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diff --git a/bhagavad-gita-english.txt b/bhagavad-gita-english.txt
 BHAGAVAD-GITA in ENGLISH (Source) 
 For commentaries: 
 https://www.gita-society.com/Read-bhagavad-gita.html 
 
 CONTENTS 
 INTRODUCTION ...................................................... 1 
 1. Arjuna’s Dilemma .................................................. 3 
 2. Spiritual knowledge................................................ 3 
 The spirit is eternal, body is transitory ........................ 4 
 Death and Reincarnation of the soul .......................... 4 
 Duty of a warrior ......................................................... 5 
 Importance of Karma-yoga, the selfless action .......... 5 
 Material and spiritual aspects of life ........................... 6 
 Theory and practice of Karma-yoga ........................... 6 
 Marks of a Self-realized person .................................. 7 
 Dangers of unrestrained senses ................................ 7 
 Peace through sense control and Self-knowledge ..... 7 
 3. Path of Selfless service, Karma-yoga .................... 8 
 Why one should serve others? ................................... 8 
 The first commandment of the creator ....................... 9 
 Leaders should set an example ................................. 9 
 All works are the works of Nature ............................. 10 
 Two stumbling blocks on the path ............................ 10 
 Lust is the origin of sin ............................................. 10 
 How to control lust .................................................... 10 
 4. Path of renunciation with Self-knowledge ........... 11 
 Karma-yoga is an ancient law .................................. 11 
 The purpose of incarnation of God ........................... 11 
 Path of worship and prayer ...................................... 11 
 Attached, detached, and forbidden action ................ 12 
 A Karma-yogi is not subject  to the Karmic laws ...... 12 
 Different types of spiritual practices ......................... 12 
 A superior spiritual practice ...................................... 13 
 Spiritual knowledge is revealed to a Karma-yogi ...... 13 
 Knowledge, Karma-yoga are needed for Nirvana .... 13 
 5. Path of renunciation ............................................. 14 
 Both paths lead to the Supreme ............................... 14 

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 A Karma-yogi works for God only ............................. 14 
 The path of Self-knowledge ...................................... 14 
 Additional marks of an enlightened person .............. 15 
 Path of meditation and contemplation ...................... 15 
 6. Path of meditation ................................................ 16 
 A Karma-yogi is also a renunciant ............................ 16 
 A definition of yoga and yogi .................................... 16 
 Mind is both a friend and an enemy ......................... 16 
 Techniques of meditation ......................................... 16 
 Who is a yogi? .......................................................... 17 
 Two methods to subdue the mind ............................ 18 
 Destination of unsuccessful yogi .............................. 18 
 Who is the best yogi? ............................................... 18 
 7. Self-knowledge and enlightenment ...................... 18 
 Definitions of matter, consciousness, and spirit ....... 19 
 The Supreme spirit is the basis of everything ........... 19 
 Who seeks God? ...................................................... 19 
 God can be seen in any image of worship ............... 20 
 8. The eternal being, God ......................................... 20 
 Definitions of supreme spirit, spirit, individual soul ... 21 
 Theory of reincarnation and Karma .......................... 21 
 A simple method of God-realization ......................... 21 
 Attain salvation by meditating on God ...................... 21 
 Everything in the creation is cyclic ........................... 22 
 Two basic paths of departure after death ................. 22 
 Spiritual knowledge leads to salvation ..................... 22 
 9. Supreme knowledge and the big mystery ............ 23 
 Knowledge of the supreme is the biggest mystery ... 23 
 The theory of evolution and involution ...................... 23 
 The ways of the wise and of the ignorant ................. 23 
 Everything is a manifestation of God ........................ 24 
 Attaining salvation by devotional love ...................... 24 
 The Lord accepts and eats the offering of love ........ 24 
 There is no unforgivable sinner ................................ 25 
 The path of devotional love is easier ........................ 25 
 10.  Manifestation of the absolute ............................ 25 
 God is the origin of everything .................................. 25 
 God gives spiritual knowledge to His devotees ........ 26 
 Nobody can know the real nature of Reality ............. 26 
 Everything is a manifestation of the Absolute........... 26 
 A brief description of divine manifestations .............. 26 

                    Bhagavad-Gita                             3 
 
 
 Creation is a small part of the Absolute .................... 27 
 11. Vision of the universal form .............................. 27 
 The vision of God is the ultimate aim of a seeker ..... 27 
 Lord Krishna shows His cosmic form ....................... 28 
 One may not be prepared or qualified to see God ... 28 
 Arjuna is frightened to see the Cosmic form............. 29 
 We are only a divine instrument ............................... 29 
 Arjuna’s prayers to the Cosmic form ........................ 29 
 One may see God in any form ................................. 30 
 God can be seen by devotional love ........................ 31 
 12. Path of devotion ................................................. 31 
 Worship a personal or impersonal God? .................. 31 
 Reasons for worshipping a personal God ................ 31 
 The four paths to God .............................................. 32 
 Karma-yoga is the best Path .................................... 32 
 The attributes of a devotee....................................... 32 
 13. Creation and the creator ..................................... 32 
 The theory of creation .............................................. 33 
 The fourfold noble truth as means of Nirvana .......... 33 
 God can be described by parables only ................... 33 
 A description of the supreme spirit, spirit, and jiva ... 34 
 The faith alone can lead to Nirvana .......................... 34 
 Attributes of the spirit ............................................... 34 
 14. Three modes (Gunas) of nature .......................... 35 
 Beings are born from the union of spirit and matter . 35 
 How three modes of material nature bind us ............ 35 
 Characteristics of three modes of nature ................. 35 
 Three modes are also the vehicles of transmigration 36 
 Attain Nirvana after rising above three modes ......... 36 
 The process of rising above three modes ................ 36 
 Bonds of three modes can be cut by devotional love 37 
 15. The supreme being ............................................. 37 
 Creation is like a tree created by of Maya ................ 37 
 Cut the tree of attachment to attain salvation ........... 37 
 The embodied soul is the enjoyer ............................ 37 
 Spirit is the essence of everything ............................ 38 
 Supreme spirit, spirit and the created beings ........... 38 
 16. Divine and the demonic qualities ....................... 38 
 A list of divine qualities to be cultivated .................... 38 
 A list of demonic qualities to be given up ................. 39 
 There are only two types of human beings............... 39 

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 Suffering is the destiny of the ignorant ..................... 40 
 Lust, anger, and greed are the three gates to hell .... 40 
 One must follow the scripture ................................... 40 
 17. Threefold faith .................................................... 40 
 Three types of faith .................................................. 40 
 Three types of food .................................................. 40 
 Three types of sacrifices .......................................... 41 
 Austerity of thought, word, and deed ........................ 41 
 Three types of austerity ............................................ 41 
 Three types of charity ............................................... 41 
 Threefold name of God ............................................ 41 
 18. Attaining liberation by giving up ego ................ 42 
 Definition of renunciation and sacrifice ..................... 42 
 Three types of sacrifice ............................................ 42 
 Five causes of an action .......................................... 43 
 Three types of spiritual knowledge ........................... 43 
 Three types of action ................................................ 43 
 Three types of person .............................................. 43 
 Three types of intellect ............................................. 44 
 Three types of resolve, four goals of human life ....... 44 
 Three types of pleasure ........................................... 44 
 Division of labor is based on one’s ability ................. 44 
 Attain salvation by duty, discipline, devotion ............ 45 
 Karmic bondage and the free will ............................. 45 
 Path of surrender is the ultimate path to God ........... 47 
 The Grace of the Gita ............................................... 47 
 Both spiritual knowledge and action are needed ...... 48 
 

 
 
 
 
 BHAGAVAD-GITA in ENGLISH 
 Author: Sage Veda Vyasa 
 Translated in English: Ramananda Prasad, Ph.D. 
 Language Editors: Needed 
 Contact: [email protected] 
 ***** 
 “Let noble thoughts come to us from everywhere”    
 (The Vedas) 
 
 INTRODUCTION 
 The Bhagavad-Gita is a doctrine of universal truth and a book 
 of moral and spiritual growth. Its message is sublime and non-sec-
 tarian. It deals with the most sacred metaphysical science. It im-
 parts the knowledge of the Self and answers two universal ques-
 tions: Who am I, and how can I lead a happy and peaceful life in 
 this word full of dualities and dilemmas?  
 It's a timeless book of wisdom that inspired Thoreau, Emerson, 
 Einstein, Oppenheimer, Gandhi and many others. The Bhagavad-
 Gita teaches us how to equip ourselves for the battle of life. A re-
 peated study with faith purifies our psyche and guides us to face 
 the challenges of modern living leading to inner peace and happi-
 ness. 
 Gita teaches the spiritual science of Self-realization (SR) based 
 on the essence of Upanishads and Vedanta. The prime message 
 of the Gita is: The ultimate purpose of life is to realize one’s essen-
 tial nature and become one with the Supreme Self within all of us. 
 It assures spiritual progress for all humans, and how to be one with 
 the Supreme. Its teachings are profound, universal, uplifting, and 
 sublime.  
 The ignorance of metaphysical or Spiritual knowledge—not 
 knowing our real identity—is humanity’s greatest predicament. It is 
 said that there is no human mind that cannot be purified by a re-
 peated study of the Gita. Gita explains the basic principles of spir-
 itual science— using Sanskrit poetry— in a very clear and inspiring 
 manner. Sacred relationship between the Creator and the creation 
 is well established in the Gita. If one lives in the spirit of even a few 
 verses of the Gita, one’s life will be transformed into divinity.  
 The philosophy of duty, devotion and Self-knowledge is won-
 derfully synthesized and harmonized in the Gita—without creating 
 any conflict among them—to give the reader eternal bliss, everlast-
 ing peace and perennial joy in life. It awakens Cosmic Conscious-
 ness and stimulates life with spirituality. Religion tends to create a 
 wall of division and conflicts along religious lines. Whereas, spirit-
 uality unites people by breaking those walls. A spiritual person is a 

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 friend of all and a foe of none, because he considers all crea-
 tures—living or non-living—as part and parcel of the Cosmic body 
 of the Absolute, the Source. 
 The message of the Gita came to humanity due to Arjuna’s 
 unwillingness to do his duty as a warrior, because fighting involved 
 destruction and killing. Nonviolence or Ahinsa is one of the most 
 fundamental tenets of spiritual culture. All lives, human or non-hu-
 man, are sacred. This immortal discourse between the Supreme 
 Lord, Krishna, and His devotee-friend, Arjuna, occurs not in a tem-
 ple, a secluded forest, or on a mountain top; but on a battlefield on 
 the eve of a big war. Anyone can be helped by practice of only a few of 
 its teachings. No change of one’s faith or life-style is needed! 
 A total of seven hundred (700) verses of the Gita, in 18 chap-
 ters, are recorded in world’s longest epic, Mahabharata, having 
 over 100,000 verses in Sanskrit poetry. In Gita Lord Krishna ad-
 vises Arjuna to get up and fight. This may create a misunderstand-
 ing of the principles of non-violence if the background of the war of 
 Mahabharata is not kept in mind. Therefore, a brief historical de-
 scription is in order. 
 In ancient times there was a king who had two sons, Dhri-
 tarashtra and Pandu. The former was born blind; therefore, Pandu 
 inherited the kingdom. Pandu had five sons. They were called the 
 Pandavas. Dhritarashtra had one hundred sons. They were called 
 the Kauravas. Duryodhana was the eldest of the Kauravas.  
 After the death of king Pandu, the eldest son of Pandu became 
 the lawful King. Duryodhana was a very jealous person. He also 
 wanted the kingdom. The kingdom was divided into two halves be-
 tween the Pandavas and the Kauravas.  Duryodhana was not sat-
 isfied with his share of the kingdom. He wanted the entire kingdom 
 for himself. He unsuccessfully planned several foul plays to kill the 
 Pandavas and take away their kingdom also. He unlawfully took 
 possession of the entire kingdom of the Pandavas and refused to 
 give back even an acre of land without a war. All mediation by Lord 
 Krishna and others failed. The big war of Mahabharata was thus 
 inevitable. The Pandavas were unwilling participants. They had 
 only two choices: Fight for their right as a matter of duty or run 
 away from war and accept defeat for the sake of peace and nonvi-
 olence. Arjuna, one of the five Pandava brothers, faced this di-
 lemma in the battlefield: Whether to fight or run away from war for 
 peace. 
 Arjuna’s dilemma is, in reality, the Universal Dilemma. All hu-
 man beings face dilemmas, big or small, in their everyday life while 
 performing their duties. Arjuna’s dilemma was a big one. He had to 
 make a choice between fighting the war and killing his most 
 revered guru who was on the other side, very dear friends, close 
 relatives, and many innocent warriors; or running away from the 

                    Bhagavad-Gita                             3 
 
 
 battlefield for the sake of preserving peace and nonviolence. The 
 entire seven hundred verses of the Bhagavad-Gita are a discourse 
 between Lord Krishna and the confused Arjuna on the battlefield 
 near New Delhi, India, in 3,139 BCE. This discourse was narrated 
 to the blind king, Dhritarashtra, by his charioteer, Sanjaya, as an 
 eyewitness war report. 
 The word ‘Bhagavad’ means the Supreme Being, God or Bha-
 gavan in Sanskrit. ‘Gita’ means song. Thus, Bhagavad-Gita means 
 the Song of God or The Celestial Song, because it was sung by 
 Bhagavan Lord Krishna, an incarnation of God Himself.  
 
 CHAPTER 1 
 1. Arjuna’s Dilemma 
 The blind King inquired from his charioteer: O Sanjaya, tell me 
 in detail, what did my sons and the Pandavas do in the battlefield 
 before the war started? (1.01) 
 Chapter Summary  
 Sanjaya said: Arjuna asked his charioteer-friend, Lord Krishna, 
 to drive his chariot between the two armies so that he could see 
 the armies on both sides. Arjuna felt great compassion to see his 
 friends and relatives on the opposite side, whom he must kill to win 
 this war. He became confused, spoke of the evils of war, and re-
 fused to fight or do his duty as a warrior.  
 Arjuna sat down on the back seat of the chariot with his mind 
 overwhelmed with sorrow. (Verse 1.47) 
 
 NOTE: Some non-essential verses from Chapters 1 and 2 only 
 have been omitted for ease of understanding the teachings of the 
 Gita by the first time readers. 
 CHAPTER 2 
 2. Spiritual knowledge 
 Sanjaya said: Lord Krishna spoke these words to Arjuna whose 
 eyes were tearful and downcast, and who was overwhelmed with 
 compassion and despair. (2.01) O King, Lord Krishna, as if smiling, 
 spoke these words to distressed Arjuna in the midst of the two ar-
 mies. (2.10)  
 Teachings of the Gita begins 
 Important verses are highlighted. First time readers should 
 read and understand these verses first. 

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 The Supreme Lord said: You grieve for those who are not wor-
 thy of grief; and yet speak words of wisdom. The wise grieve nei-
 ther for the living nor for the dead. (2.11) There was never a time 
 when these monarchs, you, or I did not exist, nor shall we ever 
 cease to exist in the future. (2.12) Just as a living being acquires a 
 childhood body, a youth body, and an old-age body during this life; 
 similarly, it acquires another new body after death. The wise are 
 not deluded by this. (2.13) The contacts of the senses with the 
 sense objects give rise to the feelings of heat and cold, pain and 
 pleasure. They are transitory and impermanent. Therefore, learn 
 to endure them, O Arjuna, (2.14) because a calm person — who is 
 not afflicted by these sense objects, and is steady in pain and 
 pleasure — becomes fit for immortality, O Arjuna. (2.15)  
 The spirit is eternal, body is transitory 
 The invisible Spirit is eternal, and the visible world, including 
 the physical body, is transitory. The reality of these two is indeed 
 certainly seen by the seers of Truth. (2.16) The Spirit by which all 
 this universe is pervaded is indestructible. No one can destroy the 
 imperishable Spirit. (2.17) Bodies of the eternal, immutable, and 
 incomprehensible Spirit are perishable. Therefore, fight, O Arjuna. 
 (2.18) One who thinks that Spirit is a slayer, and one who thinks 
 Spirit is slain, are both ignorant. Because Spirit neither slays nor is 
 slain. (2.19) The Spirit is neither born nor does it die at any time. It 
 does not come into being, or cease to exist. It is unborn, eternal, 
 permanent, and primeval. The Spirit is not destroyed when the 
 body is destroyed. (2.20) O Arjuna, how can a person who knows 
 that the Spirit is indestructible, eternal, unborn, and immutable, kill 
 anyone or cause anyone to be killed? (2.21) 
 Death and Reincarnation of the soul 
 Just as a person puts on new garments after discarding the old 
 ones; similarly, the living entity acquires new bodies after casting 
 away the old bodies. (2.22) Weapons do not cut this Spirit, fire 
 does not burn it, water does not make it wet, and the wind does not 
 make it dry. Spirit cannot be cut, burned, wet, or dried. It is eternal, 
 all-pervading, unchanging, immovable, and primeval. (2.23-24) 
 The Spirit is said to be unexplainable, incomprehensible, and un-
 changing. Knowing this Spirit as such, you should not grieve. (2.25) 
 Even if you think that this living being takes birth and dies per-
 petually, even then, O Arjuna, you should not grieve like this. Be-
 cause, death is certain for one who is born, and birth is certain for 
 one who dies; and the cycle of birth-death continues. Therefore, 
 you should not lament over the inevitable. (2.26-27) All beings, O 
 Arjuna, are unmanifest — invisible to our physical eyes — before 
 birth and after death. They manifest between the birth and the 
 death only. What is there to grieve about? (2.28) Some look upon 

                    Bhagavad-Gita                             5 
 
 
 this Spirit as a wonder, another describes it as wonderful, and oth-
 ers hear of it as a wonder. Even after hearing about it very few 
 people know it. (2.29) O Arjuna, the Spirit that dwells in the body 
 of all beings is eternally indestructible. Therefore, you should not 
 mourn for anybody. (2.30)  
 Duty of a warrior 
 Considering also your duty as a warrior, you should not waver. 
 Because there is nothing more auspicious for a warrior than a right-
 eous war. (2.31) Only the fortunate warriors, O Arjuna, get such an 
 opportunity for a righteous war against evil that is like an open door 
 to heaven. (2.32) 
 Commentary 
 The righteous war is not a religious war against the 
 followers of other religions. The righteous war may be waged 
 even against our own evil-doer kith and kin (RigVeda 
 6.75.19). Life is a continuous battle between the forces of evil 
 and goodness. “Whosoever kills an innocent human being, it shall 
 be regarded as if he has killed the entire humanity.” (Surah 5.32).    
 It is better to die for a right cause and acquire the grace of 
 sacrifice than to die an ordinary but compulsory death. The gates 
 of heaven open wide for those who stand up to vindicate justice 
 and righteousness (Dharma). Not to oppose an evil is to indirectly 
 support it. Very similar ideas are expressed in other scriptures of 
 the world. The Bible says: Happy are those who suffer persecution 
 because they do what God requires. The kingdom of heaven 
 belongs to them (MATTHEW 5.10). There is no sin in killing an 
 aggressor. Whosoever helps and supports an aggressor is also an 
 aggressor. Thus, all those who supported Kauravas were basically 
 aggressors and deserved to be eliminated. 
 If you will not fight this righteous war, then you will fail in your 
 duty, lose your reputation, and incur sin. (2.33) People will talk 
 about your disgrace forever. To the honored, dishonor is worse 
 than death. (2.34) The great warriors will think that you have re-
 treated from the battle out of fear. Those who have greatly es-
 teemed you will lose respect for you. (2.35) Your enemies will 
 speak many unmentionable words and scorn your ability. What 
 could be more painful to you than this? (2.36) You will go to heaven 
 if killed in the line of duty, or you will enjoy the kingdom on the earth 
 if victorious. Therefore, get up with a determination to fight, O Ar-
 juna. (2.37) Treating pleasure and pain, gain and loss, and victory 
 and defeat alike, engage yourself in your duty. By doing your duty 
 this way, you will not incur sin. (2.38)  
 Importance of Karma-yoga, the selfless action 
 The wisdom of spiritual knowledge has been imparted to you, 
 O Arjuna. Now listen to the wisdom of Karma-yoga, the selfless 

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 service (Seva), endowed with which you will free yourself from the 
 bondage or reactions of action (Karma). (2.39) In Karma-yoga, no 
 effort is ever lost and there is no adverse effect. Even a little prac-
 tice of this discipline protects one from the great fear of birth and 
 death. (2.40) A Karma-yogi has a resolute determination for God-
 realization, O Arjuna, but the desires of one who works to enjoy the 
 fruits of work are endless. (2.41)  
 Material and spiritual aspects of life 
 The misguided ones who delight in the melodious chanting of 
 the Vedas or any scripture — without understanding its real pur-
 pose — think, O Arjuna, as if there is nothing else in it except the 
 rituals for the sole purpose of obtaining heavenly enjoyment. (2.42) 
 They are dominated by material desires and consider the attain-
 ment of heaven as the highest goal of life. They engage in specific 
 rites for the sake of prosperity and enjoyment. Rebirth is the result 
 of their action. (2.43) The resolute determination of Self-realization 
 is not formed in the minds of those who are attached to pleasure 
 and power and whose judgment is obscured by such ritualistic ac-
 tivities. (2.44) A portion of the Vedas deals with three modes or 
 states of the material Nature. Become free from pairs of opposites; 
 be ever balanced and unconcerned with the thoughts of acquisition 
 and preservation. Rise above the three states, and be Self-con-
 scious, O Arjuna. (2.45) To a Self-realized person, scriptures are 
 as useful as a small reservoir of water when the water of a huge 
 lake becomes available. (2.46)  
 Theory and practice of Karma-yoga 
 You have control over your respective duty only, but no control 
 or claim over the results. The fruits of work should not be your only 
 motive and you should never be inactive. (2.47) Do your duty to 
 the best of your ability, O Arjuna, with your mind attached to the 
 Lord, abandoning worry and attachment to the results, and remain-
 ing calm in both success and failure. The calmness of mind is 
 called Karma-yoga. (2.48) Work done with selfish motives is infe-
 rior by far to selfless service or Karma-yoga. Therefore, be a 
 Karma-yogi, O Arjuna. Those who work only to enjoy the fruits of 
 their labor are, in truth, unhappy. Because, one has no control over 
 the results. (2.49)  
 A true Karma-yogi becomes free from both vice and virtue in 
 this very life. Therefore, strive for Karma-yoga. Working to the best 
 of one’s abilities without becoming attached to the fruits of work is 
 called Karma-yoga. (2.50) Wise Karma-yogis are freed from the 
 bondage of rebirth by renouncing attachment to the fruits of all 
 work and attain a blissful divine state. (2.51) When your intellect 
 completely pierces the veil of confusion, then you will become in-
 different to what has been heard and what is to be heard from the 
 scriptures. (2.52)  

                    Bhagavad-Gita                             7 
 
 
 When your intellect, that is confused by the conflicting opinions 
 and the ritualistic doctrine of the Vedas, shall stay steady and firm 
 on concentrating on the Supreme Being, then you shall attain union 
 with the Supreme Being in trance. (2.53) Arjuna said: O Krishna, 
 what are the marks of an enlightened person whose intellect is 
 steady? How does a person of steady intellect speak? How does 
 such a person sit and walk? (2.54)  
 Marks of a Self-realized person 
 The Supreme Lord said: When one is completely free from all 
 desires of the mind and is satisfied with the Eternal Being (God) by 
 the joy of Eternal Being, then one is called an enlightened person, 
 O Arjuna. (2.55) A person whose mind is unperturbed by sorrow, 
 who does not crave pleasures — and who is completely free from 
 attachment, fear, and anger— is called a sage of steady mind. 
 (2.56) Those who are not attached to anything, who are neither 
 elated by getting desired results, nor troubled by undesired results, 
 their intellect is considered steady. (2.57) When one can com-
 pletely withdraw the senses from its sense objects— as a tortoise 
 withdraws its limbs into the shell for protection from dangers— then 
 the intellect of such a person is considered steady. (2.58) The de-
 sire for sensual pleasures fades away if one abstains from sense 
 enjoyment, but the craving for sense enjoyment remains. The crav-
 ing also disappears from one who has known the Supreme Being. 
 (2.59)  
 Dangers of unrestrained senses 
 Restless senses, O Arjuna, forcibly carry away the mind of 
 even a wise person striving for perfection. (2.60) One should fix 
 one’s mind on Me with loving contemplation after bringing the 
 senses under control. One’s intellect becomes steady when one’s 
 senses are under complete control. (2.61) One develops attach-
 ment to sense objects by thinking about sense objects. Desire for 
 sense objects comes from attachment to sense objects, and anger 
 comes from unfulfilled desires. (2.62) Delusion or wild ideas arise 
 from anger. The mind is bewildered by delusion. Reasoning is de-
 stroyed when the mind is bewildered. One falls from the right path 
 when reasoning is destroyed. (2.63) 
 Peace through sense control and Self-knowledge 
 A disciplined person, enjoying sense objects with senses that 
 are under control and free from likes and dislikes, attains tranquil-
 ity. (2.64) All sorrows are destroyed upon attainment of tranquility. 
 The intellect of such a tranquil person soon becomes completely 
 steady and united with the Source. (2.65) There is neither Self-
 knowledge nor Self-perception to those who are not united with the 
 Eternal Being. Without Self-perception there is no peace, and with-
 out peace there can be no happiness. (2.66)  

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 The mind, when controlled by roving senses, steals away the 
 intellect as a storm takes away a boat on the sea from its destina-
 tion — the spiritual shore. (2.67) Therefore, O Arjuna, one’s intel-
 lect becomes steady when the senses are completely withdrawn 
 from its sense objects. (2.68) A yogi, the person of self-restraint, 
 remains wakeful when it is night for all others. It is night for a yogi 
 who sees when all others are wakeful. (2.69)  
 NOTE: What is considered real by a yogi is of no value for 
 a worldly person and vice-versa. 
 
 One attains peace when all desires dissipate within the mind 
 without creating any mental disturbance, just as river waters enter 
 the full ocean without creating any disturbance. One who desires 
 material objects is never peaceful. (2.70) One who abandons all 
 desires, and becomes free from longing and the feeling of “i” and 
 “my”, attains peace. (2.71) O Arjuna, this is the superconscious 
 state of mind. Attaining this state, one is no longer deluded. Gain-
 ing this state, even at the end of one’s life, a person attains Nirvana 
 (or becomes one with the Absolute). (2.72) 
 CHAPTER 3 
 3. Path of Selfless service, Karma-yoga 
 Arjuna said: If You consider acquiring spiritual knowledge is 
 better than working, then why do You want me to engage in this 
 horrible war, O Krishna? You seem to confuse my mind by appar-
 ently conflicting words. Tell me, decisively, one thing by which I 
 may attain the Supreme. (3.01-02) The Supreme Lord said: In this 
 world, O Arjuna, a twofold path of spiritual discipline has been 
 stated by Me in the past — the path of Self-knowledge for the con-
 templative, introverts and the path of unselfish work (Seva, Karma-
 yoga) for all others. (3.03) One does not attain freedom from the 
 bondage of Karma by merely abstaining from work. No one attains 
 perfection by merely giving up work. (3.04) Because no one can 
 remain actionless even for a moment, everyone is driven to action 
 — helplessly indeed — by the forces of nature. (3.05) The deluded 
 ones, who restrain their organs of action but mentally dwell upon 
 the sense enjoyment, are called hypocrites. (3.06)  
 Why one should serve others? 
 One who controls the senses by a trained and purified mind 
 and intellect, and engages the organs of action to selfless service, 
 is superior, O Arjuna. (3.07) Perform your obligatory duty because 
 working is indeed better than sitting idle. Even the maintenance of 
 your body would be impossible without work. (3.08) Human beings  
 are bound by work that is not performed as a selfless service. 
 Therefore, O Arjuna, becoming free from attachment to the fruits 
 of work, do your duty efficiently as a service to Me. (3.09)  

                    Bhagavad-Gita                             9 
 
 
 The first commandment of the creator 
 Brahma, the creator, in the beginning created human beings 
 together with selfless service (Seva, sacrifice) and said: By Seva 
 or sacrifice of self-interest you shall prosper, and Seva shall fulfill 
 all your desires. (3.10) Help the celestial controllers (Devas) with self-
 less service and they will help you. Thus helping each other, you shall 
 attain the Supreme goal of human life. (3.11) The celestial control-
 lers, pleased by selfless service, will give you desired objects even 
 without asking for it. One who enjoys the gift of celestials without 
 offering them anything in return is, indeed, a thief. (3.12) The right-
 eous who eat the remnants of selfless service are freed from all 
 sins, but the impious who cook food only for themselves (without 
 first offering to Me, or sharing with others), in truth, eat sin (3.13). 
 The physical body of living beings is made up of and sustained by 
 food; food is created by God from five basic elements. God is 
 pleased by the sacrifice (Qurbani) of self-interest: The selfless phil-
 anthropic work, and blesses selfless persons. Selfless work or sac-
 rifice is our duty. Duty is prescribed in the scriptures. The scriptures 
 come from God. Thus, the all-pervading God is ever present in 
 selfless service, Seva. (3.14-15) One who does not help to keep 
 the wheel of creation in motion by sacrificial duty and who rejoices 
 sense pleasures only, that sinful person lives in vain, O Arjuna. 
 (3.16) For a Self-realized person, who rejoices only with God, who 
 is delighted with God and who is content with God, there is no duty. 
 (3.17) Such a person has no interest, whatsoever, in what is done 
 or what is not done. A Self-realized person does not depend on 
 anybody, except God, for anything. (3.18)  
 Leaders should set an example 
 Therefore, always perform your duty efficiently and without any 
 attachment to the results, because by doing work without attach-
 ment one attains the Supreme Being. (3.19) King Janaka and oth-
 ers attained perfection (or Self-realization) by selfless service 
 (Karma-yoga) alone. You should also perform your duty with a view 
 to guide people, and for universal welfare of the society. (3.20) 
 Whatever noble persons do, others follow. Whatever standard they 
 set up, the world follows. (3.21) O Arjuna, there is nothing in the 
 three worlds (heaven, earth, and the lower regions) that should be 
 done by Me, nor there is anything that I should obtain, yet I engage 
 in action. (3.22) If I do not engage in action relentlessly, O Arjuna, 
 people would follow My path. These worlds would perish if I do not 
 work, and I would be the cause of confusion and destruction of all 
 these people. (3.23-24) As the ignorant work, O Arjuna, with at-
 tachment to the fruits of work, so the wise should work without at-
 tachment, for the welfare of the society. (3.25) The wise should not 
 unsettle the minds of the ignorant, who are attached to the fruits of 

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 work, but should inspire others by performing all works, efficiently, 
 without attachment to results. (3.26)  
 All works are the works of Nature 
 All work is done by the energy and power of nature, but due to 
 delusion of ignorance, people assume themselves to be the doer 
 and thus incur sin or Karmic bondage. (3.27) One who knows the 
 truth, O Arjuna, about the role of the forces of nature and work, 
 does not become attached to work, knowing very well that it’s the 
 forces of nature that work with their instruments — our organs. 
 (3.28) Those who are deluded by the illusive power (Maya) of Na-
 ture become attached to the work done by the forces of nature. 
 The wise should not disturb the mind of the ignorant whose 
 knowledge is imperfect. (3.29) Do your duty — dedicating all work 
 to Me — in a spiritual frame of mind, free from desire, attachment, 
 and mental grief. (3.30) Those who always practice this teaching 
 of Mine — with faith, sincerity and free from complain — are freed 
 from the bondage of Karma. But those who carp at My teaching 
 and do not practice it, should be considered ignorant of all 
 knowledge, senseless, and lost. (3.31-32) All beings follow their 
 nature. Even the wise act according to their own nature. What, 
 then, is the value of sense restraint? (3.33)  
 Two stumbling blocks on the path  
 Likes and dislikes for sense objects remain in the senses. One 
 should not come under the control of these two, because they are, 
 indeed, two major stumbling blocks on one’s path of Self-realiza-
 tion. (3.34) One’s inferior natural work is better than superior un-
 natural work. Death in carrying out one’s natural work is useful. 
 Unnatural work produces too much stress. (3.35)  
 Lust is the origin of sin 
 Arjuna said: O Krishna, what impels one to commit sin as if 
 unwillingly and forced against one’s will? (3.36) The Supreme Lord 
 said: It is lust (or intense desire for material and sensual pleas-
 ures), born out of passion, that becomes anger when unfulfilled. 
 Lust is insatiable and is a great devil. Know this as the enemy. 
 (3.37) As the fire is covered by smoke, as a mirror by dust, and as 
 an embryo by the amnion, similarly Self-knowledge becomes ob-
 scured by lust. (3.38) O Arjuna, Self-knowledge becomes covered 
 by this insatiable fire of lust, the eternal enemy of the wise. (3.39) 
 The senses, the mind, and the intellect are said to be the seat of 
 lust. Lust — by controlling the senses, the mind, and the intellect 
 — deludes a person by veiling Self-knowledge. (3.40) Therefore, 
 O Arjuna, by controlling the senses first, kill this devil of material 
 desire that destroys Self-knowledge and Self-realization. (3.41)  
 How to control lust 
 The senses are said to be superior to the body; the mind is 
 superior to the senses; the intellect is superior to the mind; and 

                    Bhagavad-Gita                             11 
 
 
 Spirit is superior to the intellect. (3.42) Thus, knowing the Spirit to 
 be superior to the intellect, and controlling the mind by the intellect 
 that is purified by spiritual practices, one must kill this mighty en-
 emy, lust, O Arjuna. (3.43) 
 CHAPTER 4 
 4. Path of renunciation with Self-knowledge 
 Karma-yoga is an ancient law  
 The Supreme Lord said: I taught this Karma-yoga, the eternal 
 science of selfless action, to King Vivasvan. Vivasvan taught it to 
 Manu. Manu taught it to Ikshvaku. Thus handed down in succes-
 sion the saintly Kings knew this. After a long time the science of 
 Karma-yoga was lost from this earth. Today I have described the 
 same ancient science to you because you are my sincere devotee 
 and friend. Karma-yoga is the supreme secret indeed. (4.01-03) 
 Arjuna said: You were born later, but Vivasvan was born in ancient 
 time. How am I to understand that You taught this Karma-yoga in 
 the beginning of the creation? (4.04) 
 The purpose of incarnation of God 
 The Supreme Lord said: Both you and I have taken many 
 births. I remember them all, O Arjuna, but you do not remember. 
 (4.05) Though I am eternal, immutable, and the Lord of all beings, 
 yet I manifest myself by controlling My own material Nature, using 
 My divine potential energy (Maya). (4.06) Whenever there is a de-
 cline of Dharma (Righteousness) and a predominance of Adharma 
 (or Unrighteousness), O Arjuna, then I manifest Myself. I appear 
 from time to time for protecting the good, for transforming the 
 wicked, and for establishing world order (Dharma). (4.07-08) The 
 one who truly understands My transcendental appearance and ac-
 tivities of creation, maintenance, and dissolution, attains My su-
 preme abode and is not born again after leaving this body, O Ar-
 juna. (4.09) Many have become free from attachment, fear, anger, 
 and attained salvation by taking refuge in Me, becoming fully ab-
 sorbed in My thoughts, and becoming purified by the fire of Self-
 knowledge. (4.10)  
 Path of worship and prayer 
 With whatever motive people worship Me, I fulfill their desires 
 accordingly. People worship Me with different motives. (4.11) 
 Those who long for success in their work here on the earth worship 
 the celestial controllers. Success in work comes quickly in this hu-
 man world. (4.12) The four divisions — based on aptitude and vo-
 cation — of human society were created by Me. Though I am the 
 author of this system of the division of labor, one should know that 
 I do nothing and I am eternal. (4.13) Work or Karma does not bind 
 Me, because I have no desire for the fruits of work. The one who 
 fully understands and practices this truth is also not bound by 
 Karma. (4.14) The ancient seekers of liberation also performed 

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 their duties with this understanding. Therefore, you should do your 
 duty as the ancients did. (4.15) 
 Attached, detached, and forbidden action 
 Even the wise ones are confused about what is action and what 
 is inaction. Therefore, I shall clearly explain what is action, knowing 
 that one shall be liberated from the evil of birth and death. (4.16) 
 The true nature of action is very difficult to understand. Therefore, 
 one should know the nature of attached or selfish action, the nature 
 of detached or selfless action, and also the nature of forbidden ac-
 tion. (4.17)  
 A Karma-yogi is not subject  to the Karmic laws 
 The one who sees inaction in action, and action in inaction, is 
 a wise person. Such a person is a yogi and has accomplished eve-
 rything. (4.18)  
 To see inaction in action and vice versa is to understand that 
 the Lord does all the work indirectly through His power by using us. 
 He is the inactive actor. We are actively inactive, because we can-
 not do anything without the flow of His power. Therefore, we are 
 not the doer, just an instrument in His hands.  
 A person, whose desires have become selfless by being 
 roasted in the fire of Self-knowledge, is called a sage by the wise. 
 (4.19) The one who has abandoned attachment to the fruits of 
 work, and remains ever content and dependent on no one but God, 
 such a person — though engaged in activity — does nothing at all 
 and incurs no Karmic reaction, good or bad. (4.20) The one who is 
 free from desires, whose mind and senses are under control, and 
 who has renounced all proprietorship, does not incur sin — the 
 Karmic reaction — by doing bodily action. (4.21) Content with 
 whatever gain comes naturally by His will, unaffected by pairs of 
 opposites, free from envy, calm in success and failure, though en-
 gaged in work, such a Karma-yogi is not bound by Karma. (4.22) 
 The one who is free from attachment, whose mind is fixed in Self-
 knowledge, who does work as a service (Seva) to the Lord, all Kar-
 mic bonds of such a philanthropic person (Karma-yogi) dissolve 
 away. (4.23) God shall be realized by the one who considers eve-
 rything as a manifestation or an act of God. (Also see 9.16) (4.24)  
 Different types of spiritual practices  
 Some yogis perform the service of worship to celestial control-
 lers (Devas, guardian angels), while others study scriptures for 
 Self-knowledge. Some restrain their senses and give up their sen-
 sual pleasures. Others perform breathing and other yogic exer-
 cises. Some give charity and offer their wealth as a sacrifice. (4.25-

                    Bhagavad-Gita                             13 
 
 
 28) Those who are engaged in yogic practices, reach the breath-
 less state of trance (Samadhi) by offering inhalation into exhalation 
 and exhalation into inhalation as a sacrifice using yogic techniques. 
 (4.29) Others restrict their diet and offer their inhalations as sacri-
 fice into their inhalations. All these people are the knowers of sac-
 rifice, and are purified by their sacrifice. (4.30) Those who perform 
 selfless service obtain the nectar of Self-knowledge as a result of 
 their sacrifice and attain the Eternal Being. O Arjuna, even this 
 world is not a happy place for the non-sacrificer, how can the other 
 world be? (4.31) Many types of spiritual disciplines are described 
 in the Vedas. Know them all to be born from Karma or the action 
 of body, mind, and senses. Knowing this, you shall attain Nirvana. 
 (4.32)  
 A superior spiritual practice 
 The acquisition and propagation of Self-knowledge are supe-
 rior to any material gain or gift, O Arjuna. Because all actions in 
 their entirety culminate in knowledge. (4.33) Acquire this spiritual 
 knowledge from a Self-realized guru by humble reverence, by sin-
 cere inquiry, and by service. The wise ones who have realized the 
 Truth will teach you. (4.34) After knowing the Truth, O Arjuna, you 
 shall not again become deluded like this. By this knowledge you 
 shall behold the entire creation first within Me, the Supreme Being, 
 then within your own higher self and then see Me alone in every-
 thing. (4.35) Even if one is the most sinful of all sinners, one shall 
 yet cross over the ocean of sin by the raft of Self-knowledge. (4.36) 
 As the blazing fire reduces wood to ashes; similarly, the fire of Self-
 knowledge reduces all bonds of Karma (or sin) to ashes, O Arjuna. 
 (4.37) 
 Spiritual knowledge is revealed to a Karma-yogi 
 In truth, there is no purifier in this world like the true knowledge 
 of the Supreme Being. One who becomes purified by Karma-yoga 
 discovers this knowledge within, naturally, in due course of time. 
 (4.38) The one who has faith and is sincere in yogic practices and 
 has control over the senses, gains this spiritual knowledge. Having 
 gained this knowledge, one at once attains supreme peace. (4.39) 
 The irrational, the faithless, and the atheist perish. There is neither 
 this world, nor the world beyond, nor happiness for the disbeliever. 
 (4.40) 
 Knowledge, Karma-yoga are needed for Nirvana 
 Work (Karma) does not bind a person who has renounced work 
 by renouncing attachment to the fruits of work, and whose doubts 
 about the Self are completely destroyed by Self-knowledge, O Ar-
 juna. (4.41) Therefore, cut the ignorance-born doubt about the Su-
 preme Being abiding in your mind by the sword of Self-knowledge, 
 resort to Karma-yoga, and get up for the war, O Arjuna. (4.42)  
 

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 CHAPTER 5 
 5. Path of renunciation 
 Arjuna said: O Krishna, You praise spiritual knowledge and 
 also performance of selfless service. Tell me, definitely, which one 
 is the better of the two. (5.01) The Supreme Lord said: The path of 
 Self-knowledge and the path of selfless service both lead to the 
 supreme goal. But, of the two, selfless service is superior to Self-
 knowledge. (5.02) A person should be considered a true Samnyasi 
 (renunciant) who neither likes nor dislikes. One is easily liberated 
 from Karmic bondage by becoming free from the pairs of oppo-
 sites, O Arjuna. (5.03)  
 Both paths lead to the Supreme 
 The ignorant — not the wise — consider the path of Self-
 knowledge (or renunciation) and the path of selfless service 
 (Karma-yoga) as different from each other. The person who has 
 truly mastered one, gets the benefits of both. (5.04) Whatever goal 
 a Samnyasi reaches, a Karma-yogi also reaches the same goal. 
 Therefore, the one who sees the path of renunciation and the path 
 of unselfish work as the same, really sees. (5.05) But, true renun-
 ciation, O Arjuna, is difficult to attain without Karma-yoga. A sage 
 equipped with Karma-yoga quickly attains God. (5.06) A Karma-
 yogi whose mind is pure, whose mind and senses are under con-
 trol, and who sees one and the same Eternal Being in all beings, 
 is not bound by Karma though intensely engaged in work. (5.07)  
 A Karma-yogi works for God only 
 The wise (or Samnyasi) who knows the truth thinks: "I do noth-
 ing at all". In seeing, hearing, touching, smelling, eating, walking, 
 sleeping, breathing; and speaking, giving, taking, as well as open-
 ing and closing the eyes, a Samnyasi believes that only the senses 
 are operating upon their objects. (5.08-09) One who does all work 
 as an offering to the Lord — abandoning attachment to the results 
 — remains untouched by Karmic reaction or sin as a lotus leaf 
 never gets wet by water, while living in it. (5.10) The Karma-yogis 
 perform action —without attachment — with their body, mind, in-
 tellect, and senses only for self-purification. (5.11) A Karma-yogi 
 attains Supreme Bliss by abandoning attachment to the fruits of 
 work; while others, who are attached to the fruits of work, become 
 bound by selfish work. (5.12)  
 The path of Self-knowledge 
 A person who has completely renounced attachment to the 
 fruits of all works, lives happily, neither performing nor directing any 
 action. (5.13) The Lord neither creates the urge for action, nor the 
 feeling of doership, nor the attachment to the results of action in 
 people. All these are done by the powers of Nature. (5.14) The 
 Lord does not take the responsibility for the good or evil deeds of 

                    Bhagavad-Gita                             15 
 
 
 anybody. The Self-knowledge becomes covered by the veil of ig-
 norance; thereby people become deluded and do evil deeds. (5.15) 
 Spiritual knowledge destroys the ignorance of the Self and reveals 
 the Supreme, just as the Sun reveals the beauty of objects of the 
 world. (5.16) Persons whose mind and intellect are totally merged 
 with the Source, who are firmly devoted to the Source, who have 
 the Source as their supreme goal and sole refuge, and whose im-
 purities are destroyed by the knowledge of the Source, do not take 
 birth again. (5.17)  
 Additional marks of an enlightened person 
 An enlightened person — by perceiving the Lord in all — looks 
 at a learned and humble priest, an outcast, even a cow, an ele-
 phant, or a dog with an equal eye. (5.18) Everything has been ac-
 complished in this very life by the one whose mind is set in equality. 
 Such a person has realized God, because God is flawless and im-
 partial. (5.19) One who neither rejoices on obtaining what is pleas-
 ant, nor grieves on obtaining the unpleasant, who has a steady 
 mind, who is undeluded, and who is a knower of the Supreme Be-
 ing, such a person eternally abides with the Supreme Being. (5.20) 
 Such a person who is in union with the Supreme Being becomes 
 unattached to sensual pleasures by discovering the joy of the Self 
 through contemplation, and enjoys spiritual bliss. (5.21) Sensual 
 pleasures are, in truth, the source of misery, and have a beginning 
 and an end. Therefore, the wise do not rejoice sensual pleasures. 
 (5.22) One who is able to withstand the impulse of lust and anger 
 before death is a yogi, and a happy person. (5.23) One who finds 
 happiness with the Eternal Being, who rejoices Eternal Being 
 within, and who is illuminated by Self-knowledge; such a yogi at-
 tains Nirvana, and goes to Eternal Being. (5.24) Seers whose sins 
 (or imperfections) are destroyed, whose doubts have been dis-
 pelled by Self-knowledge, whose minds are disciplined, and who 
 are engaged in the welfare of all beings, attain the Supreme Being. 
 (5.25) They, who are free from lust and anger, who have subdued 
 the mind and senses, and who have known the Self, easily attain 
 Nirvana. (5.26) 
 Path of meditation and contemplation 
 A sage is liberated by renouncing all material enjoyments, fo-
 cusing the eyes and the mind between the eye-brows, equalizing 
 the breath moving through the nostrils by using yogic techniques, 
 keeping the senses, mind, and intellect under control, having sal-
 vation as the prime goal, and by becoming free from lust, anger, 
 greed and fear. (5.27-28) My devotee attains peace by knowing 
 Me, the Supreme Being as the enjoyer of sacrifices and austerities, 
 as the great Lord of all the universe, and the friend of all beings. 
 (5.29)  
 CHAPTER 6 

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 6. Path of meditation 
 A Karma-yogi is also a renunciant 
 The Supreme Lord said: One who performs the prescribed duty 
 without seeking its fruit only for personal enjoyment, is a renunciant 
 (Samnyasi) and a Karma-yogi. One does not become Samnyasi 
 merely by not lighting the fire, and one does not become a yogi 
 merely by abstaining from work. (6.01) O Arjuna, what they call 
 renunciation (Samnyasa) is also known as Karma-yoga. No one 
 becomes a Karma-yogi who has not renounced the selfish motive 
 behind an action. (6.02)  
 A definition of yoga and yogi 
 For the wise who seeks to attain yoga of meditation or calm-
 ness of mind, Karma-yoga is said to be the means. For the one 
 who has attained yoga, the calmness becomes the means of Self-
 realization. A person is said to have attained yogic perfection when  
 one has no desire for sensual pleasures or attachment to the fruits 
 of work, and has renounced all selfish motives behind any action. 
 (6.03-04) 
 Mind is both a friend and an enemy 
 One must elevate — and not degrade — oneself by one’s own 
 mind. The mind alone is one’s friend as well as one’s enemy. The 
 mind is the friend of those who have control over it, and the same 
 mind acts like an enemy for those who do not control it. (6.05-06) 
 One who has control over the lower self — the mind and senses 
 — is tranquil in heat and cold, in pleasure and pain, and in honor 
 and dishonor, and remains ever steadfast with the supreme Self. 
 (6.07) A person is called yogi who has both Self-knowledge and 
 Self-realization, who is calm, who has control over the mind and 
 senses, and to whom a clod, a stone, and gold are the same. (6.08) 
 A person is considered superior who is impartial towards compan-
 ions, friends, enemies, neutrals, arbiters, haters, relatives, saints, 
 and sinners. (6.09)  
 Techniques of meditation 
 A yogi, seated in solitude and alone, should constantly try to 
 contemplate the Supreme Being after bringing the mind and 
 senses under control, and becoming free from desires and propri-
 etorship. (6.10) One should sit on his or her own firm seat that is 
 neither too high nor too low, covered with dry grass, a deerskin, 
 and a cloth, one over the other, in a clean spot. Sitting there in a 
 comfortable position and concentrating the mind on God, control-
 ling the thoughts and the activities of the senses, one should prac-
 tice meditation for self-purification. (6.11-12) One should sit by 
 holding the waist, spine, chest, neck, and head erect, motionless 
 and steady; fix the eyes and the mind steadily in front of the nos-
 trils, without looking around; make your mind serene and fearless; 
 practice celibacy; have the mind under control; think of Me; and 

                    Bhagavad-Gita                             17 
 
 
 have Me as the supreme goal. (6.13-14)  Thus, by always practic-
 ing to keep the mind fixed on Me, the yogi whose mind is subdued 
 attains peace of Nirvana and comes to Me. (6.15)  
 This yoga is not possible, O Arjuna, for the one who eats too 
 much or who does not eat at all; who sleeps too much or who keeps 
 awake. (6.16) But for the one who is moderate in eating, recreation, 
 working, sleeping, and waking, the yoga of meditation destroys all 
 sorrow. (6.17) A person is said to have achieved yoga, the union 
 with the Eternal Being, when the perfectly disciplined mind be-
 comes free from all desires and gets completely united with God in 
 Samadhi (trance). (6.18) A lamp in a spot sheltered by the Eternal 
 Being from the wind of desires does not flicker; this simile is used 
 for the subdued mind of a yogi, practicing meditation on the Eternal 
 Being. (6.19)  
 When the mind, disciplined by the practice of meditation, be-
 comes steady, one becomes content with the Eternal Being by be-
 holding Him with purified intellect. (6.20) One feels infinite bliss that 
 is perceivable only through the intellect and is beyond the reach of 
 the senses. After realizing the Eternal Being, one is never sepa-
 rated from the Absolute Reality. (6.21) After Self-realization (SR), 
 one does not regard any other gain superior to SR. Established in 
 SR, one is not moved even by the greatest calamity. (6.22) The 
 state of severance of union with sorrow is called yoga. This yoga 
 should be practiced with firm determination and without any mental 
 reservation. (6.23) One gradually attains tranquility of mind by to-
 tally abandoning all selfish desires, completely restraining the 
 senses from the sense objects by the intellect, keeping the mind 
 fully absorbed in the Eternal Being by means of a well-trained and 
 purified intellect, and thinking of Me. (6.24-25) Wheresoever this 
 restless and unsteady mind wanders away during meditation, one 
 should just witness it under the supervision of the Self. (6.26)  
 Who is a yogi? 
 Supreme bliss comes to a Self-realized yogi, whose mind is 
 tranquil, whose desires are under control, and who is free from sin 
 (or faults). (6.27) Such a sinless yogi, who constantly engages his 
 or her mind and intellect with the Eternal Being, easily enjoys the 
 infinite bliss of contact with God. (6.28) Because of perceiving the 
 omnipresent Eternal Being abiding in all beings, and all beings 
 abiding in the Eternal Being; a yogi, who is in union with the Eternal 
 Being, sees every being with an equal eye. (6.29) Those who per-
 ceive Me in everything and behold everything in Me, are not sepa-
 rated from Me, and I am not separated from them. (6.30) The non-
 dualists, who adore Me as abiding in all beings, abide in Me irre-
 spective of their mode of living. (6.31) One is considered the best 
 yogi who regards every being like oneself and who can feel the 
 pain and pleasures of others as one’s own, O Arjuna. (6.32)  

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 Two methods to subdue the mind 
 Arjuna said: O Krishna, You have said that the yoga of medita-
 tion is characterized by the calmness of mind, but due to restless-
 ness of mind, I do not perceive the steady state of mind. Because 
 the mind, indeed, is very unsteady, turbulent, powerful, and obsti-
 nate, O Krishna. I think restraining the mind is as difficult as re-
 straining the wind. (6.33-34) The Supreme Lord said: Undoubtedly, 
 O Arjuna, the mind is restless and difficult to restrain, but it is sub-
 dued by constant vigorous spiritual practice with perseverance, 
 Self-knowledge and detachment, O Arjuna. (6.35) In My opinion, 
 yoga is difficult for the one whose mind is not subdued. However, 
 yoga is attainable by the person of subdued mind by striving 
 through proper means. (6.36)  
 Destination of unsuccessful yogi 
 Arjuna said: The faithful who deviates from the path of medita-
 tion and fails to attain yogic perfection due to unsubdued mind — 
 what is the destination of such a person, O Krishna? (6.37) Does 
 he not perish like a dispersing cloud, O Krishna, having lost both 
 worldly and heavenly pleasures; supportless and bewildered on 
 the path of Self-realization? (6.38) O Krishna, only You are able to 
 completely dispel this doubt of mine because there is none, other 
 than You, who can dispel this doubt. (6.39) The Supreme Lord 
 said: There is no destruction, O Arjuna, for a yogi either here or 
 hereafter. A spiritualist is never put to grief, My dear friend. (6.40)  
 The unsuccessful yogi is reborn in the house of the pious and 
 prosperous after attaining heaven and living there for many years, 
 or such a yogi is born in a family of enlightened yogis. A birth like 
 this is very difficult, indeed, to obtain in this world. (6.41-42) There 
 a yogi regains the knowledge acquired in the previous life and 
 strives again to achieve perfection, O Arjuna. (6.43) The unsuc-
 cessful yogi is instinctively carried towards the Eternal Being by 
 virtue of the impressions (Samskara) of yogic practices of previous 
 lives. Even the inquirer of yoga — the union with God — surpasses 
 those who perform Vedic rituals. (6.44) The yogi who diligently 
 strives, becomes completely free from all sins or imperfections af-
 ter gradually perfecting through many incarnations, and reaches 
 the Supreme Abode. (6.45)  
 Who is the best yogi? 
 The yogi is superior to the ascetics. The yogi is superior to the 
 scholars. The yogi is superior to the ritualists. Therefore, O Arjuna, 
 be a yogi. (6.46) I consider the yogi-devotee — who lovingly con-
 templates Me with supreme faith, and whose mind is ever ab-
 sorbed in Me — to be the best of all the yogis. (6.47) 
 
 CHAPTER 7 
 7. Self-knowledge and enlightenment 

                    Bhagavad-Gita                             19 
 
 
 The Supreme Lord said: O Arjuna, listen how you shall know 
 Me fully without any doubt, with your mind absorbed in Me, taking 
 refuge in Me, and performing yogic practices. (7.01) I shall impart 
 you Self-knowledge, together with enlightenment, after compre-
 hending that nothing more remains to be known in this world. (7.02) 
 Scarcely one out of thousands of persons strives for perfection of 
 Self-realization. Scarcely one among those successful strivers 
 truly understands Me. (7.03) 
 Definitions of matter, consciousness, and spirit 
 The mind, intellect, ego, ether, air, fire, water, and earth are the 
 eightfold transformation (or division) of My material energy (Pra-
 kriti). (7.04) The material energy is My lower Nature. My other 
 higher Nature is Spirit (Purusha) by which this entire universe is 
 sustained, O Arjuna. (7.05) Know that all creatures have evolved 
 from this twofold energy; and I, the Supreme Being, am the source 
 of origin, as well as dissolution of the entire universe. (7.06)  
 The Supreme spirit is the basis of everything 
 There is nothing higher than Me, O Arjuna. Everything in the 
 universe is strung on Me like jewels are strung on the thread of a 
 necklace. (7.07) O Arjuna, I am the sapidity in the water, I am the 
 radiance in the sun and the moon, the sacred syllable ‘OM’ in all 
 the Vedas, the sound in the ether, and potency in human beings. I 
 am the sweet fragrance in the earth. I am the heat in the fire, the 
 life in all living beings, and the austerity in the ascetics. (7.08-09) 
 O Arjuna, know Me to be the eternal seed of all creatures. I am the 
 intelligence of the intelligent and the brilliance of the brilliant. I am 
 the strength of the strong that is devoid of lust and attachment. I 
 am lust (Cupid) in human beings that is in accord with righteous-
 ness (Dharma) for the sacred and sole purpose of procreation after 
 marriage, O Arjuna. (7.10-11) Know that three modes (Gunas) of 
 Nature — goodness, passion, and ignorance — also emanate from 
 Me. I am not dependent on or affected by the Gunas, but the Gunas 
 are dependent on Me. (7.12) Human beings are deluded by the 
 various aspects of these three Gunas of Nature; therefore, they do 
 not know Me, who is eternal and above these Gunas. (7.13)  
 Who seeks God? 
 This divine power (Maya) of Mine, consisting of three modes 
 (Gunas) of Nature, is very difficult to overcome. Only those who 
 surrender unto Me can easily cross over this Maya. (7.14) The evil 
 doers, the ignorant, the lowest persons who are attached to de-
 monic nature and whose power of discrimination has been taken 
 away by divine illusive power (Maya) do not worship or seek Me. 
 (7.15)  
 Four types of virtuous ones worship or seek Me, O Arjuna. They 
 are: The distressed, the seeker of Self-knowledge, the seeker of 

 20                           International Gita Society 
 
 
 wealth, and the enlightened one who has experienced the Su-
 preme. (7.16) Among them the enlightened devotee, who is ever 
 united with Me and whose devotion is single-minded, is the best, 
 because I am very dear to the enlightened, and the enlightened is 
 also very dear to Me. (7.17) All these seekers are indeed noble, 
 but I regard the enlightened devotee as My very Self. One who is 
 steadfast becomes one with Me and abides in My supreme abode. 
 (7.18) After many births the enlightened one resorts to Me by real-
 izing that everything is, indeed, My manifestation. Such a great 
 soul is very rare. (7.19) Persons whose judgement has been car-
 ried away by various desires, impelled by their Karmic impression 
 (Samskara), resort to celestial controllers and practice various re-
 ligious rites. (7.20)  
 God can be seen in any image of worship 
 Whosoever desires to worship whatever deity (using any 
 name, form, and method) with faith, I make their faith steady in that 
 very deity. Endowed with steady faith, they worship that deity and 
 fulfil their wishes through that deity. Those wishes are, indeed, 
 granted only by Me. (7.21-22) Such material gains of these less 
 intelligent human beings are temporary. The worshipers of celes-
 tial controllers go to celestial controllers, but My devotees certainly 
 come to Me. (7.23)  
 The ignorant ones — unable to understand My immutable, in-
 comparable, incomprehensible and transcendental form, assume 
 that I am formless and take form just as humans do. (7.24) Con-
 cealed by My divine power (Maya), I do not reveal Myself to the 
 ignorant ones, who do not know and understand My unborn, eter-
 nal, transcendental form and personality — and consider Me form-
 less! (7.25)  
 I know, O Arjuna, the beings of the past, of the present, and 
 those of the future, but no one really knows Me. (7.26) All beings 
 in this world are in utter ignorance due to delusion of pairs of op-
 posites born of likes and dislikes, O Arjuna. But persons of unself-
 ish deeds, whose Karma or sin has come to an end, become free 
 from the delusion of pairs of opposites and worship Me with firm 
 resolve. (7.27-28) Those who strive for freedom from the cycles of 
 birth, old age, and death by taking refuge in Me; fully comprehend 
 Eternal Being, the nature of Eternal Being, and Karma, the power 
 of Eternal Being. (7.29) The steadfast persons who know Me as 
 everything: The mortal beings, temporal Divine Beings, the Super-
 soul, even at the time of death, attain Me. (7.30) 
 
 CHAPTER 8 
 8. The eternal being, God 
 Arjuna said: O Krishna, who is the Eternal Being? What is the 
 nature of the Eternal Being? What is Karma? Who are the mortal 

                    Bhagavad-Gita                             21 
 
 
 beings? And who are Divine Beings? Who is the Supersoul, and 
 how does He dwell in the body? How can You be remembered at 
 the time of death by those who have control over their minds, O 
 Krishna? (8.01-02) 
 Definitions of supreme spirit, spirit, individual soul 
 The Supreme Lord said: The immutable Spirit is called Eternal 
 Being or God. The nature, including the inherent power of cognition 
 and desire, of God is called Adhyatma. The creative power of God 
 that causes manifestation of living entities is called Karma. (8.03) 
 Mortal beings are called Adhibhuta. The expansions of Divine Per-
 sonality are called Divine Beings. I am the Supersoul residing in-
 side every cell of living beings as the supreme controller, O Arjuna. 
 (8.04) 
 Theory of reincarnation and Karma 
 The one who remembers Me exclusively, even while leaving 
 the body at the time of death, attains Me; there is no doubt about 
 it. (8.05) Remembering whatever object one leaves the body at the 
 end of life, one attains that object, O Arjuna. Because of the con-
 stant thought of that object, one remembers that object at the end 
 of life and achieves it. (8.06) 
 A simple method of God-realization 
 Therefore, always remember Me and do your duty. You shall 
 certainly attain Me if your mind and intellect are ever focused on 
 Me. (8.07) By contemplating on Me with an unwavering mind that 
 is disciplined by the practice of meditation, one attains the Su-
 preme Being, O Arjuna. (8.08) One who meditates on the Supreme 
 Being — as the omniscient, the oldest, the controller, smaller than 
 the smallest and bigger than the biggest, sustainer of everything, 
 the inconceivable, self-luminous like the sun, and beyond material 
 reality — at the time of death with steadfast mind and devotion; 
 making the flow of bioimpulses (life forces, Prana) rise up to the 
 middle of two eye brows (or the sixth Chakra) by the power of yoga 
 and holding there, attains the Supreme Divine Person. (8.09-10) I 
 shall briefly explain the process to attain the supreme abode that 
 the knowers of the Veda call immutable; into which the ascetics, 
 freed from attachment, enter; and desiring which, people lead a life 
 of celibacy. (8.11)  
 Attain salvation by meditating on God 
 When one leaves the physical body by controlling all the 
 senses, focusing the mind on God, engaged in yogic practice, 
 meditating on Me and uttering OM — the sacred monosyllable 
 sound power of Eternal Being — one attains the supreme abode. 
 (8.12-13) I am easily attainable, O Arjuna, by that ever steadfast 
 yogi who always thinks of e and whose mind does not go else-
 where. (8.14) After attaining Me, the great souls do not incur rebirth 
 in this miserable transitory world because they have attained the 

 22                           International Gita Society 
 
 
 highest perfection. (8.15) The dwellers of all the worlds — up to 
 and including the world of Brahma, the creator — are subject to the 
 miseries of repeated birth and death. But, after attaining Me, O Ar-
 juna, one does not take birth again. (8.16) 
 Everything in the creation is cyclic 
 Those who know that the day of the creator (Brahma) lasts one 
 thousand Yugas (or 4.32 billion solar years) and that his night also 
 lasts one thousand Yugas, they are the knowers of day and night. 
 (8.17) All manifestations come out of the primary material Nature 
 (Adi-Prakriti) at the arrival of the day of Brahma, the Creative 
 Power, and they again merge into the same at the coming of 
 Brahma’s night. (8.18) The same multitude of beings comes into 
 existence again and again at the arrival of the day of the creator 
 (Brahma); and are annihilated, inevitably, at the arrival of Brahma’s 
 night. (8.19)  
 There is another eternal existence — higher than the changea-
 ble material Nature (Prakriti) — that does not perish when all cre-
 ated beings perish. This is called the Eternal Being. This is also 
 said to be the supreme abode. Those who attain My supreme 
 abode do not take birth again. (8.20-21) This supreme abode, O 
 Arjuna, is attainable by unswerving devotion to Me, within which all 
 beings exist and by which all this universe is pervaded. (8.22)  
 Two basic paths of departure after death 
 O Arjuna, now I shall describe different paths departing by 
 which, after death, the yogis do or do not come back. (8.23) Pass-
 ing gradually, after death, through celestial controllers of fire, light, 
 daytime, the bright lunar fortnight, and the six months of the north-
 ern solstice of the sun, yogis who know the Self attain supreme 
 abode and do not come back to earth. (8.24) Passing gradually, 
 after death, through celestial controllers of smoke, night, the dark 
 lunar fortnight, and the six months of southern solstice of the sun, 
 the righteous person attains heaven and comes back to earth 
 again. (8.25) The path of light of Self-knowledge and the path of 
 darkness of ignorance are thought to be the world’s two eternal 
 paths. The former leads to salvation (Mukti, Nirvana), and the latter 
 leads to rebirth. (8.26)  
 
 
 
 Spiritual knowledge leads to salvation 
 Knowing these two paths, O Arjuna, a yogi is not bewildered at 
 all. Therefore, O Arjuna, be steadfast in yoga (union) with Me at all 
 times. (8.27) The yogi who knows all this goes beyond getting the 
 benefits of the study of the Vedas, performance of sacrifices, aus-
 terities, and charities, and attains My Supreme Eternal Abode. 
 (8.28)  
 

                    Bhagavad-Gita                             23 
 
 
 CHAPTER 9 
 9. Supreme knowledge and the big mystery 
 The Supreme Lord said: I shall reveal to you, who do not dis-
 believe, the most profound, secret, spiritual knowledge, together 
 with spiritual experience. Knowing this, you will be freed from the 
 miseries of worldly existence. (9.01)  
 Knowledge of the supreme is the biggest mystery 
 This Self-knowledge is the king of all knowledge, is the most 
 secret, is very sacred, can be perceived by instinct, conforms to 
 righteousness (Dharma), is very easy to practice, and is timeless. 
 (9.02) O Arjuna, those who have no faith in this knowledge do not 
 attain Me and follow the cycles of birth and death. (9.03) This entire 
 universe is an expansion of Mine. All beings depend on Me. I do 
 not depend on them, because I am the highest of all. (9.04) Look 
 at the power of My divine mystery; in reality, I — the sustainer and 
 creator of all beings — do not depend on them, and they also do 
 not depend on Me. (9.05)  
 NOTE: It’s like a gold-chain depends on gold, and milk prod-
 ucts depend on milk. In fact, the gold-chain does not depend on 
 gold; the chain is nothing but gold! Similarly, matter and energy are 
 different as well as non-different.  
 Perceive that all beings remain in Me, without any connection 
 or contact, as the mighty wind, moving everywhere in the sky, eter-
 nally remains in space. (9.06)  
 The theory of evolution and involution 
 All beings merge into My Adi-Prakriti (primary material Nature) 
 at the end of a cycle of just over 311 trillion solar years, O Arjuna, 
 and I create them again at the beginning of the next cycle. (9.07) I 
 create the entire multitude of beings again and again with the help 
 of My material Nature. These beings are under control of the three 
 modes of material Nature. (9.08) These acts of creation do not bind 
 Me, O Arjuna, because I remain indifferent and unattached to those 
 acts. (9.09) The divine kinetic energy (Maya) — with the help of 
 material Nature — creates all animate and inanimate objects under 
 My supervision; thus, the creation keeps on going, O Arjuna. (9.10)  
 The ways of the wise and of the ignorant 
 Ignorant persons hate Me when I appear in human form be-
 cause they do not know My spiritual nature as the great Lord of all 
 beings and take Me for an ordinary human. They have false hopes, 
 false actions, false knowledge, and delusive qualities (See 16.04-
 18) of fiends and demons and are unable to recognize Me. (9.11-
 12) But great souls, O Arjuna, who possess divine qualities (See 
 16.01-03), know Me as immutable, as both the material and effi-
 cient cause of creation, and worship Me single-mindedly with lov-
 ing devotion. (9.13) Persons of firm resolve worship Me with ever 

 24                           International Gita Society 
 
 
 steadfast devotion by always singing My glories, striving to attain 
 Me, and prostrating before Me with devotion. (9.14) Some worship 
 Me by acquiring and propagating Self-knowledge. Others worship 
 the infinite as the One in all (or non-dual), as the master of all (or 
 dual), and in various other ways. (9.15)  
 Everything is a manifestation of God 
 I am the ritual, I am the sacrifice, I am the offering, I am the 
 herb, I am the mantra, I am the clarified butter, I am the fire, and I 
 am the oblation.  I am the supporter of the universe, the father, the 
 mother, and the grandfather. I am the object of knowledge, the sa-
 cred syllable ‘OM’, and also the Vedas. I am the goal, the sup-
 porter, the Lord, the witness, the abode, the refuge, the friend, the 
 origin, the dissolution, the foundation, the substratum, and the im-
 mutable seed. (9.16-18) I give heat. I send, as well as withhold, the 
 rain. I am immortality, as well as death. I am also both the absolute 
 and the temporal, O Arjuna. (9.19) 
 The Supreme Being has become everything! 
 Attaining salvation by devotional love 
 The performers of rituals prescribed in the Vedas, the drinkers 
 of the nectar of devotion, whose sins are cleansed, worship Me by 
 doing good deeds for gaining heaven. As a result of their meritori-
 ous deeds, they go to heaven and enjoy celestial sense pleasures. 
 (9.20) They return to the mortal world — after enjoying the wide 
 world of heavenly pleasures — upon exhaustion of their good 
 Karma. Thus, following the ritualistic injunctions of the Vedas, per-
 sons working for the fruit of their actions take repeated birth and 
 death. (9.21)  
 I personally take care of both the material and spiritual welfare 
 of those ever-steadfast devotees who always remember and adore 
 Me with single-minded contemplation. (9.22) O Arjuna, even those 
 devotees who worship the deities with faith, they also worship Me, 
 but in an improper way. (9.23) Because I — the Supreme Being — 
 alone am the enjoyer of all sacrificial services and Lord of the uni-
 verse. But people do not know My true, spiritual nature. Therefore, 
 they fall into the repeated cycles of birth and death. (9.24) Wor-
 shippers of the deities go to the deities; worshippers of ancestors 
 go to the ancestors, and worshippers of the ghosts go to the 
 ghosts; but My devotees come to Me and are not born again. (9.25)  
 
 The Lord accepts and eats the offering of love 
 Whosoever offers Me a leaf, a flower, a fruit, or water with de-
 votion, I accept and eat the offering of devotion by the pure-
 hearted. (9.26) O Arjuna, whatever you do, whatever you eat, 
 whatever you offer as oblation to the sacred fire, whatever charity 
 you give, whatever austerity you perform, do all that as an offering 
 unto Me. (9.27) You shall become free from the bondage — good 

                    Bhagavad-Gita                             25 
 
 
 and bad — of Karma by this attitude of complete renunciation 
 (Samnyasa-yoga). Becoming liberated, you shall come to Me. 
 (9.28)  
 There is no unforgivable sinner 
 The Self is present equally in all beings. There is no one hateful 
 or dear to Me. But those who worship Me with love and devotion 
 are very close to Me, and I am also very close to them. (9.29) Even 
 if the most sinful person resolves to worship Me with single-
 minded, loving devotion; such a person must be regarded as a 
 saint because of making the right resolution. (9.30) 
 There are no unforgivable sins or sinners. The fire of 
 sincere repentance burns all sins.  
 Such a person soon becomes righteous and attains everlasting 
 peace. Be aware, O Arjuna, that My devotee shall never perish or 
 fall down. (9.31)  
 The path of devotional love is easier 
 Anybody — including women, merchants, laborers, and the 
 evil-minded — can attain the supreme abode by just surrendering 
 unto My will with loving devotion, O Arjuna. (9.32) It should then be 
 very easy for holy priests and devout sages to attain the Supreme. 
 Therefore, having obtained this joyless and transitory human life, 
 one should always worship Me with loving devotion. (9.33) Fix your 
 mind on Me, be devoted to Me, worship Me, and bow down to Me. 
 Thus, uniting yourself with Me by setting Me as the supreme goal 
 and the sole refuge, you shall certainly come to Me. (9.34)  
 CHAPTER 10 
 10.  Manifestation of the absolute 
 The Supreme Lord said: O Arjuna, listen once again to My su-
 preme word that I shall speak to you, who are very dear to Me, for 
 your welfare. (10.01)  
 God is the origin of everything 
 Neither the celestial controllers (Devas), nor the great sages 
 know My origin because I am the origin of all Devas and great 
 sages also. (10.02) One who knows Me as the unborn, the begin-
 ningless, and the Supreme Lord of the universe, is considered wise 
 among the mortals and becomes liberated from the bondage of 
 Karma. (10.03) Intelligence, Self-knowledge, non-delusion, for-
 giveness, truthfulness, control over the mind and senses, tranquil-
 ity, pleasure, pain, birth, death, fear, fearlessness, nonviolence, 
 calmness, contentment, austerity, charity, fame, ill fame — these 
 diverse qualities in human beings also arise from Me. (10.04-05) 
 The seven great sages from whom all the creatures of the world 
 were born, originated from My potential energy. (10.06)  
 One who truly understands My manifestations and yogic pow-
 ers, is united with Me by unswerving devotion. There is no doubt 
 about it. (10.07) I am the origin of all. Everything emanates from 

 26                           International Gita Society 
 
 
 Me. Understanding this, the wise adore Me with love and devotion. 
 (10.08) My devotees remain ever content and delighted. Their 
 minds remain absorbed in Me and their lives surrendered unto Me. 
 They always enlighten each other by talking about Me. (10.09) 
 God gives spiritual knowledge to His devotees 
 I give knowledge and understanding of metaphysical science 
 — to those who are ever united with Me and lovingly adore Me — 
 by which they come to Me. (10.10) I, who dwell within their inner 
 psyche as consciousness, destroy the darkness born of ignorance 
 by the shining lamp of spiritual knowledge as an act of compassion 
 for them. (10.11) Arjuna said: You are the Supreme Being, the Su-
 preme Abode, the Supreme Purifier, the Eternal Divine Being, the 
 primal God, the unborn, and the omnipresent. All sages have thus 
 acclaimed You. And now You Yourself tell me that. (10.12-13)  
 Nobody can know the real nature of Reality 
 O Krishna, I believe all that You have told me to be true. O 
 Lord, neither the celestial controllers nor the demons fully under-
 stand Your real nature. (10.14) O Creator and Lord of all beings, 
 God of all celestial rulers, Supreme person, and Lord of the uni-
 verse, You alone know Yourself by Yourself. (10.15) Therefore, 
 You alone are able to fully describe Your own divine manifestations 
 by which You exist pervading all the universes. (10.16) How may I 
 know You, O Lord, by constant contemplation? In what form of 
 manifestation am I to think of You, O Lord? (10.17) O Lord, explain 
 to me again, in detail, Your yogic power and glory because I am 
 not satiated by hearing Your nectar-like words. (10.18) 
 Everything is a manifestation of the Absolute 
 The Supreme Lord said: O Arjuna, now I shall explain to you 
 My prominent divine manifestations because My manifestations 
 are endless. (10.19) O Arjuna, I am the Spirit abiding in the inner 
 psyche of all beings. I am also the beginning, the middle, and the 
 end of all beings. (10.20) I am the sustainer, I am the radiant sun 
 among the luminaries, I am the supernatural controllers of wind, I 
 am the moon among the stars. (10.21) I am the Vedas, I am the 
 celestial rulers, I am the mind among the senses, I am the con-
 sciousness in living beings. (10.22) I am Lord Shiva, I am the god 
 of wealth, I am the god of fire, and the mountains. (10.23) I am the 
 priest and the army general of the celestial controllers, O Arjuna. I 
 am the ocean among the bodies of water. (10.24) I am sage Bhrigu 
 among the great sages; I am the monosyllable cosmic sound, OM 
 , Amin, Allah among the words; I am the silent repetition of mantra 
 (Japa) among the spiritual disciplines; and I am the Himalaya 
 among the mountains. (10.25) 
 A brief description of divine manifestations 

                    Bhagavad-Gita                             27 
 
 
 I am the holy fig tree among the trees, and I am all other celes-
 tial rulers. (10.26) Know Me as the celestial animal among the an-
 imals and the King among men. I am the thunderbolt among weap-
 ons, and I am Cupid for procreation. (10.27-28) I am the water god 
 and the manes. I am the controller of death. I am death among the 
 healers, lion among the beasts, and the king of birds among birds. 
 (10.29-30) I am the wind among the purifiers and Lord Rama 
 among the warriors. I am the crocodile among the fishes and the 
 holy Ganga river among the rivers. (10.31)  
 I am the beginning, the middle, and the end of all creation, O 
 Arjuna. Among knowledge I am knowledge of the supreme Self. I 
 am logic of the logician. (10.32) I am the letter ‘A’ among the al-
 phabets. I am the dual compound among the compound words. I 
 am the endless time. I am the sustainer of all, and have faces on 
 all sides (or I am omniscient). (10.33) I am the all-devouring death 
 and also the origin of future beings. I am the seven goddesses or 
 guardian angels presiding over the seven qualities: Fame, pros-
 perity, speech, memory, intellect, resolve, and forgiveness. (10.34) 
 I am the Vedic hymns. I am Gayatri mantra among the Vedic man-
 tras. I am November-December among the months, I am the spring 
 among the seasons. (10.35) I am gambling of the cheats, splendor 
 of the splendid, victory of the victorious, resolution of the resolute, 
 and goodness of the good. (10.36)  
 I am Krishna, Arjuna, sage Vyasa among the sages, and 
 Ushana among the great poets. (10.37) I am the power of rulers, 
 the statesmanship of the seekers of victory, I am silence among 
 the secrets, and the Self-knowledge of the knowledgeable. (10.38) 
 I am the origin of all beings, O Arjuna. There is nothing, animate or 
 inanimate, that can exist without Me. (10.39)  
 Creation is a small part of the Absolute 
 There is no end of My divine manifestations, O Arjuna. This is 
 only a brief description by Me of the extent of My divine manifesta-
 tions. (10.40) Whatever is endowed with glory, brilliance, and 
 power — know that to be a manifestation of a very small fraction of 
 My splendor. (10.41) What is the need for this detailed knowledge, 
 O Arjuna? I continually support the entire universe by a small frac-
 tion of My divine power, Maya. (10.42)  
 
 CHAPTER 11  
 11. Vision of the universal form 
 Arjuna said: My illusion is dispelled by the profound words of 
 wisdom You spoke out of compassion for me about the supreme 
 secret of Eternal Being. (11.01) O Krishna, I have heard from You 
 in detail about the origin and dissolution of beings and Your immu-
 table glory. (11.02)  
 The vision of God is the ultimate aim of a seeker 

 28                           International Gita Society 
 
 
 O Lord, You are as You have said, yet I wish to see Your divine 
 cosmic form, O Supreme Being. (11.03) O Lord, if You think it is 
 possible for me to see Your universal form, then, O Lord of the 
 yogis, show me Your transcendental form. (11.04) The Supreme 
 Lord said: O Arjuna, behold My hundreds and thousands of multi-
 farious divine forms of different colors and shapes. Behold all the 
 celestial beings and many wonders never seen before. Also behold 
 the entire creation — animate, inanimate, and whatever else you 
 would like to see — all at one place in My body. (11.05-07) But you 
 are not able to see Me with your physical eye; therefore, I give you 
 the divine eye to see My majestic power and glory. (11.08) 
 
 Lord Krishna shows His cosmic form  
 Sanjaya said: O King, having said this, Lord Krishna, the great 
 Lord of the mystic power of yoga, revealed His supreme majestic 
 form to Arjuna. (11.09) Arjuna saw the Universal Form of the Lord 
 with many mouths and eyes, and many marvelous visions with nu-
 merous divine ornaments, holding many divine weapons, wearing 
 divine garlands and apparel, anointed with celestial perfumes and 
 ointments, full of all wonders — the limitless God with faces on all 
 sides. (11.10-11) If the splendor of thousands of suns were to blaze 
 forth all at once in the sky, even that would not resemble the splen-
 dor of that exalted being. (11.12) Arjuna saw the entire universe, 
 divided in many ways, but standing as all in One in the transcen-
 dental body of Krishna, the Lord of celestial rulers. (11.13)  
 One may not be prepared or qualified to see God 
 Upon seeing the cosmic form of the Lord, Arjuna was filled with 
 wonder; and his hairs standing on end, bowed his head to the Lord 
 and prayed with folded hands. (11.14) Arjuna said: O Lord, I see in 
 Your body all supernatural controllers and multitudes of beings, all 
 sages, celestial serpents, Lord Shiva, as well as Lord Brahma 
 seated on the lotus. (11.15) O Lord of the universe, I see You eve-
 rywhere with infinite forms, with many arms, stomachs, faces, and 
 eyes. O Universal Form, I see neither your beginning nor the mid-
 dle nor the end. (11.16) I see You with crown, club, discus, and 
 massive radiance, difficult to behold, shining all around like the im-
 measurable brilliance and blazing fire of the sun. (11.17) 
 I believe You are the Supreme Being to be realized. You are the 
 ultimate resort of the universe. You are the Eternal Being and pro-
 tector of the eternal order (Dharma). (11.18) I see You with infinite 
 power, without beginning, middle, or end; with many arms; with the 
 sun and the moon as Your eyes; with Your mouth as a blazing fire, 
 scorching all the universe with Your radiance. (11.19) O Lord, the 
 entire space between heaven and earth in all directions is per-
 vaded by You. Seeing Your marvelous and terrible form, the three 
 worlds are trembling with fear. (11.20) Hosts of supernatural rulers 

                    Bhagavad-Gita                             29 
 
 
 enter into You. Some with folded hands sing Your names and glo-
 ries in fear. A multitude of perfected beings hail and adore You with 
 abundant praises. (11.21) All the celestial beings amazingly gaze 
 at You. Seeing your infinite form with many mouths, eyes, arms, 
 thighs, feet, stomachs, and many fearful tusks; the worlds are trem-
 bling with fear, and so do I, O mighty Lord. (11.22-23) 
 Arjuna is frightened to see the Cosmic form 
 Seeing Your effulgent and colorful form touching the sky; Your 
 mouth wide open and large shining eyes; I am frightened and find 
 neither peace nor courage, O Krishna. (11.24) Seeing Your mouths 
 with fearful tusks, glowing like fires of cosmic dissolution, I lose my 
 sense of direction and find no comfort. Have mercy on me, O Lord 
 of celestial rulers, refuge of the universe! (11.25) All my cousin 
 brothers, along with the hosts of other kings and warriors of the 
 other side, together with chief warriors on our side, are also quickly 
 entering into Your fearful mouths with terrible tusks. Some are 
 seen caught in between the tusks with their heads crushed. (11.26-
 27) These warriors of the mortal world are entering Your blazing 
 mouths as many torrents of the rivers enter into the ocean. (11.28) 
 All these people are rapidly rushing into Your mouths for destruc-
 tion as moths rush with great speed into the blazing flame for de-
 struction. (11.29) You are licking up all the worlds with Your flaming 
 mouths, swallowing them from all sides. Your powerful radiance is 
 filling the entire universe with effulgence and burning it, O Krishna. 
 (11.30) Tell me who You are in such a fierce form? My salutations 
 to You, O best of all celestial rulers, be merciful! I wish to under-
 stand You, O primal Being, because I do not know Your mission. 
 (11.31)  
 We are only a divine instrument 
 The Supreme Lord said: I am death, the mighty destroyer of 
 the world. I have come here to destroy all these people. Even with-
 out your participation in the war, all the warriors standing arrayed 
 in the opposing armies shall cease to exist. (11.32) Therefore get 
 up and attain glory. Conquer your enemies, and enjoy a prosper-
 ous kingdom. All these warriors have already been destroyed by 
 Me. You be a mere My instrument, O Arjuna. (11.33)  
 This is My battle, not yours. I use you, O Arjuna, only as an 
 instrument. I do everything through your body. One must 
 remember at all times that all battles are His, not ours. The will and 
 power of God do everything. 
 Kill all these great warriors who are already killed by Me. Do 
 not fear. You will certainly conquer the enemies in the battle; there-
 fore, fight! (11.34)  
 Arjuna’s prayers to the Cosmic form 
 Sanjaya said: Having heard these words of Krishna, the 
 crowned Arjuna, trembling with folded hands, prostrated with fear 

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 and spoke to Krishna in a choked voice. (11.35) Arjuna said: 
 Rightly, O Krishna, the world delights and rejoices in glorifying You. 
 Terrified demons flee in all directions. The hosts of perfected ones 
 bow to You in adoration. (11.36) Why should they not — O great 
 soul — bow to You, the original creator who is even greater than 
 Brahma, the creator of material worlds? O infinite Lord, O God of 
 all celestial rulers, O abode of the universe, You are both Sat (eter-
 nal) and Asat (temporal), and the Supreme Being that is beyond 
 both Sat and Asat. (11.37)  
 You are the primal God, the most ancient Person. You are the 
 ultimate resort of all the universe. You are the knower, the object 
 of knowledge, and the supreme abode. The entire universe is per-
 vaded by You, O Lord of the infinite form. (11.38) You are the con-
 troller of death, the fire, the wind, the water god, the moon god, and 
 Brahma, the creator, as well as the father of Brahma. Salutations 
 to You a thousand times, and again and again salutations to You. 
 (11.39) My salutations to You from front and from behind. O Lord, 
 my obeisance to You from all sides. You are infinite valor and 
 boundless might. You pervade everything; therefore, You are eve-
 rywhere and in everything. (11.40)  
 Considering You merely as a friend, and not knowing Your 
 greatness, I have inadvertently addressed You as O Krishna, O 
 Yadava, O friend, etc., merely out of affection or carelessness. 
 (11.41) In whatever way I may have insulted You in jokes while 
 playing, reposing in bed, sitting, or at meals; when alone or in front 
 of others, O Krishna, the immeasurable One, I implore You for for-
 giveness. (11.42) You are the father of this animate and inanimate 
 world, and the greatest Guru to be worshipped. No one is even 
 equal to You in the three worlds; how can there be one greater than 
 You, O Being of incomparable glory? (11.43) 
 Therefore, O adorable Lord, I seek Your mercy by bowing down 
 and prostrating my body before You. Bear with me as a father to 
 his son, as a friend to a friend, and as a husband to his wife, O 
 Lord. (11.44) I am delighted by beholding that which has never 
 been seen before, and yet my mind is tormented with fear. There-
 fore, O God of celestial rulers, the refuge of the universe, have 
 mercy on me and show me Your four-armed form. (11.45) 
 One may see God in any form  
 I wish to see You with a crown, holding mace and discus in 
 Your hand. Therefore, O Lord, with thousand arms and universal 
 form, please appear in the four-armed form. (11.46) The Supreme 
 Lord said: O Arjuna, being pleased with you I have shown you — 
 through My own yogic powers — this particular, supreme, shining, 
 universal, infinite, and primal form of Mine that has never been 
 seen before by anyone other than you. (11.47) O Arjuna, neither 

                    Bhagavad-Gita                             31 
 
 
 by study of the Vedas, nor by sacrifice, nor by charity, nor by ritu-
 als, nor by severe austerities, can I be seen in this cosmic form by 
 anyone other than you in this human world. (11.48)  
 Do not be perturbed and confused by seeing such a terrible form 
 of Mine as this. With fearless and cheerful mind, now behold My 
 four-armed form. (11.49) Sanjaya said: After speaking like this to 
 Arjuna, Lord Krishna revealed His four-armed form. And then as-
 suming His pleasant human form, Lord Krishna, the Great One, 
 consoled Arjuna who was terrified. (11.50) Arjuna said: O Krishna, 
 seeing this lovely human form of Yours, I have now become tran-
 quil and I am normal again. (11.51)  
 God can be seen by devotional love 
 The Supreme Lord said: This (four-armed) form of Mine that 
 you have seen is very difficult, indeed, to see. Even celestial con-
 trollers are ever longing to see this form. (11.52) This four-armed 
 form of Mine that you have just seen cannot be seen even by study 
 of the Vedas, or by austerity, or by acts of charity, or by the perfor-
 mance of rituals. (11.53) However, through single-minded devotion 
 alone, I can be seen in this form, can be known in essence, and 
 also can be reached, O Arjuna. (11.54) One who dedicates all 
 works to Me, and to whom I am the supreme goal, who is my dev-
 otee, who has no attachment, and is free from enmity towards any 
 being — attains Me, O Arjuna. (11.55) 
 CHAPTER 12 
 12. Path of devotion 
 Worship a personal or impersonal God? 
 Arjuna said: Which of these has the best knowledge of yoga — 
 those ever-steadfast devotees who worship You as Krishna, Your 
 personal aspect, or those who worship Your impersonal aspect, 
 the Eternal Being? (12.01) The Supreme Lord said: I consider the 
 best yogis to be those ever-steadfast devotees who worship with 
 supreme faith by fixing their mind on Me as their personal god. 
 (12.02) They also attain Me who worship the unchangeable, the 
 inexplicable, the invisible, the omnipresent, the inconceivable, the 
 unchanging, and the immovable Eternal Being; restraining all the 
 senses, even minded under all circumstances, and engaged in the 
 welfare of all creatures. (12.03-04) 
 Reasons for worshipping a personal God 
 Self-realization is more difficult for those who fix their mind on 
 the impersonal, unmanifest, Eternal Being because comprehen-
 sion of the unmanifest by human beings is attained with difficulty. 
 (12.05) But for those who worship Me with unswerving devotion as 
 their personal god, offer all actions to Me, intent on Me as the Su-
 preme, and meditate on Me; I swiftly become their savior — from 

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 the world that is the ocean of death and transmigration — whose 
 thoughts are set on My personal form, O Arjuna. (12.06-07) 
 The four paths to God 
 Therefore, focus your mind on Me, and let your intellect dwell 
 upon Me through meditation and contemplation. Thereafter, you 
 shall certainly attain Me. (12.08) If you are unable to focus your 
 mind steadily on Me, then long to attain Me, O Arjuna, by practice 
 of any other spiritual discipline that suits you. (12.09) If you are 
 unable even to do any spiritual discipline, then be intent on per-
 forming all your duty for Me. You shall attain perfection just by 
 working for Me as an instrument, just to serve and please Me, with-
 out selfish motives. (12.10) If you are unable to work for Me, then 
 just surrender unto My will and renounce the attachment to and 
 anxiety for the fruits of all work with subdued mind — by learning 
 to accept all results, as God's grace. (12.11) 
 Karma-yoga is the best Path  
 The knowledge of scriptures is better than mere ritualistic prac-
 tice; meditation is better than scriptural knowledge; renunciation of 
 attachment to the fruits of all work is better than meditation; peace 
 immediately follows renunciation. (See more on renunciation in 
 18.02, 18.09) (12.12) 
 The attributes of a devotee 
 One who does not hate any creature, who is friendly and com-
 passionate, free from the notion of "I" and "my", even-minded in 
 pain and pleasure, forgiving; and the yogi who is ever content, who 
 has subdued the mind, whose resolve is firm, whose mind and in-
 tellect are engaged in dwelling upon Me, who is devoted to Me — 
 is dear to Me. (12.13-14) The one by whom others are not agitated 
 and who is not agitated by others, who is free from joy, envy, fear, 
 and anxiety is also dear to Me. (12.15) One who is desireless, pure, 
 wise, impartial, and free from anxiety; who has renounced the do-
 ership in all undertakings—such a devotee is dear to Me. (12.16) 
 One who neither rejoices nor grieves, neither likes nor dislikes, 
 who has renounced both the good and the evil, and is full of devo-
 tion—is dear to Me. (12.17) The one who remains the same to-
 wards friend or foe, in honor or disgrace, in heat or cold, in pleasure 
 or pain; who is free from attachment; who is indifferent to censure 
 or praise, quiet, content with whatever one has, unattached to a 
 place, a country, or a house; calm, and full of devotion — that per-
 son is dear to Me. (12.18-19) 
 One should sincerely try to develop divine qualities 
 But those faithful devotees are very dear to Me who set Me as 
 their supreme goal and follow—or just sincerely try to develop— 
 the above mentioned nectar of moral values. (12.20) 
 CHAPTER 13 
 13. Creation and the creator 

                    Bhagavad-Gita                             33 
 
 
 The theory of creation 
 The Supreme Lord said: O Arjuna, this physical body, a minia-
 ture universe, may be called the creation. One who knows the cre-
 ation is called the creator by the seers of truth. (13.01) O Arjuna, 
 know Me to be the creator of all the creation. The true understand-
 ing of both the creator and the creation is considered by Me to be 
 the spiritual or metaphysical knowledge. (13.02) What the creation 
 is, what it’s like, what its transformations are, where its source is, 
 who that creator is, and what His powers are — hear all these from 
 Me in brief. (13.03) The seers have separately described the crea-
 tion and the creator in different ways in the Vedic hymns, and also 
 in the conclusive and convincing verses of the Brahma-Sutra. 
 (13.04) The primary material Nature, cosmic intellect, "I" con-
 sciousness or ego, five basic elements, ten organs, mind, five 
 sense objects; and desire, hatred, pleasure, pain, the physical 
 body, consciousness, and resolve — thus the entire field has been 
 briefly described with its transformations. (13.05-06)  
 The fourfold noble truth as means of Nirvana 
 Humility, modesty, nonviolence, forgiveness, honesty, service 
 to guru, purity of thought, word, and deed, steadfastness, self-con-
 trol; and aversion towards sense objects, absence of ego; constant 
 reflection on pain and suffering inherent in birth, old age, disease, 
 and death; (13.07-08) detached attachment with family members, 
 home, etc.; unfailing calmness upon attainment of the desirable 
 and the undesirable; and unswerving devotion to Me through sin-
 gle-minded contemplation, taste for solitude, distaste for social 
 gatherings and gossips; steadfastness in acquiring the knowledge 
 of Eternal Being, and seeing the omnipresent Supreme Being eve-
 rywhere — this is said to be knowledge. That which is contrary to 
 this is ignorance. (13.09-11) 
 God can be described by parables only 
 I shall fully describe the object of knowledge — knowing which 
 one attains immortality. The beginningless Supreme Being is said 
 to be neither eternal (Sat) nor temporal (Asat). (13.12) The Eternal 
 Being has His hands, feet, eyes, head, mouth, and ears every-
 where, because He is all-pervading and omnipresent. (13.13) He 
 is the perceiver of all sense objects without the physical sense or-
 gans; unattached, and yet the sustainer of all; devoid of three 
 modes of material Nature, and yet the enjoyer of the modes of ma-
 terial Nature by becoming a living entity. (13.14) He is inside as 
 well as outside all beings, animate and inanimate. He is incompre-
 hensible because of His subtlety. And because of His omnipres-
 ence, He is very near, residing in one’s inner psyche, as well as far 
 away in His Supreme Abode. (13.15) He is undivided, and yet ap-
 pears to exist as if divided in beings. He, the object of knowledge, 

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 appears as: Brahma, the creator; Vishnu, the sustainer; and Shiva, 
 the destroyer of all beings. (13.16)  
 The Supreme Person is the source of all light. He is said to be 
 beyond darkness of ignorance. He is the Self-knowledge, the ob-
 ject of Self-knowledge, and seated in the inner psyche as con-
 sciousness of all beings. He is to be realized by Self-knowledge. 
 (13.17) Thus, the creation as well as the knowledge and the object 
 of knowledge have been briefly described by Me. Understanding 
 this, My devotee attains the supreme abode. (13.18) 
 A description of the supreme spirit, spirit, and jiva 
 Know that both the material Nature and the Spiritual Being are 
 beginningless. All manifestations and three states of mind and mat-
 ter, called modes or Gunas, are born of Prakriti. Prakriti is said to 
 be the cause of production of the physical body and the eleven 
 organs of perception and action. Purusha (Consciousness, Spirit) 
 is said to be the cause of experiencing pleasure and pain. (13.19-
 20) Purusha enjoys three modes of material Nature (Prakriti) by 
 associating with Prakriti. Attachment to the Gunas due to igno-
 rance caused by previous Karma is the cause of birth of living entity 
 (jiva) in good and evil wombs. (13.21)  
 Eternal Being (God, Spirit) in the body is also called the witness, 
 the guide, the supporter, the enjoyer, the great Lord, and also the 
 Supreme Self. (13.22) They who truly understand Spiritual Being 
 (Purusha) and the material Nature (Prakriti) with its three modes 
 (Gunas) are not born again, regardless of their way of life. (13.23) 
 Some perceive the supersoul in their inner psyche through mind 
 and intellect that have been purified either by meditation or by met-
 aphysical knowledge or by Karma-yoga. (13.24)  
 The faith alone can lead to Nirvana 
 Others, however, do not know the yoga of meditation, 
 knowledge, and work; but they perform deity worship with faith, as 
 mentioned in the scriptures by the saints and sages. They also 
 transcend death by virtue of their firm faith in what they have heard. 
 (13.25) Whatever is born, animate or inanimate, know them to be 
 born from the union of the matter and Spirit, O Arjuna. (13.26)  
 The one who sees the same eternal Supreme Lord dwelling as 
 Spirit equally within all mortal beings, truly sees. (13.27) Because 
 of beholding one and the same Lord existing equally in every be-
 ing, one does not injure anybody and thereupon attains the su-
 preme abode. (13.28) One who perceives that all works are done 
 by the powers (Gunas) of material Nature (Prakriti) alone, and thus 
 does not consider oneself as the doer, that person truly under-
 stands. (13.29) The moment one discovers the diverse variety of 
 beings and their ideas abiding in the Source and coming out from 
 Him alone, one attains the Supreme Being. (13.30) 
 Attributes of the spirit  

                    Bhagavad-Gita                             35 
 
 
 Because of being beginningless and unaffectable by the three 
 modes of material Nature, the eternal supersoul — even though 
 dwelling in the body as a living entity — neither does anything nor 
 becomes tainted, O Arjuna. (13.31) Just as the all-pervading space 
 is not tainted because of its subtlety; similarly, Spirit, abiding in all 
 bodies, is not tainted. (13.32) Just as one sun illuminates the entire 
 world; similarly, Eternal Being illumines or gives life to the entire 
 creation, O Arjuna. (13.33)  
 They attain the Supreme, who perceive the difference between 
 body and spirit with the eye of Self-knowledge, and know the tech-
 niques — by using any one of the five paths: Selfless service, 
 Knowledge, Devotion, Meditation, and Surrender — of liberation of 
 the living entity (Jiva) from the trap of divine illusory energy (Maya). 
 (13.34) 
 CHAPTER 14 
 14. Three modes (Gunas) of nature 
 The Supreme Lord said: I shall further explain to you that su-
 preme knowledge, the best of all knowledge, knowing which all the 
 sages have attained supreme perfection after this life. (14.01) They 
 who have taken refuge in this spiritual knowledge attain unity with 
 Me and are neither born at the time of creation, nor afflicted at the 
 time of dissolution. (14.02)  
 Beings are born from the union of spirit and matter 
 My material Nature is the womb of creation wherein I place the 
 seed of consciousness from which all beings are born, O Arjuna. 
 (14.03) Whatever forms are produced in all different wombs, O Ar-
 juna, the material Nature is their body-giving mother; and I am the 
 life-giving father. (14.04) 
 How three modes of material nature bind us 
 Sattva or goodness; Rajas or passion, activity; and Tamas or 
 ignorance, inertia — these three modes (Ropes, Gunas) of mate-
 rial Nature (Prakriti) fetter the eternal individual soul to the body, O 
 Arjuna. (14.05) Of these, the mode of goodness is illuminating and 
 good because it is pure. It fetters the living entity by attachment to 
 happiness and knowledge, O sinless Arjuna. (14.06) Know that the 
 mode of passion is characterized by intense craving and is the 
 source of desire and attachment. It binds the living entity by attach-
 ment to the fruits of work. (14.07) Know, O Arjuna, that the mode 
 of ignorance — the deluder of living entity — is born of inertia. It 
 binds the living entity by carelessness, laziness, and excessive 
 sleep. (14.08) O Arjuna, the mode of goodness attaches one to 
 happiness (of learning and knowing the Eternal Being); the mode 
 of passion attaches to intense action; and the mode of ignorance 
 attaches to inaction, laziness by covering Self-knowledge. (14.09)  
 Characteristics of three modes of nature 

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 Goodness prevails by suppressing passion and ignorance; 
 passion prevails by suppressing goodness and ignorance; and ig-
 norance prevails by suppressing goodness and passion, O Arjuna. 
 (14.10) When the light of Self-knowledge illuminates all the senses 
 in the body, then it should be known that goodness is predominant. 
 (14.11) O Arjuna, when passion is predominant, greed, activity, un-
 dertaking of selfish work, restlessness, excitement, etc. arise. 
 (14.12) O Arjuna, when inertia is predominant, ignorance, inactiv-
 ity, carelessness, delusion, etc. arise. (14.13)  
 Three modes are also the vehicles of transmigration  
 One who dies when goodness dominates goes to heaven — 
 the pure world of knowers of the Supreme. (14.14) One who dies 
 when passion dominates is reborn attached to action or the utilitar-
 ian type. One who dies in ignorance is reborn as a lower creature. 
 (14.15) The fruit of good action is said to be beneficial and pure; 
 the fruit of passionate action is pain; and the fruit of ignorant action 
 is laziness. (14.16) Self-knowledge arises from the mode of good-
 ness; greed arises from the mode of passion; and negligence, de-
 lusion, and slowness of mind arise from the mode of ignorance. 
 (14.17) They who are established in goodness go to heaven; pas-
 sionate persons are reborn in the mortal world; and the ignorant, 
 abiding in the lowest mode of ignorance, go to lower planets or hell 
 (or take birth as lower creatures). (14.18) 
 Attain Nirvana after rising above three modes  
 When visionaries perceive no doer other than the three modes 
 of material Nature and know the Supreme, which is above and be-
 yond these modes, then they attain salvation (Mukti). (14.19) When 
 one rises above the three modes of material Nature that originate 
 in the body, one attains immortality or salvation (Mukti) and is freed 
 from the pains of birth, old age, and death. (14.20) 
 The process of rising above three modes 
 Arjuna said: What are the marks of those who have trans-
 cended the three modes of material Nature, and what is their con-
 duct? How does one transcend these three modes of material Na-
 ture, O Lord Krishna? (14.21) The Supreme Lord said: One is said 
 to have transcended the modes of material Nature who neither 
 hates the presence of enlightenment, activity, and delusion; nor 
 desires for them when they are absent; who remains like a witness 
 without being affected by the modes of material Nature; who stays 
 firmly attached to the Lord without wavering — thinking that only 
 the modes of material Nature are operating. (14.22-23) And one 
 who depends on the Lord and is indifferent to pain and pleasure; 
 to whom a clod, a stone, and gold are alike; to whom the dear and 
 the unfriendly are alike; who is of firm mind; who is calm in censure 

                    Bhagavad-Gita                             37 
 
 
 and in praise, and indifferent to honor and disgrace; who is impar-
 tial to friend and foe; and who has given up the sense of doership 
 and ownership. (14.24-25) 
 Bonds of three modes can be cut by devotional love 
 One who offers service to Me with love and unswerving devo-
 tion, rises above three modes of material Nature and becomes fit 
 for Nirvana. (14.26) Because I am the basis of the immortal Eternal 
 Being, of everlasting order (Dharma), and of the absolute bliss. 
 (14.27) 
 CHAPTER 15 
 15. The supreme being 
 Creation is like a tree created by of Maya 
 The Supreme Lord said: Sages speak of the eternal banyan 
 tree that has its origin (or root) above in the Supreme Being and 
 branches below in the cosmos, and whose leaves are the Vedic 
 hymns. One who understands this tree is a knower of the Vedas. 
 (15.01) The branches of this cosmic tree of Maya (Illusion) spread 
 all over the cosmos. The tree is nourished by three modes of ma-
 terial Nature; sense pleasures are its sprouts; and its roots of ego, 
 attachment and desire stretch below in the human world, causing 
 Karmic bondage. (15.02)  
 Cut the tree of attachment to attain salvation 
 The real form of this tree is not perceptible here on earth, nor 
 is its beginning, end, or existence. Having cut the firm roots — the 
 ego and desires — of this tree by the mighty ax of Self-knowledge 
 and detachment; thus thinking: "I take refuge in that very primal 
 person from whom this primal manifestation comes forth", seek 
 that supreme abode from where one does not come back to the 
 mortal world again. (15.03-04) The wise reach that eternal goal, 
 who are free from pride and delusion, who have conquered the evil 
 of attachment, who constantly dwell in the Supreme Self with all 
 desires completely stilled, and who are free from dualities of pleas-
 ure and pain. (15.05) The sun does not illumine My supreme 
 abode, nor does the moon, nor the fire. Having reached there peo-
 ple attain permanent liberation (Mukti) and do not come back to 
 this temporal world again. (15.06)  
 
 The embodied soul is the enjoyer 
 The eternal individual soul in the body of living beings is, in-
 deed, My integral part. It associates with the six sensory faculties 
 of perception — including the mind — and activates them. (15.07) 
 Just as the air takes aroma away from the flower; similarly, the in-
 dividual soul takes the six sensory faculties from the physical body 
 it casts off during death to the new physical body it acquires in re-
 incarnation by the power of Karma. (15.08) The living entity (Jiva) 

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 enjoys sense pleasures using six sensory faculties of hearing, 
 touch, sight, taste, smell, and mind. The ignorant cannot perceive 
 Jiva departing from the body, nor staying in the body and enjoying 
 sense pleasures by associating with the modes of material Nature. 
 But those who have the eye of Self-knowledge can see it. (15.09-
 10) The yogis, striving for perfection, behold the living entity (Jiva) 
 abiding in their inner psyche as consciousness, but the ignorant 
 and those whose inner psyche is not pure, even though striving, 
 do not perceive Him. (15.11) 
 Spirit is the essence of everything 
 Know that light energy to be Mine that comes from the sun and 
 illumines the whole world and is in the moon and in fire. (15.12)  
 NOTE: The light of the sun is a reflection of His radiance (RV 
 10.07.03). The knowers of the Supreme Being visualize 
 everywhere — in themselves, in every human being, and in the 
 whole universe — that supreme cluster of light which is the source 
 of the visible world.  
 Entering the earth, I support all beings with My energy. Becom-
 ing the sap-giving moon, I nourish all the plants. (15.13) Becoming 
 the digestive fire, I remain in the body of all living beings. Uniting 
 with vital life forces, I digest all types of food. (15.14) And I am 
 seated in the inner psyche of all beings. Memory, Self-knowledge, 
 and removal of doubts and wrong notions (about the Eternal Being 
 by reasoning or in trance (Samadhi)) come from Me. I am to be 
 known by the study of all the Vedas. I am, indeed, the author of the 
 Vedanta and the knower of the Vedas. (15.15) 
 Supreme spirit, spirit and the created beings 
 There are two entities in the cosmos: The temporal Divine Be-
 ings and the unchangeable Eternal Being. All created beings are 
 subject to change, but the Eternal Being does not change. (15.16) 
 The Supreme Being is beyond both the Temporal Divine Beings 
 and the Eternal Being. He is also called the Absolute, Reality, God, 
 the Source, who sustains both the Temporal and the Eternal by 
 pervading everything. (15.17) Because I am beyond both the Tem-
 poral and the Eternal, therefore I am known in this world and in the 
 Vedas as the Supreme Being. (15.18) The wise, who truly under-
 stand Me as the Supreme Being, know everything and worship Me 
 wholeheartedly, O Arjuna. (15.19) Thus, I have explained this most 
 secret science of Self-knowledge, O sinless Arjuna. Having under-
 stood this, one becomes enlightened; one’s all duties are accom-
 plished; and the goal of human life is achieved, O Arjuna. (15.20)  
 CHAPTER 16 
 16. Divine and the demonic qualities 
 A list of divine qualities to be cultivated 

                    Bhagavad-Gita                             39 
 
 
 The Supreme Lord said: Fearlessness, purity of the inner psy-
 che, perseverance in the yoga of Self-knowledge, charity, sense-
 restraint, sacrifice, study of the scriptures, austerity, honesty; non-
 violence, truthfulness, absence of anger, renunciation, calmness, 
 abstinence from malicious talk, compassion for all creatures, free-
 dom from greed, gentleness, modesty, absence of fickleness, 
 splendor, forgiveness, fortitude, cleanliness, absence of malice, 
 and absence of pride — these are the (twenty-six) qualities of 
 those endowed with divine virtues, O Arjuna. (16.01-03) 
 A list of demonic qualities to be given up 
 O Arjuna, the marks of those who are born with demonic qual-
 ities are: Hypocrisy, arrogance, pride, anger, harshness, and igno-
 rance. (16.04) Divine qualities lead to salvation (Moksha); the de-
 monic qualities are said to be for bondage. Do not grieve, O Arjuna; 
 you are born with divine qualities. (16.05)  
 There are only two types of human beings 
 Basically, there are only two types of human beings in this 
 world: The divine, and the demonic. The divine has been described 
 at length. Now hear from Me about the demonic, O Arjuna. (16.06) 
 Persons of demonic nature do not know what to do and what not 
 to do. They have neither purity nor good conduct nor truthfulness. 
 (16.07) They say that the world is unreal, without a substratum, 
 without God, and without an order. The world is caused by sexual 
 union of man and woman alone and nothing else. (16.08) Adhering 
 to this wrong, atheistic view, these degraded souls — with small 
 intellect and cruel deeds — are born as enemies for the destruction 
 of the world. (16.09) Filled with insatiable desires, hypocrisy, pride, 
 and arrogance; holding wrong views due to delusion; they act with 
 impure motives, (16.10) obsessed with endless anxiety lasting until 
 death, considering sense gratification their highest aim, and con-
 vinced that sense pleasure is everything; (16.11)  
 Bound by hundreds of ties of desire and enslaved by lust and 
 anger, they strive to obtain wealth by unlawful means to fulfill sen-
 sual pleasures. They think: (16.12) This has been gained by me 
 today; I shall fulfill this desire; I have this much wealth and will have 
 more wealth in the future; (16.13) that enemy has been slain by 
 me, and I shall slay others also. I am the lord. I am the enjoyer. I 
 am successful, powerful, and happy; (16.14) 
 I am rich and born in a noble family. Who is equal to me? I shall 
 perform sacrifice, I shall give charity, and I shall rejoice. (16.15) 
 Thus deluded by ignorance, bewildered by many fancies, entan-
 gled in the net of delusion, addicted to the enjoyment of sensual 
 pleasures, they fall into a foul hell. (16.16) Self-conceited, stub-
 born, filled with pride and intoxication of wealth, they perform sac-
 rifice, charity, etc. only in name for show, and not according to 

 40                           International Gita Society 
 
 
 scriptural injunction. (16.17) These malicious people cling to ego-
 ism, power, arrogance, lust, anger, greed, hatred; and they deny 
 My presence in their own body and in others’ bodies. (16.18)  
 Suffering is the destiny of the ignorant 
 I hurl these haters, cruel, sinful, and mean people into the cy-
 cles of rebirth in the womb of demons again and again. (16.19) O 
 Arjuna, entering the wombs of demons, birth after birth, the de-
 luded ones sink to the lowest hell without ever attaining Me. (16.20) 
 Lust, anger, and greed are the three gates to hell 
 Lust, anger, and greed are the three gates of hell leading to the 
 bondage of the individual. Therefore, one must learn to give up 
 these three. (16.21) One who is liberated from these three gates of 
 hell, O Arjuna, does what is best and consequently attains the su-
 preme abode. (16.22)  
 One must follow the scripture 
 One who acts under the influence of one’s desires, disobeying 
 scriptural injunctions, neither attains perfection nor happiness nor 
 the supreme abode. (16.23) Therefore, let the scripture be your 
 authority in determining what should be done and what should not 
 be done. You should perform your duty following the scriptural in-
 junction. (16.24)  
 CHAPTER 17 
 17. Threefold faith 
 Arjuna said: What is the mode of devotion of those who perform 
 spiritual practices with faith, but without following the scriptural in-
 junctions, O Krishna? Is it in the mode of goodness, passion, or 
 ignorance? (17.01)  
 Three types of faith 
 The Supreme Lord said: The natural faith of embodied beings 
 is of three kinds: Goodness, passion, and ignorance. Now hear 
 about these from Me. (17.02) O Arjuna, the faith of each is in ac-
 cordance with one’s own natural disposition governed by Karmic 
 impressions. One is known by one’s faith. One can become what-
 ever one wants to be — if one constantly contemplates the object 
 of desire with faith. (17.03) Persons in the mode of goodness wor-
 ship celestial controllers; those in the mode of passion worship su-
 pernatural rulers and demons; and those in the mode of ignorance 
 worship ghosts and spirits. (17.04) Ignorant persons of demonic 
 nature are those who practice severe austerities without following 
 the prescription of the scriptures, who are full of hypocrisy and ego-
 tism, who are impelled by the force of desire and attachment, and 
 who senselessly torture the elements in their body and also Me 
 who dwells within the body. (17.05-06) 
 Three types of food 
 The food preferred by all of us is also of three types. So are the 
 sacrifice, austerity, and charity. Now hear the distinction between 

                    Bhagavad-Gita                             41 
 
 
 them. (17.07) The foods that promote longevity, virtue, strength, 
 health, happiness, and joy are juicy, smooth, substantial, and nu-
 tritious. Such foods are liked by persons in the mode of goodness. 
 (17.08) People in the mode of passion like foods that are very bit-
 ter, sour, salty, hot, pungent, dry, and burning; and cause pain, 
 grief, and disease. (17.09) People in the mode of ignorance like 
 foods that are stale, tasteless, putrid, rotten, refuse, impure, such 
 as meat and alcohol. (17.10) 
 Three types of sacrifices 
 Selfless service — enjoined by the scriptures and performed 
 without a desire for the fruit, with a firm belief and conviction that it 
 is one’s duty — is in the mode of goodness. (17.11) Selfless ser-
 vice that is performed only for show and aiming for fruit — is in the 
 mode of passion, O Arjuna. (17.12) Selfless service that is per-
 formed without following the scripture, in which no food is distrib-
 uted, which is devoid of mantra, faith, and gift, is said to be in the 
 mode of ignorance. (17.13) 
 Austerity of thought, word, and deed 
 The worship of celestial controllers, the priest, the guru, and 
 the wise; purity, honesty, celibacy, and nonviolence — these are 
 said to be austerity of deed. (17.14) Speech that is non-offensive, 
 truthful, pleasant, beneficial, and is used for the regular study of 
 scriptures is called the austerity of word. (17.15) Serenity of mind, 
 gentleness, calmness, self-control, and purity of thought — these 
 are called austerity of thought. (17.16)  
 Three types of austerity 
 The above mentioned threefold austerity — of thought, word, 
 and deed — practiced by yogis with supreme faith, without a desire 
 for the fruit, is said to be in the mode of goodness. (17.17) Austerity 
 that is performed for gaining respect, honor, reverence, and for the 
 sake of show, yielding an uncertain and temporary result, is said to 
 be in the mode of passion. (17.18) Austerity performed with foolish 
 stubbornness or with self-torture or for harming others, is said to 
 be in the mode of ignorance. (17.19) 
 Three types of charity 
 Charity that is given at the right place and time as a matter of 
 duty to a deserving candidate who does nothing in return, is con-
 sidered to be in the mode of goodness. (17.20) Charity that is given 
 unwillingly, or to get something in return, or to gain some fruit, is 
 said to be in the mode of passion. (17.21) Charity that is given at a 
 wrong place and time to unworthy persons, or without paying re-
 spect to the receiver or with ridicule, is said to be in the mode of 
 ignorance. (17.22) 
 Threefold name of God 
 ‘OM TAT SAT’ is said to be the threefold name of God in San-
 skrit. Persons with good qualities, the Vedas, and selfless service 

 42                           International Gita Society 
 
 
 were created by God in the ancient time. (17.23) Therefore, acts of 
 sacrifice, charity, and austerity prescribed in the scriptures are al-
 ways commenced by uttering ‘OM’ by the knowers of the Supreme 
 Being. (17.24) Various types of sacrifice, charity, and austerity are 
 performed by the seekers of salvation by uttering ‘TAT’ (or He is 
 all) without seeking a reward. (17.25) The word ‘SAT’ is used in the 
 sense of Reality and goodness. The word ‘SAT’ is also used for an 
 auspicious act, O Arjuna. (17.26) Faith in sacrifice, charity, and 
 austerity is also called ‘SAT’. Selfless service for the sake of the 
 Supreme is, in truth, termed as ‘SAT’. (17.27) Whatever is done 
 without faith — whether it is sacrifice, charity, austerity, or any 
 other act — is called ‘ASAT’. It has no value here or hereafter, O 
 Arjuna. (17.28) 
 CHAPTER 18 
 18. Attaining liberation by giving up ego 
 Arjuna said: I wish to know the nature of renunciation 
 (Samnyasa) and sacrifice (Tyaga) and the difference between the 
 two, O Lord Krishna. (18.01)  
 Definition of renunciation and sacrifice 
 The Supreme Lord said: The sages call renunciation the com-
 plete renunciation of work for any personal profit. The wise define 
 sacrifice as the sacrifice of, and the freedom from, attachment to 
 the fruits of all work. (18.02) Some philosophers say that all work 
 is full of faults and should be given up, while others say that acts 
 of sacrifice, charity, and austerity should not be abandoned. 
 (18.03)  
 O Arjuna, listen to My conclusion about sacrifice. Sacrifice is 
 said to be of three types. (18.04) Acts of service, charity, and aus-
 terity should not be abandoned, but should be performed, because 
 service, charity, and austerity are the purifiers of the wise. (18.05) 
 Even these obligatory works should be performed without attach-
 ment to the fruits. This is My definite supreme advice, O Arjuna. 
 (18.06)  
 Three types of sacrifice 
 Giving up one's duty is not proper. The abandonment of oblig-
 atory work is due to delusion and is declared to be in the mode of 
 ignorance. (18.07) One who abandons duty merely because it is 
 difficult or because of fear of bodily affliction, does not get the ben-
 efits of sacrifice by performing such a sacrifice in the mode of pas-
 sion. (18.08) Obligatory work performed as duty, renouncing at-
 tachment to the fruit, is alone to be regarded as sacrifice in the 
 mode of goodness, O Arjuna. (18.09) One who neither hates a dis-
 agreeable work, nor is attached to an agreeable work, is consid-
 ered a sacrificer (Tyagi), imbued with the mode of goodness, intel-
 ligent, and free from all doubts about the Supreme Being. (18.10) 
 Human beings cannot completely abstain from work. Therefore, 

                    Bhagavad-Gita                             43 
 
 
 one who completely renounces attachment to the fruits of all work 
 is considered a Tyagi. (18.11) The threefold fruit of works — desir-
 able, undesirable, and mixed — accrues after death to the one who 
 is not a Tyagi, but never to a Tyagi. (18.12) 
 Five causes of an action 
 Learn from Me, O Arjuna, the five causes, as described in the 
 Samkhya doctrine, for the accomplishment of all actions. They are: 
 the physical body, the seat of Karma; the modes of material Na-
 ture, the doer; the eleven organs of perception and action, the in-
 struments; various life forces; and the fifth is one’s fate. (18.13-14) 
 These are the five causes of whatever action, whether right or 
 wrong, one performs by thought, word and deed. (18.15) There-
 fore, the ignorant, who consider one’s body or the soul as the sole 
 agent, do not understand due to imperfect knowledge. (18.16) One 
 who is free from the notion of doership and whose intellect is not 
 polluted by the desire to reap the fruit — even after slaying all these 
 people — neither slays nor is bound by the act of killing. (18.17) 
 The subject, the object, and the knowledge of the object are the 
 threefold driving force (or impetus) to an action. The eleven organs 
 of perception and action, the act, and the modes of Nature are the 
 three components of action. (18.18) 
 Three types of spiritual knowledge 
 Self-knowledge, action, and agent are said to be of three types, 
 according to the Guna theory. Hear duly about these also. (18.19) 
 The knowledge by which one sees a single immutable Reality in all 
 beings as undivided in the divided, such knowledge is in the mode 
 of goodness. (18.20) The knowledge by which one sees different 
 realities of various types among all beings as separate from one 
 another; such knowledge is in the mode of passion. (18.21) The 
 irrational, baseless, and worthless knowledge by which one clings 
 to one single effect, such as the body, as if it is everything, such 
 knowledge is declared to be in the mode of darkness or ignorance 
 (18.22) 
 Three types of action 
 Obligatory duty, performed without likes and dislikes and with-
 out selfish motives and attachment to enjoy the fruit, is said to be 
 in the mode of goodness. (18.23) Action performed with ego, with 
 selfish motives, and with too much effort, is in the mode of passion. 
 (18.24) Action that is undertaken because of delusion, disregard-
 ing consequences, loss, injury to others, as well as one’s own abil-
 ity, is said to be in the mode of ignorance. (18.25) 
 Three types of person 
 A person who is free from attachment, is non-egotistic, en-
 dowed with resolve and enthusiasm, and unperturbed in success 
 or failure, is called good. (18.26) A person who is impassioned, 
 who desires the fruits of work, who is greedy, violent, impure, and 

 44                           International Gita Society 
 
 
 gets affected by joy and sorrow, is called passionate. (18.27) A 
 person who is undisciplined, vulgar, stubborn, wicked, malicious, 
 lazy, depressed, and procrastinating, is called ignorant. (18.28) 
 Three types of intellect 
 Now hear Me explain fully and separately, O Arjuna, the three-
 fold division of intellect and resolve, based on modes of material 
 Nature. (18.29) O Arjuna, that intellect is in the mode of goodness 
 which understands the path of work and the path of renunciation, 
 right and wrong action, fear and fearlessness, bondage and liber-
 ation. (18.30) That intellect is in the mode of passion which cannot 
 distinguish between righteousness and unrighteousness, and right 
 and wrong action, O Arjuna. (18.31) That intellect is in the mode of 
 ignorance which, when covered by ignorance, accepts unright-
 eousness as righteousness and thinks everything to be that which 
 it is not, O Arjuna. (18.32)  
 Three types of resolve, four goals of human life 
 That resolve is in the mode of goodness by which one manip-
 ulates the functions of the mind, Prana (bioimpulses, life forces) 
 and senses for God-realization only, O Arjuna. (18.33) That resolve 
 is in the mode of passion by which one, craving for the fruits of 
 work, clings to duty, earning wealth, and pleasure with great at-
 tachment. (18.34) That resolve is in the mode of ignorance by 
 which a dull person does not give up sleep, fear, grief, despair, and 
 carelessness, O Arjuna. (18.35) 
 Three types of pleasure 
 And now hear from Me, O Arjuna, about the threefold pleasure. 
 The pleasure that one enjoys from spiritual practice results in ces-
 sation of all sorrows. (18.36) The pleasure that appears as poison 
 in the beginning, but is like nectar in the end, comes by the grace 
 of Self-knowledge and is in the mode of goodness. (18.37) Sensual 
 pleasures that appear as nectars in the beginning, but become poi-
 son in the end, are in the mode of passion. (18.38) Pleasure that 
 confuses a person in the beginning and in the end as a result of 
 sleep, laziness, and carelessness, is in the mode of ignorance. 
 (18.39) There is no being, either on the earth or among the celestial 
 controllers in the heaven, who can remain free from these three 
 modes of material Nature. (18.40)  
 Division of labor is based on one’s ability 
 The division of labor into four categories is also based on the 
 qualities inherent in people’s nature and not necessarily as one’s 
 birth right, O Arjuna. (18.41) Intellectuals who have serenity, self-
 control, austerity, purity, patience, honesty, spiritual knowledge, 
 spiritual experience, and belief in God are labeled as intellectuals 
 (Brahmans). (18.42) Those having the qualities of heroism, vigor, 
 firmness, dexterity, steadfastness in battle, charity, and adminis-
 trative skills are called Kshatriyas or warriors. (18.43) Those who 

                    Bhagavad-Gita                             45 
 
 
 are good at cultivation, cattle rearing, business, trade, and industry 
 are known as Vaishyas (merchants). Those who are very good in 
 service and labor type work are classed as laborers. (18.44) 
 Attain salvation by duty, discipline, devotion 
 One can attain the highest perfection by devotion to one’s nat-
 ural work. Listen to Me how one attains perfection while engaged 
 in one’s natural work. (18.45) One attains perfection by worship-
 ping the Supreme Being—from whom all beings originate, and by 
 whom all this universe is pervaded — through performance of 
 one’s natural duty for Him. (18.46) One’s inferior natural work is 
 better than superior unnatural work even though well performed. 
 One who does the work ordained by one’s inherent nature without 
 selfish motives incurs no sin or Karmic bondage. (18.47) One’s 
 natural work, even though defective, should not be abandoned be-
 cause all undertakings are enveloped by defects as fire is covered 
 by smoke, O Arjuna. (18.48) The person whose mind is always free 
 from attachment, who has subdued the mind and senses, and who 
 is free from desires, attains the supreme perfection of freedom 
 from the bondage of Karma by renouncing attachment to the fruits 
 of work. (18.49)  
 Learn from Me briefly, O Arjuna, how one who has attained such 
 perfection — the freedom from the bondage of Karma — attains 
 the Supreme Person, the goal of spiritual knowledge. (18.50) En-
 dowed with purified intellect, subduing the mind with firm resolve, 
 turning away from sound and other objects of the senses, giving 
 up likes and dislikes; living in solitude; eating lightly; controlling the 
 mind, speech, and organs of action; ever absorbed in yoga of med-
 itation; taking refuge in detachment; and relinquishing egotism, vi-
 olence, pride, lust, anger, and proprietorship — one becomes 
 peaceful, free from the notion of "I” and “my", and fit for attaining 
 oneness with the Supreme Being. (18.51-53) Absorbed in the Su-
 preme Being, the serene one neither grieves nor desires. Becom-
 ing impartial to all beings, one obtains My Para-Bhakti, the highest 
 devotional love. (18.54) By devotion one truly understands what 
 and who I am in essence. Having known Me in essence, one im-
 mediately merges with Me. (18.55)  
 A Karma-yogi attains the eternal immutable abode, by My grace 
 — even while doing all duties — just by dedicating all action to Me 
 with loving devotion. (18.56) Sincerely offer all actions to Me, set 
 Me as your supreme goal, and completely depend on Me. Always 
 fix your mind on Me and resort to Karma-yoga. (18.57) When your 
 mind becomes fixed on Me, you shall overcome all difficulties by 
 My grace. But, if you do not listen to Me due to ego, you shall per-
 ish. (18.58) 
 Karmic bondage and the free will 

 46                           International Gita Society 
 
 
 If due to ego you think: I shall not fight, your resolve is vain. 
 Because your own nature will compel you to fight. (18.59) O Ar-
 juna, you are controlled by your own nature-born Karmic impres-
 sions (or Samskara). Therefore, you shall do — even against your 
 will — what you do not wish to do out of delusion. (18.60) The Su-
 preme Lord, Krishna or God, abiding as the controller in the inner 
 psyche of all beings, O Arjuna, causes them to evolve — or work 
 out their Karma — like a puppet of Karma, mounted on a machine. 
 (18.61)  
 
 The Supreme Controller is the reflection of the Supreme 
 Spirit in the body. The Supreme Lord organizes, controls, 
 supervises, and directs everything in the universe. Human being is 
 like a puppet of Karma mounted on a body which is the vehicle of 
 transmigration. The word evolve refers to working out one’s Karma. 
 Thus we become the puppet of our own Karma created by our free 
 will.  
 
 The Lord has made Karmic laws as the controller of all 
 living beings. Therefore, one must learn to gladly endure all that 
 fate imposes by taking refuge in God and following His 
 commandments. Vedas declare that the Lord, using His law of 
 Karma, makes us dance as a juggler would make his monkey 
 dance. Without the laws of Karma; the scriptural injunctions, 
 prohibitions, as well as self-effort, would have no value at all. 
 Karma is the eternal justice and the eternal law. As a result of the 
 working of eternal justice, there can be no escape from the con-
 sequences of our deeds. We become the product of our own past 
 thinking and action. Therefore, we must think and act wisely at the 
 present moment, using the scriptures as a guide.  
 
 The doctrine of Karma and reincarnation is also found in 
 the following two verses of the Koran: Allah is He who created you 
 and then sustained you, then causes you to die, then gives life to 
 you again (Surah 30.40). He may reward those who believe and 
 do good works. No one is able to escape His law of consequences 
 (Surah 30.45). People cannot escape from the consequences of 
 their deeds, for as we sow, so we reap. Cause and effect cannot 
 be separated because the effect exists in the cause as the fruit 
 exists in the seed. Good and evil deeds follow us continually like 
 our shadows.  
 
 The Bible also says: Whosoever shedeth man’s blood, by 
 man shall his blood be shed (Genesis 9.06). It is believed that all 
 references to Karma and reincarnation were taken out of the Bible 
 during the second century with the noble aim of encouraging 
 people to strive hard for perfection during this very life. Those who 
 believe in reincarnation must avoid laziness and procrastination, 
 stress intense spiritual discipline, and try their best to get Self-

                    Bhagavad-Gita                             47 
 
 
 realization in this very life as if there were no reincarnation. Live as 
 though this is your last day on this earth. One cannot achieve 
 anything through laziness and procrastination.  
 Seek refuge in the Supreme Lord alone with loving devotion, O 
 Arjuna. By His grace you shall attain supreme peace and the Eter-
 nal Abode. (18.62) Thus, I have explained the knowledge that is 
 more secret than the secret. After fully reflecting on this, do as you 
 wish. (18.63)  
 Path of surrender is the ultimate path to God 
 Hear once again My most secret, supreme word. You are very 
 dear to Me; therefore, I shall tell this for your benefit. (18.64) Fix 
 your mind on Me, be devoted to Me, offer service to Me, bow down 
 to Me, and you shall certainly reach Me. I promise you, because 
 you are My very dear friend. (18.65) Setting aside doership, own-
 ership and attachment to the fruits of all works, just surrender to—
 or gladly abide by— My Will. I shall liberate you from all sins or 
 bondage of Karma. Do not grieve. (18.66)  
 The meaning of abandoning all duties and taking refuge in 
 God is that one should perform duty without ego and attachment 
 to results; as an offering to the Lord, and totally depend only on 
 Him. The Lord takes full responsibility for a person who totally de-
 pends on Him and understands: All is manifestation of the One.  
 The highest service to God, and the best charity 
 This knowledge should never be spoken by you to one who is 
 devoid of austerity, who is without devotion, who does not desire 
 to listen, or  who speaks ill of Me. (18.67)  
 To speak of wisdom to a deluded person, to glorify sacrifice to 
 a greedy person, to advise sense control to an irascible person, 
 and to discourse on Lord Rama’s exploits to a lecher, is as useless 
 as sowing seed on barren ground. It is not for any soul to believe, 
 save by the permission of Allah. You should not compel one to 
 believe (Surah 10.100-101). Anyone to whom Allah has not 
 granted the light (of knowledge) will have no light (Surah 24.40). 
 The study of Gita or any other scripture is meant only for sincere 
 persons. According to Ramakrishna, one can understand Him as 
 much as He makes one understand. Guru Nanak said: O Beloved; 
 only they to whom You give the divine knowledge, obtain it. 
 The one who shall propagate (or help the propagation of) this 
 supreme secret philosophy of the Gita amongst devotees, shall be 
 performing the highest devotional service to Me and shall certainly 
 come to Me. (18.68) No other person shall do a more pleasing ser-
 vice to Me, and no one on the earth shall be dearer to Me. (18.69) 
 The Grace of the Gita 
 Those who shall study our sacred dialogue shall be performing 
 a holy act of knowledge-sacrifice. This is My promise. (18.70) Who-
 ever hears or reads this sacred dialogue in the form of the Gita with 

 48                           International Gita Society 
 
 
 faith and without cavil becomes free from sin, and attains heaven 
 — the higher worlds of those whose actions are pure and virtuous. 
 (18.71) O Arjuna, did you listen to this with single-minded atten-
 tion? Has your delusion born of ignorance been completely de-
 stroyed? (18.72) Arjuna said: By Your Grace my delusion is de-
 stroyed; I have gained Self-knowledge; my confusion with regard 
 to body and Spirit is dispelled; and I shall obey Your command. 
 (18.73)  
 Sanjaya said: Thus, I heard this wonderful dialogue between 
 Lord Krishna and  Arjuna, causing my hair to stand on end. (18.74) 
 By the grace of guru sage Vyasa, I heard this most secret and su-
 preme yoga directly from Krishna, the Lord of yoga, Himself speak-
 ing to Arjuna before my very eyes of clairvoyance granted by sage 
 Vyasa. (18.75) O King, by repeated remembrance of this marvel-
 ous and sacred dialogue between Lord Krishna and Arjuna, I am 
 thrilled at every moment, and (18.76) recollecting again and again, 
 O King, that marvelous form of Krishna I am greatly amazed, and 
 I rejoice over and over again. (18.77)  
 Both spiritual knowledge and action are needed 
 Wherever there will be both Krishna, the Lord of yoga (or 
 Dharma in the form of the scriptures) and Arjuna with the weapons 
 of duty and protection, there will be everlasting prosperity, victory, 
 happiness, and morality. This is my conviction. (18.78) 
 Thus ends the Bhagavad-Gita 
 This book is offered to the Lord of the Universe 
 May He bless us all with Goodness, 
 Prosperity, and Peace. 
 
 
 
 
 
 
 Glossary of Sanskrit words: 
 https://www.gita-society.com/glossary.pdf 
 
 References used: 
 (1) Bhagavad-Gita by Ramananda Prasad, Ph.D., 5th. Edition. 
      ISBN-10: 148 006 3347,  Buy this book in English:  
      www.amazon.com/dp/1480063347 
 https://www.facebook.com/InternationalGitaSociety/  
 

                    Bhagavad-Gita                             49 
 
 
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