BHAGAVAD-
GITA
|
Sri Krishna speaks the Bhagavad-gita to His friend and disceple Arjuna on the battlefield of Kurukshetra |
the verses in sanskrit and
english
from chapter 13 to chapter
18
13.1-2
arjuna uvaca prakrtim purusam caiva ksetram ksetra-jnam eva ca etad veditum icchami jnanam jneyam ca kesava sri-bhagavan uvaca idam sariram kaunteya ksetram ity abhidhiyate etad yo vetti tam prahuh ksetra-jna iti tad-vidah Arjuna said: O my dear Krsna, I wish to know about prakrti [nature], purusa [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge. The Supreme Personality of Godhead said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field. 13.3 ksetra-jnam capi mam viddhi sarva-ksetresu bharata ksetra-ksetrajnayor jnanam yat taj jnanam matam mama O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion. 13.4 tat ksetram yac ca yadrk ca yad-vikari yatas ca yat sa ca yo yat-prabhavas ca tat samasena me srnu Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are. 13.5 rsibhir bahudha gitam chandobhir vividhaih prthak brahma-sutra-padais caiva hetumadbhir viniscitaih That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedanta-sutra with all reasoning as to cause and effect. 13.6-7 maha-bhutany ahankaro buddhir avyaktam eva ca indriyani dasaikam ca panca cendriya-gocarah iccha dvesah sukham duhkham sanghatas cetana dhrtih etat ksetram samasena sa-vikaram udahrtam The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions--all these are considered, in summary, to be the field of activities and its interactions. 13.8-12 amanitvam adambhitvam ahimsa ksantir arjavam acaryopasanam saucam sthairyam atma-vinigrahah indriyarthesu vairagyam anahankara eva ca janma-mrtyu jara-vyadhi- duhkha-dosanudarsanam asaktir anabhisvangah putra-dara-grhadisu nityam ca sama-cittatvam istanistopapattisu mayi cananya-yogena bhaktir avyabhicarini vivikta-desa-sevitvam aratir jana-samsadi adhyatma-jnana-nityatvam tattva-jnanartha-darsanam etajjnanam iti proktam ajnanam yad ato 'nyatha Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth--all these I declare to be knowledge, and besides this whatever there may be is ignorance. 13.13 jneyam yat tat pravaksyami yajjnatvamrtam asnute anadi mat-param brahma na sat tan nasad ucyate I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world. 13.14 sarvatah pani-padam tat sarvato 'ksi-siro-mukham sarvatah srutimal loke sarvam avrtya tisthati Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything. 13.15 sarvendriya-gunabhasam sarvendriya-vivariitam asaktam sarva-bhrc caiva nirgunam guna-bhoktr ca The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature. 13.16 bahir antas ca bhutanam acaram caram eva ca suksmatvat tad avijneyam dura-stham cantike ca tat The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all. 13.17 avibhaktam ca bhutesu vibhaktam iva ca sthitam bhuta-bhartr ca tajjneyam grasisnu prabhavisnu ca Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all. 13.18 jyotisam api tajjyotis tamasah param ucyate jnanam jneyam jnana-gamyam hrdi sarvasya visthitam He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart. 13.19 iti ksetram tatha jnanam jneyam coktam samasatah mad-bhakta etad vijnaya mad-bhavayopapdyate Thus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature. 13.20 prakrtim purusam caiva viddhy anadi ubhav api vikarams ca gunams caiva viddhi prakrti-sambhavan Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature. 13.21 karya-karana-kartrtve hetuh prakrtir ucyate purusah sukha-duhkhanam bhoktrtve hetur ucyate Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world. 13.22 purusah prakrti-stho hi bhunkte prakrti-jan gunan karanam guna-sango 'sya sad-asad-yoni-janmasu The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species. 13.23 upadrastanumanta ca bharta bhokta mahesvarah paramatmeti capy ukto dehe 'smin purusah parah Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul. 13.24 ya evam vetti purusam prakrtim ca gunaih saha sarvatha vartamano 'pi na sa bhuyo 'bhijayate One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position. 13.25 dhyanenatmani pasyanti kecid atmanam atmana anye sankhyena yogena karma-yogena capare Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires. 13.26 anye tv evam ajanantah srutvanyebhya upasate te 'pi catitaranty eva mrtyum sruti-parayanah Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death. 13.27 yavat sanjayate kincit sattvam sthavara-jangamam ksetra-ksetrajna-samyogat tad viddhi bharatarsabha O chief of the Bharatas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field. 13.28 samam sarvesu bhutesu tisthantam paramesvaram vinasyatsv avinasyantam yah pasyati sa pasyati One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul within the destructible body is ever destroyed, actually sees. 13.29 samam pasyan hi sarvatra samavasthitam isvaram na hinasty atmanatmanam tato yati param gatim One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination. 13.30 prakrtyaiva ca karmani kriyamanani sarvasah yah pasyati tathatmanam akartaram sa pasyati One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees. 13.31 yada bhuta-prthag-bhavam eka-stham anupasyati tata eva ca vistaram brahma sampadyate tada When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception. 13.32 anaditvan nirgunatvat paramatmayam avyayah sarira-stho 'pi kaunteya na karoti na lipyate Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled. 13.33 yatha sarva-gatam sauksmyad akasam nopalio yate sarvatravasthito dehe tathatma nopalipyate The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman vision does not mix with the body, though situated in that body. 13.34 yatha prakasayaty ekah krtsnam lokam imam ravih ksetram ksetri tatha krtsnam prakasayati bharata O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness. 13.35 ksetra-ksetrajnayor evam antaram jnana-caksusa bhuta-prakrti-moksam ca ye vidur yanti te param Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal. 14.1 sri-bhagavan uvaca param bhuyah pravaksyami jnananam jnanam uttamam yaj jnatva munayah sarve param siddhimn ito gatah The Supreme Personality of Godhead said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection. 14.2 idam jnanam upasritya mama sadharmyam agatah sarge 'pi nopajayante pralaye na vyathanti ca By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution. 14.3 mama yonir mahad brahma tasmin garbham dadhamy aham sam bhavah sarva-bhutanam tato bhavati bharata The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata. 14.4 sarva-yonisu kaunteya murtayah sambhavanti yah tasam brahma mahad yonir aham biia-pradah pita It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father. 14.5 sattvam rajas tama iti gunah prakrti-sambhavah nibadhnanti maha-baho dehe dehinam avyayam Material nature consists of three modes--goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes. 14.6 tatra sattvam nirmalatvat prakasakam anamayam sukha-sangena badhnati jnana-sangena canagha O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge. 14.7 rajo ragatmakam viddhi trsna-sanga-samudbhavam tan nibadhnati kaunteya karma-sangena dehinam The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this the embodied living entity is bound to material fruitive actions. 14.8 tamas tv ajnana-jam viddhi mohanam sarva-dehinam pramadalasya-nidrabhis tan nibadhnati bharata O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul. 14.9 sattvam sukhe sanjayati rajah karmani bharata jnanam avrtya tu tamah pramade sanjayaty uta O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one's knowledge, binds one to madness. 14.10 rajas tamas cabhibhuya sattvam bhavati bharata rajah sattvam tamas caiva tamah sattvam rajas tatha Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy. 14.11 sarva-dvaresu dehe 'smin prakasa upajayate jnanam yada tada vidyad vivrddham sattvam ity uta The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge. 14.12 lobhah pravrttir arambhah karmanam asamah sprha rajasy etanijayante vivrddhe bharatarsabha O chief of the Bharatas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop. 14.13 aprakaso 'pravrttis ca pramado moha eva ca tamasy etanijayante vivrddhe kuru-nandana When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested. 14.14 yada sattve pravrddhe tu pralayam yati deha-bhrt tadottama-vidam lokan amalan pratipadyate When one dies in the mode of goodness, he attains to the pure higher planets of the great sages. 14.15 rajasi pralayam gatva karma-sangisu jayate tatha pralinas tamasi mudha-yonisu jayate When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom. 14.16 karmanah sukrtasyahuh sattvikam nirmalam phalam rajasas tu phalam duhkham ajnanam tamasah phalam The result of pious action is pure and is said to be in the mode of goodness. But action done in the mode of passion results in misery, and action performed in the mode of ignorance results in foolishness. 14.17 sattvat sanjayate jnanam rajaso lobha eva ca pramada-mohau tamaso bhavato 'jnanam eva ca From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion. 14.18 urdhvam gacchanti sattva-stha madhye tisthanti rajasah jaghanya-guna-vrtti stha adho gacchanti tamasah Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the abominable mode of ignorance go down to the hellish worlds. 14.19 nanyam gunebhyah kartaram yada drastanupasyati gunebhyas ca param vetti mad-bhavam so 'dhigacchati When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature. 14.20 gunan etan atitya trin dehi deha-samudbhavan janma-mrtyu jara-duhkhair vimukto 'mrtam asnute When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life. 14.21 arjuna uvaca kair lingais trin gunan etan atito bhavati prabho kim acarah katham caitams trin gunan ativartate Arjuna inquired: O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature? 14.22-25 sri-bhagavan uvaca prakasam ca pravrttim ca moham eva ca pandava na dvesti sampravrttani na nivrttani kanksati udasina-vad asino gunair yo na vicalyate guna vartanta ity evam yo 'vatisthati nengate sama-duhkha-sukhah sva-sthah sama-lostasma-kancanah tulya-priyapriyo dhiras tulya-nindatma-samstutih manapamanayos tulyas tulyo mitrari-paksayoh sarvarambha-parityagi gunatitah sa ucyate The Supreme Personality of Godhead said: O son of Pandu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities--such a person is said to have transcended the modes of nature. 14.26 mam ca yo 'vyabhicarena bhakti-yogena sevate sa gunan samatityaitan brahma-bhuyaya kalpate One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman. 14.27 brahmano hi pratisthaham amrtasyavyayasya ca sasvatasya ca dharmasya sukhasyaikantikasya ca And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness. 15.1 sri-bhagavan uvaca urdhva-mulam adhah-sakham asvattham prahur avyayam chandamsi yasya parnani yas tam veda sa veda-vit The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas. 15.2 adhas cordhvam prasrtas tasya sakha guna-pravrddha visaya-pravalah adhas ca mulany anusantatani karmanubandhini manusya-loke The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society. 15.3-4 na rupam asyeha tathopalabhyate nanto na cadir na ca sampratistha asvattham enam su-virudha-mulam asanga-sastrena drdhena chittva tatah padam tat parimargitavyam yasmin gata na nivartanti bhuyah tam eva cadyam purusam prapadye yatah pravrttih prasrta purani The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial. 15.5 nirmana-mohajita-sanga-dosa adhyatma-nitya vinivrtta-kamah dvandvair vimuktah sukha-duhkha-samjnair gacchanty amudhah padam avyayam tat Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom. 15.6 na tad bhasayate suryo na sasanko na pavakah yad gatva na nivartante tad dhama paramam mama That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world. 15.7 mamaivamso jiva-loke jiva-bhutah sanatanah manah-sasthanindriyani prakrti sthani karsati The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind. 15.8 sariram yad avapnoti yac capy utkramatisvarah grh itvaitani sam yati vayur gandhan ivasayat The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another. 15.9 srotram caksuh sparsanam ca rasanam ghranam eva ca adhisthaya manas cayam visayan upasevate The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects. 15.10 utkramantam sthitam vapi bhunjanam va gunanvitam vimudha nanupasyanti pasyantijnana-caksusah The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this. 15.11 yatanto yoginas cainam pasyanty atmany avasthitam yatanto 'py akrtatmano nainam pasyanty acetasah The endeavoring transcendentalists, who are situated in self-realization, can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try to. 15.12 yad aditya-gatam tejo jagad bhasayate 'khilam yac candramasi yac cagnau tat tejo viddhi mamakam The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me. 15.13 gam avisya ca bhutani dharayamy aham ojasa pusnami causadhih sarvah somo bhutva rasatmakah I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables. 15.14 aham vaisvanaro bhutva praninam deham asritah pranapana-samayuktah pacamy annam catur-vidham I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff. 15.15 sarvasya caham hrdi sannivisto mattah smrtirjnanam apohanam ca vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas. 15.16 dvav imau purusau loke ksaras caksara eva ca ksarah sarvani bhutani kuta-stho 'ksara ucyate There are two classes of beings, the fallible and the infallible. In the material world every living entity is fallible, and in the spiritual world every living entity is called infallible. 15.17 uttamah purusas tv anyah paramatmety udahrtah yo loka-trayam avisya bibharty avyaya isvarah Besides these two, there is the greatest living personality, the Supreme Soul, the imperishable Lord Himself, who has entered the three worlds and is maintaining them. 15.18 yasmat ksaram atito 'ham aksarad api cottamah ato 'mi loke vede ca prathitah purusottamah Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person. 15.19 yo mam evam asammudho janati purusottamam sa sarva-vid bhajati mam sarva-bhavena bharata Whoever knows Me as the Supreme Personality of Godhead, without doubting, is the knower of everything. He therefore engages himself in full devotional service to Me, O son of Bharata. 15.20 iti guhyatamam sastram idam uktam mayanagha etad buddhva buddhimnan syat krta-krtyas ca bharata This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection. 16.1-3 sri-bhagavan uvaca abhayam sattva-samsuddhir jnana-yoga-vyavasthitih danam damas ca yajnas ca svadhyayas tapa arjavam ahimsa satyam akrodhas tyagah santir apaisunam daya bhutesv aloluptvam mardavam hrir acapalam tejah ksama dhrtih saucam adroho nati-manita bhavanti sampadam daivim abhijatasya bharata The Supreme Personality of Godhead said: Fearlessness; purification of one's existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor--these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature. 16.4 dambho darpo 'bhimanas ca krodhah parusyam eva ca ajnanam cabhijatasya partha sampadam asurim Pride, arrogance, conceit, anger, harshness and ignorance--these qualities belong to those of demoniac nature, O son of Prtha. 16.5 daivi sampad vimoksaya nibandhayasuri mata ma sucah sampadam daivim abhijato 'si pandava The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pandu, for you are born with the divine qualities. 16.6 dvau bhuta-sargau loke 'smin daiva asura eva ca daivo vistarasah prokta asuram partha me srnu O son of Prtha, in this world there are two kinds of created beings. One is called the divine and the other demoniac. I have already explained to you at length the divine qualities. Now hear from Me of the demoniac. 16.7 pravrttim ca nivrttim ca jana na vidur asurah na saucam napi cacaro na satyam tesu vidyate Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them. 16.8 asatyam apratistham te jagad ahur anisvaram aparaspara-sambhutam kim anyat kama-haitukam They say that this world is unreal, with no foundation, no God in control. They say it is produced of sex desire and has no cause other than lust. 16.9 etam drstim avastabhya nastatmano 'lpa-buddhayah prabhavanty ugra-karmanah ksayaya jagato 'hitah Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world. 16.10 kamam asritya duspuram dambha-mana-madanvitah mohad grhitvasad-grahan pravartante 'suci-vratah Taking shelter of insatiable lust and absorbed in the conceit of pride and false prestige, the demoniac, thus illusioned, are always sworn to unclean work, attracted by the impermanent. 16.11-12 cintam aparimeyam ca pralayantam upasritah kamopabhoga-parama etavad iti niscitah asa-pasa-satair baddhah kama-krodha-parayanah ihante kama-bhogartham anyayenartha-sancayan They believe that to gratify the senses is the prime necessity of human civilization. Thus until the end of life their anxiety is immeasurable. Bound by a network of hundreds of thousands of desires and absorbed in lust and anger, they secure money by illegal means for sense gratification. 16.13-15 idam adya maya labdham imam prapsye manoratham idam astidam api me bhavisyati punar dhanam asau maya hatah satrur hanisye caparan api isvaro 'ham aham bhogi siddho 'ham balavan sukhi adhyo 'bhijanavan asmi ko 'nyo 'ti sadrso maya yaksye dasyami modisya ity ajnana-vimohitah The demoniac person thinks: "So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him, and my other enemies will also be killed. I am the lord of everything. I am the enjoyer. I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice." In this way, such persons are deluded by ignorance. 16.16 aneka-citta-vibhranta moha-jala-samavrtah prasaktah kama-bhogesu patanti narake 'sucau Thus perplexed by various anxieties and bound by a network of illusions, they become too strongly attached to sense enjoyment and fall down into hell. 16.17 atma-sambhavitah stabdha dhana-mana-madanvitah yajante nama-yajnais te dambhenavidhi-purvakam Self-complacent and always impudent, deluded by wealth and false prestige, they sometimes proudly perform sacrifices in name only, without following any rules or regulations. 16.18 ahankaram balam darpam kamam krodham ca samsritah mam atma-para-dehesu pradvisanto 'bhyasuyakah Bewildered by false ego, strength, pride, lust and anger, the demons become envious of the Supreme Personality of Godhead, who is situated in their own bodies and in the bodies of others, and blaspheme against the real religion. 16.19 tan aham dvisatah kruran samsaresu naradhaman ksioamy ajasram asubhan asurisv eva yonisu Those who are envious and mischievous, who are the lowest among men, I perpetually cast into the ocean of material existence, into various demoniac species of life. 16.20 asurim yonim apanna mudha janmani janmani mam aprapyaiva kaunteya tato yanty adhamam gatim Attaining repeated birth amongst the species of demoniac life, O son of Kunti, such persons can never approach Me. Gradually they sink down to the most abominable type of existence. 16.21 tri-vidham narakasyedam dvaram nasanam atmanah kamah krodhas tatha lobhas tasmad etat trayam tyajet There are three gates leading to this hell--lust, anger and greed. Every sane man should give these up, for they lead to the degradation of the soul. 16.22 etair vimuktah kaunteya tamo-dvarais tribhir narah acaraty atmanah sreyas tato yati param gatim The man who has escaped these three gates of hell, O son of Kunti, performs acts conducive to self-realization and thus gradually attains the supreme destination. 16.23 yah sastra-vidhim utsrjya vartate kama-karatah na sa siddhim avapnoti na sukham na param gatim He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination. 16.24 tasmac chastram pramanam te karyakarya-vyavasthitau jnatva sastra-vidhanoktam karma kartum iharhasi One should therefore understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated. 17.1 arjuna uvaca ye sastra-vidhim utsrjya yajante sraddhayanvitah tesam nistha tu ka krsna sattvam aho rajas tamah Arjuna inquired: O Krsna, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance? 17.2 sri-bhagavan uvaca tri-vidha bhavati sraddha dehinam sa svabhava-ja sattviki rajasi caiva tamasi ceti tam srnu The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one's faith can be of three kinds--in goodness, in passion or in ignorance. Now hear about this. 17.3 sattvanurupa sarvasya sraddha bhavati bharata sraddha-mayo 'yam puruso yo yac-chraddhah sa eva sah O son of Bharata, according to one's existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired. 17.4 yajante sattvika devan yaksa-raksamsi rajasah pretan bhuta-ganams canye yajante tamasajanah Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits. 17.5-6 asastra-vihitam ghoram tapyante ye tapo janah dambhahankara-samyuktah kama-raga-balanvitah karsayantah sarira-stham bhuta-gramam acetasah mam caivantah sarira-stham tan viddhy asura-niscayan Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons. 17.7 aharas tv api sarvasya tri-vidho bhavati priyah yajnas tapas tatha danam tesam bhedam imam srnu Even the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them. 17.8 ayuh-sattva-balarogya- sukha-priti vivardhanah rasyah snigdhah sthira hrdya aharah sattvika-priyah Foods dear to those in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart. 17.9 katv-amla-lavanaty-usna- tiksna-ruksa-vidahinah ahara rajasasyesta duhkha-sokamaya-pradah Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease. 17.10 yata-yamam gata-rasam puti paryusitam ca yat ucchistam api camedhyam bhojanam tamasa-priyam Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness. 17.11 aphalakanksibhir yajno vidhi-disto ya ijyate yastavyam eveti manah samadhaya sa sattvikah Of sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness. 17.12 abhisandhaya tu phalam dambhartham api caiva yat ijyate bharata-srestha tam yajnam viddhi rajasam But the sacrifice performed for some material benefit, or for the sake of pride, O chief of the Bharatas, you should know to be in the mode of passion. 17.13 vidhi-hinam asrstannam mantra-hinam adaksinam sraddha-virahitam yajnam tamasam paricaksate Any sacrifice performed without regard for the directions of scripture, without distribution of prasadam [spiritual food], without chanting of Vedic hymns and remunerations to the priests, and without faith is considered to be in the mode of ignorance. 17.14 deva-dvija-guru-prajna- pujanam saucam ariavam brahmacaryam ahimsa ca sariram tapa ucyate Austerity of the body consists in worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors like the father and mother, and in cleanliness, simplicity, celibacy and nonviolence. 17.15 anudvega-karam vakyam satyam priya-hitam ca yat svadhyayabhyasanam caiva van-mayam tapa ucyate Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature. 17.16 manah-prasadah saumyatvam maunam atma-vinigrahah bhava-samsuddhir ity etat tapo manasam ucyate And satisfaction, simplicity, gravity, self-control and purification of one's existence are the austerities of the mind. 17.17 sraddhaya paraya taptam tapas tat tri-vidham naraih aphalakanksibhir yuktaih sattvikam paricaksate This threefold austerity, performed with transcendental faith by men not expecting material benefits but engaged only for the sake of the Supreme, is called austerity in goodness. 17.18 satkara-mana-pujartham tapo dambhena caiva yat kriyate tad iha proktam rajasam calam adhruvam Penance performed out of pride and for the sake of gaining respect, honor and worship is said to be in the mode of passion. It is neither stable nor permanent. 17.19 mudha-grahenatmano yat pidaya kriyate tapah parasyotsadanartham va tat tamasam udahrtam Penance performed out of foolishness, with self-torture or to destroy or injure others, is said to be in the mode of ignorance. 17.20 datavyam iti yad danam diyate 'nupakarine dese kale ca patre ca tad danam sattvikam smrtam Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness. 17.21 yat tu pratyupakarartham phalam uddisya va punah diyate ca pariklistam tad danam rajasam smrtam But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion. 17.22 adesa-kale yad danam apatrebhyas ca diyate asat-krtam avajnatam- tat tamasam udahrtam And charity performed at an impure place, at an improper time, to unworthy persons, or without proper attention and respect is said to be in the mode of ignorance. 17.23 om tat sad iti nirdeso brahmanas tri-vidhah smrtah brahmanas tena vedas ca yajnas ca vihitah pura From the beginning of creation, the three words om tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brahmanas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme. 17.24 tasmad om ity udahrtya yajna-dana-tapah-kriyah pravartante vidhanoktah satatam brahma-vadinam Therefore, transcendentalists undertaking performances of sacrifice, charity and penance in accordance with scriptural regulations begin always with om, to attain the Supreme. 17.25 tad ity anabhisandhaya phalam yajna-tapah-kriyah dana-kriyas ca vividhah kriyante moksa-kanksibhih Without desiring fruitive results, one should perform various kinds of sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from material entanglement. 17.26-27 sad-bhave sadhu-bhave ca sad ity etat prayujyate prasaste karmani tatha sac-chabdah partha yujyate yajne tapasi dane ca sthitih sad iti cocyate karma caiva tad-arthiyam sad ity evabhidhiyate The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. The performer of such sacrifice is also called sat, as are all works of sacrifice, penance and charity which, true to the absolute nature, are performed to please the Supreme Person, O son of Prtha. 17.28 asraddhaya hutam dattam tapas taptam krtam ca yat asad ity ucyate partha na ca tat pretya no iha Anything done as sacrifice, charity or penance without faith in the Supreme, O son of Prtha, is impermanent. It is called asat and is useless both in this life and the next. 18.1 arjuna uvaca sannyasasya maha-baho tattvam icchami veditum tyagasya ca hrsikesa prthak kesi-nisudana Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Kesi demon, master of the senses. 18.2 sri-bhagavan uvaca kamyanam karmanam nyasam sannyasam kavayo viduh sarva-karma-phala-tyagam prahus tyagam vicaksanah The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga]. 18.3 tyajyam dosa-vad ity eke karma prahur manisinah yajna-dana-tapah-karma na tyajyam iti capare Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned. 18.4 niscayam srnu me tatra tyage bharata-sattama tyago hi purusa-vyaghra tri-vidhah samprakirtitah O best of the Bharatas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds. 18.5 yajna-dana-tapah-karma na tyajyam karyam eva tat yajno danam tapas caiva pavanani manisinam Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls. 18.6 etany api tu karmani sangam tyaktva phalani ca kartavyaniti me partha niscitam matam uttamam All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Prtha. That is My final opinion. 18.7 niyatasya tu sannyasah karmano nopapadyate mohat tasya parityagas tamasah parikirtitah Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance. 18.8 duhkham ity eva yat karma kaya-klesa-bhayat tyajyt sa krtva rajasam tyagam naiva tyaga-phalam labhet Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation. 18.9 karyam ity eva yat karma niyatam kriyate 'rjuna sangam tyaktva phalam caiva sa tyagah sattviko matah O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness. 18.10 na dvesty akusalam karma kusale nanusajjate tyagi sattva-samavisto medhavi chinna-samsayah The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work. 18.11 na hi deha-bhrta sakyam tyaktum karmany asesatah yas tu karma-phala-tyagi sa tyagity abhidhiyate It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced. 18.12 anistam istam misram ca tri-vidham karmanah phalam bhavaty atyaginam pretya na tu sannyasinam kvacit For one who is not renounced, the threefold fruits of action--desirable, undesirable and mixed--accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy. 18.13 pancaitani maha-baho karanani nibodha me sankhye krtante proktani siddhaye sarva-karmanam O mighty-armed Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me. 18.14 adhisthanam tatha karta karanam ca prthag-vidham vividhas ca prthak cesta daivam caivatra pancamam The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul--these are the five factors of action. 18.15 sarira-van-manobhir yat karma prarabhate narah nyayyam va viparitam va pancaite tasya hetavah Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors. 18.16 tatraivam sati kartaram atmanam kevalam tu yah pasyaty akrta-buddhitvan na sa pasyati durmatih Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are. 18.17 yasya nahankrto bhavo buddhir yasya na lipyate hatvapi sa imal lokan na hanti na nibadhyate One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions. 18.18 jnanam jneyam parijnata tri-vidha karma-codana karanam karma karteti tri-vidhah karma-sangrahah. Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action. 18.19 jnanam karma ca karta ca tridhaiva guna-bhedatah procyate guna-sankhyane yathavac chrnu tany api According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me. 18.20 sarva-bhutesu yenaikam bhavam avyayam iksate avibhaktam vibhaktesu taj jnanam viddhi sattvikam That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness. 18.21 prthaktvena tu yaj jnanam nana-bhavan prthag-vidhan vetti sarvesu bhutesu taj jnanam viddhi rajasam That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion. 18.22 yat tu krtsna-vad ekasmin karye saktam ahaitukam atattvartha-vad alpam ca tat tamasam udahrtam And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness. 18.23 niyatam sanga-rahitam araga-dvesatah krtam aphala-prepsuna karma yat tat sattvikamn ucyate That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness. 18.24 yat tu kamepsuna karma sahankarena va punah kriyate bahulayasam tad rajasam udahrtam But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion. 18.25 anubandham ksayam himsam anapeksya ca paurusam mohad arabhyate karma yat tat tamasam ucyate That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance. 18.26 mukta-sango 'naham-vadi dhrty-utsaha-samanvitah siddhy-asiddhyor nirvikarah. karta sattvika ucyate One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness. 18.27 ragi karma-phala-prepsur lubdho himsatmako 'sucih harsa-sokanvitah karta rajasah parikirtitah The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion. 18.28 ayuktah prakrtah stabdhah satho naiskrtiko 'lasah visadi dirgha-sutri ca karta tamasa ucyate The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance. 18.29 buddher bhedam dhrtes caiva gunatas tri-vidham srnu procyamanam asesena prthaktvena dhananjaya O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature. 18.30 pravrttim ca nivrttim ca karyakarye bhayabhaye bandham moksam ca ya vetti buddhih sa partha sattviki O son of Prtha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness. 18.31 yaya dharmam adharmam ca karyam cakaryam eva ca ayathavat prajanati buddhih sa partha rajasi O son of Prtha, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion. 18.32 adharmam dharmam iti ya manyate tamasavrta sarvarthan viparitams ca buddhih sa partha tamasi That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance. 18.33 dhrtya yaya dharayate manah-pranendriya-kriyah yogenavyabhicarinya dhrtih sa partha sattviki O son of Prtha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness. 18.34 yaya tu dharma-kamarthan dhrtya dharayate 'rjuna prasangena phalakanksi dhrtih sa partha rajasi But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna. 18.35 yaya svapnam bhayam sokam visadam madam eva ca na vimuncati durmedha dhrtih sa partha tamasi And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion--such unintelligent determination, O son of Prtha, is in the mode of darkness. 18.36 sukham tv idanim tri-vidham srnu me bharatarsabha abhyasad ramate yatra duhkhantam ca nigacchati O best of the Bharatas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress. 18.37 yat tad agre visam iva pariname 'mrtopamam tat sukham sattvikam proktam atma-buddhi-prasada-jam That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness. 18.38 visayendriya-samyogad yat tad agre 'mrtopamam pariname visam iva tat sukham rajasam smrtam That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion. 18.39 yad agre canubandhe ca sukham mohanam atmanah nidralasya-pramadottham tat tamasam udahrtam And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance. 18.40 na tad asti prthivyam va divi devesu va punah sattvam prakrti-jair muktam yad ebhih syat tribhir gunaih There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature. 18.41 brahmana-ksatriya-visam sudranam ca parantapa karmani pravibhaktani svabhava-prabhavair gunaih Brahmanas, ksatriyas, vaisyas and sudras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy. 18.42 samo damas tapah saucam ksantir arjavam eva ca jnanam vijnanam astikyam brahma-karma svabhava-jam Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness--these are the natural qualities by which the brahmanas work. 18.43 sauryam tejo dhrtir daksyam yuddhe capy apalayanam danam isvara-bhavas ca ksatram karma svabhava-jam Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the ksatriyas. 18.44 krsi-go-raksya-vanijyam vaisya-karma svabhava-jam paricaryatmakam karma sudrasyapi svabhava-jam Farming, cow protection and business are the natural work for the vaisyas, and for the sudras there is labor and service to others. 18.45 sve sve karmany abhiratah samsiddhim labhate narah sva-karma-niratah siddhim yatha vindati tac chrnu By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done. 18.46 yatah pravrttir bhutanam yena sarvam idam tatam sva-karmana tam abhyarcya siddhim vindati manavah By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work. 18.47 sreyan sva-dharmo vigunah para-dharmat sv-anusthitat svabhava-niyatam karma kurvan napnoti kilbisam It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Duties prescribed according to one's nature are never affected by sinful reactions. 18.48 saha-jam karma kaunteya sa-dosam api na tyajet sarvarambha hi dosena dhumenagnir ivavrtah Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kunti, even if such work is full of fault. 18.49 asakta-buddhih sarvatra jitatma vigata-sprhah naiskarmya-siddhim paramam sannyasenadhigacchati One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction. 18.50 siddhim prapto yatha brahma tathapnoti nibodha me samasenaiva kaunteya nistha jnanasya ya para O son of Kunti, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize. 18.51-53 buddhya visuddhaya yukto dhrtyatmanam niyamya ca sabdadin visayams tyaktva raga-dvesau vyudasya ca vivikta-sevi laghv-asi yata-vak-kaya-manasah dhyana-yoga-paro nityam vairagyam samupasritah ahankaram balam darpam kamam krodham parigraham vimucya nirmamah santo brahma-bhuyaya kalpate Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful--such a person is certainly elevated to the position of self-realization. 18.54 brahma-bhutah prasannatma na socati na kanksati samah sarvesu bhutesu mad-bhaktim labhate param One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me. 18.55 bhaktya mam abhijanati yavan yas casmi tattvatah tato mam tattvato jnatva visate tad-anantaram One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God. 18.56 sarva-karmany api sada kurvano mad-vyapasrayah mat-prasadad avapnoti sasvatam padam avyayam Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace. 18.57 cetasa sarva-karmani mayi sannyasya mat-parah buddhi-yogam upasritya mac-cittah satatam bhava In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me. 18.58 mac-cittah sarva-durgani mat-prasadat tarisyasi atha cet tvam ahankaran na srosyasi vinanksyasi If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost. 18.59 yad ahankaram asritya na yotsya iti manyase mithyaisa vyavasayas te prakrtis tvam niyoksyati If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare. 18.60 svabhava-jena kaunteya nibaddhah svena karmana kartum necchasi yan mohat karisyasy avaso 'pi tat Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kunti. 18.61 isvarah sarva-bhutanam hrd-dese 'rjuna tisthati bhramayan sarva-bhutani yantrarudhani mayaya The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy. 18.62 tam eva saranam gaccha sarva-bhavena bharata tat-prasadat param santim sthanam prapsyasi sasvatam O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode. 18.63 iti te jnanam akhyatam guhyad guhyataram maya vimnrsyaitad asesena yathecchasi tatha kuru Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do. 18.64 sarva-guhyatamam bhuyah srnu me paramam vacah isto 'si me drdham iti tato vaksyami te hitam Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit. 18.65 man-mana bhava mad-bhakto mad-yaji mam namaskuru mam evaisyasi satyam te pratijane priyo 'si me Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. 18.66 sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo moksayisyami ma sucah Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. 18.67 idam te natapaskaya nabhaktaya kadacana na casusrusave vacyam na ca mam yo 'bhyasuyati This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me. 18.68 ya idam paramam guhyam mad-bhaktesv abhidhasyati bhaktim mayi param krtva mam evaisyaty asamsayah For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me. 18.69 na ca tasman manusyesu kascin me priya-krttamah bhavita na ca me tasmad anyah priyataro bhuvi There is no servant in this world more dear to Me than he, nor will there ever be one more dear. 18.70 adhyesyate ca ya imam dharmyam samvadam avayoh jnana-yajnena tenaham istah syam iti me matih And I declare that he who studies this sacred conversation of ours worships Me by his intelligence. 18.71 sraddhavan anasuyas ca srnuyad api yo narah so 'pi muktah subhal lokan prapnuyat punya-karmanam And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell. 18.72 kaccid etac chrutam partha tvayaikagrena cetasa kaccid ajnana-sammohah pranastas te dhananjaya O son of Prtha, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled? 18.73 arjuna uvaca nasto mohah smrtir labdha tvat-prasadan mayacyuta sthito 'mi gata-sandehah karisye vacanam tava Arjuna said: My dear Krsna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions. 18.74 sanjaya uvaca ity aham vasudevasya parthasya ca mahatmanah samvadam imam asrausam adbhutam roma-harsanam Sanjaya said: Thus have I heard the conversation of two great souls, Krsna and Arjuna. And so wonderful is that message that my hair is standing on end. 18.75 vyasa-prasadac chrutavan etad guhyam aham param yogam yogesvarat krsnat saksat kathayatah svayam By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krsna, who was speaking personally to Arjuna. 18.76 rajan samsmrtya samsmrtya samvadam imam adbhutam kesavariunayoh punyam hrsyami ca muhur muhuh O King, as I repeatedly recall this wondrous and holy dialogue between Krsna and Arjuna, I take pleasure, being thrilled at every moment. 18.77 tac ca samsmrtya samsmrtya rupam aty-adbhutam hareh vismayo me mahan rajan hrsyami ca punah punah O King, as I remember the wonderul form of Lord Krsna, I am struck with wonder more and more, and I rejoice again and again. 18.78 yatra yogesvarah krsno yatra partho dhanur-dharah tatra srir vijayo bhutir dhruva nitir matir mama Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion. |