-1310/ E-mail: govinda@nvitel.hu \nITALY \nBergamo \u2014 Villaggio Hare Krishna (da Medolago strada per Terno d\u2019Isola), 24040 Chignolo \nd\u2019Isola (BG)/ Tel. +39 (035) 4940705/ Fax: +39 (035) 199622233 \nCatania \u2014  via della Regione 16 - Tarderia, 95030 Pedara CT/ Tel. +39 (095) 7896216 \n \n\u25c6 Rome \u2014  Govinda Centro Hare Krsna,  via Santa Maria del Pianto, 16, 00186/ Tel. +39 (06) \n68891540/ E-mail: govinda.roma@harekrsna.it \nVicenza \u2014 via Roma 9, 36020 Albettone (VI)/ Tel.  +39 (0444) 790573/ Fax: +39 (0444) \n790581/  \nE-mail: prabhupadadesh@pamho.net \n RURAL COMMUNITY  \n\u25c6 Florence (Villa Vrindavan) \u2014 via Scopeti 108, 50026 San Casciano in Val di Pesa (Fl)/"}


created_at: 2025-01-11 17:05:54
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{"chroma:document": "Tel. +39 (055) 820054/ Fax: +39 (055) 828470/ E-mail: isvaripriya@libero.it \nADDITIONAL RESTAURANTS  \nMilan \u2014  Govinda\u2019s, via Valpetrosa 5, 20123/ Tel. +39 (02) 862417 \n \nSPAIN  \nBarcelona \u2014 Plaza Reial 12, Entlo 2, 08002/ Tel. +34 93 302-5194/  \n E-mail: templobcn@hotmail.com \nMadrid \u2014  Esp\u00edritu Santo 19, 28004/ Tel. +34 91 521-3096 \nM\u00e1laga \u2014 Ctra. Alora, 3, Int., 29140 Churriana/ Tel. +34 95 262-1038/ E-mail: \nmalaga@pamho.net  \nRURAL COMMUNITY  \nBrihuega (New Vraja Mandala) \u2014 (Santa Clara) 19411 Brihuega / Tel. +34 949 280436  \nRESTAURANT  \nBarcelona \u2014 Restaurante Govinda, Plaza de la Villa de Madrid 4\u20135, 08002/ Tel. +34 (93) 318-\n7729 \n \nSWEDEN  \n\u25c6 Gothenburg \u2014 Karl Johansgatan 57, SE-414 55, G\u00f6teborg/ Tel. +46 (031) 879648 \n(restaurant: 421462)/ E-mail: info@harekrishnagoteborg.com \nGr\u00f6dinge \u2014  Radha-Krishna Temple, Korsn\u00e4s G\u00e5rd, 14792 Gr\u00f6dinge, Tel.+46 (08) 53029800/  \nFax: +46 (08) 53025062/ E-mail: bmd@pamho.net \n\u25c6 Lund \u2014 Bredgatan 28, 222 21/ Tel. +46 (046) 39 9500; Restaurant: +46 (046) 120413/ \nFax: +46 (046) 188804/ E-mail: locan@pamho.net \n\u25c6 Stockholm \u2014 Fridhemsgatan 22, 11240/ Tel. +46 ( 08) 654-9002/ Fax: +46 (08) 650-8813/ \nRestaurant: Tel. & fax: +46 (08) 654-9004/ E-mail: lokanatha@hotmail.com \n \nRURAL COMMUNITY \nJ\u00e4rna \u2014 Almviks G\u00e5rd, 153 95/ Tel. +46 (08551) 52050/ Fax: +46 (08551) 52060/  \n E-mail: almviks.gard@pamho.net  \nOTHER COUNTRIES  \nAmsterdam, The Netherlands \u2014  Van Hilligaertstraat 17, 1072 JX/ Tel. +31 (020) 675-1404  \n or -1694/ Fax: +31 (020) 675-1405/ E-mail: amsterdam@pamho.net  \nAntwerp, Belgium \u2014 Amerikalei 184, 2000/ Tel. +32 (03) 237-0037 \nBasel, Switzerland \u2014 St. Jakob-Strasse 33, 4132 Muttenz/ Tel. & fax: +41 (061) 462-0614/  \n E-mail: kgs@pamho.net \n\u25c6 Bratislava, Slovakia \u2014  Sikma 27, Bratislava 821 07/ Tel. +421 (0902) 240 693/ E-mail:  \nlalitagopi.bvs@zoznam.sk \nCakovec, Croatia \u2014  Radnicka 2, Svaska ves, 40000 Cakovec/ Tel. & fax: +385 (040) 334312 \nCopenhagen, Denmark \u2014 Skjulhoj Alle 44, 2720 Vanlose, Copenhagen/ Tel. +45 4828 6446/  \nFax: +45 4828 7331/ E-mail: iskcon.denmark@pamho.net \nHelsinki, Finland \u2014 Ruoholahdenkatu 24 D (Ill krs) 00180/ Tel. +358 (9) 694-9879/  \nFax: +358 (9) 694-9837/ E-mail: harekrishna@harekrishna.fi \nKaunas, Lithuania \u2014 37, Savanoryu pr., 3000/ Tel. +370 (7) 22-2574 or 26-8953/  \nFax: +370 (7) 70-6642 \nKokosovce, Slovak Republic \u2014  Abranovce 60, 08252 Kokosovce/ Tel. +421 (51) 7798482 \n\u25c6 Lisbon, Portugal \u2014  Rua Dona Estefania, 91 R/C 1000 Lisboa/ Tel. & fax: +351(01) 314-"}


created_at: 2025-01-11 17:05:54
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{"chroma:document": "0314  \n or 352-0038/ E-mail: iskcon.lisbon@pamho.net   \nLjubljana, Slovenia \u2014 Zibertova 27, 1000/ Tel. +386 (01) 4312319 or 4312124/  \nFax: +386 (061) 310815/ E-mail: ananta.rns@pamho.net \n\u25c6 Locarno, Switzerland \u2014 Govinda Rama, Via Borghese 14, 6600/ Tel. +41 (091) 752-3851/  \nFax: +41 (091) 752-3852/ E-mail: bhaktya.labhya.hks@pamho.net \nOsijek, Croatia \u2014  Ivana Gundulica 9, 31000 Osijek/ Tel. +385 (031) 202759  \nParis, France \u2014 35 Rue Docteur Jean Vaquier, 93160 Noisy le Grand/ Tel. & fax: +33 (01)  \n4303-0951/ E-mail: paramgati.swami@pamho.net Porto, Portugal \u2014 Rua S. Miguel 19, 4050-\n560 (mail: Apartado 4108, 4002-001)/  \nTel. & fax: +351 (0222) 007-223/ E-mail: oriente.porto@teleweb.pt  \nPrague, Czech Republic \u2014 Jilova 290, Prague 5 - Zlicin 155 21/ Tel. +42 (02) 5795-0391/  \nE-mail: info@harekrsna.cz \nPula, Croatia \u2014 Vinkuran centar 58, 52000 (mail: P.O. Box 16)/ Tel. & fax: +385 (052) 573581 \n\u25c6 Radhadesh, Belgium \u2014 Chateau de Petite Somme, 6940 Septon-Durbuy/ Tel. +32 (086) \n322926   (restaurant: 321421)/ Fax: +32 (086) 322929/ E-mail: radhadesh@pamho.net \n\u25c6 Riga, Latvia \u2014 56, K. Baron st., LV1011/ Tel. +371 (02) 27-2490/ Fax: +371 (2) 27-4120 \nRijeka, Croatia \u2014 Ivana Zajca 6/2, 51000 Rijeka (mail: P.O. Box 61)/ Tel. +385 (098) 697436/  \n E-mail: dvaraka-gamana.kkd@pamho.net  \nSarajevo, Bosnia-Herzegovina \u2014 Prosorska 11, 71000/ Tel. +3 87 (033) 644 387/ E-mail:  \ntemplesarajevo@yahoo.com  \nSkopje, Macedonia \u2014  Vvz. \u201cISKCON,\u201d Roze Luksemburg 13, 91000/ Tel. +389 (091) 201451 \nSo\ufb01a, Bulgaria \u2014  4 J. Kjuri Str., 1113 So \ufb01a/ Tel. +359 (02) 9719714/ E-mail: \noks_sofia@abv.bg \nSo\ufb01a, Bulgaria \u2014  119 Kliment Ohridski Str., kv. Malinova Dolina/ Tel. +359 (02) 9616050/  \nE-mail: oks_sofia@abv.bg \n\u25c6 Tallinn, Estonia \u2014  Luise Street 11a, 10142/ Tel. +372 6460047/ E-mail: \ninfo@harekrishna.ee \nTimisoara, Romania \u2014  Porumbescu 92, 1900/ Tel. & fax +40 (056) 154776/ \nVilnius, Lithuania \u2014  23-1, Raugyklos G, 2024/ Tel. +370 (5) 2135218/ E-mail: \nvilnius@pamho.net \nWarsaw, Poland \u2014  Mysiadlo k. Warszawy, 05-500 Piaseczno, ul. Zakret 11/  \nTel. +48 (022) 750-7797 or -8247/ Fax: +48 (022) 750- 8249/ E-mail: kryszna@post.pl \nWroclaw, Poland \u2014 ul. Brodzka 157, 54-067 Wroclaw/ Tel. & fax: +48 (071) 354-3802  Zagreb, \nCroatia \u2014  Centar Za Vedske Studije, II Bizet 36, 10000 (mail: P.O. Box 68, 10001)/  \n Tel. & fax: +385 (01) 3772-643/ E-mail: ripuha@pamho.net \nZ\u00fcrich, Switzerland \u2014 Bergstrasse 54, 8030/ Tel. +41 (01) 262-3388/ Fax: +41 (01) 262-\n3114/  \nE-mail: kgs@pamho.net \nRURAL COMMUNITIES  \nCzech Republic \u2014 Krisnuv Dvur, Mestecko u Benesova, Postupice 257 01/ Tel. +420 (0603) \n700512 or 215380/ E-mail: farma@krisnuvdvur.cz \nFrance (La Nouvelle Mayapura) \u2014 Domaine d\u2019Oublaisse, 36360, Lucay le M\u00e2le/ \n Tel. +33 (02) 5440-2395/ Fax: +33 ( 02) 5440-2893/ E-mail: oublaise@free.fr \nPoland (New Santipur) \u2014  Czarnow 21, 58-424 Pisarzowice, woj. dolnoslaskie/"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Tel. +48 (075) 744-8892 / E-mail: radhu@wp.pl \nADDITIONAL RESTAURANTS  \nCopenhagen, Denmark \u2014  Govinda\u2019s, N\u00f8erre Farimagsgade  82, DK-1364 Kbh K/ Tel. +45 \n3333-7444  \nOslo, Norway \u2014  Krishna\u2019s Cuisine, Kirkeveien 59B, 0364/ Tel. +47 (022) 606-250 \nPrague, Czech Republic \u2014  Govinda\u2019s, Soukenicka 27, 110 00 Prague 1/ Tel. +420 (02) 2481- \n6631 or 2481-6016/ E-mail: info@harekrsna.cz \nPrague, Czech Republic \u2014  Govinda\u2019s, Na hrazi 5, 180 00 Prague 8\u2013Liben/ Tel. +420 (02) \n8482- 3805/ E-mail: restaurace@govinda.cz \nPrague, Czech Republic \u2014 Balarama, Orlicka 9, 130 00 Praha 3\u2013Vinohrady/  \nTel. +420 (02) 2272 8885/ E-mail: info@balarama.cz  \nPresov, Slovak Republic \u2014  Govinda\u2019s, Hlavna 70, 08001/ Tel. +0042 (191) 722 819 \nTallinn, Estonia \u2014  Damodara, Lauteri Street 1, 10114/ Tel. +372 6442650 \nZ\u00fcrich, Switzerland \u2014 Govinda\u2019s Veda-Kultur, Preyergasse 16,  8001/ Tel. & fax: +41 (01) 251 \n88 59/  \nE-mail: info@govinda-shop.ch \n \nCOMMONWEALTH OF INDEPENDENT STATES  \nRUSSIA \nAstrahan  \u2014 141052, 8-59, Botvina st./ Tel. +7 (8510) 28-9431 \nChita \u2014  27, Kurnatovskogo st./ Tel. +7 (30222) 23-4971 or -0911 \nEkaterinburg \u2014  620078, G. Ekaterinburg, per. Otdelniy 5DK VOG/ Tel. +7 (3432) 74-2200 or \n49-5262 \nIrkutsk \u2014 st. Krimskaya 6A/ Tel. (3952) 38-71-32 or 3240-62/ E-mail: irkutsk@cis.pamho.net  \nKazan \u2014  13, Sortirovochnaya st, pos.Yudino/ Tel. +7 (8432) 55-2529 or 42-9991 \nKrasnodar \u2014  418, Stepnaya st., selo Elizavetinskoye, Krsnodarski krai/ Tel. +7 (8612) 50-\n1694 \nKurjinovo  \u2014 8, Shosseinaya st., pos. Ershovo, Urupski region, Karachayevo-Cherkessia \nMoscow \u2014 8/3, Khoroshevskoye sh. (mail: P.O. Box 69) , 125284/ Tel. +7 (095) 255-6711/ Tel. \n& fax: +7 (095) 945-3317 \nMoscow \u2014  Nekrasovsky pos., Dmitrovsky reg., 141700 / Tel. +7 (095) 577-8543, -8601, or -\n8775/  \nFax: +7 (095) 446-4746 \nMurmansk  \u2014 16, Frolova st. (mail: P.O. Box 5823)/ Tel. +7 (8152) 58-9284/  \nE-mail: upendra@mun.rospac.ru \nNijny Novgorod \u2014  14b, Chernigovskaya Str., 603001/ Tel. +7 (8312) 30-5197 or 25-2592 \nNovorossiysk \u2014  117, Shillerovskaya st./ Tel. +7 (86134) 38-926 or 51-415 \nNovosibirsk \u2014 18/2 Kholodilynaya st., 630001/ Tel. +7 (3832) 46-2655 or -2666  \nOmsk \u2014 664099, 42 10th Severnaya st. (mail: P.O. Bo x 8741)/ Tel. +7 (3812) 24-5310 or 41-\n4051 \nPerm \u2014 76, Generala Chernyakhovskogo, 614000/ Tel.  +7 (342) 2755002 or 2260681/ E-mail:"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "prema.vardhana.das@cis.pamho.net \nRostov-Na-Donu \u2014 84/1, Saryana st., 344025 (mail: P.O. Box 64, 344007)/ Tel. & fax: +7 \n(8632) 51-0456 \nSamara \u2014 122, Aeroportovskoye sh., Zubchininovka/ Tel. +7 (8462) 97-0318 or -0323  \nSimbirsk \u2014 10, Glinki st., 432002/ Tel. +7 (8422) 21-4016  \nSochi \u2014 81a, Lesnaya st., Bytha/ Tel. +7 (8622) 98-5639/ Tel. & fax: +7 (8622) 97-2483 \nUlan-Ude \u2014  Prirechnaya str. 23, 670013 (mail: P.O.  Box 4268, 670000)/ Tel. +7 (3012) 30-\n795/ \nE-mail: ulan.ude@cis.pamho.net \nVladimir \u2014 Ul. Nikolo-Galeyskaya 56/25, 6000 0/ Tel. +7 (0922) 32-6726 \nVladivostok \u2014 Pikhtovaya St., 33/ Tel. +7 (4232) 35-30-26/ E-mail: nram@list.ru \nRESTAURANTS \nEkaterinburg \u2014 Sankirtana, 33 Bardina st./ Tel. +7 (3432) 41-2737  \nSt. Petersburg \u2014 Govinda\u2019s, 58, Angliysky pr., 190 008/ Tel. +7 (812) 113-7896 \nVladivostok \u2014  Vedic Cuisine, 12, Oleansky pr./ Tel. +7 (4232) 26-89-43/ E-mail: nram@list.ru \nUKRAINE \nDnepropetrovsk \u2014  Spusk Kalininskiy 39, 320038/ Tel. +380 (0562) 42-3631 or 45-4709/  \nE-mail: madan_gopal_psm@mail.ru \nDonetsk \u2014  22, Rubensa st., Makeyevka 339018/ Tel. +380 (0622) 94-9104 or -3140/  \n E-mail: premada@iskcon.donetsk.ua  \nKharkov \u2014  43, Verknegievskaya St., Holodnaya Go ra, 310015/ Tel. +380 (0572) 20-2167  \nor 72-6869/ E-mail: kharkov@cis.pamho.net \nKiev \u2014 21V, Dmitrievskaya ap.13, 01054/ Tel. +380 (044) 484-4042 or 482-1041/ \nTel. & fax +380 (044) 484-0934 \nKiev \u2014 16, Zorany per., 04078/ Tel. +380 (044) 433-8312, or 434-7028 or -5533 \nNikolaev \u2014  5-8, Sudostroitelny per., 327052/ Tel. +380 (0510) 35-1734 \nVinnica \u2014  5, Chkalov st., 28601/ Tel. +380 (0432) 32-3152 \nOTHER COUNTRIES \nBaku, Azerbaijan \u2014 2, Zardobi per., Uzbekistan st., pos. 8th km. 370060/ Tel. +994 (12) 21-\n2376 \nBishkek, Kyrgyzstan \u2014 5, Omsky per., 720007/ Tel. +7  (3312) 24-2230 or 44-3776 \nDushanbe, Tajikistan \u2014  38, Anzob st., 734001/ Tel. +7 (3772) 27-1920 or -3990/  \n E-mail: gurupriy a@cada.tajik.net \nKishinev, Moldova \u2014 13, A. Popovich st., 277022/ Tel. +373 (2) 55-8099 or 76-9254  \nMinsk, Belarus \u2014 11, Pavlova st., 220053/ Tel. +375 (172) 13-0629 \nSukhumi, Georgia  \u2014 st. Pr-t Mira d 274/ Tel. +995 (8122) 2-9954 \nTashkent, Uzbekistan \u2014 54, A. Kodirov St., Mirabad Tumani , 700005/ Tel. & fax: +998 (71) \n1918501/ \nE-mail: tashkentmandir@mail.ru"}


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{"chroma:document": "Tbilisi, Georgia \u2014  16, Kacharava st., Avchalskoye sh., 380053/ Tel. +995 (32) 62-3326 or 98-\n5812 \nRESTAURANT \nAlmaty, Kazakhstan \u2014  Govinda's, 39 Ablay Khan Avenue, Alma ty City 050004/ Tel. +7 (327)  \n271-0836/ Fax: +7 (327) 271-3235/ E-mail: almaty@pamho.net \n \nAUSTRALASIA  \nAUSTRALIA  \nAdelaide \u2014 25 Le Hunte St. (mail: P.O. Box 114, Kilburn, SA 5084)/ Tel. & fax: +61 (08)  \n8359-5120/ E-mail: iskconsa@tpg.com.au \nBrisbane \u2014 95 Bank Rd., Graceville (mail: P.O. Box 83, Indooroopilly), QLD 4068/  \nTel. +61 (07) 3379-5455/ Fax: +61 (07)  3379-5880/ E-mail: brisbane@iskcon.org.au \nCanberra \u2014 1 Quick St., Ainslie, ACT 2602 (mail: P.O. Box 1411, Canberra, ACT 2601)/  \nTel. & fax: +61 (02) 6262-6208/ E- mail: iskcon@harekri shnacanberra.com \nMelbourne \u2014 197 Danks St. (mail: P.O. Box 125), Albert Park, VIC 3206/  \nTel. +61 (03) 9699-5122/ Fax: +61 (03) 9690-4093/ E-mail: melbourne@pamho.net \nNewcastle \u2014  28 Bull St., May \ufb01eld, NSW 2304/ Tel. +61 (02) 4967-7000/  \nE-mail: iskcon_newcastle@yahoo.com.au  \nPerth \u2014 144 Railway Parade (corner of The Strand ) [mail: P.O. Box 102], Bayswater, WA \n6053/  \nTel. +61 (08) 9370-1552/ Fax: +61 (08) 92 72-6636/ E-mail: iskcon perth@optusnet.com.au \nSydney \u2014  180 Falcon St., North Sydney, NSW 2060 (mail: P.O. Box 459, Cammeray, NSW \n2062)/ Tel. +61 (02) 9959-4558/ Fax: +61 (02) 9957-1893/ E-mail: info@iskcon.com.au \nSydney \u2014  Govinda\u2019s Yoga and Meditation Centre, 112 Darlinghurst Rd., Darlinghurst NSW \n2010 (mail: P.O Box 174, Dings Cross 1340)/ Te l. +61 (02) 9380-5162/ Fax: +61 (02) 9360-\n1736/  \nE-mail: sita@govindas.com.au \nRURAL COMMUNITIES  \nBambra, VIC (New Nandagram) \u2014 50 Seaches Outlet, off 1265 Winchelsea Deans Marsh \nRd., Bambra VIC 3241/ Tel. +61 (03) 5288-7383  \nCessnock, NSW (New Gokula) \u2014 Lewis Lane (off Mount View Rd., Mill \ufb01eld, near Cessnock \n[mail: P.O. Box 399, Cessno ck, NSW 2325])/ Tel. +61  (02) 4998-1800/ Fax: (Sydney temple)  \nMurwillumbah, NSW (New Govardhana) \u2014 Tyalgum Rd., Eungella (mail: P.O. Box 687),  \nNSW 2484/ Tel. +61  (02) 6672-6579/ Fax: +61  (02) 6672-5498/ E-mail: ajita@in.com.au \nRESTAURANTS  \nBrisbane \u2014 Govinda\u2019s, 99 Elizabeth St., 1st \ufb02oor, QLD 4000/ Tel. +61  (07) 3210-0255 \nBrisbane \u2014 Krishna\u2019s Cafe, 1st Floor, 82 Venture St., West End, QLD 4000/ E-mail: \nbrisbane@pamho.net \nCairns \u2014 Gaura Nitai\u2019s, 55 Spence St., Cairns, QLD/ Tel. +61 (07) 4031-2255 or (0425) 725 \n901/  \nFax: +61 (07) 4031 2256/ E-mail: gauranitais@in.com.au  \nMaroochydore \u2014 Govinda\u2019s Vegetarian Cafe, 2/7 First Avenue, QLD 4558/ Tel. +61 (07) \n5451-0299 Melbourne \u2014 Crossways, 1st Floor, 123 Swanston St., VIC 3000/ Tel. +61 (03) \n9650-2939 \nMelbourne \u2014 Gopal\u2019s, 139 Swanston St., VIC 3000/ Tel. +61 (03) 9650-1578"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 3f961595-22cb-482d-b6ff-f71b7318c574
encoding: FLOAT32
metadata:
{"chroma:document": "Newcastle \u2014  Govinda's Vegetarian Cafe, 110 King Street, corner of King & Wolf Streets,  \nNSW 2300/ Tel. +61 (02) 4929-6900 / E-mail: info@govindascafe.com.au \nPerth \u2014 Hare Krishna Food for Life, 200 William St., Northbridge, WA 6003/ Tel. +61 (08) \n9227- 1684/ E-mail: perth@pamho.net \nNEW  ZEALAND,  FIJI,  AND  PAPUA  NEW  GUINEA  \nAuckland, NZ \u2014 The Loft, 1st Floor, 103 Beach Road/ Tel. +64 (09) 3797301  \nChristchurch, NZ \u2014 83 Bealey Ave. (mail: P.O. Box 25- 190)/ Tel. +64 (03) 366-5174/  \nFax: +64 (03) 366-1965/ E-ma il: iskconchch@clear.net.nz \nHamilton, NZ \u2014  188 Maui St., RD 8, Te Rapa/ Tel. +64 (07) 850-5108/  \nE-mail: rmaster@wave.co.nz \nLabasa, Fiji \u2014 Delailabasa (mail: P.O. Box 133)/ Tel. +679 812912 \nLautoka, Fiji \u2014 5 Tavewa Ave. (mail: P.O. Box 125)/ Tel. +679 666 4112/ E-mail:  \nregprakash@excite.com  \nNausori, Fiji \u2014 Hare Krishna Cultural Centre, 2nd Floor, Shop & Save Building 11 Gulam Nadi \nSt., Nausori Town (mail: P.O. Box 2183, Govt. Bldgs., Suva)/ Tel. +679 9969748  \nor 3475097/ Fax: +679 3477436/ E-mail: vdas@frca.org.fj  \nRakiraki, Fiji \u2014 Rewasa (mail: P.O. Box 204)/ Tel. +679 694243 \nSigatoka, Fiji \u2014  Queens Road, Olosara (mail: P.O. Box 1020)/ Tel. +679 6520866 or 6500349/  \nE-mail: drgsmarna@connect.com.fj \n Suva, Fiji \u2014 166 Brewster St. (mail: P.O. Box 4229)/  \nTel. +679 331 8441/ Fax: +679 331 9097/ E-mail: iskconsuva@connect.com.fj  Wellington, NZ \n\u2014 105 Newlands Rd., Newlands/ Tel. +64 (04) 478-4108/  \nE-mail: iskcon.wellington@paradise.net.nz \nWellington, NZ \u2014 Gaura Yoga Centre, 1st Floor, 175 Vivian St. (mail: P.O. Box 6271,  \nMarion Square)/ Tel. +64 (04) 801-5500 \nRURAL COMMUNITY  \nAuckland, NZ (New Varshan) \u2014 Hwy. 28, Riverhead, next to Huap ai Golf Course (mail: R.D. \n2, Kumeu)/ Tel. +64 (09) 412-8075/ Fax: +64 (09) 412-7130 \nRESTAURANTS  \nAuckland, NZ \u2014 Hare Krishna Food for Life, 268 Karangahape Road/ Tel. +64 (09) 300-7585 \nLabasa, Fiji \u2014 Hare Krishna Restaurant, Naseakula Road/ Tel. +679 811364  \nLautoka, Fiji \u2014 Gopal\u2019s, Corner of Yasawa St. and Naviti St./ Tel. +679 662990 \nSuva, Fiji \u2014 Hare Krishna Vegetarian Restaurant, Dolphi ns FNPF Place, Victoria Parade/  \nTel. +679 314154/ E-mail: vdas@govnet.gov.fj \nSuva, Fiji \u2014 Hare Krishna Vegetarian Restaurant, Oppo site University of the South Paci \ufb01c,  \nLaucala Bay Rd./ Tel. +679 311 683/ E-mail: vdas@govnet.gov.fj \nSuva, Fiji \u2014 Hare Krishna Vegetarian Restaurant, 18 Pratt St./ Tel. +679 314154 \nSuva, Fiji \u2014 Hare Krishna Vegetarian Restaurant, 82 Ratu  Mara Rd., Samabula/ Tel. +679 \n386333 \nSuva, Fiji \u2014 Hare Krishna Vegetarian Restaurant, Terry Wal k, Cumming St./ Tel. +679 312295  \nAFRICA  \nGHANA \nAccra \u2014  Samsam Rd., Off Accra-Nsawam Hwy., Medi e, Accra North (mail: P.O. Box 11686)/  \n Tel. & fax +233 (021) 229988 \nKumasi \u2014 Twumduase Land, Near Emina Hospital (mail: P.O. Box KS 10076)/  \nE-mail: shastra316@yahoo.com"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 9feca576-e04e-40ba-a4bd-83114b12490f
encoding: FLOAT32
metadata:
{"chroma:document": "Nkawkaw \u2014 P. O. Box 69 \nSunyani \u2014 Plot No. 146, South Ridge Estates (mail P.O. Box 685) \nTakoradi \u2014 New Amanful, P.O. Box 328 \nTarkwa \u2014 State Housing Estate, Cyanide \nRURAL COMMUNITY  \nEastern Region \u2014 Hare Krishna Farm Community, P.O. Box 15, Old Akrade \nNIGERIA  \nAbeokuta \u2014 Ibadan Rd., Obanatoka (mail: P.O. Box 5177) \nBenin City \u2014  108, Lagos-Uselu Rd. (mail: P.O. Box 1207)/ Tel. +234 (052) 258636 \nEnugu \u2014  5/6, Destiny Layout, Old Abakaliki Rd., Near Enugu Airport, Emene  \nIbadan \u2014 Ibadan-Lagos Express Way, Opposite Ile-Marun (mail: UIPO Box 9996)/  \nE-mail: gboyega@ibadan.skannet.com \nJos \u2014  Airforce Base, Abattoir Rd., by Nammua, Giring Village (mail: P.O. Box 6557) \nKaduna \u2014  Federal Housing Estate, Abuja Rd. (ma il: P.O. Box 1121), Goningora Village/  \n Tel. +234 (062) 231335  \nLagos \u2014 12, Gani Williams Close, off Osolo Way, Ajao Estate, International Airport Rd.  \n(mail: P.O. Box 8793, Marina)/ Tel. +234 (01) 7744926 or 7928906/  \nE-mail: bddswami@pamho.net \nPort Harcourt \u2014 Umuebule 11, 2nd tarred road (mail: P.O. Box 4429), Trans Amadi \nWarri \u2014 Okwodiete Village, Kilo 8, Effurun/Or erokpe Rd. (mail: P.O. Box 1922) \nSOUTH AFRICA  \nCape Town \u2014 17 St. Andrews Rd., Rondebosch 7700/ Tel. +27 (021) 6861179/  \n Fax: +27 (021) 686-8233/ E-mail: cape.town@pamho.net  \n\u25c6 Durban \u2014 50 Bhaktivedanta Swami Circle, Unit 5 (mail: P.O. Box 56003), Chatsworth, \n4030/  \n Tel. +27 (031) 403-3328/ Fax: +27 (031) 403-4429/ E-mail: iskcon.durban@pamho.net  \nJohannesburg \u2014 7971 Capricorn Ave. (entrance on Nirvana Drive East), Ext. 9, Lenasia (mail: \nP.O. Box 926, Lenasia 1820)/ Tel. +27 (011) 85 4-1975 or 7969/ E-mail:  iskconjh@iafrica.com \nPretoria \u2014 1189 Church St., Hat \ufb01eld 0083 (mail: P.O. Box 14077, Hat\ufb01 eld 0028)/  \nTel. & fax: +27 (12) 342-6216/ E-mail: iskconpt@global.co.za \nOTHER COUNTRIES \nAbidjan, Cote D\u2019Ivoire \u2014 AICK-CI, 01 B.P. 8366/ Tel. & fax +225 563402  \nBaie du Cap, Mauritius \u2014 St. Martin/ Tel. +230 521-0028  \nGaboronne, Botswana \u2014 P.O. Box 201003/ Tel. +267 307768/ Fax: +267 301988/  \nE-mail: dkkoshal@infow.bw \nKampala, Uganda \u2014 9 Dewington Rd. (mail: P.O. Box 1647), Kampala/ Tel. +256 7564-2741 \nKisumu, Kenya \u2014 Cairo Rd., P.O. Box 9202/ Tel. +254 (035) 40983/ Fax: +254 (035) 43827 \n\u25c6 Lome, Togo \u2014 Sis Face Place Bonke, Cote Blue Night, Tokoin Hospital, 01 BP 3105/ Tel. + \n228 2217477 or 9028793/ E-mail: varaha.bts@pamho.net  \nMarondera, Zimbabwe \u2014 6 Pine Street (mail: P.O. Box 339)/ Tel. +263 (028) 887-7801 \nMombasa, Kenya \u2014 Hare Krishna House, Sauti Ya Kenya and Kisumu Rds.  \n(mail: P.O. Box 82224)/ Tel. +254 (011) 312248 \nNairobi, Kenya \u2014 Muhuroni Close, off West Nagara Rd. (mail: P.O. Box 28946)/  \n Tel. +254 (0203) 744365/ Fa x: +254 (0203) 740957/ E- mail: iskcon_nairobi@yahoo.com \n\u25c6 Phoenix, Mauritius \u2014 Hare Krishna Land, Pont Fer (mail: P.  O. Box 108, Quartre Bornes)/  \nTel. +230 696-5804/ Fax: +230 696- 8576/ E-mail: iskcon.hkl@intnet.mu"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: d22aa882-2b1a-4ee6-93c4-fcd6512a9780
encoding: FLOAT32
metadata:
{"chroma:document": "Rose Belle, Mauritius \u2014 Shivala Lane/ Tel. +230 627-5030 \nRURAL COMMUNITIES \nMauritius (ISKCON Vedic Farm) \u2014 Hare Krishna Rd., Vrindaban/ Tel. +230 418-3185  \nor 418-3955/ Fax: +230 418-6470 \nUganda (Hare Krishna Farm) \u2014  Seeta Town, Kampala   \n  \nLATIN AMERICA  \nARGENTINA  \nBuenos Aires \u2014  Centro Bhaktivedanta, Andonaegui 2054, Villa Urquiza, CP 1431/  \n Tel. +54 (01) 523-4232/ Fax: +54 (01) 523-8085/ E-mail: i skcon-ba@gopalnet.com \n Rosario \u2014  Paraguay 556 (2000)/ Tel. +54 (041) 252630 or 264243/ Fax: +54 (041) 490838 \n San Miguel \u2014  Muqoz 1745, entre Concejal Tribulato y Espaqa, (1663), Pcia. Buenos Aires/  \n Tel. +54 (011) 4664-6631 or 4667-0483/ E-mail: bhaktiyoga@sinectis.com.ar \n RURAL COMMUNITY  \n Bhaktilata Puri \u2014  Ciudad de la Paz 3554 (1429) Capital Federal/ Tel. & fax: +54 (01) 523-\n8085  \nRESTAURANTS  \n Buenos Aires \u2014  Jagannath Prasadam, Triunvirato 4266 (1431)/ Tel. +54 (01) 521-3396 \n Buenos Aires \u2014  Restaurante Tulasi, Marcelo T. de Alvear 628, Local 30 \n BOLIVIA  \n Cochabamba \u2014  Av. Heroinas E-435 Apt. 3 (mail: P. O. Box 2070)/ Tel. & fax: +591 (042) \n54346 \n\u25c6 Santa Cruz \u2014  Calle 27 de Mayo No. 99 esq. Justo Bazan/ Tel. & fax: +591 (03) 345189 \nRURAL COMMUNITY  \nBolivia \u2014  (contact ISKCON Cochabamba)  \nADDITIONAL RESTAURANTS  \nCochabamba \u2014 Restaurant Gopal, calle Espa\u00f1a N-250 (G aleria Olimpia)/ Tel. +591 (042) \n34082 \nCochabamba \u2014  Restaurant Govinda, calle Mexico #E0303/ Tel. +591 (042) 22568 \nCochabamba \u2014  Restaurant Tulasi, Av. Heroinas E-262 \nOruro \u2014 Restaurant Govinda, Calle 6 de Octubre No. 6071 \nSanta Cruz \u2014 Snack Govinda, Calle Bol ivar esq. Av. Argomosa (primer anillo)/ Tel. +591 (03)  \n345189 \nSucre \u2014 Restaurant Sat Sanga, Calle Tarapac\u00e1 No. 161/ Tel. +591 (64) 22547   \nBRAZIL  \nBelo Horizonte, MG \u2014  Rua Ametista, 212, Prado, 30410-420/ Tel. +55 (31) 3337-7645 \n\u25c6 Curitiba, PR \u2014  Rua Panam\u00e1, Bairro Bacacheri, Curitiba 82510-170/ Tel. +55 (41) 3015-\n5106/  \nE-mail: iskconctba@yahoo.com.br \n\u25c6 Porto Alegre, RS \u2014  Rua Jose Bonifacio, 605, Bom Fim, 90040-130/ Tel. +55 (51) 3332-\n1704/  \nE-mail: iskconportoalegre@midiadeva.net\n\u25c6 Recife, PE \u2014  Rua Bernardo Guimaraes, 114, Boa Vista, 50050-440/ Tel. +55 (32) 214-\n2021/  \nE-mail: nitaygouranga@ig.com.br\nRio de Janeiro, RJ \u2014  Rua Vilhena de Morais, 309, Barra da Tijuca, 22793-140/"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 2b899f37-0541-49ad-91a1-0b7a166d13ea
encoding: FLOAT32
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{"chroma:document": "Tel. +55 (21) 2491-1887/ E-mail: s ergio.carvalho@pobox.com\nSalvador, BA \u2014 Rua Alvaro Adorno, 17, Brotas, 40255-460/ E-mail: \nsalvador@iskconbahia.com.br\nSao Paulo, SP \u2014  Rua do Paraiso, 694, Paraiso, 04103-000/ Tel. +55 (11) 3263-0975/  \nE-mail: comunicacaomandir@grupos.com.br\nSuzano, SP \u2014  Rua XV, 585, Jardim Gardenia, 08696-550/ Tel. +55 (11) 4752-2553/  \nE-mail: info@suzanomandir.com.br \nRURAL COMMUNITIES  \nCaruaru, PE (Nova Vrajadhama) \u2014  Serra dos Cavalos, Distrito de Murici,  \nP. O. Box 283, 55000-000/ E- mail: yagnivi@yahoo.com.br \nParati, RJ (Goura Vrindavana) \u2014  P.O. Box 74.862, 23970-000/ Tel. +55 (24) 3371-7364/  \nE-mail: goura@paratyweb.com.br \n\u25c6 Pindamonhangaba, SP (Nova Gokula) \u2014  Ribeirao Grande, P.O. Box 1009, 12400-990/  \nTel. +55 (12) 3645-8238/ E-mail: giriraj@ig.com.br \nTeresopolis, RJ (Vrajabhumi) \u2014  Prata dos Aredes, P. O. Box 92430, 25953-970/ \nTel. +55 (21) 2644-7213/ E-mail: lrvraja@uol.com.br \nADDITIONAL RESTAURANTS \nCampina Grande, PB \u2014  Govinda, Rua Teodosio de Oliveira Ledo, 144, Centro, 58101-440/  \nTel. +55 (83) 342-0239/ E-mail: mahanm12000@yahoo.com.br \nCuritiba, PR \u2014 ISKCON Restaurant, R. Paula Gomes, 12 3, Proximo Shoppi ng Muller, Curitiba \n80510- 070/ Tel. +55 (41) 3024-5225 \nSao Paulo, SP \u2014  Gopala Prasada, Rua Antonio Carlos, 413, 01309-011/ Tel. +55 (11) 3283- \n3867/ E-mail: gopalaprasada@bol.com.br \nMEXICO  \n\u25c6 Guadalajara \u2014 Pedro Moreno No. 1791, Sector Juarez, Jalisco, 261278/ Tel. +52 (33) 616-\n4481 \nMexico City \u2014 Tiburcio Montiel 45, Colonia San Miguel, Chapultepec D.F., 11850/  \n Tel. +52 (55) 273-1953/ Fax: +52 (55) 272-5944 \nMonterrey  \u2014 Juan Ignacio Ram\u00f3n 841, Col. Barrio Antiguo, entre Dr. Coss y Diego de \nMontemayor, Zona Centro, Nuevo Le\u00f3n, 64000/ Tel. +52 (88) 8340 5950 \nMonterrey \u2014  Playa Revolcadero 3329, Col. Primavera, c.p. 64830/ Tel. +52 (81) 83871883/  \nE-mail: ambujaksa.gps@pamho.net \nSaltillo \u2014 Blvd. Saltillo No. 520, Col. Buenos Ai res/ Tel. +52 (84) 178752/ E-mail: \nramayana@todito.com \nTulancingo \u2014 Apartado 252, Hildago/ Tel. +52 (775) 34072 \nRURAL COMMUNITIES  \nGuadalajara \u2014 (contact ISKCON Guadalajara) \nVeracruz \u2014  Mail: Jesus Garcia 33, Col. Fe rrocarril, Cerro Azul/ E-mail: \nlibbhkti@mail.internet.com.mx \nADDITIONAL RESTAURANT  \nVeracruz \u2014 Restaurante Radhe, Sur 5 No. 50, Orizaba, Ver./ Tel. +52 (2717) 14825 \nPERU  \nLima \u2014 Pasaje Solea 101, Santa Maria-Chosica/ Tel. +51 (511) 360 3381"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 83f11648-ac4f-4450-839b-72085fc81e70
encoding: FLOAT32
metadata:
{"chroma:document": "\u25c6 Lima \u2014 Schell 634 Mira\ufb02 ores/ Tel. +51 (014) 444-2871 \n\u25c6 Lima \u2014 Av. Garcilaso de la Vega 1670/ Tel. +51 (014) 433-2589 \nRURAL COMMUNITY \n Correo De Bella Vista \u2014  DPTO De San Martin \n ADDITIONAL RESTAURANT \n Cuzco \u2014  Espaderos 128 \n OTHER COUNTRIES \n Asunci\u00f3n, Paraguay \u2014  Centro Bhaktivedanta, Mariano R. Alonso 925/ Tel. +595 (021) 480-\n266/ Fax: +595 (021) 490-449 \nCali, Colombia \u2014  Avenida 2 EN, #24N-39/ Tel. +57 (023) 68-88-53 \n Caracas, Venezuela \u2014  Av. Los Proceres (con Calle Marquez del Toro), San Bernardino, \nCaracas, Venezuela/ Tel. +58 (212) 550-1818 \n Chinandega, Nicaragua \u2014  Edi\ufb01cio Hare Krsna No. 108, Del Banco Nacional 10 mts. abajo/  \n Tel. +505 (341) 2359   \nEssequibo Coast, Guyana \u2014  New Navadvipa Dham, Mainstay, Essequibo Coast/ Tel. +592 \n771-4894  \nGuatemala, Guatemala \u2014  Calzada Roosevelt 4-47 tercer nivel, Zona 11  \n Guayaquil, Ecuador \u2014  6 de Marzo 226 and V. M. Rendon/ Tel. +593 (04) 308412 or 309420/  \n Fax: +564 302108/ E-mail: gurumani@gu.pro.ec  \nPanama, Republic of Panama \u2014  Via las Cumbres, entrada Villa Zaita, casa #10, frente a \nINPSA, (mail: P.O. Box 6-1776, El Dorado)/ Tel. +507 231-6561/ E-mail: \niskconpanama@hotmail.com \n Paramaribo, Suriname \u2014  Kwattaweg #459 (mail: P.O. Box 713)/ Tel. +597 435051/  \n E-mail: iskconsur@hotmail.com \n Pereira, Colombia \u2014  Carrera 5a, No.19-36 \n San Salvador, El Salvador \u2014  Cuidad Merliot (mail: Apartado Postal 1506)/ Tel. +503 78-0799 \n Santiago, Chile \u2014  Carrera 330/ Tel. +56 (02) 698-8044/ E-mail: \nadikesavadasa@yahoo.com.ar  \nSanto Domingo, Dominican Republic \u2014  Calle San Francisco de Asis No. 73, Ensanche \nOzama/   Tel. +809 597-5078/ E-mail: svats1949@hotmail.com \n \nTegucipalpa, Honduras \u2014  (mail: Apartado Postal 30305)/ Tel. +504 32-3172/ Fax. +504 34-\n780 \n Trinidad and Tobago, West Indies \u2014  Eastern Main Rd., Garden Village, Arouca (mail: B. \nNarine, Rice Mill Rd., Garden Village, Arouca)/ Tel. +1 (868) 646-1062  \nTrinidad and Tobago, West Indies \u2014  4 Orion Drive, Debe/ Tel. +1 (809) 647-3165/  \n Fax: +1 (868) 647-6809/ E-mail: iskcondebe@yahoo.com  \nTrinidad and Tobago, West Indies \u2014  Edinburgh Road, Longdenville, Chaguanas/ \n Tel. +1 (868) 665-2249/ E-mail: agni.sdg@pamho.net West Coast Demerara, Guyana \u2014  Sri \nGaura Nitai Ashirvad Mandir, Lot \u201cB,\u201d Nauville Flanders   (Crane Old Road), West Coast Demerara/ Tel. +592 254 0494/  \n E-mail: iskcon.guyana@yahoo.com \n \nWest Coast Demerara, Guyana \u2014  New Godruma, 24 Uitvlugt Front, West Coast Demerara \n Williamsburg, Guyana \u2014  New Kulinagram, Block 6, Williamsburg, Corentyne, Berbice/  \n Tel. +592 333-3563/ E-mail: prabhoh@yahoo.com \n RURAL COMMUNITIES"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 1e1eebe7-bd50-461c-a8c4-2e1c98084863
encoding: FLOAT32
metadata:
{"chroma:document": "Colombia (Nueva Mathura) \u2014 Cruzero del Guali, Municipio de Caloto, Valle del Cauca/  \n Tel. +57 (023) 612688 \n Costa Rica (Nueva Goloka Vrindavana) \u2014  Carretera Cartago-Paraiso, de la iglesia cristiana \nRios de Agua Viva, 75 metros al oeste y 300 metr os al sudeste, Cartago (mail: Apartado 166, \n1002, San Jose)/ Tel. +506 551-09 90/ E-mail: prthvipavana@yahoo.com \n Ecuador (Giridhari Desa) \u2014  Chordeleg km 5, Via Sig-sig, Cuenca/ Tel. +593 7 2887599  \n or 2830462/ E-mail: jervesmr@etapa.com.ec  \nEcuador (Nueva Mayapur) \u2014 Ayampe (near Guayaquil) \n El Salvador \u2014 Carretera a Santa Ana, Km. 34, Canton Los Indios, Zapotitan, Dpto. de La \nLibertad  \nTrinidad (New Madhuvan) \u2014  Sri Jagannatha Mandir, mm #13 Cumuto Main Road, Coryal/  \n Tel. +1 (868) 745-0294"}


# collections

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2 13 Transmigration of Soul Transmigration देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा| तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति || 2.13 ||  Just as childhood, youth, and old age are natural stages for a living being in their current body, so too is the attainment of a new body. Therefore, a wise person is not deceived.


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2 14 Impermanance of pleasure and pain Transience मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः| आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || 2.14 ||  The sensations of cold and heat, pleasure and pain, are a result of the interaction between our sense organs and external objects. However, these experiences are impermanent and will come to an end. Oh, descendant of Bharata, accept them without attachment.


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2 22 Transmigration of Soul Transmigration वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि| तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही || 2.22 ||  Just as a person discards old and tattered clothes and replaces them with new ones, similarly, after leaving behind an old and worn-out body, the embodied soul associates with a new body.


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2 25 Characteristics of Soul Soul अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते| तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि || 2.25 ||  It is said that "This" is imperceptible, unimaginable, and immutable. Thus, having understood "This" in this way, one should not experience sorrow.


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2 27 Cycle of Birth and Death Transmigration जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च| तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || 2.27 ||  The demise of every being born into this world is inescapable, and rebirth after death is equally predetermined. Thus, there is no need to lament over an unavoidable truth.


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2 48 Equanimity Equanimity योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय| सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते || 2.48 ||   O Dhananjaya (Arjuna), by immersing yourself in Yoga, perform your actions with equanimity, relinquishing attachment and remaining steady in success and failure. This state of equanimity is known as Yoga.


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2 55 Equanimity Equanimity प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्| आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते || 2.55 ||   The Lord said- Partha, when an individual completely gives up all desires that have entered the mind and finds contentment solely in the Self, through the Self, that person is known as one with unwavering wisdom.


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2 56 Equanimity Equanimity दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः| वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते || 2.56 ||   The person who remains steadfast in the face of misery, is uninterested in worldly pleasures, and is free from attachment, fear, and anger is known as a wise sage with unwavering wisdom.


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2 58 Sense Control Self-restraint यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः| इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 2.58 ||   When an individual completely disengages from their senses from the objects of the senses, like a tortoise that disengages its limbs into its shell, their wisdom becomes firmly rooted.


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2 61 Sense control Self-restraint तानि सर्वाणि संयम्य युक्त आसीत मत्परः| वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || 2.61 ||   By controlling all of the senses, one should remain focused on Me as the absolute. The wisdom of an individual whose senses are under check becomes unwavering.


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2 62 Detachment Detachment ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते| सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते || 2.62 ||   When an individual constantly thinks on objects, attachment to those objects arises. From this attachment, desire grows and from desire, anger arises.


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2 63 Anger, Delusion Agitation क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः| स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 2.63 ||   Anger leads to delusion, which in turn results in the loss of memory. The loss of memory causes the loss of one's discriminative abilities, and without proper discrimination, one's downfall is certain.


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2 64 Equanimity, Sense control Equanimity रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्| आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 2.64 ||   The self-controlled person achieves tranquility by perceiving objects with senses that are free from attraction and repulsion, and are under his own control.


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2 71 Peace Peace विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः| निर्ममो निरहंकारः स शांतिमधिगच्छति || 2.71 ||   The individual who rejects all desires and moves without any attachment or sense of ownership, and without any arrogance, attains true inner peace.


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3 8 Importance of performing duty Duty नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः| शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः || 3.8 ||   Perform one's essential duties, because action is superior to inaction. Even the sustenance of one's body is impossible through inaction.


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3 19 Detachment Detachment तस्मादसक्तः सततं कार्यं कर्म समाचर| असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः || 3.19 ||   Therefore, it is important to be detached and consistently fulfill one's obligatory duty, because by doing so without attachment, one can attain the Highest state.


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3 37 Cause of Sin, Rajas, Anger Gunas काम एष क्रोध एष रजोगुणसमुद्भवः| महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् || 3.37 ||   Recognize desire and anger, which arise from the quality of rajas, as great destroyers and great sins. They should be considered as the enemy within.


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3 38 Ignorance Ignorance धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च| यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् || 3.38 ||   Just as fire is covered by smoke, a mirror is obscured by dirt, and a foetus is enclosed in the womb, similarly the true nature of the self is covered by that.


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3 39 Ignorance Ignorance आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा| कामरूपेण कौन्तेय दुष्पूरेणानलेन च || 3.39 ||   Desire, O son of Kunti, is an unquenchable fire that constantly obstructs the wise from attaining knowledge.


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4 6 God's Incarnation (Avatar) Incarnation अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्| प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया || 4.6 ||   Even though I am naturally birthless and imperishable, as the Lord of all beings, by controlling My Prakriti, I manifest Myself through My own Maya.


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4 7 God's Incarnation (Avatar) Incarnation यदा यदा हि धर्मस्य ग्लानिर्भवति भारत| अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम् || 4.7 ||   Whenever there is a decline in virtue and an increase in vice, I reveal Myself, O descendant of the Bharata dynasty.


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4 8 God's Incarnation (Avatar) Incarnation परित्राणाय साधूनां विनाशाय च दुष्कृताम्| धर्मसंस्थापनार्थाय संभवामि युगे युगे || 4.8 ||   In order to safeguard the righteous, vanquish the wicked, and establish righteousness, I appear in every era.


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4 36 Salvation for sinners Salvation अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः| सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि || 4.36 ||  Even if you are considered the greatest sinner among all sinners, you can still overcome all wickedness solely through the raft of Knowledge.


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4 39 Faith and Peace Peace श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः| ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 4.39 ||   One who possesses faith, is diligent, and exercises self-control can attain Knowledge, and with the attainment of Knowledge, one can soon reach the state of supreme Peace.


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5 2 Superiority of Karma Yoga Karma संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ| तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते || 5.2 ||   Both renunciation of actions and Karma-yoga can lead to Liberation, but Karma-yoga surpasses renunciation of actions.


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5 12 Faith and Peace Peace युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्| अयुक्तः कामकारेण फले सक्तो निबध्यते || 5.12 ||   By firmly placing one's faith and becoming determined to relinquish the fruits of one's labor, one can attain the Peace that arises from steadfastness. However, a person who lacks resolute faith and is driven by desire to attain the results of their actions becomes bound.


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5 21 Equanimity Equanimity बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्| स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते || 5.21 ||   By detaching oneself from external objects, one can experience the bliss that exists within the Self. By focusing the mind on meditation of Brahman, one can attain the eternal Bliss that never fades away.


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5 22 Cause of Sorrow Sorrow ये हि संस्पर्शजा भोगा दुःखयोनय एव ते| आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः || 5.22 ||   As pleasures derived from contact with external objects are fleeting and ultimately result in sorrow, a wise individual, O son of Kunti, does not take pleasure in them.


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5 23 Definition of Yogi Yogi शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्| कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः || 5.23 ||   A person who is able to resist the urges of desire and anger even while still in their physical body is a true yogi, and such a person experiences true happiness.


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5 26 Salvation Salvation कामक्रोधवियुक्तानां यतीनां यतचेतसाम्| अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् || 5.26 ||   For ascetics who have achieved self-control, conquered desire and anger, and attained realization of the Self, the state of absolute freedom or salvation is present in all directions.


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6 11 Physical Preparation for Meditation Meditation शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः| नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् || 6.11 ||  To ensure a suitable seat for meditation, one should firmly establish in a clean location that is neither too high nor too low. The seat can be made of cloth, skin, and kusa-grass, arranged in succession from bottom to top.


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6 13 Meditation Posture Meditation समं कायशिरोग्रीवं धारयन्नचलं स्थिरः| संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् || 6.13 ||  To maintain a steady posture and gaze during meditation, one should keep the body, head, and neck upright and motionless, fix their gaze at the tip of their nose, and avoid looking around.


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6 14 Mental Preparation for Meditation Meditation प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः| मनः संयम्य मच्चित्तो युक्त आसीत मत्परः || 6.14 ||  In order to control the mind through concentration and ultimately attain the supreme Goal of being united with Me, one must remain seated with a calm and peaceful mind, free from fear, and committed to celibacy.


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6 15 Reward of Meditation Meditation युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः| शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति || 6.15 ||  By constantly concentrating the mind in this manner, the yogi who has attained control over their thoughts can attain the ultimate state of Peace that leads to Liberation, and this state of Peace resides within Me.


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6 16 Importance of Moderation Moderation नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः| न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन || 6.16 ||  O Arjuna, please be aware that yoga is not suitable for those who eat excessively or abstain from food altogether, nor is it meant for individuals who tend to oversleep or remain awake for prolonged periods.


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6 17 Importance of Moderation Moderation युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु| युक्तस्वप्नावबोधस्य योगो भवति दुःखहा || 6.17 ||  For those who regulate their eating and movements, maintain moderate effort in their work, and practice temperance in sleep and wakefulness, yoga can serve as a means of dispelling sorrow.


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6 19 Attributes of Meditative Mind Meditation यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता| योगिनो यतचित्तस्य युञ्जतो योगमात्मनः || 6.19 ||  A yogi who has achieved control over their mind and is focused on the Self can be likened to a lamp that remains steady without flickering when placed in a windless area.


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6 22 Equanimity Equanimity यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः| यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते || 6.22 ||  Acquiring something that one considers to be unparalleled and being firmly established in it, such that even profound sadness does not disturb one.


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6 26 Mental Preparation for Meditation Meditation यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्| ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् || 6.26 ||  The yogi ought to control their mind by preventing it from being distracted by any causes that lead to its restlessness and instability, thereby subjecting it to the authority of the Self.


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7 4 Physical Nature (Prakriti) Prakriti भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च| अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा || 7.4 ||  My Prakrti is divided into eight parts: earth, water, fire, air, space, mind, intellect, and ego.


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7 14 Surrender Surrender दैवी ह्येषा गुणमयी मम माया दुरत्यया| मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते || 7.14 ||  My Maya, which is made up of the gunas, is challenging to overcome. As a result, only those who seek refuge in Me exclusively are able to transcend this Maya.


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8 13 Om Om ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्| यः प्रयाति त्यजन्देहं स याति परमां गतिम् || 8.13 ||  The individual who exits their physical body while chanting the single syllable "Om," which represents Brahman, and focusing their thoughts on me, will achieve the ultimate objective.


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8 28 Salvation Salvation वेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम्| अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् || 8.28 ||  Once the yogi acquires this knowledge, s/he surpasses all the outcomes of virtuous actions described in the Vedas, such as sacrifices, penances, and charitable acts, and attains the original and ultimate supreme state.


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9 3 Cycle of Birth and Death Transmigration अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप| अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि || 9.3 ||  Those who ignore the teachings of Dharma, which is the knowledge of the Self, will continue to wander aimlessly on the cycle of reincarnation, which is filled with death, without ever reaching me.


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9 26 God's Function God पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति| तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः || 9.26 ||  I accept any gift, whether it is a leaf, a flower, a fruit, or water, that is offered to me with pure-hearted devotion.


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9 27 Devotion Devotion यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्| यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् || 9.27 ||  Whatever actions you perform, whatever you eat, whatever offerings you make, whatever you give, and whatever austerities you undertake, do them as an offering to Me, O son of Kunti.


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9 34 Devotion Devotion मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु| मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः || 9.34 ||  If you focus your mind on Me, remain dedicated to Me, offer sacrifices to Me, and show reverence to Me, while keeping Me as the ultimate aim, you will undoubtedly reach Me, who is the Self.


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12 8 Surrender Surrender मय्येव मन आधत्स्व मयि बुद्धिं निवेशय| निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः || 12.8 ||  Direct your thoughts solely towards Me and let your intellect find solace in Me. Without a doubt, you will reside exclusively in My presence in the future.


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12 13 Equanimity Equanimity अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च| निर्ममो निरहङ्कारः समदुःखसुखः क्षमी || 12.13 ||  A person who does not harbor hatred towards any living being, is amicable and empathetic, relinquishes the notions of possession and selfishness, remains equanimous in both joy and sorrow, and is forgiving.


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12 14 Devotion Devotion सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः| मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः || 12.14 ||  One who remains constantly satisfied, practices yoga, exhibits self-discipline, holds unwavering faith, and directs their thoughts and intellect towards me is a cherished devotee in my eyes.


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12 16 Devotion Devotion अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः| सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः || 12.16 ||  The one who is without desires, pure, skillful, unbiased, fearless, and has given up all actions - this kind of devotee is beloved to Me.


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14 6 Characteristics of Sattva Gunas तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्| सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ || 14.6 ||  Sattva, which is pure and harmless, serves as an illuminating force. It binds one through attachment to happiness and attachment to knowledge.


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14 8 Characteristics of Tamas Gunas तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्| प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत || 14.8 ||  Ignorance gives rise to tamas, which deceives all living beings. This binding force arises from inadvertence, laziness, and sleep. O descendant of the Bharata clan, keep this in mind.


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14 17 Characteristics of Gunas Gunas सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च| प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || 14.17 ||  Knowledge arises from sattva, while avarice arises from rajas. Inadvertence, delusion, and ignorance are all born from tamas.


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14 25 Equanimity Equanimity मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः| सर्वारम्भपरित्यागी गुणातीतः स उच्यते || 14.25 ||  The one who maintains the same character regardless of whether they are being praised or criticized, and who is equally compassionate towards both friends and enemies, while also relinquishing all selfish pursuits, is considered to have transcended the limitations of human nature.


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15 15 God's Nature God सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च| वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् || 15.15 ||  I reside in the hearts of everyone, and from me come memory, knowledge, and forgetfulness. All the Vedas aim to understand me, and I am both the creator of Vedanta and the one who comprehends the Vedas.


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16 3 Equanimity Equanimity तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता| भवन्ति सम्पदं दैवीमभिजातस्य भारत || 16.3 ||  O scion of the Bharata dynasty, one who is destined to have a divine nature possesses qualities such as vigor, forgiveness, fortitude, purity, freedom from malice, and absence of haughtiness.


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16 4 Demoniacal State Hell दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च| अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् || 16.4 ||  One who is fated to have a demonic nature exhibits characteristics such as religious hypocrisy, arrogance, conceit, anger, impoliteness, and ignorance, O Prtha's son.


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16 16 Hell Hell अनेकचित्तविभ्रान्ता मोहजालसमावृताः| प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ || 16.16 ||  They fall into a dreadful hell as they become absorbed in the pleasure of desirable objects, entangled in the net of delusion, and overwhelmed by delusion.


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16 19 Hell Hell तानहं द्विषतः क्रूरान्संसारेषु नराधमान्| क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु || 16.19 ||  I banish the most wicked individuals, who are filled with hate, cruelty, and evil, to the infernal realms, where they belong among demonic beings.


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16 21 Hell Hell त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः| कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् || 16.21 ||  The door to hell, which can ruin one's soul, manifests in three forms - desire, rage, and avarice. As such, it's important to renounce these three.


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17 8 Sattvik Food Gunas आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः| रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः || 17.8 ||  A person who has sattva, or purity of mind, values foods that enhance vitality, mental clarity, physical strength, well-being, happiness, and pleasure. Such foods are typically rich, juicy, substantial, and enjoyable.


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17 14 Austerity of body Austerity देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्| ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते || 17.14 ||  Bodily austerity is said to involve the worship of gods, twice-borns, venerable persons, and the wise, as well as the practice of purity, straightforwardness, celibacy, and non-injury.


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17 15 Austerity of speech Austerity अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्| स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 17.15 ||  Austerity of speech is defined as the act of speaking in a manner that is not hurtful, but rather truthful, pleasant, and beneficial, and also includes the study of sacred texts.


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17 16 Austerity of mind Austerity मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः| भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 17.16 ||  The practice of mental austerity is characterized by tranquility of the mind, gentleness, reticence, withdrawing the mind, and purity of heart.


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17 23 Om Om तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः| ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा || 17.23 ||  The phrase "Om Tat Sat" has been recognized as the threefold designation of Brahman, which served as the basis for the creation of the Brahmanas, Vedas, and rituals in the past.


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17 24 Om Om तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः| प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् || 17.24 ||  Hence, individuals who study and teach the Vedas commence their acts of sacrifice, charity, and austerity as per the prescribed injunctions only after chanting the syllable Om.


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18 23 Sattvik Action Gunas नियतं सङ्गरहितमरागद्वेषतः कृतम्| अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते || 18.23 ||  When someone performs daily obligatory actions out of duty and without any personal preferences or desire for rewards, it is considered to be a result of the quality of sattva.


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18 26 Sattvik Person Gunas मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः| सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते || 18.26 ||  A person who is devoid of attachment, not self-centered, possesses strength and persistence, and remains unaffected by triumphs and setbacks is considered to have sattva.


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18 32 Tamasic Intellect Gunas अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता| सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी || 18.32 ||  O Partha, the intellect that arises from tamas is shrouded in darkness, leading it to view vice as virtue and perceive things in a manner that contradicts their true nature.


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18 37 Sattva Gunas यत्तदग्रे विषमिव परिणामेऽमृतोपमम्| तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् || 18.37 ||  The joy that originates from the purity of one's intellect is called born of sattva. Although it may seem poisonous initially, it ultimately becomes comparable to nectar.


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18 39 Tamas Gunas यदग्रे चानुबन्धे च सुखं मोहनमात्मनः| निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् || 18.39 ||  It is claimed that happiness originating from tamas, whether at the outset or later, is illusory and stems from being drowsy, indolent, and inattentive.


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18 48 Importance of Performing Duty Duty सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्| सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः || 18.48 ||  O son of Kunti, it is imperative that one does not abandon their inherent duty, even if it is flawed. Every endeavor is bound to have challenges, just as fire is accompanied by smoke.


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18 57 Surrender Surrender चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः| बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव || 18.57 ||  By focusing your intellect and fully surrendering all actions to Me, accept Me as the ultimate authority and maintain a constant awareness of Me in your mind.


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18 58 Surrender Surrender मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि| अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि || 18.58 ||  By keeping your mind focused on Me, you will overcome all challenges with the help of My grace. However, if you refuse to listen due to your own arrogance, you will perish.


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1 1 धृतराष्ट्र धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः| मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय  || 1.1 ||  Dhṛtarāṣṭra said: “O Sanjaya, what did my people and the Pāṇḍavas do, gathered together on the holy field of Kurukshetra, eager for battle?” Dhṛtarāṣṭra said: O Sanjaya, what did my sons and the sons of Pandu do when they assembled on the sacred field of Kurukshetra, eager for battle? 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?" Dhritarashtra said, "O Sanjaya, what did my sons and the sons of Pandu do in the Kurukshetra, the field of righteousness, where the entire warring class had assembled?" The King Dhritarashtra asked, "O Sanjaya! What happened on the sacred battlefield of Kurukshetra when my people and the Pandavas gathered?"


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1 2 सञ्जय दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा| आचार्यमुपसङ्गम्य राजा वचनमब्रवीत्  || 1.2 ||  Sanjaya said: King Duryodhana, upon seeing the Pandava army in battle array, approached his teacher Drona and said these words. Sanjaya said: But then, seeing the army of the Pandavas in battle array, King Duryodhana approached the teacher, Drona, and spoke. Sanjaya said: Having seen the army of the Pandavas drawn up in battle array, King Duryodhana approached his teacher, Drona, and spoke these words. Sanjaya said: Seeing the army of the sons of Pandu marshaled in military array, the prince Duryodhana approached the teacher Drona and spoke these words at that time: Sanjaya replied: "When Prince Duryodhana saw the Pandavas' army paraded, he approached his preceptor Guru Drona and spoke these words:


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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 Pandavas, arrayed by the son of Drupada, your intelligent disciple. O teacher, behold this vast army of the sons of Pandu, arrayed for battle by the intelligent disciple of Drupada. Behold, O Teacher! This mighty army of the sons of Pandu, arrayed by the son of Drupada, thy wise disciple. O teacher! Behold this mighty army of the sons of Pandu, marshaled in a military array by Drupada's son, your intelligent pupil. Revered Father! Behold this mighty host of the Pandavas, paraded by the son of King Drupada, your wise disciple.


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1 4 सञ्जय अत्र शूरा महेष्वासा भीमार्जुनसमा युधि| युयुधानो विराटश्च द्रुपदश्च महारथः  || 1.4 ||  There (in that army) are heroes, great bowmen, such as Bhima and Arjuna; Yuyudhana, Virata, and Drupada, a mighty warrior; Here are the heroes wielding great bows, who in battle are peers of Bhima and Arjuna: Yuyudhana (Satyaki) and Virata, and the maharatha (great chariot-rider) Drupada; Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana (Satyaki), Virata, and Drupada—all mighty warriors. Here are the heroes and mighty archers, comparable in war to Bhima and Arjuna: Yuyudhana, the king of the Virata country, and Drupada, the mighty warrior. In it are heroes and great bowmen; the equals in battle of Arjuna, Bheema, Yuyudhana, Virata, and Drupada—all great soldiers.


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1 5 सञ्जय धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्| पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः  || 1.5 ||  Dhrstaketu, Cekitana, the valiant king of Kasi, Purujit, Kuntibhoja, and Saibya, the best among men; Dhrstaketu, Cekitana, and the valiant king of Kasi (Varanasi); Purujit, Kuntibhoja, and Saibya, the choicest of men; Dhrishtaketu, Chekitana, the valiant king of Kasi, Purujit, Kuntibhoja, and Saibya—the best of men. Dhrstaketu, Cekitana, the valorous king of Kasi, Kuntibhoja, the conqueror of many, and the Sibi king, the best among men; Dhrishtaketu, Chekitan, the valiant king of Benares, Purujit, Kuntibhoja, and Shaibya—a master of many.


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1 6 सञ्जय युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्| सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः  ||  || 1.6 ||  Yudhamanyu, the valiant one, and Uttamaujas, the strong one; and also the son of Subhadra, as well as the sons of Draupadi, all mighty warriors. And the valiant Yudhamanyu, and the chivalrous Uttamaujas; the son of Subhadra (Abhimanyu) and the sons of Draupadi—all of them are, indeed, maharathas. 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)." And Yudhamanyu, the heroic, and Uttamaujas, the valiant, the son of Subhadra, and the sons of Draupadi—all of them are indeed mighty warriors. Yudhamanyu, Uttamouja, Soubhadra, and the sons of Droupadi—all famous men.


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1 7 सञ्जय अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम| नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते  || 1.7 ||  Know, O best of Brahmanas, those who are important on our side—those who are the commanders of my army. I shall name them to refresh your memory. But, O best among the Brahmanas, please be appraised of those who are foremost among us, the founders of my army. I speak of them to you by way of illustration. 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. O best among the twice-born! Please take note of the most distinguished amongst us, who are the generals of my army and who are accepted as leaders by the heroes in my mighty army; I shall name them to you. Further, take note of all those captains who have ranged themselves on our side, O best of Spiritual Guides! The leaders of my army. I will name them for you.


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1 8 सञ्जय भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः| अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च  || 1.8 ||  Yourself, Bhisma, Karna, the victorious Krpa, Asvatthama, Vikarna, and Jayadratha, the son of Somadatta; (They are): Your venerable self, Bhisma, Karna, and Krpa, who is ever victorious in battle; Asvatthama, Vikarna, Saumadatti, and Jayadratha. "Thou thyself, Bhishma, Karna, Kripa, the victorious in war, Asvatthama, Vikarna, and Bhurisrava, the son of Somadatta—all these are ready for battle." Your good self, Bhisma, Karna, Krpa, Salya, Jayadratha, Asvatthaman, Vikarna, and Somadatta's son, the valiant ones. You come first; then Bheeshma, Karna, Kripa, great warriors; Ashwaththama, Vikarna, and the son of Somadhatta;


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1 9 सञ्जय अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः| नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः  || 1.9 || And there are many other heroes who are determined to give up their lives for my sake. They are all experts in using manifold missiles and dexterous in battle. There are many heroes who have dedicated their lives to me, possessing various kinds of weapons and missiles, all of whom are skilled in battle. 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. And many other heroes, giving up their lives for my sake, fighting with various weapons, all highly skilled in different forms of warfare. And many others, all ready to die for My sake; all armed, all skilled in warfare.


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1 10 सञ्जय अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्| पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्  || 1.10 ||  Our force is inadequate, guarded by Bhisma, while their force is adequate, guarded by Bhima. Therefore, our army, under the complete protection of Bhisma and others, is limitless. But this army of the enemies, under the protection of Bhima and others, is limited. Our army, marshalled by Bhishma, is insufficient, whereas theirs, marshalled by Bhima, is sufficient. Thus, the army guarded by Bhima is unlimited for us, whereas the army guarded by Bhisma is sufficient for them, the Pandavas. Yet our army seems weaker, though commanded by Bhishma; their army seems stronger, though commanded by Bhima.


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1 11 सञ्जय अयनेषु च सर्वेषु यथाभागमवस्थिताः| भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि  || 1.11 ||  Therefore, all of you, taking your places firmly in your respective divisions, should guard Bhisma at all costs. However, venerable sirs, all of you without exception, while occupying all the positions in the different directions as allotted to you respectively, please protect Bhisma in particular. Therefore, do all of you, stationed in your respective positions in the several divisions of the army, protect Bhishma alone. Stationed firmly in all their respective paths, each one of them should guard Bhisma above all, without exception. Therefore, let the rank and file stand firm in their posts according to battalions, and all you generals around Bheeshma.


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1 12 सञ्जय तस्य संजनयन्हर्षं कुरुवृद्धः पितामहः| सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्  || 1.12 ||  Then the valiant grandsire Bhisma, the senior-most of the Kuru clan, roared like a lion and blew his conch with the intention of cheering up Duryodhana. The valiant grandfather, the eldest of the Kurus, loudly sounding a lion's roar, blew the conch to raise his (Duryodhana's) spirits. His glorious grandsire, the oldest of the Kauravas, roared like a lion to cheer Duryodhana and blew his conch. Generating joy in him, the powerful paternal grandfather (Bhisma), the senior-most among the Kurus, roared like a lion and blew his conchshell loudly. Then, to enliven his spirits, the brave Grandfather Bheeshma, the eldest of the Kuru clan, blew his conch, its sound resembling that of a lion's roar.


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1 13 सञ्जय ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः| सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्  || 1.13 ||  Then suddenly conchs, kettle drums, trumpets, tabors, and blow horns blared forth, and the sound was terrific. Just immediately afterward, conch shells, kettledrums, tabors, trumpets, and cow-horns blared forth, creating a tumultuous sound. Then, suddenly, conches, kettledrums, tabors, drums, and cow horns blared forth from the Kaurava side, and the sound was tremendous. Then, all of a sudden, the conch-shells, drums, tambourines, trumpets, and cow-horns sounded in unison; the sound was tumultuous. And immediately, all the conches, drums, trumpets, and horns blared forth in a tumultuous uproar.


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1 14 सञ्जय ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ| माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः  || 1.14 ||  Then Sri Krishna and Arjuna, stationed in their great chariot yoked with white horses, blew their divine conchs. Then Madhava (Krishna) and the son of Pandu (Arjuna), stationed in their magnificent chariot with white horses yoked to it, blew their divine conchs loudly. Then, Madhava (Krishna) and the son of Pandu (Arjuna), seated in the magnificent chariot yoked with white horses, blew divine conches. Then, mounted on a mighty chariot, yoked with white horses, Madhava (Krishna) and the son of Pandu (Arjuna) blew their heavenly conch shells. Then, seated in their spacious war chariot, yoked with white horses, Lord Shri Krishna and Arjuna sounded their divine conch shells.


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1 15 सञ्जय पाञ्चजन्यं हृषीकेशो देवदत्तं धनंजयः| पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः  || 1.15 ||  Sri Krishna blew his conch, Pancajanya, Arjuna his Devadatta, and Bhima of terrible deeds blew his great conch, Paundra. Hrsikesa (Krsna) blew the conch Pancajanya; Dhananjaya (Arjuna) blew the conch Devadatta; and Vrkodara (Bhima) of terrible deeds blew the great conch Paundra. Hrishikesha blew the Panchajanya, Arjuna blew the Devadatta, and Bhima, the wolf-bellied doer of terrible deeds, blew the great conch Paundra. Hrsikesa (Krsna) blew the Pancajanya; Dhananjaya (Arjuna) blew the Devadatta; and Bhima, of the terrible deeds, blew the mighty conchshell, Paundra. Lord Shri Krishna blew his Panchajanya, and Arjuna blew his Devadatta; brave Bheema blew his renowned shell, Poundra.


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1 16 सञ्जय अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः| नकुलः सहदेवश्च सुघोषमणिपुष्पकौ  || 1.16 ||  King Yudhisthira, the son of Kunti, blew his conch, Anantavijaya, and Nakula and Sahadeva blew their conchs, Sughosa and Manipuspaka. King Yudhisthira, son of Kunti, blew the Anantavijaya; Nakula and Sahadeva blew the Sughosa and the Manipuspaka, respectively. King Yudhishthira, the son of Kunti, blew the Anantavijaya; Nakula and Sahadeva blew the Sughosha and the Manipushpaka. Kunti's son, the king Yudhisthira, blew the Anantavijaya; Nakula and Sahadeva blew the Sughosa and Manipuspaka, respectively. The King Dharmaraja, the son of Kunti, blew the Anantavijaya, Nakula, and Sahadeva, the Sughosa and Manipushpaka, respectively.


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1 17 सञ्जय काश्यश्च परमेष्वासः शिखण्डी च महारथः| धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः  || 1.17 ||  And the King of Kasi, the supreme bowman, Sikandi the mighty warrior, Dhrstadyumna, and Virata; and Satyaki, the invincible; And the King of Kashi, wielding a great bow, and the great chariot-rider Sikhandin, Dhrstadyumna, Virata, and Satyaki the unconquered; The king of Kasi, an excellent archer, Sikhandi, the mighty car-warrior, Dhrishtadyumna, Virata, and Satyaki, the unconquered. And the king of Kasi, a great archer, and Sikhandin, a mighty warrior; Dhrstadyumna and the king of Virata, and the unconquered Satyaki; And the Maharaja of Benares, the great archer, Shikhandi, the great soldier, Dhrishtayumna, Virata, and Satyaki, the invincible one,


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1 18 सञ्जय द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते| सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक्  || 1.18 ||  Drupada and the sons of Draupadi, as well as the strong-armed son of Subhadra—all, O King, blew their respective conchs again and again. Drupada and the sons of Draupadi, as well as the mighty-armed son of Subhadra, all of them together, O king, blew their respective conchs. Drupada and the sons of Draupadi, O Lord of the Earth, and the son of Subhadra, the mighty-armed, blew their conches each separately. The Pancala king, a mighty archer, and Draupad's five sons, as well as the mighty-armed son of Subhadra, each blew their own conch-shells individually. And, O King! Drupada's sons, Droupadi's sons, and the great soldier Soubhadra blew their conches.


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1 19 सञ्जय स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्| नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्  || 1.19 ||  And that tumultuous uproar, reverberating through heaven and earth, rent the hearts of Dhrtarastra's sons. That tremendous sound pierced the hearts of the sons of Dhrtarastra as it reverberated through the sky and the earth. The tumultuous sound rent the hearts of Dhritarashtra's party, reverberating through both heaven and earth. Resonating in both the sky and the earth, the tumultuous sound shattered the hearts of Dhrtarastra's men. The tumult rent the hearts of the sons of Dhritarashtra, shaking heaven and earth with its echoing violence.


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1 20 सञ्जय अथ व्यवस्थितान् दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः| प्रवृत्ते शस्त्रसंपाते धनुरुद्यम्य पाण्डवः  || 1.20 ||  Then Arjuna, whose banner crest was Hanuman, on beholding the sons of Dhrtarastra arrayed, took up his bow, while missiles were beginning to fly. O King, thereafter, seeing Dhrtarastra's men standing in their positions, with all the weapons ready for action, the son of Pandu, Arjuna, who had the insignia of Hanuman on his chariot-flag, raised his bow and said the following to Hrsikesa. 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. O king! Then, observing Dhrtarastra's men arrayed when the armed clash had virtually begun, at that time, Pandu's son, the monkey-bannered one (Arjuna), raising his bow, spoke these sentences. Then, upon beholding the sons of Dhritarashtra, drawn up on the battlefield, ready to fight, Arjuna, whose flag bore the image of Hanuman,


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1 21 अर्जुन हृषीकेशं तदा वाक्यमिदमाह महीपते| सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत  || 1.21 ||  And he spoke, O Lord of the Earth, these words to Sri Krishna: Arjuna said, “Draw up my chariot, O Krishna, between the two armies. Arjuna said, "O Acyuta, please place my chariot between both the armies." 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." Arjuna said, O Acyuta! Please halt my chariot at a central place between the two armies, so that I may scrutinize these men who are standing with a desire to fight and with whom I have to engage in this great war-effort. Raising his bow, he spoke this to the Lord Shri Krishna: O Infallible Lord of the earth! Please draw up my chariot between the two armies.


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1 22 अर्जुन यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्| कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे  || 1.22 ||  So that I may have a good look at those who are standing, eager to fight, and know with whom I must fight in this enterprise of war. Until I survey those who stand intent on fighting and those who are about to engage in battle with me in this impending war. 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." I shall scrutinize those who are ready to fight, who have assembled here and are eager to achieve in the battle what is dear to the evil-minded son of Dhrtarastra. So that I may observe those who must fight on my side and those who must fight against me.


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1 23 अर्जुन योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः| धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः  || 1.23 ||  I wish to see those gathered here ready to fight in this battle in order to please the evil-minded son of Dhrtarashtra. These who have assembled here and want to accomplish in the war what is dear to the perverted son of Dhrtarastra, I find them to be intent on fighting. 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. Sanjaya said, "O descendant of Bharata (Dhrtarastra)! Thus instructed by Gudakesa (Arjuna), Hrsikesa halted the best chariot at a place in between the two armies, in front of Bhisma and Drona and all the rulers of the earth. He then said, 'O son of Prtha! Behold these Kurus, assembled.'" And gaze upon this array of soldiers, eager to please the sons of Dhritarashtra who are sinful.


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1 24 संजय एवमुक्तो हृषीकेशो गुडाकेशेन भारत| सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्  || 1.24 ||  Sanjaya said: Thus addressed by Arjuna, Sri Krishna drew up the best of chariots between the two armies, in full view of Bhisma, Drona, and all the other kings, O Dhrtarastra. He then said, "O Arjuna, behold these assembled Kauravas." Sanjaya said, "O scion of the line of Bharata, Hrishikesa, being told so by Gudakesa (Arjuna), placed the excellent chariot between the two armies, in front of Bhishma and Drona as well as all the rulers of the earth, and said, 'O Partha, behold these assembled Kurus!'" Sanjaya said, Thus addressed by Arjuna, Krishna stationed the best of chariots, O Dhritarashtra, in the midst of the two armies. Sanjaya said, "O descendant of Bharata (Dhrtarastra)! Thus instructed by Gudakesa (Arjuna), Hrsikesa halted the best chariot at a place in between the two armies, in front of Bhisma and Drona and all the rulers of the earth. He then said, 'O son of Prtha! Behold these Kurus, assembled." Sanjaya said: "Having listened to Arjuna's request, Lord Shri Krishna drew up His bright chariot in the midst between the two armies.


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1 25 संजय भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्| उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति  || 1.25 ||  Sanjaya said: Thus addressed by Arjuna, Sri Krishna drew up the best of chariots between the two armies, in full view of Bhisma, Drona, and all the other kings, O Dhrtarastra. He then said, "O Arjuna, behold these assembled Kauravas." Sanjaya said, "O scion of the line of Bharata (Dhrtarashtra), Hrsikesa, being told so by Gudakesa (Arjuna), placed the excellent chariot between the two armies, in front of Bhisma and Drona as well as all the rulers of the earth, and said, 'O Partha (Arjuna), behold these assembled people of the Kuru dynasty.'" 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." There in both the armies, the son of Prtha observed his fathers, paternal grandfathers, teachers, maternal uncles, brothers, sons, sons' sons, and comrades, fathers-in-law, and also friends. Where Bheeshma and Drona had led all the rulers of the earth, they spoke thus: O Arjuna! Behold, these members of the family of Kuru are assembled.


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1 26 संजय तत्रापश्यत्स्थितान्पार्थः पितृ़नथ पितामहान्| आचार्यान्मातुलान्भ्रातृ़न्पुत्रान्पौत्रान्सखींस्तथा  || 1.26 ||  Then, as Arjuna looked on, he saw standing there fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, and comrades. Then Arjuna saw, marshalled among both the armies, his uncles, grandfathers, teachers, maternal uncles, brothers, cousins, sons, grandsons, comrades, fathers-in-law, and friends. Then, Arjuna (son of Pritha) saw there (in the armies) stationed fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends. Noticing all those kinsmen arrayed in the army, the son of Kunti was overwhelmed with immense compassion and, despondent, he uttered this: There, Arjuna noticed fathers, grandfathers, uncles, cousins, sons, grandsons, teachers, and friends.


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1 27 संजय श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि| तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्  || 1.27 ||  Fathers-in-law and dear friends in both armies, when Arjuna saw all these kinsmen arrayed, The son of Kunti, Arjuna, seeing all those relatives arrayed there, became overwhelmed by supreme compassion and sorrowfully said this: 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. Arjuna said, "O Krishna! On seeing these war-mongering kinsfolk of mine arrayed in the armies, my limbs fail and my mouth goes dry." Fathers-in-law and benefactors were arrayed on both sides, and Arjuna then gazed at all those kinsmen before him.


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1 28 अर्जुन कृपया परयाऽऽविष्टो विषीदन्निदमब्रवीत्| दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्  || 1.28 ||  He was filled with deep compassion and said these words in despair: Arjuna said, "O Krsna, seeing these relatives and friends who have assembled here with the intention of fighting, my limbs become languid and my mouth becomes completely dry." Arjuna said, "O Krishna, seeing my kinsmen arrayed here, eager to fight, Shivers and goosebumps arise in my body; the Gandiva slips from my hand and my skin is burning all over. And his heart melted with pity, and sadly he spoke: "O my Lord! When I see all these, my own people, thirsting for battle,


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1 29 अर्जुन सीदन्ति मम गात्राणि मुखं च परिशुष्यति| वेपथुश्च शरीरे मे रोमहर्षश्च जायते  || 1.29 ||  My limbs have weakened, my mouth has become parched, my body is trembling, and my hairs are standing on end. And there is trembling in my body, and my hair stands on end; the Gandiva (bow) slips from my hand and my skin burns intensely. My limbs fail, my mouth is parched, my body quivers, and my hair stands on end. I am unable even to stand steady; my mind seems to be confused; and I see adverse omens, O Kesava! My limbs are failing me, my throat is parched, my body is trembling, and my hair is standing on end.


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1 30 अर्जुन गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते| न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः  || 1.30 ||  The bow Gandiva slips from my hand and my skin is burning. I can no longer stand. My mind seems to be reeling. Moreover, O Kesava (Krishna), I am not able to stand firmly, and my mind seems to be whirling. And I observe the omens to be adverse. 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. I do not foresee any good in killing my own kinsmen in the battle. O Krsna! I neither wish for victory, nor kingdom, nor the pleasures thereof. The bow Gandiva slips from my hand, and my skin burns. I cannot remain still, for my mind is in tumult.


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1 31 अर्जुन निमित्तानि च पश्यामि विपरीतानि केशव| न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे  || 1.31 ||  I see, Kṛṣṇa, inauspicious omens. I foresee no good in slaying my kinsmen in battle. Besides, I do not see any good to be derived from killing my own people in battle. O Krsna, I do not hanker after victory, nor even a kingdom, nor pleasures. And I see ill omens, O Kesava. I do not see any good in slaying my kinsmen in battle. O Govinda! What use is the kingdom to us? What use are its pleasures and life even? The omens are unfavorable; what good can come from the slaughter of my people on this battlefield?


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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 no victory, nor empire, nor pleasures. What have we to do with empire, O Krishna, or enjoyment, or even life? O Govinda! What need do we have of a kingdom, or what need of enjoyments and livelihood? Those for whom kingdom, enjoyments, and pleasures are desired by us—such as teachers, uncles, fathers-in-law, grandsons, brothers-in-law, as well as relatives—those very ones stand arrayed for battle, risking their lives and wealth. I desire not victory, O Krishna, nor kingdom, nor pleasures.
What use is dominion to us, O Krishna, or pleasures or even life? For whose sake we seek kingdom, its pleasures and happiness, the very same persons now stand arrayed to fight, giving up their lives and wealth. Ah, my Lord! I do not crave victory, nor a kingdom, nor any pleasure. What would a kingdom, happiness, or life be to me?


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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 empire, enjoyment, and pleasures, stand here in war, renouncing life and wealth. - O Govinda! What need do we have of a kingdom, or what need of enjoyments and livelihood? Those for whom kingdom, enjoyments, and pleasures are desired by us—such as teachers, uncles, fathers-in-law, grandsons, brothers-in-law, as well as relatives—those very ones stand arrayed for battle, risking their lives and wealth. Those for whose sake we desire kingdom, enjoyments, and pleasures stand here in battle, having renounced life and wealth. These are our teachers, fathers, sons, paternal grandfathers, maternal uncles, fathers-in-law, sons' sons, wives' brothers, and other relatives. When those for whose sake I desire these things stand here, about to sacrifice their property and lives:


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1 34 अर्जुन आचार्याः पितरः पुत्रास्तथैव च पितामहाः| मातुलाः श्चशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा  || 1.34 ||  all these are to be regarded as one's own self.

Teachers, fathers, sons, grandfathers, uncles, fathers-in-law, grandsons, brothers-in-law, and other kinsmen—all these are to be regarded as one's own self. - O Govinda! What need do we have of a kingdom, or what need of enjoyments and livelihood? Those for whom kingdom, enjoyments, and pleasures are desired by us—such as teachers, uncles, fathers-in-law, grandsons, brothers-in-law, as well as relatives—those very ones stand arrayed for battle, risking their lives and wealth. Teachers, fathers, sons, and grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives— O slayer of Mandhu (Krsna)! I do not desire to slay these men, even though they slay me, not even for the sake of the kingdom of the three worlds, let alone for the sake of the earth. Teachers, fathers, grandfathers, sons, grandsons, uncles, fathers-in-law, brothers-in-law, and other relatives.


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1 35 अर्जुन एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन| अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते  || 1.35 ||  I would not slay them, even if they might slay me, for the sovereignty of the three worlds—how much less for this earth, O Krsna? O Madhusudana, even if I am killed, I do not want to kill these even for the sake of a kingdom extending across the three worlds; let alone doing so for the earth! 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." What joy would we gain by slaying Dhrtarastra's sons, O Janardana? I would not kill them, even for three worlds; why then for this earth alone? It matters not if I myself am killed.


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1 36 अर्जुन निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन| पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः  || 1.36 ||  If we were to kill the sons of Dhrtarastra, what joy would be ours, O Krsna? Sin alone would accrue to us if we killed these murderous felons. O Janardana, what happiness will we gain by killing the sons of Dhrtarastra? We will only incur sin by killing these wrongdoers. By killing these sons of Dhritarashtra, what pleasure could be ours, O Janardana? Only sin would accrue to us from killing these felons. Nothing but sin would slay these desperadoes and take hold of us; therefore, we should not slay Dhrtarastra's sons, our own relatives. My Lord! What happiness can come from the death of these sons of Dhritarashtra? We shall be committing a sin if we kill these desperate men.


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1 37 अर्जुन तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्| स्वजनं हि कथं हत्वा सुखिनः स्याम माधव  || 1.37 ||  Therefore, it is not befitting for us to slay our kin, the sons of Dhrtarastra. For if we kill our kinsmen, O Krsna, how can we be happy? Therefore, it is not proper for us to kill the sons of Dhrtarastra, who are our own relatives. For, O Madhava, how can we be happy by killing our kinsmen? 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)? How could we be truly happy, O Madhava, after slaying our own kinsmen? We are worthy of a nobler feat than slaughtering our relatives—the sons of Dhritarashtra; for, my Lord, how can we be happy if we kill our kinsmen?


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1 38 अर्जुन यद्यप्येते न पश्यन्ति लोभोपहतचेतसः| कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्  || 1.38 ||  Though these people, whose minds are overpowered by greed, see no evil in the destruction of a clan and no sin in treachery to friends, - O Janardana, although these people, whose hearts have become perverted by greed, do not see the evil arising from destroying the family and sinning in hostility towards friends, yet how can we, who clearly see the evil arising from destroying the family, remain unaware of the need to abstain from this sin? Though they, with intelligence overpowered by greed, see no evil in the destruction of families and no sin in hostility to friends, Of course, these (Dhrtarastra's sons), with their intellects overpowered by greed, do not see the evil consequences ensuing from the ruin of the family and the sin of cheating friends. Although these men, blinded by greed, see no guilt in destroying their kin or fighting against their friends,


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1 39 अर्जुन कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्| कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन  || 1.39 ||  Why should we not learn to shun this crime—we who see the evil of ruining a clan, O Krishna? - O Janardana, although these people, whose hearts have become perverted by greed, do not see the evil arising from destroying the family and sinning in hostility towards friends, yet how can we, who clearly see the evil arising from destroying the family, remain unaware of the need to abstain from this sin? Why should we not, who clearly see the evil in the destruction of families, learn to turn away from this sin, O Janardana (Krishna)? But, perceiving clearly the evil consequences ensuing from the ruin of the family, should we not have sense enough to refrain from this sinful act, O Janardana? Should we not, whose eyes are open and who consider it wrong to annihilate our family, turn away from such a great crime?


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1 40 अर्जुन कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः| धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत  || 1.40 ||  

With the ruin of a clan, its ancient traditions perish, and when traditions perish, lawlessness overtakes the whole clan. From the ruin of the family, the traditional rites and duties are totally destroyed. When rites and duties are destroyed, vice overwhelms the entire family. 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. When a family ruins, the eternal duties of the family perish; when the duties perish, impiety inevitably dominates the entire family. The destruction of our kindred means the destruction of the traditions of our ancient lineage, and when these are lost, irreligion will overrun our homes.


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1 41 अर्जुन अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः| स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः  || 1.41 ||  When lawlessness prevails, O Krsna, the women of the clan become corrupted; when women become corrupted, there arises an intermixing of classes. O Krishna, when vice predominates, the women of the family become corrupt. O descendant of the Vrsnis, when women become corrupted, it results in the intermingling of castes. 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. O Krsna, due to the domination of impiety, the women of the family become corrupt. O member of the Vrsni-clan, when the women become corrupt, there arises the intermixture of castes. When irreligion spreads, the women of the house start to stray; when they lose their purity, adulteration of the lineage follows.


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1 42 अर्जुन सङ्करो नरकायैव कुलघ्नानां कुलस्य च| पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः  || 1.42 ||  This mixing of classes leads to hell for the clan itself and its destroyers; for the spirits of their ancestors fall degraded, deprived of the ritual offerings of food and water. And the intermingling in the family leads the ruiners of the family verily into hell. The forefathers of these fall down (into hell) due to being deprived of the offerings of rice-balls and water. 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. The intermixture leads the family-ruiners and their families to nothing but hell; for, their ancestors (their individual souls) fall down [in hell], being deprived of the rites of offering rice-balls and water [intended for them]. Promiscuity ruins both the family and those who defile it; while the souls of our ancestors droop, due to the lack of funeral cakes and ablutions.


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1 43 अर्जुन दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः| उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः  || 1.43 ||  By the sins of the clan-destroyers who bring about intermixing of classes, the ancient traditions of the clans and classes are destroyed. Due to the misdeeds of the ruiners of the family, which cause intermingling of castes, the traditional rites and duties of the castes and families are destroyed. 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. On account of these evils of the family-ruiners that cause the intermixing of castes, the eternal caste-duties and family-duties fall into disuse. By the destruction of our lineage and the pollution of our blood, ancient class traditions and family purity alike perish.


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1 44 अर्जुन उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन| नरकेऽनियतं वासो भवतीत्यनुशुश्रुम  || 1.44 ||  For those whose clan laws are destroyed, dwelling in hell is ordained, O Krishna; thus, we have heard. O Janardana, we have heard that living in hell is inevitable for those whose family duties are destroyed. 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. O Janardana! Dwelling in hell is certain for men whose family duties have fallen into disuse; this we have heard. The wise say, my Lord, that they are forever lost whose ancient traditions have been lost.


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1 45 अर्जुन अहो बत महत्पापं कर्तुं व्यवसिता वयम्| यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः  || 1.45 ||  Alas! We have resolved to commit a great sin, for we are ready to slay our kin out of desire for sovereignty and enjoyment. What a pity that we have resolved to commit a great sin, eager to kill our own kith and kin out of greed for the pleasures of a kingdom! 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. Alas! What a great sin have we resolved to commit! For, out of greed for the joy of the kingdom, we are striving to slay our own kinfolk! Alas, it is strange that we should be willing to kill our own countrymen and commit a great sin, in order to enjoy the pleasures of kingdom.


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1 46 अर्जुन यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः| धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्  || 1.46 ||  If the well-armed sons of Dhrtarastra should slay me in battle, unresisting and unarmed, that would be better for me. If, in this battle, the sons of Dhrtarastra, armed with weapons, kill me, who am non-resistant and unarmed, that will be more beneficial for me. If the sons of Dhritarashtra, with weapons in hand, should slay me in battle, unresisting and unarmed, that would be better for me. It would be more beneficial for me if Dhrtarastra's men, with weapons in their hands, should slay me, unresisting and unarmed. If, on the contrary, the sons of Dhritarashtra, with weapons in hand, should slay me, unarmed and unresisting, surely that would be better for my welfare!


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1 47 सञ्जय एवमुक्त्वाऽर्जुनः संख्ये रथोपस्थ उपाविशत्| विसृज्य सशरं चापं शोकसंविग्नमानसः  || 1.47 ||  Sanjaya said: Having spoken thus on the battlefield, Arjuna threw aside his bow and arrows and sat down on the chariot seat, his heart overwhelmed with grief. Sanjaya narrated: Having said so, Arjuna, with a mind afflicted by sorrow, sat down on the chariot in the midst of the battle, casting aside his bow along with the arrows. 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. Sanjaya said, Having said this much about the battle, and letting his bow and arrows fall, Arjuna sat down on the back of the chariot, his mind agitated with grief. Sanjaya said: "Having spoken thus, Arjuna sank into the seat of his chariot, discarding his bow and arrow, overwhelmed with grief in the midst of the armies."


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2 1 सञ्जय तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्| विषीदन्तमिदं वाक्यमुवाच मधुसूदनः || 2.1 ||  Sanjaya said: To him, who was overcome with pity, whose eyes were wet with tears, who was sorrow-stricken and bore a bewildered look, Sri Krishna spoke as follows: Sanjaya said: To him who had been filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words. 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. Sanjaya said: To him, who was thus possessed by compassion, whose eyes were confused and filled with tears, and who was sinking in despondency, Madhusudana spoke the following words. Sanjaya then told how the Lord Shri Krishna, seeing Arjuna overwhelmed with compassion, his eyes dimmed with flowing tears and full of despondency, consoled him:


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2 2 भगवान कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्| अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन || 2.2 ||  The Lord said, "Whence comes this despondency upon you, O Arjuna, in this crisis? It is unfitting for a noble person; it is disgraceful and it obstructs one's attainment of heaven." The Blessed Lord said, "O Arjuna, in this perilous place, whence has this impurity come to you, entertained by unenlightened persons, which does not lead to heaven and brings infamy?" 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?" The Bhagavat said, "O Arjuna! At this critical moment, whence did this sinful act come to you, which is practiced by men of low birth and leads to hell, and is inglorious?" The Lord said: My beloved friend! Why yield to this weakness, on the eve of battle, which does no credit to those who call themselves Aryans and only brings them infamy, barring them from the gates of heaven?


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2 3 भगवान क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते| क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप || 2.3 ||  Do not yield to unmanliness, O Arjuna, it does not befit you. Shake off this base faint-heartedness and arise, O conqueror of foes! O Partha, do not yield to unmanliness. This does not befit you. O scorcher of foes, arise, giving up the petty weakness of heart. 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! Do not stoop to unmanliness, O son of Kunti! It does not befit you. Shunning the petty weakness of heart, arise, O scorcher of foes! O Arjuna! Why give way to unmanliness? O thou, who art the terror of thy enemies! Shake off such shameful effeminacy and make ready to act!


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2 4 अर्जुन कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन| इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन || 2.4 ||  Arjuna said, "O slayer of foes, how can I aim arrows in battle against Bhisma and Drona, who are worthy of reverence?" Arjuna said, "O Madhusudana, O destroyer of enemies, how can I fight with arrows in battle against Bhisma and Drona, who are worthy of adoration?" 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?" Arjuna said, "How can I fight in battle with arrows against Bhisma and Drona, both of whom are worthy of reverence? O slayer of Mandhu, O slayer of foes!" Arjuna argued: My Lord! How can I, when the battle rages, send an arrow through Bheeshma and Drona, whom I should revere?


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2 5 अर्जुन गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके|  हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् || 2.5 ||  It is better even to live on a beggar's fare in this world than to slay these most venerable teachers. If I were to slay my teachers, though they may be degraded by desire for wealth, I would only be enjoying blood-stained pleasures here. Rather than killing the noble-minded elders, it is better in this world to live even on alms. But by killing them, we shall only be enjoying here the pleasures of wealth and desirable things drenched in blood. 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. It is indeed good to go about begging in this world without killing the elders of great dignity; however, I would not enjoy, with greed for wealth, the blood-stained objects of pleasure by killing my elders. Rather, I would be content with a beggar's crust than to kill these teachers of mine, these precious noble souls! To slay these masters who are my benefactors would be to stain the sweetness of life's pleasures with their blood.


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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 ||  We do not know which of the two is better for us: whether our vanquishing them or their vanquishing us. The very sons of Dhrtarastra, whom, if we were to slay, we would not wish to live, even they are standing in array against us. We do not know which is better for us, whether we shall win or they shall conquer us. Those very sons of Dhrtarastra, whom we do not wish to kill, stand in confrontation. 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. Whether we should conquer in the battle, or they should conquer us—we do not know which is better for us. For, having killed whom, we would not wish to live at all, the same persons stand before us as Dhrtarastra's men. Nor can I say whether it would be better for them to conquer me or for me to conquer them, since I would no longer care to live if I killed these sons of Dhritarashtra, who are now preparing for battle.


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2 7 अर्जुन कार्पण्यदोषोपहतस्वभाव: पृच्छामि त्वां धर्मसम्मूढचेता: | यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्  ||  2.7 ||  With my heart stricken by the fault of weak compassion, my mind perplexed about my duty, I implore you to tell me for certain what is good for me. I am your disciple; teach me, who have taken refuge in you. With my nature overpowered by weak commiseration, my mind bewildered about duty, I supplicate You. Tell me for certain what is better; I am Your disciple, having taken refuge in You. Instruct me. 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. With my very nature, overpowered by the taint of pity, and with my mind, utterly confused as to the right action at this present juncture, I ask you: Tell me definitely what would be good for me; I am your pupil; please teach me, who is taking refuge in You. My heart is oppressed with pity, and my mind is confused as to what my duty is. Therefore, my Lord, tell me what is best for my spiritual welfare, for I am Your disciple. Please direct me, I pray.


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2 8 अर्जुन  न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम्| अवाप्य भूमावसपत्नमृद्धम्रा ज्यं सुराणामपि चाधिपत्यम् || 2.8 ||  Even if I were to win unchallenged sovereignty of a prosperous earth or even lordship over the Devas, I do not feel that it would dispel the grief that withers up my senses. For I do not see anything that, even after acquiring on this earth a prosperous kingdom free from enemies and even sovereignty over the gods, can remove my sorrow that is blasting the senses. 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. I do not clearly see what would drive out my grief, the scorcher of my senses, even after achieving a prosperous and unrivaled kingship on this earth and also the overlordship of the gods in the heavens. For even if I were to attain the monarchy of the visible world, or the sovereignty over the invisible world, it would not drive away the anguish that is now paralyzing my senses.


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2 9 सञ्जय एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप| न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह || 2.9 ||  Sanjaya said, Having thus spoken to Sri Krsna, Arjuna, the conqueror of sleep and the scorcher of foes, said, "I will not fight," and became silent. Sanjaya said: Having spoken thus to Hrsikesa (Krsna), Gudakesa (Arjuna), the afflictor of foes, verily became silent, telling Govinda, 'I shall not fight.' 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. Sanjaya said, "O scorcher of foes, Dhrtarastra! Having spoken to Hrsikesa, the master of sense-organs, Govinda, in this manner, and having declared, 'I will not fight,' Gudakesa became silent!" Sanjaya continued: "Arjuna, the conqueror of all enemies, then told the Lord of All-Hearts that he would not fight, and became silent, O King!


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2 10 सञ्जय  तमुवाच हृषीकेशः प्रहसन्निव भारत| सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः || 2.10 ||  O King, to him who was thus sorrowing between the two armies, Sri Krishna spoke the following words, as if smiling (by way of ridicule). O descendant of Bharata, Hrsikesa, mocking as it were, said these words to him who was sorrowing between the two armies: To him who was despondent in the midst of the two armies, Krishna, smiling, O Bharata, spoke these words. O descendant of Bharata, Hrsikesa, as if smiling, spoke to him who was sinking in despondency between two armies. Thereupon, the Lord, with a gracious smile, addressed him who was so much depressed in the midst of the two armies.


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2 11 भगवान  अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे| गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः || 2.11 ||  The Lord said, "You grieve for those who should not be grieved for; yet you speak words of wisdom. The wise grieve neither for the dead nor for the living." The Blessed Lord said, "You grieve for those who are not to be grieved for; and you speak words of wisdom! The learned do not grieve for the departed nor for those who have not departed. 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." While lamenting for those who cannot be lamented on and those who do not deserve to be lamented on, you do not speak like a wise man! The learned do not lament for those who have departed life and those who have not departed life. Lord Shri Krishna said: Why grieve for those for whom no grief is due, yet professing wisdom? The wise grieve neither for the dead nor the living.


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2 12 भगवान  न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः| न चैव न भविष्यामः सर्वे वयमतः परम् || 2.12 ||  There never was a time when I did not exist, nor you, nor any of these kings. Nor will there be any time in the future when all of us shall cease to exist. But certainly it is not a fact that I did not exist at any time; nor you, nor these rulers of men. And surely it is not that we all shall cease to exist after this. Nor, at any time, was I not, nor thou, nor these rulers of men; nor, verily, shall we ever cease to be hereafter. Never indeed at any time did I not exist, nor you, nor these kings; and never shall we all not exist hereafter. There was never a time when I was not, nor you, nor these princes were not; there will never be a time when we shall cease to exist.


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2 13 भगवान देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा| तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति || 2.13 ||  Just as the self associated with a body passes through childhood, youth, and old age, so too, at death, it passes into another body. A wise man is not deluded by that. As boyhood, youth, and decrepitude are to an embodied being in this present body, so is the acquisition of another body. Therefore, an intelligent person does not get deluded. 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. Just as boyhood, youth, and old age come to the embodied soul in this body, so too is the attainment of another body; the wise man is not deluded by this. As the soul experiences infancy, youth, and old age in this body, so finally it passes into another; the wise have no delusion about this.


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2 14 भगवान  मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः| आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || 2.14 ||  The contact of the senses with their objects, O Arjuna, gives rise to feelings of cold and heat, pleasure and pain. They come and go, never lasting long. Endure them, O Arjuna. But the contacts of the organs with the objects are the producers of cold and heat, happiness, and sorrow. They have a beginning and an end and are transient. Bear them, O descendant of Bharata. 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. O son of Kunti! The touches with the matras cause feelings of cold and heat, pleasure and pain; they are of the nature of coming and going and are transient. Bear them, O Descendant of Bharata! Those external relations that bring cold and heat, pain and happiness come and go; they are not permanent. Endure them bravely, O Prince!


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2 15 भगवान  यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ| समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते || 2.15 ||  For, he whom these do not affect, O chief of men, and to whom pain and pleasure are equal - that steadfast man alone is worthy of immortality. O Arjuna, who is foremost among men, verily, the person whom these do not torment, the wise man to whom sorrow and happiness are the same—he is fit for immortality. 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. O best among persons! That wise person becomes immortal, whom these situations do not trouble, and to whom pleasure and pain are equal. The hero whose soul is unmoved by circumstances, who accepts pleasure and pain with equanimity, is only fit for immortality.


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2 16 भगवान नासतो विद्यते भावो नाभावो विद्यते सतः| उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः || 2.16 ||  The unreal never comes into being, the real never ceases to be. The truth about these two is seen by the seers. There is no being of the unreal; the real has no non-existence. Yet, the nature of both has been realized by the seers of Truth. 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). Birth does not happen to what is non-existent, and destruction to what is existent; the finality of these two has been seen by the seers of reality. That which is not shall never be; that which is shall never cease to be. These truths are self-evident to the wise.


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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 this immutable. But know that to be indestructible by which all this is pervaded. No one can bring about the destruction of this immutable. Know that to be indestructible, by which all this is pervaded. No one can cause the destruction of that, the Imperishable. And know That to be indestructible, by Which all this (universe) is pervaded; no one is capable of causing destruction to this unchanging One. The Spirit, which pervades all that is seen, is imperishable. Nothing can destroy it.


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2 18 भगवान अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः| अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत || 2.18 ||  These bodies of the Jiva (the embodied self) are said to have an end, while the Jiva itself is eternal, indestructible, and incomprehensible. Therefore, fight, O Bharata (Arjuna). These destructible bodies are said to belong to the everlasting, indestructible, and indeterminable embodied One. Therefore, O descendant of Bharata, join the battle. These bodies of the embodied Self, which are eternal, indestructible, and immeasurable, are said to have an end. Therefore, fight, O Arjuna. These physical bodies, which have an end and suffer destruction, are declared to belong to the eternal, embodied Soul, which is indestructible and incomprehensible. Therefore, fight, O descendant of Bharata! The material bodies that this Eternal, Indestructible, and Immeasurable Spirit inhabits are all finite; therefore, fight, O valiant man!


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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 considers It (the self) to be the slayer, and he who thinks of It as slain—both are ignorant. For, the self neither slays nor is being slain. He who thinks of this One as the killer, and he who thinks of this One as the one being killed, both of them do not know. This One neither kills nor is It killed. 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. Whoever views This as the slayer and whoever believes This to be the slain, both of them do not understand: This does not slay, nor is This slain. He who thinks that the Spirit kills, and he who thinks of it as killed, are both ignorant. The Spirit neither kills nor is it killed.


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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 never born; it never dies; having come into existence once, it never ceases to exist. Unborn, eternal, perpetual, and primordial, it is not destroyed when the body is destroyed. Never is this One born, nor does It ever die; nor, having come into existence, does It cease to be. This One is birthless, eternal, undecaying, and ancient; It is not killed when the body is killed. 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. This is neither born nor ever dies; nor, having not been at one time, will it come to be again. It is unborn, destructionless, eternal, and ancient, and is not slain even when the body is slain. It was not born; it will never die, nor, once having been, can it cease to exist. Unborn, eternal, ever-enduring, yet most ancient, the spirit does not die when the body is dead.


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2 21 भगवान वेदाविनाशिनं नित्यं य एनमजमव्ययम्| कथं स पुरुषः पार्थ कं घातयति हन्ति कम् || 2.21 ||  He who knows this self to be indestructible, unborn, unchanging, and thus eternal—how, O Arjuna, does he cause anyone to be killed, and whom does he kill? O Partha, he who knows this One as indestructible, eternal, birthless, and undecaying—how can that person kill, or cause to be killed, whom? Whoever knows it to be indestructible, eternal, unborn, and inexhaustible, how can that person slay, O Arjuna, or cause to be slain? Whoever realizes this to be changeless, destructionless, unborn, and immutable, how can that person be slain? How can they slay anyone else? O son of Prtha! He who knows the Spirit to be indestructible, immortal, unborn, and always the same, how should he kill or cause to be killed?


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2 22 भगवान वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि| तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही || 2.22 ||  As a man casts off worn-out garments and puts on new ones, so does the embodied self cast off its worn-out bodies and enter into new ones. As after rejecting worn-out clothes, a man takes up other new ones, likewise, after rejecting worn-out bodies, the embodied one unites with other new ones. 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. Just as a man rejects tattered garments and takes on new ones, so too, the embodied Self, discarding worn-out bodies, rightly obtains new ones. As a man discards his threadbare robes and puts on new ones, so the Spirit throws off its worn-out bodies and takes on fresh ones.


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2 23 भगवान नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः| न चैनं क्लेदयन्त्यापो न शोषयति मारुतः || 2.23 ||  Weapons cannot cleave It, fire cannot burn It, waters cannot wet It, and wind cannot dry It. Weapons cannot cut It, fire cannot burn It, water cannot moisten It, and air cannot dry It. Weapons cannot cut it, fire cannot burn it, water cannot wet it, wind cannot dry it. Weapons cannot cut This; fire cannot burn This; water cannot make This wet; and the wind cannot make This dry. Weapons cannot cleave it, fire cannot burn it, water cannot drench it, and wind cannot dry it.


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2 24 भगवान अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च| नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः || 2.24 ||  It cannot be cleaved; It cannot be burned; It cannot be wetted, and It cannot be dried; It is eternal, all-pervasive, stable, immovable, and primordial. It cannot be cut, burned, moistened, or dried up; it is eternal, omnipresent, stationary, unmoving, and unchanging. This Self cannot be cut, burned, wetted, nor dried up; it is eternal, all-pervasive, stable, immovable, and ancient. This cannot be cut; this cannot be burnt; this cannot be made wet nor dried; this is eternal, all-pervading, stable, immovable, and everlasting. It is impenetrable; it cannot be drowned, scorched, or dried. It is eternal, all-pervasive, unchanging, immovable, and most ancient.


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2 25 भगवान अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते| तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि || 2.25 ||  This (self) is said to be unmanifest, inconceivable, and unchanging. Therefore, knowing it thus, it does not befit you to grieve. It is said that This is unmanifest; This is inconceivable; This is unchangeable. Therefore, having known This thus, you ought not to grieve. This Self is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing this to be so, you should not grieve. This is declared to be non-evident, imponderable, and unchangeable. Therefore, understanding this as such, you should not lament. It is named the Unmanifest, the Unthinkable, and the immutable. Therefore, knowing the Spirit as such, you have no cause to grieve.


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2 26 भगवान अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्| तथापि त्वं महाबाहो नैवं शोचितुमर्हसि || 2.26 ||  Or, if you consider this self as constantly being born and constantly dying, O mighty-armed one, it still does not become you to feel grief. On the other hand, if you think this One is born continually or constantly dies, even then, O mighty-armed one, you should not grieve. But even if thou thinkest of It as constantly being born and constantly dying, even then, O mighty-armed one, thou shouldst not grieve. On the other hand, if you deem this as being born constantly or as dying constantly, even then, O mighty-armed one, you should not lament. Even if thou thinkest of it as constantly being born and constantly dying, O Mighty Man, thou still hast no cause to grieve.


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2 27 भगवान जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च| तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || 2.27 ||  For, death is certain for the born, and rebirth is certain for the dead; therefore, you should not grieve for what is inevitable. For the death of anyone born is certain, and the rebirth of the dead is certain. Therefore, you should not grieve over an inevitable fact. For the born, death is certain, and for the dead, birth is certain; therefore, you should not grieve over the inevitable. Death is certain indeed for what is born; and birth is certain for the dead. Therefore, you should not lament over something that is unavoidable. For death is certain for that which is born, just as birth is certain for that which is dead. Therefore, do not grieve for what is inevitable.


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2 28 भगवान अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत| अव्यक्तनिधनान्येव तत्र का परिदेवना ||  2.28 ||  O Arjuna, beings have an unknown beginning, a known middle, and an unknown end. What is there to grieve about in all this? O descendant of Bharata, all beings remain unmanifested in the beginning; they become manifested in the middle. After death, they certainly become unmanifested. What lamentation can there be for them? 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? O descendant of Bharata! The beings have an unmanifest beginning, a manifest middle, and an unmanifest end. Therefore, why mourn? The end and beginning of beings are unknown; we only see the intervening formations. So, what is there to grieve about?


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2 29 भगवान आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्यः| आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् || 2.29 ||  One regards This (self) as a wonder; another speaks of It as a wonder; yet another hears of It as a wonder; and even after hearing of It, one does not know It. Someone visualizes it as a wonder; someone else talks of it as a wonder; someone else hears of it as a wonder; and yet someone else does not even realize it after hearing about it. 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. This someone observes as a wonder; similarly, another speaks of This as a wonder; another hears This as a wonder; but even after hearing, not even one understands This. One hears of the Spirit with surprise, another thinks it marvelous, the third listens without comprehending. Thus, though many are told about it, scarcely is there one who knows it.


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2 30 भगवान देही नित्यमवध्योऽयं देहे सर्वस्य भारत| तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि || 2.30 ||   The self in the body, O Arjuna, is eternal and indestructible. This is the case for all selves in all bodies. Therefore, it is not fitting for you to feel grief for any being. O descendant of Bharata, this embodied Self existing in everyone's body can never be killed; therefore, you ought not to grieve for all these beings. This indweller in the body of everyone is ever indestructible, O Arjuna; therefore, you should not grieve for any creature. O descendant of Bharata! This embodied One in the body of everyone is ever incapable of being slain. Therefore, you should not lament over all beings. Do not be anxious about these armies; the spirit in man is imperishable.


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2 31 भगवान स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि| धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते || 2.31 ||   Further, considering also your own duty, it does not befit you to waver. For, to a Kshatriya, there is no greater good than a righteous war. Even considering your own duty, you should not waver, since there is nothing better for a Ksatriya than a righteous battle. Further, having regard to your duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war. Further, considering your own duty, you should not waver. Indeed, for a Kshatriya there is no duty superior to fighting a righteous war. You must look at your duty. Nothing can be more welcome to a soldier than a righteous war. Therefore, wavering in this resolve is unworthy, O Arjuna!


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2 32 भगवान यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्| सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् || 2.32 ||   Happy are the Ksatriyas, O Arjuna, to whom such a war comes of its own accord; it opens the gates to heaven. O son of Partha, happy are the Kshatriyas who come across such a battle, which presents itself unsought and is an open gate to heaven. 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. O son of Prtha! By good fortune, Ksatriyas, desirous of happiness, get a war of this type, which has come of its own accord and which is an open door to heaven. Blessed are the soldiers who find their opportunity; this opportunity has opened for thee the gates of 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 do not fight this righteous war, you will be turning away from your duty and honor, and will incur sin. On the other hand, if you do not fight this righteous battle, then you will incur sin, forsaking your own duty and fame. But if you will not fight this righteous war, then having abandoned your own duty and reputation, you will incur sin. On the other hand, if you do not fight this righteous war, then you will incur sin by shirking your own duty and forfeiting your fame. Refuse to fight in this righteous cause, and you will be a traitor, losing fame, incurring only sin.


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2 34 भगवान अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्| संभावितस्य चाकीर्तिर्मरणादतिरिच्यते || 2.34 ||   Further, people will speak ill of you for all time, and for one accustomed to being honored, dishonor is worse than death. People also will speak of your unending infamy, and to an honored person, infamy is worse than death. People will also recount your everlasting dishonor; and for one who has been honored, dishonor is worse than death. The creatures will speak of your endless ill-fame; and for one who has been highly esteemed, ill-fame is worse than death. Men will talk forever of thy disgrace; and to the noble, dishonor is worse than death.


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2 35 भगवान भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः| येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् || 2.35 ||   The great warriors will think that you have fled from battle out of fear. Those who held you in high esteem will now speak of you disparagingly. The great chariot-riders will think of you as having desisted from the fight out of fear, and you will fall into disgrace before them whom you had been estimable to. 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. The mighty charioteers will think of you as having withdrawn from the battle out of fear; having been highly esteemed by these men, you will be viewed lightly. Great generals will think that you have fled from the battlefield out of cowardice; though once honored, you will seem despicable.


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2 36 भगवान अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः| निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् || 2.36 ||   Your enemies, slandering your prowess, will use words that should never be uttered. What could be more painful than that? And your enemies will speak many indecent words while denigrating your power. What can be more painful than that? Your enemies, scoffing at your power, will speak many abusive words—what could be more painful than this? Your enemies will slander your abilities and speak of you in many sayings that should not be spoken. Is there anything more painful than that? Your enemies will spread scandal and mock your courage. Is there anything more humiliating?


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2 37 भगवान हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्| तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः || 2.37 ||   If slain, you will win heaven; or if victorious, you will enjoy the earth. Therefore, arise, O Arjuna, resolved to fight. Either by being killed, you will attain heaven, or by winning, you will enjoy the earth. Therefore, O Arjuna, rise up with determination to fight. Slain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight. If you are slain, you shall attain heaven; or if you conquer, you shall enjoy the earth. Therefore, O son of Kunti, stand up with resolution made in favor of fighting the battle. If you are killed, you will attain Heaven; if you are victorious, you will enjoy the kingdom of earth. Therefore, arise, O Son of Kunti, and fight!


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2 38 भगवान सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ| ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || 2.38 ||   Holding pleasure and pain, gain and loss, victory and defeat as equal, gird yourself up for the battle. Thus, you shall not incur any sin. Treating happiness and sorrow, gain and loss, and conquest and defeat with equanimity, then engage in battle. Thus, you will not incur sin. 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. Viewing pleasure and pain, gain and loss, victory and defeat alike, you should get yourself ready for the battle. Thus, you will not incur sin. Look upon pleasure and pain, victory and defeat, with an equal eye. Be prepared for the combat, and you will commit no sin.


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2 39 भगवान एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु| बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि || 2.39 ||  This Buddhi concerning the Self (Sankhya) has been imparted to you. Now listen to this with regard to Yoga, by following which you will get rid of the bondage of Karma. O Partha, this wisdom has been imparted to you from the standpoint of Self-realization. But listen to this wisdom from the standpoint of Yoga, endowed with which, you will get rid of the bondage of action. 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. Listen, how this knowledge, imparted to you for your Sankhya, is also for the Yoga; endowed with this knowledge, you shall cast off the bondage of action, O son of Prtha! I have told you the philosophy of knowledge. Now, listen, and I will explain the philosophy of action, by means of which, O Arjuna, you will break through the bondage of all action.


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2 40 भगवान नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते| स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् || 2.40 ||   Here, there is no loss of effort, nor any accrual of evil. Even a little of this Dharma (called Karma Yoga) protects one from the great fear. Here, there is no waste of effort; nor is there any harm. Even a little of this righteousness saves one from great fear. 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. Here, there is no loss due to transgression, and there is no contrary downward course (sin); even a little of this righteous thing can save one from great danger. On this path, endeavour is never wasted nor repressed. Even a little practice of it protects one from great danger.


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2 41 भगवान व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन| बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् || 2.41 ||   In this (Karma Yoga), O Arjuna, the resolute mind is single-pointed; the minds of the irresolute are multi-branched and endless. O scion of the Kuru dynasty, in this there is a single, one-pointed conviction. The thoughts of the irresolute ones, however, have many branches indeed and are innumerable. Here, O joy of the Kurus, there is only one single-pointed determination; many-branched and endless are the thoughts of the indecisive. O source of joy to the Kurus! The knowledge in the form of determination is one; however, the knowledge (thoughts) of those who lack determination has many branches and has no end. By its means, the straying intellect becomes steadied in contemplating one object only; whereas the minds of the irresolute stray into innumerable bypaths.


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2 42 भगवान यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः| वेदवादरताः पार्थ नान्यदस्तीति वादिनः || 2.42 ||   - O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they hanker for heaven. They speak flowery words that offer mirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind. O son of Prtha, those undiscerning people who utter this flowery talk, which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence, remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as their goal. The unwise, taking pleasure in the eulogizing words of the Vedas, utter flowery speech, saying, "There is nothing else," O Arjuna. O son of Prtha! Those whose very nature is desire, whose goal is heaven, who esteem only the Vedic declaration [of fruits], who declare that there is nothing else, who proclaim this flowery speech about the paths to the lordship of the objects of enjoyment—paths that are full of different actions—and who desire action alone as a fruit of their birth—they are men without insight. Only the ignorant speak in figurative language; it is they who extol the letter of the scriptures, saying, "There is nothing deeper than this."


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2 43 भगवान कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्| क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति || 2.43 ||   - O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they yearn for heaven. They speak flowery words that offer mirth as the fruit of work. They view the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a focused mind. O son of Prtha, those undiscerning people who utter this flowery talk, which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence, remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as their goal. 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. O son of Prtha! Those whose very nature is desire, whose goal is heaven, who esteem only the Vedic declaration [of fruits], who declare that there is nothing else, who proclaim this flowery speech about the paths to the lordship of the objects of enjoyment—paths that are full of different actions—and who desire action alone as a fruit of their birth—they are men without insight. Consulting only their own desires, they construct their own heaven, devising arduous and complex rites to secure their own pleasure and power; and the only result is rebirth.


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2 44 भगवान भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्| व्यवसायात्मिका बुद्धिः समाधौ न विधीयते || 2.44 ||   - O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they hanker for heaven. They speak flowery words that offer mirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind. One-pointed conviction does not become established in the minds of those who delight in enjoyment and affluence, and whose intellects are carried away by it. 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). Those who are very attached to the ownership of enjoyable objects and whose minds have been carried away by that (flowery speech) - their knowledge, in the form of determination, is not prescribed for concentration. While their minds are absorbed with thoughts of power and personal enjoyment, they cannot focus their discrimination on one point.


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2 45 भगवान त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन| निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् || 2.45 ||   The Vedas have the three Gunas as their sphere, O Arjuna. You must be free from the three Gunas and be free from the pairs of opposites. Abide in pure Sattva; never care to acquire things and to protect what has been acquired, but be established in the Self. O Arjuna, the Vedas [Meaning only the portion dealing with rites and duties (karma-kanda).] have the three qualities as their object. You become free from worldliness, free from the pairs of duality, ever-poised in the quality of sattva, without (desire for) acquisition and protection, and self-collected. 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. The Vedas bind through the three strands. Therefore, O Arjuna, be free from the three strands, free from the pairs of opposites; be established in this eternal Being; be free from acquisition and preservation; and possess the Self. The Vedic Scriptures tell of the three constituents of life—the Qualities. Rise above all of them, O Arjuna, above all the pairs of opposing sensations; be steadfast in truth, free from worldly anxieties, and centered in the Self.


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2 46 भगवान यावानर्थ उदपाने सर्वतः संप्लुतोदके| तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः || 2.46 ||   What use does a thirsty person have for a water reservoir when all sides of it are flooded—that is the only use of all the Vedas for a Brahmana who knows. A Brahmana with realization has that much utility in all the Vedas as a person has in a well when there is a flood all around. 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. What portion of a reservoir, flooded with water everywhere, is useful for a man in thirst? That much portion alone in all the Vedas is useful for an intelligent student of the Vedas. As a man can drink water from any side of a full tank, so the skilled theologian can extract from any scripture that which will serve their purpose.


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2 47 भगवान कर्मण्येवाधिकारस्ते मा फलेषु कदाचन| मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || 2.47 ||   You have the right to work alone, but not to the fruits of it. Do not be driven by the results of your work, nor have attachment to inaction. Your right is only to act, not to the results. Do not be the cause of the results of action. Do not have any inclination towards inaction. 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. Let your claim rest on action alone and never on the fruits; you should never be the cause of the fruits of action; let not your attachment be to inaction. But you have only the right to work, but none to the fruit of it. Let not the fruit of your action be your motive; nor be you enamored of inaction.


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2 48 भगवान योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय| सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते || 2.48 ||   Abandoning attachment and established in Yoga, perform works, viewing success and failure with an even mind. Evenness of mind is said to be Yoga. By being established in Yoga, O Dhananjaya (Arjuna), undertake actions, casting off attachment and remaining equanimous in success and failure. Equanimity is called Yoga. Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure; evenness of mind is called Yoga. O Dhananjaya! Establish yourself in the Yoga, perform actions while abandoning attachment, and remain even-minded in success and failure; for, even-mindedness is said to be the Yoga. Revised:
Perform all your actions with your mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity.


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2 49 भगवान दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय| बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः || 2.49 ||   Action done with attachment, O Arjuna, is far inferior to action done with evenness of mind. Seek refuge in evenness of mind; those who act with a motive for results are miserable. O Dhananjaya, indeed, action is inferior to the yoga of wisdom. Take refuge in wisdom. Those who thirst for rewards are pitiable. Far lower than the Yoga of wisdom is action, O Arjuna. Seek thou refuge in wisdom; wretched are those whose motive is the fruit. O Dhananjaya! The inferior action stays away at a distance due to the yoga of one's contact with the determining faculty; in the determining faculty, you must seek refuge; wretched are those who are the cause of the fruits of action. Physical action is far inferior to an intellect concentrated on the Divine. Therefore, have recourse to Pure Intelligence. It is only the small-minded who work for reward.


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2 50 भगवान बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते| तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् || 2.50 ||   A person with an evenness of mind discards both good and evil here and now. Therefore, strive for Yoga; for Yoga is skill in action. Possessed of wisdom, one rejects here both virtue and vice. Therefore, devote yourself to (Karma-) yoga; for yoga is skilfulness in action. 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. Whoever is endowed with the faculty of determination casts off both good and bad actions. Therefore, strive for Yoga, which is proficiency in action. When a person attains Pure Reason, they renounce in this world the results of both good and evil. Cling to Right Action. Spirituality is the true art of living.


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2 51 भगवान कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः| जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् || 2.51 ||   The wise, who possess evenness of mind, relinquish the fruits born of action, and are freed from the bondage of birth, going to the region beyond all ills. For those devoted to wisdom, they become enlightened men by giving up the fruits of their actions, and thus they reach a state beyond evil, having been freed from the bondage of birth. 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. By renouncing the fruits of their actions, the intelligent ones, endowed with the power of determination and freed from the bonds of birth, go to a place that is free from illness. The sages, guided by pure intellect, renounce the fruits of their actions; and, thus freed from the shackles of rebirth, they attain the highest bliss.


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2 52 भगवान यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति| तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च || 2.52 ||   When your intellect has passed beyond the tangle of delusion, you will yourself feel disgusted with what you have heard and what you will hear. When your mind goes beyond the turbidity of delusion, then you will acquire dispassion for what has to be heard and what has already been heard. 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. When your determining faculty surpasses the impenetrable thicket of delusion, then you will attain an attitude of futility regarding what needs to be heard and what has been heard. When your reason has crossed the entanglements of illusion, then you will become indifferent to both the philosophies you have heard and those you may yet hear.


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2 53 भगवान श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला| समाधावचला बुद्धिस्तदा योगमवाप्स्यसि || 2.53 ||   When your intellect, having been well enlightened by hearing from Me and firmly placed, stands unshaken in a concentrated mind, then you will attain the vision of the Self. When your mind, which has become bewildered by hearing, becomes unshakable and steadfast in the Self, then you will attain Yoga that arises from discrimination. 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. When your determining faculty, which had been previously confused by your hearing of scriptural declarations of fruits, stands stable in concentration, then you shall attain Yoga. When the intellect, bewildered by the multiplicity of holy scriptures, stands unperturbed in blissful contemplation of the infinite, then you have attained spirituality.


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2 54 अर्जुन स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव| स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् || 2.54 ||   Arjuna said, "What is the mode of speech of one who is of firm wisdom, established in the control of the mind? What does a man of firm wisdom speak, O Krsna? How does he sit? How does he move?" Arjuna said, "O Kesava, what is the description of a man of steady wisdom who is self-absorbed? How does he speak, sit, and move about?" 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?" Arjuna said, "O Kesava! What is the meaning of sthita-prajna (a man-of-stabilized-intellect) when applied to a man fixed in concentration? What does sthira-dhih (the fixed-minded) imply? Where does the fixed-minded abide? And what is their goal?" Arjuna asked: My Lord! How can we recognize the saint who has attained Pure Intellect, who has reached this state of Bliss, and whose mind is steady? How does he talk, how does he live, and how does he act?


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2 55 भगवान प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्| आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते || 2.55 ||   The Lord said, "When a man renounces all the desires of the mind and is content with himself, then he is said to possess firm wisdom." The Blessed One said, "O Partha, when one fully renounces all the desires that have entered the mind and remains satisfied in the Self alone, then he is called a man of steady wisdom." 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." The Bhagavat said, "O son of Prtha! When a man casts off all desires existing in his mind and remains content in the Self by the self (mind), then he is called a man of stabilized intellect." Lord Shri Krishna replied: When a person has given up the desires of their heart and is content with the Self alone, they have surely reached the highest state.


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2 56 भगवान दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः| वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते || 2.56 ||   He whose mind is not perturbed by pain, who has no longing for pleasures, who is free from desire, fear, and anger—he is called a sage of firm wisdom. That monk is called a man of steady wisdom when his mind is unperturbed even in sorrow, he is free from longing for delights, and has gone beyond attachment, fear, and anger. 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. He whose mind is undisturbed amidst sorrows, who is free from desire amidst pleasures, and from whom longing, fear, and wrath have departed—he is said to be a firm-minded sage. The sage whose mind is unruffled in suffering, whose desire is not aroused by enjoyment, who is without attachment, anger, or fear—take him to be one who stands at a lofty level.


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2 57 भगवान यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्| नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता || 2.57 ||   He who has no love on any side, who, upon finding good or evil, neither rejoices nor hates—his wisdom is firmly set. The wisdom of that person remains established who has no attachment to anything anywhere, who neither welcomes nor rejects anything, whatever good or bad, when they come across it. He who is everywhere without attachment, upon encountering anything good or bad, neither rejoices nor hastens; his wisdom is firm. He who has no desire for anything, and who neither rejoices nor hates upon obtaining this or that, good or bad—his intellect is properly stabilized. He who, wherever he goes, is not attached to any person or place by ties of flesh; who accepts good and evil alike, neither welcoming the one nor shrinking from the other—take him to be one who is merged in the Infinite.


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2 58 भगवान यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः| इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 2.58 ||   When one is able to draw their senses away from the objects of sense on all sides, like a tortoise draws in its limbs, then their wisdom is firmly established. And when one fully withdraws their senses from the objects of the senses, just as a tortoise withdraws its limbs, then their wisdom remains established. 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 he withdraws all his senses from sense-objects, just as a tortoise withdraws all its limbs, then he is declared to be a man of stabilized intellect. He who can withdraw his senses from the attraction of their objects, as the tortoise draws its limbs within its shell—take it that such a one has attained perfection.


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2 59 भगवान विषया विनिवर्तन्ते निराहारस्य देहिनः| रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते || 2.59 ||   The objects of the senses, except for the pleasure they bring, turn away from the abstinent dweller in the body. Even the pleasure turns away from him when the Self, which is supreme over the senses, is seen. The objects recede from an abstinent person, except for the taste for them. Even this taste falls away after realization of the Absolute. 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. Leaving their taste behind, the sense-objects retreat from the embodied one who abstains from food; his taste too disappears when he beholds the Supreme. The objects of sense turn away from him who is abstinent. Even the taste for them is lost in him who has seen the Truth.


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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 forcibly carry away the mind of even a wise man, though he is ever striving. For, O son of Kunti, the turbulent senses can violently snatch away the mind of an intelligent person, even while they are striving diligently. The turbulent senses, O Arjuna, can violently carry away the mind of a wise person, even though they are striving to control them. For, the turbulent sense-organs can forcibly carry away even the mind of this discerning person, O son of Kunti! O Arjuna! The mind of one who is attempting to conquer it is forcibly carried away, in spite of their efforts, by their tumultuous senses.


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2 61 भगवान तानि सर्वाणि संयम्य युक्त आसीत मत्परः| वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || 2.61 ||   Having controlled all the senses, let him remain in contemplation, regarding Me as supreme; for his knowledge is firmly established when his senses are under control. Controlling all of them, one should remain focused on Me as the supreme. For, the wisdom of one whose senses are under control becomes steadfast. Having restrained them all, he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control. Restraining the same organs by the mind, the master of Yoga would sit, making Me their goal; for the intellect of that person is stabilized whose sense-organs are under control. Restraining them all, let him steadfastly meditate on Me; for whoever conquers their senses achieves perfection.


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2 62 भगवान ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते| सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते || 2.62 ||   To one who is thinking about sense-objects, attachment to them arises; from attachment arises desire, and from desire arises anger. - In the case of a person who dwells on objects, there arises attachment to them. From attachment grows hankering, and from hankering springs anger. When one thinks of objects, attachment to them arises; from attachment, desire is born; from desire, anger arises. In a person meditating on sense-objects, attachment to them is born in succession; from attachment springs passion; from passion arises wrath. When a person dwells on the objects of sense, they create an attraction for them; this attraction develops into desire, and desire breeds anger.


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2 63 भगवान क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः| स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 2.63 ||   Anger leads to delusion, which causes the loss of memory; the loss of memory leads to the destruction of discrimination, and with the destruction of discrimination, one is lost. From anger follows delusion; from delusion, a failure of memory; from the failure of memory, the loss of understanding; and from the loss of understanding, one perishes. Anger leads to delusion, which causes loss of memory; this, in turn, leads to the destruction of discrimination, resulting in destruction. From wrath comes delusion; from delusion, the loss of memory; from the loss of memory, the loss of capacity to decide; due to the loss of capacity to decide, he perishes outright. Anger induces delusion; delusion leads to loss of memory; loss of memory results in the shattering of reason; and the destruction of reason leads to destruction.


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2 64 भगवान रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्| आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 2.64 ||   But he who goes through the sense-objects with the senses free from love and hate, disciplined and controlled, attains serenity. But by perceiving objects with the organs that are free from attraction and repulsion, and are under his own control, the self-controlled person attains serenity. But the self-controlled man, moving among objects with the senses restrained and free from attraction and repulsion, attains peace. On the contrary, one who moves about and consumes the sense-objects through their sense-organs, freed from desire and hatred and controlled in the Self—such a one, with a disciplined mind, attains serenity of disposition. But the self-controlled soul, who moves among sense objects, free from attachment or repulsion, wins eternal peace.


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2 65 भगवान प्रसादे सर्वदुःखानां हानिरस्योपजायते| प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते || 2.65 ||   In that serenity, all sorrow is lost; for in the case of the person with a serene mind, the Buddhi is quickly established. When there is serenity, all his sorrows are eradicated, for the wisdom of one with a serene mind soon becomes firmly established. In that peace, all pains are destroyed; for the intellect of the tranquil-minded soon becomes steady. Upon attaining serenity, all miseries are extinguished in succession; the ability to make decisions is quickly stabilized in the mind of one who is serene. Having attained peace, he becomes free from misery; for when the mind gains peace, right discrimination follows.


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2 66 भगवान नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना| न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् || 2.66 ||   There is no Buddhi for the unintegrated, nor is there contemplation of the self for him, and without contemplation of the self, there is no peace; and for one who lacks peace, where is the happiness? For the unsteady there is no wisdom, and there is no meditation for the unsteady person. And for an unmeditative person there is no peace. How can there be happiness for one without peace? 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? The ability to make decisions is not for one who is not a master of Yoga; and concentration of the mind is not for one who is not a master of Yoga; and peace is not for one who does not concentrate; whence could happiness come to one who has no peace? Right discrimination is not for him who cannot concentrate. Without concentration, there cannot be meditation; he who cannot meditate must not expect peace; and without peace, how can one expect happiness?


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2 67 भगवान इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते| तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि || 2.67 ||   For, when the mind follows the senses, experiencing their objects, his understanding is carried away by them, just as the wind carries away a ship on the waters. For, the mind which follows in the wake of the wandering senses carries away his wisdom like a boat on the waters. 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. That mind, which is directed to follow the wandering sense-organs—that mind carries away his knowledge just as the wind carries away a ship on the waters. As a ship at sea is tossed by the tempest, so the reason is carried away by the mind when preyed upon by straying senses.


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2 68 भगवान तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः| इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 2.68 ||   Therefore, O mighty-armed one, he whose senses are restrained from going after their objects on all sides, his wisdom is firmly established. Therefore, O mighty-armed one, this wisdom becomes established when all its senses are withdrawn from their objects. Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense objects. Therefore, O mighty-armed one, the intellect of that person is stabilized, all of whose sense-organs, starting from the sense-objects, have been well restrained. Therefore, O Mighty-Armed One, he whose senses are detached from their objects—take it that his reason is purified.


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2 69 भगवान या निशा सर्वभूतानां तस्यां जागर्ति संयमी| यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः || 2.69 ||   What is night for all beings, in it the one who is controlled is awake; when all beings are awake, that is the night for the sage who sees. The self-restrained man stays awake during what is night for all creatures. That which creatures stay awake for, it is night to the discerning sage. 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 night for every other being, in that a man of self-restraint is awake; wherein every other being is awake, that is night for the sage who sees the truth. The saint is awake when the world sleeps, and he disregards that for which the world lives.


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2 70 भगवान आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्| तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी || 2.70 ||   He into whom all desires enter, just as the waters enter the full and undisturbed sea, attains peace, and not he who longs after objects of desire. That man attains peace into whom all desires enter, just as waters flow into the sea that remains unchanged even when filled from all sides. Not so one who is desirous of objects. 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. Just as waters enter into the ocean which is being filled continuously yet firmly established, so too he into whom all objects of desire enter—he attains peace; not he who longs for the objects of desire. He attains peace into whom desires flow as rivers into the ocean, which, though brimming with water, remains ever the same; not he whom desires carry away.


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2 71 भगवान विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः| निर्ममो निरहंकारः स शांतिमधिगच्छति || 2.71 ||   The one who, abandoning all desires, abides without longing, possession, and the sense of 'I' and 'mine', wins peace. That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of 'me' and 'mine', and devoid of pride. That person attains peace who, abandoning all desires, moves about without longing, without the sense of ownership, and without egoism. That person, who, by abandoning all desires, consumes [objects] without longing, without a sense of ownership, and without egotism, attains peace. He attains peace who, giving up desire, moves through the world without aspiration, possessing nothing that he can call his own and is free from pride.


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2 72 भगवान एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति| स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति || 2.72 ||  This is the Brahmic state, O Arjuna. No one attaining to this is deluded. By abiding in this state even at the hour of death, one will attain the Self. O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this; one attains identification with Brahman by being established in this state even in the closing years of one's life. 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. O son of Prtha! This is the Brahmanic state; having attained this, one never gets deluded again. Even by remaining in this [state] for a while, one attains at the time of death the Brahman, the Transcendent One. O Arjuna! This is the state of the Self, the Supreme Spirit, to which, if one attains, it shall never be taken away. Even at the time of leaving the body, one will remain firmly enthroned there and become one with the Eternal.


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3 1 अर्जुन ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन|
तत्किं कर्मणि घोरे मां नियोजयसि केशव || 3.1 ||  Arjuna said, "O Krsna, if you deem knowledge to be superior to action, why then do you urge me to engage in this terrible deed?" Arjuna said, "O Janardana (Krishna), if it is Your opinion that wisdom is superior to action, why do You urge me to take such horrible action, O Kesava?" 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? Arjuna said, "O Janardana, if you hold knowledge to be superior to action, then why do you engage me in such terrible action, O Kesava?" Arjuna questioned: My Lord! If wisdom is superior to action, why do you advise me to engage in this terrible fight?


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3 2 अर्जुन व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे| तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम् || 3.2 ||   You confuse my mind with statements that seem to contradict each other; tell me for certain the one way by which I could reach the highest good. You bewilder my understanding, as it were, with a seemingly conflicting statement! Tell me for certain which one of these I may use to attain the highest Good. With this seemingly perplexing speech, you seem to be confusing my understanding; therefore, tell me one certain way by which I may attain bliss. You seem to be confounding my intellect with Your seemingly confusing speech. Therefore, tell me with certainty that one thing by which I may attain the good (emancipation). Your language confuses me and confounds my reason. Therefore, please tell me the only way by which I can, without doubt, secure my spiritual welfare.


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3 3 भगवान लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ| ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् || 3.3 ||   The Lord said, "In this world, a two-fold way was of yore laid down by Me, O sinless one: Jnana Yoga for the Sankhyas and Karma Yoga for the Yogins." The Blessed Lord said, O unblemished one, two kinds of steadfastness in this world were spoken of by Me in days gone by—through the Yoga of Knowledge for the men of realization; through the Yoga of Action for the yogis. 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." The Bhagavat said, "The two-fold path in this world—the one with Yoga of knowledge for men of reflection and the other with Yoga of action for men of Yoga—has been declared by Me to be one, O sinless one!" Lord Shri Krishna replied: In this world, as I have said, there is a twofold path, O sinless one! There is the path of wisdom for those who meditate, and the path of action for those who work.


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3 4 भगवान न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते| न च संन्यसनादेव सिद्धिं समधिगच्छति || 3.4 ||   No one experiences freedom from action (Naiskarmya) by abstaining from work; and no one ever attains success through mere renunciation of work. A person does not attain freedom from action by abstaining from action; nor does he attain fulfillment merely through renunciation. Man does not reach actionlessness by not performing actions; nor does he attain perfection by mere renunciation. A person attains actionlessness not just by abstaining from actions, but also by renunciation, he attains success (emancipation). No one can attain freedom from action by abstaining from action, nor can they reach perfection by simply not acting.


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3 5 भगवान न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्| कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः || 3.5 ||   No one can remain still for even a moment without doing work; for everyone is compelled to act, despite themselves, by the Gunas born of Nature. For no one ever remains even for a moment without doing work, for all are made to work under compulsion by the gunas born of Nature. 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. For, no one can ever remain, even for a moment, as a non-performer of action; because everyone, not being master of themselves, is forced to perform action by the strands born of the Prakriti (Material cause). He cannot remain inactive even for a moment, for the qualities of Nature will compel him to act, whether he wills it or not.


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3 6 भगवान कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्| इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते || 3.6 ||   He who, controlling the organs of action, lets his mind dwell on the objects of the senses, is a deluded person and a hypocrite. One who, after withdrawing the organs of action, sits mentally recollecting the objects of the senses, is called a hypocrite, for they have a deluded mind. He who, restraining the organs of action, sits thinking of the sense-objects in his mind, he of deluded understanding is called a hypocrite. Controlling their organs of action, whoever sits with their mind pondering over sense objects—that person is a man of deluded soul and is called a man of deluded action. He who remains motionless, refusing to act, yet brooding over sensuous objects, is that deluded soul simply a hypocrite.


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3 7 भगवान यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन| कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते || 3.7 ||   But he who, subduing his senses by the mind, O Arjuna, begins to practice Karma Yoga through the organs of action and who is free from attachment, excels. But, O Arjuna, one who engages in Karma-yoga, controlling the organs of action with the mind and becoming unattached, excels. But whoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels. But, controlling the sense-organs with the mind, whoever undertakes the Yoga of action with the action-senses, he, the detached one, is superior, O Arjuna! But, O Arjuna! All honor to him whose mind controls his senses, for he is thereby beginning to practice Karma-Yoga, the Path of Right Action, keeping himself always unattached.


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3 8 भगवान नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः| शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः || 3.8 ||   You must perform your obligatory action; for action is superior to non-action (Jñāna Yoga). For a person following non-action, not even the sustenance of the body is possible. You should perform your obligatory duties, for action is superior to inaction. Moreover, even the maintenance of your body will not be possible without action. 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. You must perform the action that has been enjoined upon you. For, action is superior to inaction; and even the maintenance of your body cannot be properly accomplished through inaction. Do your duty as prescribed, for action for duty's sake is superior to inaction. Even the maintenance of the body would be impossible if one remained inactive.


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3 9 भगवान यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः| तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर || 3.9 ||   This world is held in the bondage of work only when work is not performed as a sacrifice. O Arjuna, you must perform work for this purpose, free from attachment. This man becomes bound by actions other than those intended for God. Without being attached, O son of Kunti, perform actions for Him. 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. The world is fettered by action which is different from Yajna-action; therefore, O son of Kunti, free from attachment, perform Yajna-action properly. In this world, people are fettered by their actions, unless they are performed as a sacrifice. Therefore, O Arjuna, let your actions be done without attachment, as a sacrifice only.


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3 10 भगवान सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः| अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् || 3.10 ||   In the beginning, the Lord of all beings created man along with the sacrifice and said, "By this shall you prosper; this shall be the cow of plenty, granting all your desires." In days of yore, having created the beings together with the sacrifices, Prajapati said, "By this, you shall multiply. Let this be your yielder of coveted objects of desire." 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." Having created creatures formerly [at the time of creation], together with the necessary action, the Lord of creatures declared: "By means of this, you shall propagate yourselves; and let this be your wish-fulfilling cow." In the beginning, when God created all beings through the sacrifice of Himself, He said to them: "You can procreate through sacrifice, and it shall satisfy all your desires."


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3 11 भगवान देवान्भावयतानेन ते देवा भावयन्तु वः| परस्परं भावयन्तः श्रेयः परमवाप्स्यथ || 3.11 ||   By this, please the gods, and they will support you. Thus, nourishing each other, you may obtain the highest good. You nourish the gods with this. Let those gods nourish you in return. By mutually nourishing each other, you shall attain the supreme Good.' With this, nourish the gods, and may the gods nourish you; thus, nourishing each other, you shall attain the highest good. You should gratify the devas with this, and let the devas gratify you; thus, mutually gratifying each other, you will attain the highest good.' Worship the powers of Nature, and let them nourish you in return; thus, supporting each other, you shall attain your highest welfare.


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3 12 भगवान इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः| तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः || 3.12 ||   The gods, pleased by the sacrifice, will bestow upon you the enjoyments you desire. He who enjoys the bounty of the gods without giving them anything in return is but a thief. Being nourished by sacrifices, the gods will indeed give you the coveted enjoyments. He is certainly a thief who enjoys what has been given by them without offering it to them.' 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. The devas, gratified with necessary action, will grant you the things sacrificed. Therefore, whoever enjoys their gifts without offering them to these devas is surely a thief. For, fed by sacrifice, nature will give you all the enjoyment you desire. But he who enjoys what she gives without returning is, indeed, a thief.


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3 13 भगवान यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः| भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् || 3.13 ||   Pious people who eat the remnants of sacrifices are freed from all sins, whereas those who are sinful and cook only for their own sake will only incur sin. By partaking in the remnants of sacrifices, they become freed from all sins. But those who are unholy and cook for themselves incur sin. 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. The righteous persons, who eat the remnants of the actions to be performed necessarily, are freed from all sins. But those who cook, intending for their own selves, are sinners and consume sin. The sages who enjoy the food that remains after the sacrifice is made are freed from all sins; whereas, the selfish who spread their feast only for themselves feed on sin alone.


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3 14 भगवान अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः| यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः || 3.14 ||   All beings arise from food; food is produced from rain; rain comes from sacrifice; and sacrifice is born of action. From food are born the creatures; the origin of food is from rain; rain originates from sacrifice; sacrifice has action as its source. From food come forth beings; from rain, food is produced; from sacrifice arises rain, and sacrifice is born of action. From food arise the things that are born; from the rain-cloud the food arises; from the sacrifice the rain-cloud arises; the sacrifice arises from action. All creatures are the product of food; food is the product of rain; rain comes from sacrifice, and sacrifice is the noblest form of action.


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3 15 भगवान कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्| तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् || 3.15 ||   Know that activity springs from Brahman, i.e., the physical body; Brahman arises from the imperishable Self; therefore, the all-pervading Brahman is ever established in sacrifice. Know that action has the Vedas as its origin; the Vedas have the Immutable as their source. Hence, the all-pervading Vedas are forever based on sacrifice. Know that action comes from Brahma, and Brahma comes from the Imperishable. Therefore, the all-pervasive Brahma ever rests in sacrifice. Action arises from the Brahman; you should know this; the Brahman arises from that which does not stream forth; therefore, the all-pervading Brahman is permanently based on the sacrifice. All actions originate from the Supreme Spirit, which is Imperishable, and in sacrificial actions, the all-pervasive Spirit is consciously present.


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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 here, lives in sin, satisfying the senses, O Arjuna; he lives in vain. O Partha, he who does not follow the wheel thus set in motion lives in vain, their life is sinful, and they indulge in the senses. 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. Whoever does not keep the wheel of life rolling, which has been set in motion in this world, is a man of sinful life, rejoicing in the senses; and he lives in vain, O son of Prtha! Thus, he who does not help the revolving wheel of sacrifice, but instead leads a sinful life, rejoicing in the gratification of his senses, O Arjuna, is breathing in vain.


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3 17 भगवान यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः| आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते || 3.17 ||  But the man whose delight is only in the Self, who is satisfied with the Self, who rejoices in the Self, for him nothing remains to be accomplished. But that man who rejoices only in the Self, is satisfied with the Self, and is content only in the Self—for him there is no duty to perform. 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. But the man who simply rejoices in the Self, is satisfied in the Self, and delights in the Self alone—there exists no action for him to be performed. On the other hand, the soul who meditates on the Self is content to serve the Self and rests satisfied in the Self; there is nothing more for them to accomplish.


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3 18 भगवान नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन| न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः || 3.18 ||   He has no purpose to gain from work done or left undone, nor does he have to rely on any end. For him, there is no concern here at all with performing action, nor any with non-performance. Moreover, he has no dependence on any object to serve any purpose. For him, there is no interest whatsoever in what is done or not done; nor does he depend on any being for any purpose. No purpose is served for him by what he has done or by what he has not done. For him, there is hardly any dependence on any purpose among all beings. He has nothing to gain from the performance or non-performance of action; his welfare does not depend on any contribution that an earthly creature can make.


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3 19 भगवान तस्मादसक्तः सततं कार्यं कर्म समाचर| असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः || 3.19 ||   Therefore, do your work without attachment, which ought to be done. For, a person who works without attachment attains the Supreme. Therefore, remaining unattached, always perform the obligatory duty; for, by performing one's duty without attachment, a person attains the highest. Therefore, without attachment, always perform the actions that should be done; for by performing actions without attachment, one reaches the Supreme. Therefore, always remaining unattached, you should perform the action that is to be performed; for, the person performing action without attachment attains the Supreme. Therefore, do your duty perfectly, without worrying about the results, for he who does his duty without attachment attains the Supreme.


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3 20 भगवान कर्मणैव हि संसिद्धिमास्थिता जनकादयः| लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि || 3.20 ||   Indeed, Janaka and others reached perfection through Karma Yoga alone. Even recognizing its necessity for guiding the world, you must perform action. For Janaka and others strove to attain liberation through action itself. You should perform your duties, keeping in view the prevention of mankind from going astray. Janaka and others attained perfection indeed through action alone; even with the intention of protecting the masses, you should perform action. Janaka and others attained emancipation through action alone. Moreover, you should act with the intention of upholding the world. King Janaka and others attained perfection through action alone. Even for the sake of enlightening the world, it is your duty to act.


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3 21 भगवान यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः| स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते || 3.21 ||   Whatever a great man does, others do too. Whatever standard he sets, the world follows it. Whatever a superior person does, another person does the same! Whatever they uphold as authority, an ordinary person follows that. Whatever a great man does, others also do; whatever he establishes as the standard, the world follows. Whatever a great man does, others of lesser stature follow suit; whatever standard he sets, the world follows it. For whatever a great man does, others imitate; people conform to the standard he has set.


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3 22 भगवान न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन| नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि || 3.22 ||   For me, Arjuna, there is nothing in all the three worlds that ought to be done, nor is there anything unaccomplished that ought to be accomplished. Yet I continue to work. In all the three worlds, O Partha, there is no duty for Me to fulfill; nothing remains unachieved or to be achieved. (Still,) I continue in action. 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. O son of Prtha! For Me, there is nothing to be done in the three worlds, nor is there anything yet to be attained; and yet I am engaged in action. There is nothing in this universe, O Arjuna, that I am compelled to do, nor anything for me to attain; yet I persistently remain active.


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3 23 भगवान यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः| मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः || 3.23 ||   If I did not continue to work unweariedly, O Arjuna, people would follow my path. For, O Partha, if at any time I do not continue vigilantly in action, people will follow My path in every way. For, should I not ever engage myself in action, unwearied, people would in every way follow my path, O Arjuna. For, if I were ever not to work unwearied, all men would follow My path, O son of Prtha! Were I not to act without ceasing, O prince, people would be inclined to do the same.


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3 24 भगवान उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्| सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः || 3.24 ||   If I do not do the work, these people will be lost; and I will be causing chaos in life and thereby ruining all these people. These worlds would be ruined if I did not perform action. And I shall become the agent of intermingling (of castes), and shall be destroying these beings. These worlds would perish if I did not perform action; I would be the author of confusion of castes and destruction of these beings. These worlds would perish if I were not to perform action; and I would be the cause of confusion; I would destroy these people. And if I were to refrain from action, the human race would be ruined; I would lead the world to chaos, and destruction would follow.


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3 25 भगवान सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत| कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम् || 3.25 ||   Just as the ignorant, attached to their work, act, O Arjuna, so too the learned should act without any attachment, and only for the welfare of the world. O scion of the Bharata dynasty, as the unenlightened people act with attachment to work, so should the enlightened person act, without attachment, desiring to prevent people from going astray. 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. Therefore, just as the unwise persons, being attached to action, do, O son of Prtha, so the wise should perform, but being unattached and desiring to hold the world together. As the ignorant act, out of their fondness for action, so should the wise act without attachment, fixing their eyes, O Arjuna, only on the welfare of the world.


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3 26 भगवान न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्| जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन् || 3.26 ||   He should not bewilder the minds of the ignorant who are attached to work; rather, he should himself perform work with devotion and cause others to do the same. The enlightened man should not disturb the beliefs of the ignorant, who are attached to work. He should remain diligent himself and make them perform all their duties. 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. Let the wise master of Yoga fulfill (or destroy) all actions by performing them all, and let him not create any disturbance in the minds of the ignorant persons attached to action. But a wise man should not disturb the minds of the ignorant, who are attached to action; let him perform his own actions in the right spirit, with concentration on Me, thus inspiring all others to do the same.


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3 27 भगवान प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः| अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते || 3.27 ||   Actions are being performed in every way by the Gunas of Prakrti; he whose nature is deluded by egoism, however, thinks, 'I am the doer.' While actions are being done in every way by the gunas (qualities) of Nature, one who is deluded by egoism thinks, "I am the doer." 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." The actions are performed part by part by the strands of Prakriti; yet, the person, having his self (mind) deluded with egoity, imagines, 'I am the sole doer.' Action is the product of the qualities inherent in nature. It is only the ignorant man who, misled by personal egotism, says, "I am the doer."


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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 about the division of the Gunas and works, O mighty-armed one, through his knowledge that the Gunas 'operate on their own products,' is not attached. But, O mighty-armed one, the one who is a knower of the facts about the varieties of the gunas and actions does not become attached, thinking thus: 'The organs act on the objects of the organs.' 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. But, O mighty-armed one, the one who knows the true nature of the strands and their respective divisions of work, realizes: 'The strands are in their respective purposes.' And thus, he is not attached. But he, O Mighty One, who correctly understands the relationship between the Qualities and action, is not attached to the act, for he perceives that it is merely the action and reaction of the Qualities among themselves.


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3 29 भगवान प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु| तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् || 3.29 ||   Those who are deluded by the Gunas of Prakrti are attached to the works of the Gunas. But he who knows the whole truth should not disturb the ignorant who do not know the whole truth. Those who are completely deluded by the gunas of Nature become attached to the activities of the gunas. The one who knows the All should not disturb those of dull intellect, who do not know the All. 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. Men, completely deluded by the strands of Prakrti, are attached to the actions of those strands. Those who know fully should not confuse them, whereas the dullards who do not know fully. Those who do not understand the qualities are interested in the act; however, the wise man who knows the truth should not disturb the mind of those who do not.


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3 30 भगवान मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा| निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः || 3.30 ||   Surrender all your actions to Me, with a mind focused on the Self, free from desire and selfishness, and fight with the heat of excitement abated. Free from the fever of the soul, dedicate all actions to Me, with your mind intent on the Self, and become free from expectations and egoism, and engage in battle. Renouncing all actions in Me, with the mind centered on the Self, free from hope and egoism, and from mental fever, fight thou. Renouncing all actions in Me, with a mind that concentrates on the Self; being free from the act of resting and from the sense of possession; and consequently being free from mental fever; you should fight. Therefore, surrender your actions to Me, keep your thoughts focused on the Absolute, free from selfishness and without expecting a reward, with a mind free from excitement, begin to fight.


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3 31 भगवान ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः| श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः || 3.31 ||   Those men who, full of faith, ever practice this teaching of Mine and those who receive it without cavil—even they are released from karma. Those who faithfully follow this teaching of Mine without cavil, they too become freed from their actions. Those who constantly practice this teaching of Mine with faith and without caviling, they too are freed from actions. Those who constantly follow this doctrine of Mine, with faith and without finding fault, are freed from the results of all actions. Those who always act in accordance with My precepts, firmly in faith and without caviling, they too are freed from the bondage of action.


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3 32 भगवान ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्| सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः || 3.32 ||   But those who slander it, and those who do not practice this teaching of Mine—know them to be utterly senseless and devoid of all knowledge, and thus lost. But those who, finding fault where there is none, do not follow My teaching, know them—who are deluded about all knowledge concerning the qualified and the unqualified Brahman and who are devoid of discrimination—to have gone to ruin. 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. But those who, finding fault, do not follow this doctrine of Mine - be sure that these men are highly deluded in all branches of knowledge and are lost and brainless. But they who ridicule My word and do not observe it, are ignorant, devoid of wisdom, and blind. They seek only their own destruction.


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3 33 भगवान सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि| प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति || 3.33 ||   Even the man of knowledge acts according to his nature; all beings follow their own nature. What will repression accomplish? Even a man of wisdom behaves according to his own nature. They follow their nature. What can restraint do? Even a wise man acts in accordance with his own nature; beings will follow their nature; what can restraint do? Even a man of knowledge acts in accordance with his own Prakriti; the elements return to Prakriti; what will restraint avail? Even the wise man acts in accordance with his nature; indeed, all creatures act according to their natures. What is the use of compulsion then?


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3 34 भगवान इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ| तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ || 3.34 ||   Each sense has a fixed attachment to and aversion for its corresponding object, but one should not come under their sway, for they are enemies. Attraction and repulsion are ordained with respect to the objects of all the organs. One should not be swayed by these two, as they are adversaries. 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. For a man of worldly life, there are clearly fixed likes and dislikes with regard to the objects of each of his sense organs. These are the obstacles for him; the wise would not come under their control. The love and hate that are aroused by the objects of sense arise from Nature; do not yield to them, as they only obstruct the path.


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3 35 भगवान श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्| स्वधर्मे निधनं श्रेयः परधर्मो भयावहः || 3.35 ||   Better is one's own duty, even if done poorly, than the duty of another done well. It is better to die while performing one's own duty; the duty of another is full of fear. One's own duty, though defective, is superior to another's duty well-performed. Death is better while engaged in one's own duty; another's duty is full of fear. 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. Better is one's own duty, even if it lacks merit, than the well-performed duty of another; it is better to suffer ruin in one's own duty than to gain success in another's. It is better to do one's own duty, however lacking in merit, than to do that of another, even though efficiently. It is better to die doing one's own duty, for doing the duty of another is fraught with danger.


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3 36 अर्जुन अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः| अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः || 3.36 ||   Arjuna said, "But, O Krsna, what impels one to commit sin, even against their own will, as if constrained by force?" Arjuna said, "Now then, O scion of the Vrsni dynasty (Krsna), what compels this man to commit sin even against his will, as if he were constrained by force?" Arjuna said, "But what compels man to commit sin, even against his wishes, O Varshneya (Krishna), as if constrained by force?" Arjuna said, "Then, what induces this person of the world to commit sin, even though they do not desire it, as if they are being overpowered by a force?" Arjuna asked, "My Lord, what is it that drives a person to sin, even against their will and as if by compulsion?"


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3 37 भगवान काम एष क्रोध एष रजोगुणसमुद्भवः| महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् || 3.37 ||   The Lord said, "It is desire, it is wrath, born of the guna of rajas; it is a great devourer, an impeller of sin. Know this to be the enemy here." The Blessed Lord said, "This desire, this anger, born of the quality of rajas, is a great devourer, a great source of sin. Know this to be the enemy here." 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." The Bhagavat said, "This desire, this wrath, born of the Rajas-strand, is a swallower of festivity and a mighty bestower of sins. Know this to be the enemy here." Lord Shri Krishna: It is desire, it is aversion, born of passion. Desire consumes and corrupts all things. It is the greatest enemy of man.


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3 38 भगवान धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च| यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् || 3.38 ||   As a fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is encased in the amniotic sac, so is this world enveloped by desire. As fire is enveloped by smoke, as a mirror is obscured by dirt, and as a fetus remains enclosed in the womb, so is this shrouded by that. 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. As fire is concealed by smoke, a mirror by dirt, and an embryo by its membrane-cover, so He is concealed by this foe. As fire is shrouded by smoke, a mirror is covered by dust, and a child is enveloped by the womb, so is the universe enveloped in desire.


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3 39 भगवान आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा| कामरूपेण कौन्तेय दुष्पूरेणानलेन च || 3.39 ||   The knowledge of the intelligent self is enveloped by this constant enemy, O Arjuna, which is of the nature of desire and is difficult to gratify and insatiable. O son of Kunti, knowledge is covered by this constant enemy of the wise, in the form of desire, which is an insatiable fire. O Arjuna, wisdom is enveloped by this constant enemy of the wise, in the form of desire, which is insatiable like fire. O son of Kunti! The knowledge of the wise is concealed by this eternal foe, which appears desirable yet is insatiable like fire. It is the wise man's constant enemy; it tarnishes the face of wisdom, being as insatiable as a flame of fire.


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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 instruments; by these, it overpowers the embodied self, enveloping its knowledge. The organs, mind, and intellect are said to be its abode. This one diversely deludes the embodied being, veiling Knowledge with the help of these. The senses, the mind, and the intellect are said to be its seat; through these, it deludes the embodied one, veiling their wisdom. It is said to be based on the sense-organs, the mind, and the intellect. With these, it deludes the embodied by concealing knowledge. It works through the senses, the mind, and the reason; and with their help, it destroys wisdom and confounds the soul.


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3 41 भगवान तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ| पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् || 3.41 ||   Therefore, O Arjuna, control your senses from the outset and slay this sinful thing that destroys both knowledge and discernment. Therefore, O scion of the Bharata dynasty, after first controlling the organs, completely renounce this one which is sinful and a destroyer of learning and wisdom. Therefore, O best of the Bharatas, control your senses first and then kill this sinful thing, which destroys knowledge and realization. Therefore, O best among the Bharatas, you must avoid this sinful one, destroying knowledge and action, by controlling completely the sense-organs in the beginning itself. Therefore, O Arjuna, first control your senses and then slay desire, for it is full of sin and is the destroyer of knowledge and wisdom.


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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 high, the mind is higher than the senses, the intellect is higher than the mind, but what is greater than the intellect is that (desire). They say that the organs are superior to the gross body; the mind is superior to the organs; and the intellect is superior to the mind. However, He is superior to the intellect. 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. It is said that the sense-organs are different from their objects; the mind is different from the sense-organs; the intellect is different from the mind; and That (Self) is different from the intellect. It is said that the senses are powerful; however, beyond the senses is the mind, beyond the mind is the intellect, and greater than the intellect is He.


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3 43 भगवान एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना| जहि शत्रुं महाबाहो कामरूपं दुरासदम् || 3.43 ||  Thus, knowing that which is higher than the intellect and fixing the mind with the help of the intellect in Karma Yoga, O Arjuna, slay this enemy which takes the form of desire, and which is difficult to overcome. [The Ast, introduces this verse with, 'Tatah kim, what follows from that?'-Tr.] Understanding the Self thus as superior to the intellect, and completely establishing (the Self) through spiritual absorption with the (help of) the mind, O mighty-armed one, the enemy in the form of desire, which is difficult to subdue, vanishes. 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. Thus, being conscious that it is different from the intellect, and steadying the self with the self, kill the foe that is of the form of desire and that is hard to approach. Thus, O Mighty-Armed One, knowing Him to be beyond the intellect, and with His help, subdue your personal ego and kill your enemy, Desire, even though it is extremely difficult.


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4 1 भगवान इमं विवस्वते योगं प्रोक्तवानहमव्ययम्| विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् || 4.1 ||   The Lord said, "I taught this imperishable Yoga to Vivasvan; Vivasvan taught it to Manu; Manu declared it to Iksvaku." The Blessed Lord said, "I imparted this imperishable Yoga to Vivasvan, who then taught it to Manu, who in turn transmitted it to Iksavaku. The Blessed Lord said, "I taught this imperishable Yoga to Vivasvan; he then told it to Manu; Manu proclaimed it to Ikshvaku. The Bhagavad said, "This changeless Yoga I had properly taught thus to Vivasvat; Vivasvat correctly told it to Manu; and Manu declared it to Iksvaku." Lord Shri Krishna said: I taught this imperishable philosophy to Vivaswān, the founder of the Sun dynasty; Vivaswān gave it to Manu, the lawgiver, and Manu to King Ikshvāku.


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4 2 भगवान एवं परम्पराप्राप्तमिमं राजर्षयो विदुः| स कालेनेह महता योगो नष्टः परन्तप || 4.2 ||   Thus handed down in succession, the royal sages knew this (Karma Yoga). But with a long lapse of time, O Arjuna, that Yoga was lost to the world. The king-sages knew this yoga, which was received in regular succession. That yoga, O destroyer of foes, is now lost due to a long lapse of time. 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). Thus, the regal sages knew this, which was received in regular succession. Over time, however, this Yoga has been lost, O scorcher of enemies! The Divine Kings knew it, for it was their tradition; then, after a long time, it was at last forgotten.


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4 3 भगवान स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः| भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् || 4.3 ||   It is the same ancient Yoga that I am now teaching you, for you are My devotee and My friend. For, this is a supreme mystery. That ancient Yoga itself, which is this, has been taught to you by Me today, considering you to be My devotee and friend, for this Yoga is a profound secret. 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. The same ancient Yoga has now been taught to you by Me, on the grounds that you are both My devotee and friend. This is the highest secret. It is the same ancient path that I have now revealed to you, for you are my devotee and my friend. It is the supreme secret.


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4 4 अर्जुन अपरं भवतो जन्म परं जन्म विवस्वतः| कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति || 4.4 ||   Arjuna said, "Your birth was later, and Vivasvan's birth was earlier. How then can I understand that you taught it in the beginning?" Arjuna said, "Your birth was later, whereas Vivasvan's birth was earlier. How am I to understand that You instructed him in the beginning?" 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?" Arjuna said, "Your birth is later, while the birth of Vivasvat is earlier; how am I then to understand that You had properly taught him this in the beginning?" Arjuna asked: My Lord! Vyasawana was born before You; how then can You have revealed it to him?


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4 5 भगवान बहूनि मे व्यतीतानि जन्मानि तव चार्जुन| तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप || 4.5 ||   The Lord said, "Many of My births have passed, O Arjuna, as have yours. I know them all, but you do not know them." The Blessed Lord said, "O Arjuna, many lives of Mine have passed, and so have yours. I know them all, but you do not know, O scorcher of enemies!" 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)." The Bhagavat said, "O Arjuna, many births of Mine as well as yours have passed. All of them I know, but you do not, O scorcher of foes!" Lord Shri Krishna replied: I have been born again and again, from time to time; thou too, O Arjuna! My births are known to me, but yours are unknown to you.


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4 6 भगवान अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्| प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया || 4.6 ||   Though I am birthless and of immutable nature, and the Lord of all beings, yet by employing My own Nature (Prakrti), I am born out of My own free will. Though I am birthless and undecaying by nature, and the Lord of beings, yet by subjugating My Prakriti, I take birth through My own Maya. 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. Though I am unborn and changeless Self, though I am the Lord of all beings, yet, presiding over My own nature, I take birth by My own trick of illusion. There is no beginning to Me. Though I am imperishable and the Lord of all that exists, I manifest Myself by My own will and power.


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4 7 भगवान यदा यदा हि धर्मस्य ग्लानिर्भवति भारत| अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम् || 4.7 ||   Whenever there is a decline of Dharma, O Arjuna, and an uprising of Adharma, then I incarnate myself. O scion of the Bharata dynasty, whenever there is a decline in virtue and an increase in vice, then I manifest Myself. Whenever there is a decline of righteousness and an increase of unrighteousness, O Arjuna, then I manifest Myself. For, whenever there is a decay of righteousness and the rise of unrighteousness, then, O descendant of Bharata, I send forth that which the Self is unimportant. Whenever spirituality decays and materialism is rampant, then, O Arjuna, I reincarnate myself.


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4 8 भगवान परित्राणाय साधूनां विनाशाय च दुष्कृताम्| धर्मसंस्थापनार्थाय संभवामि युगे युगे || 4.8 ||   For the protection of the good and the destruction of the wicked, for the establishment of Dharma, I am born from age to age. For the protection of the pious, the destruction of the evil-doers, and the establishment of virtue, I manifest myself in every age. For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age. For the protection of the good people, and for the destruction of evildoers, and for the purpose of firmly establishing righteousness, I take birth in every age. To protect the righteous, to destroy the wicked, and to establish the kingdom of God, I am reborn from age to age.


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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 truth My divine birth and actions does not get rebirth after leaving the body; he will come to Me, O Arjuna. He who thus knows truly the divine birth and actions of Mine does not get rebirth after casting off the body. He attains Me, O Arjuna. 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. Whoever knows correctly the divine birth and action of Mine, he, upon abandoning the body, does not go to rebirth, but goes to Me, O Arjuna! He who realizes the divine truth concerning My birth and life does not take birth again; and when he leaves his body, he becomes one with Me.


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4 10 भगवान वीतरागभयक्रोधा मन्मया मामुपाश्रिताः| बहवो ज्ञानतपसा पूता मद्भावमागताः || 4.10 ||   Freed from desire, fear, and wrath, absorbed in Me, depending upon Me, purified by the austerity of knowledge, many have attained My state. Many who were devoid of attachment, fear, and anger, who were absorbed in Me, who had taken refuge in Me, and were purified by the austerity of knowledge, have attained My state. Freed from attachment, fear, and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained My Being. Many persons, who are free from passion, fear, and anger; are full of Me; take refuge in Me; and have become pure through the austerity of wisdom—they have come to My being. Many have merged their existences in Mine, being freed from desire, fear, and anger, always filled with Me and purified by the illuminating flame of self-abnegation.


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4 11 भगवान ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्| मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः || 4.11 ||   Whoever resorts to Me in any manner, I favor them in the same manner; men experience Me alone in different ways, O Arjuna. According to the manner in which they approach Me, I favor them in that same manner. O son of Partha, humans follow My path in every way. In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna. The way in which people resort to Me, in the same way I favor them. O son of Prtha, all kinds of people follow My path. However men try to worship Me, I welcome them. Whatever path they take, it leads to Me in the end.


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4 12 भगवान काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः| क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा || 4.12 ||   Those who desire the fruits of their ritualistic acts, sacrifice to the gods here; for, success quickly accrues in the world of men. Longing for the fruition of their actions (of their rites and duties), they worship the gods here. For, in the human world, success from action comes quickly. Those who long for success in action in this world sacrifice to the gods; for success is quickly attained by men through action. Those who desire success in their actions perform sacrifices, intending them for the deities. For, the success born of ritualistic actions is quick in the world of men. Those who seek success worship the Powers, and their actions in this world bear immediate fruit.


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4 13 भगवान चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः| तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् || 4.13 ||   The system of four stations was created by Me, according to the distinction of Gunas and Karma. Though I am their creator, know Me to be non-agent and immutable. The four castes have been created by Me through a classification of the gunas and duties. Even though I am the agent of that (act of classification), still know Me to be non-agentive and changeless. 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. I have created the four-fold caste structure according to the division of their respective qualities and actions. Though I am the creator of this, know Me as the changeless, non-creator. The four divisions of society—the wise, the soldier, the merchant, and the laborer—were created by Me, according to the natural distribution of qualities and instincts. I am the author of them, though I Myself do not act and am changeless.


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4 14 भगवान न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा| इति मां योऽभिजानाति कर्मभिर्न स बध्यते || 4.14 ||   Works cannot contaminate Me. There is no desire for the fruits of actions in Me. He who understands this is not bound by actions. Actions do not taint Me; for I have no hankering for the results of actions. One who knows Me thus, does not become bound by their actions. 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. Actions do not stain me, nor do I have a desire for the fruits of them either. Whoever understands me in this way is not bound by their actions. My actions do not bind Me, nor do I desire anything that they can bring. He who thus realizes Me is not enslaved by action.


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4 15 भगवान एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः| कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् || 4.15 ||   Knowing thus, even ancient seekers of liberation did their work. Therefore, do your work only as the ancients did in olden times. Thus having known, even the ancient seekers of liberation performed their duties. Therefore, you should undertake action as was performed earlier by the ancients. 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. Realizing in this fashion, ancient seekers of salvation also undertook action. Hence, you too should, by all means, perform the action that was performed by the ancients. In the light of wisdom, our ancestors who sought deliverance performed their acts. Act thou also as our fathers of old did.


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4 16 भगवान किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः| तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् || 4.16 ||   What is action? What is non-action? Even the wise are puzzled in respect of these. I shall declare to you that kind of action, knowing which you will be freed from evil. Even the intelligent are confounded as to what is action and what is inaction. I shall tell you of that action, knowing which you will become free from evil. 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. Even the wise are perplexed about what is action and what is non-action; I shall properly teach you the action, by knowing which you will be freed from evil. What is action and what is inaction? This is a question that has bewildered the wise. But I will declare to you the philosophy of action, and knowing it, you will be free from evil.


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4 17 भगवान कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः| अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः || 4.17 ||   For, there is what ought to be known in action; likewise, there is what ought to be known in multi-form action; and there is what ought to be understood in non-action. Thus, mysterious is the way of action. For there is something to be known even about action, and something to be known about prohibited action; and something needs to be known about inaction. The true nature of action is inscrutable. 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. Something has to be understood about good action; something has to be understood about wrong action; and something has to be understood about non-action. It is difficult to comprehend the way of action. It is necessary to consider what is right action, what is wrong action, and what is inaction, for the law of action is 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 also action in inaction is wise among men. He is fit for release and has accomplished all actions. He who finds inaction in action, and action in inaction, is the wise one [possessed of the knowledge of Brahman] among men; they are engaged in yoga and are performers of all actions! He who sees inaction in action and action in inaction, he is wise among men; he is a yogi and performer of all actions. He who finds non-action in action, and action in non-action, is an intelligent one among men and is said to be a performer or destroyer of all actions. He who can see inaction in action, and action in inaction, is the wisest among men. He is a saint, even though he still acts.


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4 19 भगवान यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः| ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः || 4.19 ||   He whose every undertaking is free from desire and delusive identification (of the body with the self), whose actions are burned up in the fire of knowledge—the wise describe him as a sage. The wise call him learned whose actions are all devoid of desires and their thoughts, and whose actions have been burned away by the fire of wisdom. 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. He whose every exertion is devoid of intention for desirable objects, and whose actions are burnt up by the fire of wisdom—the wise call such a person a man of learning. The wise call him a sage, for whatever he undertakes is free from the motive of desire, and his deeds are purified by the fire of wisdom.


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4 20 भगवान त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः| कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः || 4.20 ||   Having renounced attachment to the fruits of their actions, ever contented with the eternal self, and dependent on none, one does not act at all, even while being engaged in action. Having given up attachment to the results of action, he who is ever-content, dependent on nothing, does not really do anything even though he is engaged in action. 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. By abandoning attachment to the fruits of actions, remaining ever content and depending on nothing, that person, even though they are engaged in action, does not perform anything at all. Having surrendered all claim to the results of his actions, he is always contented and independent; in reality, he does nothing, even though he appears to be acting.


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4 21 भगवान निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः| शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् || 4.21 ||   Free from desire, his intellect and mind controlled, having given up all possessions, and doing bodily work only, he is not subject to evil. One who is without solicitation, who has the mind and senses under control, and is totally without possessions, incurs no sin by performing actions merely for the maintenance of the body. Without hope, controlling the mind and the self, having abandoned all covetousness, and performing only bodily actions, one incurs no sin. Having rid of cravings, controlling the mind and body, abandoning all sense of possession, and performing actions with the body alone, one does not incur any sin. Expecting nothing, his mind and personality controlled, without greed, doing only bodily actions; though he acts, he remains untainted.


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4 22 भगवान यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः| समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते || 4.22 ||   Content with what chance may bring, rising above the pairs of opposites, free from ill-will, even-minded in success and failure, he acts, yet is not bound. Remaining satisfied with what comes unasked for, having transcended the dualities, being free from spite, and balanced under success and failure, he is not bound even by performing actions. 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. Remaining content with the gain brought by chance, transcending the dualities (pairs of opposites), entertaining no jealousy, and remaining equal in success and in failure, he does not get bound, even when he acts. Content with what comes to him without any effort of his own, rising above the pairs of opposites, free from envy, his mind balanced in both success and failure; though he acts, the consequences do not bind him.


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4 23 भगवान गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः| यज्ञायाचरतः कर्म समग्रं प्रविलीयते || 4.23 ||   One whose attachments have been relinquished, who is liberated, whose mind is established in knowledge, and who works only for sacrifices—their Karma is entirely dissolved. The liberated person, who has rid themselves of attachment and whose mind is fixed in knowledge, has their actions undertaken for a sacrifice completely destroyed. 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. The action is completely dissolved in the case of the person who undertakes it for the sake of sacrifice; who is free from attachment and has been liberated; and whose mind is fixed in wisdom. He who is without attachment, free, his mind centered in wisdom, and his actions done as a sacrifice, leave no trace behind.


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4 24 भगवान ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्| ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना || 4.24 ||   Brahman is the instrument with which to offer; Brahman is the oblation. By Brahman is the oblation offered into the fire of Brahman; Brahman alone is to be attained by one who meditates on Him in their works. The ladle is Brahman, the oblations are Brahman, and the offering is poured by Brahman into the fire of Brahman. He who has concentration on Brahman as the objective can only reach Brahman. 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. The Brahman-oblation that is to be offered to the Brahman is poured into the Brahman-fire by the Brahman; it is nothing but the Brahman that is to be attained by one whose deep contemplation is the Brahman-action. For him, the sacrifice is the Spirit; the Spirit and the offering are one; it is the Spirit that is sacrificed in its own fire, and the man, even in action, is united with God, since his mind never ceases to be fixed on Him while performing the act.


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4 25 भगवान दैवमेवापरे यज्ञं योगिनः पर्युपासते| ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति || 4.25 ||   Some yogis resort only to the sacrifice relating to gods; others offer sacrifice into the fire of Brahman solely through sacrifice. Other yogis undertake sacrifice to gods alone, while others offer the Self as a sacrifice by themselves, in the fire of Brahman. 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. Certain other men of Yoga are completely devoted to yajna, connected with the devas, and offer that yajna, simply as a yajna, into the insatiable fire of the Brahman. Some sages sacrifice to the powers, while others offer themselves on the altar of the eternal.


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4 26 भगवान श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति| शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति || 4.26 ||   Others offer as oblations hearing and other senses into the fires of restraint. Some others offer as oblations the objects of the senses, such as sound and the rest, into the fires of their senses. Others offer their organs, such as their ears, etc., in the fires of self-control. Others offer the objects, such as sound, etc., in the fires of their organs. 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. Others offer their sense-organs such as the sense of hearing and the rest into the fires of restraint; others offer objects such as sound and the rest into the fires of their sense-organs. Some sacrifice their physical senses in the fire of self-control; others offer up their contact with external objects in the sacrificial fire of their senses.


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4 27 भगवान सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे| आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते || 4.27 ||   Some again offer as an oblation the functions of the senses and the activity of the vital breaths into the fire of the Yoga of restraint of the mind, kindled by knowledge. Others offer all the activities of the organs and the activities of the vital force into the fire of the yoga of self-control, lit by Knowledge. 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. Some others offer all the actions of their sense-organs and the actions of their life-breath into the fire of the Yoga of self-control, ignited by wisdom. Others again sacrifice their activities and vitality in the spiritual fire of self-abnegation, kindled by wisdom.


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4 28 भगवान द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे| स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः || 4.28 ||   Self-controlled and firm of resolve, others perform the sacrifice of material objects or austerities or yoga; while others offer their scriptural study and knowledge. Similarly, others are performers of sacrifices through wealth, through austerity, through yoga, and through study and knowledge; others are ascetics with severe vows. 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. These are the performers of sacrifices with material objects, the performers of sacrifices with penance, and the performers of sacrifices with Yoga. Likewise, there are other ascetics with rigid vows whose sacrifices are the svadhyaya-knowledge. Others offer as their sacrifice wealth, austerities, and meditation. Monks, wedded to their vows, renounce their scriptural learning and even their spiritual powers.


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4 29 भगवान अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे| प्राणापानगती रुद्ध्वा प्राणायामपरायणाः || 4.29 ||   Others, with restricted diets, are devoted to the control of breath. Some sacrifice the inward breath in the outward breath; similarly, others sacrifice the outward breath in the inward breath. Some others, stopping the flow of both the inward and outward breaths, sacrifice the inward and outward breaths. Constantly practicing control of the vital forces by stopping the movements of the outgoing and incoming breaths, some offer as a sacrifice the outgoing breath into the incoming breath; while still others, the incoming breath into the outgoing breath. 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. Some sages offer the prana into the apana; likewise, others offer the apana into the prana. Having controlled both the courses of the prana and apana, the same sages, with their desires fulfilled by the above activities, and with their food restricted, offer the pranas into pranas. All these persons know what sacrifices are and have their sins destroyed by them. There are some who practice controlling the vital energy and governing the subtle forces of prana and apana, thereby sacrificing their prana to apana, or their apana to prana.


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4 30 भगवान अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति| सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः || 4.30 ||   All these know the meaning of sacrifices, and through sacrifices, their sins are eradicated. Those who subsist on the ambrosial food, the remnants of sacrifices, go to eternal Brahman. Others, having their food regulated, offer the vital forces in the vital forces. All of them are knowers of the sacrifice and have their sins destroyed by the sacrifice. Others who regulate their diet offer life-breaths in each life-breath. All these are knowers of sacrifice, whose sins are destroyed through sacrifice. - . [Some sages] offer the prana into the apana; likewise, others offer the apana into the prana. Having controlled both the courses of the prana and apana, the same sages, with their desires fulfilled by the above activities, and with their food restricted, offer the pranas into pranas. All these persons know what sacrifices are and have their sins destroyed by them. Others, controlling their diet, sacrifice their worldly life to the spiritual fire. All understand the principle of sacrifice, and by it their sins are washed away.


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4 31 भगवान यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्| नायं लोकोऽस्त्ययज्ञस्य कुतो़ऽन्यः कुरुसत्तम || 4.31 ||   This world is not for one who makes no sacrifice; how then for the other, O Arjuna? Those who partake of the nectar left over after a sacrifice reach the eternal Brahman. This world ceases to exist for one who does not perform sacrifices; what, then, to speak of the other world, O best among the Kurus (Arjuna)! 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? The eaters of the sacrifice-ordained nectar attain the eternal Brahman. This world is not for a non-sacrificer; how can there be the other? O best of the Kurus! Tasting the nectar of immortality, as the reward of sacrifice, they reach the Eternal. This world is not for those who refuse to sacrifice; nor is the other world.


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4 32 भगवान एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे| कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे || 4.32 ||   Thus, many forms of sacrifices have been spread out as means of reaching Brahman (individual self in its own nature). Know that all of these are born of actions. Knowing thus, you will be free. Thus, various kinds of sacrifices are spread at the mouth of the Vedas. Know them all to be born of action. Knowing this, you will become liberated. 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. Thus, sacrifices of many varieties have been elaborated upon by the mouth of the Brahman. Know them all as having sprung from actions. By knowing thus, you shall be liberated. In this way, other sacrifices may also be undertaken for the sake of the Spirit. Know that they all depend on action. Knowing this, you will be free.


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4 33 भगवान श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप| सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते || 4.33 ||   The sacrifice of knowledge is superior to material sacrifice. O Arjuna, all actions and everything else culminate in knowledge. O destroyer of enemies, knowledge considered as a sacrifice is greater than sacrifices requiring materials. O son of Prtha, all actions in their totality culminate in knowledge. 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. The sacrifice of knowledge is superior to the sacrifice of material things. O son of Prtha, destroyer of enemies! All actions, leaving nothing behind, come to an end in knowledge. The sacrifice of wisdom is superior to any material sacrifice, for, O Arjuna, the pinnacle of action is always realization.


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4 34 भगवान तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया| उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः || 4.34 ||   Know this through prostration, questioning, and service. The wise who have realized the truth will instruct you in knowledge. Know that the wise ones who have realized the Truth will impart the Knowledge to you through prostration, inquiry, and service. Know that the wise who have realized the truth will instruct thee in that knowledge through long prostration, supplication, and service. Learn this from those endowed with knowledge, through prostration, inquiry, and service offered to them. Those who are endowed with knowledge and are capable of showing the truth will give you the truth nearby. This you shall learn by prostrating yourself at the master's feet, questioning them, and serving them. The wise who have realized the truth will teach you wisdom.


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4 35 भगवान यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव| येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि || 4.35 ||   Knowing this, O Arjuna, you will not fall again into delusion in this way—by that knowledge, you will see all beings without exception in yourself and then in Me. Knowing this, O Pandava, you will not be deluded again in this way, and through it, you will see all beings, without exception, in the Self and also in Me. 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. By knowing this, you will not be deluded again, O son of Pandu; and by this means, you will see all beings without exception in yourself, that is, in Me. Having known That, you shall never again be confounded; and, O Arjuna, by the power of that wisdom, you shall see all these people as if they were your own Self, and therefore as Me.


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4 36 भगवान अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः| सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि || 4.36 ||  Even if you are the most sinful of all sinners, you can cross over all sins by the boat of knowledge alone. Even if you are the worst sinner among all sinners, you can still cross over all wickedness with the raft of Knowledge alone. Even if thou art the most sinful of all sinners, yet thou shalt surely cross over all sins by the raft of knowledge. Even if you are the highest sinner among all sinners, you can cross over the ocean of all sins by the boat of knowledge. Even if you are the greatest of sinners, you will cross over all sin by the ferryboat of wisdom.


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4 37 भगवान यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन| ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा || 4.37 ||   Just as a burning fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all karmas to ashes. O Arjuna, just as a blazing fire reduces wood to ashes, similarly the fire of Knowledge reduces all actions to ashes. As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ash. Just as a fire that is well-inflamed reduces fuel to ashes, so too does the fire of knowledge reduce all actions to ashes. As the kindled fire consumes the fuel, so, O Arjuna, the embers of action are burnt to ashes in the flame of wisdom.


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4 38 भगवान न हि ज्ञानेन सदृशं पवित्रमिह विद्यते| तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति || 4.38 ||   For there is no purifier equal to knowledge; he who is perfected in Karma Yoga finds this knowledge of his own accord in himself in due time. Indeed, there is nothing purifying here comparable to Knowledge. One who has become perfected over time through yoga, realizes That in their own heart. Verily, there is no purifier in this world like knowledge. He who is perfected in Yoga finds it within the Self in due time. In this world, there exists no purifier comparable to knowledge. One who becomes perfect in Yoga finds this, of their own accord, in their Self in due course. There is nothing in the world so purifying as wisdom; and he who is a perfect saint finds that at last within himself.


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4 39 भगवान श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः| ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 4.39 ||   He who has faith, is intent on it, and has mastered his senses, attains knowledge. Having attained knowledge, he quickly goes to supreme peace. The one who has faith, is diligent, and has control over their organs, attains Knowledge. Achieving Knowledge, one soon attains supreme Peace. 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. He who has faith gains knowledge, if he is solely intent upon it and has his sense-organs well-controlled. Having gained the knowledge, he soon attains the Supreme Peace. He who is full of faith attains wisdom, and he who can control his senses, having attained that wisdom, will soon attain Supreme Peace.


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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 one perish; for the doubting one, there is neither this world nor the one beyond, nor happiness. One who is ignorant and faithless, and has a doubting mind, perishes. Neither this world nor the next, nor happiness, exists for one who has a doubting mind. 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. But he who is ignorant and has no faith, perishes, with his mind full of doubts. Neither this world nor the other, nor happiness is for a person who is by nature full of doubts. But the ignorant man, and he who has no faith, and the skeptic are lost. Neither in this world nor elsewhere is there any happiness in store for him who always doubts.


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4 41 भगवान योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्| आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय || 4.41 ||   Actions do not bind him, O Arjuna, who has renounced them through Karma Yoga and whose doubts have been dispelled by knowledge, and who thus possesses a steady mind. O Dhananjaya (Arjuna), actions do not bind one who has renounced actions through yoga, whose doubts have been fully dispelled by Knowledge, and who is not inattentive. 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. O Dhananjaya! Actions do not bind him who has renounced all actions through Yoga; who has cut off his doubts by the sword of knowledge; and who is a master of his own self. But the one who has renounced their actions for meditation, who has cleaved their doubts in two by the sword of wisdom, and who remains always enthroned in their Self, is not bound by their actions.


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4 42 भगवान तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः| छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत || 4.42 ||  Therefore, sever, with the sword of knowledge, this doubt present in your heart resulting from ignorance concerning the Self. Practice this Yoga, O Arjuna, and arise. Therefore, O scion of the Bharata dynasty, take recourse to yoga and rise up, cutting asunder with the sword of knowledge this doubt in your heart, arising from ignorance. 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! Therefore, thus cutting off, by means of the sword of knowledge, the doubt that has sprung from ignorance and exists in your heart, practice the Yoga! Stand up, O descendant of Bharata! Therefore, cleave asunder with the sword of wisdom the doubts of the heart, which your own ignorance has engendered, and follow the path of wisdom and arise!


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5 1 अर्जुन संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि| यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्िचतम् || 5.1 ||   Arjuna said, "O Krsna, you praise the renunciation of actions, and then you also praise Karma Yoga. Please tell me with certainty which of these is the superior one, leading to the ultimate good. Arjuna said, "O Krsna, you praise renunciation of actions and, at the same time, Karma-yoga. Please tell me for certain which one is better between these two." Arjuna said, "O Krishna, you praise renunciation of actions and also yoga. Please tell me conclusively which is better of the two." Arjuna said, "O Krsna, you commend both renunciation of action and the Yoga of action; which one of these two is superior?" Please tell me that for certain. Arjuna said: My Lord! At one moment, You praise renunciation of action; at another, You praise right action. Tell me truly, I pray, which of these is more conducive to my highest welfare?


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5 2 भगवान संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ| तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते || 5.2 ||   The Lord said, "Renunciation of actions and Karma Yoga both lead to the highest excellence; however, of the two, Karma Yoga surpasses renunciation of actions." The Blessed Lord said, "Both renunciation of actions and Karma-yoga lead to liberation; however, Karma-yoga excels over renunciation of actions." 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." The Bhagavat said, "Both renunciation and the Yoga of action effect salvation; however, of these two, the Yoga of action is superior to renunciation of action." Lord Shri Krishna replied: Both renunciation of action and the path of right action lead to the highest; however, right action is the better of the two.


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5 3 भगवान ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति| निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते || 5.3 ||   He who neither hates nor desires, and is beyond the pairs of opposites, is to be understood as an ever-renouncer. Therefore, he is easily set free from bondage, O Arjuna. He who neither hates nor craves should be known as a man of constant renunciation. 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. That person may be considered a man of permanent renunciation, who neither hates nor desires. For, O mighty-armed one! He who is free from the pairs of opposites is easily released from bondage of action. He is a true ascetic who never desires nor dislikes, who is unaffected by the opposites and is easily freed from bondage.


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5 4 भगवान सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः| एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् || 5.4 ||   Children, not the learned, speak of Sankhya and Yoga as distinct; however, he who is firmly set in one, attains the fruit of both. The fools, not the learned ones, speak of Sankhya and (Karma-) yoga as being different. Anyone who properly resorts to either one of them gets the results of both. 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. The childish, and not the wise, proclaim the paths of knowledge and Yoga to be different. He who has properly resorted to even one of these two, gets the fruit of both. Only the unenlightened speak of wisdom and right action as separate; the wise do not. If anyone knows one, they enjoy the fruit of both.


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5 5 भगवान यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते| एकं सांख्यं च योगं च यः पश्यति स पश्यति || 5.5 ||   That state which is reached by the Sankhyans, the same is also attained by the Yogins; that is, the same state is achieved by those who are Karma Yogins. He alone is wise who perceives that the Sankhya and the Yoga are one and the same, due to their having the same result. The state that is reached by the Sankhyas, and that is also reached by the yogis, is seen by one who sees Sankhya and yoga as one. 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. Those who are knowledgeable reach the same state as those who practice Yoga; so whoever sees the knowledge-path and the Yoga as one, sees correctly. The level which is attained through wisdom is also reached through right action. He who perceives that the two are one, knows the truth.


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5 6 भगवान संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः| योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति || 5.6 ||   But, O mighty-armed one, renunciation is hard to attain without practicing Yoga. The sage who contemplates and follows Yoga soon reaches the Brahman (the self or Atman). But, O mighty-armed one, renunciation is hard to attain without (Karma-) yoga. The meditative man equipped with yoga attains Brahman without delay. But, O mighty-armed Arjuna, renunciation is hard to attain without Yoga; the sage who is in harmony with Yoga quickly goes to Brahman. O mighty-armed Arjuna! Renunciation is indeed hard to attain, except through Yoga; the sage who is the master of Yoga quickly attains the Brahman. Without concentration, O Mighty One, renunciation is difficult. But the sage who is always meditating on the Divine, shall soon attain the Absolute.


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5 7 भगवान योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः| सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते || 5.7 ||   He who follows the Yoga and is pure in mind, who has subdued his self and has conquered his senses, and whose self has become the self of all beings, even while he is acting, remains untainted. Endowed with yoga, pure in mind, controlled in body, a conqueror of the organs, the Self of the selves of all beings—he does not become tainted even while performing actions. When this person resorts to nitya and naimittika rites and duties as a means to the achievement of full illumination, and thus becomes fully enlightened, then, even when he acts through the apparent functions of the mind, organs, etc., he does not become affected. 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. A master of yoga, whose self (mind and intellect) is very pure, the sense-organs are controlled, and the soul is realized to be the soul of all beings—he is not stained, even though he is a performer of actions. He who is spiritual, pure, has overcome his senses and his personal self, and has realized his highest Self as the Self of all—even though he acts, he is not bound by his actions.


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5 8 भगवान नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्| पश्यन् श्रृणवन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन् श्वसन् || 5.8 ||   The one who knows the truth and is devoted to yoga should think, "I am not doing anything," even though they are seeing, hearing, touching, smelling, eating, moving, sleeping, and breathing. Remaining absorbed in the Self, the knower of Reality should think, 'I certainly do not do anything', even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, holding, opening, and closing the eyes—remembering that the organs function in relation to the objects of the organs. "I do nothing at all," thus would the harmonized knower of Truth think, seeing, hearing, touching, smelling, eating, going, sleeping, and breathing. A master of Yoga, knowing the reality, would think, 'I do not perform any action at all.' For, he who, while seeing, hearing, touching, smelling, eating, going, sleeping, and breathing; Though the saint sees, hears, touches, smells, eats, moves, sleeps, and breathes, yet he knows the truth and knows that it is not he who acts.


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5 9 भगवान प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि| इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् || 5.9 ||   Speaking, discharging, grasping, opening, and closing his eyes, etc., he should always bear in mind that the senses operate among sense-objects. Remaining absorbed in the Self, the knower of Reality should think, 'I certainly do not do anything', even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, holding, opening, and closing the eyes—remembering that the organs function in relation to the objects of the organs. Speaking, letting go, seizing, opening, and closing the eyes, one should be convinced that the senses move among the sense-objects. Taking, rejecting, receiving, opening, and closing the eyes, bear in mind that the sense-organs are on their respective objects; and Though he talks, gives, receives, opens his eyes, and shuts them, he still knows that his senses are merely disporting themselves among the objects of perception.


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5 10 भगवान ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः| लिप्यते न स पापेन पद्मपत्रमिवाम्भसा || 5.10 ||   He who acts without attachment, reposing all actions on Brahman (Prakṛti), is untouched by evil, just as a lotus leaf is untouched by water. One who acts by dedicating their actions to Brahman and by renouncing attachment, they do not become polluted by sin, just as a lotus leaf is not by water. 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. Who performs actions by offering them to the Brahman and giving up attachment—they are not stained by sin, just as a lotus leaf is not stained by water. He who dedicates his actions to the Spirit, without any personal attachment to them, is no more tainted by sin than the water lily is wetted by water.


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5 11 भगवान कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि| योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये || 5.11 ||   Yogins, renouncing attachment, do actions with merely the body, mind, intellect, and senses, for the purification of the self. By giving up attachment, the yogis undertake work solely through the body, mind, intellect, and even the organs, for their own purification. Yogis, having abandoned attachment, perform actions only through the body, mind, intellect, and even the senses, for the purification of the self. Having given up attachment, the men of Yoga perform action just with the body, with the mind, with intellect, and also with their sense-organs, for attaining the Self. The sage performs his action dispassionately, using his body, mind, intellect, and even his senses, always as a means for purification.


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5 12 भगवान युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्| अयुक्तः कामकारेण फले सक्तो निबध्यते || 5.12 ||   A yogi, renouncing the fruits of their actions, attains lasting peace. But the unsteady person who is attached to the fruits of their actions, being driven by desire, is bound. Giving up the results of work by becoming resolute in faith, one attains peace arising from steadfastness. One who is lacking in resolute faith, being attached to the results under the impulse of desire, becomes bound. 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. Having abandoned attachment to the fruit of actions, the master of Yoga attains the highest Peace. But, one who is not a master of Yoga and is attached to the fruit of action, is bound by their actions born of desire. Having abandoned the fruit of action, he wins eternal peace. Others, unacquainted with spirituality, led by desire and clinging to the benefit they think will follow their actions, become entangled in them.


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5 13 भगवान सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी| नवद्वारे पुरे देही नैव कुर्वन्न कारयन् || 5.13 ||  The embodied self, mentally resigning all actions as belonging to the city of nine gates (i.e., the body) and becoming self-controlled, dwells happily, neither acting himself nor causing the body to act. The embodied man of self-control, having given up all actions mentally, continues happily in the city of nine gates, without doing or causing anyone else to do anything. 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. Having renounced all actions by mind, a man of self-control dwells happily in his body, a nine-windowed mansion, neither performing nor causing others to perform any actions. Mentally renouncing all actions, the self-controlled soul enjoys bliss in this body, the city of the nine gates, neither doing anything themselves nor causing anything to be done.


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5 14 भगवान न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः| न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते || 5.14 ||   The Lord of the body (the Self, i.e., the Jiva) does not create agency, nor actions, nor union with the fruits of actions in relation to the world of selves; only the inherent tendencies function. The Self does not create agency or any objects of desire for anyone, nor does it associate with the results of actions; rather, it is Nature that acts. Neither does the Lord create agency nor actions for the world, nor union with the fruits of actions; rather, it is Nature that acts. The Lord (Self) acquires neither the state of being a creator of the world, nor the actions, nor the connection with the fruits of their actions. But it is the inherent nature [in It] that exerts. The Lord of this universe has not ordained activity, nor any incentive thereto, nor any relation between an act and its consequences; all this is the work of Nature.


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5 15 भगवान नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः| अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः || 5.15 ||   The all-pervasive One takes away neither the sin nor the merit of anyone. Knowledge is enveloped by ignorance, and creatures are thereby deluded. The Omnipresent neither accepts anyone's sin nor even virtue; knowledge remains covered by ignorance, thus the creatures become deluded. The Lord takes neither the demerit nor the merit of any; knowledge is enveloped by ignorance, and beings are deluded. The Omnimanifest Soul takes neither sin nor merit born of any action upon itself. But, perfect knowledge is clouded by Illusion, and thus the creatures are deluded. The Lord does not accept responsibility for any person's sin or merit; they are deluded, for wisdom is submerged in ignorance within them.


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5 16 भगवान ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः| तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् || 5.16 ||   But for those in whom this ignorance is destroyed by the knowledge of the Self, that knowledge, in their case, is supreme and shines brightly like the sun. But in the case of those whose ignorance is destroyed by knowledge (of the Self), their knowledge, like the sun, reveals that supreme Reality. But to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme Brahman. In the case of those whose illusion has been destroyed by Self-knowledge, that knowledge illuminates itself, like the sun. Surely, wisdom is like the sun, revealing the supreme truth to those whose ignorance has been dispelled by the wisdom of the Self.


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5 17 भगवान तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः| गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः || 5.17 ||   Those whose intellects pursue it, whose minds think about it, who undergo discipline for it, and who hold it as their highest object, have their impurities cleansed by knowledge and go from whence there is no return. Those whose intellect is absorbed in That, whose Self is That, who are steadfast in That, and who have That as their supreme Goal—they attain the state of non-returning, their impurities having been removed by Knowledge. 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. Those who have their intellect and self (mind) devoted to This; who have established themselves in This and have This [alone] as their supreme goal; and who have washed off their sins through [perfect] knowledge—they reach a state from which there is no more return. Meditating on the divine, having faith in the divine, concentrating on the divine, and losing themselves in the divine, their sins dissolve in wisdom, and they go from whence there is no return.


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5 18 भगवान विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि| शुनि चैव श्वपाके च पण्डिताः समदर्शिनः || 5.18 ||   The sages look with an equal eye on one endowed with learning and humility, a Brahmana, a cow, an elephant, a dog, and a dog-eater. The learned ones look with equanimity on a Brahmana endowed with learning and humility, a cow, an elephant, and even a dog, as well as one who eats dog meat. 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. The wise, by nature, look equally upon a Brahmana, rich in learning and humility, a cow, an elephant, and even a dog and a dog-cooker (an outcaste). Sages look upon all equally, whether they be a minister of learning and humility, an infidel, a cow, an elephant, or a dog.


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5 19 भगवान इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः| निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः || 5.19 ||   Here itself, those whose minds rest in equanimity overcome samsara. For the Brahman (individual self), when uncontaminated by Prakriti, is the same everywhere; therefore, they abide in Brahman. Here itself is mirth attained by those whose minds are established in sameness. Since Brahman is the same in all and free from defects, they are established in Brahman. 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. The one who knows Brahman, who is disillusioned, established in Brahman, and has a firm intellect, would neither rejoice upon meeting a friend nor get agitated upon meeting a foe. Even in this world, those whose minds remain always balanced, fixed on the Supreme, conquer their earthly life; for the Supreme has neither blemish nor bias.


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5 20 भगवान न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्| स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः || 5.20 ||   He who knows Brahman (individual self) and abides in Brahman, whose mind is steadfastly focused on the self and undeluded by body consciousness—he neither rejoices at gaining what is pleasant nor grieves on obtaining what is unpleasant. A knower of Brahman, who is established in Brahman, should have their intellect steady and should not be deluded. They should not get delighted by getting what is desirable, nor become dejected by getting what is undesirable. 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. He who, with his mind not attached to external contacts, finds happiness in the Self—that person, with his mind engaged in Yoga, easily pervades the Brahman, suffering no loss. He who knows and lives in the Absolute remains unmoved and unperturbed; he is not elated by pleasure nor depressed by pain.


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5 21 भगवान बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्| स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते || 5.21 ||   He whose mind is detached from external contact and finds happiness in the Self—he has his mind engaged in the contemplation of Brahman and enjoys undecaying bliss. With his heart unattached to external objects, he gets the bliss that is in the Self. With his heart absorbed in meditation on Brahman, he acquires undying Bliss. 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. The enjoyments that arise from contact [with objects] are nothing but sources of misery, having both a beginning and an end. Therefore, an intelligent person does not take delight in them, O son of Kunti! He finds happiness in his own Self and enjoys eternal bliss, whose heart does not yearn for the contacts of the earth and whose Self is one with the Everlasting.


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5 22 भगवान ये हि संस्पर्शजा भोगा दुःखयोनय एव ते| आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः || 5.22 ||   For those pleasures that are born of contact are wombs of pain. They have a beginning and an end, O Arjuna; the wise do not rejoice in them. Since enjoyments that result from contact with objects are indeed the sources of sorrow, having a beginning and an end, O son of Kunti, the wise one does not delight in them. 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. Whosoever, right here, before abandoning the body, is capable of bearing the force sprung from desire and wrath—he is considered to be a man of Yoga and a happy man. The joys that spring from external associations bring pain; they have their beginnings and their endings. The wise person does not rejoice in them.


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5 23 भगवान शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्| कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः || 5.23 ||   He who is able, even here, before being released from the body, to bear the impulse generated by desire and anger, he is a Yogin (competent for self-realisation); he is the happy man. One who can withstand here itself, before departing from the body, the impulse arising from desire and anger, that person is a yogi; they are happy. 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. He, whose pleasure, delight, and light are all within—O son of Prtha!—he attains the supreme Yoga, becoming the Brahman himself. He who, before leaving his body, learns to overcome the promptings of desire and anger, is a saint and is happy.


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5 24 भगवान योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः| स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति || 5.24 ||   He whose joy is within, whose pleasure is within, and whose light is within—he is a yogin, who, having become Brahman, attains the bliss of Brahman. One who is content within, whose pleasure is within, and whose light is only within, that yogi, having become Brahman, attains absorption into Brahman. He who is happy within, who rejoices within, and who is illuminated within, that Yogi attains absolute freedom, or Moksha, becoming Brahman himself. The seers, whose doubts have decayed; by whom dualities have been cut off; whose minds are controlled; and who delight in the welfare of all; they attain the Brahman, the Transcendent One. He who is happy within himself and has found its peace, and in whom the inner light shines, that sage attains eternal bliss and becomes one with the spirit.


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5 25 भगवान लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः| छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः || 5.25 ||   The sages, who are free from the pairs of opposites, whose minds are well subdued, and who are devoted to the welfare of all beings, become cleansed of all impurities and attain the bliss of Brahman. The seers whose sins have been attenuated, who are free from doubt, whose senses are under control, who are engaged in doing good to all beings, attain absorption in Brahman. 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. At all times, there is the transcendent Brahman for the ascetics who have severed their connection with desire and anger, who have controlled their minds and have realized their Self. Sages whose sins have been washed away, whose sense of separateness has dissipated, who have subdued themselves, and seek only the welfare of all, come to the Eternal Spirit.


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5 26 भगवान कामक्रोधवियुक्तानां यतीनां यतचेतसाम्| अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् || 5.26 ||   To those who are free from desire and wrath, who are accustomed to exerting themselves, whose thoughts are controlled, and who have conquered it—the beatitude of Brahman is close at hand. To those monks who have control over their internal organs, who are free from desire and anger, who have known the Self, there is absorption into Brahman either way. 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. Warding off external contacts; keeping the sense of sight between the two wandering ones; counterbalancing both the forward and backward moving forces that travel within what is crooked; Saints who know themselves, who control their minds, and feel neither desire nor anger, find eternal bliss everywhere.


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5 27 भगवान स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः| प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ || 5.27 ||   Shutting off outward contacts, fixing the gaze between the eyebrows, realizing inward and outward breaths moving in the nostrils; - Keeping external objects outside, fixing the eyes at the juncture of the eye-brows, and controlling the outgoing and incoming breaths that move through the nostrils, the contemplative who has mastery over his organs, mind, and intellect should be fully intent on Liberation and free from desire, fear, and anger. He who is ever thus is verily free. Shutting out all external contacts and fixing the gaze between the eyebrows, realizing the outgoing and incoming breaths moving within the nostrils. The sage, who has controlled his sense-organs, mind, and intellect; whose chief aim is emancipation; and from whom desire, fear, and wrath have departed—he remains ever free. Excluding external objects, with his gaze fixed between the eyebrows, and the inward and outward breathings passing equally through his nostrils;


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5 28 भगवान यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः| विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः || 5.28 ||   The sage who has controlled his senses, mind, and intellect, who is intent on release as his final goal, freed forever from desire, fear, and wrath, is indeed liberated forever. - Keeping external objects outside, fixing the eyes at the juncture of the eye-brows, and controlling the outgoing and incoming breaths that move through the nostrils, the contemplative who has mastery over his organs, mind, and intellect should be fully intent on Liberation and free from desire, fear, and anger. He who is ever thus is verily free. 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. Having known Me as the Enjoyer of the fruits of sacrifices and austerities, as the great Lord of all the worlds, and as the Friend of all beings, he attains peace. Governing sense, mind, and intellect, intent on liberation, free from desire, fear, and anger, the sage is eternally free.


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5 29 भगवान भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्| सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति || 5.29 ||  Knowing Me as the enjoyer of all sacrifices and austerities, as the Supreme Lord of all worlds, as the Friend of every being, he attains peace. One attains peace by knowing Me, who am the great Lord of all the worlds, the enjoyer of sacrifices and austerities, and the friend of all creatures. 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. There is no such translation for this shloka. Knowing Me as the One who gladly receives all offerings of austerity and sacrifice, as the Mighty Ruler of all the Worlds and the Friend of all beings, he passes to Eternal Peace.


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6 1 भगवान अनाश्रितः कर्मफलं कार्यं कर्म करोति यः| स संन्यासी च योगी च न निरग्निर्न चाक्रियः || 6.1 ||  The Lord said, "He who performs works that ought to be done without seeking their fruits—he is a sannyasin and yogin, and not he who maintains no sacred fires and performs no actions." The Blessed Lord said, "He who performs an action which is his duty, without depending on the result of the action, is a monk and a yogi; not so in he who does not keep afire and is actionless." 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. The Bhagavad said, "He who performs his bounden action without depending on its fruit is the man of renunciation and the man of Yoga, not he who simply remains without his fires and actions." Lord Shri Krishna said: He who acts out of duty, without considering the consequences, is truly spiritual and a true ascetic; not he who merely observes rituals or shuns all action.


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6 2 भगवान यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव| न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन || 6.2 ||  That which is called Sannyasa (Jnana Yoga), know that to be Yoga (Karma Yoga), O Arjuna. For no one, among Karma Yogins, whose delusive identification of the body with the self has not been abandoned, becomes a true Karma Yogin. That which they call monasticism, know that to be Yoga, O Pandava, for nobody who has not given up expectations can be a yogi. 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 the learned call renunciation, O son of Pandu, know that to be the same as the Yoga. For, without renouncing intention for fruit, one does not become a man of Yoga. O Arjuna, renunciation is indeed what is known as right action. No one can become spiritually enlightened who has not renounced all desires.


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6 3 भगवान आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते| योगारूढस्य तस्यैव शमः कारणमुच्यते || 6.3 ||  Action is said to be the means for the sage who seeks to climb the heights of Yoga; but when he has climbed the heights of Yoga, tranquility is said to be the means. For the sage who wishes to ascend to (Dhyana-) yoga, action is said to be the means. For that person, once he has ascended to (Dhyana-)yoga, inaction alone is said to be the means. 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 a sage, who is desirous of mounting upon the Yoga, action is said to be the cause; for the same sage, when he has mounted upon the Yoga, stillness is said to be the cause. For the sage who seeks the heights of spiritual meditation, practice is the only method, and when they have attained it, they must maintain themselves there through continual self-control.


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6 4 भगवान यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते| सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते || 6.4 ||  For, when one loses attachment to the things of the senses and to actions, then they have abandoned all desires and are said to have climbed the heights of Yoga. Verily, when a man who has given up thought about everything does not get attached to sense-objects or actions, he is then said to be established in Yoga. 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 a person indulges neither in what is desired by the senses nor in the actions for it, then, being a man who has renounced all intentions, he is said to have mounted on the path of Yoga. When a man renounces even the thought of initiating action, and is not interested in sense objects or any results that may flow from his acts, then he truly understands spirituality.


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6 5 भगवान उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्| आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः || 6.5 ||  One should raise oneself by one's own mind and not allow oneself to sink; for the mind alone is the friend of the self, and the mind alone is the foe of the self. One should save oneself by oneself; one should not degrade oneself. For oneself is indeed one's own friend; oneself is indeed one's own enemy. 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. Let a person lift themselves by themselves and let them not depress themselves. For, the self alone is the friend of the self and the self alone is the foe of the self. Let him seek liberation with the help of his Highest Self, and never disgrace his own Self. For that Self is his only friend; yet it can also be his enemy.


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6 6 भगवान बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः| अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् || 6.6 ||  The mind is the friend of him by whom it has been conquered. But for him whose mind is not conquered, the mind, like an enemy, remains hostile. He who has conquered his own self by the self, his self is his own friend. But for one who has not conquered his own self, his self itself acts like an enemy. 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. The Self is the friend of that Self by which the Self has been verily subdued; but in the case of a person with an unsubdued Self, the Self alone would abide in enmity like an enemy. To one who has conquered their lower nature with its help, the Self is a friend; but to one who has not done so, it is an enemy.


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6 7 भगवान जितात्मनः प्रशान्तस्य परमात्मा समाहितः| शीतोष्णसुखदुःखेषु तथा मानापमानयोः || 6.7 ||  Of him whose mind is conquered and who is serene, the great self is well-secured in heat and cold, in pleasure and pain, and in honor and dishonor. The supreme Self of one who has control over the aggregate of his body and organs, and who is tranquil, becomes manifest. He should be poised in the midst of cold and heat, happiness and sorrow, as well as honor and dishonor. 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. The thinking of the person, with a subdued mind and thus with complete calmness, remains in equilibrium in the case of others and himself, in cold and heat, in pleasure and pain, as well as in honor and dishonor. The Self of one who is self-controlled and has attained peace is equally unmoved by heat or cold, pleasure or pain, honor or dishonor.


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6 8 भगवान ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः| युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः || 6.8 ||  The yogin whose mind is content with knowledge of the self and also with knowledge of the difference between the self and Prakrti, who is established in the self, whose senses are subdued, and to whom earth, stone, and gold all seem alike, is called integrated. One whose mind is satisfied with knowledge and realization, who is unmoved, who has his organs under control, is said to be Self-absorbed. The yogi treats all alike, a lump of earth, a stone, and gold. 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. He whose self is satisfied with knowledge and with what consists of varied thoughts; who remains peak-like and has completely subdued his senses; and to whom a clod, a stone, and a piece of gold are the same—that man of Yoga is called a master of Yoga. He who desires nothing but wisdom and spiritual insight, who has conquered his senses, and who looks upon a lump of earth, a stone, and fine gold with the same eye, is a real saint.


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6 9 भगवान सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु| साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते || 6.9 ||  He who regards with an equal eye well-wishers, friends, foes, the indifferent, neutrals, the hateful, the relations, and even the good and the sinful—he excels. He excels who has sameness of view with regard to a benefactor, a friend, an enemy, a neutral, an arbiter, the hateful, a relative, good people, and even sinners. 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. He whose mind is equal in the case of friend, companion, enemy, the indifferent one, the one who remains in the middle, the foe, the relative, the righteous, and also the sinful—he excels [all]. He looks impartially on all—lovers, friends, or foes; indifferent, hostile, alien, or relative; virtuous or sinful.


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6 10 भगवान योगी युञ्जीत सततमात्मानं रहसि स्थितः| एकाकी यतचित्तात्मा निराशीरपरिग्रहः || 6.10 ||  The yogin should constantly fix his mind on yoga, remaining in a solitary place all alone, controlling his thoughts and mind, free from desire and a sense of possession. A yogi should constantly concentrate his mind by staying in a solitary place, alone, with mind and body controlled, free from expectations, and free from acquisition. 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. Let the man of Yoga always yoke the self (mind) by remaining alone in a lonely place, controlling his mind and body, without desire and without a sense of possession. Let the student of spirituality try unceasingly to concentrate his mind; let him live in seclusion, absolutely alone, with his mind and personality controlled, free from desire and without possessions.


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6 11 भगवान शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः| नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् || 6.11 ||  Having established for himself, in a clean spot, a firm seat that is neither too high nor too low, and covering it with cloth, deer-skin, and Kusa grass in reverse order— Having firmly established in a clean place his seat, neither too high nor too low, composed of cloth, skin, and kusa-grass placed successively one below the other; 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. Setting up in a clean place his own suitable, firm seat predominantly made of cloth, skin, and kusa-grass, neither too high nor too low for him; Having chosen a holy place, let him sit in a firm posture on a seat that is neither too high nor too low, and cover it with a grass mat, a deer skin, and a cloth.


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6 12 भगवान तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः| उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये || 6.12 ||  Sitting on the seat, with a concentrated mind, controlling the mind and senses, one should practice Yoga for the purification of the self. Sitting on that seat, he should concentrate his mind for the purification of the internal organ, making the mind one-pointed and keeping the actions of the mind and senses under control. 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. Sitting there on the seat and making the mind single-pointed, let him, with the activities of his mind and senses subdued, practice Yoga for self-purification. Seated thus, with his mind concentrated, his functions controlled, and his senses governed, let him practice meditation for the purification of his lower nature.


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6 13 भगवान समं कायशिरोग्रीवं धारयन्नचलं स्थिरः| संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् || 6.13 ||  Holding the trunk, head, and neck erect, motionless and steady, gazing at the tip of the nose and not looking in any direction; Holding the body, head, and neck erect and still, being steady, looking at the tip of his own nose and not looking around. Let him firmly hold his body, head, and neck erect and still, gazing at the tip of his nose without looking around. Holding the body, head, and neck erect and motionless; remaining firm; looking properly at one's own nose-tip; and not looking in different directions. Let him hold his body, head, and neck erect, motionless and steady; let him look fixedly at the tip of his nose, turning neither to the right nor to the left.


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6 14 भगवान प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः| मनः संयम्य मच्चित्तो युक्त आसीत मत्परः || 6.14 ||  Serene and fearless, firm in their vow of celibacy, controlling their minds and fixing their thoughts on Me, they should sit in Yoga, intent on Me. He should remain seated with a placid mind, free from fear, firm in the vow of celibacy, and with the mind fixed on Me by controlling it through concentration, having Me as the supreme goal. 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. Being calm-minded, fearless, and firmly devoted to celibacy; controlling the mind completely; let the master of Yoga remain, fixing his mind on Me and having Me as his supreme goal. With peace in his heart and no fear, observing the vow of celibacy, with his mind controlled and fixed on Me, let the student lose himself in contemplation of Me.


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6 15 भगवान युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः| शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति || 6.15 ||  Applying his mind in this way, the Yogin of controlled mind, ever attains the peace which is the summit of beatitude and which abides in Me. Concentrating the mind thus, forever, the yogi of a controlled mind achieves the peace that culminates in liberation and abides in Me. Thus, always keeping the mind balanced, the yogi, with the mind controlled, attains the peace abiding in Me, culminating in liberation. Yoking his mind incessantly in this manner, My devotee, with their mind not attached to anything else, realizes peace which culminates in nirvana and ends in Me. Thus, keeping his mind always in communion with Me and subduing his thoughts, he shall attain that Peace which is Mine and will lead him to liberation at last.


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6 16 भगवान नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः| न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन || 6.16 ||  Yoga is not for him who overeats, nor for him who fasts excessively; not for him, O Arjuna, who sleeps too much, nor for him who stays awake too long. But, O Arjuna, Yoga is not for one who eats excessively, nor for one who does not eat at all; neither for one who habitually sleeps too long, nor for one who stays awake. 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. Yoga is neither for him who eats too much, nor for him who totally abstains from eating, nor for him who is prone to sleeping too much, nor for him who keeps awake too much. Meditation is not for him who eats too much, nor for him who eats not at all; not for him who is overly addicted to sleep, nor for him who is always awake.


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6 17 भगवान युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु| युक्तस्वप्नावबोधस्य योगो भवति दुःखहा || 6.17 ||  Yoga becomes the destroyer of sorrows for those who are temperate in food and recreation, temperate in their actions, and temperate in their sleep and wakefulness. Yoga becomes a destroyer of sorrow for one whose eating and movements are regulated, whose effort in works is moderate, and whose sleep and wakefulness are temperate. 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. The Yoga becomes a misery-killer for him whose effort for food is appropriate, exertion in activities is proper, and whose sleep and waking are proportionate. But for him who regulates his food and recreation, who is balanced in action, in sleep, and in waking, it shall dispel all unhappiness.


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6 18 भगवान यदा विनियतं चित्तमात्मन्येवावतिष्ठते| निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा || 6.18 ||  When the subdued mind rests solely on the Self, then, free from all yearning for objects of desire, one is said to be fit for Yoga. A person who has become free from hankering for all desirable objects is said to be Self-absorbed when the controlled mind rests solely in the Self. 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'. When his mind, well-controlled, is established in nothing but the Self, and he is free from craving for any desired object—at that time he is called a master of Yoga. When the mind is completely controlled, centered in the Self, and free from all earthly desires, then the man is truly spiritual.


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6 19 भगवान यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता| योगिनो यतचित्तस्य युञ्जतो योगमात्मनः || 6.19 ||  A lamp does not flicker in a windless place"—that is the simile used for the tranquil mind of a yogi who practices yoga. As a lamp kept in a windless place does not flicker, so is the simile for the yogi whose mind is under control and who is engaged in concentration on the Self. 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. Just as a lamp in a windless place does not shake, this simile is recalled in the case of the man of Yoga, with a subdued mind, practicing Yoga in the Self. The wise man who has conquered his mind and is absorbed in the Self is like a lamp that does not flicker, as it stands sheltered from every wind.


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6 20 भगवान यत्रोपरमते चित्तं निरुद्धं योगसेवया| यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति || 6.20 ||  Where the mind, controlled through the practice of Yoga, rests, and where one sees the Self by the Self and is delighted by the Self alone. At the time when the mind, restrained through the practice of Yoga, is withdrawn, and just when one sees the Self by the self and remains contented in the Self alone; 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. Where the mind, restrained through yoga practice, remains still; and where, observing, the yogi finds satisfaction in the Self alone, by perceiving only the Self within. There, where the whole of nature is seen in the light of the Self, where the person abides within their Self and is satisfied there, their functions restrained by their union with the Divine, the mind finds rest.


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6 21 भगवान सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्| वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः || 6.21 ||  Where one knows that infinite happiness which can be grasped by the intellect but is beyond the reach of the senses, and is established in that condition, one does not swerve from it. When one experiences that absolute Bliss, which can be intuited by the intellect and which is beyond the senses, and being thus established, this person surely does not swerve from Reality. 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. Where he realizes the limitless Bliss, which is to be grasped by intellect and is beyond the senses; remaining where he does not depart from the Reality. When he enjoys the bliss that surpasses the senses and can only be grasped by the pure intellect, when he comes to rest within his highest self, he will never again stray from reality.


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6 22 भगवान यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः| यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते || 6.22 ||  Having gained it, one holds that there is no greater gain; being established in it, one is not moved even by the heaviest sorrow. Obtaining which one does not consider any other acquisition to be superior, and being established in which one is not perturbed even by great sorrow; Having obtained it, he thinks there is no other gain superior to it; established in it, he is not moved even by heavy sorrow. And having attained it, he does not think of any other gain as superior to that; being established in it, he is not shaken much by misery, however powerful it may be. Finding That, he will realize that there is no possession so precious. And once established there, no calamity can disturb him.


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6 23 भगवान तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्| स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा || 6.23 ||  Know this deliverance from association with misery to be Yoga. This Yoga must be practiced with determination and with a mind free from despondency. One should know that severance of contact with sorrow to be what is called Yoga. That Yoga should be practiced with perseverance and with an undepressed heart. 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. That he would realize to be the cause for his cessation of contact with misery and to be the one made known by Yoga. With determination, that is to be yoked in Yoga by a person of undepressed mind (or of the depressed mind). This inner severance from the affliction of misery is spirituality. It should be practiced with determination and with a heart that refuses to be depressed.


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6 24 भगवान सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः| मनसैवेन्द्रियग्रामं विनियम्य समन्ततः || 6.24 ||  Renouncing entirely all desires born of volition and restraining the mind from all the senses on all sides, By totally eschewing all desires that arise from thoughts and restraining all the organs with the mind from every side; Abandoning unreservedly all desires born of Sankalpa (thought and imagination) and completely restraining the whole group of senses by the mind from all sides. In order to renounce completely all desires that are born of intention, let a person restrain the group of sense-organs from all sides by mind alone. Renouncing every desire that can be imagined, controlling the senses at every point through the power of the mind;


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6 25 भगवान शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया| आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् || 6.25 ||  Little by little, one should withdraw oneself from objects other than the self, with the help of the intellect held by firm resolution; and then one should think of nothing else, having fixed the mind upon the Self. One should gradually withdraw with the intellect, endowed with steadiness. Making the mind fixed in the Self, one should not think of anything at all. 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. Very slowly remain still, keeping the mind well established in the Self by means of the intellect held in steadiness; and let him not think of anything (object). Little by little, with the help of his reason controlled by fortitude, let him attain peace; and, fixing his mind on the Self, let him not think of anything else.


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6 26 भगवान यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्| ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् || 6.26 ||  Wherever the fickle and unsteady mind wanders, one should subdue it and then bring it back under the control of the self alone. The yogi should bring this mind under the subjugation of the Self itself, restraining it from all those causes that cause the restless, unsteady mind to wander away. 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. By whatever things the shaky and unsteady mind strays, let him restrain it from those things and bring it back under the control of the Self alone. When the volatile and wavering mind wanders, let him restrain it and bring it back to its allegiance to the Self.


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6 27 भगवान प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्| उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् || 6.27 ||  For supreme happiness comes to the Yogin whose mind is at peace, who is free from evil, from whom Rajas has departed, and who has become the Brahman. Supreme Bliss comes to this yogi alone whose mind has become perfectly tranquil, whose quality of rajas has been eliminated, who has become identified with Brahman, and is untainted. 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. Indeed, the Supreme Bliss comes to this highly tranquil-minded man of Yoga, whose passions remain stilled, who has become one with the Brahman, and who is free from sins. Supreme bliss is the lot of the sage whose mind attains peace, whose passions subside, who is without sin, and who becomes one with the Absolute.


