JNANESHVARI

UNESCO COLLECTION OF REPRESENTATIVE WORKS

INDIAN SERIES

This work has been accepted in the Indian translation series

of the United Nations Educational, Scientific and Cultural
Organization [UNESCO]. It was recommended for publication
by the Committee on Far Eastern Literature set up to advise
Unesco in this field by the International Council for Philosophy
and Humanistic Studies, and by the Indian National Com-
mission for Unesco.
JNANESHV ARI
[BHAV ARTHADIPIKA]

Written
by
Shri Jnaneshvar

Translated from the Marathi

by
V. G. PRADHAN

Edited and with an Introduction

by
H. M. LAMBERT

State University of New York Press

First published in Great Britain by George
Allen & Unwin Ltd. in 1948
This translation © UNESCO 1969

Published by
State University of New York Press, Albany
Copyright 1987 State University of New York
All rights reserved
Printed in the United States of America
No part of this book may be used o_r reproduced
in any manner whatsoever without written permission
except in the case of brief quotation emodied in
critical articles and reviews.
For information, address State University of New York
Press, State University Plaza, Albany, N. Y., 12246

Library of Congress Cataloging-in-Publication Data

____ , fl. 1290
Jnaneshvari : Bhavarthadipika.
Translation of Jii.anesvarl.
1. Bhagavadgita-Commentaries. I. Pradhan, V. G.
(Vitthal Ganesh), d. 1950. II. Lambert, H. M. (Hester
Marjorie) III. Title.
BL1138.66.J5713 1987 294.5'924 86-23069
ISBN 0-88706-487-6
ISBN 0-88706-488-4 (pbk.)
 CONTENTS:,\- ',,_
·...:::~ ,,,.. '....,. ' - -~~--

NOTE ON THE TRANSCRIPTION OF M~~A-T;t_;(~~~~~_!:':-"-

SANSKRIT WORDS . -'"'--··~

PREFACE Vlll

INTRODUCTION x
]naneshvari TEXT:

I. The Depression of Arjuna 1

arjunavishadayoga
II. The Yoga of Knowledge 25
samkhyayoga
m. The Yoga of Works 56
karmayoga
IV. The Yoga of Divine Knowledge 78
jnanayoga
v. The Yoga of Renunciation of Action 98
karmasannyasayoga
vr. The Yoga of Meditation 114
dhyanayoga
VII. The Yoga of Wisdom and Knowledge 152
jnanavijnanayoga
vm. The Yoga of the Imperishable Absolute 169
aksharabrahmayoga
IX. The Yoga of Sovereign Knowledge 191
rajavidyarajaguhyayoga
x. The Yoga of Manifestation 232
vibhutiyoga
XI. The Vision of the Cosmic Form 259
vishvarupadarshanayoga
xn._ The Yoga of Devotion 313
bhaktiyoga
xm. The Yoga of the Distinction between the
Field and the Knower of the Field 330
kshetrakshetrajnavibhagayoga
 XIV. The Yoga of the Differentiation of the
Three Modes 402
gunatrayavibhiigayoga
xv. The Yoga of the Supreme Person 430
purushottamayoga
XVI. The Yoga of the Distinction between the
Divine and the Demoniac Endowments 468
daivasurasampadvibhagayoga
xvu. The Yoga of the Threefold Division of Faith 500
shraddhiitrayavibhagayoga
XVIII. The Yoga of Release by Renunciation 530
mokshasannyasayoga

VI
 NOTE ON THE TRANSCRIPTION OF MARATHI
AND SANSKRIT WORDS

In the transcription of Sanskrit words it is, unfortunately,

necessary to use two systems. It is hoped, however, that this may
prove to be of interest to some readers. In the text of the
Bhagavadgitii it is necessary to employ the standard transcription
for Sanskrit used by the author of The Bhagavadgitii incorporated
in the text. On the other hand, with a view to facility in reading
the text of the translation of the ]niineshvari, a conventional
system of transcription omitting all diacritical marks except the
long mark distinguishing the vowel 'a' from 'a' is used in trans-
cribing Sanskrit names and Sanskrit terms of Hindu philosophy
and religion occurring in the text. The quality of these two
distinct vowels may be illustrated by these English examples:
'a' as in 'ago', or 'era' and 'a' as in 'ah', or 'after'. The necessity
for using this long mark in transcribing Sanskrit words is illu-
strated by the following examples: the two words 'bala' and
'bala' (VI, note 14) have different meanings and are distinguished
only by the use of the long mark; in the two names 'Narayana'
and 'Janardana' the proper pronunciation of the vowels, and
therefore the rhythm of the syllables, is indicated only by using
this mark. Similarly, it is important to distinguish the two words
'Brahma(n)', 'the Absolute' and 'brahman', the name of the
priestly caste, by the use of this long mark.
As, however, the text of the Bhagavadgita incorporated in the
text is that given in S. Radhakrishnan's work, it is necessary to
transcribe this with the full diacritics used by Sanskrit scholars.
But comparison with the translation of the ]niineshvari English
text will frequently help readers in understanding the Sanskrit
system alongside of the Marathi simplified system.

vu
 PREFACE

The work of which the English translation is presented here

has been selected by the Indian National Commission to be
included as a contribution from Marathi literature in the
UNESCO Collection of Representative Works. Although the
]naneshvari is a mediaeval text, it is widely recognized as the
most notable work of Marathi literature. In modern times it is
known not only by scholars but to the common people of
Maharashtra, who are familiar with it as the revered scripture
of a particular religious sect in Western India.
There are many manuscripts of this work, some of which
have come to light in relatively recent years. According to an
entry at the end of the last chapter of the work it was completed
in the year AD 1290, but no recognized contemporary manu-
script has become available. The earliest text which was for
long considered to be an authentic version, is a manuscript
belonging to the late sixteenth century in which the claim is
made by an important Marathi poet, Eknath, born in 1549,
that he had restored the ] naneshvari to its original form.
Claims have been made by more recent scholars that manu-
scripts found by them are nearest to the original, but the
matter has for many years been a subject of considerable
controversy. Among the most important texts available in
recent years are those published by R. V. Madgavkar in 1907,
by V. K. Rajvade in 1909, and by A. M. Kunte in 1910. During
the last ten years a special committee of the Bombay State
Education Department has been trying to determine, as nearly
as possible, which version could be established as the oldest
manuscript available, and accepted as a standard text. As a
result of combined research by scholars, the version published
by V. K. Rajvade in 1909 is now accepted as a standard text
and was published as such in 1959· 1
Until the year 1953 no complete English translation of the
]naneshvari had been published. In that year a society known
as the Dnyaneshwari English Rendering Association supported
the publication of an English version written by the late
Shri B. R. Bhagavat under the original title, Bhavarthadipikii.
1 Dandekar, Sankar Va.man, and others (Ed.). ]nanesvarf, ISt ed. (Bombay,

Education Department, 1959).

Vlll
The style is somewhat too free to accompany the standard
version of the Marathi work. The best translation available is
an unpublished manuscript by the late Shri Vitthal Ganesh
Pradhan, who died in 1950; it was brought to the notice of the
Indian National Commission by his daughter in 1955· This
version was considered a suitable basis, after appropriate
editing, for an English translation to accompany the now
established standard Marathi edition of the ]niineshvari and
has been duly collated with the Rajvade version at the request
of the Indian Commission.
The]niineshvari Marathi text includes the eighteen chapters
of the Sanskrit work known as the Bhagavadgitii, which serves
as a basis for the author's 'commentary', or greatly extended
'song-sermon'. The English translation of the Bhagavadgitii
which has been incorporated in these volumes is the one made
by Dr Sarvepalli Radhakrishnan, 1 who has kindly given
permission to reproduce it. Thanks are due to Miss Lila
Pradhan for her gracious permission to publish her father's
work.
The Editor wishes to express here her thanks to her colleagues
at the School of Oriental and African Studies, University of
London, for assistance given to her in many ways in the
preparation of these volumes, in particular to Dr I. M. P.
Raeside, Lecturer in Marathi at the School; and to members
of the Literature Division of UNESCO for their continued
advice and support.
H. M. LAMBERT
Editor.
London, July I966
' Sir S. Radhakrishnan, The Bhagavadgfta: London, George Allen and
Unwin, 1948.

lX
 INTRODUCTION

The historical and religious setting of the ]naneshvari! of

which this is the first of two volumes, is of great importance
for the understanding and appreciation of its literary and
religious merits. The date of its completion, definitely stated
at the end of the work as AD 1290, 2 or, in the Indian system of
dating used at the time and still in use in many contexts,
Shaka 1212, places it historically in the medieval period of
Marathi literature. This language, of Sanskritic origin, is spoken
in the region of Western India known as Maharashtra (Bombay
Province) since the early centuries of this era and today is the
mother-tongue of 30,000,000 people in modern Maharashtra
and elsewhere. 3
The historical background of this mediaeval period is centred
in the upper reaches of the Godavari river, which rises in the
western coastal range of the Sahyadri mountains and flows
across the great central plain of India towards the eastern
coast south of the Bay of Bengal. Situated at the head of this
valley was the ancient city of Devagiri, known since the
Moghul invasion at the end ·of the thirteenth century as
Daulatabad, some lSO miles west of Bombay. Here the Yadava
kings, coming from the northern part of the region, established
their capital, which became the centre from which culture and
learning spread throughout the region. The Yadava ruler at
the time of Jnaneshvar, the author of the Jniineshvari and also
known as Jnanadeva, was Ramadevarava, who reigned at
Devagiri from 1271 to 1309 and whose name is mentioned in
the text. 4 Under the Yadavas peace and prosperity prevailed
in the kingdom and this period has been described as the
'golden age' of Maharashtra. This kingdom lasted for well over
a hundred years, but it eventually succumbed to the Moghul
invasion from the north of India in the year 1318 and remained
in subjection for more than three centuries.

1 Seep. 18 note I.
2 See Jniineshvari, Chapter XVIII, v. 1792. Rajvade edition. (Vol. II.)
3 Indian Census, 1961.

• See Chapter XVIII, v. 1783. Fuller information concerning this period of

history in Western India, and the general historical, religious, literary and
linguistic background of the ]niineshvari may be found in the works given in
the short bibliography at the end of this Introduction.

x
 In the region of Maharashtra, during the thirteenth century
a widespread revival of religious devotion developed which
lasted until the seventeenth; its influence continues, in certain
religious sects, till the present day. This revival was not
restricted to Maharashtra but was active also in other regions
of India, notably in northern India and Bengal; parallel
movements developed also in some regions in the south. The
distinguishing feature of this movement, in contrast to previous
trends of mysticism which were philosophical and remote from
the everyday life of the common people, is a practical and
devotional mysticism intimately interwoven with the daily
activities and the spiritual needs of all classes of men and
women. Identified with the Hindu god Vishnu was his incarna-
tion in Krishna, whose devotees worshipped him with the
'loving devotion' which was the mainspring of simple religious
fervour, satisfying the emotional needs of those for whom
philosophical systems and elaborate orthodox ritual would
have little meaning. Unlike the traditional Hindu rites, the
religious training and the theory and practice of yoga, which
were restricted to the brahman, or priestly, caste, the devo-
tional worship of the Bhakti movement 1 was open to all men.
Among the followers of this movement, or 'path' (which leads
from the simplest expression of deep devotion to the highest
level of religious experience in the realization of oneness with
the supreme Spirit, the Absolute), were to be found the learned
and the ignorant, the rich and the poor, the great and the
humble. Moreover, this form of mysticism was embedded in
the community life of the village and religious practice brought
about unifying social influences which had an important
political value in the building of the Maratha kingdom.
Religious expression among those who followed the path of
this movement took the form of individual and group singing
of devotional hymns, in the temple courtyards, in roadside
gatherings after the day's work was done, and in regular
pilgrimages to holy places, usually to the sites of great saints
and 'shrines connected with the worship of Krishna. The
medium for the religious instruction and exhortation of the
devotees was the rhythmic recitation, often accompanied by
simple musical percussion instruments, of ancient myths of the
Hindu gods and legendary stories of those who worshipped and
1 The term Bhakti, in this connection, connotes worship, faithfulness,

devotion, and is one of the recognized 'paths' to religious fulfilment.

XI
served them, along with practical expositions and exhortations
to simple loving devotion to Krishna. The form in which this
was conveyed to groups of worshippers was known as the
kirtana or 'song-sermon', and these recitations made a powerful
appeal to the people of less sophisticated levels.
The central focus of pilgrimage connected with the Bhakti
movement was, and still is, the town of Pandharapur, especially
the shrine of the god Vitthal, or Vithobi.i. 1 This town is situated
about 150 miles south-east of Bombay on the river Bhima,
with its wide and picturesque banks on which many fine
temples are visible. At the time of the regular great pilgrimages,
which take place twice yearly, hundreds of pilgrim bands con-
verge on this town singing songs of devotion to Krishna and
expressing their religious fervour in many ways, including way-
side dancing which often induces states of ecstacy. Pandharapur
has a long history reaching back into the earliest centuries, and
at the time of Jnaneshvar, that is, in the second half of the
thirteenth century, had long been the most famous pilgrimage
place in Maharashtra. Other well-known centres of pilgrimage
in this region, though of rather less importance, are the villages
of Dehu, about fifty miles from Bombay, and Alandi, site of
the shrine and tomb of Jnaneshvar, about twelve miles south
of Poona. 2 These three centres were often visited in a continuous
cycle of pilgrimage by the devotees of the god Vitthal and the
disciples of the great Bhakti saints.
The general influence of this movement on the life of the
people of Maharashtra was twofold. In the first place it brought
into prominence a number of men, and not a few women, of
outstanding gifts and saintly devotion who contributed to
Marathi literature some of the greatest treasures of its earlier
period. In the second place, the Bhakti movement gave a
powerful impetus to the development of the Marathi language
as a medium for the expression of religious thought and
devotional worship, while, under the cultural influence of
Devagiri, Marathi was becoming established as a literary
language capable of expressing scholarly works. Hitherto,
Sanskrit had been the only medium through which the religious
and cultural heritage of the Hindus could be passed on and it
was therefore accessible only to the learned; but now the
1 For a detailed history of Pandharapur, see G. A. Defieury, The Cull of

Vithobii.
1 See below, p. 19.

XII
everyday language of the common people began to be used
both to convey the teachings of religion and to express popular
devotion in various forms of worship.
Though much of the earliest literature in Marathi still
remains without established date, some works are assumed to
have been written in the early or middle thirteenth century.
The lack of contemporary manuscripts presents great difficulty
in this matter. Among these early works are the philosophical
and mystical writings of Mukundaraj, who was said to have
been the spiritual teacher of one of the early Yadava kings
and who was the author of two important religious works in
verse. Other works in both prose and verse by authors belonging
to the religious sect of the Mahanubhavas1 are said to belong
to the end of the thirteenth and beginning of the fourteenth
centuries, though the major verse work among these is still
under the influence of Sanskrit.
The earliest among these authors had already made some
considerable contribution to the development of Marathi as
a literary language, mainly as a medium of religious and
philosophical thought and. biographical narrative, before the
]naneshvari was composed. The outstanding contribution of
the author of this work was that he wrote freely in the mother
tongue of his own people in a form which was both acceptable
to the learned and easily understood by the unsophisticated;
he was thus able to widen the scope of the conventional literary
language by enriching it from various sources. The subjects
treated by him range from Hindu philosophy and detailed
descriptions of the practice of yoga and sacrificial rituals, to
practical illustrations culled from.everyday village life and the
beauties of nature, from exhortations to devotional life in the
way of Bhakti to mythology and popular legend. His command
of both Sanskrit and Marathi enabled him to blend the two
languages in a flexible and poetic style which meets the needs
of both the learned scholar and men of the simple level of the
tradesman, the artisan and the peasant.
A word should be said concerning the three most important
religious sects existing during this period in Maharashtra. The
first of these, the M ahanubhava sect, 1 Hindu but though
1 See below, note on religious sects.
2 For further details concerning this sect, see Raeside, I. M. P.: 'A Biblio-
graphical Index of Mahanubhava works in Marathi', Bulletin of the School of
Oriental and African Studies, Vol. XXIII, part 3.
Xlll
unorthodox in some respects, exclusively devoted to the
worship of Krishna, was founded towards the end of the
thirteen century; they have left a body of literature pro-
pounding their special teaching and containing biographical
works on their leading teachers. They were considered to have
had some influence on the literary style of the period, but they
constitute a competitive sect, having no great influence on the
development of the Bhakti movement. The second sect, of
considerable importance in the religious background of the
period of Jnaneshvar, is that of the Natha tradition which had
been handed down from generation to generation, through the
initiation of disciples; its beginning is beyond the possibility
of being traced. This was an orthodox Hindu sect practising
yogic discipline and rituals within the caste system and, as will
be seen later,1 had a great influence upon Jnaneshvar's family
line. The influence of this sect spread widely beyond the
boundaries of Maharashtra and it has continued as an active
religious body in its traditional form, until the present day. The
third and most significant of the sects which were active during
the period with which we are mainly concerned is that of the
V arkaris. The sect is known by this name because of the
regular pilgrimages to the great Bhakti centre at Pandharapur;
it was thriving in the thirteenth century and is still very active
in contemporary Maharashtra. The annual pilgrimages to
Pandharapur are a prominent feature of popular religious life
(as, for instance, in Poona), and people of every caste and
calling participate in them. Jnaneshvar himself is revered as
the greatest leader, though he was not actually the founder, of
the sect. The devotees of the V arkari sect were responsible for
much of the religious literature of the following three to four
centuries, and the authors of the popular devotional poems of
the form known as the abhanga are now referred to as the
poet-saints of Maharashtra;2 they include men and women of
all castes from the highest to the lowest, and the use of this
genre for religious poetry continued even beyond the time of
the most celebrated of them all, Tukaram-a simple cultivator,
who lived during the late sixteenth and early seventeenth
centuries. 3
1 See below, p. 19.
2 Cf. Psalms of the Maratha Saints, Nicol Macnicol. See bibliography.
3 Ibid., section on Tukaram, with poems. The actual dates of this poet are

not established.

XIV
 This, in general, is the religious and literary background
against which the text of the present work is to be understood.
Towards the end of the thirteenth century there emerged
Jnaneshvar, or Jnanadeva.1 one who is not only the most
renowned figure of mediaeval Marathi literature but one who
has never been surpassed in achievement throughout the whole
of Marathi literary history. His poetic work, the Bhavartha-
dipika, 2 more widely known as the Jnaneshvari, stands out among
works of the mediaeval period as marking the dawn of Marathi
literature. In relation to the Bhakti movement, Jnanadeva
is the most notable and the most deeply revered of its leaders.
Biographical material of an authentic nature regarding the
birth of Jnaneshvar, his life and works, and his death through
the attainment of the highest level of religious experience in
self-immolation, varies considerably in the degree of its
authenticity. Inevitably, a figure of such stature becomes
surrounded with legend and stories of miraculous achievements.
However, in recent years much careful research has established
sufficient grounds for giving the main facts of his life and work;
accepted tradition is usually relied on to fill out a more detailed
picture.
The most reliable of these facts are the two already referred
to: 3 the completion date of the composition, giving the name
of its scribe, and the reference to the Yadava king Ramadeva,
which confirms the period of composition.
The first biographer of Jnaneshvar is said to have been
one of his contemporaries, Namadeva, author of many devo-
tional works. According to tradition, Namadeva accompanied
J nanadeva on many pilgrimages and it is thought that these
two had a considerable mutual influence. Namadeva outlived
Jnanessvar by some years and would have been in a good
position to preserve information about his life, though almost
inevitably his biography would be based on an interweaving
of fact and legend. The second important source of biographical
material is found in the works of Ekanatha (born in 1549).
author of religious works which are part of the wealth of
Bhakti literature. He produced a version of the ]naneshvari
which he claimed was an authentic version in which neither
1 The name is based on the Sanskrit word jnana, 'knowledge'; ishvar, used

here in the sense of 'lord', and deva, 'god'. Hence the alternative names.
2 The Light of the Meaning of Faith.
3 Notes 2 and 4, p. 13.

xv
change nor addition should be permitted. Finally, much
information, though varying in reliability, can be found in the
works of Mahipati, the eighteenth century poet, which include
the lives of various saints of the Bhakti movement in Maha-
rashtra. Manuscripts of the ]naneshvari have continued to be
found in more recent years, of various degrees of authenticity.
References to Jnanadeva's work throughout the history of
Marathi literature and the fact that the ]naneshvari is the most
widely read religious book among the faithful worshippers of
the Varkari sect, as well as a large number of his devotional
lyrics, bear witness to the deep and lasting influence of the
author.
The generally accepted date of Jnaneshvar's birth is AD 1271,
but tradition varies concerning the place. According to the
most popular tradition, he was born at Alandi, where his
parents lived, and which is also the site of his shrine; another
tradition claims that he was born at the village of Apegao in
the Godavari valley. He came from a long line of spiritual
teachers of the Natha sect and was initiated into the sect by
his elder brother, Nivrittinatha. His father, Vitthalpant by
name, was a deeply religious man whose wife, Rakhumabai,
belonged to the village of Alandi. No children were born from
their marriage for some years and meanwhile Vitthalpant,
deeply drawn towards the religious life of renunciation, left his
wife and made a pilgrimage to Benares where he became
initiated as a member of a religious community. Thus he
abandoned his obligations as a householder, one of the essential
stages of the life of an orthodox brahman, without having
reared a family. 1 However, his guru (that is, his spiritual
director), on discovering that he was a married man who had
left his wife without her consent and without giving her
children, made him return and fulfil his family obligations.
The necessary withdrawal from his initiation in Benares was
regarded as a serious deviation from the requirements of his
caste and therefore, on his return to Alandi, he and his family
were rejected from association with his fellow brahmans and
they were obliged to live on the outskirts of the village. In
course of time his wife bore four children, the eldest son was
Nivritti; two years later was born Jnanadeva, and Sopanadeva,
the third son, after another two years; lastly comes a daughter,
Muktabai. As the sons grew to the age at which they should
1 See Note 7 in Chapter VII in the text, giving these stages of brahman life.

XVI
go through the ceremony of full admission to the brahman
caste, permission was withheld owing to the severe disapproval
of the brahman elders; and the father, Vitthalpant, undertook
to expiate his sin by throwing himself into the river Ganges.
In course of time, however, the four children came to be
recognized as having saintly qualities, and, in the case of
Jnanadeva, as being endowed with miraculous powers; whether
they were re-admitted to the brahman caste is not known, but
they were revered as true saints, and subsequently made their
contribution to V akari literature. Nivritti initiated his brother
Jnanadeva into the Natha sect and is frequently referred to in
the ]naneshvari; Sopanadeva followed a similar path, and
Muktabai became one of the best known women Bhakti poets.
The family settled for some time at Nevasa, not far from
Paithan, on the Godavari river, and it was here that Jnanadeva
composed the Bhavarthadipika-and, later, his more philo-
sophical work, the Amritanubhiiva, 1 a work still held in high
esteem. He also composed many religious songs and devotional
hymns. After the completion of his two major works the family
returned to Alandi and it was here, in his early twenties, that
he took the final step to the highest level of religious experience,
known as samadhi, in committing himself to live entombment
whilst in a state of ecstasy.
The main narrative theme of the Jniineshvari is based on one
of the most widely known of the poetical works of Sanskrit
literature, the Bhagavadgita, sometimes given the name of
'Song of the Lord', in English translations, and frequently
referred to by the shortened form of the title, the Gita. This
work is the most highly treasured of the religious scriptures of
the Hindus, and its eighteen chapters form the core of one of
the sections of the great epic of the Mahabharata, that is, the
Bhishmaparv.i, in which the famous deeds of the warrior
Bhishma are narrated. 2 This epic is the legendary history of
the descendants of Bharata, the 'universal monarch' of ancient
India. 3 The two great families descended from Bharata were
that of the king Pandu, known as the Pandavas, and that of
1 For a study of this work, see Bahirat, B. P., The Philosophy of ]nanadeva,

noted in the Bibliography. ·

2 The names and relationships of the principal persons taking part in the

battle drama are given in the notes accompanying Chapter I of the text.
3 The ancient name of India was Bharatavarsha, the 'country of Bharata'.

The descendants of Bharata are the Bharatas; hence the name of the epic,
'The Great Bharata'.

XVll
the king Kum, known as the Kauravas; the inclusive name of
these descendants is the Bharatas. Between these two families,
or clans, a great feud had arisen connected with the inheritance
of the kingship. The king Dhritarashtra, of the Kuru line,
wished his kingdom to be inherited by Yudhishthira, the
eldest son of the Pandava line, a plan which had been interfered
with by Duryodhana, son of Kuru, who secured it for himself.
This treachery brought about the threat of war between the
two clans, cousins by relationship; Arjuna the son of Pandu
(also called Partha) being the lea.der of the Pandavas and
Duryodhana being the leader of the Kauravas. The battlefield
on which this conflict is about to be fought out provides the
dramatic setting in which a deep philosophical problem is the
subject of a discourse between Arjuna and the god Krishna,
incarnation of Vishnu, in the guise of Arjuna's charioteer.
Arjuna's dilemma is the cause of his deep depression, vividly
portrayed in the first chapter of the jnaneshvari; it involves
the choice between shedding the blood of his own kinsmen for
the sake of inheriting a worldly kingdom, and his obligation to
fulfil his own appointed role as a warrior by caste to enter into
battle. As the two armies stand arrayed face to face, we are
shown the blind old king Dhritarashtra seated in his chariot
within sight of the battlefield and accompanied by his charioteer,
Sanjaya, who describes the scene to his master. Arjuna's
dilemma provides the opportunity for an exposition by Krishna
of the religious and philosophical tenets of Hindu teaching
concerning the goal of life in this world as being a process of
attaining salvation through becoming one with the Absolute. 1
The ]niineshvari is often referred to as a 'commentary' on
the Bhagavadgitii. In the actual text it is referred to both as a
dharmakirtan or religious 'song-sermon' 2 and as a tika or
commentary. 3 The former of these terms would perhaps be the
more accurate, as it combines an exposition of Hindu philo-
sophical principles, set forth in the dialogue between Arjuna
and Krishna, with a popular sermon in which Jnaneshvar
1 Throughout the text of the poem its author places great emphasis on this

religious philosophy, known as advaita, non-duality, or identity, in contrast

to the teaching of the opposite principle of dvaita, duality, or the essential
separateness of the individual soul from the Supreme Spirit, Brahma, upheld
by certain of his predecessors if not his contemporaries. A full discussion of
the philosophy expounded in the Bhagavadgita, on which Jnaneshvar bases
his teaching may be found in the Introductory Essay of The Bhagavadgitii of
S. Radhakrishnan, noted in the bibliography.
2 See Chapter XVIII, v. 1771. 2 Ibid., v. 1792.

XVIII
himself is preaching in simpler terms to his audience of
disciples. It is this combination which results in the expansion
of the seven hundred verses of the Bhagavadgitii to, roughly,
nine thousand verses of the ]niineshvari. The reader should
remember that though the ]naneshvari appears in the form of
a written work, it should be read in the imagined context of
Jnanadeva preaching to his audience who, from time to time
interrupt him, even growing impatient with his long digressions,
so that he feels a need to appease them. He expounds to them,
in terms of the religious paths of knowledge, Action, Renuncia-
tion of Action, Devotion and others, 1 the ways in which
salvation may be attained; he appeals to the intellects of the
learned and exhorts the simple to piety by drawing'{lis material
from many sources, including the whole range M Sanskrit
literature. In the opening verses of the first chapter, references
are made to the Upanishads, mystical writings of the ancient
teachers designed to discover and expound the secrets of the
sacred texts of the Vedas, to the traditions and codes of
established law, and to the Puriinas which contain the legends
and mythological stories of the Hindu gods and their followers.
The Puriinas, especially, supply him with an unlimited wealth
of material with which to illustrate his teachings and he draws
on his intimate knowledge of village life to provide simile and
metaphor to drive home his points.
The poem is written in a form of rhythmic prose peculiar to
the verse forms of Marathi, and especially suitable for recitation,
or chanting; it is in the form of a kirtan, accompanied by
percussion instruments. Each verse consists of four lines or
quarters, constituting an ovi, the name given to the metre; the
first three lines are rhymed and are formed from a varying
number of syllables ranging from five to fifteen, the fourth line
consisting of between three and thirteen syllables, not related
by rhyme to the first three. This scheme has a wide range of
variety in length of line allowing for many irregularities; but
this freedom makes it possible to convey different types of
subject matter without the restriction which would be imposed
by a more fixed type of versification.
The translation of the work has been done in a simple English
prose style as, apart from the problem presented by the magni-
tude of the work, it would prove impossible to combine a
faithful rendering with any kind of poetic form which might
1 Cf. titles of chapters under Contents.

XIX
interfere with the clear expression of philosophical principles,
or the description of yogic practices.

A short bibliography is given below of the main works in

English and French which have been the sources of reference
in this Introduction, in which any readers who wish to follow
up particular aspects of the ]niineshvari will find further
information.

BIBLIOGRAPHY

Abbott, Justin. The Poet Saints of Maharashtra, a series of volumes

of translations from mediaeval and later Marathi poets, Vol. I.
Office of the Poet-Saints of Maharashtra, United Theological
College, Poona, 1926.
Bahirat, B. P. The Philosophy of ]nanadeva, Pandharapur Research
Society, 1956.
Deleury, G. A. Les Psaumes du Pelerin, UNESCO, Paris, 1954· The
Cult of Vithoba, Deccan College Research Institute, Poona, 1960.
Edwards, J. F. Dnyiineshvar, the Outcaste Briihman, Aryabhushan
Press, Poona, r94r.
Macnicol, Nicol. Psalms of the M ariitha Saints, Heritage of India series,
Associated Press, Calcutta, and Oxford University Press, London,
r9r9.
Master, Alfred. A Grammar of Old Marathi, Clarendon Press, Oxford,
r964.
Mokashi, D.B. Palkhi Translated by Philip C. Engblom, SUNY Press,
Albany, 1987
Ranade, R. D. Mysticism in India: The Poet Saints of Maharashtra,
SUNY Press, Albany, 1983.
Sargeant, Winthrop. The Bhagavad Gita, SUNY Press, Albany, 1984.

xx
 THE JNANESHV ARI
CHAPTER I

Salutation to Shri Ganesha!

r. Om! Salutation to the Supreme Being, described in the
Vedas! Victory to that Self-known One, Pure Nature of
the Self! 1
2. 0 God! Thou art Ganesha, the illuminator of all intelligence.
The servant of Nivritti says, Attend to my story.
3. The Vedas in their perfection are as the beautiful image
of the god, of which thP- flawless words are the resplendent
body.
4. The Smritis are the limbs thereof, the marking of verses
shows their structure, and in the meaning lies a veritable
treasure-house of beauty. 2
5. The eighteen Puranas are the rich ornaments, and the
. theories propounded in them are the gems, for which the
rhythmic style provides the settings. 3
6. The fine metrical form is his many-coloured garment of
which the composition is the fine shining texture.
7. So the epic poems and dramas in it, read with delight, are
as jingling bells giving out the music of the sense.
8. The various principles carefully considered in them and
the aptness of the words expressing them appear as
precious jewels set in the bells.
9 .. The wisdom of Vyasa and others is as the waist-cloth, its
tassled end gleaming with purity.•
IO. The six systems of philosophy are as the six arms, and
the different theories expounded in them are the six
weapons held in the hands. 5
II. The art of reasoning is the hatchet, logic is the goad, the
Vedanta philosophy is the luscious sweetmeat [held in the
hand]. 6
r2. In one hand is held the broken tooth, symbolizing the
rejection of the teaching of Buddha, refuted by the
Vedanta commentaries.
r3. Then the doctrine of the Universal Spirit is the lotus-like
hand of blessing; the establishment of religion is the hand
of reassurance. 7
r4. Pure discrimination is the straight trunk, wherein dwells
the highest joy of supreme bliss.
r5. Impartial discussion is the pure white tusk; [Ganesh is]
the small-eyed elephant-god, remover of obstacles, [rep-
resenting the subtle eye of wisdom].
r6. I regard the two systems as his two ears, and the bees
[hovering over his templesJ as the sages who taste of the
nectar of their teaching. 8
lJ. The themes of duality and non-duality come together on
the temples of his elephant-head as lustrous corals.
18. The fragrant flowers adorning the crown of the head are
the ten Upanishads, containing in full the honey of
knowledge. 9
19. The A of the Om is the legs, U is the large belly, and the
M is the great circle of the head. 10
20. When these three are united, the sacred word is formed.
Through the grace of my preceptor, I salute this, the
primal cause of all being, the Om.
2r. Now I salute Sharada, whose delight is in speech, lover of
wisdom, sense, and skill, enchantress of the world. 11
22. In my heart dwells my spiritual teacher, by whose grace
I have been rescued from the ocean of this wordly existence
and have become devoted to the way of discrimination.
23. As when a pigment is applied to the eyes, the sight gains
in clarity, so that one finds one's way to the store of great
treasure;
24. or when the stone of desire has been found, all one's
wishes are fulfilled, Jnanadeva says that all his desires
have been satisfied through the grace of Shri Nivritti.12
25. So also those men who wisely serve their spiritual teachers
thereby attain the object of their lives, just as when the
roots of a tree are watered the branches begin to sprout.
26. As bathing in the sea confers the same benefits [that are
obtained from bathing] in the holy places of the three
worlds, or in the taste of nectar all essences may be
experienced, 13
2
27. so have I again and again saluted my Preceptor, for he
is the gratifier of all my wishes.
28. Now listen to the great mystic story, the source of all
wonderful stories, which is as a beautiful garden, full of the
trees of discrimination.
29. It is the origin of all bliss, the great store of truth, the
ocean of nectar of the nine sentirnents. 14
30. It is the revealed place of beatitude, the primal abode of
learning and the everlasting seat of all the sciences;
3r. the home of all religion, the heart of all good men, the
treasure-house of the beauty of Sharada.
32. In this work through the medium of Vyasa's intellect, the
goddess Bharati has, by means of different episodes,
revealed herself throughout the three worlds. 15
33. Therefore is this poem the king of all epics, the store-
house of the greatness of all writings, and from it do all
the sentiments derive their beauty.
34. Hear also another of its merits. The wealth of language
has been related to science, and the tenderness of the
highest knowledge increased.
35. Through the medium of this story, wisdom itself has
become wise, love is added to delight, and owing to it the
blessedness of joy has been increased.
36. Through it sweetness is added to the quality of sweetness,
beauty to the sentiment of love, and by it dignity is
imparted to all that is good.
37. The artistic quality in all art is due to this; righteousness
owes its power to it, and by means of it all the sins of
Janmejaya were miraculously annulled. 16
38. And if we reflect for a moment [<ve will understand that]
all colour derives its beauty from this, and even goodness
its quality of goodness.
39. As when the sun shines the whole world becomes illumin-
ated, so has the whole universe derived from this its
spiritual light through the intellect of Vyasa.
40. As when seeds planted in good soil multiply freely,
so has all meaning found its fullest expression in the
Bharata; 17
4r. or as a man becomes civilized from living in a city, so
everything reflects the light of Vyasa's speech;
42. or as the charm of beauty reaches its perfection in woman
in the prime of her youth,
3
43. or as when spring appears in a garden, a wealth of beauty
is brought forth greater than before;
44. or while gold in the mass looks dull, it assumes a special
glory [when made into] ornaments.
45. So, knowing that the words of Vyasa impart a charm to
any episode, they are reflected in all history.
46. The Puranas, feeling that they would thus be raised to
eminence, have with humility turned to the Mahabharata
[for inspiration] in all forms of stories and episodes.
47. Thus it is said that what is not found in the Mahabharata
does not exist in all the three worlds, and that everything
else is but remnants of the work of Vyasa.
48. The Sage narrated to the King Janmejaya this story, the
sweetest in the world and the source of the highest truths.
49. Listen therefore to this story which is unequalled, match-
less, most pure, and the source of all auspiciousness.
50. So the Mahabharata is like a lotus, while the episode called
the Gita in which Shri Krishna converses with Arjuna is
like the pollen of it. 18
5r. This Gita is the divine butter churned by Vyasa from
the ocean of the Vedas with the churning rod of his
intellect. 19
52. When the butter was heated in the fire of wisdom and
boiled to perfection by discrimination it became the
delicious ghi of the Gita. 20
53. It is sought after by the dispassionate and saints desire
to experience it. Those who have realized their oneness
with the Divine take delight in it.
54. Devotees long to listen to it. It is the most to be worshipped
in the three worlds and is expounded in the chapter called
'Bhishma Parva'. 21
55. It is called the Song of the Lord; the creator Brahma
extolled it, so also did the god Shiva; Sanaka and other
sages treated it with great reverence. 22
56. As the young of the chakora bird picks up the tender and
luscious drops of nectar falling from the moon of the
sharada season, 23
57. so should hearers enjoy this story with dispassionate and
gentle minds.
58. It should be pondered over silently, enjoyed apart from
any action of the senses, and thus its truths may be
grasped [by the inner self].
4
59. Just as a bee may carry away pollen and the lotus be
entirely unaware of it, so is the method of understanding
this work.
60. As the lotus, remaining in its place, embraces the rising
moon, and thus experiences the joy of it,
6r. so only he who approaches it with seriousness and with a
tranquil heart, can understand this matter.
62. Now, all those who like Arjuna are qualified to listen to
this, such sages do I beseech to listen to my words.
63. I say this with affection, and touching your feet, 0 Sirs, I
call upon you, for [I know] you feel reverence in your
hearts.
64. As it is the nature of parents to be all the more pleased
when their child lisps out his words,
65. so have you good men accepted me as your own; why
then should I beseech you when I know you will overlook
my shortcomings?
66. But there is another fault, in that I claim to understand
the Gita and I have asked you to listen to me.
67. In my eagerness I have thoughtlessly undertaken this
work; would a glow-worm show its light in the presence
of the sun?
68. As the titibha bird tries to sound the depth of the sea
with its tiny beak, so with little knowledge I am setting
out on this task.
69. Listen! In order to encompass the sky one must be greater
than it; so, really speaking, to expound the Gita is beyond
my capacity.
70. So deep in meaning is it, that even the god Shambhu
explained it to Bhavani, as with wonder she questioned
him about it. 14
7r. Then did Hara say, 0 Beloved! as thy nature is in-
comprehensible, so is the meaning of the Gita difficult to
understand, being for ever new. 25
72. For it was given forth by the Supreme Being himself,
from whose voice, in sleep, emanated the ocean of the
text of the Vedas.
73. How, therefore, can I, who am dull of intellect, hope [to
understand such a work]? This work is unfathomable and
even the Vedas were bewildered by it.
74. Who can grasp the infinite, or illuminate the great light?
How could an insect hold the firmament in its grasp?
5
 75. But in this matter there is one source of strength, through
which I may speak with confidence; that is, my gracious
preceptor. So says Jnanadeva.
76. But for this I would be a fool. Though I have been
thoughtless, the light of the grace of the saints enlightens
me.
77. It is the property of the philosopher's stone to turn iron
into gold; so also the dead regain life through the power
of nectar.
78. If Sarasvati herself were to appear to him a dumb man
would obtain the gift of speech. Is this any cause for
wonder? This is but the nature of such power.
79. Can anything be unobtainable for one whose mother is
Kamadhenu? For this reason I have set out to expound
this work. 26
80. I beseech you, therefore, to add whatever may be found
deficient, and to reject what may be superfluous.
8r. Now, I beg of you, pay heed to me; what you inspire in
me I will speak, as the puppet dances when moved by a
cord.
82. Blessed by your grace I am obedient to the saints; make
of me therefore whatever you please.
83. Whereupon the Teacher says, Enough of this, there is no
need to say all this; now give your mind to this work.
84. The disciple of Nivritti, rejoicing at these words said,
Listen attentively [to my exposition].

Dhr/ari'i#fa said:

I. In the field of righteousness, the field of the Kurus,

when my people and the sons of Pii1;,cf,u had gathered
together, eager for battle, what did they do, 0 Sarµjaya?

85. Dhritarashtra, moved by affection for his sons, said, 0

Sanjaya, tell me [what occurred on] the battle-field of the
Kurus. 27
86. On the field which is said to be the abode of righteousness
my sons and the Pandavas have arrayed themselves,
intent on fighting.
87. Tell me now what they have been doing there so long,
thus facing each other.
6
Satp,jaya said:
II. Then, Duryodhana the prince, having seen the army
of the Pa1:i,rf,avas drawn up in battle order, approached
his teacher and spoke this word:
III.Behold, 0 Teacher, this mighty army of the sons of
Pa1Jrf,u organized by thy wise pupil, the son of Drupada.
88. Then said Sanjaya, The army of the Pandavas rose up
like the spread jaws of death at the time of the universal
dissolution, 28
89. as the gathering of a dense mass of clouds. It was like
the Kalakuta poison seething everywhere; who could
control it? 29
90. [It seemed like] the sea fire which, fanned by the wind
of the universal destruction, rises up in flames to the
very heavens, having dried up the waters of the ocean.
9I. So this invincible army, arranged in various positions,
was at that time a terrifying sight.
92. But Duryodhana regarded it with contempt, as a lion
would despise a herd of elephants.
93. Then he approached Drona and spoke to him thus, Seest
thou this huge army of the Pandavas,
94. skilfully arrayed like a moving hill fortress in order of
battle by the highly intelligent son of Drupada?
95. See how [that son of Drupada], to whom as thy pupil
thou didst teach the art of war, making him expert in it,
has spread out his army like the sea!
rv. Here are heroes, great bowmen equal in battle to
Bh'ima and Arjuna-Yuyudhana, Virata and Drupada,
a mighty warrior.
96. There also are matchless warriors, skilful in the use of
weapons and missiles, well versed in the art of war.
97. By their strength and valour they are equal to Bhima
and Arjuna. I will tell you their names in turn.
98. Here is that great warrior Yuyudhana, the King Virata,
and Drupada that great chariot-fighter.
v. Dhr$faketu, Cekitana and the valiant King of Kashi,
also Purojit, Kuntibhoja and Saibya the foremost of men.
99. See here Cekitana, Dhrishtaketu, and the valiant king of
Kashi, Uttamauju the best of kings, Shaibya.
7
roo. Here is Kuntibhoja, Yudhamanyu has come and all other
kings including Purujit.
VI. Yudhamanyu, the strong and Uttamauja, the brave;
and also the son of Subhadra and sons of Draupadi, all
of them great warriors.
ror. Here is the joy of Subhadra's heart, the youthful Arjuna
named also Abhimanyu. Duryodhana said, See, 0 Drona.
102. Many more there are, like the sons of Draupadi, and all of
them great chariot warriors, far too numerous to mention,
all gathered together.
VII. Know also, 0 Best of the twiceborn, the leaders of
my army, those who are most distinguished among us.
I will name them now for thine information.
103. Now listen, I will tell you the names of the famous
warriors on our side, the leaders of our armies.
104. To give you some idea, I will mention but a few; in the
first place, yourself as chief.

VIII. Thyself and BM$ma and Kar1Ja and Krpa ever

victorious in battle; Asvatthama, Vikarna, and also the
son of Somadatta.
105. Here is Bhishma, son of Ganga adorned with valour and
resplendent as the sun; Kama, the lion among these
elephants in the form of his enemies,
106. who even in thought would be able to destroy the whole
universe single-handed. Is not Kripacarya enough even
by himself?
107. Here is Vikama the brave, and a little further thou canst
see Ashvatthama who is feared even by the god of death.
108. There are Samitinjaya, Saumadatta and many more,
whose valour even the creator cannot measure;
IX. And many other heroes who have risked their lives
for my sake. They are armed with many kinds of weapons
and are all well skilled in war.
109. These are expert in the use of weapons, as the incarnate
power of the mantras, from whom has been learnt the use
of all kinds of missiles.
8
no. All are matchless warriors in this world, full of perfect
valour. They have nevertheless followed me with all their
heart and soul.
III. As in her heart a chaste wife consorts only with her
husband, I am all in all to these warriors.
II2. In the interest of my cause, they consider their lives as
of no value, so pure and selfless are they in their loyalty
to their lord.
n3. They are conversant with all the art of war, they are
victors even over fame; in short, they are the very pattern
of warrior-ship.
n4. Our army is thus composed of soldiers of every branch,
and it would not be possible to count them.

x. Unlimited is this army of ours which is guarded by

Bhi$ma while that army of theirs which is guarded by
BMma is limited.

n5. Moreover to Bhishma, the best of warriors and the most

valiant fighter in battle, is given the command of our
army.
n6. Under his power this army is arranged like a fortress, and
even the three worlds are insignificant.
n7. The ocean itself is impassable, but what if added to this
there were the great sea-fire?
n8. As the fire of destruction and the great wind combine [to
bring about the end of the universe], so is our army with
our general, the son of Ganga.
ng. Who then will fight with him? This army of the Pandavas
certainly appears to be of no account compared with ours.
120. Besides, the mighty Bhimasena is its general. Whereupon
he ceased speaking.

xr. Therefore do ye all support Bhi$ma, standing firm

on all the fronts, in your respective ranks.
12!. Then Duryodhana said again to all the troops, Arrange
yourselves in your respective detachments.
122. The command should be given to those great chariot
fighters who command the various sections on the battle-
field.
123. They should each command their own troops, obeying
Bhishma. To Drona he said, You watch over everything.
B 9
124. Especially protect Bhishma; you must regard him as my
very self, for our whole army depends entirely on him.
XII. In order to cheer him up, the aged Kuru, his valiant
grandsire, roared aloud like a lion and blew his conch.
125. Hearing these words of the king, the commander rejoiced,
and sent forth a roar like a lion.
126. The marvellous sound of it was heard throughout the three
worlds and resounded on all sides.
127. In harmony with the reverberating echoes, the god-like
Bhishma blew his divine conch with all his strength.
128. The two. sounds, in combination, seemed to deafen the
three worlds, as if the skies were crashing down.
129. The heavens were [shattered] by the thunder, the ocean
heaved and the whole of creation trembled.
130. The hollows of the hills were filled with the great noise and
then all the warriors beat on their war drums.
XIII. Then conches and kettledrums, tabors and drums
and horns suddenly blared forth and the noise was
tumultuous.
l3I. Then could be heard the terrific roaring of innumerable
battle instruments so that it was thought that the doom
of the universe had come.
132. What then was the state of the faint-hearted, for the
timid [were blown away like] dried leaves? Even the god
of death was frightened beyond measure.
133· There were kettledrums, tabors and drums, also horns,
couches and bugles, with the terrible war cries of the
warriors.
134· Some beat their arms with violence, shouting with fury,
so that the elephants could not be restrained.
135· Some even died where they stood, the teeth of brave men
chattered, and matchless fighters also shook with fear.
136. The terrible and deafening sound of all those martial
instruments reverberated so that even the creator was
afraid, and the gods exclaimed, The day of universal
destruction will surely come!
XIV. When stationed in their great chariot, yoked to
white horses, Kr$t,ta and Arjuna blew their celestial
conches.
10
137· While even in the abode of the gods this commotion
prevailed, listen to what occurred in the army of the
Pandavas.
138. Behold, [the chariot which was] the very essence of victory,
and the treasure-house of light, and to which were yoked
four horses as swift as Garuda, 30
139· resplendent as a winged Meru, the brilliance of it shining
in all the four quarters of the earth, 31
140. with the lord of Vaikuntha himself as the charioteer! Who
could describe its quality? 32
l4I. On the banner pole of the chariot sat the monkey god,
the very incarnation of Shri Shankara; and the Holder of
the Shanga bow was the charioteer, with Arjuna. 33
142. Behold this wondrous act of the Lord, His great love for
His disciple, that he serves Partha as charioteer! 34
xv. Kn?Ja blew his Pancajanya and Arjuna his Devadatta
and BMma of terrific deeds blew his mighty conch,
Paunijra.
143· Seated in front and with His disciple behind Him, He
joyfully blew His conch called Pancajanya.
144· While the deep sound was vibrating, just as all the stars
fade out when the sun rises,
145· all the martial sounds in the Kum army were silenced
and it was not possible to tell at what moment they faded
away.
146. Similarly, Arjuna, the Wielder of the bow, blew loudly on
his conch, named Devadatta, with a deep and resounding
note.
147· These two terrible sounds combined into one and there-
upon the whole universe appeared to be shattered to
pieces.
148. At that moment Bhimasena grew furious, as if the god of
destruction were enraged, and he blew on his great conch
called Paundra.
XVI. Prince Yudhi$fhira, the son of Kunti, blew his
A nantavijaya and N akula and Sahadeva blew their
Sughosa and M a1Jipu$paka.
149· The noise of the blowing was as the thunder clouds at
the time of the day of destruction. Yudhishthira also
sounded his Anantavijaya.
11
150. Then Nakula blew on his conch Sughosa, and Sahadeva
on Manipushpaka; hearing these sounds, even the god of
death trembled with fear. 35
xvn. And the king of Kasi, the Chief of archers Sikha1;14in,
the great warrior, Dhr!itadyumna and Virata and the
invincible Satyaki.
l5I. On the field there were many kings, such as Draupada
and the sons of Drupadi, the King of Kashi, of the long
arm,
XVIII. Drupada and the sons of Draupadi, 0 Lord of
earth, and the strong armed son of Subhadra, on all s1:des
blew their respective conches.
152. and Satyaki, the unconquerable, the son of Arjuna,
Dhrishtadyumna, the best of kings, and Shikhandi, 36
153· and others like Virata, all leading warriors. They blew
their conches continuously.
XIX. The tumultuous uproar resounding through earth
and sky rent the hearts of Dhrtara$?ra's sons.
154· Terrified by the vibrations of these sounds Shesha and
Kurma were confused and tried to throw off the burden
of the earth. 37
155· Thereby the foundations of the three worlds were shaken;
Meru and Mandara began to rock, and the ocean heaved
itself up to the skies. 38
156. The earth was about to turn upside down, the sky became
terrified and the stars ready to fall.
157· A cry arose in the highest heaven that the universe had
perished and the gods were rendered helpless.
158. The sun did not shine by day, and in all the three worlds
arose cries of lamentation, as if the great light of the final
destruction had vanished.
159· Even the Supreme Being was astonished and exclaimed,
Is this the end of all things? Then suddenly this unusual
turmoil ceased.
160. Thus was the universe saved, when Shri Krishna and the
others blew on their great conches, for otherwise the end
of the cycle might have occurred.
l6r. Although the deep sounds had ceased, their echoes
continued to vibrate, so that the army of the Kauravas
was destroyed.
12
162. As a lion may easily destroy a herd of elephants, so the
sound struck terror into the hearts of the Kauravas.
163. As they heard the thunder of them, they lost all heart and
cried out to each other, Beware! Beware!
xx. Then Arjuna, whose banner bore the crest of Hanuman,
looked at the sons of Dhrtara$fra drawn up in battle
order; and as the flight of missiles [almost] started, he
took up his bow.
164. Then those great undaunted chariot fighters, full of valour
began to gather the army together.
165. Thereupon the latter rushed forward with redoubled
vigour, so that the three worlds trembled at that army.
166. Those brave bowmen sent forth a stream of arrows, like
the unrestrained showers from the clouds on the day of
universal destruction.
167. At the sight of it Arjuna rejoiced in his heart and hastily
turned his glance in the direction of the two armies.
168. When he saw [the soldiers of] the Kauravas well arranged
in order of battle, the son of Pandu gracefully took up
his bow.
xxr. And, 0 Lord of earth, he spoke this word to Hr$ikesa
[Kr$~a], Draw up my chariot, 0 Acyuta [Kr$~a],
between the two armies.
169. Thereupon Arjuna addressed these words to the Lord,
Now, quickly place my car between the two armies,
xxrr. So that I may observe these men standing, eager
for battle, with whom I have to contend in this strife of
war.
170. while I look for one moment at all these warriors gathered
here for battle;
l7I. for though they have all come together in this place, I
wish to see on the field those with whom I will have to
fight.
xxm. I wish to look at those who are assembled here,
ready to fight and eager to achieve in battle what is dear
to the evil-minded son of Dhrtara$fra.
172. These evil-minded and impatient Kauravas pretend that
they love fighting, though they have not the spirit for it.
13
173· They make believe that they are eager to fight, but they
have no valour in battle. Having narrated all this to the
King, Sanjaya said-
xxrv. Thus addressed by Gudiike5a [Arjuna], Hr$ikesa
[Kr$~a] drew up that best of chariots, 0 Bhiirata
[Dhrtarii$tra], between the two armies.
174· When Arjuna spake thus, Shri Krishna drove his chariot
and placed it between the two armies.
xxv. In front of BM$ma, Dro~a and all the chiefs he
said, Behold, 0 Piirtha [Arjuna], these Kurus assembled
[here].
175· There before him were to be seen Bhishma, Drona and
other relatives and many kings.
176. His chariot having been driven in front of them, Arjuna
glanced round eagerly at them all.
177· Then he said, See, 0 Lord! All these are our kith and kin,
our elders and teachers. Shri Krishna was for a time
astonished [at this remark].
178. He said to Himself, What is the meaning of this? What
has he in mind?
179· Then He looked into the future and at once knew what
was in Arjuna's mind, but nevertheless He remained
silent.
xxvr. There saw Arjuna standing fat hers and grand-
fathers, teachers, uncles, brothers, sons and grandsons
and also companions.
180. There on the field of battle Arjuna could see all his elders,
grandparents and teachers, kinsmen and maternal uncles;
18I. he saw his friends and sons and brothers-in-law among
them.
xxvn. And fathers-in-law and friends in both the armies.
When the son of Kunti [Arjuna] saw all these kinsmen
thus standing arrayed,
182. His dear ones, fathers-in-law and the rest of his relations,
his young grandsons, all these the Wielder of the Bow
saw there.
183. All of them old and young, those who were under an
obligation to him and those whom he had protected in
distress.
14
184. Thus could Arjuna see in both armies all his relatives, at
that moment standing ready to fight.
xxv1n. He was overcome with great compassion and said
in sadness, When I see my own people arrayed and
eager for fight, 0 Kr$1Ja,
185. At this his heart was perplexed and naturally he felt pity;
and his valour, [unable to bear such] humiliation, deserted
him.
186. As highborn women, virtuous and beautiful, cannot
tolerate another woman superior in these qualities;
187. as a voluptuous man enraptured by another woman,
forgets his own wife, and recklessly follows his passion,
188. or as a man, by practising penance, obtains spiritual
powers and becomes mentally confused and forgets the
fulfilment of his goal,
189. so it was with Arjuna, and being overcome by compassion,
his manliness left him.
190. Lo! as a reciter of mantras, when he himself becomes mad,
is as though possessed by an evil spirit, so was the Holder
of the Bow, overpowered by infatuation.
191. Therefore when his heart melted with compassion his
manliness deserted him, just as a moonstone melts on
being touched by the rays of the moon.
192. In this way Partha was overcome by pity and being full
of sadness, he thus addressed Shri Acyuta,
193· Listen to me, 0 Lord! when I behold this assemblage [of
warriors], everywhere I see my kindred.
194· All these warriors stand here ready [to fight], but how
can this be right for me?
195· The very thought of it perplexes and unnerves me, my
mind has almost lost its balance.
xx1x. My limbs quail, my mouth goes dry, my body
shakes and my hair stands on end.
xxx. [The bow] Gii1J#va slips from my hand and my
skin too is burning all over. I am not able to stand steady.
My mind is reeling.
196. See how my body trembles, my mouth is parched, and
weakness overtakes my limbs.
197· My hair stands on end, [my body] is feverish and because
of this distress I cannot hold my Gandiva bow. 39
15
198. I cannot hold it; without my knowledge it slips from my
hand, and my heart is weighed down with foolishness.
199· Though my heart is harder than adamant, bold and
valiant, this madness is stronger still.
zoo. Arjuna, who conquered Shankara in fight and overcame
the god of death, was in an instant overpowered by this
confusion,
zor. as a bee can pierce with ease the hardest wood but may
be caught in a tender bud.
zoz. There it may lose its life, but it knows not how to tear
apart the petals. Thus is pity, so soft and yet so hard.
203. Sanjaya said, 0 King, listen! [This affection] is the illusion
of the Supreme Being and not even the Creator himself
can control it; hence the confused state of Arjuna.
204. Hear, 0 King! Arjuna, seeing all his relatives and friends,
forgot all the honour of battle.
205. I do not understand how this compassion has arisen in
Arjuna's heart. Then he said, 0 Krishna! It is not right
for me to remain here.
206. My mind is completely bewildered, my speech is confused
at the thought of killing all these [relations of mine].
xxx1. And I see evil omens, 0 Kesava [Kr~1:'La], nor do
I foresee any good by slaying my own people in this fight.
207. If the Kauravas are to be killed, then why not kill
Yudhishthira and those others? For all of them are equally
my relations;
208. Therefore fie on this war! I do not like it at all. What is
the use of this evil?
209. 0 Lord! from every point of view this fighting is evil and
therefore, if it can be avoided, it would surely be an
excellent thing.
xxxn. I do not long for victory, 0 Kr$1:'La, nor kingdom
nor pleasures. Of what use is kingdom to us, 0 Kr$1Ja,
or enjoyment or even life?
zro. The desire to gain a victory is nothing to me; what would
even the acquirement of kingship avail me?
xxxrn. Those for whose sake we desire kingdom, enjoy-
ments and pleasures, they stand here in battle, renouncing
their lives and riches.
16
2rr. Away with these pleasures, which can only be enjoyed
after slaying all these! So said Partha.
2r2. I can bear anything else but such enjoyment. I am
prepared even to die to gain them.
2r3. But that we should kill those men and then enjoy the
pleasures of kingship, my mind cannot entertain such a
thought, even in a dream.
2r4. Of what use would our birth be to us? For whom should
we wish to live, if in our minds we were to think evil of
our elders?
2r5. Every family desires a son; is this to be the fruit of it,
that we should destroy our families?
2r6. How can we hold such a thought in mind, or speak with
words as hard as adamant? We should always seek their
good.
217. All these should enjoy whatever we acquire in this world;
even our lives should be spent in their interest.
2r8. We should overcome all the kings in the world that our
families should be satisfied,
2r9. and here they stand [before us]. What curious turn of
fate is this? They are arrayed here ready to fight with us.
220. Having left behind them their wives and children and
all their treasures, submitting their lives to weapons of
destruction,
22r. how can I kill these, with what weapons attack them,
how can I strike at my own heart?

xxx1v. Teachers, fathers, sons and also grandfathers;

uncles and fathers-in-law, grandsons and brothers-in-law
and [other] kinsmen,

222. Dost Thou not know who they are? Over there are Bhishma
and Drona, who have been our great benefactors,
223. our brothers-in-law, fathers-in-law, uncles, and those other
kinsmen, sons and grandsons, so dear to us.
224. Listen! These are all our close relatives, so that it is a
sin even to speak of [killing] them.

xxxv. These I would not consent to kill, though killed

myself, 0 Madhusiidana [K!$~a], even for the kingdom
of the three worlds; how much less for the sake of the
earth?
B* 17
225. Rather let them perform any unworthy action and now
kill us, than that I should think of killing them.
226. Even could I attain to the undisputed sovereignty of the
three worlds, I could never commit such an evil action.
xxxvr. What pleasure can be ours, 0 Kr$1Ja, after we
have slain the sons of Dhrtarri$fra? Only sin will accrue
to us if we kill these criminals.
227: Were I to act thus today, who would hold me in respect,
and how could I look Thee in the face, 0 Krishna?
228. If I were to kill my kinsmen, I would become the abode
of all sin. I should lose Thee who hast become so dear to
me.
229. If I became burdened with the sins of family destruction,
then how could I look up to Thee?
230. As the cuckoo when it sees a fierce fire spreading in a
garden, does not remain there;
23r. or the chakora bird, seeing a lake full of mud, abandons it
and departs,
232. so, 0 Lord, if the store of righteousness in me were
destroyed Thy love for me would vanish, and Thou
wouldst desert me.
xxxv1r. So it is not right that we slay our kinsmen, the
sons of Dhrtara$fra. Indeed, how can we be happy, 0
M adhava [K!$1Ja], if we kill our own people?
233. I will not do this therefore, nor take a weapon in my hand
in this struggle, for it seems in every way contemptible.
234. Were we to lose Thee, what would become of us? Without
Thee my heart would be broken with grief.
235. Therefore, said Arjuna, it would be impossible for us to
enjoy the reward if we were to destroy these Kauravas.
xxxvm. Even if these whose minds are overpowered by
greed, see no wrong in the destruction of the family and
no crime in treachery to friends;
xxx1x. Why should we not have the wisdom to turn
away from this sin, 0 ]anardana [K!$J:ia], we who see
the wrong in the destruction of the family?
236. Even if, deluded by the force of pride, these men have
come to fight, it behoves us to recognize our own good.
18
237. If a lion appeared suddenly in our path, we would save
our lives by avoiding it.
238. How can we do this and at the same time kill our kins-
men? Would we knowingly swallow virulent poison?
239. What gain is there, 0 Lord, if, forsaking the light which
we have, we choose a pit of darkness?
240. Were we to find ourselves near a fire and make no effort to
avoid it, we could be burnt to death in an instant.
24r. So knowing that we are approaching the very incarnation
of sin, should we knowingly go forward into it?
XL. In the ruin of a family, its ancient laws are destroyed:
and when the laws perish, the whole family yields to
lawlessness.
242. As when two pieces of wood are rubbed against each other
fire is produced, and all the wood in the world would be
burnt up by it,
243. so if the members of a family kill each other through spite,
from that sin the whole family will perish.
244. So' through this sin, all the inherited duty of the family
is brought to nought, and then unrighteousness enters the
family.
XLI. And when lawlessness prevails, 0 V tir$~eya [Kr$~a],
the women of the family become corrupted and when
women are corrupted, confusion of castes arises.
245. Thereupon, all considerations of right and wrong, the
correct performance of duties, all the precepts of conduct
and prohibition are ignored.
246. As a man is in danger of falling when his lamp is extin-
guished and he walks in the darkness, even though he
may walk straight,
247. so if a family is destroyed, its immemorial traditions will
be lost and nothing will remain.
248. When self-control fails the senses run amok and the
women of the family commit adultery.
XLII. And this confusion brings the family itself to hell as
well as those who have destroyed it. For the spirits of their
ancestors fall, deprived of their offerings of rice and water.
249. The noblest consort with the meanest, castes are mingled
and all the family traditions destroyed.
19
250. As if an oblation of rice were thrown out on the public
road, crows will fall on it from every side, great sin enters
into such a family.
251. Then the whole family and those who have thus wrecked
it have to descend into hell.
252. In this way that family will be degraded and its fore-
fathers in heaven will be drawn down into hell.
253. So then the daily and the periodical duties cease to be
properly performed; then who will be left to carry out
the rites of the dead?
254. How then would it be possible for the ancestors to live in
the heaven-world? They too [would have to enter hell]
along with the family.
255. As when the tip of a man's finger is bitten by a serpent,
his whole body soon becomes affected [by the poison], so
such a sin would overwhelm the whole family even from
[its very origin inJ Brahma.
XLIII. By the misdeeds of those who destroy a family and
create confusion of the var1Jas, the immemorial laws of
the race and the f amity are destroyed.

xuv. And we have heard it said, 0 ]anardana [K!$1Ja],

that the men of the families whose laws are destroyed
needs must live in hell.

XLV. Alas, what a great sin have we resolved to commit

in striving to slay our own people through our greed for
the pleasures of the kingdom!

256. 0 Lord, listen to me further. This great sin would by its

contagion corrupt all men.
257. If a fire should break out in one's house, with its inner
apartments, others would soon be enveloped in :flames,
and everything in it be burnt.
258. So all others who come in contact with this family are
themselves beset with troubles.
259. Then owing to manifold sins the family will experience
the deepest horrors of hell, said Arjuna.
260. Once fallen into hell there is no escape from it, even at
the end of the great age, so abysmal would be the ruin of
the family, said Arjuna.
26r. 0 Lord, so it is heard in various ways. Should not this,
20
 even now, trouble us? Please listen! Why are our hearts
so hard?
262. Should we not avoid this sin, realizing that the enjoyment
of kingship which we desire is really momentary.
263. Tell me, is it then so small a sin to have looked on these
our elders with the idea of killing them?
XLVI. Far better would it be for me if the sons of
Dhrtara~tra, with weapons in hand, should slay me in
the battle, while I remain unresisting and unarmed.
26+ Far better that I, laying aside my weapon, should be
struck by their arrows, than live in this way.
265. Death itself would be more welcome, but I cannot commit
such a sin.

Sanjaya said:
XLVII.Having spoken thus on the [field of] battle, Arjuna
sank down on the seat of his chariot, casting away his
bow and arrow, his spirit overwhelmed by sorrow.
266. Thus spoke Arjuna at that time on the field of battle,
Sanjaya said to Dhritarashtra, Listen!
267. He [Arjuna] was greatly dejected; he became choked with
uncontrollable grief and leapt down from his chariot.
268. As a prince deprived of his throne is distressed or as the
sun when eclipsed by Rahu is bereft of his splendour, 40
269. or as an ascetic, overcome by the fascination of psychic
powers, becomes dominated by desire and helpless,
270. so the Wielder of the bow seemed unnerved by grief when
he abandoned his chariot.
27r. Flinging away his bow and arrows, he wept in spite of
himself. Thus, 0 King, did it happen, said Sanjaya.
272. Now the Lord of Vaikuntha, on seeing Partha so dejected
expounded to him the great truth.
273. Jnanadeva, disciple of Nivritti, will tell in detail this
most interesting story'.
In the Upanishad of the Bhagavadgita, the science of the Absolute,
the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the first chapter called the Depression of Arjuna.

21
 NOTES
I. Shri Ganesha. The name of a Hindu god whose special feature is
the elephant head. Ganesha, also called Ganpati, is especially
popular in Maharashtra. The image of this god is used in the
opening section of this chapter for a wealth of figurative expression.
The particle 'Shri' prefixed to names is honorific and occurs with
the majority of names of gods as a sign of reverence; e.g. Shri
Krishna.
Om, the 'sacred syllable'. The written form of the syllable is given
below in Note 10. This syllable is uttered at the beginning of sacred
reading, recitation or prayer.
Vedas. Sacred scriptures of the Hindu religion. These are the
Shrutis, i.e. 'that which is heard', 'revealed'.
2. Smritis. These are writings which are based on 'that which is
remembered', a body of literature produced by human authors,
not 'revealed'.
3. Puriinas. The 'ancient stories' and legendary history.
4. Vyiisa. The sage to whom the authorship of the Mahabharata is
attributed.
5. Six systems of philosophy. The six systems of Hindu philosophy
and their concepts are represented here by the objects and weapons
held in the hands of the traditional form of the image of Ganesha.
6. Vedanta. One of the six systems of philosophy.
7. The two hands. The images and statues of the Buddha often show
the hands in two positions: the left hand is raised to an upright
position as the hand of reassurance, 'Be not afraid', and the right
hand is extended as the hand of blessing and the giving of boons.
8. Two systems. The two systems propounded in this work are that
of 'Karma' (action) and 'Jnana' (knowledge, discrimination). They
are treated respectively in Chapters II and III of the text.
9. Upanishads. Mystical writings expounding the meaning of the
Vedas.
10. A-U-M. These are three phonetic elements of the sacred syllable,
here related to parts of the body in the image of Ganesha. In the
Sanskrit system the vowel 'o' is considered as being a compound of
the vowels 'a' and 'u'. The relation of this syllable to the body of
Ganesha can be understood by referring to the shape of the written
form: J-o; "' m; '3. om.
II. Shiiradii. The goddess of learning, an alternative name for Saras-
vati, goddess of speech and learning.
12. The Stone of Desire. A magical gem which is said to fulfil every
desire of the one who possesses it.
13. The three worlds. This refers to the whole universe: earth, heaven
and the underworld.
14. The nine sentiments. These are the nine emotional tones in poetry.
They are often referred to as eight, with the edition of tranquillity
as the ninth. They are: love or passion, humour, pity, wrath,
heroism, horror, disgust, wonder, tranquillity.
22
r5. Bharati. The goddess of speech. See note I I above.
r6. Janmejaya. The last king of the Pandu dynasty, to whom the
Mahabharata is said to have been related. See following note.
r7. Mahabharata. The legendary history of the descendants of
Bharata. See Introduction.
18. Gita. This is the shortened form of the name of the poem at the
heart of the Mahabharata, the Bhagavadgita, 'The Song of the
Lord', relating to conversation between Krishna and Arjuna. See
Introduction.
19. The Churning Rod. The process of churning usually refers to the
churning by the gods of the Ocean of Milk in Hindu mythology,
using the mountain Mandara as the churning rod.
20. Ghi. Butter clarified by heating, much used in Hindu rites and
sacrifices.
2I. Bhishmaparva. The section of the Mahabharata in which the story
of the warrior Bhishma is recounted.
22. Shiva. One of the highest gods of the Hindus, the 'destroyer'.
Sanaka. One of the great Hindu sages.
23. Chakora bird. A bird similar to a partridge, said to subsist on
moonbeams.
Sharda. One of the six seasons of the Hindu year, approximately
from mid-September to mid-November.
24. Shambhu. Another name of Shiva.
Bhavani. The consort of Shiva.
25. Hara. One of the names of Shiva.
26. The desire-fulfilling Cow. The 'kamadhenu' is the mythical cow
which fulfils all desires.
27. Dhritarashtra. The blind king of the Kurns to whom his charioteer
Sanjaya is describing the battlefield where the Kurns and the
Pandavas are about to fight. See Introduction. Note: The names of
the chief warriors in the two armies, and their relationships,
occurring in the verses from here to 120, are given below in a special
note.
28. Universal dissolution. At the end of a world age there is said to
take place a general dissolution of the world through fire, flood and
destruction.
29. Kalakuta poison. This deadly poison which was churned out of
the Ocean of Milk and was drunk by Shiva.
30. Garuda. The mythical bird which is the vehicle of the god
Vishnu.
3I. Meru. The name of a mountain said to be made of gold.
32. Vuikvntha. Vaikuntha is the heavenly abode of Vishnu, one of
whose epithets is 'Lord of Vaikuntha'. This epithet is here trans-
ferred to Krishna, identified with Vishnu of whom he is an in-
carnation.
33. The Monkey. The head-piece of the chariot is the effigy of a
monkey, the symbol of the Monkey god who is said to have delivered
the island of Ceylon (Lanka) from the possession of Ravana, the
great demon.
Shankara. An incarnation of Shiva.

23
 Sharnga. The name of Krishna's bow; hence the epithet 'Holder
of the Sharanga bow'.
34. Partha. Another name of Arjuna.
35. Nakula. One of the brothers of Arjuna.
Sahadeva. One of the brothers of Arjuna.
36. Satyaki. Dhristhadyumna, Skanda, Virata. See note 27 above.
37. Shesha. The mythical serpent which supports the world.
Kurma. A tortoise; the second incarnation of Vishnu.
38. Mandara. See above, note 19.
39. Gandiva. The name of Arjuna's bow.
40. Rahu. The name of a planet, which periodically 'swallows' the
sun or moon in an eclipse.
Names and relationships of the chief persons taking part in the battle
on the great plain of Kuruksetra:
Kuru. A country in northern India; the name of the king of this
country.
Kauravas. Descendants of the king Kuru.
Pandu. The brother of Kuru; Kunti, his wife, mother of Arjuna.
Pandavas. The descendants of Pandu.
Arjuna. One of the sons of Pandu; also called Partha.
Nakula and Sahadeva. Sons of Arjuna by his wife Madri; Karna, a
half-brother.
Bhima. The commander of the Pandavas.
Dhritarashtra. The blind king of the Kauravas.
Duryodhana. The eldest son of Dhritarashtra who has seized the
kingdom destined by his father's wish to pass to Yudhishthira, son of
Pandu.
Bhisma. The old sage who taught and trained Pandu and Dhritarashtra
in the art of warriorship. See note on Bhishmaparva in the Intro-
duction.
Kripacarya. The teacher of the Kauravas.
Drona. The preceptor of the sons of Pandu and Dhritarashtra.
Yadavas. The descendants of the king Yadu; Krishna is referred to
as the Lord of the Yadavas.
Drupada. The king of Kashi (Benares).
Satyaki. Krishna's charioteer.
Sanjsayas. The charioteer of Dhritarashtra.

24
 CHAPTER II

Sanjaya said:
I. To Him [who was] thus overcome by pity, whose eyes
were filled with tears and troubled and [who wasJ much
depressed in mind, M adhus{tdana [K!!Jtia] spoke this word.
r. Then Sanjaya said to the King, Listen, 0 King! Arjuna,
being overcome with grief, began to weep.
2. Seeing all his kinsmen before him, deep affection was
aroused within him and his heart was melted with pity.
To what can it be likened?
3. Like salt dissolving in water, or clouds driven by the wind,
his heart though valiant became tender.
4. Overcome by compassion he seemed to wither, as a swan
caught in the mud.
5. Seeing Arjuna overcome with deep emotion, Shri
Shamgadhara spoke thus:

The Blessed Lord said:

II. Whence has come to thee this stain [this dejection] of
spirit in this hour of crisis? It is unknown to men of
noble mind [not cherished by the AryansJ; it does not
lead to heaven; [on earth] it causes disgrace, 0 Arjuna.
6. He said, 0 Arjuna, first consider if thy behaviour is
proper in this place. Who art thou? What art thou doing?
7. What is the matter with thee? What prevents thee from
action? Why this grief?
8. Do not allow unworthy thoughts to enter thy mind. Do
not lose courage, for at the mention of thy name defeat
would flee to the four quarters.
9. Thou art the incarnation of heroism, a prince among
Kshatriyas, the fame of thy might echoes throughout the
three worlds. 1
25
ro. Didst thou not overcome Hara in battle? Were not the
demons Nivatakavaca slain by thee? Hast thou not made
the heavenly bards sing of thy brave deeds? 2
II. When compared with thee the three worlds are in-
significant, 0 Partha, so great is thy valour.
12. In spite of this today thou weepest, thy head droops,
abandoning all thy courage.
13. Consider, 0 Arjuna. You are weakened by compassion.
Tell me, is the sun ever swallowed up by darkness?
14. Does the wind stand in terror of a cloud? Can nectar ever
die? Is fire ever consumed by fuel?
15. Will salt ever dissolve water? or will the Kalakuta poison
die from the touch? Say, will a small frog ever swallow
the great serpent?
I6. Has such a wonder ever happened, that a jackal should
fight against a lion? But thy actions seem to prove that
these things might really happen.
lJ. Therefore, even now, 0 Arjuna, pay no heed to these
unworthy thoughts, wake up and take courage.
18. Rid thyself of this folly; arise and take up thy bow. Of
what use is pity on the field of battle?
19. So! Arjuna thou hast wisdom, why then dost thou not
now reflect? Say, is pity appropriate at the time of battle?
20. Shri Krishna, the Abode of the Worlds, said, This will
mar thy present fame and prevent thee from entering
heaven, 0 Arjuna.
III. Yield not to this unmanliness, 0 Partha [Arjuna],
for it does not become thee. Cast off this petty faint-
heartedness and arise, O oppressor of the foes [Arjuna].
2r. Therefore, do not grieve, 0 Son of Pandu; be full of
courage and shake off this dejection.
22. This ill befits thee, by this all that thou hast acquired
will be lost; even now consider this.
23. At the hour of fighting pity is of no value; have these men
only now become thy kith and kin?
24. Hast thou not already known them as such? Hast thou
not recognized them as kinsmen? This excess [of feeling]
is out of place.
25. Is today's fighting a new thing thy life? In thy race these
is always some occasion for strife?
26. Then what has come over thee today, and why has pity
26
 thus come to you? I know not, 0 Arjuna; but thou hast
acted wrongly.
27. If thou holdest on to this illusion, the reputation thou
hast will vanish, and then for thee both heaven and earth
will be lost.
28. Faint-heartedness is never a sign of goodness; to a
Kshatriya moreover it is equivalent to defeat in battle.
29. Thus, in various ways, did the Most Merciful One teach
him. Hearing this the son of Pandu spoke.
Arjuna said:
IV. How shall I strike Bhi$ma and Dro1J,a who are worthy
of reverence, 0 Madhusudana [Kr$1Ja], with arrows in
battle, 0 Slayer of foes [Kr$1JaJ?
30. Arjuna said, 0 Lord! There is no need to say any more.
Listen! Do Thou Thyself first consider this fight.
3r. It is wrong to think of this as war; it seems rather that a
great crime is committed; it has fallen to us to have to
destroy our elders.
32. See! reverence is due to parents and our actions should
give every satisfaction to them. So how can we slay them
with our own hands?
33. 0 Lord! our salutations are due to saints and sages; we
should, when possible, worship them; how can we, in
spite of this, abuse them with our own speech?
34. Likewise, too, we should show proper reverence to our
family preceptors. I am greatly indebted to Bhishma and
Drona.
35. How then, 0 Lord, can we slay them now, when even in
our dreams we have never harboured any spite against
them?
36. Fie upon this life! What fate has befallen all these?
Should we display our [warrior'sJ training in the killing
of them?
37. I, Partha, was taught by Drona. He it was who instructed
me in the science of archery. Shall I then repay this by
taking his life?
38. Arjuna said, Am I Bhasmasura, to betray one from whom
I have received such kindness? 3
39. We are told that the sea is calm, and on the surface it
seems to be so. But Drona's heart seems never to be
disturbed.
27
40. The sky appears to be limitless, yet can it be measured?
Drona's heart is deep and unfathomable.
4r. Nectar perchance might be spoilt, or the force of time
might break the thunderbolt, but nothing could ever shake
his purpose.
42. No greater love is there than a mother's, but Drona is
kindness incarnate.
43. Arjuna said, Drona is the source of all compassion, the
storehouse of all virtue, the boundless ocean of learning.
44. Therefore [we regard him as] a great saint and for us he is
full of compassion. How then can we consider his
destruction?
v. It is better to live in this world by begging than to slay
these honoured teachers. Though they are mindful of their
gains, they are my teachers and by slaying them I would
enjoy in this world delights that are smeared with blood.
45. I cannot find it in my heart to slay such men in battle
and then to enjoy a kingdom.
46. Rather than enjoy even more unattainable things than
this it would be far better to go begging for alms.
47. It may be better to leave one's country or to retire into
solitude in the mountains; but I will not take up a weapon
against them.
48. Shall we drown in blood by shooting sharp arrows into
their hearts to win the pleasure [of kingshipJ?
49. Having won it, what should we do then? How could we
enjoy such tainted pleasures? I cannot accept this
proposition.
VI. Nor do we know which for us is better, whether we
conquer them or they conquer us. The sons of Dhrtara!#ra,
whom if we slew we should not care to live, are standing
before us in battle array.
50. So then spoke Arjuna, Listen 0 Krishna! But hearing
Arjuna's words, Murari was not pleased. 4
5r. Realising this, Arjuna was afraid and again he said, Why
0 Lord, dost thou not give heed to my words?
52. I have expressed thoughtfully what is in my mind, but
Thou knowest best what is right.
53. Those [in conflict with whom] we should be ready to die,
are arrayed here for the purpose of battle.
28
54. Should we slay them or abandon at once the field of
battle? We know not which is the better of these two
courses.
VII. My very being is stricken with the weakness of pity.
With my mind bewildered about my duty, I ask Thee.
Tell me, for certain, which is better. I am Thy pupil;
teach me, who am seeking refuge in Thee.
55. I feel confused when I think of what is proper for us; for
my mind is distracted with this confusion.
56. When darkness pervades all space, the sight of the eyes
is dimmed, and then even things which are near are
invisible.
57. 0 Lord! I am in this predicament-for the mind being
overcome by confusion cannot understand wherein lies its
own good.
58. Therefore, 0 Krishna, Thou knowest all and shouldst tell
us what is right, for Thou art everything to us, our friend.
59. Thou art indeed our teacher, brother, father. Thou art
our chosen deity. Thou alone art our protector in time of
di:fficul ty.
60. The guru never forsakes his disciples; the sea never
refuses the waters of a river;
6I. how could a child live, being abandoned by its mother? 0
Krishna, listen!
62. So also, 0 Lord, Thou art all in all to us, we have none
but Thee. If what I have already said is displeasing to
Thee,
VIII. I do not see what will drive away this sorrow which
dries up my senses even if I should obtain a rich and
unrivalled kingdom on earth or even the sovereignty of
the gods.
63. tell us quickly, 0 Purushottama, what is befitting for us,
and how we may not deviate from our duty. 5
64. The grief that has arisen in my heart at the sight of these
my kinsmen cannot be removed except by Thy words.
65. Even should I obtain the whole earth and gain the
sovereignty of Indra, the doubt in my mind could not
be resolved.
66. As seeds once fried can never germinate, even though
sown in the richest soil, and plentifully watered;
29
67. or as when a man's days are numbered, no medicine can
have any effect, for only the purest nectar would be of
any avail,
68. so even all the enjoyments of a kingdom can in no way
encourage me. In this, 0 Storehouse of mercy, Thy
compassion alone is my support.
69. Thus spoke Arjuna, and for a time his confusion dis-
appeared; but then a fresh wave [of distraction J over-
whelmed him.
70. To me it seemed that there was in reality no wave; it was
something else; he was swallowed up by the great serpent
of infatuation,
7r. which, at the most intense moment of his pity, attacked
his innermost heart and thus the waves of grief would
not subside.
72. Realizing the force of this, Shri Hari, who even with his
sight can destroy poison, hastened towards him like a
snake-charmer. 6
73. Shri Krishna was near Arjuna when he was thus afflicted.
By the power of his grace he will be able to protect him.
74. Therefore, bearing this in mind, I have said that Arjuna
was attacked by the serpent of infatuation.
75. So here was Phalguna overcome by infatuation, just as
the sun is sometimes overshadowed by a mass of clouds. 7
76. Like a mountain consumed by fire in summer, Arjuna,
the Wielder of the Bow, was afflicted with grief.
77. Then Shri Gopala turned towards him, like a cloud, deep
blue in colour and moist with the nectar of kindness, and
spoke to him. 8
78. The brilliance of his glance was as the flashing lightning,
the deep speech as the roar of the thunder.
79. Now that generous cloud will send down such a shower of
rain that the mountain that is Arjuna will cool and the
green shoots of knowledge begin to break forth.
80. Jnanadeva, disciple of Nivritti, says, Listen with full
attention to that story.

Sanjaya said:
IX. Having thus addressed Hr$ike5a [Kr$~a], the mighty
Gu4ake5a [Arjuna] said to Govinda [Kr$~a] 'I will not
fight' and became silent.
30
Sr. While narrating this, Sanjaya said, 0 King, what did
Partha, again overcome with grief, say?
82. Hear now. Sorrowfully he said to Shri Krishna, Assuredly
will I not fight; do not try to persuade me.
83. With these words he suddenly ceased speaking. Shri
Krishna was astonished to see him in such a condition.
x. To him thus depressed in the midst of the two armies,
0 Bharata [Dhrtara$fra], Hr$ike$a [Kr$~a], smiling as
it were, spoke this word.
84. And He said to Himself, What is he thinking of? Arjuna
is quite ignorant, what can be done?
85. How can he be brought to his senses? How can he be made
to take heart? Just as an exorcizer considers [how to cast
out] an evil spirit,
86. or as a physician, finding someone suffering from a
dangerous illness, at the approach of the crisis, instantly
prescribes some magic remedy such as nectar,
87. so, between the two armies, Ananta reflected upon how
Arjuna could cast off his infatuation. 9
88. Having decided what to do, He began to speak in an
angry tone, as in a mother's anger is often concealed her
affection,
89. or as in the bitter taste of medicine the full power of
nectar is hidden, which, though not outwardly apparent,
is shown in its efficacy.
90. So Hrishikesha addressed Arjuna in words which, though
seemingly casual, in reality were very sweet. 10

The Blessed Lord said:

xr. Thou grievest for those for whom thou shouldst not
grieve, and yet thou speakest words about wisdom. Wise
men do not grieve for the dead or for the living.
gr. Then He said to Arjuna, I am astonished at what thou
sayest in the midst of all this.
92. Thou pretendest to be wise, and yet thou dost not abandon
ignorance. Thou desirest to be taught, yet thou talkest
over much.
93. Thy wisdom is as that of a man who, being born blind,
afterwards loses his reason and wanders about at random.
31
 94. Thou art altogether ignorant of thyself, and yet art ready
to grieve for these Kauravas. This constantly surprises
me.
95. 0 Arjuna, tell me if thou believest that the three worlds
owe their existence to thee? Is it untrue that the structure
of the universe is without beginning?
96. Is it falsely said in the world that there is but one Supreme
Being from whom all creatures emanate?
97. After all, does it come to this, that thou hast created this
life, and is it true that all who are to die are destroyed by
thee?
98. Through the blindness of egoism dost thou say that those
are immortal because thou hast not thought of killing
them?
99. Thou art allowing confusion to enter thy mind [in thinking]
that thou art the only destroyer, and that all these are
those who perish.
100. All this has existed from beginningless time; it is born and
it dies according to its own nature; tell me then why thou
shouldst grieve.
IOI. It is ignorance which causes thee to believe thus, and
thou shouldst not think these false thoughts; yet thou
speakest to Me of morality!
102. The wise grieve for neither [the living nor the dead],
whether these exist or pass away.
XII. Never was there a time when I was not, nor thou,
nor these lords of men, nor will there ever be a time here-
after when we shall cease to be.
103. Arjuna, listen to what I tell thee. Lo! here art thou and
I and these kings and all others.
104. Such ideas, that we should remain for ever, or that we
should certainly perish, do not exist, when seen without
confusion.
105. The idea that things can be born or die is but an illusion;
in reality matter is indestructible.
106. The surface of water is agitated by the wind and waves
appear on it; yet who can say what it is that is born
and whence?
107. Similarly when the wind ceases to blow and the surface
of the water once more becomes calm, consider, what is
it that has died.
32
 XIII. As the soul passes in this body through childhood,
youth and age, even so is its taking on of another body.
The sage is not perplexed by this.
108. Moreover, there is only one body, but there are different
stages of life. Surely this is self-evident.
109. Thou mayest see boyhood, and yet in youth that vanishes;
still the body does not perish with each stage.
no. Likewise, in the realm of spirit, bodies eventually die.
He who knows this is not perturbed by any grief arising
from confusion of mind.
XIV. Contact with their objects, 0 Son of Kunfi [Arjuna],
give rise to cold and heat, pleasure and pain. They come
and go and do not last for ever, these learn to endure,
0 Bharata [Arjuna].
III. It is due to the domination of the senses that this is not
understood. For the heart is in their power and so they
are confused.
nz. Objects are enjoyed through the senses and from these
arise joy and grief; from such contacts the inner self is
plunged into confusion.
n3. The effect of the object of sense is not uniform, sometimes
pain is the result, sometimes pleasure.
n4. Behold! both censure and praise are associated with the
realm of words; when these are heard they give rise to
hate or love.
n5. Softness and hardness are both qualities experienced by
touch; when through contact they are felt by the body,
they cause pleasure or pain.
n6. Forms may be ugly or beautiful and yet through the eye
they produce dislike or delight.
n7. Fragrance and stench are different odours, but again
through the sense of smell they arouse disgust or satis-
faction.
n8. Likewise taste is twofold, likes and dislikes arising from
it; the contact with sense objects is, therefore, the cause
of corruption.
ng. If one yields to sense desire, one feels heat and cold and
is caught up in pleasure and pain.
rzo. It is in the nature of the senses that they should find
nothing more attractive than objects of sense.
33
121. But what is the real nature of these objects? They are as
the water of a mirage, and like an elephant seen in a
dream.
122. Like these, they are ephemeral. Do thou, therefore, reject
them, 0 Wielder of the Bow. Do not let thyself be affected
by contact with them.
xv. The man who is not troubled by these, 0 Chief of
men [Arjuna], who remains the same in pain and pleasure,
who is wise, makes himself fit for eternal life.
123. He whom these objects do not bind is not affected by
pleasure or pain, and for him there is no need for rebirth.
124. 0 Arjuna! thou shouldst understand that he is indeed
immortal who does not fall into their power.
xvr. Of the non-existent there is no coming to be; of the
existent there is no ceasing to be. The conclusion about
these two has been perceived by the seers of truth.
125. Now, Arjuna, I will tell thee something more; listen. Wise
men realize this. -
126. Within this bodily life dwells that same consciousness
which pervades all things. Philosophers accept this.
127. As milk when mingled with water becomes one with it,
still it can be separated by the royal swans.
128. As by means of fire the alloy mixed with gold is burnt
out, and those who have the knowledge can extract the
pure gold;
129. or as when curdled milk is churned by those who have
the skill, butter at last appears;
130. or as when grain and chaff are winnowed together, the
husks are blown away, while the heavy grain is left,
131. so when this matter is properly understood, the external
visible world vanishes, and then for the wise only the
first principle, Brahma, remains.
132. They do not concede real existence to impermanent things,
for they have realized the true nature of both.
xvrr. Know thou that that by which all this is pervaded
is indestructible. Of this immutable being, no one can
bring about the destruction.
133. Considering the real and the unreal, thou wilt see that
34
 the unreal is illusory, while the real in its very nature is
eternal.
r34. That of which the three worlds are a manifestation has
neither name, colour, form nor sign.
r35. It is eternal, all-pervasive, and beyond the reach of birth
and death. None can ever destroy it however much he
may try to do so.
xvm. It is said that these bodies of the eternal embodied
[soul] which is indestructible and incomprehensible come
to an end. Therefore fight, 0 Bharata [Arjuna J.
r36. All bodies are by their very nature destructible. Therefore
do thou fight, 0 son of Pandu.
XIX. He who thinks that this slays and he who thinks
that this is slain; both of them jail to perceive the truth;
this one neither slays nor is slain.
r37. With pride in its form, having thought only of thy body,
thou sayest, I am the killer, and these are those who die.
r38. But, 0 Arjuna, thou dost not understand. If thou dost
think in terms of reality, thou art not the slayer, nor can
these be killed.
xx. He is never born, nor does he die at any time, nor
having [once] come to be does he again cease to be. He
is unborn, eternal, permanent and primeval. He is not
slain when the body is slain.
r39. As whatever is seen in a dream appears at the time to be
real, but recollected on waking it has no reality,
r40. so know this to be an illusion, and thy confusion therefore
is vain. As a shadow cut with a weapon is not cut in
itself;
r41. or as when a pot full of water is turned upside down, the
surface can no longer reflect the sun; but nevertheless the
sun is not destroyed with the reflection.
r42. As also the air in a house seems to have the shape of the
house, but if the latter is broken up, [the air again has its
natural] form.
XXL He who knows that it is indestructible and eternal,
uncreate and unchanging, how can such a person slay
anyone, 0 Partha [Arjuna], or cause anyone to slay?
35
143· In the same way though the body may die, the Self does
not. Therefore, 0 Beloved, do not cling to this delusion.
xxn. just as a person casts off worn-out garments and
puts on others that are new, even so does the embodied
soul cast off out-worn bodies and take on others that are
new.
144· As an old garment is cast aside, and then a new one is
put on, so does the Self take to itself a new body.
XXIII. Weapons do not cleave this self, fire does not burn
him; waters do not make him wet; nor does the wind
make him dry.
xxrv. He is uncleavable, he cannot be burnt. He can be
neither wetted nor dried. He is eternal, all-pervading,
unchanging and immovable. He is the same for ever.
145· It is without beginning, eternal, without limitation and
pure. It cannot, therefore, be cleft by any weapon.
146. It cannot be submerged by the final flood of waters,
flames of fire can never consume it. Even the strongest
winds cannot wither it up.
147· This, 0 Kiriti, is not visible to the eye of reason; but
meditation eagerly reaches out for it. 11
xxv. He is said to be unmanifest, unthinkable and
· unchanging. Therefore, knowing him as such, thou
shouldst not grieve.
148. It is ever inaccessible to the mind; it is not attainable by
any special practices. 0 Arjuna, this Supreme Being is
immeasurable.
149· 0 Arjuna, this is everlasting, immovable, all pervading
and eternally perfect.
150. It transcends the three qualities, beyond form, without
source or change, all pervading.12
151. 0 Arjuna, know it to be such, see it to be the Self in all.
Then will all thy grief pass away.
XXVI. Even if thou thinkest that the self is perpetually
born and perpetually dies, even then, 0 Mighty-artned
[Arjuna], thou shouldst not grieve.
152. Or if thou dost not believe this, and thinkest of it as
subject to death, still thou shouldst not grieve, 0 son of
Pandu.
36
153· For birth, life and dissolution follow each other in eternal
progression, like the ceaseless flow of the waters of the
river Ganges.
154· At its source it never fails, it always flows into the ocean,
while in its middle course it is seen to be flowing onwards.
155· So too, at these three stages it passes on in succession and
no creature can ever arrest its flow.
156. Thou shouldst not, therefore, grieve for these warriors, for
these three conditions have been the same from all time;
157· or if thou agreest not, 0 Arjuna, seeing that men are
subject to birth and death,
158. even then there is no cause for thee to grieve, for truly
birth and death are unavoidable.
xxvrr. For to the one that is born death is certain and
certain is birth for the one that has died. Therefore for
what is unavoidable, thou shouldst not grieve.

159· What is born, dies; what dies, is born again. Like the
wheels of a water-clock this cycle continues.
160. Or as sunrise and sunset follow each other, so in this
world birth and death are inevitable.
161. At the time of the great dissolution even the three worlds
perish. Therefore birth and death are inevitable.
162. If thou believest this, then why dost thou grieve, 0
Wielder of the bow? Knowing this already, why shouldst
thou profess ignorance?
xxvm. Beings are unmanifest in their beginnings,
manifest in their middles, and unmanifest again in their
ends, 0 Bharata [Arjuna]. What is there in this for
lamentation?

163. Moreover, Arjuna, from no point of view is there any

reason for grief.
164. All these beings are formless before birth; being born they
take on individual form.
165. In that state to which they depart after the dissolution of
their bodies, they do not certainly exist separately, but
revert to their primal state.
166. Now, what is manifest in the life between is as a dream
to one who sleeps. Likewise form appearing in the Self is
due to the power of cosmic illusion. 13
37
I67. As water, when agitated by the wind, appears in the
form of ripples, or as gold is fashioned by a man's desire
into the shape of ornaments,
I68. so all that has form is the result of illusion as the clouds
which appear in the sky. Thou shouldst realize this.
I69. Why then dost thou grieve for that which is not subject
to birth? Consider rather that spirit which never fades
away,
XXIX. One looks upon him as a marvel, another likewise
speaks of him as a marvel; another hears of him as a
marvel; and even after hearing, no one whosoever has
known him.
IJO. that spirit for which, when the longing for it is experienced,
the saints renounce all desire, become dispassionate and
retire into the wilderness,
IJI. and seeing which great sages have observed vows of
celibacy and practised austerities.
I72. Some while singing the praises of it, with detached minds,
have become altogether absorbed in it.
I73. Some, steadfast in heart, even at the sight of this, forget
all the activities of this world.
I74· Others, again, even hearing of it, have become subdued
and lost all consciousness of their bodies. Others attain to
union with it through experience.
I75· As all the currents of rivers reach the ocean and never
flow back again,
I76. so the minds of the masters of yoga, once turned towards
it, are merged in the Self and through the power of thought
they do not experience rebirth.
xxx. The dweller in the body of everyone, 0 Bhiirata
[Arjuna], is eternal and can never be slain. Therefore
thou shouldst not grieve for any creature.

IJ7. Behold! that which is everywhere and in everyone, which,

though threatened, cannot be killed, is the one life
infusing the whole universe.
I78. It is owing to the nature of this that everything is born
and dies; say then what can cause thee to grieve?
I79. 0 Partha, I cannot understand why thou canst not accept
this; moreover, lamentation is unbecoming in every way.
38
 xxxr. Further, having regard for thine own duty, thou
shouldst not falter; there exists no greater good for a
K$atriya than a war en;"oined by duty.
180. Why dost thou not now consider? What is it that thou
art thinking? Thou hast forgotten thine own duty by
which alone thou canst obtain salvation.
l8I. Should any calamity befall the Kauravas, should any
mishap overtake thee, or were the great age to come to
an end now,
182. even then one's own sacred duty must never be abandoned;
canst thou then save thyself by compassion?
183. 0 Arjuna! though thy heart has melted with pity, it is
out of place on the battlefield.
184. Though there may be cow's milk, it must not be given as a
diet during fever, where if given it will act as a poison;
185. so, if action is not suitable for the occasion, one's welfare
suffers. Arouse thyself, therefore.
186. Why grievest thou without reason? Attend to thy duty;
if thou wilt follow it, no evil will at any time befall thee.
187. If one keeps to the road one encounters no mishap; if
one carries a lamp one does not stumble.
188. So, 0 Partha, by the observance of one's duty all desires
are easily fulfilled.
189. Thou shouldst know, therefore, that nothing is more
worthy of a Kshatriya than fighting.
190. Free thy mind of deception, and fight blow for blow; but
what need is there to speak to thee of what is obvious?
xxxrr. Happy are the K$atriyas, 0 Piirtha [Ar;"una], for
whom such a war comes of its own accord as an open
door to heaven.
19!. 0 Arjuna, consider this war, it is indeed fortunate for thee;
perhaps it reveals the whole of thy life's calling.
192. Should it be called a battle, or is it that in this form
heaven has become manifest, revealed by thy valour?
193· Or that Fame herself, attracted by thy qualities, eager
with passion, has come to choose thee for her lord?
194· A Kshatriya who has acquired great merit, having such
an opportunity of battle, would be as one who has found
a stone of desire in his path,
195· or like a man into whose mouth, opened to yawn, nectar
unexpectedly drops, so has this battle fallen to thy lot.

39
 XXXIII. But if thou doest not this lawful battle, then thou
wilt fail in thy duty and glory and will incur sin.
r96. If thou dost shun this war and grievest unnecessarily,
thou canst only harm thyself.
197· If thou castest away thy weapon in this battle today,
assuredly wilt thou lose all that thy forefathers have
gained.
r98. Then will thy present fame be lost, the world will curse
thee, and great sins will find thee out.
199· Just as a woman who has no husband is scorned on every
side, so is the state of one who has abandoned his duty;
200. or as a corpse thrown out on waste land is attacked on all
sides by vultures, so will the man who fails to perform his
duty be beset by great sin.
2or. If thou, therefore, dost abandon thy duty, thou wilt incur
guilt, and thou wilt be dishonoured to the end of the age.
xxxrv. Besides, men will ever recount thy ill-fame and
for one who has been honoured, illjame is worse than
death.
202. So long as he is not stained by dishonour a wise man
should wish to live. How then canst thou flee from here?
203. Being free from malice and full of compassion, thou
mayest perhaps turn back, but others will not approve of
thy action.
204. They will attack thee on every side and will discharge
arrows against thee; thou wilt not escape because of thy
compassion.
205. If, however, thou art able to escape such dangers to thy
life, even then existence would be to thee worse than death.
xxxv. The great warriors will think that thou hast
abstained from battle through fear and they by whom
thou wast highly esteemed will make light of thee.
206. There is one other matter which thou dost not consider.
Thou hast come here eager to fight, and if through
compassion thou shouldst return,
207. tell me, is it likely that thy wicked enemies will understand
this?
208. They will say, Arjuna has gone! He is afraid of us! Would
such a slander be pleasing to thee?
40
209. Men make great efforts and even sacrifice their lives, O
Wielder of the bow, but they increase their good name.
210. Thy fame has been easily won, unbroken, incomparable as
the heavens,
2n. so is thy fame without limit or equal; thy merit is the
finest in all the three worlds.
2L2. The princes of all countries are the bards who chant thy
praises, at which the hearts of the god of death and all
others tremble with fear.
213. So great is thy renown, clear as the waters of the Ganges;
the sight of it has astonished the foremost warriors of the
earth.
214. Hearing of thy marvellous valour, they have come here,
in despair of their lives.
215. As the roar of a lion seems as terrible as death to a raging
elephant, so art thou a terror to the Kauravas.
216. As mountains regard the thunderbolt, as serpents dread
the eagle, so do all these regard thee, 0 Arjuna.
217. If without fighting thou shouldst now turn back, all this
greatness will be lost and worthlessness will come to thee.
xxxvr. Many unseemly words will be uttered by thy
enemies, slandering thy strength. Could anything be
sadder than that?
218. Fleeing, they will prevent thee; they will hold and
surround thee, despising thee, they will utter abuse in
thine own hearing.
219. Then will thy heart break. Why shouldst thou not fight
bravely now? If thou conquerest thine opponents thou
wilt enjoy the whole earth.
xxxvn. Either slain thou shalt go to heaven; or victorious
thou shalt enjoy the earth. Therefore arise, 0 Son of
Kunti [Arjuna], resolved on battle.
220. Or if, fighting in the battle, thou shouldst lose thy life,
thou wilt enjoy heavenly bliss to the full.
22r. Therefore, Arjuna pay no attention to these thoughts;
stand up and grasp thy bow, ready to fight.
222. Behold! by fulfilling one's duty, present sin is destroyed;
what is this confusion in thy mind about sin?
223. Do we drown in a boat, or stumble on the high road?
Calamity may befall one who knows not how to walk.
c 41
224. One can even die from taking nectar, if poison is taken
with it; so sin can arise from duty performed, if the motive
is [wrong].
225. Therefore, 0 Partha, there is no sin against thy duty as a
warrior in fighting without [selfish] purpose.
xxxvm. Treating alike pleasure and pain, gain and
loss, victory and defeat, then get ready for battle. Thus
thou shalt not incur sin.
226. Rejoice not in happiness, be not downcast through pain;
do not consider gain or loss.
227. To consider whether victory will be won, or one's life be
lost, such thoughts of the future should not be considered
beforehand.
228. Performing one's own proper duty, come what may, one
should endure it with a steady mind.
229. When the mind is in this state, naturally no sin is incurred;
fight, therefore, with confidence.
xxxrx. This is the wisdom of the Satf'lkhya, given to thee,
0 Piirtha [Arjuna]. Listen now to the Yoga. If thine
intelligence accepts it, thou shalt cast away the bondage
of works.
230. This path of wisdom has here been briefly expounded to
thee; now listen to the explanation of the path of union
through reason. 14
231. 0 Partha, he who is altogether detached in performing
actions, cannot be troubled by the bonds of action,
XL. In this path, no effort is ever lost and no obstacle
prevails; even a little of this righteousness [dharma] saves
from great fear.
232. as when clad in armour of adamant it is possible to
endure the attack of any weapon and remain unharmed
and victorious.
233. Life in this world is not lost and liberation is still won,
when this path has been faithfully followed.
234. Continue all prescribed action, but do not desire the fruit
thereof. As an exorcist cannot be harmed by an evil spirit,
235. so when a man has attained full enlightenment, then the
limitations of matter cannot bind him.
236. That wisdom which is subtle and steady, where sin has
42
 no place and which the contacts of the three qualities
cannot contaminate-
237. 0 Arjuna, should thy heart, through merit, be illuminated
even a little by such wisdom, then every fear of life in
this world would be removed.
XLI. In this, 0 joy of the Kurus [Arjuna], the resolute
understanding is single; but the thoughts of the irresolute
are many-branched and endless.
238. As the flame of a lamp, however small, sheds a great light,
so this wisdom should not be despised.
239. 0 Partha, this wisdom, the true desire for which is rare in
this world, is sought after by many learned men.
240. As the touchstone is rarely found, in comparison with
other objects; as it is only by good fortune that one finds
even a drop of nectar,
24r. so is wisdom difficult of attainment, the goal of which is
the highest Self, as the ocean is for ever the goal of the
Ganges.
242. So, 0 Arjuna, see! There is but one wisdom in the world,
of which the sole abode is none other than the Supreme.
243. All other forms of enlightenment than this are evil. They
are for the most part full of passion, and it is only the
thoughtless who indulge in them.
244. So, 0 Partha, they experience heaven, existence and hell.
The bliss of self-realization they never find.
XLII. The undiscerning who rejoice in the letter of the
Veda, who contend that there is nothing else, whose nature
is desire and who are intent on heaven,
245. They speak with the authority of the Vedas, teaching
action only, and that, with desire for the fruit of action.
246. They say, We must be born into this world, and perform
sacrificial rites in order to enjoy heavenly pleasures.
247. 0 Arjuna, such men of erring reason say, Beyond desire
there is no happiness in the universe.
XLIII. Proclaim these flowery words that result in rebirth
as the fruit of actions and [lay down] various specialized
rites for the attainment of enjoyment and power.
XLIV. The intelligence, which is to be trained, of those
who are devoted to enjoyment and power, and whose
43
 minds are carried away by these words [of the Veda] is
not well established in the Self [or concentration].
248. Lo! such men, overcome by desire, perform action, setting
their hearts only on the enjoyment of pleasure.
249. They perform many ceremonies, omitting no rites and so
carry out their religious duties with great care.
250. In one thing only are they at fault; they set their hearts
on the desire for heaven, and so lose sight of the Lord of
Sacrifices, the real enjoyer.
25r. It is as if a heap of camphor were made and set on fire, or
rich dishes were mixed with poison;
252. or as if a vessel full of nectar, found by good luck, were
overturned by the foot; so do these men destroy any
merit they may gain by their desire [for the fruit of
action].
253. Merit should be striven for with great effort; why then
should they long for earthly existence? But if they do
not know this, what can help those who have not attained
wisdom?
254. As a cook might prepare choice dishes and then sell them
for money, so the unenlightened throw away merit for the
sake of enjoyment.
255. Know therefore, 0 Partha, evil inclinations beset the
minds of those who indulge in controversies about the
Vedas.
XLV. The action of the three-fold modes is the subject
matter of the Veda; but do thou become free, 0 Arjuna,
from this threefold nature; be free from the dualities [the
pairs of opposites], be firmly fixed in purity, not caring
for acquisition and preservation, and be possessed of the
Self.
256. Know certainly that the Vedas are pervaded by the three
· qualities; for this reason all the Upanishads are pure
spirit,
257. while all else in which performance of action is described
and which teaches that heaven is the only goal, is
enveloped in passion and ignorance.
258. Therefore know this, that these lead only to pleasure and
pain; do not set thy heart on them.
259. Reject all thought of the three qualities; speak not of
44
 'me' and 'mine'; let only the bliss of the Self rest in your
heart.
XLVI. As is the use of a pond in a place flooded with water
everywhere, so is that of all the Vedas for the Brahman
who understands.
260. Though in the Vedas much is said, and various distinctions
are suggested, still we should only accept that which is for
our good.
26r. As when the sun is risen, all paths become visible, yet,
tell me, is it possible to travel by all of them?
262. Even if the earth's surface is flooded with water, yet we
take only enough to quench our thirst.
263. So do wise men examine the meaning of the Vedas and
accept only what they desire and what has to do with the
eternal.
XLVII. To action alone hast thou a right and never at all
to its fruits; let not the fruits of action be thy motive
neither let there be in thee any attachment to inaction.
264. Listen therefore, 0 Partha, understood in this way, it is
best for thee to perform thine own duty.
265. When we have considered all things, we realize that we
should not abandon our appointed duty.
266. But do not desire the fruit of action, avoid action which
is prohibited. Perform right action with no thought for
the result.
XLVIII. Standing firm in yoga, do thy work, 0 Winner
of wealth [Arjuna], abandoning attachment, with an even
mind in success and failure, for evenness of mind is
called yoga.
267. Steadfast in yoga, renouncing attachment to the fruit of
action, perform all actions with an attentive mind, 0
Arjuna.
268. If by good fortune the action undertaken is successfully
accomplished, do not, on the other hand, rejoice unduly;
269. or if, for any reason, an action is prevented from ful-
filment, thou shouldst not be disturbed by disappoint-
ment.
270. If, during its performance, it meets with success, well and
45
 good; if it is prevented from completion, even so regard it
as good.
27r. If thou dost make an offering to the Supreme of every
action thou mayest undertake, know that it will surely be
accomplished.
272. Such mental equilibrium, in right action as in wrong, is
the state of yoga, which is highly esteemed by the best
of men.
xux. Far inferior indeed is mere action to the discipline
of intelligence [buddhiyoga], 0 Winner of wealth [Arjuna];
seek refuge in intelligence. Pitiful are those who seek for
the fruits [of their action].
L. One who has yoked his intelligence [with the DivineJ
[or is established in his intelligenceJ casts away even here
both good and evil. Therefore strive for yoga; yoga is skill
in action.
273. 0 Arjuna, the evenly balanced mind is the essence of
yoga; wherein the mind and pure intelligence are united.
274. When we consider this yoga of pure intelligence, the yoga
of action with attachment appears in many ways to be
inferior, 0 Partha.
275. But this yoga of pure intelligence only becomes attainable
when the yoga of action is practised; for action that
remains after desire for its fruit is renounced naturally
leads to evenness of mind.
276. The yoga of pure intelligence, therefore, is steady, 0
Arjuna. Concentrate on it and relinquish any desire for
the fruit of action.
277. Those who have practised this yoga have reached the
other shore and have freed themselves from the bondage
of sin and merit. 15
LI.The wise who have united their intelligence [with the
DivineJ renouncing the fruits which their action yields,
and freed from the bonds of birth reach the sorrowless state.
278. They perform action, but they are not caught in the
bondage of it and thus, 0 Arjuna, they are freed from
the cycle of births and deaths.
279. Then, 0 Wielder of the bow, those who are united with
pure intelligence [the Supreme] arrive at the unshakable
state of perfection.
46
 LII. When thine intelligence shall cross the world of
delusion, then shalt thou become indifferent to what has
been heard and what is yet to be heard.
280. When thou hast thrown off this delusion, thou shalt
become like them, and non-attachment will pervade thy
mind.
28r. Then having acquired deep and faultless knowledge of the
Self, thy mind will easily become detached.
282. Then, 0 Arjuna, all need of knowing anything else or of
recalling any past knowledge will disappear.
LIII.When thine intelligence, which is bewildered by the
Vedic texts, shall stand unshaken and stable in spirit
[samadhi], then shalt thou attain to insight [yoga].
283. Thy mind hitherto distracted owing to the activity of the
senses, will stand as before firmly established in the life
of the Self.
284. When the mind has become steady in the joy of con-
templation, then thou shalt attain to the state of complete
union.

Arjuna said:
LIV. What is the description of the man who has this
firmly founded wisdom, whose being is steadfast in spirit,
0 Kefava [Kr$~a]? How does the man of settled intelligence
speak, how does he sit, how does he walk?
285. Arjuna said, 0 Lord! who art the ocean of mercy, now I
will ask Thee to explain to me the meaning of all this.
286. Acyuta said readily, 0 Kiriti, Ask me with an open heart
whatever seems good to thee.16,
287. At this Partha said to Shri Krishna, Tell me who is the
man with stable mind and how he is to be recognized.
288. Who is so called? What are the characteristics of one of
stable mind who enjoys the bliss of contemplation?
289. In what state does he live, what does he look like, 0 Lord
of Lakshmi? Tell me all this. 17

The Blessed Lord said:

LVI. When a man puts away all the desires of his mind,
0 Piirtha [Arjuna], and when his spirit is content in
itself, then is he called stable in intelligence.
47
290. Then what did Shri Narayana, the incarnation of the
Highest Self and the abode of the six qualities, say? 18
29r. Shri Krishna said, Hear, 0 Arjuna! all the strong desires
of the heart are a hindrance to the experience of the
highest bliss.
292. He whose heart is always satisfied in the Self but who, as
regards the contact by which a man is drawn into the
enjoyment of sensual pleasures,
293. has renounced all desire and whose mind rests in the joy
of the Self, know such a man to be one who is stable-
minded.
LVI. He whose mind is untroubled in the midst of sorrows
and is free from eager desire amid pleasures, he from
whom passion, fear and rage have passed away, is called
a sage of settled intelligence.
294. He whose mind is not disturbed though he may suffer
pain and who is not troubled by the desire for pleasures,
295. he into whose mind, 0 Arjuna, desire and anger do not
enter, who knows no fear, is perfect.
296. The sage who is beyond limitation and without earthly
bondage or sense of difference should be known as even-
minded.
LVII. He who is without affection on any side, who does
not rejoice or loathe as he obtains good or evil, his intel-
ligence is firmly set [in wisdom].
297. He is everywhere and always the same, as the moon in
shedding her light does not say, This is good, or that is bad,
298. so is his unbroken even-mindedness, his compassion
towards all creatures, and his mind is at no time subject
to change.
299. He who is not overjoyed when he receives something good
·and is not distressed when evil befalls him,
300 .. know him to be stable-minded, free from joy or sorrow
and filled with the enlightenment of the Self, 0 Wielder
of the bow.
LVIII. He who draws away the senses/ram the objects of
sense on every side as a tortoise draws in his limbs [into
the shell], his intelligence is firmly set [in wisdom].
3or. Now, Arjuna, there is one more thing I will tell thee,
48
 listen. There are some seekers who resolutely abandon the
pleasures of sense.
302. As a tortoise, when at ease may extend its limbs or draw
them in at will,
LIX. The objects of sense turn away from the embodied
soul who abstained from feeding on them, but the taste for
them remains. Even the taste disappears when the Supreme
is seen.
303. so is the understanding of the well-balanced man whose
senses are under his control and act according to his
bidding.
30+ Those who his bidding subdue their hearing and other
senses but do not control their taste, are consequently
bound by them in a thousand ways. .
305. If the upper leaves of a tree are plucked off and yet the
tree is watered at the roots, how can it be destroyed?
306. In the same way that such a tree branches out luxuriantly
owing to the power of the water, so attachment to objects
of sense is nourished in the mind through the sense of
taste.
307. The other senses can be separated from their objects but
taste cannot be easily controlled, for no living thing can
exist without it.
308. So, 0 Arjuna, when a man experiences the state of union
with the Supreme, he is easily able to control these desires
also.
309. When a man realizes that he and the Supreme are one,
awareness of bodily feelings ceases, and the objects of
sense are forgotten by the senses.
LX. Even though a man may ever strive [for perfection]
and be ever so discerning, 0 Son of Kunti [Arjuna],
his impetuous senses will carry off his mind by force.
310. Moreover, 0 Arjuna, even they who ceaselessly strive to
curb their senses are not always successful.
31r. Those who dwell in the house of the practice of yoga, who
build walls of mind-control around themselves and keep
their minds in a firm grip,
312. even they also are tormented, so great is the power of the
senses that even a knower of incantations may be deceived
by an evil spirit.
c* 49
313. Of such a nature are the objects of sense, which appear in
the disguise of psychic powers, and in contact with the
senses ensnare [the mind].
314. At such a time the mind goes astray and practice of
control is crippled. Such is the strength of the senses.
LXI. Having brought all [the senses] under control, he
should remain firm in yoga intent on Me; for he, whose
senses are under control, his intelligence is firmly set.
315. Hear, therefore, 0 Arjuna! Whoever, abandoning attach-
ment to all pleasures of sense, destroys their power, is
known
316. to be steadfast in yoga; whose mind is not deluded by the
pleasures of the senses,
317. and who is always full of the knowledge of the Self, and
who never forgets Me in his heart.
318. On the other hand, earthly existence never ceases for the
man who outwardly gives up objects of sense and yet
dwells upon them in his heart.
319. As when a drop of poison is taken its effect increases and
inevitably destroys the life,
320. so even if a doubt about objects of sense remains in the
mind it may destroy all understanding.
LXII. When a man dwells in his mind on the objects of
the senses, attachment to them is produced. From attach-
ment springs desire and from desire comes anger.
LXIII. From anger arises bewilderment, from bewilderment
loss of memory; and from loss of memory, the destruction
of intelligence and from the destruction of intelligence he
perishes.
32r. Should a man dwell on objects of sense in his mind then
attachment will arise within detachment; in attachment
is the very image of desire.
322. Where there is desire anger has first been present, and
in anger there has been delusion.
323. When delusion appears, memory will be lost, as a flame
is extinguished by a gust of wind.
324. Then, blinded through ignorance, everything is lost, so
that the pure reason in his mind is confused.
325. As at sunset the night envelops the light of the sun, so is
that man's condition when memory breaks down.
50
3 26. As a man born blind, when he has to run, rushes piteously
hither and thither, in the same way pure wisdom becomes
bewildered, 0 Wielder of the bow.
327. Memory being thus confused, reason is entirely defeated,
and all knowledge is destroyed.
328. As the body is reduced to a sorry plight when consciousness
fails, so is the state of the man who loses his reason.
329. Hear, therefore, 0 Arjuna! As a spark applied to fuel,
which bursts into flame and could set fire to the three
worlds,
330. so reflection on objects of sense, even unwittingly, leads
to great loss.
LXIV. But a man of disciplined mind, who moves among
the objects of sense with the senses under control and free
from attachment and aversion, he attains purity of spirit,
33r. If all sense objects are entirely driven from the mind,
attraction and aversion will perish of themselves.
332. 0 Partha, there is one thing more. If attraction and
aversion die out, no harm can ensue when the senses are
interested in objects of sense.
333. As the sun in the sky is not contaminated by the earth
which it touches with its rays,
334. so is one who is indifferent to the pleasures of the senses,
free from desire and anger and fillt~d with the bliss of the
Self.
335. Then when he sees none other than himself in the universe
how can sense pleasures disturb him?
336. If water could be drowned in water, or fire burn fire, then
it would be possible for the perfect man to be affected by
contact with sense objects.
337. In such a manner he becomes steadily one with everything
and so his understanding is well balanced. Believe this
to be so.
LXV. And in that purity of spirit, there is produced for
him an end of all sorrow; the intelligence of such a man
of pure spirit is soon established [in the peace of the self].
338. When the heart is always at peace, the miseries of his
worldly existence cannot enter it.
339. As he in whose body there is a fountain of nectar is not
troubled by hunger or thirst,
51
340. so, if the heart is peaceful, where can any place be found
for pain? The mind thus naturally dwells in the highest
Self.
341. As a light in a place where there is no wind will not flicker,
so that man who is even-minded remains united in mind
with the Self.

LXVI. For the uncontrolled, there is no intelligence; nor

for the uncontrolled is there the power of concentration
and for him without concentration, there is no peace,
and for the unpeaceful, how can there be happiness?

342. He who does not reflect upon this union in his heart is
bound by objects of sense and their qualities.
343. For him, 0 Partha, steady understanding is quite im-
possible, and even a longing for it is never aroused in him.
344. If there is no sense of stability in the mind, 0 Arjuna,
how can it be at peace?
345. Where there is no centre of peace, bliss can never enter in
even unawares, for salvation is not for the sinner.
346. If seeds could germinate after being cast in the fire, then
might happiness come to a man without peace.
347. Therefore the unharmonized state of the heart is the
cause of all pain, and so it is essential for the senses to be
controlled.

LXVII. When the mind runs after the roving senses, it

carries away the understanding even as a wind carries
away a ship on the waters.

348. They whose actions follow the bidding of the senses, do

not cross over the ocean of earthly life, though they may
seem to do so.
349. As when a boat has arrived at the shore a tempest may
arise, and the boat will be overtaken by the disaster from
which it had recently escaped,
350. so, even if a man who has attained to this state indulges
his senses for pleasure, he is overcome by the pain of
worldly life.

LXVIII. Therefore, 0 Mighty-armed [Arjuna], he whose

senses are all withdrawn from their objects his intelligence
is firmly set.
52
35r. Therefore, 0 Conqueror of wealth, if the senses are kept
under control, what greater goal is there than this? 19
352. So the understanding of the man whose senses are obedient
to his command has reached a state of wisdom.
353. Now, 0 Arjuna, there is still one more subtle characteristic
of the perfect man, which I will tell thee, Listen!
LXIX. What is night for all beings is the time of waking
for the disciplined soul; and what is the time of waking
for all beings is night for the sage who sees [or the sage
of wisdom].

354. One who remains conscious when all other beings are
asleep, or apparently asleep when others are awake,
355. he alone is beyond limitation, well balanced and a lord
among sages.
LXX. He into whom all desires enter as waters into the
sea, which, though ever being filled is ever motionless,
attains to peace and not he who hugs his desires.

356. 0 Arjuna, by one further characteristic may he be known;

now listen to it. As the ocean is continuously calm,
357. even though the streams of all the rivers flow into it,
filling it to the full, it does not increase nor does it pass
beyond its boundaries;
358. or in the summer, 0 Arjuna, if all the rivers were to dry
up, even then it would not decrease;
359. so, even if that perfect one should acquire psychic powers,
his reason would not be disturbed by them, nor would he
be discouraged if he did not gain them.
360. Tell me, is any light needed in the house of the sun, or
would it be enclosed in darkness, if no lamp were placed
there?
361. Similarly, whether psychic powers are gained or not, he is
unaware of them, for he is absorbed in the highest bliss.
362. How can one who, in his own cleverness, considers
Indra's heaven as mean, like living in the hut of the
forester?
363. One who finds fault with nectar will not drink gruel. In
the same way he who has experienced the bliss of the
Self has no interest in psychic powers.
364. How surprising this is, 0 Partha! When even the bliss of
53
 heaven is considered as of little value, are psychic powers
of any significance?
LXXI. He who abandons aU desires and performs actions
from longing, without any sense of mineness or egotism,
attains to peace.
365. Thou mayest know him to be well balanced in under-
standing who takes delight in the bliss of the Self, and
feeds on the highest joy.
366. Overcoming all egoism, abandoning all desires, he moves
through the universe, for he has himself become that
universe.
LXXII. This is the divine state [brahmasthiti] 0 Partha
[Arjuna], having attained thereto, one is [not again]
bewildered; settled in that state at the end [at the hour of
death] one can attain to the bliss of God [brahmanirviit.ia].
367. This is the boundless divine state enjoyed by those whose
desires are dead; they easily reach union with the highest
Self.
368. The pains of death have no power to disturb the mind of
such an enlightened man when he reaches the state of
union with the divine wisdom.
369. This is that state of which Krishna spoke with his own
lips to Arjuna. So said Sanjaya.
370. Hearing these words of Krishna, Arjuna thought to
himself, This teaching which I have heard is good.
37r. The Lord has forbidden all action and therefore it is
forbidden to me to fight.
372. With these words of Shri Acyuta the Wielder of the bow
was inwardly delighted. Being still in doubt, he will now
ask further questions.
373. Such an occasion is highly to be esteemed, for it is the
store of all duty, the limitless ocean of the nectar of pure
wisdom.
374. ~hri Ananta, Lord of the enlightened, will himself pro-
pound all this. Jnanadeva, disciple of Nivritti, will
comment upon it.

In the Upanishad of the Bhagavadgitii, the science of the Absolute,

the Scripture of Yoga and the dialogite between Shri Krishna and
Arjuna, this is the second chapter called the Yoga of Knowledge.
54
 NOTES
1. Kshatriya. The 'warrior' caste, second among the four Hindu
castes.
z. Nivatakavaca. The name of a pair of demons.
3. Bhasmasura. The name of a demon who, having been given special
powers of destruction, then used these against his benefactor.
4. Murari. One of the names of Krishna, the 'enemy of Mura'
(a demon).
5. P urushottama. The highest spirit, the 'best of persons', here
referring to Krishna.
Dharma. The sacred duty of a man in accordance with his caste;
religious practice; religion in general.
6. Hari. One of the names of the god Vishnu, of whom Krishna was
an incarnation. Here the name is given to Krishna.
7. Phiilguna. One of the names of Arjuna. Also the name of one of
the months of the Hindu calendar. ·
8. Shri Gopala. One of the names of Krishna, the 'cowherd'. This
name derives from a period in Krishna's life when he lived in the
role of a cowherd.
deep blue colour. Krishna is usually pictured as having a blue
complexion; the word krishna is an adjective with the meaning
'dark', 'blue', etc.
9. Ananta. A name of Krishna, meaning 'without end', 'infinite'.
ro. Hrishikesha. Another epithet of Krishna, 'the one with the
bristling hair'.
II. Kiriti. Another name for Arjuna.
rz. the three qualities. The three basic properties of nature governing
human life are referred to as the 'qualities' (guna); ignorance,
passion and spirit, or truth. See also later under note 18.
13. Cosmic Illusion. Illusion, mayii, is the condition in which all
creatures live in this world, a condition which disturbs true per-
ception of reality.
14. the path of wisdom. This is the philosophy of the Siinkhya system,
the jniinayoga.
the path of union through reason. A yogic discipline leading to
union with the Absolute through intellectual training.
15. the other shore. Life in this world is thought of as a river to be
crossed and the goal is to reach salvation as 'the other shore'.
16. Acyuta. A name of Vishnu, here used in reference to Krishna,
'permanent', 'not fallen'.
17. Lord of Lakshmi. Lakshmi is the name of the consort of Vishnu,
the epithet referring here to Krishna.
18. Narayana. One of the names of Vishnu and referring here to
Krishna.
the six qualities. The six qualities, or virtues, in a man's life are
glory, heroism, victory, prosperity, wisdom and renunciation.
19. Conqueror of wealth. One of the epithets of Arjuna.

55
 CHAPTER III

Arjuna said:
I. If thou deemest that [the path of] understanding is more
excellent than that of action, 0 ]anardana [Kr$~a], why
then dost thou urge me to do this savage deed, 0 Kesava
[Kr$~a]?

I. Then said Arjuna, 0 Lord! I have listened to Thy words

attentively, 0 Consort of Kamala. 1
2. 0 Ananta, it would appear from them that action and
agent no longer exist. If this be Thy definite opinion,
3. then why, 0 Harl, dost Thou call on me to fight; art Thou
not ashamed to incite me to this terrible action?
4. Thou condemnest all action, and then dost Thou urge me
to cause this destruction?
5. Shri Hrishikesha, consider this, Thou approvest of
cessation of action and yet, at the same time, Thou dost
command me to kill.
II. With an apparently confused utterance thou seemest
to bewilder my intelligence. Tell me then decisively the
one thing by which I can attain to the highest good.
6. 0 Lord! if even Thou shouldst advise us thus, what
shall we ignorant people do? Is it that this would be the
end of all discrimination?
7. If this is indeed Thy teaching, what can false teaching be
like? Now indeed all our eagerness for knowledge of the
divine is finished.
8. If a physician were to prescribe a healing diet and then
himself administer poison, tell me, how could the patient
live?
9. This [seemingly] good advice that thou has given to us
is like setting a blind man on the wrong road, or giving
an intoxicating potion to a monkey.
56
ro. In the first place I am ignorant, and then I am overcome
with this confusion; that is why, 0 Krishna, I have asked
for Thy guidance.
n. How strange are Thy ways! There is confusion in Thy
teaching. Shouldst Thou behave in this way towards a
disciple?
12. With body, mind and soul I ought to place confidence in
Thy words, and if Thou behavest thus, then all is finished.
13. If this is truly Thy teaching, then it is well for us. Arjuna
said, How is there any hope of gaining knowledge?
14. Not only is there nothing fresh to learn, but still further
harm has been done. My mind which was steady has
become disturbed.
15. Moreover, Shri Krishna, I cannot understand Thy ways.
Dost Thou wish to test my mind under this pretext?
16. Art Thou deceiving me or has Thy teaching a hidden
implication? Considering it, indeed I cannot understand.
lJ. Therefore listen, 0 Lord, do not speak of such deep
meaning. Tell me those things in Marathi. 2
18. Indeed I am very dull of understanding. But I will listen
well, 0 Krishna. Speak with certainty.
19. If a disease is to be cured, medicine must be given, but it
ought to be sweet and palatable.
20. These truths so full of meaning should be suitably told,
but in a way that will enlighten my mind.
2r. 0 Lord! Thou art my own Teacher! Why then shouldst
Thou not fulfil my desire? Why should I stand in awe of
anyone? Thou art our mother!
22. If anyone were to obtain through good fortune the milk
of the cow who satisfies all desire, why should he refrain
from asking what he wants?
23. If the wishing-stone were to fall into one's hand, why
should one hesitate to express his wishes? Why should he
not ask for what pleases him?
24. If a man should reach the ocean of nectar and then suffer
from thirst, of what use would be the trouble he has
taken to reach it?
25. Similarly, 0 Lord of Lakshmi, ifhavingworshipped Theefor
many lives it is now my good fortune to have found Thee,
26. then, 0 Highest Lord, why should I not ask Thee for
what pleases me? 0 Lord, what a rich harvest there is
now for my mind!
57
27. Today my desires have been fulfilled, my merit has borne
fruit, and all my longings have been crowned with success.
28. Thou who art the abode of all auspiciousness, the Lord
of all the gods, hast now become mine.
29. As there is no time when a child may not suck at the
breast of its mother,
30. so, 0 Lord, the storehouse of mercy, I will ask Thee
whatever I wish, if it pleases you.
3r. Partha said, Tell me clearly what I should do, and what
will be beneficial to me hereafter

The Blessed Lord said:

III. 0 blameless One, in this world a two-fold way of life
has been taitght of old by Me, the path of knowledge for
men of contemplation and that of works for men of action.
32. Surprised by these words, Shri Acyuta said, 0 Arjuna,
listen to the deeper meaning [of what I have said].
33. While explaining the yoga of discrimination, I have at
the same time expounded the system of the Sankhya
philosophy. 3
34. Thou hast not understood my purpose, hence thou hast
been needlessly perplexed. Thou shouldst realize that I
have spoken of both these.
35. Listen! 0 Best of warriors, these two paths have been
revealed by Me in this world and they have existed
eternally.
36. One is called the path of knowledge, followed by the sages,
and they who travel along it attain to the realization of
the Self.
37. The other is known as the path of action, whereby seekers
who become proficient in it in course of time reach
Nirvana.~
38. Though these paths are two, ultimately they become one,
as food whether prepared or unprepared give the same
satisfaction;
39. or as rivers flowing east and west seem separate, but
eventually both merge into the same ocean,
40. so both these teachings have in view the one goal, but the
practice of them depends on one's ability.
4r. Behold! how a bird can seize a fruit even when it is in
flight; but can a man do so with such swiftness?
58
42. Gradually, springing from bough to bough, eventually in
this manner he will reach [the fruit].
43. By the same method as that of the bird, wise men who
follow the path of knowledge may quickly attain to
liberation,
44· but resorting to the path of action, performing their
duties, yogis also attain perfection in due time.
IV. Not by abstention from work does a man attain
freedom from action; nor by mere renunciation does he
attain his perfection.
45. Besides, a man cannot, by omitting to perform his
prescribed duties, become free from the obligation of
action as is the perfected sage.
46. For, 0 Arjuna, it is useless and foolish to say that a ma11
can be free from his allotted action by merely abstaining
from it.
47. When it is necessary to cross a river, can it be done by
abandoning one's boat?
48. Or if hunger is to be satisfied surely one must cook food
oneself, or accept what is already prepared.
49. As long as there is no freedom from desire, so long action
must be performed; when contentment is gained, then
activity naturally ceases.
50. Hear then, 0 Arjuna, proper action is unavoidable for
him whose heart is set on liberation.
5I. Moreover, is action something that can be performed or
abandoned at will?
52. To say so would be idle talk; this must be carefully
thought out. Bear in mind, beyond all doubt, that action
is not renounced merely by avoiding it.
v. For no one can remain even for a moment without
doing work; everyone is made to act helplessly by the
impulses born of nature.
53. As long as a man is born of nature, it is ignorance to say
that action may be performed or avoided. Action is under
the sway of the qualities inherent in matter.
54. Even if every obligatory action were abandoned, would
the tendencies of the sense organs cease?
55. Would the ears cease to hear? Would the light of the eyes
59
 fail? Would the nostrils be closed and incapable of
smelling?
56. Would the rhythm of breathing cease or the mind be
unable to function, or would the desires of hunger and
thirst come to an end?
57. Would waking and sleeping stop, or the feet forget how
to walk? Would birth and death cease?
58. If these do not cease, then has anything been abandoned?
Therefore it is not possible for those who are in the body
to avoid action.
59. Action is born of, and is dependent on, the qualities of
nature; thus is it useless to say that one can choose
whether to act or not.
60. If one enters a carriage and remains motionless in it,
still one moves as one travels, dependent on the carriage.
6r. As a dried leaf, lifted by the force of the wind, circles in
the sky although it does not move of itself,
62. so by the force of nature, and through the tendencies of
.J the organs of action, even one who is detached from action
is always active.
63. Therefore, so long as there is any connection with matter,
abandonment of action is impossible. Those who say, in
spite of all this, that they can cease from action are merely
obstinate.
VI. He who restrains his organs of action but continues
in his mind to brood over objects of sense, whose nature
is deluded is said to be a hypocrite.
64. They who abandon proper action and seek to become
freed from action only by controlling the tendencies of
the sense organs,
65. have not really abandoned action, for the thought of the
action still remains in the mind. Such outward show is to
be despised.
66. 0 Partha, there is no doubt whatever that such men can
be truly known as wholly attached to the objects of sense.
67. Now, 0 Wielder of the bow, listen to me, and I will
explain to thee in order the characteristics of those who
are detached from sense.
VII. But whoever controls the senses by the mind, 0
Arjuna, and without attachment engages the organs of
action in the path of work, is superior.
60
 68. He whose mind is firm, absorbed in the Self, yet outwardly
active as other people,
69. who does not act under the impulse of his senses, who
does not fear contact with objects of sense, who does not
avoid any proper action,
70. who, although he does not curb his senses when performing
action with them, is not carried away by the waves of
their influence,
7r. such a man is not bound by mere desire, nor contaminated
by the darkness of delusion, as a lotus leaf remains
untainted by the water in which it floats,
1•72. so in this earthly life such a man appears as others, in
\ the same way that the reflection of the sun in water seems
\ to be part of it.
/\~3· Similarly such a man seems to be quite ordinary, but,
observed more closely, one does not know his true dis-
position.
74. Recognizing him by these signs thou wilt know him to be
liberated and free from the bonds of desire.
75. He is a yogi, 0 Arjuna, highly esteemed in this world. I
tell thee, seek to be like him.
76. Control thy mind, be steady of heart, and then thy senses
may engage freely in activity.

vm. Do thou thy alloted work, for action is better than

inaction; even the maintenance of thy physical life cannot
be effected without action.

77. Thou sayest thou wouldst be free from action, but that is
not possible in this world; consider then how one can
transgress the law.
78. Therefore, perform whatever action is right and proper,
according to the occasion without selfish purpose.
79. 0 Partha, there is one thing more which thou knowest
not, how a man may easily obtain freedom from action.
80. He who performs the duties proper to his station in life,
most certainly attains liberation by that very practice.

IX. Except for work done as and for a sacrifice, this world
is in bondage to work. Therefore, 0 Son of Kunti[Arjuna],
do thy work as a sacrifice, becoming free from all attach-
ment.
61
8r. 0 Beloved! know that a man's duty is his daily sacrifice,
and acting therein he can incur no sin.
82. When such individual duty is relinquished and there
arises a liking for wrongful action, then bondage to earthly
life follows.
83. Therefore the performance of one's own duty is ceaseless
sacrifice. He who performs it creates no bonds for himself.
84. This world is bound by action; he who is under the sway
of the senses is deprived [of the efficacy] of daily sacrifice.
85. 0 Partha, now I will relate to thee a story concerning
this. When Brahma created the whole structure of nature,
x. In ancient days the Lord of creatures created men
along with sacrifice and said, 'By this shall ye bring
forth and this shall be unto you that which will yield the
milk of your desires'.
86. he created all beings with perpetual sacrifice; but as the
meaning of the sacrifice was very subtle they did not
understand it.
87. His creatures prayed to Brahma saying, 0 God, what
refuge is there for us here? Then Brahma, born of the
lotus, said to them, 5
88. According to your castes your duties have been prescribed
for you; follow them and your desires will be naturally
fulfilled.
89. You need to practise no vow or rule, nor need you mortify
your bodies; there is no necessity to visit any distant
place of pilgrimage.
90. Do not undertake yogic practices, devotions with special
intent, charms or incantations.
9r. Worship no other deity, and doing none of these things,
perform without striving the sacrifices that are ordained
for you.
92. Perform them with disinterested mind, as a chaste
woman [is devoted] to her husband.
93. The ordained sacrifice is the only one which you need to
perform, so said the Lord of the highest heaven. 6
94. So if you will practise your own duty, it will be to you as
the cow who satisfies all desires. 0 my people, it will
never forsake you.
XI. By this foster the gods and let the gods foster you;
62
 thus fostering each other you shall attain to the supreme
good.
95. By this all the gods will be propitiated and will fulfil all
your desires.
96. If you worship the ·hierarchy of the gods through the
performance of your duty, they will assure your welfare
and security.
97. If you will worship the gods, they will be pleased with
you; thus an attachment will spring up between you;
98. thereby whatever you wish to do will be easily accom-
plished, and all the desires of your heart will be fulfilled.
99. All that you may say will prove to be true, you will be
able to command others and psychic powers will do your
bidding,
100. as the wealth of the forest is always in attendance at the
door of spring, the lord of the seasons, gracefully bearing
abundance of fruit.
xn. Fostered by sacrifice the gods will give you the
enjoyments you desire. He who enjoys these gifts without
giving to them in return is verily a thief.
ror. In this way fortune incarnate will seek you out with all
delights.
102. 0 Beloved, if you will only act thus, devoted solely to
your duty, you will be rich in all happiness and free from
all desire.
103. If having acquired all wealth a man should be carried
away by the excitement of the senses, and long for objects
of sense,
104. or if he does not worship the highest god, according to the
requirements of his caste, with the wealth given to him
by the gods who are pleased with his sacrifice,
ro5. if he were not to offer oblations of fire, worship the gods,
or on suitable occasions give food to brahmans,
ro6. if he were to turn away from devotion to his guru, or if
he were not to offer hospitality to guests, or give satis-
faction to his caste fellows,
ro7. if, failing in those things that pertain to his duty, and
being vain in his prosperity, he were to be solely engrossed
in the enjoyment of sensual pleasures,
108. great harm will befall him, all that he possesses will be
63
 lost, and he will not even be able to enjoy his present
pleasures.
109. As consciousness departs from the body of a dead man,
or as the goddess of wealth leaves the house of a man of
ill-fortune,
no. so, if a man loses sight of his duty, then happiness will be
cut off from its source. As when a lamp is extinguished,
the light also disappears,
III. so if one departs from his own nature, then freedom no
longer exists. So Virinci said clearly, This is true; listen,
0 my people! 7
II2. Death will punish him who abandons his duty and,
calling him a thief, will take everything from him.
n3. Then as ghosts surround a graveyard at night so will all
kinds of sins encompass him.
I 14. All the afflictions of the three worlds and every kind of
sin and misery will be with him.
n5. 0 my creatures! when such a man, having gone mad, is
reduced to such a state weeping will not set him free even
at the end of the world.
n6. Do not, therefore, abandon your own duty, or let your
senses go astray. So the four-faced one teaches all men. 8
n7. As water animals will soon perish if they leave the water,
so should you not forget your duties.
n8. Therefore do I tell you all again and again that you
should be zealous in the performance of your proper duty.
XIII. Good people who eat what is left from the sacrifice
are released from all sins, but those wicked people who
prepare food for their own sake verily eat their sin.
ng. Behold! he who uses what wealth he possesses for carrying
out his duty with no desire for the fruit,
r20. who worships his preceptors, his kinsmen and the fire,
who pays due reverence to brahmans and on proper
occasions gives offerings for the sake of his forefathers,
r2r. throwing into the fire during the performance of these
sacrifices whatever remains from the offerings,
122. and who eats all this happily in his own house, with his
family, his sins are thereby destroyed.
123. Because he enjoys the remains of the sacrifice, he is freed
from all his sins, as a leprous man is healed by nectar.
124. He whose mind is firmly fixed on the real cannot be

64
 deceived by illusion, so he who eats of the remains of the
sacrifice is free from sin.
125. Therefore whatsoever a man gains in the performance of
his duty should be used for the discharge of that duty,
and what remains, he should enjoy in contentment.
12 6. O Arjuna, thus only shouldst thou act. Thus did Shri
Murari recount to him the ancient story.
12 7. Those who regard the body as the Self, who consider that
sense pleasures are to be enjoyed, see nothing except this;
128. ignorant of any act of sacrifice, they seek only the selfish
enjoyment of pleasure;
12 9. they prepare dishes to satisfy their senses, these are sinful
men nourishing themselves on evil.
1 30. Thou shouldst regard all worldly riches as material for
offerings and dutifully pour it out as an oblation to the
Supreme.
13!. See how the foolish, instead of acting thus, prepare all
kinds of food for their own satisfaction!
132. The food with which a sacrifice is performed and which is
pleasing to the Highest, is no common food.
133· Do not consider it as ordinary food, but as a form of
Brahma, for it is the means of life for the whole of creation.
xrv. From food creatures come into being; from rain is
the birth of food; from sacrifice rain comes into being and
sacrifice is born of work.
xv. Know the origin of karma [of the nature of sacrifices]
to be in Brahma [the VedaJ and the Brahma springs
from the Imperishable. Therefore the Brahma, which
comprehends all, ever centres round the sacrifice.
134· All creatures grow from the food they eat; and everywhere
the rain produces this food.
135· The birth of the rain is in the sacrifice, and the cycle of
action gives rise to sacrifice; Brahma in the form of the
Veda is the source of all action.
136. The Imperishable, Higher than the highest, sends forth
the Vedas; therefore all this movable and immovable
creation is bound up in Brahma.
137· But hear, 0 Subhadrapati, the Vedas have their per-
manent abode in the sacrifice, which is the embodiment of
action. 9 ,

65
 xvr. He who does not, in this world, turn the wheel thus
set in motion, is evil in his nature, sensual in his delight,
and he, 0 Partha [Arjuna], lives in vain.
138. Thus, 0 Arjuna, I have briefly reeounted to thee the
origin and tradition of the sacrifice.
139· Therefore is sacrifice in the form of your own duty proper
from the beginning. He who is full of vanity never performs
it in this world.
140. Know him to be a store of sin and a burden to the earth
who by doing evil serves his senses only.
141. 0 Arjuna, his life and actions are as fruitless as a mass of
untimely clouds,
142. and the existence of one who fails to perform his proper
duty is as useless as the false teat hanging from the neck
of a goat.
143· Therefore listen, 0 Arjuna, let no one abandon his duty,
but follow it with his whole heart.
144· Moreover, where there is an embodied life, duty as a
matter of course accompanies it. Why should one abandon
what is right?
XVII. But the man whose delight is in the Self alone, who
is content with the Self, who is satisfied with the Self,
for him there exists no work that needs to be done.
XVIII. Similarly, in this world he has no interest whatever
to gain by the actions that he has done and none to be
gained by the actions that he has not done. He does not
depend on any being, for any purpose of his.
145· He alone who, while the functions of the body continue,
rejoices always in the Self, is unaffected by action.
146. For he is content in the illumination of the Self, and as
his work is accomplished, he is naturally free from the
contact of action.
147· As when any of the senses are gratified the means of
gratification passes away there is satisfaction in the Self,
there is no need for action.
148. 0 Arjuna, so long as the mind does not reach illumination,
one must resort to some means of reaching it.
XIX. Therefore, without attachment, perform always the
work that has to be done, for man attains to the highest by
doing work without attachment.
66
149· Therefore, perform thy own appointed duty, with restraint
and without attachment.
150. For, 0 Partha, those who attain to that state of non-
attachment to the fruit of action by performing t.heir duty,
do indeed reach the highest bliss even in this world.
xx. It was even by works that ]anaka and others attained
to perfection. Thou shouldst do works also with a view
to the maintenance of the world.
1 5r. Janaka and others, without abandoning any action,
attained to the bliss of liberation.
1 52. Therefore, 0 Partha, let duty be carefully observed. There
is also one other good which results from it.
153· For if we ourselves perform action others will follow [our
example], and so in time they will avoid calamity.
154· They who have realized their desires and have reached
non-attachment, yet for them also action has to be
performed for the sake of the people.
155· As on the road a man with sight will walk in front of a
blind man, so should those who know point out the path
to those who do not.
156. Were we not to do so, how could the ignorant understand?
How could they know this path?
xx1. Whatever a great man does, the same is done by
others as well. Whatever standard he sets, the world follows.
157· In this world, whatever the elders do, other people regard
as a duty and usually seek to follow it.
158. So, naturally, action should never be abandoned;
especially should good men perform action.
xxn. There is not for me, 0 Partha [Arjuna], any work
in the three worlds which has to be done nor anything to
be obtained which has not been obtained; yet I am engaged
in work.
xxm. For, if I ever did not engage in work unwearied,
0 Partha [Arjuna], men would in every way follow my
path.
xx1v. If I should cease to work, these worlds would fall
in ruin and I should be the creator of disordered life and
destroy these people.
67
159· Now, 0 Kiriti, why need I speak to thee of others?
Behold, I act myself in the same way.
160. Wert thou to say that I perform duty because I am in
some difficulty, or I am in need of something,
161. thou knowest that I posses powers in the fullness of
which no one in the world can equal me.
162. How then do I perform My duty? I do it as if I desired
the fruit of it. In this I have only one motive.
163. All creatures are dependent on Me and they must not be
led astray.
164. If with all desires satisfied I were to remain content in
the Self how could men obtain salvation?
165. Were they to see My ways they would follow My ways and
the stability of all worlds would be overthrown.
xxv. As the unlearned act from attachment to their work,
so should the learned also act, 0 Bharata [Arjuna], but
without any attachment, with the desire to maintain the
world-order.
166. Therefore, especially he who is powerful and has all
knowledge should never cease from action.
167. The disinterested man should act wholeheartedly, in the
same way that a foolish man works who hopes for the
fruit of his actions.
168. 0 Arjuna, the stability of the worlds must be steadily
maintained,
169. and we should, therefore, follow the path of duty and
show the way to the people, and we should not consider
ourselves as different from them.
xxvI. Let him [jnanin] not unsettle the minds of the
ignorant who are attached to action. The enlightened man,
doing all works in a spirit of yoga, should set others
also to act.
170. How can a child only just able to suck the breast eat
seasoned food? Therefore, 0 Wielder of the bow, such
food should not be given to it.
171. So non-attachment [to the fruit of action] should especially
not be indiscriminately taught to such as are unworthy.
172. They should be encouraged to perform proper action; such
action alone must be extolled and the disinterested should
show it by their conduct.
68
173 . When, in such a manner, action is performed for the
welfare of the world, it can have no power to bind.
xxvn. While all kinds of work are done by the qualities
of nature, he whose soul is bewildered by the self-sense
thinks 'I am the doer'.
174. Moreover, 0 Wielder of the bow, if we take the burden of
another on our head, will it not weigh us down?
175. Similarly good and evil actions are wrought by the
qualities of nature, but a deluded fool imagines that he
is the doer.
176. It is not right, therefore, to reveal this highest truth to an
ignorant man deluded by egoism.
xxvm. But he who knows the true character of the
distinction [of the soul] from the qualities of nature and
their works, 0 Mighty-armed [Arjuna], understanding
that it is the qualities which are acting on the qualities
[themselves], does not become attached.
177. Know that this feeling of egoism, from which all actions
proceed, is not found in those who are knowers of the
truth.
178. Free from the egoism of the body, controlling its qualities
and functions, they live in it, as it were, as spectators.
179. Therefore, although living in the body, they are not bound
by the fetters of action any more than the sun is affected
by the actions of the creatures [upon which it shines].
xx1x. Those who are misled by the qualities of nature
become attached to the works produced by them. But let
no one who knows the whole unsettle the minds of the
ignorant who know only a part.
180. Action affects only one who is deluded by the qualities
and is living under the power of nature.
18r. The senses carry on their activities prompted by the
qualities; one who takes upon himself [the responsibility
for] those activities is bound by action.
182. 0 Arjuna, now listen attentively while I tell thee what
is for thy good.
xxx. Resigning all thy works to Me, with thy conscious-
ness fixed in the Self, being free from desire and egoism,
fight, delivered from thy fever.
69
183. When performing all appointed actions, surrender them
to Me, but concentrate all the thoughts of thy heart in
the Self.
184. 'This is action', 'I am the doer', 'I will perform it', allow
no such pride to enter thy mind.
185. Do not be attached to the body, give up all desire, and
then thou mayest enjoy all pleasures at the appropriate
time.
186. Now, taking thy bow in thy hand, mount this chariot, and
with an easy mind embrace the duties of warriorship.
187. Let thy fame increase throughout the world, enhance the
dignity of performing one's duty, and release the earth
from this burden.
188. Now, 0 Partha, leaving aside all doubt, do naught else
but tum thy mind to fighting.
xxxr. Those men, too, who, full of faith and free from
cavil, constantly follow this teaching of Mine are released
from [the bondage of works].

189. 0 Wielder of the bow, this is my firm opinion; those who

accept it eagerly and practise it with faith,
190. are freed from the bondage of works even while engaging
in them. Action, therefore, should certainly be performed.
XXXII. But know those who decry My teaching and do not
follow it to be blind to all wisdom, lost and senseless.

191. On the other hand, those who, attached to nature and

indulging their senses, disregard My teaching,
192. think it to be of small account, despise it or speak of it
in extravagant chatter,
193· know these to be intoxicated with the wine of infatuation,
overcome by the poison of sense pleasures and plunged in
the mire of ignorance.
194· As a jewel placed in the hand of a corpse would be useless
to it, or as dawn has no meaning for a blind man,
195· or as the rise of the moon is of no use to the crow, so is
discrimination not valued by the fool.
196. For not only do they disregard our words, but they even
scorn them. Can a moth bear the light?
197. So, Arjuna, enter into no discussion with those who turn
away from this highest teaching.
70
 xxxm. Even the man of knowledge acts in accordance
with his own nature. Beings follow their nature. What
can repression accomplish?

198. Therefore in the first place a wise man should not pander
to his senses for the sake of pleasure.
199· Should one play with a serpent? Or would it be good to
associate with a tiger? If virulent poison were swallowed,
could it be digested?
200. Even if fire is kindled in play, it rises in flames and cannot
be controlled; so it is not good to encourage the activity
of the senses.
xxx1v. For sense attachment and aversion are fixed [in
regard] to the objects of each sense. Let no one come
under their sway for they are his two enemies.
20I. Moreover, 0 Arjuna, why should a man give pleasure to
his body, which is subject [to nature]?
202. Why should we pamper our bodies day and night regard-
less of the cost in wealth secured by great efforts?
203. This body is composed of the five elements and at death
is resolved into them again; where then shall we seek for
the labour [undertaken for its benefit]?
204. Therefore the mere indulgence of the body is obviously
disastrous. Do not set thy heart on it.
205. In another sense it is true that the enjoyment of sensual
objects gives gratification of the mind.
206. It is like the accomplice of a thief who, posing as an
honest man for a time remains quiet, till he has passed
beyond the boundaries of the town.
207. 0 Beloved, the pleasures of sense are sweet; do not let
longing for them arise in the mind. Do not partake of
them without considering the consequences.
208. So also desire, which resides in the senses, arouses a
harmful yearning after pleasures, just as the bait attached
to a hook allures the fish.
209. As the hook within, which can deprive it of its life, is not
seen because it is concealed,
210. so is he cast into the fire of wrath who, allured by passion,
seeks pleasure from sensual objects.
2II. As a hunter tempts [his prey] to the very place of its
death in order to accomplish his purpose,
71
212. so also it is [with sense desires]. Therefore avoid contact
with them; know also, 0 Partha, that both desire and
wrath are destructive.
213. Do not resort to them, nor let thy mind even remember
them; let nothing destroy thy devotion to the Self.
xxxv. Better is one's own law though imperfectly carried
out than the law of another carried out perfectly. Better
is death in [the fulfilment of] one's own law, for to follow
another's law is perilous.
214. 0 Beloved! it is best to perform our own duty, however
difficult it may be.
215. The duty of another may seem more attractive to us, but,
nevertheless, we should carry out our own.
216. How could a brahman, however poor, eat food in a
shudra's house though it may be delicious? 10
217. Why should anyone perform an improper action, or wish
for what is undesirable? Or consider, does one get what
one desires?
218. Is it wise to destroy one's own straw hut because one
sees the attractive mansions of others?
219. As one's own wife, however uncomely, is well appreciated
when one lives with her,
220. so will our own duty, however arduous and difficult in
practice, lead us to the happiness of heaven.
22I. Sugar and milk are both well known for their sweetness,
but as they are injurious to a man suffering from worms,
should he take them?
222. 0 Arjuna, if he does take them, they may give him
temporary satisfaction, but in the end he will not be able
to digest them.
223. We should not therefore practise what is proper for
another and not for ourselves, if we seek our own welfare.
22+ Even if we spend our life in the performance of our own
duty, it will be well with us both here and hereafter.

Arjuna said:
xxxvr. But by what is a man impelled to commit sin, as
if by force, even against his own will, 0 V ar$1Jeya
[Kf$1Ja]?
225. When Sharngapani, crowning jewel among the gods, had
72
 thus spoken, Arjuna said, 0 Lord, I have a request to
make. 11
226. Indeed I have listened to all that Thou hast told me, but
I will now ask Thee what I wish to know.
227. 0 Lord, how is it that we see the equanimity of even wise
men disturbed, and that, leaving the right path, they go
astray?
2 28. They who are very wise know which methods to use and
which to avoid; under what influence do they undertake
the duties of others?
229. A blind man cannot discriminate between seed and husk;
how is it that sometimes a man with good sight commits
the same fault?
230. The very men who have abandoned their [original]
attachments are now not satisfied with [new] attachments.
Even those who resort to the life of the hermit [return to]
the habitations of man.
23r. They go into seclusion and escape from evil, but are
dragged into it by force.
232. The fiend which seizes this life grips hold of them and
when they try to escape it seeks them out.
233. This is a kind of tyranny; what is the nature of this
dominating power? Tell me this, 0 Hrishikesha, said
Partha.

The Blessed Lord said:

xxxvrr. This is craving, this is wrath, born of the quality
of passion, all devouring and most sinful. Know this to
be the enemy here.
234. Then that highest of all beings, the resting-place of the
lotus-like heart and the desire of yogis, said, I will tell
thee, listen.
235. Know then these are desire and wrath, which are both
devoid of compassion and regarded as [the equal of] death
itself.
236. They are serpents in the storehouse of knowledge, tigers
in the desert land of sense-objects, mean men of violence
on the path of devotion.
237. They are rocks [endangering] the fortress of the body, as
a wall surrounding the village of the senses; as mental
D 73
 confusion and other states they cause disturbance through-
out the whole world.
238. These are the influence of passion in the mind, born of
daemonaical forces, fostered by ignorance.
239. They are indeed passionate, but favoured by the quality
of darkness, which also invests them with its power of
error.
240. In the house of death are they regarded as friends, for
they are the enemies of life.
24r. When hungry even the whole universe would not be
enough as a morsel to satisfy them; they extend their
greed towards the manifold activities of men.
242. Delusion is the younger sister of hope, for whom the
fourteen worlds are but a small trifle for her to hold in
her grasp .12
243. Through the power of her service lust thrives, for whom
the three worlds are but a mouthful eaten with delight.
244. They are esteemed by illusion and selfishness, which
makes the world dance for its delight, trades with them.
245. Dost thou not know that it is through these that hypocrisy
has spread throughout the world, by which truth has
been robbed of its possessions and filled with the straw
of improper action.
246. The chaste figure of peace has been ravished by them and
having adorned lowborn delusion with ornaments, through
her they have polluted numberless sages.
247. They have devastated the place of discrimination, dis-
passion has been stripped bare and the neck of tranquility
twisted. .
248. They have destroyed the forest of contentment, demolished
the fortress of courage and rooted up the plant of joy.
249. They have plucked the tender shoots of understanding,
wiped out the name of happiness and kindled the fire of
threefold afflictions in the heart. 13
250. They were formed with the body and are attached to life,
but when sought for cannot be found either by Brahma
or any other.
25r. They are the neighbours of consciousness and are seated
alongside of wisdom; they are ever ready to fight and
cannot be driven off.
252. They can drown without' water, burn without fire and
silently they hold fast all creatures.
74
253. They kill without weapons, bind without ropes and strike
down a wise man for a wager.
254. They bury a man without earth, ensnare without a noose
and are unequalled in strength.
xxxvrn. As fire is covered by smoke, as a mirror by dust,
as an embryo is enveloped by the womb, so is this covered
by that [passion J.
2 55. As serpents encircle the roots of a sandalwood tree; as the
membrane of the womb surrounds the embryo,
256. as there can be no sun without light, no smoke without
fire, no mirror without dust,
257. so we have never known knowledge to exist without these.
As seed grows enveloped by the husk,
xxxrx. Enveloped is wisdom, 0 Son of Kunti [Arjuna],
by this insatiable fire of desire, which is the constant foe
of the wise.
258. so wisdom, however pure, is surrounded by these and it is
thus made difficult to reach.
259. First overcome these and then obtain wisdom; till then
attraction and aversion cannot be overcome.
260. All the strength that is exercised to control them is as
fuel which feeds a fire.
XL. The senses, the mind and the intelligence are said to
be its seat. Veiling wisdom by these, it deludes the embodied
[soul].
XLI. Therefore, 0 Best of Bharatas [Arjuna], control thy
senses from the beginning and slay this sinful destroyer
of wisdom and discrimination.
xur. The senses, they say, are great; greater than the
senses is the mind; greater than the mind is the intelligence
bu.t greater than the intelligence is he.
261. So then whatsoever means may be used to overcome them
does but assist them, and for this reason those who
practise hathayoga have been overcome by them in the
world. 14
262. In such a difficulty there is only one effective method,
which I will explain to thee if thou wilt accept it.
75
263. The senses are their principal seat; nature gives birth to
activity. First destroy them utterly.
264. Then the activity of the mind will be checked, the reason
will be set free, and so the home of these sinful actions
will be demolished.
XLIII. Thus knowing him who is beyond the intelligence,
steadying the [lower] self by the Self, smite, 0 Mighty-
armed [Arjuna], the enemy in the form of desire, so hard
to encounter.
265. If these are driven from the heart, they will undoubtedly
be destroyed as a mirage fades away without the sun.
266. Similarly if attraction and aversion disappear, the
dominion of Brahman will be established; then each may
enjoy his own bliss.
267. This is the true relationship of guru and disciple, as that
of body and soul. Standing firmly in it never depart from
it.
268. In this way spoke the Master of all perfected beings, the
consort of Lakshmi, the lord of the gods.
269. Now Ananta will return to the matter about which the
son of Pandu will question him.
270. With what words can we tell it? Who can describe the
sweetness of it? The listeners will be contented with the
happiness of hearing this.
27r. Jnanadeva, disciple of Nivritti, says, My friends, let your
understanding be awakened, and so enjoy the dialogue
between Shri Hari and Partha.

In the Upanishad of the Bhagavadgita, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the third chapter called the Yoga of Action.

NOTES
1. Kamalapati. Kamala is another name for the wife of Krishna,
Lakshmi. The epithet 'husband of Kamala' refers therefore to
Krishna.
2. Marathi. The name of the language, the author's mother-tongue,
is used here in the text to indicate what is 'easily understood'.
3. Sankhya. One of the six systems of Hindu philosophy; the doctrine
of the final emancipation of the soul.
76
 4 . Nirvana. Final emancipation from worldly life .
.5· Lotus-born. Brahma is thought to have been born of a lotus which
grew from the navel of Vishnu.
6. highest heaven. Of the seven heavens in Hindu belief the highest
is that of 'truth'.
7. Virinci. One of the names of Brahma, Vishnu, and here referring
to Krishna.
8. the four-faced god. An epithet of Brahma, used here in reference to
Krishna.
9. Subhadra. The name of Krishna's sister, Arjuna's wife.
10 . Shudra. The lowest of the four castes, the 'servers', menial
workers.
II. Sharngapani. 'One who has the Sharnga bow in his hand', Krishna.
12 . fourteen worlds. In Hindu mythology there were said to be fourteen
worlds, seven terrestrial and seven celestial.
13. threefold afflictions. These are afflictions, or limiting conditions,
related to all beings in this world: adhibhautika (material),
adhidaivika (spiritual), and adhyatmika (individual, i.e. selfhood).
14. hathayoga. A form of yoga which is practised through severe
bodily discipline with meditation.

77
 CHAPTER IV

r. Lo! the day of good fortune for the ear has come, for it
has seen the treasure of the Gita, as though its dream had
come true.
2. Firstly, the subject of this chapter is discrimination;
besides this it is being propounded by Shri Krishna, the
lord of the world; Kiriti, best of devotees, is listening.
3. It is as if the fifth note were mingled with sweet fragrance,
or fragrance with fine taste, so great is the beauty of this
story.'
4. What excellent good fortune! For here we find the Ganges
of nectar. Or it may be that the austerities of the hearers
have borne fruit.
5. Now let all the other senses enter the dwelling of the ear
and the happiness of hearing of this dialogue, called the
Gita.
6. Enough of this digression; let me now turn to the dis-
course between Krishna and Arjuna.
7. At that time Sanjaya said to the king, Arjuna was visited
by good fortune, for Shri Narayana spoke to him with
great affection.
8. Even the divine Lakshmi, so near to him, had not
experienced the joy of this love; the ripening of Krishna's
affection for Arjuna has brought this to him.
9. The hopes of Sanaka and others were greatly increased,
but these were not fulfilled in this way.
IO. The affection of the Lord of the world for Arjuna seems
incomparable. What is that high merit he has earned?
II. I am much moved by the intimate affection between
Krishna and Arjuna, for love of whom the immortal
Krishna took on human form,
12. whereas he cannot be reached by yogis; he is incom-
prehensible to the Vedas and to the eyes of meditation
He remains invisible.
78
1 3. What impulse can have moved Him to such compassion,
He who is one with the Self, who is immutable and
eternal?
1 4. See how He who is beyond form, the folds of the garment
of the three worlds, has been overcome by His affection
[for Arjuna]!

The Blessed Lord said:

1. I proclaimed this imperishable yoga to Vivasvtin;
V ivasviin told it to M anu and M anu spoke it to lk$vtiku.
15. Then said Krishna to the son of Pandu, This very yoga
we declared to Vivasvat but many ages have passed since
then. 2
16. Then Vivasvat taught the whole knowledge of yoga to
Manu. 3
lJ. Manu practised it himself and taught it to his son,
Ikshvaku; in this way it has been handed down from age
to age.
II. Thus handed down from one to another the royal sages
knew it till that yoga was lost to the world through long
lapse of time, O Oppressor of the foe [Arjuna].
18. Thereafter many royal sages knew this yoga; but since
then it has remained unknown.
19. For creatures are addicted to sensual enjoyments and are
attached to their bodies; therefore they have forgotten
the knowledge of the Self.
20. Eagerness for Self-knowledge has wandered away from
them, sensual pleasures are the object of their lives; and
so existence and the limitations of the body have become
dear to them.
2r. What would be the use of costly garments in a village of
naked ascetics? Of what use is the sun to a man born
blind?
22. Who, in an assembly of the deaf, could appreciate singing?
How can jackals enjoy the light of the moon?
23. How can crows, whose eyes are then blind, recognize the
moon as it rises?
24. Similarly, how can these foolish people reach God who
have not even come to the borders of dispassion and who
79
 are unacquainted with even the language of discrimina-
tion?
25. No one knows how this infatuation has developed, for
owing to it the time has passed away and so yoga has
disappeared from the world.
III. This same ancient yoga has been today declared to
thee by Me; for thou art My devotee and My friend; and
this is the supreme secret.
26. That same yoga have I taught thee today, 0 Son of
Kunti, in truth; be in no doubt about it. 4
27. It is My deep secret, but how can I hide it from thee,
who art so dear to Me?
28. Thou art the embodiment of love, the heart of devotion,
the very art of friendship, 0 Wielder of the bow.
29. Thou art the home of intimacy, so how can I deceive thee
now? Though we are ready to fight,
30. still for a time we must be patient and not be confused,
for first of all thy ignorance must be cleared away.

Arjuna said:
IV. Later was Thy birth and earlier was the birth of
V ivasvat. How then am I to understand that thou didst
declare it to him in the beginning?
3r. Thereupon Arjuna said, 0 Shri Hari, Thou store of all
mercy, listen to Me; what wonder is it that a mother loves
her child?
32. Thou art a shelter to all those afflicted by worldly life, a
mother to the helpless; verily it is Thy kindness that has
given us birth.
33. 0 Lord, if a child is born lame, all its life this burden has
to be borne. Why should I speak of this before Thee?
34. Pay heed to what I ask Thee. Be not angry with me for
questioning Thee.
35. 0 Ananta, thou hast spoken to me of former things, but
for a moment I do not understand.
36. For even our forefathers did not know who Vivasvat was;
how then didst Thou teach them about him?
37. We are told that he belonged to the remote past; Thou,
0 Krishna, art of the present time and hence there is
inconsistency in this matter.
80
3s. Moreover of Thy life we know nothing, how then should
we ever say that Thou speakest a falsehood?
39 . Tell me, therefore, the whole story of how Thou didst
teach this yoga to the sun, that I may clearly understand
it.
40. Then said Shri Krishna, 0 Son of Pandu, should there be
any thought in thy mind that I was not in existence when
Vivasvat lived,
4r. knowest thou not that thou and I have had many births?
Yet of thine own thou hast no memory.
42. I remember every occasion when my incarnations have
been taken place, 0 Wielder of the bow.

The Blessed Lord said:

v. Many are My lives that are past, and thine also, O
Arjuna; I know all time, but thou knowest not, 0 Scourge
of the foe [Arjuna].
VI. Though [I am] unborn, and My Self [is] imperishable
though [I am] the lord of all creatures, yet establishing
Myself in My own nature, I come into existence through
My power [may a].
43. Therefore I remember everything in the past. I am ever
unborn, and yet I become incarnate through the power
of illusion.
44- Even then, this in no way affects my eternal nature. The
birth and death which apparently I undergo, are expres-
sions of the power of illusion working in Me.
45. Thereby My freedom does not suffer, though I still seem
to be bound by action. Such, in reality, is only delusion
caused by distorted reason.
46. By means of a mirror one object may seem to be two; but
in point of fact, are there really two?
47. So, verily, I am formless, 0 Kiriti, but when I resort to
the world of nature for a special purpose I behave as
though I were incarnate.
vn. Whenever there is a decline of righteousness, 0
Bharata [Arjuna], then I send forth [create incarnate]
Myself.
48. That I should watch over the strict performance of all
D* 81
 duties and rites from age to age is but the natural course
[of the world] from the beginning.
49. When, therefore, unrighteousness overpowers righteous-
ness, then I lay aside My birthlessness and, disregarding
My formlessness, [I become incarnate].
50. Then for the sake of my devotees, I take on form and,
becoming incarnate, drive out the darkness of ignorance.
VIII.For the protection of the good, for the destruction of
the wicked and for the establishment of righteousness, I
come into being from age to age.
51. Then I break the bonds of unrighteousness, tear up all the
records of sin, and through righteous men raise the banner
of happiness.
52. I destroy the families of demons, increase the honour of
saints and sages and unite morality with religion.
53. Having removed the soot of indiscrimination, I light the
lamp of discrimination, and then yogis enjoy a perpetual
feast of light. 5
54- The universe becomes filled with the joy of the Self,
righteousness dwells on the earth and My devotees feast
on virtue.
55. When I manifest Myself in the flesh, the mountain of sin
is shattered and the day of righteousness dawns, 0 son
of Pandu.
56. For this purpose I am born from age to age. He who
knows this is truly wise in this world.
IX. He who knows in its true nature My divine birth and
works, is not born again; when he leaves his body he
comes to Me, 0 Arjuna.
57. One who knows My birth although I am unborn; who
knows My action, though I am above all action; and who
knows Me to be immutable, may be called liberated.
58. In the company of those who move he remains still; being
in the body, he is not bound by it; and at death he attains
to My true nature.
x. Delivered from passion, fear and anger, absorbed in
Me, taking refuge in Me, many, purified by the austerity
of wisdom, have attained to My state of being.
59. Moreover, those who grieve neither for themselves nor for
82
 others, who are freed from desire, who never walk on the
path of anger,
6o. who dwell always in Me, who live only to serve Me, who
are content in the realization of the Self, free from all
attachment,
6r. who, filled with the fire of penance, the sole resort of
wisdom and add holiness to the holy places of pilgrimage,
62. easily attain to My nature and become one with Me, for
between them and Me there exists no separation.
63. If the alloy of brass were entirely removed from gold
would it be necessary to add anything in its place?
64. Similarly those who are purified by restraint of the senses
and purified by penance and wisdom, are merged into
My being; what doubt is there of this?

xr. As men approach me so do I accept them; men on all

sides follow My path, 0 Partha [Arjuna].

65. Know this also, that in whatever way men are devoted to
Me, so do I serve them.
66. Behold all mankind are by nature solely devoted to Me
and live only in Me.

xn. Those who desire the fruition of their works on earth

offer sacrifices to the gods [the various forms of the one
Godhead], for the fruition of works in this world of men
is very quick.

67. Lacking wisdom they have gone astray and come to

believe in duality; as a result of this they have imputed
diversity [to Me who am] one.
68. Therefore they see diversity where there is oneness, give
names to the nameless, and speak of the one who is
inexpressible as a god or a goddess.
69. Deluded by their intelligence, they divide that which is
ever unchangeable into 'higher' and 'lower'.
70. Then with diverse purposes and with appropriate cere-
monies they worship those whom they believe to be their
deities.
7r. Thus they obtain in full whatever they desire, but thou
shouldst recognize that this is undoubtedly the fruit of
action.
72. Know that, except for action, there is nothing that gives
83
 or takes; properly speaking, it is certain that action alone
is the bearer of fruit in the world of men.
73. Only that which is sown in a field can grow there, only
what is reflected in a mirror can be seen there.
74. As when we stand at the foot of a hill what we hear, 0
Kiriti, is by a natural law the sound of our own words,
which returns to us as an echo,
75. so, 0 Arjuna, I am the witness at all forms of worship,
and the fruit [which each obtains] is in accordance with
his faith.
XIII. The fourfold order was created by Me according to
the divisions of quality and work. Though I am its
creator, know Me to be incapable of action or change.
76. In the same manner I have created the four castes by the
different distribution of qualities and actions. 6
XIV. Works do not defile Me; nor do I yearn for their/
fruit. He who knows Me thus is not bound by works.
77. This system has come about through Me, but I did not
establish it. He who realizes this is liberated.
xv. Knowing this, work was done also by the men of old
who sought liberation. Therefore do thou also work as the
ancients did in former times.
78. For according to the mixture of qualities derived from
nature their functions have been allotted to each.
79. [Actually] all are one, 0 Wielder of the bow; the four
castes, however, were built up by the distribution of
qualities and action.
80. Therefore, 0 Arjuna, from this point of view, I am not, in
reality, the author of this system of caste differences.
8r. Knowing Me to be thus, they who sought for liberation in
earlier times performed all action, 0 Wielder of the bow.
82. As seeds which have been fried can never germinate
although sown in the ground, so the very actions of these
people proved to be the cause of liberation for them. ·
83. One thing more, 0 Arjuna, the wise should never seek to
determine what is action and what is inaction by their
own judgement. ·
XVI. What is action? What is inaction? As to this, even
84
 the wise are bewildered. I will declare to thee what action
is, knowing which thou shalt be delivered from evil.
84. What is action, and what characterizes inaction? Even
wise men when they consider this problem are perplexed.
85. As a counterfeit coin, when looked at, makes us doubt
what our eye sees by its semblance to one that is genuine,
86. so, in the delusion of non-attachment to action, even such
souls as are able by thought power to create another
world become involved in actions.
87. Then what of the foolish? In this matter the wise, with
subtle vision, are perplexed. Therefore listen to Me, and
I will explain this to thee.
xvn. One has to understand what action is, and likewise
one has to understand inaction. Hard to understand is
the way of work.
88. Action is that natural action through which the mani-
festation of the universe becomes possible. First understand
this thoroughly.
89. Then that particular action which is prescribed, proper
for the various castes and the stages of life, with their
practice, should be thoroughly understood. 7
90. Know also the nature of that action which is prohibited as
unlawful, so that you may not be entangled in it.
9i. Generally speaking, however, the world is dependent on
action, so great is its universality. Now listen to the
characteristics of those souls who have attained their
goal.
XVIII.He who in action sees inaction and action, is wise
among men; he is a yogi and he has accomplished all his
work.
92. He who, while carrying out his duties, knows non-
attachment and has no desire for the fruit of action,
93. and to whom nothing in the world matters more than his
duty, has truly understood freedom from action.
94. Yet he is seen to perform well all religious ceremonies.
By these signs he is known to be wise.
95. As a man standing near water perceives his own reflection
in it, and yet knows well that he is different [from the
reflection],
85
 96. or as a man who enters a boat sees trees on the bank
passing rapidly by him, yet knows when he looks that
they are all actually stationary,
97. so he, while in the midst of action, knows clearly that
it is illusory and that he himself is detached from it.
98. As, also, owing to the rising and setting of the sun, it
seems to move though in reality it is stationary, so realize
that freedom from action lies in action.
99. Such a man seems to be as other men, but he is not
affected by human nature, like the sun which can never
be drowned in water.
100. He has seen the universe without seeing it, he does all
without doing it and he enjoys all pleasures without
involvement in them.
IOI. Though seated in one place, he travels everywhere, for
even while in the body he has become the universe.
xrx. He whose undertakings are all free from the will of
desire, whose works are burned up in the fire of wisdom,
is called by the wise a man of learning.
102. One who is not weary of action, and yet in whom the
desire for the fruit of it is not present,
103. whose mind is not tainted by any such thought as 'I will
perform this action', or 'I will carry out what I have
undertaken',
104. who has burned up all action in the flames of the fire of
wisdom, know such a man to be Brahma in human form.
xx. Having abandoned attachment to the fruit of works,
ever content, without any kind of dependence, he does
nothing, though he is ever engaged in work.
xxr. Having no desires, with his heart and self under
control, giving up all possessions, performing action by
the body alone, he commits no wrong.
xxrr. He who is satisfied with whatever comes by chance,
who has passed beyond the dualities [of pleasure and
pain], who is free from jealousy, who remains the same
in success and failure, even when he acts, is not bound.
105. So also is one who is indifferent towards his body, without
desire for the enjoyment of the fruit of action, is full of joy,
106. who, 0 Wielder of the bow, is the sanctuary of content-
86
 ment and who while feasting on the food of self-illumina-
tion, is never satiated.
107. Having rejected all desire and selfishness, he enjoys in
increasing measure the delights of heavenly bliss.
108. One who, therefore, is content with whatsoever he obtains
from time to time, for whom there is no thought of either
'mine' or 'not mine',
109. becomes whatever he sees with his eyes, or hears with
his ears.
rro. The way of his feet, the words of his mouth, in fact all
his activities are the Supreme [moving through him].
rrr. More than this, to him the whole universe is seen as not
different from himself. How and in what way then can
action affect him?
rrz. Nothing is left in him of the duality from which envy
springs, so he is without envy. Is there any need to say
more?
rr3. Therefore he is in every way free and even though acting
he is free from action; though possessing attributes he is
beyond all attributes. This is beyond all doubt.
xxm. The work of a man whose attachments are sundered,
who is liberated, whose mind is firmly founded in wisdom,
who does work as a sacrifice, is dissolved entirely.
rr4. Though dwelling in a body he appears as the Self; tested
by the touchstone of Brahma he is utterly pure.
rr5. Being so, should he perform any actions such as sacrifice
even for interest, they are absorbed completely into
himself.
rr6. As untimely clouds appearing in the sky without giving
rain are suddenly lost again and become as they were,
rr7. so though such a man performs all actions in accordance
with prescribed rites, by his state of harmony he attains
to union with all.
xxrv. For him the act of offering is God, the oblation is
God. By God is it offered into the fire of God. God is
that which is to be attained by him who realizes God in
his works.
rr8. 'This is an oblation', 'I am the sacrificer', 'This is the
partaker in this sacrifice', such differences do not exist
for his mind.
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rr9. Therefore the sage, performing the sacrifice, regards the
ritual such as the offerings and the incantations as the
Eternal Self.
120. One who understands that all action is Brahma, 0 Wielder
of the bow, is free from the bonds of action even though he
performs actions.
xxv. Some yogins offer sacrifices to the gods while others
offer sacrifice by the sacrifice itself into the fire of the
Supreme.
l2I. Now those who, having left behind the youth of in-
discrimination, have committed themselves to non-
attachment and who perform the worship of the fire of
yoga, 8
122. who perform sacrifices night and day, who burn up the
ignorance of their minds in the fire of the words of their
spiritual teachers,
123. make offerings in the fire of yoga, which is called the
'divine sacrifice'. By this means, 0 Son of Pandu, strive
after the joy of the Self.
124. Listen, I will tell you more. There are those who maintain
the sacrificial fire in the form of Brahma and offer as an
oblation in that fire the sacrifice itself.
xxv1. Some offer hearing and the other senses into the
fires of restraint; others offer sound and the other objects
of sense in the fibres of sense.
125. Some perform the sacrifice in the form of restraint; they
make the pure offering of the senses as the oblation, with
prayers proceeding from the three lower centres. 9
126. Others, when the sun of dispassion breaks forth, then
prepare the sacrificial hearth of restraint and uncover
the fire of the senses.
127. Then when the flames of dispassion arise, the fuel of the
passions is burnt up and the smoke of desire disappears
from the five-fold vessel [of the senses].
128. Then in the cauldron of the fire of the senses they offer
up constant oblations of the objects of sense, following
with great care the injunctions of the Vedas.
xxvu. Some again offer all the works of their senses and
the works of the vital force into the fire of the yoga of
self-control, kindled by knowledge.
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129- O Partha, others again wash entirely away all evil ten-
dencies; still others churn the power of discrimination
using the heart as the churning rod,
130. hold it firmly with tranquility, pressing it down with the
power of fortitude, and churn it vigorously with the
words of the guru.
13!. When they churn thus, with concentrated minds, the
action quickly bears fruit and the fire of wisdom is
kindled.
132. When the smoke of the allurement of psychic powers
disperses then a subtle flash appears,
133· and the passions of the mind which have been rendered
powerless by means of acts of restraint are thrown into it.
134· The fire flares up with these [passions] as fuel and they
are burnt up with the oil of all the desires of the heart.
135· Such sacrificers, chanting 'I am He' throw into the
kindled fire of wisdom offerings of the activities of the
senses.
Having completed the offering, using the breathing
processes as a ladle, they perform naturally the ablutions
in the [waters of] union with Brahma.
137· Then the bliss of self-realization, which is all that remains
from the offerings poured into the fire of restraint, is the
rice-cake of which they partake.
Some by this kind of sacrifice have freed themselves from
the limitations of the three worlds. There are many such
sacrifices, but there is only one goal of attainment.
xxvnr. Some likewise offer as sacrifice their material
possessions, or their austerities or their spiritual exercises,
while others of subdued mind and severe vows offer their
learning and knowledge.
139· Of these, which have been described, one is called the
sacrifice of wealth, others arise from the practice of
austerity, others again are called sacrifices of yoga.
140. In some, words are poured out in sacrifice, called the
sacrifice of speech. That by which knowledge is imparted
is called the sacrifice of wisdom.
l4I. All such sacrifices are difficult to perform, 0 Arjuna, but
to the man who is self-controlled they are possible through
his merit.
142. The sacrificers are most proficient and they possess a
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 wealth of yoga. Therefore they sacrifice their personal
selves on the altar of the Self.
xxrx. Others again who are devoted to breath control,
having restrained the paths of praJJa [the outgoing breath]
and apana [the incoming breath], pour out as sacrifice
pra1Ja into apana and apana into praJJa.
143· Some pour out as sacrifice their vital breath by regular
practice, the oblation of the incoming breath in the fire
of the outgoing breath.
144. Some pour out as sacrifice the incoming in the outgoing
breath; others again control both. These are called
pranayami, 0 Son of Pandu.
xxx. While others, restricting their food, pour as sacrifice
their life breaths into life breaths. All these are knowers
of sacrifice and by sacrifice their sins are destroyed.
145. There are still others who regulate all kinds of food by
using the yogic posture of vajrasana and earnestly
sacrifice their vital breath [by pouring it out into life].
146. These are all seekers after liberation who by means of
such sacrifices wash away all impurities of the mind.
xxxr. Those who eat the sacred food that remains after
sacrifice attain to the eternal Absolute; this world is not
for him who offers no sacrifice, how then any other world,
0 Best of the Kitrns [Arjuna]?
147· There are those in whom ignorance has been removed and
there remains only the essence of the self in which there
is no longer any sense of difference between the fire and
the sacrificer.
148. The desire of the sacrificer being attained, the performance
of the sacrifice ends and no further action remains to be
done.
149· This is the state into which thought does not enter, desire
has no place and which is not contaminated by any
contact with the evil of duality.
150. That pure and eternally perfect knowledge which is the
result of the sacrifice is enjoyed by those who are established
in the Self, as they chant 'I am Brahma'.
r5r. As they are satisfied with the nectar which remains from
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 the sacrifice, or as they attain to the state of immortality,
they are easily united with Brahma.
152. For those who, being in the body, allow no place in them-
selves for dispassion, who do not worship the fire of
restraint, who never perform the sacrifice of yoga,
153· their worldly welfare comes to nought; so why consider
their heavenly state? Think about this, 0 Son of Pandu.
xxxn. Thus many forms of sacrifice are spread out in
the face of Brahman [setforth as the means of reaching
the Absolute]. Know thou that all these are born of work,
and so knowing thou shalt be freed.
154· All these many and various sacrifices I have described are
fully explained in the Vedas.
155· But what need is there of this description? Know that
they result from action, and knowing this the bonds of
action will not easily be formed.
xxxnr. Knowledge as a sacrifice is greater than any
material sacrifice, 0 scourge of the foe [A rjima J, for all
works without any exception culminate in wisdom.
156. All such grosser actions, 0 Arjuna, of which the Veda is
the source, and of which the highest reward is happiness
in heaven,
157· are sacrifices of objects, but altogether inferior to the
sacrifice of wisdom, as the light of the stars fades with
[the rising] of the sun.
158. See here the treasure of supreme joy, to attain to which
yogis do not hesitate to apply to their eyes the pigment of
understanding,
159· which is the goal of all action for all seekers, the mine of
understanding for those [who have reached] detachment,
the means of satisfaction for the hungry.
160. [Having obtained this], mental activity is impaired, the
power of reason loses its insight, and the senses forget
the contact with the objects of sense.
161. The mind can no longer function, words lose their power
of expression and, when a man reaches this state, he finds
that which he desires to know.
162. In this, the longings of dispassion are fulfilled, the quest
for discrimination is satisfied and without further striving
self-realization is attained.
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163. Such knowledge is the best, 0 Arjuna; if one desires to
find it he should serve these sages with all thy heart.
xxxrv. Learn this by humble reverence, by inquiry and
service. The men of wisdom who have seen the truth will
instruct thee in knowledge.
164. They are the home of all knowledge and service to them
is the threshold for entry; lay hold of it, 0 Best of warriors,
165. Therefore prostrate thyself at their feet, with body, mind
and soul and serve them in all humility.
166. Then whatever thou askest they will explain to thee, thy
heart will then be enlightened and all desire will vanish.
xxxv. When thou hast known it, thou shalt not fall
again into this confusion, 0 Paticf,ava [Arjuna], for by
this thou shalt see all existences without exception in the
Self, then in Me.
167. With the illumination of their teaching thy mind will lose
its fear and thou wilt become as free from doubt as
Brahma himself.
168. Then wilt thou see thyself, with all other beings, as being
for ever [absorbed] in My eternal Form.
169. 0 Partha, thus the morning of wisdom will dawn, the
darkness of confusion be dispelled, through the mercy of
one's teacher.
xxxvr. Even if thou shouldst be the most sinful of all
sinners, thou shalt cross over all evil by the boat of wisdom
alone.
xxxvn. As the fire which is kindled turns its fuel to
ashes, 0 Arjuna, even so does the fire of wisdom turn to
ashes all work.
170. Though thou shouldst be a mine of sins, an ocean of
confusion, a mountain of infatuation,
l7I. yet all this will be insignificant before the pure power of
wisdom, so great is it.
172. See! This illusory universe, which is the shadow of the
Formless, cannot equal the light of it.
173· What are impurities of the mind before it? Even to speak
of them would be insulting. In this world nothing can be
compared with its magnitude.
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1 74. Could the clouds withstand the whirlwind at the time of
the great dissolution, which disperses into space the ashes
of the three worlds?
1 75. Could grass suppress the fire of this destruction, which
with the fury of the wind can be kindled even by water?
xxxvm. There is nothing on earth equal in purity to
wisdom. He who becomes perfected by yoga finds this of
himself, in his self in course of time.
176. This can never be; even to consider it would be improper.
Nothing is so sacred as wisdom.
l7J. Wisdom is the highest thing, for what can equal it? As
spirit is one without a second, so also is wisdom.
178. Compared with the sun is there any reflection as brilliant?
Could the sky be held in anyone's grasp?
179· If one could find a match for the earth, then might
wisdom find its equal, 0 Son of Hindu.
180. Therefore from whatever point of view and however often
it is considered, the sacredness of wisdom will be found
only in wisdom itself.
18!. As the taste of nectar can only be described as like nectar,
so can wisdom be compared only with itself.
182. To say more than this would be waste of time. Then
Arjuna said, What thou sayest is indeed true.
183. But when Arjuna was about to ask how this wisdom
might be known, the Lord was aware of his thought.
184. He said, 0 Kiriti, listen well to what I say, I will tell thee
a way in which you may acquire this wisdom.
xxx1x. He who has faith, who is absorbed in it [that is
wisdom] and who has subdued his senses gains wisdom,
and having gained wisdom, attains quickly the supreme
peace.
185. He who, for the sake of the bliss of the Self, feels aversion
for all objects of sense, in whom there is no thought for
the senses,
186. to whose mind desires make no appeal, who has no interest
in the material world and who takes pleasure in the
enjoyment of faith,
187. is surely sought out by wisdom, in which perfect peace is
found.
188. When that wisdom is established in the heart and the
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 tender shoots of peace break through, then at once the
light of the Self shines forth.
189. Then wherever he looks, he will see only peace of which no
limit is conceivable.
190. In short it would be impossible to describe how the seeds
of wisdom are spread far and wide. But enough of this.
XL. But the man who is ignorant, who has no faith, who
is of a doubting nature, perishes. For the doubting soul,
there is neither this world nor the world beyond nor any
happiness.
191. Listen! how can I describe the existence of a man who
has no desire for this wisdom? Death would be preferable
to such a life.
192. Like an empty house, or a body without consciousness,
existence without wisdom would be a mere illusion.
193· But if a man does not possess wisdom and yet has a
strong desire to obtain it, there is some hope of his gaining
it.
194· Failing such a desire, it is out of the question. Know him
to have fallen into the fire of doubt, in whose mind there
does not exist this eagerness.
195· When distaste becomes so strong that even nectar is not
relished, one realizes clearly that death is near.
196. So, he who delights in sensual pleasures and has no regard
for wisdom is obviously entangled in doubt.
197· Then, should he thus fall into doubt, he is most certainly
destroyed and loses all hope of happiness in this world
and the next.
198. Just as a man suffering from continuous fever is unable
to sense heat and cold and regards fire and moonlight as
the same,
199· so the doubting man cannot distinguish between truth
and untruth, right and wrong, or the beneficial and the
harmful.
200. As a man born blind does not recognize night and day,
so also there is no understanding of truth by one who·
doubts.
2or. There is no sin greater or more terrible than doubt; it is
a dangerous snare to all creatures.
202. Therefore cast away this doubt and overcome first that
state which arises from lack of wisdom.
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203. When the mind is overclouded by the darkness of ignor-
ance, this increases in strength and the path of faith
becomes completely blocked.
Not only can it not be contained within the heart, but it
envelops the reason also and even the three worlds are
pervaded by doubt.

XLI. Works do not bind him who has renounced all works
by yoga; who has destroyed all doubt by wisdom and who
ever possesses his soul, 0 Winner of wealth [A rfuna].

XLII. Therefore, having cut asunder with the sword of

wisdom this doubt in thy heart that is born of ignorance,
resort to yoga and arise, 0 Bharata [Arjuna].

205. Though [this ignorance] may increase in strength, there

is one way of overcoming it, if the sword of wisdom is
held in the hand.
206. It is completely destroyed by this sharp weapon of wisdom
and then all impurity vanishes from the mind.
207. Therefore, 0 Partha, rise up at once and smite this doubt
which resides in thy heart.
208. Hear, 0 King [said Sanjaya] how Krishna, the father of
omniscience, the light of wisdom, spoke with compassion;
209. how, pondering on this whole discourse, the Son of Pandu
will ask questions from time to time.
210. The excellence of this narration should be saluted by the
eight sentiments. It is the resting place in this world for
the minds of all good men.
2II. So tranquility will be renewed; listen, therefore, to this
Marathi speech, full of meaning and deeper than the
ocean.
212. As the disc of the sun appears to be no larger than the
palm of the hand, yet for its light even the three worlds
are too small, so is the content of these words. This should
now be experienced.
213. As all desires are satisfied by the wish-fulfilling tree, so
are these words most significant. Give attention to them.
214. Be it so. What more need be said? Though the wise know
this already, still it is my request that they give full
attention to it.
215. This poem displays poetic power and tranquility, as a

95
 young woman with beauty and virtue should be devoted
to her husband.
216. It is natural to like sugar, and if to it is added medicine,
why should it not be tasted cheerfully from time to time?
217. The breeze from the mountains of Malaya is gentle and
fragrant; if by good fortune it bears the taste of nectar
and is mingled with the sound of music,
218. then will its touch calm the body, its flavour delight the
tongue, and the ears will hail it with joy.
219. The hearing of this story is the same; it will be a feast
for the ear and with little difficulty will remove all the
pains of life.
220. If an enemy can be killed by a charm, what need is there
to take up a weapon? If a disease can be cured by milk
and rice, why drink the juice of neem leaves?
22!. So in this way liberation may be gained by means of the
ear without doing harm to the mind or mortifying the
senses.
222. Therefore, for the solace of all minds the words of the
Gita are excellent. Jnanadeva, the disciple of Nivritti,
says, Listen!

In the Upanishad of the Bhagavadgitii, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the fourth chapter called the Yoga of Divine
Knowledge.

NOTES
I. the fifth note. The sound of the fifth note of the musical scale is
considered to be particularly sweet.
2. Vivasvat. The sun, personified as one of the gods.
3. Manu. The father of the human race; alternatively, the name of
the first of fourteen progenitors of the race, and the law-giver.
4. Kunti. The mother of Arjuna.
5. Divali. The traditional Festival of Lights, taking place in the month
of October. Here it indicates a time of great enjoyment.
6. four castes. These are: brahmans, kshatriyas, vaishyas (merchants)
and shudras.
7. the stages of life. The four stages of the life of a brahman are that of
boyhood and celibacy (the period of study and training), the life of
a householder with a family, retirement as a forest-dweller for
further religious observance, and the last stage as the homeless life

96
 of one who is emancipated from involvement in wordly life, complete
renunciation.
8. the fire of yoga. The passage from v. 121 to v. 138 gives a description
of the discipline of the sacrifice of the individual self in the figurative
terms of the actual ritual of the sacrifice in the fire.
9 . three lower centres. The three lower centres of the psychic energy
in the body.

97
 CHAPTER V

Arjuna said:

I. Thou praisest, 0 Kr:r!Ja, the renunciation of works and

again their selfless performance. Tell me for certain which
is the better of these two.

I. Then said Partha to Shri Krishna, Oh! what art Thou

saying? If Thy words were consistent the mind might
consider them.
z. Previously Thou hast well expounded renunciation of
actions, so how canst Thou now encourage the yoga of
action?
3. It seems that Thou speakest with a double meaning; our
ignorant minds are unable to understand it as Thou
wouldst wish us to, 0 Shri Ananta.
4. Listen. If Thou teachest but one truth, tell us plainly of
it; is there any need for others to tell Thee this?
5. For this very reason did I request Thee, who art as a
mother, not to explain this truth in an ambiguous manner.
6. Let the past be forgotten, 0 Lord; tell us definitely now
which of these two paths is the better.
7. The path Thou showest must have a sure end, bearing
certain fruit, and be straight and easy to follow,
8. just as it is easy to make a journey in a comfortable
vehicle which travels fast and in which one's sleep is not
disturbed.
9. With these words of Arjuna the Lord was pleased and
said gladly, It shall be so, therefore listen!
IO. He who is fortunate enough to have the Cow of Plenty
for his mother, could get even the moon to play with.
r I. Think of the compassion of Shri Shambhu, did he not
give the ocean of milk to satisfy Upamanyu's desire for
rice and milk?'
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12 . So, Shri Krishna, the storehouse of generosity, g1vmg
Himself to the great warrior, why should he [Arjuna] not
become the home of bliss?
1 3. What wonder is this? With the consort of Lakshmi as his
master should he not ask for all that he desired?
14. Therefore what Arjuna asked for, the Lord gladly gave; I
will now tell you what Krishna said.

The Blessed Lord said:

II. The renunciation of works and their selfless performance,
both lead to the soul's salvation. But of the two, the selfless
performance of works is better than their renunciation.
15. He said, 0 Son of Kunti, of a truth, renunciation and
yoga, properly understood, are both means of attaining
liberation.
16. Yet to all, the wise as well as the ignorant, this yoga of
action is indeed easy to practise, just as it is safer for
women and children to cross over water in a boat.
17. So, in comparison, [the yoga of action] by which the
fruit of renunciation is acquired without effort is the easier.
III. He who neither loathes nor desires should be known
as one who has ever the spirit of renunciation; for, free
from dualities, he is easily released from bondage, 0
Mighty-armed [Arjuna].
18. I will therefore describe to thee the characteristics of the
sannyasi. Then thou wilt realize that [these two paths]
are not different. 2
19. One who does not grieve for what he may lose, nor care
if he obtains nothing, and who is as steady in mind as
Mount Meru,
20. whose heart has forgotten the sense of 'I' and 'mine', such
a man is the eternal ascetic, 0 Partha.
2r. He who attains to such a condition of mind is freed from
the bondage of desire and finds eternal joy in the heart of
all bliss.
22. Now there is no need to give up home or anything else,
for [the mind] which is subject to desire has become free
[from its influence].
23. As ·when a fire has been extinguished, it is possible to
place cotton on the ashes which remain,
99
24. so, in the midst of worldly conditions, an ascetic whose
mind is free from attachment is not aware of the bonds of
action.
25. Therefore when desire has been given up renunciation is
attained. Then renunciation and yoga are found to be
linked together.
rv. It is the ignorant who speak of renunciation [sanikhya]
and practice of works [yoga] as different, not the wise.
He who applies himself well to one, obtains the fruit of
both.
26. Besides, 0 Partha, how can the completely ignorant
understand the systems of sankhya and yoga?
27. Naturally the ignorant regard these two as different; but
is the light different in every lamp?
28. But those who from their own experience have perceived
the truth look on both as one.
v. The status which is obtained by men of renunciation
is reached by men of action also. He who sees that the
ways of renunciation and of action are one, sees [truly].
29. Whatever is gained by sankhya, is likewise reached by
means of yoga. Therefore they are one by nature.
30. As the sky and the heavenly spaces are not different, so
for one who recognizes that sankhya and yoga are one,
31. day has dawned in the world; he alone has seen the Self
who has realized that sankhya and yoga are without
difference.
VI. But renunciation, 0 Mighty-armed [Arjuna], is
difficult to attain without yoga; the sage who is trained in
yoga [the way of works] attains soon to the Absolute.
32. 0 Partha, he who climbs up the mountain of liberation by
the pathway of yoga, swiftly reaches the summit of the
highest bliss.
33. The eagerness of another who abandons this yoga is in
vain; he will not attain to renunciation.
vu. He who is trained in the way of works, and is pure
in soul, who is master of his self and who has conquered
the senses, whose soul becomes the Self of all beings, is
not tainted by works, though he works.
100
34· If a man has freed his mind from doubt, has purified it
by the words of the guru, and then has become absorbed
in the Self-
35· as salt, before it is put into the sea, is in separate and
small grains, but when thrown into it rapidly becomes
one with it-
he, whose mind is free from desire, becomes one with the
Self and, though apparently limited by space, pervades
the three worlds.
37· Then such ideas as 'agent', 'act' or 'ought' cease to exist
for him, and even should he perform actions, he is not
the agent of them.
vm. The man who is united with the Divine and knows
the truth thinks 'I do nothing at all', for in seeing, hearing,
touching, smelling, tasting, walking, sleeping, breathing,

IX. in speaking, emitting, grasping, opening and closing

the eyes, he believes that only the senses are occupied with
the objects of sense.

38. For in his personality, 0 Partha, there remains no thought

of egoism. How then can any thought remain in his mind
that he is the agent of his actions?
39. Thus though he has not relinquished the body, every
characteristic of a disembodied person may be seen in
such a yogi,
40. yet like other men he has a body, and outwardly it seems
as if he participates fully in men's activities.
4r. Observe this wonder! He also sees with his eyes, hears
with his ears, though he himself is not concerned in these
actions.
42. He experiences touch, with his nose he enjoys fragrance,
he also speaks when it is appropriate.
43. He takes food, gives up that which should be thrown out
and at the proper time he is ready to sleep.
44. He goes wherever he desires, and thus he performs all
actions.

x. The yogins [men of action] perform works merely

with the body, mind, and understanding or merely with
the senses, abandoning attachment, for the purification of
their souls.
101
45. What need is there to mention every action? Breathing
in and out, opening and closing the eyes and the rest, all
these things he does.
46. 0 Partha, all actions seem to be performed by him, but
owing to the power of Self-realization, he is not the doer.
47. So long as he lay asleep on the bed of delusion, he was
deluded by the pleasure of his dreams, then he awakened
in the dawn of wisdom; this is the reason.

XI. He who works, having given up attachment, resigning

his actions to God, is not touched by sin, even as a lotus-
leaf [is untouched] by water.

48. Now the tendencies of the senses are attracted towards

the appropriate objects of sense, activated by the energy
of spirit.
49. Just as all domestic activities may be carried on by the
light of a lamp, so are all actions performed by the body
of a yogi.
50. Though he performs all actions, he is not bound by them,
as a lotus leaf in the water is not touched by it.
5I. That is called action of the body in which reason takes no
part and which does not originate as an idea springing up
in the mind.
52. To speak simply, yogis perform actions with their bodies,
like the movements of children.
53. Thus, when the body, born of the five elements, is asleep,
the mind alone functions as in a dream.
54. Hear this wonder, 0 Wielder of the bow, this strange
working of desire; it does not allow the body to waken
and yet causes it to experience pleasure and pain!
55. The actions which occur without the awareness of the
ten senses are said to be solely of the mind.
56. Yogis perform these also, but they are considered as
beyond action, having abandoned egoism.
57. Now when the mind has fallen a victim to confusion and
resembles the mind of a ghost, these activities become
disorderly.
58. Such a man sees form, hears when called, speaks with his
mouth, but he has no understanding.
59. In short, any action which is performed without purpose
is purely action of the senses.
102
60. But be sure that whatever is universally known is the
pure work of reason. So said Shri Hari to Arjuna.
6r. With reason as their guide, they perform actions attentively
but they seem to be free from the bondage of action.
62. From the reason through to the body itself they have no
trace of egoism, and thus though performing action they
remain pure.
63. 0 Beloved! An action which is performed with no thought
for the fruit is alone truly selfless. Yogis, learning it from
their gurus, know well this principle.
64. Now, such words as surpass all speech and in which the
spirit of tranquillity is overflowing its bounds have been
uttered by thee. 3
65. Only those are worthy to listen who have completely
freed themselves from the crippling senses.
66. Let us end this digression, lest the thread of the narrative
be lost and the connected sequence of the verses should
be broken.
67. Fortunately that which is too difficult for the mind to
grasp, or which is unattainable by any effort of reason,
thou hast been able to explain with ease.
68. If what is by nature beyond verbal expression has never-
theless been put into words, why indulge in any digression?
Let us proceed with the story.
69. Knowing the eagerness of his listeners, the disciple of
Nivritti said, Now listen further to the conversation of
these two.
70. Then Shri Krishna said to Partha, I will now explain to
thee clearly and fully the characteristics of one who is
perfect.
xn. The soul in union with the divine attains to peace
well-founded, by abandoning attachment to the fruits of
works; but he whose soul is not in union with the divine
is impelled by desire, and is attached to the fruit [of
actionJ and is [therefore] bound.
XIII. The embodied [soul], who has controlled his nature
having renounced all actions by the mind [inwardly],
dwells at ease in the city of nine gates, neither working
nor causing work to be done.
JI. The Eternal Peace takes home to herself in this world
103
 him who has through yoga attained to union with the
Self, and who has become detached from the fruit of
action.
72. 0 Kiriti, others are fastened to the stake of the enjoyment
of fruit with the knot of desire, because of the bondage of
action.
73. He performs all actions, as would a man desirous of the
fruit of it, and then renounces the same as though he had
not performed them,
74. In whatever direction he looks he will see a world of joy,
and wherever he says [it shall be] he finds the great
illumination.
75. He seems to dwell in the nine-gated body [of the sense
organs], and yet he is not there. Renouncing all fruit, he
engages in action, yet he does not act. 4
XIV. The Sovereign Self does not create agency for the
people, nor does He act; nor does He connect work with
their fruits. It is nature that works out [these].
76. As the Lord of all is considered to be free from all action,
it is he who orders the whole expanse of the three worlds.
77. Even if it is said that he is the agent, still he is unaffected
by any action; no part of his indifference is tainted by it.
78. The great sleep of Brahma is not disturbed nor is he
distressed by the absence of agency; nevertheless the
whole array of the five elements are generated by him. 5
79. He pervades the life of the world, but he himself belongs
to none and he is quite unaware of the creation or dis-
solution of this world.
xv. The All-pervading Spirit does not take on the sin or
the merit of any. Wisdom is enveloped by ignorance;
thereby creatures are bewildered.
80. Though all merit and sin are very close to him, yet he does
not see them, nor does he even stand as a witness to these.
Why say any more?
8r. Assuming bodily form he sports with mortals but the
formlessness of this master is not corrupted by this.
82. Creatures say that he creates, sustains and destroys, but
listen, 0 Son of Pandu, this is ignorance.
xv1. But for those in whom ignorance is destroyed by
wisdom, wisdom lights up the Supreme Self like the sun.
104
83. When ignorance is destroyed utterly, and the darkness of
ignorance is dispelled, it can be realized that the Lord
does not perform actions.
84. Thus when a man understands that the Lord is not an
agent and that from the beginning he is one with the
Supreme in his nature,
85. when through discrimination this idea arises in his mind,
how can any sense of duality remain in him iri all the
three worlds? From his own experience he recognizes that
the whole world is in a state of liberation,
86. in the same way as when the sun rises radiant in its
mansion in the eastern quarter, darkness vanishes at the
same time from all four quarters of the earth.
87. How can I fully describe that feeling of equilibrium in the
hearts of those who are filled with this all-embracing
wisdom?
xv11. Thinking of THAT, directing one's whole con-
scious being to THAT, making THAT their whole aim,
with THAT as the sole object of their devotion, they
reach a state from which there is no return, their sins
washed away by wisdom. 6
88. Is it strange to say that they regard not only themselves,
but the whole universe as Brahma?
89. As good fortune never even out of interest looks on misery,
as true discrimination does not know delusion,
90. or as the sun sees no trace of darkness even in a dream;
as nectar hears no tale of death-
9r. But let this be!-as the moon has no memory of heat, so
such wise men can perceive no difference between
creatures.
Sages see with an equal eye, a learned and humble
XVIII.
Brahman, a cow, an elephant or even a dog or an outcaste.
92. How can any thought remain such as to imagine that
this creature is a fly, that an elephant, this man an
outcaste, that one a brahman or that this is my son and
that another's?
93. Still further, that this is a cow, that a dog, this a noble
man and this a base one-how can any conscious man
entertain such a dream?
94. How can such differences exist? If any egoism remains,
E 105
 him who has through yoga attained to union with the
Self, and who has become detached from the fruit of
action.
72. 0 .Kiriti, others are fastened to the stake of the enjoyment
of fruit with the knot of desire, because of the bondage of
action.
73. He performs all actions, as would a man desirous of the
fruit of it, and then renounces the same as though he had
not performed them,
74. In whatever direction he looks he will see a world of joy,
and wherever he says [it shall be] he finds the great
illumination.
75. He seems to dwell in the nine-gated body [of the sense
organs], and yet he is not there. Renouncing all fruit, he
engages in action, yet he does not act. 4
XIV. The Sovereign Self does not create agency for the
people, nor does He act; nor does He connect work with
their fruits. It is nature that works out [these].
76. As the Lord of all is considered to be free from all action,
it is he who orders the whole expanse of the three worlds.
77. Even if it is said that he is the agent, still he is unaffected
by any action; no part of his indifference is tainted by it.
7S. The great sleep of Brahma is not disturbed nor is he
distressed by the absence of agency; nevertheless the
whole array of the five elements are generated by him. s
79. He pervades the life of the world, but he himself belongs
to none and he is quite unaware of the creation or dis-
solution of this world.
xv. The AU-pervading Spirit does not take on the sin or
the merit of any. Wisdom is enveloped by ignorance;
thereby creatures are bewildered.
So. Though all merit and sin are very close to him, yet he does
not see them, nor does he even stand as a witness to these.
Why say any more?
SI. Assuming bodily form he sports with mortals but the
formlessness of this master is not corrupted by this.
S2. Creatures say that he creates, sustains and destroys, but
listen, 0 Son of Pandu, this is ignorance.
XVI. But for those in whom ignorance is destroyed by
wisdom, wisdom lights up the Supreme Self like the sun.
104
83. When ignorance is destroyed utterly, and the darkness of
ignorance is dispelled, it can be realized that the Lord
does not perform actions.
84. Thus when a man understands that the Lord is not an
agent and that from the beginning he is one with the
Supreme in his nature,
85. when through discrimination this idea arises in his mind,
how can any sense of duality remain in him iri all the
three worlds? From his own experience he recognizes that
the whole world is in a state of liberation,
86. in the same way as when the sun rises radiant in its
mansion in the eastern quarter, darkness vanishes at the
same time from all four quarters of the earth.
87. How can I fully describe that feeling of equilibrium in the
hearts of those who are filled with this all-embracing
wisdom?
xvn. Thinking of THAT, directing one's whole con-
scious being to THAT, making THAT their whole aim,
with THAT as the sole object of their devotion, they
reach a state from which there is no return, their sins
washed away by wisdom. 6
88. Is it strange to say that they regard not only themselves,
but the whole universe as Brahma?
89. As good fortune never even out of interest looks on misery,
as true discrimination does not know delusion,
90. or as the sun sees no trace of darkness even in a dream;
as nectar hears no tale of death-
9r. But let this be!-as the moon has no memory of heat, so
such wise men can perceive no difference between
creatures.
Sages see with an equal eye, a learned and humble
XVIII.
Brahman, a cow, an elephant or even a dog or an outcaste.
92. How can any thought remain such as to imagine that
·this creature is a fly, that an elephant, this man an
outcaste, that one a brahman or that this is my son and
that another's?
93. Still further, that this is a cow, that a dog, this a noble
man and this a base one-how can any conscious man
entertain such a dream?
94. How can such differences exist? If any egoism remains,
E 105
 when that has been utterly destroyed, what is left that
can produce any sense of separateness?
95. Then mayest thou know that Brahma is everywhere,
eternal and unvarying, and that thou thyself art that
unequalled Brahma. Know fully that this is the secret of
an evenly balanced mind.
XIX. Even here [on earth] the created [world] is overcome
by those whose mind is established in equality. God is
flawless and the same in all. Therefore are these established
in God.
96. Such a man may not have abstained from contact with
sense objects, nor mortified his senses, yet being free
from desire he experiences non-attachment.
97. Like others he follows worldly pursuits, yet at the same
time he has freed himself from the unawareness of ordinary
people.
98. Though in the body, he is not recognized by other men,
just as a ghost which is in the world and yet never visible
to men;
99. and as water plays upon water when agitated by the
wind and people think the wave is different from the
water.
coo. Such is the name and form of one whose mind has reached
equilibrium in all things; he is indeed Brahma himself.
xx. One should not rejoice on obtaining what is pleasant
nor grieve on obtaining what is unpleasant. He who is
[thus] firm of understanding and unbewildered, a knower
of God, is established in God.
:or. 0 Arjuna, he who has reached this state of even balance
is, verily, distinguished by one other characteristic, of
which I will tell thee briefly, said Acyuta.
:02. As a high mountain cannot be washed away by a flood
which is a mirage, so he who is not affected by weal or
woe,
:03. is indeed firmly established in equilibrium. Hari says, He
indeed is Brahma, 0 Son of Pandu.
xx1. When the soul is no longer attached to external
contacts one finds the happiness that is in the Self. Such
a one who is in union with God enjoys undying bliss.

106
10 4. Is it any wonder that one who does not wish to forgo
the bliss of the Self in order to return to the domination
of the senses takes no pleasure in objects of sense?
1 05. Enjoying to the full the bliss of the Self, once his heart is
established in it he will never leave it.
ro6. Will the chakora bird lick the sand, when among the
beds of lotus flowers it has once fed on the clear beams
of the moon?
1 07. Need it be said that, similarly, he who has attained to the
bliss of the Self and has thereby gained self-realization,
naturally abandons all contact with sense objects?

xxn Whatever pleasures are born of contacts [with

objects] are only sources of pain, they have a beginning
and an end, 0 Son of Kunfi [Arjuna]; no wise man
delights in them.

108. Now, thy curiosity will certainly prompt thee to think,

Who then are deluded by the pleasures of the senses?
109. They, indeed, who do not know themselves indulge in
the pleasures of sense as a hungry man will even eat
husks;
no. or as a deer afflicted with thirst and in its distraction
forgetting to look for water, will rush to a mirage in the
desert,
nr. so those who have not seen the Self, who are always
lacking the bliss of the Self, regard objects of sense as
desirable and relish them.
nz. Otherwise it is absurd to say that there is happiness in
sensual objects. Why is it not possible to make use of
lightning for lighting the world?
n3. Tell me, if the mere shade of clouds could afford protection
against wind, rain, and heat, why should three-storeyed
houses be built?
n4. Therefore it is as idle to talk ignorantly of sensual pleasures
as if a poisonous root might be called sweet!
n5. Just as Mars might be called 'auspicious' or as a mirage
be called 'water', so there is no sense in talking of the
'pleasures' derived from sense objects.
n6. Enough of all this talking. Would the shade of a serpent's
hood be cool enough for a mouse?
n7. 0 Son of Pandu, as the piece of bait attached to a hook

107
 is good so long as it is not eaten by the fish; so it is with
all contact with sense objects. Understand this clearly.
rr8. Seen with a dispassionate eye, they would appeal, 0
Kiriti, as much as the fatness of a jaundiced body.
rr9. Therefore know that the happiness obtained from the
enjoyment of sense is entirely painful. But what can fools
do? They cannot live without it.
120. These poor people have no understanding of inner happi-
ness, and therefore they are obliged to indulge the senses.
Do maggots born of sores ever feel disgusted by them?
121. To such unfortunate beings pain itself appears to be the
heart of pleasure, they are like frogs immersed in the
mire of objects of sense. How can fish abandon water?
122. If all creatures became indifferent to sense pleasures, the
births which are the source of suffering would serve no
purpose.
123. Who, otherwise, would suffer without relief the pangs of
ante-natal life, or the pains of life and death?
124. Were those who are addicted to sensual enjoyment to
give it up, what place would there be for great sins, and
would not the word 'earthly existence' then lose its
meaning?
125. So those who have come to believe that the pain of sense
experience is pleasure prove to themselves that the
falsities of ignorance are true.
126. For this reason, 0 noble warrior, rightly viewed, objects
of sense are evil; beware lest, in forgetfulness, thou
shouldst walk in that path.
127. Men of dispassion, however, renounce them as if they
were poison. To the dispassionate the pleasure shown [by
the senses in the form of] pain makes no appeal.

xxm. He who is able to resist the rush of desire and anger,

even here before he gives itp the body, is a yogin, is the
happy man.

128. Indeed in the hearts of the wise there is no trace of this,

seeing that they have learnt to control physical tendencies
in their bodies.
129. They are entirely unaware of outward affairs; in their
hearts there is only the experience of bliss.
130. Even so they enjoy it in a different manner, and not as a

108
 bird pecking at a fruit, for they are unaware of the
separateness [of the enjoyer from the object enjoyed].
1 3r. [The enjoyer] becomes one with the object of enjoyment,
the mountain of egoism is removed and then they cling
firmly to their inner joy.
132. In that embrace they are united, as when water is mixed
with water there is no sign of any separation.
133· As when the wind [falls and] is lost in the sky their
separateness vanishes, so in such a union there remains
only the bliss in the Self.
134· When all trace of duality is lost, could one say that one
alone remains? For who would there be to bear witness
of it?
135· Let us leave all this now; should we try to express the
inexpressible? Those who enjoy inner happiness know the
secret.
136. Those who enjoy to the full this bliss, who are absorbed
in the Self, I know to be indeed moulded in the bliss of
the Self.
137· They are the very image of bliss, the green shoots of
[the tree of] joy, a palace built by the great wisdom.
138. They are the dwelling place of discrimination, the very
nature of Brahma, or the ornamented limbs of the
knowledge of the Self.
139· They are the essence of truth and forms of the spirit. Is
this not enough of praise for all these?
140. When thou delightest in the praises of the saints thou
forgettest the subject of thy talk, though thou speakest
excellently of other matters.
141. But control thy overflowing enthusiasm, light the lamp
of the meaning of the Gita and bring the auspicious dawn
into the temple of the hearts of the righteous.
142. These quiet words of the guru were heard by Nivritti's
disciple and he said, Listen to what Krishna says.
xxrv. The yogin who finds his happiness within, his joy
within and likewise his light only within, becomes divine
and attains to the beatitude of God [brahmanirvatiaJ.
xxv. The holy men whose sins are destroyed, whose doubts
[dualities] are destroyed, whose minds are disciplined and
who rejoice in [doing] good to all creatures, attain to the
beatitude of God.
109
I43. 0 Arjuna, those who plunge into the depths of the infinite
bliss, establish themselves in it a.nd become one with
THAT.
144· One who, through the clear illumination of the Self, sees
his unity with the universe can be regarded as the highest
Self while still in the body.
145· This Self is truly the supreme, immutable and infinite,
and the dispassionate are worthy to attain to it.
146. It flourishes in the great sages, and is shared by those who
are freed from desire; they who are free from doubt enjoy
the rich harvest.
XXVI. The beatitude of God lies near to those austere souls
[yatis J who are delivered from desire and anger and who
have subdued their minds and have knowledge of the Self.
147· Those who have become liberated from the pleasures of
objects of sense, and have control over the mind, sleep
in this Self and do not again waken.
148. That is the peace of the Eternal, the goal of all who have
attained enlightenment; 0 Son of Pandu, these are that
Self.
149. If thou seekest to know how they become so, how they
attain to the state of the Eternal while still in the body,
I will briefly explain.
xxv11. Shutting out all external objects, fixing the vision
between the eyebrows,
xxvm. making even the inward and the outward breaths
move within the nostrils, the sage who has controlled the
senses, mind and understanding, who is intent on libera-
tion, who has cast away desire, fear and anger, is ever
freed.
XXIX. And having known Me as the Enjoyer of sacrifices
and austerities, the Great Lord of all the worlds, the
Friend of all beings, he [the sage] attains peace.
I50. When they have, by means of dispassion, cast out all
sense desires, they concentrate the mind within the body.
I5I. With the gaze turned inwards and fixed on the space
between the eyebrows where the three meet, 7
I52. stopping the breath through the right and left nostrils
110
 and making the outgoing and ingoing breaths equal, they
cause the mind to remain steadfast in the crown centre. s
I53· As when the Ganges reaches the ocean, carrying with it
the waters from the streets, the different streams cannot
be distinguished,
I54· so, 0 Arjuna, all distinction between various desires
ceases when by means of restraint of the breath the mind
becomes stilled within the inner cavity.
i55. Then, behold, the canvas of the mind on which is painted
the picture of worldly existence is torn apart, just as
reflections disappear when a lake dries up.
i56. When the mind has ceased to function, where is there any
place for egoism or other passions? Therefore a man [who
has realized the Self] becomes Brahma even when still
in the body.
i57. I have spoken earlier of those who, while in the body,
have attained to the Self; they have reached this by
following this path.
i58. Ascending the mountains of restraint and crossing the
ocean of constant practice, they have attained their
goal.
i59. Having purified themselves and carried out their earthly
tasks, they have become one with the essential truth.
i6o. When Hrishikesha expounded the purposes of yoga in
this manner, the intelligent Arjuna was filled with
wonder.
I6I. Krishna, realizing this, smiled and said to Partha, Have
these words brought peace to thy mind?
i62. Then Arjuna replied, 0 Lord, Thou art the master in
understanding the minds of others and hast well under-
stood the inclination of my mind.
i63. Thou hast already understood what I wish to ask Thee
for further explanation. Show me again clearly, therefore,
what Thou hast already told me.
i64. Listen, however, to me. The path Thou hast pointed out
is as a ford [by wJ:iich a river] may be more easily crossed
than by swimming.
i65. Similarly, [the path of yoga] is easier than the path of
knowledge for people as weak as we are; but still it takes
time to learn it, though we will be patient.
i66. Wilt Thou therefore now test our understanding? Let Thy
explanation be complete, even if it is extensive.
111
167. Then Krishna said, If thou findest this path to be good,
what can I lose by explaining it to thee again? I will
gladly speak of it.
168. 0 Arjuna, if thou wilt listen, and having heard wilt
practise it, will it be a waste of time to explain it?
169. Already [Krishna's] heart was compassionate, added to
which there was his special affection for Arjuna. Who
then can understand the wonder of his love?
170. It was like the shower of the waters of compassion, or the
creation of a new love. It would be difficult to describe
that compassionate look of Hari.
l7I. It was as though moulded out of nectar, an intoxication
of affection; so it was caught in the fascination of Arjuna
and could not be withdrawn.
172. The more we digress in this matter the lengthier will be
our account; but the nature of His love defies all
description.
173· Is there any cause for wonder in this? Who could possibly
fathom that Lord who is unconscious even-6IH1mgill
174· ~ver;!romlliose--fasf words of His, it Wollfd seem
that He was bewitched, so that he said forcefully to
Arjuna, Listen, 0 Beloved!
175· 0 Arjuna, I will joyfully explain all this in such a manner
that thou wilt understand.
176. What that yoga represents, what its usefulness is, who
is qualified to practise it,
l7J. all that has been said about these things I will now
explain.
178. Listen attentively to Me. With these words Krishna will
begin to speak of the subject of the next chapter.

In the Upanishad of the Bhagavadgitci, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the fifth chapter called the Yoga of Renunciation
of Action.

112
 NOTES
r. Upamanyu. The son of a celebrated sage. The verse refers to a
legendary story of the giving of the ocean of milk to him by Shiva.
z. Sannyasi. One who practices sannyasa, renunciation of sense
pleasures and of involvement in worldly life; the last of the four
stages of a brahman's life.
3 . Here there is a change of speaker, Jnaneshvara himself addressing
his audience.
4 . the nine-gated body. The body is referred to in this way on account
of the nine orifices of the physical body.
5 . the sleep of Brahma. It was believed that Vishnu would enter into
prolonged sleep at the end of a world age.
6. THAT. The absolute, without attributes and beyond time and
space, is referred to as 'THAT', in opposition to the 'This', the world
of man and nature. Bhag. XVII.
7. the three. The three main arteries of the body, one on the right, one
on the left and one in the centre. These form the basis of the system
of psychic centres, meeting in the 'brow' centre, in the forehead.
They are named ida, pingala and sushumna. Further information
about these centres may be found in The Serpent Power, Avalon,
Arthur.
8. the crown centre. The 'crown' of the psychic system is on the top
of the head, corresponding to the position of the fontanelle. This is
the highest centre of all to be reached in yoga.

E* 113
 CHAPTER VI

r. Then Sanjaya said to the king, 0 great king! listen to the

teaching of yoga which Shri Krishna will now expound to
Arjuna.
2. It was as if a great feast of the essence of Brahma had
been prepared for Arjuna by Narayana, and we as guests
have arrived at the right time.
3. I cannot express how great our good fortune is. It is as
though a thirsty man, on tasting water, were to find that
it is nectar,
4. so it has been with you and me, for without effort on our
part we have this truth. Then Dhritarashtra said, I do
not ask this of thee.
5. From these words of the king, Sanjaya understood what
was in the king's heart, possessed by his affection for his sons.
6. Perceiving this, he smiled to himself, saying, The old king
has been blinded by his love for his children; otherwise
my words were relevant at this time.
7. But how can he regard them as such? How can a blind
man see the light of day? But Sanjaya feared to say this
lest the king should be offended.
8. However, inwardly he was delighted that he had an
opportunity of hearing the discussion between Shri
Krishna and Arjuna.
9. In the fullness of joy and with steady purpose, he will
begin to speak respectfully to the king.
ro. This is the sixth discourse of the Gita, of Sanjaya's
narration. As nectar was born from the milky ocean,
II. so is laid before us here the essence of the meaning of the
Gita, the other shore of the ocean of discrimination, the
treasure of the riches of yoga,
12. the resting place of primordial matter, which cannot be
expressed by the Vedas, and from which springs the root
of the creeper of the Gita.
114
13. Such is this sixth discourse, which will be explained with
literary beauty. Listen to it attentively, therefore.
14. My language is Marathi, but it easily surpasses nectar,
with such beauty of words and expression will I compose it.
15. Even the melody of the seven notes will fall short of its
sweet delicacy, and the power of fragrance will be subdued
by its charm.
16. Moreover, overcome by its sweetness, tongues will spring
up in the ears and hearing it the various sense organs will
begin to quarrel among themselves.
17. Listening to speech is the function of the ears, but the
sense of taste will say, This joy is mine. My words will be
the fragrance enjoyed by the sense of smell.
18. Marvelling at the flowing style the eyes, filled with satis-
faction, will exclaim, 0 wonder! Here is opened for us the
mine of beauty!
19· When the sentences have been arranged the mind will
rush forward with outstretched arms to embrace the words.
20. In this way the senses will vie with each other, but each
in its own way will understand the meaning, as the sun
illuminates the whole world.
2r. The wide range of meaning of the words is rarely to be
found, and he who understand their sense will find therein
all the qualities of the stone of desire.
22. I am offering respectfully, to those who are dispassionate,
full dishes of food in the form of these words, served with
the essence of eternal bliss.
23. Now only those who have lighted the lamps of the ever
new radiance of the Self can partake of this food without
the awareness of the senses.
24. In doing so the listeners must disregard the craving of the
ears, for the mind alone should enjoy it.
25. With the personality merged in Brahman, and the veil
withdrawn from the inner meaning of the words, the
experience of the supreme bliss of the Self should be freely
enjoyed.
26. If such pleasure is the result this exposition will serve a
good purpose; otherwise the whole would be but a story
told to the deaf and dumb.
27. But enough of all this! There is no need to arouse the
listeners further. The dispassionate naturally have the
right to hear it.
115
28. Only those who out of their love for realization of the Self
have given up all thought of heaven and earth can
appreciate its sweetness.
29. As crows cannot recognize the moon, so ordinary people
will never be able to understand this work. As the chakora
bird feeds on moonbeams,
30. so this writing is meant only for wise men; as the ignorant
can make nothing out of it, there is no need to enlarge
further on the subject.
3r. All this have I spoken of in my disgression and the good
men must forgive it; so now will I speak of Shriranga's
teaching. 1
32. It is difficult for the mind to grasp; scarcely, therefore,
can it be expressed in words, but with the light of the
grace of Nivritti I will be able to understand it.
33. That which cannot be seen with the eyes, may be per-
ceived without their aid if the subtle power of wisdom has
been acquired.
34. The gold which the alchemist cannot make can be found
in iron if by good fortune he can discover the touchstone.
35. So what can we not do if we have the favour of the Guru?
Jnanadeva says, This I have in abundance.
36. In the strength of it I will speak; in words I will give
form to the formless and cause the senses to experience
what is beyond their power to know.
37. He in whom dwell the six qualities-success, wealth,
benevolence, knowledge, dispassion and sovereignty,
38. who, therefore, is called 'Blessed', that Lord, the friend
of the selfless, said to Partha, Now pay attention to Me.

The Blessed Lord said:

I. He who does the work which he ought to do, without
seeking its fruit, is the sannyasin, he is the yogin, not
the man who merely does not light the sacred fire, and
perfarms no rites.
39. Listen! Among men the yogi and the sannyasi cannot be
regarded as different; rightly viewed the two are indeed
but one.
40. Apart from the apparent difference of name, even yoga
itself is sannyasa; seen in the light of the Self there is no
difference between these.
116
4r. As different names may be given to the same man, as two
roads may lead to the same place,
42. as different vessels may be filled with the same kind of
water, so should we regard this apparent difference
between yoga and sannyasa.
43. Listen, 0 Arjuna, he is considered by all to be a true yogi
who, while performing actions, yet is not desirous of their
fruit.
44. Just as the earth naturally produces vegetation, without
any awareness of itself, and does not look forward to the
grain that grows,
45. similarly, the yogi performs actions whenever occasion
demands, according to his circumstances and appropriate
to his caste duties and the stage of his life.
46. He does what is right, but he has no egoism in his nature
nor does he set his heart on the fruit of action.
47. Such a man is a true yogi. Listen, 0 Partha! He is most
surely a master of yoga.
48. Moreover, if there is some duty to be performed he says
'I will abandon this work, for it incurs bondage', but he
immediately sets his hand to another task.
49. He labours in vain, like an obstinate servant who, washing
off a liniment already applied, persists in binding on
another.
50. According to his destiny he has already on his shoulders
the burden of a householder's duties; the practice of
sannyasa only adds to it.
5r. So, one should not abstain from worshipping the fire or
fail to carry out one's appointed duties. The bliss of yoga
is within one's Self.
II.What is called renunciation, know to be the same as
disciplined activity, 0 P a1;4ava [Arjuna], for no one
becomes a yogin who has not renounced his selfish purpose.
52. Know that a sannyasi is the same as a yogi; this truth
has been universally proclaimed by many in various
scriptures.
53. When the will, being renounced, is finally given up, then
the essence of yoga is discovered through the poise gained
from experience.
III. Work is said to be the means of the sage who wishes
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 to attain to yoga; when he has attained to yoga, serenity
is said to be the means.
54. Now, 0 Partha, if thou wishest to ascend to the summit
of the mountain of yoga, do not fail to do so by the path-
way of action.
55. From the lower levels of the restraint of the senses by the
footpath of the postures of yoga, thou mayest mount
upwards by the steep ascent of the restraint of breathing. 2
56. Then canst thou reach the cliff of pratyahara, which is
slippery even for the feet of reason and whence hathayogis,
in spite of their boasts, are hurled down. 3
57. While on pratyahara they are helpless but with the
strength derived from discipline they cling with the claws
of dispassion.
58. In this way, helped by the power of the wind, he comes
to the broad road of mental concentration and may pro-
ceed onward till the peak of meditation has been passed.
59. Then the end of the path will be reached, all desire for
further advance satisfied, and in the joy of the Self the
seeker after the goal will be united with it.
60. Where no further path remains, where memories of the
past fade out, there, in that highest level, comes samadhi. 4
6r. Now I will tell of the distinctive characteristics of him
who, enthroned in yoga by these means, reaches the
limitless perfection.
IV. When one does not become attached to objects of sense
or to works, and has renounced all purposes, then he is
said to have attained to yoga.
62. For him who sleeps in the chamber of the consciousness
of the Self, sense objects do not pay frequent visits to the
house of the senses,
63. His mind is not disturbed when pleasure or pain touches
his body, and when sense objects come within his purview
he is not concerned about what they are.
64. His senses are engaged in their appropriate functions, yet
his heart entertains no desire for any fruit.
65. While fully awake in the body, he is yet like one who has
fallen asleep. Know such a man to be perfectly established
in yoga.
66. Here Arjuna said, 0 Ananta! all this fills me with wonder;
tell me who has endowed him with such merit.
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 v. Let a man lift himself by himself; let him not degrade
himself; for the Self alone is the friend of the self and the
Self alone is the enemy of the self.
67. Then Shri Krishna smiled and said, Is not thy question a
strange one? In this state of union who will give what,
and to whom?
68. When in a state of deep ignorance, a man falls asleep on
the bed of delusion, then he experiences the painful dream
of life and death.
69. Afterwards when he suddenly awakens he realizes that all
this was an illusion, and the realization of his own being
also arises from within himself.
70. Therefore, 0 Conqueror of wealth, such a man brings
about his own ruin by indulging in self-conceit.
vr. For him who has conquered his [lower] self by the
[higher] Self, His Self is a friend; but for him who has
not possessed his [higher] Self, his very Self will act in
enmity.
7r. From this point of view, egoism should be given up and
then the man will become what he really is; then will he
have secured the welfare of his own self.
72. Otherwise, like a chrysalis in its cocoon, the self will be
its own enemy, when it imposes on the fair body the
concept of self-hood.
73. How strange it would be if some unfortunate person
should wish to be blind at the very moment when he
discovers a treasure, or that he should close his eyes;
74. or that a man out of sheer madness should entertain some
false idea in his heart, such as 'I am not I, I am lost.'
75. Nevertheless he is the same person. Yet what can be done
if he does not think so? Can death follow from a wound
received in a dream?
76. [The unenlightened man is] like a parrot who, perplexed
by the fact that the rod revolves in the opposite direction
because of the weight of its body, is unable to fly away
when it should do so. 5
77. In vain it twists its neck and contracts its chest in order
to clasp the pipe more and more firmly with its claws.
78. It fancies that it is really bound, caught up in this illusion
it grasps the rod even more firmly, although its feet are
free.
119
79. Can it be said that it is caught by another, when in reality
it is not held at all? Even if it were dragged away by force
it would not loosen its hold.
80. Therefore the man who is filled with conceit is his own
enemy. The man who is enlightened does not hold on to
such illusions, said Shri Krishna.
VII. When one who has conquered one's [lower] self and has
attained to the calm of self-mastery, his supreme Self
abides ever concentrated, he is at peace in cold and heat,
in pleasure and pain, in honour and dishonour.
8r. The higher Self is not far distant from him who has con-
quered his inner sense and whose every desire has been
subdued.
82. As when all the impurities have been separated from it
pure gold remains, so the individual self becomes Brahma
when the will has ceased to function.
83. When the shape of a pot no longer exists, the space therein
becomes merged in the outer air; it does not have to move
to another place,
84. so he whose false individuality is destroyed becomes the
original highest Self.
85. Then currents of cold and heat, the turmoil of pleasure
and pain, the concepts of honour and dishonour no longer
exist for him.
86. Wherever the sun goes on its path, the universe becomes
light; so whatever such a man acquires becomes indeed
himself.
87. As showers of rain falling from the clouds do not pierce
the ocean, so good or evil are not different for the master
yogi.
VIII. The ascetic [yogi] whose soul is satisfied with wisdom
and knowledge, who is unchanging and master of his
senses, to whom a clod, a stone and a piece of gold are
the same, is said to be controlled [in yoga].
88. When he considers worldly knowledge, he perceives it to
be false, and when he sees aright he knows that he himself
is wisdom.
89. As no sense of duality remains in him, naturally there is
no further need to consider such ideas as 'partial' or
'all-pervasive'.
120
 90. In this way, he who has conquered his senses, though still
in the body, is naturally equal in bliss to the highest Self.
91. Being self-subdued and harmonized, for him there is
neither 'small' nor 'great' at any time.
92. Behold! he regards a heap of gold as great as Mount Meru
and a clod of earth as the same.
93. He values even a jewel, so precious that in comparison
the whole earth is of little worth, as no more than a stone.
IX. That man excels who is equal-minded among friends,
companions and foes, among those who are neutral and
impartial, among those who are hateful and related, among
saints and sinners.
94. How can he imagine such strange differences as a friend
or a foe, one who is indifferent or one who wishes one well.
95. Who is a relative or who is a hater to him who has realized
his unity with the whole universe?
96. Further, 0 Kiriti, in his sight there can be neither 'high'
nor 'low'. Tested by the touchstone, are differences of
value made [in measuring gold]?
97. As by its means only the purest possible gold is procured,
so is it evident that the reason of such a man regards
with complete impartiality all living and non-living
beings.
98. All created things, varying though they may be in form,
are nevertheless made out of the same gold-the eternal
Parabrahman. 6
99. This supreme wisdom he has gained in its fullness, so he
is not deceived by the outward appearance of this array
of forms.
roo. When we look at a piece of cloth, we find thread through-
out the whole texture; in fact there is nothing but the
thread.
IOI. He who has gained this perception in experience has
formed evenness of mind which does not vary.
roz. He is worthy to be called the holiest of the holy, the mere
sight of him commands respect and in his company even
a deluded person experiences absorption in Brahma.
ro3. Religion lives through his words, the sight of him pro-
duces the highest psychic powers, and in heavenly bliss
he takes constant pleasure.
ro4. If by any chance the memory of him comes to our mind
121
 his greatness is imparted to us. Let it be so; even to praise
him will be of great profit to us.
x. Let the yogin try constantly to concentrate his mind
[on the Supreme Self] remaining in solitude and alone,
self-controlled, free from desires and any longing for
possessions.
::i;o5. He for whom there dawns the day of non-duality, which
knows no setting, remains in the unceasing bliss of the
Eternal.
ro6. 0 Partha, the man who possesses discrimination in such
a manner is unique, for in all the three worlds he is the
only one who has no household possessions.
ro7. These are the exceptional characteristics of the perfected
man, said Krishna out of the fullness of his knowledge,
ro8. He is the parent of all wise men, light to the eyes of those
who see and the one whose masterly thought created the
universe,
109. to encompass whose glory the rich garment of the Vedas,
fashioned in the workshop of the sacred syllable, is
inadequate.
rro. From the lustre of his body the sun and moon derive their
greatness and give forth their light. Is it possible for the
world to exist without that lustre?
III. How canst thou comprehend his qualities, whose name
alone the whole of space would be insufficient to contain?
rrz. Enough, therefore, of this praise; under this pretext I
cannot tell whose qualities He has actually described and
why.
rr3. Moreover were I to reveal the whole secret of the Eternal
which casts out all thought of duality, then the joy of
my affection for Arjuna would be destroyed.
rr4. Therefore he [Krishna] did not tell Arjuna everything
but drew a thin veil over it. He allowed the sense of his
mind being separate [to remain with Arjuna] in order
that Arjuna should be able to enjoy the experience.
rr5. [For this enjoyment] oneness with Brahma is an obstacle;
those who seek after it are poor and the sight of them
may affect his love for Me.
rr6. If, perchance his egoism vanishes and he becomes one
with Me, what can I do alone [without his love]?
u7. Who then could soothe Me with the sight of him, speak
122
 to Me when My heart is full, or embrace Me in the warm
clasp of love?
n8. If this state of union with Me were reached, with whom
could I speak of the precious secret that cannot be con-
tained in the heart?
n9. With this compassionate thought J anardana reached out
with his mind to draw to Himself the mind of Arjuna in
conversation, under the pretext of this exposition. 7
120. If, hearing this, it seems difficult to understand, remember
that Partha is but an image moulded out of the bliss of
Shri Krishna.
121. As a childless woman, bearing a child in her old age,
dances in deep ecstasy,
122. so it was with Shri Ananta; I would not have said this
if I had not seen this great love for Arjuna.
123. See how strange this is! On the one hand this teaching,
and on the other the battle! Krishna danced with the
delight of Arjuna's love.
124. How could love feel shame, or passion become weary,
and how can there be madness without delusion?
125. The meaning of all this is that Arjuna was the refuge of
Krishna's affection, or that he was as a mirror reflecting
the heart of Krishna overjoyed with love;
126. or being so pure and holy, his heart was the most
fertile field in the world in which to plant the seed of
devotion; therefore he is most worthy of the grace of Shri
Krishna.
127. It is as though Partha were the chief deity presiding over
worship in the form of 'fellowship', which is the pedestal
of the attainment of 'the oblation of the self'.
128. Arjuna is so dear to Hari that, though the master is near,
He is not praised, while His servant's virtues are
recited.
129. Consider how a wife is lovingly devoted to her husband,
and he holds her in high esteem; is not such a virtuous
woman more worthy of praise than her husband?
130. In the same way it has delighted me to praise Arjuna
more than Shri Hari, who has become the abode of the
good fortune of the three worlds?
131. Being possessed by love of him the Formless One has
taken form, and in spite of His perfection has felt a
longing for him.
123
132. Then exclaimed the listeners, 0 what good fortune! What
beauty of language! Does not its excellence surpass even
the Vedas!
133· There is nothing strange in this for, speaking in my
mother-tongue, Marathi, literary excellence will appear in
it like the different colours in the sky.
134· How clearly shines the moonlight of divine knowledge,
with the cool rays of the meaning and so the sense of the
verses, like lotus flowers, naturally comes into bloom!
135· [See now], desire has been awakened in the desireless
[listeners]. Such desire arises also in the great, and they
sway with it, being enlightened in their hearts.
136. Realizing this the disciple of Nivritti said, Pay heed and
learn that in the coming of Shri Krishna a great day has
dawned for the Pandava race.
137· Born of Devaki, reared with great care by Yashoda, now
He has come to the help of the Pandavas. 8
138. Therefore there has been no need for the fortunate Arjuna
to serve Him for long years, or to await opportunities to
seek His favour.
139· Enough of this digression! Continue the story without
aday. Then Arjuna said in a friendly manner, 0 Lord,
[ these signs of saintliness are not to be found in me.
14 Moreover, judged by such a standard, undoubtedly I
should fall far short of it, but by hearing Thy teaching I
should become great.
l4I. If Thou willest it I shall become Brahma; and shall I not
practise what Thou teachest?
142. I do not understand what it is that Thou sayest; but
hearing it I extol it in my heart. What high qualities are
needed to attain to this?
143· May they be also in me! Wilt Thou with Thy great saint-
liness make me Thine? Thereupon Shri Krishna smiled
and said, Why should I not? I will do this.
144· Behold! so long as contentment has not been gained, there
are many difficulties concerning happiness; when however
it has been acquired, what can a man lack?
145· So that a devotee of the Supreme may become Brahma
without difficulty. See how Krishna bends under the
weight of the harvest of Arjuna's good fortune!
146. He who has been so difficult of attainment even for Indra
and all the other gods, who have spent thousands of lives
124
 striving for it, has become the servant of Arjuna. This
cannot be described in words. 9
147· Now listen to me. When Arjuna asked the Lord to make
him one with Brahma, the Lord heard him attentively.
148. Thus He realized the great longing in Arjuna's heart and
knew that [the seed of] dispassion had entered the womb
of reason.
149· But the days of fulfilment were not completed, and yet,
with the fullness of the spring of dispassion the flower of
union with Brahma is ready to break forth.
150. Now it will not be long before the fruit of union with
Brahma will be realized, for he has developed dispassion.
Shri Ananta was sure of this.
151. He knew that whatever practices Arjuna might follow
they would bear fruit even from the beginning, that if he
were taught the method of yoga it would not be without
result.
152. With such thoughts in his mind Shri Hari then said to
Arjuna, Listen, while I tell three of this royal path.
153· [Already] there can be seen the abundant fruit of
liberation lying at the foot of the tree of earthly existence.
Even Shankar is still a pilgrim on this path.
154· Multitudes of yogis have set out by various by-ways to
find Brahma, and the foot-prints of their experience have
made an easy path.
155· By the straight path of Self-realization they have travelled
steadily, avoiding the side roads of ignorance.
156. All the sages have come by this path; seekers have
attained to perfection in this way; exalted positions have
been reached by those who know the Self.
157· When once this path is perceived, hunger and thirst are
forgotten, and travelling on it there is no awareness of
night and day.
158. Wherever the pilgrim sets his foot, there will the mine of
eternal bliss be open to him, and even should he go astray
in the end he attains to heavenly bliss.
159· This path [like the sun] proceeds from the east towards
the west and one has to walk along it steadily, 0 Wielder
of the bow.
160. He who travels on this road becomes identified with the
place to which he is going. Why should I say this? Thou
wilt easily understand.
125
161. Thereupon Arjuna exclaimed, 0 Lord, when will this be?
Why dost Thou not rescue me from the ocean of expectant
desire in which I am plunged?
162. Then Shri Krishna said, Why this impatient talk? I am
explaining it all to thee; besides, thou has asked Me to
do so.

XI. He should set in a clean place his firm seat, neither

too high nor too low, covered with sacred grass, a deerskin
and a cloth, one over the other.

163. Now it will be described in detail. But it can only be

profitable through experience. First a suitable place must
be found.
164. It should be a place where one can sit comfortably and
not desire to rise; and such that when one sees it, one's
intention towards dispassion will increase.
165. The place should be one frequented by saints, which
would induce a feeling of contentment and fill the mind
with courage.
166, Such a place should be very beautiful so that one would
wish to practise yoga there and the heart would experience
Self-realization.
167. Should a heretic enter the place unawares, even he would
feel a strong inclination to practise penance.
168. If some pleasure loving man chanced to come that way
and unexpectedly found it, he would not think of returning
[to the life of worldly desire].
169. One who is reluctant to stay there would be forced to
remain, the deluded would be persuaded to sit there; and
dispassion would be awakened with a tap on the shoulder.
170. A sensuous person beholding it, would experience such
delight that he would be willing to sacrifice even a kingdom
for the sake of resting there.
171. It must be as clean as it is beautiful, where the highest
bliss is revealed.
172. There is one more condition: it should be frequented by
seekers of yoga and not disturbed by the footsteps of
passers by.
173· It should be surrounded by a grove of shady trees which
have roots as sweet as nectar and which are always
bearing fruit.
126
174· Here and there should be streams, clear even in the rainy
season, with springs nearby.
175· The air should not be hot but cool, and gentle breezes
should blow softly over it.
176. Quiet should reign there, it should not be a resort of
animals, nor should there be parrots or bees near it.
177. Swans, however, may be floating on the water, a few
cranes nearby, and cuckoos now and then.
178. There would be no harm in the occasional presence of
peacocks, but not all the time.
179· 0 Pandava, it would be better if there were a secluded
hermitage near the spot, or a temple of Shiva,
180. either of these, according to one's preference. The yogi
should for the most part sit in solitude.
l8I. One should seek out such a place, and if it is felt to be
suitable; the seat for meditation should be set up there.
182. On carefully laid young blades of kusha grass should be
placed a pure deer skin and, on that, a clean folded cloth. 10
183. The tender grass should be placed with care so that it
remains well bound together.
184. If the seat were too high, the body might sway; if too low,
it would be affected by contact with the earth.
185. It should be neither too high nor too low. So should this
seat be evenly poised. Enough has been said.

XII. There taking his place on the seat, making his mind
one-pointed and controlling his thought and sense, let him
practise yoga for the purification of the soul.

186. Then, with concentration of mind, the aspirant should

recall the presence of his guru.
187. Remaining thus, until the respectful calling to mind of
his guru causes a sense of purity to pervade the heart, the
hardness of egoism is melted away.
188. The sense of objects is forgotten, the restlessness of the
senses stopped and the mind becomes quietened within
the heart.
189. This should be continued until a sense of union is reached
and the yogi should remain seated with this awareness.
190. Now the body will maintain its poise, the breathing will
keep its own rhythm, and perception will be heightened.
191. The outgoing activities of the mind are withdrawn and a
127
 sense of repose will be felt within; at the moment of
adopting this posture, the exercise begins.

XIII. Holding the body, head and neck erect and still,
looking fixedly at the tip of the nose without looking
around [without allowing the eyes to wander],

192. Now listen, I will tell you how the yogic posture should
be taken up. Lifting the calves of the legs up on to the
thighs [seated on the ground],
r93. the soles of the feet should be placed firmly against the
perineum so that they will remain in position.
194· Let the right foot press against the base so that the left
foot rests on it easily.
r95. Between the anus and the penis there are exactly four
inches; leaving a space of one and a half inches on each
side,
196. in the remaining one inch span the back part of the right
heel should be forced and the body balanced on it.
r97. The ankles should be held in such a way that the lower
part of the body is raised so slightly that one is not aware
of it.
r98. 0 Partha, the form of the whole body will come to be
resting on the top of one heel.
r99. 0 Arjuna, know that this is what is called the mulabandha
posture, otherwise known as vajrasana.
200. In this way the proper position is established and the
lower passages [of the body] are closed, and the breath
is restrained within the body.
2or. The cupped palms of both hands will rest upon the left
foot and the shoulders will appear to be raised.
202. Between the upper arms the lotus-like head is held firm
and the eyelids will begin to close.
203. The upper eyelids will drop and the lower ones extend;
thus the eyes remain half open.
204. The vision remains within and does not wander outside;
it continues to be focused on the tip of the nose.
205. In this way the sight remains firmly inside and does not
move outside again; its focus remains steadily down-
wards.
206. Then any interest in looking in all directions or noticing
[external] forms ceases completely.
128
2 07. The neck and throat are compressed, the chin pressed
into the cavity between the collar-bones and forced down
on to the breast,
2 08. and the larynx is hidden [in this position]. 0 son of Pandu,
this posture is called j alandhara. 11
209. The navel rises upwards and the stomach is compressed
and the heart cavity is expanded;
210. 0 Kiriti, the yogic posture formed by drawing the navel
and the penis towards each other is called odhiyana. 12

XIV. Serene and fearless, firm in the vow of celibacy,

subdued in mind, let him sit, harmonized, his mind
turned to Me and intent on Me alone.

21r. Then the signs of the yogic experience appear outwardly

on the body and inwardly the working of the mind ceases.
212. The activity of thought subsides, mental energy dies
down, and body and mind find rest.
213. Hunger is forgotten, sleep disappears; even the memory
of them is lost, no trace is to be found.
214. The downward life-breath being confined in the vase of
the body, turns back and, becoming compressed, begins
to expand.
215. More and more it is agitated and in the freer space above
it rumbles and struggles against the solar plexus.
216. The struggle ceases and the whole body trembles to its
very centre; thus the impurities of childhood are driven
out.
217. It does not then turn downwards but moves in the interior
of the body. It expels the bodily secretions.
218. It looses the ocean of the humours of the body, reduces
the fat, and even draws out the marrow from the bones.
219. It clears the arteries, loosens the limbs; but the seeker
should not allow himself to be frightened by any of these.
220. It reveals and removes diseases; it stirs up the soil and
the water.
22r. On the other hand, 0 Wielder of the bow, the heat
induced by the practice of this posture awakens the force
called K undalini. 13
222. As the brood of a she-serpent bathed in turmeric lie
curled up in sleep,
223. so lies this Kundalini, very small and curled in three and

129
 a half circles, like a female serpent with her head turned
downwards.
224. It is like a ring of lightning, or folds of flaming fire, or
a bar of pure gold.
225. Thus bound fast by threads it is confined between two
folds, but being compressed by the vajra posture, it is
awakened.
226. Then, as a star shooting through space, as the sun falling
from its place in the sky, or as a point of light bursting
forth as a sprouting seed,
227. it breaks its bonds, grips the body, and appears mounted
upon the navel.
228. For long years it has hungered for this awakening, and,
the pretext having occurred, it extends its mouth upwards
with great eagerness.
229. Then, 0 Kiriti, it holds firmly in its clasp the air which
fills the cavity below the heart.
230. The fire arising from it spreads upwards and downwards
and begins to consume the flesh.
23r. Not only does it do this, however, but it consumes the
fleshy tissue of the heart also.
232. It attacks the palms of the hands and the soles of the
feet, penetrates the upper parts and passing through them
it searches out the joints of the limbs.
233. It does not leave its place in the lower body but draws
the vitality from the nails, and cleansing the skin causes
it to cleave to the bones.
234. It cleanses the hollow of the bones, scours the inner
recesses of the heart and withers the hair of the body.
235. It drains the ocean of the seven bodily humours, parches
the whole of the body and brings about a state of intense
heat.
236. The air which passes twelve inches out of the two nostrils
is perforce again inhaled.
237. Then the exhaled breath is drawn upward and the inhaled
breath downward, their meeting being prevented by the
petals of the psychic centres. 14
238, Otherwise the two would intermingle, but Kundalini
would be displeased at this and would say, 'Go back!
What are you doing here?'
239. Arjuna, listen! All the earthly matter is entirely consumed
and the watery element dried up.
130
2 40. When these two elements have been consumed, Kundalini
is fully satisfied and being pacified remains close to the
sushumna.
2 41. The poison which in its satisfaction it sends forth from
its mouth is the nectar by which vitality is sustained.
242. This fire rises from within, but when it begins to cool
down both internally and externally the limbs regain the
strength which they had lost.
243. The arteries are blocked, the nine types of vital air
disappear and the functions of the body cease.
244. The ida and pingala arteries merge into one, the three
knots are loosened, and the six petals of the psychic
centre [at the spleen] open out.
245. Then the two breaths, thought of as the sun and the
moon, cannot even cause the flame of a lamp to flicker.
246. The energy of mental activity dies down and the sense of
smell which remains in the nose enters the sushumna and
joins the Kundalini.
247. Slowly from above the reservoir of the moon-nectar pours
itself into the mouth of the Kundalini, turning down-
wards on one side.
248. This nectar fills the passages and circulates throughout
the whole body and together with the life-force is absorbed
in it.
249. As in a heated mould the melted wax pours out [when
molten metal is poured in], and only the metal shape
remains, having taken on the form of the mould.
250. so is beauty incarnated in the shape of the body, covered
over by a veil of skin.
251. As the sun remains concealed under a veil of clouds, but
when they pass its light is beyond bounds,
252. so the dried surface of the skin flakes off as the husks
are shed from grain.
253. The beauty of the limbs seems like natural marble or the
sprouting of seed-jewels,
254. as if the lovely hues of the evening sky were transferred
to the body, or an image were fashioned from an inner
radiance of the spirit,
255. which, when it is seen, is like the richness of turmeric
moulded from the essence of nectar; it seems to me to be
the very incarnation of peace;
256. as if it were made of the colours in a picture of joy, the
131
 very form of heavenly bliss or growing saplings of the
tree of desire.
257. [It may be likened to] a bud of the golden champak tree,
or an image of nectar, or a ripe plantation of tenderness;
258. the disc of the moon saturated with the moisture of the
sharada season or splendour itself incarnate seated in
this yogic posture.
259. So appears the body [of the yogi] when Kundalini has
drunk of the nectar, and even the god of death is afraid
to look at it.
260. Old age vanishes, the knot of youth is loosened, and the
lost bloom of childhood reappears.
26r. Whatever his age, the word 'youth' should be interpreted
as 'strength', such is his incomparable fortitude.15
262. Just as the ever new jewel-buds open on the boughs of a
tree of gold, fine new finger-nails grow;
263. new teeth appear, very small, set like rows of diamonds
on each side.
264. Over the whole body tiny new hairs spring forth like
small splinters of rubies.
265. The palms of hands and feet are as red lotus flowers and
in the eyes there shines an indescribable lustre.
266. As the shell of an oyster no longer holds the pearl when
it is fully developed and it bursts open at the joint with
the force of its growth,
267. so the sight, which strives to pass outwards when it
cannot be held within the eye lids, embraces the whole
heavens, even with half-open eyes.
268. Listen, though the body has the appearance of gold, yet
it has the lightness of air, for no earthly or watery par-
ticles remain in it.
269. The yogi can then see beyond all oceans, hear the thoughts
of the heavens and read the mind of the ant.
270. He rides on the horses of the winds, walks on the surface
of the water, though his feet do not touch it, and in such
ways he acquires many super-human powers.
27r. Hear this. Grasping prana by the hand, ascending the
stairway of the ether, Kundalini enters the heart by the
steps of the middle artery.
272. She is the Mother of the worlds, the glory of the empire
of the soul, who gives shelter to tender sprouts of the
seed of the universe,
132
273. the phallic symbol of the formless Brahma, the containing
vessel of Shiva, the supreme soul, and the true source of
the life breath.
274. When the young Kundalini enters the heart, the force-
centre there is awakened and sounds are heard.
275. They are faintly heard by the consciousness of pure reason,
which is attached to the power of Kundalini.
276. In the volume of that sound lie pictured in the form of
the sacred syllable the four divisions of speech. 16
277. This has to be experienced to be understood, but how
can it be imagined? Therefore we cannot know what are
the sources of this sound.
278. 0 Arjuna, one thing I have forgotten to tell thee; so long
as the air exists the sound arises in the etheric space
and so vibrates.
279. That etheric space reverberates with the thunder of this
sound, and the windows of the crown centre burst
suddenly open.
280. Listen; here exists still another great space in the form
of a lotus bud, where consciousness seems to be appearing.
28r. In the innermost cavity of the heart the divine Kundalini
lays out before consciousness the feast of her own lustre.
282. She offers a morsel of food, dressed with the green
vegetable of reason, in which no trace of duality is visible.
Her brilliance then vanishes and is transformed into the
life-force. How can I describe its appearance?
It is like an image formed out of air and the golden cloth
in which it was wrapped has been withdrawn.
Like a flame which, coming into contact with the air,
flickers out, or like a streak of lightning which flashes
across the sky and instantly disappears.
286. It appears as a necklet of gold as far as the lotus-like
heart centre, or a fountain of brilliant light.
287. On entering the hollow of the heart, it loses its separateness
and is merged into the power dwelling within it.
288. Then though it is called power, yet it should be known
as the life-force and nada, bindu and kala and jyoti
became imperceptible. 16
289. Control of the mind, restraint of the breath and inclina-
tions towards meditation are of little consequence.
290. To think this thought or reject it, such an idea is now
irrelevant. The subtle elements are clearly destroyed.
133
29r. 'One body devours another.' This is the secret of the
teaching of Natha, but it has now been revealed by Shri
Vishnu. 17
292. Imagining my hearers to be customers, I have untied the
bundle of that secret and opened out before them the
folded sheet of the inner meaning of these wares.

xv. The yogin of subdued mind, ever keeping himself thus

harmonized, attains to peace, the supreme nirvii/J;ta, which
abides in Me.

293. Listen! When the Kundalini loses its lustre, the gross
form of the body disappears and its is no longer visible
to physical sight.
294. In reality it is the same body, and is seen to possess the
same limbs, yet it looks as if it were moulded out of air.
295. Like the inner stalk of a plantain tree standing erect
divested of its sheath or as limbs fashioned from the
ether.
296. When such is the condition of the body the yogi seems to
be a spirit; when this happens it seems like a miracle to
those still in the body.
297. See! As the adept walks he leaves psychic powers in the
train of his footsteps.
298. But we are not concerned with these; 0 Arjuna, bear in
mind that the three grosser elements of the body have
disappeared with the body itself.
299. The water dissolves the soil, the light absorbs the water,
and in the heart centre the vital air consumes the light.
300. It alone is left, but it continues in the form of the body
and after a time it even is merged into etheric space.
3or. Then the word Kundalini loses its significance, and the
appropriate name is Maruti, but the force remains until
it is absorbed into Shiva. 18
302. Now it leaves the heart centre, breaks through the end
of the sushumna artery and enters the space in the roof
of the mouth.
303. Forthwith, climbing upon the back of the sacred syllable,
it passes beyond the form of speech called pashyanti. 19
304. Thereupon, as rivers flow into the ocean, [the subtle
elements] enter into the space of the brow centre sym-
bolized by the ardhamatra of the sacred syllable. 2°
134
 After settling in the Brahma centre, it reaches out with
the arms of its consciousness of unity with the Self and
embraces the image of the Supreme.
At that moment the veil of the five elements is rent
asunder and the individual self and the supreme Self are
united; then all, including etheric space, is absorbed in
that union.
307. As water from the ocean is drawn up into the clouds and
pours down again into itself as rain,
308. So the Self, having lived in bodily form, enters into the
supreme Self. Such, 0 Pandava, is this union.
There even remains no such thought as to whether it is
separate or whether it is indeed one with the supreme
Self.
310. As it happens that space merges into space, so is this
state of union realized by experience and the yogi remains
in it.
311. It would be impossible for words to describe this state
nor can even discuss it in conversation.
312. 0 Arjuna, this being so, anyone who is ambitious
enough to express an opinion on this, even vaikhari, is
far from this state. 21
313. The 'm' of the sacred syllable cannot enter the space behind
the brow, for the life-force moving alone fails to reach
that etheric space.
314. As soon as it appears there the power of speech vanishes,
whilst the etheric space is destroyed.
315. How can speech plumb the depths of the great void of
the Supreme, where there is no place even for the ether?
316. Therefore it is a threefold truth that this could neither be
expressed in words nor be heard by the ear.
317. If by good fortune self-realization can be attained through
experience, then one should strive to remain in it.
318. Beyond this there is no more to know. So then, 0 Arjuna,
let this be enough; there would be no purpose in saying
more.
319. In this state language withdraws, imagination dies away
and not even the wind of thought can enter.
320. This is the highest principle, without beginning and
beyond measure, the beauty of the supra-mental state
and the dawning of the experience of the soul's oneness
with Brahma,
135
321. the end of all form, the goal of the search for liberation,
that in which beginning and end merge into one.
322. It is the root of the universe, the fruit of the tree of yoga,
the very essence of bliss.
323. It is the seed of the subtle elements, the light from which
emanates the sun; 0 Partha, it is My own nature.
324. This four-armed one has manifested itself in its splendour,
seeing that the godless have persecuted the multitudes -of
My devotees.
325. Those who persevere unswervingly towards the goal enjoy
the indescribable bliss of being one with the Self.
326. They who follow the method prescribed by Me, even with
their bodies, having purified themselves, reach a state
comparable to Mine.
327. It seems as though the liquid of the supreme Self had been
poured into the mould of their bodies.
328. If this realization were to shine from the inner Self, the
whole universe would be overshadowed by it. Whereupon
Arjuna said, Verily it is so.
329. For, 0 Lord, the method described by Thee, being the
way to attainment, leads surely to the goal,
330. and they who steadfastly tread this path unfailingly
attain to union with Brahma. This I have understood
from Thy teaching.
331. 0 Lord, even to hear this teaching brings enlightenment
to the mind; how then could the realization of it not lead
to union with the Self?
332. There is no fault in this; but listen for a moment, I pray
Thee, 0 Krishna, to what I say.
333. 0 Krishna, I appreciate the yoga Thou hast taught; but
for lack of worthiness I am unable to practise it.
334. If with my whole heart I gladly follow this path success-
fully, I will willingly practise this way.
335. Otherwise, if I am unable to do as the Lord commands
me, I would ask Thee what can be done without such
worthiness.
336. Impelled by such a desire I must question Thee further.
Therefore, 0 Lord, be pleased to listen attentively to my
words.
337. I have listened patiently to the method described by
Thee. If a man who wishes practises this can he succeed
in it?
136
338. Or is there nothing that can be gained without worthiness?
Thereupon Shri Krishna said, 0 Arjuna, what is this thou
askest?
339. This question relates to the ultimate; but even in the
case of ordinary tasks is it possible to succeed without
adequate ability?
340. Whether a man has this fitness or not can only be known
by his success; but what is done by a man who is worthy
bears fruit from the beginning.
34r. Here nothing can be obtained without effort; besides, is
there any great store [from which worthiness can be
easily drawn]?
342. Would not a man who is inclined to dispassion and
restrains his bodily needs be regarded as worthy for this
purpose?
343. By this means thou also mayest become worthy. In such
a way did the Lord remove the difficulty in Arjuna's
mind at this time.
344. Again, he said, 0 Partha the gist of this teaching is that
an undisciplined man is entirely unfit for this work.
345. He is not fit for the practice of yoga who is in bondage
to his palate or spends his life in sleep.
346. or if he too rigidly restricts his hunger and thirst and
rejects all food;
347. or refuses to sleep, and plays the role of obstinacy in-
carnate; his body will not be his own, so how can he
possibly practise yoga?
348. Therefore both excessive enjoyment of sensual pleasures
and the complete abstention from them, are to be avoided.
xvr. Verily, yoga is not for him who eats too much or
abstains too much from eating. It is not for him, 0 Arjuna,
who sleeps too much or keeps awake too much.
xvn. For the man who is temperate infood and recreation,
who is restrained in his actions, whose sleep and waking
are regulated there ensues discipline which destroys all
sorrow.
349. Sufficient food should be taken, but with proper restraint,
and all actions performed in the same way.
350. Speech should be moderated, walking should be steady,
the need for regular sleep respected.
F 137
35r. When waking occurs it should be quiet; thereby the
humours of the body will be balanced and tranquil.
352. When the sense organs are satisfied in this way with
moderation and regularity, happiness of mind increases.
xvrn. When the disciplined mind is established in the
Self alone, liberated from all desires, then is a man said
to be harmonized.
353. The more the outward discipline is established, the
greater the inner happiness and then without much effort
yoga may be practised.
354. As when a man's good fortune is in the ascendant, diligence
is incidental, all manner of prosperity will come to him
unsought,
355. so the disciplined man may easily turn to yogic practice;
his experience will ripen into Self-realization.
356. Therefore, 0 Arjuna, that fortunate one who has dis-
cipline, bears the royal adornment of the final beatitude.
357. One in whom there is this holy confluence in the union of
moderation and yogic practice, and whose mind is resolved
ever to remain in this holy place, 22
xrx. As a lamp in a windless place does not flicker, to
such is likened the yogi of subdued thought who practises
union with the Self [or discipline of himself].
358. may be said to be harmonized in yoga; moreover, one
characteristic of such a man is that his mind is like a
lamp set in a windless place.
359. Knowing thy desire, I will now tell thee something more.
Listen carefully.
360. For thou art eager to know yoga and yet thou carest not
to practise it. Does thou fear the difficulty of it?
36r. Do not let your mind be troubled thus, 0 Partha. The
wicked senses try in vain to frighten men.
362. Does not the tongue regard medicine as an enemy, when,
in reality, it steadies the life which is coming to an end?
xx. That in which thought is at rest, restrained by the
practice of concentration, that in which he beholds the
Self through the self and rejoices in the Self;
xxr. That in which he finds this supreme delight, perceived
by the intelligence and beyond the reach of the senses,
138
 wherein established, he no longer falls away from the
truth;

363. Similarly that wich is really conducive to our welfare is

painful. Apart from this is there anything as easy as yoga?
364. Therefore the senses may be curbed by the resolute
practice of yogic posture of which I have spoken to thee.
365. Moreover, when in this manner the senses have been
restrained, the mind reaches out to meet the Self.
366. It turns away [from sense objects] and begins to look
within its own self; at once it recognises its own true
nature [saying], 'I am the Self'.
367. When this recognition takes place, it seats itself on the
imperial throne of supreme bliss, and the mind becomes
absorbed in this union.

xxn. That which, on obtaining, a man thinks that there

is no greater gain beyond it, established wherein he is
not shaken even by the heaviest sorrow,

368. Then if mountains of bodily trouble greater even than

Mount Meru should oppress such a man, his mind would
in no way be crushed by their weight.
369. Or if he should be struck by weapons, or burnt by fire,
his mind, absorbed in the bliss of the Self, is in no way
disturbed.
370. Having entered into the Self, he is unaware of the body,
in the fullness of joy he even forgets it.

xx111. Let that be known by the name of yoga, this separa-

tion from union with pain. This yoga should be practised
with determination, with heart undismayed.

37r. Because of the sweetness of this joy, the mind which is

held in the grip of worldly life, gives up all desire.
372. This beauty of yoga, this kingdom of contentment for
which wisdom is essential,
373. must be clearly seen by the mind through the practice of
yoga, and seeing it the seer becomes transformed into it.

XXIV. Abandoning without exception all desires born of

[seijish] will, restraining with the mind all the senses on
every side;
139
374. So, Beloved, in one sense this yoga is easy to practise. If
desire experiences sorrow at the death of her children
375. when she learns that the power of sense objects has been
destroyed, and perceives that the senses have been
subdued, she dies of a broken heart.
376. Strive for such dispassion, and then the pilgrimage of
desire is finished and pure reason dwells in happiness in
the mansion of courage.
xxv. Let him gain little by little tranquillity by means of
reason controlled by steadiness and having fixed the mind
on the Self, let him not think of anything [else].
xxvr. Whatsoever makes the wavering and unsteady mind
wander away let him restrain and bring it back to the
control of the Self alone.
377. If reason, supported by steadfastness, slowly leads the
mind by the pathway of Self-realization to the temple of
the Self, and installs it there,
378. this is one way of attaining to the Self; consider this,
but should it be found impracticable, there is still another
easy method; listen.
379. A vow should be taken to adhere to a resolute determina-
tion and not to depart from it.
380. If by this means the mind can be steadied, then the work
will be easy. If not, it may be allowed to move freely.
38r. Then, wherever it goes, the resolution will bring it back,
and the steadiness will be restored.
xxvn. For supreme happiness comes to the yogin whose
mind is peaceful, whose passions are at rest, who is
stainless and has become one with God.
382. Thus in course of time it will acquire steadiness and will
easily approach the Eternal.
383. On beholding THAT it will become one with it, duality
will be lost in non-duality, and the universe will become
illuminated by the splendour of unity.
384. Just as the sky alone fills the universe when the clouds
which seemed separate from it have melted away,
385. so also when the mind has become absorbed [in the
divine consciousness] that alone is the all-pervasive
essence. This result is easily obtainable in such a way.
140
386. Being utterly indifferent to the riches of imagination
many have experienced this simply acquired yogic
condition.
xxvm. Thus making the self ever harmonized, the yogin,
who has put away sin, experiences easily the infinite bliss
of contact with the Eternal.
387. With joy they have easily entered into the Eternal. As
salt cannot separate itself from water,
388. so they attain to union and then in the palace of oneness
with the Eternal and the illuminated festival of Supreme
Bliss is seen by the world.
389. This is [as difficult] as if one had to walk with one's legs
upon one's back. If this is not attainable, however, 0
Arjuna, listen to another way.
xxrx. He whose self is harmonized by yoga sees the Self
abiding in all beings and all beings in the Self; everywhere
he sees the same.
390. There it no doubt that I exist in all forms, and that
everything abides in Me.
39r. Thus has everything been created, and the two [spirit
and matter] are intermingled. Thy reason should come to
understand this.
xxx. He who sees Me everywhere and sees all in Me;
I am not lost to him nor is he lost to Me.
392. 0 Arjuna. Whoever through his conscious realization of
unity worships Me as one existing in all beings,
393. and who knows that notwithstanding the multiplicity of
beings there is no duality in their hearts and that My
essence pervades everything everywhere,
394. it is irrelevant to say that he and I are one. Do not speak
thus, 0 Arjuna, for I am indeed he.
395. As there is oneness between a lamp and its light, so is he
in Me and I in him.
396. As wetness is essentially one with water, space and ether
are coterminous, so a man has a body because it is infused
with My form.
xxxr. The yogin who established in oneness, worships
Me abiding in all beings, lives in Me, howsoever he may
be active.
141
397. As the woven thread is one with the cloth, so, 0 Kiriti,
he sees Me everywhere, one and the same.
398. Ornaments are fashioned in many shapes, yet there are
not different kinds of gold; so it is with him who has
attained to the rock-like stability of union.
399. He for whom the night [of delusion] has been followed
by the daybreak of unity, is like a tree, whose leaves
are many yet not all of these were planted as saplings.
400. What power can bind him, though he may be imprisoned
in a body composed of the five elements who by his
experience of Self-realization is equal to Me?
4or. On account of this experience he is embraced by My
all-pervasiveness, although he should not be called all-
pervas1ve.
402. Now, though he has a body, he is not of the body. Can
one express what is beyond the power of speech?
xxxn. He, 0 Arjuna, one who sees with equality every-
thing in the image of his own self, whether in pleasure or
in pain, is considered a perfect yogi.
403. Let us leave this now. He who regards the whole of
creation as similar to himself,
404. whose mind is no more aware of feelings of pleasure and
pain, than of good and evil deeds,
405. sees all kinds of distinctions and all strange things as
only the limbs of his own body.
406. But what need is there to specify? A man who has realized
that he is one with everything in the universe,
407. although he has a body, and the world may consider him
as being happy or unhappy, yet am I sure that he is
indeed the Eternal.
408. Therefore, 0 Pandava, strive to realize this oneness, to
see the universe in thyself and thyself in the universe.
409. For this reason I tell thee repeatedly that there is no
realization higher than the consciousness of unity.

Arjuna said:
xxxm. This yoga declared by you to be the nature of
equality [evenness of mind], 0 Madhusiidana [Kr$tta], I
see no stable foundation on account of restlessness.
410. Thereupon Arjuna said, True, 0 Lord, prompted by Thy
142
 kindness towards me, Thou hast explained this; but it is
not sufficient for the nature of man's mind.
4n. One cannot know the nature and extent of the mind;
the three worlds are too small for its activities.
xxxrv. For the mind is very fickle, 0 Kr$1Ja, it is impetuous,
strong and obstinate. I think that it is as difficult to
control as the wind.
412. Could it ever happen that a monkey should practise
meditation, or will the strong wind stop in its course
when told to do so?
413. Will the mind which harasses the reason, shakes the
resolution, and plays games with courage,
414. which deludes discrimination, disturbs contentment, and
compels us, though we want to be still, to wander in
every direction,
415. which becomes excited when it is curbed, and is even
encouraged by control of the senses, [can such a mind]
give up its own nature?
416. It can never happen that such a mind will ever remain
stable and allow the Self to acquire equanimity.

The Blessed Lord said:

xxxv. Without doubt, 0 Mighty-armed [Arjuna], the
mind is difficult to curb and restless but it can be controlled,
0 Son of Kunti [Arjuna], by consta1i1-t practice and by
non-attachment.
417. Then Shri Krishna said, Thou speakest truly; the mind
is indeed of a fickle nature;
418. but if by the aid of dispassion it can be led into constant
practice, in due course it will become stable.
419. For in this one respect it is good, that it frequents places
familiar to it; therefore the delight of experience of the
Self should be shown to it often.
xxxvr. Yoga is hard to attain, I agree, by one who is
not self-controlled; but by the self-controlled it is attainable
by striving through proper means.
420. On the other hand it must be admitted that for those
who are not dispassionate and who do not engage in
143
 discipline the mind is hard to control. Do we not agree
on this?
421. But those who never practise self-restraint, in whose minds
there is no thought of dispassion and who are submerged in
the waters of sense-objects,
423. who during their lives have never been supported by the
practice of yoga, tell me, can the minds of such men ever
become stable?
424. Therefore begin the restraint of the mind by this method,
then how can that resolution fail to be achieved.
425. Is all the practice of yoga useless? Rather confess that
thou art unable to practise it.
426. If thou possess the strength of yoga, how can the mind
be restless? Cannot even all the primordial elements be
under our control?

Arjuna said:
xxxvn. One who cannot control himself though he has
faith, with the mind wandering away from yoga, failing
to attain perfection in yoga, which way does he go, 0
Kr$1Ja?
xxxvm. Does he not perish like a rent cloud, 0 Mighty-
armed [K!$1Ja], fallen from both and without any hold
and bewildered in the path that leads to the Eternal?
xxx1x. Thou shouldst dispel completely this my doubt,
0 Kr$1Ja, for there is none else but Thyself who can
destroy this doubt.
427. At this Arjuna said, True, what Thou sayest, 0 Lord, is
right; the strength of the mind verily cannot be compared
with the power of yoga.
428. But what is that yoga? How can I know it? Even still
I have no idea of it; therefore, 0 Lord, I said that the
mind is uncontrollable.
429. For the first time in my life, 0 Purushottama, I have
heard of this yoga through Thy grace.
429. I have one other doubt, 0 Lord, and none but Thee is
able to resolve it.
430. So tell me, 0 Govinda, a man may strive to attain to
Self-realization through faith, but without any yogic
method; 23
144
431. he leaves the village of the senses, and starts out on the
road of earnestness, intending to reach the city of attain-
ment to the Self.
432. But he does not reach Self-realization, neither can he
retrace his steps, and at such a point the sun of his life
sets.
433. As untimely clouds, thin as a veil, neither remain [in the
sky] nor tum to rain,
434. so both ways are lost to such a man; his goal is far off,
but also on account of his faith he loses his [formerJ state
of not seeking for it.
435. If a man, though full of faith, [loses his goal] through
delaying, is he entirely lost? What is his fate?

The Blessed Lord said:

XL. 0 Piirtha [Arjuna], neither in this life nor hereafter
is there destruction for him; for no one who does good,
dear friend, ever treads the path of woe.
436. Then Shri Krishna said, 0 Partha, is there any other goal
than liberation possible for a man who is striving for
deliverance?
437. One thing may happen, that for a time he may have to
rest [from his efforts], but during that delay he may still
enjoy happiness unattainable even by the gods.
438. Had he, however, made greater progress in the practice
of yoga he would certainly have reached the consciousness
of his unity with the Eternal before the end of his life.
439. As he did not make a sufficiently rapid advance, naturally
he had to wait. There is no doubt that he will achieve
deliverance eventually.
XLI. Having attained to the world of the righteous and
dwelt there for very many years, the man who has fallen
away from yoga is again born in the house of such as are
pure and prosperous.
440. Hear how wonderful this is! Such a man easily finds the
blessedness which is difficult [even for Indra] to attain
to with a hundred sacrifices.
44r. There he enjoys the wonderful but unprofitable pleasures
[of that world] but his mind becomes satiated with them.
F* 145
442. Consequently he is reborn into the world of mortals, but
in a family which is the mother of all righteousness and
[as it were], will grow as a shoot in a prosperous field.
443. In a family which follows the path of rectitude, speaks
pure truth, and considers whatever is to be done in the
light of the scriptures,
444. in which the Veda is the living god, whose only concern
is the performance of its own proper duty, and for whom
the discrimination between good and evil is the only
counsellor,
445. in a family where the consort of Vishnu takes thought
for its welfare, and prosperity is the presiding goddess.
446. A man fallen from yoga is reborn into a family possessing
such merit and the harvest of all happiness.
XLII. Or he may be born in the family of yogins who are
endowed with wisdom. For such a birth as this is more
difficult to obtain in the world.
XLIII. There he regains the [mental] impressions [of union
with the Divine] which he had developed in his previous
life and with this [as the starting point] he strives again
for perfection, 0 Joy of the Kurus [Arjuna].
447. Or into [a family] which burns the sacrificial fire of
wisdom, is versed in the knowledge of the Eternal and
is heir to the land of the highest bliss;
448. who, seated on the throne of the highest truths, rules over
three worlds, and who are as birds singing in the garden
of contentment;
449. who sit in the chief place of the city of discrimination
[enjoying] the fruit [in the form of Brahma]. In the
family of such yogis he may be born.
450. In outer form he may appear small, but as the light
precedes the rising of the sun, so in him there appears
the dawning of Self-knowledge.
45r. Without waiting to attain this state, or reaching mature
age, already in youth he became possessed of all knowledge.
452. With the acquirement of such a perfected intellect, his
mind freely gives forth learning, and from his lips are
revealed all branches of knowledge.
453. He enters into such a birth as the gods in heaven crave
for, constantly performing sacrifices, repeating prayers,
146
454. and for which the immortal ones become bards and sing
the praises of this mortal world. So, 0 Partha, is such a
one reborn.
xuv. By his former practice, he is carried on irresistibly.
Even the seeker after the knowledge of yoga goes beyond
the Vedic rule.
455. The pure reason which was his when he left his former
life, he obtains anew in full measure in this life.
456. As a fortunate man who is born feet first could easily see,
with an application of magic ointment, treasures of the
lower world,
457. so the intellect of such a man grasps without effort the
most abstruse problems, knowledge which ordinarily may
only be gained by the aid of the guru.
458. The powerful senses are under the control of his mind,
the mind becomes one with the vital air, while that begins
to mingle with the etheric space.
459. We do not know how this comes about that owing to past
practice, meditation itself seeks out the house of his mind.
460. Know that [such a man] is the presiding deity of yoga, the
glory of the beginning of yoga practice, the incarnation
of the experience of perfection in yoga.
46!. [He is] that by which worldly happiness is measured, the
lamp which reveals the whole sum of eight-fold yoga. As
if fragrance were to take on the form of a sandal wood
tree,
462. so he appears to be the embodiment of contentment, or
one drawn out from the great store of those who have
reached perfection. To such a condition the seeker after
yoga seems to have risen.
XLV. But the yogi who strives with assiduity, cleansed of
all sins, perfecting himself through many lives, then attains
to the highest goal.
463. After millions of years and thousands of births, he arrives
at the shore of Self-realization.
464. Thus all means to the end come naturally to him, and
he sits on the very throne of discrimination.
465. Then with the speed of thought itself even discrimination
is left behind, and he becomes one with that which is
beyond thought.
147
466. The cloud in the form of the mind vanishes, the air loses
its very nature, and is absorbed into itself.
467. He enjoys indescribable bliss, such that the sacred
syllable lowers its head, and language retreats before
him.
478. Thus he becomes the embodiment of the state of Brahma,
that which promotes all activity, and is indeed the very
form of the Formless.
469. During many past lives he has swept away the mass of
confusion, and the moment of his birth is the final moment
of his marriage [with Brahma],
470. and entering into non-duality he becomes wedded with
the Eternal, as the clouds merge into the sky.
47r. So while still in the body, he becomes one with the
Eternal, from which the universe proceeds and into
which it will again be absorbed.
XLVI. The yogin is greater than the ascetic; he is considered
to be greater than the man of knowledge, greater than the
man of ritual works, therefore do thou become a yogin,
0 Arjuna.
472. Men of devotion, supported by the arm of fortitude,
plunge into the sixfold course of action in the hope of
attaining to this union,
473. for which very purpose the wise, clad in the armour of
knowledge, fight with worldly existence in the battle-field
of life,
474. or, longing earnestly for which ascetics cling fast, un-
supported, to the steep precipice of the fortress of penance,
475. which is the object of worship for all worshippers, the
sacrificial objects of those who sacrifice in short, that
which is ever to be venerated by all,
476. which is the final goal, that highest truth which is to be
attained to by all seekers, the Eternal, which he himself
becomes.
477. Therefore he is respected by all men of action, worthy to
be known by the wise, the highest lord among ascetics.
478. He whose whole mental activity is directed towards the
union of the self with the Self [as of the confluence of two
rivers], rises to greatness even while still in the body.
479. Therefore, 0 Son of Pandu, I always say to thee, Be
thou a yogi with all thy heart.
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 XLVII. And of all yogins, he who full of faith worships
Me, with his inner Self abiding in Me, him I hold to be
the most attuned [to Me in Yoga].

480. 0 Beloved, know that the man who is called a yogi is the
god of the gods, My greatest joy, My very life.
48r. To such a man, worshipper, worship and the object of
worship, [these three] are always, through experience of
union, Myself.
482. Then it is certain, 0 Consort of Subhadra, that the love
existing between him and Me cannot be described in words.
483. Sanjaya said, Thus spoke [Krishna] who is [to his devotees]
as the moon to the chakora bird, the only lord of the
three workls, the ocean of all virtues.
484. Then the Lord of the Yadus realized that Partha's
eagerness to hear more of this matter had become twice
as strong as before. 24
485. So He was happier in His mind for His words had found a
mirror [of response]; therefore He will now joyfully
expound everything.
486. This subject will be treated in the following chapter, in
which the sentiment of tranquillity will be explained and
in which the seeds of this knowledge will be loosened for
the shoots to come forth.
487. With showers of the quality of purity the soil of the
spiritual sowing ground in the minds of the wise has been
prepared.
489. It has been made ready for sowing by the attentiveness
[of the hearers] precious as gold, and now the disciple of
Nivritti is eager to sow the seed.
489. Jnanadeva says, Truly a wish has been fulfilled by my
guru, for he has laid his hand on my head and the seeds
of knowledge have been sown.
490. So whatever is spoken by my lips will be acceptable to
the hearts of the good. But let that be; I must now tell
of what has been taught by Shriranga.
49r. It must be heard with the ear of the mind, the words
must be seen with the eye of the intellect, and thus
mutual profit will be derived.
492. These words must be embraced in the heart with the
arms of attention and then they will delight the minds of
the good.
149
493. These words will being peace of mind, revive the sense of
purpose and bring immeasurable joy into the soul.
494. Now Mukunda will joyfully converse with Arjuna. That
I will now recount in the Ovi metre. 25

In the Upanishad of the Bhagavadgita, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the sixth chapter called the Yoga of Meditation.

NOTES
L Shri Ranga. One of the names of Krishna.
2. yogic postures. Formal postures are assumed in meditation in the
practise of yogic disciplines. There follow here various particulars of
such postures, or 'asanas', used figuratively to describe the religious
path of the yogi. See The Serpent Power, Avalon, for these, and
for the psychic centres.
3. pratyahara. The name given to a particular exercise in restraining
the breath and various organs of the body.
4. samadhi. The eighth and highest stage of development in yogic
practice, leading to union with the Supreme Spirit; the final stage
in renunciation.
5. the parrot and the pipe. It was a practice in entrapping parrots to
use the method of a revolving pipe. The parrot feels that it is
bound to the pipe and clings more firmly to it, making it easier for
it to be caught.
6. Parabrahma. The highest Brahma, the Absolute.
7. ]anardana. One of the names of Krishna.
8. Devaki The mother of Krishna.
Y ashoda. The nurse of Krishna in childhood.
g. Indra. The Lord of all the gods.
10. Kusha grass. A species of grass regarded as sacred.
11. jalandhara. The name of a particular yogic posture.
12. odhiyana. Another yogic posture.
13. Kundalini. The coiled female serpent seated at the base of the
spine and channel of psychic energy which, when activated through
yogic practices, passes upwards through the psychic centres. See
The Serpent Power, Avalon.
14. petals of the psychic centres. In the psychic system each centre is
represented by a lotus of a certain number of petals of which the
highest centre has one thousand. See Avalon, The Serpent Power.
15. 'youth' and 'strength'. Here there is a pun in the original Marathi
text; the word 'bala' means 'youth' or 'child', while 'bala' means
strength'.

150
16. four divisions of speech. These divisions are as follows:
para vac The highest reality, all-embracing Logos in which
no individual sound or concept is manifest,
pashyanti vac A first step towards manifestation,
madhyama vac Phonological and semantic concepts,
vaikhari vac Articulate speech.
17. Natka. A sect of the Hindus in Maharashtra. See Introduction.
Vishnu. The Hindu god who is the 'preserver'. Contrast Shiva,
the destroyer. See note Ch. I. 32. Vaikuntha.
18. Maruti. The 'vital air'; the wind. A special name given to Kundalini
in certain contexts.
19. pashyanti. See note 16, above.
20. ardhamatra The 'half-syllable', that is, the last element in the
word Om, which is not a full consonant in the Sanskrit script but
a nasal sound in speech which is written as a 'half consonant' and
can be written in roman as -m. This is uttered by holding the nasal
resonance of 'm' without releasing the consonant by opening the
lips.
21. vaikhari. See note 16 above.
22. Prayaga. A holy place; specifically, Allahabad, at the confluence
of the rivers Ganges and Jamna.
23. Govinda. One of the names of Krishna.
24. Yadunatha. Lord of the race of Yadu, an ancient king: an epithet
of Krishna.
25. Mukunda. Another of the names of Krishna.
Ovi. The metre in which the ]naneshvari is written. See Intro-
duction.

151
 CHAPTER VII

The Blessed Lord said:

1. Hear then, 0 Partha [Arjuna], how practising yoga,
with the mind clinging to Me, with Me as thy refuge, thou
shalt know Me in full, without any doubt.
II.I will declare to thee in full this wisdom, together with
knowledge by knowing which there shall remain nothing
more to be known.
r. Hear now! Then Shri Ananta said to Arjuna, Indeed thou
hast now become perfected in yoga.
2. Now I will declare to thee the wisdom together with
practical knowledge, by means of which thou shalt know
Me fully, as a jewel that is lying in the palm of the hand.
3. Shouldst thou sincerely ask what may be the use here of
worldly knowledge, I would answer that it must first of
all be acquired.
4. Then, when true wisdom is gained, consciousness closes
its eyes, just as a boat moored to the shore does not move.
5. So, where the personal consciousness cannot enter,
thought withdraws and the skill of logical reasoning is
ineffective.
6. There is wisdom, 0 Arjuna; on the other hand knowledge
of worldly affairs is practical knowledge, and the apparent
sense of reality in it is in truth ignorance; distinguish
these three.
7. Now, how ignorance can be entirely dispelled, worldly
knowledge burnt up, and wisdom, in its real nature, made
manifest,
8. that deep secret will now be revealed, by which, being
understood even a little, many longings of the mind will
be satisfied.
9. As a result of this the voice of the speaker ceases, the
152
 longing of the hearer vanishes, and there remain no dis-
tinctions such as great and small.
III. Among thousands of men scarcely one strives for
perfection, and of those who strive and succeed, scarcely
one knows Me in truth.
IO. Among thousands, 0 Beloved, rarely is there one who has
an earnest desire for it, and among these, hardly one
attains to a knowledge of it.
IL As in the world full of men an army of thousands is formed
of chosen warriors, 0 Arjuna,
I2. and as from amongst them all, when the weapons strike
them down in battle one warrior alone is seated on the
throne of victory,
I3. so also thousands enter the great waters of the eager
search but scarcely one is able to reach the further shore
of attainment.
I4. Therefore, 0 Beloved, this is no ordinary matter, but is of
great import. It will be explained in due course. Now let
us return to the present subject.
IV. Earth, water, fire, air, ether, mind, understanding
and self-sense, this is the eightfold division of My nature.
I5. 0 Conqueror of wealth, listen! As reflections are shadows of
our own bodies, so are divine intelligence and other
primary elements shadows of Myself.
I6. It is called My nature, and is eightfold in its parts, and the
three worlds are emanations from it.
IJ. If thou desirest to know what these eight divisions are,
listen to this explanation:
IS. Water, fire, air, earth, ether, mind, reason and indivi-
duality, these are the eight parts.
v. This is My lower nature: know My other and higher
nature which is the soul, by which this world is upheld,
0 Mighty-armed [Arjuna].
Ig. The equilibrium of this eightfold Matter is My higher
nature, 0 Partha, and is called the life-element.
20. It is this which quickens dead matter, awakens conscious-
ness, and is that which causes the mind to feel sorrow and
delusion.
153
21. By association with awareness reason acquires dis-
crimination and by the skill of its principle of individuality
the world is upheld.

VI. Know that all beings have their birth in this. I am the
origin of all this world and of its dissolution as well.
22. When the higher nature by its own innate tendency inter-
mingles with the lower, the creation of beings takes place.
23. The fourfold imprint of form begins spontaneously; the
value is the same, but the classes are various. 1
24. Millions of species are formed with innumerable sub-
divisions, and the store-house of space can hardly contain
them; the womb of the original void is filled with these
types, as coins in a treasure-house.
25. From the five elements many coins of the same kind are
minted and the divine nature alone can keep the tally of
their number.
26. The coins which she produces are multiplied and then
melted down. [In the time of their circulation] they are
occupied with the commerce of good and evil deeds.
27. Let us leave that metaphor; I will explain to thee clearly.
It is nature who creates the multitude of name and form,
28. and this divine nature is reflected in Me, none other. I am
therefore the beginning and end of the universe.

VII.There is nothing whatever that is higher than I, 0

Winner of wealth [Arjuna]. All that is here is strung on
Me as rows of gems on a string.
29. The universe is like a mirage of which on closer observa-
tion, the cause is found to be the sun and not its rays;
30. similarly, 0 Kiriti, when the created world, emanating
from this higher nature vanishes, it will be found that I am
the only reality.
31. So whatsoever is born, exists and disappears, rests wholly
in Me. The universe is held by Me as gems are threaded
on a string.

VIII. I am taste in the waters, 0 Son of Kunti [Arjuna],

I am the light in the moon and the sun. I am the syllable
A um in all the Vedas; I am the sound in ether and man-
hood in men.
154
 IX. I am the pure fragrance in earth and brightness in
fire. I am the life in all existences and the austerity in
ascetics.
32. Know therefore that, I am the moisture in water, the touch
of the wind and the radiance in the sun and moon.
33. I am also that natural pure fragrance of the earth, the
sound in the heavens and the sacred word in the Vedas.
34. I must be thought of as the humanity in man, the principle
of individuality, and the essence of human activity. This
truth I declare to thee.
35. The word "fire" is the outward covering of the inward
light; when this is removed, the light is Myself.
36. All creatures born in their varied species in the three
worlds are sustained by the food necessary for each.
37. Some live on air, others on green herbs, others on other
food or on water.
38. These various forms of nourishment, differing according
to the nature of each creature, are all permeated with
My undivided life.
39. The principle which at the beginning of time diffuses itself
through the germinating activity of space and at the end
engulfs the letters of the sacred syllable,
x. Know Me, 0 Partha [Arjuna], to be the eternal seed
of all existences. I am the intelligence of the intelligent;
I am the splendour of the splendid.
XI. I am the strength of the strong, devoid of desire and
passion. In beings I am the desire which is not contrary
to law, 0 Lord of the Bharatas [Arjuna].
40. which, so long as creation continues, seems to exist in the
form of the universe, but which in the dissolution of it
becomes formless,
4r. is indeed Myself, eternally existent, the seed of the
universe. This is now revealed to thee,
42. and when it is made clear to thee and through dis-
crimination thou makest it thy own, thou wilt understand
its highest purpose.
43. But to leave this digression, briefly, this nature of Mine is
the austerity in the ascetic,
44- I am the enduring strength of the strong, the intellect of
those endowed with intelligence;
155
45. I am desire in all creatures, said Krishna, that desire
through which religion becomes the highest aspiration.
46. This desire, through the channel of feeling, generally
follows the path of the senses but is not allowed to work
against religion.
47. Leaving then the wrong road of prohibited actions it goes
onward by the path of prescribed duties, and travels with
the help of the torch of discipline.
48. When desire follows the true direction, duty is fulfilled,
and a man participates in worldly life with the freedom
obtained at the holy place of liberation.
49. Desire causes the creeper of the whole created nature to
spread on the arbour of the greatness of the Vedas until
it sends forth new foliage, with the fruits of action, and
reaches the Absolute.
50. Such restrained desire, the source of all created objects
am I, says the Father of yogis.
5r. It is not possible to describe this in detail, thou shouldst
know that all created objects are evolved from Me.
XII. And whatever states of being there may be, be they
harmonious [sattvika], passionate [rajasa], slothful [ta-
masa ]-know thou that they are all from Me alone. I am
not in them, they are in Me.
52. Every condition of the mind, whether pure, active or
slothful, is born of My nature; thou shouldst realize this.
53. Though evolved from My nature, I am not in them any
more than the waking consciousness is lost while one is
in deep sleep.
54. Although a seed may be solid with compressed sap yet
through its shoots it will become wood;
55. but canst thou say that there is actually any seed quality
in the wood? So I am not in these varying states, though
I may appear to be subject to modification.
56. Indeed, clouds form in the sky, but the sky is not in the
clouds; or [we can say that] there is water in the clouds
and yet the clouds are not in the water.
57. Lightning, born of the agitation of water, fl.ashes bril-
liantly, but is there any water in that fl.ash of lightning?
58. Smoke emerges from the fire, but there is no fire in the
smoke; so all creatures have emanated from Me, yet I am
not in them.
156
 xm. Deluded by these threefold modes of natures [gu~as]
this whole world does not recognize Me who am above
them and imperishable.
59. Water is covered by the weeds growing in it, or the sky
becomes veiled in masses of useless clouds;
60. we may say that a dream is false, but during sleep it
appears to be a reality; during that time are we aware
of it as a dream?
61. Is it not so that the eye is deprived of its sight when it is
veiled by a cataract?
62. So also all this is a reflection of Me, the shadow of the three
qualities has spread itself over Me as if with a screen.
63. Therefore My creatures do not know Me. Though they are
Mine, they are not one with Me, as pearls born of the water
do not melt in it.
64. If a pot is made out of earth, and is broken up again
immediately it becomes one with the earth; if however
it be baked in the fire it remains separated from it.
65. So indeed all creatures are parts of Me, but on account of
the great illusion, they have acquired the state of in-
dividuality.
XIV. This divine miiyii of Mine, consisting of the qualities,
is hard to overcome. But those who take refuge in Me alone
cross beyond it.
66. 0 Conqueror of wealth, how is it possible to enter into
union with Me, having passed over the great river of
illusion?
67. First there gushes out from the rocky side of the mountain
of Brahma a stream in the form of desire, and from that
the great elements emerge in small bubbles.
68. Then in the manifestation of the created world it flows on,
and gathering speed with time, it overflows the high
banks of activity and cessation from activity.
69. With showers of rain from the clouds in the form of the
basic qualities, the great flood of delusion swells the stream
and it sweeps away the cities of restraint and self-control.
70. Upon its surface swirl the whirlpools of hate, and the cross
currents of envy, and in it flash the great fish of error and
many sins.
71. In its course too are eddies of worldly affairs, and the
157
 rapids of action and wrong action on which the weeds of
pleasure and pain are swept along.
72. On the island of sexual love dash the billows of sexual
desire and masses of foam in the form of selves are cast
up on it.
73. In the stream of egoism spouts of the threefold infatuation
are thrown out and waves of sense-objects leap forth. 2
74. The rise and fall of the flood of day and night causes the
great depths of birth and death in which the bubbles of
the five elements come and go [in the form of bodies].
75. The fishes of infatuation and delusion swallow the bait of
courage and swirling eddies of ignorance are formed.
76. In the turbid water of perplexity, they are sunk in the
mire of the expectation of happiness and heaven resounds
with the gurgling of passion.
77. The streams of the quality of darkness are powerful, the
stillness of the waters of purity is deep. In short, this river
of illusion is difficult to cross over.
78. With the constant gushing out of the waves of birth and
death even the bastions of the highest heaven collapse
and the rocks of the universe crash down under the blows.
79. This terrible deluge of illusion has not yet subsided; who is
there who can cross over it?
80. Those who have plunged into this river, in order to swim
across with the arm of his own intellect, have been lost;
some have been sucked down into the deep pool of
knowledge by their own pride.
8r. Others who embarked on the raft of the Vedas, with
stones of egoism fastened to them, were swallowed up by
the fish of infatuation.
82. Some again girded up their loins with the vigour of youth,
and seeking the support of the god of love, have been
eaten by the crocodile of sensual pleasure.
83. Then caught in the net of confusion, on the waves of old
age, and bound fast on every side,
84. they were dashed against the rocks of grief, and being
whirled round in the eddies of anger, wherever they rose
to the surface they were attacked by the vultures of
misfortune.
85. Sunk in the mud of sorrow, they were drawn into the
sands of death. Thus their reliance on the help of desire
was in vain.
158
86. Some, fastening to their waist a bundle of sacrificial rites,
were trapped in the cave of heavenly bliss.
87. Others placing their faith in external action, in the hope of
reaching the other bank through liberation, became
entangled in the whirlpool of prescribed and prohibited
duties.
88. It is wellnigh impossible to cross [this river] where the
boat of dispassion cannot land and the rope of discrimi-
nation cannot reach to the other side.
89. If we say that someone could cross over this river of
illusion by his own efforts, I will tell thee what such
language is like.
90. If disease will not attack a man addicted to immoderate
eating, if the evil thoughts of the wicked can be under-
stood by a good man, or if a sensuous man will refuse to
accept prosperity;
gr. if thieves could come together in an assembly; if a fish
could safely swallow the hook of the angler, or a coward
chase away a ghost,
92. if a young deer could gnaw away a net, or an ant be able
to climb to the top of Mount Meru, then perhaps a living
creature might see the other bank of the river of illusion.
93. So, 0 Son of Pandu, as a lascivious man cannot resist
a woman, so is it impossible for an individual self to cross
over this river of illusion.
94. Only those who have served Me with devotion have
succeed in crossing it; to them even while on this side
the waters of illusion have vanished;
95. and, casting off the burden of egoism, avoiding the winds
of desire, searching the water of earthly love [to find] a
shallow inlet,
96. if he has found the food of pure reason, at the descent of
union, he leaps forward to the further bank of emanci-
pation,
97. If a man finds the boat of self-examination, places his
·whole trust in Self-experience, with a good preceptor as
his ferryman,
98. then strikes through the water with the arms of disinterest
and, supported by the strength of oneness with the Self,
he reaches without hindrance the shore of the cessation
of all activity.
99. Those who have served Me in these ways, have crossed
159
 rapids of action and wrong action on which the weeds of
pleasure and pain are swept along.
72. On the island of sexual love dash the billows of sexual
desire and masses of foam in the form of selves are cast
up on it.
73. In the stream of egoism spouts of the threefold infatuation
are thrown out and waves of sense-objects leap forth. 2
74. The rise and fall of the flood of day and night causes the
great depths of birth and death in which the bubbles of
the five elements come and go [in the form of bodies].
75. The fishes of infatuation and delusion swallow the bait of
courage and swirling eddies of ignorance are formed.
76. In the turbid water of perplexity, they are sunk in the
mire of the expectation of happiness and heaven resounds
with the gurgling of passion.
77. The streams of the quality of darkness are powerful, the
stillness of the waters of purity is deep. In short, this river
of illusion is difficult to cross over.
7S. With the constant gushing out of the waves of birth and
death even the bastions of the highest heaven collapse
and the rocks of the universe crash down under the blows.
79. This terrible deluge of illusion has not yet subsided; who is
there who can cross over it?
So. Those who have plunged into this river, in order to swim
across with the arm of his own intellect, have been lost;
some have been sucked down into the deep pool of
knowledge by their own pride.
Sr. Others who embarked on the raft of the Vedas, with
stones of egoism fastened to them, were swallowed up by
the fish of infatuation.
S2. Some again girded up their loins with the vigour of youth,
and seeking the support of the god of love, have been
eaten by the crocodile of sensual pleasure.
S3. Then caught in the net of confusion, on the waves of old
age, and bound fast on every side,
S4. they were dashed against the rocks of grief, and being
whirled round in the eddies of anger, wherever they rose
to the surface they were attacked by the vultures of
misfortune.
S5. Sunk in the mud of sorrow, they were drawn into the
sands of death. Thus their reliance on the help of desire
was in vain.
158
86. Some, fastening to their waist a bundle of sacrificial rites,
were trapped in the cave of heavenly bliss.
87. Others placing their faith in external action, in the hope of
reaching the other bank through liberation, became
entangled in the whirlpool of prescribed and prohibited
duties.
88. It is wellnigh impossible to cross [this river] where the
boat of dispassion cannot land and the rope of discrimi-
nation cannot reach to the other side.
89. If we say that someone could cross over this river of
illusion by his own efforts, I will tell thee what such
language is like.
90. If disease will not attack a man addicted to immoderate
eating, if the evil thoughts of the wicked can be under-
stood by a good man, or if a sensuous man will refuse to
accept prosperity;
gr. if thieves could come together in an assembly; if a fish
could safely swallow the hook of the angler, or a coward
chase away a ghost,
92. if a young deer could gnaw away a net, or an ant be able
to climb to the top of Mount Meru, then perhaps a living
creature might see the other bank of the river of illusion.
93. So, 0 Son of Pandu, as a lascivious man cannot resist
a woman, so is it impossible for an individual self to cross
over this river of illusion.
94. Only those who have served Me with devotion have
succeed in crossing it; to them even while on this side
the waters of illusion have vanished;
95. and, casting off the burden of egoism, avoiding the winds
of desire, searching the water of earthly love [to find] a
shallow inlet,
96. if he has found the food of pure reason, at the descent of
union, he leaps forward to the further bank of emanci-
pation,
97. If a man finds the boat of self-examination, places his
whole trust in Self-experience, with a good preceptor as
his ferryman,
98. then strikes through the water with the arms of disinterest
and, supported by the strength of oneness with the Self,
he reaches without hindrance the shore of the cessation
of all activity.
99. Those who have served Me in these ways, have crossed
159
 over My [river of] illusion, but devotees such as these are
very few.
xv. The evil doers who are foolish, low in the human
scale, whose minds are carried away by illusion and
partake of the nature of demons, do not seek refuge in Me.
xvr. The virtuous ones who worship Me are of four kinds,
the man in distress, the seeker for knowledge, the seeker
for wealth and the man of wisdom, 0 Lord of the Bhiiratas
[Arjuna].
roo. Besides these there are many others who have forgotten
their true self-hood, having become possessed by the evil
spirit of egoism.
IOI. They have forgotten the garment of a well-disciplined life,
have lost all sense of shame about their future state of
degeneration, and they perform actions prohibited by the
Vedas.
102. Behold, 0 Son of Pandu, they abandon the very purpose
for which they have entered into the life of the body.
103. On the main streets they gather an assembly of varied
emotions in order to satisfy their craving for the vain
prattling of egoism.
ro4. It is needless to say that having been swallowed up by
illusion they are unable to remember the wounds of sorrow
and affliction.
ro5. Therefore they fail to find Me. Hear now the four ways in
which these worship Me, and seek to increase their own
spiritual welfare.
ro6. The first should be called those who suffer, the second are
said to be the seekers after knowledge, the third are known
as those who crave for wealth and the fourth are the wise.
ro7. Of all these, the sorrowful ones worship Me on account of
their sorrow, the seekers after knowledge for the sake of
knowledge and the third desiring to gain wealth.
ro8. The fourth, however, are not impelled by such motives;
know the wise, therefore, to be true worshippers of Me.
xvn. Of these the wise one, who is ever in constant union
with the divine, whose devotion is single-minded, is the
best. For I am supremely dear to him and he is dear to Me.
rog. For by the light of his wisdom the darkness of separateness
160
 is removed and then he becomes fully united with Me.
Nevertheless he remains still My devotee.
no. But the strange thing is that, as to the eyes of many, a
crystal may for a moment appear to be water, so the wise
man seems to them [separate from Me].
nr. Just as when the wind ceases to blow, it no longer appears
to be separate from the sky, so is that devotee certainly
united with Me, though his individuality as a devotee
remains the same.
nz. When the wind moves it appears distinct from the sky, and
yet the sky remains as it was.
n3. So also, while acting in the body he appears to be worship-
ping Me, but having attained to Self-realization, he is one
with Me.
n4. Through the dawning of wisdom he knows Me to be his
Self. I, too, joyfully regard him as My Self.
n5. Having reached the state that is beyond the individual
self, is one who performs actions in the world different
from Me, owing to the separateness of the body?
xvrn. Noble indeed are all these but the sage, I hold, is
verily Myself. For being perfectly harmonized, he resorts
to Me alone as the highest goal.
n6. All devotees cling to Me, some having self-interest as their
motive, but the wise alone I love.
n7. With the hope of milking a cow one ties it with a rope,
but so strong is her affection for her calf [that she gives
milk to itJ without being tied.
n8. For the calf, in the whole of its being, knows none [but
its mother]; seeing her it says 'This is my mother.'
ng. In this way the calf is solely dependent on its mother and
the cow is devoted to its calf for this reason. The Lord of
Lakshmi has spoken truly.
rzo. Again the Lord said, These devotees whom I have already
described are very dear to Me.
rzr. For when they learn to know Me, they never look back, as
a river flowing towards the ocean never turns back from it.
rzz. Similarly one in whom Self-realization like a river flows
from the deep place of the heart and unites with Me,
indeed become Myself.
123. The wise man, however, is the soul of My soul; this should
not have been spoken, but how could I not do so?
161
 XIX. At the end of many lives, the man of wisdom resorts
to Me, knowing that Viisudeva [the Supreme] is all that is.
Such a great soul is very difficult to find.
124. For he, avoiding the dangers of desire and anger, in the
midst of the dense forest of sense-objects, reaches the
ascent of good desire.
125. Then, 0 Chief of warriors, in the company of the righteous,
he follows the straight road of right action, avoiding the
by-way of unrighteousness.
126. Not making use of the sandals of attachment, he proceeds
on his journey through countless births; can he care about
the fruit of desire?
l2J. Thus travelling onwards alone, through the night of union
with the body, he sees the end of action and the dawn
appears.,
128. Then the morning rays of the favour of the guru and the
sunshine of wisdom fall on him and the glory of equani-
mity is revealed to his sight.
129. Thereupon, wherever he turns his gaze I am there before
him; even when he is alone, I am present there.
130. In short, there is none but Me everywhere, as a pot
immersed in deep water has water both inside and outside.
131. So he is in Me and I am within him and without. This
[experience] cannot be spoken of in words.
132. In this way he sees the storehouse of wisdom, and because
of this he lives knowing he and the universe are one.
133· He is the best among devotees and he alone is wise, for he
has realized the consciousness that everything is pervaded
by Shri Vasudeva. 3
134· That great soul, 0 Arjuna, is rare indeed, in the treasure-
house of whose Self-realization the whole of creation is
contained.
xx. But those whose minds are distorted by desires resort
to other gods, observing various rites, constrained by their
own natures.
135· Beside him, 0 Kiriti, many worship Me, but their worship
is offered for their own satisfaction, for they are blinded
by the darkness of desire.
136. Desire has entered their hearts, through greed for the fruit
of action, and from constant contact with it the lamp of
their wisdom is extinguished.
162
1 37. Thus they sink into the inner and outer darkness and,
losing sight of Me who am so near, earnestly worship other
gods.
1 38. Being already slaves of material life they are impoverished
by their enjoyment of some pleasures. See how eagerly
they worship [these gods]!
I39· They take certain vows, perform many and various rites,
and offer all manner of oblations.
XXL Whatever form any devotee with faith wishes to
worship, I make that faith of his steady.
140. Whatever desires a man may seek in the worship of other
deities verily it is I who fulfil them.
141. Thus they worship those deities in whom they have placed
their trust, practising the proper rites until they obtain
the fruit of their devotion.
xxn. Endowed with that faith, he seeks the worship of
such a one and from him he obtains his desires, the
benefits being decreed by Me alone.
142. Serving the gods in such a way a man reaps the fruit of it;
but nevertheless it proceeds from Me.
xxm. But temporary is the fruit gained by these men of
small minds. The worshippers of the gods go to the gods
but My devotees come to Me.

143· These worshippers do not know Me, for they can never
rise above desire, so that they acquire passing and
imaginary satisfaction.
144. Truly speaking, such worship only serves worshippers in
this worldly life, for the enjoyment of its fruit is as
momentary as a dream.
145. But let us leave this matter here. Whatever deity may be
the chosen one, he who worships other gods acquires their
nature.
146. They who follow the path of devotion to Me, with body,
mind and soul attain to Me at the end of life.
xxrv. Men of no understanding think of Me, the un-
manifest, as having manifestation, not knowing My
higher nature, changeless and supreme.
163
147· But men do not do this, they rather destroy their own
good; they try, as it were, to swim in water held in the
palm of the hand.
148. Why should a man keep his mouth fast closed while,
immersed in an ocean of nectar, he meditates on a pool of
water?
149· Why should he die when he is bathing in nectar? Being in
it why should he not become one with it?
150. Similarly, 0 Wielder of the bow, why should not a man
escape from the snare of the fruit of action, soar high on
the wings of Self-realization towards the sky to become its
master?
l5I. Then, rising upwards with courage he reaches those higher
regions and can wander there at his pleasure.
152. Why seek to measure the immeasurable? Why consider
Me the unmanifest as manifest? When I am present here,
why do they weary themselves [with efforts to reach Me]?
153· If all this is really considered, 0 Arjuna, even so, it
appears that creatures cannot comprehend Me.

xxv. Veiled by My creative power [yogamaya] I am not

revealed to all. This bewildered world knows Me not, the
unborn, the unchanging.

154· For these have become blinded by the veil of illusion, so

that they fail to perceive Me even in the full light of day.
155· Can it be said that anything exists in which I am not
found? Can there be water without the quality of wetness?
156. What is there that is not touched by the wind? Is there
anything which is not contained in space? I, indeed, am
the One alone who pervades the whole universe.

xxv1. I know the beings that are past, that are present,
0 Arjuna, and that are to come, but Me no one knows.

157· All creatures who have existed have become Me, and
those who exist in the present, I am in them also.
158. Neither will they be apart from Me who may be born in
the future. These are mere words, for nothing is ever born,
nor can anything ever die.
159· Thus, 0 Son of Pandu, I am eternally present and the
whole of creation has come about in another way.
164
 xxvn. All beings are born deluded, 0 Bharata [Arjuna],
overcome by the dualities which arise from wish and hate,
0 Conqueror of the foe [Arjuna].

1 60. Listen, while I explain all this briefly to thee. When

Egoism and Body were attracted towards each other,
1 6r. a daughter called Desire was born to them. When she
reached maturity in love she was married to Hate.
1 62. To them was born a son called Duality-veil; the child was
brought up by his grandfather Egoism.
1 63. He was always opposed to resolution and refused all
discipline; and grew fat on the juice of yearning.
1 64. Intoxicated with the wine of dissatisfaction, he disported
himself with passion in the precincts of objects of sense,
0 Wielder of the bow.
165. He scattered thorns of doubt on the pathway of devotion,
and opened up the byways of wrong action,
166. whereby creatures are deluded, and being involved in the
complexity of this worldly life, are beaten about with the
cudgels of great sorrows.

xxvm. But those men of virtuous deeds in whom sin has

come to an end, freed from the delusion of dualities,
worship Me, steadfast in their vows.

167. Those who, however, seeing the sharp thorns of illusion

do not allow themselves to be distracted by them,
168. trample under foot these sharp thorns, in the pathway of
steadfast devotion, and cross over the forest of great sins.
169. Moreover they run towards Me on the swift course of
righteousness and are saved from the attack of wayside
robbers.

xx1x. Those who take refuge in Me and strive for

deliverance from old age and death, know the Brahman
[or AbsoluteJ entire, [they knowJ the Self and all about
action.

170. On the other hand, 0 Partha, for those who are earnest in
their efforts to achieve liberation from birth and death,
171. their struggles one day will blossom into the fruit of the
supreme consciousness, and this on ripening yields in
abundance the juice of perfection.
165
172. At such a time the supreme goal of life is reached, the
glory of Self-knowledge is fully experienced; the life of
action is fulfilled and mental activity ceases.
173· Such is the reward of Self-knowledge reaped by the man
whose wealth is invested in Me.
174· Then indeed he draws the interest of an evenly balanced
mind, his commerce in union prospers and he knows no
longer the calamity of separateness.
xxx. Those who know Me as the one that governs the
material and the divine aspects, with their minds har-
monised, have knowledge of Me even at the time of their
departure [from here].
175· They who, having understood Me in my earthly form, with
the help of experience, have reached the highest deity,
176. who with the power of Self-knowledge see Me in the
sacrifice, do not grieve at the separation from the body.
177· Otherwise, when the thread of life is cut, spirits are
plunged into confusion. What wonder then that one who
is alive feels as though the day of final destruction is upon
him?
178. But who knows how to tell this? They who are attached
to Me do not fall away from Me at this time.
179· Know that such perfected yogis are whole-heartedly
attached to Me.
180. Arjuna had not caught in the cupped hands of his atten-
tion the draught of words which Shri Krishna had poured
out to him, for he had fallen behind for a moment.
l8r. At that moment, the fruit in the form of the words of
Brahma, succulent with the juice of much meaning, and
fragrant with the perfume of devotion,
182. fell suddenly into the hollow of Arjuna's ears from the
tree in the form of Shri Krishna, shaken by the wind of
His great compassion.
183. This fruit was created from the great truths dipped in the
water [of the essence of Brahman], and covered with the
sweetness of the highest bliss.
184. Owing to its purity and excellence Arjuna began to feel a
longing [for this higher wisdom] and to drink draughts of
the nectar of wonder.
185. He mocked at heaven and its pleasures, and in his heart
of hearts were vibrations [of ecstasy].
166
186. Fascinated by the beauty of that fruit, his delight in-
creased and he felt an ardent desire to taste it.
187. At once he took this fruit in the form of the spoken word, in
the hand of inference and placed it in the mouth of self-
experience,
188. but the tongue of thought could not soften it, and the
teeth of reasoning could not bite it. Realizing this the Lord
of Subhadra did not even suck it.
189. He became perplexed and, Are not these like stars [re-
flected] in water? How I have been deceived by the
simplicity of the words!
190. They indeed are not litters but folds in the garment of the
heavens, the meaning of which our intellects are utterly
unable to fathom.
19r. Then wondering in his heart how the things can be ex-
plained, he looked again towards the Lord of the Yadavas. 4
192. Then the great warrior besought Him, saying 0 Lord, it is
strange that I have not [previously] heard of these seven
words associated together. 5
193. Ordinarily it is possible to explain quickly, with attentive
listeners, the meaning of various principles.
194· But here it is not so, 0 Lord; for one sees the assemblage
of words and even wonder itself experiences wonder.
195. As soon as the rays of Thy words entered the openings of
my ears, wonder arrested my attention.
196. 0 Lord, I am eager to learn their meaning, so please
explain it, for I am not able to bear the delay caused by
the effort to express this desire.
197. So, reflecting on what had already been said, and con-
centrating on what was yet to come, he was able to restrain
his eagerness.
198. Notice how cleverly Arjuna has asked for this wisdom; he
has touched the heart of Shri Krishna without trans-
gressing the bounds of reverence and is ready to embrace
the heart of the Lord.
199. \Vhatever we need to learn from our teachers we should
ask them in this way; Savyasaci knew this well. 6
200. See with what delight Sanjaya tells of Arjuna's questions
and the manner in which the omniscient Hari replied!
2or. Pray listen to the narrative, which will be recounted in
clear Marathi, for as the eye will perceive the meaning
before the ears hear it,
167
202. so will the senses be revived by the beauty of the words,
even before the inner meaning has been tasted by the
tongue of reason.
203. The fragrance of Malati buds is enjoyed by the nose but
does not their outward beauty also please the eye? 7
204. So will the senses, after enjoying the beauty of the Marathi
language, be made ready to approach the deeper truths.
205. Jnanadeva, disciple of Nivritti, says, Listen, for I am
going to utter such words as will surpass in culture all other
speech.

In the Upanishad of the Bhagavadgita, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the seventh chapter called the Highest Order of
Ascetism.

NOTES
1. The fourfold imprint of form. The four classes of beings here referred,
to are: those born of eggs; those born of warm vapour (sweat), i.e
insects; those born of earth (mineral and vegetables) ; those born in
the womb.
2. threefold infatuation. The temptations of learning, wealth and power.
3. Viisudeva. Any descendant of Vasudeva, the father of Krishna;
here the epithet is one of the names of Krishna.
4. Lord of the Yiidavas. Krishna is here referred to as the lord of the
descendants of the race of Yadu, an ancient king.
5. the Seven words. These are the concepts of Brahma, the Absolute;
the Self, karma (action, duty, fate, etc.), material nature, the soul,
the supreme sacrifice and death.
6. Savyasiici. The 'left-handed one', an epithet of Arjuna.
7. Miilati. A tree of which the buds are specially fragrant.

168
 CHAPTER VIII

Arjuna said:

I. What is Brahman [or the Absolute]? What is the Self

and what is action, 0 Best of persons? What is said to
be the basis of the elements? What is called the basis of
the gods?

r. Thereupon Arjuna said, 0 Lord, hast thou heard? Please

reply to what I have asked.
2. Wilt Thou tell me what Brahma is; what is action and
who is the Supreme Spirit? I am listening, tell me clearly.
3. What are the highest being and the highest deity?
II.What is the basis of sacrifice in this body and how,
0 Madhusudana [Kr$~a]? How again art Thou to be
known at the time of departure by the self-controlled?

4. 0 Lord, what is present in all sacrifice, and how can it be

recognized in this body? It cannot be understood by
mere logical reasoning.
5. Also, 0 Sharngadhara, show me in what way Thou art
known by one who is disciplined at the time of his death.
6. If a fortunate man were asleep in a house constructed
out of the stone of desire, his words, even though uttered
in a dream would not be meaningless.
7. So, no sooner did Shri Krishna hear what Arjuna said
than he replied Listen, 0 Arjuna, while I answer thy
question.
8. Arjuna was like the young calf of the wish fulfilling cow,
as though resting in a grove of trees which grant desires.
Small wonder then that his longing was to be satisfied.
9. Even one whom Shri Krishna kills in anger attains to the
realization of the Eternal; why then should not another
so attain whom out of kindness He teaches?
G 169
IO. As Arjuna alone bore such boundless love for Him, his
desires were always gratified.
II. So, aware that Arjuna was about to ask Him a question,
He prepared to serve him with the answer as with a
dish of food.
12. A mother's love for her infant is so great that even when
it has left the breast she knows when the child is hungry;
she does not only suckle the child when it tells her.
13. It is not surprising, therefore, that the guru is filled with
affection for his disciple. Listen to what the Lord said.

The Blessed Lord said:

III. Brahman [or the Absolute] is the indestructible, the

Supreme [higher than all else]; essential nature is called
the Self. Karma is the name given to the creative force
that brings beings into existence.

14. Then said the Lord of All, That which pervades this
perishable body never seeps out of it.
15. In its subtlety it is as the void but in its nature it is not
so; though it is as subtle as though it had been strained
through a cloth of ether.
16. Yet it is so subtle that it would pass even through a bag
of worldly knowledge; even with shaking it does not pass
out [of this bodily life]. That is the Eternal.
17. It brings forms to birth, yet does not experience birth;
when they pass away, it does not know death.
18. This is the very essence of the everlasting existence of
Brahma, the Supreme. This is what is called adhyatma,
0 Lord of Subhadra. 1
19. Then as in a clear sky a bank of clouds of different colours
suddenly appears, no one knows how,
20. so in that pure formless Eternal arise the various subtle
elements, appearing in the form of world systems.
2r. From the fallow soil of the changeless Eternal shoot forth
the primal thought and all the differentiated forms of
the original Brahma are produced.
22. If we examine each of these closely we will find that they
are infused with the life-force of Brahma, and countless
lives appear and disappear in them.
23. Then the individual lives that make up these systems

170
 give rise to innumerable primal desires, and in such
manifold ways the universe expands.
2 4. Brahma, alone and without a second, pervades the whole,
and pours forth a flood of varieties.
2 5. It is not possible to know how this unity and diversity
arose; all movable and immovable beings come into
existence for apparently no purpose; but countless
numbers of species appear to be generated.
26. The number of these lives is as limitless as the leaves of a
tree. When it is considered how all this comes to birth,
the source is found to be the Zero. 1
27. So then, in short, there is no visible creator, not any
origin, nor, in the end, any cause; only the spontaneous
process of generation.
28. In this manner the process whereby forms become
manifest in the unmanifested, without a creator, is called
activity.
IV. The basis of all created things is the mutable nature;
the basis of the divine elements is the cosmic spirit. And
the basis of all sacrifices, here in the body is Myself, 0
Best of embodied beings [Arjuna].
29. Now I will explain briefly to thee what is called
adhibhuta. 3 In the same way that a cloud appears and
then vanishes,
30. so this has no real existence in itself and will inevitably
disappear, which obtains its form from the five elements,
3I. which is manifested by the combination of these elements
and has these for its basis, and the name and form of
which melt into nothingness when they are dissolved.
32. That is what is meant by adhibhuta. Now we must
consider adhidaiva, who partakes of what is created by
matter. 4
33. It is the eye of consciousness, the ruler of the province
of the senses, the tree on which the bird of desire rests
at the time of the death of the body.
34. He is a reflection of the supreme soul, but is wrapped in
the slumber of egoism, and is alternately pleased and
displeased with the dreamlike concerns of the world.
35. By his nature he is called the individual soul, dwelling
in the house of the body.
36. 0 Son of Pandu, he who while still in the body subdues
171
 the power of sensation in the body, is adhiyajna-that is,
Myself. 5
37. In fact, I am, in every way, both adhidaiva and adhiyajna.
When gold is mixed with alloy does it not become impure
gold?
38. but still the quality of the actual gold is not spoiled nor
does it really become one with the alloy; but so long as
it is thus mixed it is considered to be alloyed gold.
39. In the same way, so long as adhibhuta and the others are
concealed by the garment of ignorance they are thought
to be different.
40. When this covering is withdrawn, the boundaries of
separateness removed can it be said that having been
separate they have become one? But were they ever two?
4r. If some hairs were placed under a piece of crystal the
stone would appear to the eye to be split into pieces.
42. Then if the hair is removed, can one say where the
division was? Were the pieces cemented together? Was
[the split] in the stone?
43. It is a whole, as it always was, but the presence of the
hairs made it appear to be divided; these being removed,
the stone appears again as before.
44. Similarly when egoism disappears, the original unity can
be seen. In the same way I am that adhiyajna through
which this unity is always present.
45. It is that sacrifice which I had in mind when I said before
that all sacrifice is but action.
46. It is the refuge of all creatures, the storehouse of dis-
interested happiness, 0 Pandava; I am now revealing it
to thee.
47. First, in the blazing fire of the senses, burning with the
fuel of dispassion, oblations of the material of sense-
objects having been offered,
48. with the vajrasana posture as the ground and gestures
proper to the adhara position an altar should be built on
the lap of the body.
49. Then plentiful oblations of the senses should be poured
into the caldron of the fire of restraint, while many
hymns in the form of yoga should be recited.
50. The mind, breathing and self control, an abundant supply
of offerings; these feed the smokeless fire of wisdom.
5r. All these are offered in the sacrifice of wisdom; then
172
 wisdom loses itself in the object of wisdom, till there
remains only the pure object of wisdom.
52. This, 0 Beloved, is called adhiyajna. When Krishna, the
all-wise one spoke thus the intelligent Arjuna under-
stood.
53. Knowing this Shri Krishna said, Well hast thou heard,
0 Partha. Arjuna was very happy at Krishna's pleasure.
54. Behold, only a mother can be pleased at the satisfaction
of her child; only a good teacher is able to rejoice in the
attainment of his disciple.
55. Therefore Krishna's heart could not contain his pure joy
before Arjuna could be affected by it, but he restrained
it with his mind.
56. He spoke gentle and kind words, like the fragrance of
ripened joy or billows of cool nectar, and said,
v. And whoever, at the time of death, gives up his body
and departs, thinking of Me alone, he comes to My
status [of being]; of that there is no doubt.
57. Hear, 0 Arjuna, best of listeners! When illusion is burnt
out, then, [that wisdom which consumed it] is burnt up
also.
58. That of which I have just told thee, which is called
adhiyajna, means that those who know that to be Me
in the beginning, know it also at the time of death.
59. They regard the body as but a sack and, attaining to
their true nature, the Self, as the space enclosed in a
house is still space,
60. they sleep in the chamber of determination, in the
dwelling place of Self-r~alization and there remains no
memory of the external world.
6r. Achieving the sense of complete union they become Me,
and the external sheaths of the five elements fall off
from them without their knowing it.
62. When a man has no awareness of the existence of the
body, although it may be still alive, how can he be
distressed when it falls away from him? Therefore [at
the end of his life] there can be no suffering for his Self-
realizing consciousness.
63. That consciousness is moulded out of unity, or poured
into the heart of eternity, and, as though washed in the
ocean of union with the Supreme, it is never corrupted.
173
64. If a pot be submerged in water, it is filled with water as
well as immersed in it; then, should the pot be accidentally
broken would the water itself also be broken?
65. If a serpent sheds its skin, or on account of the heat a
garment is thrown off, is there any change in the limbs
[of the body]?
66. Likewise this outward form perishes but the Self which
exists without it continues. When the reason grasps this
knowledge, how can it be disturbed?
67. Therefore those who know Me at the hour of death give
up their bodies and become one with Me.
VI. Of whatever state [of being] he is thinking when at the
end he gives up his body, that he attains to, 0 Son of
Kunti [Arjuna], being ever absorbed in the thought
thereof.
68. Usually when death strikes in the breast, a man becomes
that which his heart remembers at the final moment.
69. If some unfortunate man, running at full speed, in-
advertently falls into a well with both feet,
70. now, as before his fall, there is no one to help him to
avoid it, he simply has to fall in.
7r. So whatever comes before his mind at the moment of
death, he cannot avoid becoming one with it.
72. In the same way whatever desires a man forms while he
is awake he sees [in his dreams] as soon as his eyes are
closed.
73. The longings that a man feels when alive, which;'remain
fixed in his heart, come to his mind at the moment of
death,
VII. Therefore at all times remember Me and fight.
When thy mind and understanding are set on Me, to Me
alone shalt thou come without doubt.
74. and whatever he remembers at the time of death he will
attain that state. Therefore remember Me at all times.
75. Whatever is seen with the eye, heard with the ear,
thought of in the mind, or spoken,
76. both the inner and the outer, thou shouldst know that
it is all Me, so that at all times I am present in everything.
77. If this union happens, 0 Arjuna, a man does not die even
174
 though his body may die; then in this fighting can there
be any fear for thee?
78. If thou wilt surrender thy mind and reason wholeheartedly
into My being, then I give my word that thou shalt come
to Me.
VIII. Whoever meditates on the Supreme Person with his
thought attuned by constant practice and not wandering
after anything else, Partha [Arjuna], reaches the Person,
Supreme and Divine.

79. If any doubt arises in thy mind of how this may be,
practise it, and if it does not happen [as I tell thee],
then be angry [with me].
80. With such practise harmonize thy mind, 0 Beloved, for
even a lame man can climb a mountain by dint of effort.
81. Similarly with practice keep constantly before thy mind
the Highest Being, then let the body live or die!
82. When the mind, having wandered after manifold objects,
chooses the Self, who then will remember whether the
body is or is not?
83. Behold, when the currents of rivers rush to meet the sea,
do they turn back to see what is happening behind them?
84. No, they remain merged in the ocean; and so also, the
mind becoming united with the spirit, birth and death
cease, for this is the supreme bliss.
IX. He who meditates on the Seer, the ancient, the ruler,
subtler than the subtle, the supporter of all, whose form is
beyond conception, who is sun-coloured beyond the darkness,

85. He is older than the heavens, smaller than the smallest

particle, by whose power the universe is activated,
86. [This Seer] has being without form, in him there is neither
birth nor death, and he sees the totality of all that is.
87. From him the whole creation was born and through him
everything lives, reason dreads him, and he is beyond
the power of imagination to conceive.
88. Behold, a moth cannot consume fire nor can darkness
enter the light; so, he, in full daylight, appears as darkness
to the human eye.
89. But to the enlightened he is perpetual dawn, brilliant as
the solar rays, wherein there is no trace of setting.
175
90. If a man, knowing that unblemished Supreme Spirit when
the hour of death has struck, remembers it with a steady
mind,
x. He who does so, at the time of his departure, with a
steady mind, devotion and strength of yoga and setting
well his life force in the centre of the eyebrows, attains to
this Supreme Divine Person.
9r. outwardly assuming the lotus posture, facing towards
the north and holding in his heart the joy of the yoga
of action,
92. with the functions of his mind concentrated within,
possessed by love for Self-realization, and eagerly reaching
out to attain it,
93. with the practice of yoga completed his life sets forth
from the lower centre by the middle pathway of the
central artery, towards the crown centre.
94- Though outwardly it appears that the vital air has become
one with the mind, in fact it then enters the space in the
head and, thus prepared,
95. it enters the space between the eyebrows, destroying both
active and lifeless matter just as the sound of a bell dies
away inside a bell.
96. Or the dying man may leave his body, 0 Pandava, like
a lamp covered over with a vessel so that no one can tell
when and how it was extinguished.
97. Such a man is the pure Highest Self, he is called the
Highest, he reaches My eternal abode.
xr. I shall briefly describe to thee that state which the
knowers of the Veda call the Imperishable, which ascetics
freed from passion enter, and desiring which they lead a
life of self-control.
98. This is called 'the indestructible' by the intelligence of
those wise men who are the mine of that wisdom which
is the aim of all knowledge.
99. The true ethereal space is that which a whirlwind could
not break up; without it how could clouds remain in
existence?
100. Similarly what can be grasped by knowledge is bounded
by its limits; what is beyond those limits is called the
indestructible.
176
10 1. Therefore what the knowers of the Vedas describe as
indestructible is higher than matter; it is the essence of
the Highest Spirit.
102. Overcoming the evil of objects of sense, mortifying their
senses and seated at the foot of the tree of the body,
1 03. such dispassionate ones wait for this without ceasing,
which is always deeply loved by those who are detached,
1 04. yearning after it seekers consider of no account the
· difficulties of celibacy, and mercilessly subdue their senses.
105. That place which is inaccessible and unfathomable, on
the edge of which even the Vedas sink exhausted,
106. those go to who relinquish their bodies in this manner.
Once again I will speak to thee of this state, 0 Arjuna.
107. Thereupon Arjuna said, 0 Lord, I was about to speak to
thee of this very thing. But thou Thyself hast shown me
this favour. Do Thou tell me,
108. but I pray Thee explain it simply. [He who is] the light
of the three worlds replied, Do I not know thee? I will
be brief.
XII. One should have all the gates of the body restrained;
the mind confined within the heart, one's life force fixed
in the head, established in concentration by yoga.
109. See to it that thy mind will remain fixed in the innermost
place of thy heart, curbing the tendency to run after
external objects.
no. But this is only possible when the gateways of the senses
are firmly closed by the doors of restraint.
III. Then the mind, being easily confined, remains silent in
the heart, just as a man with his arms and legs broken
cannot leave his house.
nz. The attention thus remaining fixed, 0 Pandava, the life-
breath should be transmuted into the sacred syllable and
brought up by the central path to the brow-centre.
n3. As soon as it arrives at this centre it should be held there
with firm resolution, until the three elements of the
sacred syllable are merged together in the crown centre.
xm. He who utters the single syllable Aum [which is]
Brahman, remembering Me as he departs giving up his
body, he attains to the highest goal.
n4. Till then the life-breath should be held quiescent in the
G* 177
I45· the solicitude of a witch, the cool draught of poison, the
trust placed in cunning thieves disguised as honest men,
I46. the embrace of a leper, the softness of the serpent of
death, the very song of the hunter,
I47· the hospitality of enemies, the respect of evil-doers, the
very ocean of calamity, .
I48. the vision seen in a dream, a forest watered by a mirage,
or a sky filled with smoke-
I49· such a body is not obtained in a later birth by those men
who have become one with My limitless form.
XVI. From the realm of Brahma downwards, all worlds are
subject to return to rebirth, but on reaching Me, 0 Son of
Kunti [Arjuna], there is no return to birth.

I50. Even one who has acquired the greatness of oneness with
Brahma cannot escape from the round of births and
deaths; but as a dead man cannot suffer from stomach
pains,
I5I. or as a man on awakening is not drowned in a flood seen
in a dream, so they who have come to Me are not even
touched by worldly existence.
XVII. Those who know that the day of Brahma is of the
duration of a thousand ages, and that the night [of Brahma]
is a thousand ages long, they are the knowers of day and
night.

I52. Truly speaking, it is that which is the head of the whole

universe of form, the chief of all permanent things, the
loftiest peak of the mountain of the three worlds, the
world of Brahma,
I53· that place in which a portion of an hour lasts longer than
even the life of Indra, and of which a day is longer than
the lives of fourteen Indras.
I54· When a cycle of the four aeons passes away a thousand
times, that is a day of Brahma; similarly when another
thousand have passed, that is a night of Brahma.
I55· Those fortunate ones who do not die within the duration
of such a day and night are the deathless ones of heaven.
I56. And [compared with these] what can be said of the
multitude of the gods? Consider the state of the great
Indra-fourteen days of Indra in one day of Brahma!
180
 xvm. At the coming of day, all manifested things come
forth from the unmanifested and at the coming of night
they merge in that same, called the unmanifested.
157· They who are witnesses of the passage of the eight
divisions of a day and night of Brahma should be called
knowers of day and night.
158. When the day breaks in the world of Brahma, countless
numbers of worlds come into existence out of the un-
manifested.
159· Again at the end the four divisions of the day of Brahma
pass away, the ocean of manifested creation dries up,
and again at dawn the waters begin to rise.
xrx. This same multitude of existences arising again and
again merges helplessly at the coming of night, 0 Partha
[Arjuna], and streams forth into being at the coming of
day.
160. As at the advent of the season of sharat clouds disappear
from the sky, and at the end of the hot season they again
gather in the sky, 6
161. so, at the beginning of a day of Brahma, multitudes of
created beings come forth until a thousand of these
periods of four yugas have passed.
162. After that the time of the night begins and the universe
remains absorbed in the unmanifested during a period of
a thousand years of Brahma, of four yugas each; when
the dawn comes and the process of creation begin again.
163. Why should all this be said, that in one day and night
of Brahma the universe is destroyed and recreated?
164. Behold what glory there is in this! He is the reservoir of
the seeds of the universe, and yet He is as the peak of the
full measure of the cycle of birth and death.
165. This universe, 0 Wielder of the bow, is an extension of
the world of Brahma, which is spread out as soon as the
day dawns.
166. Then the nightfall comes, when all by its own nature
returns whence it came, to a state of equilibrium.
167. As the nature of a tree is inherent in a seed or a cloud
becomes one with the sky, the state in which diversity
becomes merged in unity is called equilibrium.
168. Then there is neither likeness nor unlikeness, and no
181
 trace of created beings remains, in the same way that
milk which has become curds loses its name and form.
169. So, as soon as it loses form the world loses its own nature,
but that [the unmanifest] from which it arose remains.
170. Then it is called the 'unmanifest'; when again it assumes
form it is called 'manifest'. These two concepts seem to be
mutually dependent, but this is not so.
171. When [a metal] is melted it is called a bar of metal, but
the metal loses its solid form on being made into ornaments.
172. These two events happen also in the case of gold; so
does the idea of 'manifest' and 'unmanifest' inhere in
Brahma.
173· In itself it is neither manifest nor unmanifest, permanent
or destructible, it is beyond both and eternally self-
existent.
174· It is perceived in the form of the universe, but with the
destruction of the universe it is not itself destroyed, as
one may erase writing but the meaning [remains].
175· Behold! waves rise and fall again, but the water in them
always remains; so that which is in the perishable elements
is itself imperishable,
176. or as when ornaments are melted down, the gold is not
destroyed, so is the immortal within the mortal body.
xx. But beyond this unmanifested, there is yet another
Unmanifested Eternal Being who does not perish even
when all existences perish.
xx1. This Unmanifested is called the Imperishable. Him
they speak of as the Supreme Status. Those who attain
to Him do not return. That is My supreme abode.
177. It may easily be called the 'unmanifest', but this would
not be a worthy name for it; for it is beyond the reach of
mind or reason.
178. It is also that which, though manifested in form, does not
lose its formlessness, and whose permanency is not
affected by the loss of form.
179· It is therefore called the 'unchangeable', which conception
is [more easily] understood. There is no space to be seen
beyond it. It is called the final beatitude.
xxrr. This is the Supreme Person, 0 Partha [Arjuna], in
182
 whom all existences abide and by whom all this is pervaded;
[who] can, however, be reached by unswerving devotion.

180. Pervading this body, it is dormant, for it does not work,

nor does it cause another to work.
18!. Meanwhile, 0 great warrior, none of the physical functions
ceases, the activities of the ten sense organs continue.
182. The market of the sense-objects is opened and the mind
becomes the centre of trade, in the midst of which trans-
actions of pleasure and pain are carried on.
183. But as the trade of his kingdom does not cease while the
king rests peacefully, for his subjects carry it on as they
please,
184. so it is with the activity of the reason, the transactions of
the mind, the functioning of the sense organs, and the
movements of the vital airs.
185. All bodily functions continue to function without being
activated by the Self, just as men carry on their work
without being impelled by the sun.
186. Being in the same way asleep in the body, 0 Arjuna,
he is called Purusha.
187. Or it may be also that being faithful to his devoted wife
Prakriti, he is called Purusha. 7
188. Even the greatness of the Vedas cannot see his courtyard;
see how he covers the whole ethereal space.
189. Knowing him to be so, the greatest yogis describe him as
the highest of the high, who enters the house of those
who have no other resort.
190. He is the fruitful soil in which ripens the devotion of
those who with body, speech or mind attend to no other
matter.
191. He is the refuge, 0 Pandava, of those believers whose
firm conviction it is that the whole universe is the highest
Purussa.
192. He is the glory of the humble, the realization of those who
are beyond the attributes, the highest happiness for the
dispassionate.
193· He is as choice food set before the contented, as the heart
of a mother for those helpless ones who have no worldly
longings, and a straight road for devotion to seek his
abode.
194· 0 Arjuna, it is unnecessary to describe this in detail. It
183
 is that with which, when a man reaches it, he becomes
united.
195· As hot water becomes cold in a cool breeze, as darkness
becomes light on the approach of the sun,
196. so, 0 Pandava, arriving at that place even worldly
existence is transformed into liberation.
197· As fuel thrown on the fire becomes fire and cannot in
any way again be distinguished as wood;
198. as sugar cannot by any skill be made again to become
sugarcane, 0 son of Pandu;
199· as iron may be changed into gold only by the philosopher's
stone, and no other substance can make it into iron again;
200. as clarified butter cannot again become milk, so there is
no return from the attainment of union with the Supreme.
2or. That is indeed My highest abode. I have now revealed
to thee this hidden secret.
xxm. Now I shall declare to thee, 0 Best of Bharatas
[Arjuna], the time in which yogis, departing, never return;
and also that wherein, departing, they return.

202. In another way it is easy to understand this place,

whither yogis go when they abandon their bodies.
203. It may happen that if the body is given up at an in-
auspicious moment they must return again to bodily life.
204. If they relinquish their bodies at an auspicious time, they
at once become one with Brahma. On the other hand,
should they die at an inauspicious time, they must return
to earthly existence.
205. Hence union and return to birth are dependent on time.
That time I will describe to thee now, in due order.
xxrv. Fire, light, day, the bright [half of the month], the
six months of the northern path [uf the Sun], going forth
at these times men who know the Absolute go to the
Absolute.
206. So, 0 great warrior, listen to Me. At the crisis of death,
the five elements leave the body last,
207. If at the moment of dying reason is not overcome by
confusion, memory does not become blind, and the mind
does not become deadened,
208. then the organs of perception retain their vigour, and
184
 union with the Eternal which has been experienced
becomes a protective sheath.
209. In such a way the senses remain conscious and this
condition lasts till death supervenes. This is only possible
so long as the heat of the body is maintained.
210. Look, when owing to the action of wind or water a lamp
is extinguished, is the sight of the eyes of any use, though
we still have it?
2n. Similarly at death, owing to the action of wind the body
becomes full of mucus and the spark of the inner fire
is put out.
212. When the vitality of life is lost, what can reason so?
Consciousness, therefore, cannot remain active in the
body without heat.
213. 0 Beloved, when the fire in the body ceases, then the body
is no longer a body, but merely a lump of damp clay, and
the life-span struggles in vain to find its end in the
darkness.
21+ At this time one should preserve all memories of the past
and, leaving the body, attain to union with Brahma.
215. The perception of consciousness is drowned in the phlegm
of the body and all awareness of past and future ceases.
216. Therefore the benefit accruing from the previous practice
of yoga is lost even before death occurs, as though the
lamp held in the hand were extinguished before one has
found what was lost.
217. Know then that the [gastric] fire is the basis of con-
sciousness. This fire is the source of all strength at the
moment of death.
218. Within, [there should be] the light of the gastric fire;
without, the time should be the bright half of the month,
during daylight, and during one of the six months of the
northern path of the sun.
219. He who gives up his body under the conjunction of such
auspicious conditions becomes one with the Eternal, for
he is a knower of Brahma.
220. Listen now, 0 Wielder of the bow, such is the power of
this conjunction and hence this is the straight path by
which it is possible to reach Me.
22r. Here the gastric fire is the first step, the light of the fire
the second, the daytime the third, and the bright half of
the month the fourth.
185
222. [The requirement of] one of the six months of the northern
path is the highest step of this ascent, by which the yogi
arrives at the place of perfection in union with Brahma.
223. This is known to be the best time and it is called the
'arcira' path. Now listen and I will now describe to thee
the inauspicious time. 8
xxv. Smoke, night, so also the dark [half of the month],
the six months of the southern path [of the sun], going
forth at such a time, the yogi obtains the lunar light and
returns.
224. At the moment of dying the heart is compressed in
darkness, owing to the pressure of air and phlegm.
225. Sense organs are blocked, memory is lost in confusion,
the mind becomes bewildered, and the life force is con-
stricted.
226. The fire of the gastric juices becomes extinguished and
smoke pervades the whole, owing to which consciousness
in the body is confined within,
227. just as when heavy watery clouds hide the moon, there
is neither brilliance not darkness but only a dim light.
228. So a man does not die, nor does he remain conscious; he
becomes motionless, his earthly life awaits the moment of
death.
229. When a mist has spread over the sense organs, the mind
and intellect, all the gains of the life are lost.
230. When a man loses what he has possessed, what value is
there in gaining anything more? Such is a man's state
at the moment of death.
23r. This is the condition in the body; in the external con-
ditions the time is night, in the dark half of the month,
these together with one of the six months of the southern
path.
232. If all these, which bring about rebirth in the cycle of
birth and death come together at a man's dying moment,
how can he attain to union with Brahma?
233. A man, being a yogi, dying at such a juncture, reaches
the moon-world, and then he descends again into earthly
existence.
234. Know that I have spoken here of the inauspicious time,
0 Son of Pandu; this is the dark path leading to the
recurrence of birth.
186
235. The other, called the path of light, the busy high road,
straight and easy, leading to Self-realization.
xxvI. Light and darkness, these paths are thought to be
the world's everlasting [paths]. By the one he goes not
to return, by the other he returns again.
236. 0 Arjuna, these are the two everlasting paths, the one,
straight, the other crooked, I have purposely pointed
them out to thee,
237. in order that for thy welfare thou shouldst see the right
path and the wrong, recognize the true and the false,
and know what is good and what is harmful.
238. Is a man likely to plunge into deep water when he sees a
good boat near him? Will a man go by a side path when
he knows the right road?
239. Will a man who can distinguish between nectar and
poison be able to give up the nectar? Likewise he who
sees a straight road will not take a side path.
240. So one should discriminate clearly between good and
evil, and then one will avoid the inauspicious moment.
241. However, at the time of dying there is a great danger
inherent in the dark path, in that all the practice of a
lifetime will be in vain.
242. Should the path of light be missed, and the yogi enter by
chance upon the path of darkness, he will be bound to
the revolving cycle of life and death.
243. Seeing this great danger, I have clearly explained both
yogic paths to thee, so that thou mayest know once and
for all how it may be avoided.
244. By the. one the yogi reaches the Eternal, by the other he
comes back to the cycle of rebirths; but [he will go by]
the path by which he is destined to travel at the time
of death.
xxv11. The yogin who knows these paths, 0 Partha
[Arjuna], is never deluded. Therefore, at all times, 0
Arjuna, be thou firm in yoga.
245. At that time this cannot be known; it is useless to ask
what may happen. [It is not known] by which path one
may attain to Brahma at the time of death.
246. Yogis know that they are indeed the Eternal whether
they are in the body or out of it, just as the appearance
187
 of being a snake is illusory from the point of view of a
rope.
247. Is water aware of whether it has waves or not? The water
itself remains the same at all times.
248. The water is not born of the waves, nor does it disappear
when they subside. Those who become Brahma while
still in the body are the 'disembodied' ones.
249. For them there remains no memory even of the body.
Consider then, when do they die?
250. Why then should the path be sought for? Is there any-
thing to lose at any time once a man has become one with
time, place and the rest?
25r. When an earthen pot is broken, the space within it goes
on its way; its way leads it at once to merge in all space.
Otherwise it would get lost.
252. Consider also this. Only the form is lost but the space
was in space even before the pot took on the form of a pot.
253. In accordance with this concept, yogis who have realized
their oneness with Brahma are not concerned with the
rightness or wrongness of the path.
254. For this reason, 0 Son of Pandu, thou shouldst become
absorbed in yoga, and thus thou wilt have perpetual
evenness of mind.
255. Then whether the body is retained or cast off at any
time or in any place, there can be no change in separation
from that unlimited and perpetual union with the Eternal.
256. Such a man is not born at the beginning of a great world
age, nor does he die at the end of an age; nor is he deluded
by the temptations of heaven or earthly life.
257. One who has becomes a yogi through this teaching knows
the rightness of it; having weighed up the experience of
it he comes to self-realization.
258. For he has rejected as worthless, 0 Son of Pandu, even
the royal glory which Indra and all the other gods extol.
xxvin. The yogin having known all this, goes beyond the
fruits of meritorious deeds assigned to the study of the
Vedas, sacrifices, austerities and gifts and attains to the
supreme and primal status.
259. Even if a man has made a study of the Vedas, or if for
him the field of sacrifice has borne fruit, or if he has
gathered riches from austerities and almsgiving,
188
260. and if the plantation of all this merit were to yield
abundant fruit, it cannot be compared with [the realiza-
tion of] the purest Brahma.
26r. This would not fall short if measured against the final
beatitude, to attain which the Vedas and sacrifices are
the means.
262. It neither spoils nor fades away, it satisfies the desire of
those who experience it and becomes as a loved brother
to the Eternal bliss;
263. it would give delight to the divine eye, it is founded on
unseen merit, and it is unobtainable even by a thousand
sacrifices.
264. When yogis take the measure of this heavenly happiness,
with the divine eye, they find it to be of very little worth.
265. Then, 0 Kiriti, using it as a stepping stone, they ascend to
the Eternal bliss.
266. He who is the glory of the whole animate and inanimate
creation, worthy to be worshipped by Brahma and Shiva,
and who is the only wealth to be enjoyed by yogis, 9
267. who is the art of all arts and the image of the highest
bliss, the life and soul of the whole universe,
268. who is the essence of omniscience, and the shining light
of the family of the Yadavas, that is Krishna, spoke thus
with Arjuna.
269. This account of [what happened] on the field of Kuruk-
shetra Sanjaya related to the King. Listen further to this
story, says Jnanadeva.

Jn the Upanishad of the Bhagavadgita, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the eighth chapter called the Yoga of the Highest
Brahma.

189
 NOTES
I. adhyatma. See above, VII, note 5. The Self.
z. Zero. The nought, the great void of non-being, the symbol of
Brahma.
3. adhibhuta. See above, VII, note 5. The elemental and material.
4. adhidaiva. See above, VII, note 5. The divine.
5. adhiyajna. See above, VII, note 5. The supreme sacrifice.
6. cycle of seasons. The seasons in the region of Maharashtra (Bombay
Province) can be broadly described as three: the cool season, mid-
November to end of February, the hot season, March to beginning of
June, and the rainy season (monsoon), June till September with an
intermediate period between mid-September and the end of October.
In the traditional Hindu year there are six seasons, each of two
months; the 'hot' season is the period from mid-May to mid-July
and the rainy season is the period from mid-July to mid-September.
It is not possible to equate either months or seasons to English names
or periods. The season of sharat (sharadii.) lies between the end of
the rains and beginning of the cold season.
7. Purus ha and Prakriti. Purusha, the Supreme Spirit, the creative
force as the passive spectator of the activity of Prakriti, nature,
regarded as the wife of Purusha.
8. arcira. The path of light 1<.~ading to Brahma.
9. Brahma. The god, p.ot the Supreme Spirit; he is highest god of the
triad of Brahmll, Vishnu and Shiva.

190
 CHAPTER IX

r. I promise you that if you give me your attention, you will

be worthy to enjoy all happiness,
2. But in an assembly of wise people like yourselves, I do not
speak with arrogance; my affectionate request is that you
will pay heed to what I say.
3. For if I have such wealthy ones as yourselves as my home,
all desires are satisfied and all wishes fulfilled.
4. Seeing the cool shade of the garden of your favour, en-
riched by graciousness, I whom am weary rest in it.
5. Sirs, you are the deep waters of the nectar of happiness,
so that we long for its coolness. If I fear to approach you
here in friendliness, where indeed should I refresh myself?
6. As a child uses its own childish words and its steps are
stumbling and unsure, still its mother wonders and is
delighted,
7. So let the love of you saintly ones be given to me in some
way. This is my great desire, approaching you affec-
tionately.
8. Besides, am I worthy to speak before such wise listeners
as you are? Does a son of the goddess of learning have to
be taught how to study?
9. Listen! However large a glow-worm may be, could it ever
equal the sun in brightness? How could this be? Who can
prepare food worthy of being served in a dish of nectar?
IO. Is there any need to fan the moon, with its cool rays? Who
would sing before the mystic sound? Can ornaments be
further ornamented? How could this be done?
II. Is there anything that perfume itself can smell, or where
could the ocean bathe itself? What space is there that
could contain the whole firmament?
12. What man possesses that power of oratory which could
satisfy your interest and entertain you well enough to
call forth your applause?
191
13. But is it wrong to worship the sun which lightens the
universe with a simple oil lamp? Should we not pay
homage to the ocean by offering a handful of water?
r4. Sirs, you are the incarnation of the great Shiva, while
I am a simple man serving you with devotion. Therefore
though I offer only the leaves of the nirgudi shrub, be
pleased to accept them as though they were those of the
bela tree. 1
r5. If a child approaches his father's plate and offers him food
out of it, the father delighted opens his mouth eagerly
[to receive it]. ·
r6. Similarly though I, like a child, am boring you with my
talk, because of your affection I feel sure you will be
pleased.
17. You saintly ones are moved by the power of your love for
me so you should not be offended by my familiarity [in
speaking thus to you].
18. Behold how a cow's milk flows more freely when her calf
strikes her; so anger against some beloved one increases
affection for him.
19. I have spoken to you thus, believing that your hidden
compassion has been aroused by my child-like words.
20. Can the moon be ripened like a layer of mangoes? Can
anyone impart motion to the wind? Can the heavens be
restrained by a cage?
2I. One does not have to make water liquid, nor to churn
butter with a churning-staff; so my diffidence prevents me
from speaking before you.
22. But am I worthy to expound in Marathi that Gita which
is the bed upon which lie resting the words of the Vedas,
wearied [in their attempt to describe the eternal truth]?
23. Nevertheless I am eager to do this, and besides I have
the hope that through my boldness I may win your
affection.
24. So, with your attention, which is more cooling than the
moon and more life-giving than nectar, satisfy, I pray you,
my desire.
25. For if you shower upon me your kindly looks, the seeds of
exposition will germinate in my mind; otherwise, if you
remain indifferent, the tender shoots of knowledge will
wither.
26. So listen to me, for when my power of speech is fed by
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 attention, a wealth of propositions will come forth in my
words,
27. The sense waits on the words, meaning brings forth
further meaning, and there is a full blossoming of feeling
in the mind.
28. When, therefore, the favourable wind of dialogue begins
to blow, clouds of learning gather in the sky of the heart;
but if listeners are inattentive the essence of the exposition
will melt away.
29. Now, the moonstone melts; but this is due to the action
of the moon itself. So the speaker cannot be a speaker
without hearers.
30. Do grains of rice have to ask eaters to sweeten them? Do
puppets have to ask the showman to move them?
3r. Does he make them dance for their own sake? Is it not to
display his own skill? So, what need have I to behave in a
similar way?
32. Thereupon the Guru exclaimed, What is all this about?
We have understood your request. Now tell us what the
Lord Krishna taught to Arjuna.

The Blessed Lord said:

1. To Thee, who doth not cavil, I shall declare this profound
secret of wisdom combined with knowledge, by knowing
which thou shalt be released from evil.
33. Now Arjuna, I will proceed to tell thee the inner meaning
of the cherished secret of My heart.
34. Thus the disciple of Nivritti, delighted, joyfully agreed
saying, Listen to the words of the Lord!
35. If, naturally, thou shouldst wonder why I should reveal
to thee in this way My innermost secret,
36. then listen, 0 thou wise one; thou art the very symbol of
earnestness, and never dost thou disregard what I teach
thee.
37. If the secrecy is to be broken, let it be so; let that be
spoken which should be spoken, but allow this secret of
My heart to enter thine.
38. There is milk concealed in the udders, but they do not
know of its sweetness. So [a cow] lets it be drawn, provided
it satisfies the one who desires it and can get it from no
other source.
193
39. If seed is taken from the storing jar and sown in prepared
soil, can it be said that the seed is wasted by being scattered
about?
40. Therefore, to such as are of goodwill, pure mind, and res-
pectful, who take their sole refuge in Me, I will gladly
impart to them My most secret wisdom.
41. So as there is none other like thee endowed with these
virtues, it is not right for Me to keep this wisdom hidden
from thee although it is secret.
42. If I keep on repeating 'this is secret', thou wilt think it
strange; so I will explain to thee wisdom combined with
worldly knowledge,
43. with this sole purpose that thou mayest be able to dis-
criminate carefully between true and false wisdom, in-
termingled as they seem to be.
44. As a royal swan is able to separate milk from water with
the grip of its beak, I will explain to thee separately
wisdom and knowledge,
45. As in a current of wind the sifted chaff is blown away
whilst the grains of com fall together in a heap, ·
46. so, knowing this wisdom, the things of this world are
joined with the life of this world, and the knower is placed
on the throne of Self-liberation.
47. Among all branches of knowledge, this is worthy of the
highest position in the realm of teaching, the foremost of
all secrets, the sovereign of all pure things,
48. the abode of righteousness, best among the best, which,
having once been gained, there is no question of any
rebirth.
49. However small a part of it may be revealed by the mouth
of the preceptor, that self-existent one residing in the
heart is spontaneously experienced.
50. Moreover it is that which a man may ascend to by easy steps,
and, having reached it, all other experience falls away.
51. Not only so, but even while standing only on the border
of the enjoyment of that wisdom the mind rejoices in it;
it is so easily attained, and yet it is also the highest
Brahma.

11.This is sovereign knowledge, sovereign secret, supreme

sanctity, known by direct experience, in accord with the
law, very easy to practise and imperishable.
194
52. It has still another characteristic; when once it has been
gained, it does not perish; when experienced, it is never
lost, nor does one weary of it.
53. At this point thou mayest wonder, 0 thou questioning
one, how it is that such a treasure should have escaped
the hands of men.
54. It is holy and delightful, simple to attain to, a natural joy,
yet righteous, and experienced within oneself.
55. When therefore, it is in every way desirable, how is it that
men have let it escape them? Such a doubt is reasonable,
but thou shouldst not entertain it.
III.Men who have no faith in this way, not attaining to
Me, 0 Oppressor of the Joe [Arjuna], return to the path of
mortal living [sa?Jtsara].

56. Sweet and pure is the milk of the cow, and only just
beneath skin; yet do not lice leave the milk and suck the
impure [blood]?
57. Lotus roots and frogs live together in the same pond, but
bees feed on the pollen of the lotus, while the mud is left
[for the frogs].
58. Again there may be thousands of gold coins buried in the
house of a man of ill-luck, yet he will starve himself,
living in poverty.
59. So although I may in My heart be the garden of all joys,
still a deluded man will seek for sensual pleasures.
60. Similarly a man, seeing a mirage, might spit out a mouth-
ful of nectar as he was swallowing it; or another might cut
off the philosopher's stone hanging round his neck for the
sake of an oyster-shell.
6r. So preoccupied are they with self that these wretched ones
fail to reach Me, and so are tossed back and forth between
the banks of life and death.
62. What am I like, in reality? I am not as the sun which at
times is visible and at others hidden from sight. I do not
fail in this way.
IV. By Me all this universe is pervaded through My un-
manifested form. All beings abide in Me but I do not
abide in them.

63. Is not this whole universe but the manifestation of My

195
 own Self? Just as milk when curdled is naturally called
'curds',
64. or as a tree grows out of a seed, or as gold is made into
ornaments, so this universe is but a manifestation of Me.
65. My nature is confined when unmanifested; it becomes
diffused [when manifested] in the form of this universe.
Know thou that I, the Form of the Formless, am mani-
fested in the three words.
66. All forms from the most subtle of the elements to physical
matter are reflected in Me like foam on water.
67. But, 0 Son of Pandu, as when this foam is seen from within
no water is found, or as on awakening what is seen in a
dream ceases to have a separate existence,
68. so are all these beings reflected in Me, but I am not in them.
I have already taught all this to Thee,
69. so there is no need to enlarge upon it now. Let the eye of
thy mind remain fixed on My inner nature.

v. And [yet] beings do not dwell in Me: behold My divine

mystery. My spirit which is the source of all beings sustains
the beings but does not abide in them.

70. If thou wilt endeavour to see without misconception, My

real nature underlying all matter, thou wilt then under-
stand that it is untrue to say that beings are in Me, for
I am everything.
71. But when the twilight of mental bewilderment fails, the
eyes of the intelligence are for a time darkened, My
eternal form is dimly perceived and beings appear to be
distinct from each other.
72. Again when this bewilderment passes, as soon as doubt is
destroyed, My indivisible form is seen. In the same way
the error of mistaking a wreath for a snake is removed
[by clearer perception].
73. Do pitchers and jars spring up of themselves like shoots
from the earth? No, they are the offspring of the mind of
the potter.
74. Are there waves stored up in the water of the ocean? Is
not this change in the water brought about by the wind?
75. Are there bundles of cotton within the cotton-plant? In
the eye of the weaver it has been made into cloth.
76. When gold is formed into ornaments it does not lose its
196
 nature as gold, but seen by him who wears it, it appears
on the surface to be the ornament.
77· Tell me, are not the answering echo, and forms seen in a
mirror, in reality our own creations, or do they appear
from elsewhere?
Whoever attributes the existence of beings to My nature,
in his thought sees only their appearance in the world.
79· When matter, which produces these appearances, passes
away, the illusion of created beings is removed, and only
My pure and unchanging nature remains.
80. When one spins one's body round rapidly everything
appears to be revolving round one; so to the imagination
separate beings appear to exist in My indivisible form.
8r. Relinquish these notions; there are no grounds for thinking
that beings are in Me, and I in them, even in a dream.
82. Such words as 'I alone am the supporter of beings' or
'I am in them' are merely the delirious utterances of the
imagination.
Listen therefore, 0 beloved! I am the Self which pervades
the universe, and also the resort of all the creatures of the
illusory world of nature.
As owing to the rays of the sun an unreal mirage seems to
exist, so is the false concept that all beings are in Me, and
this unreality is imposed on Me.
I am the ground of the illusion of the existence of this
world, and yet I am in no way different from it, as the sun
and its radiance are one.
86. Now thou hast seen My supreme nature. Tell Me now,
what is the relation of difference between Me and these
beings?
87. It is clear, therefore, that beings are not different from Me;
and do not imagine Me to be different from them.
vr. As the mighty air moving everywhere ever, abides in
the etheric space [aka5a], know thou that in the same
manner all existences abide in Me.
88. The extent of the sky is the same as that of the wind in it;
when the one moves it appears to be different from the
other; yet in reality they are the same.
89. Similarly when it is thought that all beings are in Me,
something seems to exist; in the absence of thought,
nothing remains but Myself, who am all.
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 90. So their existence or non-existence depends on such
thought; with its disappearance they vanish, and with it
again they appear.
9r. When that original thought is destroyed, where can
existence or non-existence be found? Consider again,
therefore, My supreme nature.
92. Become as a wave in the ocean of the realization of this
wisdom, and then, seeing all this animate and inanimate
creation, thou wilt see thyself.
93. Then the Lord said, Has this wisdom now been awakened
in thee? Has not the delusion of duality been realized as
false?
94. If again, perchance, thy understanding were overcome by
the slumber of such thoughts, that realization of unity in
thee would vanish, and thou wouldst fall into the dream of
separateness.
95. I am now about to reveal to thee a secret, [knowing
which] this sleep will never occur, and through the awaken-
ing of pure wisdom thou wilt realize thyself as one with all.
96. Therefore, 0 fearless archer, Dhananjaya, listen attentively
to My words. It is illusion which creates all beings and
again destroys them.
vrr. All beings, 0 Son of Kunti [Arjuna], pass into
nature which is My own at the end of the cycle; and at the
beginning of the [next] cycle, I send them forth.
97. It is called primordial matter and it is of two kinds, as
I have told thee; one is eightfold in form, the other is the
life-element.
98. Thou hast already heard all about this matter, 0 Son of
Pandu, so there is no need to repeat it; this is primordial
matter.
99. Now, at the end of a great world-age, all beings are
reabsorbed into My unmanifested nature.
mo. As owing to the extreme heat of summer all grass seed is
reabsorbed into the earth,
IOI. or as when the vehemence of the rainy season is over, the
Sharada season sets in, and masses of clouds then dis-
appear from the sky,
102. or as the wind abates and vanishes from the dome of the
sky, or the restlessness of waves subsides in the water,
103. or as a dream, on awakening, sinks back into the mind, so

198
 at the end of a world-age everything formed out of matter
is reabsorbed into the primal matter.
104. Then, it is said, at the beginning of another world age
I again create everything. Listen while I explain this to
thee clearly.
vm. Taking hold of nature which is My own, I send
forth again and again all this multitude of beings which
are helpless, being under the control of nature [prakrti].
105. 0 Kiriti, I pervade this very matter, which is My own,
just as the texture of warp and woof can be seen in a piece
of woven cloth.
106. During the process of weaving, small squares [of crossing
threads] take on the form of cloth; so does matter show
itself in the forms consisting of the five elements.
107. Owing to the presence of that which thickens it, milk is
transformed into curds, and nature is formed out of
matter in the same way.
108. The seed in contact with water germinates and large and
small branches grow from it; so is the creation of all beings
due to Me.
109. It would be true to say that a town has been made by a
certain king; but in reality, did the hands of the king take
part in the making of it?
no. If thou askest Me how I pervade this matter, it may be
compared to a man awakening from sleep.
III. Do the legs, 0 Son of Pandu, feel pain when one wakes
from sleep? Do they actually travel in a dream?
n2. If you ask what the import of all this is, it is that in the
evolution of this created world I am not required to do
anything at all.
II3. As the subjects of a king follow their individual occupa-
tions, so am I related to matter; all the actual work is
performed by it.
n4. Behold! at the sight of the full moon, the ocean rises in
full tide; but, 0 Kiriti, does this involve any effort for the
moon?
n5. Does not the lifeless iron move when brought near a
magnet? But is the magnet disturbed by the proximity
of the iron?
II6. In short, in a similar way, when I assume My natural
form the creation of beings then begins to proceed of itself.
199
n7. All these innumerable creatures are dependent on matter,
0 Son of Pandu. As the earth is capable of producing
plants and leaves from seeds,
n8. as childhood and the other ages of man [evolve] under the
direction of the body, as the rainy season is the cause of
the clouds in the sky,
ng. or as sleep is the cause of dreams, so, 0 Best of men, does
this matter direct the production of all created things.
120. Matter is the root of the whole creation, animate and
inanimate, gross and subtle.
12!. Therefore, that beings are created, and, once created, are
maintained, this whole process has no relation to Me.
122. The moonlight spreads over the water like a creeper, but
that does not cause the moon to increase. Similarly, all
actions, though resting in Me, are apart from Me.
IX. Nor do these works bind Me, 0 Winner of wealth
[Arjuna], for I am seated as if indifferent, unattached in
those actions.
123. As it would be impossible for a handful of salt to stem the
onward rush of the waters of the ocean, similarly, can
actions which end in Me bind Me?
124. Can a cage made of smoke restrain the force of the wind;
or darkness enter the disc of the sun?
125. Are [minerals] in the heart of a mountain damaged by
showers of rain? So all actions performed by matter do not
affect Me.
126. However, understand that I am the sole cause underlying
all the effects of matter, but, like one dejected, I do
nothing, nor do I cause anything to be done.
127. As a lamp placed in a house neither directs nor restrains
anyone, nor does it know who is engaged in what work;
128. as it is a mere witness without interest in household
activities, so though unattached to all works of creatures,
I am nevertheless in these creatures.
129. What need is there to repeat this argument in different
ways? Thou shouldst bear it always in mind, 0 lord of
Subhadra.
x. Under My guidance, nature [prakrti] gives birth to all
things, moving and unmoving and by this means, 0 Son
of Kunti [Arjuna], the world revolves.
200
130. 0 lord of Subhadra, as the sun is but the mere instrument
of all the activities of beings, so I am the cause in the
production of this universe.
131. Since matter, established by Me, is the producer of all
moving and immovable things, it follows that I am the
root cause of all this.
132. In the light of this thou mayest clearly understand this
principle, that beings are in Me, but I am not in them.
133· That beings are~t in Me, not I in them; do not let these
points ever be forgotten.
134· This is My deep secret, to thee only have I disclosed it.
Closing fast [the doors of] the senses, experience it in thy
heart.
135· So long as this secret is not fully grasped, My real nature
will not be understood, 0 Partha, as grains [cannot be
found] in husks.
136. A man may think that he can learn it from inference; but
does the soil become damp with the moisture of a mirage?
137· When a net is thrown into the water the reflection of the
moon seems to be caught in it; but when the net is pulled
into the shore and shaken, where is the moon?
138. Likewise men covet in vain the eyes of experience with
words and speech, but when it is a matter of real expe-
rience, behold, there is nothing.
xr. The deluded despise Me clad in human body, not
knowing My higher nature as Lord of all existence.
139· What more can be said? If thou fearest this earthly life,
and hast a true longing for Me, remember carefully this
secret.
140. A man suffering from jaundice will say that the moonlight
is yellow; so there are some who see blemishes in My pure
form.
141. The mouth loses its power of taste because of fever, and
finds milk like poison; so there are those who regard as
human Me who am without human form.
142. So I say again, 0 Dhananjaya, beware lest thou forget
this truth; if thou regardest it with thy grosser under-
standing, it is worthless.
143· However, some see Me with their grosser vision, but know
thou that their seeing is as blindness, as nectar found in a
dream has no power to make a man immortal.
H 201
r44. The foolish think that they know Me completely by means
of their earthly vision, but in fact such knowledge becomes
a hindrance to the attainment [of true knowledge],
r45. as a swan would perish, entering the water for the sake of
the reflections of stars, [in the hope of finding jewels].
r46. Is any gain lost by passing by a mirage [which can give
no water]? Can any wish be fulfilled by resorting to the
thorny babul, thinking it to be the tree of the gods? 2
r47. A man might put out his hand to grasp a poisonous snake,
imagining it to be a two stranded necklace of sapphires, or
gather pebbles thinking them to be jewels,
r48. or one might pick up a live ember of wood in his garment
thinking he has found a treasure; or a lion might leap
down a well, not realizing that in it is his own shadow.
r49. So those who have jumped to the conclusion that I dwell
here in earthly existence are like men who take the moon-
light shining on water to be the moon itself.
r50. Their belief is as useless as that of a man who drinks gruel,
expecting that it will have the effect of nectar.
r5r. How can I manifest Myself to those who believe that they
see Me, the imperishable, in a form destructible and
material?
r52. 0 Beloved, can a man reach the western shore of the
ocean by setting out in an easterly direction? 0 good
warrior, can grains of rice be obtained by thrashing the
husks?
r53. Similarly, can My true nature be known by knowing this
gross body form? If a man takes foam in his mouth, has
he drunk water?
r54. Thus with deluded minds, they erroneously identify Me
with this body and attribute to Me birth and action.
r55. As a result of this they impute names to Me, who an
nameless, action to Me the actionless, and bodily attributes
to Me who am bodiless.
r56. They think that I have form, who am formless, they
worship Me who am without attributes, and they believe
that I perform rites and duties, who am beyond the
precepts laid down in scripture.
r57. They impute to Me caste, who am without caste,
attributes, who am beyond these, feet and hands, when I
have none.
r58. They measure Me who am infinite, restrict Me within the

202
 limit of place, who am all-pervading. As a man who
though asleep in his bed may see a forest,
1 59. so they imagine Me to have eyes and ears who have none;
they think I have family descent who am without it, and
that I have form who am formless.
160. They suppose that I am manifested who am unmanifest,
they impute desire to Me who am passionless, they believe
I experience satisfaction though I am self-sufficient.
l6I. They give Me clothing who cannot be clothed, ornaments,
who cannot be adorned, they imagine I am the result of
some cause, whereas I am the cause of all.
162. Though I am uncreated they [think they] create Me;
though I am self-existent they set up [images of] Me;
though I am timeless they call Me into existence and
dismiss Me.
163. Though always complete within Myself, they attribute to
Me boyhood, youth, old age, and they impute these
various states to Me who am unvarying in form.
164. They infer that I am dual who am beyond duality, that
I who am actionless perform actions, and state that I
experience enjoyment, who am indifferent to it.
165. They describe My ancestry who have none, grieve at My
death though I am everlasting, and assume that I have
friends and enemies who am within all.
166. Though absorbed in the bliss of My own nature, still they
regard Me as desirous of pleasure and though all-pervasive
they believe that I belong to one place.
167. I am the one Self, in all creatures, imminent in all, and
yet they declare that I favour this one, and being angry
with some other, kill him.
168. In short, they attribute to Me all manner of human
qualities, so perverted is their knowledge.
169. When they perceive before them an image they worship
it as a god; when it is broken they throw it away believing
that it is not.
170. They regard Me as human in all these various ways and
thus their beliefs obscure their understanding.
xrr. Partaking of the deceptive nature of friends and
demons, their aspirations are vain, their actions vain and
their knowledge vain and they are devoid of judgement.
l7I. Therefore they are born in vain, like the clouds out of the
203
 rainy season or as the waves of a mirage seen from a
distance.
172. They are thus no better than riders made out of earth,
ornaments produced by juggling, or walls of a celestial
city seen in the clouds. All are mere appearances.
173· They are like a silk-cotton tree which has grown very
high, but is hollow inside and bears no fruit, or like the
[false] teat on the neck of a she-goat.
174· So is the life of such fools, like the fruit of a silk-cotton
tree that can neither be given nor taken. Fie upon their
works!
175· Whatever they have learned is like a coconut plucked by
a monkey or a pearl fallen into the hands of a blind man.
176. Their scriptural knowledge is of as little use as a weapon
in the hands of a girl, or as secret mantras taught to the
unclean.
177. 0 Arjuna, the knowledge and actions of such men is
useless for they are stupid.
178. The she-demon of the quality of darkness consumes their
clear intelligence and, like an ogress, destroys the whole
mind.
179· Overcome by this demon they are constantly troubled by
anxiety and so fall into the jaws of the quality of darkness.
180. [In her mouth] the saliva of hope flows, the tongue of
slaughter rolls, and endlessly she chews up morsels of the
meat of content.
l8r. She licks her lips, thrusting out her tongue to reach the
ears of her victims, filling the valley of the mountain of
error with her intoxication.
182. Her jaws of hatred grind down wisdom, and to foolish
men of dull intellect it is like the covering of Agastya. 3
183. All who fall into the jaws of this fiend of darkness become
immersed in the pitcher of confusion.
184. Those who thus fall into the pit of ignorance cannot be
reached by the hand of discrimination; moreover, there
is no trace of where they have gone.
185. Enough of these unnecessary words; for what use is there
in describing a fool? To continue with their story can only
weary the voice.
186. Shri Krishna having thus spoken, Arjuna replied, Yes,
0 Lord; and then Krishna said again, Listen to the
description of the good, which will rest the voice.
204
 xm. The great-souled, 0 Piirtha [Arjuna], who abide in
the divine nature, knowing [Me as] the imperishable
source of all beings, worship Me with an undistracted
mind.

1 87. These are they in whose pure hearts I dwell permanently,

as in a sacred place, and on whom non-attachment attends
even during sleep,
1 88. over whose ardent desire and good faith religious duty
reigns supreme, whose minds are the very essence of
wisdom,
189. who have bathed in the river of wisdom and in whom,
satisfied with the food of perfection, new foliage sprouts
on [the tree of] peace.
190. They are the tendrils of Self-realization, the pillars of the
hall of fortitude, and pitchers filled to the brim with the
ocean of joy.
19!. In them the spirit of devotion is so fervent that they even
dismiss liberation [as worthless], and in whose every
activity is visible the life of morality.
192. Their senses are adorned with the ornaments of restraint
and their minds are a shelter for Me, the all-pervading.
193· These men of deep experience, the glory of the God-like
nature, knowing everything to be a manifestation of Me,
194· the high-souled ones, worship Me with ever increasing love
and their attitude is such that the sense of separation is
never even touched by them.
195· Becoming one with Me, 0 Pandava, they serve Me alone.
The wonder of this must be told, so listen!
xrv. Always glorifying Me, strenuous and steadfast in
vows, bowing down to Me with devotion, they worship Me,
ever disciplined.
196. With religious recital, drama and dance they have des-
troyed [the necessity] for all acts of repentance, and not
even the name of sin exists any longer.
197· They have made restraint of the senses and control of the
mind of no importance, removed places of pilgrimage
from their high rank, and the committal [of sinners] to
hell ceases.
198. Restraint says, What is there for me to curb? Control asks,
What is there to subdue? Pilgrimages to holy places say,
205
 What is there for us to consume? For there are no sins for
which our remedies are needed.
199· Thus by extolling my name they remove all the pains of
the world, and fill the whole universe with the joy of the
Highest Bliss.
200. They enable others to see even without the dawn, give
creatures life without nectar, and enable them to see
liberation with their own eyes without the practice of yoga.
2or. They honour equally both king and peasant, make no
distinction between high and low; therefore they are
always a source of bliss to all the world.
202. Rarely does anyone reach heaven, but these saints have
made the whole earth into heaven, and have purified
everything with the power of singing My praise.
203. They are as radiant as the light of the sun but the sun
is defective in that its sets. The moon also is only full at
times; but these are eternally perfect.
204. Clouds give generously, but they disappear; so such a
comparison is inadequate. They are veritable lions of
compassion.
205. My name, to utter which only once a thousand births must
be lived through, dances with delight before their speech.
206. I do not dwell in heaven, nor am I seen in the orb of the
sun; more than that, I transcend even the minds of yogis;
207. yet, 0 Piindava, though I am lost [to others] I must be
sought in those who unceasingly extol My name.
208. How content they are in [singing of] My qualities! They
forget even time and place and in the joy of their song
they experience the inner bliss.
209. Joyfully they recite My names, Krishna, Vishnu, Hari,
Govinda, interspersed with many enlightened discussions
on the Self.~
210. Enough has been said. Hear, 0 Son of Pandu, Thus
praising Me they move about among all creatures.
2II. 0 Arjuna, there are others who, with great efforts re-
straining the vital airs, and taking the mind as a guide,
212. erecting a hedge of control and restraint, they build within
it an enclosing wall of the vajra posture, and on them they
mount the cannons of breath-control.
213. With the light of Kundalini and the aid of the mind and
the life-force, they capture the water-tank of the realiza-
tion of ultimate reality. 5
206
2 14. Self-restraint performs mighty deeds which silence
passion, and the organs of sense are bound and im-
prisoned within the heart.
2 15. The steeds of self-control are massed together, all the
elements are united, and the fourfold army of thought is
destroyed.
2 16. Then with victorious battle-cries the drums of con-
templation are sounded, and absorption in the Absolute
shines forth in supremacy.
217. Finally, in the joy of the kingdom of Self-realization, the
glory of perfect Union is enthroned and anointed with the
experience of oneness with the Supreme.
218. 0 Arjuna, devotion to Me is so mysterious that I will now
describe some other ways in which it is practised.
219. As there is but one thread running through a woven
garment from one end to the other, so they recognize no
one except Me in the whole universe.
220. From Brahma at the beginning to an insect at the end,
they regard everything in the universe as manifestations
of Myself.
22r. They see no difference between great and small, animate
or inanimate, gathering all together they know it to be
Me.
222. Unaware of their own greatness, they do not distinguish
between the worthy and the unworthy, classing all
together, they like to bow down before all.
223. As water pouring from a height flows downwards without
effort, so is it their nature to pay respect to every creature
that they see.
22+ As the branches of fruit-laden trees bend towards the
earth, so they humble themselves before all creatures.
225. They are always free from conceit; humility is their
wealth which they offer to Me with words of homage.
226. Being thus always humble, honour and dishonour do not
exist for them, and they easily become united with Me;
always absorbed in Me, they worship Me.
227. 0 Arjuna, I have described to thee the highest form of
devotion. Now listen while I tell thee of those devotees
who worship Me with sacrifice in the form of wisdom.
228. 0 Kiriti, already thou knowest the method of their
worship, for I have described it earlier.
229. Arjuna replied, That is so, 0 Lord, it was Thy act of grace.
207
 Can anyone, however, become satiated when feeding on
nectar?
230. Hearing this, Shri Ananta knew that Arjuna was eager to
listen to him. So he swayed with a joyful heart,
23I. and said, It is well, 0 Partha, This would not be the
occasion [to repeat it], but this eagerness makes Me speak.
232. Whereupon Arjuna said, Why is this? Does the moon
shine only for the chakora bird? Is it not the nature of the
moon to cool the whole world?
233. The chakora raises its beak towards the moon for its own
satisfaction; so we make but a small request, 0 Lord who
art the ocean of mercy.
234. The clouds, out of their generosity, relieve the thirst of
the earth, but how small is the thirst of the chataka bird,
compared with the showers of rain that fall?
235. To obtain even a mouthful of water a man has to go to a
river, so whether our desire be small or great, we must
express it, 0 Lord.
236. The Lord replied, Say no more. After the pleasure I have
experienced, it would not be possible to bear any more
praise.
237. Thou dost listen so attentively that thou dost encourage
my eloquence. Thus did the Lord speak appreciatively of
what Arjuna had said.

xv. Others again sacrifice with the sacrifice of wisdom and

worship Me as the one, the distinct and the manifold,
facing in all directions.

238. This is the nature of the sacrifice of wisdom. The primal

thought is the sacrificial post, the five elements are the
canopy, and the sense of separateness is the sacrificial
beast.
239. The special qualities of the five elements, the senses and
the vital airs are the materials used in the sacrifice and
ignorance is as the clarified butter poured over them.
240. Mind and reason are as the vessel in which the fire of
wisdom burns, and the even-balanced mind is to be
understood as the altar of sacrifice, 0 My friend.
24I. Keenness of intellect combined with discrimination are
the proper incantations; the spoon [for pouring oil] is
restraint, the individual self is the sacrificer.
208
242. That sacrificer, with the vessel of Self-realization, by
means of the powerful mantra of discrimination, and
wisdom as guardian of the fire, destroys the sense of
separateness.
243. At that moment ignorance is removed and when the
sacrificer has performed the purifying ablutions of the
water of union with the Self, even the sacrificer and the
sacrifice cease to exist.
244. No longer does he think of the five elements or the senses
or sense objects as separate, for, through Self-realization,
he knows all to be one.
245. 0 Arjuna, as a man suddenly awakening might exclaim,
'Was it not I who, while sleeping, was that army in my
dream?
246. Now the army is no army and I alone am everything!'
So does he realize his unity with the universe.
247. Then the concept of the individual self is lost, and he is
filled with the realization of the unity of all created things,
beginning with Brahma himself. So do they, realizing
unity, worship Me with the sacrifice of wisdom.
248. From the beginning of time this diversity exists, by
which all things are different; for even the names and
forms of all things are unique.
249. Therefore, though there is difference in the world, yet
there is no duality in their wisdom, as the limbs may seem
to be separate, but they belong to the same body.
250. There are great and small branches, yet they are of one
tree; as the rays of the sun are many but there is only one
sun.
25r. So, likewise, beings may be of many kinds, having many
different names, and possessing various qualities; but I am
known as indivisible among all these separate creatures.
252. These perform the sacrifice of wisdom, 0 Pandava, con-
scious of this multiplicity; for, having attained Self-
knowledge, they do not become separated.
253. So whatever objects they may perceive, at any time any-
where, they are conscious that there is nothing in them
except Me.
254. A bubble [on the surface of water], wherever it may be
floating, has only water round it; whether it floats or
bursts, it is still in the water.
255. When the wind raises particles of dust, these cannot lose
H* 209
 their earthly nature, and when they fall down again it is
on to the same earth.
256. So wherever and of whatever nature a thing may be,
whether it exists or not, all things are in Me.
257. 0 Beloved, the extent of their experience [of oneness] is
as wide as My omnipresence, so they become many and
are active in many forms.
258. 0 Arjuna, as the sun is apparent to everyone, so are they
seen ever befote the world.
259. Their wisdom is not two-sided, as wind blows in all
quarters of the sky.
260. As is the extent of My infinity, so is the measure of their
faith, 0 Pandava, and even if such men do not actually
worship Me, still their worship is accomplished.
26r. In fact, I am all that is. Who, therefore, is there who does
not worship Me? But without real knowledge this worship
cannot take place.
262. Now have I explained to thee those who worship Me with
the sacrifice of Right Knowledge.
263. Whatever actions may be performed, all are offered to
Me alone; but the foolish, unaware of this, cannot attain
to Me.
xv1. I am the ritual action, I am the sacrifice, I am the
ancestral oblation, I am the [medicinal] herb, I am the
[sacred] hymn, I am also the melted butter, I am the fire
and I am the offering.
264. When such awareness is awakened, then will it be found
that I am the basic scriptures, the practices arising from
them.
265. Then, 0 Pandava, I am the sacrifice to be performed
strictly according to the precepts.
266. I am also the oblation and the food offered to the ancestors.
I am the soma and the other the herbs; I am the butter,
the fuel, the oblation and the incantations. 6
267. I am the priest maintaining the fire which is a form of
Myself and I am even the offerings themselves.
xv11. I am the father of this world, the mother, the sup-
porter and the grandsire, I am the object of knowledge,
the purifier. I am the syllable A um and 1 am the rk,
the sama and the yajus as well.
210
2 68. I am that father through whose union with the eightfold
primordial matter the worlds are brought to birth.
2 69. As in the play of Shiva the man acts the part of the woman
also, so I am also the mother of all animate and inanimate
beings. 7
2 70. In Me alone is the universe born, in Me it is maintained,
and certainly in Me it evolves and in no other.
2 71. In the three worlds I am the grandsire of the universe
from whose primal unconditioned mind was born pure
Spirit and primordial matter.
272. I am the meeting point to which the various paths of
knowledge lead; 0 Best of warriors, I am He who is
called 'the one who should be known' in the central place
of the Vedas.
273. I am the holy place where all the diverse theories are
unified, wherein the different philosophies become re-
conciled, and in which devious forms of knowledge
converge.
274. The seed of Brahma sends forth the shoot of the fourfold
speech. I am the sacred syllable, the abode of this speech.
275. In the womb of this syllable are conceived the letter 'a'
. and the others. These as they are born give rise to the
three Vedas.
276. I am these three, the Rik, Yajur and Sama, say I Rama,
and I am also all that proceeds from these three. 8
xvrn. [I am] the goal, the upholder, the lord, the witness,
the abode, the refuge and the friend. [I am] the origin and
the dissolution, the ground, the resting place and the im-
perishable seed.
277. I am that highest goal in which primordial matter, wherein
lies latent the whole movable and immovable universe
and which, becoming exhausted, finds rest.
278. In Me this matter lives, and receiving support from Me, it
gives birth to the universe. Moreover through it the
universe experiences the three qualities.
279. I am the consort of Laksmi, the riches of the universe, 0
Son of Pandu, and the lord of all the three worlds.
280. That ether should pervade the whole universe, that the
wind should not for a moment cease to blow, that fire
should burn and waters flow,
28r. that the mountains should not leave their foundations,
211
 that the ocean should not go beyond its bounds, and the
earth should bear the burden of all creatures, all this is at
My command.
282. It is I who cause the Vedas to speak, the sun to move in
its course, moved by Me that vital air stirs which keeps
the world in motion.
283. 0 Son of Pandu, in accordance with laws prescribed by
Me, at whose command all actions are performed, all
creatures are overtaken by death.
284. I am He who am the all powerful lord of this universe;
I am also the witness, like the ether of space.
285. I am that which pervades all names and forms, 0 Pandava;
I am also the refuge of them all.
286. As waves are of water, and the water is also in the waves,
I establish all and I am the abode of all.
287. I am one, yet many, with all the diversity of the attributes
of matter; I am the life-force active in all beings of the
living world.
288. As the sun sheds his rays on all, not distinguishing be-
tween the ocean and the smallest pool, so I am the friend
of all from Brahma to all creatures.
289. 0 Son of Pandu, I am the life-essence of all the three
worlds, and am the root-cause of the birth and death of
all creation.
290. A seed sends forth branches and thus the quality of
becoming a tree lies in the seed. Therefore, everything is
the product of thought and ultimately is reabsorbed into
thought.
291. I am He into whom, at the end of a world-age, is re-
absorbed that unmanifested thought in the form of desire,
which is the cause of the whole creation.
292. At that time all that has name or form passes away, both
classes and individuals vanish, differences of kind cease to
exist; and when space is no more,
293. I am that dwelling-place of the immortal gods whose
function is to recreate form through thought and desire.
xrx. I give heat; I withhold and send forth the rain. I am
immortality and also death, I am being as well as non-
being, 0 Arjuna.
29+ As the sun, I send out heat and dry up [the earth]; again,
as Indra, I send down rain and refresh the world.
212
295. All that is encompassed by death is a manifestation of Me,
and I am the imperishable in all that does not die.
2 96. More need not be said, take it all in once and for all; un-
derstand that I alone am all that is and is not.
297. Hence, 0 Arjuna, is there any place where I am not?
What is the fate of living beings, however, that they do
not perceive Me?
2 98. Everything is filled with Me, both inwardly and out-
wardly; verily the whole universe is moulded in My form;
but because they are involved in the process of action,
they say that I do not exist.
299. Waves dry up when there is no water, a ray of light cannot
be seen without a wick. How strange! I am they, [but they
think that] they are not in Me.
300. But if one were to fall into a well of nectar, would one
climb out on to the bank? What can be done for a man
who does not attain to Me?
30I. As a blind man, 0 Kiriti, running in search of a morsel of
food, stumbles and kicks aside a desire-stone in his
blindness,
302. so when true knowledge forsakes a man, he is in a similar
state. All action, therefore, performed without wisdom
is worthless.
303. Of what use would the wings of Garuda be to a blind man?
So without wisdom every right action is wasted.

xx. The knowers of the three Vedas who drink the soma
juice and are cleansed of sin, worshipping Me with
sacrifices, pray for the way to heaven. They reach the holy
world of Indra [the lord of heaven] and enjoy in heaven the
pleasures of the gods.

304. 0 Kiriti, in accordance with the duties prescribed for each

stage of life, they become the model for the performance of
rites.
305. When they perform the sacrifice with natural ease, the
three Vedas bow their heads and ritual itself stands before
them offering them the fruit of it.
306. Such consecrated men, drinkers of the soma juice, become
the incarnation of sacrifice, but realize that by the merit
which they acquire, they incur sin;
307. for, knowing the Vedas and performing even a hundred
213
 sacrifices, and they lose sight of Me, who am the object
of sacrifice, and prefer heaven.
308. 0 Arjuna, it is just as if a poor beggar who, seated at the
foot of the tree of desire, were to tie up the corners of his
begging-cloth and set out to beg in poverty.
309. So, worshipping Me with a hundred sacrifices, they seek
for heavenly pleasures. Is it not really sin they accumu-
late, rather than merit?
310. Therefore, the attainment of heaven without Me is but
the path of merit resulting from ignorance. Wise men
regard it as the path of calamity and destruction.
3n. Compared with the pains of hell, heaven may be a place
of joy, but the pure bliss of the Eternal is My true form.
3I2. In coming to Me, 0 great warrior, heaven and hell are the
two false paths, the ways of robbers.
3I3. Men ascend to heaven by means of sin, which is thought
of as merit; they descend to hell as a result of actual sin.
But I can only be reached by pure merit.
3I4. 0 Arjuna, since all things are in Me, is it not a lie to say
that that which alienates Me from them is merit?
3I5. But enough for the moment; now listen! Consecrated men
who thus perform sacrifices in worship of Me are but
seeking the pleasures of heaven
3I6. But by means of that merit which is sin and by which they
cannot reach Me, they go to heaven,
317. where immortality is their throne, their steed is like
Airavata and Amaravati is their royal palace. 8
3I8. There they enjoy treasures of the highest psychic powers,
jars full of nectar, and possess herds of desire-fulfilling
cows.
3I9. There the gods themselves are their servants, there are
fields of desire-stones, and gardens of wishing-trees for
their delight.
320. There are songs of the heavenly bards, dances of the
celestial dancers like Rambha. Urvashi is chief of the
maidens who minister to their pleasure. 10
32I. The god of love serves them in their bedchamber where
the moon sprinkles water; heralds as swift as the wind
[do their bidding].
322. The heavenly priest Brihaspati himself is chief among
the company of brahmans who chant blessings and they
enjoy all things in company with the gods.11
214
323. Mounted troops of the princely guardians of the quarters
of the earth accompany them, and Uccaishrava is the
leader of the horses on which they ride. 12
324. Enough of this now. Thus they experience pleasures such
as those of Indra, so long as their store of merit lasts.
xx1. Having enjoyed the spacious world of heaven, they
enter [return to] the world of mortals, when their merit is
exhausted; thus conforming to the doctrine enjoined in
the three Vedas and desirous of enjoyments, they obtain
the changeable [what is subject to birth and death].
325. But when they lose the rank attained by their merit, they
fall down again from that exalted Indra-like state, and
return to the mortal world.
326. The state of these sacrificers is as shameless as that of a
man who, having spent all his wealth [on visiting harlots]
dare not even knock at their doors. How can it be told?
327. Thus they miss Me, who am always with them, they who
desired to enjoy heaven through their acquired merit;
their immortality has become worthless and they return
to earthly existence.
328. 0 Beloved, as treasure may be found in a dream but
vanishes when a man awakens, so is the heavenly happi-
ness of these knowers of the Vedas.
329. 0 Arjuna, though a man may know the Vedas, without
knowing Me it is like husks of corn winnowed without
the grain.
330. Therefore without Me the three rites [described in the
Vedas] are meaningless. So knowing Me, if none else, thou
wilt obtain happiness.
xxn. But those who worship Me, meditating on Me alone,
to them who ever persevere, I bring attainment of what they
have not and security in what they have.
33r. Those who have offered their whole heart and mind to Me,
·as the child in the womb knows nothing of striving,
332. those to whom I alone am dear, and those who have
devoted their lives to Me,
333. who meditate on Me with undivided minds, and who
worship Me only, these I Myself serve.
334. As soon as they have become one with Me, they follow
My path, and all thought for their welfare falls on Me.
215
335. The performance of all that they have to do devolves on
Me, as a mother bird lives only to sustain the life of her
fl.edgelings.
336. A mother has to do all that is good for her child before
it knows hunger and thirst; so for creatures who follow
Me I do not hesitate to do everything.
337. Should they desire union with Me, I satisfy their longing;
to those who seek to serve Me, I give My love.
338. Whatever wish they have in their hearts, that I grant them
first of all; and the support which is given to them is given
by Me.
339. Their whole welfare is in My hands 0 Pandava, for I am
their sole refuge.

xxm. Even those who are devotees of other gods, worship

them with faith, they also sacrifice to Me alone, 0 Son of
Kunti [Arjuna], though not according to the true law.

340. There are other traditional paths, but in them men do not
know Me as all-pervading; they worship Me as Fire,
Indra, the Sun or the Moon.
34r. Such worship does indeed reach Me, for I am all these;
but the way of their worship is not the straight path but
crooked.
342. Are not the branches and leaves of a tree born of the same
seed? and it is the roots which absorb the water, so it is
the roots which must be watered.
343. Or, though the ten sense organs belong to the same body,
the sense-objects experienced through them are enjoyed
by only one person.
344. Should one put well-prepared food in the ear? Should one
bring flowers and attach them to the eyes?
345. Food must be tasted by the tongue, fragrance must be
smelt by the nose; so, I must be worshipped in My true
nature, as Myself.
346. Worship performed without knowing Me is worthless and
irrelevant; so knowledge, which is as the eyes of these acts,
must be free from blemish.

XXIV. For I am the enjoyer and lord of all sacrifices. But

these men do not know Me in My true nature and so they
fall.
216
347. Moreover, behold, 0 Son of Pandu, of all the offerings in
sacrifice, is there any other enjoyer but Myself?
348. I am the source of all sacrifice, I am also the end of them;
still men of perverted minds forget Me and worship other
gods.
349. As the water of the Ganges is poured out into the Ganges
itself in the name of the gods and ancestors, so these men
offer Me what is Myself, but in various forms of faith.
350. Therefore, 0 Partha, they fail to reach Me, and attain to
that state which in their minds they have desired.
xxv. Worshippers of the gods go to the gods, worshippers
of the manes go to the manes, sacrificers of the spirits go
to the spirits and those who sacrifice to Me come to Me.
35r. Those whose devotion is offered to the gods, with their
whole mind and speech and senses, become gods as soon
as they relinquish the body.
352. Again they who faithfully observe the rites due to ances-
tors, attain to the state of those ancestors when they
die.
353. Still more, those whose chief deities are the lower divinities
and elemental spirits whom they worship with magic
practices,
354. they themselves become elementals when the veil of the
body is removed; so in accordance with their thoughts
they receive the fruit of their actions.
355. On the other hand, [there are] those who have seen only
Me with their eyes, heard of only Me with their ears, who
have no thought except for Me, who extol Me with their
voices;
356. who everywhere prostrate themselves [before Me] with
their bodies, they who offer alms and carry out other
practices for My sake;
357. who have studied [My wisdom], who inwardly and out-
wardly are satisfied by Me and who have come to birth
solely for My sake;
358. who proudly boast that they exist for the glory of Harl,
and whose only greed is their greed for Me;
359. who are filled with passion, desiring Me, filled with love,
loving Me, fascinated by their attraction to Me they
forget the world;
360. who know only Me as their sacred books and who recite
217
 hyms only in order to reach Me, who worship Me thus in
every activity.
36r. These men certainly have become united with Me even
before death; so at death how could they pass on to any
other state?
362. Therefore those who have become worshippers of Me and
have made offering of themselves to Me attain to union
with Me.
363. 0 Arjuna, without giving himself to Me, none can please
Me; I cannot be reached by any [other] offering.
364. He who claims knowledge [of Me] does not know Me; he
who boasts of his self-realization is imperfect; he who
declares that he has reached his goal has attained nothing.
365. 0 Kiriti, sacrifices, charity, austerities or any such efforts
of which a man is proud are worthless; they are as in-
effective here as a blade of grass.
366. Consider, is there anything superior in knowledge to the
Vedas? Is there any other who is a greater talker than
Shesha?
367. Even Shesha hides beneath My bed; the Vedas themselves
withdraw saying 'Not thus, not thus', while Sanaka and
other great sages are perplexed [as to My nature].
368. Among those who practise severe penance, who is worthy
to be placed beside Shankara? Yet he humbly bears on
his head the waters which flow from My feet.
369. Is there anyone to equal in greatness Lakshmi who is
waited upon in her house by serving maids like success?
370. If in play they were to build toy houses and call them
Amarapura, would not Indra and other gods be their
dolls? 13
372. When tired of them, she breaks up these toys and Indra
would then become destitute. Whatever trees they see are
changed into wishing trees.
37r. Even [Lakshmi] the chief mistress, in whose presence the
servants of the house possess such power, is not worthy to
be mentioned here.
373. For serving Me with her whole heart, and humbling herself
before Me, 0 Pandava, she has become worthy of the
honour of washing My feet.
374. So then, all greatness should be left aside, all learning
forgotten, for when a man has become lowly in terms of
the world, he is near to Me.
218
375. 0 Kiriti, if the moon fades before the light of the sun
with its thousand rays, how can a glow-worm boast of its
light?
376. How then can an ordinary wretched human being come to
Me, when the glory of Lakshmi is of no avail and even
the penance of Shiva does not suffice?
377. Therefore relinquish the body, cast away every virtue,
abandon all pride in riches.
xxv1. Whoever offers to Me with devotion a leaf, a
flower, a fruit, or water, that offering of love, of the pure
of heart, I accept.
378. Thus if any devotee, with the joy of boundless devotion
[brings] as an offering to me a fruit from whatever tree he
may choose,
379. he shows it to Me, however small it is, I hold out both
hands to receive it, and without even removing the stalk,
I taste it respectfully.
380. Also if a flower is given to Me in the name of devotion,
I place it in My mouth, though truly speaking I should
smell it.
38L But why a flower, when even any leaf would be accepted,
it matters not whether it is fresh or dry or in any other
condition.
382. If it is offered to Me with the utmost love, even though it
may be a mere leaf I take it with the same delight as a
hungry man would rejoice at a draught of nectar.
383. A leaf would do, but it may happen that one cannot be
found; then there is no difficulty in finding water.
384. Water is found anywhere, without price, and one finds it
even without searching for it. He who offers Me even that
in the spirit of the purest devotion,
385. builds for Me a temple more spacious than Vaikuntha,
offers Me jewels more perfect than the Kaustubh diamond
[in My crown].
386. ·He makes for Me many bedrooms of milk as delightful
as the milky ocean.
387. He gives Me delights of sweetly scented substances such
as camphor, sandalwood and aloe-wood, and lays on Me
with his own hand a garland of lights like the sun.
388. He offers Me vehicles like Garuda, gardens filled with
wishing trees, and herds of heavenly cattle.
219
389. Tasty dishes served to Me are sweeter than nectar, the
smallest drop of water delights Me.
390. But why need I say any more, 0 Kiriti? Thou has seen
with thy own eyes how, with My own hands, I unloosed
the knot in Suda.ma's cloth to take out a few grains of
rice. 14
39r. True devotion is the only thing I recognise; Imake no
distinction of great and small. I am ready to be welcomed
by the devotion of any man.
392. Indeed, a leaf, a flower, a fruit, is to Me but a means of
devotion; in short, what I desire is complete devotion.
393. Listen to Me, therefore, 0 Arjuna, gain ready control over
thy mind and then wilt thou never forget Me, who dwell in
the temple [of thy heart].
xxvn. Whatever thou doest, whatever thou eatest, whatever
thou givest away, whatever austerities thou dost practice,
do that, 0 Son of Kunti [Arjuna], as an offering to Me.
394. However thou mayest act, whatever pleasures· thou
mayest enjoy, whatever sacrifices of many kinds thou
mayest perform,
395. whatever gifts thou mayest grant to deserving suppliants,
·whatever wages thou mayest pay thy servants, whatever
austerities and vows thou mayest observe,
396. all such actions, according to they own nature, which thou
mayest do with steadfast devotion, should be offered to
Me.
397. But in thy mind let there remain no memory of having
performed these actions; thus purified, offer every action
to me.
xxvm. Thus shalt thou be freed from the good and evil
results which are the bonds of action. With thy mind
firmly set on the way of renunciation, thou shalt become
free and attain to Me.
398. As seeds thrown into a fire lose their power to germinate,
so also deeds either good or bad do not bear any fruit
when offered to Me.
399. 0 Beloved, when actions remain [without such offering],
they bear the fruit of either pleasure or pain, and a man
must be born again to experience these.
400. When, however, actions are offered up to Me then death

220
 and birth cease, and all trouble arising from birth also
disappears.
40 r. Therefore, 0 Arjuna, there is no need to spend time think-
ing this over for I have told thee the easy way of re-
nunciation.
402. Do not fall into the bondage of the body nor become en-
gulfed in the ocean of pleasure and pain. Experience of
eternal bliss in Me will come to thee.
xxrx. I am alike to all beings. None is hateful nor dear
to Me. But those who worship Me with devotion they are
in Me and I also in them.

403. If thou askest what My nature is, I would say that I am

the same in all beings; with Me there is no distinction of
'I' and 'the other.'
404. They who know Me as such and destroy the seat of
egoism, worship Me with their whole soul and in every
action,
405. these, though seemingly acting in the body, are not really
in their bodies, but are in Me, and I dwell wholly in their
hearts.
406. As the complete nature of a banyan tree lies hidden in
each of its seeds, and the seeds live within the tree,
407. so are we mutually related, I and they, though externally
we differ in name. Still, the inner truth of this is that I and
they are one.
408. As borrowed ornaments are only worn on the outside of
the body, so these are indifferent concerning life in the
body.
409. As when its fragrance is carried away by the wind, a
flower remains abandoned on its stem, so the body of such
men is only retained for the span of their earthly life.
410. Verily, 0 Pandava, one whose egoism is absorbed in
devotion to Me enters into union with Me.
xxx. Even if a man of the most vile conduct worships
Me with undistracted devotion, he must be reckoned as
righteous for he has rightly resolved.
4n. Thus they who worship Me with devoted affection are not
reborn into a body of whatever caste they are.
412. 0 good warrior, considering their conduct, for the most

221
 part it has been bad, but they passed [the rest of] their
days at the meetingplace of the four ways of devotion.
413. 0 Beloved, whatever is the last thought at the moment of
death, so will certainly be a man's state in after life; if
therefore, in the end, he spends his life in devotion,
414. though his earlier conduct may have been sinful, he is the
best of men; he is like a man who has fallen into a great
flood, but emerges alive.
415. When he reaches the other bank alive, as the possibility of
drowning has passed, so too, as a result of a man's devotion
in his last years, none of his past sin remains.
416. Even had he been very wicked, he would be bathed in the
holy waters of repentance, and thus cleansed he comes to
Me by his earnest devotion.
417. His family also is made holy, pure and noble; such a man
certainly fulfils the purpose of his life.
418. He has acquired knowledge, practised austerities, and
studied the eightfold yoga.
419. In short, 0 Arjuna, he who is wholeheartedly devoted to
Me has become free from the bonds of the fruit of action.
420. 0 Kiriti he has gathered up all the activities of heart and
mind in his single-minded devotion and has offered it to
Me.
xxxr. Swiftly does he become a soul of righteousness and
obtain lasting peace. 0 Son of Kunti [Arjuna], know thou
for certain that My devotee never perishes.
421. Thou wilt suppose that in the course of time will be united
with Me; but how is it possible for anyone to die who lives
on nectar?
422. So long as the sun does not rise it is called night; so is not
any action performed without love for Me a great sin?
423. So, 0 Son of Pandu, whenever the mind of a man reaches
Me, he has indeed become one with Me.
424. When one lamp is lighted from another, it is difficult to
say which was the first; so he who worships Me with his
whole heart, becomes one with Me.
425. Then he remains in My eternal peace which is his glory; in
fact, he lives by My life.
426. 0 Partha, shall I tell thee of this again and again? He who
longs for Me must never cease from practising devotion.
427. Purity of family is not needed, nobility of birth is not to

222
 be praised; and why should he bear the burden of useless
learning?
428. Being fascinated by beauty or youth, or boasting of
wordly wealth, are but empty show without devotion to
Me.
429. Of what use are empty ears of com, without the grain,
however plentiful? Of what value is a forsaken city,
however beautiful?
430. [What is the good of] a lake that is dry? If two distressed
men meet in a forest, [what can they do?] [What is the
use of] a tree whose flowers are sterile?
43r. Equally vain are riches, and the pride of race and caste;
no better, in fact, than a body with all its limbs but no
head.
432. So, too, is a life accursed without devotion to Me. After
all, are there not stones on the earth?
433. As a good man will avoid the deep shade of a harmful
tree, so a man who does not worship Me is deserted by
merit.
434. A neem tree may be breaking with its own seeds, but only
the crows benefit by it; so a man without devotion has
lived only for sin.
435. Should well flavoured food be put into an earthen dish
and left at night at the cross roads, it would only be food
for dogs.
436. The life of a man without devotion would be similar. Not
even in his dreams can he realize what are good actions.
He is but offering hospitality to all the sorrows of worldly
life.
437. So the family [into which a man is born] need not be noble;
a man might be born as an outcaste, or even the body of
an animal would be acceptable.
438. Behold when the elephant was seized by the crocodile he
piteously remembered Me; in spite of his animal nature
he was able to reach Me. 15
xxx11. For those who take refuge in Me, 0 Partha
[Arjuna], though they are lowly born, women, Vaisyas,
as well as Sudras, they also attain to the highest goal.
439. 0 Kiriti, those who are born in the lowest of all castes,
the utterance of whose name is a pollution, the wombs
of sin,
223
440. even such ignorant ones, as stupid as a stone, if devoted
to Me with all their heart and soul,
44r. chanting My praises with their voices, their sight con-
templating only My form, and thinking only of Me with
their minds,
442. whose ears listen to nothing but My glory, the only
ornament of whose body is service of Me,
443. whose consciousness is aware of no sense object, but knows
only Me, and who regard the attainment of such a state as
life and all else as death,
444. who, 0 Pandava, by their complete devotion have made
Me the sole essence of their lives,
445. such may be born in the most degraded caste, they may be
entirely unlearned, still when measured against Me they
are not inferior.
446. Behold! the demons through the fullness of their devotion
excelled the gods and on account of their greatness I had
to become incarnate as the Lion-man. 16
447. 0 Kiriti, many have always taken Prahlada in place of Me
and he has received what should have been given to
Me.11
448. It is true that he came from a family of demons but even
Indra could not surpass him [in devotion]. Therefore caste
is of no consequence, devotion is the essential thing.
449. When the royal cipher is impressed on a piece of leather,
[if a man has these pieces] everything may be obtained
with it.
450. Again, even gold and silver are of no value as money; it is
the royal decree that can give them value. Even a piece
of leather stamped with it can purchase anything.
45r. Similarly, greatness and the highest knowledge are of
value only when the mind and the reason are filled with
love of Me.
452. Therefore, race, caste and colour are all meaningless. It is
only by union with Me that the goal of life can be reached,
0 Arjuna.
453. In whatever way devotion is practised, the mind should be
directed towards Me; that being accomplished, all those
things are useless.
454. As smaller streams exist as streams until they merge in
the river Ganges; once they have joined the river they
become one with it.
224
 The distinction between sandalwood and acacia exists
only until they are cast into the fire and become one.
The divisions of Kshatriya, Vaishya, women, Shudra and
outcastes remain different only until they worship Me. 18
Like grains of salt thrown into the ocean, such distinctions
as caste and person pass away when through devotion
men become united with Me.
Different rivers are called by various names and are said
to flow eastwards or westwards until they reach the ocean.
459· So it is when, by whatever means, a man's mind has
entered into Me; then it follows naturally that he becomes
one with Me.
460. If a piece of iron, even if lifted only for cleaving, comes into
contact with the magic stone, at that very moment it will
become gold ..
46r. Were not the women of Vraja united with Me when,
through their love, they came to meet Me? 19
462. Did not Kansa come to Me through fear and Chaidya and
others through their great hostility to Me? 20
463. 0 Pandava, the Yadavas were united with Me through
kinship, and Vasudeva and others through affection. 21
464. As Narada, Dhruva, Akrura, Shuka and Sanatkumara
were able to reach Me through their devotion, 0 Wielder
of the bow, 22
465. so the Gopis came to Me through love, Kansa through the
confusion of fear, Shishupala and others through their
wicked intent. 23
466. 0 Beloved, I am the final haven for all, though coming
by various ways, whether devotion, desire, dread, dis-
passion or enmity.
467. See! There is no lack of means whereby to enter into Me.
468. Let a man be born in any caste, let him serve Me or oppose
Me, whether he is a devotee or an enemy, he must become
Mine.
469. Under whatever pretext a man enters into Me, he is
certain to attain to union with Me.
470. Therefore, 0 Arjuna, even outcastes, a Vaishya, a Shudra
or a woman, when they worship Me, enter My abode.

XXXIII. How much more then, holy Brahmans and

devoted saints; having entered this impermanent sorrowful
world, do thou worship Me.
225
47I. Then [come] the brahmans, the highest of all castes, for
whom heaven is a royal right, who are the home of the
knowledge of incantations,
472. who are gods upon earth, austerities incarnate, through
whom the good fortune arises in all places of pilgrimage.
473. In them all sacrifices everlastingly dwell, they are the
armour of the Vedas and in the lap of their sight all
auspiciousness grows.
474. Virtue flourishes by the essence of their ardour and truth
lives through their thoughts.
475. Fire was given life at their bidding, and for love of them
the ocean gave them its waters.
476. [To approach them] I pushed Lakshmi on one side, took
My divine necklace in My hand and laid bare the cavity
of My breast to receive the dust of their feet. 24
477. I still bear the impress of that foot in My heart, 0 Auspi-
cious One, to preserve My divine wealth, vast as the ocean. 25
478. 0 good warrior, their wrath is the dwelling place of Rudra,
the bringer of the final conflagration, and through their
grace supernatural powers are obtained. 26
479. Is it necessary to prove that such brahmans, worthy to be
revered for their great merit and filled with devotion for
Me, obtain union with Me?
480. The leaves of a nearby neem tree, touched by the wind
passing by a sandalwood tree [absorb its fragrance and],
though lacking awareness, are placed on the forehead of
the god.
48I. How could it be thought, therefore, that the sandalwood
tree itself cannot attain to such a state? Would this only
be true if it were proved that it had happened?
482. Hari himself wore on his head the half-moon in the hope
that it might cool his brow.
483. So why should not the sandalwood tree, which is whole
and which has power to cool, and by its fragrance is
superior to that of the moon, be freely applied to the
whole body?
484. If water from drains reaches the sea easily with the help
of the river into which it flows, can the river do otherwise
[than carry it to the sea]?
485. So, therefore, for princely sages and brahmans, for whom
I am the sole refuge of both action and thought, and I am
most surely their ultimate state, their very being.
226
 How can a man be carefree when he sets out in a boat full
of holes? How can one expose oneself to a shower of
weapons?
When stones are thrown at one's body surely a shield
must be held [in front of it]? Or if attacked by disease
should one be reluctant to take medicine?
0 Pandava, surely one should escape when surrounded on
all sides by a forest fire? So then why should not a man
worship Me, when born into affliction?
Has any man such strength that he can reject the worship
of Me? Is he able to rest carefree in his home or in his
pleasures?
49o. Can anybody trust happily in knowledge or youth and
yet not worship Me?
491. 0 Beloved, all the pleasures of the world do but gratify
the body, and that, after all, eventually falls into the jaws
of death.
492. Man has arrived at the market-place [of the end of the
world], where the merchandise of sorrow has been brought
in for sale and is being meted out by the measuring hand
of death.
493. 0 Son of Pandu, can the commodity of happy living be
bought there? Can a lamp be lit by blowing a heap of ashes?
494· Or can the juice pressed out of poisonous roots, though
it may be called nectar, make a man immortal?
495. Objects in the mortal world are of as much use as if the
head were cut off and bound on to a wound in the leg.
Who could ever hear the report of any true happiness in
this mortal world? How would it be possible to sleep at
ease on a bed of live embers?
497. The moon of this world is forever waning, where the sun
must rise only to set, and where sorrow, in the guise of
happiness, harasses all men,
498. where the tender shoot of well-being is at once blighted by
evil, and where death seeks out even a child still in the
·womb.
499. Men become anxious about the unobtainable, and even
if they get it, it is carried off by demigods and no trace of
it is left.
500. 0 Kiriti, though a man may search in every path, there is
no trace of anyone who has returned and the only stories
are those of the numberless dead.
227
5or. Listen! Even if one were to describe the extent of the
impermanency of that world for as long as Brahma, the
creator of it, exists, the tale would never be finished.
502. It seems strange that those who are born in a world in
which this kind of life is lived can be without care.
503. A man will not give a trifle of his wealth for spiritual gain
in the visible or invisible world, yet he will still spend a
fortune for something which can only bring ruin.
504. A man who in this life is absorbed in worldly pleasures is
at present called happy, and one who bends under a
burden of greed is called wise.
505. A man who has but little left of his span of life and whose
strength and mental powers are deteriorating, is saluted
humbly by others as an elder.
506. As a child grows in strength [its parents] dance with
joy; and yet there is no regret that its life is becoming
shorter.
507. Since the day of its birth, every day brings it nearer to
death, and yet they celebrate its increasing years by
raising flags.
508. Beloved, they cannot bear to hear the word 'May you die!'
and they weep for the dead; but because of their ignorance
they do not value life while it is there.
509. Behold, a frog, about to be swallowed by a serpent, will
still wave its tongue to catch flies; so do creatures
increase their desire with greed of some kind or other.
510. Shame on such evil! Everything in this world is distorted;
as thou hast chanced to be born in this world, 0
Arjuna,
51r. leave it at once and follow the path of devotion by which
thou shalt reach My perfect abode.

xxx1v. On Me fix thy mind; to Me be devoted; worship

Me; revere Me; thus having disciplined thyself, with Me
as thy goal, to Me shalt thou come.

512. Let thy mind be united with Me, devote thy love to
worship of Me, and everywhere pay thy homage only
unto Me.
513. When, under My direction, a man's personal will is burnt
out, then he is called a true worshipper of Me.
514. When in this manner thou hast become one with Me, then
228
 wilt thou enter into My form. I am telling thee this secret
of My heart.
51 5. Entering into possession of these riches that I have kept
concealed from all others, thou shalt be forever happy.
51 6. Sanjaya said, So spoke Krishna, the Great Soul, the tree
that satisfies the desires of His devotees, the dark-hued
[incarnation of] the Highest.
517. Listen! The old king quietly listened to this, silently, as a
buffalo will lie still in the flooding waters.
518. Then Sanjaya nodded his head and said [to himself], 0
what showers of nectar have fallen on us, and yet the king
seems as it were to have withdrawn to some neighbouring
place.
519. As he is my patron, however, it would be improper for me
to tell him this. It is his nature, and it cannot be helped.
520. I am indeed blessed in that the divine sage Vyasa has
preserved me in order that I should be able to tell this
story.
52r. As he was speaking thus, with great effort and mental
stress, he was overcome by uncontrollable emotion.
522. His mind was stupefied and he became speechless, while
his body vibrated from head to foot.
523. Tears of joy flowed from his half-closed eyes and waves of
inner joy caused him to tremble all over.
524. Beads of perspiration formed on the pores of his skin like
pure wheat grains so that he seemed to be covered with a
net of pearls.
525. His life seemed to be passing out in the ecstasy of his joy
but his life was preserved by the task of narration laid
upon him by Vyasa.
526. Then he suddenly began to hear again the conversation
between Krishna and Arjuna and this brought him back
to full consciousness.
527. Brushing away the tears from his eyes and wiping the
perspiration from his body, he said to Dhritarashtra,
Listen to me, 0 King.
528. Now the listeners will gather a rich harvest of great truths,
the words of Krishna being the choice seeds sown in the
fertile soil of Sanjaya's mind.
529. 0 listeners, you should give some attention so that you
may ascend the heights of joy; the good fortune of your
ears have brought you blessing.
229
530. So the Lord of all perfected souls will show to Arjuna
the place of His glory. Listen to this, said Jnanadeva,
disciple of Nivritti.

In the Upanishad of the Bhagavadgita, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
A ry'una, this is the ninth chapter called the Description of Sovereign
Knowledge.

NOTES
I. the bela tree. This tree was sacred to Shiva. The nirguda was an
inferior thorny shrub.
2. the tree of the gods. This is the 'wishing-tree' which grants the
desires of those who approach it.
3. Agastya. A sage who was said to have been born in a pitcher.
4. recitation of names. The recitation of all the various names of
Krishna is a special form of worship.
5. the 'seventeenth'. The seventeenth is the highest level of experience,
realization of the ultimate. The 'seventeen' consist of the five
senses, five actions, five vital airs, mind and realization.
6. Soma. The juice of the soma plant was used in sacrificial offering;
also nectar, the beverage of the gods.
7. ardhanarinateshvar. This compound word used in the Marathi
text refers to the hermaphroditic form of Shiva and the drama
based on this form is known by the same compound ending in -i;
hence the reference to Shiva playing the role of both man and
woman.
8. Rik, Yajur, Sama. These are the names of the first three of the
four Vedas; the fourth is the Atharvaveda.
Rama. This, as a name of Krishna is probably a shortened form
of Atmarama, 'rejoicing in the Spirit'.
g. Airavata. The name of the elephant on which Vishnu rode.
Amariivati. The palace of Indra, lord of the gods.
10. Rambhli and Urvashi. The names of two mythological nymphs.
I 1. Brihaspati. The priest of the gods.
12. Uccaishrav.a. The name of Indra's horse, said to have been
produced out of the churning of the ocean.
13. Amarapura. The city of the immortals.
14. Sudamli. A boyhood friend of Krishna who was so poor in later
life that when he went to visit Krishna to ask for help all he could
bring as a gift was a few grains of rice.
15. the elephant and the crocodile. The two doorkeepers of Vishnu were
transformed by a certain sage into an elephant and a crocodile,
but they were eventually released from this curse.
16. Narsinha. One of the incarnations of Krishna, the Lion-man.

230
17. Prahlada. The son of a demon king who opposed Krishna. Prahlada
was persecuted because he persisted in serving Krishna.
18. Women and outcastes. The brahman caste was the privileged caste
in every way; they alone were educated for the religious life. The
remaining castes-warriors, merchants, servers-with women and
outcastes, were prohibited from religious practice according to
tradition. It was at the time of Jnaneshvar and the 'bhakti' move-
ment that all came to be included in the practice of loving devotion
to Krishna.
19. Vraja women. These were women of a certain region, cowherdesses,
who came to meet Krishna to welcome him when he visited the
region. Through their devotion they attained to union with him.
20. Kansa. The maternal uncle of Krishna, ruler of the Vraja district.
Chaidya. This king of the Chedis was also called Shishupala. Both
he and Kansa were hostile to Krishna but nevertheless won his
blessing.
2 r. Yadavas. Descendants of the king Yadu.
Vasudeva. The father of Krishna.
22. Narada. and others. The names of others who attained to union
with Krishna through their devotion to him. Narada was the
messenger between gods and men.
23. the Gopis. These were women in charge of cows who were devoted
to Krishna, who in his youth sported with him.
24. The dust of the feet. The deepest form of obeisance was made by
touching the feet of the object of worship and then touching one's
forehead with hands folded together.
25. Bhrigu. This was a sage who, to test whether Vishnu was worthy
of worship, kicked him in the breast. Vishnu treated him with
generosity. Here the reference is to Krishna, the incarnation of
Vishnu.
26. Rudra. Rudra is the horrific form of Shiva.

231
 CHAPTER X

r. Salutation to thee, [O Preceptor], skilful in clarity of

exposition, causing the lotus of knowledge to bloom,
delighting in the beauty of the first stage of speech as
in a lovely maiden! 1
2. Salutation to thee who art the sun in the darkness of
worldly life, possessed of the highest powers; who art
endowed with youthfulness and dost delight to foster
[in Thy disciples] attainment to the highest stage of
knowledge of truth.
3. Salutation to thee! who art the protector of the whole
world, the storehouse jewels of auspiciousness, the sandal-
wood tree in the forest of righteous men, object most
worthy to be worshipped.
4. Salutation to thee! who in the minds of the wise art as
the moon to the chakora bird, king in the realm of Self-
realization, ocean of the essence of the Vedas, the cupid
who inspires the god of love.
5. Salutation to thee! who art worthy to be worshipped by
all the faithful, who hast destroyed the temples of the
elephant of this worldly existence, the source from which
the whole universe has evolved, 0 prince among teachers!
6. Thy grace is [personified by] Ganesha, and favoured by
him even a child may enter into every branch of learning.
7. When the word of reassurance has been spoken by the
beneficent voice of the Preceptor, the island of the nine
sentiments will be reached.
8. Even a dumb man can rival Brihaspati, lord of eloquence,
in the art of composition when he is favoured by thy love,
which is as the goddess Sarasvati.
9. Moreover, he on whom thy gracious sight shines or on
whose head thy lotus-like hand is placed, though he be
an individual soul, becomes equal with the great god
Shiva.
232
1 o. With what further words can I extol his greatness? Is
there any need to make the sun shine more brightly?
II. or to cause the desire-tree to bear flowers? What feast can
be offered to the ocean of milk, or who would wish to
add fragrance to camphor?
12. What ointment can be applied to sandalwood? What
need is there to cook nectar? Is it possible to place any-
thing above the sky?
13. Such is the greatness of the spiritual teacher, and there-
fore by what means is one to understand him? Realizing
all this, I silently salute him!
14. Were I to say that I could describe my revered teacher
by the power of intelligence, it would be like adding gloss
to pearls.
15. But let these words be. [To say more would be like
applying] a touchstone to the finest gold. It is better
to fall silently at his feet.
16. Then I said, 0 Master, because thou has shown me such
affection I have become as a banyan tree in the holy city
of this meeting place of Krishna and Arjuna.
17. Once when Upamanyu asked for a cup of milk, the god
Shiva offered him the whole milky ocean in a bowl.
18. The Lord of Vaikuntha presented the discontented
Dhruva with the gift of the place of the polar star. 2
19. In the same way I have been able to sing, in the Ovi metre,
of the Bhagavadgita which is the crown of the Brahma
philosophy and the seat of all the sciences.
20. When I was wandering in the forest of language I could
not hear what was said by the words, as it were the
fruit borne by the trees; but thou hast made of that
speech a wish-fulfilling creeper of understanding.
21. My consciousness has now been made into a treasure-
house of spiritual joy, and my heart has become a couch
of rest in the ocean of the meaning of the Gita.
22. Now by thy grace I have been able without difficulty to
explain the first part of the Gita in the Ovi metre.
23. In the first chapter was described the despondency of
Arjuna, in the second the yoga [of action] was made clear,
in which also the difference between the yoga of wisdom
[and that of action was explained].
24. In the third chapter the yoga of action was propounded;
in the fourth the same was shown in relation to the
I 233
 philosophy of wisdom. In the fifth chapter the secret [of
the eight branches of yoga] was presented.
25. This same yoga was explained in detail in the sixth
chapter, beginning with a description of yogic posture,
the yoga by which the individual soul attains to union
with the Highest Spirit.
26. In the same chapter was taught the complete theory of
the realization of union and the fate of those who fall
away from this path.
27. After this, in the seventh chapter, at first the abandon-
ment of matter was explained and then the nature
of the four classes of worshippers of the Highest was
described.
28. Then in the eighth chapter, after answering [Arjuna's]
seven questions, the Lord explains in the rest of the
chapter all matters concerning the condition in which men
find themselves at the time of death.
29. Whatever teaching there is in the whole of the Vedas is
to be found in the hundred thousand verses of the
Mahabharata.
30. Now [the teaching comprised] in the whole of the
Mahabharata is found in the seven hundred verses of the
discourse of Krishna and Arjuna and the essence of all
these is contained in the ninth chapter.
3r. I would not dare to set my seal on the ninth chapter,
claiming that its meaning had been fully expounded.
Why should I speak with such boldness?
32. Sugar and molasses are made from the same sugarcane
juice, but they are very different in the sweetness of their
taste.
33. Some chapters describe Brahma, realizing Him to be all-
pervading; others help us to realize His immanence;
when we try to understand others, we ourselves, with all
our powers of perception, become absorbed in Him.
34. Such are the chapters of the Gita, but the ninth surpasses
all description; that I have been able to expound it is
[the work of] thy grace, 0 Lord.
35. There was [Vasishtha] whose cloth shone as the sun
[Vishvamitra] who was able to create another world; and
[N ala] who brought stones [and made a ford by which
the monkey armies] crossed the sea. 3
36. [Maruti] caught the sun in the heavens, and [Agasti]
234
 drained the ocean in one gulp. So hast thou enabled me,
ignorant as I am, to relate that indescribable chapter.~
37. If a description of the fight between Rama and Ravana
were asked for, their meeting on the field of battle should
be narrated exactly as it happened. 5
3s. So I say that Krishna's teaching in the ninth chapter is
as it is given in the ninth chapter. Those learned ones who
understand the meaning of the Gita will realize this.
39. I have expounded the first nine chapters in accordance
with my views. Now begins the second part of this book,
to which please listen.
40. In this chapter Shri Krishna will explain to Arjuna in a
skilful and interesting way his special and his general
powers.
4r. With the eloquence of our Marathi language, the sentiment
of tranquillity will be found to surpass that of love, and
even the Ovi metre will be an ornament to poetic com-
position.
42. If my Marathi version of the original Sanskrit [Gita] is
read carefully, with a clear understanding of its meaning,
no one could say which is the original.
43. Owing to the beauty of the body, it becomes an ornament
to the very ornaments that it wears, and one cannot say
which of the two beautifies the other.
44. So do the Sanskrit and Marathi languages display their
beauty in the place of honour in the meaning of the Gita;
listen carefully.
45. If one has to express the feelings aroused [by the Gita]
one needs showers of the nine sentiments, whereby one's
literary powers are enriched.
46. So, taking the beauty of the Marathi tongue and adding
to it the youth of the sentiments, the precious truths of
the Gita are set forth.
47. Hear now what is said by the Lord of the Yadavas, who
is the greatest teacher in the whole world and who causes
the minds of men of intelligence to marvel.
48. Jnanadeva, disciple of Nivritti says, Hear what the Lord
Krishna said, 0 Arjuna, thy mind is well able to under-
stand all these things.
The Blessed Lord said:
1. Again, 0 Mighty-armed [Arjuna], hearken to My

235
 supreme word. From a desire to do thee good, I will
declare it to thee, now that thou art taking delight [in My
words].
49. [I wished to see whether] thou hast paid attention to the
exposition of the truth previously given, and [I find that]
thou hast done very well.
50. As by pouring a little water into a pot one can see whether
it leaks and then more can be added, so I have tested
thee to see whether I can teach thee more.
5r. If one wishes to leave a stranger in charge of one's
possessions one makes him treasurer only if he is honest;
so now I can place confidence in thee, 0 Kiriti.
52. Thus the Lord of all addressed Arjuna with respect, as
clouds, on perceiving a mountain, gather around it.
53. That Prince of all compassionate ones said, 0 Mighty-
armed, listen. I will explain again the truths which I have
imparted to thee.
54. When a field is sown every year and yields a drop, it will
yield more and more if the farmer does not weary of
cultivating it.
55. Gold which is heated again and again in a crucible should
not be said to deteriorate [for its quality increases].
56. So here, 0 Partha, I am not speaking for your sake
but for My own purposes.
57. When a child is covered with ornaments it does not really
appreciate them; it is the mother who is delighted at the
sight of them.
58. So one should say that as it benefits thee more and more,
so My love for thee is doubled.
59. 0 Arjuna, enough of this elaboration, clearly I love thee
and there is no end to my satisfaction in talking with thee.
60. For this reason I repeat these things; listen to Me with
full attention.
6r. Arjuna, hear this secret, My sublime teaching; it is the
highest Brahma, taking on the form of words, which
comes to embrace thee.
·II.Neither the hosts of gods nor the great sages know any
origin of Me for I am the source of the gods and the great
sages in every way.
62. But, 0 Kiriti, dost thou not truly know Me? It is I who
am here; the universe is but a dream.
236
63. Here the Vedas are silent, the mind and the vital air
become powerless, and the sun and the moon set in
darkness, though it is not night.
64. As the child in the womb does not know its mother's age
so am I unknown to all the gods.
65. As fish cannot measure the ocean, as a gnat cannot
traverse the whole sky, so the great sages even with their
wisdom cannot know Me.
66. Aeons have passed in trying to know clearly who I am,
how great, whence I come and when.
67. 0 Pandava, though I am the primal source from which
all the gods, the great rishis and the whole of creation
have sprung, it is very difficult for them to know Me.
68. If water having flowed downwards could flow up again
to a mountain or a grown tree return to its own roots,
then could I be known by the world which has emanated
from Me;
69. or if it were possible for a banyan tree to be contained in
one of its shoots, if the sea could be contained in a single
wave, or the whole earth be stored in a single atom,
70. then there would be a possibility of My being known by
the souls of men, the great rishis and the gods who have
been created by Me.
III. He who knows Me, the unborn, without beginning,
also the mighty lord of the worlds, he, among mortals is
undeluded and freed from all sins.
7r. Though I am thus, one who by chance withdraws from
further worldly life, and turns away from all activities of
the senses,
72. even though he is drawn back into these he can quickly
recover and, abandoning the life of the body, can rise
above the power of the elements.
73. His mind being firmly established thus, by the light of
his own Self-illumination, he realizes clearly that by
nature I am unborn.
74. He is as the touchstone compared with other stones, as
nectar in comparison with all fluids, or as a part of Me
in human form.
75. He is the living image of wisdom and the limbs of his
body are as the offshoots of bliss. His human form is an
illusion for ordinary men.
237
76. If by chance a diamond were found in a lump of camphor
and water fall upon it, would it not emerge with its
form preserved?
77. So though this man may seem in the human world to be
an ordinary man, the weaknesses of nature are unknown
in him.
78. Sins avoid him, for fear of their lives, and as a serpent
will leave a burning sandalwood tree, so desires will pass
by the man who knows Me.
79. Now if thou desirest to learn how I may be known, hear
what I am and what are My states of being.
80. These are spread throughout the whole world, expressing
themselves in many and various creatures according to
their individual nature.
IV. Understanding, knowledge, freedom from bewilder-
ment, patience, truth, self-control and calmness; pleasure
and pain, existence and non-existence, fear and fearless-
ness.
v. Non-violence, equal-mindedness, contentment, austerity,
charity, fame and ill1ame [are] the different states of
beings proceed from Me alone.
8r. Of these the first is intellect, then follows limitless wisdom,
freedom from confusion, forbearance, forgiveness and
truth,
82. then tranquillity and restraint, joy and grief found among
men, birth and destruction, these all exist in my nature.
83. Fear and fearlessness, harmlessness and equanimity,
contentment, austerity and charity, 0 Son of Pandu,
84. fame and disgrace, success and failure, all these moods
which are found in every place, emanate from Me, in all
creatures.
85. Just as all men are different, so regard also these moods.
Some proceed from My wisdom, some know nothing of me.
86. As light and darkness are caused by the sun; when it
rises light appears and darkness comes with its setting.
87. Similarly knowledge and ignorance of Me are due to the
destiny of creatures; for this reason they are of different
kinds.
88. Thou shouldst know, 0 Son of Pandu, that the whole
world of sentient beings is involved in My nature.
238
 VI. The seven great sages of old, and the four Manus also
are of My nature and born of My mind and from them
are all these creatures in the world.
89. Now will I speak of eleven other manifestations of Myself,
those which protect the created world and under whose
power the worlds live.
90. [There are] those illustrious seven seers, Kashyapa and
others, most advanced [in all virtues], and wisest among
the sages; 6
9r. fourteen Manus will be mentioned, of whom there are
four principal ones and of these Svayambhu is the chief. 7
92. These eleven were conceived in My mind, 0 Wielder of the
bow, for the conduct of the affairs of the created world.
93. Before the order of men had been evolved or individuality
developed, the group of the primary elements was still
undivided.
94. These being created they then established [the guardians
of] the world; these created the peoples.
95. So these eleven are as kings and the evolved worlds are
their subjects, therefore know that all this world-
manifestation is Mine.
96. [As an example] first there is only a seed, from that there
grows a stem, and out of that branches shoot out;
97. from the main branches others shoot out and from all
these appears the foliage,
98. then the flowers and fruit; so the whole tree grows; and,
if we consider rightly, the seed is all this.
99. So, in the beginning I alone was; then awareness of mind
was born. Out of that arose the seven great rishis and
the four Manus.
100. They created the guardians [of different worlds], and
these brought into being the various worlds. From the
worlds were created the whole of mankind.
IOI. In this way, the whole universe has developed from Me.
Only through faith is this realized.
VII. He who knows in truth this glory and power of Mine
is united [with Me] by unfaltering yoga; of this there is
no doubt.
vm. I am the origin of all;from Me all [the whole creation]
proceeds. Knowing this the wise worship Me, endowed
with meditation.
239
102. Therefore, 0 Consort of Subhadra, these are the aspects
of My powers and the whole universe is pervaded by
them.
103. In this manner, [from Brahma the Creator down] to the
ant, there is nothing else but me.
104. One who knows this to be true has indeed attained the
awakened state of wisdom and is not aware of the illusion
of distinctions between superior and inferior.
105. Thou shouldst know, through experience of oneness, that
I Myself, those manifestations of Me, and all separate
things comprised in them, all these are one.
106. So, therefore, he who by means of the yoga of certainty is
united with Me through his mind, has attained his goal;
concerning this there is no doubt.
IX. Their thoughts [are fixed] on Me, their lives [are
whollyJ given up to Me, enlightening each other and ever
conversing of Me, they are contented and rejoicing in Me.
107. As though the sun were to encircle the sun with light, or
the moon embrace the moon, or two brooks of like size
meet,
108. so the streams of union with the Supreme meet, the
quality of purity :floating as plant leaves on the surface
of the waters, and [these devotees] become as the image
of Ganesha, seated in a group of four for discussion
together.
109. In their great delight they leave the village of their bodies
and begin to proclaim aloud their joy in Me.
lIO. The great truth of Brahma which the teacher conveys to
his disciples, withdrawing to a quiet place, these men
proclaim like the clouds in heaven till it resounds through-
out the three worlds.
III. Just as the lotus bud, on opening, knows not how to
keep its fragrance to itself, but offers it as a feast of
fragrance alike to king and beggar,
rrz. so do these enlightened ones tell of Me throughout the
universe. In the joy of the telling they forget their tale;
in this forgetfulness they lose all awareness of body and
soul.
rr3. In the fullness of their love they know neither day nor
night; they have made themselves one with the perfect
bliss of union with Me.
240
 x. To these who are in constant union with Me and
worship Me with love, I grant the power of understanding
by which they come to Me.

11 4. Then they win for themselves the priceless gift, 0 Arjuna,

which I Myself should grant them,
1 15. and, 0 good warrior, compared with the path by which
they set out, both heaven and final emancipation are as
a by-path.
n6. So, that love which they have for Me is the gift I have to
bestow, but they have made it their own before even I
could grant it.
n7. All therefore that remains to be done is [to ensure that]
such love increases and that the evil eye of death does
not fall on them. This is what I have always to do.
n8. 0 Kiriti, as a mother follows after her beloved child and
watches over it lovingly while it plays,
n9. and she turns into gold whatever game it wants to play;
so do I foster in them every kind of worship.
120. I take special delight in encouraging them along the path
which brings them joyfully to Me.
121. I love all creatures who are devoted to Me, and they are
devoted to Me as their only resort; for there are few such
lovers in My abode.
122. The two paths leading to heaven and to liberation have
been made for them to travel, I Myself and My consort
Lakshmi spend ourselves [in their service].
12J. But the supreme and selfless joy is reserved for those
devotees who are united with Me through their loving
devotion.
124. 0 Kiriti, to such a degree [am I attached to them] that I
take these loving ones to Myself. These things are such
that they are not to be spoken of.
XI. Out of compassion for those same ones, remaining
within My own true state, I destroy the darkness born of
ignorance by the shining lamp of wisdom.
125. They who have made of Me, who am the true Self, the
only centre of their lives, thinking of nought else but Me,
126. for those pure enlightened ones, 0 great warrior, I
Myself am the torch bearer, going before them with the
camphor torch.
1* 241
127. I dispel the thick cloud of the night of ignorance, and I
create for them the dawn.
128. When He who is best of all, beloved of the hearts of His
steadfast devotees, had spoken thus, Arjuna said, My
mind is at rest.

Arjuna said:
XII. Thou art the Supreme Brahman, the Supreme Abode
and the Supreme Purifier, the Eternal Divine Person,
the First of the gods, the Unborn, the All-pervading.
129. Hear, 0 Lord, well hast Thou swept away the dust of
worldly life and I am set free from the pains of human
birth and rebirth.
130. Today have I seen my [spiritual] birth and found my own
true life. I am content.
13!. Wisdom has been born, the day of my good fortune has
dawned, in that I have received the grace of Thy words
from Thy divine lips.
132. With the light of Thy teaching the inner and outer
darkness has been dispelled and I see Thy nature in its
full reality.
133· Thou art the Supreme Brahma, the resting place of the
great elements, the most holy abode, 0 Lord of all the
worlds.
134· The highest among the three gods art Thou, the spirit of
the twentyfifth principle, the divine one beyond all forms
of matter. 8
135· Thou art without origin, 0 Lord, free from the grasp of
the birth and action. Thee I have realized this day.
136. Thou dost control this wheel of time, Thou dost govern
all life, Thou dost rule over the cauldron of the universe.
Now I understand this clearly.
xm. All the sages say this of Thee, as well as the divine
seer Narada, so also Asita, Devala, Vyasa and Thou
Thyself declare it to me.
137. In another way I see the greatness of this experience; the
great sages of old have spoken of Thee thus,
138. but through Thy grace my heart understands the truth
of all they taught.
242
1 39. Though Na.rada always came to us and sang of Thee, yet,
in spite of not understanding the meaning of his words, I
merely enjoyed his singing.
140. If the sun shines on a habitation of blind men, they
would feel its warmth, but how could they know its
light?
141· In the same way when the great sage sang of the Supreme,
I enjoyed the sweetness of the melody, but did not
understand anything else with my mind.
142· I heard also from Asita and Devala that 'Thou art thus';
but then my mind was overpowered by the poison of
sense desires.
143· Why mention the names of others? Even when the great
Vyasa came to us he always spoke of Thy nature.
144· His teachings were like the desire-stone found in the
dark, which remains unnoticed; but when daylight comes
it appears and we say it is here.
145· Thus the teachings of Vyasa and other sages were a mine
of precious truth for me; but they were as though wasted
without Thee, 0 Krishna,
XIV. I hold as true all this that Thou sayest to Me, 0
Kefava [Kr$~a]; neither the gods nor the demons, 0 Lord,
know Thy manifestation.
146. Now the rays of the sun [of Thy teaching] have shone
forth and my ignorance of all the paths spoken of by the
sages has been dispelled.
147· Their teaching, the seeds of life, have fallen deep into the
soil [of my heart] and, watered by Thy grace, they have
borne fruit in this conversation.
148. The discourse of Krishna has brought juice into the
flowers and these have given me delight.
149· The sayings of Narada and the other saints are as rivers
in the form of devotion and I, 0 Ananta, am the ocean
of the joy of this dialogue [into which they flow].
150. 0 Lord, what all the merit which I have accumulated in
past lives could not achieve, Thou, 0 Teacher, [hast given
to me].
l5I. Often I have heard the elders speak of Thee, but until
Thy grace was bestowed on me, I could understand
nothing.
152. When a man's fortune is favourable, whatever he under-
243
 takes prospers. Similarly, all that is heard or studied
bears fruit through the favour of the teacher.
r53. My Lord, a gardener spends his life toiling and tending
his trees, but the fruit will be seen only when the spring
comes.
r54. When fever abates, what is sweet [again] tastes sweet and
even medicine is thought sweet when health returns.
155· Moreover, as the senses, speech and breath serve their
purpose only when consciousness is active in the body,
156. so all enquiry into the scriptures, all exercises practised
in yoga, can only become our own under the direction of
the teacher.
157· With the realization of this experience, Arjuna, dancing
with the joy of conviction, said, 0 Lord, I know Thy
words are true.
r58. 0 Lord of blessedness, I have indeed had the clearest
realization that Thy nature is beyond even the under-
standing of the gods and demons.
r59. Now I realize that unless Thy teaching is revealed to us,
we can never understand it with only our own intelligence.
xv. Verily Thou Thyself knowest Thyself by Thyself, 0
Supreme Person; the Source of beings, the Lord of
Creatures; the God of gods, the Lord of the world.
r6o. As the sky is aware of its own vastness, and the earth
knows its own weight.
161. so also Thou knowest Thyself through Thy omnipotence,
0 Lord of Lakshmi! The Vedas even boast in vain of
their knowledge of Thee.
162. How may [the speed of] the mind be outrun, or the wind
be measured in a fathom? How can the original void be
crossed [by swimming] with human arms?
163. So it is with the knowledge of Thee; there are none who
can grasp it. Thou alone art able to impart knowledge
of Thyself.
164. Thou alone knowest Thyself and art able to reveal Thyself
[to others]; so wipe from thy brow once and for all, the
sweat of my desire to know.
165. Hast Thou heard me, 0 Creator of all beings, who art as a
lion to [the elephant of] worldly existence, and revered
by all gods and deities, 0 Lord of the universe? 10
166. If we see Thy greatness [we know that] we are not worthy
244
 to stand before Thee; on account of this unworthiness we
fear to approach Thee, yet we have no other way.
167. Everywhere seas and rivers are full, but to the chataka
bird they seem dry, for only when rain falls from the
clouds does it drink.
168. Similarly are there many teachers, 0 Krishna, but Thou
alone art our refuge. Describe to me, then, Thy divine
manifestations.
XVI. Thou shouldst tell me of Thy divine manifestations,
without exception, whereby, pervading these worlds, Thou
dost abide [in them and beyond].
169. Show to me those of Thy manifestations which are most
permeated with Thy divinity.
170. 0 Ananta, reveal to me those principal and best known
manifestations which pervade all worlds.
XVII. How may I know Thee, 0 Yagin, by constant
meditation? In what various aspects art Thou, 0 Blessed
Lord, to be thought of by me?
l7l. How may I know Thee? What must I know in order to
meditate constantly on Thee? Were I to say that Thou
art all, meditation on Thee would be impossible.
172. So do Thou once more describe to me in detail those
manifestations to which Thou has earlier referred.
173· Speak to me clearly of them all, that I may find no
difficulty in meditating on Thee in them.
xvrn. Tell me again in detail, 0 ]anardana [Kr$~a] of
Thy power and manifestation; for I am not satiated with
Thy nectar-like speech.
174· 0 Lord of Creation, I pray Thee to tell me of all those
manifestations of Thine about which I have asked Thee.
If Thou askest why I repeat this request,
175· [I would reply], Do not misunderstand this, 0 Janardana;
when one is drinking nectar one can never have enough.
176. After all, [the nectar which was drawn] from the same
source as the Kalakuta poison, was drunk by the gods
through fear of dying, and yet in one day of Brahma
fourteen lives of Indra passed away;
177. but even so, anyone for whom the taste of this liquid of
the Milky Ocean has the semblance of being nectar has
such faith in it that he cannot refuse it.

245
r78. It is self-existent and eternal, and easily obtained without
turning the mountain Mandara or churning the Milky
Ocean.
r79. It is neither liquid nor solid, has no distinction of taste
and is obtainable by anyone who merely remembers it.
r8o. No sooner has its sweetness been tasted than earthly
existence becomes meaningless and he who has acquired
it becomes immortal.
r8r. No further mention is there of birth and death and the
highest bliss increases in the whole man.
r82. When by good fortune it is tasted it leads at once to
Self-realization. Now when Thou Thyself givest this to
me, I cannot refuse it.
r83. Thy name is a great delight to me, acquaintance has
become friendship, and besides this Thou art pleased to
talk with me.
r84. With what can I compare this joy? I cannot speak for
delight. But this much I know, that [I would like Thee]
to repeat what Thou hast said.
185. Does the sun ever grow stale? Does the moon ever shrink?
Do the constantly flowing waters of the Ganges ever
become unclean?
186. What Thou hast spoken with Thy lips [is to us as though]
we have seen the form of Brahma. Today we enjoy the
fragrance of the flowers of sandalwood.
r87. Krishna swayed with pleasure at Arjuna's words and
thought to Himself, His heart is a receptacle for the
wisdom of devotion.
r88. In the joy of His loved one affection for Arjuna welled
up in His heart but, controlling it, what did Ananta say?

The Blessed Lord said:

XIX. Yes, I will de,clare to thee of My divine forms but
only of those which~are prominent, 0 Best of the Kurus
[Arjuna], for there is no end to My extent.
189. Knowing this, thou wilt know all, 0 Kiriti, as a man who
holds a seed in his hand holds the whole tree.
r90. When a man obtains possession of a garden, he may
easily get flowers; so if all these manifestations are seen
the whole universe can be perceived.
246
1 9r. Knowing well that He was the Father of the Father of all
and yet at the time forgetting it, Krishna said, 0 son of
Pandu, My father, thou hast done well.
1 92. There is no cause for surprise that He called Arjuna
'Father', for was he not actually the son of Nanda? 11
193· But let this be, such things are due to great affection.
Then He said, 0 Wielder of the bow, listen to what I am
about to say.
194· 0 Lord of Subhadra, those My manifestations about which
thou hast asked Me are so countless, that though they are
Mine, yet I Myself cannot keep them in mind.
195· Even I Myself do not know clearly My own nature, or
how great I am. Therefore listen [while I tell thee of] My
principal and best known manifestations.
196. Truly, 0 Wielder of the bow, there is no limit to all that
emanates from Me. Even so wide an expanse as the
heavens can be contained in Me.
xx. I, 0 Gutf,akefa [Arjuna], am the self seated in the
hearts of all creatures. I am the beginning, the middle
and the very end of beings.

197· Listen, 0 thou of the curling hair, who art as Shiva in

the art of archery, in each and every created being I am
the Self.
198. I am enshrined within their hearts and I am also as a
sheath around them; I am the beginning, middle and end
of all.
199· As the sky surrounds the clouds above, below and on
every side, and they are both of the sky and in it,
200. as when they disappear they merge with it, so I am the
origin, the existence and the end of all creatures.
2or. In such a way thou mayest know My manifold and all-
pervading being through My manifestations. Listen with
thy heart, with full attention.
xx1. Of the Adityas I am Vi$~U; of the lights I an! the
radiant Sun; I am Marici of the Maruts; of the stars I
am the moon. 12
202. With these words the Compassionate One continued,
Among the heavenly deities I am Vishnu; among the
radiant worlds of light I am the Sun,
247
203. Among the companies of winds I am Marici, said Sharngi,
and of all the stars of heaven I am the moon.
xxrr. Of the Rudras I am Sankara [Siva]; of the Yakfjas
and the Rakfjasas [I amJ Kubera; of the V asus I am
Agni [Fire] and of the mountain peaks I am Meru.
204. Among all the Rudras I am Shankar, the enemy of the
god of love; have no doubt about this. 13
205. I am the wealthy Kubera, [friend] of Shambhu among
the Yakshas and Rakshasas. So say I, Ananta. 14
206. Know Me to be Fire, among the eight Vasus, and Meru
among the high peaked mountains. 15
xxm. Of the Vedas I am the Samaveda; of the gods I am
Indra; of the senses I am mind and of beings I am
consciousness.
207. Of the Vedas I, Govinda, am the Samaveda and among
the gods I am known as the great Indra.
208. Of the senses I am the eleventh, the mind, and of every
creature I am naturally the living spirit.
xxrv. Of the household priests, 0 Partha [Arjuna], know
Me to be the chief, Brhaspati; of the [war] generals I am
Skanda; of the lakes I am the ocean.
xxv. Of the great sages I am Bhrgu; of utterances I am
the single syllable Aum; of offerings I am the offering of
silent meditation and of immovable things [I am] the
Himalayas.
209. I am Brihaspati, the prince among all priests, ministering
to the heavenly throne, the primal storehouse of all
knowledge.
2ro. 0 wise one, of all generals in the three worlds I am
Skanda who was born of the union of Fire with the
semen of Shiva in Krittika. 16
2n. Of all waters I am that great store of water, the ocean; of
the great sages I am Bhrigu, the treasure-house of austerity.
212. In the whole of speech I am that sacred syllable in which
is contained the highest truth. So say I, the beloved one
of Vaikuntha.
213. Among all the forms of worship in this world I am the
repetition of the names [of the Highest], I who, having
248
 abandoned action, give rise to action and other [forms of
religious activities J.
2I4· Of all immovable mountains I am the most holy Himalaya,
said the Lord of Lakshmi.
xxvr. Of all trees [I am] the Afoattha and of divine seers
[I am] Narada; among the gandharvas [I am] Citraratha
and of the perfected ones [I am] the monarch.
xxvrr. Of horses, know Me to be Uccaisravas, born of
nectar; of lordly elephants [I am] Airavata and of men
[I am J the monarch.
215. Among all such trees as the Kalpa, Piirijata and the
sandalwood trees, well known for its qualities, I am
Ashvattha. 17
216. Among all the heavenly sages, 0 Son of Piindu, know
Me to be Narada; of all the celestial songsters I am
Ci trara tha. 1 8
217. 0 Wise one! Chief of all the enlightened ones I am the
venerable Kapila; among all horses I am Uccaishrava. 19
218. Of elephants who are the ornaments of kings, 0 Arjuna,
I am Airavata, churned out of the ocean by the gods. 20
219. Among men my special manifestation is the king, whom
all men serve as his subjects.
xxvm. Of weapons I am the thitnderbolt; of the cows I
am the cow of plenty,· of the progenitors I am the god of
love; of the serpents I am V asitki.
xxrx. Of the nagas I am Ananta; of the dwellers in
water I am Varittia: of the [departed] ancestors I am
Aryama; of those who maintain law and order, I am
Yama.
220. Of all great weapons, I am the thunderbolt, 0 Wielder of
the bow, the weapon of Indra, performer of a hundred
sacrifices.
22r. Of cows I am the Cow of Plenty, of unlimited powers; of
progenitors know Me to be Madana. 21
222. Of the genus of serpents I am the foremost Viisuki, 0
Son of Kunti; I am Ananta of the Nagas.22
223. Among those that inhabit the waters I am Varuna, the
consort of the western quarter, say I, Ananta. 23
224. Of ancestors I am Aryama, the divine forefather, I tell
you this truly, 0 Arjuna. 24
249
225. Of those who record the virtues and vices of men, who
search their hearts, and grant them liberation according
to their deeds,
226. of those who exercise control over men, I am Yama, the
witness of the deeds of men; this I, Atmarama, say to
thee, Arjuna. 25
xxx. Of the demons I am Prahlada; of calculators I am
Time; of beasts I am the King of beasts [lions] and of
birds [I am] the son of V inata [Garu(la].

227. Look on me as Prahlada, of the race of demons; for this

reason he was never tainted by hatred or other vices of
the demonic nature.
228. Of all those who persecute I, Gopala, say that I am Death
and among all beasts the lion is the manifestation of Me.
229. Of birds know Me to be Garuda; that is why he is able
to carry Me safely on his back.
XXXI. Of purifiers I am the wind; of warriors I am
Rama; of fishes I am the alligator and of rivers I am
the Ganges.

230. Of those that can traverse the world in a moment of time,

0 Wielder of the bow, I am that which can circle the
earth in one leap.
23r. Of all such swiftly moving things I am the wind, 0 Son
of Pandu. Among all who wield weapons, I am Rama,
232. who, when righteousness was in peril, transformed himself
into a bow in its defence, and in the Treta age made the
glory of success his goal. 26
233. Then, standing on the summit of Mount Suvela, he boldly
presented Ravana's ten heads as an offering to those in
heaven who were praying for his victory? 27
234. That Rama restored to the gods their rightful dignity,
re-established righteousness, rising as the sun of the great
Solar Race. 28
235. I am that Rama, the consort of Janaki, among all the
great wielders of weapons. Among all creatures dwelling
in the waters, I am the tailed crocodile.
236. Of all streams I am the Ganges brought down from
heaven by Bhagirathi, who was swallowed [by Janhu]
and was given forth again from his thigh, ripped open. 29

250
237. Among all rivers know Me to be the Ganges, the only
river of the three worlds, 0 Son of Pandu.
xxxrr. Of creations I am the beginning, the end and also
the middle, 0 Arjuna; of the sciences [I am] the science
of the self; of those who debate I am the dialectic.
238. Were I to attempt to name all the various manifestations
of Myself in the universe, a thousand births would not be
enough to mention even half.
XXXIII. Of letters I am [the letter] A and of compounds
[I am] the dual; I also am imperishable time and I the
creator whose face is turned on all sides.
239. If one desired to gather together all the stars, he would
need to enclose the whole heavens in a cloth.
240. If one wished to count all the atoms of which the earth is
composed, one would have to hold it under the arm. So
anyone who wishes to see the whole extent [of My
manifestations] must first know Me.
24r. If a man wanted to grasp all the branches, flowers and
fruit of a tree at the same moment, it would be necessary
for him to pull up the root;
242. so if My different manifestations are to be known entirely,
My faultless nature must first be known.
243. Otherwise, of all these varied forms how many canst thou
listen to? Therefore know once and for all, 0 wise one,
that everything is indeed Me.
244. I am the beginning, the middle and the end of all creation,
0 Kiriti, as the thread is woven throughout the warp
and woof of cloth.
245. When a man understands Me as pervading all, what need
is there to know My separate manifestations? Thou art
not yet worthy [to realize this].
246. So, 0 Lord of Subhadra, as thou hast asked me, listen
while I tell thee more of those manifestations. Now of all
branches of knowledge, I am the knowledge of the Self.
247. Among speakers I am the discourse of which there is no
end, in spite of the principles laid down in the traditional
teachings.
248. It grows as the discussion develops, it adds strength to
the power of imagination in all who listen, and adds value
to the words of the speaker.
251
249. So I, Mukundu, say. I am the argument in all controversy.
Of all letters I am the pure A.
250. Of compounds know Me to be the dvandva and I the one
who, as death, seizes all, from the smallest gnat to the
Creator Himself. 30
25r. 0 Kiriti, I am he who, grasping the light of the universal
dissolution, swallows up the winds and into whose belly
the whole of space is absorbed.
252. I who sport with Lakshmi am death, the infinite; and
again I recreate everything.

xxx1v. I am death, the all-devouring and [am] the origin

of things that are yet to be; and of feminine beings, [I am]
fame, prosperity, speech, memory, intelligence, firmness
and patience.

253. I sustain all created things; I am their very life, and at

the end, when I destroy them all, I am death; hear this.
254. Now among feminine characteristics, My manifestations
are seven. Listen with care and I will tell thee of them.
255. Fame, which is ever new, 0 Arjuna, is the embodiment
of Me, and generosity with wealth is also Myself.
256. In all men I am intelligence accompanied by steadiness;
I am also universal fortitude and forbearance.
257. In the feminine qualities I am these seven powers. [So
said KrishnaJ who is as the lion to the elephant of earthly
experience.

xxxv. Likewise of hymns [I am] Brhatsaman, of metres

[I am] gayatri; of months [I am] margaSin;a and of
seasons [I am] the flower-bearer [spring].

258. 0 Beloved, of the wealth of hymns in the Vedas I am the

much-loved Brihatsama; so say I, the Lord of Lakshmi. 31
259. That which is called the Gayatri is of all metres My own
form. Know this for sure. 32
260. Of months I am margashirsha, and of seasons I am the
flower-laden spring. It is I, the Wielder of the Sharnga
Bow, who say this. 33

xxxvi. Of the deceitful I am the gambling; of the splendid

I am the splendour; I am victory, I am effort and I am
the goodness of the good.

252
 xxxvII. Of the Vr$~is I am Vasitdeva; of the Pa~rJ,avas
[I am] the Winner of wealth [Arjuna]; of the sages I am
Vyasa and of the poets [I am] the poet U5ana.

2 6r. 0 wise Arjuna, among all tricks in games I am the dice.

For this reason, no one should be turned away if there is
theft in the market-place.
262. Of all brilliant things I am the light, believe this; and in
all undertakings I am success.
263. My nature is at the heart of all manner of dealing where
justice prevails, said the Lord of all the gods.
264. I am the goodness in all good things, and it is I who am
the glory of all the Yadavas, I Ananta, say this.
265. I am he who was born to satisfy the wish of Devaki and
Vasudeva, who went to Gokula to please the Gopi maidens
and who [sucking at her breast] drew out the life-breath
of Putana [with her milk], 34
266. who even in his boyhood rid the earth of demons, and
holding up the mountain [Govardhana] in His hand,
humbled the greatness of lndra; 35
267. who destroyed the serpent piercing the heart of Kalindi,
saved Gokula from being burnt, and for the sake of the
cattle drove Brahma mad; 36
268. who in early youth destroyed with ease such huge monsters
as Kansa.
269. What more shall I say of all this? Thou thyself hast seen
and heard it all. But still, thou shouldst know that I am
manifested among the Yadavas;
270. and of all the Pandavas of the Lunar race, I am thou,
Arjuna; it is for this reason that our friendship endures.
27r. Among the sages I am Vyasa, said the lord of the Yadavas,
and of the great seers I am Ushana, who is the abode of
all fortitude.
xxxvm. Of those who chastise I am the rod [of chastise-
ment]; of those that seek victory I am the wise policy; of
things secret I am the silence and of the knowers of
wisdom I am the wisdom.
272. Of all the restraining powers I am the rod of chastisement
by which all are held in restraint, from the smallest
insect to the Creator himself.
273. Of all the sciences of those who decide between good and
253
 evil and who uphold righteousness, I am the science of
ethics.
27+ 0, My friend, in every secret thing I am silence. Even the
Creator remains ignorant in the presence of those who
do not speak.
275. Know Me to be the knowledge of those that know. But
let this be enough; there is no end [to these manifestations].
xxxrx. And further, whatsoever is the seed of all existences
that am I, 0 Arjuna; nor is there anything moving or
unmoving that can exist withoitt Me.
276. Canst thou count the streams of rain, 0 Wielder of the
bow, or number the blades of grass on the earth?
277. As no one can tell how many are the billows of the ocean,
so My forms are countless.
XL. There is no end to My divine manifestations, 0
Conqueror of the foe [Arjuna]. What has been declared
by Me is only illustrative of My in.finite glory.
278. I have now told thee of seventyfive of My chief manifesta-
tions; yet, 0 Arjuna, it seems very little.
279. It is impossible to keep count of the great extent of My
Manifestations; couldst thou hear them all, or could I
tell them?
280. For this reason I will now reveal to thee My great secret:
I am the seed from which all created beings arise and
grow.
28r. Therefore thou shouldst regard Me as everything that is,
without considering such concepts as great or small, high
and low.
282. Listen now to one more simple sign by which thou mayest
recognize a manifestation of Me.
XLI. Whatever being there is, endowed with glory and
grace and vigour, know that to have sprung from a
fragment of My splendour.
283. Wherever both wealth and compassion are found together,
these thou shouldst know, 0 Conqueror of wealth, are
part of Myself.
284. As there is but one sun in the heavens, yet its light
shines throughout all worlds, so is My law alone obeyed
by all men.
254
285. Do not say that He is alone nor call Him poor. Does the
Cow of Plenty have to carry anything with her [with
which to satisfy desires]?
2 86. She begins at once to bring forth whatever a man may
ask at any time, and in this way all powers are granted to
Me.
287. By this sign mayest thou know those men whose com-
mands are obeyed by all to be manifestations of Me, 0
wise one.
xur. But what need is there, 0 Arjuna, for such detailed
knowledge by you? I s-upport this entire universe pervading
it with a single fraction of Myself.
288. It is wrong to consider that one is common, another good,
for I am the one who pervades the whole universe.
289. Why should we imagine distinctions such as 'ordinary'
and 'good'? Why let our minds be unnecessarily con-
taminated by the thought of difference?
290. Or what need is there to churn butter? Why reduce
nectar by pressing it? Is there any left [or right] in a
shower of rain?
29r. We could ruin our sight by looking for the front or back
of the disc of the sun; so in My form there is no such
thing as general and particular.
292. My manifestations are infinitely various. How wilt thou
measure My limitless form? Already thou knowest enough,
0 Consort of Subhadra.
293. With one fragment of Myself this whole universe is
permeated; so, setting aside all distinctions, worship Me
with single-mindedness.
294. So spoke the glorious Lord Krishna who is as the spring
in the garden of the wise, the beloved of the dispassionate.
295. Then Arjuna said, 0 Lord, Thou hast spoken inconsistently
when Thou didst say that we who must abandon difference
are separate from that very difference.
296. Does the sun tell the earth to drive away darkness? But
to call Thee thoughtless, 0 Lord, would be presumption.
297. 0 Lord, when Thy name is uttered or heard even once,
all idea of separateness vanishes from the mind.
298. Can heat be felt by one who has entered the very centre
of the moon? Thou hast spoken impetuously, 0 Wielder
of the Sharnga bow.
255
299. Then the Lord, being naturally pleased, closely embraced
him and said, Beloved, do not be angered by what I say.
300. I have told thee about My manifestations in terms of
diversity [in order to seeJ whether thou hast understood
in thy heart this absence of separation.
3or. For the sake of knowing this I spoke for a moment after
the manner of outward appearances; then thou didst
understand well My manifestation.
302. Thereupon Arjuna said, 0 Lord, Thou indeed knowest. I
see that the whole universe has been brought into being
by Thee.
303. While Sanjaya told Dhritarashtra that Arjuna had thus
experienced Self-realization, the king remained unmoved.
304. Sanjaya, with a sad heart, said to himself, Is it not
strange that he should throw away such good fortune? I
believed that he had good understanding but now I find
him to be blind inwardly [as well as outwardly].
305. But let us leave [what Sanjaya said]. Arjuna's respect for
non-duality had so increased that his eagerness to hear
more was intensified.
306. Following this desire to see with his own eyes an outward
form of what he had experienced in his heart, this thought
arose in his mind,
307. that he should grasp with his eyes the Cosmic Form [of
Krishna]. It was his great good fortune which brought
him this longing.
308. Arjuna is like a bough of the desire-tree which bears no
sterile flowers. Whatever he may ask for, [Krishna] will
surely grant him.
309. Arjuna has been given as his teacher Krishna, who
became poison for the sake of Prahlada.
310. In the next chapter, therefore, I will describe the manner
in which Arjuna will express his request to see the Cosmic
form of Krishna. So says Jnanadeva, the disciple of
Nivritti.

In the Upanishad of the Bhagavadgitii, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the tenth chapter called the Yoga of Manifestation.

256
 NOTES
r. the first stage of speech. For the stages of speech, see Ch. VI, note 16.
Here the first stage is used figuratively to express appreciation of
the talents of his guru.
2. Dhruva. The polar star; the name of the son of Uttanapada, an
ancient king. See IX, v. 464.
3. Puranic literature. In this and the following few verses there are
references to traditional stories from the Puranas. See Introduction.
Vasishtha, Vishvamitra. Two of the great sages of mythological
stories. The names given in brackets would be familiar to all
the listeners.
4. Maruti, Agasti. The Monkey god. See Ch. I, note 32 and Ch. IX,
note 3.
5. Rama, Riivana. Rama is the hero of the other great Sanskrit epic,
the Ramayana, the central story of which is the capture of his
wife Sita by the demon Ravana and her rescue by Rama.
6. I<ashyapa. A celebrated sage.
7. Manu. See Ch. IV, note 3.
Svayambhu. The 'self-existent one', Brahma. Also Vishnu.
8. the tiventyfifth principle. The 24 'forms of matter' evolve as a
result of the connection between Soul (the 25th principle) and
Matter (the first). The principles enumerated are Matter, Conscious-
ness, Individuality, Thought, the five senses, five basic 'activities',
five objects of sense-perception (form, etc.) and five elements (ether,
air, fire, water and earth). The 'three gods' are Brahma, Vishnu
and Shiva.
9. Asita, Devala. The names of two sages.
10. The lion and the elephant. The lion is traditionally the destroyer
of the elephant.
1r. Nanda. The foster father of Krishna when his life was threatened
by Kansa.
12. Adityas. One of the twelve Suns; Marici, one of the Maruts, or
winds; Vedic gods. (Bhaga. XXI).
lJ. Rudras. A group of eleven gods, said to be inferior manifestations
of Shiva.
14. Kubera. The god of wealth and riches.
Yakshas. A class of demi-gods.
Rakshasas. Demons.
l 5. V asus. A class of eight gods.
16. Skanda. A son of Shiva.
17. I<alpa. The heavenly tree which grants all wishes.
Parijiita. The 'coral' tree, Erythrina Indica.
Ashvattha. The fig tree; the Tree of Life.
18. Chitraratna. The king of the gandharvas, the heavenly bards.
19. U ccaishrava. The horse of Indra, said to have been churned out
of the Ocean of Milk.
]( apila. A great sage.
20. A iriivata. The elephant of Indra.

257
2I. Madana. The god of love.
22. Vasuki. The king of the serpents.
Nagas. The serpent-demons.
23. Varuna. The regent of the ocean and of the western quarter; the
deity of rain.
24. Aryama. Another name of the sun.
25. Yama. The god of death. Rama. See Ch. IX, note 8.
26. Treta. The third of the four yugas, or ages of the world.
27. Ravana. This god was said to have had ten heads. See above,
note 5.
28. The Solar race. A dynasty of kings who ruled over the district
which is now the province of Oundh.
29. Bhagirathi. The name of one of the three great branches of the
Ganges. This name is also used for the Ganges itself.
J anhu. An ancient king who was angry with the Ganges for
flowing over his territory.
30. dvandva. A pair, double; in grammar, one of the classes of com-
pound words.
3r. Brihatsama. Hymns composed in a particular metre.
32. Gayatri. A Vedic metre; a sacred verse recited daily by brahmans.
33. Margashirsha. The ninth month of the Hindu year, from mid-
November to mid-December.
Vasanta. One of the six seasons in the Hindu year, approximately
from mid-March to mid-May.
Vrishnis. The ancestors of Krishna. (Bhag. XXXVIII).
34. Gokula. The village where Krishna was brought up.
Putana. A female demon who tried to kill Krishna.
35. Govardhana. A mountain near Gokula.
36. Kalindi. The river Jamna in the heart of which there dwelt a
serpent.

258
 CHAPTER XI

Salutation to Shri Ganesha!

r. Now in the eleventh chapter the story in which Partha
will encounter the Cosmic Form [of Krishna] is permeated
by two of the sentiments. 1
2. In it the sentiment of wonder has come as a guest to the
house of tranquillity, and the remaining sentiments have
received the honour of being invited [to the feast].
3. As at the wedding of a bride and bridegroom, their
relatives put on fine garments and ornaments, so in the
palanquin of the Marathi language all the sentiments are
carried in the procession.
4. But here tranquillity and wonder, which will be appreciated
easily by the eye, are predominant, like Hari and Hara
affectionately embracing each other.
5. Or, as on the day of the new moon, when the orbs of the
sun and moon meet, so these two sentiments are here
united.
6. The two sentiments flow together, like the confluence of
the two streams of the Ganges and the J amna, so that
the whole world may bathe there and be purified.
7. The Gita is the hidden stream of Sarasvati and the two
sentiments are as the two visible rivers. So, 0 fathers,
this great triple confluence is formed. 2
8. It is easy to enter this holy place by the medium of the
ear. Jnanadeva says, This has been brought about by
the grace of my patron.
9. Overcoming [the difficult ascent of] the steep banks of
Sanskrit, Nivrittideva, the treasure house of all righteous-
ness, has made a ladder of Marathi words.
IO. So that any man can bathe here and behold the Cosmic
Form of Krishna, as Madhava can be seen at Prayaga;
thereby he can be freed from worldly existence. 3
259
II. Enough has been said. The sentiments are fully developed
here and to the world is given the highest delight of
hearing.
r2. It is not enough to say that the sentiments of tranquillity
and wonder are clearly to be seen here, for all the others
acquire added beauty. Here is the highest bliss.
r3. This eleventh chapter is the resting place of the Lord and
Arjuna is prince among the fortunate in that he has
arrived here.
r4. But why should I say that Arjuna alone is so fortunate?
For this opportunity is today available for every man,
the Gita being here explained in Marathi.
15. Therefore, listen now to my request that all you good men
should give your careful attention.
r6. It is indeed improper for me to be so familiar in your
presence, but as your own [child] you should treat me
with affection.
r7. After all, if we teach a parrot and it learns well, we nod
in approval. Is not a mother delighted when her child
does as she tells it?
r8. 0 masters, whatever I can say is only what you yourselves
have taught me; so surely you should listen to it.
r9. You yourselves have planted this sweet tree of knowledge
and you should therefore nourish it with the nectar of
your attention.
20. Then it will produce the flowers of the sentiments, bear
the fruit of meaning, and thus through your devotion the
whole world will benefit.
2r. The good men were pleased at hearing these words and
exclaimed, We are delighted; you have done well. Now
tell us what Arjuna said.
22. Then the disciple of Nivritti said, How can an ordinary
man like me tell of the dialogue between Krishna and
Arjuna? But you must help me to tell it.
23. The defeat of Ravana was brought about by the monkeys,
eaters of the forest leaves; could not Arjuna alone defeat
the eleven armies of the Kauravas?
24. Can it be said that whatever can be done by a competent
man cannot be achieved by all other beings? So you who
are saints can enable me to expound the Gita.
25. Now please listen to this clear explanation of the Gita
which comes from the mouth of the Lord of Vaikuntha.

260
26. [Blessed is] the book of the Gita, for Krishna who is the
subject of exposition in the Vedas is also the author
of it.
27. How can I describe the greatness of that which even the
great mind of Shambhu failed to grasp? That should now
be saluted with reverent heart.
z8. Now listen to the way in which Arjuna, fixing his gaze
upon the Cosmic Form of the Supreme Being, began to
speak of the matter.
29. All things are a manifestation of the Almighty; this
experience which Arjuna had had of his beloved Lord he
now wished to see with his eye of the senses.
30. Being so diffident about expressing his wish to the Lord,
how can he suddenly ask for the mystery of the Cosmic
Form to be shown to him?
3r. [Arjuna said], How could I mention that which not even
a beloved one had ever before asked for?
32. Though I am his dear friend, am I closer to Him than
His mother? Yet even she feared to speak to him of this.
33. However deep has been my devotion to Him, can it be
compared with that of Garuda? But he, too, did not
dare to speak of this.
34. Am I closer to him than Sanaka and the other sages?
Yet they did not [dare to ask for this]. Am I dearer to
Him than the women of Gokula?
35. [Some failed to recognize Him], misled by His youthful
form. Another underwent the experience of birth, yet the
vision was withheld. To no one has it been revealed.
36. So profound is the mystery of His Being, hidden deep in
His heart; how can I demand this impatiently?
37. Nevertheless if I do not ask for it, there is no joy in my
heart, perhaps not even the possibility of living.
38. So I will approach the matter tentatively and will do as
the Lord may wish. So Partha, with some fear, began
to speak,
39. but in such a way that the Lord, after replying to him
once or twice, will reveal to Him without reserve His
Divine Form.
40. A cow, moved by affection on seeing her calf, stands up;
then as soon as its mouth touches her udders will her
milk not flow?
4r. So, will the Lord, who at the sound of the name of the
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 Pandavas ran to help them in the forest, disappoint
Arjuna when he asks Him about this?
42. The Lord is the very incarnation of love, and this love
has been aroused [by Arjuna]. When these come together,
how can any sense of difference remain?
43. Therefore as soon as Arjuna speaks the Lord will at once
manifest His Cosmic Form. I pray you, listen to the first
episode.

Arjuna said:
I. The supreme mystery, the discourse concerning the
Self which thou hast given out of grace for me-by this
my bewilderment is gone from me.
44. Then Arjuna said to the Lord, 0 Compassionate One, for
my sake hast Thou spoken to me of that which is in-
expressible.
45. When the great elements had been reabsorbed [into the
Absolute] and individual souls and other manifestations
of matter no longer existed, then God alone remained,
that is the final cessation.
46. It was this knowledge which Thou hast kept hidden
within the recesses of Thy heart, like a miser, and which
was withheld even from the Vedas.
47. This heart Thou hast laid open before me today, the
secret to gain which Shankara laid aside his glory.
48. 0 Lord, thou hast conferred this on me in a moment; yet
were I to say this, how [can it be said that] I am one
with Thee?
49. Perceiving that I was submerged in the flood of the great
illusion, Thou, Hari, didst indeed plunge into it and
rescue me.
50. There is none other beside Thee in the whole world; but
see our fate, that we imagined ourselves existing [apart
from Thee].
5r. Filled with pride in my personality I thought that I was
Arjuna in this world and said that the Kauravas were my
relatives.
52. In addition to that, I had the evil dream that I would
kill them and then what should I do? But the Lord
wakened me from my sleep.
53. It was as though I had abandoned a celestial home; and

262
 was seeking to drink water from a mirage, 0 Lord of
Lakshmi;
54. or as though, if one were to touch a snake made of cloth,
one would actually feel waves of its poison. Thine, 0
Ananta, is the credit of saving the soul of one who was
about to die in a similar delusion.
55. A lion, not recognizing his own shadow may jump into
a well, thinking it sees another lion; thou has saved me,
0 Ananta, from a similar plight.
56. Until now I had resolved [not to fight against my kins-
men], even should all the seven seas be merged in one,
57. the whole world be submerged and the skies crash down;
still I would not fight with my kinsmen.
58. In this way, in an excess of egotism, I had leapt into the
waters of self-will. It is well that Thou wert near, other-
wise who would have saved me?
59. I, being no one, thought I was a person and called those
my relatives who in reality did not exist. Thou hast saved
me from this great madness.
60. Already Thou has rescued me from burning in a fire of
wax, but then it was only the body [which was in danger].
Now it is a fire of another kind and my soul as well [is
threatened].
6r. [The earth of] my reason was carried away under his
arm by the Hiranyaksha of wrong determination and
into a cavity in the ocean of infatuation.~
62. Through Thy power my reason has been restored to me.
For this thou didst have to make another incarnation, as
the boar. 5
63. Thus Thy deeds on my behalf have been endless; how can
I describe them all, with but one voice? Thou gavest
Thy very life for my sake.
64. Nothing, however, of all this has been in vain for, 0
Lord, thou hast overcome all, in that my illusion has
been completely dispelled.
65. How could one, for whom Thy eyes, which are as lotuses
in a lake of joy, have become the temples of Thy
favour,
66. have anything to do with illusion? How meaningless a
thing is this? How could a flood of mirages quell the great
sea-fire?
67. And yet even I, 0 bountiful Lord, [am permitted to]
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 enter the inmost chamber of Thy grace and eat the food
of Brahma.
68. Is it then any cause for wonder that my infatuation has
been dispelled? I vow at Thy feet that Thou hast saved
me.

rr. The birth and passing away of things have been heard
by me in detail from Thee, 0 Lotus-eyed [Kr$~a], as also
Thy imperishable majesty.

69. 0 Lord of the lotus-eyes, brilliant as a myriad suns,

today, 0 Great God, I have heard from thee
70. how all things came to be and how they passed away.
The Lord has explained to me the whole process of
creation.
7r. Not only hast Thou described nature to me, but Thou
hast also shown me the place of the Spirit, whose greatness
forms the garment adorning the Vedas.
72. The Vedas live and increase and the jewel of religion has
come to birth; all this is due to the power of worshipping
at Thy feet.
73. Thy might is unfathomable, the goal of attainment for all
paths, and the supreme delight of the experience of Self-
realization. This Thou hast shown to me.
74. In the same manner as when the sky is clear of clouds the
orb of the sun can be seen; when weeds are cleared from
its surface water can be seen,
75. when the coils of a serpent are removed from a sandal-
wood tree it can be touched, or when an evil spirit has
left it a hidden treasure can be secured,
76. so, when the Lord had dispelled the illusion clouding my
mind, He brought the great truth within reach of my mind.
77. In regard to this, 0 Lord, my heart is convinced; and yet
another desire had arisen in my mind.
78. Though I might remain silent from a feeling of awe, yet
whom else can I ask? Is there any other refuge but Thee?
79. Do not aquatic creatures depend upon water? If a child
draws back from its mother's breast is there any other
means by which it can live, 0 Hari?
80. So, setting aside fear I will tell thee all that I wish to say.
Thereupon the Lord said, Enough, ask me whatever thou
wishest.
264
 III.As Thou hast declared Thyself to be, 0 Supreme
Lord, even so it is. [But] I desire to see Thy divine form,
0 Supreme Person.
8r. Then said Kiriti, My intuitive perception has been
satisfied by what Thou hast told me.
82. Now, that by whose thought all these worlds have been
created and destroyed, and that of which Thou sayest, 'I
am all this',
83. is Thy original Form from which, in order to carry out
the purposes of the gods, Thou hast become from time
to time incarnate in two-armed and in four-armed figures.
84. When Thou hadst finished Thy manifestations in the
guise of Vishnu sleeping upon the ocean, and in the form
of the Fish and the Tortoise, Thou didst gather up [Thy
properties] as a juggler [at the end of his performance]. 6
85. This is that of which the Upanishads sing, which yogis
perceive in their hearts, and which has been embraced
by Sanaka and other sages.
86. 0 Lord, my mind is eager to see that unfathomable
Cosmic Form of which I have heard with my ears.
87. Having dispelled my fear, if in Thy affection for me Thou
askest what I wish, then [I would say that] this is my
greatest desire,
88. that Thy Cosmic Form should be shown to me. This is the
deepest longing of my heart.
IV. If Thou, 0 Lord, thinkest that by me, It can be seen,
then reveal to me Thy imperishable Self, 0 Lord of yoga
[Kr$~a].
89. One doubt have I here, 0 Holder of the Shamga Bow;
am I worthy to behold that Form?
90. I do not know this myself; and shouldst Thou ask me
why, I would answer, Does a sick man know the cause of
his illness?
9r. As a man impelled by some strong desire forgets his own
worth, or a thirsty man thinks that the whole ocean
would not satisfy him,
92. so, in the confusion of my powerful longing I have not
been able to keep a proper sense of my worth. Therefore,
as a mother knows the true nature of her child,
93. Thou, 0 J anardana, shouldst consider my worthiness and
then begin to show me the vision of Thy Cosmic Form.
K 265
 94. If I am worthy, bestow on me this favour; otherwise tell
me that it cannot be. How can one give pleasure through
music to a deaf man?
95. The cloud gives rain not only to satisfy the chataka bird,
but for the whole world; yet the shower is wasted if it
falls on rocky ground.
96. The chakora bird draws nectar from the light of the
moon; are others therefore prevented from doing the
same? Yet, because they are blind, the moonlight is wasted.
97. I trust that Thou wilt show me Thy Cosmic Form. For
art Thou not ever [revealed] anew to the intelligent as to
the unintelligent?
98. Thy generosity is not conditioned [by him who asks],
Thou dost not distinguish between the worthy and the
unworthy, and even such a sacred thing as salvation Thou
hast granted to Thine enemies.
99. Liberation is indeed difficult to attain, and yet it too
$erves at Thy feet, and like a servant goes wherever it
is sent.
mo. To Putana, who angrily [came to kill Thee] with poison
in her breast, Thou didst give a place in union with
Thyself worthy of the sage Sanaka.
IOI. How wert Thou dishonoured and abused with many evil
words in the presence of the three worlds assembled
together at the time of the Rajasuya sacrifice! 7
rn2. Yet, 0 Gopala, Thou didst give a place to that wicked
Shishupala. Did the young son of Uttanapada desire to
be raised to the place of the polar star? 8
rn3. In order that he might seat himself on his father's lap,
he withdrew to the forest; nevertheless Thou didst honour
him like the sun and moon.
rn4. Thou art he who is especially merciful towards those who
are overcome with distress; Thou didst offer union with
Thyself to Ajamila who uttered Thy name on seeing his
son [of the same name]. 9
105. 0 Thou generous one, Thou dost still bear on Thy breast
the imprint of the kick [of Bhrigu] and Thou dost not even
yet abandon the body of Thy enemy.
rn6. Thus Thou hast given help to Thy malefactors and been
generous even to the unworthy. Thou didst beg a gift
from Bali, for which Thou didst become his doorkeeper. 10
107. Thou didst bestow [the joy of] Vaikuntha on that courtesan
266
 who did not even know how to worship Thee, but [who
merely uttered Thy name] when calling her parrot.
108. Considering these trivial pretexts on which Thou hast
granted the gift of Thy presence, wilt Thou then turn
me away?
109. Can the calves of that celestial Cow, who with her plentiful
milk satisfies the needs of the world, be left hungry?
no. Surely the Lord will not refuse to show me what I have
requested, but He will make me worthy to see it.
nr. If Thou thinkest that my eyes can contemplate Thy
Cosmic Form, then, 0 Lord, satisfy my desire to see it.
n2. When Arjuna had finished expressing his entreaty in these
various ways, the Ruler of the six qualities was not able
to restrain Himself. 11
n3. He was like a cloud full of the nectar of compassion,
while Arjuna was as the approaching rainy season; or,
Krishna was like the kokila bird for whom Arjuna was
the spring.
n4. As the tides of the sea begin to rise at the sight of the
full moon, so the Lord was joyful in his increasing affection
for Arjuna.
n5,,Swaying with his feeling of delight, the Lord, full of
compassion, said, 0, Partha, behold all My infinite Forms!
n6. Pandava had desired only to see His Cosmic Form; but
the Lord showed him the whole universe [as a manifesta-
tion of Himself].
li7. How abundant is the grace of the Lord! He always grants
of Himself a thousandfold to one who seeks him.
n8. The innermost secret which was kept from Shesha, which
was hidden from the Vedas, and which was not even
shown to Lakshmi, His dearest one,
n9. will now be revealed in many forms to Arjuna. How
great is the good fortune of Arjuna!
120. As when a waking man falls asleep he seems to become
all that he experiences in a dream, so the Lord appeared
in the form of the infinite bowl of the universe.
121. He laid aside His mortal form and removed the veil of
[Arjuna's] human sight; in short, He displayed the glory
of His yogic power.
122. Giving no thought to whether Arjuna would be able to
bear the sight or not, He exclaimed in the ecstasy of
love, Behold!
267
 The Blessed Lord said:
v. Behold, 0 Partha [Arjuna], My forms, a hundredfold,
a thousandfold, various in kind, divine, of various colours
and shapes.
123. 0 Arjuna, thou hast asked Me to show thee one form, but
that would be hardly worth giving; behold now all that
is contained in My Cosmic Form.
124. Some are lean, some fat, some short, others great; some
massive, others slender; some are boundless.
125. Some are wild, others calm; some active, others motion-
less; some indifferent, some affectionate and some fierce.
126. Some are senseless, some alert; some are simple, others
profound. Some are liberal, others miserly, and some are
very wrathful.
127. Some are tranquil, some riotous; some are quiet and others
joyful. Some are loud, others silent and others are mild.
128. There are those who are full of desire, while others are
passionless. Some are awake, some asleep; some are
contented, others anxious, others serene.
129. Some carry weapons, others are unarmed; some sub-
missive, others daring; some threatening and some
friendly; some are absorbed [in contemplation].
130. Some revel in the sport of creation, others protect by
their love; some destroy with their ardour, some are
merely spectators.
131. Thus these shapes are infinite in form and variety,
brilliant with light and no two are of the same colour.
132. Some are as heated gold, some tawny, some red as the
tinted clouds [at sunset].
133· Some scintillate with natural beauty as though the
universe were ornamented with rubies. Some, like the
dawn, are of the colour of red turmeric.
134· There are some as clear as pure crystal, some tinted with
the sapphire blue of Indra, others black as collyrium.
Some are of the colour of Krishna.
135· Some are yellow as shining gold, others black as a new
storm cloud. Some pale as the flowers of the champak
tree, others green.
136. Some are red as heated copper, others clear as the white-
ness of the moon. Behold My Forms of many and varied
hues.
268
137· As the colours are of every variety so are the shapes, some
so beautiful that even the god of love would be put to
shame.
138. Some are revealed with shapes of matchless beauty,
others with most beautiful bodies, as though the treasure-
house of the goddess of wealth were opened.
139· Some with fleshy heavy-limbed bodies, others emaciated
and ugly, some as clear as light, others massive.
140. Thus, 0 Consort of Subhadra, My forms are of infinite
shapes, there is no end to them; thou mayest see a world
in each part of the body of this Form.
vr. Behold, the Adityas, the Vasus, the Ritdras, the two
Asvins and also the Maruts. Behold, 0 Bharata [Arjuna],
many wonders never seen before.
141. Whenever I open My eyes there appear whole worlds of
suns and when I close them, these all vanish.
142. From the breath of My mouth everything is filled with
flames and from these fire and multitudes of Vasus
emerge.
143· When in anger the points of My eyebrows draw together,
groups of the Rudras come forth.
144· In the mildness of My benign aspect countless Ashvin
gods appear and from My ears many winds rush out. 12
145· In such a manner from the simplest action of Mine races
of gods and adepts are brought forth; behold all these
great and infinite forms.
146. The Vedas speak of them with halting tongue and even
the whole span of time would not suffice to see them all;
the Creator himself is unable to comprehend them.
147· Behold now those infinite [manifestations of Myself] which
are not known to the divine Triad and so experience
joyfully the glory of this marvel.13
VII. Here today, behold the whole universe, moving and
unmoving and whatever else thou desirest to see, 0
Gudakefa [Arjuna J, all unified in My body.
148. 0 Kiriti, as the tender shoots of grass sprout round the
trunk of the tree of desire, behold the created worlds
springing from the roots of the hair of this Form.
149· As we see atoms floating in space because of currents of
air, so universes hover around each joint of My limbs.
269
r50. In each part of My body, behold a universe spread out,
and if thou desirest to see what lies beyond this universe,
r5r. there will be no difficulty in this, for thou canst behold
whatever thou wishest to see in this body.
r52. When Krishna in His Cosmic Form spoke thus, full of
compassion, Arjuna remained silent, without saying
whether he was seeing [this Form] or not.
r53. Krishna looked at him, wondering why he did not speak,
[and realized] that Arjuna was still absorbed in his
desire [for the vision].

vm. But thou canst not behold Me with this [human]

eye of thine; I will bestow on thee the supernatural eye.
Behold My divine power.

r54. Then He said, His eagerness has not abated; but he has
not yet found the way to happiness. It has been shown
to him clearly, yet he cannot comprehend it.
r55. Saying this, the Lord smiled and said [to Arjuna], who
was still gazing at Him, I have shown thee My Cosmic
Form, yet thou art unable to perceive it.
r56. At this the wise Arjuna replied, Who is at fault in this?
Thou art feeding a crane with moon beams!
r57. Thou art, as it were, holding a mirror before a blind man,
0 Hrishikesha, or singing a song to a deaf man.
r58. Thou art deliberately offering a meal of honey to a frog!
Why then shouldst Thou be angry, 0 Holder of the
Sharnga bow?
r59. Thou dost place before my human sight that which is
known to be beyond the reach of the senses and is open
only to the eye of wisdom. How could I see this?
160. But I should not speak of Thy fault; it would be better
for me to bear with it. Thereupon the Lord said, 0
Beloved, I agree with that.
r6r. If I wanted to show thee the vision of My Cosmic Form
I should first have given thee the power to see it; but
speaking with thee affectionately, I was thoughtless.
162. What would be the use of sowing seed in a field without
first ploughing it? It would be waste of time. But now I
will give thee the vision by which thou mayest perceive
My Cosmic Form.
r63. With that sight thou canst behold the majesty of My
270
 divine power, 0 Pandava, and know it from inner
experience.
164. Thus spoke the Lord, the object of all knowledge in the
Upanishads, the precursor of all worlds and the adored
of all the earth.

Sanjaya said:
IX. Having spoken thus, 0 King, Hari, the great lord of
yoga, then revealed to Partha [Arjuna] His supreme and
divine Form.
165. Sanjaya continued, 0 Emperor of the Kurns, I have often
wondered if there is anyone more fortunate than Lakshmi
in all the three worlds.
166. Show me anything that can vie with the Shrutis in the
statement of eternal truths. Or is there any more devoted
servant than Shesha?
167. Among yogis who weary themselves by their ceaseless
endurance [in devotion], who is to be compared with
Garuda?
168. All this, however, is changed since the birth of the
Pandavas, in whom is centred the joy of the Lord.
169. But among the five [Pandavas], it is to Arjuna that
Krishna yields willingly, as a lover is brought under the
sway of a woman.
170. A well trained bird would not talk [so easily] nor a tame
animal behave [so well]. Who knows how such good
fortune has come to Arjuna?
171. Today his sight is so blessed as to experience the highest
Brahma. See how the Lord treats Arjuna's words in-
dulgently!
172. When he is angry the Lord quietly bears with it; when he
is displeased, He coaxes him. He is strangely infatuated
by Arjuna.
173· Great masters like Shuka, who even before birth had
conquered desire, became His bards and sang about His
adventures in love.
174· 0 King, It astonishes me that He who is the wealth of
concentration in yogis should be so captivated by Arjuna.
175· Then Sanjaya continued, 0 Lord of the Kurns, is there
any cause for wonder in this, for great good fortune comes
to him who is accepted by Krishna.
271
176. Then the Lord of all the gods said to Arjuna, I will give
thee that sight whereby thou mayest see My Cosmic
Form. •
l7J. No sooner were these words uttered by Krishna than the
darkness of ignorance passed away.
178. Then Arjuna was endowed with supernatural sight, the
eye of wisdom shone forth and the Lord displayed His
glory to Arjuna.
179· All these incarnations [of Krishna] are as waves on the
ocean; the whole universe is like a mirage arising out of
His radiance.
180. Krishna displayed His Form against the eternal back-
ground on which the picture of all created things is
imprinted.
18r. Once in His childhood Krishna had eaten some earth,
and His mother Y ashoda caught Him up in anger,
182. but in fear He opened His mouth and, under the pretext
of showing her [what He had eaten], He showed her all
the fourteen worlds [revealed] within it.
183. Again, when in the Madhu forest [KrishnaJ touched
Dhruva on the cheek with His conch, he began to utter
His praises in such a manner that even the Vedas were
silenced.
184. 0 King, Krishna showed such favour to Arjuna that he
wondered where his perplexity had gone.
185. Suddenly the light of His glory dawned on all sides, as
though a miraculous deluge had poured forth, so that
Arjuna's mind seemed to be submerged in a sea of
wonder.
186. As Markandeya alone swam in the full waters even up to
the heaven of the Creator, so did Arjuna, marvelling,
float in the ocean of [Krishna's] Cosmic Form.
187. He exclaimed, Here was the wide firmament; who has
carried it away? What has become of all created things,
and the great elements?
188. The four quarters have disappeared, and above and below
are no longer discernible. All the worlds [have vanished]
as a dream passes on waking.
189. As in the bright light of the sun the moon and the stars
become invisible, so by this Cosmic Form the whole
structure of the world is engulfed.
190. Then Arjuna's mind ceased to function, his reason could
272
 not be restrained, and the activity of his senses was
withdrawn into his heart.
He remained in deep silence and paralysed by astonish-
ment, as though his thought had been struck by a
stupefying weapon.
192. While, overcome with amazement, he was gazing [at the
vision], the four-armed figure of Krishna assumed many
forms and spread out in all directions.
193. As during the rainy season clouds [spread over the whole
sky], as on the day of the final dissolution the light of the
sun [envelopes everything] so here nothing remained [but
that Form].
x. Of many mouths and eyes, of many visions of marvel,
of many divine ornaments, of many divine uplifted
weapons.
194. Then he saw many faces [resplendent] as the royal
mansions of Krishna, or like the open treasury of
[Lakshmi's] beauty.
195. ·So beautiful were the faces of Krishna which he saw that
they were as gardens of joy in full bloom, or as beauty
itself endowed with royalty.
196. Others came forth infinitely terrible as the legions [of
death] on the night of universal destruction.
197. These were perhaps the very faces of death, or fortresses
built of fear, or cauldrons filled with the fire of the final
holocaust.
198. Thus the warrior beheld many faces, wonderful, terrible
or gentle; some ordinary, some beautiful.
199· With his divine eye he gazed at these faces but there was
no end to them; thenhe beganin wonder to look at the eyes.
200. Then Arjuna saw eyes like gardens of blooming lotuses of
many colours and shining like clusters of suns.
201. And under the eyebrows he saw, among masses of dark
clouds, yellow fire like flashes of lightning on the day of
final destruction.
202. While Arjuna was watching these marvels with astonish-
ment, the great variety of phenomena in this one Form
unfolded before him.
203. Wondering then where the strong arms, the legs, and the
crowns upon the head were to be seen, Arjuna's longing
for the vision grew more intense.
K* 273
204. Is it possible that the desire of Arjuna, who is the very
storehouse of good fortune, will not be fulfilled? Could
there be any useless arrow in the quiver of the wielder of
the Pinaka bow?H
205. Can a faulty word be uttered by the four-faced Brahma? 15
Therefore Arjuna saw the whole extent of this limitless
universe.
206. With his own two eyes Arjuna in one moment enjoyed a
vision of every limb of that one whose path even the
Vedas do not know.
207. He saw the glory of the full stature of that Cosmic Form
shining with jewelled ornaments.
208. How shall I describe these various ornaments which the
great Brahma fashioned out of Himself for the adornment
of His body?
209. A radiance of light which could illuminate even the sun
and moon, as the innermost centre of that sun which
lights the whole world-
2ro. with such brilliance of adornment as would be beyond
the conception of any mind did the Lord invest Himself;
thus Arjuna saw Him.
21r. Then, when Arjuna looked with his supernatural sight at
the extended hands, he saw shining in them such weapons
as would strike down the flames of the holocaust at the
end of the world.
212. The stars were parched by the fierceness of this radiance
and even fire [scorched] by its brilliance, longed to cast
itself into the ocean.
213. He saw innumerable hands with raised weapons, as
though engulfed in waves of Kalakuta poison or like great
forests of ignorance.

xr. Wearing divine garments and raiments, with divine

perfumes and ointments, made up of all wonders, re-
splendent, boundless, with faces turned in all directions.

214. When Kiriti turned his gaze aside in fear, and looked at
the neck and crown, he saw that they were as the stems
of divine trees.
215. [Set in the crown] he saw lotuses as pure and fragrant as
those on which the tired Lakshmi rested, where the great
supernatural powers have their origin.
274
216. On the crown of the head were bunches of flowers arranged
as though for worship, and round the neck hung superb
garlands.
217. Round the loins was a yellow silken garment, as though
the heavens had clothed themselves in the light of the
sun, or the mountain Meru were covered with gold.
218. [His body was as that of] Shankar anointed with camphor,
or the mountain Kailas covered with quicksilver, or as
the milky ocean covered with milk. 16
219. He saw the whole body covered with sandalwood paste
as though a garment of moonlight were unfolded and
wrapped as a cloak round the heavens,
220. that fragrance by which lustre is added to light itself, by
which the intensity of the joy of union with Brahma is
assuaged and which gives life to the earth;
22r. who can describe that pure unguent used by Brahma and
smeared on his body [by the god of love]?
222. Perceiving the beauty of each adornment Arjuna was
agitated and could not understand whether the Lord was
seated, standing, or lying fown.
223. Opening then his physical eyes he saw that the whole of
space was pervaded by this Form; then reluctant to look
at this he remained silent; but he saw the same thing
with his inner sight.
224. He saw before him countless shapes; in fear he turned
his back on them, but there too he saw the same faces,
hands and feet of this Form.
225. Is there any wonder that he could see the vision with
open eyes? But it is marvellous that he could see it even
when his eyes were closed.
226. See the gracious work [of the Lord]! Arjuna perceived
that He pervaded all things not only when he looked but
also when not looking.
227. Scarcely had he regained the shore after being immersed
in the waters of one marvel than he plunged into the sea
of another.
228. Thus the Lord encompassed Arjuna with the miraculous
feat of the vision of His manifold forms.
229. This Form faced in all directions and it was this that
Arjuna had asked to be revealed to him. Now He was
seen as all that is.
230. The Lord gave to Arjuna a power of sight which would

275
 endure whether the light of a lamp or of the sun shone
forth or were dimmed.
23r. Thus Arjuna was able to see both in the light and in the
dark. Sanjaya related all this to Kings Dhritarashtra in
Hastinapur.
232. He said, 0 King, thou hast heard how Partha saw that
wonderful omnipresent Form adorned with many orna-
ments.
XII. If the light of a thousand suns were to blaze forth
at once in the sky, that might resemble the spendour of
that exalted Being.
233. 0 King! how can I describe the splendour of the Lord's
Form? [It is said that] on the day of final destruction
twelve suns will rise together in the sky;
234. but were thousands of such resplendent suns to appear
at the same moment could they be compared with the
splendour of that vision?
235. If all lightning were brought together in one flash and
fuel for the final holocaust be gathered, and still the ten
great luminaries be added to them,
236. even then such accumulated brilliance would be in-
significant beside the splendour of the Lord's appearance;
never could it be so radiant.
237. Thus was displayed the radiance of the Cosmic Form of
the great-souled Hari. I was able to see it by the grace of
the sage Vyasa.
XII. There the PaJJqava [Arjuna] beheld the whole universe,
with its manifold divisions gathered together in one, in
the body of the god of gods.
238. There in that Cosmic Form was seen in one place the
whole world in its abundance, as bubbles appear separately
on the surface of the great ocean,
239. or imaginary cities in the heavens, or ants building their
nests in the earth, or again, as small atoms lying on
Mount Meru.
240. In such a way Arjuna saw at that time the whole universe
in the body of the Lord of lords.
XIV. Then he, the winner of wealth [Arjuna], struck with
amazement, his hair standing on end, bowed down his
head to the Lord, with hands folded in salutation, said,-
276
24 r. What faint sense of dualism remained between the
universe and himself faded away and his heart was
absorbed in the vision.
2 42. He was filled with ecstasy, while outwardly his limbs lost
their strength and from head to foot his whole body
vibrated.
2 43. His hair stood on end, as when the first monsoon rains
pour down a mountain side the tender blades of grass
shoot forth.
244. His body was covered with beads of perspiration as when
water begins to ooze from the moonstone when the rays
of the moon touch it.
245. When a cluster of bees is caught in a [lotus] bud, it begins
to sway on the water; so did Arjuna tremble with the
power of the waves of inner joy.
246. From his eyes teardrops began to fall, as camphor drips
out of a camphor tree when its folds open with the
fullness of the sap.
247. In such a manner all the eight elements of the state of
purity vied with each other [in their eagerness to possess
him] and the supreme joy of the bliss of Brahma arose
in his heart.
248. Waves of joy swelled [in his heart], as the ocean rises
into full tide with the rising moon,
249. so, after this experience of joy the human sight which
perceives duality was restored to Kiriti and, giving a
deep sigh, he waited.
250. Then, turning to where Krishna was seated he bowed his
head to the god and with joined hands he spoke.

Arjuna said:
xv. In Thy body, 0 God, I see all the gods and the varied
hosts of beings as well, Brahma, the lord seated on the
lotus throne and all the sages and heavenly nagas.
25r. 0 Lord, glory to Thee! Through Thy wonderful grace I,
an ordinary man, have beheld Thy Cosmic Form.
252. It is well, 0 Lord, and great is my satisfaction in seeing
that in Thee the whole universe is contained.
253. Within Thy body I perceive many worlds, as on the
mountain Mandar forests full of beasts are to be seen
everywhere.
277
 254. In the heavenly spaces are numberless groups of stars,
on some huge tree may be found nests of birds;
255. so too, 0 Hari, in Thy Cosmic Form I see heaven and all
the gods.
256. Therein also I see many groups of the five primal elements
and numberless creatures of many worlds come forth.
257. In Thy body I see the Satya heaven; and is not this
Brahma Himself? On another side Kailas is also to be seen.
258. Mahadeva with his consort Bhavani is in one part of
Thy body, and there also Thou Thyself art seen, 0
Krishna,1 7
259. In this Form I see too the long line of all the sages, with
Kashyapa, and there too is the nether world with all the
serpents.
260. In short, 0 Lord of beatitude, pictured on the walls of
each of Thy limbs are the fourteen worlds, as though
supported by them.
26r. And when I look at the people of those worlds as Thou
hadst depicted them in Thy Form, I see Thy incom-
parable depth.
xvr. I behold Thee, infinite in form on all sides, with
numberless arms, bellies, faces and eyes, but I see not
Thy end or Thy middle or Thy beginning, 0 Lord of
the universe, 0 Form Universal.
262. When I glance around with that divine eye I see space
stretching forth in Thy strong arms.
263. Then I see all things accomplished eternally and simul-
taneously by Thy hands alone.
264. In Thy body I perceive countless bellies, as though the
whole extent of the divine bliss had opened up the
treasury of the created world.
265. As though myriads of images of the thousand-headed one
appeared in one moment, or the great Brahma [as a tree]
were weighed down with fruit in the form of faces,
266. I see Thy Form as having such countless mouths and
similarly numberless rows of eyes.
(z.67. All is £,.~__l>y_J'_h_y__f orm;, whether it be heaven or
II hell, earth, distant direcfion or firmament, one can no
I longer tell.
I 268. The universe is so filled with Thee that I search in vain
\ for one atom in any place that is not pervaded by Thee.
278
(6~. I see all the primal elements gathered together, with all
created beings to be permeated by Thee, 0 Ananta.
270. Whence comest Thou? Art Thou seated or standing? In
what womb wert Thou born? Of what stature art Thou?
27r. Of what nature are Thy form and limbs, what is beyond
Thee and on what dost Thou rest? When I began to
ponder these things,
272. then I understood that Thou art all; Thou art born of
none, Thou art without beginning and self-existent.
273. Thou art neither standing nor seated, neither of great
nor of small stature, extending far above and below
Thyself;
274. in form Thy very own, Thyself in age, 0 Lord, before
and behind Thou art Thy very Self, 0 great Lord.
275. That is to say, I have now seen, over and over again, 0
Ananta, that Thou Thyself art all.
fij6. If there is anything that Thou lackest, it is that in Thy
:; Form there is neither beginning, middle nor end.
I
\277. I have searched everywhere, but I have indeed found no
-~ trace of any of these three.
278. So have I truly seen Thy Form without beginning, middle
or end, 0 Thou infinite Lord of the universe.
279. Within the body of this great Form are depicted many
individual forms and Thou seemest to have clothed
Thyself in garments of various kinds.
280. Thou art like an immense ocean heaving with the waves
of infinite shapes or a huge tree bearing them as its fruit.
28r. As the surface of the earth is covered with trees and the
heavens are studded with stars, so Thy Form is filled
with these created forms.
282. In each of these shapes the threefold universe arises and
disappears; they are but the hair upon Thy body.
283. When I considered the extent of this universe [within
Thee] and asked who Thou art, I realized that it is Thou
who art my charioteer.
284. 0 Mukunda, when I see all these things I think that
Thou art eternally all-pervading, but through compassion
for Thy devotees, Thou dost assume bodily form.
285. What is Thy azure-tinted, four-armed body which, when
we see it, both mind and sight are satisfied and which,
if we reach out towards it, can be grasped in our arms?
286. 0 Lord of the Cosmic Form, Thou hast appeared in this

279
 beautiful body. But our mortal sight is blurred so that
we see it only imperfectly.
287. But now our sight is purified and Thou hast endowed me
with the supernatural vision and I have beheld Thy
greatness as it truly is.
288. Now have I seen clearly that it is Thou who hast assumed
Thy Cosmic Form, Thou who art the charioteer seated
behind the head-piece on the yoke of my chariot.

XVII. I behold Thee with Thy crown, mace and discus,

glowing everywhere as a mass of light, hard to discern,
[dazzling] on all sides with a radiance of the flaming fire
and sun, incomparable.

289. 0 Hari! is not that Thy diadem placed upon Thy head?
But now the lustre and glory of it are wondrously en-
hanced.
290. 0 Lord of the Cosmic Form, there in Thy raised hand is
the discus, held ready [for throwing]; the sign of it is
unmistakable.
29r. Is not that Thy mace, 0 Govinda, in the other hand?
Are not thy lower hands, free of weapons, used for
holding the horse's reins?
292. I know well, 0 Lord of the Universe, that in Thy eagerness
Thou didst at once assume Thy Cosmic Form to satisfy
my desire.
293. What wonder is this! My astonishment knows no bounds,
and my imagination is bewildered by the marvel of it.
294. Trying to perceive whether Thy form is here or not
leaves one breathless; the lustre of that body pervades
the whole of spcce.
295. In the light of it one's very sight is scorched; even the
sun is lost in it like a firefly, so fierce is its light.
296. It is as though the whole created world had become
submerged in the ocean of the great light, or that the
heavens were enveloped in the lightning flashes of the
last day,
297. or one might say that the flames of the final holocaust had
broken loose and had built for themselves a stage in the
firmament. Even possessed as I am with the eye of
wisdom I am unable to look at it.
298. It grows brighter and brighter, burning with fierce flames,
280
 so that the supernatural sight of my eyes cannot bear
to gaze on it.
299. It may be described as the consuming fire of the day of
destruction, or as the bursting forth of the hidden third
eye of the god Rudra, the destroyer. 18
300. With the spreading of this light a whirlpool of the flames
of the fivefold fire forms and the universe is seen to be
reduced to cinders.
3or. Never in my life have I seen Thee as this wonderful blaze
of light. One cannot realize how limitless is Thy extent.
XVIII. Thou art the Imperishable, the Supreme to be
realized. Thou art the ultimate resting-place of the universe;
Thou art the undying guardian of the eternal law. Thou
art the Primal Person, I think.
302. 0 Lord, Thou art changeless and beyond [the mystery of]
the sacred syllable. 19 The Vedas search for Thee,
303. who art the origin of all form, the one treasure-house of
the whole universe, unmanifest, unfathomable, im-
perishable.
304. Thou art the essence of all religion, uncreated and ever
new; I know Thee to be the supreme Spirit beyond the
thirty-six principles. 20
XIX. I behold Thee as one without beginning, middle or
end, of infinite power, of numberless arms, with the moon
and the sun as Thine eyes, with Thy face as a flaming
fire whose radiance burns up this universe.
305. Without beginning, middle [or end], Thy power is infinite;
Thou art the hands and feet, without limit, of the whole
universe.
306. The sun and moon are Thine eyes, through which Thou
showest anger and compassion; 0 Gopala, Thou dost show
displeasure to one, Thou dost protect another.
307. This is indeed Thyself that I behold. Thy mouth appears
as though the fire of the final destruction were flaming
in it.
308. Thy tongue rolling in Thy mouth is licking the teeth
as the rising flames of a conflagration envelope a mountain.
309. With the heat proceeding from Thy mouth and the
radiant glory of Thy whole body, the scorching universe
is writhing in distress.

281
 xx. This space between heaven and earth is pervaded by
Thee alone, also all the quarters. 0 Exalted One, when
this wondrous, terrible form of Thine is seen, the three
worlds tremble.
310. The created world, the nether regions, the earth and the
firmament, with the horizon surrounding the ten quarters,
3rr. I see with wonder that all is filled with Thee. It is as
though with all the heavens everything were engulfed by
some horror.
312. Or [one might say] that the fourteen worlds were sur-
rounded by great waves of the miraculous. How can I
comprehend such a marvel?
313. Thy vast extent cannot be encompassed and the fierceness
of its brilliance is intolerable; all my joy is gone and only
with great difficulty can the world continue to exist.
XXL Yonder hosts of gods enter Thee and some, in fear,
extol Thee, with folded hands. And bands of great seers
and perfected ones cry 'Hail' and adore Thee with hymns
of abounding praise.
314. 0 God, I do not know whence this tide of fear comes at
the sight of Thee, or why the threefold world should be
engulfed by waves of grief.
315. On the contrary, should the sight of Thee, the great
souled one, inspire fear and distress? but I realize why
I feel [no joy] from this vision.
316. So long as men have not seen Thy Form they take delight
in things of this world; but now that I have seen Thee
I am troubled by a loss of all interest in pleasure.
317. Am I able immediately to embrace Thee whom I have
seen? If I should not do so then how can I remain in
this plight?
318. If I turn back, the life of birth and death confronts me;
yet Thou art in front of me, unrestrainable, and I cannot
grasp Thee.
319. It seems clear to me now that the three worlds are
tormented, as parched grain, between these dangers.
320. As a man burnt by fire rushes to the sea to alleviate his
pain, and then fears even more the force of the waves,
32r. so is the state of uneasiness into which the world is
thrown at the sight of Thee. Behold! yonder are groups
of wise men;
282
322. these wise ones are absorbed into Thy being through
devotion, the seeds of action having been burnt up in
them by the radiance of Thy body.
323. Others, naturally fearful, pray to Thee with folded hands,
keeping the vision of Thee ever before them.
324. 0 Lord, we are drowned in the ocean of ignorance and
entangled in the snare of worldly pleasure; we are trapped
between heaven and earthly existence.
325. Who but Thou canst release us? With all our heart and
soul we turn to Thee.
326. Sages and adepts, the hosts of demigods, all bless and
praise Thee.
xx11. The Rudras, the Adityas, the Vasus, the Sadhyas;
the Visvas, the two Asvins, the Maruts and the spirits of
the ancestors and the hosts of Gandharvas, Yak:;as, Asuras
and Siddhas, all gaze at Thee and are amazed.
327. The hosts of Rudras and Adityas, Vasus and all the
Sadhyas, the Ashvins, the devas and the wind, 21
328. the fire and the Gandharvas, all the hosts of demons,
Indra with his gods, and the Siddhas, 22
329. all these eagerly behold this divine vision of Thee, each
from his own world.
330. Every moment, as they look upon Thee with hearts
amazed, they worship Thee, 0 Lord, circling their crowns
around Thee.
33r. The heavens resound with their cries of 'Victory to Thee!',
and [they bow before Thee] with folded hands raised to
their foreheads.
332. In the form of the quality of purity the season of spring
has come to the forest full of trees of humility, and Thou
art the fruit growing in the tender leafage of their hands
joined in salutation.
333. The day of good fortune has dawned for the eyes of those
who have seen Thy unfathomable Cosmic Form, and
abundance of joy to their minds.
334. Even the gods were filled with awe at the vision of that
Form, which pervades the whole world and which presents
itself to the sight from every direction.
xxm. Seeing Thy great form, of many mouths and eyes,
0 Mighty-armed, of many arms, thighs and feet, of many
283
 bellies, terrible with many tusks, the worlds tremble and
so do I.

335. Though it is but one, it has strange and terrible mouths,

innumerable eyes, and countless arms holding weapons.
336. It has many legs, many bellies of various colours; and see
how all the mouths are full of fury!
337. It is as though at the end of a world age these mouths
had been scattered abroad with flames of fire lit in them.
338. These flames are like the missiles of Shiva, destroyer of
Tripura, or the assemblage of Bhairavas on the day of
dissolution; or like the wielders of the powers of des-
truction with which, at the end of an age, all creatures
are struck down. 23
339. In every direction Thy terrible mouths are to be seen,
and Thy fierce teeth cannot be restrained within them,
like lions [roaming] in a valley.
340. In the dark night at the end of time devouring spirits
come out into the open and in Thy mouths [we see], as
in theirs, jaws smeared with the blood of the final day
of destruction.
34r. Thy faces are as terrible to look on as the god of death
challenging to battle or the widespread slaughter on the
last day.
342. If one glances round this pitiful universe [it seems to
have] become as a tree growing on the banks of the
Jamna river full of [the waters of] distress.
343. The ship of the life of the three worlds is being tossed on
the waves of the storm of anguish in the ocean of death
which is Thyself.
344. 0 Lord, if Thou wert to ask me suddenly, in anger, what
I think about this world, saying that I should experience
the joy of realization,
345. [I would reply], What can I say? I myself am full of
dread; the distress of this world is but a thin veil of
pretext [concealing my own fear].
346. Even I, who was dreaded by Rudra and for fear of whom
the god of death hid himself, have been filled by Thee
with terror.
347. This is the great calamity; it is strange that it should be
called Thy Cosmic Form! For it has the power to defeat
even fear itself.

284
 xxrv. When I see Thee touching the sky, blazing with
many hues, with the mouth opened wide, and large
glowing eyes, my inmost soul trembles in fear and I find
neither steadiness nor peace, 0 Vi$~u!

348. Some of Thy mouths are so fierce that they challenge

even the god of death; their vast extent dwarfs the
whole of space.
'349· The wide expanse of heaven cannot contain them, the
winds of the three worlds cannot encircle them; see how
even fire itself is consumed by the vapour issuing from them!
350. No two of them are alike and they are of many different
colours; and their flames assist the work of universal
destruction.
35I. So fierce is the glow from them that it reduces the three
worlds to ashes, and in all those mouths too are more
large and small teeth.
352. Gale seems to be added to wind, deluge to the ocean; or
the fire which lies beneath the ocean has come forward
to meet the fire of poison.
353. See, the glow in Thy mouth is as fierce [as if] it had
drunk the Halahala poison and death had set fire to
death. 24
354. Who can tell their extent? It is as though space had
broken open, or the sky cleft asunder;
355. or it is like the cavern of the nether world opened by
Shiva when the demon I;Iiranyaksha escaped into a cave
with the world under his arm.
356. So wide are these mouths, and the tongues within them
so ravenous that the whole world would be too small a
mouthful to satisfy them.
357. In the hollows of the mouths the tongues are spread out,
like those poisonous flames emitted by the hissing of the
serpents of the nether regions which rise up to the heavens.
358. The tips of those teeth protruding beyond the lips are as
the flashing lightning on the day of destruction illuminating
the bastions of the sky.
359. How those great eyes in their sockets below the forehead
fill even fear with terror, as though they were waves of
the great death lying in wait.
360. I know not why Thou hast assumed this terrifying Form,
but I am filled suddenly with the fear of death.

285
36r. I have longed to see this Form of Thine, and my desire
has been fulfilled. I have beheld it with my eyes and
they are satisfied.
362. This earthly body will die, and who cares about this? But
now [I begin to wonder] whether my spirit will survive.
363. My limbs tremble with fear, and if this should increase
my mind would be affected; my intelligence is failing and
I have lost all self-respect.
364. Even more than this, that still inner soul, the very essence
of all bliss, is overcome by fear.
365. 0 Beloved, I truly yearned [for the vision of Thy Form];
but now my understanding has left me, and our relation-
ship of teacher and disciple can scarcely endure.
366. 0 Lord, I have striven courageously to overcome the
weakness which has come into my heart after seeing this
vision.
367. Already I had lost courage and now I have had this
vision of Thy Form. Let that be; Thy teaching has filled
me with perplexity.
368. My weary spirit has fled in every direction hoping to
find rest, but there is none to be found anywhere.
369. So through this terrifying vision the whole universe has
been afflicted. How could I refrain from speaking to Thee
of this, 0 Krishna?
xxv. When I see Thy mouths terrible with their tusks,
like Time's devouring flames, I lose sense of the directions
and find no peace. Be gracious, 0 Lord of gods, Refuge
of the worlds!
370. In front of the huge eyes Thy vast mouths spread out as
though they were the shattered vessels of the great fear.
37r. The teeth are so thickly set that in each mouth the two
lips cannot cover them, and they seem like dense rows
of the weapons of the final destruction.
372. It is as though the great serpent Takshaka were filled
with poison, as when spirits wander abroad on the darkest
night, or fiery shafts of lightning are brandished in the sky.
373. Not only are Thy mouths so huge, but the fury within
pours out so that the waves of death engulf us.
374. What can fail to be consumed when the storm wind of
the day of doom and the fire of the final holocaust come
together?

286
375. My courage fails when I behold these devouring mouths;
I am bewildered and have lost all sense of direction; I
no longer even know who I am.
J76. Even after a short glance at Thy Form all my joy has
left me. Withdraw, I entreat Thee, this huge limitless
Form of Thine.
377. If I had realized Thy intention, would I have [asked Thee
to show this to me]? I beseech Thee to save me now from
this vision!
378. If, 0 Ananta, Thou art my master, shield my life from
this danger; draw back into Thyself this display of deadly
destruction.
379. Hear, 0 Thou ruler of the gods, Thy energy sustains the
whole universe, but Thou hast forgotten this and hast
begun to destroy it.
380. Be gracious, therefore, 0 Lord; withdraw swiftly Thy
mystic power and save me from this terror.
38r. I have experienced such dread of this Form that again
and again I have implored Thee mercifully to remove it.
382. When Amaravati was attacked was it not I alone who
saved it? I am not afraid to meet death face to face.
383. But this is quite different, 0 Lord, for Thou, rivalling
death itself, art about to engulf us with Thy universal
Form.
384. How can it be that though this is not the time of the
universal dissolution, yet even now Thou art amongst us
as death and the life of this wretched world is nearing its
end.
385. 0 perversity of fate! Calamity has arisen even while we
were seeking for peace. Alas! the universe is passing away
as Thou hast begun to consume it.
386. Do I not see that with Thy wide open mouths Thou art
swallowing up our armies in all directions?

xxv1. All yonder sons of Dhrtara$tra together with the hosts

of kinsmen and Bhi$ma, Dro')Ja and Kar')Ja along with
the chief warriors on our side,-

387. Are not the youths of the Kaurava race the sons of the
blind Dhritarashtra, with all their friends and followers
being drawn into these mouths?
388. And all those kings of different countries who have come
287
 together to support them are being swept away so that
none will be left to tell the tale.
389. Thou dost seize herds of raging elephants and swallow
up the whole array of the battlefield.
390. Troops firing with cannon and foot soldiers armed with
clubs are lost in Thy mouth.
39r. All these numberless weapons as destructive as death,
even one of which could swallow up the universe, are
being seized up.
392. 0 great god, what pleasure does it give Thee to swallow
whole these fourfold armies, their followers and their horse
drawn chariots?
393. Who can compare with Bhishma in bravery and truth-
fulness? Alas! Even he and Drona, the brahman, are
being devoured.
394. Now the brave Karna, son of the sun, has disappeared! I
see too that all of us are brought to nothing as dead leaves.
395. Alas! How strange is the favour of the Lord Creator!
For my request has brought its fate to this poor world.
396. The Lord explained formerly to me in various ways some
of His divine manifestations, but not satisfied with that
I pressed Him to show me His Cosmic Form.
397. We cannot avoid our destiny and our mind brings about
that which is to be; I am fated to bring about the des-
truction of this world, so how can it be avoided?
398. In earlier times the gods obtained nectar [by churning
the ocean], but they did not stop there and eventually
they stirred up the Kalakuta poison.
399. But in one way little harm was done, however, for [a
remedy was found] and Shiva overcame the calamity.
400. But now, how can this tempest of fire be controlled? Who
can swallow the heavens filled with poison? Who can
wrestle with death?
4or. In this way Arjuna was distressed and lamented in his
heart; but he could not understand the Lord's motive
in this.
402. He was overwhelmed by the belief that he was the slayer
and that the Kauravas had died by his hand; but it was
in order to remove this illusion that Ananta had given
him the vision of Himself.
403. The Lord had revealed through that vision that no man
is killed by another, for He Himself is the only destroyer;
288
404. but, unable to understand this intention, Arjuna grieved
in vain and his groundless fear increased.

xxvn. -are rushing into Thy fearful mouths set with

terrible tusks. Some caught between the teeth are seen with
their heads crushed to powder.

405. Again Arjuna said, Look! Both armies at once, complete,

are engulfed in Thy mouth, as clouds are merged in the
sky.
406. As at the end of a great age the god of death, angered
against the world, seizes in his grasp hell and the twenty-
one heavens,
407. or as when a miserly man's luck has turned his hoarded
treasure is immediately lost,
408. all the armies gathered here are at once drawn into Thy
jaws, not one being able to escape. See the work of destiny!
409. As all these men enter Thy mouth they are as nothing,
like the shoots of an Ashoka tree when stripped off by a
camel.
410. See how their crowned heads have fallen into the grip of
Thy jaws and are being ground to powder!
4n. The jewels of their crowns stick in the crevices of the
teeth and the powder of them adheres to the tongue;
the edges of some of the teeth are smean~d with it.
412. And yet, though Thy Form, as death, has laid hold of their
bodies, the heads of the individual bodies are preserved.
413. The heads, the spiritual part of their bodies, have been
left intact though they are in the mouths of the great
death.
414. Then Arjuna said, He who is born can have no other fate,
and for that reason the whole world is moving forward
into the cavities of these mouths.
415. All the created worlds are pouring into these mouths, and
silently Thou dost swallow them as they come.
416 .. Brahma and all the highest spiritual beings are rushing
into the higher mouths, ordinary men into the nearer ones.
417. Other creatures are seized at the moment of their birth.
Truly nothing is able to escape the clutch of those jaws.
xxvm. As the many rushing torrents of rivers race
towards the ocean, these heroes of the world of men rush
into Thy flaming mouths.

289
418. From all directions this world enters Thy mouth, as great
rivers flow swiftly into the ocean.
419. Hastening through the span of their earthly life on the
ladders of day and night, all creatures move onwards to
meet these mouths.
xxrx. As moths rush swiftly into a blazing fire to perish
there, these men rush into Thy mouths with great speed
to their own destruction.
420. All these fall into Thy mouths as moths fly into the
recesses of a blazing mountain.
42r. Whatever enters Thy mouth is swept away leaving no
trace behind it, as water vanishes when falling on [heated]
iron.
xxx. Devouring all the words on every side with Thy
flaming mouths, thou lickest them up. The fiery rays fill
this whole universe and scorch it with their fierce radiance,
0 Vi$~U.
422. Having consumed as a meal the whole world, why art
Thou still hungry? What is this extraordinary power of
consumption?
423. As a sick man recovering from a fever [is overcome with
hunger] or a beggar in time of famine, so, licking Thy
lips, the strange movements of the tongues are seen in
Thy mouths.
424. How wonderful is that insatiable hunger! Nothing that is
eatable escapes from Thy mouths.
425. Dost Thou wish to swallow the ocean in one gulp, to
consume a mountain as one mouthful, or to set Thy
teeth into the whole universe?
426. Such is Thy voracity that Thou dost swallow up all the
quarters of the globe and with one lick of the tongue wipe
away the stars.
427. As desire increases with enjoyment, as with fuel a fire
grows fiercer, so Thy mouths as they eat seek for more.
428. Even one of these mouths is so vast that the three worlds
could hang on the tip of its tongue, as though an apple
were thrown into the great fire beneath the sea.
429. Thy mouths are so numerous that there are not enough
worlds to fill them all. There is no purpose in multiplying
them when there is no food for them.

290
430. Alas for this poor world, caught in the flames of Thy
mouth as animals encircled by a forest fire.
43r. The universe is in such plight that Thou art not its god;
an evil fate has come upon it as though it were a fish
floundering in the net of death.
432. How can any creature escape from the meshes of the
radiance of Thy body? These are not mouths; they are,
for the world, as wax houses. 25
433. Fire does not know its own power of burning because it
cannot be burnt; yet those whom it touches cannot
escape from it.
434. Does a weapon know how it may destroy with its sharp-
ness, or poison know its own power to kill?
435. So, too, Thou art unaware of Thy fierceness; yet on this
side Thy mouth has devoured the whole world.
436. Thou, 0 Lord, art the one all-pervading spirit; why hast
Thou become for us the god of death?
437. I have relinquished all desire for life; be Thou not afraid
but tell me, without reserve, what is in Thy mind.
438. How much more wilt Thou extend Thy terrifying Form?
Remember Thy divine nature, or at least have mercy on
me!

xxxr. Tell me who Thou art with form so terrible.

Salutation to Thee, 0 Thou great Godhead, have mercy.
I wish to know Thee [who art] the Primal One, for I
know not Thy working.

439. 0 Lord, known to us in the Vedas, existing before all

worlds, worshipped by the whole universe, listen to my
entreaty.
440. With these words the warrior bowed low at the feet of the
Lord and said, Listen, 0 Lord of lords.
44I. I have asked Thee to show me Thy Cosmic Form, that I
might be satisfied; but at once Thou didst begin to swallow
·up the universe.
442. Who art Thou and what is Thy motive for assembling all
these terrible faces? Wherefore dost Thou wield those
weapons in every hand?
443. Why dost Thou in wrath grow even greater than the sky?
Why dost Thou terrify us by producing these terrifying
eyes?
291
444. Wherefore dost Thou enter into rivalry with the god of
death? Wilt Thou explain all this to me?
445. To this Ananta replied, Thou askest Me who I am, why
I have so extended [My Form] and what this violence is.

The Blessed Lord said:

xxxrr. Time am I, world-destroying, grown mature,
engaged here in subduing the world. Even without thee
[thy action], all warriors standing arrayed in the opposing
armies shall cease to be.
446. I am clearly the god of death and [My Form] is thus
extended for the destruction of the world. For this
purpose are these mouths spread out and I will devour
all that is.
447. Arjuna replied, alas, I was sorely tried by earlier per-
plexities; and so I besought Thee, whereupon all these
misfortunes arose.
448. Feeling that such harsh words would cause Arjuna to be
dejected, Krishna said at once, But there is another thing.
449. Thou, Pandava, art set apart from this great calamity
[Thou wilt not perish]. At this point Arjuna, about to
give up, gradually recovered his spirit.
450. As the fear of this great destruction passed, Arjuna came
to himself and began to give his attention to the words
of the Lord.
45i. The Lord continued, 0 Arjuna, It is only you who are
Mine; I am about to destroy all others.
452. Thou hast seen the whole world drawn into My mouths,
[and consumed] as a protective offering cast into the
submarine fire.
453. Certainly nothing will remain of all this, but see how these
armies vainly boast!
454. These armies mustered here arrogantly claim, with all the
power of their warrior-like qualities, that their elephant
troops are superior even to the god of death.
455. They say that they can create worlds upon worlds, and
claim that they could even slay death itself and swallow
the whole universe in one gulp.
456. They boast that they will eat up the whole earth, burn
up the whole of space and nail down the wind with their
arrows.
292
457. By means of the wealth of weapons of this fourfold array
and elated by their achievements, they emulate the great
death.
458. Their words seem to be sharper than their weapons and
fiercer than fire and compared with their power to destroy
the Kalakuta poison is sweet.
459. But all these warriors seem to be hollow ma~ses of plaster
or fruit [painted inJ a picture.
460. These figures parading in grand attire are as the flood
waters of a mirage; not armies, but resembling a snake
made of cloth.
xxxm. Therefore arise and win glory. Conquering thy
foes, enjoy a prosperous kingdom. By Me alone are they
already slain. Be thou merely the occasion, 0 Savyasacin
[Arjuna].
46r. I have already consumed all the power which activates
them; they are as lifeless as ghostly figures in a potter's
shop.
462. They are like puppets at the end of a stick which tumble
down in all directions as soon as the cord which moves
them is broken.
463. Such are these armies which it would take me but a
moment to overcome. So arise! Come to thy senses!
464. When the cattle [of Virata] were stolen [by the Kauravas]
thou didst render them unconscious with thy magic
weapon, so that even the timid Uttara laid hold of them
and stripped off their clothes. 26
465. These armies are even more worthless than those enemies;
now that they have come to this battlefield, slay them
and win for thyself the glory of having vanquished them
single-handed.
466. This is no empty glory, 0 Arjuna; the whole kingdom
will be thine, so do thou act as a weapon in My
hand.
xxx1v. Slay Dro1Ja, Bhi$ma, ]ayadratha, Kar1Ja and
other great warriors as well, who are already doomed by
Me. Be not afraid. Fight, and thou shalt conquer the
enemies in battle.
467. Have no care for Drona, no fear for Bhishma; why
shouldst thou hesistate to take up arms against Karna?
293
468. Do not be concerned about killing Jayadratha and all
these other renowned warriors. 27
469. Consider them as merely painted lions, to be wiped out
with the hand.
470. So, 0 Pandava, what is this great battle array? It is but
an outward show; for I already hold it in My grasp.
47r. At the moment when thou didst see them caught in My
mouth, their lives were ended; now they are like empty
husks.
472. Therefore arise at once, slay those whose lives I have
already taken and do not give way to senseless grief.
473. Realize that thou art a mere instrument; shoot them down
like a man who, as a game, piles up wooden blocks and
knocks them down again.
474. Beloved, those who have arisen to oppose thee, were
already dead [at the moment of birth]; so enjoy renown
with the conquest of this kingdom.
475. Arjuna, in his bravery, destroyed utterly his kinsmen
who were filled with pride and drunken with their power
in the world.
476. 0 Kiriti, write these words on the tablet of the world's
records and \be thou victorious.

Sanjaya said:
xxxv. Having heard this utterance of Kesava [Kr$~a],
Kiritin [Arjuna], trembling, saluted again with folded
hands and prostrating himself in great fear, spoke in a
faltering voice to Kr$na.
477. Sanjaya narrated the whole of this story to the lord of
the Kurus, who listened to it eager to hear more. So
says Jnanadeva.
478. Then Krishna spoke with a full-toned voice like the
rushing sound of the Ganges pouring down from the
highest heaven,
479. as the roaring of heavy clouds sending down their torrents
of rain, or as the milky ocean reverberated when churned
with the mountain Mandara.
480. So Krishna, the root of the universe, unknowable and of
infinite form, spoke to Arjuna in deep resounding tones.
48r. Arjuna had scarcely heard it when his whole body began

294
 to tremble, whether with excess of joy or grief it would
be hard to know.
482. Bending very low and joining his hands in salutation,
again and again he touched the Lord's feet with his
forehead,
483. and when he tried again to speak, his throat was choked
with emotion. Imagine whether this was through joy or
fear.
484. This was Arjuna's condition brought about by the words
of the Lord. This is how I interpret the verses of the story.
485. Being full of fear, again he bowed his head at the feet of
the Lord and said, 0 Lord, this is how Thou didst speak-

Arjuna said:
xxxvr. 0 Hnike5a [Kr$~a], rightly does the world
rejoice and delight in Thy magnificence. The Ri'ik$asas are
fleeing in terror in all directions and all the hosts of
perfected ones are bowing down before Thee [in adoration].
486. 0 Arjuna, I am death, and it is my game that I devour
all.-This saying I accept as unalterable;
487. but I cannot understand why Thou who shouldst preserve
art today destroying all.
488. How can youth be removed from the body and untimely
age be brought in? Therefore what Thou claimest to do is
impossible.
489. Can the sun ever set at midday, 0 Ananta, before the
day has reached it close?
490. For Thee, who art endless time, there are three states,
each one all powerful in its own period.
49r. When existence begins, continuation and dissolution cease
to be; during the continuation of existence, creation and
dissolution have no place.
492. Moreover at the moment of dissolution, creation and
existence cease. This system is eternal and immutable.
493. For this reason I cannot understand how Thou dost
devour the world while it is living in the enjoyment of
the state of existence.
494. Then the Lord signed to Arjuna, as though to say, I have
shown thee how these two armies are doomed and the
destruction of others will happen in due time.

295
495. Ananta had hardly spoken when Arjuna saw that the
worlds were restored to their previous state.
496. Arjuna said, 0 Lord, Thou dost hold the strings controlling
the puppet show of the universe. [See], the world has
returned to its former state.
497. I remember how it is said of Thee that Thou savest those
who have fallen into the ocean of sorrow.
498. Whenever I remember this I experience the highest bliss
and seem to float on the waves of the nectar of joy.
499. 0 Lord, this world is filled with love for Thee on account
of its very existence; but the wicked, on the other hand,
suffer increasing destruction.
500. 0 Hrishikesha, Thou art a source of terror to the demons
of the world, who flee from Thee beyond its confines.
5or. While gods, men of perfection and the kinnaras, in short,
the whole of animate and inanimate creation, salute Thee
in great joy. 28
xxxvrr. And why shoitld they not do Thee homage, 0
Exalted One, who art greater than Brahma, the original
creator? 0 Infinite Being, Lord of the gods, Refuge of the
universe, Thou art the Imperishable, the being and the
non-being and what is beyond that.
502. 0 Narayana! why should the demons flee at sight of Thee,
instead of finding refuge in Thee?
503. Why should I ask Thee this? This much we know. How
can darkness remain after the rising of the sun?
504. As Thou who art the storehouse of the light of the soul,
hast made Thyself visible to us today, it is but natural
[that the demons] should take to flight.
505. This for long was hidden from me, 0 Rama, but now I
have beheld Thy profound greatness. 20
506. Thy divine desire has brought forth the Supreme Spirit
from which proceed whole series of worlds and all manner
of created beings.
507. Thou, Lord, art that which is eternally limitless, the one
who is not confined by the qualities, the same for all
time; Thou art indeed the whole process of speech in its
four stages. 30
508. Thou art the essence sustaining all the worlds; 0 Sadashiva
Thou art indestructible, being and yet non-being, and all
that is beyond this. 31
296
 xxxvm. Thoit art the First of the gods, the Primal Person,
the Supreme Resting-place of the world. Thou art the
knower and that which is to be known and the supreme
goal. And by Thee is this universe pervaded, 0 Thou of
infinite form.

509. Thou art the source of both spirit and matter, the whole
extent of the great first principle, without beginning,
self-existent, the ancient one.
510. Thou art the life of all the universe, the storehouse of the
life of the world, the knowledge of past and future is in
Thy hands.
5n. Through the eyes of the Vedas we see the joy of union
with Thee, 0 Thou who art one with the universe; Thou
art the highest resort of the three worlds.
512. Therefore Thou art called the ultimate refuge, for at the
end of the world even the supreme spirit merges into Thee.
513. In short the whole universe is pervaded by Thee. Who
can describe Thy infinite Form?
xxx1x. Thou art Vayu [the wind], Yama [the destroyer],
Agni [the fire J, V aruna [the sea-god] and Sasanka [the
moon], and Prajapati, the grandsire [of all]. Hail, hail
to Thee, a thousand times. Hail, Hail, to Thee again
and yet again.

XL. Hail to Thee in front, hail to Thee behind and hail

to Thee on every side, 0 All; boundless in power and
immeasurable in might, Thou dost penetrate all and
therefore Thou art all.

514. Art Thou not the One? Is there any place where Thou
art not? Hail to Thee, all that Thou art.
515. 0 Ananta, Thou art the God of the wind and of death
who is the punisher of all; Thou art the fire residing in
all beings.
516. Thou art the god of the waters and of the moon; Brahma
the creator of all, and also the progenitor of the great
ancestor of all.
517. Salutation to Thee, 0 Lord of the world, we hail Thee
as all that Thou art, be Thou with or without form.
518. So, with a devoted mind, the Son of Pandu praised the
Lord and again and again saluted Him.
L 297
519. Once more looking at the Form of the Lord from head to
foot, he cried, Hail, all hail to Thee, 0 Lord.
520. Having observed all the animate and inanimate forms
that were to be seen in His body, he exclaimed again,
0 Lord, salutation to Thee.
52r. At the sight of many still stranger forms and marvels
appearing he was filled with amazement and exclaimed
again and again, All hail to Thee!
522. He could think of no other words of praise, nor could he
remain silent; he began to shout aloud in the fervour of
his love.
523. Thus he saluted the Lord a thousand times and exclaimed
again, I bow down to Thee, Hari, who art here before me!
524. Of what consequence is it to us whether Thou hast front
or back; from behind I salute Thee.
525. There is no end to Thy different limbs and forms. Therefore
hail to Thee who dost pervade all.
526. I salute Thee in whom are contained all mighty power
and immeasurable prowess; Thou art ever the same one
[manifested] in all lands.
527. Thou art all in all, and fillest all, as in the sky the whole
space is sky.
528. All this art Thou, as in the milky ocean every wave is of
milk.
529. In no way art Thou different from all this; now I realize
that Thou Thyself art all.

XLI. For whatsoever I have spoken in rashness to Thee,

thinking that Thou art my companion and unaware of
this [fact of] Thy greatness, [saying] 'O Kr~r>:ia, 0 Yadava,
0 Comrade'; out of my negligence or maybe through
fondness,

530. I have never realized that Thou art thus, 0 Lord, and
so I have behaved towards Thee in the manner of a close
relationship.
531. How great was my impropriety! [It was as if I had used]
nectar to cleanse the ground, or given away the boon-
giving cow in exchange for a bull;
532. as if, having found a touchstone, I had broken it up
unwittingly for use in building, or cut down the tree of
desire to make a hedge for a field;
298
533. or, having found a mine of desire-jewels, had used them
to drive away unruly [cattle], not recognizing them. So
even while Thou wert so near we have rejected Thee
as a friend.
534. Considering the present situation, this war after all is
not important; yet have I used Thee, the Highest Brahma,
as my charioteer!
535. 0 Thou generous one, we sent Thee as a mediator to the
Kauravas, using Thee, the living Lord, as a common
go-between.
536. Fool that I am, how could I not recognize Thee, the bliss
of the highest attainment of yogis? And yet before Thy
very face I have treated Thee with discourtesy.
XLII. And for whatsoever disrespect was shown to Thee in
jest, while at play or on the bed or seated at meals, either
alone or in the presence of others, I pray, 0 Unshaken
One, forgiveness from Thee, the Immeasurable.
537. Thou art the eternal origin of the universe, and yet we
jested with Thee on familiar terms as friends gathered
together.
538. When at times we visited Thy home we were received by
Thee with respect yet, disregarding this, we would take
offence.
539. 0 Holder of the Sharnga Bow, to appease us Thou didst
have to touch our feet, and so in many ways [we slighted
Thee].
540. As though Thou wert one of us we turned out backs on
Thee. 0 Vaikuntha, in all these things we behaved so
wrongly.
54r. We crossed swords with Thee, wrestled with Thee con-
stantly, playing chess we treated Thee with scorn, and
quarrelled with Thee fiercely.
542. We demanded the best of everything, offered advice even
to Thee and at times treated Thee as of no account.
543. Our fault is so great that the threefold world cannot
contain it; but touching Thy feet [we assure Thee that]
we did not understand.
544. The Lord would lovingly remember me at meals, but
shamelessly I would remain silent.
545. Thoughtlessly I played in the Lord's inner chamber and
rested beside Him on the couch.

299
 546. I would call out to Thee, Krishna! and look on Thee as a
Yadava, and fling an oath at Thee when Thou didst go
away.
547. We would sit together and I would disregard Thy words;
many such things happened through our familiarity. What
more can I relate?
548. 0 Ananta, how much more shall I recount? I am nothing
but a great mass of offences.
549. Whatever faults I have committed either in Thy presence
or behind Thy back, take them all upon Thyself, 0 Lord,
as a mother would.
550. Whenever rivers flow with their turbid waters into the
ocean, must it not receive them or can it reject them?
55r. So, 0 Mukunda, Thou shouldst forgive me for all that I
have spoken against Thee, whether out of love or thought-
lessness.
552. It is through Thy forgiving nature that the earth has
been able to bear on its surface all these creatures.
Therefore, 0 Highest Being, is there any need to entreat
Thee?
553. 0 Thou who art immeasurable, grant pardon for all my
faults to me who have sought refuge in Thee.
XLIIII. Thou art the father of the world of the moving and
the unmoving. Thou art the object of its worship and its
venerable teacher. None is equal to Thee, how then could
there be one greater than Thee in the three worlds, 0 Thou
of incomparable greatness?
554. Now, 0 Lord, have I realized Thy true greatness, who
art the origin of the whole creation.
555. Thou art the highest deity of all the gods of Hari, Hara
and every other. Thou art the First Teacher, teaching
even the Vedas.
556. Thou art profound, 0 Rama, sole abode of all creatures,
the image of all virtues, one without a second.
557. What need is there to state that none is equal to Thee?
Is not the whole world contained in that space created
by Thee?
558. One should hesitate to declare that there is any one to
match Thee. How then could one say that any other is
_ greater than Thee?
\, 559. Thou art the One in the universe, and there is none equal
~.......'"

300
 to or greater than Thee. Thy incomparable greatness
cannot be told.
xuv. Therefore bowing down and prostrating my body
before Thee, adorable Lord, I seek Thy grace. Thou, 0
God, shoitldst bear with me as a father with his son, as a
friend with his friend, as a lover with his beloved.

560. Thus spoke Arjuna and prostrated himself before the

Lord, being filled with pure reverence.
56r. Then he exclaimed in choking voice, I entreat Thee, have
mercy, save me from the ocean of my faults.
562. Thinking of Thee, who art the friend of the whole world,
as a personal relation, I did not treat Thee with proper
respect, but behaved arrogantly towards Thee who art
the Lord of all the gods.
563. Thou Thyself who art worthy to be extolled, but through
Thy affection for me Thou hast praised me before others
and in my excitement I boasted more and more.
564. There is no limit to such mistakes, 0 Mukunda; so save
me, save me from my faults.
565. How can I be worthy to ask this of Thee? But I speak
familiarly, as a child to his father.
566. When a man meets a close friend, he does not hesitate
to tell him freely of the troubles that have befallen him
in the world.
567. A faithful wife having surrendered herself wholeheartedly
to her husband cannot conceal from him, when he meets
her, what is in her heart.
568. So too, 0 Lord, I have implored Thy pardon. There is
one more thing I wish to say to Thee.
XLV. I have seen what was never seen before and I rejoice,
but my heart is shaken with fear. Show me that other
[previous] form of Thine, 0 God and be gracious, 0
Lord of the gods and Refuge of the universe!

569. I took the liberty of urging the Lord to reveal to me His

universal Form, and Thou, my father and my mother,
didst lovingly fulfil my desire.
570. I desired to have wish-granting trees planted in my
courtyard and wanted Thee to give me a calf of the
boon-giving cow to play with.

301
57r. I wished to play dice with the stars and to have the moon
for a ball. All these desires Thou hast fulfilled, 0 my
mother!
572. Thou hast showered down on me, like the four months
of the rainy season, nectar, a small particle of which can
be obtained only with difficulty. Preparing the soil Thou
hast sown desire-stones in every furrow.
573. In this way Thou hast fulfilled the longing of my life,
Thou hast treated me indulgently and hast shown me
[Thy Form] of which even Hara and Brahma have never
heard.
574. Still less have they seen it. Thou hast unravelled for me
the knot of that secret which even the Upanishads failed
to discover.
575. Even in all the lives through which I have passed from
the beginning of the age until now,
576. searching through them all I cannot perceive that this
has even been seen or heard.
577. The knowledge of the intellect has been unable to penetrate
even its outer court, nor can it be imagined by the heart.
578. How then can it be said that the eyes have ever seen it?
Never before has it been seen or heard.
579. This is that Cosmic Form which Thou didst reveal to me
and it has gladdened my heart.
580. But now I long to talk with Thee, to enjoy Thy company,
to embrace Thee.
58r. How is this possible with that Cosmic Form of Thine?
To which of Thy faces shall I address myself? Whom
shall I embrace, as there is no end to Thy Form?
582. How can one run with the wind, embrace the sky or play
and sport in the ocean?
583. Great dread of the Form had arisen in my heart; so
grant me this indulgence, let this vision be withdrawn.
584. As a man, having seen with pleasure the whole created
world, then remains happily at home, so Thy four-armed
form is our resting place.
585. If we practise yoga, that leads to the experience of Thy
finite form; we may study all the scriptures but we
attain to the same end.
586. Whatever activities we undertake, they are rewarded with
this same fruit; this is the goal of all pilgrimages to the
holy places.
302
587. The charity we perform, the merit we acquire, all bring
the reward of the vision of Thy four-armed form.
588. It is for that that my heart longs, but it is difficult to
see it. Do Thou hasten to remove my distress.
589. 0 Thou who knowest our hearts, who dost establish the
whole universe, who art to be worshipped, God of gods,
have mercy on me.
XL vr. I wish to see Thee even as before with Thy crown,
mace and disc in Thy hand. Assume Thy four-armed
shape, 0 Thou of a thousand arms and of universal form.
590. See how that Form tints the flowers of the blue lotus,
adds colour to the azure sky, and gives lustre to the
sapphire.
59r. It is as though the emerald were endowed with fragrance,
as though arms were to grow on [the body of] joy and
all these lend beauty to Cupid himself.
592. On Thy head is a crown, but Thy head has become as a
crown to the crown. Thy body itself is the ornament of
the ornaments which adorn it.
593. 0 Wielder of the Sharnga bow, Thy necklace Vaijayanti
is given added radiance by Thee, as clouds in the sky
set in the span of the rainbow. 32
594. How noble is Thy mace, which gives the bliss of heaven
to the demons with [the force of] its blow and, 0 Govinda,
Thy discus glows with gentle radiance.
595. 0 Lord, I pray Thee to assume at once that familiar
form that I am so eager to see.
596. Having experienced the joy of Thy Cosmic Form, my
eyes are satisfied and long now to see Thee again as
Krishna.
597. I desire to see no other than Thy finite form; if [my
eyes] may not see that, they can no longer appreciate
that other Form.
598. For us this simple form is our only source of joy and
means of liberation. Therefore gather in Thy Cosmic
Form and become again the embodied Krishna.

The Blessed Lord said:

XLVII. By My grace, through My divine power, 0 Arjuna
was shown to thee this supreme form, luminous, universal,
infinite and primal which none but thee has seen before.
303
599. The Lord of the Cosmic Form, wondering at Arjuna's
words, said, I have never seen anyone so foolish.
600. What a wonderful thing thou hast obtained! Yet thou
hast no joy in it, but like an obstinate man thou knowest
not, in thy fear, what thou sayest.
6or. At times, when I have been pleased, I have been willing
even to give My body [for my devotees]. But to whom
does one offer one's whole heart?
602. For thee today I have given My all to prepare for thee
this vision of My Form.
603. My love for thee is so great that I have displayed the
banner of the supreme secret before the world.
604. This is My matchless, highest Form, out of which [proceed]
the incarnation such as that of Krishna.
605. It is infused with the purest light of wisdom, pervading
all worlds, eternal, immovable, the source of all.
606. Except for thee, 0 Arjuna, never before has this happened,
nor is it obtainable by any means or practices.
XL VIII. Neither by the Vedas, nor by sacrifices, nor by
study, nor by gifts, nor by ceremonial rites, nor by severe
austerities, can I be seen with this form in the world of
men by any one else but thee, 0 Hero of the Kurus [Arjuna].
607. When the Vedas set out to find it, they were silent;
sacrifices turned back from heaven [in despair].
608. Seekers encountering many difficulties abandoned the
practice of yoga; study of the sacred writings is of no
effect in this matter.
609. The highest works of merit pursued it eagerly but in
spite of all their efforts, most of them reached only as far
as the seventh heaven.
610. They saw heaven and immediately abandoned their
severe austerities; the means of penance also failed them;
the goal was beyond their reach.
6Ir. Without any such effort thou hast seen this Cosmic Form
which none else in the world of men has been able to see.
612. Thou alone hast been [found worthy] of this the goal of
meditation; even the Creator himself has not been so
blessed.
XLIX. May you not be afraid, may you not be bewildered,
seeing this terrible form of Mine. Free from fear and glad
at heart, behold again this other form of Mine.
304
613. Rejoice in having seen this Form; have no fear of it, and
do not regard anything as good except this.
614. If a man were to come suddenly upon an ocean filled
with nectar, would he abandon it for fear of drowning
in it?
615. Should a man find a mountain of gold, would he pass it
by, deeming it too heavy to be moved?
616. If by good fortune one were to wear a desire-stone would
he reject it as a burden? Would a man drive away the
boon-giving cow because he was unable to feed her?
617. If the moon were to appear in one's house, would one say,
Depart, do not bring heat? Would a man say to the
sun, Begone, thou dost cast shadows!
618. Today thou hast been given the glorious vision of the
great light; why shouldst thou be so perturbed?
619. Thou ignorant one, thou dost not understand, 0 Arjuna;
but should I be angry with thee? Thou dost abandon the
true body and cling to the shadow.
620. Is not this Form truly Myself? In thy timidity thou
givest thy love to the semblance of Me in My four-armed
form.
62r. 0 Partha, relinquish thy former conceptions and do not
remain attached to that form.
622. Though that Cosmic Form is fierce, terrifying and vast,
let that be the only goal of thy desire.
623. A miser's whole heart is bound up in his treasure and he
lives [outwardly] only as a body.
624. A mother bird leaves her heart in the nest with her
unfledged young ones when she flies away into the sky.
625. A cow roams on the mountain though her love remains
with her calf; so, 0 Partha, set thy affection on My
Form alone.
626. So enjoy My four-armed form, for the sake of external
pleasure,
627. but, 0 Pandava, again and again [I urge thee] never to
forget My words, that thou shouldst not withdraw thy
devotion from My Cosmic Form.
628. Never having seen this [vision] before, thou art afraid;
give up this fear and let thy love be given wholly [to
this Form].
629. Then Krishna said, I will do as thou sayest; I will gladly
give thee again [the vision of] My [four-armed] form.
305
 Sanjaya said:

L. Having thus spoken to Arjuna, Vasudeva [Kr$~a]

revealed to him again his own form. The Exalted One,
having assumed again the form of grace, comforted the
terrified Arjuna.

630. As soon as He had spoken these words, the Lord resumed

His human shape. See how wonderful is His love [for
Arjuna].
63r. Shri Krishna is the highest bliss and in the vision of His
Cosmic Form He gave His all; yet Arjuna was not content
with it.
632. He was like a man who accepts something and throws
it away; like one who finds fault with a jewel, or who
having seen a maiden rejects her.
633. See how Shri Krishna by displaying His Cosmic Form,
showed His great love! In this He gave to Arjuna the
essence of all His teaching.
634. As a piece of gold made into ornaments according to
one's wish is again melted down if the ornaments do not
please,
635. so Krishna, who out of love for His disciple had trans-
formed Himself into His Cosmic Form, assumed again
His personal form when Arjuna was not pleased.
636. Seeing this [we may ask] where there could be any
teacher so patient with the demands of his disciple.
Sanjaya said, I do not understand such love.
637. Then that Cosmic Form embracing all things around it,
the divine radiance which had been revealed, was drawn
back into the personal form of Krishna.
638. As the concept of 'thou' is embraced by the [wider]
concept of 'THAT', as the seed is contained in the tree,
639. as the fantasy of a dream is destroyed by the return to
consciousness, so did Shri Krishna withdraw His Cosmic
Form.
640. The light of the sun is held within the disc of the sun, as
clouds form part of the sky, and the fullness of the tide
lies in the bed of the ocean, 0 King.
64r. So, to please Arjuna, the Lord spread out as the folds
of a new garment that Cosmic Form which had been
concealed within His personal form;
306
642. and when Arjuna, as though he were a customer, had
examined its measure and its colour, it did not please
him and was again folded away.
643. So it was that the Cosmic Form, which overpowers the
world by the vastness of its extent, changed again into
the gentle and beautiful finite form.
644. Or perhaps Ananta returned to His lesser form in order to
reassure the frightened Arjuna.
645. Then Arjuna was filled with amazement as a man waking
suddenly from a dream in which he has been in heaven;
646. or [one might say that] Arjuna looked at Krishna in the
same way as a man whose interest in worldly affairs had
been withdrawn through the grace of his guru might
suddenly realize the eternal truth.
647. It seemed good to him that the Cosmic Form, which had
been as a veil [between them], had been withdrawn.
648. Then, as a man who had overcome death, or had escaped
from a terrible storm, or had crossed the seven seas by
the strength of his own arms,
649. Arjuna rejoiced that after the Cosmic Form was removed
he could see Krishna as before.
650. Then as after sunset the stars appear again in the sky,
Arjuna began to see the two armies on the earth.
65r. He looked round and saw the battlefield of the Kauravas
and his relatives ranged on the two sides, as before, the
warriors hurling masses of weapons against each other.
652. His chariot was still standing there, as though under a
canopy of the enemies' arrows with Krishna seated at the
front of his chariot, himself on the ground.

Arjuna said:
LI. Beholding again Thy gracious human form, 0
]anrirdana [Kr$~a], I have now become composed in
mind and am restored to my normal nature.
653. When everything was thus restored to its previous state,
Arjuna, the joy of heroes, said, my mind is restored!
654. Knowledge, abandoning intelligence, had strayed in fear
into the wilderness, and my mind in company with
egotism was wandering from place to place.
655. My senses became inactive and speech ceased to exist;
such was the state of disorder within my body.
307
656. These are now restored to their proper activity and
revitalized [by the sight of] Thy finite form.
657. Feeling such inward joy Arjuna said to Krishna, Again
I see this Thy human form.
658. 0 Lord, by showing it to me Thou hast treated me as a
mother would coax an erring child and suckle it.
659. I who was immersed in the ocean of Thy Cosmic Form,
struggling through the waves one by one with my hands,
have arrived at the shore of this personal form.
660. 0 Thou who art the friend of the city of Dvarka, this is
no mere gift, but is as though Thou didst shower down
rain upon me, a withering tree. 33
66r. I who was overcome with thirst have come upon an
ocean of nectar, and now confidence in my understanding
is restored.
662. Thou hast planted in the garden of my heart the creeper
of happiness, and my experience of joy is renewed.

The Blessed Lord said:

LIL This form of Mine which is indeed very hard to see,
thou hast seen. Even the gods are ever eager to see this form.
663. After Arjuna had spoken thus, Shri Krishna said, Fix
thy affections on My universal aspect,
664. and then thou mayest turn to this finite form with out-
ward worship only. 0 husband of Subhadra, hast thou
forgotten all My teaching?
665. 0 Arjuna! Once a man possesses even Mount Meru,
he will think it of little value. Such false dreams do we
have!
666. Even with all his penances Shiva was not able to attain
to the vision of that Cosmic Form which I have shown
to thee.
667. Arjuna, yogis become weary through the practice of yogic
discipline, but do not obtain that vision.
668. The gods themselves spend the whole of their lives in
the hope that one day they may catch a glimpse of it.
669. As the chataka bird looks up to the clouds with longing,
holding out, as it were, the cup of hope,
670. so do gods and men, with eager desire, repeat day and
night their prayer for that vision.
308
67r. Yet thou hast seen so easily, face to face, this Cosmic
Form which no one had seen even in a dream.
LIII. In the form in which Thou hast seen Me now, I
cannot be seen either by the Vedas or by austerities or by
gifts or by sacrifices.
672. Behold, 0 Arjuna! This vision cannot be reached by any
road, and the Vedas have turned back [in their search
for it].
673. 0 Wielder of the bow, My Cosmic Form cannot be reached
through the practice of manifold penances,
67+ nor can that vision, which thou hast seen with so little
effort, be won by gifts, by ascetic practices or by sacrifices.
675. Thou shouldst know that there is but one path by which
I can be reached; the heart must be filled with devotion.
LIV. But by unswerving devotion to. Me, 0 Arjuna, I can
be thus known, truly seen and entered into, 0 oppressor
of the foe [Arjuna].
676. This devotion must be like showers of rain which has
no other place to go to apart from the earth;
677. or like the river Ganges, which with its abundant waters
again and again seeks out the ocean which is its only
refuge.
678. In such a way [a devotee] lives his life in Me with whole-
hearted and unswerving love, becoming one with Me.
679. As I Myself am like the milky ocean, which from shore
to shore consists only of milk,
680. Have no doubt that from Myself down to the ant, in fact,
in the whole creation, there is none other to be worshipped.
68r. As soon as thou believest this thou wilt know My true
nature; and when this is known, it follows that thou wilt
see me.
682. Then, in the same way when fire is lit from fuel the fuel
is lost to sight, having become fire itself,
683. or as the sky remains dark so long as the sun has not
risen, but when it appears, the light shines forth,
684. so through direct experience of Me, egotism vanishes and
with the disappearance of egotism, duality passes away.
685. Thus I am all that is; I am by nature the only one who
exists; what more can I say? A man [who knows this]
is absorbed into union with Me.
309
 LV. He who works for Me, he who looks upon Me as his
goal, he who worships Me, free from attachment, and who
is free from emnity to all creatiwes, comes to Me, O
P ii1;irf,ava [Arjuna].

686. A devotee who performs every action for My sake and

for whom there is no one in the world so dear as I am,
687. for whom among all things visible and invisible I am the
only goal, and whoever has chosen me as the final purpose
of his existence.
688. one who has forgotten the language of created beings,
and who reveres all things because, seeing Me in all things,
he is free from enmity,
689. becomes united with Me, 0 Pandava, when he leaves his
mortal body.
690. Sanjayasaid, 0 King! the Lord who contains within Himself
the whole universe spoke thus with words full of compassion.
69r. Then Arjuna, endowed with the riches of supreme joy,
and the one in all the world most fitted to serve at the
feet of Krishna,
692. did indeed see with his mind both the manifestations of
the Lord; but he preferred Krishna in His human form
to the vision of the Cosmic Form.
693. Krishna, however, did not approve of Arjuna's opinion;
for the finite is not superior to the infinite.
694. In support of this the Lord gave him several explanations.
695. Hearing these, Arjuna said to himself, Now I will ask
which is the better of these two.
696. With this thought in mind, Arjuna found appropriate
ways of asking Krishna about it; listen now to the
continuation of the story.
697. Jnanadeva says, This story will now be told in an in-
teresting way in the simple Ovi metre, by the grace of
Nivritti.
698. At the feet of the Cosmic Form of the Lord I now offer
the open flowers of my Ovi verses, held in the hands of
my pure devotion.

In the Upanishad of the Bhagavadgita, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the eleventh chapter called the Vision of the Cosmic
Form.

310
 NOTES
r. rasas. See Ch. I, v. 13. Here and in the next verse the implication
is that the sentiment of tranquility predominates, that of wonder
is subordinate, and the remaining sentiments are present from
time to time.
2. triple confluence. The third river is the Sarasvati which formerly
flowed into the confluence of the Ganges and the J amna but was
hidden. This triple junction made Prayaga especially sacred.
3. Miidhava. One of the names of Krishna, the vision of whom can
be seen at Prayaga, or Allahabad, at the confluence of the Ganges
and the J amna.
4. Hiranyiiksha. The name of a demon who took the earth under
his arm and threw it into the ocean.
5. the boar. The third incarnation of Krishna.
6. the fish and the tortoise. Two of the ten incarnations of Vishnu.
7. Riijasuya sacrifice. A great sacrifice performed by a universal
monarch.
8. Uttiinapiida. The father of Dhruva, the polar star. Dhruva was
rejected by his father and was told by his mother that the attain-
ment of high places was only to be reached by great efforts. After
practising great austerities Vishnu raised him to the position of
the polar star.
Shishupiila. An ancient king who continuously opposed Krishna.
9. Ajamila. The name of a brahman who attained to union with
Krishna.
10. Bali. The name of a demon.
l l. Ruler of the six qualities. An epithet of Krishna. See Ch. II,
note 8 for the six qualities.
12. As/win gods. A group of gods who were physicians.
13. the divine Triad. Brahma, the creator, Vishnu, the preserver and
Shiva, the destroyer.
14. Piniika bow. The name of Shiva's weapon.
15. Four-faced. One of the epithets of Brahma. He is said to have had
five heads, of which one was destroyed.
16. Kailiis. A peak in the Himalayan mountains said to be the
dwelling of Shiva.
17. Mahiideva. One of the names of Shiva.
18. the third eye of Rudra. Rudra, the god of destruction, was said to
have a third eye, in his forehead.
lg. the sacred syllable. In the Marathi text this is referred to here as
the 'three and a half matras' (three and a half sound-units). See
Ch. VI, note 20.
20. thirty-six principles. These extend the list of the 'twenty-four'
given above; see Ch. X, note 8. One enumeration gives the following:
Shiva, Shakti, Vishnu; twenty elements, sense-objects, activities
and senses; five vital airs; thought, individuality, consciousness,
matter, soul; three 'qualities'. The 'thirty-seventh principle' is
the Supreme Spirit.

311
21. Rudras. A class of gods who are inferior manifestations of H.udra
(Shiva). Sadhyas. A class of celestial beings. Devas. An inclusive
word for gods.
22. Gandharvas. Celestial singers. Siddhas. Those who are perfected in
religious development.
23. Tripura. The name of a demon presiding over three cities.
Bhairava. Bhairava is another name of Shiva; Bhairavas are a
group of gods associated with Shiva.
24. haliihala. A deadly poison. Cf. kalakuta, Ch. I, note 38.
25. wax houses. These were huts made of flammable material to be
set alight as a defence in battle.
26. Uttara. The son of the king Virata, whose cattle were stolen by
the Kauravas in battle. Uttara overcame them and stripped them
of their clothes.
27. J ayadratha. The name of a king fighting on the side of the Kauravas.
28. Kinnaras. Mythical beings with human bodies and horse heads.
29. Rama. See Ch. IX, note 8.
30. four stages of speech. See Ch. VI, note 16.
31. Sadiishiva. Another name of Shiva.
32. Vaijayanti. The necklace of Indra, here attributed to Krishna.
33. Dvarka. The capital of Krishna in northern India.

312
 CHAPTER XII

Salutation to Ganesha!
I. Hail to thee, 0 Grace of the Preceptor,-who art pure,
famous for thy generosity, ever pouring out showers of joy!
2. When a man is overcome by the grasp of the serpent of
sense pleasures, it is rendered harmless by one glance from
thy grace.
3. If thou dost flow over us with the waves of thy favour,
whom can the heat [of passion] burn or the fire of grief
consume?
4. 0 blessed grace, thou dost reveal to thy disciples the bliss
of yoga, and their yearning after Self-realization is satisfied
by thee.
5. Thou dost rear them lovingly in the lap of the power seated
in the adhara centre and rock them to sleep in the cradle
of the heart centre.1
6. Thou dost encircle them with the light of discrimination;
thou dost give them mind control and the vital airs as toys
for their play; and dost wrap them in the garments of the
bliss of the Self.
7. Thou dost suckle them with the supreme spirit and sing
them songs of the mystic anahata sound as lullabies, and
lull them to sleep by telling them of the final absorption in
the spirit. 2
8. Thus art thou the mother of spiritual seekers, all knowledge
matures at thy feet; therefore I will not leave the shadow
of thy protection.
9. 0 Grace of the Guru, one who is supported by thy favour
becomes as the creator of the whole world of knowledge.
IO. Therefore, 0 wealthiest of mothers, the tree of desire to thy
devotees, do thou bid me expound this work.
II. 0 Mother, let the ocean of the nine sentiments fill my
speech, create mines of the finest figures of speech, and
raise mountains of the interpretation of the meaning.
313
12. I pray thee, open up in the soil of this Marathi language a
mine of the gold of literary composition and cultivate in it
creepers of discernment.
13. [Jnaneshvar] says, Plant in it dense gardens ever full of
abundant fruit of discussion and philosophical problems.
14. Break up the ravines of heresy, destroy the by-paths of
controversy and slay the evil beasts of false reasoning.
15. Make me always remain seated at the feet of Shri Krishna
and set the listeners on the throne of hearing.
16. Let the blessed day of the knowledge of Brahma come to
the city of the Marathi language and let the world trade
only in the bliss of union.
17. Wrap me in the garment of thy blessed favour and soon I
will accomplish all this.
18. Hearing this prayer of the disciple, the grace of the Precep-
tor looked at him, and he was told to say no more but to
begin at once the exposition of the Gita.
lg. Jnaneshvara filled with joy exclaimed, Lord, Lord, I will
do so! Then he said [to his hearers], I will now begin to
expound the work. Listen!

Arjuna said:
1. Of those devotees who, ever harmonized, worship Thee,
and those again [who worship J the Imperishable and the
Unmanifested, which have the greater knowledge of yoga?
20. Then the greatest of all warriors, the victorious leader of
the Lunar race, the son of Pandu began to speak. 3
2r. He said to Krishna, Hast Thou heard? Thou didst show me
Thy Cosmic Form, and I was terrified by this marvellous
vision.
22. Being familiar with Thee as Krishna in human form, my
desire at once turned to that, but Thou didst forbid me to
entertain such a wish.
23. 0 Lord, Thou art indeed both the manifest and the un-
manifest. The manifest is reached through devotion; the
unmanifest is attained by yoga.
24. These are the two paths by which Thou mayest be reached,
0 Lord of Vaikuntha, and the manifest and the unmanifest
are the two thresholds [by which they are approached].
25. See, when a bar of gold of a hundred grains [is tested with]
a touchstone the effect is the same as it would be with a
314
 piece of one grain; in the same way there is the same value
in both the limited and the limitless.
26. The power that lies in an ocean of nectar is found equally
in a handful taken from a wave of it.
27. Verily I believe this in experience, but there is one question
which I desire to ask Thee, 0 Lord of Yoga.
28. Wilt Thou tell me, 0 Lord, whether that Cosmic Form
which for a time Thou didst assume is real, or merely a
display of Thy power?
29. Those devotees whose actions are consecrated to Thee, for
whom Thou art the highest goal, and whose hearts are
wholly given to devotion,
30. and who in many other ways worship Thee, 0 Harl, with
all their heart and soul,
3r. and [on the other hand] those wise ones who worship Thee,
the Unmanifest, who art beyond even the sacred syllable
and inexpressible in speech, unfettered by any bondage,
32. the imperishable one, unmanifest, beyond space or defini-
tion,
33. of these two, the devotees and the wise-who, 0 Eternal
One, are more truly the knowers of yoga?
34. The Friend of the World was pleased with these words of
Kiriti and said, It is well, Thy question is a good one.
The Blessed Lord said:
II. Those who fixing their minds on Me worship Me, ever
harmonized and possessed of supreme faith, I consider
perfect in yoga.
35. As the rays of the sun follow the orb as it reaches the
border of the western mountain,
36. so is [the devotion] of those who, with their senses merged
in Me, serve Me without awareness of day or night.
37. Similarly their love abounds as the waters of the Ganges
seem to increase even after they have poured into the ocean.
38. As the waters of a river rise in the rainy season, 0 Son of
Pandu, their devotion seems to increase more and more.
39. Such devotees, who devote themselves entirely to Me, I
deem to be the ones who are the most perfected in yoga.
III. But those who worship the Imperishable, the Undefin-
able, the Unmanifested, the Omnipresent, the Unthinkable,
the Unchanging and the Immobile, the Constant.
315
40. Also, 0 Pandava, those whose minds, filled with the thought
of oneness with the Absolute, reach out for that which is
formless and imperishable and indivisible,
4r. that one whom the mind is unable to grasp, who cannot be
perceived by the intellect nor apprehended by the senses,
42. who, not being confined by space nor limited by form, is
even beyond the reach of meditation,
43. who exists in every place, every form and at all times, and
in the contemplation of whom the mind is utterly confused,
44. who comes into being and yet does not become, exists yet is
non-existent, and to reach whom all means are unavailing,
45. who neither moves nor sways, is neither diminished nor
sullied, and whom [these devotees], by their [spiritual]
power, have made their own.
IV. By restraining all the senses, being even-minded in all
conditions, rejoicing in the welfare of all creatures, they
too, indeed, come to Me.
46. Burning up the whole army of sense pleasures in the great
fire of dispassion, they have brought their scorched
passions under control.
47. Driving them back in the noose of self-restraint, they
confine them within the inner recesses of the heart.
48. Constraining the down-going breath with the help of the
[proper] yogic posture they build up the fortress of
mufabandha. ~
49. They break the bonds of desire, remove the rocks of timi-
dity, and dispel the darkness of sleep.
50. They bum the humours of the body in the flames of the
thunderbolt, make an offering of all diseases at the altar of
the six centres of the body.
5r. They set the torch of Kundalini at the adhara cakra and
with this light they find the way to the crown centre.
52. Closing fast the nine doors of the body with the strong bar
of self-control they open the window of the sushumna
artery.
53. With the help of the goddess of the vital airs they kill the
'sheep' of ideas and sacrifice it and the 'buffalo's head' of
the mind.
54. Bringing together the two passages ida and pingala and
thus calling forth the sound called anahata, they rise
swiftly to the source of the vital principle. 5
316
55. Through the central cavern of the sushumna they ascend
the stairway and reach the peak of Brahmarandhra.
56. Again ascending the steps of Makara and having passed
beyond the abysss, they support themselves by the heavens
and become absorbed in the Absolute. 6
57. In this way those who have an evenly balanced mind cap-
ture the boundless fortresses of yoga in order to attain to
union with the Absolute.
58. Thus, 0 Kiriti, in exchange [for their self-renunciation],
they at once attain to the Unmanifest and are united with
Me.
59. Not that they acquire anything more by these practices of
yoga; rather, for them much more effort is required.
v. The difficulty of those whose thoughts are set on the
Unmanifest is greater, for the goal of the Unmanifest is
hard to reach by the embodied beings.
60. For those who, abandoning the path of devotion, have set
their minds on the Unmanifest, the self-existent One,
[source of] the welfare of all beings,
6r. aspirations to highest heavenly rank are as highway robbers
and they are laid)ow.by,the combined assault of prosperity
and psychic powers.
62. Many disturbances arise from desire and anger, and the
body has to wrestle with the Spirit.
63. Their thirst they must quench with thirst, when hungry
they must feed on hunger; day and night they strive to
measure the wind with the span of their arms.
64. Wakefulness is their rest, for pleasure they have but
restraint, and their only fellowship is with trees.
65. They wear cold as a garment, and clothe themselves with
heat, and they dwell in the rain as in a house.
66. In short, 0 Pandava, such practices are as the constant
self-immolation of a widowed woman.
67. Herein the purpose of the husband is not served, nor is
·there fulfilment of family duty; it is merely an ever
recurring struggle with death.
68. Is it possible to drink boiling poison more stinging than
death itself? Would not the mouth that swallows a moun-
tain be torn to pieces?
69. Therefore, 0 good warrior, many difficulties will be in the
path of those who set out on the way of yoga.
317
70. If a toothless man were to chew pieces of iron, would they
satisfy his hunger, or would it not be certain death?
7r. Can a man swim across the ocean by the strength of his
arms or can he walk on the air?
72. Can a man going into battle expect to reach heaven with-
out a single wound?
73. 0 Pandava, it is as difficult for an embodied man to reach
the Unmanifest as it would be for a lame man to compete
with the wind.
74. All the same, if they summon all their courage and ardently
seek the Unmanifest, only distress will befall them.
75. So, 0 Partha, the lot of those who resort to the path of
devotion.
VI. But those who, laying all their actions before Me, intent
on Me, worship with unswerving devotion, meditating on
Me.
76. They who, according to the characteristics of their caste
fulfil peacefully their duties through the organs of action,
77. carry out prescribed actions, omitting those that are forbid-
den, and burning up the fruits of actions offer them to Me.
78. See further, 0 Arjuna, when they yield them all up to Me,
they annul [the fruits of] these actions.
79. Further, all actions performed by body or mind have no
other goal but Me.
80. Those who serve only Me, and ever worshipping and con-
templating Me have thereby become My abode,
8r. who, setting on one side as of no account all pleasure and
enjoyment, even the hope of liberation, ever commune
with Me in love.
82. For those who have, as it were, sold to Me wholly their
bodies and soul, how can I tell what I do?
VII. These whose thoughts are set on Me, I straightway
deliver from the ocean of death-bound existence, 0 Partha
[Arjuna]
83. To be brief, 0 wielder of the bow, thou knowest how close
is the relationship between a mother and the child born in
her womb.
84. So it is with My devotees and Me, 0 Winner of wealth; in
whatever state they may be I have pledged Myself to over-
come death for them.
318
 85. Besides this, my devotees have no need to be anxious on
account of their worldly affairs. Does the wife of a rich
man have to beg for food?
86. Know them to be as members of My own family; I do not
feel ashamed in anything that I do for them.
87. Seeing this world of nature struggling in the surging waves
of life and death, I felt thus in My heart-
88. What man would not feel afraid in an ocean? No wonder
then that My devotees should be overcome with fear.
89. This, 0 Pandava, is why I have become incarnate and
come in haste to them.
90. Those who were unattached I induced to meditate on Me;
to those with families I recommended the recital of My
names.
gr. With my many names as boats [in the ocean of worldly
life], I have become the ferryman.
92. With My love bound to them as a safety raft I have led
them to the other shore of liberation.
93. In this way, all My devotees, from animals to mankind, I
have made them worthy of the throne of My Heaven.
94. Thus, My devotees suffer no anxiety, for I am he who ever
lifts them up.
95. When they devote their hearts to Me, they bind Me to
themselves.
96. Therefore, Dhananjaya, if thou art resolved to follow this
path,

vm .. On Me alone fix thy mind, let thy understanding

dwell in Me. In Me alone shalt thou live hereafter. Of this
there is no doubt.

97. concentrate thy mind and will earnestly on My nature,

98. and when in this manner thy mind and will have entered
into Me through thy loving devotion, thou wilt attain union
with Me.
99. When mind and will both abide in Me, how can there re-
main any distinction of 'I' and 'thou'?
100. When a lamp is extinguished, its light fades out; when the
sun sets, daylight vanishes;
IOI. when the vital airs leave the body the senses also depart
with them; in the same way consciousness of self follows
wherever the mind and will go.
319
rn2. Therefore fix thy mind and will firmly on Me, and assuredly
thou wilt be one with Me, the All-pervading One.
rn3. I assure thee with a solemn pledge that there is no other
teaching than this.

IX. If, however, thou art not able to fix thy thought steadily
on Me, then seek to reach Me by the practice of concentra-
tion, 0 Winner of wealth [Arjuna].

rn4. But if with all thy will and mind thou art not able to fix thy
attention wholly on Me,
rn5. devote [to this concentration] at least a brief space during
the twenty-four hours of the day.
rn6. Then so long as the mind contemplates My joy, sense
pleasures will have no attraction for it.
rn7. As at the end of the rains the rivers begin to subside, thy
mind will withdraw itself from worldly activities.
rn8. As the moon begins to wane from the day of the full moon
and is lost to sight by the day of the new moon,
rn9. so, withdrawing itself from the pleasures of sense and
entering into Me thy mind will gradually be united with
Me, 0 son of Pandu.
no. 0 Beloved, this is what is known as the yoga of constant
practice; there is nothing that is not obtainable by this
method.
III. Some are able to pass through the air through the power of
this yoga; some have been able to tame the tiger and the
serpent.
n2. Some can consume poison with impunity, some may walk
upon the waters; others again, through this yoga, have
found it a simple matter to study even the Vedas.
n3. There is nothing, in fact, too difficult to achieve by means
of this practice; so strive to reach Me by this path.

x. If thou art unable even to seek by practice, then be as one

whose supreme aim is My service; even performing actions
for My sake, thou shalt attain perfection.

n4. If thou art unable to follow this path of practice, then con-
tinue in thy present way of life.
n5. Do not restrain thy sense organs, nor abstain from the
enjoyment of pleasure nor relinquish thy pride of caste.
n6. Carry out thy family duties, perform prescribed actions
320
 and avoid those that are prohibited; thus wilt thou be
free to act as thou wishest.
n7. But do not say of thy thoughts, words and bodily actions
that thou thyself art the doer.
n8. Realize that the Supreme Spirit by whom the whole uni-
verse is promoted alone knows what is to be done and what
not done.
n9. Do not concern thyself with deficiency and sufficiency but
carry on the life appropriate to thy caste.
120. Thy life should be conducted as the water which flows
quietly in the channel made for it by the gardener.
121. 0 good warrior, is a chariot concerned whether the road be
straight or crooked?
122. Do not take on thyself the burden of outgoing life activi-
ties or the cessation of them; let thy mind be solely direc-
ted towards me.
123. So, whatever action thou performest, surrender it whole-
heartedly to Me and do not consider whether it is great or
small.
124. Thus fixing thy heart on Me in renunciation of the body,
thou wilt certainly attain to the abode of perfect union
with Me.
xr. If thou art not able to do even this, then taking refuge in
My disciplined activity, renounce the fruit of all action,
with the self subdued.
125. 0 Son of Pandu, if thou canst not offer up all thy actions to
Me, then worship Me thus.
126. 0 Kiriti, if it is hard for thee to fix thy heart on Me before
ordering the intention to act, or before or after the action,
127. let this be; leave aside remembrance of Me and direct thy
mind towards the control of the senses,
128. As trees and plants throw off the fruit that is ripe, so do not
consider the result of any action when it is completed.
129. Let no such idea concern thee that thou fix thy mind on
Me, or that actions should be done for My sake. Cast away
this thought.
130. As rain falling on a rock or seed thrown into the fire come
to naught, so regard thy actions as though they were a
dream.
r3r. As a father's love for his daughter is free from passion, so
do thou remain unaffected by the fruit of any action.
321
132. As flames of fire vanish they rise in the air, so let thy
actions end in nothing.
133· To relinquish the fruit of action may thus appear easy;
still this yoga is superior to all others.
134· By relinquishing all attachment to their fruit actions cease
to bear fruit, as the bamboo tree which bears seed but once.
135· In this manner there can be no rebirth of this body, and
even the cycle of birth and death comes to an end.
136. 0 Kiriti, through climbing the ladder of practice under-
standing is obtained, and through understanding one can
reach the stage of meditation.
137. When all levels of feeling are merged in meditation, all
activity is laid aside.
138. When action ceases, abandonment of its fruits takes place,
and through abandonment of fruit peace is attained.
139· Therefore, 0 consort of Subhadra, these are the stages in
the attainment of the peace [of Brahma]. For this reason
thou shouldst begin with [the yoga of practice].
XII. Better indeed is knowledge than the practice [of
concentration]; better than knowledge is meditation; better
than meditation is the renunciation of the fruit of action; on
renunciation [follows] immediately peace.

qo. Deeper than practice is knowledge, 0 Partha, and medita-

tion transcends knowledge.
l4I. Selfless action is higher than meditation and enjoyment of
peace is better than selfless action.
142. Such are the stages on the road by which peace is reached,
0 Great Warrior.
xm. He who has no ill will towards any being, who is
friendly and compassionate, free from egoism and selj-
sense, even-minded in pain and pleasitre and patient-

143. Such a man entertains no feeling of hatred for any creature,

as the spirit of life has no sense of 'myself' and 'another',
144· as the earth does not say, 'I will welcome the best man and
reject the worst',
145· as life, ever kind, does not say, 'I will treat well the body
of a king and thrust aside that of a beggar',
146. and water makes no distinction, nor says, 'I will quench the
thirst of a cow, and kill the tiger by turning it into poison',
322
147· or as a lamp does not give light to a household and leave
others in darkness.
148. This man gives his friendship equally to every creature and
is the very source of compassion.
149· In his mind the idea of 'I' and 'he' has no place, who calls
nothing his own, is indifferent to either pleasure or pain,
150. his power of forgiveness is as that of the earth and he holds
contentment in his lap.
XIV. -who is ever content, self-controlled, unshakeable in
determination, with mind and understanding given up to
Me, My devotee, is dear to Me.
15I. Even without the rainy season the sea is full of water, so is
such a man full of contentment, though he may not strive
for it.
152. He has pledged himself to retain control over his heart and
carries out every resolve;
153· In the palace of his heart the individual self and the
Supreme are seated together in splendour.
154· Being thus perfected in yoga, he merges his mind and will
entirely in Me.
155· He is purified both inwardly and outwardly in yoga and is
wholly devoted to Me.
156. Such a man, 0 Arjuna, is a real devotee, a perfect yogi and
has found liberation; his love towards Me is as that of a
wife to her husband.
157· Nay, he is dearer to Me than life itself; but even this is but
a poor comparison.
158. Indeed, the story of the beloved is enchanting and though
it cannot be told, my love of thee forces Me to speak of it.
159· For this reason such a simile came to My mind; otherwise
what comparison can be found?
160. This is enough, 0 Kiriti; love is intensified by speaking of
the beloved.
l6I. If the teller has a loving [listener], can the delight ever
pall?
162. 0 Son of Pandu, thou art both the beloved and the listener,
and the time has come to speak of this love.
163. So I will speak. It is good that we have come to this happy
occasion. Speaking thus, Krishna began to sway with joy.
164. Then again He said, Listen now to the qualities possessed
by those devotees whom I hold in My heart.
323
 xv. He from whom the world does not shrink and who does
not shrink from the world, and who is free from joy and
anger, fear and agitation, he too is dear to Me.
165. As creatures living in the water are not afraid of the sea, nor
the sea of them,
166. so such a man is not distressed by the pleasure-loving
world, and the world does not weary of him.
167. As the body never tires of its own limbs, so is he never tired
of any creature, looking on it as his own self.
168. In fact, it is as though the world is his own body, so that
he is free from all likes or dislikes, as from joy and anger.
169. Who thus is free from the pairs of opposites, from fear and
dejection, remains always devoted to Me.
170. Such a man is very dear to Me. How can I describe him?
He lives in My life.
171. He is content with inner bliss and in him the highest
Brahman dwells; he is Lord of fulfilment.
XVI. He who has no expectation, is pure, skilful in action,
unconcerned and untroubled, who has given up all initia-
tive [in action], he, My devotee, is dear to Me.
172. Such a one, 0 Arjuna, is free from ambition and his very
existence causes joy to increase.
173· The Ganges is pure and all sin and passion are purified in
its waters; but it is necessary to sink in them.
174· It is well known that Benares generously bestows libera-
tion, but those who go there have to sacrifice the life of
the body.
175· All impurities disappear [when one goes to] the Himalayas,
but it involves risking one's life. There is no such danger to
the purity of a good man.
176. The depths of devotion are not known but a man does not
drown in them; liberation is attained immediately even
without death.
177. The impurities of the Ganges are removed by the touch of
saintly men; then how great must be the purity derived
from the company of such devotees?
178. Let that be! A good man imparts his purity even to holy
places, and dissipates entirely all impurities of mind.
179. Both inwardly and outwardly he is as pure as the light of
the sun, and as a man born lucky [has second sight], he is
endowed with the vision of the highest truth. 6
324
180. As the sky is limitless yet indifferent, so such a man's mind
reaches everywhere, [yet nothing can sully it].
l8I. A bird escaped from a snare no longer has any fear, so is he
free from worldly distress and regards everything with
indifference.
182. Likewise he who is always contented is free from anxiety
as a dead man feels no shame.
183. When he undertakes anything there is no awareness of self,
a fire without fuel will die out.
184. He who is at peace within himself, is already on the thresh-
old of self-liberation.
185. 0 Arjuna, he who, full of the sense of his oneness with
Brahma, is about to reach the further bank of [the ocean of]
dualism,
186. then, in order to enjoy the bliss of devotion, he divides
himself as it were into two parts, taking to himself the role
of devotee.
187. The other part he calls Me and thus points out the path of
devotion to those yogis who do not serve Me.
188. Such a man is very dear to Me; he is My dwelling-place and
I am not happy till I reach him.
189. For his sake I must become incarnate and for him I must
live in this world; I feel that I should embrace him with my
very life.

xvn. He who neither rejoices nor hates, neither grieves

nor desires, has renounced good and evil, and is thus
devoted, is dear to Me.

190. He considers knowledge of the Self as the highest attain-

ment and therefore is not carried away by the enjoyment
of worldly pleasure.
l9I. Being at one with the whole world he is free from any sense
of separateness, and consequently feels no hatred.
192. Recognizing that that which is really his own can never be
lost, even at the end of a world age, he does not grieve for
what he may lose [in this world].
193· He realizes that he has withim himself that which is more
precious than all else and he has no further desire.
194· He makes no distinction between the evil and the good, in
the same way as the sun does not consider light and dark-
ness.
325
195· A man who has thus reached the highest self-realization,
and as well as this still lives in devotion to Me,
196. is more beloved of Me .than the dearest relative; I assure
thee that this is true.

xvm. He who [behaves] alike to friend and foe, also to men

of good and evil repute, does not in cold and heat, pleasure
and pain and who is free from attachment;

197· 0 Partha, he has no sense of inequality and to whom friend

and foe are alike to him.
198. A tree gives the same shade to the man who planted it as to
another who strikes at its roots to fell it.
199· Sugarcane is sweet to the man who cultivates it and equally
[sweet] to him who extracts its juice.
200. The man who has the same attitude towards friend and foe,
or fame and shame are alike to him.
2or. He does not vary in heat or cold, as the sky remains the
same throughout all seasons.
202. 0 son of Pandu, as Mount Meru bears the north and the
south winds equally, so such a man remains steady whether
joy or sorrow come to him.
203. He preserves the same attitude towards all creatures as
moonlight shines with sweetness alike on king or beggar.
204. Water is acceptable to everyone on this earth; so is he
desired by all three worlds.
205. Laying aside all contact of inner and outer objects, he lives
apart, his soul absorbed in Brahma.

XIX. He who holds as equal blame and praise, who is

silent [restrained in speechJ, content with all that comes,
who has no fixed abode and is firm in mind,-such a devo-
tee is dear to Me.

206. The sky suffers no pollution, such a man is neither offen-

ded by scorn nor elated by praise.
207. Therefore, regarding praise and blame with equal indiffer-
ence, he moves among men or in seclusion, [freely] as the
air.
208. Indifferent as to whether truth or untruth is spoken, he
remains silent; for he is absorbed in his state of freedom
from illusion.
326
209. He takes no delight in the satisfaction of desires, nor is he
disappointed by any loss, as the sea does not dry up when
there is no rain.
210. As the wind has no fixed abode, he seeks no refuge.
2II. He believes that everywhere is his home; indeed, he
regards himself as one with all movable and immovable
things.
212. Furthermore, if as well, 0 Partha, he is devoted to worship
of Me, I place him as a crown upon My head.
213. Is it strange that men should bow their heads before such
a great one? Even the three worlds reverence the water
touched by his feet.
214. Only if Shankar himself were to be one's teacher could one
know how to appreciate such great devotion.
215. But enough of Shankar! In praising him I would be giving
praise to Myself.
216. The consort of Rama said, This is not an adequate illustra-
tion, for I bear him upon My head.
217. Bearing in the palms of their hands the fourth human
attainment, Self-realization, such men tread the path of
devotion, bestowing their gift on the world.
218. Having in himself the authority to give to other the
Highest Bliss, he takes, like water, the lowest place.
219. Let us salute him and place him as the crown upon our
heads and his feet upon our breasts.
220. Let us beautify our speech with the jewels of his praise and
adorn our ears with his fame.
22r. Desiring to see such a one, I whom am sightless have taken
human eyes and I worship him with My lotus in hand.
222. I have assumed My four-armed body that I may embrace
him.
223. To delight in his company, I, the formless one, have be-
come incarnate; indeed, My love for him is incomparable.
224. Is it to be wondered at that he is so dear to Me? Those who
listen to the story of his life,
225. those who praise the lives of the saints, are dearer to Me
than My very soul.
226. 0 Arjuna, what I have so far expounded to thee is the
whole yoga of union through devotion.
227. It is a state so high that they who attain to it are very dear
to Me; I meditate upon them and hold them in the highest
esteem.
327
 xx. But those devotees who with faith, holding Me as their
supreme aim, follow this immortal vision, are exceedingly
dear to Me.

228. Those who listen to this teaching, full of beauty, sweet as a

stream of nectar, leading to righteousness, and understand
it in experience,
229. who realize within themselves the proper state of mind
already described as seed in well-tilled soil,
230. who with a perfect faith in its truth allow it to grow within
them and practise it with all their heart,
23I. such, 0 Partha, are My beloved devotees; they alone are
true yogis in this world, and for them I feel the deepest
love.
232. They are the true holy streams and sacred places; they
alone in the world are pure, those men who give themselves
up to devotion.
233. He is the succourer of the gods, delighting in the care of the
world, whose pleasure it is to protect those who resort to
him.
234. He is ever benefi.cient to his devotees and is open-hearted
to those who love him; the supporter of truth, the store-
house of all arts.
235. Let us contemplate them as the deity whom we worship;
nothing is more acceptable to Me than such men.
236. They are My delight, My store of treasure and the source
of My contentment.
237. 0 son of Pandu, those also who tell of this devotion I re-
gard as my highest deity.
238. So said Mukunda, the giver of joy to all his people, the
source of all created things.
239. 0 King, he who is the pure, perfect and merciful protector
of all those who take refuge in him,
240. who shines with the lustre of His glory and righteousness
and famed for His unbounded charity, who by His incom-
parable strength bound the powerful Bali,
24r. Krishna, the supreme sovereign of Vaikunta, spoke thus
and Arjuna listened to what he said. ·
242. Sanjaya said to Dritarashtra, Listen now to what is
described after this.
243. This story, full of interest, will be set forth in the Marathi
language; listen to it earnestly.
328
244. Jnanadeva says, My guru, Nivrittidas has taught me how
I should supplicate you saintly men.

In the Upanishad of the Bhagavadgita, the science of the Absolute,

the scripture of yoga and the dialogue between Shri Krishna and
Arjuna, this is the twelfth chapter entitled the Yoga of Devotion.

NOTES
r. The adhara and heart centres. Notes on the psychic centres of the
body are given in Vol. I, Chapters V and VI.
z. anahata. A mystic sound proceeding from the psychic centre of the
heart.
3. Somavansha. The Lunar race. See Vol. I, Ch. X, vv. z34, Solar race
and 270.
4. mulabandha. One of the yogic postures. See Ch. VI, notes on pos-
tures.
5. ida and pingala arteries. See Ch. VI, notes.
6. Makara. The 'half' syllable, m, at the end of the sacred syllable,
Aum. This refers here to the highest form of spiritual experience to
which the yogi can ascend.

329
 CHAPTER XIII

r. I salute the holy feet of my Guru, the remembrance of

which leads to the acquisition of all branches of know-
ledge,
z. by thinking of which one can command the power of lite-
rary composition and all learning comes readily to the
tongue.
3. Eloquence surpasses even nectar in its sweetness and the
nine sentiments wait upon the words.
4. The symbols bring about the revelation of deep meaning
and particular truths are discerned and urtderstood.
5, When the feet of the Guru are held in remembrance in the
heart, good fortune is added to wisdom.

Arjuna said:
1. Praktri and puru$a, the field and the knower of the
field, knowledge and the object of knowledge, these I should
like to know, 0 Kesava [Krnia].
6. Then Arjuna said, I wish to know certainly from Thee
about nature and spirit, and about the :field and the
knower of the field.
7. Jnaneshvari says, I will bow to them. [Krishna], Father
of the Creator, husband of Lakshmi, spoke thus:

The Blessed Lord said:

11. This body, 0 Son of Kunti [Arjuna], is called the field,
and he knows this is called the knower of the field by those
who know thereof. ·
8. Hear, 0 Partha, that the body is called the field, and he
who knows it is called the knower of the field.
III. Know Me as the Knower of the field in all .fields, 0
330
 Bharata [Arjuna]. The knowledge of the field and its
knower, I regard as true knowledge.
9. Here I am He who is known as the knower of the field,
and the supporter of all fields.
10. To understand clearly what this field is and who it is that
knows it, is to My mind true knowledge.
IV. Hear briefly from Me what the Field is, of what
nature, what its modifications are, whence it is, what he
[the knower of the field] is, and what his powers are.
II. Now I will explain fully to thee why this body is referred
to as the field.
12. I will tell thee why it is called the field, how and where it is
born, and by what changing processes it grows.
13. Does it measure three and a half spans of the hand?
What is its size? Is it barren or fertile? To whom does it
belong?
14. Listen then; I will tell thee of all the properties of this
field.
15. The Vedas frequently speak of its place and speculation
with regard to it has been constant.
16. The Darshanas have exhausted themselves discussing it
and their conflicting views have come to no agreement. 1
17. All the sciences have failed to agree concerning it and dis-
cussions have spread over the world on this very subject.
18. No one man agrees with another and opinions contradict
each other; argument and vain talk have flourished.
19. Nothing is known as to who inhabits it, but so great is the
eagerness in the dispute that in every direction people
come to blows.
20. In order to refute the agnostics the Vedas have risen in
rebellion, and seeing this, the heretics have raised their
voices. 2
21. They say, You have no foundation [in truth], your wordy
arguments are false. If you deny this, we challenge you.
22. Naked ascetics, tearing out their hair, laid before the
heretics fallacious arguments, but they too fell to the
ground.
23. Dreading that death would overtake them with the prob-
lem still unsolved, yogis came forward to join the quest.
24. They feared death and so they withdrew to the forest
practising severe restraints to the very end.
331
25. Out of his deep respect for this field, Shiva abandoned his
heavenly kingdom, regarding it as a hindrance, and re-
sorted to the burning ground [as a penanceJ.
26. With firm resolve [to pursue this quest] he stripped him-
self of everything, and burnt to ashes the god of love who
had tempted him. 3
27. The Lord of Satyalokahad the advantage of four faces, but
even he also failed to understand [the nature of this field].
v. This has been sung by sages in many ways and
distinctly, in various hymns and also in well-reasoned and
conclusive expressions of the aphorisms of the Absolute
[brahmasutra].
28. There are those who say that this field is basically the
home of the living spirit and the vital air is the tenant.
29. In the house of this vital air work four brothers as labour-
ers and mind directs the work.•
30. This life has under its command a team of ten oxen in the
form of the ten senses who labour unceasingly in the field
of sense objects, ignoring observances of the new moon
day or dawn.
3r. Man avoids the practice of prescribed duties, sows the
seed of unrighteousness and cultivates the soil with evil
actions.
32. Then, according to the nature of the seed there results a
plenteous harvest of sins, from which he suffers misery
through countless lives.
33. On the other hand, he may sow good seed in the prepared
soil of prescribed duties and enjoy happiness through
hundreds of lives.
34. Others again say that this is not so, the individual soul is
not [master of the field]. It is we who should be consulted
about the field.
35. The soul is a stranger here, a sojourner on a long journey,
and the vital air is the watchful supervisor of the field.
36. The eternal root matter, which the Sankhyas describe, is
said to be the hereditary owner of this field.
37. She owns all the equipment and directs its cultivation.
38. The three who are the primal cultivators of the land, the
three qualities, are born of her.
39. Rajas sows the seed, sattva preserves it, and tamas alone
gathers in the harvest.
332
40. Making of Mahatattva a threshing floor, with the help of
the ox called Kaluga, she threshes out the com from
which arises the great heap of unmanifest nature. 5
4r. Other philosophers, despising this explanation, state that
the theory is meaningless and of recent origin.
42. They say, What is Matter, compared with Brahma, who is
All in All? Listen quietly to our explanation of the field.
43. Once all powerful thought slept on the softest cushions
in the bedchamber of the primal void.
44. Suddenly he awoke, but being always fortunate in his
affairs he obtained his treasure according to his desire. 6
45. Through him, the garden of Parabrahma, vast as the
three worlds, came into being.
46. Placing all the five elements together and confining the
fallow land, he separated it into four parts in the four-
fold division of creatures.
47. Then, binding together the five elements, he made from
them the human body with its five functions.
48. On both sides he built a wall of Action and Inaction, and
made a barren region of the unproductive creatures.
49. For passing back and forth between these regions the
primal thought made the beautiful path of life and death.
50. Combining with individuality he formed the intellect [to
guide] the whole created world.
5r. Thus in the great void there grew the branches of the tree
of Thought, which is the origin of all this worldly existence.
52. Others examined these [theories as] pearls of wisdom and
they say, You are very wise, are you not?
53. If you assume that thought exists in the Absolute, why
should you not also accept that Matter is also included in
it?
54. You need not trouble yourselves any further, however, for
everything will now be explained to you.
55. Who is it that stores the water in the rain clouds? Who
holds up the stars in the heavens?
56. Who has stretched out the wide canopy of the sky? Who
is it that causes every wind to blow?
57. Who makes the hair grow on the body? Who fills up the
ocean and sends down the showers of rain?
58. This field [of the body] is a natural phenomenon and belongs
to no one. He who tills it receives its fruits, others gain
nothing.
B 333
59. Then other philosophers came forward and said angrily,
You say well; but how is it then that time dominates the
whole field?
60. We believe that death is like an angry lion in a cave, so
why do you argue in this useless manner?
6r. The hand of death will surely strike, but still they all
assert their own opinions.
62. This [lion of death] throws his grasp suddenly beyond the
cycle of time and attacks even the elephant in the form of
the highest of all worlds.
63. Entering into the heavenly forest, he destroys ever more
guardian deities and companies of the elephants of the
four quarters.
64. Through the wind of their passing bodies, beasts in the
form of human souls perish and are left wandering in the
pit of the cycle of life and death.
65. See how widespread is the grasp of time in which he holds
this elephant which represents the universe of form.
66. It is true therefore to say that everything in this universe
is ruled by time. 0 son of Pandu, these are the various opi-
nions held about this field [of the body].
67. Frequent discussions were held by the seers in the Nai-
misha forest, to which the Puranas bear testimony.
68. The poetic discourses in various forms of verse are still
quoted arrogantly in support of these opinions.
69. The verses of the great Samaveda, the most holy from the
point of view of insight, did not understand what this
field is.
70. Many great and wise sages have devoted their minds to
this question.
7r. But no one has been able to expound clearly what it is,
how great it is, or to whom it belongs.
72. I will now explain this field to thee as fully as possible.
VI. The great [five gross] elements, self-sense, under-
standing, as also the unmanifested, the ten senses and
mind and the five objects of the senses.
VII. Desire and hatred, pleasure and pain, the aggregate
[the organism], intelligence and steadfastness described,
this in brief is the field along with its modifications.
73. The five great cosmic elements, self-sense, understanding,
unmanifested matter, and the ten senses,
334
74. also the mind, the activities of the ten organs of sense;
pleasure, pain and aversion; the whole range of desire;
75. consciousness and resolution-all these, I have told thee,
constitute the Field.
76. Now will I tell thee separately which are the five great
elements, the sensory activities and their organs.
77. Earth, water, fire, air and ether are the five great elements;
these I have told thee.
78. As during the waking state the dream condition recedes
or as the moon is hidden on the day of the new moon;
79. youth lies latent in early childhood, fragrance is hidden in
the bud until it expands into the full-blown flower,
80. and fire lies dormant within fuel, so, 0 Kiriti, does [con-
sciousness] lie latent in the womb of primal matter.
8I. A fever lying within a bodily humour awaits the pretext
of an unsuitable diet; then what was already within per-
vades the body without.
82. So when the five elements unite and assume the form of a
body, that which causes it to function is self-conscious-
ness.
83. Now what is called understanding is known by these
signs; listen and I will tell you, said the Lord of the
Yadavas.
84. Impelled by the god of passion, the activity of the senses
overcomes the objects of sense.
85. At the time when the individual soul has to render an
account of its experiences of pleasure or pain, the under-
standing enables it to determine which is the better.
86. By exercising the understanding it is able to discriminate
between pleasure and pain, good and evil action, purity
and impurity.
87. It makes possible the distinction between base and noble,
high and low, and the scrutiny of objects of sense.
88. It causes the development of the sensory organs, stores up
the quality of harmony and establishes the union between
the spirit and the individual soul.
89. Know, 0 Arjuna, that by these things one can recognize
consciousness. Now listen to the ways of recognizing the
Unmanifest.
90. 0 wise one, that which the Sankhya philosophers term
primordial matter, is also called the unmanifest.
9i. Already I have explained to thee the nature of this pri-
335
 mordial matter as it is expounded by the Sankhyayoga
philosophy.
92. 0 warrior, the condition of the individual soul, called the
Lord of Heroes, is also known as the unmanifest.
93. At dawn the light of the stars disappears from the sky; at
sunset the activities of all creatures cease.
94. 0 Kiriti, with the casting off of the physical body all its
activities and conditions are hidden in the karma of the
individual.
95. The entire tree lies hidden in its seed, and the existence of
woven cloth in the threads [of which it is to be made].
96. So do the great elements, and the beings which have pro-
ceeded from them, become subtle and fade away when
they leave their material forms.
97. This, 0 Arjuna, is known as the unmanifest. Now listen to
the description of the sense organs.
98. The ear, the eye, the skin, the nose and the tongue are the
five organs of perception.
99. By means of this system the intelligence can express
through the five organs its experience of pleasure and pain.
roo. Speech, hands, feet and the excretory and sexual organs
are the five organs of action.
ror. The Lord of Beatitude says that these are to be known as
the organs of action.
102. That power of activity which is, as it were, the wife of the
life-principle enters and leaves the body by these five
ways.
103. The Lord said, In this manner I have described to thee
the ten organs of sense; now listen and I will tell thee
clearly what mind is.
104. It is that which forms a link between the organs and the
intelligence and hovers on the shoulders of passion.
105. The mind is as the blueness in the sky or the illusory waves
of a mirage.
106. When the male semen meets the blood of the female, the
combination of the ten elements is produced.
107. Through the power inherent in the bodily function these
ten settle into their appointed parts. ·
108. Therein there is only one power of activity which is the
basis of passion.
109. This power is outside the control of the will but dominates
the realm of self-consciousness.
336
no. This activity is wrongly called mind but is in fact
thought, through the medium of which the Universal
Spirit assumes the condition of individuality.
nr. This is the source of all tendencies, the ground of all pas-
sion and activates self-consciousness.
n2. It increases desire, encourages hope, and fosters fear.
n3. It awakens the sense of duality, fortifies ignorance, and
plunges the senses into contact with sense objects.
n4. It first intends to create, then purposes destruction; it
raises a pile of fantasies and then shatters them.
ns. It is like a cave of delusion, the heart of the element of air,
and it conceals all the channels of the intellect.
n6. 0 Kiriti, this is undoubtedly what is known as mind.
Now listen to the [names of the] various pleasures of the
senses.
n7. Touch, sound, form, taste, and smell are the faculties of
the five organs of perception.
n8. Through the doors of these five organs perception reaches
out of the body as cattle stray towards green pastures.
ng. The utterance of vowels, consonants and aspiration, the
acceptance or rejection of objects, walking, the action of
the sexual and excretory organs,
120. these are the functions of the five organs of action, and
from the creation built of these, all action is carried on.
12!. These are the ten functions of the body; now it is neces-
sary to explain desire.
122. Its activity is awakened by remembering past experience,
or by hearing the sayings of others.
123. Supported by passion it is aroused as soon as the senses
come into contact with sense objects.
124. When it is awakened the mind rushes hither and
thither, and the senses are thrust towards undesirable
objects.
125. Through its love of activity, the mind is disturbed by its
delight in sense objects. This is desire.
126 .. But if it so happens that the senses do not find the de-
sired satisfaction, [the disappointment they experience]
leads to aversion.
127. Now [let us consider] what pleasure is like, by experi-
encing which one becomes oblivious to all things.
128. When bodily actions, speech and thought cease and all
consciousness of the body is lost,
337
 129. after which the vital breath becomes subdued and the
state of harmony increases twofold,
130. the whole activity of the senses is withdrawn to the soli-
tude within the heart and peaceful sleep is induced.
l3I. In short, pleasure is a state in which it is possible for the
soul to realize union with the Spirit.
132. 0 Arjuna, the condition in which this state is not experi-
enced is properly called pain.
133· These states are not brought about by any intention; they
arise naturally, for they are the bases of pleasure and pain.
134· Now the power of the Spirit in the body, the detached
witness of all that happens, is called consciousness, O
Arjuna.
135· From the toe-nails of the feet to the hair of the head it is
alert in the body and remains unchanged throughout the
three stages of life.
136. It gives freshness to the mind, will and other functions,
like the eternal sweetness of spring in the forest of the
world of matter.
137· It is this consciousness which is the moving force in both
organic and inorganic matter. I am not deceiving thee.
138. A king does not know every one of his subjects, and yet at
his order, they overthrow the invading enemy; at the full
moon the waters of the ocean rise to high tide.
139· The contact of a magnet sets in motion fragments of iron;
the rising of the sun arouses all men to work.
140. The tortoise feeds her young one when she sees it, not
waiting for the contact with its mouth.
l4I. So too, 0 Partha, inorganic matter is infused with life
through the presence of the spirit in the body.
142. This, then, is called consciousness, 0 Arjuna. Listen now
to the explanation of firmness.
143· The elements by their very nature are at enmity with
each other. Does not water destroy the earth?
144· Heat dries up water, wind fights with fire and the firma-
ment devours the wind.
145· Ether does not mingle with any element, and, though
it penetrates all, yet it is entirely separate from all.
In such a way all these five elements contend with each
other. Yet when they come together in one body,
147· they lay aside their differences, live in unity and even
nourish one another with their own particular qualities.
338
148. The strength which holds these elements together in spite
of their natural antipathy is called firmness.
149· 0 Pandava, together with the individual soul, this con-
junction of the thirty-six parts constitutes the field.
150. Thus have I explained to thee clearly all the thirty-six
components which go to form the body.
15!. 0 Pandava, the parts of a chariot when assembled to-
gether are called a chariot; so also the combined upper
and lower parts of the body are referred to as the body.
152. Again, an assembly of horses and elephants constitutes
what is called an army; groups of syllables are called sen-
tences.
153· Masses of clouds are referred to as the sky; the various
peoples on the earth make up the world.
154· Oil, wick and fire, held together, are known among men as
a lamp.
155· In a similar way these thirty-six elements united together
in groups are called the field.
156. Through the cultivation of the body the crops of merit and
demerit are produced and we therefore call it figuratively
'the field'.
157· According to some it is called the body, but let this be;
its names are without number.
158. Gods, men and serpents are all born in accordance with
their kind and so find themselves caught within the sys-
tem of particular qualities and set duties.
159· From the supreme spirit down to inanimate matter, what-
ever exists and then dies, all these are part of the field.
160. Arjuna, the consideration of these qualities will be spoken
of later; here I will explain the nature of knowledge.
161. I have already described to thee in detail the characteris-
tics of the field and its modifications; now listen to what I
have to say about knowledge,
162. in order to obtain which yogis overcome all obstacles to
reach heaven, and swallow up the ether [in the sacred
centre]. 7
163. They do not care for spiritual attainment nor have any
regard for worldly prosperity, and despise such austeri-
ties as yogic practice.
164. They surmount the fortresses of penance, set aside [the
advantage accruing from] the performance of hundreds of
sacrifices.
339
165. Some adopt various forms of worship, others roam about
naked, while some enter the deep places of the Sushumna.
166. To acquire it great Sages in their ardent search wander
from page to page in the leaves of the great tree of the
Vedas.
167. 0 Arjuna, they vow to pass their lives in the service of
their spiritual teachers.
168. The acquisition of this knowledge dispels ignorance and
brings about the union of the individual self with the
Supreme Self.
169. It closes the doors of the sense organs, takes away the
power from the outgoing activities and removes the
poverty of the mind.
170. When this knowledge is obtained, the famine of duality
passes away and the abundant life of non-duality ensues.
l7I. It leaves no trace of pride, overcomes all illusion, and no
place is left for the thought of self and others.
172. It uproots worldly existence, washes away the mire of
thought, and makes it possible to grasp the unattainable
goal of the highest knowledge.
173· By its light the eyes of intelligence are opened, and the
soul is able to enjoy the highest bliss.
174· Such is knowledge, the only treasure house of all holiness,
and through it even the unclean mind is made pure.
175· Contact with it at once heals a soul suffering from the
disease of pride in the self.
176. It is impossible to describe it, though it will be described;
when heard it is discernible only by reason; nor is it
visible to the eye.
17J. When this knowledge appears in the body, it can be per-
ceived by the eyes, expressing itself through the activi-
ties of the sense organs.
178. Its presence may be realized in the same way that the
advent of spring is recognized by the freshness of the trees.
179· When water is poured on the roots of a tree, its effect is
shown in the sprouting of leaves on the branches.
180. The softness of the earth is proved by the tenderness of the
shoots of plants; noble behaviour in a man is evidence of
good breeding.
r8r. A man's friendly nature is expressed in his acts of hospi-
tality and when the very sight of a man brings comfort,
we know him to be good.
340
182. The existence of camphor in a tree is known by its fra-
grance and the light of a lamp enclosed in glass is seen
outside it.
183. Now listen carefully while I tell you how in the same way
the signs are visible in the body through the dwelling of
this knowledge in the heart.

VIII. Humility [absence of pride], integrity [absence of

deceit], non-violence, patience, uprightness, service of the
teacher, purity [of body and mind], steadfastness and self-
control.

184. Such a man does not want to strive after success in any
worldly matter and feels any honour to be a burden.
185. Should his qualities be praised, high respect be shown to
him, or his greatness be recognized,
186. he feels embarrassed like a deer trapped by a hunter, or a
swimmer caught in a whirlpool.
187. 0 Partha, in the same way he is disturbed by expressions
of respect and will not accept any suggestion of greatness.
188. He does not wish to see any sign of his worthiness nor to
hear any word of fame and prefers not even to be remem-
bered by others as having any special qualities.
189. Such a man has no wish to receive respect or honour; he
prefers death to receiving a salutation.
190. He, like Brihaspati, possesses all knowledge, yet for fear
of greatness he hides among madmen.
191. He conceals his knowledge, makes no use of his high
attainments and prefers to be considered mad.
192. Worldly renown distresses him, he is averse to learned
discussion, and likes to live in silence.
193· He much prefers to be ignored and desires that his own
relatives should take no notice of him; this is the way he
likes to live.
194. He behaves in such a way that he will be known as lowly
and baseness will be as a jewel to him.
195· He tries to live in such a way that people will be unaware
of whether he is alive or dead.
196. He desires that men should not ever know whether he
walks by himself or is propelled by the wind.
197· He prefers that his very existence should be hidden and
even his name unknown, so that no creature will fear him.
B* 341
198. A man who has taken such vows, lives always in seclusion
and delights in the very idea of solitude.
199· He is content with the company of the wind, takes
pleasure in conversing with the sky and loves trees as his
own life.
200. He in whom such characteristics are found is the intimate
companion of this knowledge.
201. A man's humility is known by these characteristics. Now
I will tell you how to recognize the quality of candour.
202. This quality is like the mind of a miser who though his life
is threatened will nevertheless refuse to reveal his hidden
treasure.
203. So also, 0 Kiri ti, a man [of candour] will never reveal, even
at the risk of his life, by word or gesture, any good action
that he may perform.
204. 0 Arjuna, a vicious cow drives its calf away, a whore en-
deavours to conceal her advancing age;
205. a rich man overtaken in a forest conceals his wealth, a girl
of noble birth conceals her limbs;
206. a cultivator covers the seed sown in the ground; so does
such a man remain silent about his charitable deeds.
207. He does not adorn his body [to impress others], he
abstains from flattery, and does not boast of his own
righteousness.
208. He does not speak of good done to others nor display his
knowledge, nor will he sell it for the sake of celebrity.
209. He is miserly concerning the pleasures of the body, yet he
does not count the cost in the matter of charity.
2ro. There is always scarcity in his household and his body is
very lean, but when there is need for charity he can rival
the tree of desire.
21r. In fact, he is noble in the performance of duty, is gene-
rous when occasion demands; he is skilful in discussion of
the self, yet at other times appears to be mad.
212. The trunk of the plantain tree seems to be light and hol-
low, yet the fruit when formed is firm and sweet.
213. Clouds may look light in weight as though easily driven
before the wind, yet they can send dowri torrents of
rain.
214. If one studies such a man closely he seems to be fully
satisfied, but outwardly he seems to lack everything.
215. Enough has been said. Understand that he in whom these
342
 indications are present to the fullest extent is one who
has acquired wisdom.
216. All this is called candour. Now listen to the signs of harm-
lessness.
217. Hear how different schools of thought have described this
quality according to their various opinions.
218. As if one should break off the branches of a tree to form a
fence round the trunk,
219. cut off his arm and sell it in order to satisfy his hunger, or
demolish a temple, and then use the stones to build a wall
round the god,
220. so the ritualists held that harmlessness could be.cultivated
by slaughtering animals [for sacrifice].
22r. They offer various sacrifices in order to obtain rain, at
times when the world is suffering from lack of water.
222. Clearly the basis of these sacrifices is the slaughter of ani-
mals, and how can harmlessness be practised in this way?
223. If the taking of life is the only seed that is sown, how can
harmlessness spring from it? Arjuna, how great was the
presumption of those ritualists!
224. 0 Son of Pandu, the whole science of Vedic medicine is
equally strange in this respect, for to save one life it pre-
scribes the taking of another.
225. When men suffer from disease and groan under the pain
of it this science prescribes medicine to remove it;
226. to prepare this treatment plants are dug up or entirely
uprooted.
227. Sometimes trees are cut through to the centre, or the
bark may be removed. In some the growing centre is
boiled in a crucible.
228. 0 Warrior, some, knowing nothing of enmity, were struck
in such a way that they withered and died.
229. Sometimes bile is taken from the bodies of animals and
used for treating other suffering creatures.
230. All this is like pulling down good houses to build temples
and shrines or despoiling traders to set up free houses for
the distribution of food.
23r. It is as though a man were to wrap his head in a garment
leaving the rest of his body naked, or as if a house were to
be demolished to build a large shed.
232. It is like a man who sets his clothes on fire in order to
warm himself, or the bathing of an elephant.
343
233. It is like selling cattle to build a cattle pen, setting a parrot
free and then making a cage to keep it in. Are such things
done seriously or in jest? Should we laugh at them?
234. Some strain the water they drink as a religious practice
and many lives are lost in the process.
235. There are some who refrain from cooking grain for fear of
doing harm. In this they torment the body, and that again
is harmful.
236. 0 wise Arjuna, even harmlessness and destruction both
amount to the same in the code of the ritualists; thou
shouldst realize this.
237. When I began to explain true harmlessness I intended to
describe the true characteristics of it.
238. Then I thought I must not avoid mention of these differ-
ent views regarding it, so that thou shouldst know them
also.
239. This is all inherent in the subject. Otherwise thou wilt
be led astray.
240. Moreover, 0 holder of the bow, in order fully to establish
one's point of view, one must also understand the opinions
of others.
24r. This is the method of explanation. Now listen carefully,
for this is the most important point.
242. I will now express My own views so that thou mayest
understand the inner meaning of harmlessness.
243. [Whether a man] has fully understood the [nature of
harmlessness may be judged] from his daily life, as a
touch stone reveals any inferior quality in gold.
244. As soon as mind and knowledge come together, the mind
receives the impress of harmlessness.
245. Avoiding any disturbance of the waves, without breaking
the ripples with its legs nor agitating the calm of the sur-
face,
246. a crane passes through the water swiftly but cautiously
watching its prey,
247. a bee alights gently on a lotus flower, fearing lest the pol-
len might be disturbed.
248. In the same way [he who is full of harmlessness], believing
that the smallest atom is full of minute lives, walks over
the ground softly and with compassion.
249. He bestows kindness as he goes and spreads goodwill in all
directions, protecting other creatures with his own life.
344
250. 0 Arjuna, one who walks with such care is beyond praise
and no words suffice to describe him.
25r. A mother cat lovingly carries her young in her mouth and
her sharp teeth touch them [but they are not hurt].
252. When an affectionate mother waits for her child her eyes
fill with tenderness;
:253· when a man gently fans himself with a lotus leaf his eyes
are refreshed with the cool wind.
254. even so a man who practises harmlessness step gently upon
the gound, and joy comes to all men.
255. 0 son of Pandu, when such a man, walking so quietly,
notices a worm or an insect in his path, he turns back.
256. He feels that if he should tread heavily he might disturb
someone's sleep and his peace would be disturbed.
257. In his compassion he would turn back and would not
harm anyone.
258. He does not walk over a blade of grass, as there is life
within it; how then could he unwittingly cause harm to
any creature?
259. As it would be impossible for an ant to cross over Mount
Meru or a gnat to swim across the ocean, so he could not
step over any creature he might meet.
260. His behaviour is like the very fruit of kindness; see, his
speech is full of compassion.
26r. His breathing is tranquil, his face is like the source of all
affection, even his teeth seem to send forth sweetness.
262. Even before beginning to speak love springs from him and
compassion expresses itself before any word is uttered.
263. He prefers not to speak, for fear that he may hurt some-
one's feelings.
264. He avoids unnecessary speech, so that no one should be
distressed or be caused to suffer doubt,
265. so that his words may not divert anyone from his project,
cause anyone to fear or, hearing him, to scorn him.
266. He maintains silence so that he may not hurt the feelings
of others nor cause them to frown; this is his attitude.
267. If at any time he is requested to speak, he would speak
with affection and those who listen would feel that he was
a parent.
268. His words would be to his hearers like the reverberating
voice of Brahma, or the waters of the Ganges or [as chaste
as] a virtuous wife who has grown old.
345
269. In such a manner are his words tender and true, moderate
and sincere, like waves of nectar.
270. His speech is free from sarcasm, hurting no one, never
provoking ridicule or wounding deeply.
27r. In his speech there is no agitation or haste, no guile or
false hope, doubt or deceit; he eschews all such faults.
272. 0 Kiriti, his look is steady, 0 Arjuna, and his brow un-
ruffled,
273. for he holds that the universal spirit is in all beings and so
usually he avoids looking at them lest this spirit be
harmed.
274. Should his inward kindliness impel him to look at another,
275. [his glance brings comfort] even as the moonrays, though
invisible, bring immediate satisfaction to the chakora
bird.
276. The effect of his look on all creatures is such that even the
tortoise does not know the depth of its tenderness.
277. Thou wilt see that the hands of one who looks on another
in this way are just [as harmless].
278. His hands are as still as those of one who has attained his
goal and has no further desire.
279. As what cannot endure is abandoned, as a fire without
fuel ceases to burn, or as a dumb man must remain silent,
280. so have this man's hands apparently nothing to do and
therefore remain at rest.
28r. He does not move his hands lest the wind should receive
a shock, or the sky be pierced by his nails.
282. Then how could he brush away a fly settling on his body,
or gnats buzzing round his eyes, or frighten birds or
beasts with his glance?
283. 0 Kiriti, how then could he take up a weapon when he is
unwilling to grasp even a stick in his hand?
284. He avoids playing with a lotqs, or tossing a garland of
flowers, as this would seem to him like playing with a
sling.
285. He will not pass his hand over his body lest he cause the
hair on it to tremble, and allows his nails to grow till
they wrap round his fingers.
286. Normally his hands are inactive, but if an occasion arises
for using them he folds them.
287. He raises them to reassure the fearful, to raise the fallen
or to lay a hand on the distressed.
346
288. Even though he does this with reluctance, he helps those
in distress or fear. Even moonbeams cannot know the
tenderness of his touch.
289. Compared with the gentleness with which he touches
animals, even the [breezes from the] Malaya mountains
would seem harsh.
290. His hands are always empty and free, like the sandal-
wood tree, which though bearing no fruit cannot be called
barren.
29r. But enough has been said. The hands of a good man are
gentle, like his character.
292. If now I were to tell thee truly about such a man's mind,
[I would say] Of whose activity have I spoken?
293. Are not the branches one with the tree? Can there be the
ocean without water? Is there any difference between
light and the sun?
294. Are the limbs of a body in any way separate from it? Are
water and wetness different from each other?
295. So, too, all these outward expressions which I have
described are only the manifestations of mind.
296. As it is the seed sown in the ground which becomes the
tree so it is the inner mind which manifests itself through
the senses.
297. If harmlessness has no place in the mind, how can it find
outward expression?
298. 0 Kiriti whatever inclination [may arise] it is first of all
awakened in the mind; then it is passed either to the
speech, the eye or the hand.
299. Indeed, how can anything that is not first in the mind
expressed itself through the body? Can a sprout grow in
the ground without a seed?
300. How can a stream flow if its source dries up? How can a
lifeless body be active?
3or. In the same way, as soon as the mind ceases to function,
the senses become inactive, as in the absence of [the
showman holding] the threads puppets are motionless.
302. The mind, 0 Pandava, is the mainspring of all sen-
sory activities and it works through the channel of the
senses.
303. Whenever there is any impulse in the mind, it is expressed
through the activity of the senses.
304. When harmlessness is well established in the mind, [it
347
 spreads out as] the fragrance pouring out from the centre
of a flower.
305. So the senses carry out the activity of harmlessness,
spending freely its abundant riches.
306. As the water of the ocean at high tide flows into
every inlet, so the mind pours out its wealth through the
senses.
307. Enough! As a teacher holds the hand of a child and writes
the line of words easily,
308. so the mind transmits its kindliness to the hands and feet
and through them brings about harmlessness.
309. Know, therefore, 0 Kiriti, that by describing the activity
of the senses, the activity of mind itself has been des-
cribed.
310. When thou seest that a man has entirely renounced the
doing of harm in speech, in thought or in outward action,
31r. know him to be an abundant storehouse of wisdom, in-
deed, he is the very incarnation of wisdom.
312. If thou dost desire to understand this harmlessness, which
is heard, spoken and written of in books, we have only to
look at such a man.
313. [J nanadeva says], I ought to have told you in a few words
what the Lord said; forgive me for explaining this at such
length.
314. You may say that cattle put to graze in a green pasture
constantly move onwards, leaving [what .lies behind];
birds, too, flying with the wind, are lost in the sky.
315. Inspired by the theme and tempted by poetic sentiment,
my mind was carried away.
316. But listen, I would rather say that there is better reason
for this expansion; otherwise the word itself consists of
but three syllables!
317. Harmlessness seems but a small thing but it can only be
explained clearly when all the many views regarding it
are considered.
318. Were I to explain harmlessness without referrillg to all the
opinions held about it, my explanation would not be
accepted by you.
319. If a stone were taken to an expert in jewels, it would be
thrown away and praising it would be futile.
320. Consider, [in a market where] the scent of camphor is
finely judged, could anyone sell flour [as a substitute]?
348
32r. Sirs, in such an assembly as this, no response would be
called forth by a flow of eloquent words.
322. You would listen to me only if I speak of both the general
and particular theories about this subject.
323. Moreover should I mingle the purity of the exposition
with the turbid waters of doubt, your attention would be
diverted from it.
324. Do swans seek out water covered with weeds?
325. The chakora bird will not open its beak to feed on the
moonbeams if the moon shines through a cloudy sky.
326. Likewise if my exposition were not indisputable, not only
would you reject it but it would provoke your anger.
327. If this discourse does not help you to understand or dispel
doubts it would not be acceptable to you.
328. All this writing has been undertaken for the purpose of
pleasing you saintly men
329. and knowing how deeply interested you are in under-
standing the Gita, I have held it faithfully in my heart.
330. You are ready, I feel sure, to give all you have and aban-
don all to gain a knowledge of the teachings of the Gita;
my work, for this reason, is a pledge of your kindness.
33r. On the other hand, if you consider only your own interest
and disregard [the search for] salvation, then listen, the
Gita and myself will bear the same fate.
332. In short, I desire to win your favour and I have written
this book to that end.
333. I decided to speak of the various opinions [about this
doctrine] so that I should find a discourse which would
appeal to you appreciative listeners,
334. so I have made this digression and left aside the meaning
of the verses; forgive me for this, for I am your child.
335. It takes time to remove grains of sand from rice, but
there is no fault in that, for such particles must be re-
moved.
336: If a child takes time to come home in order to avoid
meeting a thief, should his mother be angry with him or
perform the ceremony of preserving his life.
337. But my discourse has not been like this, and it is good that
you have been tolerant with me. Now listen to what the
Lord said.
338. 0 Arjuna, who hast the vision of wisdom, attend to Me;
I will explain to thee how to recognize wisdom.
349
339. Thou mayest know wisdom in the man who has patience
without intolerance.
340. He is like lotuses on the surface of a deep lake, or wealth
in the house of a fortunate man,
34I. 0 Partha, I will tell you clearly the characteristics of one
who possesses forbearance.
342. He is a man who patiently bears all things, as one wears
on the body his favourite ornaments.
343. Even should the three great calamities befall him at the
same time, he is not overwhelmed by them. 8
344. His attitude is one of glad acceptance whether he obtains
what he desires or what he does not desire.
345. He bears with equanimity both honour and shame, is the
same in happiness or in sorrow, and he is not affected
differently by censure or by praise.
346. He does not feel scorched by heat, nor does he shiver with
cold; he is daunted by nothing.
347. As Mount Meru does not feel the weight of its own peaks
nor the boar feel the burden of the earth, 9
348. or as the whole creation does not weigh down the earth,
he does not sweat under the pressure of the pairs of oppo-
sites.
349. As the ocean swells to receive the water of all the rivers
flowing into it,
350. so there is nothing that such a man cannot bear with
equanimity, and he has no memory even of what he has
suffered.
35I. Whatever befalls his body he accepts as his own and takes
no credit to himself for what he suffers.
352. He. who practises such quiet endurance, 0 best beloved,
adds greatness to wisdom.
353. 0 Pandava, that man is the essence of wisdom. Now
listen as I tell you about uprightness.
354. It is like the generosity of the vital air, in which there is
the same attitude of benevolence towards all.
355. The sun sheds its light without discrimination; the sky,
too, gives its space to all,
356. in the same way that man's attitude does not vary with
different men and his behaviour is the same.
357. The whole world seems familiar to him as if all men were
to him close friends; he has no thought of 'self' and
'others'.
350
358. He meets with everybody, as water mixes with anything;
his mind turns against no one in any matter.
359. Like the swiftly moving wind, his mind is straight forward
and doubt and hope do not exist for it.
360. A child does not hesitate to come to its mother, so he
freely expresses his thoughts to others.
36r. 0 wielder of the bow, he does not pass his life in conceal-
ment but [lives as] a full blown lotus which spreads its
fragrance freely.
362. Like the purity of a jewel whose lustre shines from its
surface his pure mind is always in advance of his actions.
363. He does not need to think ahead, he is satisfied in the
experience of union, and his heart is free and candid.
36+ His glance is frank and open, his speech is sincere, and he
bears malice towards no one.
365. All his senses are pure and the five vital airs are un-
restricted throughout the twenty-four hours.
366. His heart is honest as a stream of nectar; indeed he is the
very source of this quality.
367. 0 good warrior, such a man is the embodiment of upright-
ness and wisdom has made its abode in him.
368. Now, 0 best of wise men, I will explain to thee the nature
of devotion to the Teacher.
369. How devotion is the soul from which springs prosperity,
and the way in which it enables the distressed soul to
reach Brahma,
370. I will now explain to thee; pay attention steadily.
37r. The Ganges enters the ocean with all the wealth of its
waters. The Shrutis all culminate in the place of
Brahma
372. As a wife surrenders herself to her husband with her whole
being, with all her virtues and faults,
373. so, too, a man who is devoted to his spiritual teacher
offers to him all that he has and makes of himself a
temple of devotion.
374. As a woman parted from her husband constantly thinks
of him so does [the man of devotion] always remember the
place where his teacher lives.
375. He hastens to meet the breeze which blows from his
teacher's house and meeting it on the way begs it to
enter his house.
376. Carried away by love he delights in turning his speech in
351
 that direction and established himself as resident in his
teacher's house.
377. He remains in his own dwelling only to obey his command,
like a calf tied to a rope.
378. He is always wondering when the tether will break, so
that he may meet his teacher and the time of waiting
seems to be longer than a world age.
379. Should someone come to him from his teacher or bring a
message from him, he feels like a dead man brought
back to life.
380. Like streams of nectar falling on parched shoots or as if a
fish from a pool were to find itself in the ocean;
38r. or like a poor man seeing a store of treasure, a blind man
recovering his sight, or a beggar who is raised up to the
throne of Indra,
382. so the mention of his teacher's house fills him with joy
and [he longs to be tall enough] to embrace the whole
sky.
383. When thou seest a man who has this attachment for his
teacher's house, thou wilt realize that wisdom itself is his
servant,
384. and with the force of love in his heart he worships and
meditates on the form of his teacher.
385. In his pure heart he makes a temple for his teacher, sets
him in the place of honour and with heart and soul be-
comes all that is needed for worship.
386. In the courtyard of his consciousness, within the temple
of his joy, he sprinkles on the image of his revered teacher
the nectar of meditation.
387. When the sun of enlightenment dawns, he makes to
Shankar [in the form of his teacher] the many-flowered
offering, filling the basket of his intelligence with the
pure sentiments.
388. At the three appointed times for worship and he burns
the incense of his inner self waving around it the lamp of
wisdom. ·
389. He offers constantly to his teacher the food of union with
the Self and becomes the worshipper, regarding the
teacher as the object of worship.
390. It is as though his inner heart were the bed on which the
teacher, as a husband, enjoys union with him and his
intelligence delights in that love.
352
39r. When at times his heart overflows with love, it could be
called the Ocean of Milk.
392. The bliss of meditation [on his teacher] is to him as the
pure couch of Shesha on which his teacher seems to be
sleeping. 1 0
393. He thinks she is Lakshmi, bathing the feet of her lord,
or he may even [imagineJ he is Garuda standing in his
presence. 11
394. In his affection for his teacher he feels he is Brahma, being
born from the navel [of Vishnu] and through this desire
he experiences the bliss of meditation.
395. Sometimes in the intensity of his love he fancies that his
teacher is his mother and he is lying in her lap being
suckled;
396. or else, 0 Kiriti, he will think of his teacher as a cow
at the foot of the tree of consciousness and himself as
her calf;
397. or at times he imagines himself as a fish swimming in the
waters of his teacher's love;
398. or he may feel as though he is a plant receiving from his
teacher a shower of nectar. Such fantasies arise in his
mind.
399. He may think of himself as a fledgeling with his teacher
as the mother bird, so boundless is his love.
400. Again, he imagines his teacher as the mother bird feeding
him with her beak, or as a boat to which he is clinging in
the water.
4or. As wave after wave arises on the sea, so through the depth
of his love one meditation follows on another.
402. Briefly, in such ways he enjoys in his heart the contempla-
tion of the image of his teacher. Now I will tell thee of his
outward service.
403. Reflecting in his heart he says, I will serve my teacher
well so that, pleased with me, he will say, Ask for some
boon.
404. When my teacher, satisfied with my sincere devotion,
[wishes me to make some request to him], I will entreat
him like this.
405. I will say, 0 Lord, I desire to be myself the whole body of
your servants;
406. I wish to become to you all the things that you need for
conducting worship.
353
407. This is the boon that I would ask of him, and if he con-
sented, I would be the minister to his every need.
408. If I were myself to be all the means required by him for
worship, he would appreciate my devotion to him.
409. The teacher is as the mother to many disciples; but only I
will serve him in all things; in this way I could even make
a vow on his kindness.
410. I will so strongly draw his love that he will be like a
husband devoted to only one wife, and his desire will be
directed to me alone, as a devotee dwelling in one sacred
place.
41r. As the wind can never pass beyond the limits of the four
quarters, I will be the cage that traps the entire benevo-
lence of my teacher.
412. All the ornaments of my virtues will I offer to his service
as to a queen, and I will be the only vessel of devotion to
him.
413. I will be as the deep earth on which the love of the teacher
falls like showers of rain.
414. I will be the home of the teacher and becoming hisser-
vant, I will carry out every form of service to him.
415. He says, I will willingly be the threshold of the door over
which he passes when entering or leaving his dwelling;
I will be both the door and the doorkeeper.
416. I will be the shoes he wears, myself putting them on his
feet, and both his umbrella and the holder of it.
417. I will be his herald and the holder of his fly-wisk; I will be
his forerunner.
418. I will prepare his betel nut and serve his personal needs;
I will make the preparations for his bath.
419. I will be the seat he rests on, his garments and ornaments,
his sandalwood paste and other articles for his use.
420. I will be his cook, serve his food and myself be the lamp
which is waved around him.
42r. When the teacher takes his meals, I will be his companion
and come forward to offer him his betelnut roll.
422. I will remove the dishes, make his bed and massage his
feet,
423. I will be his seat of honour; thus I will serve him in every
way.
424. I will even perform the miracle of being the subject on
which he meditates.
354
425. I will be those legions of words that may fall on his ear,
and the sensation aroused by whatever may touch his
body.
426. I will be all those objects that the loving glance of the
teacher rests on.
427. I will be all the savoury things he may taste, and will pro-
vide the fragrances that delight his sense of smell.
428. In such a way, becoming everything in the world, I will
surround my teacher with every external service.
429. As long as my body lasts I will serve him thus, and after
death I will still long to do so.
430. I will mix the soil of my body with that earth on which the
revered feet of my teacher will tread.
43r. I will take the watery element to a good place mixed with
the water touched by my master's hand.
432. The fiery part of me I will merge into the lights that are
circled around him and the lamps that give light in his
dwelling.
433. I will cause my vital air to be one with the air wafted
towards him by the whisk or fan, and so serve his body.
434. The etheric force in me will be absorbed into the ether of
the space wherever the teacher may be with his followers.
435. Living or dead I will never give up serving him, nor leave
anyone else to serve him even for a moment, and so will I
attend on him for many lives.
436. [The devotee is oneJ in whose mind is the eagerness des-
cribed above and he is incomparable [in this serviceJ.
437. He does not consider day or night, more or less, and the
more arduous the service the happier he is.
438. He feels as great as the sky when called on to work, and
delights to serve alone at every time.
439. His body runs ahead of his mind, and there is constant
rivalry between the two in the performing of any service.
440. At any time he is ready to sacrifice his life for the slightest
whim of his Master.
44r. His body may be emaciated by this service of his teacher,
but he is nourished by the love of his teacher and is the
dwelling place of the teacher's command.
442. He is of noble birth by virtue of his teacher's noble family,
kindly through the kindness of his teacher's relatives and
diligent because of his preoccupation with the teacher's
service.
355
443. He sees as his daily duties those which belong to the reli-
gious tradition of his teacher and he occupies himself
solely in his service.
444. His guru is to him a holy place, his deity, his father and
mother, and he knows no other path than service to him.
445. It is the joy of his life to live in his guru's house, and loves
others who serve him as his own brothers.
446. His lips speak no other prayer than the repetition of the
guru's name, and he has no other scripture but his words.
447. The water may be impure that touches his guru's feet, but
for him it is as a holy pilgrimage embracing all the sacred
places of the three worlds.
448. Should he by chance obtain some of the leavings of his
guru's meal, [they would be a feast compared with which
even] the bliss of samadhi would disgust him.
449. 0 Kiriti, he would take a speck of dust raised by his guru's
feet [as the price with which] to obtain eternal joy.
450. How can I say more? His devotion is boundless. It is from
overpowering inspiration [that I describe it thus].
45r. A man who has such devotion, whose sole delight is in this
and who values nothing but such service,
452. is a treasure house of wisdom; wisdom is even honoured
by his existence; he is a god and wisdom is his devotee.
453. Indeed, wisdom entering through open doors dwells in
him; this is sufficient to satisfy the whole world.
454. My whole soul delights in the service of the guru and
therefore I have wandered in my discourse.
455. [If I am not occupied in his service], having hands I am
helpless, [having eyesJ I am blind to worship, I am less
able to process round the temple than a lame man.
456. Having a voice I am dumb in praising the guru, an idler
to be fed by others; yet in my heart is the sincere desire to
serve him.
457. Jnanadeva says, This is what has compelled me to enter
into this long explanation.
458. But I beg you to forgive me and allow me to serve you.
Now I will continue the exposition in a better way.
459. Listen, 0 Partha, to what was said by Shri Krishna, the
incarnation of Vishnu, and the bearer of the burden of the
world.
460. Now I will speak of purity. The pure man is pure as cam-
phor in both mind and body.
356
46r. as a jewel is of one clear quality all through, or as the sun
which is altogether pure light.
462. Good actions serve to cleanse his body, within he is en-
lightened by wisdom, and by these two means he is full of
purity.
463. According to the rules of the Vedas water and earth
together cleanse a man outwardly.
464. Wherever there is dust on the mirror of the mind it is
cleansed by the intelligence, as stains are removed from
cloth in the washerman's cauldron.
465. Similarly that man is pure who is clean outwardly and
has the light of wisdom within his heart.
466. Otherwise, 0 son of Pandu, if there is no inner purity, all
outward effort is indeed a mockery.
467. It would be like decorating a corpse with ornaments,
bathing a donkey in holy water or smearing a bitter
pumpkin with sugar,
468. or like hanging flags on a deserted house, pasting food on
the body of a hungry man, or like a widow wearing the
auspicious mark on her brow.
469. A gilded pinnacle is but a hollow ball and its glitter is
worthless. What is the use of an imitation fruit if it is only
cowdung within?
470. So it is with an impure man and his outward deeds;
inferior goods cannot be sold for a high price. A pitcher
of wine is not made holy by being immersed in the
Ganges.
47r. Therefore when wisdom enters the heart, outward cleanli-
ness naturally follows. How can wisdom arise out of ex-
ternal works?
472. Thus the outward part, the body, is purified by means of
religious observances while inner impurities are cleansed
by wisdom.
473. Then the distinction of inner and outer disappears and
purity takes their place; in fact, purity alone remains,
474- so that the good qualities of the inner self shine through
the outer life like a light set in a crystal lamp.
475. Whatever gives rise to evil thoughts, arouses undesirable
feelings, or sows the seeds of evil tendencies,
476. whether actually seen or heard or encountered, makes no
impression on such a man's mind, as the sky is not sullied
by the tint of the clouds.
357
477. Yet, though his senses may enjoy sense objects, he him-
self is not contaminated by passion.
478. He knows how to remain untouched by these things, as a
high caste and a low caste woman meet on the road with-
out coming into contact with each other.
479. As a young woman embraces both her husband and her
son, and yet the latter arouses no passion in her,
480. so a man who is pure in spirit takes no account of good
and evil desires; he knows clearly which actions are right
and which are wrong.
48r. As a diamond cannot be permeated by moisture, or sand
cooked in boiling water, so his heart is not contaminated
by any kind of evil thought.
482. All this is known as purity in its fullest sense and thou
shouldst realise that in this dwells wisdom.
483. The man in whom steadfastness is found is the very life of
wisdom.
484. His body may behave in many ways but the equanimity
of his mind is never disturbed.
485. A cow does not withdraw her affection for her calf even if
she is wandering in the forest; the ornaments worn by a
woman [who burns herself in company with her dead
husband] do not give her any pleasure.
486. The [heart of a miserJ remains with his treasure however
far he may be from it; so too such a man's mind is
unperturbed even while his body is moving from place to
place.
487. The sky does not move with the fleeting clouds as the
pole star remains fixed while the stars revolve round it.
488. 0 wielder of the bow, travellers come and go, but the road
does not move nor do the trees leave their places.
489. So [the pure minded man] even while in the body activated
by the five elements is undisturbed by the waves of
natural feelings. ·
490. The swirl of calamitous events leaves him unperturbed,
as the earth is not shaken by the force of a whirlwind.
49r. He is not distressed by the misery of poverty, is never
overwhelmed by fear or sorrow, nor does he fear the death
of the body.
492. Swayed by anxiety or hope, threatened by old age or
sickness, his mind remains steady and never turns back.
493. Contempt or dishonour may beat upon him or he may be
358
 overcome by passion or desire, but not even a hair of his
head is disturbed.
494. The sky may fall on him, or the earth crumble, but still
would his mind remain unshaken.
495. He does not feel wounded by abuse as an elephant could
not be driven off by throwing flowers.
496. As the waves of the Milky Ocean do not move Mount
Mandara, and the sky is consumed by a forest fire,
497. so the passing waves of passion do not disturb his mind;
he remains courageous and patient even at the end of a
world age.
498. 0 Arjuna who hast inner vision, such is the condition of
steadfastness of which I have spoken to thee in detail so
far.
499. He in whose heart and mind is this unswerving steadfast-
ness is an open storehouse of wisdom.
500. A greedy man thinks only of his home, a warrior is always
mindful of his weapon, a miser clings to his hoard of
wealth;
5or. a mother has no thought but for her only son; the bee is
always greedy for honey;
502. so, 0 Arjuna, does such a man place a guard over his mind
and does not allow it to stand [expectant] at the door of
the senses.
503. He fears that some creature of passion may hear or some
fiend of desire see, and lay hold on his heart.
504. As the outraged husband of an unruly wife confines her to
the house, so this man keeps watch over the moods of his
mind.
505. He exercises rigid control over his senses, He mortifies his
body and subdues all actions.
506. At the great doorway of the mind, with withdrawal of
senses from external contacts, he imposes restraint on all
activity.
507. Placing the three lower centres of psychic energy under
the watchful guard of the three bodily postures, he focuses
his mind at the junction of the ida and pingala arteries.
508. On the couch of highest contemplation he concentrates
on meditation and becomes absorbed in the union of
mind and spirit.
509. This is what is termed the control of the heart and when
this comes about wisdom rises supreme.
359
510. The man whose heart obeys his every command, is wis-
dom incarnate.

IX. Indifference to the objects of sense, self-effacement and

the perception of the evil of birth, death, old age, sickness
and pain.

51r. Complete indifference to sense objects fully occupies his

mind.
512. The tongue has no liking for food that has been vomited,
there is no pleasure embracing a corpse;
513. no one wants to take poison, to enter a burning house, or to
dwell in a tiger's cave.
514. One would not leap into molten iron or use a serpent as a
pillow.
515. In the same way, 0 Arjuna, such a man eschews all con-
tact with sense objects and does not allow his thoughts
to go out towards them.
516. His mind is altogether indifferent [to sense enjoyment]
and his body is emaciated, yet he still has a great desire
for the practice of self-control.
517. 0 Pandava, he practises all manner of penance, and finds
the company of others as intolerable as the end of an age.
518. He is strongly attracted towards yoga, desires to live in
seclusion and cannot bear even the mention of the society
of others.
519. To him the enjoyment of worldly pleasures is like lying on
a bed of arrows or rolling in mire.
520. Even hearing such an idea as heaven seems to him like
the decaying flesh of a dog.
52r. This is dispassion and is the great good fortune of Self-
realization, and through it the soul becomes worthy of the
joy of union with Brahma.
522. Wisdom will be found in the man in whom there is this
strong antipathy for the pleasures of this world or of
heaven.
523. Like a man who has not renounced passion, he performs
his religious duties, but cherishes no sense of merit.
524. He carries out all his caste and family obligations and
regular religious rites, but without personal involvement
in them.
525. His mind is not disturbed by any feeling that it is he who
360
 has performed them or that they have been accomplished
by him.
526. The wind blows in any direction at any moment, the sun
shines with no sense of its own importance;
527. the Vedas speak spontaneously and the Ganges flows
without a sense of purpose. So is this man's behaviour
without pride.
528. He engages in action as trees bear their fruit in due season,
not knowing what they do.
529. The illusion of egotism is as little present in his heart,
his deeds and his speech as would be like a necklace from
which the string had been removed.
530. Clouds float in the sky without being attached to it;
so are the bodily actions of such a man.
53r. He is like the garment worn by a drunkard, the weapon
held in the hand of a clay image, or as books tied on the
back of a bull.
532. Similarly he has no awareness of being in bodily life, and
this is what is termed selflessness.
533. When all these signs are found in a man, wisdom dwells
in him. There can be no gainsaying this.
534. He is capable of understanding birth, death, sorrow,
disease, old age and sin, even before they approach him.
535. A man with special powers protects himself against evil
spirits, yogis take precautions against obstacles and a
mason makes use of a plumbline;
536. a serpent retains its enmity even from a former birth, so
this man is always mindful of the sins of past lives.
537. A grain of sand does not melt into the eye, a weapon in-
serted into a wound is not absorbed into it; so he never
forgets the pain of a former life.
538. He exclaims, Alas! I have fallen into a pool of mire, I came
to birth through the lowliest passage, I tasted sweat as I
fed at the breast.
539. In such ways he is disgusted by the remembrance of
birth, and declares that he will never allow it to happen
again.
540. A gambler plays another game to make up for his losses, a
son will avenge a wrong done to his father,
54I. and a younger brother will seek revenge for [the murder
of an elder brother]; with the same impulse such a man
will strive to avoid rebirth.
361
542. The shame of his birth never leaves him, as a noble-
minded man is unable to tolerate dishonour.
543. Though death is for him still in the future, he is as vigilant
about its approach as if it might occur that very day.
544. 0 son of Pandu, when a swimmer is told that the river is
deep in the middle, he adjusts his garment in readiness
while still on the bank
545. A warrior, about to go into battle makes careful prepara-
tion and with his shield wards off blows .before they strike
him.
546. A traveller anticipates the danger of finding robbers at
his next halting place; medicine is sent for before a man's
life can pass out.
547. What would be the use of digging a well only when one is
caught in a burning house?
548. When a man has fallen like a stone into deep water and is
drowning, who will respond to his cries for help?
549. A man at enmity with another powerful man would keep
himself always armed with weapons;
550. or as a betrothed girl [must be ready to leave her father's
house] or a man renouncing the world [must abandon all
ties]; so will such a man always meditate on the idea of
death even before it comes to him.
55r. Thus he wards off rebirth even in this life, overcomes
future death by dying [to the life of the body] and lives
only in his true nature.
552. There is no lack of wisdom in such a man, in whose heart
the thorns of anxiety about life and death no longer
exist.
553. In this way, before his body is borne down with old age,
he gives thought [to death] while still in the heyday of
youth.
554. He says to himself, At present my body is well nourished,
yet eventually it will become as lean as a piece of dried
fruit.
555. My limbs will become useless, like a bankrupt business or
a kingdom which has lost its power for lack of a minister
[to guide it].
556. The nose which now delights in the fragrance of flowers
will be as insensitive as the knee of a camel.
557. My head will become like the sore hooves of a restless cow
stamping in the cowpen.
362
 558. The eyes that now rival lotus flowers, will then be as
lustreless as a dry snake-gourd.
559. The eyelids will hang down like the dry bark of a tree, and
the chest will waste away under the constant falling of
tears.
560. Like the trunk of the Babul tree, sticky with the licking
of a chameleon, the face will be smeared with saliva.
561. Mucus will collect round his nose like the droppings of
dirty water that fall at the foot of a cooking stove.
562. The mouth, now red with betel nut juice, the teeth that
are shown as I laugh and which I now use for elegant
speech,
563. will then be clogged with phlegm and all the teeth will
have fallen out of their sockets.
564. The tongue will not be able to move, like a farmer caught
in the meshes of debt, or cattle sunk in the mud after a
rain storm.
565. The hair on the face will fall off like dry straws blown
away by the wind on fallow land.
566. The spittle will run down from the mouth as rain water
pours down a mountain creek at the first burst of rain in
the monsoon.
567. Speech will fail, the ears lose their power of hearing,
and the condition of the body be like that of an old
monkey.
568. As a scarecrow made of grass shakes in the wind so will
the whole body tremble.
569. The legs will totter, the arms are weighed down and the
beauty of the body will become a travesty of its former
state.
570. Control of the organs of the body will weaken and my
death will be the object of vows made by others.
57r. Should death be delayed, people seeing me will spit upon
me and relatives will be tired of my existence.
572. Women will call me a ghost, children will faint at the
· sight of me and so I will become an object of loathing.
573. When a fit of coughing troubles me my sleeping neigh-
bours will say, That old man exhausts everybody.
574. So, therefore, while still young he worries about old age,
and the thought of it fills him with revulsion.
575. He says to himself, Youth will pass away and old age will
overtake me, what then will be left of good for me?
363
 576. I will therefore spend my time listening to what is worthy
before I lose my hearing; before I become lame I will go
and visit holy places.
577 I will see all that is to be seen before sight fails and I will
say all the good that should be said before I lose the power
of speech.
578. I know my hands will become weak, so now will I use
them for charity and good works.
579. When this state comes upon me my m~ntal powers will
deteriorate so I will occupy myself now in thinking of
the Spirit.
580. As men should conceal their wealth lest thieves may one
day seize it, or hide everything at nightfall before the
lights go out,
58r. so it is wise to accomplish all that should be done
now so that it may not be left undone when old age
approaches.
582. If a traveller enters a place [surrounded by] forts, [at
night fall] when birds are returning to their nests, and
abandons his journey from exhaustion, he is likely to be
robbed.
583. So, if old age comes to a man and his coming to birth has
been fruitless, can one say that he has yet a long life to
live?
584. Seed-pods of sesamum that have been threshed do not
yield more seeds if threshed again; can a fire burn once it
has become ashes?
585. A man is wise, who, bearing in mind the thought of old
age, tries to rob it [of its grimness].
586. He takes every precaution to prevent disease attacking
his body.
587. A sensible man will reject anything that has fallen from
the mouth of a serpent.
588. Such a man will abandon the attachment which fosters
separation, pain, disaster, and distress and becomes
indifferent.
589. He blocks up with the stones of self-restraint the doors of
the senses through which sin might thrust itself in.
590. In short, the man who in this way uses all possible means
is a master of the wealth of wisdom.
59r. I will now speak of an unusual characteristic of such a
man; listen, 0 Dhananjaya.
364
 x. Non-attachment, absence of clinging to son, wife,
home and the like and a constant equal-mindedness to all
desirable and undesirable happenings.
592. He is as indifferent to his body as a man living in a
lodging house.
593. A traveller finding the shade of a tree does not regard it
with the same interest as he feels for his own house.
594. He is as desireless towards his wife as a man is unaware of
the shadow that is always with him.
595. As for any children he may have, [he cares no more for
them than] a stranger come to his house or than a tree
may care for the cattle lying under it.
596. In the midst of his possessions, 0 son of Pandu, he is as
indifferent as a mere observer passing by.
597. He is fearful of the authority of the Vedas as a parrot
restricted in a cage.
598. The man who has no affection for wife, children or home
is the source of all wisdom.
599. Good and evil mean as little to him as the hot or rainy
seasons to the ocean.
600. His mind is as unaffected by the desired and the unde-
sired as the sun does not vary with the morning, noon or
evening.
6or. Where, as in the sky, there is complete equanimity, there
you may see true wisdom.
XI. Unswerving devotion to Me, with whole-hearted
discipline, resort to solitary places, dislike for a crowd of
people.
602. He is firmly convinced in body, speech and mind that
there is nothing more desirable than Me.
603. In these three ways he has drunk to the full the store
of conviction that I am the sole refuge, there is no other.
604. Indeed, his mind has become so merged in Me that he and
I dwell together.
605. As a woman with her husband feels no restraint in heart
or in body, he is altogether one with Me.
606. As the river Ganges, when it reaches the ocean, merges
with it, so, united with Me he worships Me with his all.
607. The light of the sun, rising with it and setting with it, is
one with it and enhances its brilliance.
c 365
608. Water sparkles playfully on the surface and then men
call it waves, but in reality it is only water.
609. So the man who is devoted to Me and has become one
with Me, is wisdom incarnate.
610. He is drawn to holy places, the banks of sacred rivers,
purified groves where penance is practised, and caves
where he can retire.
6n. He likes to dwell in mountain caverns, on the shores of
lakes, and prefers to avoid cities.
612. He loves solitude and grows weary in the company of
people; he is indeed wisdom in human form.
613. 0 wise Arjuna I will explain to thee also other features of
wisdom, for the sake of definition.
XII. Constancy in the knowledge of the spirit, insight into
the end of the knowledge of Truth-this is declared to be
[true] knowledge and all that is different from it is non-
knowledge.
614. He realizes that the highest Self is the one reality, and
615. he is convinced that the knowledge by which heaven and
earthly life are known is but ignorance.
616. Therefore, he gives up the goal of reaching heaven, rejects
worldly life and in full faith plunges himself into the
knowledge of the Self.
617. As [a traveller], arriving at a point where the road divides,
seeks [to avoid] a by-path and continues along the high-
way,
618. so the wise man lays aside all kinds of ignorance and
directs his mind and intelligence towards the knowledge
of the supreme Spirit.
6r9. He says that this is the only truth and all else is delusion;
and his conviction of this is as firm as Mount Meru.
620. In this certitude regarding the knowledge of the Self, he
is as fixed as the pole star in the sky.
62r. Knowledge dwells in him. If thou deniest this [I would say
that] one whose mind is devoted to knowledge is one with
it.
622. Now the act of sitting does not take place merely by
saying the word. So is it also in the matter of knowledge.
623. There is one result to be gained from pure knowledge of
the Self; that is the object of knowledge, towards which
he steadily looks.
366
 624. Otherwise if through awakened knowledge the object of
it is not seen, knowledge will be of no value even though
he may acquire it.
625. Of what use is a lamp in the hands of a blind man? So all
knowledge is futile [which does not result in Self-realiza-
tion].
626. If with the light of knowledge the mind cannot reach the
supreme Spirit, the urge towards it is as though blind.
627. Therefore the insight must be purified so that whatever
knowledge reveals [is known to be] Brahma.
628. So, the object revealed by pure knowledge is apprehended
by such insight.
629. His reason develops along with the development of this
knowledge, and he does not need to state in words that he
himself is knowledge.
630. So then, he whose mind grasps reality with the illumina-
tion of knowledge, easily reaches the highest truth.
63r. 0 son of Pandu, is it strange that such a man should be
described as the incarnation of knowledge? Does one
need to say that the sun is the sun?
632. Then thosewhowerelisteningsaid, Youhavesaidenough;
do not digress too far, you are diverting our interest in
the discourse.
633. Already have you generously entertained us with elo-
quence expounding fully what knowledge is;
634. there should not be too much sentiment, you are using
too many [poetic] devices and you will only arouse
opposition in us.
635. Of what value would the hospitality of a hostess be if she
removed all the dishes as soon as her guest sat down to
eat?
636. Who would feed a cow who, though good in all other
respects, only kicks and will not let anyone sit near her at
milking time?
637. You have not behaved like those writers who idly prattle
without developing their minds with knowledge; but you
have done well.
638. That knowledge of which to gain even a little man will
practise many austerities, is good, and so has been your
exposition of it.
639. [Would anyone complain if] a shower of nectar fell on him
continuously for seven days? Who, moreover, would
367
 trouble to count the days if his happiness lasted for
thousands of years?
640. Would the chakora bird [ever tire of] looking [at the
moon] even if there were a whole age of full moon nights?
64r. So, listening to a discourse on knowledge, full of poetic
sentiment, who would say, It is enough!
642. If a fortunate guest should be served by a beautiful
woman, there is great reluctance to bring the meal to an
end.
643. So it is with us, for we desire knowledge and you also have
a great love for it.
644. For this reason your explanation has a fourfold inspira-
tion. No one could deny that you have deep insight into
knowledge.
645. Therefore you should bring to this the inspiration of
wisdom and expound the meaning of the verses.
646. In response to these words of his saintly listeners, Jnana-
deva, disciple of Nivritti, said, This was my intention.
647. Now that you have commanded me, I will waste no fur-
ther words.
648. So listen to the eighteen characteristics of knowledge, of
which the Lord spoke to Arjuna.
649. Then Krishna said, True knowledge is what has been
explained by Me and many other wise men.
650. In short I have made knowledge as clear to thee as though
it were a fruit being turned round in the palm of the hand.
65r. 0 high-souled Arjuna, I will now tell thee plainly what is
called ignorance, with its manifest characteristics.
652. Having now a clear understanding of knowledge, 0 win-
ner of wealth, it is easy to see that what is not knowledge
is of course ignorance.
653. When the day is over, night takes its place; beyond these
two there is no third possibility;
654. so where there is no knowledge, there is ignorance. But I
will tell you some of its features.
655. He who lives for greatness, seeks esteem, and is pleased
when honoured by others;
656. one whose pride is as a mountain peak and who will not
climb down from his greatness, is full of ignorance.
657. He displays his righteousness in his speech like a rope
bound to a pimpal tree and sets it up like a broom on a
temple roof.
368
658. Be proclaims his learning and makes great show of his
good deeds and does everything to bring him fame.
659. He smears his body [with ash] and deceives others, but he
is a veritable mine of ignorance.
660. His conduct is a pain to all and is like afire passing through
a forest consuming all nature in its path.
66r. His casually spoken words are more hurtful than an iron
bar, his purposes are more deadly tha!l pc.i-.:.->:1
662. He is full of ignorance, indu~d a >'ei:. ~cG·ef:wuse of ignor-
ance, and his life is a dwelling place of destruction.
663. As an inflated bellows is first distended and collapses
when deflated, so is such a man now elated by good for-
tune, now depressed by misfortune.
664. When people praise him he leaps with joy like dust blown
into the air by a whirlwind.
665. At the slightest rebuff he is at once cast down, as a little
earth is damped by a few drops of rain but is dried again
by the wind.
666. A man who is so hypersensitive to praise and blame is full
of ignorance.
667. He keeps his thoughts to himself while seeming to behave
with frankness, mixes with everybody but in his heart
deceives them.
668. Such a man behaves outwardly in a friendly way but sets
everybody against him as a hunter may spread food [for
birds in order to catch them].
669. Like a stone covered with moss, or a ripe neem fruit, his
deeds seem on the surface to be good.
670. Believe me, ignorance is stored up in such a man. This is
indeed the truth.
67r. He is ashamed of his guru's house, cares nothing for
serving him, treating with disrespect the one from whom
he has gained his knowledge.
672. To speak of him is as like eating the food of an inferior
caste, but it cannot be a voided when describing such a man.
673. · I will now speak of devotion to one's guru, which will
expiate the sin of speech; the mention of one who serves
his guru is like the light of the sun.
674. To speak of such a man saves one from sin and wards off
even the worst of evil deeds;
675. it destroys even the fear [of sin]. Listen now to other signs
of the ignorant man.
369
676. One who neglects the performance of good deeds and
whose mind is full of doubts is like a disused well in a
forest.
The opening of such a well is overgrown with thorns and it
is full of bones; a man who is entirely evil is like such a well.
678. He sees no difference between his own wealth and that of
another, like a dog which, to satisfy its hunger, makes no
distinction between food that is exposed and that which is
covered.
679. As a pig will come together with its mate regardless of the
place, such a man is careless in his dealings with women.
680. He does not trouble if he misses the hour for performance
of his duties and religious observances are omitted.
68r. Shameless in committing sin, indifferent in the doing of
good deeds, his mind is full of evil thoughts.
682. His eyes are always fixed on the acquisition of wealth.
Such a man is the very image of ignorance.
For even the smallest gain will he swerve from the path of
firmness, like a blade of grass swayed by an ant.
He is disturbed by any hint of fear as water in a pond
becomes muddy if touched by the foot.
685. He is distracted by sorrow in the same way that mist is
scattered in every direction by the wind.
686. His mind is carried away by the current of his desires,
like a gourd that falls into flood waters.
687. Like a gale of wind, he cannot rest in any one holy place of
pilgrimage by a holy river or in a town.
688. Like an excited chameleon running up and down a tree,
he wanders aimlessly about.
689. As an earthen pot can only stand where it is placed firmly
on the ground, he stays wherever he happens to be, other-
wise he roves from place to place.
690. Such a man is full of ignorance, and as to fickleness, he is
own brother to the monkey.
69r. 0 wielder of the bow, his mind is entirely without re-
straint.
692. He is no more concerned about committing prohibited
actions than a stream in flood would be hindered by a
sandbank.
693. He disregards the fulfilment of vows, transgresses against
religious duty; and his deeds break the bounds of pre-
scribed rules.
370
694. He is never tired of sin, he rejects right action and uproots
all the boundaries of shame.
695. He turns his back on family duties, avoids all the injunc-
tions of the Vedas, and cannot discriminate between a
righteous and an unrighteous action.
696. Like an unrestrained bull or the wind blowing freely, like
an overflowing stream in a forest,
697. like a blind elephant running wild or like a fire spreading
on a hill, his mind wanders among the pleasures of sense.
698. What is there that may not be thrown on a rubbish
heap? Who is there who may not encounter an animal
let loose? Or can one know who will pass over a village
boundary?
699. As any man may eat the food [offered to brahmans], as
authority may fall into the hands of indifferent men, or all
and sundry may enter the shop of a merchant [who is
giving away his goods],
700. so is that man's heart; in him ignorance thrives abun-
dantly.
7or. He will not relinquish his desire for sense pleasures in life
or death, and he seeks the enjoyment of them even in
heaven.
702. He strives constantly after such pleasures, is addicted to
action with selfish motives; yet if he sees a man who has
renounced these he bathes to purify his body and his
clothes.
703. Sensual pleasures fade away, but he neither wearies of
them nor guards against them; he is like a leper eating
with leprous hands.
704. A female donkey does not allow itself to be approached by
the male but kicks him on the muzzle, yet he does not
withdraw.
705. Such a man will jump into a burning fire to experience
pleasure, and boasts of his addiction as though it were an
adornment.
706~ A deer will exhaust itself following a mirage with increas-
ing desire, yet not realize that it is an illusion.
707. So will such a man after pleasure of sense all his life, but
instead of becoming weary, his passion increases.
708. During childhood he is devoted to his father and mother,
but when he grows up he indulges in sensual pleasures
with women;
371
709. then, still resorting to this pleasure, old age approaches
and he transfers this love to his children.
710. As a woman who has borne a blind child always remem-
bers it, he never ceases to long for sense pleasures in life
or death.
71r. Know that in him there is unbounded ignorance. Now I
will tell you other characteristics of such a man.
712. He begins to act holding fast to the idea that his body is
his self.
713. Whatever he does, whether completed or not, he strives to
display it before everyone.
714. As an exorcist is proud of the burden [of responsibility]
laid on him, so this man is bowed down by his age and his
learning.
715. He claims that he alone exists, that in his house is the
greatest wealth and that his conduct is superior to all.
716. He considers that no one is so great as he, that he is
supremely learned; he is thus full of arrogance.
717. As sense pleasures should not be displayed before a sick
man, so he is unable to tolerate the good of others.
718. In a lamp the wick is burnt as well as the oil; it leaves soot
wherever it is placed;
719. if it is sprinkled with water it will splutter; if it is fanned
it will be blown out and if it is placed near a straw it will
burn it up.
720. It gives but little light and warmth only in proportion;
that learned man is like such a lamp.
72r. Milk given as medicine to a patient with a nine days' fever
only increases the fever; if it is given to a serpent it turns
into poison.
722. So does that man envy virtuous men; he is vain about his
erudition, and puffed up with pride about his wisdom and
his austerities.
723. He is as inflated as a low caste man would be if seated
in glory, or as a great snake who has swallowed a
pillar.
724. He is as unbending as a beam, as unyielding as a rock, and
[as cunning as] a reptile which eludes the control of the
snake-charmer.
725. I tell thee truly that in such a man ignorance continues
to increase.
726. Moreover, 0 winner of wealth, [being engrossed in] his
372
 house, his family, his possessions, he gives no thought to
his former births.
727. He forgets them as an ungrateful man forgets obligations,
as a thief forgets money given to him or a shameless man
disregards praise.
728. A dog who has had its ear and tail cut off and been driven
out on account of harm that it has done will return to the
house to do more.
729. A frog already in the mouth of a snake is interested only
in catching flies, unaware [of its fate].
730. Though all his limbs and sense-organs may have lost their
vitality and his body is decaying with disease, he is not
troubled by the thought of how this has come about.
731. While he lay warmly for nine months in the womb among
the layers of the soil of his mother's body,
732. he remembers nothing about the pains suffered during
birth.
733. He is not troubled or disgusted at the sight of a child
delivered from the womb.
734. Has not the last birth passed away? and will not another
come? He does not consider such questions as these.
735. Seeing the whole panorama of life unfold, he gives no
thought to death.
736. He is so confident in the reality of life that he does not
recognize the fact of death which it implies.
737. A fish which lives in shallow water, assuming that the
water will not dry up, does not seek a deeper part of the
nver.
738. A deer lured on by the hunter's song does not notice the
hunter himself; a fish will swallow the bait unaware of the
hook it conceals.
739. Similarly a moth does not know that the glittering flame
of a lamp can burn it.
740. As a foolish man enjoying sleep, does not see that his
. house is on fire, and he might easily cook food with
poison.
741. So such a man absorbed in the pleasures of passion, does
not realize that death comes in the guise of living.
742. He considers as real the growing strength of his body, the
sequence of day and night, and the intensity of sensual
pleasures;
743. But the wretched man does not realize that all this is like
c* 373
 surrendering himself to a whore and will lose him all his
wealth.
744. Association with a gentil robber may mean loss of life;
or a painting [on a wall] is easily destroyed [by washing].
745. As a body may swell because of jaundice, it seems well
nourished, but it means the end of life; in the same way a
deluded man does not know that a life of food and sleep
[leads to death].
746. For a man running towards a stake, death draws nearer
with every step.
747. In the same way, as such a man's body ages, as his days
increase, and as he continues to enjoy the pleasures of the
senses,
748. so death gradually gains dominion over life; as salt is
gradually washed away by water,
749. so as life passes by death approaches; he fails to recognize
this continuous process.
750. In brief, 0 son of Pandu, deluded by pleasure, he does not
see that the death of the body is gradually approaching.
75r. 0 mighty Arjuna, he is the king of the land of ignorance.
There is no more to be said about this.
752. Engrossed in the pleasures of life he does not notice
death; youthful enjoyment does not concern itself with
age.
753. He does not see that old age is in front of him, any more
than a wagon falling over a cliff or a rock slipping from a
mountain top is aware of its end.
754. Like a low lying stream in flood, or as two buffaloes fight-
ing with each other become wild, he is carried away by the
passions of youth.
755. His body shrinks, beauty fades, his head begins to
tremble;
756. the beard grows grey, he shakes his head in refusal, but
still seeks after what he desires.
757. A blind man does not know what is in front of him until he
runs into it; an indolent man is pleased when the feeling
of drowsiness comes to his eyes.
758. So even in the full enjoyment of youth, such a man does
not see that old age is approaching; he is indeed ignorant.
759. Whenever he sees a man decrepit and bowed down, he
begins to mock at him, not considering that that will be
his own condition later.
374
 760. The illusion of youth is not dispelled even when old age,
the mark of death, is already impressed upon him.
761. Believe me that such a man is the home of ignorance. Now
listen to more of these chief characteristics.
762. A bull, which has grazed in a forest full of tigers, and is
fortunate enough to come back safely, will return confi-
dently to the same place.
763. A man who finds by chance a hidden treasure in a ser-
pent's hole concludes that there is no serpent there,
764. and after several visits to the treasure becomes convinced
that there is none.
765. A man who, when his enemies are sleeping thinks that all
his enmities are at an end, will lose his life with all his
family ..
766. In the same way the ignorant man will have no anxiety
about disease so long as he has food and sleep and good
health.
767. He acquires more wealth, enjoys more the company of his
wife, children and relations, and through this pleasure he
loses his insight.
768. He does not foresee the tragedy that he may suddenly lose
his wife and children or be deprived of his wealth.
769. 0 Pandava, he is ignorant; know him to be so, as he en-
courages his senses in every way.
770. In the heat of youth and with the aid of his wealth he
enjoys impulsively all sorts of pleasures.
77r. He does what he should not do, dwells on improper ideas
and allows his mind to entertain undesirable thoughts.
772. He enters where he should not, asks for what he should
not have, and in mind and in body touches those things
that are forbidden.
773. He goes where he has no right to go, sees things he should
not look at, eats what he should not and even enjoys it.
774. He keeps undesirable company; maintains relations
with those he should avoid, following a wrong path of
action.
775. He listens to what he ought not to hear, speaks what
should be left unsaid, but while behaving in this way he
is unaware that he is doing wrong.
776. Swayed by his inclinations he disregards good and evil
and acts at random, without considering what should or
should not be done.
375
777. He does not consider whether he is sinful or whether he
will have to suffer later the pains of hell.
778. Through contact with him ignorance increases in the world
so that even wise men may be affected by it.
779. That is enough; there are still other signs that mark such
men, and by them thou mayest know clearly [what
ignorance is].
780. He is attached to his house and family like a bee attracted
to the pollen of a newly opened flower.
78r. As a fly is unable to leave a heap of sugar, this man's
mind is always occupied with thoughts of women.
782. He is like a frog caught in a pond or a fly stuck on a slimy
surface, or a beast sunk deep in mud;
783. he does not stir from his house in life or death, as a [dead]
snake remains on the earth.
784. He holds fast to his body as a wife clings to her
husband.
785. He watches over his house diligently, like a bee in search
of honey.
786. As a treasured child born to parents in their old age
means everything to them,
787. so, 0 Partha, is he devoted to his house, and nothing is
more valued by him than his wife.
788. When a saintly man has reached the stage of union with
Brahma worldly activities cease,
789. so this man lives only for women and does not realize
who he is or what he ought to do.
790. So the man whose desires are centred on women cares
nothing for loss, shame or censure.
79r. He strives to please his wife and dances attendance on her,
behaving like a monkey dancing round its master.
792. As an avaricious man exhausts himself and alienates his
friends while he amasses wealth,
793. he curtails his charity, deceives his relatives, and satisfies
every wish of his wife, depriving her of nothing.
794. He is negligent about worshipping the family gods,
deceives his guru and pretends poverty to his parents.
795. On the other hand in the matter of his wife's pleasure he
has no lack of money and buys for her any good thing that
he sees.
796. In fact he serves his wife as devotedly as one who worships
the family gods.
376
797. He considers that the whole world would collapse if any-
one looks at or opposes his wife.
798. He gives her the most precious things while for others he
does not even provide for their maintenance.
799. As one would be very careful to keep a vow made to the
god Naga for fear of catching ringworm, so he satisfies
her desires.
Boo. In short, 0 conqueror of wealth, his wife is all in all to
him, and he loves those who are born to her.
Sor. All her possessions are more dear to him than his life.
802. Such a man is the root of all ignorance and ignorance be-
comes stronger through him; indeed, he is ignorance in-
carnate.
803. As boats on a stormy sea are tossed about by the waves,
804. he is overcome by joy when he obtains what he desires
and in the depths of depression if any misfortune happens
to him.
805. 0 high-souled Arjuna, a man who is thus disturbed by joy
or misery is indeed ignorant.
806. As for his devotion to Me, it is prompted only by his de-
sire for its fruit and such a man will make a show of
detachment in order to gain money.
807. He is like an unfaithful wife who behaves lovingly to her
husband in order to go on associating with her lover.
808. 0 Kiriti, he begins to worship Me, but his mind is set on
pleasure,
809. and should he fail to gain his object through worship, he
abandons it, declaring it to be an illusion.
8rn. He sets up one deity after another, as a peasant cultivates
one field and then another.
81r. He follows the guru whom he considers eminent, learning
some incantation from him while ignoring everything else.
812. He is unkind to all living creatures, and expresses devo-
tion to an image, but even in this he shows no steady pur-
pose.
813. He makes an image of Me, sets it up in a corner of his
house and then proceeds on pilgrimages to worship other
gods and goddesses.
He worships Me daily, while on various occasions he
worships his family deity, and again at special times he
offers his devotions to other gods.
815. In his house is My shrine, but he pays his vows to other
377
 gods, and on the day of memorial ceremonies for his father
he worships his ancestors.
816. He feels as much devotion for Me on the eleventh day of
the month as he does for the serpent god on the day of
Naga Panchami. 12
817. At dawn on the fourth day he will worship the god
Ganesha, and on the fourteenth he will declare his devo-
tion to Durga.
818. On the day of the worship of Chandi, he relinquishes his
daily observances and offers his devotion to that goddess,
and on Sundays he offers food at the feet of Bhairava. 13
819. Again on Mondays he goes to the temple of Shiva and there
offers leaves of the Bel tree; in such ways he shows devo-
tion to all manner of gods.
820. In this way he worships continuously, with never a mo-
ment of silence, as a whore sits at the city gates.
82r. He who thus seeks to follow any and every deity is the in-
carnation of ignorance.
822. So he too [is ignorant who] dislikes holy places of seclu-
sion, groves in which penance is performed, places of pil-
grimage, or the banks of lakes.
823. Also a man who, though learned, scorns the knowledge by
which the realization of the Spiritis reached, [is ignorant].
824. He will not tum to the Upanishads, has no interest in the
study of yoga, and pays no attention to knowledge of the
supreme Spirit.
825. He is unwilling to acknowledge with his inteHect the im-
portance of metaphysical discussion and his mind is
without discipline.
826. He is well versed in ritualistic teaching, knows the
Puranas by heart and is an expert in astrology.
827. He is expert in the art of sculpture, skilled in the art of
cookery and knows all the rituals in the Atharva Veda.
828. He is well versed in treatises in love, has read the whole
Bharata, and has mastered all the scriptures.
829. He understands the sciences of morality and medicine
and has no rival in his knowledge of poetry and the
drama.
830. He is versed in the Smritis, knows the secrets of the
juggler and has at his command the whole glossary of
Vedic roots.
83r. He is a master of grammar, highly proficient in logic:
378
 but nevertheless he is as one born blind in the under-
standing of the supreme Spirit.
832. Even should he be like the earth which is creator of all
basic principles, in every science except that of the Spirit
he is like a child born under Mula on whom no one will
look. 14
833. He is as useless as the numberless 'eyes' in the tail
feathers of a peacock, which are sightless.
834. If even the smallest portion of life restoring root is found,
what is the use of cartloads of other herbs?
835. So all sciences are invalid without the one supreme science
of the Spirit.
836. Therefore, 0 Arjuna, know that a man unversed in the
scriptures, who does not study this science with resolu-
tion,
837. bears a body in which the seed of ignorance is growing,
and his learning is as the vines that spring from it.
838. All that he says is but the flower of ignorance and any
meritorious deeds he may perform are its fruit.
839. It is needless to say that a man who does not believe in
this science can never realize the highest truth.
840. How can anyone learn about the opposite bank of a river
who runs away even from this side before he reaches it?
84r. Or can a man know what is inside a house if his feet are
bound together on the very threshold?
842. In the same way, how can a man realize the supreme
truth who knows nothing of the science of the Spirit?
843. It is quite needless to tell thee therefore that such a man
cannot possibly understand the one reality.
844. When a woman with child is fed, her unborn infant is
nourished at the same time; so if the characteristics of
knowledge are described above, those of ignorance will be
implied in that description.
845. When a blind man is invited to dine, someone else must
go with him; in the same way the signs of ignorance do
not need to be described separately [from those of know-
ledge].
846. The characteristics of knowledge which are contrary to
those of ignorance, such as humility and others, have
already been explained in previous verses.
847. When those eighteen signs of knowledge are inverted the
nature of ignorance will become apparent.
379
848. Shri Mukunda has already said in earlier verses that
ignorance is the opposite of what has been said about
knowledge.
849. For this reason I have been careful to dilate on this sub-
ject; otherwise it would have been like adding water to
increase the quantity of milk.
850. So without any idle talk and keeping within the limits of
the texts, I have been prompted to expand the original.
85r. The listeners thereupon exclaimed, Wait! Why all this
explanation? Why dost thou fear, 0 thou supporter of
poets?
852. The Lord Murari has told thee to reveal those difficult
matters He Himself has kept concealed.
853. Thou art actually expounding to us the hidden thoughts
of the Lord. Even the very thought of this might inhibit
thy mind.
854. So then we will say no more. We have been granted the
joy of hearing of the boat of knowledge [in which to cross
the ocean of this life].
855. Tell us now without further delay what Shri Hari said.
856. At these words of his saintly hearers the disciple of
Nivritti answered, Now listen to what the Lord said.
857. 0 Pandava, all these characteristics of which thou hast
heard represent the section on ignorance.
858. Tum away from all these things and set thy heart firmly
on the attainment of knowledge,
859. then thou wilt be able to penetrate with a clear mind that
which is the object of all knowledge. Arjuna expressed his
desire to know this.
860. The Prince of wise men, aware of his desire, said to him,
Listen while I tell thee of that which is to be known.

XIII. I will describe that which is to be known and by

knowing which life eternal is gained. It is the Supreme
Brahman who is beginningless and who is said to be
neither existent nor non-existent.

86r. Brahma is the object of all knowledge, and knowledge is

the only means by which that may be comprehended.
862. When He is known, nothing more remains to be known
and that knowledge alone brings [the knower] into union
with It.
380
863. When He is known all worldly activities cease for the
knower, who becomes absorbed in the eternal bliss.
864. That One, the object of knowledge, is without beginning
and is called the Highest Brahma.
865. If it is said that He does not.exist, it will be seen that He
is one with the universe; and again if it is said that He
Himself is the universe this is illusion.
866. He has no form, no colour, nor manifest form; nor is His
condition such that he can be seen by anyone. How can
anyone say that He exists?
867. If it said that He is not, then how did all the elements
come into existence, in whom had they their being, and is
there indeed anything other than He?
868. Therefore the declaration that He is or is not is meaning-
less and access to Him through thought is impossible.
869. As earth is visible in the form of clay pots and vessels,
jars of every kind, so Brahma is everything and is in
everything.

XIV. With his hands and feet everywhere, with eyes,

heads and faces on all sides, with ears on all sides, He
dwells in the world, envelopi·ng all.

870. In all times and places he remains unchanged by time and

space; His hand alone promotes the activity of both gross
and subtle elements.
87r. For this reason He is called the Universal-armed One,
for in all actions, in all times, it is He who acts.
872. And because He is everywhere at one and the same
moment; 0 winner of wealth, He is called the Omni-
present One, having feet everywhere.
873. As the sun has no distinct body or eyes, [yet illuminates
all] so He, being in all, sees _all.
874. Thus the Vedas were wise in calling the sightless Brahma
the Universal-eyed One.
875. As the body of the sacrificial fire is one with the mouth
which consumes the oblations, so the supreme Being par-
takes of all through its presence in all beings.
876. He is therefore called, in the words of the Vedas, 0
Partha, the Universal-mouthed One.
877. As the ether pervades everything, so His ear hears every
spoken word,
381
878. and thus we call Him the All-hearing One, for he pervades
all.
879. 0 high-souled Arjuna, the Shritis describe Him as Uni-
versal-eyed in order to indicate His all-pervading nature.
880. Otherwise any reference to His hands, ears or feet is
meaningless, it is of His very nature that He is without
attributes.
88r. Similarly as one wave appears to swallow up another, yet
is the one separate from the other?
882. So when there is in reality only one Being, can it be said
that one pervades and another is pervaded? Yet in speak-
ing of these things one must make such a distinction.
883. When it is necessary to indicate zero one must use the
sign for nought; similarly one has to use the language of
duality for describing non-duality.
884. Otherwise, 0 Partha, the relationship between guru and
disciple would be impossible and speech be silenced.
885. The Shrutis, therefore, have adopted the language of
duality in order to express non-duality.
886. Now listen to the way in which Brahma, by means of
sight and other sensory functions, pervades all.
xv. He appears to have the qualities of all the senses and
yet is without senses, unattached and yet supporting all,
free from the guttas [dispositions of prakrti] and yet
enjoying them.
887. 0 Kiriti, He is as the ether pervading all Space, and like
the threads of the warp and woof of a piece of cloth,
888. as the quality of moistness becoming water is found in
water, and the quality of light in a lamp,
889. as the quality of camphor is in camphor and as bodily
activity manifests itself in a body,
890. and, 0 Pandava, as gold exists in every piece of gold, so
Brahma both is all and is in all.
89r. Gold in the lump seems to have all the properties of gold;
yet though it is in a lump it is still only gold.
892. When a stream follows a winding course [the water in it
seems to bend and yet], 0 Friend, the water flows without
bending; when iron is heated by fire, the fire does not
become iron.
893. Ether appears to be round when enclosed in a pot, but
square when it is in a house;
382
894. but as ether does not cease to exist when the enclosing
spaces are destroyed, so Brahma, though existing in forms
subject to change, does not undergo change.
895. 0 winner of wealth, He appears to have mind and sense
organs, also the three qualities;
896. but as sweetness in a lump of sugar is not in its form, so
these sense organs and qualities are clearly not Brahma.
897. 0 Arjuna of the monkey banner, ghi is in the form of milk
when it is milk, but [after it has been made into ghi] it is
no longer milk.
898. Similarly, thou shouldst understand that in spite of all
these modifications Brahma himself undergoes no modifi-
cation. An ornament is a form of gold, but it is still gold.
899. Therefore I say in plain language [Marathi], 0 winner of
wealth, there is a complete difference [between Brahma
and] the qualities and the sense organs.
900. Such modifications as name, form, relationship, kind, acti-
vity and separation belong entirely to the outward form.
9or. Brahma is not the qualities, nor connected with them,
though they appear to belong to Him.
902. Owing to this, 0 Kiriti, the deluded man imagines that
they are attributes of Brahma.
903. To think that they are so would be like believing that the
sky is one with the clouds, that a mirror is one with the
form reflected in it,
904. or that the sun is one with its own image in water or a
mirage the same as the rays of the sun [which cause it].
905. It is entirely a false idea, therefore, that Brahma is one
with the attributes which appear to be imposed on Him,
as He is without connections.
906. To impute attributes to Brahma is [as foolish as saying
that] a poor man really enjoys the kingship [he experien-
ces] in a dream.
907. It is altogether incorrect, therefore, to say that Brahma is
related to the attributes or that He enjoys them.
XVI. He is without and within all beings.
He is unmoving and also moving.
He is too subtle to be known.
He is jar away and yet He is near.
908. 0 son of Hindu, Brahma is in everything both movable
and immovable, as heat is the same in all forms of fire.
383
909. Know thou that that Being which is the object of know-
ledge is in all things, subtle and indestructible.
910. It is within and without, near and yet far off. It is one
without a second.
XVI. He is undivided [indivisible J and yet he seems to be
divided among beings. He is to be known as supporting
creatures, destroying them and creating them afresh.
91r. As the sweetness of the ocean of milk is not greater at the
centre and less near the banks, so is this Being the same
everywhere.
912. In the whole creation of beings of every class it is without
exception immanent in all.
913. 0 thou Best of listeners, it is like the reflection of the
moon which is the same in every vessel containing water,
914. or the taste of salt in every grain of a heap of salt, or the
sweetness in every one of a thousand sugar canes.
915. It is that alone which pervades the whole of creation and,
0 wise one, it is the sole cause the universe.
916. Brahma is the supporter of all forms which proceed from
Him as the sea supports the waves in it.
917. As the body passing through the three ages of childhood,
boyhood or manhood is still a body, so He is unchanging
through the beginning, the middle and end [of creation].
918. As there is no change in the sky during the three periods of
each day, [He is unchanging].
919. 0 dearest one, at the moment of manifestation He is
called Brahma [the Creator]; during the period of exis-
tence He is called Vishnu, the Sustainer,
920. and when all forms are dissolved He is called Rudra the
Destroyer. Again when the three qualities cease to be
active in Him, He is the great Void.
XVIII. He is the Light of Lights, said to be beyond dark-
ness. Knowledge, the object of knowledge and the goal of
knowledge-He is seated in the hearts of all.
92r. From this Being comes the flame of fire, the life of the
moon and through it the sun is endowed with vision.
922. It is the origin of all origins, the growth in all that grows,
the intelligence in all minds and the life in all that lives.
923. Through it the stars throw down their light and the sun
sends out its brilliance.
384
924. It is the activity in all minds, all eyes see through it, the
nose detects scents and through it speech is uttered.
925. It is the breath in breathing, it is the feet in all motion,
and that through which all activity takes place.
926. It gives form to everything, is the means by which every-
thing expands and promotes all destruction.
927. It forms the substance of earth and of water, and every-
thing that has lustre derives its brilliance from it.
928. It is the breathing of the wind, it is the space of the firma-
ment; in short, it is that through which all manifestation
appears.
929. In short, 0 Pandava, it is all in all and therefore there
remains no place for duality.
930. When insight is awakened, it is both vision and seer,
bringing about his union with Brahma.
93r. It is at the same time knowledge, the knower and that
which is to be known, and it is that by which the goal is
reached.
932. As one figure is arrived at when a calculation is complete,
so both the goal and the means of reaching it become one.
933. In it there remains no trace of duality; in short, 0 Arjuna,
it is found in every heart.

xrx. Thus the field, also knowledge and the object of

knowledge, have been briefly described. My devotee who
understands this becomes worthy of My state.

934. Thus, 0 good friend, I have clearly explained to thee the

Field of knowing.
935. After that, 0 Kiriti, I have told thee of the nature of
knowledge, in a way that thou canst understand.
936. I have also clearly expounded the nature of ignorance, till
thy longing has been satisfied.
937. Further, I have described, clearly and with plenty of
sound argument, the object of all knowing.
938. · 0 Arjuna, meditating over these problems with their in-
tellect, [My devotees] with full faith, become united with
Me.
939. Passing beyond the necessity of controlling body and
mind, they have found in Me their true heritage.
940. Knowing in the end that I am all this, 0 Kiriti, they be-
come one with Me.
385
94r. Listen now to the principal way in which I may be
reached. I have made an easy path for this,
942. as steps are cut on the slope of a hill, a wooden frame for
reaching upwards to the sky, or a boat for crossing deep
water.
943. Otherwise, 0 best of warriors, were I to tell thee that all
this is Spirit, thy mind would be unable to grasp it.
944. I have, therefore, divided the subject into four parts,
realizing the difficulty of understanding.
945. As a child is fed only a little at a time, so that One has
been described to thee in four sections.
946. First there is the field of knowledge, then knowledge
itself, then that which is to be known, and ignorance,
knowing [the extent of] thy comprehension, I have made
these four sections.
947. 0 Partha, should this method of explanation stillbe unin-
telligible to thee I will present the subject to thee once
more.
948. I will speak neither under four forms nor as one only, but
as the Self and the Not-Self.
949. But for this thou shouldst give to Me what I ask of thee;
that is, listen with complete concentration.
950. Hearing these words of Krishna, Arjuna trembled with
joy, and the Lord said, That is good, but do not let thy-
self be overwhelmed by this.
95r. Thus restraining Arjuna's emotion, He said, Listen now to
the two divisions of Spirit and Matter.
952. The path of knowledge in the world known to the yogis
as Sankhya, for proclaiming which I incarnated as
Kapila, 15
953. [I will now describe to thee.] Listen carefully to the expo-
sition of spirit and matter, said the Supreme Being to
Arjuna.
xx. Know thou that prakrti [nature] and puru$a [soul]
are both without beginning and know also that the forms
and modes are born of prakrti [nature].
954. The spirit is eternal and so too is matter, the two are
united as day and night.
955. The body is not a phantom, but its shadow is attached
to it; 0 winner of wealth, the grain and husk of a seed
grow closely together.
386
956. So are Matter and Spirit inseparable, two in one, both
existing eternally.
957. What has been previously described as the field is to be
understood as this same matter,
958. and what has been referred to as the 'Knower of the
Field' is the spirit; this cannot be denied.
959. Though different names are given to these two, the
description of them is the same. As the discussion pro-
ceeds this should not be forgotten.
960. 0 son of Pandu, spirit is pure existence, and matter is the
name given to all activity.
96I. Intelligence, the sense organs, and the heart, with all their
modifications as well as the three qualities of sattva,
rajas and tamas,
962. the combination of all these arises from matter, and
matter is the promoter of all action.
xxr. Nature is said to be the cause of effect, instrument
and agent, and the soul is said to be the cause, in regard to
the experience of pleasure and pain.
963. [Matter] first brings forth desire and intelligence along
with egoism, after which they arouse the longing for satis-
faction.
964. 0 winner of wealth, that which activates the means of
satisfaction is called the effect.
965. The force of desire awakens the mind and the mind impels
the senses to act; this is called action.
966. Know that matter is the origin of that sequence of cause,
effect and action. So spoke Krishna, the prince of adepts.
967. Thus with the union of these three, matter takes the form
of action, carried out in accordance with the dominant
quality.
968. Actions promoted by the quality of goodness are called
virtuous deeds, those springing from passion may be
termed medium,
969: and those that arise solely from darkness are to be con-
sidered as unrighteous and evil.
970. It will be seen therefore that good and evil actions pro-
ceed from matter and result in happiness and misery.
97I. Evil actions breed sorrow, good actions produce joy,
while that which experiences both is called the spirit.
972. In describing this interaction of spirit and matter there is
387
 an inconsistency, for here it is the wife who labours but
the husband who enjoys [the fruits].
973. So long as happiness and misery arise, activity belongs to
matter and experience to spirit.
974. Here the husband and wife are not united and yet the
wife gives birth to the world. Listen now to this strange
thing.

xxn. The soul in nature enjoys the modes of nature.

Attachment to the modes is the cause of its births in good
and evil wombs.

975. This Spirit, in itself, is formless, crippled, destitute, alone,

hoary with age, the most ancient of all things ancient.
976. He is called Spirit and yet is neither female or neuter; in
fact, it cannot be said who he is.
977. He is without eyes, ears, hands or feet; he has neither
form, colour or name.
978. Though having neither possession nor attributes, yet he is
the husband of matter and experiences happiness and
misery.
979. He is inactive, indifferent and without capacity for expe-
rience; but his wife renders him capable of experience.
980. With the least movement of her form and attributes, she
can bring about any and every activity.
98r. For this reason she is called the one who possesses attri-
butes; indeed, she is the very embodiment of the qualities.
982. She is renewed at every moment, is all form and qualities,
and her force activates even lifeless substance.
983. Names are known through her, love is love through her,
and the sense organs derive their activity from her.
984. Is not mind neuter? Yet she causes it to be active through-
out the three worlds, so wonderful is her power.
985. She is the great island of delusion, the essence of the power
to pervade all, and the creator of an infinite variety of
moods.
986. She is like an arbour made of [the creeper of] desire, spring
in the forest of infatuation; she is known as the Divine
Illusion.
987. She inspires literature, she is the giver of form to the form-
less and the indestructible impetus behind all worldly
existence.
388
 988. All art springs from her, all learning comes from her, and
she gives birth to desire, knowledge and action.
989. She is the chamber in which all sound is produced, the
treasure-house of all marvels; in fact, all things arise from
the play of her power.
990. Evolution and dissolution are her morning and evening;
enough has been said, she is the great enchantress.
99r. She is the counterpart of the One, the companion of the
detached spirit, and dwells with him in the great void.
992. So great is the power of her good fortune, that she is able
to control the one who is uncontrollable.
993. He has indeed no attributes or moods, but she herself
becomes all these things in him.
994- She makes birth possible for the self-existent one; she is
the manifestation of the unmanifest and the condition and
locality of him [who is without these limitations].
995. She is desire in the one who is devoid of desire, satisfaction
in him who is complete, caste and lineage in him [who is
beyond these definitions].
996. She is the visible sign of that which is indescribable;
imparts measure to the immeasurable, and mind and in-
telligence to the mindless one.
997. She is the form of the formless, the activity of the inactive
and the individuality [of him who has not this attribute.]
998. She is the name of the nameless one, birth in the unborn
one and deed and action in him [who is incapable of
action].
999. She is the attributes of the one who is beyond all attri-
butes, the feet of the footless one, the ears of the earless
one, and gives eyes to him who is eyeless.
lOOO. She endows the passionless one with feeling, the limbless
one with limbs; in fact, she is all things in him.
10or. Thus with her power to encompass all things, the function
of all attributes in him who is without attributes is per-
formed by matter.
1002. The male element which is in Brahma is there by virtue
of matter, as the light of the moon [is not lost though it] is
dimmed at the time of the new moon.
1003. If even a grain of alloy be mixed with pure gold, it will
lessen its value.
1004. As an evil spirit possessing a good man will lead him into
sin, as [clouds] in the sky will spoil a fair day,
389
1005. as milk hidden within a cow's udder, and fire latent in a
piece of wood, or as the lustre of a diamond hidden in a
cloth,
1006. as a king overcome by his enemy, a lion infected by some
weakening disease, so the spirit when in contact with
matter loses its inherent splendour.
1007. A man fallen suddenly into deep sleep becomes a victim
to the experiences in his dreams,
1008. so the spirit in contact with matter becomes affected by
the qualities, as a dispassionate man can be disturbed by
contact with a woman.
1009. Thus the unborn spirit becomes subject to experiences of
birth and death as long as there is contact with the
qualities.
1010. But, 0 son of Pandu, this would be the same as if it were
said that fire suffers the blows when heated iron is struck
with a hammer,
rorr. or that there are many moons because there are many
reflections of it on the rippling surface of water.
1012. A face seems to be double when near to a mirror; red
powder gives to crystal the appearance of redness.
1013. Similarly, the unborn spirit appears to have come to birth
through contact with the qualities; yet it is never born.
1014. He is thought to take birth in a high-born or a low-caste
family, as an ascetic might dream that he had been born
an outcaste;
1015. so in pure spirit there is neither birth nor experience; it
is contact with the qualities which is the cause of all this.

xxm. The Supreme Spirit in the body is said to be the

Witness, the Permitter, the Supporter, the Experiencer,
the Great Lord and the Supreme Self.

ro16. Spirit is always present in matter; they are like a creeper

and its supporting post. Spirit and matter are [to each
other] as earth to sky.
1017. 0 Kiriti, spirit is like Mount Meru on the bank of the river
of matter; it is reflected in the water but cannot be carried
away by the current.
1018. Matter forms and dissolves, but spirit exists eternally;
therefore spirit is the ruler of creation from Brahma
downwards.
390
1019. Matter lives through spirit and through its power brings
the world to birth; hence spirit is the husband of matter.
1020. 0 Kiriti, the universe, existing in matter for untold ages,
is dissolved into spirit at the end of a great world age.
1021. Spirit is the great lord of matter, directing the course of
the universe, and the visible world is measured by his
infinite being.
1022. When it is said that the Great Spirit inhabits the human
body, thou shouldst understand it in this way.
1023. 0 son of Pandu, the belief that there is a being beyond
matter refers, in fact, to this spirit.

XXIV. He who thus knows soul [puru$a] and nature

[prakrti] together with the modes, though he takes part in
action in every way, is not born again.
1024. If a man knows this spirit truly and knows that the acti-
vity of the qualities is derived from matter,
1025. in the same way, 0 winner of wealth, that one must
discriminate between an object and its shadow, the distant
water and a mirage,
ro26. and similarly he has arrived at a clear distinction between
spirit and matter, 0 Arjuna,
ro27. he may perform, while in the body, any act whatever; he
is no more contaminated by action than is the sun by
smoke.
1028. He who during bodily life does not let himself to be delu-
ded by its activities is not reborn after death.
ro29. Such is the unique advantage that he receives from that
discriminative knowledge of spirit and matter.
1030. Listen now to the many methods by which this discrimi-
nation may be awakened so that it may shine in the heart
like the sun.
xxv. By meditation some perceive the Self in the Self by
the Self; others by the path of knowledge and still others
by the path of works.
103r. 0 good warrior, there are some who burn up in the fire of
discrimination the impure mixture of the non-self and the
purity of the Self,
1032. and break completely through the thirty-six principles,
extracting from them the pure essence of the Self. 16

391
1033. 0 Kiriti, these, through the insight of meditation, see
their own selves within the Supreme Self.
1034· Others, according to their destiny, concentrate on the
Self through the medium of Sankhya yoga, and yet others
seek Him by relying on the path of Karmayoga.

xxvr. Yet others, ignorant of this [these paths of yoga]

hearing from others worship; and they too cross beyond
death by their devotion to what they have heard.

1035. In such various ways they do indeed pass beyond the

confusing fear of worldly existence.
1036. There are others again who, overcoming all pride, trust
in the teachings [of a guru],
1037. one who, knowing what is good and what is harmful,
compassionately removes all loss, dispels weariness and
brings them joy.
1038. Listening with respect to whatever falls from the guru's
lips and follow him devotedly.
1039. In order to listen to him, they aside all other activity and
reverence his words with all their heart.
1040. 0 thou bearer of the monkey banner these men at last
pass easily over the ocean of death.
104r. Thou mayest see that there are many such ways of attain-
ing the realization of Brahma.
1042. But enough has been said; let me give thee the distilled
essence of all these teachings.
1043. 0 son of Pandu, thou mayest come in this way to experi-
ence true self-knowledge and find no difficulty in what
lies beyond.
1044. So let us consider this well, refute all these divergent
views and clarify the inner meaning.
xxvn. Whatever being is born, moving or unmoving,
know thou, 0 Best of the Bharatas [Arjuna], that it is
[sprung] through the union of the field and the knower of
the field.

1045. I have revealed Myself to thee as the knower of the field

and described the Field fully.
1046. From the union between these two springs all creatures
evolve just as waves rise on the surface of water through
the force of the wind,
392
1047· As the rays of the sun shining on a desert creates illusion
of a flood in a mirage, 0 warrior,
1048. or as many showers of rain falling on the earth cause a
great variety of plants to spring up,
1049· so also, know thou that all movable and immovable crea-
tures, in fact, all that lives, is evolved from the union of
these two,
1050. and, therefore, 0 Arjuna, all such beings are in no way
separated from the all important knower of the field.
xxvrn. He who sees the Supreme Lord abiding equally in
all beings, never perishing when they perish, he, verily, sees.
l05I. As the woven state of cloth is not the same as the threads
yet it is dependent on them, so is this union; consider this
deeply.
1052. All manifested creatures are evolved from the one and are
one; but they appear in experience to be several.
1053. Their names are different and they behave in different
ways; their outward forms vary.
1054. But if, 0 Kiriti, seeing this, thou shouldst entertain the
idea that they are inherently different, thou couldst not
escape from the clutches of rebirth.
1055. As a gourd plant will bear fruit that, owing to various
influences, is long, curved or round,
1056. and does not the jujube tree have both crooked and
straight branches? Yet these branches belong to the same
plant; so there may be variety of forms, but the spirit
within them is one.
1057. The same Lord pervades all beings, as there is the same
heat in every particle of fire.
1058. He exists in all created forms, as the rain pouring down
from the sky consists only of water.
1059. Creatures may be varied, but the essence within them is
the same, just as it is the same ether which fills both a pot
and a house.
1060; All these creatures, moreover, are subject to dissolution,
but the Self in them is imperishable, in the same way that
the value of the gold in bracelets and other ornaments [is
not destroyed with them].
106r. Thus he who sees that the One who is without attributes
is not separated from all creatures is the most perceptive
among seers.

393
1062. 0 great warrior, among all those who have the inner sight
of wisdom, his is the clearest vision. This is not empty
praise; such a man is truly fortunate.

xx1x. For, as he sees the Lord present, equally every-

where, he does not injure his true Self by the self and then
he attains to the supreme goal.

1063. This body is like a bag containing the dualities and the
senses, the threefold blend of the humours, and the evil
and terrible collection of the five elements.
1064. It is indeed like a scorpion with five tails, stinging in five
places, or a lion in the form of the soul which has come
upon the lair of a deer.
1065. Though it is all this, there is no one who thrusts the knife
of the knowledge of the Eternal into the vitals of the
Consciousness of the Non-Eternal.
1066. But, 0 son of Pandu, no man should become his own
destroyer while he is in the body; then ultimately he will
reach Brahma.
1067. Yogis, relying on their knowledge and yogic practice,
having passed through thousands of lives, plunge into
union with Brahma knowing that they will never return.
1068. That is the further shore of the river of the form, the home
of highest contemplation, the last boundary of sound;
it is the supreme Brahma.
1069. All conditions, including final liberation, there come to
rest, as rivers like the Ganges find their refuge in the ocean.
1070. Such supreme bliss is experienced even while still in the
body by those men who, while recognizing the diversity
of all creatures preserve the sense of unity in their minds.
1071. So the same Lord is present in all as there is only one light
that shines in a thousand lamps.
1072. 0 son of Pandu, he who lives with the perception of the
unity underlying all things is not caught in the grip of
life and death.
1073. For this reason I have described again and again the for-
tunate man who rests on [the belief in] unity.

xxx. He who sees that all actions are done by nature

[prakrti] and likewise that the self is not the doer, verily
sees.
394
1074. An enlightened man knows that all actions proceeding
from the five organs of sense, the mind and the intelli-
gence, and the five organs of action, are prompted by
nature.
1075· In the same way that the people living in a house are all
active though the house itself remains inactive, and
clouds pass across the sky yet the sky remains undis-
turbed,
1076. so nature, activated by the light of the spirit, disports her-
self in various ways according to the qualities while the
spirit remains as motionless as a pillar.
1077. He who through accepting this concept has seen this light
in himself, has truly realized that the spirit is without
action.
xxx1. When he sees that the manifold states of beings
are centred in the One and from just that it spreads out,
then he attains Brahman.
1078. 0 Arjuna, a man is blessed with the knowledge of Brahma
when he understands all these diverse forms to be within
one unity.
1079. As waves in water, atoms and grains in the earth, rays in
the sun,
1080. as the limbs of the body, feelings arising in the mind, and
as sparks in the fire,
108r. so are all created forms rooted in the One. When this
vision of unity is awakened, a man finds the ship of the
riches of Brahma [for crossing the ocean of life].
1082. Wherever he looks he sees only Brahma and enters into
the infinite bliss.
1083. So far, 0 Partha, the nature of spirit and matter has been
explained to thee step by step by means of experience.
1084. Thou shouldst value this experience as though it were a
handful of nectar or thou hadst come upon a hidden trea-
sure.
rn85. Besides this, 0 consort of Subhadra, with this experience
thou canst build up the house of truth in thy mind; but
not yet, that will come later.
1086. Other deep truths will now be explained, so give me thy
earnest attention that thou mayest receive them.
1087. So said the Lord and began to speak further, while Ar-
juna listened with all his heart and soul.
395
 xxxu. Because this Supreme Self imperishable is with-
out beginning, without qualities, so, 0 Son of Kunti
[Arjuna] though It dwells in the body, It neither acts nor
is tainted.

1088. Know thou that this is the nature of the Supreme. It is

like the sun which though reflected in water, does not
become wet by contact with it.
1089. The sun existed before the water, 0 Kiriti, and will con-
tinue to exist after it. If its shape seems to be in the water,
this is due to the vision of others.
1090. It is similarly untrue to say that the spirit exists in bodily
form; it is, in fact everywhere.
ro9r. We say that a face is reflected in a mirror; the indwelling
of the spirit in the body is like that.
1092. It is entirely false to say that spirit can contact a body,
how could one say that wind and sand can mix together.
1093. How could a thread be made from fire and a feather?
How could the sky be joined with a stone?
1094. Can a man setting out for the east meet another who has
set out towards the west?
1095. The relationship between spirit and body is like that which
exists between light and darkness, or living and dead.
1096. There is no more bond between them than between day
and night or gold and cotton.
1097. The body is the product of the five elements, strung on
the thread of action, and it spins around tied to the wheel
of birth and death.
1098. Like a lump of butter it is thrown into the consuming
fire of time and perishes as swiftly as a fly moves its
wings.
1099. Should it fall into the fire it is at once reduced to ashes;
if it is thrown to the dogs it becomes impure soil.
noo. If it escapes these two fates, it is consumed by worms.
So vile is the end of it, 0 thou of the monkey banner.
nor. Such is the condition of the body; but as for the spirit, it
is eternal, self-existent and without beginning.
1102. The spirit is neither divided nor whole, neither active nor
inactive, neither slender nor gross; for it is without
attributes.
no3. It is neither perceived nor unperceived, neither shining
nor dark, neither small nor large; for it has no form.
396
no4. It is neither void nor full, neither with nor without posses-
sions, neither with nor without form; for it is the void.
no5. It does not experience joy nor is it free from it, is neither
one nor many, neither free nor bound; for it is the Self.
no6. It is not measured by quantity, neither self-created or
created by another, it neither speaks nor is silent; for it
has no outward sign.
uo7. It does not come into existence with the creation of the
universe, nor is it destroyed with its destruction; for it is
the final resting-place of being and not-being.
no8. It is immeasurable and indefinable, neither increasing nor
diminishing; it is imperishable and inexhaustible; for it
is without substance.
nog. Beloved Arjuna, those who declare that this Self is
confined in the body are like those who say that the ether
can be confined in the shape of a pot.
IIIO. 0 wise Arjuna, it neither assumes nor abandons bodily
shape; it is eternally the same.
III!. As day and night appear and vanish from the sky, so do
bodies come and go by the power of the spirit.
III2. So in the body it neither acts nor causes action, nor is it
the promoter of spontaneous events.
1n3. Thus of itself it is not subject to the less or the more; it
may be present in the body yet is untouched by it.

xxxm. As the all-pervading ether is not tainted, by rea-

son of its subtlety, even so the Self that is present in every-
body does not suffer any taint.

n14. 0 Beloved, where is there not space? In what place is it

not present? Yet it remains unaffected by anything.
n15. So the spirit is present in all bodies at all times but it is
not contaminated by contact with them.
nr6. Again and again this characteristic of the self is shown
clearly; thou shouldst realize that the knower of the field
is not involved with the field itself.
rn7. A piece of iron is moved by contact with a magnet, but
the iron itself is not magnetic; there is the same difference
as this between the knower of the field and the field.
rn8. The light of a lamp makes possible the activities within a
house; but there is a great difference between a lamp and
a house.
D 397
rn9. Fire lies latent in a piece of wood, 0 Kiriti, but the fire is
not the wood. The Self should be regarded in this light.
nzo. Thou shouldst consider this difference as the same as that
seen between the sky and clouds, between the sun and a
mirage.
xxx1v. As the one sun illumines this whole world, so
does the Lord of the field illumine this entire field, O
Bhiirata [Arjuna].

II2I. Enough has been said! As from the heavens the sun alone
illuminates the whole earth from moment to moment,
II22. so, too, the knower of the field is the illuminator of all the
forms of the field. Do not ask any more than this; have no
doubt about it.
xxxv. Those who perceive thus by the eye of wisdom the
distinction between the field and the knower of the field,
and the deliverance of beings from nature [prakrti], attain
to the Supreme.
II23. Thou who knowest the true meaning of words, the vision
by which the difference between the field and the knower
of the field is realized is the true wisdom.
II24. Men eager to understand this difference follow the wise
men acquainted with this truth.
II25. 0 wise one, for the sake of this knowledge, they seek the
riches of peace, and nourish in their homes the milch-
cows in the form of the scriptures.
II26. With this hope some eagerly scale the heights of the hea-
ven of yoga.
II27. They regard their bodies and possessions as worthless
and with all their heart become the lowliest servants of
saintly men.
II28. Thus using all the different methods of gaining knowledge,
they become convinced within themselves.
II29. Let us then salute with knowledge the enlightenment of
these men who perceive this difference between the field
and the knower of the field.
II30. Those who understand the illusory nature of matter, dis-
persed in manifold forms and at various times among the
great elements,
II3I. and who, though not caught up in this illusion like the
398
 parrot frightened by a revolving bar, yet know that they
are so caught,
u32. who know that though a necklace may look like a serpent
it is in fact a necklace and the illusion about the serpent
is dispelled,
II33· who know that when the impression that a sea shell is
silver is destroyed, the shell is recognized for what it is,
n34. such men know in their hearts the truth that matter is
altogether different from spirit and thereby attain, I say,
to union with Brahma.
n35. Brahma is more pervasive than space; he is the further
shore of the unmanifest, where no confusion about differ-
ence remains.
n36. There all form disappears, all individuality ceases, duality
passes away and only the One remains.
n37. 0 Partha, they become united with Brahma, the highest
truth who are able to discriminate between the Self and
the Not-Self, as the royal swan [is able to separate milk
from water].
n38. Thus the Lord gave to his beloved Arjuna the full explana-
tion of spirit and matter.
n39. He gave Himself to Arjuna as one would pour water from
one pot into another.
1140. Yet who gave to whom? For Arjuna is Man incarnate and
Krishna is Narayana; and Krishna had said that He was
Arjuna.
n4r. But this is irrelevant; I am speaking without being asked.
In fact the Lord gave Arjuna all that He had.
n42. Yet Arjuna's mind was not satisfied and craved to know
more.
n43. The more a lamp is fed with oil the larger will be its flame;
so it was with Arjuna's heart as he listened.
n44. When a woman is an expert in cooking, liberal in serving,
and she has guests who are appreciative, all hands com-
bine to make a good meal.
n45. So did Krishna feel, seeing the keenness of Arjuna's atten-
tion. His exposition became more and more eager.
1146. As favourable winds cause the rain-clouds to gather, as
the ocean tide rises with the full moon, so [a teacher] is
inspired by the eagerness of his listeners.
n47. Sanjaya said, 0 King, listen now to the words with which
the Lord will fill the whole universe with joy,
399
II48. and of which the sage Vyasa with his great intellect has
spoken in the Bhishma Parva of the Mahabharata.
1149. I will now continue the story of the conversation between
Krishna and Arjuna in refined Marathi in the Ovi metre.
n50. This story will be told with the sentiment of tranquillity
which is superior in beauty to the sentiment of love.
n5r. It will be told in the beautiful Marathi language which
will be an ornament to literature, for it surpasses nectar in
sweetness.
II52. In its cooling effect, it will rival the moon and by the
beauty of its sentiment, it will even surpass the divine
resonance.
n53. On hearing it, streams of purity will spring up even in
the heart of an evil spirit; and a good man will experience
the joy of spiritual trance.
n54. The eloquence of it will pour forth and will fill the whole
world with the meaning of the Gita, and a canopy of joy
will be raised over all the universe.
n55. It will remove all that may be lacking in discrimination,
the life of the ear and the mind will be renewed, and any-
one who desires it will discover a mine of the knowledge
of the Self.
n56. The eye will have vision of the highest truth, the festival
of joy will dawn and the world will enter into the abun-
dance of the knowledge of Brahma.
II57. As I am supported by my saintly guru Nivritti, all this
will now come to pass and will be well spoken.
n58. So with words full of meaning and abundant similes and
ornaments, I will clarify the meaning of the Gita verse by
verse.
n59. My revered guru has until now endowed me with all
learning,
II6o. and therefore through his grace, whatever I say will be
acceptable and I will expound the Gita to this assembly
of saintly men.
n6r. Moreover I have come here to sit at your feet, so that
there is no barrier left between us.
n62. Sirs! The goddess of learning could not possibly give birth
to a dumb child; the goddess of wealth could hardly be
lacking in signs of good fortune!
n63. Then how could ignorance exist in your presence? I will
therefore shower down upon you all the nine sentiments.
400
u64. But, my masters, grant me this opportunity! I will then
begin my explanation, said Jnanadeva.

Jn the Unpanishad of the Bhagavadgita, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the thirteenth chapter entitled The Yoga of the
Distinction between the Field and the Knower of the Field.

NOTES
I. Darshanas. These are the six systems of Hindu philosophy.
2. The reference here is to Buddhist, Jain and other sects.
3. Kama, the god of love, visited Shiva while he was practising
penance, bringing him a message to persuade him to marry the
goddess Parvati.
4. the four brothers. These are the vital airs recognized in breathing in
yogic practice.
5. Mahatattva. The 'great principle,' the intellect.
6. the 'treasure'. This is the created world.
7. the Sacred centre. The brow, or forehead.
8. the three calamities. See Ch. III, note 13.
9. the boar. One of the incarnations of Vishnu.
10. Shesha. See Ch. I, note 37.
II. Garuda. See Ch. I, note 30. A mythical bird.
12. the eleventh day. The eleventh day of the waxing and waning of the
moon is observed as a holy day.
Nagapanchami. The festival of the Snake, held on the fifth day of
the month of Shravan.
13. Chandi. A goddess who is worshipped on the ninth day of the
month.
Bhairava. Another name of Shiva.
14. Mula. One of the twenty-seven lunar mansions in astrology. It is
considered unlucky to look at someone born at this time.
15. Kapila. The name of a great sage.
16. thirty-six principles. This refers to the thirty-six evolutionary
factors of creation.

401
 CHAPTER XIV

I. Hail to Thee 0 Preceptor, the greatest of all the gods, the

sun of the rising of pure intellect, and the dawn of happi-
ness.
2. 0 refuge of all, the delight of the realization of union with
Brahma; thou art the ocean on which rise the waves of the
various worlds.
3. Hear me, 0 brother of the afflicted, the ocean of eternal
compassion, and consort of the bride of pure knowledge.
4. Thou revealest the whole universe to those from whose
sight Thou art hidden, and Thou makest manifest to them
all that is.
5. The juggler may bewitch the sight of the spectator, but the
illusion by which Thou concealest Thyself is wonderful.
6. Thou alone art the whole universe, but while some have
found true wisdom, others are still living in illusion; I
salute Thee who hast this mysterious power.
7. We know that water on this earth has moisture, but it
owes its quality of wetness to Thee; the earth derives from
Thee its stability.
8. The discs of the sun and moon illumine the three worlds,
but the light within them shines by the brilliance of Thy
light.
9. It is through Thy divine power that the wind blows and the
sky appears and withdraws within Thy being.
ro. The great illusion and also knowledge are enlightened by
Thee. But enough of description; for the Vedas have
laboured to explain this.
II. They are skilful in describing Thee, so long as Thy form is
not seen; when Thou art known, both they and we become
silent.
12. In the final flood of the ocean of destruction, no single drop
of water is visible; then how can the great rivers be dis-
tinguishable?
402
13. As at the rising of the sun the moon appears to be a mere
firefly, so are both we men and the Vedas insignificant in
Thy presence;
14. then the power of dualism comes to naught and the whole
range of speech is helpless; how then can the tongues of men
describe Thee?
15. So I cease praising Thee; it is better that I should prostrate
myself silently at Thy feet.
16. I salute thee as thou art, 0 great Guru; be thou my source
of wealth that my task in the exposition of the Gita may
flourish.
17. Give the riches of thy grace, and fill up the purse of my
intelligence and strengthen me with this poem full of
wisdom.
18. By this means I shall be able to make ear-rings for the
saints and adorn them with the signs of discrimination.
19. Apply [to my intellect] the pigment [of thy love] so that
my mind may be able to draw on the treasure of the Gita.
20. Let the pure sun of thy compassion rise so that the eyes of
my intellect may at once behold the world of speech.
2I. 0 Thou who art the very crown of compassion, be thou
my Spring, so that the creeper of my intelligence may
bring forth the fruit of poetic composition.
22. Pour down generously showers of thy grace that the
Ganges of my understanding may be flooded with the
waters of great truths.
23. 0 thou who art the sole refuge of the universe, may the;
moon of thy kindness be as the full moon of my inspiration.
24. If thou so regardest me, in the ocean of my knowledge the
full tide of the nine sentiments will rise to inspire me.
25. Then his guru, being pleased with these words said, We see
that by expressing thy entreaty under the guise of praise,
thou has fallen into dualism.
26. Leave now these irrelevant remarks. Explain to us clearly
this book expounding the camphor-like knowledge con-
tained in it, and do not let your hearers lose interest.
27. [Jnaneshvar said,] 0 honoured Master, I was in fact waiting
until thou shouldst tell me to begin.
28. The roots of the durva grass are by nature immortal, and in
addition to this a flood of nectar passes over its blades, 1
29. so by the same grace I will expound the original text in
skilful composition,
403
30. and in such a way that the boat of doubt within the heart
may sink and the desire to listen will increase.
3r. So as I come asking for alms at the door of the grace of my
guru may true sweetness be expressed in my words.
32. In the thirteenth chapter Krishna explained to Arjuna
this truth,
33. that this universe evolves from the union of the field and
the knower of the field and how through contact with the
qualities the Self enters upon worldly existence.
34. This contact with matter is the cause of the experience of
pleasure and pain; apart from this the spirit is beyond all
the qualities.
35. How can the free soul be in bondage? What is this union of
the field and the knower of the field, and how can this
spirit experience pleasure and pain?
36. What are these qualities and how many are they? How do
they affect the Self? What are the characteristics of the
Self that transcends these qualities?
37. The explanation of the meaning of all these is the subject
of the fourteenth chapter.
38. Listen, therefore, to the teachings of the Lord of Vaikuntha
on this subject.

The Blessed Lord said:

I. I shall again declare that supreme wisdom, of all wisdom
the best, by knowing which all sages have passed from this
world to the highest perfection.
39. Krishna said, 0 Arjuna, summoning all thy powers of
attention, take a firm hold of this knowledge.
40. Already have I explained to thee in various ways all these
theories, but thou has not fully understood them.
4r. Therefore I will expound again to thee that knowledge
which from time to time the Vedas call the Para--the
highest.
42. This knowledge may be ours but, having found pleasure in
this life and in the heaven world, it has become foreign to
us.
43. For this reason I call this the best of knowledge; it is
like fire before which all other forms of knowledge are as
grass.
44. Other forms of knowledge teach men about earthly life and
404
 life in heaven; they approve especially of sacrifice, and
through them duality is fully recognized.
45. All such forms of knowledge are as a dream when compared
with true knowledge, as gusts of wind are eventually
swallowed up by the sky;
46. or as the moon and other lesser lights are eclipsed by the
rising sun and the final deluge of the last day all rivers
disappear.
47. Similarly, 0 winner of wealth, when [true knowledge] is
a wakened all forms of ignorance vanish and it is therefore
the highest.
48. It is through this knowledge, 0 son of Pandu, that we are
able to find that liberation which was ours from the
beginning.
49. Owing to the realization of this knowledge all great
thinkers refuse to allow this earthly existence to overcome
them.
50. When by control of the mind it turns away from desire,
peace is attained and even while alive, their bodies have
no power over them.
5r. Then they transcend all bodily limitations and in every
respect rise to an equal level with Me.
II. Having resorted to this wisdom and become of like
nature to Me, they are not born at the time of creation; nor
are they disturbed at the time of dissolution.
52. 0 son of Pandu, those who have entered into Me, the
Eternal, and are for ever endued with My fullness,
53. and are eternally joyful and filled with truth, as I am, and
are not separated from Me,
54. if they are as completely united to Me as the ether in a pot
is one with the surrounding ether when the pot is broken,
55. or as in a flaming light there may be many small flames that
appear to the eye to be one,
56. So, 0 Arjuna, when the activity of dualism ceases, they and
I live in one place, with one name.
57. For this reason there is no need for them to be reborn even
when all things are created.
58. How is it possible for such as are not, at the time of crea-
tion, subject to the bonds of the body, to die when all the
worlds are dissolved?
59. Therefore, 0 winner of wealth, those who have followed
D* 405
 the path of union with Me have transcended birth and
death.
60. In such a manner did the Lord like to praise knowledge in
order that Arjuna might be attracted towards it.
6r. Then a change came over Arjuna and his whole body
became a listening ear and he became full of rapt attention,
62. and as such affection as that of Krishna was being poured
out upon him, [the marvel of] the exposition exceeded all
bounds.
63. Then Krishna said, 0 consort of intelligence, today My
oratory has surpassed itself in that it has met in thee a
listener matching it in worth.
64. [Now will I explain to thee] how I, though one, have be-
come entangled in the many nets of bodily life, trapped by
the hunters in the form of the three qualities.
65. Listen as I tell thee how through contact with the field
these worlds come into being,
66. and how matter is called the field because through the seed
of contact with Me it brings forth all creatures.

III. Great Brahma U>rakrti] is My womb: in that I cast the

seed and from it is the birth of all beings, 0 Bhiirata
[Arjuna].

67. Matter is called the Great Brahma, for it is the dwelling-

place of the great primal elements,
68. and, 0 Arjuna, because through it the whole vast extent of
manifestation takes place; therefore it is called the Great
Brahma.
69. By those who believe in non-manifestation it is called the
unmanifest while according the Sankhya belief it is matter.
70. 0 Prince of wisdom, the Vedantists declare it to be illusion
[maya]; what need is there to quote any others? Matter is,
indeed, ignorance.
7r. It is called ignorance because through it arises that forget-
fulness of our true nature as the Self, 0 conqueror of
wealth.
72. Another characteristic of ignorance is that when discri-
mination is developed ignorance cannot be known, as a
lamp is of no use for seeing darkness,
73. as when milk is undisturbed cream gathers on its surface but
is not visible when the milk is shaken.
406
74. Similarly in deep sleep there is neither wakefulness nor
dream, neither is there awareness of form or position.
75. Before wind arises space is barren and void; ignorance is
indeed like this.
76. A man may be uncertain whether there is before him a
pillar or a man; he does not know what it is that he sees;
77. so [through this ignorance] an object does not appear as it
really is but is seen as something else.
78. As twilight is neither day nor night, but lies between the
two, so ignorance is neither perception of the Self nor the
opposite of that state.
79. This is the condition which is called ignorance, and the
insight hidden within it is called the knower of the field.
80. Thou shouldst understand that the property of the knower
of the field is that it increases ignorance while failing to
know its own true nature.
8r. 0 beloved, know this to be the union of the knower of the
field with the field; it is the natural condition of existence.
82. The eternal Self sees itself as ignorance and does not know
of the many forms it assumes.
83. Some deluded wretch may say, see, here I come, the king;
another, in a swoon, [may think] he has gone to heaven.
84. In the same way, when insight fails, whatever a man per-
ceives he believes to be the creation to which he himself
has given birth.
85. This complex matter I will explain later in various ways,
but in the meantime try to understand this in experience.
86. This ignorance is My wife eternal yet ever youthful and of
indescribable qualities.
87. But while I sleep she is awake and through union with My
existence she conceives.
88. Then in the womb of matter, the Great Brahma develops
the foetus of the eight common elements.
89. It is her nature to be without existence and yet her dwell-
ing place is boundless; she draws near to those who sleep
[in ignorance] but remains remote from the awakened.
90. The union of these two first gives birth to intelligence
which then produces Mind.
gr. The youthfulness of [the wife of] mind brings into being
consciousness of self; [out of this principle] arises the mani-
festation of the primal elements.
92. As these elements are naturally intermingled with the
407
 senses and objects of sense, these also come into being at
the same time.
93. When they are stirred into activity the three qualities
arise, and they immediately enter the womb of desire.
94. The form of a tree lies within the seed, which sprouts at
once when in contact with water.
95. In the same way, through contact with Me, ignorance
begins to send forth shoots of many worlds.
96. 0 prince among virtuous men, hear how the form of that
foetus then develops. 2
97. Then the various species of egg-born, sweat-born, earth-
born and those born from the womb appear.
98. The foetus nourished by the preponderance of ether and air
develops into the egg-born.
99. With darkness and passion in the womb and fed abundant-
ly with water and heat, the sweat-born are produced.
100. Arising from darkness with all the evil that pertains to it,
and fed on water and earth, the immobile earth-born ones
are formed.
IOI. Creatures endowed with the five motor and the five sensory
organs, and possessing in addition mind and intelligence,
are to be known as born of the womb.
102. Having these four species as hands and feet, gross matter
as head,
103. worldly activity as the protruding belly, and cessation of
action as the upright back, and the gods as the upper part
of the body,
Io4. with the joyful heaven as his lofty neck, the realm of death
as the middle trunk and the nether world as the fine hips,
105. such a child was born of matter and the three worlds are its
growth.
I06. The eighty-four lakhs of species are the joints of all its
limbs and it increases in strength day by day.
IOJ. Matter adorns with names, as with jewels, all the parts of
its body and is perpetually nourished by the breast of
delusion.
108. The various worlds are the fingers of its hands and the toes
of its feet, on which are placed the rings of the pride of
every species.
109. In this way, having given birth to this unique and mighty
child in the form of the inconceivably beautiful universe,
matter has greatly magnified itself.
408
no. For this child, Brahma is the dawn, Vishnu the noonday
and Shiva the evening.
rn. When its game is over it sleeps on the bed of the day of
final dissolution and reawakens in its delusion when a new
age begins.
n2. 0 Arjuna, in such a way, in the house of false vision, this
child prances with delight through the cycle of the four
world ages.
n3. Desire is his friend, egoism his playmate; he comes to an
end when true knowledge appears.
n4. In short, the great illusion gives birth to a universe and
My power is fulfilled.
IV. Whatever forms are produced in any womb, 0 Son of
K unti, great brahma is their womb and I am the Father
who casts the seed.
n5. For this reason, 0 son of Pandu, I am the father, Mahat-
Brahma is the mother, and the child is the manifested
universe.
n6. Now seeing these innumerable bodies, do not let thy mind
think in terms of diversity, for mind, intelligence and the
other elements all are one.
II]. Are there not different parts of the same body? In the same
way thou shouldst see all this varying universe as one.
n8. As from the same seed grow many and various branches,
some high and others low,
ng. so, too, I am related to everything. As a pitcher is a child
of the earth and woven cloth the grandson of cotton,
120. as all waves are the offspring of the same ocean, so am I
related to all living and inanimate things.
121. As fire and its flames are nothing but fire, so I am the whole
universe and this relationship is a delusion.
122. If I am hidden under the form of this world, then who is
manifested through its existence? Is a ruby hidden under
its own lustre?
123. Is gold lost when it is made into ornaments? Or is a lotus
not still a lotus when it is full-blown?
124. Tell me, 0 conqueror of wealth, is a body concealed by its
own organs, or, are not the organs themselves the form of
the body?
125. Is a grain of pulse lost when it grows into the full ear, or
has it grown into more?
409
126. So then if this universe is drawn aside I shall be seen be-
hind it. It is not different from Me; I am, in fact, all that is.
127. 0 warrior fix this great truth firmly in thy mind.
128. Thus though I manifest myself in different bodies and
appear different, yet I seem to be bound by the same
qualities of Nature.
129. 0 thou of the monkey banner, in a dream one may imagine
his own death, and he must suffer the pain of it;
130. or when suffering from jaundice a man's eyes turn yellow,
and all that he sees appears to be of that colour.
13I. We see a cloud only when it is illuminated by the light of
the sun; even when the sun is hidden by it, it is by the sun
that it is visible to us.
132. A man may be frightened by the shadow which he himself
casts; but is the shadow a thing apart from himself?
133· In the same way manifesting all this variety of bodies, I
am different from them; yet it is I Myself who creates the
impression that I am subject to the same bondage by the
qualities as they are.
134· It is through ignorance that it is not known whether I am
subject to this bondage or not.
135· Listen, 0 divine Arjuna, to the way in which I seem to
subject Myself to this bondage.
136. First learn how many qualities there are, their names and
nature, their forms and how they are produced.
v. The three modes [gunas] goodness [sattva], passion
[rajas] and dullness [tamas] born of nature [prakrti] bind
down in the body, 0 Mighty-armed [Arjuna], the im-
perishable dweller in the body.
137· These three qualities are called goodness, passion and
darkness and they are born of nature.
138. Of these goodness is the best, passion is medium and dark-
ness is the lowest.
139· These three qualities are inherent in the tendencies of mind
as the three conditions of childhood, youth and old age are
found in the same body.
140. The weight of gold is increased according to the amount of
alloy mixed with it, but the value of the mixture is re-
duced even to half the same weight of gold.
14I. When lassitude prevails over wakefulness one falls into a
deep sleep.
410
I42. In the same way the mood of the mind sucumbs to igno-
rance and darkness emerges out of goodness and passion.
143· Arjuna, thou shouldst know that these are the three quali-
ties and I will now explain how they bring about bondage.
I44· As soon as the Self enters the body as the knower of the
field, it becomes identified with the body.
145· At the moment when it commits itself to all the conditions
of the body from birth to death-
146. as happens with a fish when an angler pulls the hook with a
jerk as soon as it takes the bait in its mouth-
VI. Of these goodness [sattva] being pure, causes illumina-
tion and health. It binds, 0 Blameless one, by attachment
to happiness and by attachment to knowledge.
I47· the hunter in the form of goodness throws the net of happi-
ness and knowledge over the Self and draws him in as a
hunter would trap a deer.
148. He becomes excited by his knowledge, destroying happi-
ness, and ends by casting aside the joy of Self-realization.
I49· He rejoices in learning, delights in honour shown to him,
and begins to boast that he has all that he wants.
150. He says to himself, 'How fortunate I am! My happiness is
unrivalled!' So he is puffed up with the various modifica-
tions of goodness. 3
ISL In addition to this he is in bondage to the evil spirit of the
pride of learning.
152. He feels no sorrow at having lost the realization that he is
the embodiment of spiritual illumination, and his know-
ledge of worldly affairs is as wide as the heavens.
153· A king in his dreams may fancy that he is a beggar wander-
ing in the city and if he obtains a few grains of rice, he feels
as though he is Indra.
154· So also the bodiless Self enclosed in a body, 0 son of
Pandu, gathers knowledge of the external world.
155· He masters all earthly knowledge, understands all about
sacrifices; he even knows what happens in heaven.
156. Then he begins to boast that none but he is learned and that
his mind is, as it were, the sky in which the moon of wis-
dom shines.
157· In this way goodness drives the individual self with the
reins of happiness and knowledge, as a mendicant leads
his bull.
411
158. I will now tell thee how this self is bound in the body by
passion: listen.
vn. Passion [rajas], know thou, is of the nature of
attraction, springing from craving and attachment. It
binds fast, 0 Son of Kunti, the embodied one by attachment
to action.
159· Even if only slightly affected by it, the self seeks madly
after pleasure, and mounts the wind of anxious craving.
160. Passion is so called because it knows how to give the
greatest pleasure to the self and it is the eternal pleasure-
seeking youth.
l6r. When clarified butter is sprinkled on a flaming fire and it
blazes with lightning, can it be said that it is either more
or less?
162. So desire becomes excited, [sense objects though tinged]
with pain are felt as sweet, and even the glory of Indra
would be inadequate to satisfy it.
163. Then desire becomes intense that even the possession of
Mount Meru would urge him on to make further efforts to
satisfy it.
164. If he spends all that he has today he is concerned about
tomorrow, and so he enters on great undertakings.
165. Even for the smallest gain a man is ready to throw away
his life, and he considers that he has attained his goal if he
obtains a blade of grass.
166. He is anxious about what there may be to eat if he goes to
heaven and because of this fear he rushes to all kinds of
sacrifices.
167. He carries out one rite after another, on behalf of himself
and of others, but undertakes only what will bring him
personal gain.
168. 0 warrior, as at the end of the hot season the wind is never
still, so such a man does not cease working by day or night.
169. He is more restless than a fish or the glance of a woman in
love; even a flash of lightning does not move so swiftly.
170. He plunges with such speed into the fire of action in pur-
suit of earthly or heavenly profit.
l7L [The self] in the physical body, though distinct from it,
puts on the chains of desire and bears round his neck the
burden of worldly affairs.
172. Such is the terrible bondage of passion fettering the self
412
 incarnated in the body. Now listen to the account of the
wiles of darkness.
VIII. But dullness [tamas], know thou, is born of ignorance
and deludes all embodied beings. It binds, 0 Bharata, by
[developing the qualities of] negligence, indolence and
sleep.
173· The veil of darkness by which the sight of earthly life is
dulled is like the black clouds of the night of infatuation.
174· It is the very life of ignorance and it is through this alone
that the world dances in its delusion.
175· Lack of discrimination is its magic charm; it is the cup of
the wine of folly and acts as a stupefying weapon on the
self.
176. 0 Partha, the nature of darkness is that it binds securely
anyone who identifies the self with the body.
l7J. When this quality begins to grow within the form of all
living and non-living creatures, nothing else can exist there.
178. The senses are dulled, stupidity enters his mind and sloth
becomes firmly established.
179. The body deteriorates, there is little inclination for work,
and the man yawns continuously.
180. 0 Kiriti, even with his eyes open he does not see, and with-
out being addressed he will rise and call out.
l8r. As a fallen stone cannot turn itself over, he remains unable
to change his posture.
182. Even were the earth to descend into the nether regions or
the sky fall down on him it would not occur to him to rise.
183. Lying inert, with no thought of what is fitting or unfitting,
his only inclination is to roll from side to side.
184. Resting his cheeks on his upturned hands, he places his
head on his knees.
185. The one desire of his heart is for sleep and as he falls asleep
even the bliss of heaven would give him less pleasure.
186. He would like to sleep for as long as the day of Brahma
lasts, for he has no other desire.
187. If walking along a road he should lie down, he would not
care even for nectar if only he could sleep.
188. Should he be compelled to work at any time he would set
about it like a man enraged.
189. He does not know when and how to act, with whom and
how to speak nor what he is able or unable to undertake.
413
190. Like a moth with the delusion that it could put out a whole
forest fire with its wings,
191. he rashly and eagerly carries out improper actions, and
delights in doing the wrong thing.
192. Thus darkness is that threefold force of lethargy, sloth and
negligence which binds the originally pure and free indi-
vidual self.
IX. Goodness attaches one to happiness, passion to action,
0 Bharata, but dullness, veiling wisdom, attaches to negli-
gence.
x. Goodness prevails, overpowering passion and dullness,
0 Bhiirata. Passion prevails, [overpowering] goodness and
dullness and even so dullness prevails [overcoming] good-
ness and passion.
193· As fire applied to wood appears to take in the form of the
wood, as ether in ajar seems to take on the shape of the jar,
194· as the moon is reflected in the water of a lake, so does the
self seem to be the qualities by which it is bound.
195· When bile, predominating over phlegm and wind, spreads
through the body and increases the heat in it;
196. when the rains give way to the cold season, the whole sky
looks chilled;
r97. when both the waking condition and the state of dream are
over, deep sleep follows and for a moment there is deep
content;
198. so also, when goodness overcomes passion and darkness,
goodness causes the self to say, Am I not now happy?
199· Further, when goodness and passion recede, darkness pre-
dominates and a man naturally falls into error.
200. Likewise when goodness and darkness are overcome by
passion,
201. the spirit which dwells in the body thinks that there is
nothing so beautiful as action.
xr. Greed, activity, the undertaking of actions, unrest and
craving-these spring up, 0 Best of the Bhiiratas [Arjuna],
when rajas increases.
XII. Unillumination, inactivity, negligence and mere
delusion-these arise, 0 joy of the Kurus, when dullness
increases.
414
 xm. When the light of knowledge streams forth in all the
gates of the body, then it may be known that goodness has
increased.
XIV. When the embodied soul meets with dissolution, when
goodness prevails, then it attains to the pure worlds of those
who know the Highest.
xv. Meeting with dissolution when passion prevails, it is
born among those attached to action; and if it is dissolved
when dullness prevails, it is born in the wombs of the
deluded.
XVI. The fruit of good action is said to be of the nature of
'goodness' and pure; while the fruit of passion is pain, the
fruit of dullness is ignorance.
202. When, overcoming passion and darkness, goodness in-
creases, these are the signs by which this is known.
203. As in spring lotuses give out their fragrance, so knowledge,
overflowing the mind, spreads beyond it.
204. Discrimination labours in the domain of the senses and the
hands and feet even seem as if they were endowed with sight.
205. When a mixture of milk and water is placed before a royal
swan, it separates one from the other with the tip of its
beak.
206. So are the senses able to distinguish between right and
wrong, with sense control, 0 Arjuna, as their willing helper.
207. The ears avoid whatever should not be heard, the eyes
themselves shun what they should not see and the tongue
refrains from uttering what should not be spoken.
208. As darkness is dispelled by a lamp, whatever is forbidden
does not appear in the presence of the senses.
209. As a great river overflows its banks in the rainy season, the
intellect of such a man ranges over all the sciences.
210. As moonlight spreads over the whole sky on the day of the
full moon, the intellect easily grasps all knowledge.
21r. Desire is concentrated [on Brahma], the activities of the
mind subside and it feels no attraction towards pleasure.
212. Thus goodness increases and then if this is indicated and
death should occur in such a state,
213. according to the wealth of the household and their generous
tendencies, why should such a man not attain to glory and
a place in heaven?
415
2r4. Then if it is a time of plenty, and a feast is held, the beloved
ancestors from heaven would come to it.
2r5. 0 winner of wealth, in such favourable circumstances what
other outcome could there be? Where else could a man of
such purity go?
2r6. The man in whom goodness is supreme takes that quality
with him, when he casts off his earthly tenement-the
abode of worldly enjoyments.
2r7. Anyone who dies suddenly in this way is born again in
goodness, or into a family of the wise.
2r8. Tell me, 0 wielder of the bow, would a reigning monarch
be less regal if he retired to a hilltop?
2r9. 0 Pandava, is not a lamp of this village still a lamp even if
it is carried to a neighbouring village?
220. In the same way the purity of goodness grows with in-
crease in knowledge and intellect floats on the surface of
discrimination.
22r. He then meditates, in sequence, on the nature of intellect
and the other elements and ultimately becomes absorbed
in Brahma.
222. He who is the thirty-seventh, beyond the thirty-sixth
principles, the twenty-fifth, beyond the twenty-four ele-
ments, or the fourth, beyond the three qualities, 4
223. this Brahma, the one who is all and is highest of all, is
easily reached by such a man and he is born into a body
that is beyond compare.
224. Now consider what happens when passion predominates
over goodness and darkness.
225. When passion runs riot in the body, the following charac-
teristics can be seen,
226. As a travelling whirlwind gathers up all manner of things
in its sweep, so do the senses wander freely among the
objects of sense.
227. Associating indiscriminately with women, he disregards
prohibitions and behaves like a sheep that feeds on what-
ever it finds.
228. His greed is so unrestrained that only what is beyond his
reach escapes his grasp.
229. 0 winner of wealth, he does not hesitate to undertake any
enterprise which may come his way.
230. He conceives the boldest projects such as building a
temple or performing the horse sacrifice. 5
416
23r. He desires to found cities, to plant great forests of trees or
create reservoirs of water.
232. Such great designs does he undertake, while his desire for
worldly and heavenly enjoyments is never satisfied.
233. His lusts are so overwhelming that even the ocean would
overflow with them and fire be inadequate to consume them.
23+ His eagerness runs ahead of thought, he competes in a race
with desire and the whole universe is trodden underfoot.
235. These are some of the characteristics found in one in whom
passion is dominant, and if he dies in this condition,
236. he will enter into another body accompanied by these
traits, reborn in a human womb.
237. If a beggar were to reside in a palace, enjoying all its
luxury, could he thereby become a king?
238. A bull feeds on straw; he would not be fed on anything else
even if he were to pull a cart in the marriage procession of
a rich man.
239. Such a man would be forced to live with those who are
occupied without rest, by day or by night, with worldly
undertakings.
240. Moreover one who dies submerged in the depths of passion
may be born among those who are given to self-interested
action.
24r. On the other hand when darkness becomes the dominating
influence, having overcome goodness and passion,
242. the characteristics that are to be found within the body
and outside it will not be given. Listen with careful atten-
tion.
243. His mind becomes as dark as the sky, when on the night
before the new moon neither sun nor moon are visible.
244. His heart also is altogether without inspiration and deso-
late, without trace of intelligent thought.
245. His intellect is heavier than a stone and his memory
wanders aimlessly about.
246. Lack of discrimination takes possession of his whole body
and only stupidity carries on any activity.
247. The signs of depravity are visible before the courtyard of
his senses, and his evil deeds continue even after death. 6
248. One can observe also that he delights in wrong-doing as
an owl can see in the dark.
249. As for prohibited actions, he enjoys performing them and
his sense organs run towards their objects.
417
250. His body sways though he may take no wine, he talks
wildly though not delirious, and raves like a madman
though not in love.
25r. He may be bemused, not because he has reached emancipa-
tion but because he is possessed by infatuation.
252. In short, such are the signs of darkness, which increases by
its own efforts.
253. and if death should occur in these circumstances, that man
will be reborn with all the tendencies of darkness.
254. When a mustard plant dies, having passed on its essence in
its seeds, can the seeds grow into anything other than
mustard plants?
255. If a lamp is lit from a flame, will the flame be extinguished?
Or does it not continue to exist in that to which it has been
transmitted?
256. So then, a man wlio dies while his thoughts are burdened
with darkness is reborn with this same quality.
257. What more need be said? When a man in whom darkness is
dominant dies he may be reborn as a beast, a bird, a tree or
an insect.
258. For this reason whatever arises from the quality of good-
ness is termed 'good action' by the Vedas.
259. The matchless fruit of happiness and knowledge which is
born of pure good deeds is described as 'endowed with the
quality of goodness'.
260. Action deriving from the quality of passion is like ripe
Indravani fruit, outwardly pleasing but bringing sorrow
with it.
261. Such action is like the fruit of the neem tree, apparently
sweet but bitter to the taste.
262. Action arising from darkness can bear only ignorance as its
fruit, as poisonous shoots [can produce only] poison.
XVII. From goodness arises knowledge and from passion
greed, negligence and error arise from dullness, as also
ignorance.
263. Therefore, 0 Arjuna, goodness awakens knowledge as the
sun causes daylight.
264. Similarly passion is the source of greed as forgetfulness of
self leads to non-duality.
265. 0 wise Arjuna, darkness is the root of the impure group of
sins of infatuation, ignorance and negligence and so on.

418
266. Now I have shown to thy inner vision, in due order, the
qualities [as clearly as one would see] an avala fruit in the
palm of the hand.
267. It has been seen that passion and darkness lead to degra-
dation, while only goodness leads to knowledge.
268. Therefore there are some who practice goodness all their
lives; leaving aside all else they practise the fourth form of
devotion through knowledge.
XVIII. Those who are established in goodness rise upwards;
the passionate remain in the middle [regions]; the dull,
steeped in the lower tendencies, sink downwards.
269. Those who live and die in the excellent practice of good-
ness become the lords of heaven when they leave the phy-
sical body.
270. In the same way, those who live a:nd die in passion are re-
born as human beings in this mortal world.
27r. Here they all eat from the same dish a mixture of pleasure
and pain, and having fallen into the path of death they do
not arise from it;
272. while those who, dominated by darkness, enjoy bodily
pleasures inherit the land of hell.
273. In this way, 0 son of Pandu, I have explained to thee the
power of the one reality, Brahma, as being the cause of the
existence of the three qualities.
274. The real lives entirely as reality, unchanging, but it mani-
fests itself in accordance with the manner in which the
qualities produce their effects.
275. As in a dream a king may see another king and think he is
overcoming him, or is himself being defeated,
276. so the highest, the middle and the lowest states are but
differences due to the activity of the qualities. When this
impression is laid aside, only the pure Brahma is left.
277. Enough of this explanation; but do not think that this is
irrelevant. Listen now as I tell thee of what has already
·been mentioned.
XIX. When the seer perceives no other agent than the modes,
and knows also that which is beyond the modes, he attains
to My being.
278. Know that the three moods, each according to its power,
naturally come into action owing to contact with the body.
419
279. As fire appears to take on the shape of the fuel it consumes,
or as the watery element in the earth appears in the form
of a tree,
280. as milk is changed into curds or as the quality of sweetness
is manifested in the sugar-cane,
28r. so the three qualities, with the interior organ of the heart
make up the body, and they are the cause of bondage.
282. 0 wielder of the bow, it is a marvel that despite all
these entanglements the state of liberation can still be
attained.
283. Though the three qualities, according to their special pro-
perties affect the activities of the body, that which is
beyond them is not diminished in power.
284. Now will I explain to thee why this liberation is natural;
for indeed thou art the bee on the lotus of knowledge.
285. This is the principle that I have already expounded to thee,
that the spirit, though involved with the qualities, is not
of them.
286. This is perceived by the enlightened, 0 Partha, as a dream
is realized as a dream by a man awakened from sleep.
287. If a man sees his reflection in water, watching from the
shore it will seem to be in various pieces through the move-
ment of the waves.
288. Again, an actor is not deceived by the role that he is play-
ing. In the same way we should understand the qualities
without being identified with them.
289. The three seasons are held by the sky, yet it preserves its
separate existence.
290. So, too, when the self-born Brahma, beyond the qualities
enters into the reahn of the qualities, it maintains its iden-
tity in spite of being limited by individuality.
29r. Regarding everything in this way, the individual self says,
I am the observer, I am not the doer; it is the qualities
which promote all activity.
292. The whole field of action arises from the three qualities of
goodness, passion and darkness and actions are merely the
modifications caused by them.
293. In them I am like spring in a forest, the cause of all its
wealth of beauty.
294. All stars vanish, the sun-crystal gleams, the lotuses blos-
som and darkness is dispelled,
295. but the sun itself does not bring about all these changes. In
420
 the same way I am in the body, not as the doer but only by
My presence.
296. Manifesting through Me, the qualities become evident;
they increase owing to Me and when they pass away what
remains is Myself.
297. He who has reached enlightenment, 0 winner of wealth,
rises above the qualities and proceeds on the upward path.

xx. When the embodied soul rises above these three modes
that spring from the body, it is freed from birth, death, old
age and pain and attains to life eternal.

298. Then he knows without doubt that the one who is without
attributes is entirely different, for wisdom has taken up its
abode in him.
299. In short, 0 son of Pandu, he attains to My Nature as a
river is absorbed into the ocean.
300. Like a parrot that has escaped from its perch and is sitting
on the branch of a tree, he is overcome by the conscious-
ness of oneness with Brahma.
3or. He is like a man who has been snoring in the deep sleep of
ignorance and suddenly awakes to the knowledge of his
real nature;
302. from his hand falls the mirror of delusion, 0 prince of
warriors, and he is freed from the reflected nature of life.
303. When the wind of concern with the body ceases to blow, 0
warrior, the individual soul attains to union with Brahma
as the waves merge in the ocean.
304. Such a man immediately becomes one with Me; as the
clouds merge with the sky at the end of the rainy season,
305. he has indeed been united with Me, then although he re-
mains in the body he is no longer at the mercy of those
qualities of which the body is born.
306. As the light of a lamp enclosed in a glass house is not
dimmed nor the fire in the centre of the ocean is not extin-
guished by the waters,
307. so his intelligence is not sullied by the coming and going
of the qualities; his life in the body is as the moon in the sky
reflected in water.
308. Even should the three qualities exercise their full play in
his body, he does not allow his consciousness to be aware
of them.
421
309. \Vhen he arrives at this state, with firm concentration in
the heart, he is unaware of what his body is doing.
3ro. As a serpent, when it has shed its skin, retires beneath the
earth and is no longer concerned with what will happen to
it;
3rr. as when the fragrance of a lotus is sent forth and mingles
with the air and does not return to the flower,
3r2. so such a man, having arrived at union with the self, does
not concern himself with the nature or state of the body.
3r3. Thus the six conditions such as birth, old age and death
affect only the body; they do not touch this man.
3r4. When the sherds of a broken pot are thrown aside, the air
which was contained in the pot is absorbed by the ether,
3r5. and in the same way, when bodily awareness passes away,
if a man remembers his true nature, he experiences nothing
else but this union.
3r6. Therefore I say that such a man has transcended the
qualities, having received this great illumination even while
still in the body.
3r7. These words of the Lord pleased Arjuna greatly, like a
peacock [hearing] the sound of a thundercloud.

Arjuna said:
XXI. By what marks is he characterized, 0 Lord, who has
risen above the three modes? What is his way of life?
3r8. Then the warrior, full of this joy, asked the Lord what the
signs were of the man who had experienced this great en-
lightenment.
3r9. Having transcended the qualities how does he behave? In
what way does he remain free from them? Thou art the
abode of grace, let this be told.
320. Listen to how the Lord of the six great virtues will explain
Arjuna's question.
32r. The Lord said It is strange, 0 Arjuna, that thou shouldst
ask such a question; it is like asking how a moving object
can remain still.
322. He who has risen above the qualities cannot be subject to
them; even should he come in contact with them, he can
easily escape from their grasp.
323. How can one know whether he is bound by the qualities
or not since he is entangled by them?
422
324. 1£ this is the cause of thy doubt, thou shouldst ask Me
freely. Listen while I explain this.

The Blessed Lord said:

xxn. He, 0 Pandava [Arjuna], who does not abhor illu-
mination, activity and delitsion when they arise nor longs
for them when they cease.

325. When under the power of passion the impulse to action is

awakened in the body and when he is enmeshed in it,
326. he [who has transcended the qualities] is not intoxicated
with pride that he is engaged in action nor is he despondent
if action fails.
327. When goodness predominates knowledge shines out
through all the senses, but his mind is not carried away by
[the thought of] his learning, nor is he despondent [if he
lacks knowledge].
328. When darkness increases in him he is not overcome by
delusion and infatuation, nor is he troubled by ignorance,
he does not accept it.
329. When confusion overtakes him he does not seek for know-
ledge; when he gains wisdom he disregards action, but he
feels no remorse if he finds himself engaged in action.
330. He is like the sun, which is in no way affected by the three
periods of the day, morning, midday and evening.
331. Does he need any light from other sources, with which to
acquire wisdom? Is the ocean filled up by rain?
332. Does he consider himself as a man of action on account of
work undertaken? Do the Himalaya mountains tremble
under the snow [which lies on them]?
333. When infatuation comes to him, will he be annoyed? Can
he be consumed by the heat of the hot season?

XXIII. He who is seated like one unconcerned, unperturbed

by the modes, who stands apart, without wavering, knowing
that it is only the modes which act.

334. Knowing that the qualities and their operation are all him-
self, he is not disturbed by the presence of one or the other.
335. Having this conviction, when he enters a body he is as a
man who on his journey encounters an obstacle.
336. He is like a field of battle that of itself neither gains a
423
 victory nor suffers a defeat, in that he neither overcomes
the qualities nor is overcome by them.
337. So therefore, 0 Pandava, with the coming or going of the
qualities he is not perturbed, as the waves of a mirage
would not sway Mount Meru.
338. What more can be said? As the sky is not shaken by the
wind, nor the sun swallowed up by darkness,
339. nor is he affected by the qualities, as a man who is awake is
not deluded by a dream; understand this.
340. He is not influenced by them and sees them only from afar,
as a well-informed man judging the merits and demerits of
a puppet-show.
34r. Good actions result from the quality of goodness, passion
engages a man in the pleasure of the senses, while darkness
promotes confusion and infatuation.
342. Thou shouldst understand clearly that it is by the power
of such a man that the activities of the qualities come about,
as the power of the sun [promotes the activities] of men in
the world.
343. The tide of the ocean rises, the moon-stone oozes moisture
and the moon-lotuses open their blossoms, yet the moon
itself remains silent.
344. The wind may rise and subside, but the sky remains mo-
tionless; so is such a man undisturbed by the play of the
qualities.
345. 0 Arjuna, by these signs one who has risen above the
qualities can be recognized: now listen to the way he lives.

XXIV. He who regards pain and pleasure alike, who dwells

in his own self, who looks upon a clod, a stone, a piece of
gold as of equal worth, who remains the same amidst the
pleasant and the unpleasant things, who is firm of mind,
who regards both blame and praise as one,

346. As a garment, 0 Kiriti, is nothing but threads throughout,

that man likewise views the whole creation as infused with
My form.
347. Whether he suffers pain or joy, his mind remains well-
balanced, just as Hari gives gifts to his devotees and his
enemies alike.
348. So long as he is like a fish in the waters of earthly existence,
naturally he has to experience pleasure and pain;
424
349. nevertheless he disregards them both, being established in
his true nature, as the seed is separated from the husks.
350. As the river Ganges, having run its course, merges itself in
ocean and leaves behind its turbulent flow,
35r. similarly, 0 winner of wealth, pain and pleasure are
equally accepted in bodily life by him who has begun to
dwell in the Self.
352. As night and day are the same to a pillar, so the pairs of
opposites inherent in bodily life [do not exist for] the man
who is one with the Self.
353. A sleeping man is indifferent to whether a snake or a
heavenly maiden lies near him; similarly these opposites in
the body do not affect the man who is united with Brahma.
354. For him cowdung does not differ from gold nor does he see a
difference between a jewel and a stone.
355. His enjoyment of union with the Self never fades whether
heaven enters his house or a tiger springs upon him.
356. As what is dead cannot come to life, what has been burnt
cannot grow again, so the even balance of such a man's
mind cannot be disturbed.
357. He cannot be praised as though he were Brahma, nor
belittled as though lowborn, as ashes cannot be burned [as
fuel].
358. Thus praise or blame are of no consequence to him, as the
sun is untouched by darkness or light.

xxv. He who is the same in honour and dishonour and the

same to friends and foes, and who ~as given up all initia-
tive of action, is said to have risen above the modes.

359. Whether he is worshipped as a divinity or shouted at as a

thief; whether he is made a king or is surrounded by bulls
and elephants,
360. whether friends approach him or enemies attack him, it is
the same to him, as the light of the sun is indifferent to
night or dawn.
36r. The sky remains unaffected by whichever of the six seasons
approaches; so the mind of such a man is unaware of
differences.
362. He has yet another characteristic, that he seems detached
from all action.
363. He remains separate from every undertaking, earthly
425
 activity appears to have no existence for him and he him-
self is the fire in which the fruit of all action is consumed.
364. Such ideas as heaven or earth do not arise in his mind and
he enters naturally into whatever experience comes to him.
365. Unaffected by pleasure or fatigue, as if he were a stone,
his mind has abandoned all decision to act or not to act.
366. Why expand this further? He who acts thus indeed has
passed beyond the qualities.
367. The Lord Krishna said, Now listen to the means by which
this transcendence over the qualities can be achieved.

xxv1. He who serves Me with unfailing devotion of love,

rises above the three modes; he too is fit to become Brahman.

368. He who with unswerving mind serves Me through the path

of devotion is able to overcome the qualities.
369. I must explain to thee clearly who I am, what is devotion
and what is the mark of aberration.
370. Listen, 0 Partha, I am in this universe as the lustre is
inherent in a jewel.
37r. Moisture is in water, space is in the sky, sweetness is in
sugar; in these there is no separation.
372. Flames and fire are one, lotus petals are one with the
flower, and the branches and the fruit of a tree are the tree
itself.
373. The snow which is drawn to the mountain becomes part of
it; curds are but curdled milk.
374. Similarly the entire universe is but Myself; there is no
purpose in stripping the moon; [one would find but the
moon itself].
375. Ghi is clarified butter, in spite of its solidity; though a
bracelet is not melted down, it is still gold.
376. Even if a garment is not unravelled, it is still nothing but
woven threads; one need not crush a pot to see that it is
but earth.
377. Therefore do not think that I can only be found through
the dissolving of the universe, for I Myself am all.
378. To realize Me this manner is called single-hearted devotion;
. if any sense of difference appears, it is an aberration.
379. Thus laying aside all sense of dualism, with an undivided
mind, thou mayest know Me as one with thyself.
380. 0 Partha, as gold is one with the ornament made from it,
426
 so thou shouldst not regard thyself as different from the
Self.
38r. A ray may be emitted by light, but the ray is the light
itself; in such a way shouldst thou conceive of Me.
382. Like an atom of dust on the earth, or a particle of snow on a
snowy mountain, so thou shouldst realize that thou art in
Me.
383. However small a wave may be, it is not different from the
ocean; nor is there any difference between Me and the
Universal Self.
384. When the vision is illuminated by the experience of one-
ness, we say that this is devotion.
385. This vision is the excellence of knowledge and the whole
essence of yoga.
386. 0 Warrior, this is as continuous a process as the flow of
water between the raincloud and the ocean.
387. Such a man becomes united with the Supreme as there is
no boundary between the air in the mouth of a well and
the firmament above it.
388. This union of the self with Brahma is as the light of the sun
which extends from its reflection in water right up to the
sun itself.
389. Thus when this consciousness of union takes place, along
with that experience even the sense of union itself is lost.
390. When a grain of salt has melted into the water of the ocean,
0 Pandava, the process of melting ceases with it.
39r. When fire has burnt up grass the fire itself burns out and
awareness of duality is lost, not even the knowledge of it
remains.
392. Any thought that I am beyond the qualities while My
devotee is still subject to them passes away a.nd the sense of
timeless union becomes clear.
393. There is no more any meaning in saying that such a man
overcomes the qualities, 0 Kiriti; rather, the bond of indi-
viduality is loosened.
394. In short, 0 wise one, this state is the nature of Brahma, and
he who worships Me in this way attains to it.
395. For one who, possessing these attributes, is devoted to Me
while in this world, this state of being Brahma is like being
a devoted wife.
396. As when the turbulent waters of the Ganges flow onward
they have no other end but oneness with the ocean,
427
397. so, 0 Kiriti, one who serves me with this enlightened vision
is the crest jewel on the crown of the state of Brahma.
398. 0 Partha, this state is that of absorption into Brahma,
known as the last of the four goals of man's existence.
399. Worship of Me is the ladder by which this state is reached;
from this it may seem to thee that I am a means to that end,
400. but do not let this thought enter thy mind, for Brahma is
not different from Me.
xxvn. For I am the abode of Brahman, the Immortal and
the Imperishable, of eternal law and of absolute bliss.
40I. 0 wise one, the moon and its sphere are not different, nor
am I separate from Brahma.
402. 0 Beloved, that Brahma is eternal, changeless, the essence
of righteousness, limitless joy and one without a second.
403. I am that goal which is the end of the path of discrimination,
the boundless essence of truth; I am indeed all this.
404. Thus the matchless friend of devotees spoke to Partha, the
wielder of the bow. Hear, 0 King.
405. Then Dhritarashtra said, 0 Sanjaya, why hast thou related
all this to me unasked?
406. Remove my anxiety and tell me news of victory. Sanjaya
said, Leave this matter aside.
407. Then Sanjaya, feeling surprised, sighed and said impatient-
ly to himself, How far is the King separated from the
divine!
408. May the gracious Lord have mercy on him, may he be
filled with discrimination and be healed of this great sick-
ness of confusion.
409. Reflecting thus and listening to the discussion between the
Lord and Arjuna, great joy poured into the heart [of
Sanjaya].
410. So with great delight he will continue to tell what the Lord
said.
41I. Jnanadeva, the disciple of Nivritti, says, Listen to me and
I will impress on your mind the meaning of the Lord's
words.

In the Upanishad of the Bhagavadgita, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the fourteenth chapter entitled The Yoga of the
Differentiation of the Three Modes.
428
 NOTES
1. Durva grass. A special kind of grass, said to be immortal; couch-
grass. Here it is used to express 'blessing upon blessing'.
2. the foetus. This term is here used to cover all forms of natal processes.
Cf. Ch. VII, v. 23.
3. The modifications of goodness. The eight 'moods' which have an
effect on the physical body.
4. thirty-six principles. Cf. Ch. XI, note 20.
5. Ashvamedha. The 'horse sacrifice', mainly performed by those of
kingly rank.
6. signs of depravity. The reference here is to bones which lie about in
the quarters of a village where outcastes live.

E 429
 CHAPTER XV

I. Now on the pedestal of my heart I will place the feet of my

Guru,
2. and pouring my senses as flowers into the cupped hands of
the experience of union with the Supreme, I make the
offering of a handful of these at his feet.
3. My desire, washed clean by the pure water of devotion,
will be as sandal-wood ointment.
4. Making anklets of the pure gold of my love for him, I will
adorn with them his beautiful feet.
5. My strong, pure and single-hearted devotion to him will be
as a pair of rings for his two big toes.
6. I will place on them the bud of pure emotions,
with the fragrance of bliss, the full-blown eight-petalled
lotus.
7. Then I will burn before him the incense of egotism, wave
round him the lamp of union with the Self and embrace
him with the experience of oneness with Brahma.
8. I will put on his holy feet the two sandals of my body and
my vital breath, and will wave around them the neem
leaves of experience and liberation.
9. May I be worthy of the feet of the Guru by which I may
attain all the goals of man's existence,
IO. by which that clear knowledge will be gained which leads
to the resting-place in Brahma and which transform speech
into an ocean of nectar.
II. This good fortune brings forth such eloquence in all the
words that thousands of full-moons should salute it.
12. As the sun, rising in the east, sheds its glorious rays of light
over the earth, so does language become like a festival of
the light of knowledge to the hearers.
13. Through this good fortune the eloquence is such that the
divine resonance is diminished by it; the highest beatitude
cannot compare with its beauty.
430
14. In the arbour of the joy of hearing, the world enjoys the
spring time of wisdom and so the creeper of his speech
blossoms forth.
15. Words then reveal the nature of that Divine Being which
causes speech and mind to withdraw, failing to comprehend
it. What marvel is this!
16. That Being which is beyond knowing, unattainable by
meditation and not perceptible to the senses, is revealed
in his words.
17. When the devotee receives the blessing in the form of the
pollen falling from the lotus-like feet of the Guru there
comes to him this wonderful power of speech.
18. Nothing further need be said. Jnanadeva says, This good
fortune has come to none other than to me.
19. For I am as the tender child of my guru, who has no other
Son, and his whole blessing is poured out on me.
20. As a cloud pours out its full showers for the chataka bird,
so my guru has done this for me.
21. So my untrained tongue has been set free and has been
touched by the sweetness of the Gita.
22. For a man of good fortune even sand is changed into jewels,
and if a man is destined to remain alive, even one about to
kill him will treat him with affection.
23. If the Lord wishes to save a hungry man, even sand boiled
in water will turn into the sweetest rice.
24. So when the guru accepts a man as his own, this earthly
existence becomes for him a life of liberation.
25. See how the Lord, the ancient one worshipped by the whole
universe, removed all the short-comings of Arjuna.
26. Similarly my guru, Shri Nivrittiraja, has raised my igno-
rance to the state of knowledge.
27. But enough of this! My love for him grows more intense as I
speak; where can be found the knowledge with which to
describe the glory of the guru.
28. By his grace I will clasp the feet of you saintly men with my
exposition of the Gita.
29. The Lord of liberation has treated this subject at the end of
the fourteenth chapter.
30. Only he who has found spiritual wisdom is able to reach
liberation, as a man who performs a hundred sacrifices can
ascend to heaven.
3r. Only the man who throughout a hundred lives performs
431
 Brahmanic rites attains to the world of Brahma; none
other can achieve this.
32. As it is only a man with sight who can enjoy the light of the
sun, so is the sweetness of liberation tasted only through
this wisdom.
33. When we consider who is worthy to attain to this know-
ledge we see that there is only one such man.
34. In order to discover treasures hidden in the earth, a special
pigment must be applied [to the eyes], but even then the
eyes must be those of a man born with his feet first. 1
35. It is similarly true that knowledge will enable a man to gain
liberation, but nevertheless his mind must be pure so that
it will remain with him.
36. Without dispassion knowledge cannot endure; this truth
has been established by the Lord after much thought.
37. Now the omniscient Harl has shown us the nature of that
dispassion which takes possession of the mind.
38. If a man who is eating realizes that the food is poisoned, he
will push away the dish;
39. so when a man realizes how transient this whole earthly
existence is, he turns to dispassion.
40. In the parable of a tree the nature of impermanence will be
explained by the Lord of the universe in the fifteenth
chapter.
4r. This tree of worldly existence is not an ordinary tree that
falls down when it is uprooted and soon dries up.
42. And so by means of a simile the Lord removes [the neces-
sity of] the cycle of birth and death.
43. The fifteenth chapter will show the deceptive nature of
worldly existence and the way in which individuality may
be merged in Brahma.
44. This is the essence of the teachings given in this chapter;
I will expound them, I pray you to listen with all your
heart.
45. The Lord of Dwarka, the Ocean of the Highest joy, the
Moon of the full-moon day, speaks thus: 2

The Blessed Lord said:

1. They speak of the imperishable ashvattham [pipal tree]
as having its root above and branches below. Its leaves are
the Vedas and he who knows this is the knower of the Vedas.
432
46. 0 son of Pandu, that delusion of the universe, that hinders
the seeker from reaching the home of Self-realization,
47. is to be thought of as a great tree, and not as earthly life in
the form of an extended universe.
48. It is not like a common tree, having its roots in the earth
and its branches pointing upwards, and for this reason
none can describe it.
49. When fire or axe is applied to its trunk, however large it is,
what will happen to its higher growth?
50. When its roots are torn up, it will fall with all its branches;
but the tree of earthly existence is different; it is not so
easily brought down.
5r. 0 Arjuna, it is wonderful indeed that the growth of this
tree is downwards.
52. No one knows how high the sun is, and yet its rays descend
in every direction. This tree of earthly existence is the
same, with its shoots growing downwards.
53. It penetrates all that is and is not, as the firmament will be
submerged in the final deluge.
54. This tree pervades the whole of space as after sunset dark-
ness night is filled with darkness.
55. There is neither fruit to taste nor flowers to give out
fragrance; and yet, 0 son of Pandu, the tree is all that
is.
56. Though its roots point upwards, it is not uprooted, and
moreover it is always green.
57. Though it is true to say that its roots are upwards, it has
also many roots which grow downwards.
58. Having roots which grow from its branches, like the pipal
or banyan tree, it spreads vigorously in all directions.
59. In such a way, 0 conqueror of wealth, this tree of worldly
existence not only has branches which grow downwards,
60. but in a strange way it has groups of well-developed
branches which grow upwards.
6r. It is as if space had grown into a creeper, or the wind itself
had taken on the shape of a tree; as though the three condi-
tions of waking, sleeping and dreaming had set in.
62. Thus the whole extent of the universe has taken on the
form of a great tree with its roots extending upwards.
63. Now what is it that is upwards, what are the characteristics
of the roots, and what is the nature of the downward
growing branches?
433
64. Again, what are the roots of this tree below and the bran-
ches above?
65. Why has it been called the Ashvattha Tree, the name given
to it by those who delight in the knowledge of Brahma? 3
66. All this will I explain to thee in simple style that thy under-
standing may develop.
67. Therefore listen, 0 most fortunate one; thou art worthy
to hear this; let thy body be all ears, listen with all thy
heart.
68. When the Lord of the Yadavas had spoken these words,
moved by his affection, Arjuna became the embodiment of
attention.
69. What the Lord said seemed almost insignificant compared
with Arjuna's eagerness to listen, as though the heaven
were to be embraced by the ten directions.
70. He was like a second Agastya in that he strove to drink in
one gulp the whole ocean of Krishna's explanation.~
7r. When Krishna saw this overwhelming eagerness in Arjuna
he encircled him with his own delight.
72. Then Krishna said, 0 Arjuna, Brahma is the upper part of
this tree, and the quality of being uppermost is ascribed
to it only in relation to the rest of the tree.
73. In reality there are no such distinctions as upper, lower or
middle, for there is an indivisible unity in Brahma.
74. That which is the inaudible essence of all sounds, the fra-
grance of flowers imperceptible to the senses, that element
in joy which is beyond the experience of sexual and other
pleasures;
75. which is the same both near and far, in front and be-
hind, which is the invisible witness of all and yet without
sight,
76. and which becomes manifest in the world of name and form,
still further affected by the limitation of illusion.
77. This is pure knowledge, yet without either the knower or the
object of knowledge, the heaven filled with the pure quin-
tessence of joy.
78. This Brahma is indeed the upper part of the tree and the
roots of the tree sprout from this part in the following
manner.
79. These shoots are known as Maya; but in reality Maya both
is and is not and is as impossible to describe as the offspring
of a barren woman. 5
434
80. She neither exists nor does not exist, she cannot tolerate
the idea of thought; this is her nature, and is thought of as
eternal.
8r. She is the seed of the tree of this earthly existence, the soil
in which it is planted, and the lamp of all false knowledge.
82. She is the treasure-chest of all forces, the sky in which
arises the cloud of the universe and the fold of the cloth of
all that has form.
83. This Maya abides in Brahma and therefore both is and is
not; then only does the splendour of Brahma become mani-
fest.
84. As a man who falls asleep loses consciousness, as the soot of
a lamp dims its light,
85. as a young wife, sleeping beside her husband may suddenly
waken him and even embrace him in a dream though not
actually, and thus excite his passion,
86. so d~s maya arise in Brahma, 0 conqueror of wealth, and
ignorance, the failure to recognize whence she comes, is the
first root of this tree.
87. This lack of awareness of Brahma, the Reality, is the root
set deep in the upper part; in the Vedanta this is described
as the existence of the seed.
88. The deep sleep of ignorance is called the seed-condition,
while the dream state and the waking condition are the
fruit.
89. This is the way in which it is explained in the Vedanta;
but let this be, here we consider ignorance to be the root.
90. Above in the pure Spirit, roots sprout upwards and down-
wards, held in the strong grip of maya.
gr. Then the first innumerable forms of thought arise and their
shoots grow downwards on all four sides.
92. Thus the tree of existence has its roots firmly established in
the upper part and from those clusters of roots appear off-
shoots.
93. Then the first of the great elements, intellect, sprouts in
consciousness and a tender leaf grows from it.
94. Out of this springs the three-leafed shoot, growing down-
wards as individual consciousness with its three qualities,
goodness, passion and darkness.
95. From this again shoots forth the branch called reason, the
sense of duality is developed from which grows naturally
the branch called the mind.
435
 96. Thus the root having gained strength from the sap of
thought, from it grow four tender shoots which are the
fourfold consciousness. 6
97. After these grow up the straight stems of the five great ele-
ments, space, air, fire, water and earth.
98. From this :fivefold stem the tender inner leaves of the five
senses of hearing, sight, touch, taste and smell break out.
99. First appears sound, and the sense of hearing grows by
reaching out eagerly towards it.
100. Then the creeper of the skin sends out the tendril of touch
and from this arise all manner of new sensations.
ror. Following this a leaf of form develops and the eye reaches
out towards the enjoyment of it, spreading wide confusion.
102. As sprigs of taste grow apace leaves of many and various
desires are excited in the tongue.
103. Then, through the sprouting of fragrance, shoots of the
sense of smell grow strong and intense desire is aroused.
104. In this way from the great first principle, individuality,
mind and the primal elements, the bonds of earthly life, are
developed.
105. In short, though this tree expands throughout the eightfold
division of nature, still in the same way as the apparent
silver in a shell only seems to be silver on account of its
base in the shell.
106. The waves of the ocean spread only as far as the ocean
extends; so is Brahma manifested in the shape of this tree
which is born of ignorance.
107. All this expanse [of the tree] is only the one Brahma in out-
ward manifestation, as in a dream a man may become
many persons though in reality he is but one.
108. This is enough. In this way does this strange tree grow and
send down its shoots in the form of mahat and the other
principles of matter. 7
109. Now listen; I will explain why this tree is called Ashvattha
by the wise.
no. [the 'shva' in]' ashvattha' means 'tomorrow', for it does not
continue; there is no permanence in this tree of worldly
life. 8
III. As clouds in the sky change their colour every moment, as
lightning is never still even for an instant,
II2. as a drop of water on a trembling lotus petal cannot remain
steady and the mind of a troubled man is restless,
436
n3. so is the condition of this tree; it is in a constant state of
degeneration and therefore it is said to be 'not remaining
until tomorrow'.
n4. Now Ashvattha is a name also applied to the pipal tree,
but the Lord does not use it in this sense.
n5. Though it is not inappropriate to call it the pipal tree, but
let that be; we are not concerned here with popular usage.
n6. Listen rather to the mystery of it. It is called Ashvattha
because of its transitory nature.
n7. Another important point is that it is also known as Avyaya,
the imperishable one; the inner meaning of this is that,
n8. since on the one hand the clouds draw their water from the
ocean, and on the other the rivers replenish it,
n9. there is neither increase nor decrease in its volume which
seems to remain constant, but only as long as rivers and
clouds work together in this way.
120. This tree is also popularly called Avyaya because its crea-
tion and passing away happen with a speed that is imper-
ceptible.
121. Or again, as a charitable man appears to be saving even
while he is spending, so in its constant destruction this tree
seems to be indestructible.
122. Owing to their great speed the wheels of a coach seem
not to be moving but to be stuck in the earth;
123. so as time passes, where branches of the tree wither and
drop away, numberless other shoots break out;
124. and yet it is impossible to say when anyone disappears or
when others sprout forth, like clouds in the sky during the
month of Ashadha. 9
125. Similarly at the end of a great age existing worlds pass
away and multitudes of others spring up in their stead.
126. The fierce whirlwinds of the final dissolution destroy the
trees of earthly life [of one cycle], and again thousands of
trees [of the new cycle] spring up.
127. The era of one Manu follows that of another, races succeed
each other, as in the sugar-cane plant one joint rises above
another in the course of its growth. 10
128. At the end of the Kali yuga the dry bark of the trees of the
four ages falls off and at once the great trees of the Krita
yuga begin to appear.11
129. As one year passes away, the next is called in; as one day
follows another; yet one is hardly aware of it.
E* 437
130. One cannot discern the point at which one breeze passes
into another; nor can one tell how many branches of the
tree fall and how many take their place.
131. As soon as one branch, in the form of a body, breaks off
another grows, and this makes the tree of existence seem to
be eternal.
132. A stream of water flows rapidly onwards and joins another
stream; so, though unreal, this growth of the tree of exis-
tence is thought to be real.
133· Countless waves rise and fall on the ocean during the flick of
an eyelid, but to one who does not know it seems like one
continuous wave.
134· A crow has only one eye with a pupil, but when it moves its
eyes cleverly in both directions, people are deluded into
thinking that it has a pupil in both eyes.
135· When a top is spinning rapidly, it seems to be fixed to the
ground; it is the great speed which gives this impression.
136. This is enough! When a burning torch is swung round in the
dark it looks like a circle of fire;
137· so does this tree of earthly existence appear to the
ignorant to be indestructible, though it is constantly being
created and destroyed.
138. The man who recognizes that this is due to speed, however,
and who knows that it is transitory, realizes that worlds
arise and pass away innumerable times in a single moment,
139· who knows that it has no other source but ignorance, and
that the existence of this decaying tree is an illusion,
140. is a wise man, 0 Son of Pandu, and I the omniscient one
say that he is to be revered as though he were the sacred
teaching itself.
141. He alone is worthy to experience the fruit of all kinds of
yoga; indeed, wisdom itself lives through him.
142. Enough has been said. Who can possibly describe the man
who has realized the illusory nature of this tree of existence.

II. Its branches extend below and above, nourished by the

modes, with sense objects for its twigs and below, in the
world of men, stretch forth the roots resulting in actions.

143· Out of this tree of worldly existence with its branches

growing downwards, there are also many branches growing
straight upwards.
438
r44. Those spreading downwards serve as roots and from their
bases creepers and leaves sprout.
r45. All this has been already explained at the beginning; but
now listen while I explain it in simpler language.
r46. Gathering up ignorance, the binding root, the power of the
primary elements and the greatness of the Vedas,
r47. from the trunk of the tree there spring four great branches,
the four classes called sweat-born, womb-born, seed-born
and egg-born.
r48. From each of these shoots, eighty-four lakhs of smaller
species come into being, and from them also grow innu-
merable shoots of individual lives.
r49. These four straight branches also produce cross branches of
creatures of various smaller classes.
r50. Then appear clusters such as the divisions of man, woman,
and creatures devoid of sex, with quivering bodies on
account of the burden of their passions.
r5r. As the rainy season spreads throughout the sky in rain-
clouds, so the creeper of all these forms spreads itself
through ignorance.
r52. Then, bending through the weight of the branches, they
become entangled together, and this gives rise to the winds
of excitement through the qualities.
r53. So on account of the great struggle among the qualities,
the upward-pointing roots grow in three directions.
r54. When the wind of passion blows more strongly the small
branches in the form of the human species thrive.
r55. These do not shoot upwards nor downwards, but remain
in the centre and grow as cross-branches of the four
castes.
r56. These branches then send out the tender foliage of pres-
cribed and prohibited actions and the fresh leaves of the
Vedic rules enhances their beauty.
r57. From them arise the forests of desire and passion and the
momentary pleasure derived from these.
r58. Through the desire of maya to expand, the shoots of good
and evil deeds develop and innumerable offshoots of
various activities appear.
r59. Then as the human bodies, like decaying tree trunks, fall
away, exhausted by past experiences, other sprouts of new
bodies appear in their place.
160. And the beauty of the foliage of sense objects is constantly
439
 renewed by the lovely tones of sound and the other
senses.
l6r. In this way, with the strong wind of passion, the bowers of
branches representing human life increases; this is known
as the world of men.
162. As soon as the wind of passion dies down for a moment the
hurricane of darkness begins to blow.
163. Then from those human branches base desires appear
below, sending out shoots in the form of evil actions.
164. Twisted shoots of sloth break out and leaves and tendrils
of error appear.
165. On the tips of the leaves of the precepts and prohibitions
of the Rigveda, Yajurveda and Samaveda are heard
humming. 12
166. These produce the creeper of desire in the form of the pre-
cepts of the Atharvaveda, which teach about killing and
incantation.
167. Meanwhile strong roots of evil actions are forming and
branches of rebirth are increasing.
168. Deluded evildoers are trapped by the branches of all kinds
of wickedness such as are committed by men of the lower
<'astes.
169. Then there are the side growths of still lower species such
as the beast, the bird, the pig, the tiger, the scorpion and
the snake.
170. But, 0 Pandava, branches grow out on all sides, of which
the fruit is the perpetual experience of hell.
l7I. More and more shoots break out from recurring births due
to evil deeds led by violence and sexual indulgence.
172. These in turn become trees, grass, iron, clods of earth or
stone; such is the fruit of these branches.
173· Listen, 0 Arjuna, in this way the downward growth of the
tree ranges from man to the inanimate world.
174· So therefore, the branches of humanity may be regarded
as the downward growing roots by which the tree of worldly
existence spreads.
175· On the other hand, 0 Partha, if we look at the chief root
growing upwards we will find that the middle branch of
humanity is the origin of it.
176. Between the downward and upward growing branches rise
those produced by good and evil deeds resulting from the
qualities of goodness and darkness.
440
177· Moreover, 0 Arjuna, the leaves of the three Vedas cannot
grow elsewhere than here, as their precepts are not relevant
to any beings except men.
178. So that though in terms of tht- human body these upward
growing roots are branches, in terms of the development
of action they are roots.
179· The roots of ordinary trees deepen as the branches grow,
and the branches spread as the roots develop.
180. The same is true of the body, that so long as there is activ-
ity the body remains in the world and so long as there is
a body there is activity. This cannot be denied.
181. It is for this reason that the Father of all men has said that
the human body is the cause of all activity; there is no
doubt about this.
182. At times when the fierce gale of darkness ceases the whirl-
wind of the quality of goodness rushes in.
183. Then this root of the human form produces blades of good
desire, growing into sprouts of good action.
184. Through awakening knowledge and with the force of keen
understanding, intellect immediately sends out abundant
offshoots.
185. From this shining leaves of respect, pregnant with the sap
of understanding, straight shoots of righteousness sprout.
186. Abundant shoots of good conduct spring from these and
the sound of the Vedic hymns vibrates through them.
187. Such discipline as the Vedas prescribe and rites of sacri-
fices are some of the leaves which extend from these
branches.
188. On the branches of self-restraint and control of the senses
appear clusters of penance, spreading tenderly over the
boughs of non-attachment.
189. Steady sharp pointed shoots of special vows rise upwards
with the speed of creation.
190. Among these is the thick foliage of the Vedas which, while
the strong wind of righteousness blows through it, re-
sounds with right knowledge.
191. The branch of religious duty spreads out with the branch
of life in the world, bearing on its cross branches the fruit
of heavenly enjoyment.
192. Next to these the reddened branch of dispassion grows
out and the branch of religion and liberation on which
ever new tender leaves unfold.
441
193· In the extended transverse branches are the sun, moon
and all the major planets, the ancestors, rishis and demi-
gods.
194· Above these are the great branches of Indra and other
gods, their stems laden with fruit.
195· Still higher are those of the sages Marichi, Kashyapa and
others who reached the highest rank in penance and wis-
dom.
196. Thus the spread of the upward growing branches rises
higher and higher, with small stems and pointed tips,
bearing abundant fruit.
197· 0 Kiriti, from the fruit-laden bows which are above these
upper branches come the tender shoots of Brahma and
Shiva.
198. Weighed down by fruit the upper branches bend down-
wards so that they rest on the roots.
199· Trees are bent low towards their roots when the branches
are laden with fruit,
200. with increasing knowledge this tree of Life is bowed down
to rest on its own roots.
20I. There is therefore no growth beyond Brahma and Shiva
for the individual soul, for above them there is only
Brahma, the One Spirit.
202. Those branches cannot be compared with the root of
Maya from which this tree springs.
203. The topmost branches representing Sanaka and· other
sages rise upwards unimpeded, for they have already
reached Brahma.
204. It should be understood therefore that this tree grows from
its roots in humanity and extends upwards to the highest
level in Brahma and other deities.
205. Thus humanity is that from which the highest Brahma
evolves and therefore it is called the root.

III. Its real form is not thus perceived here, nor its end nor
beginning nor its foundation. Having cut off this firm-
rooted Asvattham [peepal tree] with the strong sword of non-
attachment.

206. So then I have described to thee this wonderful tree of

worldly existence,
207. I have also fully explained to thee those roots which go
442
 downwards. Now listen to the way this tree can be up-
rooted.
208. Well mayest thou ask how it would be possible to uproot
such a great tree.
209. How can it be that the highest branches reach up to
Brahma [the deity] and yet the roots are above in the form-
less Spirit?
210. The lowest branches reach down into depths of inorganic
while other roots in the form of humanity grow in the
middle.
2II. Who could destroy a tree of such thickness and breadth?
But do not concern thyself with such an idle question.
212. If this tree is to be uprooted would any effort be needed?
One does not have to rush here and there to save a child
from [its fear of] a goblin!
213. Does one have to destroy castles in the clouds, break the
horns of a hare or pluck a flower growing in the sky?
214. In the same way, 0 Warrior, there is no reality in this tree
of existence, so why shouldst thou concern thyself anxious-
ly with the uprooting of it?
215. My description of the spread of its roots and branches is
like some one trying to describe a house full of the children
of a barren woman.
216. Of what use are the words uttered in a dream when we
waken? All talk of this tree is as meaningless as a fairy
tale.
217. Therefore, 0 conqueror of wealth, the form of the tree as I
have described it is an illusion; it would be like serving a
king with ghi made from the milk of a tortoise.
218. Ignorance, the root of the tree, is unreal, so the effects of
it can scarcely be real; how then can the tree itself really
exist?
219. Some say that the tree has no end, and in one sense this is
true.
220. If there were no waking there would be no end to sleep, nor
would there be any dawn if night did not pass.
22r. Similarly, 0 Partha, till discrimination is aroused, there
will be no end to this tree of earthly existence.
222. Those who say that it has no beginning do not make a false
statement.
223. Who can say who is the mother of an unborn child? How
then can that which has no being have a beginning?
443
224. Why then consider the efforts of uprooting this tree, as it
has neither beginning, end, existence or form?
225. 0 Kiriti, it is on account of our ignorance that this illusory
tree thrives, so strike it down with the sword of self-
knowledge.
226. If thou do use any other means except self-knowledge
thou wilt become more deeply entangled in it.
227. How far then wilt thou wander through branch after
branch, upwards and downwards? Strike down ignorance
therefore, by means of true knowledge.
228. Otherwise thou wilt be like a man uselessly burdened with
sticks he has collected for beating a rope he has mistaken
for a serpent.
229. Indeed, it would be like a man drowning in a river while
he is running round a forest seeking a boat in which to
cross over the mirage of a river.
230. Similarly, 0 warrior, when a man strives after a way of
destroying this illusion of worldly life, his own true nature
is hidden and he is overcome by frustration.
23r. 0 winner of wealth, waking up is the only remedy for a
wound felt in a dream, and in this case also, knowledge
is the only weapon with which ignorance can be destroyed.
232. In order that the sword of knowledge may be effective the
mind must be governed by strong and enduring dispassion.
233. When this dispassion is developed, [pleasures of] the three
worlds will be abandoned as a dog may vomit its food.
234. 0 Partha, dispassion must be so strong that there will be a
disgust for all worldly enjoyment.
235. Draw this sword from the scabbard of egoism it should
immediately be held in the hand of self-knowledge.
236. It should be sharpened on the stone of discrimination, and
a keen edge given to it by awareness of unity with Brahma
and polished with perfect understanding.
237. Holding it firmly in the grip of determination and observed
closely, let it be well tested in meditation.
238. When this sword of dispassion and consciousness of the
Self become united in constant meditation, there will be
nothing left to strike.
239. The sword of self-knowledge, strengthened by the radiance
of belief in non-duality, will not allow this tree of existence
to survive in any place.
240. Then this tree, with its upward growing branches and roots
444
 and the network of branches extending downwards, will
disappear as a mirage vanishes in the moonlight.
24I. Therefore, 0 lord among warriors, strike down the upper
roots of this tree of earthly existence with the sword of self-
knowledge.

IV. Then, that path must be sought from which those who
have reached it never return, saying 'I seek refuge only in
that Primal Person from whom has come forth this ancient
current of the world' [this cosmic process].

242. Then a sense of identity is realized in relation to things

which were formerly experienced as different from oneself,
and one becomes aware of one's true nature.
243. Do not become like fools who look at their faces in a mirror
and see two where there is only one.
244. In this way I am telling thee clearly how thou shouldst see
thyself from the point of view of non-duality.
245. That which is seen without seeing and known without
knowing is called Brahma, the primal being.
246. The Vedas take their stand on the limitations of Brahma
and strive to describe him in long drawn-out sentences,
speaking vainly of name and form.
247. It is he whom those who are weary of earthly and heavenly
pleasures and seek for liberation set out to find, resorting
to yogic practice and knowledge, with the purpose of not
returning to worldly existence.
248. Fleeing from attachment to worldly life in the boat of dis-
passion they reach the shore of the state of Brahma and
escape from the bonds of action.
249. Shaking off all moods such as egoism, the wise take as it
were a passport to their original home.
250. Ignorance of this Brahma has led to the false knowledge
which has spread throughout the world, giving rise to the
concept of duality.
25I. From him there develops this expanding system of worlds
which is like the empty hope of an unlucky man.
252. 0 Partha, we should realize that this Brahma is our own
self, as though cold could shiver with its own coldness.
253. 0 winner of wealth, there is another sign by which this
state can be recognized; having once attained to it, there is
no return in rebirth.
445
254. Those who are filled with the knowledge of the Self as the
fullness of the waters at the time of the final deluge, reach
the state of Brahma.
v. Those, who are freed from pride and delusion, who have
conquered the evil of attachment, who, all desires stilled,
are ever devoted to the Supreme Spirit, who are liberated
from the dualities of pleasure and pain and are undeluded,
go to that eternal state.
255. Those men who have freed their minds of all confusion as
the clouds leave the sky at the end of the rainy season,
256. and who have thrown off the grip of passion as the family of
a hard-hearted man is loathed by his family when he is
poverty-stricken,
257. so, too, do those who earnestly seek for self-realization tum
away from all action, as a plantain-tree falls when it has
borne fruit.
258. All desires leave them, as birds will fly away from a tree
that is on fire.
259. They are unaware even of the name of separateness,
the soil from which sprout all manner of evil weeds.
260. Egoism and ignorance leave them as night flies at the rise of
the sun.
26r. As the body suddenly releases the lifeless soul, the igno-
rance of duality departs from them.
262. To them the sense of duality is as a famine; the touchstone
brings destruction to iron, and the sun and darkness cannot
exist together.
263. The pairs of opposites, such as pleasure and pain, which
are experienced in physical life, cannot exist in their
presence.
264. When a man is awake the kingdom that he possessed or
the death he experienced in a dream do not bring him joy
nor sorrow.
265. Such men cannot be caught up in the experience of plea-
sure and pain, which bring about the opposites of merit and
demerit, as an eagle cannot be grasped by a snake.
266. They are like the royal swans, feeding on the milk of the
knowledge of the Self, having separated it from the water of
the non-self.
267. As the sun, having poured down its radiance on the earth,
draws it back into itself through its rays,
446
268. so, also, the vision of the Self brings back into unity that
One Spirit which, owing to confusion about its true nature,
has seemed to be scattered in all directions [in the multi-
plicity of beings].
269. As the stream of a river merges into the ocean, so in these
men discrimination is absorbed into the certainty of Self-
realization.
270. Nothing is left to be desired by those who have realized
that the one Self exists in all, as the sky has no need to
move from one place to another.
27r. Seed cannot germinate in a mountain of fire, nor can any
feeling arise in their minds.
272. But why continue this any further? Objects of sense have
no effect on them, as atoms of dust cannot remain steady
before a strong wind.
273. They who have sacrificed every desire in the fire of wisdom
are united with the fire, as gold unites with gold in one
piece.
274. Shouldst thou ask where they go to, I tell thee that they go
to the place where there is no loss.
275. It cannot be seen by the eye, it cannot be known, nor can it
be described.
VI. The sun does not illumine That, nor the moon nor the
fire. That is My supreme abode from which those who
reach it never return.
276. No flame of a lamp can lighten That, neither the beams of
the moon or the brilliance of the sun.
277. All things are seen by this light which itself is not seen; the
world is illuminated by its hidden light.
278. The more a shell is covered with silver the more it seems to
be true silver rather than a shell; the more a rope is hidden
beneath a snake, the more strongly it resembles a snake.
279. The light by which the sun and moon and great planets give
forth their brightness, and even by whose darkness they
shine,
280. that Brahma, is light itself, active in the spirit within all
creatures and which shines also in the heart of the sun and
moon.
28r. Compared with That the light of the sun and moon is but
darkness, and the brilliance of all lights is but the body of
that Brahma.
447
282. In its light the whole universe with all the suns and moons
vanish as the light of the moon and stars fades away when
the sun rises.
283. In the same way the images in a dream pass away on wak-
ing and mirages disappear in the evening.
284. So know thou that in that invisible place of Brahma is My
chief abode.
285. They who have gone to that place return no more, like the
waters of rivers which flow down into the sea.
286. An elephant made of salt and put into the sea can never
resume its form;
287. flames rising into the sky do not descend again, water in
contact with hot iron ceases to exist as water.
288. So they who reach union with Me, through pure knowledge,
can never return to this world.
289. [Hearing these wordsJ that king of the world of under-
standing, Arjuna, said, 0 Lord, I have a question to ask; I
entreat thee to listen with attention.
290. Are those who attain to union with Thee, and do not re-
turn separate from Thee or one with Thee?
29r. It is inconsistent to say that those who were separate from
Thee originally do not return. Do bees that enter flowers
ever become flowers?
292. Arrows that are separate from a target hit it and then fall
away; so, surely those [who reach Thee] will return.
293. If however they are one with Thee in their nature, who
merges into whom? Can a weapon pierce itself?
294. It cannot be said therefore that the souls who are separate
from thee are united with Thee or are separate from Thee.
Are the limbs separate from the body?
295. And they who are eternally different from Thee can never
become united with Thee; why therefore is there this
confusion as to whether they return or do not return?
296. 0 Thou who dost face in all directions, explain to me who
they are that, having been united with Thee, do not return.
297. On hearing Arjuna's question, the Lord, the highest jewel
among the wise, was delighted, realizing the intelligence
of his disciple.
298. Then the Lord said, 0 high-souled one, among those who
reach Me and do not return, there are two kinds of men,
those who are one with Me and those who are separate from
Me.
448
299. Though, speaking superficially, they seem to be different
from Me, deeper insight will show that they are one with
Me.
300. Waves on the surface of the ocean seem to be different from
it, but they are of the same clear water.
3or. Gold in the shape of ornaments appears to be different from
it, yet [when they are looked at] they are seen to be all
gold.
302. So, 0 Kiriti, to the eye of wisdom all beings are one with
Me, and yet this separateness arises from ignorance.
303. When considered with insight into reality, how can there
be anything other than Me, the One? If there is, it arises
from the dual operation of oneness and difference.
304. When the sun, swallowing up the whole of space, pervades
the universe, how can its reflection of its rays be separately
distinguished?
305. 0 winner of wealth, when the final deluge takes place at
the end of an age, would it be possible to distinguish
separate streams? In the same way can there be separate
parts of Me, who am changeless?
306. Owing to the windings of its course the steady stream of a
river appears to be bent; because of [its reflection in] water,
the sun seems to be double.
307. Could one say that the firmament is either round or square
yet it may be so when it is enclosed in a house or a jar.
308. Whilst asleep a man invests himself, in his dream, with
royalty; does not he alone fill the whole world?
309. By mixing alloy with it gold loses some of its value though
in itself still pure; in the same way, when I who am pure
am surrounded by the illusion that I create,
310. then ignorance dominates all. Because of this, doubt arises
as to who I am, and in men's thought I am identified with
the body.
VII. A fragment of My own self, having become a living
·soul, eternal, in the world of life, draws to itself the senses,
of which the mind is the sixth, that rest in nature.
3rr. Thus when knowledge of the Self is limited to the body,
then on account of this limitation it seems as though the
Self is a part of Me.
312. When the sea, owing to the force of the wind, rises in
waves, they appear to be small parts of it,
449
313. and in the same way, 0 son of Pandu, I am thought to be,
in this world, the individual soul giving life to the body and
generating egoism.
314. All the outwardly perceptible activities promoted by con-
sciousness are referred to as the world of living beings.
315. I regard the belief in the reality of the processes
of birth and death as inherent in the world of living
creatures.
316. Thou shouldst consider that in this world of life I am like
the moon, which though reflected in water is unaffected by
it.
317. 0 Pandava, a piece of crystal lying on a red powder will
seem to be red, but it is not really so.
318. In this way My eternal nature is not affected, nor is My
state of changelessness disturbed, but through delusion I
am regarded as the one who acts and experiences.
319. Briefly, the pure Spirit on coming into contact with Nature
takes upon itself the qualities that belong to it.
320. Accepting as its own the mind and the other senses such
as hearing and their activities, the individual soul enters
into action.
32r. As an ascetic, dreaming that he has a family, is carried
away by the delusion and begins to engage in worldly
activities,
322. so the self, forgetful of its real nature, imagines that it is
nature and serves her accordingly.
323. Seated in the vehicle of the mind and passing through the
gateway of the ear, it finds itself in a forest of words;
324. or taking the bridle of nature, it enters the dense jungle of
touch through the pathway of the skin.
325. At times it goes out through the doors of the eyes and
wanders over the hills of sense objects;
326. or, good warrior, it passes out along the path of the tongue
and enters the valley of taste;
327. or this lord of the body strays away in the desert of fra-
grance by the gate of his nose.
328. Thus it enjoys sense objects, speech and the other senses,
taking with it mind, the leader of all the senses.

vm. When the lord takes up a body and when he leaves

it, he takes these [the senses and mind] and goes even as the
wind carries perfumes from their places.
450
329. The self appears to engage in action and experience only
when it enters into possession of a body.
330. 0 winner of wealth, as the way of life of a princely man are
known only when he begins to Jive in a palace,
33i. so it is only when the self enters into a body egoism and
action increase, and the pleasures of sense run riot. Know
this for certain.
332. When it relinquishes the body, it carries away with it all
the assemblage of the senses,
333. as dishonouring a guest brings to nought the merit of host,
or as puppets cease to act when their guiding strings are
removed.
334. The vision of men is carried away by the setting sun and
the fragrance of flowers is dispersed by the wind.
335. Similarly, 0 winner of wealth, the self on quitting the body
takes with it the mind and the five senses.
IX. He who enjoys the objects of the senses, using the ear,
the eye, the touch sense and the nose as also the mind,
336. Whenever the Spirit may enter a body, in earthly life or in
heaven, it becomes endowed with a mind and the five
senses.
337. 0 Pandava, when a lamp is extinguished it takes its light
with it; when it is relit, it gives out its light again.
338. But it is only to the sight of the unenlightened that this
process seems to take place, 0 Kiriti.
339. They believe that when the Spirit enters a body it expe-
riences the pleasure of sense, and then it leaves the body.
340. In reality, birth, death, action, and enjoyment are func-
tions of nature, not of the self.
x. When He departs or stays or experiences, in contact
with the modes, the deluded do not see [the indwelling soul]
but they who have the eye of wisdom [or whose eye is
wisdomJ see.
XI. The sages also striving perceive Him as established in
the Self, but the unintelligent, whose souls are undisciplined,
though striving, do not find Him.
34i. As soon as a body is produced and is endowed with con-
sciousness, they are deluded by this process into thinking
that the self has entered the body.
451
342. Further, 0 Lord of Subhadra, when the senses become
active in their own ways, it is thought that this is the
experience of the Self.
343. When the body loses its power of enjoyment and dies they
declare that the Spirit is gone, because they cannot see it.
344. 0 Pandava, could one say that wind blows only when a
tree sways, and that when there is no tree there is no wind?
345. Should we think that we exist only when we see our reflec-
tion in a mirror, and that before then we did not?
346. Or, if we reverse it and the reflection is hidden, do we claim
that we have ceased to be?
347. Sound is a property of space but thunder is attributed to
the clouds; and the moon is held responsible for the swift
movement of clouds.
348. Those who are blinded by lack of discrimination attribute
the birth and death of the body to the changeless Spirit.
349. There are others, though, who recognize the individual
soul as being of Brahma and the properties of bodily life as
being of the body.
350. These, with the eye of wisdom, see beyond the sheath of
the body and, like the fierce rays of the sun in the hot
weather,
35r. these wise ones are able to concentrate their thought on
Brahma through the development of insight and to recog-
nize the Spirit.
352. The firmament is full of numberless stars that are reflected
in the waters of the sea; but this does not mean that it has
fallen to pieces.
353. The sky is still the sky and it is the reflection that is un-
real. In the same way these men perceive that the spirit
is encased in the body.
354. The movement of a flowing stream is in the stream itself,
and moonlight is steady within the moon;
355. whether a pool is dry or full, the sun is still the same.
Similarly they recognize Me whether the body is born or
dies.
356. Earthen jars and houses of men are created and destroyed,
but the air that they enclose remains unchanged.
357. So the wise recognize clearly as the eternal spirit that
which those blinded by ignorance identify with the body
which comes and goes.
358. Through their clear recognition of the Self they know that
452
 the Spirit neither grows nor diminishes, neither acts nor
promotes action.
359. Now even if all knowledge is mastered, every particle is
accounted for and all scriptures grasped,
360. unless dispassion is developed in the mind, I, the all per-
vading one, cannot be reached.
36r. 0 holder of the bow, even if a man were filled with all know-
ledge he could never reach Me, the purest of all beings, so
long as there was any desire for pleasure in his heart.
362. Can one free oneself from the entanglement of worldly life
with the knowledge acquired in a dream? Is the mere
handling of books a substitute for reading them?
363. Could the quality and value of pearls be detected by the
sense of smell of a blindfolded man?
364. Similarly, so long as egoism remains in the heart, no one
can reach Me, even by diligent study of the scriptures
throughout numberless lives.
365. I am He who pervades all living creatures; listen while I
explain to thee this manifestation [of Myself].
XII. That splendour of the sun which illumines this world,
that which is in the moon, that which is in the fire, thou
shouldst know as Mine.
366. The brilliance of the sun that illumines the whole universe
is eternally Mine.
367. 0 son of Pandu, Mine is the light of the sun which dries up
water and the light of the moon which again [gives out
moisture].
368. Mine too is the heat of the limitless fire which gives men
warmth and cooks their food.
XIII.And entering the earth, I support all vital beings by
My energy; and becoming the sapful soma [moon], I
nourish all plants.
369. I have entered into the earth, and that is the reason why
its clods do not melt in the waters of the ocean.
370. It is because I am in the earth sustaining it that it is able
to support the whole of creation.
37r. 0 son of Pandu, I am, as it were, a moving lake of nectar
in the sky in the form of the moon.
372. With the rays of that moon falling in limitless streams, I
bring sustenance to all vegetation.
453
373. Thus are produced crops of all kinds of grain that bring
food for every kind of living creature.

XIV. Becoming the fire of life in the bodies of living

creatures and mingling with the upward and downward
breaths, I digest the four kinds of food.

374. How can the food thus created be digested, so that it may
satisfy those who partake of it?
375. For this purpose, 0 Kiriti, I have lit a fire in the circle
round the navel of each living being and I am that fire in
the belly.
376. Fanning this fire with the bellows of the ingoing and out-
going breaths, great quantities of food can be consumed
in the belly day and night.
377. Whether food is dry or succulent, well-cooked or burnt up,
it is I who digest the fourfold food,
378. I am thus all creatures, the very life supporting all crea-
tures and I am the inner fire which is the chief means of life.
379. How is it possible adequately to describe the mystery of
My all-pervasiveness? Thou shouldst know that I am in
every place and except Myself there is nothing else any-
where.
380. Then how does it come about that some beings are always
happy and others afflicted with misery?
38r. If in a whole city the evening is illuminated by only one
lamp, will there not be some who cannot see?
382. I will try to remove any such doubts that may arise in thy
mind.
383. Though I am in all and this cannot be otherwise, each
being realizes Me according to his own intelligence.
384. Thou art concerned about all this; listen, there is but one
sound in space, yet different instruments are played and
they produce different notes.
385. Though there is but one sun which rises, it serves many
different purposes as men go about their various activities.
386. Water is needed for the growth of plants in accordance
with the seed planted, so My form develops in different
ways in each creature.
387. A necklace of blue beads looks different to a man with
knowledge and a man without; it brings joy to the first,
while the second may take it to be a snake.
454
388. As the water in the Svati cluster of stars becomes pearls
in a shell, but is poison to a serpent; in the same way I am
a joy to the wise and misery to the ignorant.13

xv. And I am lodged in the hearts of all; from Me are

memory and knowledge as well as their loss. I am indeed
He who is to be known by all the Vedas. I indeed [am] the
author of the Vedanta and I too the knower of the Vedas.

389. 0 Partha, I am verily that knowledge in the heart of each

human being by which he is perpetually aware of his
individuality;
390. but through association with saintly people, the practice of
yoga, the acquisition of knowledge, service of the spiritual
teacher and dispassion,
39r. through such good practices ignorance passes away entire-
ly, and the individual soul finds rest in Brahma.
392. When through Me, the Self, he sees that I am his Self, he is
for ever happy. Can this realization be attained through
anyone else?
393. 0 winner of wealth, when the sun rises it is seen by means
of its own light and, in the same way, it is through Me
Myself that I am known.
394. On the other hand, if men associate with seekers after
sense pleasures and listen only to the praises of worldly
life, with their egoism centred entirely in the body,
395. chasing along the path of action after the enjoyments of
this life and of the next, they cannot but inherit a liberal
share of sorrow.
396. Nevertheless, 0 Arjuna, I Myself am the cause of this
ignorance, as a man when awake is the cause of his own
sleep and dreams.
397. That the day is darkened by clouds is known by means of
the daylight, so I am the cause of that ignorance in men
through which they are unaware of Me and perceive objects
of sense.
398. 0 winner of wealth, is it not the condition of being awake
that causes the awareness of sleep? So am I the root of
knowledge and also of ignorance of men.
399. 0 winner of wealth, the Vedas, not knowing Me as I am but
striving to learn about Me, have been divided into various
branches.
455
400. Nevertheless I, the pure one, am known in all three
branches, as all rivers flowing either from east or west fall
into the ocean.
4or. The Vedas with all their words culminate in the highest
truth, as fragrance borne upwards on the wind is lost in the
sky.
402. When all the Vedas are lost in shame, then it is I who
reveal the truth as it is.
403. I alone am the one who has the knowledge of the Self in
which both the Vedas and the universe are finally absorbed.
404. If a man is awakened from sleep he knows that there is no
one else in dreams apart from himself, but realizes his own
oneness.
405. I also am aware of My oneness without duality, and I
Myself am the one who brings about that awareness.
406. 0 Warrior, as when camphor is burnt there remains neither
soot nor fire,
407. So when the knowledge that destroys ignorance is itself
absorbed it is impossible to say whether there is anything or
whether there is not.
408. Who can catch that thief who has stolen the universe
leaving no trace? I am that pure state in which there is such
a one.
409. While the Lord of heaven was explaining in this way to
Arjuna how He pervades all things, He ended His dis-
course.
410. This teaching was reflected in Arjuna's heart as the image
of the rising moon appears mirrored on the ocean.
41r. As on a wall the picture opposite to it may be reflected on
it so the teachings of the Lord Vaikuntha were reflected
in Arjuna.
412. The more the knowledge of the Self is realized, the greater
is the joy caused by it, and therefore Arjuna, the man of
deep perception, said to Krishna,
413. 0 thou who art infinite, while explaining to me Thy uni-
versal immanence Thou has spoken from time to time of
Thy nature which is without attributes,
414. I ask Thee now to explain this fully to me. Thereupon the
Lord of Dwarka replied, Thou has questioned Me well. 11
415. 0 Arjuna, I am always delighted to explain this truth
fully, but what can I do, for rarely do I find such an en-
quirer.
456
416. Now My desire has been fulfilled in meeting thee who hast
come to Me with eager questions.
417. Thou hast helped me to experience that which is to be
enjoyed beyond the sense of unity; thou indeed hast
brought Me joy by asking [about My true nature].
418. When a mirror is placed before a man, he sees himself
therein; in this way thou art the ideal partner in discussion.
419. 0 My friend, there is no formality in this; it is simply that
thou dost ask what thou dost not know and I listen
attentively.
420. With these words the Lord embraced Arjuna and regarding
him graciously said to him,
42i. Thy questioning and My responses are as complementary
as the two lips which produce one speech or as the two feet
which produce one gait.
422. Know that we two, thou who askest and I who respond, are
to be considered as one.
423. Talking thus the Lord was overcome by His great affection
for Arjuna and He stood embracing him; then He became
afraid lest [expression of feeling] might be improper.
424. As the juice of sugarcane is spoiled by the addition of salt,
so the joy of this conversation would be spoilt by this
intimacy.
425. As Nara and Narayana there is no separation between us;
but this emotion which I feel must be restrained.
426. With this thought in mind, the Lord said, 0 prince of
warriors, what was thy question?
427. Arjuna who had been drawn into the Lord's consciousness,
came to himself again and began to listen to the answers to
his questions.
428. Overcome with feeling Arjuna said, My lord and master, I
asked thee [to tell me] about Thy limitless nature.
429. At these words Krishna began to explain the condition of
limitation in two ways.
430. If anyone were to wonder why, when He was asked about
unconditioned existence, He spoke of conditional existence,
[consider these examplesJ.
43i. When butter is to be extracted from milk, butter-milk
must first be separated, when pure gold is required the
alloy must first be removed.
432. When weeds are removed by the hand pure water appears;
when clouds are blown away the sky is seen.
457
433. As soon as the husks are threshed and separated, the pure
grain can be gathered.
434. So also, if one reflects on it, when that which is conditioned
has been described, one need not ask any further about the
unconditioned.
435. A young bride, asked to say her husband's name, will
reject all other names; but she reveals it by her silence
when the forbidden name is mentioned.
436. By speaking first of what can be described rather than of
what cannot, Krishna explained unconditioned existence.
437. The branch of a tree is used to point out the phase of the
moon on the day of the new year; similarly, here, condi-
tioned existence must first be described.
XVI. There are two persons in this world, the perishable
and the imperishable; the perishable is all these existences
and the unchanging is the imperishable.
438. The Lord continued, 0 left-handed archer, in this city of
worldly life there are only two dwellers.
439. In the sky, day and night are the two occupants, so in the
capital of this world also there are only two.
440. But there is still a third; but he cannot bear even the men-
tion of the others' names. On his arrival he destroys them
together with the whole capital.
44r. Let us leave this till later; at present listen to the descrip-
tion of the first two who have come to live in the world-
city.
442. The one is blinded by ignorance, deranged and crippled,
and the other is sound in all its limbs, but they have come
together by living in this city.
443. One of these is called the perishable and the other the
imperishable, and these two possess the city of worldly
existence.
444. Now I will explain clearly who is the perishable one and
how the imperishable one is to be known.
445. 0 wielder of the bow, from the highest degree of self-con-
sciousness down to the smallest blade of grass,
446. the large and the small, things movable and immovable,
indeed everything that is perceived by mind and intelli-
gence,
447. everything made of the five elements, all that has name
and form, or that is under the control of the three qualities,
458
448. every form of living being which is a coin fashioned of gold
and is used by time as a counter [in his game of dice];
449. all that is understood through false knowledge and all that
is created and lost in one moment;
450. 0 Beloved, that which erects the whole structure of nature
with the forest of illusion, in fact, all that is known as the
universe;
45I. that which has already been described in its eight-fold
form as matter, and with its thirty-six divisions in the
description of the field;
452. [but why repeat what has already been described here
under the metaphor of the tree?]-
453. realizing that all these various forms are its abode, con-
sciousness has entered into each of them.
454. As a lion, seeing the reflection of himself in a well is over-
come with fury and impelled by his anger leaps down into
the well;
455. or as the entire sky is reflected in water, which nevertheless
originated from it, consciousness, from being non-dual be-
comes dual.
456. 0 Arjuna, in the same way the Spirit, in the sleep of
forgetfulness, regards the city of forms as His dwelling
place.
457. In the same way as a man may see a bed in his dream
and lie down on it, so this city seems to the Spirit to be
abed.
458. Then in this deep sleep he snores, thinking he is happy or
miserable, and absorbed in egoism he calls out loudly,
459. imagining that this man is his father, that is his mother,
that he is fair, he is base or he is without blemish; or that
he has a son, a wife, or wealth.
460. Carried away by these dreams and wandering through the
jungle of earth and heaven, this aspect of consciousness, 0
Arjuna, is known as the perishable man.
46r. Listen now to the description of that one that is referred to
as the knower of the field, and the state which is the indi-
vidual soul.
462. That Self which sets aside its own nature and takes on the
form of living creatures is called the Perishable One.
463. In his real nature he is perfect and is called Purusha, who is
endowed with personality; he is known thus also because
he ·dwells, though asleep, in the city of the body.
459
464. Further, as he has taken on the limiting conditions of life
in the body, the quality of perishability has been falsely
imputed to him.
465. It is due to these same limitations that he appears to be
impermanent, as the moon appears to move when its
reflection is tossed about on the waves of the ocean.
466. As soon as the waves subside the reflection of the moon
disappears; so too this limited Self is no longer apparent
when the limiting conditions are destroyed.
467. Thus through these limitations the idea of impermanence
attaches to him and owing to this apparent defect He is
called the Perishable One.
468. Therefore all individual selves are called 'perishable' and I
will now explain clearly the nature of the Imperishable
One.
469. 0 winner of wealth, this other person, the Imperishable
Self, stands in the middle, as Mount Meru is central among
mountains.
470. Meru is the same throughout the three levels of earth, the
nether world and heaven; so knowledge and ignorance are
not separable.
47r. He is not perceived through right knowledge nor by false
knowledge thought to be dual; therefore his true nature is
found in the absence of all knowing.
472. He is the middle state, as a clod of earth is neither the
original dust nor the vessels moulded from it.
473. When the waters of the sea are dried up there remain neither
water nor waves, and this Imperishable One exists thus in
a state which has no form.
474. 0 Partha, it is like the borderland of sleep, when a man is
neither awake nor dreaming.
475. The Imperishable One is like a state of non-perception, as
when the world passes away but realization of the Self
has not yet been awakened.
476. On the day of the new moon all the phases of the moon
have passed and yet the moon itself remains. The Im-
perishable can be thought of in this way.
477. As the life of a tree lies latent in the seed of the ripened
fruit, so this state of life emerges after the destruction of
all the limiting conditions.
478. Thus the state of life which infuses the conditioned exis-
tence of beings is called the Unmanifest.
460
479. This state is spoken of in the Vedanta system as the seed
state, and it is in this that the Imperishable One dwells.
480. From this state false knowledge, spreading out into
wakefulness and dream, enters the jungle multiplicity of
forms.
481. 0 Kiriti, the Imperishable One is that from which the indi-
vidual soul, creating the universe, is brought forth and is
also that which causes them both to pass away.
482. The other, the Perishable One, is active in men in the
states of wakefulness and dream, conditions to which he
himself gave birth.
483. Again what is known as deep sleep in ignorance neverthe-
less falls short of the state of union with Brahma.
48+ 0 warrior, if it were not so, and consciousness were not to
return to the states of wakefulness and dream, this deep
sleep could be identified with absorption in Brahma.
485. However, both Spirit and Matter are the clouds in the sky
of deep sleep and the field and the knower of the field are
but phenomena perceived in the dream state.
486. In short, the Imperishable One is the root of the tree of
worldly existence with its downward growing branches.
487. He is called the Imperishable One because he lies in deep
sleep in the city of illusion.
488. In this state there are no changing moods, no false know-
ledge, and therefore is it called deep sleep.
489. This condition does not pass away of itself, nor can it be
destroyed without knowledge.
490. For this reason thou wilt find it referred to as Imperishable
in the great philosophy of the Vedanta.
49r. Thus thou shouldst know that this Imperishable One is the
cause of individual life of which the characteristic is illu-
sion.
492. Now the two states of false knowledge among men,
wakefulness and dreaming, are absorbed in that dark
ignorance.
493. That ignorance also becomes absorbed into true knowledge
and this dies out just as fire, having consumed all the fuel,
itself dies out.
494. In this way, when ignorance is removed by knowledge,
and that knowledge ends in the realization of the One
Reality, pure consciousness remains without any means of
being perceived.
F 461
 xvn. But other than these, the Highest Spirit called the
Supreme Self who, as the Undying Lord, enters the three
world and sustains them.

495. That is the highest state, the third of the group and diffe-
rent from the other two already described,
496. as the waking consciousness, 0 Arjuna, is different from
the states of sleep or dream.
497. As the orb of the sun is different from its rays or the mirage
[they cause], so is this highest state different from the
others.
498. It is different from both the perishable and the imperish-
able as fire is different from the fuel which it consumes.
499. When the deluge takes place at the end of the world the
oceans overflow their boundaries and all are merged in one
great ocean.
500. As day and night are swallowed up in the blaze of the
final conflagration, neither sleep, dream nor wakefulness
exist.
5or. Here it is not even known whether unity or duality exist
or not and all perception is lost.
502. Such is this highest state, to be known as the Supreme
Spirit;
503. 0 son of Pandu, as there can be no union with him here, he
is called by this name by the individual soul. As a man
on the bank of a river speaking about another drowned in
its waters,
504. so, 0 Kiriti, the Vedas, being the bank of thought, can
speak both of what is near and what is distant.
505. On this side of spirit are the perishable and the imperish-
able states; what is beyond these is called the highest Self.
506. Thus, 0 Arjuna, thou shouldst know that Brahma and the
Supreme Spirit are the same.
507. In other words, here all speech becomes silence, knowledge
is but ignorance, existence and non-existence are one.
Such is the One Reality.
508. Here even awareness of oneness with Brahma fades away,
the speaker and what is spoken are merged together, and
the object of vision is one with vision itself.
509. Though the light which is between the sun and its reflec-
tion is not perceived, one should not say that it does not
exist.
462
5ro. One cannot deny that there is fragrance passing between
a flower and the nose even though it is not visible.
51I. So when both the seer and what is seen are lost, who can
say what is or what is not? In this realization the nature of
the Self can be known.
512. He is light yet not illuminated by another, he is the Lord of
all and is controlled by none and fills all space with his own
nature.
513. He is the sound which causes all other sounds, the essence
of all taste and the delight with which all pleasure is
experienced.
514. He is joy added to joy, the lustre in all that is lustrous, the
great void in which all space is lost.
515. He is the culmination of all perfection, the supreme Person,
the haven of rest of all that is peaceful.
516. He remains even after the universe has evolved and sur-
vives in his completeness after it has been swallowed up;
he is greater than all things.
517. He is like the shell of pearl which though it is not silver
seems to be so to those who do not know its nature.
518. Like the gold in ornaments which though not hidden is not
recognized as gold, so though he is not the universe he sus-
tains it.
519. As water and waves are not different from each other, so is
he the existence and the light that penetrates the world.
520. 0 lord of warriors, his nature is the cause of both the res-
triction and expansion of the universe, as the moon appears
in water to increase and decrease.
52r. He does not come into being when the universe evolves nor
perish when it passes away, as the sun is not different by
day and by night.
522. In this way he can never fall short in comparison with any-
one or by any measure; he is comparable only with himself.
xvrn. As I surpass the perishable and am higher even
than the imperishable, I am celebrated as the Supreme
Person in the world and in the Veda.
523. 0 winner of wealth, what more can be said? He who is self-
illuminated, and who is without a second,
524. that is, Myself, is beyond limitation, the supreme one
beyond the perishable and the imperishable; therefore I
am called in the Vedas the Supreme Person.
463
 XIX. He who, undeluded, thus knows Me, the Highest
Person, is the knower of all and worships Me with all his
being [with his whole spirit], 0 Bharata [Arjuna].
525. In short, 0 winner of wealth, the man in whom the sun of
knowledge has risen knows Me to be the Supreme Person.
526. When a man awakes from sleep, his dream vanishes; so too
when knowledge comes, the world is known to be illusion.
527. When a man takes a garland into his hands, the delusion
that it may be a serpent passes; in the same way a true
perception of Me destroys all illusion.
528. If one recognizes that ornaments are gold, one is not de-
luded by their shape as ornaments; similarly when I am
known the sense of duality passes away.
529. Then the man who knows himself to be one with Me, ex-
claims, I am the self-manifested one, I am he who is
existence, consciousness and bliss.
530. Even to say that he knows all that is would be inadequate
when the sense of duality has passed away.
53r. So, 0 Arjuna, only such a man is worthy to worship Me,
as the sky alone can embrace the sky.
532. Only that which has the nature of the ocean of milk can
provide a feast for the ocean of milk; only nectar can mix
with nectar.
533. Only pure gold alone can properly be mixed with pure gold;
and so only when a man is united with Me is he fit to
worship Me.
534. If the Ganges were different from the ocean, how could its
waters merge in the sea? So how could one who is not
united with Me worship Me?
535. Hear, 0 Arjuna! A man who worships Me is not different
from Me, as waves are not different from the sea.
536. There is no difference between the sun and its brilliance;
by the same token the worship of such a man is to be
regarded as worthy.
xx. Thus has this most secret doctrine been taught by Me,
0 blameless one. By knowing this, a man will become wise
and will have fulfilled all his duties, 0 Bharata [Arjuna].
537. All that has been related from the beginning is like the
fragrance of the lotus-petals of the ten Upanishads, only
to be comprehended by the study of the scriptures.
464
538. This Gita is the pure essence of the milk of the Vedas,
churned out by me with the helping hand of the intellect
of Shri Vyasa;
539. is the Ganges of the nectar of wisdom, the seventeenth
digit of the moon of bliss, and the new Lakshmi rising
from the milky ocean in the form of thought.
540. Therefore, it cannot be known except through Me, who am
its very life in each word, syllable and meaning.
54r. These two, the Perishable One and the Imperishable One;
approached this Lakshmi; but she rejected their manhood
and gave all to Me as the Supreme Person.
542. So this Gita which thou hast just heard is the devoted
bride of Me, the Spirit, in this world.
543. Truly speaking it is not a learned science but a weapon
wherewith to conquer this worldly existence, and its
words are the mystic means by which it unveils the
Spirit.
544. 0 Arjuna, the Gita that I have taught thee is My hidden
wealth and I have brought it out for thy sake.
545. 0 Partha, with thy devotion to Me thou hast become the
sage Gautama, drawing out from My head, as from the
Shiva of consciousness, the Ganges of My secret treasure.
546. 0 winner of wealth, thou hast made of Me a mirror in
which thou canst clearly perceive thy whole nature before
thee.
547. As the moon and the stars fill the sky and the ocean with
their reflection, so hast thou drawn Me, with the Gita, into
thy heart.
548. 0 great warrior, having cleansed thyself from the threefold
soil of sin, thou hast become a dwelling fit for Myself and
the Gita.
549. What more can be said? The Gita is the blossoming creeper
of My wisdom and he who knows it is freed from all decep-
tion.
550. 0 son of Pandava, as the river of nectar takes away all the
diseases of man and makes him immortal,
55r. so not only will the Gita, when understood, marvellously
remove all delusion, but through self-realization, it brings
about union with Me.
552. In this self-realization, the obligation incurred by [the fruit
of] action is discharged and passes away for ever.
553. 0 thou who art the delight of heroes, when what has been
465
 lost is found, the path [leading to it] ends; when knowledge
is attained it rises to the pinnacle of the temple of action.
554. Therefore all action ceases for the enlightened man, said
Krishna, the friend of the helpless.
555. The nectar of the words of Shri Krishna flooded the heart
of Arjuna, and through the kindness of Vyasa was received
by Sanjaya.
556. Sanjaya gave this to Dhritarashtra to drink so that at the
end of his days he was not burdened [with confusion].
557. When he heard the Gita he felt himself to be unworthy of
it, but at the end he found enlightenment.
558. When a grapevine is watered with milk, it seems to be
wasteful, but it causes the tree to bear abundant fruit.
559. The words spoken by Shri Krishna were told reverently to
Dhritarashtra by Sanjaya and in the end the blind king
became happy.
560. With my limited understanding I have explained these
things as clearly as possible in Marathi composition.
56r. When those without understanding see the Shevanti plant
they think little of it; but the bee which sucks its honey
knows its fragrance.
562. So you should accept whatever appeals to you, giving back
to me what may be deficient, for ignorance is a natural
characteristic of a child.
563. A child's parents delight in it endlessly and fondle it
although it has no knowledge.
564. So you, 0 saints, are my parental home, and when I see
you I should be treated with affection; accept this book as a
token of my love for you.
565. JnanadP-va says, 0 Nivrittinath, my preceptor, soul of the
universe, accept my worship in the form of these words.

In the Upanishad of the Bhagavadgita, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the fifteenth chapter entitled The Yoga of the
Supreme Person.

466
 NOTES
1. A child born with its feet first is considered to be specially fortunate.
2. Dvarka. The capital of the kingdom of Krishna.
3. Ashvattha. The Sanskrit name for the holy fig tree; in Marathi
called pipal.
4. Agastya. The name of a great sage, said to have been born in a
pitcher.
5. Maya. This word, here used as a name, is grammatically feminine
in Sanskrit and Marathi; hence the use of the feminine pronoun in
the following verses.
6. consciousness. The four divisions of consciousness are mind,
intellect, reason and individuality.
7. mahat. 'The great'. This is the term used to refer to the 'intellect'.
the first of the eight principles of matter in Hindu philosophy.
8. derivation of Ashvattha. The negative element in this derivation,
not referred to here, is the prefix 'a-'.
9. Ashadha. The name of the month extending from mid-June to mid-
J uly.
Io. Manu. See Ch. IV, v. I6.
II. Yuga. One of the great ages of the world, of which there are four:
the first is Krita, 1,728,000 years; the second Treta, 1,296,000 years;
the third, Dvapara, 864,000 years; the fourth, Kali, 432,000 years.
12. Vedas. The Vedas referred to here are the three chief Vedas, Rig,
Yajur and Sama (Ch. X, v. 207); the fourth, Atharva, occurs in
Ch. XIII, v. 827.
13. Svati. An auspicious constellation.

467
 CHAPTER XVI

I. Hail to that resplendent sun which has risen, dispelling the

illusion of the universe and causing the lotus of non-duality
to open its petals! 1
2. He swallows up the night of ignorance, removes the moon-
light of the illusion of knowledge and ignorance and brings
in the day of enlightenment for the wise.
3. At the dawning of the day the eyes of self-knowledge are
opened and birds in the form of individual souls leave their
nests of identification with the body.
4. At his rising the bee of consciousness, held in the lotus of
the subtle body, gains its freedom.
5. On the opposite banks of the river of duality, which springs
from the conflicting teachings of the scriptures, intellect
and understanding cry out [like a pair of geese] in the
distress of their separation.
6. For them this light of the world, set in the firmament of con-
sciousness, brings about the comforting experience of union.
7. At the rising of this sun the dark night of thieves passes
away and the travelling yogis set out on the path of spiri-
tual experience.
8. Touched by its rays of discrimination, the sparks of the
sun-crystal of intellect break into flames and burn up the
forests of worldly existence.
9. The network of his scorching rays settles in the barren
desert of the Self and the mirage of the flood of psychic
powers arises.
IO. When this sun reaches the height of knowledge of the Self
and shines in the noontide of union with Brahma, it hides
itself in the shadow of delusion about the nature of the
personal self.
II. When the night of illusion has faded away who will take
thought for the sleep of wrong perception, with its dream-
like delusion of the universe?
468
r2. In this way in the city of perception of unity, the market
is overstocked with the commodity of the great bliss, and
then dealings in worldly joys fall off.
r3. His light gives perpetual daylight for experience of the
highest bliss of the auspicious day of one who is liberated.
r4. As soon as this great monarch ·of the sky rises for ever, the
processes of rising and setting and the four quarters of the
earth disappear.
r5. Appearance and disappearance vanish, and Brahma who is
concealed beneath the outward forms is revealed. What
more can be said? This dawn is beyond description.
r6. Who can see that sun of knowledge, which is beyond day
and night and which though illumined by none gives
abundant light?
r7. To that sun of consciousness, Nivritti, I bow down again
and again, for spoken praise of him would suffer from the
limitation of words.
r8. When one considers the greatness of the deity, praise is
excellent only if the one who praises is merged with it in
him who is to be praised.
rg. He is known only through not-knowing; he is described
only by embracing silence, and can be brought to us only
as we become nothing.
20. In praise of him pashyanti and madhyama, together with
para and vaikhari, are powerless. 2
21. I thy servant humbly adorn thee, who art thus described,
with the ornament of my hymn of words; even inadequate
as they are, accept them, 0 thou joy of union!
22. A beggar, finding a sea of nectar, does not realize what is
suitable and hastens to offer to it of a meal of vegetables.
23. In that the offering of vegetables should be appreciated;
but the eagerness with which it is given is the real value.
When a man worships the sun with a tiny lamp, it is his
intense devotion which we should consider.
24. If a child knew all that was right, what would childhood
mean? But its mother delights in it [because of its childish-
ness].
25. If the water from the streets were to fall into the Ganges
would the river refuse to receive it?
26. How great an offence was committed by Brigu! Yet
Krishna, the wielder of the Sharnga bow, accepted it gladly
as a blessing. 3
F* 469
27. If the sky filled with clouds were to appear in the presence
of the lord of the day, would he tell it to move away?
28. Bear with me, 0 Master, if in the language of duality I have
weighed thee in the balance of comparison with sun,
29. thou whom the yogis perceive with the eye of meditation,
and the Vedas praise with their speech! What thou hast
suffered in this do thou make me also suffer.
30. Today I have delighted in extolling thy merits, so do not
blame me, do what Thou wilt; I will not cease till I am fully
satisfied with this feast [of praise].
3r. It has been given to me to describe the sweet nectar of Thy
grace in the form of the Gita, and in this my good fortune
has increased two-fold.
32. My tongue must have practised the penance of right speech
through many lives, the fruit of which is that I have come
into possession of this great island of the Gita, 0 Lord.
33. I must have performed very special deeds of merit as a
result of which I am set free from obligation by being
allowed to describe Thy virtues.
34. Today the great adversity which, in the forest of this life,
has caused me to be caught in the village of death, has
totally disappeared.
35. It has been given to me to describe Thy fame which is
known by the name of the Gita and established by its
victory over ignorance.
36. If great prosperity comes to dwell in the house of a poor
man, should he be called poor?
37. If the sun were to enter by chance the house of darkness,
would not that darkness be the light of the world?
38. The universe is but a speck compared with the greatness of
God; but do not His devotees receive according to their
devotion?
39. so my exposition of the Gita is as if I tried to smell the
fragrance of a sky-flower; but thou with thy power hast
caused my desire to be fulfilled.
40. Jnanadeva says, 0 my master, therefore by thy grace I
will explain clearly the deep verses of the Gita.
4r. In the fifteenth chapter Krishna expounded to Arjuna the
whole doctrine of the Gita.
42. As a good physician diagnoses a bodily sickness, so the
Lord described the form of the whole world of conditioned
life by the illustration of the Ashvattha tree.
470
43. The Imperishable, the highest Spirit, was spoken of as the
Supreme Person and at the same time he showed how
consciousness was connected with matter.
44. Afterwards the Lord explained the true nature of the Uni-
versal Spirit by speaking of it as the Supreme Person.
45. Then He spoke clearly of that strong inner wisdom, the
means of the realization of the Spirit.
46. So in this chapter there remains no topic for discussion,
but that love for each other, felt by the Teacher and his
disciple.
47. This had been explained fully [to the wise] but seekers after
liberation still search for understanding.
48. 0 wise Arjuna, he who through knowledge reaches Me, the
Supreme Being, knows all things and is the very summit of
devotion.
49. The Lord of the three worlds said this in a verse in the last
chapter, and there He described knowledge at length and
with great joy.
50. When the pleasures of this world have been renounced, the
Supreme Spirit should be realized as soon as it is revealed
and then the individual self will be set on the throne of
Supreme Joy.
5I. To arrive at this high station there is no other means, said
the Lord, and right knowledge is the supreme method.
52. Now all the seekers after knowledge were delighted in
their minds and reverently saluted it with their uplifted
hearts.
53. It is in the nature of love that the object towards which it
flows is constantly in mind.
54. Therefore until the wise among the seekers after knowledge
have indeed experienced it, they are preoccupied with the
question of how to obtain it and how to preserve it.
55. So they long know how to make this right knowledge their
own and by what means it may be increased.
56. They also want to find out what prevents it from coming
to them, or, when obtained, what leads it into the wrong
path; or what works against this knowledge.
57. So everything that prevents the rise of it should be avoided,
whilst all that promotes it must faithfully be kept in mind.
58. Now the Lord of Lakshmi will resume his explanation, so
that the desire which all you seekers have in your minds
may be fulfilled.
471
59. He will now describe the divine wealth which causes right
knowledge to come to auspicious birth and how your peace
may be increased.
60. The source of good and evil actions lies in these two forces.
This matter has already been discussed in the ninth
chapter.
6r. Properly, the explanation should have been given there,
but another subject intervened. The Lord will now proceed
with this exposition.
62. Considering the arrangement of what has gone before, this
chapter is now to be thought of as the sixteenth.
63. But enough has been said about that. These two forms of
wealth are able to promote knowledge or to hinder it.
64. Now listen first to the description of that divine force which
helps men along the path of the search after knowledge
and which is the lamp of religious duty in the night of
confusion.
65. When one thing assists another, and all meet together in a
group, this is known among men as 'wealth'.
66. The force which produces spiritual happiness and supports
the divine qualities is called divine wealth.

The Blessed Lord said:

1. Fearlessness, purity of mind, steadfastness in knowledge
and concentration, charity, self-control and sacrifice, study
of the scriptures, austerity and uprightness-
67. Now, of all these divine qualities, fearlessness holds the
highest place. Listen to what it is.
68. One who does not leap into a flood can have no fear of being
drowned, nor can one who lives a temperate life be in
dread of illness.
69. So the man who does not allow egotism to arise in connec-
tion with good and evil deeds and abandons the anxieties of
worldly life,
70. and through the realization of non-duality knows all others
to be one with himself, casts out all fear.
7r. When salt is thrown into water, it becomes one with it;
so also he who realizes his unity with all destroys fear.
72. 0 Beloved, this is what is called fearlessness; thou shouldst
know this to be the servant of true perception.
73. Now learn about purity of understanding which is known
472
 by the following signs. Like embers that are neither burnt
nor extinguished,
74. or, as the moon appears in a subtle form when the eve of
the previous day passes into the first day of the new moon,
so is this true perception.
75. As at the time when the rainy season is over and the hot
season not yet begun, the form of a river becomes visible,
76. so in the same way, when the force of desire and doubt has
ceased and the burden of passion and darkness removed,
there remains only that understanding which loves to
experience its own true nature.
77. Such an understanding remains undisturbed however much
the sense organs may tempt it with pleasant or unpleasant
objects.
7B. When the husband of a devoted wife goes away from her
she is troubled by the separation and takes little note of
what gain or loss may come to her.
79. In the same way, the understanding which continuously
delights in the Self is said to be in a state of purity; so said
Krishna, slayer of Kansa.
Bo. Now with regard to the attainment of self-realization,
devote all thy desire to it, whether thou dost choose the
way of knowledge or the way of yoga.
Br. Apply thy whole mind to this as a disinterested man will
cast a full oblation into the sacrificial fire.
Bz. As a man of noble birth gives his daughter in marriage to
another noble family, or when Lakshmi is settled as the
bride of Mukunda,
83. so when, through absorption in union by means of yoga or
knowledge one obtains one's goal, the third quality is
known, said the Lord Krishna.
84. One who will never shun another in distress, even if he is an
enemy, but will help him in word, deed and thought, and
with all the resources of his wealth,
B5. as a tree withholds nothing from a traveller, neither its
flowers, fruit, shade, leaves nor roots, 0 winner of wealth,
B6. such a man will go to the help of someone in affliction,
when occasion arises, offering him everything from his
heart to his worldly wealth.
87. This is called charity, the magic pigment that gives the
vision of liberation. Now listen to the characteristics of
self-control.
473
 88. This quality destroys the union of sense organs with sense,
separating them from each other as turbid water is made
clear by alum.
89. [The man who is self-controlled] will not permit the wind of
sense objects to blow through the gateways of his senses
but binds them with self-restraint, handing them over to
discipline.
90. Causing all tendencies to activity to turn back into the
recesses of the mind, he lights the fire of dispassion at all the
ten gates of the body.
9r. Zealously practising many vows more severe than breath
control, he performs them day and night yet is not satisfied.
92. This is known as self-control. Now I will explain briefly the
meaning of sacrifice.
93. At the highest level are the Brahmans and at the lowest
are women and those of the Shudra caste; others lie in
between, each caste with its own special status.
94. Each one should faithfully follow the form of worship
prescribed for him, according to what is best for him.
95. As the brahman performs the sixfold rites while the shudra
salutes him, and thus they both reap the benefit of their
respective forms of sacrifice, 4
96. So in accordance with his own status each one performs
sacrifice in his own way; but he should not have any desire
for the fruit of it.
97. Moreover he should not allow the thought to enter his
mind through the door of egosim, that he is the performer
[of the sacrifice]; but he must be present and [the sacrifice
carried out] according to the prescribed Vedic rites.
98. 0 Arjuna, thou shouldst know this to be the meaning of
the word sacrifice. So said Krishna, master of the know-
ledge of the way of salvation.
99. A ball is thrown to the ground for no other purpose than
that it should return to the hand; seed is sown in a field
with a view to reaping a crop.
mo. A lamp is valued for seeing what is hidden; or the roots of a
tree are watered that the tree may give forth branches and
fruit.
IOI. A mirror in which we wish to see ourselves reflected must
be often cleaned.
102. So in order to realize the deity constant study of the Vedas
is necessary.
474
ro3. In order to reach the Supreme Spirit, the twice-born should
study the Brahma-sutras while the rest may study hymns
or repeat the names of the deity. 5
ro4. This, 0 Partha, is what is understood by the study of the
Vedas. Now listen while I explain the meaning of the word
penance.
ro5. Charity means giving all one has; to keep one's wealth
leads to death. A plant bears its fruit and then dies.
ro6. [Charity should be given as] incense is burnt up in fire, [as]
impure gold loses weight on being heated, or as the moon
wanes in the dark half of the month [when the spirits of]
the ancestors feed on it. 6
ro7. 0 warrior, when the vital airs, the senses and the body are
mortified in order to attain to the Self, that state is called
penance.
ro8. If there is any other form of penance, [it can be thought of
as] the swan thrusting its beak into milk [to separate the
water from it].
rag. In the same way, one who differentiates the body from the
Self as soon as he is born, and thus awakens discrimination
in his heart; [this is known as penance.]
rro. When a man looks inwards towards the Self, the activity of
reason is restricted, in the same way that dreams vanish
with sleep on waking.
III. 0 wielder of the bow, when discrimination is concentrated
on the self, that is true penance.
rrz. Uprightness is kindness towards all that lives, as conscious-
ness is inherent in all creatures and as the mother's milk is
essential to all infants.

II. Non-violence, truth, freedom from anger, renunciation,

tranqitillity, aversion to fault-finding, compassion to living
beings, freedom from covetousness, gentleness, modesty and
steadiness [absence of fickleness].

rr3. Harmlessness is shown in using one's own body, speech

and mind for the good of the world.
rr4. A jasmin bud is sharp-pointed, yet it is soft; moonbeams
give light though they are very cool.
rr5. There can be no medicine which, though able to cure dis-
ease, is not at the same time bitter to the taste; to what can
it be compared?
475
rr6. Water is so soft that though it may touch the pupil of the
eye it does not damage it; yet it can break up rocks.
rr7. So true speech is sharper than a sword in resolving doubts,
but it brings sweetness to the sense of hearing.
rr8. When listening to it, the ear longs for mouths [with which
to taste it]; yet by the power of its integrity it is able even
to pierce Brahma.
rrg. However no one is deceived by its sweetness, nor really is
hurt by it.
120. A hunter's music is pleasing to the ear; yet truly under-
stood, it is a threat. Fire burns openly, but fie upon the
kind of speech that hurts!
r2r. Speech which charms the ear while its sense wounds the
heart of the hearer is not sweet, but devilish.
122. As it is the way of a mother to pretend to be angry when her
children do wrong, but otherwise she is as tender as a flower,
123. so the resolute speech, which is able both to bring joy in
hearing and to result in good conduct, is to be known as
truth.
124. Now a stone will never send forth a shoot even though it
may be well watered, nor can butter be produced by churn-
ing rice gruel.
125. Striking the head of a sloughed snake skin will not make it
spread its hood, nor can spring flowers ever appear in the
sky.
126. Passion was not awakened in Shuka even by Rambha's
beauty; nor can ashes rise in flames, even if ghi is poured
on them.
127. Even if such man were to meet with such curses as
would enrage young men, or for any other reason,
128. yet, 0 son of Pandu, they would no more be :filled with the
waves of anger than a man whose life span is :finished could
be brought back to life even by falling at the feet of the
Creator.
129. Such a state of mind is called freedom from anger, said
Krishna.
130. A jar is destroyed by destroying the clay of which it is made,
a piece of cloth by destroying the threads of which it is
woven and a tree by destroying its seed.
r3r. A whole picture can be spoiled by ruining the canvas on
which it is drawn; many dreams vanish when sleep passes
away.
476
I32. Waves disappear if water dries up and clouds pass away
when the rainy season is over; similarly all enjoyment
ceases with the abandonment of wealth.
I33· In such a way wise men should give up all sense of indi-
viduality and then all attachment to worldly affairs can be
abandoned.
I34. This is what is termed non-attachment, said He who is the
embodiment of sacrifice. Accepting this teaching the blessed
Arjuna then said,
I35. Please explain clearly to me the characteristics of
tranquillity, and the Lord replied, Listen attentively to
Me.
I36. Tranquillity is that state in which the object of knowledge
is attained and then both knowledge and the knower no
longer exist.
r37. When the flood of the final deluge engulfs the whole uni-
verse, itself is the only thing that remains;
r38. when neither rivers, their currents or the ocean into which
they flow, exist any longer in the world of separate activity,
who is even aware that all has become water?
r39. Similarly, 0 Kiriti, when the object of knowledge is found
and the process of knowing ceases, the state that remains
is that of tranquillity.
I40. When a patient is tormented by disease a good physician
is not concerned about whether he is a stranger until he is
restored to health.
I4I. When a cow is stuck in the mud one is disturbed by anxiety
for her, without considering whether she is giving milk or is
dry.
r42. A man of compassion will save the life of another who is
drowning without :first asking whether he is of high or low
caste.
I43. A good man finding a woman in a forest stripped naked
does not look at her until he has clothed her.
I44. So too, to those who are suffering from ignorance and error,
who are cursed with an evil fate or held down by every
kind of baseness,
r45. such men give all that they have only to remove the dis-
tress that torments them.
I46. They look on them only after they have cleansed them by
their own pure glance.
t47. As a god should be seen only after due worship, as one must
477
 sow his field before he goes to reap, and satisfy a guest
before asking a blessing from him,
148. so these good men look upon such unfortunate ones only
after they have removed all their faults by their own
virtues.
149· Besides this, they will not hurt anyone's feelings or lead
anybody into evil ways, nor will they call anyone by a
.name referring to his faults.
150. Also, they will raise up those who may have fallen but will
not wound their hearts.
15I. 0 Kiriti, they will not make comparisons between high and
low, nor impute evil to any.
152. This, 0 Arjuna, is known as an absence of calumny and is
an excellent way in which to seek liberation.
153· Now will I explain compassion. It is like the full moon that
sends out her cooling rays on high and low without distinc-
tion.
154· A man of compassion takes no account of his higher or
lower degree when with pity he relieves someone's distress.
155· He is in this world like water that pours itself out to save
the life of vegetation dying from the lack of it.
156. Moved by compassion for those in distress he considers it a
small thing to give himself to relieve it.
157· As water cannot flow on without filling the hollow [that lies
in its way], he cannot pass by without refreshing a weary
man [whom he may meet].
158. He is tormented by the sufferings of others as a man feels
pain when a thorn has pierced his foot.
159· As when one's feet are cooled, the eyes too are refreshed,
so he always rejoices in the happiness of others.
160. The purpose of water in this world is to quench thirst; so
the purpose of his life is to succour the distressed.
16I. Such a man, 0 prince of warriors, is kindness incarnate; I
regard Myself as indebted to this man from whom springs
all compassion.
162. A lotus faithfully responds to the sun, but the sun does not
receive its fragrance.
163. In the course of spring all the wealth of the forest assembles
like an army; but the season passes without taking any part
in it.
164. Laksmi approaches with all her magic powers, but the
great Vishnu disregards her.
478
r65. Were all earthly and heavenly pleasures to be the servants
of his desire, still his mind would not long for them.
r66. In fact his heart has no desire for objects of sense; such a
condition is called freedom from desire.
167. As the hive is a haven to the bee, as water to the animals
that live in it, and as birds are free in the sky;
168. as the love of a mother is centred in her child, or the wind
is soft to the touch in spring;
169. as the meeting with the beloved is dear to the eye, as the
sight of a mother tortoise delights her brood, so [the desire-
less man isJ tender-hearted towards all creatures.
170. Camphor is soft to the touch, pleasant to taste, fragrant
to smell and pure when applied to the body,
17I. and if it were not harmful when taken in any quantity, one
could compare with it this tenderness.
r72. The tender-hearted man is like the sky, which holds all the
elements in itself, and yet is contained in the smallest
atom.
173· What can I say? he lives only for the creatures of the
world; this is what I call tenderness of heart.
174· A king would be overcome with shame when he is defeated
in battle, or a self-respecting man would be distressed if he
committed a mean action.
175· An ascetic would feel humiliated if by chance he entered
the house of an outcaste out of lust for woman.
176. Running away from the field of battle is an unbearable
disgrace for a warrior, and a devoted wife would be dis-
tressed if she were addressed as though she were a widow.
17J. A well-favoured man attacked by leprosy would feel it to be
a reproach, and if a respectable man were slandered he
would regard it as humiliation worse than death.
178. That a man should live like a corpse in a yard-long body
and from time to time be born, die and be reborn,
r79. being moulded into a body through all the processes of
gestation and birth,
180. he thinks nothing is more shameful than having name
and form in a human frame.
r8r. The pure-minded man, in these evil conditions, is disgusted
with the body, but to the shameless it is a delight.
182. As a puppet cannot move when the strings controlling it
are broken, when the control of breath fails the activity
of the sense organs ceases.
479
183. Again, as at the setting of the sun its spreading rays are
withdrawn, so when mental control is lost the organs of
perception do not function.
184. In the same way if the mind and breath are under restraint,
the activities of all the ten organs lose their power. This
thou shouldst know as cessation of activity.
III. Vigour, forgiveness, fortitude, purity, freedom from
malice and excessive pride-these, 0 Pa'f}cf,ava [Arjuna] are
the endowments of him who is born with the divine nature.
185. If some evil thing as bad as death itself should befall a
widow about to mount her husband's funeral pyre, she
would count it for nothing for the sake of her husband.
r86. Similarly a man will hasten along the narrow path to the
Absolute with great resolution, destroying the obstacles
in the form of the poison of sense objects.
r87. Prohibition of actions do not hinder him, nor does he pay
regard to religious injunctions; nor do psychic powers have
any attraction for him.
188. In such a way his mind turns naturally towards the
Supreme; this is called spiritual light.
r89. Now when pride in the greatness of being able to bear all
things does not arise, as the body is not aware of carrying
the hair that grows upon it, this is called patience.
r90. Even if the force of the sense organs should be very power-
ful or if through fate disease attacks him, even though un-
pleasant things may happen to him and pleasant things be
taken from him,
l9I. and all this should flood over him at one moment, he would
face them with courage as though he were Agastya.
r92. As a gentle breeze can easily disperse a great column of
smoke rising into the sky,
r93. so, 0 Pandava, such a man easily overcomes all difficulties
whether they arise from physical or spiritual sources or
from destiny.
r94. When in the midst of mental agitation a man remains
courageous and undisturbed, that is called fortitude.
195· Purity is as a jar of pure refined gold filled with the holy
·waters of the Ganges.
r96. When the activity of the body is without desire and true
discrimination is in the heart, then there is present the
whole image of purity.
480
197· As the Ganges removes the sin and distress of men and also
nourishes the trees on its banks, eventually reaching the
ocean,
198. as the sun sets out to encircle the earth, dispelling the
world's darkness and opening up the whole temple of
nature's wealth,
199· in the same way such a man will set free those who are in
bondage, rescue the drowning, and remove the afflictions
of the distressed.
200. In short, he works night and day for the happiness and
welfare of humanity, attaining also his own goal.
2or. Besides this, the thought of working for himself at the
expense of the interest of others does not enter his mind.
202. This is called freedom from malice, 0 Kiriti, and I have
explained it to thee in such a way that thou canst clearly
discern it.
203. 0 Partha, as the Ganges on reaching the head of Shiva
humbly withdrew, so the sense of shame when honour is
bestowed on one,
204. is called humility, 0 wise one. This I have already explained
to thee so is there any need to repeat it?
205. In this way spiritual wealth consists in the possession of
these twenty-six virtues and is the royal reward of those
who excel among the seekers after liberation.
206. This divine wealth is the holy Ganges of the liberated sons
of Sagara, eternally renewed, surrounded by sacred places
in the form of these virtues. 7
207. Or they may be likened to a garland of flowers in the form
of virtues that the bride of self-liberation hangs round the
necks of all who are entirely free from worldly attachment.
208. These virtues are also as a lamp of twenty-four flames lit
by the Gita, [as the bride], which she waves in circles round
the head of her bridegroom, the spiritual nature.
209. This wealth may be compared to a divine shell in the ocean
of the Gita which produces the pure pearls of all these
virtues.
2ro. It is needless to enlarge upon this, for the various virtues
which constitute this wealth have been described in such
a way that they will reveal themselves.
21r. In the course of this exposition, I must now describe demo-
niac wealth, which is the hidden creeper of sorrow and
covered with the thorns of all the vices.
481
212. Though it should be cast out, in order to do so it must be
known, even if it is worthless; so listen carefully with all
thy capacity.
213. This demoniac wealth is the collection of all the dreadful
vices that result in the terrible pains of hell.
214. Just as the [Kalakuta] poison is made up of all other
poisons so is this wealth the combination of every vice.

IV. Ostentation, arrogance, excessive pride, anger, as also

harshness qnd ignorance, these, 0 Piirtha [Arjuna], are the
endowments of him who is born with the demoniac nature.

215. Among these demoniac qualities, 0 warrior, is ostentation,

which is boasting of one's own greatness.
216. If a man were to bring shame to his mother before men,
though she were as pure as a holy place, yet this would be a
degradation.
217. If a man were to proclaim in public the knowledge which
had been taught by his guru, this would be harmful even
though the teaching in itself would be of value.
218. If a drowning man were to carry on his head the very boat
which would quickly transport him to the other side, he
would drown.
219. 0 son of Pandu, food is the sustainer of life, but when
taken in excess it can become poison.
220. Similarly if one were to proclaim one's religion, which is
one's support in this world and the next, the very thing
that brings salvation would become a cause of evil.
22r. Thus the same religious life becomes in fact irreligious if it
is openly spoken of in public; 0 warrior, this is the mean-
ing of ostentation.
222. A fool gains a smattering of knowledge and is then unable
to appreciate the learning of an assembly of brahmans.
223. The well-trained horse of a horseman the size of an ele-
phant is insignificant; to a chameleon on a thorny bush the
heavens seem to be low.
224. A fire, fed by grass rises to the sky in flames, or a fish
swimming in a pool might by comparison scorn the sea.
225~ So may a man become vain about his wife, his wealth, his
learning, his reputation or his standing among men; a
beggar may be proud of the day's meal he obtains from the
house of another.
482
226. An unfortunate man may pull down his house when he has
the shadow of the clouds for shelter; or a fool, seeing a
mirage, break down the wall of a tank.
227. Similarly when a man is full of conceit on account of world-
ly possession, this is arrogance. There is no need to say
more.
228. The world believes in the Vedas, the Supreme Being is to
be worshipped with faith; the sun is the only giver of light
to the world.
229. The highest desire of a man is to rise to the throne of an
emperor, and certainly all men desire freedom from death.
230. So if anyone were to praise God joyfully [for such gifts] the
arrogant man would be filled with envy.
23r. He would exclaim 'I will destroy God; as for the Vedas I
will poison them'. In his pride he destroys his own power.
232. A moth dislikes a flame, the glow-worm cannot bear the
sun, and to the titavi bird the ocean is an enemy.
233. So such a man, infatuated with the pride of egoism,
cannot bear to hear even the name of God, and even claims
to rival the Vedas.
234. He is inflated with conceit about his worthiness, full of
arrogant pride, he is the established road to hell.
235. The sight of joy in others is cause enough for the poison of
anger to arise in his mind.
236. Burning oil burns more fiercely when in contact with
cold water, and a jackal becomes excited when it sees the
moon.
237. The sinful owl is enraged when at dawn it sees the rising
sun, which enlightens the life of the world.
238. Daybreak which is the joy of man is an evil worse than
death to robbers; milk is poison to a snake.
239. The great sea fire, drinking [the waters of the sea], does not
subside but burns more fiercely.
240. So when a man becomes more and more enraged at the
good fortune of his fellowmen in learning, happiness and
prosperity, this is called anger.
24r. The mind of such a man is as a serpent'slair,his sight is like
the shot of an arrow, his speech like a shower of live coals.
242. All his actions are like a sharp saw. In this way his whole
nature is harsh.
243. He is the basest of men and the very embodiment of vio-
lence. Now listen to the characteristics of ignorance.
483
244. A stone is unable to distinguish between the touch of
heat and cold, day and night are the same to a man born
blind.
245. Fire rising into flames will consume without distinction
everything that it touches; the touchstone cannot distin-
guish iron from gold.
246. A ladle may be put into various sauces but it cannot dis-
cern their taste.
247. The wind does not consider the direction in which it should
blow; similarly baseness does not concern itself with good
and evil deeds.
248. As a child puts into its mouth whatever it sees, without
knowing whether it is clean or dirty,
249. so is the condition of an ignorant man who mingles at
random sin and righteousness, not discerning in his mind
the bitterness or sweetness of these two.
250. This is ignorance; there can be no other name for it; I have
now told you the characteristics of the six vices.
25r. Demoniac wealth is supported by these six vices, as a
powerful poison may be in the small body of a serpent.
252. The triple conflagration of the day of doom seems to be
insignificant, but the oblation of the whole world would not
suffice to satisfy it.
253. The three bodily humours, [when in excess], will not fail
to bring about death, even if one were to appeal to the
Creator; but these six vices are twice as evil as they are.
254. This demoniac wealth is not inferior although this whole
group consists of only six vices.
255. Even if all the harmful planets should be in conjunction in
the same sign of the Zodiac, if every possible sin should
assail a slanderer,
256. if many diseases should attack the man doomed to die, or
if all unfavourable auguries should meet together at an
inauspicious moment,
257. A man possessed by all these vices would be like a dying
goat stung by a seven-tailed scorpion.
258. If one were to find that a man [whom one had trusted] was
a thief, or if an exhausted man were thrown into a flood,
that would be the effect of these vices.
259. If he were even to approach the road to liberation, he
would cry out, 'I will not leave this world', and he would
plunge into worldly affairs.
484
260. He descends into lower and lower births, 0 Kiriti, and
eventually reaches the lowest order of inanimate beings.
26r. Be that so. Together these six vices produce in a man what
is called demoniac wealth.
262. Thus I have described to thee the two kinds of wealth, so
well known among men, with their various signs.
v. The divine endowments are said to make for deliverance
and the demoniac for bondage. Grieve not, 0 Pa1;,rf,ava
[Arjuna], thou art born with the divine endowments
[for a divine destiny].
263. Now the first of these two, which is known as divine, is the
dawn of the joy of liberation.
264. The other, demoniacal, is the chain of greed and infatua-
tion that binds the self.
265. But do not let these words fill thee with fear, does night
fear the light of the moon?
266. 0 Conqueror of wealth, this demoniac wealth is bondage
for him who resorts to these six vices.
267. But, 0 Pandava, thou art fortunate in having been born
endowed with all the divine qualities.
268. So that, 0 Partha, being the master of this divine wealth,
thou mayest attain to the joy of final beatitude.
VI. There are two types of beings created in the world-
the divine and the demoniacal. The divine have been
described at length. Hear from Me, 0 Partha [Arjuna],
about the demoniac.
269. Men's endowment with either divine or demoniac wealth
. is eternally appointed.
270. Demons carry on their activities by night; human beings
and other creatures should follow their proper occupations
by day.
27r. In the same way, 0 Kiriti, the two orders of created beings,
divine and demoniac, carry on their activities according to
their nature.
272. In an earlier part of the chapter, while describing know-
ledge, I have fully explained divine wealth.
273. Now I will describe for thee the nature of those endowed
with demoniac wealth. Give Me thy full attention.
274. Without expressed sound there can be no word, as there
can be no honey where there are no flowers.
485
275. So the demoniac nature cannot manifest itself unless it has
recourse to a human body,
276. and as fire can be produced because it lies latent in wood,
this nature manifests itself through the medium of a human
body.
277. Then, as sugar cane gives more juice as it grows, [the demo-
niac nature increases] when it enters the form of a human
being.
278. 0 conqueror of wealth, I will now describe to thee the
characteristics of those men in whom this growth of demo-
niac forces takes place.

VII. The demoniac do not know about the way of action

or the way of reconciliation. Neither purity nor good
conduct, nor truth is found in them.

279. Their minds are the dark night in respect of knowing any-
thing about tendencies towards good deeds and abstinence
from evil deeds,
280. as a silkworm, preoccupied with weaving its cocoon, does
not concern itself with the questions of entering or leaving
it.
28r. A fool will lend money to a thief, without considering
whether his money will be repaid to him.
282. In the same way demoniacal men have no knowledge of the
tendency towards good and abstention from evil and have
no understanding of purity even in a dream.
283. Coal might lose its blackness, a crow might become white,
or even a demon turn against animal food,
284. but, 0 conqueror of wealth, there can be no purity in a
devilish man than there is holiness in a jar of liquor.
285. Such men cannot foster the desire for ritual acts, nor
regard the way of life of their elders nor have any know-
ledge of right action.
286. Their actions are as random as the grazing of goats, the
blowing of the wind, or the burning of fire.
287. Acting solely on impulse, they behave like demons and are
always at enmity with truth.
288. They can no more speak truthfully than the tail of a scor-
pion could tickle the skin.
289. No truth can come to them any more than a sweet smell
could come from the breath of the mouth.
486
290. Even though they do nothing, their very nature is evil.
Now I will tell you of their strange manner of speaking.
29r. These devilish men are like the camel's body of which no
part is straight; listen to these things as they come.
292. Their speech is like the mouth of a chimney pouring out
columns of smoke. I will tell thee about this so that it can
be clearly understood.
VIII. They say that the world is unreal, without a basis,
without a Lord, not brought aboitt in regular causal
sequence, caused by desire, in short
293. This universe is eternal and is controlled by the Supreme
Being, and the Vedas decree, as in a public hall, what is
just and what is unjust.
294. They who are judged by them to be sinful suffer punish-
ment in Hell, while the just live happily in heaven.
295. Such is the eternal organization of this universe, neverthe-
less these people declare it all to be false.
296. They are fascinated by sacrifice and are deceived by it;
those who are over pious are deluded by the images that
they worship and those who wear the saffron robe of the
yogi, attracted by the experience of samadhi, are dis-
illusioned.
297. Is merit to be gained in any other way than through the
enjoyment of our worldly possessions?
298. If on account of physical weakness they are unable to accu-
mulate possessions and are tormented by the lack of sense
pleasures, they regard this as sinful.
299. Taking the life of a rich man is certainly a sin, but if there-
by one can possess oneself of the rich man's wealth, is not
that the reward of merit?
300. If it is a sin for the strong to destroy the weak, how is it
that fish are not exterminated?
3or. If [among men], after examining the family heredity and
finding an auspicious moment for marriage, a maid is chosen
for the purpose of procreation,
302. then why has no similar procedure been established for
the mating of birds and beasts whose offspring is without
limit?
303. If stolen money comes into one's possession, does it turn to
poison? If a man commits adultery, does he therefore be-
come a leper?
487
304. So, as the ruler of this universe, God causes men to expe-
rience both right and wrong, and according to a man's
desire he will experience life in the hereafter.
305. But as neither God nor the hereafter can be seen and so
they seem to be unreal and when a man dies and leaves no
trace who is left to experience anything?
306. A mere worm can be as happy crawling in hell as Indra
can be in heaven in the company of a heavenly maiden.
307. Therefore neither heaven nor hell is the result of merit or
sin, for in both these places pleasure is the result of desire.
308. A man and a woman are brought together by desire, and
from this the whole world is born.
309. Whatever a man covets for his own interest is nourished
by desire; later, through mutual hatred desire destroys the
world.
310. In such a manner do these devilish people claim that this
world has no other basis than desire.
31r. I will now leave this tiresome subject and not expand it
further, for it is a waste of words.

IX. Holding fast to this view, these souls of feeble under-

standing, of cruel deeds rise up as the enemies of the world
for its destruction.

312. Not only do they speak blasphemously about the Supreme

Being, but they are convinced that he does not exist.
313. Their hearts are openly filled with heresy and the shafts of
atheism are thrust deep into their souls,
314. and the feelings of respect for heaven and fear of hell have
been burnt up in them.
315. 0 My friend, such men are imprisoned in the body and,
like bubbles in impure water, they are sunk in the mire of
sense pleasures.
316. When death draws near their bodies are attacked by
disease, as fishermen approach the deep waters.
317. The rising of a comet augurs calamity in the world, and
similarly they are born for the destruction of men.
318. As evil grows, so it thrusts out its shoots; and so these men
are like walking memorials of sin.
319. As fire knows nothing else but to burn all that it meets, so
they can only oppose all with whom they come into con-
tact.
488
320. Krishna said to Arjuna, Now listen to the state of delusion
which prompts these acts.
x. Giving themselves up to insatiable desire, full of hypo-
crisy, excessive pride and arrogance, holding wrong views
through delusion, they act with impure resolves.
32r. A net cannot be filled with water, nor can a fire ever be
satisfied with fuel; these people are even more insatiable.
322. 0 Pandava, harbouring desire in their hearts, they then
add to it deception and conceit.
323. As maddened elephants would become even more infuria-
ted if given intoxicating liquor, so with age they become
more and more arrogant.
324. Their obstinacy is equally strong, and aided by their folly,
how can any stable resolution be found in them?
325. Their actions distress others, and even cause the ruin of
those around them; these are the practices which they
constantly engage in.
326. They boast of their own actions, treat the whole world
with contempt, they spread the net of lust in every direc-
tion.
327. Through such acts they bring about great sins, as a cow
set free for religious purposes may dig up the crops at ran-
dom.
x1. Obsessed with innumerable cares which would end
only with [their] death, looking upon the gratification of
desires as their highest aim, assured that this is all.
328. Their sole object is to carry out their own intentions and
they are concerned with this even more than with their
lives.
329. They are deeper than hell and compared with their height
the heavens are small; even the universe is less than an
atom.
330. The endless anxiety in their hearts is like the ceaseless
exercise of yogic practices; [they cling to it] as a virtuous
woman refuses to leave her husband even in death.
33r. This anxiety continues to grow beyond all bounds while
they set their hearts on worthless objects of sense.
332. They love to hear women sing, to enjoy the sight of their
form and to embrace them with all the pleasure of their
senses.
489
333. They are convinced that the company of wisdom is to be
more highly valued than nectar.
334. To experience it they would hasten down to hell, ascend to
heaven, or fly even beyond the boundaries of the earth.
XII. Bound by hundreds of ties of desire, given over to
lust and anger, they strive to amass hoards of wealth, by
unjust means, for the gratification of their desires. 'This
day has been gained by me: this desire I shall attain',
335. As a fish is likely to swallow the hook as well as the bait,
so these men are caught up in the desire for pleasure.
336. They do not attain their desire and the seed of vain hopes
multiplies like the silkworm.
337. This increasing lust remains unfulfilled and turns to hate
and nothing remains as a purpose in life but lust and anger.
338. 0 Pandava, as a watchman walks about all day and still
has to be awake all night, he gets no rest either by day or
by night,
339. so such a man, cast down from the heights by desire is
dashed on to the rocks of anger below; yet because of his
love of pleasure his anger and hate are beyond control.
340. He will harbour in his heart a craving for sense objects;
but does it not need wealth to satisfy it?
34r. In order therefore to obtain enough money to do so he
plunders all and sundry.
342. Some he succeeds in killing, others he robs of all their
possessions, for others he finds other methods of destruc-
tion.
343. As hunters setting out to hunt on the hills take with them
nooses, sacks, snares, dogs, falcons, sticks and spears,
344. so in order to feed themselves these men kill many crea-
tures and perform such evil deeds.
345. So by taking the lives of others they amass wealth; but
having obtained it, how can they feel satisfied in their
hearts?
XIII. This today has been gained by me; this desire I shall
attain, this is mine and this wealth shall also be mine [in
the future].
346. 'Am I not blessed in that I have made my own the wealth
that belonged to many people?'
490
347. Elated by such self-praise, his heart desires more and
immediately he says, 'I will acquire still more of what
belongs to others.
348. 'Through the means of what I have already gained I will be
able to acquire all that is left in the world.
349. 'Then I will be the lord of all wealth and nothing within my
sight will be allowed to remain.'
XIV. This foe is slain by me and others also shall I slay.
I am the lord, I am the enjoyer, I am successful, mighty
and happy.
350. 'These are those whom I have destroyed, but they are too
few, I will kill more so that I alone will remain in my great-
ness.
35r. 'I will destroy all, besides those who will serve me; in fact,
I am the lord of all.
352. 'I am the king of the land of enjoyment, I am the centre of
all pleasure, so compared with me even Indra will seem
significant.
353. 'Whatever I do with mind, body or speech must be fulfilled,
for who else is there but myself to command?
354. 'So long as my infinite power is not seen the god of death
may seem to be mighty; in short I am indeed the whole
mountain of happiness.'
xv. 'I am rich and well-born. Who is there like unto me?
I shall sacrifice, I shall give, I shall rejoice.' Thus they
[say], deluded by ignorance.
355. 'Kubera may be wealthy, but he does not know my enjoy-
ment; even Vishnu himself is not worthy of my riches.
356. 'In comparison with my illustrious family and the extent
of my kindred, Brahma is indeed of inferior descent.
357. 'They boast of such names as God and others; they cannot
compare with me; who indeed is there who can?
358. 'Magical incantations have fallen out of use, but I will
revive them and re-establish the sacrificial rites by which
others are injured.
359. 'I will give whatever gifts they ask to those who sing songs
in praise of me and to those who entertain me with dancing.
360. 'I will be the very embodiment of pleasure in the three
worlds, indulging in highly seasoned food and intoxicating
drink and consorting with young women.'
491
36r. But enough has been said about this! All those who have
become mad through their devilish nature are like people
who try to smell the flowers of the sky.
XVI. Bewildered by many thoughts, entangled in the
meshes of delusion and addicted to the gratification of
desires, they fall into a foul hell.
362. It is as if the dust of ignorance, caught up by the whirlwind
of hope, were carried round and round in the sky of desire.
363. As a feverish man will talk wildly in delirium, they prattle
about their desires.
364. Clouds of the month of Ashadha are massed together,
waves rise incessantly on the surface of the ocean; in the
same way these people desire endless pleasures.
365. Then there is formed in the being a thick cluster of crea-
tures in the form of desires and the being is mutilated in
the way that lotuses are when dragged over thorny bushes,
or is broken in pieces.
366. 0 Partha, if a pitcher falls on top of a stone it will be
broken into fragments; so are their hearts shattered.
367. As night passes darkness deepens; so does delusion develop
in their hearts;
368. and as delusion increases, their desire for sense pleasures
grows more intense and this leads to hell.
369. They heap up more and more sins so that even during their
lives they experience the horrors of hell.
370. Therefore, 0 wise one, the devilish ones who entertain evil
desires go down to live in hell.
37r. In that awful place there are trees with leaves like swords,
mountains of live coals and oceans of boiling oil.
372. Increasing agonies and ever new tortures imposed by the
god of death pursue those of the demoniac nature who live
in such a hell.
373. Yet the men who are doomed to inherit the infernal regions
of hell continue, in their delusion, to perform sacrifices.
xvn. Self-conceited, obstinate, filled with the pride and
arrogance of wealth, they perform sacrifices which are so
only in name with ostentation and without regard to rules.
374. Sacrificial rites, 0 conqueror of wealth, are of value, but
these men render them fruitless because they perform them
like actors in a play.
492
375. In the same way whores take to themselves lovers and
enjoy [in imagination] the pleasures of married life.
376. They esteem themselves very highly and are inflated with
unbounded pride.
377. They show no sign of humility but stand erect as a column
of cast iron, or as a mountain which soars aloft in the sky.
378. So, rejoicing in their own superiority, they regard all
others as being more worthless than grass.
379. Intoxicated in this way by the wine of wealth, 0 wielder of
the bow, they are not concerned about good and evil
actions.
380. Filled with these ideas, how can such men perform sacri-
fices? But such madmen will do anything.
38r. At times they will pretend to perform sacrifices, intoxicated
with stupidity.
382. They do not prepare a ground altar, or a shelter or sacrifi-
cial mound, or assemble the proper materials; and they
reject all prescribed rules.
383. They will not brook even the mention of God or of brah-
mans; so how can God or a brahman attend at their
sacrifices?
38+ An experienced cowherd will place a stuffed calf near a
cow, so as to be able to milk her,
385. and in the same way these men will invite people to be
present at their sacrifices, and rob them of their possessions
as sacrificial offerings.
386. Thus they sacrifice for the sake of their own profit, while
desiring the destruction of everyone else.
xvm. Given over to self-conceit, force and pride and also
to lust and anger, these malicious people despise Me
dwelling in the bodies of themselves and others.
387. They proclaim their sacrificial skill to the world with
drums and banners and vainly publish abroad their great-
ness.
388. Thus, as though smearing darkness with soot, these base
men become even more swollen with pride on account of
this fame.
389. Moreover their folly increases, their arrogance is doubled
and egoism and lack of consideration is doubled.
390. Their strength grows more formidable as they strive to
remove all trace of everyone else in the world,
G 493
39r. so that selfishness and might combine and the ocean of
arrogance swells beyond all limits.
392. Then with this upsurge of pride, lust turns into bile, and
through the heat of this the fire of anger is lit.
393. As in summer a store of oil and clarified butter may be set
on fire and a strong wind may arise,
394. so such people grow in egoism and arrogance is added to
the combination of lust and anger.
395. Then, 0 prince of warriors, whom will they not seek to
destroy in the pursuit of their own pleasure?
396. So, 0 wielder of the bow, they would not hesitate to sell
their own flesh and blood for the sake of practising magic
arts.
397. Thereby they burn us those very bodies in which I dwell,
inflicting wounds on Me who am the Spirit.
398. And as I am the consciousness in all creatures, I suffer harm
in all those others who art injured by the men who
practise magic arts.
399. If any escape by chance from the danger of these arts, they
hurl after him the stones of calumny.
400. On virtuous men and women, charitable men and priests,
famous ascetics and recluses,
4or. on devotees and great-souled ones in whom I dwell and
who are purified by sacrifice, study of the Vedas and other
practices,
402. these evil men sling sharp arrows of abuse smeared with the
poison of hate.

xrx. These cruel haters, worst of men, I hurl constantly

these evil-doers only into the wombs of demons in this cycle
of births and deaths.

403. Now listen to the way in which I deal with all sinners who
in every way behave towards Me with enmity.
404. Those who are born into a human body, hating this world, I
deprive of their human state and reduce to a lower condi-
tion.
405. I commit these evil ones to the state of the lowest order of
life, that is, to the dunghill of trouble and the common of
the city of worldly existence.
406. I transform them into tigers and wolves in a desert in
which not even grass will grow for their sustenance.
494
407. There they are tormented by hunger and tear off their
flesh for food, and dying again and again are reborn to the
same condition.
408. Or they may be born as serpents confined in their holes
where, by the heat of their own poison, their skins are burnt
up.
409. 0 Arjuna, I do not grant to these wicked people rest even
for the time that it takes to breathe in and out.
410. I leave them in these torments for a period of time com-
pared with which a million world ages would seem short.
4n. Even this is only the first stage on the road they have to
travel; there are no experiences more terrible than those
which will come to them.

xx. Fallen into the wombs of demons these deluded beings

do not attain to Me from birth to birth, 0 Son of Kunti
[Arjuna J, but go down to the lowest state.

412. Listen now to the state of degradation to which those

possessed of demoniac wealth are brought.
413. Even birth in the darkest womb of such animals as the
tiger provide a slight relief through the support of a body,
414. but I deprive them of even this comfort, and then there is
continuous darkness in which even darkness itself would be
blackened.
415. Such darkness would arouse loathing in sin, hell would be
filled with terror, and in it is a weariness which would
cause even weariness to faint.
416. Through it impurities become more impure, heat is burnt
up, and the great terror is struck with fear.
417. 0 conqueror of wealth, those who are born into the wombs
of darkness have to undergo the most evil degradation in
the universe.
418. Speech would weep when describing this, the mind shrinks
from the memory of it. Alas, what hell have those fools
brought upon themselves!
419. Why do they encourage this demoniac wealth which has
brought about such a terrible fall?
420. 0 wielder of the bow, do not approach the place where
these demoniacal ones dwell.
42r. It is not necessary to tell thee that thou shouldst avoid all
those in whom these six vices of hypocrisy and the rest.
495
 XXL The gateway of this hell leading to the ruin of the soul
is threefold, lust, anger and greed. Therefore one should
abandon these three.
422. Know that every evil thrives where the three vices of
desire, anger and greed are grouped together.
423. 0 winner of wealth, all the sorrows have provided guides
to show the way that leads to them.
424. They are among men the assemblage of all the sins whereby
sinful men are cast down into hell.
425. So long as these three vices have not arisen in the heart,
this hell is only heard of indirectly. 8
426. They easily bring about harm and readily cause pain; and
loss through them is not simply loss, for these three vices
are the very incarnation of loss.
427. 0 great warrior, what more can I say? These are three
spikes set on the threshold of the lowest hell which I have
described.
428. He who associates with desire, anger and greed, in the
assembly of the city of the underworld.
429. Therefore, 0 Kiriti, I tell thee again and again to rid thy-
self of these three vices which in every respect are most
evil.
xxn. The man who is released from these, the gates to
darkness, 0 Son of Kunti [Arjuna], does what is good for
his soul and then reaches the highest state.
430. Until a man has freed himself from the company of these,
it is not possible to discuss any of the four goals of exis-
tence such as religious duty and others.
43r. The Lord said, I cannot believe that anyone can find
happiness as long as these three vices are active in his
heart.
432. Anyone who has a regard for himself and fears the destruc-
tion of the Self should be careful to avoid them.
433. Swimming across the ocean with a stone tied to one's body,
or living on meal of the Kalakuta poison,
434. would not be more impossible than attaining one's goal in
company with desire, anger and greed; therefore wipe out
every trace of them.
435. If ever one were able to break suddenly this threefold chain,
he would go joyfully.
496
436. When a body is cleansed of the three humours, a city has
been freed from the three forms of immorality, or a heart
has been released from the three afflictions,
437. so when a man has freed himself from these vices, happi-
ness is experienced in the world and the company of good
men is found on the road leading to salvation.
438. Then he can pass through the dangerous forest of life and
death supported by the company of the good and sustained
by the scriptures.
439. Then he reaches the city of the grace of his spiritual tea-
cher, where the joy of the Self lives forever.
440. There he will meet his mother, the Eternal Spirit, the sum-
mit of all things desirable, and in a moment the clamour of
worldly life will cease.
44r. In short, he reaches the place where lust, anger and greed
are utterly destroyed and he becomes the possessor of the
great gift.

xxm. But he who discards the scriptural law and acts as

his desires prompt him, he does not attain either perfection
or happiness or the highest goal.

442. One who does not care about these things and is obsessed
with these vices is a traitor to the Self.
443. He who has disregarded the Vedas which are compassionate
to all men and a light revealing good and evil,
444. one who pays no heed to prescribed actions and does not
consider what is good for him, but indulges more and more
in the pleasures of sense,
445. who refuses to give up attachment to lust, anger and greed,
but remains faithful to them and resorts freely to the
jungle of unrestrained conduct,
446. when the bonds of worldly life are removed, what will
happen to him? He will not even experience the pleasures
of earthly life.
447. He cannot approach the river of liberation near enough to
drink its water; he cannot draw near to it even in a dream.
448. If a brahman, in his desire for fish were to enter the tank
[along with the fisherman] he would at once become an
outcaste.
449. So a man who, for the sake of sense pleasure casts away
the bliss of heaven, will be carried off by death.
497
450. In such a way, he obtains neither heavenly bliss nor earthly
enjoyment of the senses; what possibility has he then of
finding liberation?
45r. Therefore he who, owing to his lust, desires to enjoy objects
of sense, will have neither pleasure nor heaven; nor will he
attain to liberation.
xxrv. Therefore let the scripture be thy authority for
determining what should be done and what should not be
done. Knowing what is declared by the rules of the scrip-
ture, thou shouldst do thy work in this world.
452. Therefore, 0 My friend, he who seeks his own welfare
should not disregard the commands of the scriptures.
453. A devoted wife will easily accomplish her own good if she
follows the precepts of her husband.
454. A disciple will be able to enter the mansion of Self-
realization if he gives heed to the teachings of his spiritual
preceptor;
455. and a man will eagerly make use of a lamp when he wants
to find his hoarded wealth.
456. In the same way, 0 Partha, a man who is anxious to realize
all the aims of human existence, should revere the Vedas
and the Smritis.
457. Whatever the scriptures tell us to give up [we should do so];
we should consider even a kingdom to be as worthless as
grass. Whatever we are told to accept, we should take it
without objection, even if it were poison.
458. 0 good warrior, the man who is thus entirely devoted to
the Vedas cannot meet with misfortune.
459. The Vedas protect us from evil and bestow on us what is for
our good; there is no better mother in the world than they.
460. They bring us to union with Brahma, so no one should dis-
regard them. 0 Arjuna, thou also shouldst especially
revere them.
46r. 0 Arjuna, thou hast been born through the power of reli-
gious merit to fulfil the purposes of the sacred scriptures.
462. Being named the younger brother of righteousness, thou
shouldst not behave otherwise than in accordance with
that.
463. Let a man take the scriptures as his authority in discrimi-
nating between right and wrong and let him forsake all that
is forbidden as evil.
498
464. Then thou shouldst carry out faithfully with all thy strength
whatever is due to be done.
465. 0 thou wise one, the seal of universal authority has been
given to thee and thou art supremely worthy to be the
leader of men. '
466. Thus did the Lord explain to Arjuna the nature of the
demoniac qualities and how a man may escape from them.
467. Now listen with the ear of understanding to the way in
which the son of Pandu will earnestly question Him.
468. As under the direction of Vyasa, Sanjaya entertained the
king by narrating all this to him, so with the blessing of
Nivritti I will continue this story.
469. If, 0 good men, you will favour me with your grace, I will
fulfil your expectations.
470. Jnanadeva said, Do you, therefore, grant me the favour
of your attention which will give me strength.

In the Unpanishad of the Bhagavadgitii, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the sixteenth chapter, entitled The Yoga of the
Distinction between the Divine and the Demoniac Endowments.

NOTES
I. The reference here is to the guru of J naneshvar, often addressed as
though he were a deity; here he is identified with the sun.
2. the four divisions of speech. See Ch. VI, v. 276.
3. Brigu. See Ch. IX, v. 477.
4. the sixfold rites. These rites are: personal sacrifice, sacrifice through
the medium of another, study, teaching, charity and the acceptance
of alms.
5. Brahmasutras. Aphorisms of the Vedanta philosophy, concerned
mainly with Brahma.
6. the waning moon. This was a popular superstitition which accounted
for the waning moon.
7. Sagara. A legendary king of the Solar race.
8. Raurava. This is the name of one of the various hells.

499
 CHAPTER XVII

r. Salutation to my revered Guru, who is to me as the God

Ganesha, through whose ritual gestures in deep meditation
the universe is sent forth to blossom!
2. Shiva, as the Self, surrounded by the demon Tripura as the
three cities of the qualities and confined the fortress of
existence, was delivered by thee, as Ganesha, because thou
didst remember him.
3. Compared with the god Shiva, therefore, thou art superior
in greatness; yet, as a boat to carry us over the waters of
this life of illusion, thou art light in weight.
4. Those who are ignorant about thee call thee the twisted-
faced one but to the wise thou art seen to look straight
ahead. 1
5. Thy divine eyes seem to be small; but by opening and
closing them thou dost bring about the creation and des-
truction of the world.
6. By the movement of thy ear [representing] activity, a
breeze fragrant with the moisture emananting from thy
temples blows and bees [in the form of] individual souls
gather round as though worshipping thee with blue
lotuses.
7. When thou movest thy other ear [representing] inactivity,
the worship ceases; then the ornaments on thy body are
displayed.
8. In the playful dance of thy consort who is the illusion of
creation thou dost reveal the skill of thy movements.
9. Enough has been said, 0 thou creator of wonders, for
those whom thou dost befriend are set free from the bonds
of all relationships.
IO. Thou art called Brother of all the world, for thou dost
release all worldly bonds; therefore let us worship thee in
this form.
II. 0 Lord, in that worship, one who taught himself to be

500
 separate from thee finds that his separateness, perceived
through dualism, no longer exists.
12. Thou dost remain far removed from those who regard thee
as separate from them and seek after means [of finding
thee].
13. Thou art not found in the hearts of those who try to reach
thee by meditation, but thou lovest those who forget even
meditation.
14. He who does not know thee truly but parades as all-know-
ing, is not accepted by thee even though his words may
be as many as those of the Vedas.
15. Thy zodiacal name is Silence; why then should I seek to
praise thee? How can I worship thee when all appearance
is illusion?
16. Even if I desire to be thy servant, am I not thereby guilty
of dualism? Therefore I should not enter into any relation-
ship with thee.
17. When all these things have passed away, I will attain to
union with thee; then I shall know thy inner meaning, 0
thou who art worthy of all worship.
18. When salt is put into water, no distinction is left; so is
my salutation to thee. What more can I say?
19. An empty pitcher put into the sea overflows with water;
when the wick of a lamp is lighted it becomes the lamp.
20. So by my salutation to thee I have become perfect in thee,
0 Shri Nivritti, and thereby I am enabled to expound the
meaning of the Gita.
2I. In the last verse of the sixteenth chapter the Lord has
given the following teaching in clear terms.
22. 0 Partha, in order to discriminate properly between right
and wrong action the scriptures should be thy sole autho-
rity.
23. At this point Arjuna said to himself, How is it that for the
performance of action there is no other source of permis-
sion than the scriptures?
24. How could one remove a jewel from the hood of a serpent,
or pluck a hair from a lion's nose?
25. [Does it mean that] only he who can get the jewel and string
it on the hair can have such an ornament, or his neck will
go unadorned?
26. Who could bring together all the various teachings of the
scriptures? Ans! who would profit by this co-ordination?
G* 501
27. If uniformity were brought about, would any man have
the time to apply it? Would anyone live long enough to do
so?
28. Even if someone were to have fourfold benefit of the texts,
the means, time and place to study them, this would not be
possible for all.
29. So in many respects it is impossible for all to follow the
scriptures: therefore what will be the fate of those seekers
after liberation who are ignorant?
30. The subject of the seventeenth chapter will be the inquiry
concerning this matter made by Arjuna,
3r. that Arjuna who is averse to all sense objects, skilled in all
arts and a marvel even in the eyes of Krishna, [a second]
Krishna in the person of Arjuna;
32. who is the support of all bravery, the ornament of the
kingly line of the Lunar race and who delights in bestowing
happiness and other benefits;
33. who was the beloved consort of pure intelligence, the
repository of the knowledge of Brahma and faithful fol-
lower of the Lord.

Arjuna said:
1. Those who, neglecting the ordinances of scriptures, offer
sacrifices filled with faith, what is their position, 0 K!$1Ja?
Is it one of goodness or of passion or of darkness?
34. Then Arjuna said, 0 Krishna, Thou whose complexion is as
dark as the tamal tree, who art Brahma in a form percep-
tible to our senses, Thy words leave me in doubt.
35. On what grounds did the Lord say that it is impossible for a
man to attain liberation except according to the scriptures?
36. There might not be a place [where one could practise
their teachings]; one might have no time or no one may
be at hand to instruct.
37. All the aids to one's study may not be available at any
time;
38. or former births may not provide sufficient merit, or intelli-
gence may be inadequate; in such ways the scriptures may
be beyond our reach.
39. In any of these circumstances, one may give up all conside-
ration of the scriptures as one is unable to grasp their
meaning.

502
40. There are those holy ones who, having understood the
scriptures and followed their sacred injunctions now dwell
in heaven,
4r. and we desire earnestly to become like them and follow
their example.
42. 0 Thou generous one, as a child copies out the letters of a
lesson from a model, or as a man who is infirm sends a guide
on in front of him,
43. so those who take [as their authority] the actions of a man
learned in the scriptures follow after him in their faith.
44. They worship Shiva and other gods, make gifts of charity
in land and in other ways, performing with devotion such
rites as burning the sacrificial fire.
45. 0 Highest Lord, will thou tell me what the condition of
such men will be, whether it will be of goodness, passion or
darkness?
46. Then the Lord, the central emblem of the region of Vai-
kuntha, the very pollen of the lotus of the Vedas, to which
the universe is as the shadow [to the body],
47. who art the vastness of time, mighty and beyond all
conception, the invisible one without a second, full of
1oy.
48. Then out of His own mouth spoke Shri Krishna, He who is
to be glorified, through whose power all that is exists.

The Blessed Lord said:

II. The faith of the embodied is of three kinds, born of their
nature, good, passionate and dark. Hear now about it.
49. 0 Partha, I understand thy contention that thou regardest
the study of the scriptures as an obstacle,
50. 0 wise one, thou seekest to take by storm the highest state
simply by faith; but that is not an easy matter.
5r. 0 Kiri ti, thou shouldst not rely on faith alone to reach this
state, for if a brahman has contact with an untouchable
does he not become himself untouchable?
52. The water taken from the Ganges if poured into a wine
vessel would not be accepted by anyone; consider this.
53. Sandalwood is a cool wood, yet when it is set on fire can it
not burn the hand which holds it?
54. If gold falls into a vessel of inferior metal would not one be
deceived if one took it as pure gold?
503
55. In the same way all forms of faith are pure in themselves;
but when a faith is held by men,
56. it is affected by the nature of men who are under the influ-
ence of eternal matter and conditioned by the three quali-
ties.
57. In them two of the qualities are weakened and one pre-
domination; then the tendencies of the mind are affected
by this one quality.
58. Therefore, as tendency is, so is desire; as the desire is, so
men act; and according to a man's action is his birth into
another body after death.
59. Seed dies in growing into a tree, and the tree dies and is
carried on in the seed; this process continues eternally but
the species is never destroyed.
60. Similarly man passes through countless births, but the
action of the three qualities inherent in man never changes.
6I. Therefore the faith with which men are endowed, thou
shouldst realize, is affected by these three qualities.
62. It may be that pure goodness is dominant in him and he
seeks knowledge, but the other two qualities are in opposi-
tion.
63. Faith that is sustained by goodness leads to the fruit of
liberation; then why do passion and darkness remain
inactive?
64. If passion breaks down the power of goodness and ascends
to great heights, then faith will become reduced to dust.
65. When the flames of darkness rise, faith is destroyed and is
ready to enjoy any undesirable pleasure.
III. The faith of every individual, 0 Bharata [Arjuna], is
in accordance with his nature. Man is of the nature of his
faith: what his faith is, that, verily, he is.
66. 0 wise one, there is no faith among human beings unaffec-
ted by goodness, passion and darkness.
67. Therefore faith is inevitably imbued with the three quali-
ties and is therefore threefold, having the quality of either
goodness, passion or darkness.
68. As water is life-giving, but in contact with poison becomes
deadly; mixed with pepper it becomes pungent, or with
sugar-cane it becomes sweet,
69. so if a man is born and dies dominated by darkness, in him
faith will come to have that quality;
504
70. then as soot and black ink cannot be distinguished in
colour, so his faith is identical with darkness.
7r. In the case of a passionate man faith takes on nature, and
when a man is good it is entirely good.
72. So therefore this whole world is moulded out of faith.
73. Under the influence of these three qualities faith is im-
pressed with the stamp of this threefold nature; this thou
shouldst understand.
74. As a tree is known by its flowers, as a man's mind is re-
vealed by his speech, or as a man's actions in a previous
birth are known by his experience in this life,
75. in the same way the threefold nature of faith can be recog-
nized by the three characteristics which I will now describe
to thee.
IV. Good men worship the gods, the passionate worship the
demigods, and the demons and others [who are] the dull,
worship the spirits and ghosts.
76. Now the minds of those whose faith is solely pure are
generally directed towards heavenly happiness.
77. They study all arts and sciences, they choose the proper
sacrifices, and they reach heaven.
78. 0 warrior prince, those whose faith is passionate worship
fiends and demons.
79. Those who offer up human sacrifices and after dark worship
companies of evil spirits and corpses in the burning grounds,
80. are men created of the very essence of darkness and are
the home of the faith that is dark.
81. These three are the signs of the three kinds of faith, and I
have described them to thee for this reason,
82. that the faith known as good should be held fast by men, 0
wise one, and the two which are opposed to it should be
abandoned.
83. 0 conqueror of wealth, those whose mind is steadfast in the
faith that is of goodness need not fear concerning ultimate
bliss.
84. It does not matter if such a man does not study the
Brahmasutras, master all the scriptures nor comprehend
by his own insight philosophic doctrines.
85. But those elders who have become the very incarnation of
the meaning of the Smritis and the Shrutis, giving it to the
world by their practice of it,
505
86. these he follows in their conduct, walking in pure faith, and
the same fruit is assured to him.
87. If with great efforts one man lights a lamp and another
lights his lamp [from the first flame], would [the second
man's lamp] be felt to be any less effective in giving light?
88. If someone were to build a mansion at great expense,
would a temporary occupant not enjoy the pleasure of it?
89. Does a tank only quench the thirst of the one who builds it?
Is not food prepared by a cook for others as well as for
himself?
90. What more shall I say? Is the Ganges, [brought down by
the sage] Gautama, for him alone, and for all others a mere
stream [must suffice]?
gr. Even if a man is a fool, he will reach salvation if according
to his ability he follows the conduct of those who are expert
in the scriptures, provided that he has faith.

v. Those men, vain and conceited and, impelled by the

force of lust and passion, who perform violent austerities,
which are not ordained by the scriptures,

92. But there are other men who are unable even to utter the
names of the scriptures and yet they will not allow one
who is conversant with scripture to approach them.
93. They mock at the religious practices of their elders and
snap their fingers at learned men.
94. Overwhelming in their power and proud of their riches they
perform unauthorized penances.
95. Thrusting the knife into whatever lies before them they fill
the sacrificial vessels with the blood and flesh.
96. They pour them into the flames of the sacrificial fires, offer
them to evil spirits and even make oblations of little chil-
dren for vows which they have made.
97. In an excess of zeal for some inferior deity they will fast
for weeks on end.
98. In this way, 0 My friend, they sow the seed of injury to
themselves and others in the field of darkness and later
reap what they have sown.
99. 0 winner of wealth, they are like an armless man in the sea,
who does not take to a boat;
roo. or like a sick man who, angry with the physician, kicks
away the medicine; how can he be cured of his illness?
506
ror. Or they could be likened to a man, who out of envy for
another who has sight, tears out his own eyes and is con-
fined to his room [by blindness].
roz. Those who have a demoniac nature are like these men,
despising the teaching of the scriptures and wandering at
random in the paths of infatuation.
IOJ. They do whatever their lust dictates, kill any whom they
are impelled by wrath to kill; indeed, they torment Me
with the stones of suffering.
VI. Being foolish they oppress the group of elements in
their body and Me also dwelling in the body. Know these to
be demoniac in their resolves.

104. Whatever pain they cause to their own bodies and those
of others, it is I Myself who have to bear it.
105. One should not even have the contact of speaking with
such sinners through a curtain; but I must mention them
so that they may be avoided.
ro6. A corpse must be taken out of a house; one may have to
speak with an untouchable; but then one must wash the
stain from one's hands.
ro7. As for the sake of cleanliness one must not refuse to recog-
nize dirt, so I must refer to these people so that they may
be avoided.
ro8. 0 Arjuna, when thou dost see such men, remember Me, for
there is no other means of cleansing this stain.
VII. Even the food which is liked by all is of three kinds. So
are the sacrifices, austerities and gifts. Hear thou the dis-
tinction of these.

rog. Thou shouldst strive in every way to maintain thy pure

faith,
no. thou shouldst associate with men whose company fosters
goodness and eat food which will help to increase purity.
III. In fact, there is nothing so helpful towards the cultivation
of a pure nature as suitable food.
IIZ. 0 warrior, it is obvious that a man may, in full awareness,
take an intoxicating drink and immediately become drunk.
u3. If anyone takes even his natural food he may be overcome
by the influence of wind and phlegm, or suffers from fever,
will this be cured by drinking milk?
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II4. As immortality is won by drinking nectar and drinking
poison will cause death,
n5. so the state of a man's bodily humours vary according to
the food he eats and these humours affect his inner nature.
II6. Water heated in a jar becomes hot; in the same way one's
moods are controlled by the humours of the body.
IIJ. Therefore when pure food is eaten the quality of goodness
is encouraged and when food of the nature of passion or
darkness is eaten, the correspondong qualities are deve-
loped.
II8. Now listen attentively and I will explain which food is pure
and which leads to passion and darkness.
IIg. Now, 0 warrior, I will show thee clearly how there are
three kinds of food that a man can eat.
120. Dishes are prepared according to the taste of the eater, and
he is dominated by the three qualities.
l2I. The individual self who is the one who both experiences
and acts and as he is affected by the qualities his nature and
his actions are threefold.
122. Therefore his food is of three kinds, he performs sacrifices
in these ways and his penances and his charitable gifts
are also of three kinds.
123. First I will describe the different kinds of food, as I have
said. I will make it quite clear.
vm. The foods which promote life, vitality, strength, health,
joy and cheerfulness, which are sweet, soft, nourishing and
agreeable are dear to the good.
124. Those fortunate ones who are endowed with the quality of
goodness are attracted towards sweet foods,
125. those which in substance are juicy, sweet, succulent and
ripe,
126. not too large, soft to the touch, pleasant to the tongue and
tasty;
127. food which is full of juice and at the same time soft, moist
and that cannot be spoiled by heating;
128. also that which is small in size, but, like the word of the
teacher, powerful in their effect, so that even a small
quantity will satisfy.
129. All foods that are not only sweet to the taste but also bene-
ficial internally are liked by those who have the quality of
goodness.
508
130. These are the properties of the foods which promote good-
ness and which are a protection and renewal of life.
l3I. When the clouds of such good food rain down into a man's
body, the river of his life flows more fully day by day.
132. This, 0 wise one, is the food which maintains goodness, as
the sun sustains the well-being of the day.
133· All these foods are a source of strength to both body and
mind; how then could there be any place for disease in
those who eat them?
134· When food of this kind is taken, the body is fortunate
enough to enjoy good health.
135· All the activities of the body result in prosperity and
happiness becomes a constant companion.
136. Such is the great effect of pure food on the body, bringing
happiness both within and without.
137. Now I will tell you in order of the foods which are liked by
those of passionate disposition.

IX. The foods that are bitter, sour, saltish, very hot, pun-
gent, harsh and burning, producing pain, grief and disease
are liked by the passionate.

138. They like food which is more deadly and more bitter than
the Kalakuta poison, acid and burning more :fiercely than
lime.
139· Filled with as much salt as the water needed to make
dough ahd with the same amount of other ingredients,
140. these extremely salt foods are much liked by a man of
passionate nature; while as for hot seasoning, eating such
food is like swallowing fire.
l4I. Such hot vapour is given out that a taper could be lit from
it; this is the kind of hot food that a passionate man desires.
142. A passionate man eats food so pungent that it could pierce
rocks, though it passes through him without causing any
injury.
143· He likes food that is altogether drier than ashes and he
enjoys the sting of it on his tongue.
144. He enjoys eating food that he has to grind between his
teeth.
145· The ingredients of this food are already pungent and
mustard is added to it so that when eating it hot vapour
passes through the mouth and nose.
509
146. The passionate man loves even more than his life such
highly seasoned food that it would repel even the heat of
fire.
147· Not being satisfied with this, his appetite runs riot and he
would even consume flaming fire as a form of food.
148. As a result he is in a feverish heat and cannot rest either
on the ground or in bed and the drinking vessel never
leaves his mouth.
149· This is not food that he has eaten butrathera[stimulant] he
has taken to arouse in him the sleeping serpents in the form
of disease.
150. So disease and troubles arise at once in rivalry one with
another; thus does the food of a passionate quality result
in suffering.
l5I. 0 wielder of the bow, I have now described the food of a
passionate kind and the nature of its many effects.
152. I will now tell thee the kind of food liked by those of the
quality of darkness; do not let it fill thee with disgust.

x. That which is spoiled, tasteless, putrid, stale, refuse and

unclean is the food liked by the dark ones.

153· The man of a dark nature does not consider that eating
decaying remains of food can do harm as a buffalo will
eat mash.
154· One in whom darkness is present will eat in the afternoon
food cooked in the morning, and even go so far as to eat it
the next day.
155· He eats also what is half cooked, or altogether burnt, and
what has no flavour.
156. He does not regard anything as food which is well cooked
or succulent.
157· If he happens to get good food he will leave it as a tiger
does, until it is putrid;
158. or he will take food that is several days old, that has lost
its flavour, or is dried up, rotten or full of worms.
159· And this again is kneaded into a mass by his children's
hands; or he sits down with his wife and family to eat from
the same dish. 2
160. When he has eaten such impure food he feels that he has
had a good meal, but the sinner is not satisfied even with
this.
510
l6I. Then see what happens! These substances which bear the
stigma of prohibition and are sinful and full of evil.
162. With impure water and unsuitable dishes, all serve to in-
crease his eagerness for food of the quality of darkness.
163. 0 warrior, such are the tastes of these men of darkness,
and it is not long before their consequences are realized.
164, No sooner does [this unholy] food touch his lips than he
becomes liable to sin.
165. Moreover, what he eats cannot be called proper feeding,
for he is filling his belly with affliction.
166. Why should one seek to experience having one's head cut
off, or entering fire? Thou shouldst realize how this man
suffers.
167. The Lord said, 0 Arjuna, it is not necessary to describe the
various consequences of eating food of the quality of dark-
ness.
168. Now hear how sacrifice is of three kinds, in the same way as
food is.
169. 0 thou highest among the eminent, listen to the essential
nature of the first form of sacrifice, of the quality of good-
ness.

xr. That sacrifice which is offered, according to the scrip-

tural law, by those who expect no reward and believe firmly
that it is their duty to offer sacrifice, is 'good'.

170. A faithful wife does not allow her desire to go out to anyone
but her husband.
l7I. The Ganges does not flow beyond the ocean into which it
falls; the Vedas become silent when they perceive the Self.
172. So, too, they who devote their attention to their own wel-
fare do not let themselves be egotistically concerned with
the fruits of action.
173· When water reaches the roots of a tree it does not tum
back but is absorbed into the tree.
174· In the same way they whose minds and bodies are absorbed
in the determination to perform sacrifices desire nothing,
175· and the sacrifice performed by those who have given up all
desire for reward and care for nothing but their duty is in
every way the best.
176. As a man can see his own face in a mirror and a jewel held
in the palm of the hand can be seen with a lamp,
511
r77. as when the sun rises a road one wants to follow can be
clearly seen; so these men, relying on the authority of the
Vedas,
178. make receptacles for the fire, shelters and altars, and
gather the requisite materials for the sacrifice in accordance
with the prescribed rules.
179· As each limb of the body has its own suitable ornaments,
they place all the materials in the correct arrangement.
180. How can I describe this in words? In this kind of sacrifice,
richly adorned, is displayed the embodiment of the very
art of all sacrifice.
l8I. Such a sacrifice is complete in every way, free from any
desire for aggrandisement.
182. The tulsi plant is tended and watered, though it has neither
fruit nor flower and gives no shade.
183. So thou mayest know that sacrifice carefully performed
and without any desire for fruit is of the quality of good-
ness.
XII. But that which is offered in expectation of reward or
for the sake of display, know, 0 Best of the Bharatas
[Arjuna], that sacrifice to be 'passionate'.
184. 0 best of warriors, a similar form of sacrifice may be per-
formed which is like inviting a king to a ceremony in
honour of the ancestors.
185. If the king attends the ceremony it may be very profitable,
for the ceremony will be carried but also fame will accrue to
the host.
186. Entertaining such a desire, a man will perform such a
sacrifice hoping thereby to reach heaven and to become
famous as an expert in sacrificial rites.
187. 0 Partha, the performance of a sacrifice, for the sake of its
fruits, and for acquiring fame in the world, is of the quality
of passion.
XIII. The sacrifice which is not in conformity with the law,
in which no food is distributed, no hymns are chanted and
no fees paid, which is empty of faith, they declare to be
'dark'.
188. As no priest but only the urge of instinct is required for the
mating of birds and beasts, so desire is the basis of all
sacrifices having quality of darkness.
512
189. As wind does not blow in a particular path, nor death seek
out an auspicious moment, and fire does not fear to con-
sume what is prohibited,
190. so the conduct of a man of darkness is not restrained by
prescribed rites, and therefore, 0 wielder of the bow, it is
undisciplined.
l9I. He has no respect for proper rites, nor does he make use of
sacred chants; he is like a fly which eats any and every
kind of food.
192. He has an aversion to brahmans, and so there is no ques-
tion of gifts to them; like a hurricane to which fire is added,
193· he squanders all he has; he is quite devoid of faith, as the
house of a man without an heir is despoiled.
194· Sacrifice performed thus in outward appearance only is the
sacrifice of darkness, said the consort of Lakshmi.
195· The water of the Ganges is one; but as it flows in different
streams, it may be polluted in one and remain pure in
another.
196. Penance, likewise, corresponding to the three qualities, is
threefold in its nature; the practice of one leads to sin,
practising the other brings salvation.
197· 0 wise one, if thou desirest to know why this is so, first
thou must understand what penance is.
198. First of all I will show thee the nature of penance, and then
speak of it as divided in accordance with the three qualities.
199· True penance, also, is threefold in kind; it is physical,
mental and verbal.
200. First listen to the explanation of physical penance, accord-
ing to whether a man chooses to worship Shiva or Vishnu.
xrv. The worship of the gods, of the twice-born, of teachers
and of the wise, purity, uprightness, continence and non-
violence, this is said to be the penance of the body.
2or. His feet undertake the duty of walking day and night on
pilgrimages to the shrine of his chosen deity.
202. His hands are well used in beautifying the courtyard of the
temple and supplying the appropriate materials for the
worship.
203. As soon as he sees an emblem of Shiva or an image of
Vishnu, he prostrates himself at full length, like a pole.
204. He gives due service to brahmans, the elders among men
on account of their virtues of learning and humility.
513
205. He brings relief to those who are worn out by travelling or
afflicted by distress.
206. He offers up his body in the service of his parents whom he
considers to be superior to all other holy places.
207. He serves his guru, the very sight of whom removes the
sorrows of this terrible earthly existence and who is com-
passionate in the giving of knowledge.
208. 0 great warrior, in order to remove the soil of his physical
egoism he pours it into the sacrificial fire of his own duty,
covered with the repetition of sacred texts.
209. He salutes all creatures as imbued with the spirit, is
zealous in doing good to others, and all times practises
restraint with women.
210. His only contact with the body of a woman was at birth;
since then he has always remained chaste.
21r. He does not injure even a blade of grass, considering it to
be among the living creatures; in fact he avoids all injury
and all difference.
212. When all his physical behaviour is of this high quality, his
penance may be called complete.
213. 0 Partha, as all this behaviour is principally the action of
the body, I call it the penance of the body.
214. Thus I have described the nature of physical penance; now
hear about the pure penance of speech.
xv. The utterance [of words] which gives no offence, which
is truthful, pleasant and beneficial and the regular recita-
tion of the Veda, this is said to be the penance of speech.
215. The philosopher's stone transforms iron into gold without
reducing its size or weight.
216. Such goodness is seen in the speech of one [who practises
this penance] that he does not hurt his neighbour but gives
pleasure to those around him.
217. As water is poured mainly for a tree, but at the same time
keeps alive the grass, so if he speaks to one all others
benefit.
218. If a man came upon a divine river of nectar he would be-
come immortal, and by bathing in it all his sin and trouble
would be removed; besides this, it is sweet to drink.
219. In the same way ignorance is dispelled by his speech, one's
eternal nature is realized, and, like nectar, however much
one listens to his speech one never grows weary of it.
514
220. Thus one who is practising the penance of speech speaks
whenever he is asked a question; otherwise he recites [the
Vedas] or repeats [the name of God].
22r. He sets up in himself a temple in the form of his speech for
the three Vedas and his mouth is as a school of Brahma.
222. When the tongue is always occupied in uttering the name
of Shiva or Vishnu, this is known as the penance of speech.
223. I will now explain to thee mental penance; listen, said the
lord of all the gods of the three worlds.
XVI. Serenity of mind, gentleness, silence, self-control, the
purity of mind-this is called the penance of the mind.
224. As a lake with no ripples on its surface, the sky without a
cloud, a grove of sandalwood trees free from serpents,
225. the moon without changing phases, a king free from
anxiety or the milky ocean without the mountain Man-
dara,
226. so, when the mind is freed from the meshes of doubt, it is at
rest in the Self.
227. The mind itself is like light without heat, food that is tasty
yet not heavy or the sky without hollowness,
228. for it knows that wherein lies its well-being, it escapes from
its natural tendencies, as though a chilled limb does not
allow itself to shiver.
229. Then the pure beauty of the mind is like the clear, un-
waning disc of the full moon.
230. The wounds inflicted by dispassion are healed, all disturb-
ing activities of the mind abate and the soul is prepared
for self-realization.
23r. The tongue, usually active in thoughtful recitation of the
scriptures is released from its rein.
232. Then through the attainment of union with the Supreme
Spirit the mind ceases from carrying out its normal func-
tions, as salt, at the touch of water, becomes one with it.
233. This being so, how can those moods arise in the mind which
drive it along the road of the senses until it reaches the
village of sense objects?
234. Thus the mind becomes cleansed from its normal tendencies
as the palm of the hand is free from hair.
235. 0 Arjuna, what need is there to say any more? When the
mind reaches this state it becomes fit for what is called
mental penance.
515
236. The Lord said, I have explained to thee fully the charac-
teristics of mental penance,
237. and so have I told thee of penance in general and of its
threefold division into that of the body, speech and mind.
238. Now listen, with all thy power of understanding, to the
way in which this three-fold nature of penance arises from
the three qualities.
XVII. This threefold penance, practised with utmost faith
by men of balanced mind without the expectation of reward,
they call 'good'.

239. 0 wise one, thou shouldst practice in full faith the threefold
penance which I have shown thee, foregoing any desire for
the fruit of it.
240. When performed with a pure heart and with belief in the
authority of the scriptures, the wise declare it to be of the
quality of goodness.
XVIII. Penance which is performed in order to gain
respect, honour and reverence and for the sake of show is
said to be 'passionate'; it is unstable and not lasting.

241. On the other hand penance that is performed in the spirit

of duality to prove the performer's austerity and establish
himself on the highest pinnacle of superiority,
242. so that the world may honour him and no other and give
him the highest place at feasts,
243. that he may be worthy of the world's praises and that all
men will make pilgrimages to him,
244. [penance practised in orderJ that he and none other should
be the object of all forms of worship and that he should
enjoy all the pleasures that accompany greatness,
245. putting on an appearance of penance in body and speech in
order to win favour, as a whore adorns herself [to attract
attention],
246. such penance, practised in the hope of gaining wealth and
respect, is said to be of the quality of passion.
247. A cow which is diseased gives no milk after giving birth
to a calf; if crops have been grazed when standing, there is
nothing left for the harvest.
248. So that penance carried out with great effort in the hope of
winning fame is completely devoid of fruit.
516
249. Besides being fruitless, 0 son of Pandu, it is given up while
still unfinished; thus there is no stability in it.
250. Untimely clouds gathered in the sky may seem to shatter
the world with thunder; but how long do they stay?
25r. So also this penance of a passionate nature is quite fruit-
less and has no continuity in practice.
252. Now when this penance is performed by the method per-
taining to the quality of darkness, a man loses both heaven-
ly life and earthly renown.
xrx. That penance which is performed with a foolish
obstinacy by means of self-torture or for causing injury
to others is said to be 'dull'.
253. 0 wielder of the bow, some, with the wind of folly in their
minds, regard their body as an enemy.
254. They set alight the five fires round their bodies so that it
may be burnt up as fuel. 3
255. They bum balsam on their heads; they thrust hooks into
their backs and scorch their bodies with flaming wood.
256. They restrain their breath, perform unnecessary fasts, or
hanging head downwards [over a fire], swallow mouthfuls
of smoke.
257. They stand in cold water immersed up to the neck or sit on
the rocks or on a river bank where they tear their living
flesh.
258. In these and many other ways, 0 winner of wealth, they
inflict wounds on their bodies, performing penance in order
to do harm to others,
259. as a rock loosened by its own weight falls and shatters it-
self and at the same time crushes to powder anything that
comes in its way.
260. 0 Kiriti, these penances which are performed with such
skill in evil practices are of the quality of darkness.
26r. So also do these men inflict pain on themselves in their
desire to overcome others who are living in happiness.
262. In this way I have shown thee that there are three kinds of
penance, related to the three qualities.
263. Now the time has come for me to explain to thee the three-
fold nature of charity.
264. In correspondence with the three qualities, the giving of
gifts is also threefold. First listen to the giving which is of
the quality of goodness.
517
 xx. The gift, which is made to one from whom no return
is expected, with the feeling that it is one's duty to give and
which is given in proper place and time, and to a worthy
person, is held to be 'good'.

265. Whatever a man has received through performing his reli-

gious duties he should respectfully give [again to others].
266. This kind of charity is as rarely found as good seed and
fertile soil are found at the same time.
267. One may come across a valuable jewel, but there may not
be gold in which to set it, and even then there may be no
one to wear it.
268. We are fortunate indeed if we meet with a festal day and at
the time possess wealth and friends [to whom to give a
feast].
269. When charity and the quality of goodness come together,
the place, time, means and a deserving person will all be
available.
270. In the first place, if possible one should be in Kurukshetra
or Benares [when one offers gifts], or any other part of the
world that is equally holy.
27r. Secondly the time should be at the conjunction of the sun,
moon and the planet Rahu, or a similar propitious occasion.
272. Then at such a time and place there should be a person
worthy to receive the gift, someone who is the incarnation
of purity,
273. one who has become the very source of good conduct, the
market for distributing Vedic knowledge, the purest jewel
among brahmans.
274. Then to such a person the gift should be given, renouncing
all one's right to it, as a wife gives herself fully to her
husband.
275. As one gives back to another what one has been keeping
for him, or a king's servant [who carries] his box of spices
offers it to him,
276. so, with the same absence of attachment and spirit of
service one should offer gifts; in short, no desire should
arise in the heart of the giver.
277. Further, one should see that he who receives the gift is in
no way able to make any return for it.
278. If one shouts up into the sky there will be. no echo; one
sees nothing in a mirror from behind it;
518
279. a ball thrown on to the surface of the water will not re-
bound into the hand.
280. As a bull dedicated a temple makes no return for the food
given to it, and an ungrateful man does not repay a benefit
conferred on him;
28r. so when a gift has been given to someone who cannot give
anything in return, the giver should remain quite indiffe-
rent about it.
282. 0 prince of warriors, the giving of gifts in this excellent
way, is the highest form of giving, called good,
283. for in it there is the combination of a right time, a right
place, a proper recipient, a pure gift given with all pro-
priety.

xxr. But that gift which is made with the hope of a return
or with the expectation of future gain or when it hurts to
give, is held to be 'passionate'.

284. If a man feeds his cow that she may give him milk,
or builds a storehouse and then goes out to sow the
crop;
285. or if he invites his friends to a feast with a view to receiving
gifts or sends presents to a friend who is observing a vow
[and cannot accept them];
286. lend money to a neighbour after deducting the interest for
it, or give medicine to a sufferer only after it has been paid
for.
287. Gifts offered with such motives, in the hope that he will be
able to enjoy life as a result of them, [are of the quality of
passion].
288. 0 son of Pandu, if a man should meet on the road a good
brahman, unable to give him anything in return,
289. and makes him a trifling gift, 0 Kiriti, so that in return
the sins of his relatives may be forgiven,
290. he hopes to obtain thereby all manner of heavenly plea-
sure, although the alms would be insufficient to provide
food for a single person.
29r. Moreover, when the brahman takes this offering, the giver
is overcome with grief as though robbers had stripped him
of all his possessions.
292. 0 Wise One, there is no need to say any more. Gifts given
in this spirit are known in the world as passionate.

519
 xxu. And that gift which is made at a wrong place or time
to an unworthy person without proper ceremony or with
contempt, is declared to be 'dull'.

293. In places where infidels dwell, in forests inhabited by

strange tribes, among the tent-dwellers and in the market
squares of towns,
294. where people gather at dusk or at night and where ill-
gotten gains are freely distributed,
295. to ballad-singers, jugglers, whores, gamblers and those
who are under magic spells,
296. the sight of these givers is delighted with dances and their
ears enchanted by hearing songs of their own praise.
297. Besides this, when they inhale the fragrance of balsam,
they are bemused and behave like demons incarnate.
298. All such giving, I say, is of the quality of darkness;
and there is yet another thing that by ill-fortune may
happen.
299. As an insect may bore [holes in wood] and letters may be
seen in its traces; or a crow may be caught by clapping the
hands, a man of this quality may come upon an auspicious
moment in some holy place.
300. There, seeing the giver of alms, a worthy recipient may ask
him for alms; then he becomes confused with pride,
3or. yet there is no faith in his heart, he does not bow his head,
offer worship or show reverence, nor does he call on the
other to do so.
302. He does not spread a seat for him or offer him red powder
or rice grains; this is the behaviour of a man of passion.
303. He places a trifling sum in the hand [of a worthy brahman]
as though he were a creditor and dismisses him with dis-
respect.
304. He makes slighting remarks to him, as that he is not
wo:cthy of a greater gift and pushes him away with abusive
language.
305. I will say no more; this kind of alms-giving is known every-
where as having the quality of darkness.
306. Now I have explained to thee the characteristics of all
three kinds of giving; notice particularly those that have
the qualities of passion and darkness.
307. I know, 0 wise one, that with thy clear mind thou wilt
here raise a doubt,
520
308. that there is only one kind of action, that of goodness,
which releases man from the bonds of earthly life; why
shouldst thou speak of the opposite ones which are
sinful?
309. One cannot obtain hidden treasure without first overcoming
the evil spirit guarding it; a lamp cannot be lit without
there being smoke.
310. So passion and darkness are doors barring the way to pure
goodness; is it therefore wrong to remove them from the
world?
3n. Every act that derives from the virtues which I have
described, from faith to charity, is under the domination of
the three qualities.
312. But do not think that it was My desire to speak of all
three; in order to explain goodness it was necessary to
define the other two.
313. When two are set aside, the third is more clearly discerned,
in the same way that between day and night the twilight
is seen better.
314. So, by removing passion and darkness, the third quality
remains and goodness stands out clearly.
315. Thus in order to show thee the quality of goodness, I have
described passion and darkness, so that thou mayest avoid
them and attain to goodness.
316. If thou dost perform sacrifices and all other duties in the
spirit of pure goodness, thou wilt gain thy object in life as
though in the palm of the hand.
317. What can escape our sight, if the sun shows us all that is?
So if we do all in the spirit of goodness what fruit can we
obtain?
318. Goodness has the means to satisfy all our desires. But as to
what ensures the attainment of self-liberation,
319. that is a deeper matter and when we are helped to attain
this we can enter into the state of liberation.
320. Though gold is worth fifteen rupees for a certain weight,
without the royal seal it cannot be used as a coin.
32r. Water may be clear, cool, sweet and pleasant, but its holi-
ness depends upon its presence in sacred places.
322. A river may be large or small, but when it is received into
the Ganges it is carried into the ocean.
323. So, 0 Kiriti, no obstacle can possibly fall in the way of a
man once good works have led to liberation.
521
324. As soon as Arjuna heard these words, his heart could not
contain his eagerness [to know that this could be so] and he
exclaimed, 0 Lord, be pleased to tell me about this.
325. Then the lord of all compassion replied, Listen to the
nature of that by which a man can obtain the jewel of
liberation. 4
xxm. 'A um Tat Sat' -this is to be considered as the three-
fold symbol of Brahman. By this were ordained of old the
Brahmans, the Vedas and the sacrifices.
326. The eternal, Highest Spirit, the origin and abiding-place
of the universe, has one name, which is threefold.
327. Though he is beyond all name and class, yet in order that
man may recognize Him in the dark night of pride and
ignorance, the Veda has given Him a sign.
328. Men who are weighed down by the sorrows of this world
turn to God in supplication and the name to which He
answers is that sign.
329. The Vedas in their mercy have given a sacred word so that
Brahma, the One, may break His silence and meet duality.
330. When, by that one name, Brahma is entreated, that which
formerly was hidden is revealed.
33r. However, only those who are worthy to sit with Brahma
in the city of the Upanishads on the mountain peak of the
Vedas know the meaning of this name.
332. Moreover the power of creation that lies in the Creator
emanates from this one name.
333. Before the creation of the world, 0 best of warriors,
Brahma was alone and in an undifferentiated state.
334. He was not conscious of Me, nor could He create, but this
name gave Him the power to do so. ,
335. When He meditated inwardly on the meaning of this name
and repeated the threefold word, He was endowed with the
power of creating the universe.
336. Then He created the brahmans, gave them the Vedas to
direct them and established sacrifices and other rites as a
way of life.
337. After this He created innumerable living beings and gave
them the gift of the three worlds.
338. The Lord of Laksmi said, Hear now from Me the form of
that invocation which exalted the Creator, endowing Him
with the power to create-
522
339. Aum the prince of all invocations is the first syllable, Tat is
the second and Sat is the third.
340. Thus these three, Aum, Tat and Sat make up the threefold
name of Brahma; the Upanishads enjoy the fragrance of
this flower!
34r. When, uniting himself with this, a man performs deeds
which are pure and good, then he lays hold of the final
beatitude as a servant in his house.
342. A man may by good luck be given ornaments of camphor,
but the difficulty is to know how to wear them;
343. similarly, good actions may be performed accompanied by
the utterance of the threefold name of Brahma; yet if the
secret of their use is not known,
344. it is as unprofitable as would be bringing into one's house
numbers of sages if one does not know how properly to
entertain them.
345. If a man were to tie up all his gold and jewels in a cloth
and hang it round his neck,
346. it would be as fruitless as if a man were to perform good
actions uttering the name of Brahma, but without knowing
the proper method of doing so.
347. A hungry child will starve, even with food nearby, if it
does not know how to feed itself.
348. 0 warrior, a man may have oil, wick and fire in his house,
but there will not be light if he has no skill in handling
them.
349. So when the moment arrives for an action and the invoca-
tion is remembered, all will be fruitless if it is not uttered
in the correct way.
350. Therefore learn from Me the proper method of uttering
this threefold name of Brahma.

XXIV. Therefore with the utterance of 'aum', the acts of

sacrifice, gift and penance enjoined in the scriptures are
always undertaken by the expounders of Brahman.

35r. So, the three letters of this name of Brahma should be

uttered in three places, at the beginning, in the middle and
at the end of an action.
352. 0 warrior, this is the method by which they who know
Brahma receive the knowledge of Brahma.
353. Those who speak from the knowledge of the scriptures, in
523
 their desire for union with Brahma, never omit the practice
of sacrifice and other rites.
354. First by means of meditation they obtain a clear impression
of Aum in their minds and then they utter the word;
355. and so meditating on it, expressing it in speech, they apply
themselves to the performance of action.
356. As an unfailing light in darkness, as a strong companion in
a forest, so is the utterance of the sacred Aum at the
beginning of all undertakings.
357. Thus men offer up righteously obtained wealth in plenty,
through the fire or through brahmans, so that it may reach
the deity for whom it is intended.
358. Also in the three fires, Ahavaniya, Garhapatya and Dak-
shina, they offer oblation in the form of renunciation, ob-
serving the proper ritual.
359. Performing various forms of sacrifice, they free themselves
from all undesirable limitations.
360. At the proper time and place they offer to worthy recipi-
ents land and money that they have gained by rightful
means.
36r. They abstain from alternate meals, with great severity and
eat and fast according to the waxing and waning of the
moon, performing penances which dry up [the humours of]
their bodies.
362. So that by the methods of sacrifice, charity and penance,
usually thought of as forms of bondage, liberation is easily
attained by them.
363. A boat drawn up on the shore is heavy, but launched it is
possible to cross the sea in it; in the same way a man can
free himself from the bondage of action by the proper use of
this name. ·
364. Therefore all actions are effective when they are under-
taken with the support of the utterance of Aum.
365. Again when they find they are entering into the fruit of
their action they utter the word 'Tat'.
xxv. And with the utterance of the word 'tat' the acts of
sacrifice and penance and the various acts of giving are
performed by the seekers of salvation, without aiming at
the reward.
366. That which transcends the universe, which alone sees all
and is beyond all, is referred to by the word Tat.
524
367. 0 wise Arjuna, meditating on Brahma as the primal source
of all, they give expression to it in the word Tat.
368. Then they say, May all our actions and the fruit of them be
dedicated to Brahma and may nothing be left for us to
experience in this world.
369. So with the utterance of the word Tat, referring to Brah-
ma, they offer all their acts to Him and saying, This is not
mine, they cleanse themselves from the taint of action.
370. Therefore the action which is undertaken with the utter-
ance of Aum and offered up with Tat is transformed into
the nature of Brahma.
37r. But although the act takes on the form of Brahma, it is not
complete as long as the performer remains separate from
Brahma.
372. Salt becomes one with water when mixed with it, and yet
its quality of saltness remains; so, although the act has
been merged in Brahma, duality [remains in the performer
of it].
373. The more dualism grows the more the fear of earthly
existence increases. So said the Lord, both here and through
the Vedas.
374. In order that the sense of separateness with regard to
Brahma may give way to a sense of unity, the Lord has
given the reconciling word Sat.
375. If an action has become one with Brahma through the
words Aum and Sat and praised as excellent,
376. the word Sat is applicable to it. I will now explain this to
thee.
XXVI. The word 'sat' is employed in the sense of reality
and goodness; and so also, 0 Partha [Arjuna], the word
'sat' is used for praiseworthy action.
377. The meaning of the word Sat is that perfect nature of
reality by which all unreality is deprived of any value, like
a false coin.
378. This reality is unaffected by time and place and remains
undivided in its own nature.
379. The whole world of form is unreality and once this is per-
ceived one attains to union with Brahma.
380. It is owing to this that a worthy action becomes one with
Brahma, and it should be seen in the light of consciousness
of union [with Brahma].
B 525
38r. Now an action which, through the use of the words Aum
and Tat, has become one with Brahma, is immediately
absorbed into the Supreme Spirit.
382. This is the very essence of the application of the word Sat.
It is Krishna who says this, not I, Jnaneshvar.
383. If I were to say that it is I who speak thus, it would impute
duality to Him and this would detract from His greatness.
Therefore I say that these are the words of the Lord.
384. There is still another way in which to use the word 'Sat'
that is helpful to one who performs good deeds.
385. If good deeds are performed in accordance with a man's
status, but there is some defect in carrying it out,
386. then, as [the movements of] the whole body are impeded if
one limb is defective, or if one part of a carriage is missing
its movement is prevented.
387. Similarly if at the time a deed is performed there is one
virtue missing, then a good deed loses its value;
388. but when the word Sat is spoken, following Aum and Tat,
the utterance of this word rescues it from being worthless.
389. So the word Sat, owing to its power of purification, will
nullify the defect in performing the action and its validity
is restored.
390. As a divine medicine can cure a patient, or help be given to
one who is overcome, so the word Sat can restore perfection
to a deed carried out imperfectly.
39r. An action may, by mistake, overstep the boundaries of
what is forbidden,
392. like a traveller who loses his way, or an expert who is
mistaken; do not such things happen in the world?
393. So when through lack of thought an action passes beyond
the boundary and may be blamed as unrighteous,
394. then the use of the word, more powerful than the other
two, makes the action a worthy one.
395. As the rubbing of iron with the philosopher's stone, the
mingling of a stream with the waters of the Ganges, or a
shower of nectar on a dead person,
396. so is the effect of the word Sat on an imperfect action,
0 king among warriors, such is the power of this name.
397. When thou hast understood the secret of it and dost
consider this name, thou wilt know that it is indeed
Brahma.
398. Thou shouldst know that the utterance of these three
526
 words Aum, Tat and Sat, leads to that Brahma from
which the whole visible world has become manifest.
399. This name is the hidden symbol of the absolute and purest
Parabrahma.
400. This name is supported by Brahma as the sky is its own
support; the name and the bearer of it are inseparable.
4or. When the sun rises in the heavens it shines by its own
light; so Brahma reveals this triple symbol.
xxvn. Steadfastness in sacrifice, penance, gift is also
called 'sat', and so also any action for such purposes is
called 'sat'.
402. This name is not only a triple symbol, but is Brahma
Himself; know, therefore, that whatever action thou
mayest undertake,
403. whether it be a sacrifice, a gift, or some severe penance, it
may remain defective or remain incomplete,
404. but if it is offered to Brahma it is transformed into His
nature; there is no question of the quality of the gold pro-
duced by contact with the philosopher's stone.
405. In Brahma the complete or the incomplete are no longer
distinguishable, as rivers cannot be separated once they
have fl.owed into the sea.
406. 0 Partha, who art full of insight, I have explained to thee
the power of the name of Brahma,
407. and, 0 good warrior, I have also explained to thee the
proper method of utterance of the syllables in this incan-
tation.
408. Such is the greatness of this name of Brahma; 0 king,
hast thou understood this mystery?
409. Therefore from now and at all times let thy faith increase in
this name which will set thee free from all bonds.
4ro. Whatever action is accompanied by the proper use of this
invocation can be considered as comparable with the whole
recitation of the Vedas.
xxvn1. Whatever offering or gift is made, whatever
penance is performed, whatever rite is observed without
faith, is called 'asat', 0 Partha [Arjuna]; it is of no
account hereafter or here.
4rr. If a man were to leave this path and lose the support of
faith, letting the power of self-will increase in him,
527
412. then even if he performed innumerable horse-sacrifices,
gave away alms that would fill the world with jewels, or
performed thousands of penances upon one toe,
413. all these efforts would be as irrelevant as creating new
oceans as reservoirs of water.
414. It would be as useless as showers of rain falling on rocky
ground, pouring out oblations on to dead ashes, or embrac-
ing a shadow,
415. 0 Arjuna, such undertakings would be as ineffective from
the beginning as trying to beat the sky with one's hands.
416. It would be like grinding stone in an oilmill, which would
produce neither oil nor oilcake, but would lead only to
poverty.
417. As a traveller who makes a bundle of potsherds [for food]
would starve to death, for they would serve no purpose
either in his own country or another,
418. so any action performed [without] faith brings no worldly
happiness; how then could it give any hope for joy in
heaven?
419. Therefore any action undertaken without faith in the name
of Brahma would bring only weariness in this world and
the world beyond.
420. So spoke Krishna, who is as a lion who destroys the ele-
phant of sin, the dispeller of the darkness of the threefold
misery, Shri Hari, the best of warriors.
421. So Arjuna was absorbed in the bliss of the Self, as if the
moon were lost in its own light.
422. Now a battlefield may be thought of as a merchant who,
with arrows as his tally, counts the lives of men as though
they were pieces of flesh.
423. See how at this terrible time Arjuna experienced the bliss
of union with the Self! Such matchless good fortune has
never been known in any other.
424. Sanjaya said to the king of the Kauravas, One delights to
see these virtues in the enemy, Arjuna, and he is a guru
bringing us heavenly joy.
425. If Arjuna had not questioned Him, the Lord would not
have revealed these mysteries; how then would we have
been able to witness this experience of union with Brahma?
426. We should be groping in the darkness of ignorance on the
cycle of births and deaths; but we have been brought into
the temple of the light of the Spirit.
528
427. So great is the favour that he has bestowed upon us that
in his power of teaching he is as a brother to the great
Vyasa.
428. At this point Sanjaya thought to himself that his praise of
Arjuna would not please the king and that he was saying
too much.
429. So he left this theme and began to speak of what Arjuna
had asked Krishna.
430. Jnanadeva, the disciple of Nivritti says, I will now relate
all this to you; be pleased to listen.

In the Upanishad of the Bhagavadgita, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the seventeenth chapter entitled The Yoga of the
Threefold Division of Faith.

NOTES
I. The face of the image of Ganesha, the elephant-headed god, is
described as 'twisted' on account of the trunk, which falls to one side.
2. The actions described here are contrary to all dining customs among
Hindus and would only occur in low caste or outcaste families.
3. five fires. The five external fires represented five internal mystic
'fires' which are said to be ignited by certain yogic practices. See
note 5, below.
4. Aum tat sat. The mystic words given in XXIII below are the 'name'
of Brahma; their meaning and the context in which they are used are
given in the verses following XXIV to XXVI.
5. three fires. These are the names of certain sacrificial fires to be
burned by brii.hmans, kshatriyas and vaishyas: garhapatya, the fire
r:1aintained perpetually by the householder and frorn which sacrifi-
cial fires are lit; ahavaniya, the consecrated fire lit from this and in
which the oblations are placed; dakshina, the 'southern' fire, placed
in the southward area of the site of the sacrifice. See also Ch. XVIII,
note 6.

529
 CHAPTER XVIII

r. Hail to Thee, 0 God, who art pure and ever merciful to

Thy devotees; who like the storm wind dost dispel the net
of the clouds of birth and old age!1
2. Victory to Thee, 0 God, the mighty one, destroyer of all
that is inauspicious, who art the fruit of the tree of the
Vedas and also the giver of it.
3. Hail to Thee, 0 God, who art all in all; compassionate to-
wards those who have freed themselves from worldly
attachment, overcoming the relentless grasp of death,
beyond all limitation.
+ Victory to Thee, 0 God, immutable, whose belly is swollen
with feeding on those of fickle mind and who delightest in
the constant play of the evolution of the universe. 1
5. Hail to Thee, 0 God, the undivided one, who inspirest the
fullness of joy, who destroyest for ever all sin and art the
source of all creatures.
6. Victory to Thee, 0 God, the self-illuminating one, the sky
which bears the world as a cloud, the pillar of support for
the creation of the universe from its beginning and the
destroyer of earthly existence.
7. Hail to Thee, 0 God, the pure one, ocean of mercy, the
elephant in the garden of the dawn of knowledge, who by
the practice of restraint dost destroy the passion of lust.
8. Victory to Thee, 0 God, one and indivisible, who hast
overcome the power of the serpent of the god of love, who
art the light in the house of Thy devotees, the remover of
all trouble.
9. I salute Thee, who art without a second, sole object of the
love of those who are mature in dispassion, worthy of the
worship of those who have attained to Thee, beyond the
reach of illusory matter.
IO. Hail to Thee, 0 God and Teacher, who art as the tree of
desire which is beyond the power of thought to imagine,
530
 the soil in which grows the seed of the tree of self-know-
ledge.
II. 0 Thou who art supreme, how can I sing Thy praise with
all these various epithets?
12. I know that that form of Thine which I have described in
these words is invisible to us; therefore I am ashamed of
speaking of Thee thus.
13. It is known that the ocean keeps within its boundaries;
but this is only so as long as the moon does not rise.
14. The moonstone does not worship the moon by giving out
its own moisture; listen to this, it is the moon which
draws it out.
15. Who can tell what causes the trees to send out fresh foli-
age at the coming of spring? It is not in the power of the
tree to prevent this.
16. Does the lotus hesitate to open when it receives the rays of
the sun? Does not salt lose its form when touched by water?
lJ. So also, when I remember Thee, all thought of my own
individuality is lost. As a man who has eaten a full meal
cannot refrain from belching,
18. so Thou hast filled me with Thyself and I have lost all
consciousness of my self and my voice is wild with desire
to praise Thee.
19. On the other hand, if I were to praise thee in full con-
sciousness, I would discriminate between Thee and Thy
qualities.
20. But Thou art the very image of oneness; how can I make a
distinction between Thyself and Thy qualities? If a pearl
is broken in two pieces, should the pieces be joined, or be
left as they are?
2r. If I call myself a servant, would that not impute to Thee
the status of a master? Why should I use of Thee such
words implying separateness?
22. It would not be real praise to say that Thou art my father
or my mother; for this would imply wrongly the distinc-
tion of parent and child.
23. Were I to speak of Thee as the spirit pervading the uni-
verse, 0 Giver of all, that would suggest that Thou who
art within couldst also be outside.
24. Therefore it seems that there is no proper form of praise
in this world and that silence is the only ornament that
befits Thee ..

531
25. Therefore silence is the only praise, absence of action is
the only mode of worship, and cessation of separate exis-
tence is to be in Thee.
26. 0 my mother, accept my praise though it may be
as the irresponsible words of one who is overcome by
confusion.
27. I pray Thee place the blessed seal of the Gita on my expo-
sition so that it may be acceptable to this gathering of
saintly men.
28. Thereupon Shri Nivritti exclaimed, Do not go on repeating
the same thing; how long must one go on rubbing a piece
of iron with a touchstone?
29. Then Jnanadeva asked him to grant his blessing and listen
to his discourse.
30. The Gita is like a jewelled temple and the meaning of it is
the crowning jewel on its pinnacle; and this chapter is
the guide to the revelation of it.
3r. It is usually thought that as soon as the top of a temple is
seen one has the vision of the god within it.
32. It is the same with this chapter, for when it is seen the
meaning of the whole Gita is understood.
33. This is why I say that the eighteenth chapter is the
pinnacle placed on the temple of the Gita by Shri
Badarayana. 3
34. In a temple nothing is added beyond the pinnacle; so this
chapter is the completion of the Gita.
35. Shri Vyasa is a great craftsman, for on that mountain of
jewels known as the Vedas he has marked out the site of
the meaning of the Upanishads.
36. In the soil were found innumerable stones such as the
threefold purpose of life, and with them he built a sur-
rounding wall in the form of the Mahabharata. 4
37. In the centre of this enclosure he fashioned many well
carved stones in the form of knowledge of the Self which
is wrought out of the dialogue between Arjuna and
Krishna.
38. Then with the plumb-line of inaction and adding the
essence of all the scriptures he erected the courtyard of
liberation.
39. In this way he built a temple consisting of the first fifteen
chapters, from the purifying of the ground to the top
layer of the fifteenth chapter.

532
40. The sixteenth chapter is the dome over it, while the
seventeenth chapter is the base of its pinnacle.
4r. The eighteenth chapter is the pinnacle which rises above it
and on which flies the banner of Vyasa, author of the
Gita and other sacred works.
42. Thus all the previous chapters are the layers rising one
above the other, while in this chapter is shown the com-
pletion of the work.
43. The pinnacle shows clearly that the work is indeed
finished and the eighteenth chapter reveals the whole
Gita.
44. In this way the skilful Vyasa erected the temple of the
Gita, providing shelter for all creatures.
45. Some wander round it from a distance by means of its
daily repetition, some enjoy the shade it affords by hear-
ing it recited.
46. Others making offerings of betel-leaves and money in the
form of complete attention and enter the inner temple of
the understanding of its meaning.
47. There, through self-illumination they at once meet with
the Lord Harl; but in the temple of liberation all men are
equal.
48. The Gita is thus the temple of the followers of Vishnu
and the eighteenth chapter is its pinnacle; here I have
shown its special nature.
49. Now I will explain how, as I understand it, this chapter
arises from all the previous seventeen.
50. That the body is one and yet the two forms are not sepa-
rate can be seen in the form of Shiva known as Ardha-
nari-nateshvar. s
51. The Ganges and the Jamna rivers are separate because
they flow in different courses; but because their streams
are of water, they are seen to be one.
52. In the bright half of the month the digits of the moon in-
crease, but they do not appear as separate layers in the
moon.
53. So the four quarters of a verse seem to be separate
because they are divided into stanzas; similarly each
chapter [is separate only because of] the division into
chapters.
54. But in the continuity of meaning they are not separate,
as one thread holds together an ornament of jewels.
H* 533
55. Pearls are strung together in a necklet, but in beauty of
form they are as one.
56. The flowers in a garland can be seen separately, but the
fragrance cannot be counted on the fingers; the verses and
chapters may be regarded in this way.
57. There are seven hundred verses and eighteen chapters in
the Gita, but the Lord has taught but one truth and no
other.
58. I have not departed from this method in expounding the
Gita. Now listen to the explanation of this chapter in the
same manner.
59. At the end of chapter seventeen, in the closing verses, the
Lord spoke thus:
60. 0 Arjuna, all works which are done without faith in the
name of Brahma are worthless.
6r. Hearing these words of the Lord Arjuna was pleased and
said to himself, I think He has condemned all those who
devote themselves to the life of action!
62. How can these poor people who, blinded by ignorance, do
not see God, have any idea of the power of His name?
63. Without freedom from passion and darkness, faith is
weak; how can it apprehend the name of Brahma?
64. As it is dangerous to grasp a spear, to run on a rope, or to
play with the hood of a serpent,
65. so are works performed without faith harmful; they lead
to rebirth and all kinds of evil lie in them.
66. Even if actions are properly performed, they only lead
men as far as knowledge; otherwise they may lead to
hell.
67. If the life of action is beset with so many difficulties, how
can men who perform them hope to reach liberation?
68. So let us cast aside action, renounce all and resort to
perfect non-attachment.
69. Then there would be no anxious concern about the evil
effects of action and knowledge of the Self would be
reached.
70. These are the mystic words which call forth knowledge,
the good soil in which the crop of knowledge ripens and
ropes by which it may be captured.
71. I would like to ask the Lord whether men would not be
set free if they followed the way of renunciation and non-
attachment.
534
72. With this thought in mind Arjuna asked Krishna to ex-
plain clearly the nature of these two.
73. The answer which Krishna gave is the subject of the
eighteenth chapter.
74. Thus one chapter leads on to another as one generation
gives birth to the next. Hear now how Arjuna asks
Krishna about this.
75. When the son of Pandu heard the concluding words of the
Lord in the last chapter, his mind was distressed.
76. Though in reality he had thoroughly understood the
teaching, he was troubled when Krishna remained silent.
77. When a cow has satisfied her calf she does not wander
away; this is the nature of true affection.
78. Similarly, men long for the loved one to speak even with-
out cause, and enjoy looking at each other again and
again, increasing their delight.
79. This is the nature of true affection, and Partha was the
embodiment of such love; he was, therefore, troubled at
this silence.
80. Through the medium of discussion one may come to
realize the [otherwise] unattainable Absolute, as one can
see one's own image in a mirror;
8r. but if the conversation comes to an end, the opportunity
for this experience is lost. How could Arjuna, having
already partaken of this joy, endure the loss of it?
82. So under the pretext of asking the Lord about renuncia-
tion and non-attachment, Arjuna reopened the subject
of the Gita, as one unrolls a piece of cloth.
83. This is not just an eighteenth chapter, it is the whole Gita
itself contained in one chapter. When a calf desires milk
does not the cow respond at once?
84. So when the discussion of the Gita was drawing to an end,
Arjuna returned to the subject with which it deals. Can a
master refuse to speak with his servant?

Arjuna said:
1. I desire, 0 Mighty-armed [Kr$~a], to know the true
nature of renunciation and of relinquishment, 0 Hr$ikesa
[Kr$~a], severally, 0 Kesinisudana [Kr$~a].

85. I have said enough. Addressing his question to Krishna,

Arjuna said, 0 Lord, listen to my request! ·

535
 86. 0 Master, these two terms seem to have the same meaning,
as company and group are synonymous.
87. Similarly relinquishment also expresses renunciation; that
is how I understand them.
88. If there is any difference in what they imply wilt Thou
make it clear? Then Shri Mukunda said, They are certain-
ly different.
89. Yet I agree with what you think, 0 Arjuna, these two
words have but one meaning.
90. Both these words do indeed mean relinquishment; but
this is the difference between them:
9r. Renunciation means abandonment of all action, while
relinquishment implies abandonment of the fruit of
action.
92. I will now explain to thee when the fruit of an action
should be renounced and when the action itself should be
abandoned; pay heed to what I say.
93. In forests and on mountains trees grow in abundance, but
rice and garden shrubs do not grow naturally.
94. Grass grows freely without being sown; on the other hand
rice will not grow without cultivation.
95. The human body grows of itself, but the ornaments that
adorn it are made with skill; a river rises from its own
source, but a well is only made by digging.
96. In the same way daily actions and recurring ceremonies
take place naturally, but actions prompted by desire for
their results are not performed without this motive.

The Blessed Lord said:

II. The wise understand by 'renunciation' the giving up of
works prompted by desire; the abandonment of the fruit
of all works, the learned declare, is relinquishment.
97. All acts performed with desire for their fruits such as the
horse sacrifice,
98. digging wells and tanks, planting gardens, donations of
land and large villages, and the carrying out of similar
kinds of vows,
99. in fact everything that is done for the sake of merit or
benefit, prompted only by desire, binds the doer of these
acts to the experience of their fruits.
mo. 0 winner of wealth, when a man enters into the village of
536
 this body, he cannot avoid the experiences of life and
death.
IOI. What is appointed by destiny cannot by any means be
evaded; a fair or dark complexion cannot be changed by
washing.
I02. A man must experience the fruit of every act that he per-
forms with desire as its motive; it is like a debt from which
one can never be freed except by payment.
ro3. 0 son of Pandu, such an act might be suddenly committed
without the prompting of desire; even without fighting
one might be struck by an arrow shot by chance.
Sugar tastes sweet even if taken into the mouth unwit-
tingly; a live coal would burn even if it were pressed in
the hand [in mistake for] ashes.
ro5. Similarly acts performed for the sake of their fruit have
an inherent power and therefore the man who seeks libe-
ration should avoid them.
ro6. 0 Partha, a deed of this nature is like poison that must be
expelled from the stomach.
"'to7. Abandonment of such actions as these is called in the
world renunciation. So spoke the Lord who sees into the
heart of every man.
ro8. As fear vanishes when wealth is given up, so when actions
prompted by desire are renounced all desire is rooted out.
ro9. The time of the conjunction of sun and moon is the
occasion for honouring the ancestors; the Shraddha cere-
monies are performed on the anniversary of the death of
father or mother.
IIO. When a guest arrives, certain things must be done. All
these rites are recurring duties.
III. In the season of rains the sky is filled with clouds; in the
spring [the beauty of] the forest is increased, and youth
adds beauty to the body.
II2. The moonstone becomes moist under the moon and the
sun causes the lotuses to bloom. All this beauty emerges
from within; there is no outer agent.
rr3. So if all those acts which are performed daily are carried
out with proper observance, they are given the more
worthy name of recurring rites.
Also acts which are performed daily in the morning, at
noon and in the evening, are called daily actions. But as
the sight of the eyes is not superior to the eye itself,
537
!IS. as the power of walking is in the feet and not derived
from elsewhere, or light lies potentially in a lamp,
n6. as fragrance lies hidden in the sandalwood tree and is not
given to it by another, so is the performance of an action
inherent in it.
n7. Thou mayest know, 0 Partha, that these acts are nor-
mally spoken of as daily actions; in this way I have ex-
plained to thee both daily acts and recurring rites.
n8. Because both these kinds of action are performed of neces-
sity, they are regarded by some as devoid of fruit.
n9. Nevertheless, as surely as a man who takes his food
is satisfied, and his hunger disappears, these daily and
periodic duties produce their result.
120. If an alloy of gold is placed in the fire, the dross disappears
and the pure gold is left, so also will such actions produce
their corresponding fmi t;
121. for when these actions are performed all sin is removed;
then a man's own worthiness is increased and the state of
liberation comes within his grasp.
122. So great is the fruit of daily acts and periodic rites; but
it should be abandoned as one avoids a child born under
the constellation Mula.
123. Creepers blossom and mango trees send out tender shoots,
but as the season of spring passes away without even
touching them,
124. so daily duties and periodic rites should be carried out
with due attention and within the proper limits, and then
the entire fruit be abandoned as though it were something
vomited.
125. Wise men refer to the abandonment of the fruit of such
actions as relinquishment and so I have expounded to thee
both renunciation and relinquishment.
126. When renunciation is achieved, actions springing from
desire cannot bind a man, for naturally everything that is
prohibited is avoided;
127. and these actions become powerless when desire for them
is a bandoned, in the same way that the whole body
becomes lifeless if the head is cut off.
128. Then all action fades away, as a crop dies down after it has
ripened, and self-knowledge is easily attained.
129. Thus through the practice of both these methods one is
raised to the place of honour in self-knowledge.
538
 III. 'Action should be given up as an evil', say some
learned men; others declare that 'acts of sacrifice, gift
and penance are not to be given up'.

130. If, however, one does not carry out this carefully and
relinquishment is inadequately practised, this is no
longer relinquishment and one falls into even greater
entanglement.
l3I. Medicine taken without a proper diagnosis of the disease
can be as harmful as poison; food eaten by a man who is
not hungry may be a danger to him.
132. Therefore do not renounce that which should not be
renounced and do not become attached to what should be
renounced.
133· If relinquishment is carried out in the wrong way it be-
comes a burden; therefore dispassionate men struggle
against forbidden actions.
134· Some men are unable to relinquish desire for the fruit of
action and they say that all action is bondage; they are
like naked men who regard others as quarrelsome because
they call them naked.
135· A sick man who is greedy blames the food; a leper is not
angry with his body but with the flies that settle on it.
136. So they who are incapable of relinquishing the fruit of
action look upon all actions as evil and decide that they
should be abandoned.
137. Others again declare that such acts as sacrifice must cer-
tainly be performed, for there is nothing else so purifying.
138. To attain a state of mental purity as quickly as possible,
one should not be indolent in practising those acts which
strengthen it.
139· If gold is to be purified one must not hesitate to put it in
the fire; to keep a mirror clean dust must be collected for
scouring it.
140. If one really wishes to have clean clothes, one must not
despise the washerman's cauldron as dirty.
l4I. As one cannot have tender food except by cooking it, so,
though actions are troublesome to perform, they should
not be disregarded.
142. Arguing in this way some assert that action should never
be abandoned; their relinquishment has become a subject
of dispute.
539
143· Now give Me your attention; I will explain how this
conflict can be resolved and a decision on relinquishment
can be reached.
IV. Hear now from Me, 0 Best of the Bharatas [Arjuna],
the truth about relinquishment; relinquishment, 0 Best
of men [Arjuna], has been explained as threefold.
144. 0 son of Pandu, know that relinquishment is of three kinds
of which I will now make the distinction.
145· Though I may make these three kinds of relinquishment
clear, thou shouldst know what is the essence of them all.
146. First thou shouldst listen to that confirmed opinion
which is abundantly clear to Me, the omniscient one.
v. Acts of sacrifice, gift and penance are not to be relin-
quished but should be performed. For sacrifice, gift and
penance are purifiers of the wise.
147· This is a matter which must be understood completely by
every seeker who is alive to the importance of his own
liberation.
148. Sacrifice, charity and penance, and all such duties which
are considered obligatory, can no more be given up than a
traveller can avoid taking step after step.
149· The search for a lost object cannot be given up until it is
found, nor a dish of food be put aside till hunger is satis-
fied.
150. A boat cannot be left until the opposite bank is reached, a
plantain tree cut down till it has borne fruit, nor a lamp
set aside until the hidden object has been found.
l5I. So also a man should not be indifferent to the performance
of sacrifice and other duties as long as his determination
to gain self-knowledge is not firm.
152. On the contrary he should carry out sacrifice, charity and
penance again and again, according to his capacity.
153· The faster a man walks the sooner will he be able to rest;
so the more these duties are practised [the more rapidly
does he reach the state of] abandonment of action.
154· The more medicine a man takes the sooner will he be
free from disease.
155· Similarly, the more often a man performs such actions in
the proper way, the sooner passion and darkness will be
driven out.

540
156. When impure gold is placed again and again in a crucible
with salt, the alloy is removed and the gold purified.
157· Similarly a deed performed with devotion casts out pas-
sion and darkness, and gives one the vision of pure good-
ness. '
158. 0 conqueror of wealth, for those who desire purity of
mind such actions are as effective as pilgrimages to holy
places.
159· As if a stream of nectar were to come to a thirsty man in
the desert, or the sun shine on the eyes of a blind man,
160. a river run to the rescue of a drowning man, the earth
embrace a falling man or death prolong the life of one
who is dying,
l6I. so, 0 son of Pandu, good actions free the seeker from the
bondage of actions. As a dying man can be saved by poi-
son used as medicine,
162. so, 0 conqueror of wealth, if actions are expertly per-
formed they are most effective in freeing a man from the
bondage of action.

VI. But even these works ought to be performed, giving up

attachment and desire/or fruits. This, 0 Partha [Arjuna]
is my decided and final view.

163. Now, 0 Kiriti, I will explain to thee that expert proce-

dure by which actions can annul the very results which
they bring about.
164. When the five great sacrifices are performed in accordance
with the rites, no pride in being the agent of them is
left. 6
165. A man who goes on a pilgrimage at the expense of another
cannot rejoice or take a pride in the fact that he is making
a pilgrimage.
166. A man who captures a king alone by the power of the
royal seal cannot boast that he is a victor.
167. A man who crosses the water supported by another cannot
claim that he is swimming; a priest distributing gifts for
another is not displaying his own generosity.
168. In such a way one should carry out all actions at the
proper time without taking to oneself the pride of having
performed them.
169. Further, 0 Pandava, once acts have been performed, do
541
 not let any desire for the fruits they produce enter thy
mind.
170. 0 conqueror of wealth, all desire for the fruit of actions
should be given up before they are undertaken, as a nurse
suckles the child of another woman.
l7I. One should perform actions with indifference towards
their results, as one does not water a holy fig tree with the
hope of getting its fruit.
172. A cowherd may gather the cows together without any
longing for milk; one should have the same attitude
towards the results of one's own deeds.
173· Whatever actions are carried out in this manner bring to
the doer of them the blessing of self-knowledge.
174· Therefore My teaching is that a man should perform ac-
tions after renouncing all attachment to their fruit and
to bodily desire.
175· I repeat that anyone who is weary of the bondage of
earthly existence and longs to be freed from them should
not depart from this teaching.
VII. Verily the renunciation of any duty that ought to be
done is not right. The abandonment of it through igno-
rance is declared to be of the nature of 'dullness'.
176. Avoiding prescribed duties from a hatred of activity
would be like tearing out one's eyes because one is angry
with darkness.
177. In my opinion such abandonment of action is of the
quality of darkness, and it is like a man who cuts off his
head because he has a headache.
178. If a road is difficult one can pass along it by walking;
should one cut off one's feet on account of the fault of the
road?
179· If a hungry man were to kick over a dish placed before
him because the food was too hot, without considering
that he would then have to go without it,
180. he would be like a man of the quality of darkness who,
possessed by confusion, does not know that defects in the
performance of actions are overcome by performing them
in the proper way.
l8I. Should a man abandon actions that he should perform
as a duty, he practises only that relinquishment which has
the quality of darkness.
542
 VIII. He who gives up a duty because it is painful or from
fear of physical suffering, performs only the relinquish-
ment of the 'passionate' kind and does not gain the reward
of relinquishment.

182. One should understand one's own capacity and recognize

obligatory rites, yet realize the difficulty of performing
them.
183. The beginning of an action appears at first sight to be
difficult, as one may feel it is a burden to carry provisions
for a journey.
184. As a neem leaf is bitter to taste, or the fruit of the Hirda
is at first astringent, so before completion a duty may
seem hard to perform.
185. Even the cow has horns which are harmful, and the
Shevanti plant has a prickly stem; it is difficult to enjoy
a meal if one has first to cook it.
186. In the same way the beginning of an action is difficult and
therefore one feels that it will need effort to perform it.
187. Just as one may throw down a burning object, a man may
begin an action because it is prescribed, but abandon it
when it causes him trouble.
188. He may say to himself I have obtained this body as a
result of my good fortune; why should I trouble myself
with rites which sinful men perform?
189. I do not wish to enjoy later the fruits of action performed
now; is it not better to enjoy what is already done?
190. 0 best of warriors, if a man abandons actions through fear
of bodily suffering, such relinquishment is of the nature of
passion.
l9I. Abandonment of works takes place in this case, but one
does not obtain the real fruit of relinquishment; when
some substance boils over on to the fire, this is not an
oblation.
192. If a man loses his life by drowning, he cannot claim that
he has offered up his life by submersion in water; he has
merely suffered unnatural death.
193· So that the man who abandons an action through attach-
ment to the body does not gain the fruit of real relinquish-
ment.
194· In short, when self-knowledge arises in the mind, then as
the dawn extinguishes the light of the stars,
543
195· so, 0 winner of wealth, all actions disappear with their
cause; such relinquishment leads to liberation from the
fruits of action.
196. 0 Arjuna, this liberation does not come through relin-
quishment born of ignorance. Thou shouldst not consider
this as true relinquishment; it is born of passion.

rx. But the relinquishment of a man who performs a

prescribed duty as a thing that ought to be done, renounc-
ing all attachment and also the fruit of relinquishment, is
regarded as one of 'goodness'.

197· Listen now, while I tell thee in due course by what kind
of relinquishment one can enter into liberation from the
results of action.
198. A man who has the quality of goodness performs actions
that have fallen naturally to his lot, in accordance with
his own capacity carries them out with due respect [for
the scriptures].
199· He renounces all claim to be the doer of actions and dis-
misses every hope for the results of what he does.
200. 0 Arjuna, should a man treat his mother with disrespect
or have lustful thoughts about her, this would bring him
to the deepest hell.
2or. He should reject such impulses and worship her as his
mother. Is a cow to be abandoned merely because its
mouth is dirty?
202. Who would throw away his favourite fruit because there
is no juice in the skin or the stone within it?
203. The pride of being the doer of actions and the desire for
the fruit of them are the two fetters that bind a man [to
the performanceJ.
204. As a father does not behave in either of these ways to-
wards his child, so [performed with relinquishment] no
harm can come from prescribed actions.
205. Relinquishment is the greatest of all trees, for on it grows
the fruit of liberation, and it is known throughout the
world as having the quality of goodness.
206. As a tree is made barren if its seeds are burned, so by
relinquishing the fruits of action, action itself is relin-
quished.
207. As soon as iron is touched by the alchemist's stone its

544
 blackness is removed; so the impurities of passion and
darkness disappear [when an action becomes pure].
208. Then through that pure quality of goodness the eyes of
self-knowledge are opened, as the water of a mirage dis-
appears in the evening,
209. and the illusion of the whole world of phenomena is no
longer perceptible to the mind, as the space of heaven can
nowhere be seen.
x. The wise man who renounces, whose doubts are dis-
pelled, whose nature is of goodness, has no aversion to dis-
agreeable action and no attachment to agreeable action.

2ro. If on account of former births he has to perform both

pleasant and unpleasant actions, they are to him as the
clouds fade out of the sky.
21r. For him, 0 Kiri ti, all actions are equally pure, and there-
fore he is not affected by either pleasure or pain.
212. He knows which actions are auspicious but is he elated by
;

them? Then will he shrink from what is inauspicious?

213. He is in no doubt about this, as a wakened man is not
deluded by his dreams.
214. He has no conception of dualism between the doer and the
action, 0 son of Pandu; such relinquishment has the
quality of goodness.
XI. It is indeed impossible for any embodied being to
abstain from work altogether. But he who gives up the
fruit of action is said to be the relinquisher.

215. 0 Partha, actions given up in this way are truly renoun-

ced; abandoned in any other manner they bind the doer
even more firmly.
216. 0 left-handed Archer, those who have become incarnate
in a body yet are reluctant to perform actions are ignorant.
217. What would happen to a jar if it felt repugnance for
earth? How can a garment rid itself of the threads of
which it is woven?
218. Heat is the material property of fire; can it become weary
of it? Can a lamp feel hatred for its own light?
219. If asaphoetida is repelled by its own unpleasant smell
how can it acquire a sweet scent? What would be left if
water cast away its own moisture?

545
220. So then as long as a man has to remain embodied in a
bodily form it is foolish to talk of giving up activity.
22r. We ourselves place the religious mark on our forehead and
can remove and replace it at will; but can we do the same
with our forehead?
222. So we may renounce such actions as we ourselves have
undertaken, but can we give up that activity which is
inherent in bodily life?
223. Even during sleep we breathe in and out without any
effort on our part; other functions also continue without
our control.
22+ On account of the life of the body activity is inevitable
and cannot cease either in life or after death.
225. There is only one way in which freedom from such acti-
vities can be obtained; that is, not to let oneself be over-
come by desire for their results.
226. When a man offers up the fruit of his action to the
Supreme, illumination is attained by His grace; then he
loses all fear, as a man who recognizes a rope as a rope
ceases to fear that it might be a snake.
227. So through knowledge of the Self both ignorance and the
necessity for action are removed. 0 Partha, when relin-
quishment is made in this way it is true relinquishment.
228. When a man carries on activity in the world in this way, I
regard him as one who has made a true relinquishment;
otherwise he is like a sick man who mistakes a swoon for
taking a rest.
229. When a man is weary of one kind of activity, and seeks
respite in another, he is like one who is beaten with a stick
after a blow from the fist.
230. In short, one who has made activity ineffective through
giving up its fruit is truly a man of relinquishment in all
the three worlds.
x11. Pleasant, unpleasant and mixed-threefold is the
fruit of action accruing after death to those who have not
relinquished: there is none whatever for those who have
renounced.
23r. On the other hand, 0 conqueror of wealth, a man who
does not make this relinquishment renders himself liable
to experience three kinds of result.
232. When a father to whom a daughter is born says that she

546
 is not his and offers her in marriage to another, he with-
draws [from responsibility] and the son-in-law is in a
difficult position.
233. Anyone who plants a field of poisonous plants and sells
the drug, lives on the profit; but those who buy the drug
die from taking it.
234. So, whether a man performs actions with the idea that he
is the doer, or whether he does them without this idea
and .with no desire for their fruit, there is no way of
escaping activity.
235. The fruit of a tree on the roadside is for anyone who
wants it; similarly the fruit of an action comes to him who
performs it,
236. but he who even after performing an action relinquishes
the fruit is not bound by the world, for the three worlds
are but the result of activity.
237. The gods, humanity and inanimate creation make up the
whole extent of the world, but they are the three aspects
of the effect of activity.
238. Of this threefold fruit one is desirable, another is un-
desirable while the third combines both qualities.
239. All those who are addicted to worldly pleasures, and in-
dulge in prohibited activity disregarding what is pre-
scribed,
240. are reborn into forms of the lowest levels, insects, worms
and clods of earth; this is called the undesirable fruit of
actions.
241. Those who with respect for their own duty and regard for
their proper capacity, perform good actions in accordance
with sacred tradition
242. are reborn, 0 left-handed Archer, as Indra and other
gods; this form of rebirth is known as the desirable fruit
of action.
243. Now as when sweet and sour flavours are mingled a third
taste is produced, different from the others and replacing
them,
244. as in yogic practice the outgoing breath can be suspended
by blocking the nasal passage, or as when truth and false-
hood are blended in one, falsehood is vanquished,
245. so when sinful and meritorious deeds are in equal propor-
tion, a man obtains rebirth into a human body; this is
termed mixed fruit.
547
246. Thus there is in this world a threefold result of actions,
and he who is caught up by the desire for pleasure does
not relinquish the fruits of action.
247. So long as his tongue can taste a man will enjoy the pleas-
ure of eating; but in the end he will surely die [from a sur-
feit of food].
248. The company of robbers is not dangerous so long as one
does not reach a forest; a whore is no threat so long as
she is not touched.
249. So, if while performing actions with his body a man boasts
of his importance, he will experience the fruit of them as
soon as he dies.
250. As when a powerful usurer comes with the payment bill
he will not be turned back, so is the experience of the
fruit of one's actions inevitable.
25r. When grains of wheat fall from the ear they will in turn
produce new ears of wheat; this again falls and in turn
produces more grain.
252. So when a man experiences the fruit of an action, this is
the cause of further activity, as in walking one step takes
the place of another.
253. As a ferry boat plies back and forth from one bank to the
other, so there is no escape from the attraction of the
enjoyment of the fruits [of activity].
254. In accordance with the goal and the means of reaching it
experience of the fruit of action extends, so that those
who renounce it are caught up in the toils of worldly
existence.
255. As a jasmin flower begins to wither as soon as it opens,
acts performed by those who renounce their fruit are as
though they had not been performed.
256. If a farmer uses up all his seed in food he cannot cultivate
any further crops; so also when the fruit of actions is
renounced, there is no further desire for activity.
257. Such men, helped by their purified nature and by the
shower of nectar which is the grace of their guru,
remove the misery of duality by the prosperity of true
knowledge.
258. Then that threefold fruit which brings into being the illu-
sion of the universe is destroyed and both the experiences
and the object of experience cease to exist,
259. 0 best of warriors, all those who, with wisdom as their
548
 guide, make such renunciation, are delivered from the
suffering of experiencing the fruit of their actions.
260. When through this renunciation a man attains to the
vision of the Self, he does not see action as something
separate from himself.
26r. When a wall falls down the pictures painted on it are
reduced to clay; when the dawn appears does the dark-
ness of night remain?
262. When a m~m is no longer standing upright his body will
not throw a shadow; without a mirror has a man's face
any reflection?
263. Again, when a man awakes from sleep, what chance is
there of dreaming? Then who can say whether his dreams
are true or false?
264. So when renunciation has been made, the root of igno-
rance cannot live; who can then perform or renounce
action which arises from it?
265. There can be no talk of action being performed when
renunciation has been made; but so long as ignorance
survives in a man
266. and he concerns himself with whether actions are auspi-
cious or inauspicious, and, further, his mind is obsessed
with duality,
267. then, 0 wise Arjuna, the Self is as widely separated from
activity as the east from the west.
268. The sky and the clouds, or the sun and a mirage, are
entirely different from each other, or the wind distinct
from the earth.
269. The rocks in a river are covered by its waters, but thou
knowest well that these two are completely different.
270. Weeds fl.oat on the surface of the water but they are very
different from it; can lamp-black and light be considered
as one because they are found together?
271. Though there are dark spots on the moon they are not
identical with it; sight and the eyes are quite distinct
from each other.
272. A path and the traveller who walks along it are as diffe-
rent as a river and the bed in which it flows; so too a
mirror is in no way similar to the man who looks into it.
273. 0 Partha, in the same degree activity is quite separate
from the Self; but it is certainly true that they are associ-
ated together through ignorance.
549
 XIII. 0 Mighty-armed [Arjuna], learn of Me these five
factors.for the accomplishment of all actions, as stated in
the Sankhya doctrine.

274. By opening fully its bloom.son the lake the lotus gives the
impression that the sun has risen and at once the black
bee feeds on the pollen.
275. Again I tell thee that the activity in which the Self
appears to take part is derived from different causes. I
will now explain these five causes.
276. Perhaps thou dost already know these five causes, for the
scriptures have already described them openly.
277. In the royal city of the princely Vedas, in the palaces of
Vedanta and Sankhya they have been proclaimed to the
accompaniment of drums.
278. They are the chief reason for the accomplishment of all
actions in the world, but do not ascribe this cause to the
majestic Self.
279. 0 Kiriti, they are widely known through this exposition
and thou shouldst listen to them carefully.
280. Why shouldst thou trouble to learn about them from
another when I, the Jewel of Wisdom, am at hand?
281. With a mirror placed in front of him why should a man
ask another to tell him what is his true image?
282. I am here today as thy playmate, as when a devotee
searches for something he always finds Me there within it.
283. While the Lord was speaking-thus in the flow of His love
for Arjuna, he forgot himself and Arjuna's heart melted
with joy,
284. as in a flood of moonlight a mountain of moonstones
would dissolve into a lake.
285. So, breaking through the barrier that separates joy from
the experiencing of it, Arjuna's whole being was full of
joy.
286. Then Krishna, being all-powerful, at once came to Him-
self and rescued Arjuna who was about to be over-
whelmed.
287. The flood of ecstasy was so strong that even such a great
soul as Arjuna, with all his wisdom, could have been
submerged. So, lifting him out of it,
288. Krishna said, 0 Partha, come to thyself! Then Arjuna
drew a deep breath and bowed his head.
550
 289. 0 generous Lord, Thou knowest that, weary of the separ-
ateness of our individual existence, I was seeking to enter
into union with Thee.
290. If in Thy love for me Thou dost wish to satisfy this urgent
desire, why dost Thou raise this barrier of individuality
between us?
29I. Then Shri Krishna said, 0 foolish one, dost thou not yet
know that there is no difference between us? Is there any
separation between the moon and the moonlight?
292. I fear lest thou wilt be angry if I speak thus; but this
only strengthens true affection.
293. The difference which lies between us enables us to recog-
nize each other and live together; so speak no more of this.
294. 0 son of Pandu, what were we discussing? Was I not
telling thee of the separateness between activity and the
Self?
295. Then Arjuna said, 0 Lord, thou hadst begun to satisfy
my wish and explain this truth to me.
296. Thou didst promise to make clear to me the fivefold cause
of activity,
297. and didst tell me that the Self was in no way connected
with activity. I beg Thee to continue with this subject
which I desire to understand.
_298. The Lord of the universe, feeling much pleasure, said
Where else could one find a man so persistent in his
search?
299. 0 Arjuna, I will indeed explain to thee this inner meaning
of our discussion; but I shall be even more indebted to
thee for thy affection.
300. Arjuna then said, 0 Lord, hast Thou forgotten what Thou
didst say earlier? Why dost Thou still say 'I' and 'thou'
in the language of duality?
3or. The Lord continued, Is that so? Now give thy full atten-
tion to what I am going to say.
302. 0 wielder of the bow, know it to be true that the whole
structure of human activity results from five causes, quite
separate from the Self.
303. Also the purpose from which the whole field of activity
proceeds is clearly five-fold.
304. In this the Self remains indifferent; He is neither the pur-
pose nor the material cause of the activity, nor does He
support its accomplishment.
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305. Good and evil activity originate in the same way that day
and night appear in the sky.
306. When water, heat and vapour combine with air, clouds
are seen in the sky, but the sky knows nothing of this.
307. When a boat made of wooden boards is rowed by a boat-
man and propelled by the wind; the water is no more than
a witness of its movement.
308. When a lump of earth is placed on a potter's wheel, it
becomes a pot through the turning of the wheel by a
handle.
309. The potter uses his skill; but consider, does it receive
anything from the earth except its support?
310. When at the rising of the sun the world begins its activity,
has the sun any part in this?
31r. So when the five causes enter into combination the
creeper of activity is planted, quite apart from the Self.
312. Now will I describe these five severally and in detail, as
pearls are each separately weighed.

XIV. The seat of action and likewise the agent, the instru-
ments of various sorts, the many kinds of efforts, and
providence being the fifth.

313. Now listen closely to the characteristics of these five

causes of action, of which I say that the first is the body.
314. It is termed the seat of action for this reason, that in it
there live both the experience and that which is to be
experienced.
315. Then the ten instruments of the organs of sense, active
day and night, are engaged in the activities which produce
pain and pleasure.
316. The body is called the seat of action because a man has no
other means of experiencing pleasure and pain.
317. It is the home of the group of twenty-four elements and it
is here that the entanglement of bondage and liberation
is unravelled.
318. Besides this, 0 winner of wealth, it is the basis from
which emerge the three states of consciousness in waking,
dreaming and sleeping, and this is why it is called the
body.
319. The second cause of action is to be known as the doer, the
reflection of consciousness.
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320. When the water from the sky falls upon the earth it forms
pools and reflected in them the sky seems to have the
shape of a pool.
32r. In a deep sleep a king forgets his kingship and dreams
that he is a beggar.
322. So also consciousness, forgetting its own true nature,
identifies itself with the body and takes on that form.
323. In this sense the universal consciousness is called the
individual self; and this self promises to remain attached
to the body in every respect.
324. It is matter that performs actions, but owing to delu-
sion the individual self claims the credit for them; for this
reason he is called the doer.
325. There is but one sight looking through the hair of the
eyelashes; but it seems to be divided up as though by
the hairs of a fly-whisk.
326. A single lamp in a house appears to be many, because it is
seen through different windows;
327. so the one knowledge of the intellect seems to be distribu-
ted throughout the senses owing to the functioning of the
various sense organs.
328. The senses then, 0 Prince, are the third of the separate
causes of activity.
329. As rivers flowing from the east and the west fall into the
same ocean and their waters flow together,
330. as a single man portraying all the nine sentiments appears
to be many different persons,
33r. so that force of action that resides in the inexhaustible
breath appears to be divided when manifested by the
various senses.
332. When expressed through the medium of the voice it is
speech; when through the hands it is the movement of a
giving and taking.
333. This is the moving force in the feet, and in the lower
organs of the body it is the passing of waste matter.
334- When it passes from the navel to the heart, uttering the
sacred syllable, it is called the vital breath in the body.
335. When this force rises towards the head it is called the
upward breath,
336. and when it flows through the lower passages, it is called
the downward breath. On account of its all pervading
nature it is called the diffused breath.
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337. When with the essence of food it permeates the interior
of the body, passing into every joint, including the navel,
338. and, 0 Kiriti, after it has carried out all these functions it
is said to be evenly flowing throughout the body.
339. When it is manifested as yawning, sneezing and belching,
it is called respectively by the names of 'serpent', tor-
toise' and 'lizard'.
340. 0 good warrior, in this manner the activity of the vital
air in the body is one, though it seems to be many because
it expresses itself in various ways.
34r. This force, manifesting itself through different functions,
is the fourth cause of activity.
342. The best of the seasons is Sharada, when the moon is at
its best, and especially when the moon is full;
343. or the springtime when a garden is at its best and a man
enjoys the company of his beloved, and all circumstances
are favourable.
344- 0 Pandava, lotuses are at the height of their beauty when
in full bloom and their fragrance enhances it.
345. As poetic quality enhances speech, elegance of style in-
creases this quality and the touch of the spirit inspires it.
346. so in the glorious company of activities intellect is the
finest, and has incomparable beauty, superior to all other
senses.
347. Pure intellect holds the place of honour in the company of
the senses, for it represents the group of presiding deities.
348. For this reason the sun and other deities support with
their favour each of the ten senses.
349. The Lord said, 0 Arjuna, this company of the ten deities
is the fifth cause of activity.
350. So here I have explained to thee these five causes of
activity in such terms that thou mayest easily understand
them.
xv. Whatever action a man undertakes by his body,
speech and mind, whether it is right or wrong, these five
are its factors.
35r. Now I will explain how this group of five causes increases
in its effect, giving rise to the whole sphere of actions.
352. If the season of spring suddenly sets in it causes new
foliage to sprout; that produces flowers which in their
turn form fruit.
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353. The rainy season brings clouds, the clouds produce rain,
and that leads to the joy of the harvest.
354. The east brings forth the dawn, the sunrise proceeds
from the dawn, and gives light to the whole day.
355. So, 0 Pandava, mind is the cause that gives rise to
the thought of action, which then lights the lamp of
speech.
356. That lamp of speech points out the path for all kinds of
activity; then the doer enters into the performance of
actions.
357. The whole bodily system supplies the motive for bodily
actions, as iron goods are wrought from iron;
358. or, 0 wise one, as threads are interwoven in warp and
woof and a piece of cloth is formed from them,
359. so the various functions of mind give rise to the actions of
mind, speech and body, as a diamond is used to cut a
diamond.
360. Now if someone were to ask how the body, for instance,
can be both a cause and a motive. let him listen to the
explanation.
36r. For example, the sun itself is both the motive and the
cause behind the sunlight, and one section of the sugar-
cane plant is the cause of the growth of a succeeding
section.
362. In order to praise the goddess of speech, speech itself must
be used and to establish the Vedas, they themselves must
be used.
363. So although it is well known that the body and its senses
are both the cause of activity, it must be understood
that they are also the motives.
364. Consequently when the body and its senses are both
causes and motives, the whole world of activity is brought
into existence.
365. 0 conqueror of wealth, if thou followest the path sanc-
tioned by scripture, rightness itself is the motive of right
conduct.
366. If a great volume of water were to fall on a rice field, it
would serve a valuable purpose even though it would be
absorbed by the earth.
367. If a man leaves his house in anger and finds himself by
chance on the road to Dvarka, he may be weary but his
steps will not have been in vain.

555
368. So that blind activity which owes its rise to the combina-
tion of cause and motive, through the insight given by the
scriptures may be said to be right.
369. If milk boils over when it is needed for serving, it is lost,
but not spent to any purpose.
370. So if an action carried out without the support of the
scriptures is not to be regarded as useless, one would have
to consider stolen money to be accounted as of equal
value with a gift.
371. Is there any mystic verse which contains any letter beyond
the fifty-two of the alphabet, 0 son of Pandu? Or is there
any human being who does not utter one of these fifty-
two?
372. But, 0 holder of the bow, so long as a man does not under-
stand the meaning of the verse the utterance of it will be
fruitless.
373. Similarly the activity which arises at random from cause
and motive does not adhere to the teaching of the scrip-
tures.
374. It is action of a kind, but it is not effective and must be
counted as sin arising from sinful causes.
XVI. Such being the cases, the man of perverse mind who,
on account of his untrained understanding, looks upon
himself as the sole agent, does not see [truly].
375. In this way, 0 wise Arjuna, the five causes of action are
also motives; consider now the part played in all this by
the Self.
376. As the sun, not being a visible object, reveals objects to
the eye, so the Self reveals action though it is not itself the
doer.
377. 0 great warrior, one who looks in a mirror is neither the
mirror nor the reflected image; but it is he who can
account for both.
378. As the sun which is neither day nor night, causes them
both to be, 0 son of Pandu; so the Self, which is neither
the doer nor the deed, is the evidence of activity.
379. If a man is deluded by the individuality of the body and
identifies his mind with it, he is as blind to the Self as the
darkness of midnight.
380. He who considers the boundless Spirit, God or Brahma in
terms of the body, firmly believes that the Self is the doer,
556
38r. He does not realize this about Me that I as the Self am
beyond all action and am only the witness of it.
382. Therefore he measures the boundless Self by the limits of
the body. Is this not strange? Does not an owl change day
into night?
383. Would not a man who had never seen the sun in the sky
take its reflection in a pool of water to be the sun itself?
384. He believes that the sun comes into being when the pool
is there and vanishes when it is not, and trembles when
the water ripples.
385. So long as a sleeping man does not wake he thinks that his
dream is a reality; can one wonder that if a man does not
recognize a rope he will fear it as a snake?
386. When a man's eyes are affected by jaundice, the moon
will be seen to be yellow; is not a deer deceived by a
mirage?
387. So this man will have nothing to do with the scriptures
or with a teacher but lives his life in ignorance;
388. he casts the net of the body over Self through identifica-
tion of the two, as a jackal projects onto the moon the
movement of the clouds.
389. Owing to these false conceptions, 0 Kiriti, he becomes
bound with the iron fetters of activity in the prison house
of the body.
390. His condition is like that of the poor parrot which thinks
it is bound to the revolving pipe and will not move its
legs that are actually free.
391. Similarly anyone who attributes the workings of matter
to the pure being of the Self remains confined within the
limits of activity for endless sages.
XVII. He who is free from self-sense, whose understanding
is not sullied, though he slay these people, he slays not nor
is he bound [by his actions].
392. Now the Self is always in activity but is untouched by it,
in the same way that the waters of the ocean have no
effect on the great sea-fire within them.
393. Now I will show thee how thou mayest know the man
who remains separate from his actions.
394. When we realize the nature of a man who is liberated, we
receive our own liberation, as we find a lost object when
we look for it with a lamp.
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 395. When a mirror is cleaned we see our own image in it;
when salt is put into the water it is at once absorbed by the
water.
396. When a reflection in a mirror looks back at the original
form, then the act of seeing vanishes and only the real
form is left.
397. So when we wish to find our lost Self we should seek out
the saints [in whom we see ourselves]. For this reason
we should always praise the saints and listen to their
teaching.
398. He who, though living a life of activity, is untouched by
its good or evil effects, is like the sense of sight that is un-
affected by the skin surrounding the eye.
399. I will now explain to thee with careful argument the
characteristic of the man who has been released from
activity.
400. 0 thou enlightened Arjuna, there was one who lay in the
deep sleep of ignorance and was occupied with a dream of
the whole activity of the universe. 7
4or. He was suddenly awakened by the Great Truth as though
by the hand of the guru striking his head.
402. All at once, 0 winner of wealth, being wakened from his
sleep and the illusion of his cosmic dream, he became
conscious of the bliss of union with Brahma.
403. The illusory flood of a mirage vanishes as soon as the
moon rises;
40+ a phantom does not trouble one who is no longer a child,
and it is no longer possible to cook after the fire has burnt
out.
405. 0 Kiriti, a man [who has experienced this union loses] his
sense of individuality as after waking one does not see one's
dreams.
406. As the sun cannot find darkness even though it should
search for it in a cavern,
407. so when one who is filled with the consciousness of the
Self looks at visible objects, he recognizes them as forms
endowed with visibility.
408. Whatever is burnt by fire becomes one with it and then
the duality of the fire and the object disappears.
409. In the same way when the imputation to the Self of
responsibility for action, owing to the apparent separa-
tion between action and the Self, is withdrawn,
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410. will the possessor of that state of consciousness which is
left still identify himself with the body? Does the water of
the great deluge consider itself a mere stream?
4rr. 0 son of Pandu, can individuality be fulfilled in union
through identification with the body? Can the sun be
held by grasping its reflection?
412. When butter has been churned out of milk, can it again
mix with buttermilk from which it has been separated?
413. 0 prince of warriors, when the fire has been removed
from wood, can it be confined in a wooden box?
414. When the sun emerges from the womb of night does it
know anything about the existence of night?
415. Likewise when a man once understands the relation
between the knower and the thing to be known, how
can he identify himself with the individuality of the
body?
416. Wherever space extends it is filled with space, for it is all-
pervading.
417. So also when a man sees himself in everything that he
does, what actions is he responsible for as the doer?
418. The concept would be the same as that of there being no
place apart from the sky, no current in the ocean or no
fixed place for the polar star.
419. In this way his sense of individuality is transformed into
enlightenment, yet so long as the body lives action con-
tinues.
420. Even after the wind has ceased blowing trees may con-
tinue to sway; the fragrance of camphor may remain in a
casket even after the camphor has been used up.
42r. Even when a gathering for song is over its moving effect
remains; moisture lies on the ground long after water has
been poured on it.
422. After the sun has set its light shines like a lamp on the
background of the sky.
423. Even after an arrow is shot through a target it continues
its flight until its momentum is lost.
424. When a potter removes from his wheel the vessel which
he has made, the wheel continues revolving with the force
of its spinning.
425. So, 0 conqueror of wealth, even when the sense of indi-
viduality of the body comes to an end, its inherent acti-
vity still promotes action.
559
426. A dream may arise without any previous thought, trees
may grow in a forest without being planted and castles
in the air may appear without being built.
427. So without the participation of the Self the five physical
causes by their very nature initiate all kinds of activity.
428. Owing to the result of actions in past lives these five
causes, with their accompanying motives, bring about
manifold activities.
429. Whether that activity destroys the whole existing uni-
verse or brings another into being is of no consequence.
430. The sun does not observe how lotuses fade nor how others
bloom.
43r. The earth may be reduced to fragments by a stroke of
lightning, or showers of rain may cause it to bring forth
fresh grass,
432. but the sky knows nothing of this; such is the state of one
who lives in the body but regards it as one detached from
the body.
433. So he is unaware of bodily actions, whether they create or
destroy the world, as a man on waking does not remember
his dream.
434. On the other hand, those who see the body only with the
physical eye believe it to be the originator of action.
435. A straw scarecrow set up on the border of a field is taken
by a jackal to be the watchman of it.
436. Others have to take care that a madman is clothed and
not left naked; the wounds of a dead soldier have to be
counted by someone else.
437. A devoted widow [about to immolate herself] has no
thought for the fire or her body or the people around
her, while the onlookers look only at the ornaments she
wears.
438. So also a man who has realized his true nature and is no
longer aware of the duality of seer and what is seen,
knows nothing of the activity of the organs of sense.
439. Though people on the shore may think that when small
waves are hidden by large ones, one wave swallows
another,
440. but we should look at this from the point of view
of the water; what has been swallowed by what? So
there is no one who can destroy the man who has no sense
of duality.
560
441. If a golden image of Chandrika kills a golden image of
Mahisha with a golden spear, 8
442. a worshipper might well think that this represents a true
story; but the goddess, the spear and the demon are,
after all, nothing but gold.
443. Water and fire may be painted in a picture, but both
are only what appears to the eye; but applied to a piece
of cloth they can neither moisten nor burn.
444. In the same way the body of a man who has reached
liberation acts in accordance with the result of deeds in
past lives, while ignorant people consider that he himself
is the doer.
445. Even if the whole universe were to be destroyed by his
actions yet it could not be said that he had done this.
446. Could one say that first the sun sees the darkness and
then tries to dispel it? So to an enlightened man there
is nothing other than the Self; then whom can it
destroy?
447. His mind is unaffected by merit as by sin, as when a river
enters the Ganges its impurities are removed.
448. 0 conqueror of wealth, when two fires meet together does
one burn the other? Can a weapon strike itself?
449. What can pollute the pure intellect of a man who does
not think of activity as being separate from himself?
450. So he in whose mind action, the doer of action and the
performance of it are all one in the Self, is not bound by
action arising from the body and its senses.
45I. The individual soul, which is the doer, skilfully digs five
furrows with a plough made from the ten instruments of
action.
452. Then, constructing a framework of prescribed and for-
bidden deeds, he erects in a moment of time the mansion
of activity.
453. The Self gives no help in this great work; thou shouldst
not even say that he plays a part in the beginning of it.
454. He is a mere witness, the essence of pure thought; can he
then permit himself to have any thought of promoting
action?
455. He takes no part in the activities which are such a labour
to ordinary men.
456. Therefore he who has realized that he is one with the pure
spirit is not in bondage to action.
561
 XVIII. Knowledge, the object of knowledge and the know-
ing subject, are the threefold incitement to action: the
instrument, the action and the agent are the threefold com-
position of action.

457. Now when the picture of false knowledge appears on the

canvas of ignorance, it is known that the painter is the
threefold group.
458. This consists of knowledge, the knower and the thing to
be known. These three are the seed of this world, from
which all actions certainly spring.
459. I will now explain to thee, 0 conqueror of wealth, the
separate natures of these three.
460. The individual self is as it were the sun whose rays in the
form of the five senses spread out and force open the buds
of the lotuses of sense objects.
46r. Or it is like a king mounting an unsaddled horse and with
the senses as his troops, plundering the lands of the objects
of sense pleasure.
462. Let [these images] be. The knowledge which works
through the senses and which gives the soul experience of
joy and sorrow becomes diminished in deep sleep.
463. This soul is the knower, and what I have just explained,
0 son of Pandu, is knowledge.
464. 0 Kiriti, it is born from the womb of ignorance, and im-
mediately divides itself into three elements.
465. Putting the stone of the objects to be known in front of
its course, and placing behind it one's idea of oneself as
the doer,
466. between the knower and the object to be known stands
knowledge and they are related by mutual interaction.
467. When knowledge reaches the limit of the object to be
known, knowledge gives a name to all things.
468. That, undoubtedly, is what is called ordinary knowledge.
Now I will tell thee characteristics of the object of know-
ing.
469. Sound, touch, form, smell and taste are the five variations
of that which is to be known.
470. As the same mango is experienced differently by various
senses, through taste, colour, smell and touch,
47r. so, though the object to be known is one, it is known
through the five senses and thus its nature is fivefold.
562
 472. As the flow of a river ceases when it enters the ocean, as
walking comes to an end when the destination is reached,
and the plant dies when the grain has ripened,
473. so when the act of knowing, operating through the senses,
ceases, 0 Kiriti, that goal is the object of knowledge.
474. Thus, 0 winner of wealth, I have explained to thee the
characteristics of the knower, of knowledge and the object
of knowledge. It is this threefold process which promotes
action.
475. These five aspects of knowing, such as sound and the
others, are either pleasant or unpleasant.
476. 0 winner of wealth, as soon as knowledge brings objects
of knowledge to the knower, he is moved to accept or
reject them.
477. A crane catching sight of a fish, a beggar discovering a
treasure, or a lustful man seeing a woman, all these are
impelled to pursue their object.
478. Water must rush down a slope, a bee flies towards a
flower and a calf runs [towards the cow at the time of
milking].
479. When men hear the heavenly nymph Urvashi, they try to
set up a ladder of sacrifices in order to reach her.
480. 0 Kiri ti, a pigeon soaring up in the sky drops with all the
weight of its body at the sight of his mate.
48r. A peacock hearing a peal of thunder will try to rise into
the sky. All these are similar to the knower who is im-
pelled towards the object of knowledge.
482. That is why, 0 son of Pandu, this trinity of knower,
knowledge and the object of knowing is the force which
promotes all activity.
483. If the object is especially pleasing to the knower, he is
unable to tolerate any delay in his enjoyment of it.
484. If, however, he happens to meet something unpleasant, he
feels that it will take thousands of years to rid himself of it.
485. If he finds a snake he is immediately filled with fear, but
is overcome with joy at the sight of a necklace.
486. He is affected in the same way when he encounters pleas-
ant and unpleasant objects of knowing and is always
occupied with accepting and rejecting.
487. A man who is a wrestler, even if he is the leader of an
army, will descend from his chariot at the sight of another
wrestler;
563
488. so he who is at first a knower, becomes a doer of action.
Then, as a man who wishes to eat would cook himself
some food,
489. or a bee might make for itself a garden of flowers; as a
touchstone might go in search of metal or a god set out to
build himself a temple,
490. so when, 0 Pandava, through his passion for objects, the
knower sets the senses into motion, he becomes the doer
of actions.
49r. Thus being himself the doer, his knowledge naturally
comes to be the cause and naturally the object to be
known becomes the effect.
492. In this way, 0 wise Arjuna, the process of knowing
undergoes a change as the beauty of the eyes changes at
night.
493. As the pleasure of a rich man diminishes when his fortune
changes and the moon waves after it has reached fullness,
494. so, through the activity of the senses, the knower becomes
involved in action. Now listen to the characteristics of
this state.
495. The interior organ consists of the sound functions of intel-
lect, mind, thought and consciousness of self.
496. The skin, the ear, the eye, the tongue and the nose repre-
sent the five exterior organs of sense.
497. The interior organ, the doer, considers what is to be done,
and if it believes that such activity will result in pleasure,
498. it sets in motion all the ten exterior organs of sense,
499. and keeps them at work until the activity has brought
about the desired result.
500. If the doer sees that this activity will result in pain, he
diverts them all into the work of rejection,
5or. and he will exercise his senses day and night until pain is
relieved, as a king will keep his men at work day and
night until the land-tax is paid.
502. In this way, when the knower directs the senses towards
the experience of pleasure and the avoidance of sorrow,
he is called the doer.
503. I speak of the senses as instruments for in all the actions
of the doer their function is like that of a plough in farm-
ing,
504. and all the deeds performed by the doer by means of them
go to make up a man's karma.
564
505. Ornaments are a token of the skill of the goldsmith, the
rays of the moon spread out through the moonlight and a
creeper is displayed by the extent of its growth.
506. Light is pervaded by its own radiance, the juice of sugar-
cane is filled throughout with sweetness and the sky occu-
pies the whole of space.
507. So, 0 winner of wealth, all that is comprised in the activ-
ity of the doer is called karma; there is no other term.
508. In this manner, 0 prince among the wise, I have explained
to thee the characteristics of the doer, the action and the
instrument of action.

XIX. Knowledge, action and the agent are said, in the

science of modes, to be of three kinds only, according to
difference in the modes. Hear thou duly of these also.

509. Thus knower, knowledge and object of knowledge to-

gether produce the threefold stimulus of activity, while
doer, action and instrument make up the whole process
of activity.
510. As smoke is inherent in fire, a tree latent in the seed, or
desire always dormant in the mind,
5lI. so the doer, the instrument and the action are the vital
force in all activity, as gold is found in a gold mine.
512. Therefore, wherever there is a sense of oneself being the
doer of action, even then, 0 son of Pandu, the Self is far
removed from all action.
513. 0 wise one, why should I repeat to thee that the Self is
separated from action? Already thou knowest this well.
Knowledge, action and the doer of action which I have
described, can be distinguished by their three separate
qualities.
Therefore, 0 conqueror of wealth, do not put thy trust in
this triad of know:ledge, action or the doer of action, for
two of them lead to bondage and only one to liberation.
516. I will explain to thee the difference in their qualities as
it is expounded clearly in the Sankhya philosophy, so that
thou mayest understand this one, the quality of goodness.
517. In the matter of discrimination this philosophy is as the
oceans of milk, in self~knowledge it is as the moon to the
moon-lotus; 0 prince among men, it is the very eye of
knowledge for all philosophy.
565
518. It shows the difference between spirit and matter, which
are interwoven, as the sun enables us to distinguish day
from night.
519. It weighs up the vast mass of worldly life by the measure
of the twenty-four elements and brings men to the joy
of union with the Supreme.
520. 0 Arjuna, here now is the description of the distinctions
of quality as one reads them in the Sankhya books.
52r. These qualities have imprinted their threefold nature on
the whole visible creation.
522. So great is the power of the three qualities of goodness,
passion and darkness that they have divided into three
classes everything from the creation to the meanest
creature.
523. I will first of all explain that knowledge through which all
created things are seen to be divided into classes by the
distinction of these qualities.
524. Clear vision enables a man to see all things plainly, and
similarly with pure knowledge the true nature of things
understood.
525. Shri Krishna, the treasure-house of the highest bliss, said,
I will describe to thee that pure knowledge. Listen with
attention:

xx. The knowledge by which the One Imperishable Being

is seen in all existence undivided in the divided, know
that that knowledge is of 'Goodness'.

526. 0 Arjuna, that knowledge is pure and of the quality of

goodness through the development of which the knower
and the object to be known are merged in one.
527. The sun can never see darkness, rivers are not known
separately by the ocean and no man can embrace his own
shadow.
528. So itis with this knowledge; for by it all creation, from the
highest gods to a blade of grass, is seen to be one.
529. A picture cannot be seen by feeling it; salt cannot be
washed with water and dreams do not occur after waking;
530. in asimilar way, the knower, knowing and the object to be
known cease to exist separately when understood with the
help of this knowledge.
531. An intelligent man does not melt down gold ornaments
566
 to see whether they are made of gold or strain waves to
get water.
532. So that knowledge which is beyond the power to see
differences in visible things is of the quality of goodness.
533. If one happens to look in a mirror one's image appears in
it; in the same way when the knower knows himself the
object of knowing disappears.
534. Again pure knowledge is the abode of the riches of libera-
tion. Now I will explain the characteristics of knowledge
of a passionate nature.
xx1. The knowledge which sees multiplicity of beings in
the different creatures, by reason of their separateness,
know that knowledge to be of the nature of 'Passion'.
535. Listen, 0 Partha, the knowledge that is bound by the idea
of separateness is passionate.
536. By this knowledge which attributes variety to all crea-
tures we ourselves become separate parts of the whole,
and even wise men are deceived by this.
537. As sleep draws the curtain of forgetfulness over the real
form of things and sets in motion the activity of dreaming,
538. so when the domain of self-knowledge is surrounded by
the network of false perceptions, the self is deluded by the
play of the three states of consciousness.
539. As gold disguised in the form of ornaments is not recog-
nized by a child, so owing to this kind of knowledge the
inherent oneness is concealed in names and forms.
540. As an ignorant man will not recognize earth when it has
been made into pots and jars, or as fire is not visible in a
strong light;
541. as a foolish person does not distinguish threads if they are
woven into cloth, or a dullard detest the canvas on which
a picture is painted,
542. so, owing to knowledge which is passionate, created ob-
jects appear to be separate and the perception of unity is
obscured.
543. Then as fire seems to be separate in several pieces of
wood, fragrance distinct in several flowers and a separate
moon reflected in each pool of water,
544. so knowledge which perceives a multiplicity in created
things and distinguishes them as large and small has the
quality of passion.
567
545. Now I will explain to thee knowledge that is of the quality
of darkness, so that thou mayest know it and reject it as
one avoids the house of an outcaste.

xx1r. But that which clings to one single effect as if it

were the whole, without concern for the cause, without
grasping the real and narrow, is declared to be of the
nature of 'dullness'.

546. 0 Kiriti, this kind of knowledge wanders, as it were,

naked, unclothed by the authority of the scriptures and
turning its back on tradition;
547. other scriptures also cast it out and lest they should be
defiled drive it away towards the distant hills of infidel
faiths.
548. This knowledge, possessed by the evil spirit of darkness,
spins round like a madman.
549. It regards no man as a friend nor any food as prohibited,
like a dog let loose in a desert village,
550. which leaves on one side only what the mouth cannot
reach, or what is hot enough to burn its tongue, eating
all else.
55r. It is like a rat which having stolen some gold cannot judge
whether it is pure or alloyed, or a meat-eater who does not
consider whether meat is dark or white.
552. It is like a forest fire that spares nothing or a fly which
will settle on anything, alive or dead.
553. A crow does not choose between vomit and newly served
food, or between what is fresh and what is putrid.
554. So this knowledge in its lust for sense pleasure is unaware
that what is prohibited should be shunned and what is
prescribed must be respected.
555. Whatever is perceived is grasped at for pleasure, be it
relations with women or money for food.
556. Water may be holy or defiled, so long as it gives the
pleasure of satisfying thirst;
557. and food may be sanctioned or forbidden, to be taken or
rejected, but whatever is pleasing to the taste is regarded
as pure.
558. This kind of knowledge causes a man to see women only
as a means of sensual pleasure and seeks to associate with
them.
568
559. It makes him look upon all those who serve his own in-
terest as relatives and therefore consider them as of little
consequence.
560. As everything is food for death, as all things are fuel for
fire, so knowledge of the quality of darkness considers the
whole world as its own possession.
56r. It regards the world as an object of pleasure, and the
nourishment of the body its sole purpose.
562. Its whole activity is directed towards the satisfaction of
the body, as rain from the sky inevitably falls into the
ocean.
563. The realization that heaven and hell arise from carrying
out proper duties or neglecting them is like the dark night
to a man with this kind of knowledge.
564. I ts understanding cannot reach beyond the idea that the
body is the Self and a stone image is the Supreme.
565. It believes that when the body dies the self with all its
activities ceases to exist; then what material form is left
to experience anything?
566. If it is claimed that God exists and causes us to experience
[the fruit of action], then how is it that people live by
selling images of gods?
567. If the stone gods in a village temple can punish men, why
do the stones of the neighbouring hills remain silent?
568. Therefore if this kind of knowledge believes in a god at all
it will regard the idol as a god, and the body as the spirit.
569. It considers merit and sin as false ideas and like a flame of
fire devours all it finds to serve its ends.
570. All that is seen by the physical eyes and felt as pleasing to
the senses is the only real experience.
57r. 0 Partha, thou wilt see that this way of living grows as
uselessly as a stream of smoke rising in the sky.
572. All this is as worthless as the bhanda tree, whether it is
green or dry, increasing or withering.
573. The ears of the sugar-cane, a pasture of the prickly cactus
plant and an impotent man are all equally useless.
574. The mind of a child, the hoarded wealth of a thief and the
false teat on a goat's neck [serve no purpose].
575. Therefore I say that knowledge which is as empty and
worthless as these things has the quality of darkness.
576. To call this knowledge would be as irrelevant as to say
that the eyes of a man born blind are large,
569
577. that the ears of a deaf man are well shaped, or that what is
unfit for drinking is good drink; so knowledge that has
the quality of darkness is knowledge only in name.
578. But let this be. This is not to be seen as knowledge but
the very eyes of darkness.
579. So, Arjuna, the best of listeners, I have shown thee the
separate kinds of knowledge with its threefold charac-
teristics.

xxnr. An action which is obligatory, which is performed

without attachment, without love or hate, by one un-
desirous of fruit, that is said to be of 'goodness'.

580. Now, 0 wielder of the bow, the activities of the doer of

action can be clearly observed by the light of these three
kinds of knowledge.
58r. Actions follow three directions, as water flows in the
channels made for it.
582. Governed by the threefold nature of knowledge, action
also is of three kinds. Hear now what actions have the
quality of goodness.
583. Such an act is one which is performed in accordance with
a man's status and duty, as proper to him as the embrace
of a faithful wife to a beloved husband.
584. A man's wrath is enhanced by daily duties as sandalwood
paste improves a dark complexion or black pigment in-
creases the beauty of a young woman's eyes.
585. Such daily duty, supported by periodic rites, is good and
is like fragrance added to gold.
586. As a mother will devote all the strength of her body and
life to caring for her child without regard for her own
weariness,
587. so a good man will perform his duty whole-heartedly,
without a thought for the fruit of it, but offering the
whole of it to Brahma.
588. As a man gives hospitality without stint to a friend who
arrives at his house, so if the good man should be inter-
rupted in performing his duty by some profitable occa-
sion,
589. he does not grieve because the act is unfulfilled, or give
way to resentment; nor does he become elated with joy
at its completion.
570
590. An action performed in this manner, 0 conqueror of
wealth, is one which has the quality of goodness.
59r. Now will I explain to thee the nature of an action which is
passionate. Do not let thy attention wander.
xxrv. But the action which is done [in great strain] by
one who seeks to gratify his desires or is impelled by self-
sense, is said to be of the nature of 'passion'.
592. As a fool who cannot speak a good word to his mother or
father may treat all the rest of the world with respect,
593. or a man who will not sprinkle water on the sacred Tulsi
plant even from a distance may pour milk on the roots of
a vine,
594. so a man of passionate nature who cannot even make the
effort of rising to perform the obligatory daily and perio-
dic rites
595. would count it as nothing to spend his body and all that
he possesses for the sake of actions which bring him
pleasure.
596. As a man is never tired of lending money out at a high
rate of interest, or a farmer is never satisfied however
much he may sow his crops,
597. as one who has found a philosopher's stone does not con-
sider himself prosperous until he has spent all he has on
iron [for transmuting into gold].
598. With his mind set on the fruit of action he performs
difficult acts which bring sensual pleasure, but is never
satisfied.
599. So he will perform properly all those prescribed rites
which will bring pleasurable results.
600. He boasts in public of having performed such rites and
renders them valueless by constantly speaking of them.
6or. Thus is he filled with pride about them and pays no
respect to his father and his preceptor as a typhus fever
yields to no medicine.
602. Therefore whatever is done reverently by a man, yet
through egotism and the desire for the fruit of action,
603. and carried out with great exertion, is like the perfor-
mance of an acrobat by which he earns a living.
604. It is like a rat burrowing through a whole mountain to
find a single grain or a frog stirring up the ocean for a
little moss;
571
605. or such a man is like a juggler who carries round a snake
in order to earn more than he can get by begging. There
are some who enjoy such toil.
606. The efforts which he makes for the sake of winning
heavenly pleasure are like those of a white ant which
penetrates down to hell in search of a particle of food.
607. Action prompted by desire, which is fraught with distress,
is called passionate; now listen to the characteristics of
action that has the quality of darkness.

xxv. The action which is undertaken through ignorance,

without regard to consequences or to loss and injury and
without regard to one's human capacity, that is said to be
of 'Dullness'.

608. Activity of the quality of darkness is as the dark house of

censure and the birthplace of all that is prohibited.
609. Once it has been performed its result disappears from
sight like a line drawn across water. ,
6ro. It is like churning gruel, blowing dead ashes, or grinding
sand in an oil-press; there is nothing to show for it.
6n. It is as useless as winnowing chaff, shooting into the sky
or setting a snare to catch the wind.
612. All such action is worthless and after it is finished it is
devoid of any result.
613. On the contrary, in performance the precious treasure of
human life is expended and human happiness is destroyed
by them.
6r4. If a net of thorns were dragged over a bed of lotus flowers
the net itself would be spoiled and the lotuses destroyed.
6r5. A moth dazzled by a lamp not only has its body burnt
but deprives one's sight of the light of the lamp.
6r6. Similarly action of this kind causes harm to others as
well as being fruitless and hurting the body.
6r7. A fly, by letting itself be swallowed, causes a man to
vomit; this conduct recalls such loathsome experiences.
6r8. A man of darkness does not consider whether he has the
capacity to perform these actions, but continues to act
blindly.
6r9. [He does not ask himself,] What powers have I? What
opportunity is there? What will be the advantage of
doing this?
572
620. Wiping out all such thoughts by treading the path of ig-
norance he completes all rites.
62r. As fire spreads at random, burning up the very fuel which
is its source, and as the ocean might rise and overflow
its shores,
622. spreading in all directions without regard for any ob-
stacles large or small,
623. so by such traits thou mayest recognize actions which
have the quality of darkness; for they take no thought
for what is proper or improper and do not distinguish
between what is their own and what is another's.
624. 0 Arjuna, I have now explained to thee the nature and
cause of the threefold distinction of action resulting from
the three qualities.
xxvr. The doer who is free from attachment, who has no
speech of egotism,full of resolution and zeal and who is un-
moved by success or failure-he is said to be of the nature
of 'goodness'.
625. The individual selves who practise this activity, regarding
themselves as the doer, are also of three kinds.
626. As a man appears to be fourfold according to the four
stages of a man's life, so also the doers of actions are of
three kinds because of these differences in activity.
627. Of these three I will first describe to thee the characteris-
tics of the doer who has the quality of goodness. Listen
carefully.
628. As the finest sandalwood tree grows straight branches
without any hope of bearing fruit,
629. and the naga creeper fulfils its purpose without yielding
any fruit, so the man performs his daily and periodic
duties.
630. These acts are not fruitless, though they seem to bear no
fruit; 0 son of Pandu, how can that, which in itself is
fruit, bear fruit?
63r. As he faithfully performs these duties no thought arises
in his mind that he is the doer, as the clouds gather silent-
ly in the rainy season.
632. In order to perform all duties worthy of being offered to
the Supreme, ·
633. he looks for an appropriate time, a proper place and deter-
mines all his actions in the light of scriptural teaching.
573
634. He brings together under control the mental tendencies
and the sense organs, refrains from any thought of the
fruit of action and accepts the bonds imposed by the
scriptures.
635. In order to carry out this discipline he bears within him-
self alertness and steady courage.
636. Moreover, from devotion to the Spirit, he renounces all
physical pleasure while he is carrying out his duties.
637. The more he deprives himself of sleep, endures hunger
and denies himself physical pleasures,
638. the more ardent he becomes, as gold loses weight but in-
creases in value the more it is heated in the crucible.
639. Where there is true love one regards one's life as of little
worth; a devoted wife does not hesitate to immolate her-
self on her husband's pyre.
640. Similarly, 0 winner of wealth, if a man longs for such a
precious thing as self-realization, will he grieve on ac-
count of physical discomfort?
64r. So the more detached he becomes from sensual pleasures,
the less regard does he have for the body, and the greater
joy he takes in performing his duty.
642. In this way he carries out what has to be done; but if the
occasion arises for refraining from action,
643. he is not affected by this interruption any more than a
wagon is concerned if it falls over a precipice.
644. If an action which he has undertaken is accomplished
without fault, he does not parade his success.
645. 0 son of Pandu, the doer in whom these traits can be seen
while he is engaged in action, may be truly said to have the
quality of goodness.

xxvn. The doer who is swayed by passion, who eagerly

seeks the fruit of his works, who is greedy, of violent
nature, impure, who is moved by joy and sorrow, is said
to be of 'passionate' nature.

646. Now as for the man of passion, he is known by this, that

he is a very storehouse of desire in the world.
647. As the dunghill is the place for depositing the refuse of a
village, and the burning ground for all that is impure,
648. so such a man is a receptacle for the greed of the whole
world, like a shed for washing the feet.
574
649. He applies himself resolutely to any Wldertaking that he
sees to be profitable.
650. When he has obtained what he seeks he will not waste the
merest trifle of it and is always ready to sacrifice his life
to keep it.
65r. He keeps as careful a watch on the possessions of others
as a miser is concerned for his treasure and a crane is
intent on catching fish.
652. If a man becomes entangled in a boru tree and struggles
to free himself, he will be scratched by its branches and
the taste of its fruit will burn his tongue;
653. so this kind of man acts with violence towards others in
thought, word and deed, and though he may attain his
own ends he has no consideration for others.
654. Moreover, if he has not the capacity or perseverance to
carry out any action, he feels no dissatisfaction.
655. As the fruit of the thorn-apple tree can intoxicate with its
juice while it is thorny without, he is devoid of any purity
within or without.
656. 0 conqueror of wealth, if this man obtains the fruit of his
actions, he laughs mockingly at the world in his joy.
657. On the other hand if he fails to get any result from what he
undertakes, he is overcome with grief and curses all
action.
658. In short, thou mayest know with certainty that, if such
characteristics are revealed in his conduct, he is a man of
passionate nature.
659. I will now describe to thee the doer who has the quality of
darkness, the field in which evil deeds grow.

xxvm. The doer who is unbalanced, vulgar, obstinate,

deceitful, malicious, indolent, despondent and procrasti-
nating, is said to be of the nature of' darkness'.

660. Fire has no realization that it will burn those things with
which it comes into contact,
661. a weapon has no knowledge that its sharp edge can kill
and poison is unaware of its effects;
662. so, 0 winner of wealth, the doer undertakes evil actions
which will do harm to himself as well as to others.
663. When performing such actions he cares little what effect
these may have, as a stormy wind blows at random.

575
664. 0 winner of wealth, there i2 no relation between the doer
and his actions and he is more deranged than any madman.
665. He sustains his life on everything that sensual pleasures
can provide, as a louse attaches itself to the hind quarters
of a bullock,
666. and he acts on the impulse of the moment, as a child
laughs and cries regardless of the occasion.
667. Controlled by his own nature, he is unable to discriminate
between proper and improper actions and swells with
satisfaction at whatever he does as a dunghill is built up of
refuse.
668. He will not humble himself before those who should be
reverenced, nor even before the Supreme and in obstinacy
he is [more rigid than] a mountain.
669. His mind is deceitful, his conduct is dishonest and his
look is like that of a whore.
670. In short, he is the very embodiment of deceit, and his life
is like a gambling den.
67I. His company is to be avoided, for is not his appearance
like the village of a lustful tribesman?
672. If good is done to another it seems like hostility to him-
self, as salt put into milk makes it undrinkable.
673. Even if frozen fuel is put into a fire, it will immediately
become :fire in the flames;
674. and, 0 Kiriti, the most delicious food entering the body
eventually becomes excrement;
675. so if such a man finds anything good in another, he begins
at once to speak ill of him.
676. He turns all virtue into vice and nectar into poison, as
milk given to a serpent becomes venom.
677. Even when opportunity arises for him to perform an
action in this world which will benefit him in the next,
678. he falls into a natural sleep, whereas when he is engaged
in evil deeds sleep deserts him like a woman sitting apart
as unclean.
679. As the mouth of a crow turns sour with the juice of
grapes or sugarcane, and an owl is blinded by daylight,
680. so when he has an opportunity of doing good he is sloth-
ful, but in the matter of careless performance, he does
whatever he likes.
68I. He is forever full of despair as the fire burns eternally in
the heart of the ocean.
576
682. As a fire burning dung smoulders and the downgoing
breath in the body has an unpleasant smell, so at the end
of his life he is filled with depression.
683. 0 warrior, he engages in lustful actions which [he hopes]
will bear fruit for his enjoyment after myriads of years.
684. He is full of anxiety about life beyond this world, though
he is unlikely to obtain even the least fruit of his actions.
685. In such a man, the incarnation of all sins, thou wilt see
clearly the doer who has the quality of darkness.
686. Thus, 0 Prince among the virtuous, I have explained to
thee the threefold characteristics of these three, action,
doer and knowledge.
xx1x. Hear now the threefold distinction of understand-
ing as also of steadiness, 0 Winner of wealth [Arjuna],
according to the modes, to be set forth fully and separately.
687. Dwelling in the town of ignorance, wearing the fine gar-
ment of illusion and decked with all the ornaments of
doubt,
688. the steady intellect, which mirrors truly the beauty of
self-realization, also has this threefold nature.
689. 0 Arjuna, consider, is there anything in this world which
is not thus distinguished by the three qualities?
690. 0 Kiriti, is there any piece of wood in which fire does not
lie latent? In the same way is there any perceptible object
in the world which has not this threefold aspect?
69r. The intellect has also a threefold nature arising from these
qualities, and steadiness is similarly of three kinds.
692. Now I will begin to tell thee how they are severally dis-
tinguished by their characteristics.
693. 0 winner of wealth, of these two, intellect and steadiness,
I will first describe the different kinds of intellect.
694. 0 good warrior, for those beings which come into worldly
existence there are three ways of life, the best, the middle
grade and the lowest.
695. From the three well-known ways of prescribed action,
action with desire for the fruits of action, and prohibited
action, arises men's fear of worldly life.
xxx. The understanding which knows action and non-
action, what ought to be done and what ought not to be
done, what is to be feared and what is not to be feared,

577
 what binds and what frees the soul, 0 Partha [Arjuna], is
of the nature of 'goodness'.

696. Daily duties are the only good actions of those prescribed
by the scriptures, in accordance with a man's capacity.
697. In order to obtain the fruit of Self-realization, he should
perform such actions as a man drinks water to quench his
thirst.
698. By actions such as these a man is delivered from the
terrible dread of earthly existence and it is easy for him
to find liberation.
699. One who acts in this way does well, for he loses his fear of
worldly existence and reaches the status of a seeker after
liberation.
700. The man whose mind firmly believes in this path is as
assured of attaining liberation as if he had already reached
it.
7or. Therefore should not such a one plunge into a life of
activity which has exalted renunciation of the fruits of
action and cast down activity that is performed for the
sake of its fruits?
702. Water gives life to a thirsty man, a boat can save a man
who is submerged in a flood and the sun's rays can help
one who has fallen into a dark well;
703. if good medicine and proper diet is given a man recovers
from a severe illness, and a fish will survive in water,
704. whereas it would die without it; so the man who carries
out his duties cannot fail to obtain liberation.
705. The clear knowledge which enables a man to recognize
which actions are right and which are not is to be known
as good.
706. Those actions which are prompted by desire and which
give rise to the fear of earthly life and are stained with
unseemliness,
707. and undesirable actions which cause the recurrence of
birth and death [have the same result]
708. as jumping into a furnace, plunging into deep waters or
grasping a red hot weapon.
709. Seeing a hissing black snake one should not stretch out a
hand to it, nor should one approach the den of a tiger.
7ro. This is the kind of wisdom which unfailingly inspires a man
with fear at the sight of improper actions.
578
71r. If one eats food cooked with poison, one must surely die;
so this understanding recognizes the bondage inherent in
all prohibited actions,
712. and being filled with fear of the bondage that is insepa-
rable from such actions, it turns away from the practice of
them.
713. This understanding is able to discriminate between ac-
tions that are proper and those which should be avoided,
using the measure of activity and inactivity, as an expert
can distinguish a true jewel from a false one.
714. The intellect which has this unlimited power of discrimi-
nation between desirable and undesirable actions, is said
to be of the quality of goodness.
xxxr. That by which one knows in a mistaken way the
right and wrong, what ought to be done and what ought
not to be done-that understanding, 0 Partha [Arjuna], is
of the nature of 'passion'.
715. As cranes will drink a mixture of milk and water, [being
unable to separate it], and a blind man cannot distinguish
between day and night,
716. as the same bee which tastes the honey in flowers may
then bore a hole in wood, though this is not inconsistent
with the bee's nature,
717. so understanding of this kind is unable to discriminate
right and wrong actions and duties.
718. If a man were to trade in pearls without a trained eye [for
selecting them], he might by chance find one of value, but
if not, he might as well not buy them.
719. Similarly if an unworthy action is not forced upon him,
he may leave it aside; but he does in fact regard both good
and evil as one.
720. Such understanding is clearly of the nature of passion
and is like one who would invite guests to some celebra-
tion without regard to their suitability.
xxxn. That which, enveloped in darkness, conceives as
right what is wrong and sees all things in a perverted way
[contrary to the truth], that understanding, 0 Partha
[Arjuna], is of the nature of' darkness'.
721. The royal highway is a dangerous road for a thief; day
must become night for a demon to be able to see.
579
722. The treasure found by an unlucky man would be worth
no more to him than a heap of coal; though he possesses it,
it is no good to him.
723. In the same way understanding of this nature regards
righteous acts as evil and confuses the true with the false.
724. It turns into dross all that is of value and treats all virtue
as vice.
725. In short, whatever the scriptures have established is
interpreted by it as having the opposite meaning.
726. 0 son of Pandu, that understanding is unquestionably of
the quality of darkness; what value is there in that which
is a night for religious actions?
727. Thus I have explained clearly the three different kinds of
understanding to thee, Arjuna, who art as the moon to
the lotus in the form of self-knowledge.

xxxm. The unwavering steadiness by which, through

concentration, one controls the activities of the mind, the
life breath and the senses, is, 0 Partha, of the nature of
'goodness'.

728. Now the resolution which supports the understanding by

which a man decides upon his course of action is also of
three kinds.
729. Listen attentively while the characteristics of the three
aspects of resolution are explained.
730. When the sun rises the darkness [necessary for] thieves
comes to an end, and a royal command will arrest evil
practices.
73r. When the wind blows with all its force the clouds with
their thunder are dispersed.
732. At the sight of the Agastya star, the ocean becomes
tranquil; at the rise of the moon the sun lotuses begin to
close their blooms.
733. When an elephant is in rut he will be unable to put down
his raised foot if a roaring lion should be in his path.
734. So when resolution is firm in the mind, mental and other
activities cease.
735. 0 Kiriti, the knot that binds the senses to sense objects is
loosened with ease, and the ten senses return to the womb
of their mother, the mind.
736. The vital breath ceases in its upward and downward
580
 course, and bound together with the remaining nine vital
airs it plunges into the sushumna artery.
737. The mind strips itself of the garment of good and evil
desires, and sits silently in its nudity behind the pure
intellect.
738. That royal resolution dismisses all the activities of mind,
the senses and the breath and their commerce with each
other,
739. and with the skill of yogic practice confines them all with-
in the inner chamber of meditation.
740. There, resisting all bribery, it holds them captive until
it can deliver them into the hands of the great ruler who
is the Self.
74r. Krishna said to Arjuna, this is truly the resolution which
has the quality of goodness.
742. While he is in a body a man dwells in both earth and
heaven, satisfying his desires by three means.
XXXIV. The steadiness by which one holds fast duty,
pleasure and wealth desiring the fruit of each on its
occasion, is, 0 Partha, of the nature of 'passion'.

743. Across the ocean of desires he sails in the boat of religious

duty, wealth and passion, and with the help of resolution
carries on the trade of action.
744. His resolution supports his intention of obtaining fourfold
interest on the capital, in the form of the fruit of action,
which he invests.
745. This kind of resolution has the quality of passion, 0
Partha; now hear about the third kind of resolution which
has the quality of darkness.
xxxv. That steadiness by which a fool does not give up
sleep.fear, grief, depression and arrogance, 0 Partha, is of
the nature of' darkness'.

746. This kind of resolution is as full of the lowest quality as

coal is of blackness.
747. Can one apply the term of quality to anything as vulgar
and low as this? Yet is not Punyajana the name of a class
of demons? 9
748. Is not the fiery one among the planets called Mangala, the
auspicious? So the word quality is not out of place here.
581
749. 0 great warrior, the man whose body is fashioned out of
the quality of darkness is the home of all sin.
750. Being unduly given to idleness he takes every opportunity
of sleeping and is never free from grief because he nou-
rishes sin.
75r. He is pursued by fear because he is attached to pleasure
and wealth, as hardness cannot be separated from a
stone.
752. He has always to live with sorrow, being bound by desire
to objects of pleasure, as sin always accompanies an un-
grateful man.
753. Day and night he is filled with discontent so that dejec-
tion is his constant companion.
754. Garlic never loses its smell and a man who eats intem-
perately is never free from disease; so depression follows
him until the time of death.
755. Youth, wealth and desire increase his delusion and he
becomes the very home of conceit.
756. Fire never loses its heat, viciousness is natural to a snake
and fear is the perpetual enemy of mankind.
757. As death is at all times inevitable for the body, so infatua-
tion is inseparable from the quality of darkness.
758. Indulgence in sleep and other faults are the faults of this
quality and the resolution with which they hold a man
759. is known as the resolution of darkness, said the Lord of
the universe.
760. Thus the threefold intelligence first determines the action
to be done and resolution leads to its completion.
76r. The sunlight makes a road visible and a man is then able
to walk along it; but to do so he must have resolution.
762. In the same way intelligence directs activity and sets in
motion the senses; but for all this resolution is needed.
763. Thus I have explained to thee the three kinds of resolu-
tion which lead to the three kinds of action.

xxxv1. And now hear from Me, 0 Best of the Bharatas,

the three kinds of happiness; that in which a man comes
to rejoice by long practice and in which he reaches the end
of his sorrow.

764. The fruit resulting from such activity, called happiness, is

also threefold, owing to the influence of action.
582
765. I will now explain to thee in detail the three kinds 0£
happiness, the fruit of action, which are distinguished by
the three qualities.
766. But how can this be done? Thou wilt say, let us under-
stand it through speaking, yet the means of hearing may
defile what is heard by the ear.
767. So listen with the inner ear of the heart; in this way [thou
wilt be able] to disregard the external process of attention
[to what is spoken].
768. Saying this the Lord began the explanation of the three
kinds of happiness, on which I will now comment.
769. Now, 0 wise one, listen to the description of the three
kinds of happiness of which I have promised to speak.
770. 0 Kiriti, I will set out before thy vision that happiness
which is experienced when the individual soul meets the
Self.
77!. A divine medicine is taken in a small dose at stated times,
and through the process of alchemy tin is transmuted into
silver.
772. Water is poured on to salt several times to make salt
water.
773. So even the least measure of such happiness experienced
by the self through training must wipe out sorrow.
774. This bliss of the Self is threefold in its nature and I will
describe these aspects in turn.

xxxvrr. The happiness which is like poison at first and

like nectar at the end, which springs from a clear under-
standing of the Self, is said to be of the nature of 'good-
ness'.

775. The roots of a sandalwood tree are dangerous owing to

the presence of snakes and there are demons at the mouth
of a hole where treasure is hidden.
776. Laborious sacrifices must be made before reaching the
pleasures of heaven; the age of childhood is beset with
difficulties.
777. When lighting a lamp one has to endure its smoke, and
when one takes medicine it may be unpleasant for the
tongue. ·
778. So it is, 0 Pandava, with this happiness which is obtained
through the difficult exercise of control of mind and senses.
583
779. When such indifference to worldly things is aroused,
removing all desire, then the boundaries between heaven
and earth are removed.
780. [For the sake of it] the intellect and other functions are
deprived of their vitality by the rigorous discipline of
listening to the teaching of true knowledge and the per-
formance of exacting vows,
78r. and the waves of vital breaths are absorbed into the su-
shumna artery; such are the initial difficulties which are
encountered in attaining this happiness.
782. A pair of cranes [are distressed] by separation, a calf by
being taken away from the cow's udder; and is not a
beggar [also distressed] by being driven away from his
meal?
783. A mother grieves when death takes her only child; a fish
without water cannot survive.
784. In the same way a whole world age may be occupied in
the separation of the senses from the objects of sense; yet
such distress can be borne by dispassionate men.
785. This kind of happiness is attained only after great initial
difficulty; but from the churning of the ocean of milk
there came the reward of nectar.
786. When firm resolution, like that of the god Shiva, has
swallowed the poison of dispassion, then will follow the
feast of the nectar of knowledge.
787. Unripe grapes may sting the tongue like burning coals,
but when ripe they are full of sweetness.
788. So when by the light of the Self dispassion is perfected,
and with it ignorance in every form is destroyed,
789. then intellect becomes merged in the Self as the water of
the Ganges flows into the ocean, the great store of the
bliss of union is opened.
790. Therefore the happiness which is rooted in dispassion and
leads to the experience of union is said to have the quality
of goodness.
xxxvm. The happiness which arises from the contact of
the senses and their objects, and which is like nectar at
first but like poison at the end, is recorded to be
'passionate'.
79r. When the senses and sense objects are united, 0 conquer-
or of wealth, this kind of happiness overflows its banks.

584
792. When a ruler visits a town a festival is held and money is
borrowed for the celebration of a marriage.
793. Sugar and plantains taste equally sweet to the tongue of a
sick man, and the poisonous bacnaga plant is pleasing to
look at.
794. As the friendship of knaves, the company of whores and
the strange feats of jugglers [are all attractive at first],
795. so the happiness of the self is fed by the sin of the union of
the senses with their objects; but [the result is the same
as that of] a swan dashing against a rocky place.
796. All such happiness comes to an end and even life may be
destroyed and all accumulated merit is wasted.
797. All the pleasures which have been enjoyed vanish like a
dream, leaving a man struck down by disaster.
798. Thus happiness of this kind brings about disaster in this
world and turns to poison in the next.
799. If sense pleasures are given full rein they burn up the field
of religious duty and enjoy a feast of sensual indulgence.
800. Sin becomes established and the sinner is cast into hell.
Therefore this kind of happiness is an obstacle to reaching
heaven.
Sor. There is a poison which by its name is sweet, but proves
deadly in its effects. Similarly [there is a joy] that is sweet
at first but in the end turns to bitterness.
802. 0 Partha, such is this happiness which is full of passion;
therefore thou shouldst avoid any contact with it.
xxxrx. That happiness which deludes the soul both at
the beginning and at the end, and which arises from sleep,
sloth and negligence, is declared to be of the nature of
'darkness'.
803. The happiness which arises from indulgence in drink,
from eating undesirable food and in the company of loose
women,
804. from assault and robbery of others and from the praise of
bards,
805. that is fed by sloth and enjoyed in undue sleep and which
leaves a man always confused about the way he should
live,
806. such happiness, 0 Partha, is truly of the nature of dark-
ness. I will not say much about it, for it can hardly be
experienced [as happiness].
585
 XL. There is no creature either on earth or again among
the gods in the heaven, which is free from the three modes
born of nature.

807. So in accordance with the threefold nature of activity,

happiness is also of three kinds. I have made this clear to
thee here.
808. There is nothing in the world, either gross or subtle, that is
not involved in this triplicity of doer, action and the fruit
of action.
809. And, 0 Kiriti, this triplicity is woven into the nature of
the qualities like the warp and woof of cloth.
8ro. There is no thing in the world of nature, the world of
mortal men or in heaven, which is not dominated by the
three qualities.
8n. Could there be a blanket without wool, a lump of clay
without earth or waves without water?
8rz. So there is no creature in the whole of nature into whose
composition the three qualities do not enter.
813. Thou should know therefore that everything is fashioned
from three qualities.
814. It is due to these qualities that there are the three gods,
that the worlds are divided into three and that men be-
long to the four castes according to their various func-
tions.

XLI. Of Brahmans, of K$iitriyas, and Vaisyas as also of

Shiidras, 0 Conqueror of the foe, the activities are distin-
guished in accordance with the qualities born of their
nature.

815. Now shouldst thou ask which these four castes are, I will
tell thee that the first and foremost is that of the Brah-
mans.
816. Of the others the two, Kshatriyas and Vaishyas, are
regarded equal to the Brahmans, in that they are quali-
fied to practise Vedic rites.
817. The fourth caste, the Shudras, 0 conqueror of wealth,
have no relation to these rites, for they are bound to the
service of the other three castes.
818. The Shudras are called the fourth class because of their
close association with the Brahmans and others.
586
 819. When a rich man smells a garland of flowers, he smells
also the string which holds them together; so through
their association with the three twice-born castes the
Shudras also are accepted by the Vedas.
820. 0 Partha, this is what is called the organization of man-
kind into the four castes, and I will now explain their
respective functions.
82r. By means of the three qualities the four castes can escape
from the grip of the cycle of birth and death and reach the
Supreme.
822. The three qualities born of the divine nature have allotted
to each of the four castes their special functions.
823. A father divides his wealth among his children, the sun
shows various paths to travellers and a master allots
different duties to his servants;
824. so the three qualities, born of matter, have appointed
duties for each of the four castes.
825. Their functions were assigned to the Brahman and the
Kshatriya castes by the greater and lesser degrees of the
quality of goodness.
826. The Vaishya caste is established by the quality of passion
with some quality of goodness, and the Shudra caste by
passion mixed with darkness.
827. In this way, 0 wise one, the one human race consists of
four different castes arising from the three qualities.
828. Thus the scriptures reveal the functions of the castes
according to the difference of the qualities, as with the
help of a lamp we may find something that is hidden.
829. Listen therefore, 0 thou who art endowed with the gift of
hearing, while I tell thee how the appointed duties of the
castes are known.

XLII. Serenity, self-control, austerity, purity, forbearance

and uprightness, wisdom, knowledge and faith in religion,
these are the duties of the Brahman born of his nature.

830. When the intellect, gathering together the tendencies of

all the senses, meets the Self, as a wife meets her husband
in a quiet place,
83r. this control is called tranquillity and it is the essential
virtue of the beginning of all action.
832. Then, expelling all the outer senses with the rod of pres-
587
 scribed duties and not allowing them to follow the path of
unrighteousness,
833. self-restraint, the helpmate of tranquillity, is the second
virtue, maintaining the proper execution of duties.
834. As on the sixth night after the birth of a child a lamp must
be kept burning, so a firm faith in God should be main-
tained.
835. This is called austerity and it is the third virtue. Then
comes sinless purity, which is of two kinds.
836. The mind should be filled with pure emotions and the
body adorned with right actions, and thus the whole life
is made gracious.
837. 0 Partha, this is called purity and it is the fourth virtue
in the performance of duties; and as the earth bears all
burdens,
838. so, 0 Pandava, forbearance is the fifth virtue, as the fifth
note in the scale is the sweetest.
839. The Ganges, though her course may wind, flows straight
on [as a river]; sugarcane, though its joints may be
crooked, has the same sweetness throughout.
840. In the same way when a man is upright and straightfor-
ward even towards unpleasant people, this sixth virtue is
uprightness.
84r. A gardener diligently pours water over the roots of trees
and sees the result in the fruit they bear.
842. Similarly it is wisdom through which a man obeys the
teaching of scripture and finds God.
843. This is the seventh virtue, needed in the performance of
action. Then comes knowledge, the nature of which we
will now see.
844. When true inner· purity is attained, then certainly a man
can find the Supreme either by meditation or by study of
the scriptures.
845. This knowledge is good, and it is the eighth among these
virtues; the ninth is belief in the scriptures.
846. The people respect anyone who bears the royal insignia,
so the faithful following of those paths of conduct which
are accepted by the scriptures,
847. I say, is known as belief in the scriptures, the ninth of
these virtues make for right action.
848. The natural duty of a Brahman consists of this group of
nine pure virtues, beginning from tranquillity.
588
849. He is the ocean of these virtues, a garland of these nine
jewels and is as inseparable from them as is light from the
sun.
850. As a champak tree is adorned by its flowers, as the moon-
light adds to the brilliance of the moon, and the value of
sandalwood tree is enhanced by its fragrance;
85r. so are these nine virtues the perfect ornament of the
Brahman and they are inseparable from him.
XLIII. Heroism, vigour, steadiness, resourcefulness, not
fleeing even in battle, generosity and leadership, these are
the duties of a k$afriya, born of his nature.
852. Now, 0 conqueror of wealth, listen with full understand-
ing to the explanation of the proper duties of a Kshatriya.
853. The sun gives its light without any need of help, and a
lion seeks no support from another,
854. so the courage which is strong and self-reliant, excelling
without being upheld by others, is the first and greatest
virtue of a Kshatriya.
855. In the light of the sun myriads of stars are eclipsed; the
sun is dimmed by them or by the moon.
856. So though the Kshatriya may astonish the world with his
valour, he himself should not be carried away by it.
857. Confidence in all that he does is the second virtue, and
steadfastness is the third.
858. Steadfastness is that courage through which a man would
not close the eye of clear perception even if the heavens
were to fall.
859. However deep the water may be, the lotus rises from the
bottom and opens its blooms, and the sky is able to rise
above all heights.
860. In the same way, 0 Partha, a Kshatriya should be able to
triumph in all circumstances and through his wisdom
perceive their results.
86I. The ability to act in this way is the fourth virtue, and the
fifth is heroism in battle.
862. The Kshatriya should always face an enemy as the sun-
flower looks up at the sun.
863. He should never turn his back on an enemy on the battle-
field as a woman avoids her husband at monthly periods.
864. This is the fifth of the great virtues which he should prac-
tice, as devotion is the chief of the four goals of existence.
K 589
865. The flowers and fruit of a tree are free [for all men] and a
lotus generously spreads its fragrance.
866. A man may enjoy as much moonlight as he wishes and
give to another according to his desire,
867. Such limitless generosity is the sixth virtue, as also en-
couraging obedience to commands.
868. When our limbs are properly nourished they will work
as we bid them; similarly when the Kshatriya protects
his people he is loved and served by them.
869. This is called leadership, embodying all power, the
seventh of the virtues and the ruler among them all.
870. A Kshatriya is adorned with these seven special virtues as
the sky is beautified by the constellation of the seven stars
of the Seven Sages.
87r. The sacred duties carried out in the world by the Kshatri-
ya through these seven virtues constitute the essential
quality of warriorship.
872. Indeed the Kshatriya is no ordinary man but is as Mount
Meru in the form of the gold of goodness and his duty is
that of supporting the heaven of these seven virtues.
873. His work is not ordinary action, but is like the earth
surrounded by these virtues as the seven oceans, which
the Kshatriya experiences.
874. Or the stream of these seven virtues are like the Ganges
in this world, giving delight to the ocean which receives it.
875. In fact, the duties arising from these virtues are the essen-
tial function of the Kshatriya caste.

xuv. Agriculture, tending cattle and trade are the duties

of a Vaisya, born of his nature; work of the character of
service is the duty of a Sudra, born of his nature.

876. 0 noble-minded Arjuna, listen now and I will tell thee the
proper functions of the Vaishya caste.
877. [They are:] earning interest on his wealth by means of
the land, ploughing and sowing,
878. living on the proceeds of agriculture and husbandry, and
buying goods at a low price to sell them at a higher
price.
879. The function of the Shudra caste is to serve the Brah-
mans, Kshatriyas and Vaishyas, the three twice born
castes.
590
880. The Shudra has no other calling beyond the service of
these castes. Now I have shown thee the duties of the four
castes.

XLV. Devoted each to his own duty a man attains perfec-

tion. How one devoted to his duty attains to perfection,
that do thoit hear.

88r. 0 wise Arjuna, these are the proper duties of the various
castes, as the ear and other senses have their related
objects.
882. 0 son of Pandu, as the proper destination of rain falling
from the clouds is the river, and that of the river is the
ocean,
883. so the natural duties according to his caste are proper to
each man as fairness of skin is a natural property of the
fair.
884. 0 best of warriors, let thy mind be firm in the resolve to
perform thy caste duties as ordained by the scriptures.
885. One needs the help of an expert to determine the value of
a jewel, and one must turn to the scriptures to know what
is one's duty.
886. Though we possess sight, it cannot be used without light,
and our feet are of no value if we do not know our road.
887. In the same way we should discover what are the
duties proper to our caste through understanding the
scriptures
888. Then, 0 Pandava, as with the help of a lamp one has no
difficulty in finding one's property in the dark,
889. the work that naturally falls to one's lot is confirmed
by the scriptures. When the appointed duty is carried
out,
890. abandoning sloth, having no thought for results, and
devoting his whole body and mind to it,
89r. then a man fulfils his function in an orderly way like a
stream of water which flows steadily in one channel.
892. 0 Arjuna, one who performs his proper duties in this way
reaches the further door of the entry into liberation.
893. Such a man is free from any dread of earthly existence as
he never performs an unworthy action or one that is pro-
hibited by the scriptures.
894. He is not tempted to turn towards any action prompted
591
 by desire, as one would not willingly place one's legs in the
stocks even if they were made of sandalwood.
895. With regard to daily duties, he annuls the effect of them
by renouncing their fruit and so is he able to reach the
boundary of liberation.
896. Thus freed from good and evil actions in earthly life he
finds himself at the door of liberation in the form of dis-
passion.
897. To reach this dispassion is the height of good fortune, the
assurance of the attainment of liberation, and the end of
all striving.
898. It is the surety of the fruit of freedom, the flower of the
tree of merit on which, like a bee, the seeker after freedom
settles.
899. This dispassion is like the dawn that announces the
advent of the day of Self-realization.
900. It is like the magic pigment which, when applied to the
soul, gives the vision enabling one to find the treasure of
Self-knowledge.
9or. 0 son of Pandu, performing his own prescribed duties
makes a man worthy of attaining liberation.
902. Therefore, 0 Pandava, these duties are our sole support
and to perform them is loving service which can be ren-
dered to Me, the Supreme Spirit.
903. A devoted wife surrenders herself wholeheartedly to
pleasing her husband and in this way may be said to prac-
tise penance.
904. A mother is the sole support of her child, and therefore it
is the child's first duty to depend upon her.
905. A fish may regard the Ganges as only water, but by
remaining in it obtains the blessing of all sacred places.
906. So, too, there is no other way of salvation but the perfor-
mance of one's duties without neglect; in this way the
burden is carried by the Lord of the world.
907. It is the purpose of the Supreme that each man should
have his appointed duty, and therefore in performing it he
surely attains to blessedness.
908. If a serving girl stands the test of a man's love, she may
become the wife of the master; the deed of one who risks
his life for his lord is written in the records.
909. So to be diligent in pleasing one's master, 0 Pandava, is
indeed to serve him; all else is like the trade of a merchant.
592
 XLVI. By worshipping Him from whom all beings arise
and by whom all this is pervaded, through the perform-
ance of his own ditty man attains perfection.
9ro. \Vhen one performs one's duty it is not only that one has
done that action, but one has carried out the purpose of
Him from whom the whole creation proceeds.
9n. This Creator has wrapped round the individual self, like a
puppet, with the garment of ignorance and makes it dance
on the string of egoism, woven from the three qualities.
912. He pervades the whole universe, within and without, as a
lamp is filled with light.
913. \Vhen a man offers to this Supreme Spirit the flowers of
his duty, 0 warrior, His joy is boundless,
914. and being gratified by such worship the Lord of the
Spirit bestows on him as a [further] favour the attainment
of dispassion.
915. When in this state of dispassion a man is overcome by his
longing for the Supreme, he feels utter aversion towards
all the things of this world.
916. As a wife separated from her husband feels her very life to
be a burden, he regards all objects of pleasure as sources
of misery.
917. As soon as true realization is awakened he becomes ab-
sorbed in the Spirit and acquires the worthiness to receive
further teaching.
918. Therefore, he who is determined to attain liberation should
apply himself diligently to the performance of his duty.
XL VII. Better is one's own law though imperfectly carried
out than the law of another carried out perfectly. One does
not incur sin when one does the duty ordained by one's
own nature.
919. 0 Beloved, even though his appointed duty may be
difficult to perform, a man should consider its ultimate
reward.
920. 0 winner of wealth, if for one's own good it is necessary to
take the juice of the neem tree, one should not be repelled
by its bitterness.
92r. One might be discouraged by the look of a plantain tree
before it has borne fruit, but if one were to destroy it how
would its sweet fruit be obtained?

593
922. Similarly if a man were to reject his duty because it was
difficult, he would deprive himself of the joy of liberation.
923. A mother may be deformed, but the love by which her
children live is not churlish.
924. Other women may be more beautiful than Rambha but
what does this matter to her children?
925. Clarified butter has qualities not found in water; but what
would happen to a fish living in it?
926. What is poison to the whole world is like nectar to a
worm, yet the juice of sugarcane [which is sweet] to the
world, would cause its death.
927. Therefore a man's appointed duty which frees him from
the bondage of life must be practised however difficult it
may seem to be.
928. If one man were to undertake the duty of another, think-
ing it to be better, it would be like trying to walk on his
head instead of his feet.
929. When a man thus performs the duty given to him accord-
ing to his nature he overcomes the bondage of action.
930. It is unnecessary then to lay down the rule that a man
ought to perform his own duty and leave that of another.
XLVIII. One should not give up the work suited to one's
nature, 0 Son of Kimti, [Arjuna], though it may be
defective, for all enterprises are clouded by defects as fire
by smoke.
93r. 0 Pandava, until one has experienced the vision of the
Spirit the performance of action does not cease, and where
there is action there must first be effort.
932. If in the performance of duty others find initial difficulty,
why should one consider that this is a fault in one's own?
933. If a man walks along a straight road his feet get just as
tired as if he walked along a jungle track.
934. 0 winner of wealth, whether one carries [on a journey]
stones or a bag of food, the burden is the same: he should
therefore carry something that will be useful when he
rests by the way.
935. The effort is the same whether one separates out grains
or husks; it takes as long to cook food for a dog as to cook
materials for a sacrifice.
936. If it is just as costly to support a wife as to keeps a mis-
tress, why should a man bring censure upon himself?
594
937. 0 wise Arjuna, churning curds is as toilsome as it would
be to chum water, and grinding sesamum needs as much
effort as grinding sand.
938. As one cannot avoid death by a blow in the back, should
one not face [the enemy] and receive it in front?
939. If a highborn woman is as likely to receive a beating in
the house of another, there is no purpose in leaving her
own husband.
940. If therefore a man cannot accomplish what he wishes
without trouble, why should he consider his own duty to
be burdensome?
94r. 0 son of Pandu, if by taking a little nectar a man could
gain immortality, why should he not spend all that he has
to obtain it?
942. Why should he spend his money to buy poison with which
to commit suicide?
943. So if a man were to pass his whole life accumulating sin
by the exercise of his senses, the only result would be
sorrow.
944. Let him therefore perform his own duties, which will re-
move every burden and enable him to realize the supreme
purpose of life.
945. For this reason, let no man neglect the practice of his
duty, 0 Kiriti, as one would never forget a magic word
that rescues one in difficulty.
946. A man should not let a boat [loose] at sea or [refuse to]
take a potent remedy during an illness; this should be his
attitude towards his duty.
XLIX. He whose understanding is unattached everywhere,
who has subdued his self and from whom desire has fled,
comes through renitnciation to the supreme state trans-
cending all work.
947. Then, 0 Arjuna, bearer of the monkey banner, God,
being pleased with the worship of the performance of
one's duty, cleanses him from passion and darkness,
948. and leading his desire in the way of nectar-like purity
shows him that earth and heaven are as deadly poison.
949. Thus he reaches his goal in that perfection which was
earlier described as dispassion.
950. Now I will tell thee what he gains when he has reached
this level [of perfect dispassion J.
595
95r. The dispassionate man cannot be entangled by physical
existence or the conditions of worldly life, as the wind
cannot be caught in a net.
952. His desire [for earthly things grows] weak, as when a
fruit is ripe stem and fruit [no longer hold each other].
953. He becomes detached from his wife, his children and his
wealth, not regarding them as his own, as no one would
claim possession of poison.
954. His mind withdraws from sense pleasures as though it
were burnt by their very touch, and he retires into inner
silence.
955. His inner sense refrains from turning outwards and
breaking its resolve to avoid sense pleasures, as a serving
maid fears to disobey the command of her master.
956. 0 Kiriti, he places his mind securely within the grasp of
union with the Self and drives it on with his longing for
the Spirit.
957. Then every desire for worldly or heavenly enjoyment
comes to an end, as smoke vanishes when a fire is extin-
guished with ashes.
958. With the mind under control desire dies away and he
reaches the condition of self-restraint.
959. As a result of this false knowledge disappears, 0 Pandava,
and the self gains the power of true perception.
960. In the same way that stored water is gradually used up,
his accumulated merit is expended and no new merit is
acquired by further action.
96r. 0 best of warriors, when a man has gained this state of
perfect equilibrium ill action, he will find his guru without
difficulty.
962. When the four watches of the night are past we are able
to see the sun, the destroyer of darkness.
963. When a plantain tree has borne fruit its growth ceases; so,
having met his guru, the seeker is set free from the neces-
sity of action.
964. Then by the grace of the guru, 0 best of warriors, he will
reach perfection as the moon is made perfect on the day
when it is full.
965. By means of that grace all ignorance is dispelled, as dark-
ness passes away when night comes to an end,
966. With the death of ignorance all activity comes to an end,
and this brings about complete renunciation.
596
967. With this total renunciation of ignorance, all visible nature
disappears and the Self is all that remains to be known.
968. When a man wakes from sleep will he try to rescue him-
self from the deep river [in which he dreamt he was
drowning]?
969. Then the dream in which he thought that he would even-
tually find knowledge disappears and he himself becomes
that heaven in the form of knowledge in which there is
neither knower nor object of knowledge.
970. 0 best of warriors, when a mirror that reflects one's image
is taken away the reflection disappears and only the ob-
server is left,
971. so when ignorance is removed knowledge also disappears
and pure knowledge free from action remains.
972. 0 winner of wealth, because in such a state action is not
possible, it is described as beyond action.
973. When the wind ceases blowing over the sea the waves
[subside], and similarly when a man realizes that he is
indeed the Self,
974. the sense of non-activity that is aroused fo the perfect state
of being beyond action and it is the highest attainment.
975. The pinnacle is the completion of a temple, its union with
the sea is the supreme goal of the Ganges and one hundred
per cent purity is the highest value of gold.
976. So the state in which knowledge dispels ignorance and
then is itself dispelled,
977. is not surpassed by any other, and therefore it is regarded
as the supreme attainment.
L. Hear from Me, in brief, 0 Son of Kimti"[Arjuna], how,
having attained perfection, he attains to Brahman, that
supreme consummation of wisdom.
978. This realization is reached in time by one who is endowed
with good fortune, through the grace of his guru.
979. When the sun rises darkness is lost in the light, when cam-
phor is put into a flame it too is transformed into light;
980. when grains of salt are put into water, they melt imme-
diately and seem to have become water.
98r. When a man wakes his sleep vanishes together with all his
dreams and he returns to his conscious self.
982. So too, when by good fortune a man hears the teaching of
his guru, duality is overcome and his mind is at rest.
K* 597
983. Then can it be said that there is any further need for
action? Is the sky concerned with coming and going?
984. Indeed, nothing further remains for him to do; but there
are some for whom it is not possible,
985. 0 Kiriti, to experience union with Brahma immediately
on hearing the words of the guru.
986. But first he must burn up passion and darkness in the fire
of his own duty, with the fuel of actions which are pro-
hibited or prompted by desire.
987. Any desire for his son, his wealth or for heavenly life must
become as a servant in his house.
988. He must purify in the holy waters of restraint his senses
which are polluted by wandering among objects of sense.
989. He must offer up the fruit of his duties to the Supreme and
by this means he must remain firmly established in dis-
passion.
990. He must equip himself with all these means by which the
true perception is gained which leads to self-knowledge.
99r. When this is accomplished he must find the guru who will
be sincere in his teaching.
992. When medicine is taken disease does not immediately
disappear; does noon follow the dawn of the day?
993. If good seed is sown in a well-watered field a good harvest
may be expected, but only in course of time.
994. Even if one finds an excellent road and one is in good
company, nevertheless it takes time to complete the
journey.
995. So when dispassion has been attained, the guru found
and the tender shoot of discrimination begins to grow in
the mind,
996. a man experiences with conviction the truth that there is
only the one Brahma and all else is delusion,
997. that Brahma is all pervading and the highest state and in
him even the work of liberation ceases.
998. The realization of these three states will continue to such
a pitch, 0 Kiriti, that even the oneness of union is no
longer felt as a separate experience,
999. and all bliss that is distinguishable as a mental perception
becomes merged in the Absolute, in Whom ends that
knowledge by which the triplicity of subject, object and
the link between them is lost in Absolute Union, and
nothing remains.
598
1000. The state of becoming one with Brahma is [then] exper-
ienced in due course.
roor. If a hungry man is served with the most delicious food he
becomes more and more satisfied with every mouthful.
1002. In the same way as when the lamp of the mind is fed with
the oil of dispassion, he is inspired by the wealth of the
Spirit.
1003. Then he becomes endowed with the worthiness to expe-
rience the full glory of Brahma.
1004. Now I will tell thee in order the steps by which union with
Brahma may be attained, and their inner meaning; listen
to this.

LL Endowed with a pure understanding, firmly restrain-

ing oneself, turning away from sound and other objects
of sense and casting aside attraction and aversion.

1005. Arriving at the holy place of discrimination, by means of

the road that has been shown by his guru, he cleanses his
mind from all stain.
1006. Then it is restored to its original purity like the light of
the moon when it is released from the grip of the demon
Rahu.
1007. As a wife leaves the homes of both her mother and her
father-in-law and follows her husband, he renounces the
world of duality and devotes himself to meditation.
1008. Then the various objects of sense which have been given
too much importance by all the sense organs, driving
away the helpful friend of wisdom,
1009. are deprived of their power, through restraint of the
senses, as a mirage is dispelled by the setting sun.
1010. As food taken inadvertently in the house of a low-born
man should be vomited, the senses and feelings of desire
must be detached from objects of sense.
10rr. Their tendencies which are withdrawn from their objects
are then purified by penance as though by the waters of
the bank of the Ganges.
10rz. Then the senses are cleansed by the practice of pure reso-
lution and the mind perseveres in meditation.
1013. If in this condition of the mind he meets with pleasure or
pain as a result of past lives, he feels no resentment against
untoward experiences;

599
ror4. nor does he allow desire to arise in his mind if pleasurable
experiences come to him.
LIL Dwelling in solitude, eating but little, controlling
speech, body and mind, and ever engaged in meditation
and concentration and taking refuge in dispassion,
ror5. So, O Kiriti, renouncing both love of pleasure and hatred
of what is undesirable, he withdraws to dwell in a cave or
forest.
ror6. He avoids all human activities and lives alone in a grove
of the forest, with only himself for company.
ror7. He practises control of the body and the mind, silence is
his only converse and in meditation on the teachings of
his guru he is unaware of time.
ror8. Whether food will strengthen his body, satisfy his hunger
or be pleasant to taste,
ror9. these things he does not consider when taking food; he
eats little, but there is no limit to his satisfaction.
rozo. As the life force may be destroyed by feeding the inner
fire, he eats only enough to sustain life;
rozr. and as a wife of good family does not give up her body to
the lust of another man, he does not yield to sleep or sloth.
ro22. His body touches the ground only when he prostrates
himself before his deity, but he does not lie down for the
pleasure of sleeping.
ro23. He uses his hands and feet only for the necessary move-
ments of the body, thus he has complete self-control.
ro24. He never allows desire to cross the threshold of his mind,
0 warrior, and therefore there is no opportunity for
conversation.
ro25. Having thus brought under control his body, his speech
and his mind he then encompasses the further regions of
meditation.
ro26. As a man may look closely at himself in a mirror, he
becomes firmly convinced of the wisdom which the teach-
ing of the guru has impressed on him.
ro27. Listen! Although he himself is the one meditating, in the
practice of meditation the essence of the three elements
is realized. This is the true method of meditation.
ro28. 0 son of Pandu, he continues his meditation until the
meditation, the one who meditates and the object of
meditation are all merged into one.
600
1029. So the seeker becomes expert in the attainment of know-
ledge of the Self and he resorts to the practice of yoga.
1030. 0 winner of wealth, he presses with his heel the lower
organs of the body in the yogic posture.
103r. Contracting the lower part of the trunk and uniting
three yogic postures he brings together three of the vital
airs.
1032. He awakens Kundalini by opening the central passage
and forces a way through from the lowest psychic centre
to the highest.
1033. Now the cloud of the thousand petalled crown centre
showers down a stream of nectar which flows through the
body as far as the sacral centre.
1034. In the earthen bowl of the deity of consciousness, dancing
on the holy mountain [of the crown centre], he serves a
dish of the mixture of mind and vital airs.
1035. In this way the yogi thrusts forward a vanguard of yogic
practices and behind it completes his meditation on the
Self.
1036. Yet before these two, yoga and meditation, can enter into
uninterrupted realization of the Self,
1037. he must first make a friend of dispassion and travel along
the whole road in company with him.
1038. If a light is carried until the object sought for is found is
there any delay in seeing it?
1039. Similarly as long as dispassion accompanies him a man
who has experienced liberation cannot fail to reach union
with Brahma.
1040. Thus the favoured man who has dispassion and the acqui-
sition and practice of wisdom has become worthy of union
with the Self.
1041. Therefore if a man wears the armour of renunciation, and
mounts the steed of the highest yoga,
1042. if he holds in the hand of discrimination the sword of
meditation and strikes down all obstacles great or
small,
1043. he enters the battlefield of worldly life like the rising sun
to win as a bride the glorious victory of liberation.

LIII. Casting aside self-sense, force, arrogance, desire,

anger, possession, and is egoless and tranquil in mind, he
becomes worthy of becoming one with Brahma.
601
!L>44. There he defeats all the enemies in the form of vices which
come in his path, the first of which is the sense of indi-
viduality associated with the body.
Io45. This enemy will not set him free by killing him, having
brought him in to life will not let him live, and imprisons
him with the physical skeleton.
1046. 0 warrior, he captures the fortress of the body in which
the enemy lives and then destroys his second enemy,
power.
1047. This vice increases fourfold at the very mention of an
object of pleasure, and reduces the world to a state of
death.
Io48. It is the deep source from which gushes the poison of the
pleasures of sense and the king of all vices; but it cannot
withstand a blow from the sword of meditation.
Io49. It rejoices in the acquisition of all forms of sense plea-
sures and delights to surround the self with them as a
garment.
1050. It causes a man to wander from the right path, leads him
into the by-paths of evil and gives him into the power of
the tiger of hell.
105I. He destroys that giver of false confidence, pride, which
brings terror to the heart of those who practise penance,
1052. and anger, the greatest of vices, which becomes more
empty the more it is fostered.
1053. He removes all trace of desire and with it anger is also
destroyed,
1054. as when the roots of a tree are severed the branches will
wither; when desire dies anger dies with it.
1055. So when the enemy called desire is killed in this battle,
anger suffers the same fate.
rn56. As a tyrant does not fail to make a criminal carry a load
on his head even while his feet are shackled, so a man's
burden increases with his possessions.
rn57. It lays a burden upon a man's head, gives rise to many
faults and places in his hand the staff of personal posses-
sion.
rn58. It inveigles even a man who has become detached into
establishing hermitages and yogic training for the plea-
sure of expounding the scriptures to disciples.
1059. Through it, sometimes, a man abandons his family, re-
tires into the forest, and even there he becomes attached
602
 to the objects around him; it assails him even when he has
abandoned clothing for the body.
1060. But the true seeker overcomes this powerful desire for
possessions, and enjoys the experience of triumph over
worldly life.
106r. Then humility and all the other great virtues of wisdom
come out to meet him as princes of the land of highest
bliss.
1062. They bestow on him the kingship of true knowledge and
become the retinue which always accompanies him.
1063. As he walks along the high road of worldly activity, the
three states of consciousness, as three maidens, wave
around him at every step the protective leaves of happi-
ness.
1064. Before him is carried the wand of enlightenment, discri-
mination moves aside the throng of the visible world and
meditations accompany him waving their lamps.
1065. Companies of psychic powers gather together and he is
covered with the flowers which they throw over him.
1066. When he approaches the kingdom of union with the
Supreme Spirit, all the three worlds are filled with joy.
1067. Then, 0 winner of wealth, there is no sense of duality left
by which he could call one man his friend and another his
enemy.
1068. He has become so free from duality that he does not under
any pretext claim anything as his own.
1069. 0 son of Pandu, having thus brought the whole world
under his rule, all sense of attachment to possessions is
driven away.
1070. In this way he has overcome all his enemies and, having
become one with the whole world, the steed of yogic
practices is halted.
107r. He loosens for a while the tightly fitting armour of dis-
pass10n,
1072. and as that duality which he would kill with the sword of
meditation is no longer before him, the hand of activity
casts it away.
1073. Then he becomes like a medicine which, having had its
effect, dies with the disease;
1074. or as a man stops running when he arrives at the end of
his journey, he gives up his yogic practices, having reached
Brahma.

603
1075. When a river flows into the ocean, the speed of its current
is lost; a wife is calmed in the presence of her husband.
1076. When a plantain tree has borne fruit its growth stops,
and the road comes to an end when it reaches a village;
1077. so when a man becomes aware of union with the Self he
gradually lays aside the various means [by which he
reached that state].
1078. Therefore, 0 winner of wealth, when union with Brahma
is attained the means of attaining it have no further pur-
pose.
1079. When the sun of dispassion sets, knowledge reaches
maturity and the fruit of yoga ripens,
1080. the state of perfect peace is brought about, 0 fortunate
one, and a man is worthy to become Brahma.
108r. The moon on the fourteenth day is but little smaller than
it is on the day of the full moon; and the value of slightly
impure gold is but little less than that of pure gold.
1082. When a river reaches the ocean it remains a river so long
as it flows with a current; when the current disappears it
becomes the ocean.
1083. The difference that separates Brahma from a man who is
worthy to become Brahma is as slight as these other
differences, and by reaching the state of peace he very
soon becomes Brahma.
1084. He who realizes that he is Brahma in himself even before
he becomes Brahma, in this way is worthy of entering
into oneness with Him.

LIV. Having become one with Brahma, and being tranquil

in spirit, he neither grieves nor desires. Regarding all
beings as alike he attains supreme devotion to Me.

1085. 0 son of Pandu, the man who has reached this state of
worthiness attains the blessed condition of Self-realiza-
tion.
1086. When the heat by which food is cooked cools, one, can
enjoy it.
1087. The turbulent floods of the Ganges subside after the rainy
season; at the end of a song the accompanying drum dies
down.
1088. In the same way the stress and strain of striving after
Self-realization passes away [when its end is attained].

604
1089. This condition is known as the glory of realization of the
Self. A great souled Arjuna, the man who is worthy of it
enters into this experience.
1090. When complete equanimity is reached, there is no further
sense of personality which can be subject to grief or
desire.
109r. When the sun rises the light of all the stars is dimmed by
its brilliance;
1092. so, 0 Partha, when a man has reached self-realization the
sense of diversity in creatures is removed and he sees him-
self in all things.
1093. As letters written on a slate can be rubbed off with the
hand, so in his sight all forms of difference disappear.
1094. With this disappearance the two states of consciousness,
waking and dreaming, arising from false knowledge, are
lost in ignorance,
1095. and ignorance also passes away as illumination increases
and is absorbed in perfect Self-realization.
1096. As one walks along the distance of a journey grows less,
and walking ceases at the end of it.
1097. As one eats a meal one's hunger decreases and when one is
satisfied it passes away.
1098. In the same way when the waking consciousness becomes
active sleep is overcome and when one is completely
awake it is entirely lost.
1099. When the moon is full the phase of waxing ceases and the
bright half of the month is over;
noo. so when knowledge overcomes all the objects to be known
it is absorbed into Me, Brahma, and ignorance finally
disappears.
nor. At the time of the final deluge the boundaries of all rivers
and oceans break and the whole universe is filled with
water.
noz. When all pots and all houses are destroyed, all space is
one; when all fuel is burnt up only the fire is left for
burning.
1103. When all ornaments are melted in a crucible only gold is
left, and names and forms disappear.
no4. When a man awakes his dreams vanish and only the man
himself is left, ·
no5. and when a man sees nothing but Me with him he has
reached the fourth state of devotion.
605
 LV. Through devotion he comes to know Me, what My
measure is and who I am in truth; then, having known
Me in truth, he forthwith enters into Me.

no6. This is called the fourth form of devotion, the other three
being practised by those who are afflicted, those in search
of knowledge and those seeking wealth.
1107. Yet it is neither one of these three nor the fourth, it is
not the first or the last; its true name is the devotion of
oneness with Me.
rro8. [That fourth form] illuminates ignorance about Me, which
shows Me in a false light, and leads men to worship Me
everywhere.
no9. It is that unbroken light which reveals everything, and
by it each man sees an object according to his individual
perception.
rno. It is the light by which the universe comes into being
and is dissolved, as objects appear and disappear in a
dream.
IIII. 0 thou who hast the monkey banner, this inherent light
in Me is therefore spoken of as devotion.
nrz. For a man full of desire this devotion will take the form of
desire, and he makes Me the object of his longing.
rn3. 0 great warrior, for those who seek wisdom, it shows it-
self as the search for knowledge and I am the object of
that search.
nr4. For those who seek wealth, 0 Arjuna, it becomes the
making of petitions, and by identifying Me with wealth
attributes to Me that name.
nr5. When devotion to Me is practised in this way, directed by
ignorance, it makes of Me, the seer, that which is to be
seen.
rn6. It is true to say that [in a mirror] the face is seen by the
face, but it is the mirror that gives the false impression of
duality.
rn7. A man perceives the moon with his eyes, but through
defective sight he may see two moons where there is only
one.
nr8. In the same way I pervade all things through this devo-
tion, but owing to man's ignorance there is the illusion
that I can be seen.
1n9. At the last this ignorance is dispelled, My apparent visi-

606
 bility and Myself become one as a reflection is united with
the object reflected.
rrzo. Even when there is some alloy mixed with gold, the gold
itself is pure, but when the impurity is removed only pure
gold is left.
rrzr. Is not the moon complete in itself even before the day of
the full moon? Yet on that day it seems to reach fullness.
rr22. So through false knowledge I appear to be visible, though
in various ways; but when this illusion of visibility is
removed, I and My visible self are known to be one.
rr23. For this reason, 0 Partha, the fourth kind of devotion
transcends the other three in which I am thought to be
visible.
rr24. Thou knowest already that the devotee who has attained
to union with Me through knowledge and devotion is
indeed one with Me.
rr25. 0 monkey-bannered warrior, in the seventh chapter I
told thee, with hands upraised, that the wise man is My
very spirit.
rr26. At the beginning of the world I taught this to Brahma
the Creator, through the Bhagavata, as the highest form
of devotion. 10
rr27. The wise call it self-knowledge, the followers of Shiva say
that it is energy, but I Myself call it the highest devotion.
rr28. As soon as union with Me is reached through the way of
action it bears fruit; [for such a yogi] the world is en-
tirely pervaded by Me.
rr29. Then discrimination and dispassion vanish, bondage and
freedom pass away and the cycle of birth and death is
released.
rr30. As what is near is lost in what is more remote and as space
envelops all the four elements,
rr3r. so he experiences only Me, the pure one, unlimited and
beyond the distinction of the goal of life and the means of
attaining it.
rr32. As the waters of the Ganges still sparkle even after they
have reached the sea, so is his enjoyment [of union with
Me].
rr33. His joy in Me is like. the light reflected back and forth
between two polished mirrors.
rr34. A dream vanishes on waking, but then a man can expe-
rience his individual unity with no sense of duality.

607
n35. When a mirror is taken away the image in it disappears,
all that one can experience is his own visibility.
n36. Some may hold the opinion that when union is reached
there can be no experience of it; but one might as· well
ask how a word can be uttered by words.
n37. Does the sun shine in a village by means of a lamp?
Do people erect a canopy to support the heavens?
n38. How can a man who is not a king enjoy sovereignty?
How can darkness embrace the sun?
rr39. Can anything that is not space understand the nature of
space? Can a trinket lend beauty to a jewel?
n40. One who has not become united with Me cannot know
where I am; therefore it cannot be said that he worships
Me.
n4r. Thus he who through the path of action becomes one with
Me enjoys Me as a young woman delights in her youth.
n42. As waves delight in the embrace of the water, light
rejoices in the sun and space wanders through the
heavens,
n43. so when he is united with Me he worships Me without
action, as gold ornaments do honour to the gold of which
they are made.
II44- The fragrance of sandalwood could be said to offer its
worship to the tree and the moonlight adores the moon
with true joy.
n45. Similarly, though the thought of action is inconsistent
with non-duality, yet there is a form of devotion in union;
this cannot be described in words but only known in
experience.
n46. Whatever such a man may say to Me, arising from the
merit he has acquired in former lives, I respond to his
appeal.
n47. Yet in this the speaker meets himself and there is no
speech; this silence is the best form of praise.
n48. As soon as he speaks he meets Me, for I am the speaker; in
this silence he truly worships Me.
n49. Similarly, 0 Kiriti, whatever he sees with his sight or
perceives with his mind, the very seeing of it does away
with it and only the seer remains. ·
n50. As a man in front of a mirror sees his own face, so his
perception will see himself as the seer in everything seen.
n5r. When the object to be seen seems to disappear and the
608
 seer sees only himself, then their separateness ceases and
also [the act of] seeing.
rr52. If a man awakens and tries to grasp a woman seen in a
dream they do not exist as man and wife and he alone
remains.
rr53. When fire is produced by rubbing together two pieces of
wood, the two pieces are lost in the fire and they can no
longer be called two.
rr54. If the sun tried to grasp its own reflection in water, the
sun would lose its power of being reflected.
rr55. So when the man who is united with Me looks at any
object neither the object nor the faculty of sight exist.
n56. When the sun illuminates darkness, it then exists no
longer as the illuminator; so the power of being visible is
no longer in the object because it has become Me.
n57. The state in which there is neither visibility nor invisi-
bility is the true perception of Me.
n58. 0 Kiriti, perceiving Me in whatever he sees, a man expe-
riences that vision which is beyond [the duality of] seer
and object of seeing.
rr59. As space is immovable because it pervades all space, so
he is entirely filled with Me who am the Spirit.
n6o. In the final deluge water is everywhere and therefore
ceases to run in channels; in the same way he is wholly
pervaded by Me, the Spirit.
rr6r. Can one foot climb upon another, fire burn fire, water
enter water or a river bathe in itself?
rr62. When such a man has become one with Me, he neither
comes nor goes; this is his pilgrimage towards Me, the One
beyond duality.
rr63. A wave on the surface of the water cannot cross the land
however strongly it may flow,
rr6+ for whether it subsides or flows on, the movement which
impels it lies, after all, in the persistent flux of water.
n65. Wherever it may go, 0 son of Pandu, it never loses its
oneness with the quality of water.
n66. So when such a man has become wholly united with Me
he will always be My faithful pilgrim, though he may be
assailed by the sense of individuality.
n67. If, however, owing to the nature of his body he is con-
strained to act in some way, I meet him through that very
activity.

609
n68. For, 0 son of Pandu, [the difference between] action and
doer disappears and, seeing Me as the Spirit, he becomes
one with Me.
n69. If one mirror is set in front of another, that would not
produce the action of seeing, as gold overlaid with gold is
not really hidden.
n70. If a lamp seems to illumine another lamp it cannot be
said to give light to the other; so if action is performed
by one who is one with Me, can it be regarded as
action?
n7r. When a man acts without any sense of being responsible
for the action, it is as though he had not acted.
n72. Whatever act is performed by a man after union with Me
is not action. This is true worship of Me.
n73. 0 warrior of the monkey-banner, even a carefully per-
formed action is as no action, and such a man serves Me
with the highest worship.
n74. Whatever he speaks is praise of Me, in whatever he sees
there is a vision of Me and every movement is a step
towards Me, the One.
n75. In whatever he does he worships Me, his every thought is
the speaking of My name and whatever his condition he
is absorbed in Me.
n76. As a gold bracelet is one with gold, so he is united with Me
through his devotion.
n77. Cloth is one with its own woven threads, an earthen pot is
made of earth; so too My devotee is one with Me.
n78. Waves are one with water, the fragrance of camphor is
inseparable from it and the lustre of a jewel is inherent
in the jewel.
n79. 0 wise Arjuna, by means of this single-minded devotion
he recognizes Me as the Seer in all visible things.
n8o. The whole phenomenal creation that is observed either in
. a manifest or an unmanifested state, that is perceived
through the three modes of consciousness, and that is
limited in the way of form or name, all in its entirety is
I-the Seer."
n8r. 0 warrior, when this realization, [that I am the Seer,]
comes to the devotee, he dances with [the joy of] this
experience, as though at a wedding.
n82. A rope may be mistaken for a snake, but when it is clearly
seen it is recognized as a rope.
610
n83. There is nothing but gold in an ornament, and this can
be shown by melting it down.
n84. Waves consist only of water, and when this is realized one
is not deceived by their form.
n85. If after waking one tries to measure the substance of a
dream one finds that apart from oneself there is nothing.
n86. Such experience is similar to that of the man who realizes
that I am the knower who inspires the desire to know all
that is or is not.
n87. He will then know that I am beyond birth and age, im-
perishable and immortal, unprecedented and limitless joy.
n88. I am immutable, infallible, eternal, the one without a
second, the origin of all and both manifest and unmani-
fest.
n89. I am the ruler and the ruled, without beginning, death-
less, fearless, the support as well as that which is sup-
ported.
n90. I am the everlasting lord, self-originating and eternal;
I am all, I pervade all and I transcend all.
n9r. I am the ancient and the new, I am nothingness yet I am
completion, I am both the particle and the mass; I am
all that is.
n92. I am free from activity, without attachment and beyond
grief; I am that which pervades and that which is perva-
ded; I am the Highest Spirit.
n93. I am beyond sound and hearing, without form or race, I
am without variation or dependence; I am the Highest
Brahma.
n94. Through this single-minded devotion I am known to be
the One Spirit and he who knows this, knows Me.
n95. When a man awakens from sleep he realizes that only he
as an individual remains.
n96. When the sun rises it is the illuminator and is not diffe-
rent from that which it illuminates.
n97. Likewise when objects of knowledge disappear, the
knower alone is left, and he should realize this. When he
does so,
n98. 0 winner of wealth, the knowledge by which he realizes
this hon-duality is none other than Myself.
n99. Then he knows that I am the Self, beyond both duality
and non-duality, and he enters into the experience of full
realization of this.
611
rzoo. When a man awakes from sleep he realizes that he is only
one, but when this perception is lost, can we know what
happens?
Izor. When a man perceives with his eyes that ornaments are
made of gold, they are as it were reduced to gold without
being melted down.
I202. If salt is put into water it becomes mixed with the water,
the two elements merging; when the water dries up its
existence as salt comes to an end.
1203. In the same way the perception that he and I are one is
lost by being absorbed into the supreme joy of union with
Me.
1204. When he has no further sense of his own individuality,
how can he see Me as different from himself? Then both
he and I are merged in this union with Me.
I205. When camphor has been burnt up the fire also will dis-
appear and then space which transcends them both will
be all that remains.
1206. As when one is deducted from one, zero is left, so only I
remain after being and non-being come to an end.
I207. Consequently such expressions as Brahma, the Self,
Lord, lose their meaning, nor is there any place for silence.
1208. Then one should speak only that which without speech
cannot be spoken, and know only that which is beyond
both knowing and not-knowing.
1209. [In this state of union,] knowledge is known through
knowledge, joy experienced through joy, and bliss
realized only through bliss.
lZIO. Profit is gained through profit, light embraced by light,
and wonder is lost in wonder.
121!. Even-mindedness is contained within itself, peace enters
into tranquillity and experience delights in experience.
1212. So by following the beautiful vine of the yoga of action a
man obtains the fruit of complete union with Me.
I2I3. 0 Kiriti, on the royal crown of this yoga I am the jewel of
pure consciousness and reciprocally he becomes My
[jewel].
l2I4. He is the space which surrounds the pinnacle of self-libera-
tion on the temple of the yoga of action,
I2I5. and in the forest of this earthly existence [he is the
traveller who] by the road of the yoga of action reaches
the city of union with Me.
612
r2r6. On the current of the yoga of action he is like the Ganges
of devotion fl.owing swiftly to the ocean of blissful union
with Me.
r2r7. 0 wise one, such is the greatness of the yoga of action that
I constantly expound it to thee.
r2r8. I cannot be reached by any time, place or object; I am
by My own nature all in all to every man.
r2r9. The established method of reaching union with Me is
through the relationship of each disciple with his
guru.
r220. Therefore it requires no great effort to reach Me; this yoga
surely leads to Me.
r22r. 0 Kiriti, treasures lie concealed in the earth, fire latent in
wood, milk is contained in the udders of a cow;
r222. but to obtain these things one must use the right methods
and I also am to be reached by certain means.
r223. If anyone should ask why the Lord is explaining the
means after having spoken of the result, I will tell you the
reason.
r224. The great teaching of the Gita expounds fully the method
of attaining liberation, while no other scripture does this
with authority.
r225. The wind can drive the clouds from the sky [and reveal
the sun] but it cannot create the sun; the hand can remove
moss from the surface of water, but it cannot create the
water.
1226. In the same way other scriptures may remove the impu-
rity of ignorance that obstructs the vision of Self-realiza-
tion, but only I, the pure one, can reveal Myself.
r227. All other philosophies are capable of destroying ignorance,
but they have no power to bring about Self-realization,
r228. and when their validity is challenged, [the authority] to
which they turn is the Gita.
r229. When the eastern sky is illuminated by the rising sun, all
other directions are aglow with light; so the Gita, the
highest of all, gives support to all other scriptures.
r230. This great Gita has already explained in detail the
methods by which the Self may be reached, as though
with the grasp of a hand.
r23r. Thinking with compassion that Arjuna might not be able
at first to grasp them,
r232. Shri Krishna explains once more those principles, as
613
 though they were buds opening, so that they may be
firmly established in the mind of His disciple,
1233· and as the exposition is drawing to a close, He presents
again the whole meaning of the Gita from the beginning
to the end.
1234· Throughout the Gita many principles have been pro-
pounded as occasions arose;
1235. but if anyone should be unable to recognize the consis-
tency of these principles set out in the scriptures with
what has gone before,
1236. then see now how the various doctrines outlined [earlier]
are connected with the basic principle [of the Gita].
1237· In the Gita the main theme is the destruction of ignorance
and the fruit of it is the attainment of liberation; know-
ledge is the means that leads to these two.
1238. This teaching has been expounded at length in this book
and now it is to be summed up in a few words.
1239· So although what was to be realized had already been ob-
tained Krishna began to explain further [the means of ob-
taining this goal].
L vr. Doing continually all actions and taking refuge
in Me, he reaches by My grace the eternal, undying abode.
1240. The Lord continued, 0 good warrior, the yogi who follows
faithfully the path of action becomes one with Me, enter-
ing into My form.
l24I. Worshipping Me with the multitude of the pure flowers of
his good deeds he reaches through My grace the highest
form of devotion.
1242. When he practises this form of devotion, worship of Me
brings him delight and he joyfully becomes one with Me.
1243. Realizing that I pervade the whole world he follows Me
as the Spirit which illuminates the universe.
1244· As salt may set aside its natural limits and unite with
water, or the wind may blow hither and thither and come
to rest in the sky,
1245. so such a yogi with his mind, speech and body finds refuge
in Me. If by chance he should commit some prohibited
action,
1246. good and evil action do not affect him when he has rea-
lized Me, as great rivers and runnels of water [from the
streetsJ are all one when they reach the Ganges.
614
i247. The purest sandalwood and wood of poor quality can be
distinguished only so long as they are not consumed by
fire.
1248. As soon as they are touched by the philosopher's stone
both pure and impure gold are of one quality.
1249. In the same way actions appear to be good or evil only
so long as I, the One, am not known as illuminating all
things.
1250. 0 My friend, one is aware of the distinction of day and
night only by the rising of the sun.
1251. So, 0 Kiriti, the actions of such a yogi no longer exist
when he meets Me, and he is enthroned in supreme union
with Me.
1252. He reaches that eternal state in which I dwell, beyond the
power of time, space and nature.
1253. 0 son of Pandu, what blessing can equal that which is
obtained through the peace of the Self?

LVII. Surrendering in thought all actions to Me as the

Supreme and resorting to steadfastness in understanding,
do thou fix thy thought constantly on Me.

1254. Therefore, 0 conqueror of wealth, surrender all thy ac-

tions to Me.
1255. 0 warrior, this renunciation consists in performing thy
appointed duties, while at the same time concentrating
thy mind on discrimination.
1256. Then through that discrimination thou wilt see thyself as
separate from activity and existing in My pure Being.
1257. Moreover thou wilt perceive that nature, the source of all
activity, is far removed from thyself.
1258. Having perceived this, 0 winner of wealth, [it will be
found that] nature does not exist apart from thy self, as
without a form there is no shadow.
1259· When nature is destroyed in this way, renunciation of
actions as well as their causes becomes easy.
1260. The whole world of action having passed away, nothing
remains but Me, the one Self; fix thy mind therefore on
Me, as a wife devoted to her husband.
l26I. When the mind is continuously fixed on Me, thought
abandons all other objects and is devoted to Me.
1262. Therefore act in such a way that thy mind, detaching

615
 itself from all objects of contemplation, is always concen-
trated on Me.
LVIII. Fixing thy thought on Me, thou shalt, by My
grace, pass through alt difficulties; bitt if, from self-con-
ceit, thou wilt not listen [to Me], thou shalt perish.
1263. When through whole-hearted devotion, thy mind be-
comes filled with Me, thou mayest know that My grace is
perfect,
1264. and that misery and sorrow which are the result of re-
peated births and deaths, however difficult, will prove
easy to bear.
1265. When the eyes are helped by the light of the sun, dark-
ness has no power.
1266. Similarly, can the terror of earthly existence frighten the
man whose personal self has been obliterated through My
grace?
1267. Therefore, 0 conqueror of wealth, through My grace thou
shalt overcome all the evils of earthly existence.
1268. But if through egoistic pride thou dost not allow all My
teaching to enter thy ears and thy mind,
1269. while thou art living in the body thou wilt suffer at every
step the destruction of the self and wilt know no peace.
LIX. If indulging in self-conceit, thou thinkest 'I will not
fight', vain is this thy resolve. Nature will compel thee.
1270. If thou payest no heed to My words thou wilt have to
endure the terrible state of dying without succumbing to
death.
127r. Fever is encouraged by neglect of the rules of diet; dislike
of the light increases darkness and failure to develop
discrimination fosters egoism.
1272. Thou dost call thy own body by the name of Arjuna,
speak of others as thy relatives and assert that fighting is
sinful.
1273· 0 winner of wealth, to think thus of these three and to
assert that therefore thou wilt not fight,
1274- this firm resolve that thou hast made in thy mind will be
powerless to withstand thy inner nature.
1275. It is not truth but illusion to say that thou art Arjuna,
that these are thy relations and that to kill them will be a
sin.
616
r276. At first thou wert ready to fight and for that purpose didst
take up thy weapons; it would be senseless to refuse to
fight now.
r277. The words thou usest, therefore, are meaningless and the
world would never approve of thy action as proper among
men.
r278. Moreover any resolve not to fight would be contrary to
thy nature.
1279. Even if a man is determined to swim towards the west,
and meets a strong easterly current, only his resolve
would be left.
r280. If rice were to refuse to grow as rice, could it deny its own
nature? ·
1281. Similarly, 0 wise Arjuna, if, being innately endowed with
martial qualities, thou should refuse to fight, that same
nature would impel thee to do so.
1282. Virtues such as courage, spirit and skill, 0 son of Pandu,
were given to thee at birth and they are in thy nature.
LX. That which through delusion thou wishest not to do,
0 Son of Kunti thou shalt do even against thy will,
fettered by thy own acts born of thy nature.
1283. 0 conqueror of wealth, thou canst not put aside those
virtues by refusing to act in accordance with them.
1284. Therefore, 0 wielder of the Kodanda bow, thou art bound
by these innate qualities, thou must truly follow the path
of the warrior.
1285. On the other hand, if thou disregard thy inherent nature
and art firmly resolved not to fight,
1286. then as a man bound hand and foot and thrown into a
cart is carried to the ends of the earth even though he
does not walk,
1287. thou mayest refuse to act, but thou wilt surely be con-
strained to do so.
1288. Does a sick man choose sickness, or a poor man poverty?
Nevertheless their unseen destiny causes them to suffer.
1289. This destiny is in the power of the invisible God and does
not go astray. That God is within thee.
LXI. The Lord abides in the heart of all beings, 0 Arjuna,
causing them to turn round by His power as if they were
mounted on a machine.

617
 1290. The Supreme Being rises in the heart of all creatures, with
His manifold rays of consciousness like the sun rising in
the sky,
1291. illuminating the three states of consciousness throughout
the three worlds and awakening those earthly travellers
who are deluded [by identification of the self with the
body].
1292. Those souls are like bees which have for feet the six
organs of sense, [drawn by this sun to feed on] the lotuses
of objects of desire which bloom on the lake of the percep-
tible world.
1293. Let us leave that metaphor. In fact that Supreme Being
for ever reveals Himself under the cover of the individu-
ality of all creatures.
1294· From behind the veil of cosmic illusion He holds the thread
with which He causes countless numbers of species to
dance like shadow pictures on a screen.
1295. He manifests every creature from the Creator to the
tiniest insect by endowing them with bodies.
1296. Then every creature enters into the body which is appro-
priate to its own nature and identifies itself with that
body.
1297. As thread may be sewn with thread, as grass may be tied
with grass, or a child grasps at his own reflection in water,
1298. so, the individual self, meeting another creature endowed
with a body, regards that as belonging to himself.
1299· In this way He places each creature on the vehicle of a
body and manipulates it by the rein [of the fruit of
actionJ in past lives.
1300. Controlling each individual by means of this rein, all
creatures become fitted for their particular function.
l3or. In short, 0 wielder of the bow, He directs all creatures in
this world and the next as grass is blown round in the air
by the wind.
1302. As iron filings are agitated when they are brought into
contact with a magnet, so do creatures move under the
control of the power of the Supreme.
1303. 0 winner of wealth, in the presence of one and the same
moon the sea and other natural objects move in their
various ways;
1304. the ocean has its tides, the moonstone exudes water, the
lotuses and the chakor bird are relieved of distress.
618
r305. So all creatures, according to their inherent nature, are
activated by the Supreme Being, who is also in thy heart.
r306. 0 son of Pandu, when thou dost set aside the identifica-
tion of thyself with the person of Arjuna, that which
arises within thee is truly He.
r307. It is certain that He will direct thy inner nature and will
cause thee to fight even if thou dost refuse to do so.

LXII. Flee unto Him for shelter with all thy being, 0
Bharata. By his grace shalt thou obtain supreme peace
and eternal abode.

1308. Thus He is the Master and He has appointed nature as

His agent; that agent causes the senses to carry out their
appropriate functions.
1309. Whether thou dost act or not depends on nature, and
nature itself is directed by that One who is in thy heart.
1310. So take refuge in Him as the waters of the Ganges flow
into the great ocean, with thy consciousness, thy speech
[thy mind] and thy body.
131!. Then by His grace thou wilt be wedded to the bride of
supreme peace and enjoy the bliss of union with Him.
1312. In the place where creation has its beginning, where rest
may take its rest and all experience has its source,
1313. thou wilt reign for ever, 0 Partha, in the kingdom of
Self-realization. So said Krishna, the consort of Lakshmi.

LXIII. Thus wisdom more secret than all secrets has been
declared to thee by Me. Reflect on it fully and do as thou
chooses!.

1314. This [teaching] is well known as the Gita, the essence of all
the Vedas, by means of which one may obtain the jewel of
the Self.
1315. This is that knowledge of which the greatness has been
praised by the Vedanta philosophy, thereby bringing it
fame in the world.
1316. Compared with it, intellect and other means of gaining
insight are as the rays of light [through a window] reveal-
ing Me, the truer Seer of all.
1317. It is called the Wisdom of the Self, the hidden treasure of
Me who am also concealed; yet how can I withhold it from
thee?

619
1318. Therefore, filled with compassion for thee, 0 Pandava, I
have revealed the mystery of this secret treasure.
1319. A devoted mother may gently rebuke her child; so is My
great love for thee, yet I do not rebuke thee.
1320. All this is as if one were to try to strain the sky, to re-
move the peel from nectar, or to cause an ordeal to pass
through an ordeal.
1321. It is like rubbing a magic pigment on the eye, to
which by its own light the smallest atom in deepest hell
is visible.
1322. So I, the all-knowing one, 0 winner of wealth, have pon-
dered on all knowledge and have clearly explained to thee
what is best in it.
1323. Therefore do thou meditate on this and having decided
what should be done, do that which seems proper to
thee.
1324. Hearing these words Arjuna remained silent; then
Krishna said, Reflect seriously on this.
1325. If a hungry man says diffidently to one serving him with
food that he is satisfied, not only will he still suffer from
hunger but also he will be dishonest.
1326. Similarly if one meets an all-wise guru and through diffi-
dence refrains from questioning him about the knowledge
of the Self,
1327. he will deceive himself and commit the sin of dishonesty,
and thereby miss an opportunity of knowing the truth.
1328. However, 0 winner of wealth, I take thy silence to mean
that thou wishest Me to repeat this teaching once more.
1329. Then Partha said, 0 Lord Thou dost indeed know my
inmost thoughts. Is there any other who has such under-
standing?
1330. By Thy nature Thou dost know all knowable things. But
does one praise the sun by describing it as the sun?
1331. On hearing these words Krishna said, Why dost thou say
this? Dost thou think that thou hast praised Me too little?

LXIV. Listen again to My supreme word, the most secret

of all. Thou art well beloved of Me; therefore I shall tell
thee what is good for thee.

1332. Now listen once more with full attention to My clear

explanation.

620
1333· This is not spoken because it should be told, nor listened
to because it should be heard; it is being told to thee
because of thy destiny.
1334· 0 winner of wealth, as soon as a tortoise sees her young
ones her milk may begin to flow, and the sky may drop
moisture from above for the chataka bird;
1335· when no activity is being carried on, then one may obtain
the fruit of action. What [impossible thing] may not
happen when fortune is favourable?
1336. When the condition of duality is removed the inner
meaning of this teaching can be experienced in non-
duality.
1337· Ogreatwarrior, the unconstrained love that I feel for thee
does not arise from separateness; thou shouldst know that
it is oneness in the Self.
1338. 0 Arjuna, a mirror is not kept clean for its own sake, but
in order that a man may see himself in it.
1339· Similarly, 0 Partha, under the pretext of speaking to thee
I am in reality speaking for Myself, for there is no separa-
tion between Me and thee.
1340. For this reason I am telling thee, who art My Self, this
inner mystery, for such is My affection towards those
devotees who take refuge in Me.
1341. 0 son of Pandu, salt forgets itself as soon as it is placed in
water and it is not ashamed to become merged in it.
1342. Similarly if thou dost not hold back anything from Me,
why should I conceal anything from thee?
1343· Therefore listen to My clear explanation of this mystery
by which all other secret teaching is illuminated.
LXV. Fix thy mind on Me, be devoted to Me, sacrifice to
Me, prostrate thyself before Me; so shalt thou come to Me.
I promise thee truly for thou art dear to Me.
1344· 0 warrior, offer all thy actions, inner and outer, to Me, the
all-pervasive one.
1345· As the whole sky is filled with wind, so in all thy actions
be thou one with Me.
1346. Let thy mind be entirely devoted to Me and thy ears be
filled with My hearing.
1347· Let thy eyes rest only on saints who through self-know-
ledge dwell in Me, as a loving wife [looks only at her hus-
band].
L 621
1348. I am the supreme resting place. Let thy voice be occupied
in reciting My pure names that they may enter into thy
heart.
1349· Let thy hands work for Me, thy feet move for Me, and in
this way let all thy actions be done for My sake.
1350. 0 Piindava, whether thy actions benefit thyself or
others, be thou, My sacrificer performing these sacrifices
for Me.
1351. There is no need to teach thee all this in detail; regarding
thyself as a servant, think of all others as being Me, the
one to be served.
1352. Giving up hatred towards any creature, be humble before
all, as though bowing down to Me; in this way thou wilt
receive the closest support from Me.
1353· Then in this world any idea of a third will disappear from
thy mind, and thou and I will be merged in one.
1354- In every condition we shall be able to enjoy each other
and that bliss will increase,
1355· and when that third factor which separates us has passed,
0 Arjuna, thou wilt know that we are one and in the end
thou wilt reach union with Me.
1356. When water dries up can anything prevent the sun's
reflection in it from returning to the sun?
1357· What can hinder the wind from being absorbed into the
sky or waves into the water of the ocean?
1358. Similarly, because we are in the body thou and I seem to
be separate, but when the body passes away, thou wilt be
one with Me.
1359· Do not question whether this is so, for I assure thee that
these things are true.
1360. If I swear by thee it would be only like touching My own
form; but love knows no shame.
1361. Yet I am he whom the Vedas describe as the one without
difference, through whom this whole worldly appearance
seems real and at;whose command time is vanquished;
1362. I am the god of tr;Uth, the father who cares for the welfare
of the world. Why need have I of oaths?
1363. 0 Arjuna, out of affection for thee I have relinquished the
tokens of My divine nature; but by thy love for Me this
incomplete nature has been made whole.
1364. 0 winner of wealth, it is as if for his own purpose a king
were to swear by himself.
622
1365. Then Arjuna said, 0 Lord, Thou shouldst not speak in
this strange way, for the mention of Thy name is sufficient
to satisfy me.
1366. Even so, Thou speakest, and while speaking Thou dost
swear an oath; is there no end to Thy humour?
1367. A single ray of the sun is enough to cause a bed of lotuses
to bloom; yet by this its light is shed on all.
1368. The longing of the chataka bird is but a pretext for the
clouds to send down rain which refreshes the earth and
fills the ocean.
1369. 0 Thou ocean of grace, I am, therefore, only the
pretext by which Thy generosity will be received by all
men.
1370. The Lord replied, Enough has been said; there is no need
to speak thus. But these are the means by which thou
hast reached Me.
1371. 0 winner of wealth, salt melts as soon as it falls into the
sea; is there anything to prevent it?
1372. So also when thou worshipest Me as all-pervading and
seest Me in everything, thou wilt lose thy sense of
individuality and become truly one with Me.
1373· Thus I have clearly-explained to thee the means by which
thou mayest pass from the performance of action to the
attainment of union with Me.
1374· 0 son of Pandu, first offer all thy actions to Me, and thou
wilt receive My grace in every way.
1375· Through My favour thou wilt have perfect knowledge of
Me, and that will surely lead to thy absorption into My
Being.
1376. Then, 0 Partha, no distinction will remain between the
goal and the means of reaching it and there is nothing
more to be done.
1377· Because thou hast offered all thy actions to Me, today
thou hast received My grace,
1378. and through its power, this battle has not been any ob-
stacle in the way of My love for thee.
1379· The knowledge in the form of the Gita which causes igno-
rance to pass away, and with it the visible world, so that I
alone am perceived,
1380. this I have expounded to thee by various arguments and
devices; by means of this knowledge all ignorance born of
right and wrong action is dispelled.
623
 LXVI. Abandoning all duties, come to Me alone for
shelter. Be not grieved,for I shall release thee from all evils.

l38r. As desire gives rise to sorrow, blame causes sin and mis-
fortune brings about poverty,
1382. so, ignorance which leads to heaven and hell is the cause
of all good and evil actions. Rid thyself entirely of these
through knowledge.
1383. As the delusion that a rope is a serpent is removed if one
takes it in one's hand, and as the activities of a dream
come to an end on waking;
1384. as the moon no longer seems to be yellow when jaundice
has been cured and the bitter taste in the mouth dis-
appears,
1385. so also a mirage passes away when daylight is ended and
a fire dies out when all the fuel is exhausted.
1386. Therefore cast out that ignorance which is the cause of the
illusion of good and evil actions and give up all religious
practices.
1387. When ignorance is dispelled I alone remain, as when sleep
and dreams have passed only oneself is left.
1388. When nothing is left except Me, there can be no diversity
of being, and the man who realizes that he and I are one
is united with Me.
1389. The knowledge of oneness with Me, with no sense of
separation, is the true meaning of taking refuge in Me.
1390. When a pot is destroyed the air in it merges with the
surrounding space; so taking refuge in Me means being
united with Me.
139!. A gold bead is made of gold, a wave consists of water, so
do thou, 0 winner of wealth, merge thyself in Me.
1392. However, 0 Kiriti, do not talk of seeking refuge in Me in
in the same way that the great sea-fire, having resorted
to the bed of the ocean, burns for ever.
1393· Abandon any thought of resorting to Me and retaining
separate individuality; an intelligent man should be
ashamed to think thus.
1394· 0 Arjuna, if a mere human king takes as a consort a
simple serving maid, she attains royalty.
1395· So do not listen to such false ideas as that when union
with Me, the Lord of the Universe, is attained the bond of
individuality is not loosened.
624
1396. True devotion is to become one with Me and serve Me;
seek after that knowledge by which this is attained.
1397· When butter has been churned out of milk and put back
into it, it will not by any means merge again with the
buttermilk.
1398. Even if it is hung upright iron will rust; but when
turned into gold with the philosopher's stone, it cannot
rust.
1399· When fire is kindled from two pieces of wood it cannot be
restricted by the wood.
1400. In the same way, if thou seekest refuge in Me with any
sense of difference, right and wrong actions will have no
power to affect thee.
14or. 0 Arjuna, can the sun be aware of darkness; or the illu-
sions of a dream be perceived after waking?
1402. So when a man has attained to union with Me nothing
else can remain except Me.
1403. Therefore do not concern thyself with good and evil: I
Myself am thy sin and thy merit.
1404. 0 wise one, as when salt falls into water it becomes water,
so I will be thy sole refuge.
1405. The sense of duality, the cause of all bondage, is the only
sin that remains, and that will disappear in the under-
standing of My nature.
1406. 0 winner of wealth, by this means thou wilt be freed from
bondage; let thyself be enlightened by Me and I will
liberate thee.
1407. Let there be no more anxiety in thy mind; knowing Me, 0
wise Arjuna, take refuge in Me alone.
1408. Thus spoke Shri Krishna, beautiful in form, the eye which
sees in all vision, the dwelling-place of all the world.
1409. Then stretching out His right arm, dark skinned and
adorned with bracelets, He embraces His beloved devotee
who had come to Him.
1410. That high state of union from which speech, unable to
reach it, turns back, taking intellect with it,
l4II. and which is unobtainable by word or thought, this was
the experience into which Krishna drew Arjuna under the
pretext of this embrace.
1412. As one lamp may be lit by another, so He drew Arjuna
into Himself without removing the difference between
them.
625
1413. Thereupon Arjuna was overwhelmed by such a flood of
joy that the Lord, in spite of His strength, was submerged
in it.
1414. If one ocean were to flow into another, the mass of water
would be doubled and the flood would fill the sky.
1415. So when the two met in embrace, the joy of their meeting
passed all bounds; in short, the whole universe was filled
with the Lord.
1416. In this way Shri Krishna revealed the Gita, the essence of
the Vedas and the holiest of all treatises that are regarded
as authority.
1417. Now if anyone asks how the Gita [came to be] the origin
of the Vedas, I will tell you the accepted reason.
1418. He from whose breath all the Vedas sprang has Himself
declared it to be the truth.
1419. It is therefore right to say that the Gita is the source of
the Vedas; but there is yet another reason for saying
this.
1420. That which is imperishable in form, and of which the
expansion is concealed within itself, is said in the world
to be His seed.
142r. The essence of the three sections of the Vedas are all con-
tained within the Gita, as the whole tree is contained
within its seed.
1422. Therefore I think that the Gita is the seed of the Vedas,
and this seems clear.
1423. The three parts of the Veda are set in the Gita as a body is
adorned with jewels.
1424. Now listen and I will show thee clearly the places in which
each of the three branches of the Vedas, about works,
devotion and knowledge, is to be found.
1425. The first chapter is an introduction to the general teach-
ing of the Gita, and in the second is set forth the meaning
of the Sankhya philosophy.
1426. In this chapter this cardinal truth which by itself can
bring about salvation is expressed in short aphorisms.
1427. In the third chapter the means are described by which
from the beginning it is possible to be delivered from the
bondage of ignorance and reach the state of liberation.
1428. A man should abandon all sense of individuality and,
eschewing all action arising from desire, should carry out
faultlessly all prescribed duties.
626
1429. The third chapter, in which it is enjoined that actions
should be performed with true faith, is called the chapter
concerning works.
1430. Now in what way can the performance of daily and perio-
dic actions bring about freedom from ignorance?
1431. The Lord explained that when the longing arises and
they who are bound reach the condition of seeking for
liberation, they should perform all actions as an offering
to Brahma.
1432. He said that all prescribed actions carried out with whole-
hearted devotion should be directed towards Him.
1433· In the latter part of the fourth chapter He has explained
the place of worship and praise of Him as in practising the
yoga of action.
1434· Then as far as the end of the eleventh chapter, in which
there is the vision of the Cosmic Form, the service of
God through action is described.
1435· In these eight chapters the worship of deities is explained.
I am removing all difficulties and telling you what the
Gita says.
1436. The elementary knowledge which is obtained by the
divine grace and through the traditional teaching of the
guru and is awakened in the disciple,
1437. is developed in the twelfth chapter, in the verses describ-
ing freedom from hate and freedom from pride.
1438. In the chapters from twelve to fifteen the ripening of the
fruit of knowledge is expounded.
1439· So in these four chapters, the last being the one in which
the tree with its roots growing upwards is described, are
called the chapters about knowledge.
1440. Thus in the exposition given in these three sections of the
Gita the Vedas are found in a beautiful form, adorned by
the jewels of its verses.
l44I. Here are the Vedas, with their three sections, which pro-
claim that the fruit of liberation should at all costs be
obtained.
1442. All those forms of ignorance which are in constant conflict
with the knowledge which leads to liberation are discussed
in the sixteen chapters.
1443· The theme of the seventeenth chapter is that with the
scriptures as one's companion all enemies can be over-
come.
627
1444. So from the first chapter to the end of the seventeenth the
Lord has explained the teaching of those Vedas that were
born of His breath.
1445. Finally the eighteenth is the concluding chapter in which
is condensed the meaning of all the teachings found in the
others.
1446. This book of the Song of the Lord is therefore the ocean of
meaning of the Sankhya philosophy and by its liberality it
surpasses the whole incarnate Veda teaching.
1447. The Vedas are full of knowledge but they are more miserly
than any for they may be heard only by the three higher
castes.
1448. For the Vedas take no account of women, of the Shudra
caste and of other beings who suffer the miseries of earthly
existence.
1449. But it seems to me that in order to make good this defect
they have taken on the form of the Gita so that all men
may partake of this teaching.
1450. The Gita enters into their minds, through hearing it it
enters their ears, and by repetition it dwells in their
mouths.
145r. By constant association with those who know the
Gita by heart and preserving it through the writing of
books,
1452. and by other such methods the pure joy of liberation is
offered to all as gifts of food to those who gather in the
market place of worldly life.
1453· As the sky is free to all who live in the air, the earth to all
who dwell on it and in space the light of the sun can be
enjoyed by all,
1454· so the Gita does not consider whether men are of high or
low birth but refreshes the whole world with the gift of
heavenly bliss.
1455. Therefore the Veda, being ashamed of its former defect,
was reborn in the womb of the Gita and thereby is en-
dowed with fame.
1456. In this way the Gita, expounded by Krishna to Arjuna,
is shown to be the very essence of the Vedas, made avail-
able to all.
1457. As a cow, owing to its love for her calf, will supply milk for
the whole household, so Arjuna is the means [by which
salvation has come] to the world.

628
1458. Clouds send down rain through pity for the chataka bird;
but the whole animate and inanimate creation is assuaged
by it.
1459· The sun rises every day for the sake of the sun-lotuses
which depend upon it; but the sight of all the three worlds
are delighted by it.
1460. So Krishna, by revealing the Gita through Arjuna, has
removed from the world the great burden of earthly life.
q6r. Is not the Gita like a sun which, in the sky in the form of
Krishna's mouth, illuminates for the world the jewels of
all the scriptures?
1462. Blessed is the family of Arjuna in that he has been found
worthy to receive that teaching which, [revealed in the
Gita], has provided a refuge for the whole world!
LXVII. Never is this to be spoken by thee to one who is not
austere in life or who has no devotion in him, who is not
obedient or who speaks ill of Me.
1463. Enough of this. Then Shri Krishna, the great guru,
restored the sense of separateness to His union with
Arjuna,
1464- and asked Arjuna whether he was satisfied in his heart
with this teaching. Arjuna replied that through the Lord's
grace he was.
·1465. 0 winner of wealth, a man is fortunate when he finds a
treasure, but to be able to enjoy it is rare.
1466. What efforts were expended by the gods and demons in
churning the great ocean of milk to obtain a cupful of
curds!
1467. Their efforts bore fruit in that they saw the nectar with
their eyes; but they did not know how to preserve it.
1468. What was given to them to bring immortality brought
about their death. This is what happens when it is not
known how to preserve what is found.
1469. King Nahusha became the Lord of heaven, but not
knowing how to conduct himself there he was changed into
a serpent. Does thou not know this? 12
1470. Having acquired great merit, 0 Arjuna, thou hast become
worthy to receive the teaching of that king of scriptures,
the Gita.
l47r. Therefore accept the traditional method of practising its
teachings and follow them faithfully.
L* 629
1472. Otherwise, if thou dost try to practise them without fol-
lowing the tradition, thou [wilt suffer the same fate as]
the gods who churned the ocean.
1473· One may possess a fine healthy cow, 0 Kiri ti, but one can
drink its milk only if one knows the art of milking;
1474· so there may be an excellent teacher and the disciple may
acquire much knowledge, but it is fruitful only if applied
according to the tradition.
1475· Therefore follow diligently the excellent way taught in
the scriptures.
1476. 0 Partha, thou shouldst not speak of this teaching of the
Gita which thou has obtained with such earnestness to
another who does not practise penance.
1477· Even if a man practises penance but is remiss in devotion
to his guru, shun him as the Veda avoids the outcaste.
1478. So do not offer these teachings to a man who does not
practise devotion to his guru any more than the rice of a
sacrificial offering is thrown to a crow, however old it may
be.
1479· A man may practise physical austerities and be devoted
to his guru, but if he has no desire to hear this
teaching,
1480. though he may excel in the first two respects, he is not
worthy to listen to it.
l48r. A pearl may be very precious but unless it has been bored
can it be strung on a thread?
1482. No one can deny that the ocean is deep, but the rain which
falls into it serves no purpose.
1483. If tasty food is offered to a man who is satisfied it is
wasted; should it not be given generously to one who is in
need?
148+ Though a man may be worthy in any other respect, if he
has no desire for this teaching do not give it to him even
by accident.
1485. Can the eye, able to discern objects, enjoy the pleasures
of scent? A sense can only enjoy that for which it is
designed.
1486. Therefore, 0 consort of Subhadra, devotion and penance
should be practised; nevertheless where there is reluctance
to hear this teaching it should be withheld.
1487. On the other hand thou mayest meet someone who prac-
tises penance and devotion and is eager to learn;
630
r488. still, should such men belittle Me, the ruler of the universe
and author of the Gita,
r489. and malign both Me and My devotees, they too are unfit
to receive this knowledge.
r490. All the good qualities they possess are to be considered
[as of no more use than] a lampstand at night with no
lamp in it.
r49r. Such a man is like a fair body, youthful and adorned with
jewels, yet devoid of life,
r492. or like a beautiful house of pure gold of which the door is
guarded by a serpent.
r493. As a tasty dish of food with deadly poison in it or a friend-
ship that hides deceit in the heart,
r494. so, 0 wise one, is a man who possesses understanding and
practises penance and devotion, but slanders Me and My
worshippers.
r495. Therefore, 0 Arjuna, though he may have these virtues,
do not let him have any contact with this teaching.
1496. What more can be said? Even if he were as powerful as
the Creator, do not give him the teaching of the Gita even
to satisfy his curiosity.
r497. So, 0 wielder of the bow, when the beautiful temple of
devotion to the teacher stands on the strong foundation
of penance,
1498. with the doorway of desire to hear the Gita always open
and the shining pinnacle of harmless speech crowning it,
Lxv111. He who teaches this supreme secret to My devo-
tees, showing the highest devotion to Me, shall doubtless
come to Me.
r499. in such a temple, built of My devotees, enshrine the Gita as
the bejewelled image; then shalt thou be as My equal in
the world.
r500. For that sacred word which in the form of one syllable
was imprisoned in the womb of the three syllabic ele-
ments,
r5or. the seed of the Vedas, expanded with the expansion of the
Vedas; or [one could say that] Gayatri entered into the
flowers and fruit of their verses.°
1502. He who transmits the secret of the Gita to My devotees,
as a child that has no other refuge is carried at its mother's
breast,
631
i503. he who thus with reverence tells this secret to My devo-
tees becomes one with Me, after he has left the body.

LXIX. There is none among men who does dearer service

to Me than he; nor shall there be another dearer to Me in
the world.

i504. Such a man, though separated from Me while living in the

form of the body, is as dear to Me as his life and soul are
to him.
i505. Among all those who are enlightened, who are devoted to
action, or who practise penance, it is he who is most dear
to Me.
i506. 0 Pandava, in all the world there is no one equal to the
man who proclaims this teaching to My devotees.

LXX. And he who studies this sacred dialogue of ours,

by him I would be worshipped through the sacrifice of
knowledge, so I hold.

i507. One who loves me as his supreme deity and expounds the
Gita with steady purpose is as a jewel among the company
of saintly men.
i508. As the new foliage, like soft hair [on the skin], trembles in
the breeze, and their eyes filled, like flowers, with tears of
3oy,
1509. they chant [My name] in sweet tones like the singing of
the Kokila bird, or like the spring season entering a
garden.
1510. [These devotees are] like the chakora bird, the purpose of
whose life is fulfilled when the moon rises in the sky; or
like new clouds answering to the call of the peacock.
1511. If anyone showers down the poetic jewels of the Gita in an
assembly of saints, with his whole heart fixed on Me,
1512. then seeking among all the devotees who have been or
will ever be, there is none to compare with him in dearness
to Me.
1513. 0 Arjuna, I hold firmly in My heart the man who serves to
saints this feast of the meaning of the Gita.
1514· This dialogue which has taken place here between thee
and Me has come so that liberation may triumph in the
world.

632
1515. Whoever recites our dialogue, which contains all truth,
without changing any word,
1516. thereby pleases Me, the Highest Spirit, by pouring into
the flaming fire of wisdom the oblation of the origin of
all ignorance.
1517. 0 wise Arjuna, that high state which men who understand
the meaning of the Gita can attain, can be reached also by
those who chant it.
1518. He who recites the Gita obtains the same fruit as he who
knows its meaning; to the Gita, as a mother, there is no
distinction of learned and unlearned.

LXXI. And the man who listens to it with faith and without
scoffing, even he, being liberated, shall attain to the happy
worlds of the righteous.

1519. When a man has given up all other paths, [but] without
scorn, and is in a state of purity, placing all his faith in
listening to the Gita,
1520. all his sins flee away as soon as the words of the Gita fall
upon his ears.
l52I. When a fire spreads in a forest all the creatures in it will
escape in every direction.
1522. As when the sun rises over the eastern mountain the dark-
ness is swept from the sky,
1523. so also then the sound of the words of the Gita enters the
gateway of the ear every sin that has ever been known in
the world passes away.
1524. Then the creeper of that man's recurring birth becomes
pure and full of merit and besides this more and more
fruit of action accrues to him.
1525. For every word of the Gita he hears he gains as much
merit as if he had performed numbers of horse-sacrifices.
1526. In this way the hearing of it dispels sin and righteousness
increases, so that at last he obtains the joy of heavenly
bliss.
1527. In order to reach Me he first arrives in heaven; here he
enjoys its pleasures as long as he wishes and ultimately
comes to Me.
1528. Thus, 0 Arjuna, both those who hear the Gita and those
who study it obtain the fruit of the highest joy. Enough
has been said.

633
 LXXII. 0 Partha [Arjuna], has this been heard by thee
with thy thoughts fixed to one point? 0 winner of wealth
[Arjuna], has thy distraction [of thought] caused by igno-
rance been dispelled?

1529. Now I will ask thee if thou hast realized that purpose
for which I have given thee this explanation of the Gita?
1530. Now, 0 Pandava, tell Me whether with full attention thou
hast understood the principles of this great teaching.
1531. Have thy ears, to which I have conveyed that teaching,
transmitted it to thy mind in the same way?
1532. Or has it been lost because thy attention has wandered or
because its meaning has been missed through negligence?
1533· I will not ask thee more, but tell Me if thou dost under-
stand in thy mind the distinction of right and wrong
action.
1534· By means of asking Arjuna this question Krishna brought
Arjuna back to the state of dualism, after being absorbed
in the joy of the Supreme.
1535· Was not the All-wise one aware of His own action? So He
asked Arjuna this question for this very purpose.
1536. Then as the full moon, leaving the Milky Ocean and illu-
minating the groups of stars, seems to be separate from it
though in reality it is not,
1537· so when Arjuna forgot that he himself was Brahma and
that the whole world was filled with Brahma, the sense of
union with Him passed away.
1538. Then swinging back and forth between these two states,
suspended painfully on the threshold of individual iden-
tity, he stood up [realizing that he was Arjuna].
1539· So with trembling hands he smoothed down his hair and
wiped away the beads of perspiration from his body.
1540. He steadied his body which was swaying with the agita-
tion of his breathing and stood erect, having lost all sense
of movement.
1541. He checked the tears of joy that flowed like a flood of
nectar from his eyes.
1542. His throat was choked with the pressure of many kinds
of emotion and forced these down into his heart.
1543· He steadied his faltering voice with control of the vital
air and re-established the disturbed rhythm of his breath-
ing.

634
 Arjuna said:
LXXIII. Destroyed is my delusion and recognition has
been gained by me through Thy grace, 0 Acyuta [K!$~a].
I stand firm with my doubts dispelled. I shall act according
to Thy word.
1544· Then Arjuna said, 0 Lord, Thou askest whether I cling
to my delusion; I assure Thee that it has entirely passed
away.
1545· Is there any meaning in asking whether there is darkness
in the eyes after the sun is risen?
1546. Is it not sufficient, 0 Lord Krishna, that Thou hast be-
come perceptible to our sight?
1547· Moreover, with a love greater than a mother's Thou hast
revealed fully to me that which I could not have known
by any other means.
1548. In reply to Thy question whether my delusion has van-
ished or not, I can say that my goal has been reached by
this union with Thee.
1549· I have attained Self-realization by Thy grace and I no
longer allow the roots of my delusion to remain.
1550. Now I know nothing else but Thyself to be everywhere, in
that duality from which arises the concept of action and
non-action.
l55I. No further doubt about this is left in my mind and I have
reached that state which is beyond activity.
1552. I have attained to my true self; all need to perform action
is finished and nothing remains but to obey Thy com-
mands.
1553· Thou art that visible form which destroys all other visible
things, which though separate swallows up all separate-
ness, which is one and yet dwells eternally in all.
1554· Bondage to Thee brings liberation from all bonds; desire
for Thee destroys all desires, and in meeting with Thee
one is revealed to oneself.
1555· Thou art my supreme guru, who dost succour the lonely
and for whose sake one must pass over into the realization
of union.
1556. By becoming one with the Supreme all necessity for good
or evil action is removed and then He should be wor-
shipped with boundless devotion.
1557· Thou, 0 Shri Krishna, art my great guru whom I must
635
 serve in simple devotion; should I not consider this to be
Thy blessing of oneness with Brahma?
1558. The door of separation which stood between me and Thee
is transformed into the happiness of joyful service.
1559· Now, 0 Lord of all the gods, I will obey Thy commands
whatever Thou mayest demand of me.
1560. Hearing these words of Arjuna, the Lord began to dance
with joy. He said, Arjuna has become the fruit of the tree
of the universe which is Myself.
156r. Does not the ocean overflow its boundaries when it sees
the full moon, its offspring, liberated from all deficiency?
r562. Seeing Krishna and Arjuna thus wedded at the altar of
this discourse, Sanjaya also was filled with delight.

Sanjaya said:
LXXIV. Thus I have heard this wonderful dialogue be-
tween Vasudeva [Kr$1Ja], the high-souled Piirtha causing
my hair to stand on end.
1563. In his joy he said to Dhritarashtra, How well we have
both been protected by Vyasa!
1564. Although thou hast no physical sight for seeing the things
of this world, the sage has bestowed on thee the vision of
spiritual knowledge,
1565. and these things have been shown to me who am but one
in charge of the horses of thy chariot.
1566. In this terrible battle, whichever side is defeated, that
defeat is our own.
1567. How great is the favour of Vyasa that in this great crisis
we are able to experience this supreme bliss of Brahma!
1568. So said Sanjaya; but his words did not move the king any
more than the rays of the moon would touch a stone.
1569. Seeing him in this condition, Sanjaya could not continue;
yet in the wildness of his joy he went on speaking.
1570. He was elated with happiness and so he told Dhritarash-
tra of this experience even though the king was unworthy
of hearing it.
157I. Sanjaya then said, 0 King of the Kurns, thy brother's
son spoke thus to Krishna, to whom his words were
sweet.
1572. 0 King, the ocean in the east and in the west differ only
in name; in truth they form but one mass of water.
636
1573· In the same way Shri Krishna and Arjuna appear to be
different in their bodies, and yet in their dialogue they
were not separated.
1574· When two clear mirrors are set up in front of each other,
each sees the reflection of the other.
1575· In the same way Krishna saw in Himself both Arjuna and
Himself, and Arjuna saw in himself both the Lord and
himself.
1576. When Krishna looked deep within Himself for His devo-
tee He found both together in one pleace.
1577· There was nought else, so what was to be done? Both
were dwelling there in oneness.
1578. If separation were removed there could be no question
and answer; and if they were united, there would be no
joy in mutual converse.
1579· For I heard that conversation between them in which
while they were speaking as separated persons, that very
duality was enveloped by their speaking together.
1580. When two clean mirrors are placed opposite to each other,
can one tell which one is reflected in the other?
l58r. Or when two lamps are brought together, who can say
which of them is serving the other?
1582. Reason would be baffled if one tried to determine such
things. The union [of Krishna and Arjuna] in this dialogue
was as complete as this.
1583. So when I try to consider this conversation between
Krishna and Arjuna, this is my condition.
1584. As soon as Sanjaya said this he became overwhelmed by
the eightfold emotion and lost all consciousness of himself
as Sanjaya.
1585. His hair stood on end, his body contracted; he became
rigid, he trembled, and sweated profusely.
1586. In the bliss of that union his eyes filled with tears; yet
there were not tears, but rather his eyes were melting
with joy.
1587. Unable to contain himself, his throat was choked with
emotion and his speech was impeded by deep sighing.
1588. Thus utterly overcome by the eightfold emotion Sanjaya
was possessed by the bliss of that conversation.
1589. Such is the nature of this bliss that of itself it brings
peace. Sanjaya then recovered the consciousness of his
own individuality. ·

637
 LXXV. By the grace of Vyas a I heard this supreme secret,
this yoga taught by Kr$1Ja himself, the Lord of yoga, in
person.
1590. When his joy had subsided Sanjaya said, By the favour of
Vyasa I have heard that truth which is not even known
to the Upanishads.
1591. This teaching about that yoga to which all paths lead has
been made easy for me by Vyasa.
1592. Krishna, by assuming a second form in Arjuna, addressed
this teaching to himself,
1593· and my ears were found worthy to hear that teaching.
How can I adequately praise the power of my guru for
this?
LXXVI. 0 King, as I recall again and again this dia-
logue, wondrous and holy; of Kefava [Kr$1Ja] and
Arjuna, I thrill with joy again and again.
1594· Speaking thus Sanjaya was filled with wonder and lost
consciousness; he was like a jewel eclipsed by its own
lustre.
1595· As the lakes in Himalayan mountains become like crys-
tals at the rising of the moon and again become water at
sunrise,
1596. so Sanjaya could recall that conversation so long as he
retained his physical consciousness, but then again he
would lapse into a state of wonder.
LXXVII. And as often as I recall that wondrous form of
Hari [Kr$1Ja], great is my astonishment, 0 King, and I
thrill with joy again and again.
1597· Then standing up, Sanjaya said, 0 king, how is that even
after .that vision of the cosmic form of Krishna thou
remainest silent?
1598. How is it possible to miss that vision which can be seen
without sight, which is and is not, which is both forgotten
and yet remembered?
1599· Beholding this vision there is no time even to describe it
as a miracle; the flooding emotion carries me away.
1600. The conversation between Krishna and Arjuna being, as
it were, the confluence of two rivers, he bathed in it and
all egoism was removed.
638
r6or. In his uncontrollable joy he began to sob without restraint
and choking with emotion cried out, 0 Lord Krishna!
r602. The king of the Kauravas was unable to enter into this
state, and while he was trying to understand it,
r603. Sanjaya calmed the delight which he was experiencing
and subdued his pride.
r604. The king said to him, Thou art here to pass the time for
me and this thou hast disregarded. What has happened to
thee?
r605. Thou knowest why Vyasa placed thee beside me; why
dost thou talk in this irrelevant manner?
r6o6. If a forest-dweller is brought into a palace he will feel ill at
ease wherever he goes; for those that live by night, night-
fall is their dawn.
1607. One who cannot understand greatness will regard it as out
of place, because it is so strange to them.
r6o8. Again the king said, Tell me who, in this battle which has
begun, will win in the end.
r609. Considering all things, I think that Duryodhana is supe-
rior in valour.
r6ro. and, moreover, his army outnumbers that of the Pan-
davas. Therefore it is clear that he will be victorious.
r6II. This is how it seems to me; but I do not know thy pro-
phecy. Tell me, 0 Sanjaya, what thou dost think.

LXXVIII. Wherever there is Kr$fta, the lord of yoga, and

Partha [Arjuna], the archer, I think there will be fortune,
victory, weljare and morality.

r6r2. To this Sanjaya replied, I do not know what will happen

to these two armies, but it is clear that where there is life
to be lived, there life will continue.
r6r3. Wherever the moon is there will be found moonlight,
where the god Shiva is, there also will be his consort
Ambika; where there is a saint in him will be found wis-
dom.
r6r4. A king is always accompanied by an army; kindness
attracts friendship and wherever there is fire there is the
power to burn.
r6r5. Where there is compassion there is righteousness, happi-
ness accompanies righteousness and wherever there is
happiness the Supreme is to be found within it.
639
1616. The season of spring brings new foliage to trees, wherever
there is foliage there are flowers, and where flowers are
abundant bees will gather.
1617. Knowledge is found in every guru, and in knowledge is
self-perception; where there is self-perception there is
contentment.
1618. Good fortune brings pleasure, happiness gives rise to joy,
and where the sun shines there is light.
1619. Lakshmi will always be found where Shri Krishna is
present; in the same way the Lord brings fulfilment to
every purpose of man.
1620. Do not all the psychic powers do the bidding of the man
with whom dwells the Mother of the world with her con-
sort?
1621. In the country of one who has parents such as Krishna and
Lakshmi would not all the trees rival the tree of desire?
1622. Would not all the stones in it be desire-stones, and the
earth be turned to gold?
1623. Would it be strange if the rivers flowing through the
towns were filled with nectar? Would this be surprising,
0 king?
1624. Even his casually spoken words could be fitly called [the
language of] the Vedas; then why should not he himself
experience the bliss of union with Brahma while still in
the body?
1625. Both heaven and final beatitude will be in the hands of
him who has Krishna as his father and Lakshmi as his
mother.
1626. So, he by whose side stands the consort of Lakshmi will
be endowed with every blessing; I cannot say otherwise
than this.
1627. Clouds that are formed from the waters of the ocean are
more useful even than the ocean itself; this is true also of
Arjuna, compared with Krishna.
1628. It is true that the philosopher's stone is like a guru in that
it transforms iron into gold, but gold is more valuable in
promoting the affairs of the world.
1629. If any were to say that this belittles the guru, [I would
reply] that even fire is set alight by the flame of a lamp.
1630. So through the power of the Lord, Arjuna is even more
powerful than He, yet He likes the praise to be given to
Arjuna; such is his glory.
640
 A father likes to be excelled by his son in every quality;
such a desire in Krishna was fulfilled [in Arjuna].
Indeed, 0 king, through the grace of Krishna Arjuna has
attained to such a state. The side on which Arjuna fights
with set purpose
will surely be victorious. Dost thou doubt this? If this
were not so, there would be no meaning in victory.
Therefore wherever Krishna, Lakshmi and Arjuna the
son of Pandu are present, there also will be victory and
prosperity.
If thou hast faith in the words of Vyasa, believe also that
my words are true.
For wherever the consort of Lakshmi is, with the com-
pany of His devotees, there will be happiness and blessing.
If these words are untrue then I would not call myself the
disciple of Vyasa. With this declaration, Sanjaya raised
his hand high.
Thus proclaiming in a single verse the whole essence of the
Mahabharata, Sanjaya offered it to the king of the Kurus.
How great is fire! Yet if applied to the wick of a lamp it
can produce light in the absence of the sun.
The limitless Vedas are expressed in the one hundred and
twenty five thousand verses of the Mahabharata, but the
essence of this is expressed in the seven hundred verses of
the Gita;
and the substance of these verses is expressed in this last
verse of the Gita, which is the final declaration of Sanjaya,
the disciple of Vyasa.
One who puts his whole trust in this one verse has over-
come every form of ignorance.
The verses of the Gita uphold these seven hundred verses;
yet should they be called verses? Are they not the finest
nectar in the heaven of the Gita?
These verses seem to me rather as pillars erected in the
assembly-hall of the Self.
The Gita is like the goddess Bhagavati whose praises are
sung in the seven hundred hymns of the Saptashati scrip-
ture and who, by joyfully slaying Mahisha, the demon of
illusion, brought about his liberation. 14
For this reason he who worships the Gita with body,
mind and speech will be made lord of the realm of Self-
realization.
641
1647. By means of the Gita the Lord Krishna has created the
light of these seven hundred suns, in the form of verses, in
order to dispel the darkness of ignorance.
1648 .. They are like an arbour of vines loaded with grapes under
whose shade those who are weary of their journey through
life may rest.
1649. They are like lotuses in the lake in the form of Krishna on
which the blessed saints, as bees, may feast.
1650. Indeed, they are not verses; they seem to me on the other
hand to be many bards who praise the greatness of the
Gita.
l65r. Or in the city of the Gita, having built a beautiful wall of
these seven hundred verses, all the scriptures have come
to dwell.
1652. Is not the Gita like a wife, lovingly spreading out her
verses as arms to embrace her Lord, the universal Self?
1653. These verses are the bees attracted to the lotuses of the
Gita, the waves on the ocean of the Gita, or as the steeds
of Hari yoked to the chariot of the Gita.
1654. They are like the confluence of the waters of holy rivers
flowing into the Ganges in the form of the Gita, with
Arjuna as the festival of Sinhastha.15
1655. Yet these are not so much a series of verses as the jewels
of desire which grant to the mind the vision of the incon-
ceivable Brahma, or a grove of trees giving experience of
the Changeless one.
1656. In this way there are seven hundred verses, each better
than another; yet how can anyone be given special praise?
1657. Can one light be said to be earlier and another later? Is
the sun older or younger? Is the ocean of nectar said to be
deep or shallow?
1658. Does one judge whether the cow which fulfils all desires is
young or full-grown? Such things cannot be done.
1659. No one would say of the Gita that some verses are good
and others inferior; can the flowers of the coral tree be dis-
tinguished as old or new?
1660. Is it possible to distinguish between the value of one
verse and another? Here there is not even such difference
as the reader and what is read.
l66r. It is well known that in the Gita the Lord Krishna is both
speaker and hearer; any ordinary man understands this.
1662. He who understands the meaning of the Gita derives the
642
 same benefit as he who repeats it; and the Gita brings
about union between the reader and what is read.
1663. Now there is nothing left for me to expound; thou
shouldst know that the Gita is the very incarnation of
the Lord's speech.
1664. Any other science bears fruit when its sense is understood
and then passes away; but this is not so with the Gita, for
it is indeed Brahma.
1665. See how in the form of Arjuna the Lord has bestowed
His grace on the world and made the supreme joy avail-
able to all!
1666. As for the sake of the chakora bird the moon with all its
phases cools the heated worlds,
1667. So Krishna, being as it were, the cow in the form of the
Gita and taking Arjuna as a calf, He has poured forth
milk to satisfy the whole world.
1668. For the sake of Gautama the god Shiva brought down
from the mountains the waters of the Ganges for the
benefit of all who suffer from the distress of the age of
Kali,
1669. If thou wilt bathe in the Gita with thy heart or immerse
thyself in it by repeating it with thy tongue, then thou
wilt experience this.
1670. If iron is touched by the philosopher's stone at only one
point, the whole of it is transformed into gold;
l67r. similarly if a single verse were held to the lips in the dish
of the reading of the Gita, by that draught the whole body
would be nourished by the essence of Brahma.
1672. Or even if, turning away from it and lying on one's side, a
verse were to fall on the ear, the result would be the same.
1673. As a generous giver refuses no one, the Gita gives nothing
less than final liberation to him who hears, reads or under-
stands it.
1674. Therefore among wise men only the Gita should be
studied; of what value are all other scriptures?
1675. Shri Vyasa has made this conversation between Arjuna
and Krishna on the open battlefield so simple that one
could hold it in the palm of the hand.
1676. When a mother sits down to feed her child she lovingly
prepares small mouthfuls which it will be able to eat.
1677. An ingenious man makes for himself a fan in order to
capture for his use the limitless wind.

643
1678. So also Shri Vyasa has expressed in the anushthubha
metre that which cannot be conveyed by words, so as to
bring it within the understanding of women and those of
low caste. 16
1679. If rain drops falling in the constellation of Svati did not
become pearls, how would women adorn their bodies? 17
1680. If sound were not expressed through musical instru-
ments, how could it be heard? Without flowers how could
there be fragrance?
l68r. Were there no delicious foods, how could the tongue
enjoy the experience of taste? Without a mirror could the
eyes see themselves?
1682. If the all seeing blessed Guru had not entered life in
visible form could He be approached in worship?
1683. In the same way, who could have attained to oneness with
Brahma had not that limitless One entered into these
seven hundred verses?
1684. Clouds bear the water drawn from the ocean, but it is the
clouds to which men look. Can men grasp that which has
no bounds?
1685. If these beautiful verses had not been written, how could
that which is beyond the power of speech become acces-
sible to the ear or the tongue?
1686. Therefore the gratitude which the world owes to Shri
Vyasa is very great, in that he has recorded in this com-
position the sayings of Shri Krishna.
1687. Now, studying carefully the words of Shri Vyasa, I have
brought that same book to the hearing of the Marathi
people.
1688. Where even the wisdom of Vyasa and others wavered, I,
a humble man, have dared to speak of these things in
simple words.
1689. Nevertheless the Gita is as simple as Shankar, in accept-
ing the garlands of the words of Vyasa and not rejecting
my poor offering of durbha-grass.
1690. Herds of elephants go down to the shores of the milky-
ocean to drink, but they are driven back by mosquitoes.
l6gr. A newly fledged bird can hardly fly up in the sky, yet it
rises in the same space as the eagle which soars through
the heavens.
1692. Who can walk with the gait of the royal swan, [the finest]
in the world? Should others therefore not even try to walk?
644
 r693. If a large quantity of water can be drawn from a well in a
capacious jar, cannot a little be drawn in the palm of the
hand?
r694. If a torch is large it can give out much light; but a small
wick can give light according to its size.
r695. The sea will reflect the sky in proportion to its expanse;
the reflection in a puddle will be of the size of the puddle.
r696. In the same way, if great minds like those of Vyasa and
others can ponder over the Gita, is it out of place if we
too do so?
r697. Do not fish swim in the same ocean in which move crea-
tures as large as Mount Mandara?
r698. The sun is clearly visible to Aruna, the dawn, which lies
close to it; but cannot the ant on the surface of the earth
also see it?
r699. Therefore there is no reason to consider it wrong for us
ordinary men to make a version of the Gita in our own
language.
1700. If a child walks in the footsteps of his father, will he not
arrive at the same place?
l7or. In the same way, if I, unworthy though I am, follow in the
path of Vyasa and constantly ask the way of the great
commentators and do not reach my goal, where else can I
go?
1702. He through whose patience the earth does not grow weary
of supporting the whole of creation and with whose nec-
tar the moon cools the earth,
1703. from whom the sun takes that light with which it removes
from the earth the shadow of darkness,
1704. who gives water to the ocean, sweetness to water and
beauty to sweetness,
1705. from whom the wind receives its strength, the sky its
expanse and knowledge its supremacy,
1706. from whom the Vedas derive their eloquence, by whom
joy is made abundant and who gives form to the universe,
1707. this is my great guru, Shri Nivrittinatha, all powerful and
all gracious, has entered into me and works in me.
1708. Therefore is there any cause for surprise that I should
present this very Gita to the world in Marathi?
r709. The fisherman who set up on a hill a clay image of his
guru won universal fame. 18
r7ro. Other trees near a sandalwood tree absorb its fragrance;

645
 and when Vasishtha spread out [his piece of cloth] it vied
with sun [in brillianceJ. 19
l7II. Yet I am endowed with intelligence and my guru, whose
mere glance can raise me to his own stature, is my guide.
1712. If a man has in the first place clear vision and this is then
aided by the light of the sun, is there anything that he
would not be able to see?
1713. Therefore, says Jnanadeva, if every new breath that I
breathe produces this composition, what is there that
cannot be accomplished by the grace of the guru?
1714. For this reason I have been able to bring the meaning of
the Gita within the comprehension of the common people
through the medium of Marathi.
1715. Though I have clothed the Gita in the garment of the
Marathi language, in the absence of [one who can] recite
it there will be nothing missing.
1716. Therefore if the Gita is to be recited, it will not be of less
value if this [Marathi] version is used.
1717. Even if a jewel is not worn on a beautiful body, it is still
beautiful, but what is more excellent than a jewel worn on
such a body?
1718. It is in the nature of pearls that they enhance the beauty
of gold; but they are also valued separately for them-
selves.
1719. Open Mogra flowers blooming in springtime are no less
fragrant when they are made into garlands than when
they grow on the tree.
1720. Similarly I have composed this version of the Gita in the
Ovi metre in such a way that it may be used as a commen-
tary or may be enjoyed in itself, without the [Sanskrit]
Gita.
172!. These words, full of the delicate essence of Brahma, have
been threaded together in the Ovi metre which is under-
stood equally by the simple and the wise.
1722. As one does not have to wait for the sandalwood tree to
flower before its fragrance is enjoyed,
1723. so too union with Brahma is experienced as soon as these
verses are heard. Once this commentary has been heard,
will men not become devoted to it?
1724. Knowledge enlightens the mind [through reading it] and
when it is understood even [the sweetness of] nectar is
forgotten.
646
I725. Without difficulty this poem has come to be our refuge,
and the mere hearing of it is of more value than medita-
tion and deep thought.
I726. Listening to it would enable anyone to share in the joy of
Self-realization, and all the sense organs are enriched
through the organ of hearing.
I727. The chakora bird is called wise for enjoying with its whole
power the light of the moon, but anyone can enjoy the
moonlight;
I728. similarly, while only those who have insight into the
scriptures dealing with the Self are entitled to read them,
all men will be delighted with the poetic skill of this
composition.
I729. So great is my guru, Shri Nivrittinatha, that this writing
is more the glory of his grace than my composition.
I730. I do not know when this wisdom was communicated by
the god Shiva to the ear of Parvati by the shore of the
Milky Ocean,
I73I. but it was then found by him who lay concealed within
the womb of a fish in the waves of that ocean. 20
I732. On the mountain of Saptoshringa that Matsyendranatha
met the crippled Chaurangi, who at once became whole
in all his limbs. 21
I733. This secret wisdom was then conveyed by Matsyen-
dranatha to Gorakshanatha, who had a great desire to
enjoy undisturbed contemplation. 22
I734· The great matsyendranatha enthroned on the highest
place of contemplation Gorakshanatha, who was like a
lake of lotuses in the form of yoga and valiant in the
destruction of sensual desires.
I735. Then Gorakshanatha transmitted to Shri Gahininatha
the glory of that incomparable joy, with all its power,
received from Shankara. 23
I736. When he saw that Kali was persecuting all creatures,
Gahininatha gave this command to Nivrittinatha.
I737· That teaching which has come down to us from Shankara,
the Great Guru, through the tradition of his disciples,
I738. this thou shouldst take and go quickly to relieve the dis-
tress of all those would who are being uvercome by Kali.
I739· Now Shri Nivritti was compassionate by nature, and
receiving this command from his guru, became like the
clouds bursting with rain in the rainy season.
647
1740. This composition of mine has arisen from the showers of
peace in the form of the Gita, which have fallen on the
distressed out of his compassion for them.
174!. I, like a chataka bird, have come to thee bearing my
ardent desire and therefore I have achieved this success.
1742. Thus my guru Shri Nivrittinatha has passed on to me in
the form of this book that wealth of contemplation which
he received from the succession of spiritual teachers.
1743· Yet, how could I be worthy to write this commentary
who am unlettered and do not even know how to serve my
master?
1744· Nevertheless Nivrittinath has through me brought salva-
tion to the world by means of this composition.
1745. If, therefore, in my capacity of priest I have spoken any-
thing that is too much or too little, please forbear with
me like a mother.
1746. I am unacquainted with the use of words, I do not know
how to present a subject, nor do I understand the use of
figures of speech.
1747· A wooden puppet is made to dance by pulling a string;
in the same way my guru has spoken through me.
1748. I do not therefore ask for your pardon for my short-
comings, for I have but written the book which my guru
had already composed.
1749· So in this assembly of saints, if any defect may be found
which cannot be made good [by you], I will lovingly be
angry with you.
1750. If when a philosopher's stone touches a piece of iron, the
iron is not changed, who is to be blamed?
l75I. If a stream should flow into the Ganges but does not
become one with it, what can be done?
1752. Through my good fortune I have been able to fall at the
feet of you saints, so what can I lack in the world?
1753· My master has enabled me to meet you and thus all my
desires have been fulfilled.
1754· You have been to me as my mother's home and therefore
I have been able to complete the work on which I had
set my mind.
1755- It might be possible to make the earth into gold, or to
transform a range of mountains into stones of desire;
1756. the seven oceans might easily be filled with nectar, or
without difficulty moons might be made from the stars.
648
1757· It might not be difficult to plant a garden with trees of
desire; yet it is not possible to make clear the secret
meaning of the Gita.
1758. Dumb as I am in every way, I have, by using the Marathi
language, made it possible for all to read it.
1759· So I have been able to cross over the great ocean of this
work and on the further shore there is rejoicing by those
who celebrate this victory.
1760. I have built an edifice of the meaning of the Gita, with a
pinnacle as high as Mount Meru, and within it I worship
the image of my guru.
l76I. The Gita is like a trusting mother from whom I as a child
have wandered away. It is your devotion which has
brought mother and child together again.
1762. Jnanadeva says, 0 saintly men, whatever I have spoken
with your help cannot be called worthless.
1763. What more shall I say? This occasion of the completion of
this work, which you have brought about, marks the ful-
filment of my aim in life,
1764. and the confidence which I placed hopefully in you has
been rewarded and great happiness has come to me.
1765. In this composition you have created for me a new world
and when we see it we may laugh at Vishvamitra,
1766. who at the instigation of Trishankara made another crea-
tion in order to bring contempt on the Creator; that world
was perishable, but that is not so with this one [which you
have created].24
1767. The god Shiva made the Milky Ocean for love of Upaman-
yu, but that will not serve for comparison, for there was
poison within it.
1768. Demons in the form of darkness enveloped all creatures
and the sun came to rescue them; yet the sun brings the
burden of heat.
1769. The moon sends down her beams to cool the heated
world; but as there are blemishes on the moon, how
can this be used for comparison?
1770. Therefore, in the form of this book you saints have made
me bring benefit to the world; so it is incomparable.
177!. In short, this song of righteousness has been completed
with your help, and all that remains for me is to serve
you.
1772. Now may the soul of the universe be pleased with this
649
 sacrifice of words and in His satisfaction bestow His
favour on me.
1773· May the wickedness of sinners cease, may their desire for
good deeds increase and may all beings live in harmony
with each other.
1774· May the darkness of sin disappear, may this universe see
the rise of the sun of righteousness, and may the desires of
all creatures be satisfied.
1775· May all men meet ceaselessly with the company of the
saints devoted to the Supreme, who shower down bless-
ings on them,
1776. saints who are walking gardens full of trees of desire,living
villages of stones of desire and speaking words like oceans
of nectar.
1777· They are moons without blemish and suns without heat;
may these saints be the friends of all men.
1778. May all men be filled with joy in all worlds, forever wor-
shipping Brahma.
1779· May all those in this world to whom this book is their very
life be blessed with success in this world and the next.
1780. Then the great master, Nivrittinatha, said, This blessing
will be granted. This brought great joy to Jnaneshvar.
178r. All this took place in the era called Kali in the country of
the Marathas, on the south bank of the Godavari,
1782. in that immortal holy place, ten miles in extent, the most
holy place in the three worlds, where dwells the god Shri
Mahalaya who is the life-thread of the world.
1783. There Shri Ramachandra, the king of the universe, ruled
with justice, he who was the delight of the race of the
Yadavas and the abode of all the arts.
1784. There Jnanadeva, descended from the line of Shankara
and his disciple Nivrittinatha adorned the Gita with the
Marathi language.
1785. That Gita which is the conversation between Shri
Krishna and Arjuna narrated in the famous Bhishma
Parva of the Mahabharata,
1786. the conversation which contains the essence of the teach-
ings of the Upanishads and is the home of all sciences; it is ·
the lake in which the most advanced ascetics may take
their pleasure.
1787. This eighteenth chapter is the supreme pinnacle of the
Gita, says Jnanadeva, the disciple of Nivritti.

650
1788. Through the wealth of merit in this work may all creatures
be filled with supreme joy for ever and ever.

1792. Jnanadeva composed this commentary during the Shaka

year 1212 and Sacchittananda was his reverent scribe.
1

In the Upanishad of the Bhagavadgita, the science of the Absolute,

the scripture of Yoga and the dialogue between Shri Krishna and
Arjuna, this is the eighteenth chapter entitled The Yoga of Release
by Renunciation.

NOTES
1. The Guru is here addressed as a deity.
2. The belly of the Elephant god, Ganesha, with whom the Guru is
identified.
3. Biidariiyana. The name of the son of Vyasa, traditionally the author
of the Mahabharata. See Ch. I, note 4.
4. the threefold purpose of life. The three purposes are: duty (dharma),
wealth (artha) and satisfaction of desire (kama).
5. Ardhniirinateshvara. See Ch. IX, note 7.
6. the chief great sacrifices. See Ch. XVIII, note 6.
7. The reference in these three verses is to Vishnu, the Creator.
8. Chandrikii. Another name of the goddess Devi, Shakti, etc.
Mahisha. The 'great demon', a demon in the form of a buffalo.
See also v. 1645.
9. Punyajana. Here there is a pun on the word 'punya', which means
'merit'.
IO. Bhiigavat. The name of one of the eighteen Puranas, especially
related to the worship of Vishnu or Krishna.
Brahma. Brahma, a masculine form, is the name of the Creator, in
the triad Brahma, Creator, Vishnu, Preserver and Shiva, Destroyer.
Brahma(n) is the neuter form referring to the Absolute, non-personal.
Cf. note on Transcription, Vol. I, p. 7.
II. three modes of consciousness. These are: the state of being awake,
dreaming and deep sleep.
12. Nahu.sha. A king of the Solar race.
13. Gayatri. A most sacred verse of the Rigveda which every brahman
is required to repeat in his morning and evening devotions.
14. Saptashati. The name of a famous work, of 700 verses, in an early
form of the language known as Maharashtri, derived from Sanskrit.
This work is said to have played an important part in Marathi
literature.
15. Sinhastha. The festival celebrating the entry of the planet Jupiter
into the sign of Leo.

651
 _ -~-"7J._'!,~7;'f_ .,,_:?>~Cfl_~;;;..,__ ------ -··- ·-· ..1.

Svat{ Ti1e name of a cm " .. li• ·:.1n regarded as auspi.~ious.

legend of a devout fisherman:' A Puramc . story of a fisherman named
Ekalavya. He set up, as an act of worship, an image of his guru on a
hill and, having learned the skill of archery from him, won universal
faine as an archer.
19. Vasishtha. This sage is said to have spread out a piece of his
saffron cloth and it became endowed with his radiance so that it
rivalled the brilliance of the sun.
20. The reference here is to Vishnu.
21. Saptoshringa. The name of a mountain with seven peaks.
M atsyendraniitha. One of the famous lines of the Natha sect. See
Introduction.
Chaurangi. One of the famous lines of the Natha sect :lee Intro-
duction.
22. Gorakshaniitha. One of the famous lines of the Natha 'ect. See
Introduction.
23. Gahininatha. One of the famous lines of the Natha sect. See
Introduction.
24. Trishankara. An ancient king who desired to enter heaven in his
mortal body.

652