Srimad

BHAGAVAD GITA
The Song of the Lord
an American Translation in
Prose


by

Sri Sivadasa Bharati

Swami
Foreword by Sri Dharma
Pravartaka Acharya

CONTENTS
Chapter-1: Arjuna’s Distress
Chapter-2: The Yoga of Discriminative Logic
Chapter-3: The Yoga of Action
Chapter-4: The Yoga of Wisdom
Chapter-5: The Yoga of Renunciation of Action
Chapter-6: The Yoga of Meditation
Chapter-7: The Yoga of Wisdom and Realization
Chapter-8: The Yoga of the Imperishable Brahman
Chapter-9: The Royal Science and the Royal Secret
Chapter-10: The Divine Manifestation
Chapter-11: Vision of the Cosmic Form
Chapter-12: The Yoga of Devotion
Chapter-13: Creator and Creation
Chapter-14: The Three Gunas
Chapter-15: The Knowledge of Supreme Spirit
Chapter-16: Division of Divine and Demonic Qualities
Chapter-17: Three Kinds of Faith
Chapter-18: The Yoga of Liberation by Renunciation

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Prologue

Some 5,100 years ago, Prince Vichitraviryan

became king of Hastinapur after his elder brother,
King Chitrangada, died. Vichitraviryan died rather
young before he could produce an heir through
either of his two wives, Ambika and Ambalika.
Since there was no heir, Vichitrayiryan’s mother,
Queen Satyavati, summoned her surviving son
Vyasa to impregnate Vichitrairyan’s two wives so
that the throne would have heirs. First Ambika
gave birth to Dhritarashtra and then Ambalika
gave birth to Pandu. Dhritarashtra was born blind
and, by custom, could not be king because of it;
therefore, Pandu inherited the kingdom.
Dhritarashtra had one hundred suns, known as
the Kauravas. King Pandu had five sons, known as
the Pandavas.
As young cousins, the Pandavas and the Kauravas
often played together. However, Bhima, one of
the Pandava brothers, constantly teased the
Kuravas, playing childish tricks on them, which
made the Kauravas resentful. Duryodhana grew
more resentful as time passed and eventually he
began to plot against the Pandavas.
The plot began when Dhritarashtra appointed his
nephew Yudhishtira as the crown prince instead of
his own son. This angered Duryodana that he
decided to kill all five Pandava brothers together
with their mother Kunti. He tricked them into
going to a place called Ekacakra - a place where
Duryodhana had erected a huge building secretly
made of highly flammable wax. His idea was to
burn them alive while they slept in the building
that night. Fortunately, the plan was discovered
by Vidura, who was the uncle of the Five

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Pandavas. So Yudhishtira learned of the
assassination plot and the Pandavas fled the place
and ran into the forest.
During their flight the five brothers heard about
an archery competition in the Kingdom of
Panchaal. Sure that the prize for winning the
competition would be great, Arjuna, being one of
the greatest archers in the world, decided to
compete. His mother, Kunti, made him swear to
share whatever the prize was equally with his four
brothers and Arjuna agreed. Upon winning the
competition, it was discovered that the prize was
the beautiful princess of Panchaal, Draupadi. In
order to keep their mother's word, the brothers
agreed to share the princess.
When word reached Dhritarashtra that the five
brothers were alive, he invited them to his
kingdom and gifted them with half the lands of his
kingdom. The Pandavas built a great city called
Indraprastha as their capitol. Full of malice and
envy, Duryodhana invited the Pandavas to his
court and challenged Yudhishtira to a game of
dice, knowing that he had a weakness for
gambling. At the last minute, Duryodhana craftily
arranged for uncle Shakuni, who was famed as
unbeatable at dice, to take his place at the game
table. Yudhishtira lost all his wealth and his
kingdom in the game and then he wagered
himself and lost. He was then enticed by
Duryodhana and Shakuni to put up the other
Pandava brothers as a wager. Yudhishtira fell for it
and wagered brothers, losing them, too. Playing
on Yudhisthira’s desperation, Duryodhana
convinced him to wager the brothers’ wife
Draupadi, offering to return everything he had lost
if Yudhisthira won. Of course, Yudhishtira wagered
Draupadi and lost again.

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Duryodhana then had Draupadi brought to the
court, dragged by her by her hair, as she was
now, like the Pandava brothers, his slave.
Duryodhana then commanded his brother
Dushasana to disrobe Draupadi then and there. As
Dushasana begins to pull at Draupadi's sari in
order to disrobe her, she prays to Lord Krishna
and her sari miraculously grows in length as it is
pulled. Thus unable to be disrobed, Draupadi is
saved from dishonor.
Finally, horrified at what is happening,
Dhritarashtra intervenes, apologizing to Draupadi
for the indecent behavior of his sons, offering to
grant whatever she desires. Draupadi asks that
her five husbands be released from bondage.
Duryodhana is forced to compromise and
exchanges his winnings for thirteen years of exile
for the Pandavas, after which their kingdom and
their losses are to be restored. After completing
the long exile, they return and demand the return
of their kingdom as agreed. But Duryodhana
refuses to part with 'land even as much as a
needle point'. This leads to the inevitable war
between the Kauravas and the Pandavas.
The first chapter of the Bhagavad Gita opens as
the armies of the Kauravas and the Pandas
assemble in their battle formations on the great
field of Kurukshetra. The blind Dhritarashtra is
sitting with Sanjaya, who is able, through yogic
powers, to remotely view and hear everything on
the battlefield, and is relating events as they
unfold to Dhritarashtra.

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Chapter 1
Arjuna’s Distress

Dhritarashtra asked: Oh Sanjaya, what did my

sons and the Pandavas do, who are assembled
and eager to fight, out on the field of
righteousness called Kurukshetra?
Sanjaya replied: After seeing the army of the
Pandavas in battle formation, King Duryodhana
approached his teacher Drona and said: “Oh
Guruji, I see the mighty army of Pandu's sons,
arranged in formation by Drupada's son, who is
your great disciple.”
“I see many heroes and archers, the likes of
Bhima and Arjuna, such as Yuyudhana, Virata and
the great warrior Drupadha. Among them also are
great heroes like Drushtakethu, Chekithana, and
the heroic King of Kashi. Also I see Purujit,
Kunthibhoja and the great man Shaibhya. Brave
Yudhamanyu I see, and the great warrior
Uttamouja, Subhadras son along with Draupadi's
sons, all of them great warriors.”
“Also know, oh best of the twice-born, the
warriors of distinction on our side. That you may
know I shall name our commanders. Besides
yourself, our commanders include Bhishma,
Karna, the victorious Kripa, Asvatthama, Vikarna
and Soumadatta's son as well as many more
heroes who have risked their lives for me in
battle. They are well armed and highly skilled in
warfare. Our army, led by Bhishma, is invincible,
arrayed against theirs, commanded by Bhima is
wanting in strength. Therefore I charge each of

4
you, take your positions and at any cost protect
the great Bhishma.”
Then the great elder of the Kuru clan, the mighty
Bhishma, grandfather of the warriors, gave a
ringing lion’s roar and a loud blast from his conch
shell, reassuring Duryodhana. After that there
came a loud response of many conches, drums,
trumpets, bugles and horns sounding all together
making a tremendous commotion.
Then from their great chariot drawn by white
horses, Arjuna and Krishna sounded their celestial
conches in reply. Lord Krishna blew his conch
called Panchajanya, Arjuna blew his, Devadatta,
and the formidable Bhima sounded the mighty
conch Paundra. Kunti's son King Yudhisthira,
Nakula and SahaDeva, together with the King of
Kashi, Shikhandi, Dhristadyumna, Viraata, the
invincible Saatyaki, King Drupada, Draupadi's sons
and the mighty son of Subhadra all sounded their
conchs, creating a tumultuous sound that echoed
and shattered the hearts of the Kauravas.
Then, seeing the effect upon the sons of
Dhritarashtra and realizing the war was about to
commence, the bearer of the Hanuman banner,
Arjuna, took up his bow and spoke to Lord
Krishna, oh Dhritarashtra, Lord of the Earth.
Arjuna said: Lord please bring my chariot
between the two armies that I may behold all
those who stand prepared for battle with whom I
must now face in battle, who have come to serve
the evil-minded son of Dhritarashtra by arraying
themselves here for war.
Sanjaya said: As requested by Arjuna, Lord
Krishna placed the chariot in the midst of the two
armies; facing Bhishma, Drona and all the other
leaders saying, “Behold the assembled Kuru
army!” Then seeing his in-laws and his friends, his

2
grandfather, his uncles, brothers, sons, grandsons
and comrades arrayed in the armies of both sides,
Arjuna was overcome with compassion and full of
sorrow.
Arjuna said: Oh Keshava, seeing my kinsmen
ready to fight, my body weakens and my mouth is
dry. I quiver and sweat and my hairs stand on
end. My bow, Gandiva slips from my hand and I
cannot stand steady.
I see no reason in killing my kinsmen, no glory in
killing friends and family. I have no desire for
victory or kingdom. What use is a life of pleasure
or even life, when all those for whom we desire
these things are standing here for battle,
sacrificing their lives and fortune: teachers,
uncles, grandfathers, grandsons, in-laws and other
relatives?
I do not wish to kill them who are also about to
kill, not even for the rule of all three worlds, let
alone for this earthly kingdom. What good will
come of killing these sons of Dhritarashtra? For
even though they deserve death, in killing them
we will only incur sin. Therefore we should not kill
them, for how can this bring us any joy?
Though, blinded by greed and wealth, they do not
see the sin of family destroyed or of treachery
towards friends, how can we who clearly see evil
in family destruction not turn away from such?
Destruction of family destroys family traditions
forever and with the loss of these sacred
traditions, unrighteousness pervades all society.
When unrighteousness prevails, good women lose
their virtue. And with such loss social problems
then arise. This brings both family and slayers of
family into a hellish state because the spirits of
the ancestors cease to be honored with the proper
offerings of rice and water. The sins of those who

3
destroy the family destroy the social order and
righteous family traditions.
I have heard from the wise that those whose
family traditions are lost dwell long in hell. Alas,
how strange that we have resolved to commit the
great sin of genocide out of greed to rule the
nation. It would be better for me even should the
sons of Dhritarashtra kill me while unarmed in
battle.
Sanjaya said: Having spoken thus, Arjuna threw
down his bow and his arrows and sat in his
chariot, his mind filled with sorrow.

4
Chapter 2
The Yoga of Discriminative Logic

Sanjaya said: Krishna spoke to the grieving

Arjuna who was tearful and overwhelmed with
compassion and despair.
The Blessed Lord said: Oh Arjuna where has
this illusion and dejection come from? Such
disgraceful behavior is not noble and will not lead
to heaven. Do not be a coward, Arjuna; it does not
befit you. Shake off this weakness of heart and
rise up!
Arjuna said: Oh Krishna, how can I attack with
arrows Bhishma and Drona, who are worthy, of my
respect? It would be better to live in this world as
a beggar than to slay these noble gurus, for by
killing them my victory would be tainted by the
blood of these great men.
We do not know whether it is better for us to
conquer them or for them to conquer us. We
should not wish to live should we kill the sons of
Dhritarashtra who are arrayed before us. I am
overcome by the weakness of pity and my
thoughts confused regarding Dharma, the eternal
law that governs, upholds and supports all the
universe. Please tell me what path is best to
choose, for I am your disciple and take refuge in
you.
Even should I gain an unrivaled and prosperous
kingdom on this Earth, or even lordship over
Heaven, I see no way to dispel this grief that dries
up my senses.

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Sanjaya said: Having addressed Krishna thus,
Arjuna said, “I shall not fight,” and became silent.
Lord Krishna smiled and spoke to the despondent
Arjuna in the midst of the two great armies.
Lord Krishna said: You grieve for those
unworthy of grief, and yet you speak like one who
is wise. But the wise grieve neither for the living
nor for the dead.
Truly there was never a time when I did not exist,
nor you, nor all these kings; nor truly shall we
ever cease to exist in the future. Just as the Self
acquires a body that passes through childhood,
youth and old age, similarly the Self acquires
another body after death. In this the wise are
never deluded.
Oh son of Kunti, it is only through the interaction
of the senses with sense objects that we feel heat
and cold or pain and pleasure. These things are
transitory and impermanent. Therefore, Arjuna,
learn to tolerate them.
Arjuna, noblest of men, those who are wise
remain calm and steady through pain and
pleasure or happiness and sorrow will not be
afflicted by these feelings and becomes fit for
immortality.
There is no duration in unreality and no cessation
in reality. This is known by the seers of truth. But
know that that which in immanent in all is
indestructible. None can destroy the imperishable
Self. The embodied Self is eternal and
indestructible. Only the physical body is
perishable. Therefore, fight, oh Arjuna,
descendent of Bharata.
They who think that the Self slays or that the Self
can be slain are both ignorant, for this Self neither
slays nor is slain. The Self is neither born nor does

6
it ever die, nor having been will it cease to exist
again. The Self is birthless, eternal, perennial and
timeless. The Self is not destroyed when the body
is destroyed. Arjuna, how can he who knows this
Self as eternal, unborn and imperishable kill
anyone and whom does he slay?
Just as a man puts on new clothes after discarding
the old worn-out clothes, in the same way the Self
acquires a new body after casting off the old
worn-out body.
Weapons cannot harm nor fire burn, nor water
wet, nor air dry up the Self. It is indestructible,
incombustible, insoluble, unwhithering. The Self is
eternal, immanent, immovable and primeval. The
Self is said to be unmanifest, inconceivable and
immutable. Knowing the Self as such, it is
improper for you to grieve. Oh mighty Arjuna,
even if you think the Self takes birth and is ever
subject to death, still you should not lament.
For one that is born, death is certain and for one
who dies, birth is certain. Therefore you should
not grieve over than which is inevitable. Every
being is unmanifest before birth and unmanifest
after death. They are only manifest between birth
and death. So what is there to grieve about?
Some view the Self with awe, while others speak
of it as awesome and others yet hear that it is a
wonder. But even after hearing about it, no one
actually knows it.
Oh Arjuna, this soul which is immanent in every
living entity is immortal. Therefore you should not
mourn the death of anybody. Moreover,
considering your duty as a warrior you should not
waver. Indeed there is nothing more appropriate
for a warrior than a battle for righteousness.

7
Happy is the righteous warrior presented with
such a righteous battle, which is an open door to
Heaven. If you will not engage in this righteous
war, then you will fail in your sacred duty, lose
your reputation and incur great sin. For people will
speak of your disgrace forever. For a man of
respect, dishonor is worse than death.
The great warriors will think that you have run
away from the war out of fear and those who have
held you in great esteem will lose their respect for
you. Your enemies will say malicious and insulting
things, scorning your abilities. What could be
more painful than that?
Either you will be killed and attain Heaven or be
victorious and enjoy the Earth. Therefore rise up
with confidence, Arjuna, and fight. Treating alike
pleasure and pain, gain and loss, victory and
defeat, dutifully engage yourself in battle so that
you will not incur sin.
Arjuna, I have imparted to you the wisdom of
Samkhya Yoga, the nature of the Self. Now listen
to the wisdom of Karma Yoga, the science of
desireless action, with which you will free yourself
from the bondage of Karma. In this Yoga no effort
is ever lost and no harm is incurred. Even the
slightest effort, righteously performed, saves you
from the greatest of dangers.
In this Yoga, beloved son of the Kuru clan,
intelligence is resolute in Self-realization, but the
thoughts of the irresolute are full of material
desires and have endlessly diverse branches.
Oh Arjuna, the ignorant who delight in the flowery
words of the Vedas without understanding,
denying the divine principle in creation and full of
lascivious desires, glorify selective Vedic verses
stressing performance of excessive ritual to attain
good birth, wealth and power, seeking only

8
material enjoyment. They recommend various
rites for the attainment of pleasure and power to
those full of desire. By such ideas they do not
attain the intelligence to focus their minds.
The Vedas deal with the three Gunas, or states of
mind. Become Self-realized, free from dualities
and transcend the three Gunas, and rise above all
thoughts of acquisition and preservation. To the
wise, the Vedas are as only as useful as a small
well of water during a flood.
You certainly have rightful claim to your actions,
but never claim to the results of your actions. You
should never be motivated by the results of your
activities and should never be inactive. Oh Arjuna,
do your duty to the best of your ability giving up
attachment to the results of your actions,
remaining calm in both success and failure. This
equanimity of mind is called Karma Yoga which is
the science of unity the individual consciousness
with the ultimate consciousness.
Actions performed with selfish motives are greatly
inferior to the selfless service of Karma Yoga.
Therefore be a Karma yogi, Arjuna, and work
without attachment to the fruits of your labor.
Those who seek to enjoy the fruits of their work
are wretched.
One endowed with spiritual intelligence rids
themselves of both vice and virtue in this very life.
Therefore be diligent in your Yoga without
becoming attached to the fruits of your labor.
Endowed with spiritual intelligence the wise reject
the results of their actions, liberating themselves
from the bondage of birth and death, attaining the
blissful state.
When your spiritual intellect pierces the veil of
delusion, you will then become indifferent to all
that you have heard or will hear. When your

9
spiritual intellect, which can be confused by
conflicting opinion and ritualistic doctrine of the
scriptures, becomes steady in the self and
unaffected by such opinions and doctrines, then
you shall have attained Self-realization.
Arjuna said: Oh Keshava, how does one
recognize a person whose mind is steady and
absorbed in pure spiritual consciousness? How
does such a one converse? How does he sit? How
does he talk?
The Blessed Lord said: Arjuna, when one gives
up producing desires in the mind and becomes
satisfied in the Self through the pure state of Self,
then it is said that one is steady minded and
absorbed in pure spiritual consciousness. One
whose mind is unperturbed by sorrow, who seeks
not happiness and who is free from attachment,
fear and anger, such a one is called a sage,
steadfast in consciousness.
One who is without attachment to anything, who
neither rejoices nor curses in obtaining good or
evil, respectively, such a one is established in
steady consciousness.
When one can completely withdraw the senses
from sense objects as a tortoise withdraws his
limbs, he is established in steady consciousness.
When one abstains from sense enjoyment, the
desire for such sensual pleasures fades away. Yet
the taste for enjoyment remains; however even
this taste for sense enjoyment disappears from
one who has realized the Supreme.
Oh son of Kunti, the restless senses can forcibly
lead astray even the mind of someone vigilant
and of sound judgment. Keeping all the senses
under control, one should fix one’s mind on Me
who am the Self of selves. When the senses are

10
under control, then one is established in steady
consciousness.
By focusing the mind on sense objects, one
becomes attached to them. This attachment
brings desires and anger comes from unfulfilled
desires. From anger delusion is born and from that
delusion the mind is bewildered. Such
bewilderment leads to the destruction of wisdom.
From loss of wisdom one then perishes.
But a wise and disciplined person who enjoys
sense objects while free from likes and dislikes
and without attachment, such a one attains grace.
All sorrow and misery ends with the attainment of
such grace and tranquility and soon becomes fully
established in spiritual intelligence.
One whose mind is not controlled cannot have
spiritual intelligence and such a one never
meditates upon the ultimate truth. For such a one
there is no peace and without peace there can be
no happiness.
When the wandering mind becomes fixed on
senses, then spiritual intelligence is lead astray,
just as the wind may blow a ship off its course.
Therefore, oh mighty Arjuna, when the senses are
fully withdrawn from sense objects, one becomes
established in steadfast consciousness. Day is
night and night is day for the Self-controlled sage
who sees when others are in darkness and rests
while uncontrolled minds are awake.
He who remains unaffected in the midst of
sensual pleasures has peace of mind, just as the
sea remains undisturbed even as the rivers rush
into it. One filled with material desires has no
peace.
One who abandons all desires attains peace, living
free from attachment, with no thought of me or

11
mine. Having attained the super-conscious state,
one is no longer deluded. Even if one attains this
state at the moment of death, oneness with the
Supreme is attained.

12
Chapter 3
The Yoga of Action

Arjuna said: If knowledge is superior to action,

then why are you urging me to engage in this
horrible war, oh Lord? My mind is confused by
your words which seem contradictory. Please tell
me which path by which I may attain the greatest
spiritual benefit.
The Blessed Lord said: Oh sinless Arjuna,
previously I have declared two paths: Jnyana Yoga
(the path of Self-knowledge) for the contemplative
and Karma Yoga (the path of unselfish action) for
the active. One cannot achieve freedom from the
bondage of Karma by abstaining for action. Nor
can perfection be obtained merely by renouncing
action.
One cannot ever be completely inactive. All
beings are helplessly compelled to action by the
Gunas, the qualities of material nature. Those
fools who restrain themselves for activity, yet still
dwell upon the senses in their minds are
hypocrites. But they who control their senses and
engage in actions of unselfish service are
superior. So perform your duty, for action is better
than inaction. If all activity ceased you would not
even be able to maintain your physical body.
All the world is in bondage to Karma, except for
those actions performed as selfless service and as
a sacred sacrifice to the Supreme. Therefore,
Arjuna, do your duty and be free from attachment
of the fruits of your work. Let all your works be a
service to Me.

13
In the beginning the creator, Brahma Prajapati,
created all beings as a sacrifice to the Supreme
and said: By sacrificial service shall you prosper
and this sacrificial service shall fulfill all your
desires. Your sacrificial service nourishes the
celestial beings, and so they will also nourish you.
Thus nourishing one another you shall prosper
and receive what is for your best spiritual good.
The celestial beings, nourished by your sacrificial
services will grant to you all desired necessities of
life. One who enjoys the gifts of the gods without
offering anything in return is truly a thief. Those
righteous persons who eat the remains of the
sacrificial food offerings are relieved of sin, but
the impious who cook food only for themselves
selfishly only eat sin.
Living bodies subsist on food which is produced by
rain. The rains are produced through sacrificial
offerings and the sacrifice is born of the
performance of action. Actions are prescribed in
the Vedas. The Vedas are manifested from God.
Thus the all-pervading Transcendent God is ever
present in sacrificial service. Those sinful people
who do not maintain wheel of creation through
sacrificial duty, rejoicing in sensual pleasure live
in vain.
But for the one who rejoices in the Self, becoming
Self-realized and fully satisfied in the Self, there is
no duty left to perform. Such a person has no
purpose in doing or not doing anything. The Self-
realized person does not depend on any other
living being. Therefore always perform you duty
without attachment to the results, for by working
without attachment to the fruits of your labor man
attains the Supreme.
King Janaka and others attained Self-realization
through Karma Yoga alone. Therefore you should

14
perform your duties without attachment for the
sake of guiding the population by example for the
universal welfare of society. For whatever a great
man does, others follow. And whatever standards
he sets by example, all the world pursues.
There is nothing, Arjuna, which I am required to
do in all the three worlds. Neither is there
anything that I want or need, and yet still I engage
in action. For if I ever failed to act, all men would
follow me in the path of inaction. All the worlds
would perish if I did not act, and then I would be
the cause of confusion and the destruction of all
people.
As the ignorant work with attachment to results,
Arjuna, so the wise should act without attachment
for the welfare of all. The wise should not confuse
the ignorant nor try to stop them from their
duties; rather he should engage in action without
attachment as an example and inspiration to
others.
All action is done by the three Gunas and the
impetus of nature, though those deluded by the
ego assume themselves to be the doer. But,
mighty warrior, he who knows the truth does not
get attached to the results of his actions, knowing
the difference between working out of devotion
and working for results.
Therefore, Arjuna, dedicating all your works to Me,
with full knowledge of the Self and without desire
for profit, be free from anxiety and fight!
Those who always practice this teaching of Mine
faithfully and free of envy will be freed from the
bondage of Karma. But those who argue with
these teachings, refusing to follow them, consider
them as bereft of knowledge, senseless and lost in
their endeavors for perfection.

15
All beings follow their nature, even the wise act
according to their own nature. What, then, is the
value of repressing the senses? The principles
that regulate attachment and aversion remain
within the senses. One should not become
controlled by these two, for they are stumbling
blocks on the path of Self-realization.
It is better to perform your own duties, even if
faulty, that to perform someone else duties
perfectly. Death in the course of your own duties
is natural and useful. Performance of another’s
duties is dangerous.
Arjuna said: Lord what impels one to commit
sinful acts, as if by forced and unwillingly?
The Blessed Lord said: Lust is what comes of
passion, Arjuna, and is transformed into anger. It
is all-devouring and the greatest enemy of this
world. Just as fire covers smoke, dust covers a
mirror and the embryo is hidden by the womb,
lustful desire obscures Self-knowledge. Thus
knowledge is covered by the insatiable fire of lust,
which is the eternal enemy of the wise.
The sense, the mind and the intellect are called
the seats of lust. Lust, aided by the senses,
deludes the Self by covering knowledge of the
Self. The senses are superior to matter; the mind
superior to the senses; the intellect is superior to
the mind and the Self is superior to the intellect.
Thus, knowing the Self to be superior to the
intellect, controlling the mind by the intellect
purified by knowledge, one must destroy this
mighty enemy of lust, oh Arjuna.

16
Chapter 4
The Path of Wisdom

The Blessed Lord said: I taught this

imperishable science of right action, Karma Yoga,
to Vivasvan who, in turn, taught it to Manu. It then
was taught by Manu to Ikshavaku. Thus passed
down in succession, the royal sages knew this
Karma Yoga. But in the course of time the
succession was broken and the science of Karma
Yoga was lost from the world.
Today I teach you this same ancient science to
you because you are my sincere devotee and
friend and can, therefore understand the great
mystery of this science.
Arjuna said: But Krishna, you were born in the
present age, while Vivasvan was born in ancient
ages past. How can You have taught this Yoga in
the beginning so long ago, before Your birth?
The Blessed Lord said: Arjuna, you and I have
had many births throughout the ages. I remember
all my past incarnations, but you do not
remember yours. Though I am eternal and
deathless and Lord of all beings, still I choose to
manifest on this Earth in every age by My divine
energy and power.
Whenever and wherever there is a decline of
righteousness and a rise in unrighteousness, I
manifest myself again into the world. I incarnate
myself into the world again and again in every
age to protect the righteous, transform the wicked
and re-establish Dharma, the righteous world
order. Those who truly understand
My transcendental births and activities will not be

17
born again after leaving this life, for they will
attain my eternal abode.
Being freed from attachment, fear and anger; fully
absorbed in Me, taking refuge in Me and purified
by Self-realization, many in the past have attained
transcendental love for Me. I bless those devoted
to Me in whatever way they choose. All follow my
path, Arjuna, in all respects.
Those who long for the fruits of their labor worship
the gods. For in this world the results of action are
quickly received.
The division of society, based on aptitude and
vocation, were created by Me. Though I created
this system of social division, one should know
that I do no work Myself, being immutable. Works
do not hold me in bondage, for I have no desire
for the fruits of work. He who understands this
truth is also free from the bondage of Karma.
Those liberated ones of ancient times acted with
this understanding of My true transcendental
nature. Therefore you should do your duty,
following in their footsteps.
Even the wise are confused over what is action
and what is inaction. Now I shall explain to you
what action is, by which knowledge you shall be
liberated from the cycle of death and rebirth.
The true nature of action is hard to understand.
Therefore, one should know the nature of
attached action, detached action, and forbidden
action. Wise is he who sees action in inaction and
inaction in action. Such a one is transcendental,
though engaged in all activities.
A person whose works are free of selfish desires
burns up all Karma in the fire of Self-knowledge
and is called a sage by the wise. Abandoning all
attachment to the results of his work, ever

18
content and independent, one incurs no Karma as
if he takes no action at all. Free of all desires,
mind and sense under control, renouncing all
ownership, he acts only for the bare necessities of
life.
He who is content with whatever gain comes of its
own accord, free from duality or envy, steady in
both success and failure; though engaged in
action, is never in bondage to Karma. Devoid of
attachment, with the mind fixed in knowledge,
performing selfless service for the Lord, such a
liberated person merges into transcendence.
Brahman is the sacrificial fire. Brahman is the
oblation offered. The oblation is poured by
Brahman into the fire of Brahman. Brahman is
realized by the one who sees everything that is as
either a manifestation or as an act of Brahman.
Some yogis perform their sacrifices perfectly to
the Devas, while others offer the sacrifice itself as
an offering in the fire of Brahman by performing
the sacrifice of Self-knowledge.
Some sacrifice their hearing and other senses in
the fires of self-control, while still others sacrifice
sound and other sense objects in the fires of the
senses And some offer all the functions of all the
senses, as well as the breath and life force itself,
into the fires of self-restraint that are kindled by
Self-knowledge.
Having accepted strict vows, some achieve Self-
realization by sacrificing their possessions, or their
austerity, or their practice of Yoga, or by studying
the Vedas to advance in transcendental
knowledge.
Those practicing Yoga may reach the breathless
state by offering inhalation into exhalation and
exhalation into inhalation as a sacrifice. Others

19
fast and offer the breath itself as a sacrifice. All of
these are knowers of the sacrifice, and are
purified through their sacrifice. They obtain the
nectar of knowledge as a result and attain the
eternal Brahman. This world is not a happy place
without sacrifice in life, Arjuna. What then of the
next?
All these different types of sacrifice are described
in the Vedas. Know that they all are born of
Karma or action of the body, mind and senses.
Knowing this, you shall be liberated. Arjuna, the
sacrificial offering of knowledge is superior to the
mere sacrifice of material possessions, because all
actions in their entirety culminate in knowledge.
One may acquire this transcendental knowledge
by humble reverence and sincere inquiry and by
service to a Self-realized guru. The wise who have
realized the truth will teach you.
Knowing that, Arjuna, you will never fall again into
such delusion like this, for by this knowledge you
will see the entirety of creation in the Supreme
Self – in other words, in Me. Even if you are
considered the most sinful of all sinners, once you
are in the boat of transcendental knowledge you
will cross over the ocean of miseries.
As a blazing fire burns wood to ashes, Arjuna, so
too does the fire of Self-knowledge reduce all
Karma to ashes. Nothing in this world purifies like
transcendental knowledge. One who becomes
purified by this Karma Yoga discovers this
knowledge within in due course of time. The
faithful and sincere have mastery over the senses
and gain this knowledge. Once gained, they
quickly attain supreme spiritual peace. But the
ignorant and faithless who are full of doubt will fail
to attain Self-realization in this life. There is no

20
happiness in this life or the next for those who
continue to engage in doubt.
Karma does not bind the renunciate who has
given up the fruits of work and whose doubt is
destroyed by Self-realization. Therefore, take up
the sword of Self-knowledge and destroy the
doubt born of ignorance in your heart, Arjuna.
Armed with this Yoga, get up and fight!

21
Chapter 5
The Yoga of Renunciation of
Action

Arjuna said: Oh Krishna, you praised both

renunciation of action as well as action with
devotion. Please tell me definitively which of the
two is best?
The Blessed Lord said: Both renunciation of
action and action in devotion can bring liberation.
But, of the two, Karma Yoga, or action in
devotional service without attachment to results,
is better than renunciation of action.
The true Sannyasi renunciate neither hates nor
desires the fruits of his activities. Such a person,
free from all dualities, is easily liberated from
bondage, oh mighty Arjuna. Only those in
ignorance consider the two as different from each
other. Whoever has attained mastery of one
obtains the benefits of both. Whatever goal a
Sannyasi reaches, a Karma yogi also reaches. One
who sees the path of renunciation and the path of
devotional work as the same sees things are they
truly are.
But taking Sannyasa alone, renouncing all
activities without also engaging in the Karma
Yoga of devotional service would have difficulty in
attaining true Self-realization. A Karma Yogi sage,
by virtue of his devotional service, attains
Brahman quickly without having to renounce all
activities.
One who works in devotion, the Karma Yogi,
whose mind is pure with senses under control and

22
who the one Self in all beings is never in bondage
to Karma, though always engaged in activity.
The person living in divine consciousness,
knowing the true state of things realizes that
when seeing, hearing, touching, smelling, eating,
moving, sleeping and breathing, he does nothing
at all. This is because in speaking, giving, taking,
opening and closing the eyes, it is only the senses
operating upon the sense objects.
Like a lotus leaf untouched by water, so he who
does all work as an offering to the Lord,
abandoning all attachment to results, is
unaffected by sinful action or the effects of
Karma. A Karma Yogi performs actions by body,
mind, intellect and senses without any attachment
only for self-purification.
The Karma Yogi, abandoning the fruit of action,
attains perfect peace while others, who are
attached to the results of their actions, become
entangled in the expectation of results. The
person who has subdued his senses and
renounced the fruits of all works dwells happily in
the City of Nine Gates, which is the body.
The Lord neither creates activities nor induces
people to act, nor does he create the fruits of
action. All these are brought about by the Gunas,
the modes of nature. Nor does the Lord assume
the deeds, good or evil, of anyone. This
knowledge, being covered by ignorance, causes
people to be deluded. But when one is
enlightened through the knowledge which
destroyed ignorance, that Self-knowledge is as
revealing as the rising sun.
Those whose intelligence, mine and faith are
always fixed upon the Supreme, taking refuge in
Him become liberated, their impurities cleaned by
knowledge.

23
The wise sees a learned and humble priest, an
outcast, even a cow, elephant or dog with equal
vision. Those whose mind is set in equality have
already conquered birth and death. They are
flawless and impartial like Brahman because they
are steadfast in Brahman. One who neither
rejoices in their achieving what is pleasant nor
grieves over obtaining what is unpleasant, who is
firm in intelligence, possessing a steady mind and
undeluded with knowledge of Brahman; such a
person abides in Brahman.
The person whose mind is unattached to sensual
pleasures, discovering the joy of the Self, enjoys
eternal bliss for their mind is in union with
Brahman through meditation on Brahman.
External pleasures, Arjuna, are the source of
miser, for they have a beginning and an end. The
wise take no delight in them. One who is able to
withstand the urges of lust and anger before
leaving the body is well integrated and happy.
One who finds happiness within, rejoicing in the
Self and illuminated by Self-realization, becomes
one with Brahman and attains the supreme state.
Seers free from all sin, being beyond the dualities
that arise from doubt, their minds focused within
and engaged in the welfare of all beings attain
liberation in Brahman. The self-realized and self-
disciplined person, free from anger and material
desires, aiming for perfection, easily attains
liberation.
Shutting out all external objects, focusing the
eyes and mind between the brows, equalizing the
breath in the nostrils, with senses, mind and
intellect under control, the transcendentalist
aiming at liberation becomes free of all desire,
fear and anger. Remaining in this state, one is
certainly liberated.

24
By knowing that I am the beneficiary of all
sacrifices and austerities, knowing that I am the
Lord of all worlds and of all living beings, one
attains peace.

25
Chapter 6
The Path of Meditation

The Blessed Lord said: The Sannyasi and

Karma Yogi is the one who performs his duties
without seeking results, and not the one who
forsakes the sacrificial fire and abandons all
obligations. Oh son of Pandu, you must know that
Sannyasa and Karma Yoga are the one and the
same for no one can become a Karma yogi who
has not renounced all desire for selfish sense
gratification.
For those aspirants taking the first steps in
wisdom, Karma Yoga, or work without attachment
to results, is the means to achieve the goal. For
those who have attained Karma Yoga, equanimity
is the means to maintain that state of
achievement. When a person has no desire for
sensual pleasures or attachment to the fruits of
their work, renouncing all selfish motives, then
they have attained yogic perfection.
One must deliver and not degrade oneself through
the mind. The mind can be both a friend and an
enemy of the Self. For him who has conquered the
mind, the mind is the best of friends; but for him
who has failed to control it, the mind will remain
the Self’s greatest enemy. One who has
conquered the mind has attained tranquility
though such control. To him, heat and cold,
pleasure and pain, dishonor and dishonor are all
the same.
A yogi is considered Self-realized when he is
satisfied with knowledge and Self-understanding,
steadfast as a mountain and self controlled. One

26
with such equanimity considers mud, stone and
gold to be all the same. Very advanced is the
person who is impartial towards companions,
friends, enemies, neutrals, relatives, saints and
sinners.
A yogi seated alone and having mind and senses
under control, free from desires or attachments to
possessions, strive for constant contemplation on
the Supreme Self. The yogi should choose a clean
place to sit on a firm seat, neither too high nor too
low, covered with sacred kusha grass, a deerskin
and a soft cloth, one over the other. Sitting
comfortably, the yogi should meditate for self-
purification, fixing the mind on one point. Holding
the body, neck and head straight and still, fix the
mind steadily between the brows or the tip of the
nose. With a peaceful and subdued mind, free of
fear and celibate, one should meditate on Me as
the ultimate goal. Thus practicing constant control
of the body, mind and activities, the yogi, his
mind regulated, attains the peace of the spiritual
sky at the end of physical life.
This Yoga is not possible, Arjuna, for the one who
overeats or for one who fasts too much; neither
for one who sleeps to much or who stays too long
awake. But one who practices moderation in
eating, recreation, working, sleeping and
wakefulness can relieve all distress through this
Yoga.
When the yogi through practice of this Yoga has
discipline of mind and is freed of all desires, then
he is well established in Yoga. As a lamp in a
windless place does not waver, so the yogi, whose
mind is controlled, remains always steady in his
meditation on the transcendent Self.
When, through practicing Yoga, all material
mental activities cease and the mind becomes

27
steady, one becomes content in the Self by
beholding the Supreme with the purified intellect.
One feels infinite bliss, perceived only through
transcendental senses. After perceiving Brahman,
one can never be separated from the absolute
reality. Once Self-realized, nothing is considered
greater than Self-realization. Established in Self-
realization, one is freed from all miseries arising
from material contact.
With determination, one should practice this Yoga
with firm perseverance and without any deviation
or doubt. Abandon all material desires by means
of a well trained and purified intellect with
conviction, the mind fixed on the Self alone,
thinking of nothing else.
Peace and the happiness belong to the Self-
realized yogi who is beyond all desires and
passion, and freed from all sin. Thus the self-
controlled yogi, constantly engaging the mind
with the Self, enjoys the eternal joy of union with
Brahman.
By perceiving the same Self indwelling all living
beings, and seeing all living beings as a part of
the Self, the yogi who is in union with the Self
sees every living being equally. Those who see Me
in everything and everything in Me are never
separated from Me, nor am I separated from
them. The yogi engaged in devotional service to
the Self, knowing that I and the Self are one,
abides in me always and in all respects. The
perfect yogi sees true equality between himself
and all beings, and feels both joy and sorrows of
all as his own, Arjuna.
Arjuna said: This Yoga of meditation that you
describe requires the equanimity of mind, but
because of my restlessness, my mind is not
steady. Because the mind is so restless, turbulent,

28
strong and obstinate, oh Krishna, I think subduing
it is more difficult than controlling the wind.
The Blessed Lord said: Without doubt, mighty
Arjuna, the mind is restless and difficult to control,
but through practice and detachment, it can be
achieved. In My opinion, Yoga is difficult to obtain
if the mind is uncontrolled, but the one who is
self-controlled can obtain it by striving through
the appropriate means.
Arjuna said: What happens to those who are
faithful, but unable to conquer the mind, who
stray from the path of meditation, failing in the
perfection of Yoga, oh Krishna? Do they not perish
like a dispersing cloud, oh mighty Krishna, having
lost both, bewildered on the path of Self-
realization and without support? Completely dispel
my doubt, oh Krishna, for there is none other that
can do so but You.
The Blessed Lord said: There is no destruction,
oh Arjuna, for such a seeker either in this world or
the next, for truly, those who seek and do good
never come to grief, My friend. Having attained to
the heaven of the righteous and dwelling there for
many long years, the unsuccessful yogi is reborn
into a pure and prosperous family. Or he may be
born into a family of transcendentalists. Truly a
birth like this is very difficult to obtain in this
world. Upon rebirth the knowledge acquired in the
former body is regained and he strives more than
before for perfection, oh Arjuna. By virtue of the
impressions of spiritual practice in previous lives,
one is instinctively carried towards Brahman. Even
he who merely wishes to know Yoga surpasses
those who perform Vedic rituals alone.
But the yogi who strives diligently, gradually
perfecting through many incarnations, becomes
purified of sins and reaches the supreme goal of

29
Self-realization. The yogi is superior to the
ascetics, superior to the ritualists and even
superior to Vedic scholars. Therefore, be a yogi,
oh Arjuna! I consider to be the most devoted of
yogis the one who lovingly contemplates on Me
full of faith.

30
Chapter 7
The Yoga of Wisdom and
Realization

The Blessed Lord said: Oh Arjuna, hear how

you may know Me fully, with the mind focused
upon Me, practicing Yoga and, becoming free of
all doubt, taking refuge in Me. I shall now fully
explain to you Self-knowledge combined with
direct realization, after which there is nothing
further to be known.
Barely one in a thousand strives for perfection of
Self-realization. Of those who do so strive, or even
of those who succeed, scarcely any of these truly
understand My essence.
Earth, water, fire, air, ether, mind, intellect and
ego - these are my eight separated energies. This
Prakriti is my lower energy, oh mighty Arjuna.
Besides these inferior energies is My higher
Prakriti, a superior energy by which the entire
universe is sustained. Know that all living beings
evolved from this twofold energy, so I am the
source and dissolution of the entire universe.
Oh Arjuna, there is nothing whatsoever that is
higher than Me. Everything in the universe is
strung on Me like jewels on the thread of a
necklace.
Oh son of Kunti, I am the taste of water. I am the
light of the sun and the moon; I am the sacred
syllable AUM in the Vedas; I am the sound in ether
and the manhood of men.

1
I am the sweet fragrance of the earth and the
brilliance of fire; I am the life in all living beings
and the austerity of the ascetics. Oh Arjuna, know
Me as the eternal seed of all beings; I am the
intelligence of the intelligent and the brilliance of
the brilliant.
I am the strength of the strong, devoid of desire
and attachment, and in all beings I am the sexual
desire that is in accordance with Dharma, oh
Arjuna.
Know that the three Gunas of Sattva, Rajas and
Tamas emanate from me. But I am not dependent
on the Gunas, rather they are dependent on Me.
Human beings are deluded by these three
qualities in nature, and therefore do not know Me,
for I am above these Gunas and immutable.
Truly My divine illusion of Maya, made up of these
three qualities of nature, is difficult to overcome.
Only those who take their refuge in Me can
overcome the illusion of My Maya.
The evil doers and the ignorant, are the lowest of
persons and do not seek Me. Those whose
knowledge is stolen away by illusion embrace a
demonic nature do not worship or seek Me
Four types of virtuous men worship Me, oh Arjuna.
They are the distressed, the seekers of
knowledge, the seekers of wealth, and the wise,
oh best of Bharatas.
Among these, the wise, ever engaged in
devotional service to me, is the best. For I am
very dear to the wise, and the wise are very dear
to Me. All these seekers are indeed noble, but I
deem the wise man as My very Self, for the one
who is steadfast certainly attains the highest goal.
After many births and deaths, the wise surrender
to God by realizing that everything is a

2
manifestation of God. Such a great soul is very
rare, indeed.
Those whose wisdom has been taken away by
various desires surrender to other Devas,
practicing the various corresponding religious
rites. Whatever form anyone desires to worship
with faith, using whatever name, form or method,
I make their faith steady in that deity. Endowed
with such steady faith, they worship that deity
and from it obtains their desires, these being
ordained only by Me. Such rewards that accrues to
those of lesser intelligence are finite. The
worshippers of Devas go to those Devas they
worship, but My devotees come to Me.
The foolish think of Me, the Unman fest, as having
manifestation. They do not know My higher,
immutable and incomparable nature. Veiled by My
divine Maya, I am not manifest to all. Therefore
the ignorant do not know me as the unborn and
imperishable Brahman. Oh Arjuna, I know all
beings of the past, the present and of the future,
but no one really knows Me fully. All beings in this
world are under delusion of duality arising from
desire and hatred, oh Bharata, and subject to
delusion at birth, oh conqueror of enemies.
But those men of virtuous deeds, whose Karma
has come to end, being free from the delusion of
dualities, worship Me with determination and
steadfastness. Those who strive for liberation from
birth and death by taking refuge in Me fully realize
that Brahman, knowledge of the Self and Karma in
its entirety.
Those who know Me as Adhibhuta, the governing
principle of nature, Adhidaiva, the governing
principle of the Devas, and Adhiyajna, the
governing principle of the sacrifice, they know Me
even at the time of death, steadfast in mind.

3
5
Chapter 8
The Yoga of the Imperishable
Brahman

Arjuna said: Oh Krishna, what is Brahman? What

is Adhyatma? What is Karma, oh best among
men? What is that called Adhibutha? And what is
known as Adhidaiva? Who is Adhiyajna and how
does He dwell in the body? And how, at the time
of death, can you be known by the steadfast?
The Blessed Lord said: Brahman is the
Imperishable, the Supreme One; His essential
nature is the Self. The individual self, or jivatma, is
called Adhyatma. The creative power that causes
the manifestation of beings is called Karma.
All perishable objects are known as Adhibhuta,
and the soul is Adhidaiva. I alone am the
Adhiyajna here in the body, oh Arjuna.
And whoever, upon leaving the body, remembers
Me at the time of death will without doubt attain
My Being. Whatever one remembers as one
leaves the body at death, that is what one attains
to, Arjuna, because of the constant thought of that
object in life that causes one to focus upon it at
death.
Therefore, at all times remember Me and carry out
your duty to fight. You will certainly attain Me if
your mind and intellect are fixed on Me. By
contemplating Me with an unwavering mind,
disciplined by habitual meditation, one goes to the
Supreme Transcendental Lord, Arjuna.

1
Whoever meditates on Brahman as omniscient,
most ancient, controller, smaller than the tiniest
atom, sustainer of all, of inconceivable form,
bright shining as the sun and transcending the
darkness of ignorance; such a one, at the time of
death, with steadfast mind and devotion, fixing
the breath through the power of Yoga between
the brows, he reaches the Supreme
Transcendental Lord.
I will briefly explain to you how to attain that goal
which is called the imperishable by those who
know the Vedas, that which the ascetics, freed
from attachment, enter; the desire of which
causes one chooses to be celibate.
Having closed the nine gates of the body, focusing
the mind on the heart and the life-breath in the
head, engaged in yogic concentration; he who
leaves the body uttering the sacred syllable AUM
and meditating on Brahman, attains the supreme
goal.
I am easily attainable, oh Arjuna, by that ever
steadfast yogi who always thinks of Me with a
single-mindedness. Having attained Me these
great souls do not take rebirth in the material
world, which is an transient place of misery, for
they have reached the highest liberation. The
inhabitants of all the worlds, including the world of
Brahma the Creator, are subject to repeated birth
and death. But he, who attains Me, oh son of
Kunti, never takes birth again.
Those who know that the day of Brahma lasts 4.32
billion years, as does his night, they truly know
day and night. From the unmanifest all the
manifested worlds proceed at the coming of the
day; at the coming of the night, they again merge
into the same unmanifest state. This same
multitude of beings, born again and again, with

2
the coming of the day, and when night comes,
they are helplessly dissolved again.
But truly there exists, higher yet than the
unmanifest state, another unmanifested Eternal
that does not perish when all living beings perish.
This unmanifest is called the Imperishable or
Brahman. This is said to be the ultimate goal.
Those who reach it do not return. That is My
highest abode. This Supreme abode, oh Arjuna, is
attainable by unswerving devotion to Me within
whom all beings dwell, and by which all this
universe is pervaded.
Now I will tell you, oh chief of the Bharatas, at
which times, upon departing, the yogi will return
or will not return.
Fire, light, daytime, the bright lunar fortnight, and
the six months of the northern solstice; departing
by these paths, men who know Brahman attain
Brahman.
Smoke, night, the dark lunar fortnight, and the six
months of the southern solstice; departing by
these paths, the yogi returns to reincarnate.
The light and dark paths of passing are, in Vedic
opinion, are the world’s two eternal paths. The
former leads to nirvana and the latter leads to
rebirth. Knowing these two paths, Arjuna, a yogi
is never bewildered. Therefore, always be
steadfast in the Yoga of meditation.
The yogi who knows all these things transcends
the benefits of the study of the Vedas, the
performance of sacrifices, the practice of
austerities and the offering of gifts, and attains
the supreme primeval abode.

3
Chapter 9
The Royal Science and the Royal
Secret

The Blessed Lord said: I shall reveal to you,

who does not disbelieve, the greatest secret,
knowledge combined with self-realization.
Knowing this you will be freed from this miserable
material existence. This is the royal knowledge,
the royal secret, the transcendent knowledge that
can by directly intuited which is in accordance
with Dharma, very easy to practice and which is
imperishable.
Those who have no faith in this Dharma of Self-
knowledge, oh conqueror of enemies, return again
to this world after death without attaining Me.
This entire universe is pervaded by Me in my
unmanifest aspect; All living beings exist in Me,
but I do not dwell in them. And yet beings, in
reality, do not remain in Me. Behold the power of
My divine power of mystery. Though I am the
sustainer of all living beings, and though I am
everywhere, I am not part of this cosmic
manifestation. My Self is the very source of all
creation.
Just as the mighty wind, blowing everywhere,
rests within the sky, so too do all beings rest in
Me. All beings, oh son of Kunti, merge into Me at
the end of each Kalpa of 4.32 billion years, and I
manifest them again at the beginning of the next
Kalpa. Animating My nature, I create, again and
again, all this multitude of beings which are

1
helpless, being under the control of the Gunas of
Prakriti. These actions of creation do not bind Me,
oh Arjuna, because I remain indifferent and
unattached to those acts of creation. Under My
supervision, nature produces all animate and
inanimate objects and thus creation is ongoing.
Fools disregard and deride Me when I take human
form, not knowing My higher being as the great
Lord of all beings. Vain in their hopes, their
knowledge and their actions, the foolish are
possessed of the deluded and deceitful nature of
demons and fiends.
But the great souls, Arjuna, possessing divine
qualities, knowing Me as the imperishable source
of all beings, worship Me with single-mindedness.
Always singing My glories, striving, and firm in
their vows, prostrating before Me, they worship
Me with ever steadfast devotion. Others also
worship Me with the wisdom sacrifice, as the
infinite, as the one and as the many manifested
and as the all.
I am the ritual, I am the sacrifice, I am the
offering, I am the sacred herb, I am the mantra, I
am the ghee, I am the fire, and I am the oblation.
I am the father and the mother of this world. I am
the grandfather. I am that which is to be known. I
am the purifier, the sacred syllable AUM. I am also
the Rig, the Sama and the Yajur Vedas.
I am the goal, the support, the Lord, the witness,
the refuge, the abode, the friend, the origin, the
dissolution, the foundation, the treasure and the
imperishable seed.
I give heat; I send as well as withhold the rains. I
am immortality and also I am death, existence
and non-existence. I am both the Sat and the
Asat, Arjuna.

2
The knowers of the Vedas and the drinkers of the
Soma purified of all sin, worshipping me with
sacrifices hoping to gain heaven. These, as a
result of their holy activities attain heaven and
enjoy the celestial pleasures of the Devas. Then,
having exhausted their merits in the enjoyment of
the vast heavenly world, they return to the mortal
world. Thus, abiding by the Vedic injunctions and
having desires, they take repeated birth and
death.
For those steadfast devotees who always worship
Me with single-mindedness, I secure what they
lack and preserve what they already possess.
Even those devotees who worship the Devas with
faith, in their worship they are truly worshipping
Me, Arjuna, but without perfect knowledge. For I
alone am the enjoyer of all sacrifices, as well as
the Lord of all sacrifices. But they do not know my
transcendental nature, and hence they fall back
into repeated birth and death.
The worshippers of the Devas go to the Deva
whom they worship. The worshippers of the
ancestors go to their ancestors. And the
worshippers of ghosts and spirits will become such
beings. But My devotees come to Me.
Whoever may offer Me a leaf, a flower or a little
water with devotion and a pure heart; I will accept
such an offering. Whatever you do, whatever you
eat, whatever you offer in sacrifice, whatever
charity you give, whatever austerity you perform,
Oh Arjuna, do it as an offering unto Me. By this
renunciation you shall be freed from the bondage,
good and bad, of Karma. You shall be liberated
and come unto Me.
I am the same towards all beings. There is no
being hatful or dear to Me. But those who worship
Me with devotion, they are in Me and I am also in

3
them. Even if the most sinful person worships Me
with single-minded loving devotion, he too must
be regarded as saintly, for he has rightly resolved.
He soon becomes righteous, attaining everlasting
peace. Arjuna, know without doubt that My
devotees are never destroyed.
All people, whether women, men, merchants,
laborers – all can attain the supreme goal by
taking refuge in me. How much easier, then, it
should be for the holy brahamans and devoted
royal sages to attain this goal. Having obtained
this joyless and transient world, one should
always remember Me with loving devotion.
Fix your mind upon Me, be devoted to Me, worship
Me and bow down before Me. Having thus united
your whole self to Me as your supreme goal, you
shall indeed come unto Me.

4
Chapter 10
The Divine Manifestation

The Blessed Lord said: Hear again, oh mighty

Arjuna, My supreme word which I shall speak to
you who are dear, for your welfare. Neither the
hosts of Devas nor the great sages know My
origin, for I am the source of both the Devas and
the sages.
He who knows Me as the unborn, without
beginning, and as the great Lord of worlds, is
considered wise among mortals, and gets
liberation from the bondage of Karma. Intellect,
wisdom, non-delusion, forgiveness, truth, self-
restraint, calmness, happiness, pain, birth, death,
fear and fearlessness, non-violence, equanimity,
contentment, austerity, fame, infamy, and
beneficence; all these qualities of beings arise
from Me alone.
The seven great Rishis and the four ancient Manus
come from me, born of My mind, and from them
are all living beings in this world born. He whose
truly knows My manifold manifestations and My
yogic power is united with Me in unswerving
devotion. Of this there is no doubt.
I am the source of all. Everything emanates from
Me and evolves. Understanding this, the wise
worship Me with love and devotion. With their
minds absorbed in Me, their lives devoted to Me,
enlightening each other and talking about Me,
they remain ever content and delighted. To them
ever engaged in loving devotional service to Me, I
give the Yoga of intelligence, by which they come
to Me. Out of compassion for them I, who dwell

1
within their hearts, destroy the darkness born of
ignorance by the lamp which sheds the light of
knowledge.
Arjuna said: You are the supreme Brahman, the
supreme abode, the supreme purifier. You are the
eternal, transcendental and primal God, unborn
and omnipresent. All the sages have so acclaimed
You. The divine sage Narada, as well as Asita,
Devala and Vyasa. And now You yourself are
explaining so to me.
I believe all that You have told me to be true, oh
Krishna. Oh Lord, neither the Devas nor the
Asuras understand Your manifestations. You know
Yourself by Yourself, oh supreme personage, oh
God of gods, oh source and Lord of all beings and
Lord of all the universe.
You alone can fully describe Your divine glories by
which You exist, pervading all these worlds. How
shall I, by constant contemplation, know you oh
supreme Yogi? In which of Your manifested forms
am I to think of You, oh Lord? Tell me again in
detail of Your yogic power and glory, for I can
never get enough of hearing the nectar of Your
words.
The Blessed Lord said: Yes, I will tell you of the
most prominent of My glorious manifestations,
Arjuna; and My manifestations are truly limitless.
I am the Self, abiding in the hearts of every living
being. I am the beginning, the middle and the end
of all beings.
Of the Adityas, I am Vishnu, of all the luminaries I
am the sun, of the Maruts I am Marichi, and I am
the moon among the stars.
Of all the Vedas I am the Sama Veda; I am Vasava
among the Devas; I am the mind among the

2
senses and I am the consciousness in all living
beings.
Of all the Rudras I am Shankara; among the
Yakshas and Rakshasas I am Kubera; I am Pavaka
among the Vasus, and among the peaked
mountains I am Mount Meru.
I am chief among all priests, Brihaspati, oh Arjuna.
Among military commanders I am Skanda. Among
all bodies of water I am the ocean.
Among the great sages I am Bhrigu. Among words
I am the sacred syllable AUM. Among sacrifices I
am the sacrifice of chanting. Among immovable
things I am the Himalayas.
Among trees, I am the banyan. Among the divine
sages I am Narada. I am Chiraratha among the
Gandharvas. Among the perfected Siddhas I am
sage Kapila.
Know me to be Ucchaisravas among horses, born
when the ocean was churned for nectar. I am
Airavata among elephants, and I am monarch of
all men.
Of all weapons I am the thunderbolt. Among cows
I am the wish-fulfilling Surabhi. Of the causes of
birth I am the god of love. Of serpents I am
Vasuki.
I am Ananta among the Nagas. I am Varuna
among aquatic deities. Among ancestors I am
Aryama, And among dispensers of the law I am
Yama, Lord of death.
I am Prahlada among the Daitya demons. Among
reckoners I am time. Among the beasts I am the
lion and I am Garuda among the birds.
Among purifiers I am the wind. Among the
warriors I am Rama. I am the shark among the
fishes. Among rivers I am the Ganga.

3
Among creations I am the beginning, the middle
and the end, Arjuna. Among the sciences I am the
science of the Self. I am the logic of logicians.’
I am the Alpha among alphabets. Among
compound words I am the dual. Among time I am
eternal. I am sustainer of all, facing all directions.
I am all-devouring death as well as the generation
of future manifestations of being. Among women I
am fame, prosperity, beauty, memory, speech,
intelligence, firmness and forgiveness.
Among hymns I am the Brihatsaman and I am
Gayatri among poetry. Among the months I am
cool Margasirsha. And I am spring among the
seasons.
I am the gambling of cheaters. Of the splendid I
am the splendor. I am victory, I am resolution and
I am the goodness of the good.
Of the Vrishnis I am Vasudeva. Among the
Pandavas I am Arjuna. Among the sages I am
Vyasa and I am Ushana among the poets.
Among punishers I am the punishment. I am
statesmanship among those who seek victory. I
am silence among secrets. I am the knowledge of
the wise.
I am the seed of all beings, oh Arjuna. There is
nothing, whether moving or still, that can exist
without Me.
There is no end to my divine manifestations, oh
conqueror of enemies. What I have told you is but
a brief example of the extent of my infinite
manifestations.
Whatever there is that is glorious, brilliant,
prosperous or powerful; know that to be but a
fraction of My splendorous manifestations.

4
But of what avail are all these details to you,
Arjuna? With only a small fragment of My Self I
continually support this entire universe.

5
Chapter 11
Vision of the Cosmic Form

Arjuna said: My delusion has been dispelled

because you have favored me with your profound
words explaining to me the supreme secret of the
Self. Oh Lotus-eyed Lord, I have heard from you in
detail of the origin and dissolution of all beings
and of Your imperishable glory.
Oh Supreme Lord, as You have thus described
Yourself, I wish to see Your divine cosmic form.
Lord, if You think it is possible for me to behold it,
oh Lord of Yogis, show me Your imperishable Self.
The Blessed Lord said: Behold, Arjuna, My
hundreds and thousands of divine forms of various
colors and shapes. Behold the Adityas, the Vasus,
the Rudras, the Asvins and the Maruts. Behold, oh
Arjuna, many wonders never seen before. Now
behold, Arjuna, the entirety of creation, moving
and still and whatever else you wish to see, all at
once here in My body. But you cannot see me with
these physical eyes of yours. Therefore, I give you
divine vision that you may see. Behold My
inconceivable power and glory!
Sanjaya said: Oh King, having said this, the
great Lord of Yoga, Hari, revealed His supreme
cosmic form to Arjuna! In that universal form
Arjuna saw countless faces, countless mouths,
countless eyes and countless wonderful sights,
with numerous divine ornaments and holding
countless divine weapons. Wearing divine
garlands and clothing, anointed with celestial
ointments and perfumes. All was wondrous,
shining, eternal and all-pervading.

1
If the splendor of thousands of suns were to blaze
all at once in the sky, their radiance might only
just begin to resemble the splendor of that
exalted being.
There, in the body of the God of gods, Arjuna then
saw the entire universe in all its divisions, yet all
there in one place. Then Arjuna, overwhelmed
with wonder, his hairs standing on end in awe,
bowed his head and folded his hands before the
Supreme Lord and began to speak.
Arjuna said: Oh Shining One, I see all the Devas in
your body, as well as various other beings, sages
and celestial serpents. I see Lord Shiva and Lord
Brahma, seated on lotus flowers.
Oh Lord of the Universe, I see You everywhere
with infinite forms, with many arms, faces and
eyes. I can find no end, nor any middle or
beginning of Your Universal Form. I see You with
the crown, the club, the disc, a mass of radiance,
difficult to behold, blazing all around like fire and
with the immeasurable brilliance of the sun.
You are the Imperishable, the Supreme Primal
Being, and the supreme basis of all this universe.
You are the inexhaustible protector of the eternal
Dharma. You are the ultimate Truth personified.
This is my opinion.
I see You with infinite power, without beginning,
middle or end; with many arms, with the sun and
the moon as Your eyes, from Your mouth issues
blazing fire, burning this entire universe with Your
radiance.
The space between the heavens and the earth is
pervaded by You alone; having seen this, Your
wonderful and terrible form, the three worlds
tremble with awe, oh Great Soul of all.

2
Certainly the fellowship of Devas enter You. Some
praise You in fear with joined palms offer prayers.
Multitudes of maharishis and Siddhas hail and
adore You with great praises and hymns.
The Rudras, Adityas, Vasus, Sadhyas, Visvedevas,
the Asvins, Maruts, Ushmapas, Gandharvas,
Yakshas, Asuras and Siddhas all gaze upon You in
astonishment.
Seeing Your infinite form with many mouths,
eyes, arms, thighs, feet, stomachs and many
fearful teeth, all the worlds tremble with fear, as
do I, oh mighty Lord.
Oh Vishnu, seeing You with many radiant colors,
with gaping mouths and great fiery eyes, and
touching the sky, I am lost and unsteady, and
without calmness. The vision of Your mouths,
fearful with teeth, glowing like the fires of the
cosmic dissolution, I lose my sense of direction
and find no comfort. Have mercy on me, oh Lord
of Devas, oh refuge of the universe.
All the sons of Dhritarashtra with the hosts of
earthly kings; Bhishma, Drona and Karna,
together with chief warriors on our side are
rushing into Your fearful mouths with terrible
teeth. Some I see caught between the teeth with
their heads crushed. As rivers rush toward the
ocean, so these worldly warriors rush into Your
mouths. As moths rush with great speed into the
blazing flame towards destruction, so all these
people rush into Your mouths for their destruction.
Oh Vishnu, You lick up all the people on every side
with Your flaming mouths. Your powerful radiance,
filling the world, are burning. You are manifest
with terrible scorching rays!
Oh Lord of Lords, so fierce in form, tell me who
You are! Salutations to You, oh Great One
amongst the Devas. You are the primal Lord and I

3
desire to know You, for I do not know Your
mission.
The Blessed Lord said: I am Time; behold, I am the
great destroyer of worlds, and I have come to all.
Even without your participation, all of the warriors
from both sides arrayed shall perish. Therefore,
get yourself up and attain glory! Conquer the
enemies and enjoy a prosperous kingdom. Truly
they have already been slain by Me. So be the
instrument, Arjuna. Kill Drona, Bhishma,
Jayadratha, Karna and all the other great warriors
who are already slain by Me. Do not fear. You will,
without doubt, conquer the enemies, so get up
and fight!
Sanjaya said: Having heard these words of Lord
Krishna, the crowned Arjuna, trembling with joined
palms, prostrated himself and spoke to Krishna in
a choked voice.
Arjuna said: It is right, oh Krishna, that the world
delights and rejoices in Your praise. Demons flee
in all directions. The hosts of perfected Siddhas
bow to You in adoration.
And why should they not bow to You, oh Great
Soul, for You are greater even than Brahma,
creator of the physical world? Oh infinite Lord, oh
God of gods, oh refuge of the universe, You are
imperishable that transcends both being and non-
being.
You are the primal, the cosmic man. You are the
ultimate refuge of all the universe. You are the
knower, the object of knowledge and the supreme
abode. The entire universe is pervaded by You, oh
Lord of infinite forms!
You are the Vayu, Yama, Agni, Shashanka,
Brahma and the creator of Brahma. Salutations,
salutations, a thousand times again, salutations to

4
You! Salutations to you from front and back.
Salutations from every side. Infinite in power and
might, You pervade everything, You are All!
Having considered You merely as a friend till now,
not knowing of Your greatness, I have
inadvertently addressed You as “Krishna” and
“Yadava” only out of affection or carelessness. In
whatever ways I may have insulted You while
joking, playing, relaxing, or at meals, whether
alone or in front of others; Oh Infallible One,
please forgive me!
You are the father of this world and all that is in it,
both moving and still, and the greatest of Gurus.
There is none greater than You, for who can equal
You? How can there be any above You in all the
worlds, oh Great One of incomparable power and
glory?
Therefore, oh adorable Lord, I seek Your grace by
prostrating myself before You. As a father forgives
his son, as a friend forgives a friend, as a lover
forgives his beloved, bear with me, oh shining
Lord.
I am filled with delight having seen what has
never been seen before, and yet my mind is
tormented with fear. Show to me Your previous
form, oh Lord of the universe. I wish to see You as
before, in your four limbed form, bearing crown,
mace and disc, oh thousand-armed, oh great
Cosmic Form!
The Blessed Lord said: Arjuna, I have happily
shown to you, through My own yogic power, this
supreme, universal, transcendent and primal form
of Mine, which no one besides yourself has ever
seen before.
Great hero of the Korus, neither through study of
the Vedas, nor performance sacrifices, nor rituals,

5
nor austerities, nor acts of charity can anyone in
this world see this cosmic form of Mine besides
you. Do not be afraid or bewildered by seeing
such an awesome form as this. Now, Arjuna, with
your fears dispelled and cheerful mind, behold as I
return to my previous four-limbed form.
Sanjaya said: Having spoken thus to Arjuna,
Vasudeva again showed his previous four-limbed
form. Assuming His beautiful, gentle human form,
Mahatma Krishna then consoled the terrified
Arjuna.
Arjuna said: Seeing this gentle human form,
dear Krishna, I am now composed and back to
normal.
The Blessed Lord said: This form of Mine which
you have seen is difficult to bear. Even the Devas
are ever longing to gaze upon this form. Not by
Vedic study, nor by austerity nor ritual can I been
seen in the form as you have seen Me. But only
through single-minded devotion can I be seen in
that form, and known in essence and entered into,
oh Arjuna. Only one who performs all works for
Me, holding Me as the supreme goal, devoted to
Me, free of attachments or enmity towards any
living being; only such a one attains Me.

6
Chapter 12
The Yoga of Devotion

Arjuna said: Of those devotees who are ever

steadfast and worship You, or those who worship
the eternal unmanifest Brahman, which of these
two have the best knowledge of Yoga?
The Blessed Lord said: Those ever steadfast
devotees endowed with supreme faith who
worship Me; these I consider most perfected in
Yoga, Arjuna.
Those who worship the imperishable, the
indefinable, the unmanifested, the all-pervading,
the inconceivable. unchanging and immovable
Brahman; restraining all the senses, even-minded
at all times and intent on the welfare of all beings;
these certainly also attain Me. For those whose
minds are on fixed on the unmanifested, the labor
required is much greater. To progress in the
comprehension of the unmanifest is difficult for
those who are embodied.
But for those who worship Me, renouncing all
actions to Me, setting Me as the goal and
meditating on Me with single-minded devotion; I
quickly become the deliverer from ocean of death
and rebirth. So fix your mind on Me, situate your
intellect in Me. Then you will certainly live in Me
thereafter, without a doubt.
But if you should be unable to fix your mind
steadily on Me, then strive, oh winner of wealth, to
develop a desire to attain Me by the constant
practice of Yoga. Even if you are unable to
regularly practice Yoga, then become intent on

1
doing all work for Me. Even in dedicating your
work to Me, you can achieve perfection. If you are
unable to even work for Me, then take refuge in
Me and renounce the fruits of all your actions.
Better indeed is knowledge than empty practice;
Meditation is better than knowledge. Renunciation
of the fruits of actions is better than meditation,
for peace comes of such renunciation.
One who is envious of none, who is friendly and
compassionate to all, freed from attachment and
egoism, even-minded in pleasure and pain,
tolerant, ever content, with the mind and intellect
dedicated to Me; such a devotee is dear to Me.
One who does not agitate others and who cannot
be agitated by others, who is free from joy, envy,
fear and anxiety; he is also dear to Me.
One who is free from desires, who is pure, wise,
impartial and free of anxiety, having renounced all
undertakings and is devoted to Me; such a one is
dear to Me.
The one who is the same towards both friend and
foe, in honor and disgrace, in heat and cold, in
pleasure and pain, who is free from attachment,
indifferent to censure or praise, who is silent,
content with anything, homeless, possessing a
steady mind and full of devotion; such a one is
dear to Me.
But those devotees who follow this Dharma by
adopting these virtues, endowed with faith and
regarding Me as the supreme goal are very, very
dear to Me.

2
Chapter 13
Creator and Creation

The Blessed Lord said: Arjuna, this perishable

body is known as the Field, or creation. He who
knows it is called by the sages the Knower of the
Field. Know also that I am the Knower in every
body – the Knower of the Field in all fields, oh
scion of Bharata. Understanding both the Field
and the Knower of the Field is considered by Me to
be knowledge.
Now hear from Me in brief what the Field is, what
its nature is, what its transformations are, who its
creator is and what His powers are. The sages
have described Him in many ways in various Vedic
hymns and in the conclusive and verses of the
Brahmasutra.
This body, the Field, is made up of the five great
elements together with the ego, the intellect, the
unmanifest nature, the ten senses, the mind, the
five objects of the senses, desire, aversion,
pleasure and pain, persistency of life, firmness
and the power of cohesion. These are the Field
and its interactions.
I will tell you what is true knowledge: It is freedom
from self-esteem, pride, and injury to others; it is
patience, sincerity, respect for spiritual
instructors, purity, firmness, self-restraint,
dispassion for objects of sense, freedom from
pride, and a meditation upon birth, death, decay,
sickness, and error; it is an exemption from self-
identifying attachment for children, wife, and
household, and a constant unwavering steadiness
of mind in every event whether favorable or
unfavorable; it is a never-ceasing love for Me

1
alone, the self being effaced, and worship paid in
a solitary spot, and a want of pleasure in
congregations of men; it is a resolute continuance
in the study of the Superior Spirit, and a
perception of the end of true knowledge; this is
called wisdom or spiritual knowledge; its opposite
is ignorance.
I will now tell you what is the object of wisdom,
from knowing which one attains immortality; it is
the beginningless supreme Brahman, and of which
it cannot be said that it is either Being or Non-
Being. With hands and feet in all directions; eyes,
heads, mouths, and ears in every direction; He is
immanent in the world, pervading all. Himself
without sense organs, He is reflected by all the
senses and faculties; unattached, yet supporting
all; without qualities, yet the experiencer of them
all. He is within and without all creatures moving
and still; inconceivable because of his subtlety,
and although near He is also far away. Although
undivided He appears as if divided among living
beings, and while He sustains existing things, He
is also to be known as their devourer and creator.
The light of all lights, He is declared to be beyond
all darkness; and is knowledge itself, the object of
knowledge; presiding in the hearts of all. Thus the
Field as well as knowledge and the Knowable have
been briefly stated. My devotee, knowing this,
enters into My being.
Know that Prakriti, material Nature, and Purusha,
the Spirit, are without beginning. And know that
the passions and the three qualities of the Gunas
are sprung from Nature. Nature is said to be that
which operates in producing cause and effect in
actions; individual Spirit is said to be the cause of
experiencing pain and pleasure. The Spirit seated
in Nature experiences the qualities born of
Nature; attachment these qualities is the cause of

2
its rebirth in good and evil wombs. The Supreme
Spirit in the body is called Mahesvara, the Great
Lord, the spectator, the admonisher, the
sustainer, the enjoyer, and also the Paramatma or
Supreme Self. Those who truly understand
Purusha and Prakriti with its Gunas are not born
again, regardless of their condition.
Some perceive God in the heart by intellect
through meditation; others through the Yoga of
knowledge, still others by the Yoga of action.
Some, who do not understand Brahman, still
worship, having heard of it from others. They also
transcend death by their faith in what they have
heard of the Supreme Refuge.
Whatever is born, moving or still, know them to be
born from the union of the Field (Prakriti) and the
Knower of the Field (Purusha), oh best of
Bharatas. The one who sees the Supreme Lord
dwelling equally in all living beings, the
imperishable within the imperishable, sees truly.
Seeing the same Lord existing in every being, one
does not destroy the Self by the self and attains
the supreme goal.
Those who perceive that all actions are performed
by the Gunas of Nature alone, recognizing the Self
as without action, they truly understand. When
one perceives the diverse variety of beings resting
in the One and spreading forth from That alone,
then one attains Brahman.
The imperishable Supreme Self, being devoid of
the qualities of the Gunas, though dwelling in the
body as the Self, neither acts nor is tainted by
action. As the all-pervading ether is not tainted
because of its subtlety, so the Self, residing in all
beings, is not tainted.

3
Just as the one sun illumines the entire world, so
also the Lord of the Field, the Supreme Self,
illumines the entire Field, Arjuna.
They who perceive, through the eye of knowledge,
the distinction between the Field and its Knower
and who know the technique of liberation from
illusion of objects, attain the Supreme.

4
Chapter 14
The Three Gunas of Nature

The Blessed Lord said: I shall further explain to

you that supreme spiritual knowledge, superior to
all other knowledge, the knowledge by which all
the sages have attained to supreme perfection
upon the dissolution of the body. Those who have
taken refuge in this knowledge attain unity with
Me, and are neither born at the time of creation
nor afflicted at the time of dissolution.
My womb is the great Brahma, in which I place the
seed of spirit from which all beings are born.
Whatever forms are produced, oh son of Kunti, the
great Brahma is the womb and I am the seed-
giving father.
Sattva, Rajas and Tamas; purity, passion and
inertia, respectively, these are the three Gunas,
the qualities of material nature; these bind the
imperishable soul to the body.
Of these, Sattva, luminous and healing and binds
by attachment to knowledge and to happiness, oh
sinless one. Know Rajas to be characterized by
intense and selfish passion, the source of sensual
desire. It binds one by the attachment to the fruits
of activity. Know Tamas, the deluder of the self, to
be born of inertia. It binds by ignorance, laziness
and sleep. Sattva attaches one to happiness,
Rajas to action, while Tamas shrouds knowledge
and attaches one to ignorance.
Sattva dominates by suppressing Rajas and
Tamas; Rajas dominates by suppressing Sattva

1
and Tamas; and Tamas dominates by suppressing
Sattva and Rajas, oh son of Bharata.
When the lamp of knowledge shines through all
the gates of the body, then Sattva is predominant.
Greed, activity, passion, restlessness and longing
arise when Rajas is predominant. Ignorance,
darkness, inertness and delusion arise when
Tamas is predominant, Arjuna.
One who dies while Sattva is predominant attains
to the pure world of the knowers of the Supreme.
Meeting death in Rajas, one is born among those
who are attached to activities; and when one dies
in Tamas he is born in the womb of the senseless.
The fruit of good actions is said to be Sattvika and
pure, the fruit of Rajas is misery and the fruit of
Tamas is ignorance. Knowledge arise from Sattva;
desires arise from Rajas; and delusion and
ignorance arise from Tamas. Those established in
Sattva move upwards; the Rajasika dwell in the
middle; and the Tamasika, abiding in the lowest
Guna, go downwards.
When the seer beholds no doer other than the
Gunas, knowing That which is above and beyond
the Gunas, they attain to My Being. When the
embodied being transcends these three Gunas,
from which the material body is evolved, he is
freed from the misery birth, death, and old age,
attaining the nectar of immortality.
Arjuna said: What are the characteristics of one
who has transcended the Gunas and how do they
behave. My dear Lord, how does one transcend
these three Gunas?
The Blessed Lord said: Oh son of Pandu, one
who does hate the qualities illumination, activity
and delusion when they appear, nor longs for
them when they disappear; who remains

2
unconcerned and undisturbed by them, standing
firm and not wavering; dwelling in the Self,
indifferent to pain and pleasure, centered in the
Self and unmoving; to whom a lump of earth, a
stone, and gold are alike; who is of equal mind
with those who love or dislike, constant, the same
whether blamed or praised; equally minded in
honor and disgrace, and the same toward friend
or foe, renouncing doership; such a one is said to
have transcended the Gunas.
And he, who serve Me with unswerving devotion,
having completely overcome the qualities of the
three Gunas, is fit for realizing Brahman. For I am
the embodiment of the immortal and eternal
Brahman, of everlasting Dharma, and of absolute
and endless bliss.

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Chapter 15
The Knowledge of Supreme Spirit

The Blessed Lord said: The wise say that the

eternal Asvattha, the sacred Banyan tree, grows
with its roots above and its branches below, and
the leaves of which are the Vedic hymns. One who
knows this knows the Vedas.
The branches of this world tree spread both below
and above, nourished by the Gunas. Sensual
pleasures are its sprouts, and its roots, of ego and
desires, originating in action, stretch below in the
human world causing Karmic bondage. Its form,
its beginning, its origin, its foundation and its
resting place are not perceived on earth. When
one cuts the roots of this tree with the strong axe
of dispassion, then the goal should be sought,
reach which one does not return again. Seek
refuge in that Primal Spirit from which streamed
forth the ancient energy.
Freed from pride and delusion, victorious over the
evil of attachment, constantly dwelling in the
Supreme Self, completely free of all desires and
from the opposites of pain and pleasure, the
undeluded reach the eternal goal. There the sun
shines not, nor the moon, nor fire. That is My
supreme abode. Having reached there they do not
return.
The Self dwelling in the body is an eternal
fragment of Myself in the world of life. This
fragment draws the five senses together with the
mind and struggles with material nature. When
the Lord obtains a body and when He leaves it, He
takes the senses and goes, as the wind takes the
scent from their sources. Presiding over the ear,

1
the eye, touch, taste and smell, together with the
mind, he enjoys the objects of the senses. The
deluded do not see Him who departs, stays and
enjoys; but they who possess the eye of
knowledge perceive Him. The yogis, striving for
perfection, behold Him in the Self; but the
ignorant, whose intellect is not pure, even if they
try, do not perceive Him.
The from the sun which illumines the world; that
which is in the moon and in fire; know that light to
be Mine. Permeating the earth I support all beings
by My energy; and having become the sap-giving
moon I nourish all plant life. Becoming the fire of
digestion, I remain in the body of all living beings;
uniting with Prana and Apana, the vital breaths, I
digest the four types of food. And I am seated in
the hearts of all, from Me come memory and
knowledge, as well as their absence. I am truly
that which is to be known by the study of the
Vedas. I am, indeed the author of the Vedanta and
the knower of the Vedas.
There are two Purushas, or spiritual beings, in this
world, the immutable and the mutable; the
mutable is all living beings, the Kutastha, or He
who stands on high unaffected, is called the
immutable. But besides these two there is that
highest spirit called the Paramatma, the Supreme
Self, who enters the three worlds and sustains
them, the imperishable Lord.
Since I am beyond the mutable and am greater
and higher even than the immutable, both in the
world and in the Veda I am proclaimed as the
Purushottama, the Supreme Self. He who is not
deluded knows Me as the Supreme Self, knows all
things and worships Me under every form and in
all conditions, Arjuna.

2
Thus this most secret science has been explained
by Me, oh sinless Arjuna. Having understood this,
one becomes enlightened and all one’s duties are
accomplished.

3
Chapter 16
Division of Divine and Demonic
Qualities

The Blessed Lord said: Fearlessness, purity of heart,

perseverance in the Yoga of knowledge, charity,
control of the senses, sacrifice, scriptural study,
austerity, honesty, simplicity, non-violence,
compassion for all living beings, renunciation,
absence of anger, generosity, equanimity,
modesty, absence of fickleness, splendor,
forgiveness, fortitude, cleanliness, absence of
malice, absence of pride; these are the qualities of
one born with a divine nature, Arjuna.
Hypocrisy, arrogance, anger, pride, harshness and
ignorance; these are the indications of one born
with a demonic nature.
The destiny of those born with a divine nature is
liberation and those of a demonic nature are
destined for bondage. Do not worry, son of Pandu,
for you were born with a divine nature.
There are two types of beings in this world – the
divine and the demonic; the divine I have
described at length, now hear from Me about the
demonic, Arjuna.
Persons of a demonic nature do not know what to
do, nor do they know what to refrain from doing.
Neither purity nor proper behavior nor
truthfulness is found in them. They say, “This
universe is unreal, without foundation, without a
God, without a moral basis, a world brought about
by lust and nothing else.” Adhering to this view,

1
these ruined souls of small minds and cruel deeds,
enemies of the world, they are born to destroy.
They indulge in their insatiable desires, absorbed
in hypocrisy, pride and arrogance, fixed fast in
false belief due to their delusion. Believing that
sense gratification and satisfaction of lust are the
highest goals of life, they give themselves over to
great fear and anxiety which only end with death.
Bound by a hundred ties to a network of vain
hopes and enslaved by lust and anger, they strive
by unlawful means to amass hoards of wealth and
fulfillment of their lustful desires, thinking, “So
much I have gained today; I shall obtain this
desire; this is mine, and more wealth too shall be
mine tomorrow. I have slain this enemy, and
others I shall also slay. I am the lord; I am the
enjoyer. I am successful, powerful and happy; I
am rich and my family is noble. What can equal
me? I shall perform sacrifices to gain more. I shall
give some charity and I shall rejoice.” In this way
such persons are deluded by ignorance.
Bewildered by much anxiety and bound in a
network of delusions, they become addicted and
attached to sensual pleasures and fall into a foul
hell. Self-conceited, stubborn, intoxicated with
pride and wealth, they perform sacrifices with
hypocrisy only for outward show, contrary to
scriptural injunctions. Indulging in pride,
selfishness, ostentation, power, lust and anger,
they hate Me who am in their bodies and in the
bodies of others, blaspheming against Dharma.
I forever hurl these cruel haters, the worst among
men, into the wombs of demons. And dooming
themselves to those infernal wombs, they become
more and more deluded in each succeeding
rebirth, never to come to Me, oh son of Kunti, but
go to the lowest type of existence.

2
There are three gates of this hell – lust, anger and
envy, which destroy the soul. Therefore, one
should abandon these three. One who is liberated
from these three gates of darkness, Arjuna,
practices what is good for him, thus attaining the
supreme goal. One who, disobeying scriptural
injunctions, acts under the influence of desire,
neither attains perfection, nor happiness, nor the
supreme goal. Therefore, let the scripture be your
authority in determining what should be done and
what should not. You should perform your duties
in accordance with scriptural injunctions.

3
Chapter 17
Three Kinds of Faith

Arjuna said: What is the state of those who,

while neglecting the injunctions of the scriptures,
yet worship in faith, Krishna? Is it Sattvika,
Rajasika, or Tamasika?
The Blessed Lord said: Arjuna, the type of faith
in embodied beings is tripartite, like all things in
Nature, and varies according to the predominant
quality of their nature; Sattva, Rajas or Tamas.
Now hear of these:
The faith of each man takes the shape given to it
by his nature. The embodied being consists of his
faith; as a man is, so is he. Sattvika men offer
sacrifice to the Devas, the Rajasika sacrifice to
tutelary spirits and demons, the Tamasika offer
their sacrifice to ghosts and elemental spirits.
Those who perform severe austerities not
sanctioned in scripture, with arrogance and
egoism, impelled by the force of their desires and
passions, tormenting the elements forming the
body and troubling Me, who dwells in the body,
know these ignorant people to be of demonic
nature.
The food preferred by each is also of three types.
So are the sacrifice, charity and austerity. Hear
the distinction between them.
Foods that promote longevity, virtue, strength,
health, happiness, joy, juicy, substantial, and
easily digestible are preferred by Sattvika
persons. Those who are Rajasika prefer foods that
are bitter, sour, salty, spicy, pungent and dry,

1
which cause digestive diseases and pain. Rotted,
stale, putrid and impure foods, including the half-
eaten waste of others is the preference of the
Tamasika.
The sacrifice which is offered without desire for
reward, which is performed according to scriptural
ordinance, and done in faith as duty; such is a
pure and Sattvika sacrifice. The sacrifice which is
offered in expectation of reward, preformed
ostentatiously is a Rajasika sacrifice. A Tamasika
sacrifice is one which is contrary to scriptural
ordinances, in which no food is distributed,
performed devoid of mantra, faith and gift.
Worship of the Devas, the twice-born, the guru
and the wise; the practice of cleanness, honesty,
celibacy and non-violence are called the
austerities of deed. Speech that is inoffensive,
truthful, pleasant, beneficial or used in the study
of the scriptures is called austerity of word.
Serenity of mind, warm heartedness, and purity of
mind are called the austerities of thought. This
threefold austerity of thought, word and deed,
practiced with steadfastness, faith and without
the desire for reward, is called Sattvika austerity.
Austerity undertaken with ostentation to gain
honor, glory, and praise is declared to be Rajasika
austerity, and is unstable and transitory.
Austerity without proper understanding, with self-
torture, or with the purpose of harming or
destroying another, is declared as Tamasika
austerity.
Charity that is given to the deserving as a matter
of duty and with no expectation of return is
considered Sattvika charity. When charity is given
unwillingly, or to gain something in return, that is
Rajasika charity. And Tamasika charity is when
something is given inappropriately, to those who

2
are undeserving, without being respectful, or
given with contempt.
AUM TAT SAT is the threefold name of Brahman.
By that the Brahmins, the Vedas and the sacrifice
were created in ancient times. Therefore, acts of
sacrifice, charity and austerity prescribed in the
scriptures are always begun by uttering the
sacred syllable AUM by the knowers of Brahman.
Uttering TAT, without expectation of the fruits, the
seekers of liberation perform acts of sacrifice,
charity and austerity. SAT is used in the sense of
reality and goodness and uttered when
performing any auspicious act. Steadfastness in
sacrifice, charity and austerity is also called SAT.
And any action performed for the sake of the
Supreme is also called SAT. Whatever is done
without faith, whether it is sacrifice, charity,
austerity, or any other act, is called ASAT, and has
no value here or hereafter, Arjuna.

3
Chapter 18
The Yoga of Liberation by
Renunciation

Arjuna said: I wish to know, oh mighty Krishna, the

essence of Sannyasa and Tyaaga, or renunciation
and abandonment.
The Blessed Lord said: The sages understand
Sannyasa as the renunciation of action and desire.
The wise define Tyaaga as the abandonment of
the fruits of all actions. Some philosophers say
that all actions should be abandoned as evil, while
others maintain that acts of sacrifice, austerity
and charity should not be abandoned.
Hear from Me the conclusion and final truth about
this Tyaaga, best of Bharatas. This abandonment
has been said to be of three kinds.
Acts of sacrifice, austerity and charity should not
be abandoned; rather, they should be performed.
For sacrifice, austerity and charity purify the wise.
But even these obligatory acts should be
performed without attachment to the fruits.
In truth, renunciation of obligatory duties is
improper. The abandonment of duty is due to
ignorance or delusion, and should be considered
Tamasika. He who abandons duty merely because
it is difficult or unpleasant does not gain the
merits of true renunciation by performing such
Rajasika abandonment.

1
Obligatory work performed as duty, Arjuna, with
renunciation of attachment to the fruit; that alone
is considered Sattvika Tyaaga. One who is wise
and free from doubts, and who renounces in the
light of a fully Sattvika mind, neither hates
unpleasant work nor is attached to pleasant work.
Embodied beings can never abstain for all actions
entirely; But the one who relinquishes the rewards
of actions is a true renunciate. There are three
kinds of fruits that result from actions; good, evil
and mixed. These results, in this life or in
another, are for the slaves of desire and ego.
These results accrues after death to one who does
not renounce them, but they never accrue to a
Tyaagi – a true renunciate.
Learn from me, mighty Arjuna, the five causes, as
described in the Samkhya system, for the
accomplishment of all actions. These five are the
place, the doer, the perceptions, the various
functions and the fifth is the presiding Deva.
Whatever action one performs, right or wrong, by
thought, word and deed; these are its five causes.
This being the case, whoever, because of the
imperfection of his mind, considers himself as the
sole agent, does not see clearly. He who is free
from the egoism, and whose discrimination is not
blinded, does not slay, though he kills all this
people; nor is he bound by the act of killing.
Knowledge, the object of knowledge and the
knower form the threefold impetus to act. The
senses, the work and the doer are the threefold
factors which form the basis of action.
Knowledge, action and agent are of three kinds,
according to the Guna theory of Samkhya
doctrine, according to the distinction of the
Gunas; hear these also.

2
That knowledge by which one sees the one
imperishable and undivided reality within all
beings, though they be divided into innumerable
forms; know such knowledge to be Sattvika. But
that knowledge by which one sees in all beings
various entities distinct and different from one
another; know that knowledge to be Rajasika.
And that knowledge by which one clings to one
single effect as if it were the whole, which is
irrational, baseless and trivial; that knowledge is
Tamasika.
All action which is rightly regulated, performed
without attachment, without liking or disliking,
done without desire for the fruits; such action is
declared to be Sattvika. But that action performed
under the dominion of desire, or with an egoistic
sense of his own personality in the action, and
which is done with inordinate effort; that action is
declared to be Rajasika. The action undertaken
due to delusion, disregarding the consequences of
loss or injury, as well as one’s own ability; that
action is declared to be Tamasika.
He who is free from attachment, free of egoism,
endowed with resolve and enthusiasm, and
indifferent to success or failure, is said to be
Sattvika. One who is passionate, desirous of
rewards, cruel, greedy, impure and affected by joy
or sorrow is said to be Rajasika. And those who
are undisciplined, dejected, vulgar, stubborn,
wicked, malicious, lazy and procrastinating are
Tamasika.
Now hear the threefold division of the intellect
and resolve, according to the Gunas, as I declare
them distinctly, oh Arjuna.
That intellect which understands the path of work
and renunciation, right and wrong action, fear and
fearlessness, bondage and liberation, is Sattvika.

3
The intellect obscured by ignorance, which
incorrectly distinguishes between righteousness
and unrighteousness, right and wrong action, is
Rajasika. And the intellect enveloped in darkness
and ignorance, which considers unrighteousness
to be righteous, and all things perverted, is
Tamasika.
That unwavering resolve by which, through Yoga,
one controls the functions of the mind, the senses
and the life-force, is Sattvika. But that resolve by
which a person, craving the fruits of work, clings
to self-righteous deeds, enjoyment of sensual
pleasures and accumulation of wealth with great
attachment, is Rajasika. And resolve by which a
dull person does not give up sleep, fear, grief,
despair and arrogance, is Tamasika.
And now hear from Me, Arjuna, of the threefold
pleasure, in which one rejoices by spiritual
practice resulting in the end of sorrows. This
please appears at first like poison, but it is nectar
in the end; it is born from purity of mind achieved
through Self-realization and is declared to be
Sattvika. But sensual pleasures appear as nectar
at first, and then become poison in the end. Such
pleasures are Rajasika. And that pleasure which
deludes a person both at first and at the end
comes from indolence, sleep, confusion and
laziness. Such pleasure is declared Tamasika.
There is no being, either here on earth or in
heaven among the Devas, who is free from these
three Gunas of Nature. The duties of philosophers
and princes, merchants and laborers all are
determined by the Gunas inherent in each man’s
nature, Arjuna.
Those who have serenity, self-restrain, austerity,
purity, patience, honesty, knowledge, realization
and faith in God are called Brahmanas, the

4
intellectuals, according to their nature. Those who
display qualities of heroism, vigor, firmness,
dexterity, fearlessness, charity, and leadership are
called Kshatriyas, the protectors, according to
their nature. Those with an aptitude for
cultivation, animal husbandry, business, trade and
industry are called Vaishyas. Those who perform
service and labor are called Shudras.
Each man, devoted to his natural work, attains
perfection. Now listen as I tell you how one attains
perfection which engaged in his natural work and
duties.
He from whom all beings evolve, and by whom all
this universe is pervaded; worshipping Him by
performing one’s own natural duties, man attains
perfection. One’s inferior natural work is better
than superior unnatural work. One does not incur
sin when one does the work ordained by one's
inherent nature. One’s natural work, though
faulty, should never be abandoned. For, indeed,
all undertakings are clouded by defects as fire is
covered by smoke.
He whose mind is ever free from attachment, who
has conquered the mind and senses, and who is
free from desires, attains the supreme perfection
of liberation from the bondage of Karma through
renunciation. Learn from Me, Arjuna, how one who
has attained such perfection reaches Brahman,
that supreme state of knowledge.
Endowed with purified intellect, controlling the
mind with firm resolve, renouncing sound and
other objects, abandoning both hatred and
attraction; dwelling in solitude, eating but little;
controlling thought, word and deed; ever engaged
in concentration and meditation, taking refuge in
dispassion; abandoning egoism, violence,
arrogance, anger, desire and envy; free from the

5
notion of “mine” and peaceful; one becomes fit for
attaining oneness with Brahman.
When one has become the Brahman, when one,
serene in the Self, neither grieves nor desires,
when one is equal to all beings, then one attains
supreme devotion to Me. By devotion truly knows
Me, who and what I am; and knowing Me in
essence, one merges into Me.
One attains the eternal imperishable abode by My
grace, even while performing all actions, just by
taking refuge in Me. Mentally offer all actions to
Me, be devoted to Me. Resorting to the Yoga of
discrimination, ever fix your mind on Me.
Fixing your mind on Me, you shall by My grace
overcome all obstacles; but if you do not listen to
Me due to ego, you shall perish. If, filled with
egoism, you think, “I will not fight,” then your
resolve is in vain. Your own nature will compel you
to your duty. Arjuna, bound by your own Karma
born of your own nature, that which, from
delusion, you do not wish to do, even against your
will, you shall do.
The Lord, Arjuna, abides in the heart of all beings,
causing all beings, by the illusive power of His
Maya to revolve as if mounted on a machine. Seek
refuge in Him with all your being, oh Arjuna. By
His grace you shall obtain supreme peace and the
eternal abode.
And so has wisdom more secret than secrecy itself
been revealed unto you by Me; reflect on it, then
do as you wish.
Hear again My supreme word, the most secret of
all; because you are dearly beloved of Me, I will
speak for your good. Think always on Me, be My
devotee, make offerings to Me, bow down before
Me, and you shall certainly come to Me. This I

6
promise to you for you are my very dear friend.
Setting aside all noble deeds, take refuge in Me
alone; I shall liberate you from all sins. Do not
grieve.
This knowledge should never be spoken by you to
one devoid of austerities, who is lacking devotion,
who does not desire to listen, or who speaks ill of
Me.
He, who, with supreme devotion to Me, teaches
this supreme secret to My devotees, shall come to
Me without doubt. Nor is there any among men
who does dearer service to Me, nor shall any on
earth be dearer to Me than he. I shall be
worshipped by the sacrifice of wisdom by those
who study this sacred dialogue of ours. This is My
promise. Whoever hears this with faith and free of
malice, they, too, liberated, shall attain those
happy worlds of those of pure actions and
righteous deeds.
Arjuna, have you listened with single-minded
attention? Has the delusion born of your
ignorance been fully destroyed, oh Dananjaya?
Arjuna said: By Your grace, oh Krishna, my
delusion is destroyed; I have gained knowledge,
my confusion is dispelled and I shall act according
to Your word.
Sanjaya said: Thus have I heard this wonderful
dialogue between Krishna and the great soul
Arjuna, which caused my hair to stand on end.
Through the grace of sage Vyasa I have heard this
supreme and most secret Yoga directly from
Krishna, the Lord of Yoga Himself. Oh king,
remembering this marvelous and holy dialogue
between Krishna and Arjuna, I take great
pleasure. Remembering again and again the most
marvelous form of Hari, I am struck with
amazement, oh king and rejoice again and again!

7
In my opinion, wherever there is Krishna, Lord of
Yoga, and wherever there is Arjuna, the supreme
archer, there will be always be prosperity, victory,
happiness, victory and morality.