Flash Mirrors

Most Poisonous Animals in the World

2009-06-15T02:52:00.000-07:00

1. Box Jellyfish

The top prize for The World Most Venomous Animal,would go to the box jellyfish. It has caused at least 5,567 recorded deaths since 1954. Their venom is among the most deadly in the world. Its toxins attack the heart, nervous system, and skin cells. And the worst part of it is that jelly box venom is so overpoweringly painful, that human victims go in shock, drown or die of heart failure before even reaching shore. Survivors experience pain weeks after the contact with box jellies.

You have virtually no chance to survive the venomous sting, unless treated immediately. After a sting, vinegar should be applied for a minimum of 30 seconds. Vinegar has acetic acid, which disables the box jellys nematocysts that have not yet discharged into the bloodstream (though it will not alleviate the pain). Wearing panty hose while swimming is also a good prevention measure since it can prevent jellies from being able to harm your legs. Jelly box can be found in the waters around Asia and Australia.

2. King Cobra

The King cobra (Ophiophagus hannah) is the worlds longest venomous snake - growing up to 6.7 m (22 ft) in length. Ophiophagus, literally means snake-eater as it eats other snakes. One single bite of this deadly snake can easily kill a human. This snake is even capable of killing a full-grown Asian Elephant within 3 hours if the larger animal is bitten in a vulnerable area such as the trunk. This species is widespread throughout Southeast Asia and parts of India,but found mostly in forested areas.

Its venom is not as toxic as other venomous snakes, but King Cobra is capable of injecting 5 times more venom than black mamba and can result in mortality up to 5 times faster than that of the black mamba. It is quite widespread, ranging across South and South-east Asia, living in dense highland forests.

Its genus name,Ophiophagus,literally means "snake-eater",and its diet primarily consists of other snakes,including sizeable pythons and even smaller members of its own species.The venom of the King Cobra is primarily neurotoxic,and the snake is fully capable of killing a human with a single bite.The mortality rate from a bite can be as high as 75%.

The skin is either olive-green,tan or black and it has faint,pale yellow cross bands down the length of the body.The belly is cream or pale yellow, and the scales are smooth.The head of a mature snake can be quite massive and bulky in appearance,though like all snakes,they can expand their jaws to swallow large prey items. The King Cobra's venom is primarily neuro-toxic and thus attacks the victim's central nervous system and quickly induces severe pain, blurred vision,vertigo,drowsiness,and paralysis.In one to two minutes,cardiovascular collapse occurs,and the victim falls into a coma.Death soon follows due to respiratory failure. Despite the King Cobra's fearsome reputation and deadly bite, it is a shy and reclusive animal, avoiding confrontation with humans as often as possible.

3. Marbled cone snail

This little beautiful looking Marbled cone snail can be as deadly as any other animal on this list. One drop of its venom is so powerful that it can kill more than 20 humans. If you ever happen to be in warm salt water environment (where these snails are often found) and see it, dont even think of picking it up. Of course, the true purpose of its venom is to catch its prey.

Symptoms of a cone snail sting can start immediately or can be delayed in onset for days. It results in intense pain, swelling, numbness and tingling. Severe cases involve muscle paralysis, vision changes and breathing failure. There is no antivenom. However, only about 30 human deaths have been recorded from cone snail envenomation.

4. Blue-ringed octopus

The Blue-ringed octopus is very small, only the size of a golf ball, but its venom is so powerful that can kill a human. Actually it carries enough poison to kill 26 adult humans within minutes, and there is no antidote. They are currently recognized as one of the worlds most venomous animals.

Its painless bite may seem harmless, but the deadly neurotoxins begin working immediately resulting in muscular weakness, numbness, followed by a cessation and breathing and ultimately death.They can be found in tide pools in the Pacific Ocean, from Japan to Australia.

5. Death starker scorpion

Contrarily to the popular belief most of the scorpions are relatively harmless to humans as stings produce only local effects (pain, numbness or swelling). However, the Death starker scorpion is highly dangerous species because its venom is a powerful cocktail of neurotoxins which causes an intense and unbearable pain, then fever, followed by coma, convulsions, paralysis and death. Fortunately, while a sting from this scorpion is extremely painful, it would be unlikely to kill a healthy, adult human. Young children, the old, or infirm (with a heart condition) are at the biggest risk.Death stalker scorpions are spread in North Africa and Middle East.

6. Stonefish

Maybe Stonefish would never win a beauty contest, but it would definitely win the top prize for being The World Most Venomous Fish. Its venom causes such a severe pain that the victims of its sting want the affected limb to be amputated. It is described as the worst pain known to man. It is accompanied with possible shock, paralysis, and tissue death. If not given medical attention within a couple of hours It can be fatal to humans.

Stonefish stores its toxins in gruesome-looking spines that are designed to hurt would-be predators. Stonefish mostly live above the tropic of Capricorn, often found in the shallow tropical marine waters of the Pacific and Indian oceans, ranging from the Red Sea to the Queensland Great Barrier Reef.

7. Brazilian wandering spider

The Brazilian wandering spider (Phoneutria) or banana spider appears in the Guinness Book of World Records 2007 for the most venomous spider and is the spider responsible for most human deaths. This spider is believed to have the most potent neurotoxic venom of any living spider. Only 0.006mg (0.00000021oz) is sufficient to kill a mouse. They are also so dangerous because of their wandering nature. They often hide during daytime in highly populated areas inside houses, clothes, boots, and cars. Its venomous bite causes not only intense pain, the venom of the spider can also cause priapism - uncomfortable erections lasting for many hours that lead to impotence.

8. Inland Taipan

The prize for The Worlds Most Venomous Snake goes to the Inland Taipan of Australia. Just a single bite from this snake contains enough venom to kill 100 human adults or an army of 250,000 mice. Its venom is at least 200 - 400 times more toxic than a common cobra. The Inland Taiwans extremely neurotoxic venom can kill an adult human in as little as 45 minutes. Fortunately this snake is very shy and there have been no documented human fatalities (all known bites were treated with antivenin).

The most venomous snake in the world is the fierce snake or the inland taipan snake.A single venomous strike from the fierce snake, believe it or not, has enough poison to kill 100 human adults at a time. The most deadly species of the fierce snake are the ones from Australia which have the most potent venom than any other snake on the earth’s surface. The fierce snake has a total length of 2.5 meters, though the common length is 1.8 meters.

It is dark or light brown in color, the color shades may vary according to the climatic conditions where it is found. It is usually of a darker shade in winter to sustain and absorb more heat and likewise in summer it is lighter skinned to emit out the intense heat.

Due to the availability of taipan antivenom produced by the Australian Reptile Park and Serum Laboratories in Melbourne not much human fatalities are reported. And the snake though being the most venomous has never been the major cause of human deaths occurring due to snake bites.

http://dsc.discovery.com/videos/i-was-bitten-bitten-by-a-taipan.html

9. Poison dart frog

If you ever happen to be running through the rain forests somewhere in Central or South America, do not ever pick up beautiful and colorful frogs - it can be the Poison dart frog. This frog is probably the most poisonous animal on earth.The 2 inch long (5cm) golden poison dart frog has enough venom to kill 10 adult humans or 20,000 mice. Only 2 micrograms of this lethal toxin (the amount that fits on the head of a pin) is capable of killing a human or other large mammal. They are called dart frogs because indigenous Amerindians use of their toxic secretions to poison the tips of their blow-darts.. Poison dart frogs keep their poison in their skins and will sicken or kill anybody who touches or eats it.

10. Puffer fish

Puffer fishare the second most poisonous vertebrate on earth (the first one is golden dart Frog). The meat of some species is a delicacy in both Japan (as fugu) and Korea (as bok-uh) but the problem is that the skin and certain organs of many puffer fish are very poisonous to humans.

This puffy fish produce rapid and violent death..Puffers poisoning causes deadening of the tongue and lips, dizziness, vomiting, rapid heart rate, difficulty breathing, and muscle paralysis. Victims die from suffocation as diaphragm muscles are paralyzed. Most of the victims die after four to 24 hours. There is no known antidote, Most deaths from fugu happen when untrained people catch and prepare the fish.

Statistics show that there were 20 to 44 incidents of fugu poisoning per year between 1996 and 2006 in all of Japan and up to six incidents per year led to death. Since Fugus poison can cause near instantaneous death, only licensed chefs are allowed to prepare it.

Most Japanese cities have one or more fugu restaurants. They may be clustered together. The puffer fish is very deadly and if not prepared correctly, it might be the last meal you eat! Picyures

Jelly fish, Stone fish, Blue ring octopus : http://lancelockhartwriting.blogspot.com/2009/01/watch-out-for-these-animals-in.html

Inland Taipan: http://www.myfatpocket.com/junewee/
Poison dart frog: http://www.calacademy.org/science_now/wild_lives/poison-dart_frogs.php
Puffer fish: http://crystalmint54321.wordpress.com/2009/01/05/puffer-fish/
Brazilina spider: http://thebestnewswebsite.com/gpage.html42.html
King cobra: http://maverick-geographic.blogspot.com/2009/03/king-cobra-you-wouldnt-want-to-mess.html

How to configure and use Text-to-Speech in Windows XP and in Windows Vista

2009-04-02T20:31:00.001-07:00

Text-to-Speech (TTS) capabilities for a computer refers to the ability to play back text in a spoken voice. This article describes how to configure and use text-to-speech in Windows XP and in Windows Vista.

TTS is the ability of the operating system to play back printed text as spoken words. An internal driver, called a TTS engine, recognizes the text and using a synthesized voice chosen from several pre-generated voices, speaks the written text. A TTS engine is installed with the operating system. Additional engines are also available through third-party manufacturers. These engines often use a certain jargon or vocabulary; for example, a vocabulary specializing in medical or legal terminology. They can also use different voices allowing for regional accents such as British English, or speak a different language altogether such as German, French, or Russian.

The Text-to-Speech tab in the Speech tool in Control Panel presents the options for each TTS engine. See the individual Help topics for specific help. In addition to the general options, each engine can have a different set of specific features. For that reason, not all the resulting dialog boxes will look the same. It is possible that no special features have been included and some of the properties buttons will not have an associated dialog box.

Setting Up Your Hardware: This article assumes that you use Classic View in Control Panel. To change views, follow these steps:

Click Start, and then click Control Panel.
In Control Panel, click Switch to Classic View or Switch to Category View.

Set Up Speakers: Speakers vary greatly in design and purpose. Consult the speaker manual for hardware and software specifics. However, most models can be installed in a similar fashion.

To set up speakers, follow these steps:

Locate the sound connections and connect the speaker jack to the computer. Most computers use an internal sound card and often the connections are in the back of the computer. These are a series of connections the same size and diameter as the speaker jack. In many cases there are two sound out connections:

One will be labeled as a line-out connection. Most speakers that require a separate power supply (such as an electrical (AC) adapter or batteries) should use this connection. It is also used to export amplified sound to recording devices including recordable CDs and tape cassette systems.

The other connection is for the non-powered speakers. Because the signal is boosted by the computer, powered speakers may be damaged if connected.

Plug the speaker into the proper connection.

To test the connection, follow these steps:

Click Start, click Control Panel, and then double-click Speech.
On the Text-to-Speech tab, click Preview Voice to hear the currently selected voice. The text is spoken and the words are highlighted as they are spoken. If the speakers are working properly, you will hear the spoken words.

If you do not hear sound after you connect the speakers, see the "Possible Text-to-Speech Problems" section of this article for troubleshooting procedures.

Select an Audio Output Device: To select an audio output device, follow these steps:

Click Start, click Control Panel, and then double-click Speech.

On the Text-to-Speech tab, click Audio Output.

Select either Use preferred audio output device or Use this audio output device.

Use preferred audio device sets the output device as the default for the system. Select this option if you want to use the same output device for speech as all other sound for the system. It is also the default option for Speech properties. Often, computers will have only one output device, such as a pair of speakers. The default device is designated in the appropriate sounds or multimedia properties in Control Panel for each operating system. Additional information for the specific panel is available through the associated Help files.

Use this audio output device allows you to select another device for speech programs only. The drop-down list is active if other devices are available. In this drop-down list, select the device that you want. This does not change the default device for other audio programs. For example, you may want all speech output to go through your headset rather than the speakers.

Set Audio Output Device Options: By default, this option is disabled. However, other speech engines may include advanced properties for audio line out options. If so, Audio Output will be available. Follow instructions on the screen or those documented separately for the specific engine.

To set up audio output device options, follow these steps:

Click Start, click Control Panel, and then double-click Speech.

On the Text-to-Speech tab, click Audio Output.

Follow the instructions presented on the screen.

Configure Text-to-Speech Options: Determine the Selected TTS Voice or Engine

To determine the selected Text-to-Speech voice, follow these steps:

Click Start, click Control Panel, and then double-click Speech.
On the Text-to-Speech tab, the displayed name in the Voice selection drop-down list is the currently active voice.

Click Preview Voice to hear the active voice. The text is spoken and the words are highlighted as they are spoken.

Preview TTS Voice : To preview the Text-to-Speech voice, follow these steps:

Click Start, click Control Panel, and then double-click Speech.
On the Text-to-Speech tab, the displayed name in the Voice selection drop-down list is the active voice.

Click Preview Voice to hear the currently selected voice. The text is spoken and the words are highlighted as they are spoken.

During playback, Preview Voice will change to Stop. Click Stop to interrupt the voice playback.

Note:You can change the text to be read by the Preview Voice by highlighting the text and typing in new text. These changes are not permanent and when you reopen Speech properties or select a different voice, the text will reset to the default.

Change the TTS Voice or Engine : To change the Text-to-Speech voice or engine, follow these steps:

Click Start, click Control Panel, and then double-click Speech.

On the Text-to-Speech tab, the name displayed in the Voice selection drop-down list is the active voice.

Click the active voice inside the drop-down list, or use the arrow to display a list of available voices.

Click a new voice to select it.
The newly selected voice speaks the text in Preview Voice box.

Click OK or Apply to accept the new voice.

Notes:

A Text-to-Speech voice is closely associated with a particular speech engine. It may not be clear from the displayed name which language a voice is using. After selecting a speech engine or voice, test the voice and language by clicking Preview Voice.

The language or voices supported by a speech engine may not be obvious from the engine's displayed name. Refer to the specific user's guide for detailed information about the engine. This includes not only the language supported, but also the lexicon purpose. The lexicon purpose indicates whether it is a general grammar or jargon specific to a profession such as legal or medical.

Microsoft does not provide additional speech engines (voices), but a number of third-party products are available that support the new Microsoft Speech API. For information on these products, visit the following Microsoft Web site:

http://www.microsoft.com/speech/evaluation/thirdparty/engines.mspx (http://www.microsoft.com/speech/evaluation/thirdparty/engines.mspx)

Change TTS Voice Rate: To change the Text-to-Speech voice rate, follow these steps:

Click Start, click Control Panel, and then double-click Speech.
Select the Text-to-Speech tab.
Move the Voice speed slider to change the rate of the Text-to-Speech voice. By default, it is set to Normal.
Click Preview Voice to hear the currently selected voice at the new rate. The text is spoken and the words are highlighted as they are spoken.

To Change the Text-to-Speech Volume: To adjust the volume output levels, follow the procedure below. Note that not all devices support this option in the same way. Some devices will not support volume control and the Volume button will be unavailable. Other devices may use their own display. In those cases, follow the instructions presented on the screen or documented separately with the engine.

Click Start, click Control Panel, and then double-click Speech.
On the Text-to-Speech tab, click Audio Output, and then click Volume.
A volume control mixer will be displayed. Adjust the appropriate device to the required level.

Using Text-to-Speech with Narrator: Narrator is a Text-to-Speech utility for users who are blind or have impaired vision. Narrator reads what is displayed on your screen: the contents of the active window, menu options, or the text that you type.

Narrator is designed to work with the Notepad, WordPad, Control Panel programs, Microsoft Internet Explorer, the Windows desktop, and Windows Setup. Narrator may not read words aloud correctly in other programs.

Narrator has a number of options that allow you to customize the way screen elements are read.

You can have new windows, menus, or shortcut menus read aloud when they are displayed.
You can have typed characters read aloud.
You can have the mouse pointer follow the active item on the screen.
You can adjust the speed, volume, or pitch of the voice.

The accessibility tools included with Windows are intended to provide a minimum level of functionality for users with special needs. Most users with disabilities will need utility programs with more advanced functionality for daily use.

Narrator is not available for all languages and is only supported on the English version of Windows XP and Windows Vista.

To Have Narrator Announce Events on the Screen

Start Narrator by using one of the following methods:

Click Start, point to Programs, point to Accessories, point to Accessibility, and then click Narrator.
-OR-

Press CTRL+ESC, press R, type narrator, and then press ENTER.

In the Narrator dialog box, select the Announce events on screen check box.

To Have Narrator Read Typed Keys Aloud

Press CTRL+ESC, press R, type narrator, and then press ENTER.
Select the Read typed characters check box.

To Have the Mouse Pointer Move to Active Items When You Use Narrator

Press CTRL+ESC, press R, type narrator, and then press ENTER.
Select the Move mouse pointer to the active item check box.

Navigating with the Keyboard and Narrator

Reading options

To read an entire window, click the window and then press CTRL+SHIFT+SPACEBAR.
To get information about the current item, press CTRL+SHIFT+ENTER.
To get a more detailed description of an item, press CTRL+SHIFT+INSERT.
To read the title bar of a window, press ALT+HOME.
To read the status bar of a window, press ALT+END.
To read the contents of an edit field, press CTRL+SHIFT+ENTER, or use the arrow keys.
To silence the speech, press CTRL.

Keyboard Options

To switch to another program, press ALT+TAB.
To switch to the next button or tool, press TAB. To go back, press SHIFT+TAB.
To select an item from a drop-down list, use the arrow keys.
To select a check box or option button, press SPACEBAR.
To open Utility Manager, press the Windows logo key+U.

To Set Narrator Voice Options

Press CTRL+ESC, press R, type narrator, and then press ENTER. Click Voice.
In the Voice Settings dialog box, select the voice options that you want to change:

To change the speed of the voice, click a number in the Speed box.
To change the volume of the voice, click a number in the Volume box.
To change the pitch of the voice, click a number in the Pitch box.

Note: When you change voice settings, it may take from a few seconds to a minute before the new settings take effect.

To Start Narrator Minimized: You may find it useful to run Narrator minimized (after you have set the options in Narrator), because you do not need to see the Narrator dialog box when Narrator is running.

Press CTRL+ESC, press R, type narrator, and then press ENTER.
Select the Start Narrator minimized check box.

Troubleshooting

Troubleshooting Text-to-Speech

To determine if Text-to-Speech is working properly, use the following tests.

Click Start, click Control Panel, and then double-click Speech.
On the Text-to-Speech tab, click Preview Voice. The text in Preview Voice should be spoken audibly with each word highlighted in turn. If so, TTS and the speakers are working. If you cannot hear the Preview Voice and see words highlighted as they are spoken, see "Possible Text-to-Speech Problems" section of this article for troubleshooting solutions.

Possible Text-to-Speech Problems

If you do not hear speech after testing the system, consider the following:

The speaker volume is not turned up or is muted. Some speakers have external controls for volume and muting. Make sure the volume is turned up sufficiently or that muting is off.
The speakers may not be selected as the current output device. On the tab, click Text-to-Speech tab, click Audio Output to make sure that the speakers are selected.
The speakers might not be connected properly. Consult the speaker hardware documentation for additional information. Make certain that the sound card for the computer is also properly seated and installed, and that the correct drivers are available. See "Set Up Speakers" for additional connection information.
The Text-to-Speech engine may be corrupted. To test for corruption, switch to another engine. See the "Changing the TTS voice or engine" section of this article. If another engine is working properly, reinstall the specific engine from the original source. If no engine is working properly, reinstall the speech engine from the original source or CD.

APPLIES TO

1. Microsoft Windows XP Professional
2. Microsoft Windows XP Home Edition
3. Windows Vista Ultimate
4. Windows Vista Home Premium
5. Windows Vista Home Basic
6. Windows Vista Enterprise
7. Windows Vista Business
8. Windows Vista Business 64-bit Edition
9. Windows Vista Ultimate 64-bit Edition
10. Windows Vista Home Premium 64-bit Edition
11. Windows Vista Home Basic 64-bit Edition
12. Windows Vista Enterprise 64-bit Edition

Chapter 5: The Yoga of Work in Detachment

2009-04-02T04:22:00.000-07:00

About the reality of detachment.

(1) Arjuna said: 'Krishna, You as well praise the renunciation of fruitive labor as the practice of yoga. Please tell me which one is definitely more beneficial of the two.'

(2) The Supreme Lord replied: 'Renouncing [the fruits] and also action in yoga lead both to the path of liberation, but compared to the renunciation of fruitive labor, the action in yoga is the better of the two.

(3) He should always be known as a renouncing one who never likes or dislikes and who is free from the duality, as certainly, o mighty armed one, he is happy who is liberated from being bound that way.

(4) The less intelligent see the analytic and the work of yoga as different, but not so the learned ones. Situated in either one of them one will enjoy the complete of the result of both.

(5) He who places what one achieves by analysis at the same level as what one achieves by work done in yoga and thus sees study and selfless action as one, actually sees it as it is.

(6) But, renunciation, o mighty armed one, will afflict one with distress if one is without devotion, while a thinker united in selfless action reaches the Supreme without delay.

(7) Connected in yoga a purified soul, who is self controlled and has mastered his senses, is in compassion with all living beings and although engaged in action he is never affected.

(8-9) 'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagement of the senses.

(10) He who dedicates all his works to the spiritual forsaking of his attachments is never affected by sin like a lotusleaf is in the water.

(11) With their body, mind and intelligence purified yogis even with their senses are acting in giving up the attachments for the sake of the soul.

(12) United in giving up the fruits they unflinching attain to perfect peace while the ones unconnected in the desire to enjoy the results are entrapped in attachment.

(13) By his thinking giving up all activities and remaining in happiness, the one who is controlled resides in the city of nine gates [the body] and thus the embodied soul for sure never does anything nor does he cause anything.

(14) Never is he the one engaging in action nor does the master [of that city] induce others to act, nor is he identified with the results, as all is done by nature.

(15) Never is the one of power responsible for the sins or pious activities of anyone; it is the spiritual knowledge that is covered by ignorance because of which the living beings are bewildered.

(16) But to the living entity whose nescience is destroyed by knowledge, that knowledge discloses the Supreme Reality like the rising sun.

(17) With one's intelligence to that, self to that, faith to that and refuge in that, one will, being cleansed from all misgivings by that knowledge, not return again.

(18) In a gentle brahmin fully educated, in a cow, in an elephant and surely also in an outcast, see those who are wise [the soul] with equal vision.

(19) In this life certainly those have conquered birth and death who in sameness have a fixed mind flawless in the equanimity of the Supreme Spirit of which they are situated in the Supreme.

(20) Never rejoicing on achieving the pleasant nor getting agitated as well arriving at the unpleasant, intelligent of his own and unbewildered, he who knows the spiritual is situated in transcendence.

(21) The one who is not attached to superficial pleasures finds, by concentrating on the spiritual of being connected in the soul, in the self the happiness which is enjoyed as being unlimited.

(22) In that which certainly by the contact with the senses is a source of misery, the intelligent never take delight, as that certainly is subjected to having a beginning and an end, o son of Kunti.

(23) He who in this material body is able to tolerate, before the body is forsaken, the lust and anger generated from the urges, is a composed and happy human being.

(24) Surely anyone who happy from within takes pleasure in the self and dwells on the inner light is a yogi who selfrealized attains to liberation in the Supreme.

(25) Those achieve that spiritual liberation who live the inner life and are spotless; they are beyond the duality in selfrealization and are engaged in work for the welfare of all living beings.

(26) The mind of renounced persons who are liberated from lust and anger is under full control and for them who learned from the soul there is in the near future the guarantee of spiritual enlightenment.

(27-28) Turned away from the unnecessary in the outer world not looking for it and concentrated between the eyebrows in suspending the in- and outgoing breath keeping the air with it in his nose, are the senses, mind and intelligence of the transcendentalist set to liberation as one who has discarded all wishes, fear and anger is surely always of that liberation.

(29) One who knows Me as the beneficiary of sacrifices, penances and austerities, as the Supreme Lord of all the worlds and as the benefactor of all living beings, thus attains to peace.

Source Texts

Text 1

Arjuna said: 'Krishna, You as well praise the renunciation of fruitive labor as the practice of yoga. Please tell me which one is definitely more beneficial of the two.'

Sanskrit Verse 1

arjuna uvaca

sannyasam karmanam krsna
punar yogam ca samsasi
yac chreya etayor ekam
tan me brûhi suniscitam

Word for Word

arjunah uvaca ₌ Arjuna said; sannyasam ₌ renunciation; karmanam ₌ of all activities; krsna ₌ O Krishna; punah ₌ again; yogam ₌ devotional service; ca ₌ also; samsasi ₌ You are praising; yat ₌ which; sreyah ₌ is more beneficial; etayoh ₌ of these two; ekam ₌ one; tat ₌ that; me ₌ unto me; bruhi ₌ please tell; su-niscitam ₌ definitely.

Translation

Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?

Text 2

The Supreme Lord replied: 'Renouncing [the fruits] and also action in yoga lead both to the path of liberation, but compared to the renunciation of fruitive labor, the action in yoga is the better of the two.

Sanskrit Verse 2

sr_i bhagavan uvaca

sannyasah karma-yogas ca
nihsreyasa-karav ubhau
tayos tu karma-sannyasat
karma-yogo visisyate

Word for Word

sri-bhagavan uvaca ₌ the Personality of Godhead said; sannyasah ₌ renunciation of work; karma-yogah ₌ work in devotion; ca ₌ also; nihsreyasa-karau ₌ leading to the path of liberation; ubhau ₌ both; tayoh ₌ of the two; tu ₌ but; karma-sannyasat ₌ in comparison to the renunciation of fruitive work; karma-yogah ₌ work in devotion; visisyate ₌ is better.

Translation

The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

Text 3

He should always be known as a renouncing one who never likes or dislikes and who is free from the duality, as certainly, o mighty armed one, he is happy who is liberated from being bound that way.

Sanskrit Verse 3

jneyah sa nitya-sannyas_i
yo na dvesti na kanksati
nirdvandvo hi maha-baho
sukham bandhat pramucyate

Word for Word

jneyah ₌ should be known; sah ₌ he; nitya ₌ always; sannyasi ₌ renouncer; yah ₌ who; na ₌ never; dvesti ₌ abhors; na ₌ nor; kanksati ₌ desires; nirdvandvah ₌ free from all dualities; hi ₌ certainly; maha-baho ₌ O mighty-armed one; sukham ₌ happily; bandhat ₌ from bondage; pramucyate ₌ is completely liberated.

Translation

One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.

Text 4

The less intelligent see the analytic and the work of yoga as different, but not so the learned ones. Situated in either one of them one will enjoy the complete of the result of both

Sanskrit Verse 4

sankhya-yogau prthag balah
pravadanti na panditah
ekam apy asthitah samyag
ubhayor vindate phalam

Word for Word

sankhya ₌ analytical study of the material world; yogau ₌ work in devotional service; prthak ₌ different; balah ₌ the less intelligent; pravadanti ₌ say; na ₌ never; panditah ₌ the learned; ekam ₌ in one; api ₌ even; asthitah ₌ being situated; samyak ₌ complete; ubhayoh ₌ of both; vindate ₌ enjoys; phalam ₌ the result.

Translation

Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.

Text 5

He who places what one achieves by analysis at the same level as what one achieves by work done in yoga and thus sees study and selfless action as one, he actually sees it as it is.

Sanskrit Verse 5

yat sankhyaih prapyate sthanam
tad yogair api gamyate
ekam sankhyam ca yogam ca
yah pasyati sa pasyati

Word for Word

yat ₌ what; sankhyaih ₌ by means of Sankhya philosophy; prapyate ₌ is achieved; sthanam ₌ place; tat ₌ that; yogaih ₌ by devotional service; api ₌ also; gamyate ₌ one can attain; ekam ₌ one; sankhyam ₌ analytical study; ca ₌ and; yogam ₌ action in devotion; ca ₌ and; yah ₌ one who; pasyati ₌ sees; sah ₌ he; pasyati ₌ actually sees.

Translation

One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.

Text 6

But, renunciation, o mighty armed one, will afflict one with distress if one is without devotion, while a thinker united in selfless action reaches the Supreme without delay.

Sanskrit Verse 6

sannyasas tu maha-baho
duhkham aptum ayogatah
yoga-yukto munir brahma
na cirenadhigacchati

Word for Word

sannyasah ₌ the renounced order of life; tu ₌ but; maha-baho ₌ O mighty-armed one; duhkham ₌ distress; aptum ₌ afflicts one with; ayogatah ₌ without devotional service; yoga-yuktah ₌ one engaged in devotional service; munih ₌ a thinker; brahma ₌ the Supreme; na cirena ₌ without delay; adhigacchati ₌ attains.

Translation

Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.

Text 7

Connected in yoga a purified soul, who is self controlled and has mastered his senses, is in compassion with all living beings and although engaged in action he is never affected.

Sanskrit Verse 7

yoga-yukto visuddhatma
vijitatma jitendriyah
sarvabhûtatmabhûtatma
kurvann api na lipyate

Word for Word

yoga-yuktah ₌ engaged in devotional service; visuddha-atma ₌ a purified soul; vijita-atma ₌ self-controlled; jita-indriyah ₌ having conquered the senses; sarva-bhuta ₌ to all living entities; atma-bhuta-atma ₌ compassionate; kurvan api ₌ although engaged in work; na ₌ never; lipyate ₌ is entangled.

Translation

One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.

Text 8-9

'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagemnent of the senses.

Sanskrit Verse 8-9

naiva kincit karom_iti
yukto manyeta tattva-vit
pasyan srnvan sprsanjighrann
asnan gacchan svapan svasan

pralapan visrjan grhnann
unmisan nimisann api
indriyan_indriyarthesu
vartanta iti dharayan

Word for Word

na ₌ never; eva ₌ certainly; kincit ₌ anything; karomi ₌ I do; iti ₌ thus; yuktah ₌ engaged in the divine consciousness; manyeta ₌ thinks; tattva-vit ₌ one who knows the truth; pasyan ₌ seeing; srn van ₌ hearing; sprsan ₌ touching; jighran ₌ smelling; asnan ₌,eating; gacchan ₌ going; svapan ₌ dreaming; svasan ₌ breathing;

pralapan ₌ talking; visrjan ₌ giving up; grhnan ₌ accepting; unmisan ₌ opening; nimisan ₌ closing; api ₌ in spite of; indriyani ₌ the senses; indriya-arthesu ₌ in sense gratification; vartante ₌ let them be so engaged; iti ₌ thus; dharayan ₌ considering.

Translation

A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

Text 10

He who dedicates all his works to the spiritual forsaking of his attachments is never affected by sin like a lotusleaf is in the water.

Sanskrit Verse 10

brahmany adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
padma-patram ivambhasa

Word for Word

brahmani ₌ unto the Supreme Personality of Godhead; adhaya ₌ resigning; karmani ₌ all works; sangam ₌ attachment; tyaktva ₌ giving up; karoti ₌ performs; yah ₌ who; lipyate ₌ is affected; na ₌ never; sah ₌ he; papena ₌ by sin; padma-patram ₌ a lotus leaf; iva ₌ like; ambhasa ₌ by the water.

Translation

One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.

Text 11

With their body, mind and intelligence purified yogis even with their senses are acting in giving up the attachments for the sake of the soul.

Sanskrit Verse 11

kayena manasa buddhya
kevalair indriyair api
yoginah karma kurvanti
sangam tyaktvatma-suddhaye

Word for Word

kayena ₌ with the body; manasa ₌ with the mind; buddhya ₌ with the intelligence; kevalaih ₌ purified; indriyaih ₌ with the senses; api ₌ even; yoginah ₌ Krishna conscious persons; karma ₌ actions; kurvanti ₌ they perform; sangam ₌ attachment; tyaktva ₌ giving up; atma ₌ of the self; suddhaye ₌ for the purpose of purification.

Translation

The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.

Text 12

United in giving up the fruits they unflinching attain to perfect peace while the ones unconnected in the desire to enjoy the results are entrapped in attachment.

Sanskrit Verse 12

yuktah karma-phalam tyaktva
santim apnoti naisthik_im
ayuktah kama-karena
phale sakto nibadhyate

Word for Word

yuktah ₌ one who is engaged in devotional service; karma-phalam ₌ the results of all activities; tyaktva ₌ giving up; santimn ₌ perfect peace; apnoti ₌ achieves; naisthikim ₌ unflinching; ayuktah ₌ one who is not in Krishna consciousness; kama-karena ₌ for enjoying the result of work; phale ₌ in the result; saktah ₌ attached; nibadhyate ₌ becomes entangled.

Translation

The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.

Text 13

By his thinking giving up all activities and remaining in happiness, the one who is controlled resides in the city of nine gates [the body] and thus the embodied soul for sure never does anything nor does he cause anything

Sanskrit Verse 13

sarva-karmani manasa
sannyasyaste sukham vas_i
nava-dvare pure deh_i
naiva kurvan na karayan

Word for Word

sarva ₌ all; karmani ₌ activities; manasa ₌ by the mind; sannyasya ₌ giving up; aste ₌ remains; sukham ₌ in happiness; vasi ₌ one who is controlled; nava-dvare ₌ in the place where there are nine gates; pure ₌ in the city; dehi ₌ the embodied soul; na ₌ never; eva ₌ certainly; kurvan ₌ doing anything; na ₌ not; karayan ₌ causing to be done.

Translation

When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.

Text 14

Never is he the one engaging in action nor does the master [of that city] induce others to act, nor is he identified with the results, as all is done by nature.

Sanskrit Verse 14

na kartrtvam na karmani
lokasya srjati prabhuh
na karma-phala-samyogam
svabhavas tu pravartate

Word for Word

na ₌ never; kartrtvam ₌ proprietorship; na ₌ nor; karmani ₌ activities; lokasya ₌ of the people; srjati ₌ creates; prabhuh ₌ the master of the city of the body; na ₌ nor; karma-phala ₌ with the results of activities; samyogam ₌ connection; svabhavah ₌ the modes of material nature; tu ₌ but; pravartate ₌ act.

Translation

The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.

Text 15

Never is the one of power responsible for the sins or pious activities of anyone; it is the spiritual knowledge that is covered by ignorance because of which the living beings are bewildered.

Sanskrit Verse 15

nadatte kasyacit papam
na caiva sukrtam vibhuh
ajnanenavrtam jnanam
tena muhyantijantavah

Word for Word

na ₌ never; adatte ₌ accepts; kasyacit ₌ anyone's; papam ₌ sin; na ₌ nor; ca ₌ also; eva ₌ certainly; su-krtam ₌ pious activities; vibhuh ₌ the Supreme Lord; ajnanena ₌ by ignorance; avrtam ₌,covered; jñanam ₌ knowledge; tena ₌ by that; muhyanti ₌ are bewildered; jantavah ₌ the living entities.

Translation

Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.

Text 16

But to the living entity whose nescience is destroyed by knowledge, that knowledge discloses the Supreme Reality like the rising sun.

Sanskrit Verse 16

jnanena tu tad ajnanam
yesam nasitam atmanah
tesam adityavaj jnanam
prakasayati tat param

Word for Word

jnanena ₌ by knowledge; tu ₌ but; tat ₌ that; ajñanam ₌ nescience; yesam ₌ whose; nasitam ₌ is destroyed; atmanah ₌ of the living entity; tesam ₌ their; aditya-vat ₌ like the rising sun; jñanam ₌ knowledge; prakasayati ₌ discloses; tat param ₌ Krishna consciousness.

Translation

When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.

Text 17

With one's intelligence to that, self to that, faith to that and refuge in that, one will, being cleansed from all misgivings by that knowledge, not return again.

Sanskrit Verse 17

tad-buddhayas tad-atmanas
tan-nisthas tat-parayanah
gacchanty apunar-avrttim
jnana-nirdhûta-kalmasah

Word for Word

tat-buddhayah ₌ those whose intelligence is always in the Supreme; tat-atmanah ₌ those whose minds are always in the Supreme; tat-nisthah ₌ those whose faith is only meant for the Supreme; tat-parayanah ₌ who have completely taken shelter of Him; gacchanti ₌ go; apunah-avrttim ₌ to liberation; jñana ₌ by knowledge; nirdhuta ₌ cleansed; kalmasah ₌ misgivings.

Translation

When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

Text 18

In a gentle brahmin fully educated, in a cow, in an elephant and surely also in an outcast, see those who are wise [the soul] with equal vision.

Sanskrit Verse 18

vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva svapake ca
panditah sama-darsinah

Word for Word

vidya ₌ with education; vinaya ₌ and gentleness; sampanne ₌ fully equipped; brahmane ₌ in the brahmana; gavi ₌ in the cow; hastini ₌ in the elephant; suni ₌ in the dog; ca ₌ and; eva ₌ certainly; sva-pake ₌ in the dog-eater (the outcaste); ca ₌ respectively; panditah ₌ those who are wise; sama-darsinah ₌ who see with equal vision.

Translation

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].
Text 19

In this life certainly those have conquered birth and death who in sameness have a fixed mind flawless in the equanimity of the Supreme Spirit of which they are situated in the Supreme.

Sanskrit Verse 19

ihaiva tair jitah sargo
yesam samye sthitam manah
nirdosam hi samam brahma
tasmad brahmani te sthitah

Word for Word

iha ₌ in this life; eva ₌ certainly; taih ₌ by them; jitah ₌ conquered; sargah ₌ birth and death; yesam ₌ whose; samye ₌ in equanimity; sthitam ₌ situated; manah ₌ mind; nirdosam ₌ flawless; hi ₌ certainly; samam ₌ in equanimity; brahma ₌ like the Supreme; tasmat ₌ therefore; brahmani ₌ in the Supreme; te ₌ they; sthitah ₌ are situated.

Translation

Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.

Text 20

Never rejoicing on achieving the pleasant nor getting agitated as well arriving at the unpleasant, intelligent of his own and unbewildered, he who knows the spiritual is situated in transcendence.

Sanskrit Verse 20

na prahrsyet priyam prapya
nodvijet prapya capriyam
sthira-buddhir asammûdho
brahma-vid brahmani sthitah

Word for Word

na ₌ never; prahrsyet ₌ rejoices; priyam ₌ the pleasant; prapya ₌ achieving; na ₌ does not; udvijet ₌ become agitated; prapya ₌ obtaining; ca ₌ also; apriyam ₌ the unpleasant; sthira-buddhih ₌self-intelligent; asammudhah ₌ unbewildered; brahma-vit ₌ one who knows the Supreme perfectly; brahmani ₌ in the transcendence; sthitah ₌ situated.

Translation

A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.

Text 21

The one who is not attached to superficial pleasures finds, by concentrating on the spiritual of being connected in the soul, in the self the happiness which is enjoyed as being unlimited.

Sanskrit Verse 21

bahya-sparsesv asaktatma
vindaty atmani yat sukham
sa brahma-yoga-yuktatma
sukham aksayam asnute

Word for Word

bahya-sparsesu ₌ in external sense pleasure; asakta-atma ₌ one who is not attached; vindati ₌ enjoys; atmani ₌ in the self; yat ₌ that which; sukham ₌ happiness; sah ₌ he; brahma-yoga ₌ by concentration in Brahman; yukta-atma ₌ self-connected; sukham ₌ happiness; aksayam ₌ unlimited; asnute ₌ enjoys.

Translation

Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.

Text 22

In that which certainly by the contact with the senses is a source of misery, the intelligent never take delight, as that certainly is subjected to having a beginning and an end, o son of Kunti.

Sanskrit Verse 2 2

ye hi samsparsaja bhoga
duhkha-yonaya eva te
ady-antavantah kaunteya
na tesu ramate budhah

Word for Word

ye ₌ those; hi ₌ certainly; samsparsa-jah ₌ by contact with the material senses; bhogah ₌ enjoyments; duhkha ₌ distress; yonayah ₌ sources of; eva ₌ certainly; te ₌ they are; adi ₌ beginning; anta ₌ end; vantah ₌ subject to; kaunteya ₌ O son of Kunti; na ₌ never; tesu ₌ in those; ramate ₌ takes delight; budhah ₌ the intelligent person.

Translation

An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not.delight in them.

Text 23

He who in this material body is able to tolerate, before the body is forsaken, the lust and anger generated from the urges, is a composed and happy human being.

Sanskrit Verse 2 3

saknot_ihaiva yah sodhum
prak sar_ira-vimoksanat
kama-krodhodbhavam vegam s
a yuktah sa sukh_i narah

Word for Word

saknoti ₌ is able; iha eva ₌ in the present body; yah ₌ one who; sodhum ₌ to tolerate; prak ₌ before; sarira ₌ the body; vimoksanat ₌ giving up; kama ₌ desire; krodha ₌ and anger; udbhavam ₌ generated from; vegam ₌ urges; sah ₌ he; yuktah ₌ in trance; sah ₌ he; sukhi ₌ happy; narah ₌ human being.

Translation

Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.

Text 24

Surely anyone who happy from within takes pleasure in the self and dwells on the inner light is a yogi who selfrealized attains to liberation in the Supreme.

Sanskrit Verse 24

yo'ntah-sukho 'ntararamas
tathantar-jyotir eva yah
sa yog_i brahma-nirvanam
brahma-bhûto 'dhigacchati

Word for Word

yah ₌ one who; antah-sukhah ₌ happy from within; antah-aramah ₌ actively enjoying within; tatha ₌ as well as; antah-jyotih ₌ aiming within; eva ₌ certainly; yah ₌ anyone; sah ₌ he; yogi ₌ a mystic; brahma-nirvanam ₌ liberation in the Supreme; brahma-bhutah ₌ being self-realized; adhigacchati ₌ attains.

Translation

One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.

Text 25

Those achieve that spiritual liberation who live the inner life and are spotless; they are beyond the duality in selfrealization and are engaged in work for the welfare of all living beings.

Sanskrit Verse 25

labhante brahma-nirvanam
rsayah ks_ina-kalmasah
chinna-dvaidha yatatmanah
sarva-bhûta-hite ratah

Word for Word

labhante ₌ achieve; brahma-nirvanam ₌ liberation in the Supreme; rsayah ₌ those who are active within; ksina-kalmasah ₌ who are devoid of all sins; chinna ₌ having torn off; dvaidhah ₌ duality; yata-atmanah ₌ engaged in self-realization; sarva-bhuta ₌ for all living entities; hite ₌ in welfare work; ratah ₌ engaged.

Translation

Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme..

Text 26

The mind of renounced persons who are liberated from lust and anger is under full control and for them who learned from the soul there is in the near future the guarantee of spiritual enlightenment.

Sanskrit Verse 26

kama-krodha-vimuktanam
yat_inam yata-cetasam
abhito brahma-nirvanam
vartate viditatmanam

Word for Word

kama ₌ from desires; krodha ₌ and anger; vimuktanam ₌ of those who are liberated; yatinam ₌ of the saintly persons; yata-cetasam ₌ who have full control over the mind; abhitah ₌ assured in the near future; brahma-nirvanam ₌ liberation in the Supreme; vartate ₌ is there; vidita-atmanam ₌ of those who are self-realized.

Translation

Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.

Text 27-28

Turned away from the unnecessary in the outer world not looking for it and concentrated between the eyebrows in suspending the in- and outgoing breath keeping the air with it in ones nose, are the senses, mind and intelligence of the transcendentalist set to liberation as one who has discarded all wishes, fear and anger is surely always of that liberation.

Sanskrit Verse 27-28

sparsan krtva bahir bahyams
caksus caivantare bhruvoh
pranapanau samau krtva
nasabhyantara-carinau

yatendriya-mano-buddhir
munir moksa-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah

Word for Word

sparsan ₌ sense objects, such as sound; krtva ₌ keeping; bahih ₌ external; bahyan ₌ unnecessary; caksuh ₌ eyes; ca ₌ also; eva ₌ certainly; antare ₌ between; bhruvoh ₌ the eyebrows; prana-apanau ₌ up-and down-moving air; samau ₌ in suspension; krtva ₌ keeping; nasa-abhyantara ₌ within the nostrils; carinau ₌ blowing; yata ₌ controlled; indriya ₌ senses; manah ₌ mind; buddhih ₌ intelligence; munih ₌ the transcendentalist; moksa ₌ for liberation; parayanah ₌being so destined; vigata ₌ having discarded; iccha ₌ wishes; bhaya ₌ fear; krodhah ₌ anger; yah ₌ one who; sada ₌ always; muktah ₌ liberated; eva ₌ certainly; sah ₌ he is.

Translation

Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.

Text 29
One who knows Me as the beneficiary of sacrifices, penances and austerities, as the Supreme Lord of all the worlds and as the benefactor of all living beings, thus attains to peace.

Sanskrit Verse 29

bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhûtanam
jnatva mam santim rcchati

Word for Word

bhoktaram ₌ the beneficiary; yajna ₌ of sacrifices; tapasam ₌ and penances and austerities; sarva-loka ₌ of all planets and the demigods thereof; maha-isvaram ₌ the Supreme Lord; su-hrdam ₌ the benefactor; sarva ₌ of all; bhutanam ₌ the living entities; jnatva ₌ thus knowing; mam ₌ Me (Lord Krishna); santim ₌ relief from material pangs; rcchati ₌ one achieves.

Translation

A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.

Chapter 4: The Yoga of Knowledge

2009-04-02T03:25:00.000-07:00

About sacrificing and the importance of knowledge

(1) The Supreme Lord said: 'This imperishable yoga I instructed to the sun-god [Vivasvan ] who told it to the father of mankind [Vaivasvata Manu] who in his turn said it to Ikshvaku [founder of the dynasty where Rama descended in].

(2) Thus one following the other, the saintly kings received this science understanding it that way but in the course of time in this world this great way of connecting oneself was scattered, o subduer of the enemies.

(3) This very same very old science of yoga today is spoken by Me to you as you are My devotee and friend as well and thus factually [you can come to understand] the mystery of this transcendence.'

(4) Arjuna said: 'Your birth came after the one before of Vivasvan. How must I understand Your instructing in the beginning thus?

(5) The Supreme Lord said: 'Many births of Mine and also of you have passed, o Arjuna, I know them all but you do not, o subduer of the enemy.

(6) Despite of being unborn by nature, the imperishable soul and the Lord of all living beings, I, although situated in transcendence, out of My own do incarnate as the [deluding] covering of My own Self.

(7) Whenever and wherever it is sure that one weakens in righteousness and a predominance of injustice does manifest, o descendant of Bharata, at that time I do manifest Myself.

(8) To liberate the seekers of truth, to take the power away from the wicked ones and to reestablish the way of the human principles, I do appear age after age.

(9) Anyone who knows as such of my divine birth(s) and activities will never, after leaving his body, take birth again, but will attain Me, O Arjuna.

(10) Freed from attachment, fear and anger in the full awareness of Me, many who were purified in the knowledge of penance, have attained My transcendental love.

(11) All who surrender themselves to Me I surely award My path [of glory] that is followed by all men, o son of Pritha, in all respects.

(12) Desiring the perfect of the profit they worship the gods here and certainly in the worldly society success will quickly ensue of that fruitive labor.

(13) Of the four vocations [of labor, trading, ruling and guiding] accomplished by Me according the qualities [of goodness, passion and slowness] and the divisions of labor [according the status of youngsters, married, withdrawn and retired people and their level of transcendence] I am the Father, although you may know Me as the nondoer and unchangeable.

(14) Doing work does not affect Me as I do not aspire the fruits thereof. Therefore one who knows Me will, of labor, never become entangled.

(15) Knowing this the ancients who attained liberation surely knew to keep to their duty and therefore you should act the way your predecessors did in the past.

(16) What is action and what is inaction? Even the intelligent are in illusion about this matter. That I will now explain to you and knowing it you will be liberated from ill fortune.

(17) Working in desiring the fruits [karma], unwanted work [vikarma] and work as a sacrifice [akarma] should each be considered intelligently as it is difficult to understand the goal of karma.

(18) One who sees labor for profit as inactivity and who sees work as a sacrifice as labor is intelligent in human affairs; he, although engaged in all sorts of action is of the transcendental.

(19) The karma of him who of determination tries with everything without desiring, is burned up by the fire of knowledge, the learned declare who know about this.

(20) He who has given up to work for the attachment to the fruits, is always satisfied and free from clinging to his home. He does, although fully active, not really do anything.

(21) Not desiring, controlled in his conscious self and giving up all claims of property he keeps himself together by doing work only, without ever running into the reactions of sin.

(22) Satisfied with gain coming on its own accord, free from the duality and envy and steady in success and failure, he, although of action, never becomes entangled.

(23) With the attachment gone, being liberated and with the mind to the transcendent in the wisdom of acting in sacrifice, the complete of karma dissolves.

(24) The sacrifice itself, that which is offered in the fire of sacrifice and he who is of sacrifice are of the same spiritual nature; he will certainly attain the spirit of the Absolute [Brahman] who is completely absorbed in working for the spiritual.

(25) Some worship the godly in this while other followers of the path of yoga perfectly offer in sacrifice to the fire of the spiritual itself.

(26) Some sacrifice by the hearing process to the senses in contemplating sound vibrations [like mantras] in the fire, while others offer their sense- gratification relating to material objects [like food] in the fire.

(27) Still others in need of selfrealization too, offer in the fire of sacrifice of all functions of the senses, their unregulated breath in the selfrestraint of yoga.

(28) Some sacrifice their possessions, in austerity and yoga thus while even others as ascetics haven taken to strict vows, sacrifice their knowledge in the also studying of the Vedas.

(29) Offering the inward breath to the one going outward and the outward breath to the one going inward also others are in effort to attain to cessation by [merely] following the inward and outward going air while still others sacrifice the inhaled air into itself in controlling their eating.

(30) Although differing, all the ones knowing of sacrifice are purified of the reactions of their darkness and having tasted the nectar as a result of those sacrifices, they reach the spirit of the eternal.

(31) When this world is not for the one without sacrifice, then what [to expect] of the next, o best of the Kurus?

(32) Thus the different types of sacrifices are defended by mouth of the Vedas. You must see them all as the result of karma and knowing thus you will find liberation.

(33) Greater than the sacrifice of material things is the sacrifice of knowledge, o chastiser of the enemy; all this karma in sum, o son of Pritha, finds its end in knowledge.

(34) Try to understand that by exercising respect, inquiring submissively and rendering service to the ones who know, as they will initiate you into the truth of the seers.

(35) Knowing it so you will never fall victim to illusion again as from this you will, o son of Pritha, go for the vision of the soul of all living beings, that is in Me.

(36) Even if you are the greatest of all sinners you will, with this boat of transcendental knowledge, cross the ocean of all this misery.

(37) Like firewood ablaze with fire turns to ashes, o Arjuna, so the fire of knowledge turns all of your karma to ashes.

(38) Surely there exists nothing of knowledge in this world that can compare to this purification and he who is mature in his own yoga will enjoy that in due course of time within himself.

(39) A man of faith can attain keeping close to the knowledge in the control of his senses as of that knowledge having achieved the transcendental he very soon attains to peace.

(40) But not knowing and also without belief a person of doubts has no taste for it; never in this world nor in the beyond will there be happiness for such a doubtful soul.

(41) One who by yoga renounced materially motivated work and by means of knowledge broke with the doubt is situated in the soul and will never be bound by his work, o conqueror of riches.

(42) Therefore must this doubt that out of ignorance was born in your heart be cut by means of the weapon of the knowledge of the soul; be situated in that yoga and rise to fight, o descendant of Bharata!

Source Texts

Text 1

The Supreme Lord said: 'This imperishable yoga I instructed to the sun-god [Vivasvan ] who told it to the father of mankind [Vaivasvata Manu] who in his turn spoke it to Iksvaku [founder of the dynasty where Rama descended in].

Sanskrit Verse 1

sri bhagavan uvaca

imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave 'bravit

Word for Word

sri-bhagavan uvaca = the Supreme Personality of Godhead said; imam = this; vivasvate = unto the sun-god; yogam = the science of one's relationship to the Supreme; proktavan = instructed; aham = I; avyayam = imperishable; vivasvan = Vivasvan (the sun-god's name); manave = unto the father of mankind (of the name Vaivasvata); praha = told; manuh = the father of mankind; iksvakave = unto King Iksvaku; abravit = said.

Translation

The Personality of Godhead, Lord S'ri Krishna, said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.

Text 2

Thus one following the other, the saintly kings received this science understanding it that way but in the course of time in this world this great way of connecting oneself was scattered, o subduer of the enemies.

Sanskrit Verse 2

evam parampara-praptam
imam rajarsayo viduh
sa kaleneha mahata
yogo nastah parantapa

Word for Word

evam = thus; parampara = by disciplic succession; praptam = received; imam = this science; raja-rsayah = the saintly kings; viduh= understood; sah = that knowledge; kalena = in the course of time; iha = in this world; mahata = great; yogah = the science of one's relationship with the Supreme; nastah = scattered; parantapa = O Arjuna, subduer of the enemies.

Translation

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

Text 3

This very same very old science of yoga today is spoken by Me to you as you are My devotee and friend as well and thus factually [you can come to understand] the mystery of this transcendence.

Sanskrit Verse 3

sa evayam maya te 'dya
yogah proktah puratanah
bhakto 'si me sakha ceti
rahasyam hy etad uttamam

Word for Word

sah = the same; eva = certainly; ayam = this; maya = by Me; te =unto you; adya = today; yogah = the science of yoga; proktah = spoken; puratanah = very old; bhaktah = devotee; asi = you are; me = My; sakha = friend; ca = also; iti = therefore; rahasyam =mystery; hi = certainly; etat = this; uttamam = transcendental.

Translation

That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.

Text 4

Arjuna said: 'Your birth came after the one before of Vivasvan. How must I understand Your instructing in the beginning thus?'

Sanskrit Verse 4

arjuna uvaca

aparam bhavato janma
param janma vivasvatah
katham etad vijaniyam
tvam adau proktavan iti

Word for Word

arjunah uvaca = Arjuna said; aparam- junior; bhavatah = Your; janma = birth; param = superior; janma = birth; vivasvatah = of the sun-god; katham = how; etat = this; vijaniyam = shall I understand; tvam = You; adau = in the beginning; proktavan = instructed; iti = thus.

Translation

Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?

Text 5

The Supreme Lord said: ' Many births of Mine and also of you have passed, o Arjuna, I know them all but you do not, o subduer of the enemy.

Sanskrit Verse 5

sri bhagavan uvaca
bahûni me vyatitani
janmani tava carjuna
tany aham veda sarvani
na tvam vettha parantapa

Word for Word

sri-bhagavan uvaca = the Personality of Godhead said; bahuni = many; me = of Mine; vyatitani = have passed; janmani = births; tava = of yours; ca = and also; arjuna = O Arjuna; tani = those; aham = I; veda = do know; sarvani = all; na = not; tvam = you; vettha = know; parantapa = O subduer of the enemy.

Translation

The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!

Text 6

Despite of being unborn by nature , the imperishable soul and the Lord of all living beings, I, although situated in transcendence, out of My own do incarnate as the [deluding] covering of My own Self.

Sanskrit Verse 6

ajo 'pi sann avyayatma
bhûtanam isvaro 'pi san
prakritim svam adhisthaya
sambhavamy atma-mayaya

Word for Word

ajah = unborn; api = although; san = being so; avyaya = without deterioration; atma = body; bhutanam = of all those who are born; isvarah = the Supreme Lord; api = although; san = being so; prakritim = in the transcendental form; svam = of Myself; adhisthaya = being so situated; sambhavami = I do incarnate; atma-mayaya = by My internal energy.

Translation

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

Text 7

Whenever and wherever it is sure that one weakens in righteousness and a predominance of injustice does manifest, o descendant of Bharata, at that time I do manifest Myself.

Sanskrit Verse 7

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

Word for Word

yada yada = whenever and wherever; hi = certainly; dharmasya = of religion; glanih = discrepancies; bhavati = become manifested; bharata = O descendant of Bharata; abhyutthanam = predominance; adharmasya = of irreligion; tada = at that time; atmanam = self; srjami = manifest; aham = I.

Translation

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion = at that time I descend Myself.

Text 8

To liberate the seekers of truth, to take the power away from the wicked ones and to reestablish the way of the human principles I do appear age after age.

Sanskrit Verse 8

paritranaya sadhûnam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge

Word for Word

paritranaya = for the deliverance; sadhunam = of the devotees; vinasaya = for the annihilation; ca = and; duskrtam = of the miscreants; dharma = principles of religion; samsthapana-arthaya = to reestablish; sambhavami = I do appear; yuge = millennium; yuge = after millennium.

Translation

To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.

Text 9

Anyone who knows as such of my divine birth(s) and activities will never, after leaving his body, take birth again, but will attain Me, O Arjuna.

Sanskrit Verse 9

janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna

Word for Word

janma = birth; karma = work; ca = also; me = of Mine; divyam = transcendental; evam = like this; yah = anyone who; vetti = knows; tattvatah = in reality; tyaktva = leaving aside; deham = this body; punah = again; janma = birth; na = never; eti = does attain; mam = unto Me; eti = does attain; sah = he; arjuna = O Arjuna.

Translation

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

Text 10

Freed from attachment, fear and anger in the full awareness of Me, many who were purified in the knowledge of penance, have attained My transcendental love.

Sanskrit Verse 10

vita-raga-bhaya-krodha
man-maya mam upasritah
bahavo jnana-tapasa
pûta mad-bhavam agatah

Word for Word

vita = freed from; raga = attachment; bhaya = fear; krodhah = and anger; mat-maya = fully in Me; mam = in Me; upasritah = being fully situated; bahavah = many; jñana = of knowledge; tapasa = by the penance; putah = being purified; mat-bhavam = transcendental love for Me; agatah = attained.

Translation

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me = and thus they all attained transcendental love for Me.

Text 11

All who surrender themselves to Me I surely award My path [of glory] that is followed by all men, o son of Pritha, in all respects.

Sanskrit Verse 11

ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah

Word for Word

ye = all who; yatha = as; mam = unto Me; prapadyante = surrender; tan = them; tatha = so; eva = certainly; bhajami = reward; aham = I; mama = My; vartma = path; anuvartante = follow; manusyah = all men; partha = o son of Pritha; sarvasah = in all respects.

Translation

As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pritha.

Text 12

Desiring the perfect of the profit they worship the gods here and certainly in the worldly society success will quickly ensue of that fruitive labor.

Sanskrit Verse 12

kanksantah karmanam siddhim
yajanta iha devatah
ksipram hi manuse loke
siddhir bhavati karmaja

Word for Word

kanksantah = desiring; karmanam = of fruitive activities; siddhim = perfection; yajante = they worship by sacrifices; iha = in the material world; devatah = the demigods; ksipram = very quickly; hi = certainly; manuse = in human society; loke = within this world; siddhih = success; bhavati = comes; karma-ja = from fruitive work.

Translation

Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world.

Text 13

Of the four vocations [of labor, trading , ruling and guiding] accomplished by Me according the qualities [of goodness, passion and slowness] and the divisions of labor [according the status of youngsters, married, withdrawn and retired people and their level of transcendence] I am the Father, although you may know Me as the nondoer and unchangeable.

Sanskrit Verse 13

catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam

Word for Word

catuh-varnyam = the four divisions of human society; maya = by Me; srstam = created; guna = of quality; karma = and work; vibhagasah = in terms of division; tasya = of that; kartaram = the father; api = although; mam = Me; viddhi = you may know; akartaram = as the nondoer; avyayam = unchangeable.

Translation

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.

Text 14

Doing work does not affect Me as I do not aspire the fruits thereof. Therefore one who knows Me will, of labor, never become entangled.

Sanskrit Verse 14

na mam karmani limpanti
na me karma-phale sprha
iti mam yo 'bhijanati
karmabhir na sa badhyate

Word for Word

na = never; mam = Me; karmani = all kinds of work; limpanti = do affect; na = nor; me = My; karma-phale = in fruitive action; sprha = aspiration; iti = thus; mam = Me; yah = one who; abhijanati = does know; karmabhih = by the reaction of such work; na = never; sah = he; badhyate = becomes entangled.

Translation

There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.

Text 15

Knowing this the ancients who attained liberation surely knew to keep to their duty and therefore you should act the way your predecessors did in the past.

Sanskrit Verse 15

evam jnatva krtam karma
pûrvair api mumuksubhih
kuru karmaiva tasmat tvam
pûrvaih pûrvataram krtam

Word for Word

evam = thus; jnatva = knowing well; krtam = was performed; karma =work; purvaih = by past authorities; api = indeed; mumuksubhih = who attained liberation; kuru = just perform; karma = prescribed duty; eva = certainly; tasmat = therefore; tvam = you; purvaih = by the predecessors; purva-taram = in ancient times; krtam = as performed.

Translation

All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty following in their footsteps.

Text 16

What is action and what is inaction? Even the intelligent are in illusion about this matter. That I will now explain to you and knowing it you will be liberated from ill fortune.

Sanskrit Verse 16

kim karma kim akarmeti
kavayo 'py atra mohitah
tat te karma pravaksyami
yaj jnatva moksyase 'subhat

Word for Word

kim = what is; karma = action; kim = what is; akarma = inaction; iti = thus; kavayah = the intelligent; api = also; atra = in this matter; mohitah = are bewildered; tat = that; te = unto you; karma = work; pravaksyami = I shall explain; yat = which; jnatva = knowing; moksyase = you will be liberated; asubhat = from ill fortune.

Translation

Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.

Text 17

Working in desiring the fruits [karma], unwanted work [vikarma] and work as a sacrifice [akarma] should each be considered intelligently as it is difficult to understand the goal of karma.

Sanskrit Verse 17

karmano hy api boddhavyam
boddhavyam ca vikarmanah
akarmanas ca boddhavyam
gahana karmano gatih

Word for Word

karmanah = of work; hi = certainly; api = also; boddhavyam = should be understood; boddhavyam = should be understood; ca = also; vikarmanah = of forbidden work; akarmanah = of inaction; ca = also; boddhavyam = should be understood; gahana = very difficult; karmanah = of work; gatih = entrance.

Translation

The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.

Text 18

One who sees labor for profit as inactivity and who sees work as a sacrifice as labor is intelligent in human affairs; he, although engaged in all sorts of action is of the transcendental.

Sanskrit Verse 18

karmany akarma yah pasyed
akarmani ca karma yah
sa buddhiman manusyesu
sa yuktah krtsna-karma-krt

Word for Word

karmani = in action; akarma = inaction; yah = one who; pasyet = observes; akarmani = in inaction; ca = also; karma = fruitive action; yah = one who; sah = he; buddhi-man = is intelligent; manusyesu = in human society; sah = he; yuktah = is in the transcendental position; krtsna-karma-krt = although engaged in all activities.

Translation

One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.

Text 19

The karma of him who of determination tries with everything without desiring, is burned up by the fire of knowledge, the learned declare who know about this.

Sanskrit Verse 19

yasya sarve samarambhah
kama-sankalpa- varjitah
jnanagni-dagdha-karmanam
tam ahuh panditam budhah

Word for Word

yasya = one whose; sarve = all sorts of; samarambhah = attempts; kama = based on desire for sense gratification; sankalpa = determination; varjitah = are devoid of; jñana = of perfect knowledge; agni = by the fire; dagdha = burned; karmnanam = whose work; tam = him; ahuh = declare; panditam = learned; budhah = those who know.

Translation

One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.

Text 20

He who has given up to work for the attachment to the fruits, is always satisfied and free from clinging to his home. He does, although fully active, not really do anything.

Sanskrit Verse 20

tyaktva karma-phalasangam
nitya-trpto nirasrayah
karmany abhipravrtto 'pi
naiva kincit karoti sah

Word for Word

tyaktva = having given up; karma-phala-asangam = attachment for fruitive results; nitya = always; trptah = being satisfied; nirasrayah = without any shelter; karmani = in activity; abhipravrttah = being fully engaged; api = in spite of; na = does not; eva = certainly; kincit = anything; karoti = do; sah = he.

Translation

Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.

Text 21

Not desiring, controlled in his conscious self and giving up all claims of property he keeps himself together by doing work only, without ever running into the reactions of sin.

Sanskrit Verse 21

nirasir yata-cittatma
tyakta-sarva-parigrahah
sariram kevalam karma
kurvan napnoti kilbisam

Word for Word

nirasih = without desire for the result; yata = controlled; citta-atma = mind and intelligence; tyakta = giving up; sarva = all; parigrahah = sense of proprietorship over possessions; sariram = in keeping body and soul together; kevalam = only; karma = work; kurvan = doing; na = never; apnoti = does acquire; kilbisam = sinful reactions.

Translation

Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions, and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.

Text 22

Satisfied with gain coming on its own accord, free from the duality and envy and steady in success and failure, he, although of action, never becomes entangled.

Sanskrit Verse 22

yadrccha-labha-santusto
dvandvatito vimatsarah
samah siddhav asiddhau ca
krtvapi na nibadhyate

Word for Word

yadrccha = out of its own accord; labha = with gain; santustah = satisfied; dvandva = duality; atitah = surpassed; vimatsarah = free from envy; samah = steady; siddhau = in success; asiddhau = failure; ca = also; krtva = doing; api = although; na = never; nibadhyate = becomes affected.

Translation

He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.

Text 23

With the attachment gone, being liberated and with the mind to the transcendent in the wisdom of acting in sacrifice, the complete of karma dissolves.

Sanskrit Verse 23

gata-sangasya muktasya
jnanavasthita-cetasah
yajnayacaratah karma
samagram praviliyate

Word for Word

gata-sangasya = of one unattached to the modes of material nature; muktasya = of the liberated; jñana-avasthita = situated in transcendence; cetasah = whose wisdom; yajnaya = for the sake of Yajna (Krishna); acaratah = acting; karma = work; samagram = in total; praviliyate = merges entirely.

Translation

The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.

Text 24

The sacrifice itself , that which is offered in the fire of sacrifice and he who is of sacrifice are of the same spiritual nature; he will certainly attain the spirit of the Absolute [Brahman] who is completely absorbed in working for the spiritual.

Sanskrit Verse 24

brahmarpanam brahma havir brahmagnau brahmana hutam brahmaiva tena gantavyam brahma-karma-samadhina

Word for Word

brahma = spiritual in nature; arpanam = contribution; brahma = the Supreme; havih = butter; brahma = spiritual; agnau = in the fire of consummation; brahmana = by the spirit soul; hutam = offered; brahma = spiritual kingdom; eva = certainly; tena = by him; gantavyam = to be reached; brahma = spiritual; karma = in activities; samadhina = by complete absorption.

Translation

A person who is fully absorbed in Krishna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.

Text 25

Some worship the godly in this while other followers of the path of yoga perfectly offer in sacrifice to the fire of the spiritual itself.

Sanskrit Verse 25

daivam evapare yajnam
yoginah paryupasate
brahmagnau apare yajnam
yajnenaivopajuhvati

Word for Word

daivam = in worshiping the demigods; eva = like this; apare = some others; yajnam = sacrifices; yoginah = mystics; par yupasate = worship perfectly; brahma = of the Absolute Truth; agnau = in the fire; apare = others; yajnam = sacrifice; yajnena = by sacrifice; eva = thus; upajuhvati = offer.

Translation

Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman.

Text 26

Some sacrifice by the hearing process to the senses in contemplating sound vibrations [like mantras] in the fire, while others offer their sensegratification relating to material objects [like food] in the fire.

Sanskrit Verse 26

srotradinindriyany anye
samyamagnisu juhvati
sabdadin visayan anya
indriyagnisu juhvati

Word for Word

srotra-adini = such as the hearing process; indriyani = senses; anye = others; samyama = of restraint; agnisu = in the fires; juhvati =offer; sabda-adin = sound vibration, etc.; visayan = objects of sense gratification; anye = others; indriya = of the sense organs; agnisu = in the fires; juhvati = they sacrifice.

Translation

Some [the unadulterated brahmacaris] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.

Text 27

Still others in need of selfrealization too, offer in the fire of sacrifice of all functions of the senses, their unregulated breath in the selfrestraint of yoga.

Sanskrit Verse 27

sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite

Word for Word

sarvani = of all; indriya = the senses; karmani = functions; prana-karmani = functions of the life breath; ca = also; apare = others; atma-samyama = of controlling the mind; yoga = the linking process; agnau = in the fire of; juhvati = offer; jñana-dipite = because of the urge for self-realization.

Translation

Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.

Text 28

Some sacrifice their possessions, in austerity and yoga thus while even others as ascetics haven taken to strict vows, sacrifice their knowledge in the studying of the Vedas also.

Sanskrit Verse 28

dravya-yajnas tapo-yajna
yoga-yajnas tathapare
svadhyaya-jnana-yajnas ca
yatayah samsita-vratah

Word for Word

dravya-yajnah = sacrificing one's possessions; tapah-yajnah = sacrifice in austerities; yoga-yajnah = sacrifice in eightfold mysticism; tatha = thus; apare = others; svadhyaya = sacrifice in the study of the Vedas; jñana-yajnah = sacrifice in advancement of transcendental knowledge; ca = also; yatayah = enlightened persons; samsita-vratah = taken to strict vows.

Translation

Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.

Text 29

Offering the inward breath to the one going outward and the outward breath to the one going inward also others are in effort to attain to cessation by [merely] following the inward and outward air while still others sacrifice the inhaled air into itself in controlling their eating .

Sanskrit Verse 29

apane juhvati pranam
prane 'panam tathapare
pranapana-gati ruddhva
pranayama-parayanah
apare niyataharah
pranan pranesu juhvati

Word for Word

apane = in the air which acts downward; juhvati = offer; pranam = the air which acts outward; prane = in the air going outward; apanam = the air going downward; tatha = as also; apare = others; prana = of the air going outward; apana = and the air going downward; gati = the movement; ruddhva = checking; prana-ayama = trance induced by stopping all breathing; parayanah = so inclined; apare = others; niyata = having controlled; aharah = eating; pranan = the outgoing air; pranesu = in the outgoing air; juhvati = sacrifice.

Translation

Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice.

Text 30

Although differing, all the ones knowing of sacrifice are purified of the reactions of their darkness and having tasted the nectar as a result of those sacrifices, they reach the spirit of the eternal.

Sanskrit Verse 30

sarve 'py ete yajna-vido

yajna-ksapita-kalmasah

yajna-sistamrta-bhujo

yanti brahma sanatanam

Word for Word

sarve = all; api = although apparently different; ete = these; yajna-vidah = conversant with the purpose of performing sacrifices; yajna-ksapita = being cleansed as the result of such performances; kalmasah = of sinful reactions; yajna-sista = of the result of such performances of yajna; amrta-bhujah = those who have tasted such nectar; yanti = do approach; brahma = the supreme; sanatanam = eternal atmosphere.

Translation

All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.

Text 31

When this world is not for the one without sacrifice, then what [to expect] of the next, o best of the Kurus?

Sanskrit Verse 31

nayam loko 'sty ayajnasya

kuto 'nyah kuru-sattama

Word for Word

na = never; ayam = this; lokah = planet; asti = there is; ayajnasya = for one who performs no sacrifice; kutah = where is; anyah = the other; kuru-sat-tama = O best amongst the Kurus.

Translation

O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?

Text 32

Thus the different types of sacrifices are defended by mouth of the Vedas. You must see them all as the result of karma and knowing thus you will find liberation.

Sanskrit Verse 32

evam bahu-vidha yajna

vitata brahmano mukhe

karma-jan viddhi tan sarvan

evam jnatva vimoksyase

Word for Word

evam = thus; bahu-vidhah = various kinds of; yajnah = sacrifices; vitatah = are spread; brahmanah = of the Vedas; mukhe = through the mouth; karma-jan = born of work; viddhi = you should know; tan = them; sarvan = all; evam = thus; jnatva = knowing; vimoksyase = you will be liberated.

Translation

All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated.

Text 33

Greater than the sacrifice of material things is the sacrifice of knowledge, o chastiser of the enemy; all this karma in sum, O son of Pritha, finds its end in knowledge.

Sanskrit Verse 33

sreyan dravyamayad yajnaj

jnana-yajnah parantapa

sarvam karmakhilam partha

jnane parisamapyate

Word for Word

sreyan = greater; dravya-mayat = of material possessions; yajnat = than the sacrifice; jñana-yajnah = sacrifice in knowledge; parantapa = O chastiser of the enemy; sarvam = all; karma = activities; akhilam = in totality; partha = o son of Pritha; jnane = in knowledge; parisamapyate = end.

Translation

O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Pritha, all sacrifices of work culminate in transcendental knowledge.

Text 34

Try to understand that by exercising respect, inquiring submissively and rendering service to the ones who know, as they will initiate you into the truth of the seers.

Sanskrit Verse 34

tad viddhi pranipatena

pariprasnena sevaya

upadeksyanti te jnanam

jnaninas tattva-darsinah

Word for Word

tat = that knowledge of different sacrifices; viddhi = try to understand; pranipatena = by approaching a spiritual master; pariprasnena = by submissive inquiries; sevaya = by the rendering of service; upadeksyanti = they will initiate; te = you; jñanam = into knowledge; jnaninah = the self-realized; tattva = of the truth; darsinah = seers.

Translation

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

Text 35

Knowing it so you will never fall victim to illusion again as from this you will, O son of Pritha, go for the vision of the soul of all living beings, that is in Me.

Sanskrit Verse 35

yaj jnatva na punar moham

evam yasyasi pandava

yena bhutany asesani

draksyasy atmany atho mayi

Word for Word

yat = which; jnatva = knowing; na = never; punah = again; moham = to illusion; evam = like this; yasyasi = you shall go; pandava = O son of Pandu; yena = by which; bhutani = living entities; asesani = all; draksyasi = you will see; atmani = in the Supreme Soul; athau = or in other words; mayi = in Me.

Translation

Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.

Text 36

Even if you are the greatest of all sinners you will, with this boat of transcendental knowledge, cross the ocean of all this misery.

Sanskrit Verse 36

api ced asi papebhyah

sarvebhyah papa-krttamah

sarvam jnana-plavenaiva

vrjinam santarisyasi

Word for Word

api = even; cet = if; asi = you are; papebhyah = of sinners; sarvebhyah = of all; papa-krt-tamah = the greatest sinner; sarvam = all such sinful reactions; jñana-plavena = by the boat of transcendental knowledge; eva = certainly; vrjinam = the ocean of miseries; santarisyasi = you will cross completely.

Translation

Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.

Text 37

Like firewood ablaze with fire turns to ashes, O Arjuna, so the fire of knowledge turns all of your karma to ashes.

Sanskrit Verse 37

yathaidhamsi samiddho 'gnir

bhasmasat kurute 'rjuna

jnanagnih sarva-karmani

bhasmasat kurute tatha

Word for Word

yatha- just as; edhamsi = firewood; samiddhah = blazing; agnih = fire; bhasma-sat = ashes; kurute = turns; arjuna = O Arjuna; jñana-agnih = the fire of knowledge; sarva-karmani = all reactions to material activities; bhasma-sat = to ashes; kurute = it turns; tatha = similarly.

Translation

As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.

Text 38

Surely there exists nothing of knowledge in this world that can compare to this purification and he who is mature in his own yoga will enjoy that in due course of time within himself.

Sanskrit Verse 38

na hi jnanena sadrsam

pavitram iha vidyate

tat svayam yoga-samsiddhah

kalenatmani vindati

Word for Word

na = nothing; hi = certainly; jnanena = with knowledge; sadrsam = in comparison; pavitram = sanctified; iha = in this world; vidyate = exists; tat = that; svayam = himself; yoga = in devotion; samsiddhah = he who is mature; kalena = in course of time; atmani = in himself; vindati = enjoys.

Translation

In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time.

Text 39

A man of faith can attain keeping close to the knowledge in the control of his senses as of that knowledge having achieved the transcendental he very soon attains to peace.

Sanskrit Verse 39

sraddhaval labhate jnanam

tat-parah samyatendriyah

jnanam labdhva param santim

acirenadhigacchati

Word for Word

sraddha-van = a faithful man; labhate = achieves; jñanam = knowledge; tat-parah = very much attached to it; samyata = controlled; indriyah = senses; jñanam = knowledge; labdhva = having achieved; param = transcendental; santim = peace; acirena = very soon; adhigacchati = attains.

Translation

A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.

Text 40

But not knowing and also without belief a person of doubts has no taste for it; never in this world nor in the beyond will there be happiness for such a doubtful soul.

Sanskrit Verse 40

ajnas casraddadhanas ca

samsayatma vinasyati

nayam loko sti na paro

na sukham samsayatmanah

Word for Word

ajnah = a fool who has no knowledge in standard scriptures; ca = and; asraddadhanah = without faith in revealed scriptures; ca = also; samsaya = of doubts; atma = a person; vinasyati = falls back; na = never; ayam = in this; lokah = world; asti = there is; na = nor; parah = in the next life; na = not; sukham = happiness; samsaya = doubtful; atmanah = of the person.

Translation

But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.

Text 41

One who by yoga renounced materially motivated work and by means of knowledge broke with the doubt is situated in the soul and will never be bound by his work, O conqueror of riches.

Sanskrit Verse 41

yoga-sannyasta-karmanam

jnana-sanchinna-samsayam

atma-vantam na karmani

nibadhnanti dhananjaya

Word for Word

yoga = by devotional service in karma-yoga; sannyasta = one who has renounced; karmanam = the fruits of actions; jñana = by knowledge; sanchinna = cut; samsayam = doubts; atma-vantam = situated in the self; na = never; karmani = works; nibadhnanti = do bind; dhananjaya = O conqueror of riches.

Translation

One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.

Text 42

Therefore must this doubt that out of ignorance was born in your heart be cut by means of the weapon of the knowledge of the soul; be situated in that yoga and rise to fight, o descendant of Bharata!

Sanskrit Verse 42

tasmad ajnana-sambhûtam

hrt-stham jnanasinatmanah

chittvainam samsayam yogam

atisthottistha bharata

Word for Word

tasmat = therefore; ajñana-sambhutam = born of ignorance; hrt-stham = situated in the heart; jñana = of knowledge; asina = by the weapon; atmanah = of the self; chittva = cutting off; enam = this; samsayam = doubt; yogam = in yoga; atistha = be situated; uttistha = stand up to fight; bharata = O descendant of Bharata.

Translation

Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.

Chapter 3:The Yoga of Action

2009-04-01T03:19:00.000-07:00

On mastering the intelligence

(1) Arjuna said: 'If being intelligent is considered better than doing fruitive work, as You said o Janardana, then why are You engaging me in this ghastly action Kesava?

(2) Surely you are confusing my intelligence with your equivocal words, therefore please make sure you tell me of one only so that I may really benefit from it.

(3) The Supreme Lord said: 'In this world there are two kinds of faith, as I told you before o sinless one, it is the linking of oneself in the knowledge of the analytic mind [to attain to stability of intelligence] and the connectedness in action [forsaking the desire for the fruits] as practiced by the devoted [the volition of yoga].

(4) Nor by forsaking work does a man attain to liberation nor does he attain to success by simply renouncing [the fruits].

(5) Surely no one is but for a moment without action and certainly everyone is irresistibly drawn to fruitive work [undergo karma] according the qualities born from the modes of nature.

(6) Anyone who, controlling the senses, in his mind keeps thinking on the sense-objects is a foolish soul called a pretender.

(7) But one who, regulating the senses with his mind, o Arjuna, makes a beginning with connecting his senses in working without the attachment of desiring the fruits [karma-yoga] - he is by far the better.

(8) Do your prescribed duties, as working for certain is better than not to work - even your bodily maintenance is never without the effect of work.

(9) Work for the purpose of sacrifice, otherwise work in this world will bind you. Work done for that sake, o son of Kunti, will liberate you perfectly from that [material] association.

(10) In the coming about in the beginning of the generations along with the sacrifices, the Lord of mankind [Brahma, the Creator] said to this: 'Be more and more prosperous; may this [sacrifice] bestow upon you all that you desire'.

(11) Having pleased the godly by sacrifices, the godly will please you and thus mutually pleasing one another you will achieve the Supreme.

(12) The gods satisfied by sacrifice will surely award you with the necessities of life, but he who enjoys the things given without offering is certainly a thief.

(13) Eating of the sacrifices the devoted find relief of all kinds of sin, but the impious who consider just to please their senses only eat of trouble.

(14) From grains material bodies grow, from rains there is the production of grains while rains become possible with the [watering by ] sacrifices that are performed out of duty.

(15) Ones duty is realized through the culture of knowledge while the regulation of that knowledge is of the Supreme, therefore in sacrifice one will always find the all-pervading spirit.

(16) Thus it is so that one who in his life does not adopt this regular [cakra*] order as established in the Vedas, will lead a useless life full of sin and sense-gratification.

(17) But one who takes pleasure in the soul surely remains a self-realized man contented in himself only and freed from obligations.

(18) Certainly never his doing or not doing in this world will be for a material purpose and never will he see any advantage in taking to the shelter of other living beings.

(19) Therefore, do your work constantly without attachment as a duty, because performing labor unattached certainly one will achieve the Original Person.

(20) For sure even kings like Janaka [father of Sita, the wife of Rama] and others attained to perfection through this work and also in consideration of what the world needs you should act.

(21) Whatever that a respectable leader does is surely and solely done for other people and whatever the example he gives the whole world will do in following.

(22) For Me there is no obligation of service in the three worlds [heaven, hell and purgatory] yet, indeed without wanting or desire to obtain, I am engaged in activities also.

(23) Surely if I ever fail thus to be engaged with great care, that path of mine all men would follow, o son of Pritha, in every respect.

(24) All these worlds would run into chaos if I wouldn't do My work; I would create confusion and would destroy all these living entities.

(25) As the ignorant do their work in attachment, o descendant of Bharata, so the learned must act without attachment in desiring to be the example for the common people.

(26) He should not disturb the minds of the ignorant attached to the fruits of labor; a wise man should, engaged in his duty, fit all in with his work.

(27) From all kinds of activities performed by the modes of material nature, the self, bewildered by the identification with the physical, thinks itself from that the doer.

(28) But knowing the principle reality [tattva] with the operating modes, o mighty armed one, will he, who thinks that way about the difference between the senses and their engagement, never become attached.

(29) Bewildered by the modes of nature those persons who have little knowledge and who are lax in selfrealization, become entangled in material activities; they should not be agitated by the ones who know.

(30) Therefore dedicate all sorts of work to Me , giving up in the full knowledge of your soul, with a consciousness free from desiring profit and property and being thus: fight without hesitation!

(31) Those who follow these directions about the eternal in a regulated manner are human beings with faith and devotion not looking at others; all of them will become free from even the bond of fruitive labor.

(32) But those however who do not regularly follow my instructions out of envy are confused about all knowledge and know them well as being lost without that servitude.

(33) The learned one tries according his own way [to relate to] the modes of nature, nevertheless all living beings are subjected to it [the creation, maintenance and destruction ] - what [then] can one expect from defeat and destruction ?

(34) The attachment and aversion of the senses to their objects needs to be regulated as one certainly should never come under the control of those stumbling blocks.

(35) It is better [to that] to follow one's own nature making mistakes than to be perfect in following an estranged course of action; to find destruction with following one's own duty is [thus] better than to run with an estranged sense of duty into danger.'

(36) Arjuna said: 'Then by what is a man impelled to sin even if he doesn't want to, o descendant of Vrishni [Krishna's family name], as if engaged by force?

(37) The Supreme Lord said:' It is lust, it is anger born from the mode of passion which is the all-devouring greatly sinful; know this here to be your greatest enemy.

(38) Just like smoke covering a fire, a mirror covered with dust and a womb enclosing an embryo, so similarly by this lust this [knowing] is covered.

(39) The knowing of the knower, covered by this eternal enemy in the form of [the unregulated] desire, o son of Kunti, is just like fire never satisfied.

(40) The senses, the mind and the intelligence are called the stronghold of this lust which by all these clouds the knowledge in covering the embodied [soul].

(41) Therefore you must, regulating the senses from the beginning, o best among the Bharatas, curb this drive of sin that is the destroyer of knowledge and wisdom.

(42) The senses are above things one says and more than the senses is the superior [directing] mind. Also above that is the [planning] intelligence - but more than the intelligence is He who is the [controlling transcendent soul] beyond.

(43) Thus, superior to the intelligence, knowing from the steadying of the mind, deliberately conquer this enemy which, o mighty armed one, is so formidable in the form of lust.

* Cakra: relates to the Sisumara Cakra (S.B. 2.2: 24 -25) , the celestial sky, the ' navel of Vishnu' as the perceptible Vasudeva and the division of time as given in the Srimad Bhagavatam Canto 3 chapter 11. See also The Order of Time: science.

Source Texts

Text 1

Arjuna said: 'If being intelligent is considered better than doing fruitive work, as You said o Janardana, then why are You engaging me in this ghastly action Kesava?

Sanskrit Verse 1

arjuna uvaca

jyayasi cet karmanas te
mata buddhir janardana
tat kim karmani ghore mam
niyojayasi kesava

Word for Word

arjunah uvaca = Arjuna said; jyayasi = better; cet = if; karmanah =than fruitive action; te = by You; mata = is considered; buddhih =intelligence; janardana = O Krishna; tat = therefore; kim = why;-karmani = in action; ghore = ghastly; mam = me; niyojayasi = You are engaging; kesava = O Krishna.

Translation

Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?

Text 2

Surely you are confusing my intelligence with your equivocal words, therefore please make sure you tell me of one only so that I may really benefit from it.

Sanskrit Verse 2

vyamisreneva vakyena
buddhim mohayasiva me
tad ekam vada niscitya
yena sreyo 'ham apnuyam

Word for Word

vyamisrena = by equivocal; iva = certainly; vakyena = words; buddhim = intelligence; mohayasi = You are bewildering; iva = certainly; me= my; tat = therefore; ekam = only one; vada = please tell; niscitya = ascertaining; yena = by which; sreyah = real benefit; aham = I; apnuyam = may have.

Translation

My intelligence is bewildered by Your equivocal instructions.Therefore, please tell me decisively which will be most beneficial for me.

Text 3

The Supreme Lord said: 'In this world there are two kinds of faith, as I told you before o sinless one, it is the linking of oneself in the knowledge of the analytic mind [to attain to stability of intelligence] and the connectedness in action [forsaking the desire for the fruits] as practiced by the mystical [the volition of yoga].

Sanskrit Verse 3

sri-bhagavan uvaca

loke 'smin dvi-vidha nistha
pura prokta mayanagha
jnana-yogena sankhyanam
karma-yogena yoginam

Word for Word

sri-bhagavan uvaca = the Supreme Personality of Godhead said; loke =in the world; asmin = this; dvi-vidha = two kinds of; nistha =faith; pura = formerly; prokta = were said; maya = by Me; anagha =O sinless one; jñana-yogena = by the linking process of knowledge; sankhyanam = of the empiric philosophers; karma-yogena = by the linking process of devotion; yoginam = of the devotees.

Translation

The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

Text 4

Nor by forsaking work does a man attain to liberation nor does he attain to success by simply renouncing [the fruits].

Sanskrit Verse 4

na karmanam anarambhan
naiskarmyam puruso 'snute
na ca sannyasanad eva
siddhim samadhigacchati

Word for Word

na = not; karmanam = of prescribed duties; anarambhat = by nonperformance; naiskarmyam = freedom from reaction; purusah = a man; asnute = achieves; na = nor; ca = also; sannyasanat = by renunciation; eva = simply; siddhim = success; samadhigacchati =attains.

Translation

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

Text 5

Surely no one is but for a moment without action and certainly everyone is irresistably drawn to fruitive work [undergo karma] according the qualities born from the modes of nature.

Sanskrit Verse 5

na hi kascit ksanam api
jatu tisthaty akarmakrt
karyate hy avasah karma
sarvah prakriti-jair gunaih

Word for Word

na = nor; hi = certainly; kascit = anyone; ksanam = a moment; api= also; jatu = at any time; tisthati = remains; akarma-krt =without doing something; karyate = is forced to do; hi = certainly;avasah = helplessly; karma = work; sarvah = all; prakriti-jaih =born of the modes of material nature; gunaih = by the qualities.

Translation

Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

Text 6

Anyone who, controlling the senses, in his mind keeps to thinking on the sense-objects is a foolish soul called a pretender.

Sanskrit Verse 6

karmendriyani samyamya
ya aste manasa smaran
indriyarthan vimûdhatma
mithyacarah sa ucyate

Word for Word

karma-indriyani = the five working sense organs; samyamya = controlling; yah = anyone who; aste = remains; manasa = by the mind; smaran = thinking of; indriya-arthan = sense objects; vimudha = foolish; atma = soul; mithya-acarah = pretender; sah = he; ucyate = is called.

Translation

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

Text 7

But one who, regulating the senses with his mind, o Arjuna, makes a beginning with connecting his senses in working without the attachment of desiring the fruits [karma-yoga] - he is by far the better.

Sanskrit Verse 7

yas tv indriyani manasa
niyamyarabhate 'rjuna
karmendriyaih karma-yogam
asaktah sa visisyate

Word for Word

yah = one who; tu = but; indriyani = the senses; manasa = by the mind; niyamya = regulating; arabhate = begins; Arjuna = O Arjuna; karma-indriyaih = by the active sense organs; karma-yogam = devotion; asaktah = without attachment; sah = he; visisyate = is by far the better.

Translation

On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krishna consciousness] without attachment, he is by far superior.

Text 8

Do your precribed duties, as working for certain is better than not to work - even your bodily maintenance is never without the effect of work.

Sanskrit Verse 8

niyatam kuru karma tvam
karma jyayo hy akarmanah
sarira-yatrapi ca te
na prasiddhyed akarmanah

Word for Word

niyatam = prescribed; kuru = do; karma = duties; tvam = you; karma = work; jyayah = better; hi = certainly; akarmanah = than no work; sarira = bodily; yatra = maintenance; api = even; ca = also; te = your; na = never; prasiddhyet = is effected; akarmanah = without work.

Translation

Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.

Text 9

Work for the purpose of sacrifice, otherwise work in this world will bind you. Work done for that sake, o son of Kunti, will liberate you perfectly from that [material] association.

Sanskrit Verse 9

yajnarthat karmano 'nyatra
loko 'yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara

Word for Word

yajna-arthat = done only for the sake of Yajna, or Vishnu; karmanah = than work; anyatra = otherwise; lokah = world; ayam = this; karma-bandhanah = bondage by work; tat = of Him; artham = for the sake; karma = work; kaunteya = O son of Kunti; mukta-sangah = liberated from association; samacara = do perfectly.

Translation

Work done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

Text 10

In the coming about in the beginning of the generations, along with the sacrifices the Lord of mankind [Brahma] said to this: 'Be more and more prosperous; may this [sacrifice] bestow upon you all that you desire'

Sanskrit Verse 10

saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo 'stv ista-kama-dhuk

Word for Word

saha = along with; yajnah = sacrifices; prajah = generations; srstva = creating; pura = anciently; uvaca = said; praja-patih = the Lord of creatures; anena = by this; prasavisyadhvam = be more and more prosperous; esah = this; vah = your; astu = let it be; ista = of all desirable things; kama-dhuk = bestower.

Translation

In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation."

Text 11

Having pleased the godly by sacrifices, the godly will please you and thus mutually pleasing one another you will achieve the Supreme.

Sanskrit Verse 11

devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha

Word for Word

devan = demigods; bhavayata = having pleased; anena = by this sacrifice; te = those; devah = demigods; bhavayantu = will please; vah = you; parasparam = mutually; bhavayantah = pleasing one another; sreyah = benediction; param = the supreme; avapsyatha = you will achieve.

Translation

The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.

Text 12

The gods satisfied by sacrifice will surely award you with the necessities of life, but he who enjoys the things given without offering is certainly a thief.

Sanskrit Verse 12

istan bhogan hi vo deva
dasyante yajna-bhavitah
tair dattan apradayaibhyo
yo bhunkte stena eva sah

Word for Word

istan = desired; bhogan = necessities of life; hi = certainly; vah = unto you; devah = the demigods; dasyante = will award; yajna-bhavitah = being satisfied by the performance of sacrifices;taih = by them; dattan = things given; apradaya = without offering; ebhyah = to these demigods; yah = he who; bhunkte = enjoys; stenah = thief; eva = certainly; sah = he.

Translation

In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.

Text 13

Eating of the sacrifices the devoted find relief of all kinds of sin, but the impious who consider just to please their senses only eat of trouble.

Sanskrit Verse 13

yajna-sistasinah santo
mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat

Word for Word

yajna-sista = of food taken after performance of yajna; asinah = eaters; santah = the devotees; mucyante = get relief; sarva = all kinds of; kilbisaih = from sins; bhunjate = enjoy; te = they; tu = but; agham = grievous sins; papah = sinners; ye = who; pacanti = prepare food; atma-karanat = for sense enjoyment.

Translation

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

Text 14

From grains material bodies grow, from rains there is the production of grains while rains become possible with the [watering by ] sacrifices that are performed out of duty.

Sanskrit Verse 14

annad bhavanti bhûtani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah

Word for Word

annat = from grains; bhavanti = grow; bhutani = the material bodies; parianyat = from rains; anna = of food grains; sambhavah = production; yajnat = from the performance of sacrifice; bhavati = becomes possible; parjanyah = rain; yajnah = performance of yajna; karma = prescribed duties; samudbhavah = born of.

Translation

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.

Text 15

Ones duty is realized through the culture of knowledge while the regulation of that knowledge is of the Supreme, therefore in sacrifice one will always find the all-pervading spirit.

Sanskrit Verse 15

karma brahmodbhavam viddhi
brahmaksara-samudbhavam
tasmat sarva-gatam brahma
nityam yajne pratisthitam

Word for Word

karma = work; brahma = from the Vedas; udbhavam = produced; viddhi = you should know; brahma = the Vedas; aksara = from the Supreme Brahman (Personality of Godhead); samudbhavam = directly manifested; tasmat = therefore; sarva-gatam = all-pervading; brahma = transcendence; nityam = eternally; yajne = in sacrifice; pratisthitam = situated.

Translation

Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

Text 16

Therefore it is so that one who in his life does not adopt this regular [cakra] order as established in the Vedas - will lead a useless life full of sin and sense-gratification.

Sanskrit Verse 16

evam pravartitam cakram
nanuvartayatiha yah
aghayur indriyaramo
mogham partha sa jivati

Word for Word

evam = thus; pravartitam = established by the Vedas; cakram = cycle; na = does not; anuvartayati = adopt; iha = in this life; yah = one who; agha-ayuh = whose life is full of sins; indriya-aramah = satisfied in sense gratification; mogham = uselessly; partha = o son of Pritha (Arjuna); sah = he; jivati = lives.

Translation

My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

Text 17

But one who takes pleasure in the soul surely remains a self-realized man contented in himself only and freed from obligations.

Sanskrit Verse 17

yas tv atma-ratir eva syad
atma-trptas ca manavah
atmany eva ca santustas
tasya karyam na vidyate

Word for Word

yah = one who; tu = but; atma-ratih = taking pleasure in the self; eva = certainly; syat = remains; atma-trptah = self-illuminated; ca = and; manavah = a man; atmani = in himself; eva = only; ca = and; santustah = perfectly satiated; tasya = his; karyam = duty; na = does not; vidyate = exist.

Translation

But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated = for him there is no duty.

Text 18

Certainly never his doing or not doing in this world will be for a material purpose and never will he see any advantage in taking to the shelter of other living beings.

Sanskrit Verse 18

naiva tasya krtenartho
nakrteneha kascana
na casya sarva-bhûtesu
kascid artha-vyapasrayah

Word for Word

na = never; eva = certainly; tasya = his; krtena = by discharge of duty; arthah = purpose; na = nor; akrtena = without discharge of duty; iha = in this world; kascana = whatever; na = never; ca =and; asya = of him; sarva-bhutesu = among all living beings; kascit = any; artha = purpose; vyapasrayah = taking shelter of.

Translation

A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

Text 19

Therefore, do your work constantly without attachment as a duty, because performing labor unattached certainly one will achieve the Original Person.

Sanskrit Verse 19

tasmad asaktah satatam
karyam karma samacara
asakto hy acaran karma
param apnoti pûrusah

Word for Word

tasmat = therefore; asaktah = without attachment; satatam - constantly; karyam = as duty; karma = work; samacara = perform; asaktah = unattached; hi = certainly; acaran = performing; karma = work; param = the Supreme; apnoti = achieves; purusah = a man.

Translation

Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.

Text 20

For sure even kings like Janaka [father of Sita, the wife of Rama, ] and others attained to perfection through this work and also in consideration of what the world needs you should act.

Sanskrit Verse 20

karmanaiva hi samsiddhim
asthita janakadayah
loka-sangraham evapi
sampasyan kartum arhasi

Word for Word

karmana = by work; eva = even; hi = certainly; samsiddhim = in perfection; asthitah = situated; janaka-adayah = Janaka and other kings; loka-sangraham = the people in general; eva api = also; sampasyan = considering; kartum = to act; arhasi = you deserve.

Translation

Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

Text 21

Whatever that a respectable leader does is surely and solely done for other people and whatever the example he gives the whole world will do in following.

Sanskrit Verse 21

yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate

Word for Word

yat yat = whatever; acarati = he does; sresthah = a respectable leader; tat = that; tat = and that alone; eva = certainly; itarah = common; janah = person; sah = he; yat = whichever; pramanam = example; kurute = does perform; lokah = all the world; tat = that; anuvartate = follows in the footsteps.

Translation

Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

Text 22

For Me there is no obligation of service in the three worlds [heaven, hell and purgatory] yet, indeed without wanting or desire to obtain, I am engaged in activities also.

Sanskrit Verse 22

na me parthasti kartavyam
trisu lokesu kincana
nanavaptam avaptavyam
varta eva ca karmani

Word for Word

na = not; me = Mine; partha = o son of Pritha; asti = there is; kartavyam = prescribed duty; trisu = in the three; lokesu = planetary systems; kincana = any; na = nothing; anavaptam = wanted; avaptavyam = to be gained; varte = I am engaged; eva = certainly; ca = also; karmani = in prescribed duty.

Translation

O son of Pritha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything = and yet I am engaged in prescribed duties.

Text 23

Surely if I ever fail thus to be engaged with great care, that path of mine all men would follow, o son of Pritha, in every respect.

Sanskrit Verse 23

yadi hy aham na varteyam
jatu karmany atandritah
mama vartmanuvartante
manusyah partha sarvasah

Word for Word

yadi = if; hi = certainly; aham = I; na = do not; varteyam = thus engage; jatu = ever; karmani = in the performance of prescribed duties; atandritah = with great care; mama = My; vartma = path; anuvartante = would follow; manusyah = all men; partha = o son of Pritha; sarvasah = in all respects.

Translation

For if I ever failed to engage in carefully performing prescribed duties, O Pritha, certainly all men would follow My path.

Text 24

All these worlds would run into chaos if I wouldn't do My work; I would create confusion and would destroy all these living entities.

Sanskrit Verse 24

utsideyur ime loka
na kuryam karma ced aham
sankarasya ca karta syam
upahanyam imah prajah

Word for Word

utsideyuh = would be put into ruin; ime = all these; lokah = worlds; na = not; kuryam = I perform; karma = prescribed duties; cet = if; aham = I; sankarasya = of unwanted population; ca = and; karta = creator; syam = would be; upahanyam = would destroy; imah = all these; prajah = living entities.

Translation

If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.

Text 25

As the ignorant do their work in attachment, o descendant of Bharata, so the learned must act without attachment in desiring to be the example for the common people.

Sanskrit Verse 25

saktah karmany avidvamso
yatha kurvanti bharata
kuryad vidvams tathasaktas
cikirsur loka-sangraham

Word for Word

saktah = being attached; karmani = in prescribed duties; avidvamsah = the ignorant; yatha = as much as; kurvanti = they do; bharata = O descendant of Bharata; kuryat = must do; vidvan = the learned; tatha = thus; asaktah = without attachment; cikirsuh = desiring to lead; loka-sangraham = the people in general.

Translation

As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.

Text 26

He should not disturb the minds of the ignorant attached to the fruits of labor; a wise man should, engaged in his duty, fit all in with his work.

Sanskrit Verse 26

na buddhi-bhedam janayed
ajnanam karma-sanginam
josayet sarva-karmani
vidvan yuktah samacaran

Word for Word

na = not; buddhi-bhedam = disruption of intelligence; janayet = he should cause; ajñanam = of the foolish; karma-sanginam = who are attached to fruitive work; josayet = he should dovetail; sarva = all; karmani = work; vidvan = a learned person; yuktah = engaged; samacaran = practicing.

Translation

So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Krishna consciousness].

Text 27

From all kinds of activities performed by the modes of material nature, the self, bewildered by the identification with the physical, thinks itself thus the doer.

Sanskrit Verse 27

prakrteh kriyamanani
gunaih karmani sarvasah
ahankara- vimûdhatma
kartaham iti manyate

Word for Word

prakrteh = of material nature; kriyamanani = being done; gunaih = by the modes; karmani = activities; sarvasah = all kinds of; ahankara-vimudha = bewildered by false ego; atma = the spirit soul; karta = doer; aham = I; iti = thus; manyate = he thinks.

Translation

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

Text 28

But knowing the principle reality [tattva] with the operating modes, o mighty armed one, will he, who thinks that way about the difference between the senses and their engagement, never become attached.

Sanskrit Verse 28

tattva-vit tu maha-baho
guna-karma- vibhagayoh
guna gunesu vartanta
iti matva na sajjate

Word for Word

tattva-vit = the knower of the Absolute Truth; tu = but; maha-baho = O mighty-armed one; guna-karma = of works under material influence; vibhagayoh = differences; gunah = senses; gunesu = in sensegratification; vartante = are being engaged; iti = thus; matva = thinking; na = never; sajjate = becomes attached.

Translation

One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

Text 29

Bewildered by the modes of nature those persons who have little knowledge and who are lax in selfrealization,become entangled in material activities; they should not be agitated by the ones who know.

Sanskrit Verse 29

prakrter guna-sammûdhah
sajjante guna-karmasu
tan akrtsna-vido mandan
krtsna-vin na vicalayet

Word for Word

prakrteh = of material nature; guna = by the modes; sammudhah = befooled by material identification; sajjante = they become engaged; guna-karmasu = in material activities; tan = those; akrtsna-vidah = persons with a poor fund of knowledge; mandan = lazy to understand self-realization; krtsna-vit = one who is in factual knowledge; na = not; vicalayet = should try to agitate.

Translation

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers lack of knowledge.

Text 30

Therefore dedicate all sorts of work to Me, giving up in the full knowledge of your soul, with a consciousness free from desiring profit and property and being thus: fight without hesitation!

Sanskrit Verse 30

mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhûtva
yudhyasva vigata-jvarah

Word for Word

mayi = unto Me; sarvani = all sorts of; karmani = activities; sannyasya = giving up completely; adhyatma = with full knowledge of the self; cetasa = by consciousness; nirasih = without desire for profit; nirmamah = without ownership; bhutva = so being; yudhyasva = fight; vigata-jvarah = without being lethargic.

Translation

Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.

Text 31

Those who follow these directions about the eternal in a regulated manner are human beings with faith and devotion not looking at others; all of them will become free from even the bond of fruitive labor.

Sanskrit Verse 31

ye me matam idam nityam
anutisthanti manavah
sraddhavanto 'nasûyanto
mucyante te 'pi karmabhih

Word for Word

ye = those who; me = My; matam = injunctions; idam = these; nityam = as an eternal function; anutisthanti = execute regularly; manavah = human beings; sraddha-vantah = with faith and devotion; anasuyantah = without envy; mucyante = become free; te = all of them; api = even; karmabhih = from the bondage of the law of fruitive actions.

Translation

Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.

Text 32

But those however who do not regularly follow my instructions out of envy are confused about all knowledge and know them well as being ruined without that servitude.

Sanskrit Verse 32

ye tv etad abhyasûyanto
nanutisthanti me matam
sarva-jnana-vimûdhams tan
viddhi nastan acetasah

Word for Word

ye = those; tu = however; etat = this; abhyasuyantah = out of envy; na = do not; anutisthanti = regularly perform; me = My; matam = injunction; sarva-jñana = in all sorts of knowledge; vimudhan = perfectly befooled; tan = they are; viddhi = know it well; nastan = all ruined; acetasah = without Krishna consciousness.

Translation

But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.

Text 33

The learned one tries according his own way [to relate to] the modes of nature, nevertheless all living beings are subjected to it [the creation, maintenance and destruction ] - what then can one expect from defeat and destruction ?

Sanskrit Verse 33

sadrsam cestate svasyah
prakrter jnanavan api
prakritim yanti bhûtani
nigrahah kim karisyati

Word for Word

sadrsam = accordingly; cestate = tries; svasyah = by his own; prakrteh = modes of nature; jñana-van = learned; api = although; prakritim = nature; yanti = undergo; bhutani = all living entities; nigrahah = repression; kim = what; karisyati = can do.

Translation

Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?

Text 34

The attachment and aversion of the senses to their objects needs to be regulated as one certainly should never come under the control of those stumbling blocks.

Sanskrit Verse 34

indriyasyendriyasyarthe
raga-dvesau vyavasthitau
tayor na vasam agacchet
tau hy asya paripanthinau

Word for Word

indriyasya = of the senses; indriyasya arthe = in the sense objects; raga = attachment; dvesau = also detachment; vyavasthitau = put under regulations; tayoh = of them; na = never; vasam = control; agacchet = one should come; tau = those; hi = certainly; asya = his; paripanthinau = stumbling blocks.

Translation

There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

Text 35

It is better [to that] to follow one's own nature making mistakes than to be perfect in following an estranged course of action; to find destruction with following one's own duty is [thus] better than to run with an estranged sense of duty into danger.

Sanskrit Verse 35

sreyan sva-dharmo vigunah
para-dharmat sv-anusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah

Word for Word

sreyan = far better; sva-dharmah = one's prescribed duties; vigunah = even faulty; para-dharmat = than duties mentioned for others; su-anusthitat = perfectly done; sva-dharme = in one's prescribed duties; nidhanam = destruction; sreyah = better; para-dharmah = duties prescribed for others; bhaya-avahah = dangerous.

Translation

It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

Text 36

Ajuna said:'Then by what is a man impelled to sin even if he doesn't want to, o descendant of Vrishni [Krishna's family name], as if engaged by force?

Sanskrit Verse 36

arjuna uvaca

atha kena prayukto 'yam
papam carati pûrusah
anicchann api varsneya
balad iva ni yojitah

Word for Word

arjunah uvaca = Arjuna said; atha = then; kena = by what; prayuktah = impelled; ayam = one; papam = sins; carati = does; purusah = a man; anicchan = without desiring; api = although; varsneya = O descendant of Vrsni; balat = by force; iva = as if; niyojitah = engaged.

Translation

Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

Text 37

The Supreme Lord said:' It is lust, it is anger born from the mode of passion which is the all-devouring greatly sinful; know this here to be your greatest enemy.

Sanskrit Verse 37

sri bhagavan uvaca
kama esa krodha esa
rajo-guna-samudbhavah
maha-sano maha-papma
viddhy enam iha vairinam

Word for Word

sri-bhagavan uvaca = the Personality of Godhead said; kamah = lust; mesah = this; krodhah = wrath; esah = this; rajah-guna = the mode of passion; samudbhavah = born of; maha-asanah = all-devouring; maha-papma = greatly sinful; viddhi = know; enam = this; iha = in the material world; vairinam = greatest enemy.

Translation

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.

Text 38

Just like smoke covering a fire, a mirror covered with dust and a womb enclosing an embryo, so similarly by this lust this [knowing] is covered.

Sanskrit Verse 38

dhûmenavriyate vahnir
yathadarso malena ca
yatholbenavrto garbhas
tatha tenedam avrtam

Word for Word

dhumena = by smoke; avriyate = is covered; vahnih = fire; yatha = just as; adarsah = mirror; malena = by dust; ca = also; yatha- just as; ulbena = by the womb; avrtah = is covered; garbhah = embryo; tatha = so; tena = by that lust; idam = this; avrtam = is covered.

Translation

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.

Text 39

The knowing of the knower, covered by this eternal enemy in the form of [the unregulated] desire , o son of Kunti, is just like fire never satisfied.

Sanskrit Verse 39

avrtam jnanam etena
jnanino nitya-vairina
kama-rûpena kaunteya
duspûrenanalena ca

Word for Word

avrtam = covered; jñanam = pure consciousness; etena = by this; jnaninah = of the knower; nitya-vairina = by the eternal enemy; kama-rupena = in the form of lust; kaunteya = O son of Kunti; duspurena = never to be satisfied; analena = by the fire; ca = also.

Translation

Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

Text 40

The senses, the mind and the intelligence are called the stronghold of this lust which by all these clouds the knowledge in covering the embodied [soul].

Sanskrit Verse 40

indriyani mano buddhir
asyadhisthanam ucyate
etair vimohayaty esa
jnanam avrtya dehinam

Word for Word

indriyani = the senses; manah = the mind; buddhih = the intelligence; asya = of this lust; adhisthanam = sitting place; ucyate = is called; etaih = by all these; vimohayati = bewilders; esah = this lust; jñanam = knowledge; avrt ya = covering; dehinam = of the embodied.

Translation

The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.

Text 41

Therefore you must, regulating the senses from the beginning, o best among the Bharatas, curb this drive of sin that is the destroyer of knowledge and wisdom.

Sanskrit Verse 41

tasmat tvam indriyany adau
niyamya bharatarsabha
papmanam prajahi hy enam
jnana-vijnana-nasanam

Word for Word

tasmat = therefore; tvam = you; indriyani = senses; adau = in the beginning; niyamya = by regulating; bharata-rsabha = O chief amongst the descendants of Bharata; papmanam = the great symbol of sin; prajahi = curb; hi = certainly; enam = this; jñana = of knowledge; vijñana = and scientific knowledge of the pure soul; nasanam = the destroyer.

Translation

Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

Text 42

The senses are above things one says and more than the senses is the superior [directing] mind. Also above that is the [planning] intelligence - but more than the intelligence is He who is the [controlling transcendent soul] beyond.

Sanskrit Verse 42

indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah

Word for Word

indriyani = senses; parani = superior; ahuh = are said; indriyebhyah = more than the senses; param = superior; manah = the mind; manasah = more than the mind; tu = also; para = superior; buddhih = intelligence; yah = who; buddheh = more than the intelligence; paratah = superior; tu = but; sah = he.

Translation

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

Text 43

Thus superior to the intelligence knowing from the steadying of the mind deliberately conquer this enemy which , o mighty armed one, is so formidable in the form of lust.

Sanskrit Verse 43

evam buddheh param buddhva
samstabhyatmanam atmana
jahi satrum maha-baho
kama-rûpam durasadam

Word for Word

evam = thus; buddheh = to intelligence; param = superior; buddhva =knowing; samstabhya = by steadying; atmanam = the mind; atmana = by deliberate intelligence; jahi = conquer; satrum = the enemy; maha-baho = O mighty-armed one; kama-rupam = in the form of lust; durasadam = formidable.

Translation

Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Krishna consciousness] and thus = by spiritual strength = conquer this insatiable enemy known as lust.

Chapter 2b: The Yoga of Analytic Knowledge

2009-03-14T07:07:00.000-07:00

Chapter 2b: The Yoga of Analytic Knowledge

On the results of labor (2.39-2.72)

(39) ' All this I described to you was about the analytical study of the intelligence in yoga, but listen now how dovetailed with that intelligence, o son of Pritha, you can be released from the bondage of fruitive labor [karma].

(40) Endeavoring in it, there will never be loss or diminution and a little effort with it frees one from the greatest danger.

(41) Those with a strong resolve to the soul are one in intelligence, o child of the Kurus, while those who are not of that determination have an intelligence which indeed is endlessly branched.

(42-43) All these flowery words are [also] used by men with little knowledge who are followers of the Vedas and , o son of Pritha, proclaim that there is nothing else to it. With their hearts full of desire they aim at higher spheres, a good birth and the grace of results by various pompous ceremonies to please their senses and to progress towards opulence.

(44) Those who by such things are too attached to material pleasure and opulence are bewildered in their mind and arrive never at the determination of a mind controlled with intelligence.

(45) The vedic literatures dealing with the modes of nature [goodness, passion and ignorance] tell you to transcend them Arjuna, as outside the duality, fixed in the eternal of goodness, the soul is attained that is unconcerned about possessing and acquiring.

(46) All good of water found in a single well is in all respects found in a great reservoir - similarly all that is found in the Vedas can be appreciated in a spiritual man complete in knowledge.

(47) You certainly have the right to do your duty but not the claim over the fruits whenever; never see yourself as the cause of the results as you should never let attachment accompany a religious duty.

(48) Do your work staying connected thus in giving up that association o Dhanañjaya [Arjuna as the one conquering the wealth] and stay balanced in success and failure as the realization of this equanimity is what is called yoga.

(49) Keep your self for sure far away from abominable acts with that intelligence of yoga, Dhanañjaya, in the full surrender of such consciousness - as it are the misers who try for the sake of the result.

(50) One aligned in this intelligence can in this life get rid of both a good and a bad outcome, therefore, for the sake of yoga, engage being connected; that is the art in all activities.

(51) Being immersed in working for this, aligned in the intelligence of giving up the results, liberated the great sages and devotees from the bondage of birth and death as they reached a position of being free from miseries.

(52) When your intelligence surpasses the confusion of illusion, at that time you shall be indifferent about all this you are about to hear and have already heard of.

(53) When, without being confused about results with these revelations, you remain unmoved in transcendence with a fixed intelligence, then you will achieve selfrealization.'

(54) Arjuna said: 'What are the signs of one fixed in consciousness, in transcendence - and what does one who is fixed in wisdom say, how does he keep still and how does he move?'

(55) The Supreme Lord said: ' Giving up the various desires and their ruminations to the self, o son of Pritha, at that time, one says, satisfied by that purified mind, one becomes steady in ones consciousness.

(56) Those who without worrying face the miseries and without interest face happiness and who are free from attachment, fear and anger, are called sages [munis] whose meditation is steady.

(57) He who, whether achieving good or evil with it, is unaffected with it wherever and neither prefers or hates, is fixed in perfect knowledge.

(58) When his consciousness is fixed he withdraws like a tortoise does with its limbs, all his senses from the sense objects.

(59) By restrictions one may refrain from the sense objects, but for the embodied soul giving up the taste the relation remains that he, experiencing the higher, ceases from.

(60) While endeavoring surely, in spite of, o son of Kunti, a man's full discrimination, the senses forcibly take away the mind agitating it.

(61) Keeping all those senses engaged under control, one should be situated in the relationship with the beyond, as the one who has his senses fully subjugated is surely established in wisdom.

(62) Facing sense-objects a person develops attachment for those objects. From that attachment desire develops and from that desire anger [the drift of passion] arises.

(63) From anger [losing one's order] one gets illusioned and from illusion the memory gets bewildered. With the memory disturbed one loses one's intelligence and from that loss of intelligence one falls down.

(64) But one who has become free from attachment and aversion, having the senses acting upon the sense-objects under control, will, regulating himself thus, attain the clarity.

(65) From that tranquility all misery will find its end and of such a happy mind soon the intuition will become sufficiently established.

(66) There can't be intelligence if one is not aligned to this and without that connectedness one will not be steady in ones respect; missing that peace how can one of such discontent be happy?

(67) The mind by roaming with the senses surely becomes preoccupied [by the material interest] as the intelligence is taken away the way the wind takes a boat away on the water.

(68) Therefore, o mighty armed, one who tied his senses down from their objects is of steady intelligence.

(69) To what is night to all living beings the selfcontrolled are wakeful and to what all these beings are wakeful is as night to the introspective wise.

(70) Like the ocean that is steady in always being filled by the waters entering it, so also a person of peace is steady with the desires entering and not the one who is desiring.

(71) A person who has given up all desires living free from longing, without striving for possessions and identifying with the body, attains peace.

(72) This spiritual condition, o son of Pritha, will never achieving it bewilder you. Being situated in it, even at the end of one's life the kingdom of God is attained with it.'

Source Texts

Text 39
All this I described to you was about the analytical study of the intelligence in yoga, but listen now how dovetailed with that intelligence, o son of Pritha, you can be released from the bondage of fruitive labor [karma].

SANSKRIT Verse 39

esa te 'bhihita sankhye
buddhir yoge tv imam srnu
buddhya yukto yaya partha
karma-bandham prahasyasi

Word for Word
esa = all this; te = unto you; abhihita = described; sankhye = by analytical study; buddhih = intelligence; yoge = in work without fruitive result; tu = but; imam = this; srnu- just hear; buddhya = by intelligence; yuktah = dovetailed; yaya = by which; partha = o son of Pritha; karma-bandham = bondage of reaction; prahasyasi = you can be released from.

Translation
Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pritha, when you act in such knowledge you can free yourself from the bondage of works.

Text 40
Endeavoring in it, there will never be loss or diminution and a little effort with it frees one from the greatest danger.

SANSKRIT Verse 40

nehahikrama-naso 'sti
pratyavayo na vidyate
sv-alpam apy asya dharmasya
trayate mahato bhayat

Word for Word
na = there is not; iha = in this yoga; abhikrama = in endeavoring; nasah = loss; asti = there is; pratyavayah = diminution; na = never; vidyate = there is; su-alpam = a little; api = although; asya = of this; dharmasya = occupation; trayate = releases; mahatah = from very great; bhayat = danger.

Translation
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

Text 41
Those with a strong resolve to the soul are one in intelligence, o child of the Kurus, while those who are not of that determination have an intelligence which indeed is endlessly branched.

SANSKRIT Verse 41

vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhayo 'vyavasayinam

Word for Word
vyavasaya-atmika = resolute in Krishna consciousness; buddhih = intelligence; eka = only one; iha = in this world; kuru-nandana = O beloved child of the Kurus; bahu-sakhah = having various branches; hi = indeed; anantah = unlimited; ca = also; buddhayah = intelligence; avyavasayinam = of those who are not in Krishna consciousness.

Translation
Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.

Text 42-43

All these flowery words are [also] used by men with little knowledge who are followers of the Vedas and , o son of Pritha, proclaim that there is nothing else to it. With their hearts full of desire they aim at higher spheres, a good birth and the grace of results by various pompous ceremonies to please their senses and to progress towards opulence.

SANSKRIT Verse 43

yam imam puspitam vacam
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah

kamatmanah svarga-para
janma-karma-phala-pradam
kriya-visesa-bahulam
bhogaisvarya-gatim prati

Word for Word
yam imam = all these; puspitam = flowery; vacam = words; pravadanti = say; avipascitah = men with a poor fund of knowledge; veda-vada-ratah = supposed followers of the Vedas; partha = o son of Pritha; na = never; anyat = anything else; asti = there is; iti = thus; vadinah = the advocates;

kama-atmanah = desirous of sense gratification; svarga-parah = aiming to achieve heavenly planets; janma-karma-phala-pradam = resulting in good birth and other fruitive reactions; kriya-visesa = pompous ceremonies; bahulam = various; bhoga = in sense enjoyment; aisvarya = and opulence; gatim = progress; prati = towards.

Translation
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

Text 44

Those who by such things are too attached to material pleasure and opulence are bewildered in their mind and arrive never at the determination of a mind controlled with intelligence.

SANSKRIT Verse 44

bhogaisvarya-prasaktanam
tayapahrta-cetasam
vyavasayatmika buddhih
samadhau na vidhiyate

Word for Word
bhoga = to material enjoyment; aisvarya = and opulence; prasaktanam = for those who are attached; taya = by such things; apahrta-cetasam = bewildered in mind; vyavasaya-atmika = fixed in determination; buddhih = devotional service to the Lord; samadhau = in the controlled mind; na = never; vidhiyate = does take place.

Translation
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.

Text 45
The vedic literatures dealing with the modes of nature [goodness, passion and ignorance] tell you to transcend them Arjuna, as outside the duality, fixed in the eternal of goodness, the soul is attained that is unconcerned about possessing and acquiring.

SANSKRIT Verse 45

trai-gunya-visaya veda
nistraigunyo bhavarjuna
nirdvandvo nitya-sattva-stho
niryoga-ksema atmavan

Word for Word
trai-gunya = pertaining to the three modes of material nature; visayah= on the subject matter; vedah = Vedic literatures; nistrai-gunyah =transcendental to the three modes of material nature; bhava = be;arjuna = O Arjuna; nirdvandvah = without duality; nitya-sattva-sthah= in a pure state of spiritual existence; niryoga-ksemah = free from ideas of gain and protection; atma-van = established in the self.

Translation
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

Text 46
All good of water found in a single well is in all respects found in a great reservoir - similarly all that is found in the Vedas can be appreciated in a spiritual man complete in knowledge.

SANSKRIT Verse 46

yavan artha udapane
sarvatah samplutodake
tavan sarvesu vedesu
brahmanasya vijanatah

Word for Word
yavan = all that; arthah = is meant; uda-pane = in a well of water; sarvatah = in all respects; sampluta-udake = in a great reservoir of water; tavan = similarly; sarvesu = in all; vedesu = Vedic literatures; brahmanasya = of the man who knows the Supreme Brahman; vijanatah = who is in complete knowledge.

Translation
All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

Text 47

You certainly have the right to do your duty but not the claim over the fruits whenever; never see yourself as the cause of the results as you should never let attachment accompany a religious duty.

SANSKRIT Verse 47

karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani

Word for Word
karmani = in prescribed duties; eva = certainly; adhikarah = right; te = of you; ma = never; phalesu = in the fruits; kadacana = at any ,time; ma = never; karma-phala = in the result of the work; hetuh = cause; bhuh = become; ma = never; te = of you; sangah = attachment; astu = there should be; akarmani = in not doing prescribed duties.

Translation
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.

Text 48
Do your work staying connected thus in giving up that association O Dhanañjaya [Arjuna as the one conquering the wealth] and stay balanced in success and failure as the realization of this equanimity is what is called yoga.

SANSKRIT Verse 48

yoga-sthah kuru karmani
sangam, tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate

Word for Word
yoga-sthah = equipoised; kuru = perform; karmani = your duties;sangam = attachment; tyaktva = giving up; dhananjaya = O Arjuna;siddhi-asiddhyoh = in success and failure; samah = equipoised; bhutva= becoming; samatvam = equanimity; yogah = yoga; ucyate = iscalled.

Translation
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

Text 49
Keep your self for sure far away from abominable acts with that intelligence of yoga, Dhananjana, in the full surrender of such consciousness - as it are the misers who try for the sake of the result.

SANSKRIT Verse 49

durena hy avaram karma
buddhi-yogad dhananjaya
buddhau saranam anviccha
krpanah phala-hetavah

Word for Word
durena = discard it at a long distance; hi = certainly; avaram = abominable; karma = activity; buddhi-yogat = on the strength of Krishna consciousness; dhananjaya = O conqueror of wealth; buddhau =in such consciousness; saranam = full surrender; anviccha = try for; krpanah = misers; phala-hetavah = those desiring fruitive results.

Translation
O Dhanañjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.

Text 50
One aligned in this intelligence can in this life get rid of both good and bad results, therefore, for the sake of yoga, engage being connected; that is the art in all activities.

SANSKRIT Verse 50

buddhi-yukto jahatiha
ubhe sukrta-duskrte
tasmad yogaya yujyasva
yogah karmasu kausalam

Word for Word
buddhi-yuktah = one who is engaged in devotional service; jahati = can get rid of; iha = in this life; ubhe = both; sukrta-duskrte = good and bad results; tasmat = therefore; yogaya = for the sake of devotional service; yujyasva = be so engaged; yogah = Krishna consciousness; karmasu = in all activities; kausalam = art.

Translation
A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work.

Text 51
Being immersed in working for this, aligned in the intelligence of giving up the results, liberated the great sages and devotees from the bondage of birth and death as they reached a position of being free from miseries.

SANSKRIT Verse 51

karma-jam buddhi-yukta hi
phalam tyaktva manisinah
janma-bandha-vinirmuktah
padam gacchanty anamayam

Word for Word
karma-jam = due to fruitive activities; buddhi-yuktah = being engaged in devotional service; hi = certainly; phalam = results; tyaktva = giving up; manisinah = great sages or devotees; janma-bandha = from the bondage of birth and death; vinirmuktah = liberated; padam = position; gacchanti = they reach; anamayam = without miseries.

Translation
By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].

Text 52
When your intelligence surpasses the confusion of illusion, at that time you shall be indifferent about all this you are about to hear and have already heard of.

SANSKRIT Verse 52

yada te moha-kalilam
buddhir vyatitarisyati
tada gantasi nirvedam
srotavyasya srutasya ca

Word for Word
yada = when; te = your; moha = of illusion; kalilam = dense forest; buddhih = transcendental service with intelligence; vyatitarisyati = surpasses; tada = at that time; ganta asi = you shall go; nirvedam = callousness; srotavyasya = toward all that is to be heard; srutasya = all that is already heard; ca = also.

Translation
When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

Text 53

When, without being confused about results with these revelations, you remain unmoved in transcendence with a fixed intelligence, then you will achieve selfrealisation."

SANSKRIT Verse 53

sruti-vipratipanna te
yada sthasyati niscala
samadhav acala buddhis
tada yogam avapsyasi

Word for Word
sruti = of Vedic revelation; vipratipanna = without being influenced by the fruitive results; te = your; yada = when; sthasyati = remains; niscala = unmoved; samadhau = in transcendental consciousness, or Krishna consciousness; acala = unflinching; buddhih = intelligence; tada = at that time; yogam = self-realization; avapsyasi = you will achieve.

Translation
When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.

Text 54
Arjuna said: "What are the signs of one fixed in consciousness, in transcendence - and what does one who is fixed in wisdom say, how does he keep still and how does he move?"

SANSKRIT Verse 54

arjuna uvaca

sthita-prajnasya ka bhasa
samadhi-sthasya kesava
sthita-dhih kim prabhaseta
kim asita vrajeta kim

Word for Word
arjunah uvaca = Arjuna said; sthita-prajnasya = of one who is situated in fixedKrishna consciousness; ka = what; bhasa = language; samadhi-sthasya = of one situated in trance; kesava = O Krishna; sthita-dhih = one fixed in Krishna consciousness; kim = what; prabhaseta = speaks; kim = how; asita = does remain still; vrajeta = walks; kim = how.

Translation
Arjuna said: O Krishna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

Text 55
The Supreme Lord said: "Giving up the various desires and their ruminations to the self, o son of Pritha, at that time, one says, satisfied by that purified mind, one becomes steady in ones consciousness.

SANSKRIT Verse 55

sri bhagavan uvaca

prajahati yada kaman
sarvan partha mano-gatan
atmany evatmana tustah
sthita-prajnas tadocyate

Word for Word
sri-bhagavan uvaca = the Supreme Personality of Godhead said; prajahati = gives up; yada = when; kaman = desires for sense gratification; sarvan = of all varieties; partha = o son of Pritha; manah-gatan = of mental concoction; atmani = in the pure state of the soul; eva = certainly; atmana = by the purified mind; tustah = satisfied; sthita-prajnah = transcendentally situated; tada = at that time; ucyate = is said.

Translation
The Supreme Personality of Godhead said: O Pritha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

Text 56

Those who without worrying face the miseries and without interest face happiness and who are free from attachment, fear and anger, are called sages [munis] whose meditation is steady.

SANSKRIT Verse 56

duhkhesv anudvigna-manah
sukhesu vigata-sprhah
vita-raga-bhaya-krodhah
sthita-dhir munir ucyate

Word for Word
duhkhesu = in the threefold miseries; anudvigna-manah = without being agitated in mind; sukhesu = in happiness; vigata-sprhah = without being interested; vita = free from; raga = attachment; bhaya = fear; krodhah = and anger; sthita-dhih = whose mind is steady; munih = a sage; ucyate = is called.

Translation
One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

Text 57
He who, whether achieving good or evil with it, is unaffected with it wherever and neither prefers or hates, is fixed in perfect knowledge.

SANSKRIT Verse 57

yah sarvatranabhisnehas
tat tat prapya subhasubham
nabhinandati na dvesti
tasya prajna pratisthita

Word for Word
yah = one who; sarvatra = everywhere; anabhisnehah = without affection; tat = that; tat = that; prapya = achieving; subha = good; asubham = evil; na = never; abhinandati = praises; na = never; dvesti = envies; tasya = his; prajna = perfect knowledge; pratisthita = fixed.

Translation
In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.

Text 58
When his consciousness is fixed he withdraws like a tortoise does with its limbs, all his senses from the sense objects.

SANSKRIT Verse 58

yada samharate cayam
kurmo 'nganiva sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita

Word for Word
yada = when; samharate = winds up; ca = also; ayam = he; kurmah = tortoise; angani = limbs; iva = like; sarvasah = altogether; indriyani = senses; indriya-arthebhyah = from the sense objects; tasya = his; prajna = consciousness; pratisthita = fixed.

Translation
One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.

Text 59
By restrictions one may refrain from the sense objects, but for the embodied soul giving up the taste the relation remains that he, experiencing the higher, ceases from.

SANSKRIT Verse 59

visaya vinivartante
niraharasya dehinah
rasa-varjam raso 'py asya
param drstva nivartate

Word for Word
visayah = objects for sense enjoyment; vinivartante = are practiced to be refrained from; niraharasya = by negative restrictions; dehinah = for the embodied; rasa-varjam = giving up the taste; rasah = sense of enjoyment; api = although there is; asya = his; param = far superior things; drstva = by experiencing; nivartate = he ceases from.

Translation
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

Text 60
While endeavoring surely , in spite of, o son of Kunti, a man's full discrimination, the senses forcibly take away the mind agitating it.

SANSKRIT Verse 60

yatato hy api kaunteya
purusasya vipascitah
indriyani pramathini
haranti prasabham manah

Word for Word
yatatah = while endeavoring; hi = certainly; api = in spite of; kaunteya = O son of Kunti; purusasya = of a man; vipascitah = full of discriminating knowledge; indriyani = the senses; pramathini = agitating; haranti = throw; prasabham = by force; manah = the mind.

Translation
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

Text 61
Keeping all those senses engaged under control, one should be situated in the relationship with the beyond, as the one who has his senses fully subjugated is surely established in wisdom.

SANSKRIT Verse 61

tani sarvani samyamya
yukta asita mat-parah
vase hi yasyendriyani
tasya prajna pratisthita

Word for Word
tani = those senses; sarvani = all; samyamya = keeping under control; yuktah = engaged; asita = should be situated; mat-parah = in relationship with Me; vase = in full subjugation; hi = certainly; yasya = one whose; indriyani = senses; tasya = his; prajna = consciousness; pratisthita = fixed.

Translation
One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.

Text 62
Facing sense-objects a person develops attachment.for those objects. From that attachment desire develops and from that desire anger [the drift of passion] arises.

SANSKRIT Verse 62

dhyayato visayan pumsah
sangas tesupajayate
sangat sanjayate kamah
kamat krodho 'bhijayate

Word for Word
dhyayatah = while contemplating; visayan = sense objects; pumsah = of a person; sangah = attachment; tesu = in the sense objects; upajayate = develops; sangat = from attachment; sanjayate = develops; kamah = desire; kamat = from desire; krodhah = anger; abhijayate = becomes manifest.

Translation
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

Text 63
From anger [losing one's order] one gets illusioned and from illusion the memory gets bewildered. With the memory disturbed one loses one's intelligence and from that loss of intelligence one falls down.

SANSKRIT Verse 63

krodhad bhavati sammohah
sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso
buddhi-nasat pranasyati

Word for Word
krodhat = from anger; bhavati = takes place; sammohah = perfect illusion; sammohat = from illusion; smrti = of memory; vibhramah = bewilderment; smrti-bhramsat = after bewilderment of memory; buddhi-nasah = loss of intelligence; buddhi-nasat = and from loss of intelligence; pranasyati = one falls down.

Translation
From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.

Text 64

But one who has become free from attachment and aversion having the senses acting upon the sense-objects under control, will, regulating himself thus, attain the clarity.

SANSKRIT Verse 64

raga-dvesa-vimuktais tu
visayan indriyais caran
atma-vasyair vidheyatma
prasadam adhigacchati

Word for Word
raga = attachment; dvesa = and detachment; vimuktaih = by one who has become free from; tu = but; visayan = sense objects; indriyaih = by the senses; caran = acting upon; atma-vasyaih = under one's control; vidheya-atma = one who follows regulated freedom; prasadam = the mercy of the Lord; adhigacchati = attains.

Translation

But a person free from all attachment and aversion and able to control,his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

Text 65
From that tranquility all misery will find its end and of such a happy mind soon the intuition will become sufficiently established.

SANSKRIT Verse 65

prasade sarva-duhkhanam
hanir asyopajayate
prasanna-cetaso hy asu
buddhih paryavatisthate

Word for Word
prasade = on achievement of the causeless mercy of the Lord; sarva = of all; duhkhanam = material miseries; hanih = destruction; asya = his; upajayate = takes place; prasanna-cetasah = of the happy-minded; hi = certainly; asu = very soon; buddhih = intelligence; pari = sufficiently; avatisthate = becomes established.

Translation
For one thus satisfied [in Krishna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.

Text 66

There can't be intelligence if one is not aligned to this and without that connectedness one will not be steady in ones respect; missing that peace how can one of such discontent be happy?

SANSKRIT Verse 66

nasti buddhir ayuktasya
na cayuktasya bhavana
na cabhavayatah santir
asantasya kutah sukham

Word for Word
na asti = there cannot be; buddhih = transcendental intelligence; ayuktasya = of one who is not connected (with Krishna consciousness); na = not; ca = and; ayuktasya = of one devoid of Krishna consciousness; bhavana = fixed mind (in happiness); na = not; ca = and; abhavayatah = of one who is not fixed; santih = peace; asantasya = of the unpeaceful; kutah = where is; sukham = happiness.

Translation
One who is not connected with the Supreme [in Krishna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?

Text 67
The mind by roaming with the senses surely becomes preoccupied [with the material interest] as the intelligence is taken away the way the wind takes a boat away on the water.

SANSKRIT Verse 67

indriyanam hi caratam
yan mano 'nuvidhiyate
tad asya harati prajnam
vayur navam ivambhasi

Word for Word
indriyanam = of the senses; hi = certainly; caratam = while roaming; yat = with which; manah = the mind; anuvidhiyate = becomes nconstantly engaged; tat = that; asya = his; harati = takes away; prajnam = intelligence; vayuh = wind; navam = a boat; iva = like;ambhasi = on the water.

Translation
As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.

Text 68
Therefore, o mighty armed, one who tied his senses down from their objects is of steady intelligence.

SANSKRIT Verse 68

tasmad yasya maha-baho
nigrhitani sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita

Word for Word
tasmat = therefore; yasya = whose; maha-baho = O mighty-armed one; nigrhitani = so curbed down; sarvasah = all around; indriyani = them senses; indriya-arthebhyah = from sense objects; tasya = his; prajna = intelligence; pratisthita = fixed.

Translation
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

Text 69

To what is night to all living beings the selfcontrolled are wakeful and to what all these beings are wakeful is as night to the introspective wise.

SANSKRIT Verse 6

ya nisa sarva-bhutanam
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh

Word for Word
ya = what; nisa = is night; sarva = all; bhutanam = of living entities; tasyam = in that; jagarti = is wakeful; samyami = the self-controlled; yasyam = in which; jagrati = are awake; bhutani = all beings; sa = that is; nisa = night; pasyatah = for the introspective; muneh = sage.

Translation
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

Text 70
Like the ocean that is steady in always being filled by the waters entering it, so also a person of peace is steady with the desires entering and not the one who is desiring.

SANSKRIT Verse 70

aparyamanam acala-pratistham
samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve
sa santim apnoti na kama-kami

Word for Word
apuryamanam = always being filled; acala-pratistham = steadily situated; samudram = the ocean; apah = waters; pravisanti = enter; yadvat = as; tadvat = so; kamah = desires; yam = unto whom; pravisanti = enter; sarve = all; sah = that person; santim = peace; apnoti = achieves; na = not; kama-kami = one who desires to fulfill desires.

Translation
A person who is not disturbed by the incessant flow of desires = that enter like rivers into the ocean, which is ever being filled but is always still = can alone achieve peace, and not the man who strives to satisfy such desires.

Text 71
A person who has given up all desires living free from longing, without striving for possessions and identifying with the body, attains peace.

SANSKRIT Verse 71

vihaya kaman yah sarvan
pumams carati nihsprhah
nirmamo nirahankarah
sa santim adhigacchati

Word for Word
vihaya = giving up; kaman = material desires for sense gratification; yah = who; sarvan = all; puman = a person; carati = lives; nihsprhah = desireless; nirmamah = without a sense of proprietorship; nirahankarah = without false ego; sah = he; santim = perfect peace; adhigacchati = attains.

Translation
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego = he alone can attain real peace.

Text 72
This spiritual condition, o son of Pritha, will never achieving it bewilder you. Being situated in it, even at the end of one's life the kingdom of God is attained with it.

SANSKRIT Verse 72

esa brahmi sthitih partha
nainam prapya vimuhyati
sthitvasyam anta-kale 'pi
brahma-nirvanam rcchati

Word for Word
esa = this; brahmi = spiritual; sthitih = situation; partha = o son of Pritha; na = never; enam = this; prapya = achieving; vimuhyati = one is bewildered; sthitva = being situated; asyam = in this; anta-kale = at the end of life; api = also; brahma-nirvanam = the spiritual kingdom of God; rcchati = one attains.

Translation
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.

Chapter 2a: The Yoga of Analytic Knowledge

2009-03-12T07:07:00.000-07:00

On the knowledge of the soul (2.1-2.38)

(1) Sanjaya said: "Unto him, Arjuna, who was thus overwhelmed by compassion, having his eyes full of tears and lamenting, Madhusudana [Krishna is called as madhusoodanan as the killer of Madhu] spoke the following words:

(2) The Supreme Lord said: 'Wherefrom came this impurity of lamentation at this hour of crisis? This practice of the uncivilized that does not lead to a better world, is the cause of infamy, o Arjuna.

(3) Do not take to this impotence, o son of Pritha, this pettiness and weakness of the heart does not befit you- give it up and stand up, o chastiser of the enemy!'

(4) Arjuna said: 'How can I counterattack Bhishma and Drona with arrows in the fight, o Madhusudana - they are worthy of worship. o killer of the enemies!

(5) Even begging in this life on the planet is certainly better than to kill those superior great souls, even though those teachers desire worldly gain - surely our enjoying the pleasures of life will be tainted with blood!

(6) Nor do we know which would be better for us: that we may conquer them or they may conquer us - certainly of those who do so by killing we would never want to live, all of us as we are positioned in front of the sons of Dritharastra.

(7) Being afflicted by the characteristics of miserliness and weakness, I ask You, confused in the heart about my duty, what would be all-good - please tell me that in confidence; instruct me as I am surrendered toYou as Your disciple.

(8) I do not clearly see what would dispel the sadness drying up my senses in achieving [this way the] unrivaled prosperity of a kingdom on earth or even the supremacy of the godly.'

(9) Sanjaya said: "Thus addressing Hrisikesa, Gudakesa [Arjuna as the master of curbing ignorance], the chastiser of the enemies said: ' I shall not fight'. After saying this to Govinda he then fell silent.

(10) O descendant of Bharata, there between the armies of both parties Hrisikesa spoke smiling to the lamenting one the following words.

(11) The Supreme Lord said: 'You are lamenting about what is not worth the lamenting and you speak learned words as well - whether lives are lost or not, the wise never lament.

(12) I never really did not exist whenever, nor did you; you nor any of all these kings - never shall also surely all of us not exist hereafter.

(13) Of being embodied one knows the physical of boyhood, youth and old age - similarly does attaining to the beyond of the body never delude the sober ones.

(14) It is only sense perception, o son of Kunti, like summer and winter, happiness and pain given, appear and disappear; none of them are permanent, just try to tolerate it, o descendant of the Bharata dynasty.

(15) The person who is then never upset by all of this, o best among men, and is equal to and steady in distress and happiness, is considered fit for liberation.

(16) Never is there of falsehood [asat, the temporal form] any durability nor can one expect of the eternal [sat, the true, the soul] any cessation, thus stress the seers who concluded to the study of both.

(17) Know that that by which the whole body is pervaded is imperishable and that no one is able to destroy it.

(18) All these material bodies are perishable while of the embodied soul it is said that it is never destroyed and immeasurable, therefore fight o descendant of Bharata.

(19) Anyone who supposes that this [soul] is the killer and also anyone who thinks that it can be killed, will of either of both positions never be in knowledge; never does it kill or can it be killed.

(20) It is never born, nor does it ever die; never it came into existence nor will it cease to be - it will not take rebirth, it is unborn, eternal and permanent; it is the oldest and is never killed when the body is killed.

(21) One who knows that this [soul] is the indestructible, always existing, which is unborn and immutable - how can that person, o Partha, be the cause of killing or be killed?

(22) Just like giving up worn out garments and accepting new ones, does the embodied [soul] the same way give up old bodies and verily accept different new ones.

(23) Never can this soul be cut to pieces, be burnt by fire; nor can it drown in water or wither in the wind.

(24) This unbreakable soul that cannot be burned, dissolve in water or dry up, is surely everlasting, all-pervading, unchangeable, unmovable and primordial.

(25) As one speaks like this of it as being invisible, inconceivable and stable, you should know very well that this soul never deserves lamentation.

(26) If, however, you think of it as always taking birth or finding death, still, o mighty armed one, it never deserves lamentation.

(27) Death is a certain fact for the one who is born and also is birth certain for the ones who died; they are matters unavoidable that therefore do not deserve your lamentation.

(28) In the beginning all are unmanifest, they are manifest in the middle, and in the end, o descendant of Bharata, they are all gone, therefore why complain when it is all like that?

(29) Some see it as amazing, some speak of it as amazing and others surely come to know about it as being amazing, while still others, even having heard about this soul, certainly never come to understand it.

(30) This soul, the eternal owner of the body of everyone, cannot be killed and therefore, o descendant of Bharata, you should not grieve for any living being.

(31) Also, indeed in considering your own duties you should not hesitate to fight for the sake of the religion, as for a ruler truly there is no better engagement than that.

(32) O son of Pritha, happy are the rulers who do achieve to the war that came on its own accord, as to them the gates of heaven are opened wide.

(33) Therefore you should do this fighting as a religious duty - not acting according your own nature, you will lose your reputation and fall in sin.

(34) About your infamy people will always be speaking as for a respectable man infamy is worse than death.

(35) Ceasing out of fear leaving the battlefield, the great generals who are also holding you in great estimation, will consider you as someone lower in value.

(36) Many of your enemies will speak unkind words of you deriding your ability. What of course, is there more painful than that?

(37) Either, being killed, you will attain the heavenly kingdom, or, conquering, you will enjoy the world; therefore get up, O son of Kunti, and fight with the certainty of determination.

(38) Equanimous in happiness and distress, gain and loss, victory and defeat; thereafter engaging for the sake of fighting, this way you will never incur any sin.

Source Texts

Text 1

Sanjaya said: "Unto him [Arjuna], who was thus overwhelmed by compassion, having his eyes full of tears and lamenting, Madhusudana [Krishna as the killer of Madhu] spoke the following words:

SANSKRIT Verse 1

sanjaya uvaca

tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah

Word for Word

sanjayah uvaca = Sanjaya said; tam = unto Arjuna; tatha = thus; krpaya = by compassion; avistam = overwhelmed; asru-purna-akula =full of tears; iksanam = eyes; visidantam = lamenting; idam = these; vakyam = words; uvaca = said; madhu-sudanah = the killer of Madhu.

Translation

Sanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusudana, Krishna, spoke the following words.

Text 2

The Supreme Lord said: 'Wherefrom came this impurity of lamentation at this hour of crisis? This practice of the uncivilized that does not lead to a better world, is the cause of infamy, o Arjuna.

SANSKRIT Verse 2

sri bhagavan uvaca

kutas tva kasmalam idam
visame samupasthitam
anarya-justam asvargyam
akirti-karam arjuna

Word for Word

sri-bhagavan uvaca = the Supreme Personality of Godhead said; kutah =wherefrom; tva = unto you; kasmalam = dirtiness; idam = this lamentation; visame = in this hour of crisis; samupasthitam =arrived; anarya = persons who do not know the value of life; justam = practiced by; asvargyam = which does not lead to higher planets;akirti = infamy; karam = the cause of; arjuna = O Arjuna.

Translation

The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.

Text 3

Do not take to this impotence, o son of Pritha, this pettiness and weakness of the heart never befitts you- give it up and stand up, o chastiser of the enemy!'

SANSKRIT Verse 3

klaibyam ma sma gamah partha
naitat tvayy upapadyate
ksudram hrdaya-daurbalyam
tyaktvottistha parantapa

Word for Word

klaibyam = impotence; ma sma = do not; gamah = take to; partha = o son of Pritha; na = never; etat = this; tvayi = unto you; upadyate = is befitting; ksudram = petty; hrdaya = of the heart; daurbalyam = weakness; tyaktva = giving up; uttistha = get up; param-tapa = O chastiser of the enemies.

Translation

O son of Pritha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

Text 4

Arjuna said:'How can I counterattack Bhishma and Drona with arrows in the fight, o Madhusudana - they are worthy of worship. o killer of the enemies!

SANSKRIT Verse 4

arjuna uvaca

katham bhismam aham sankhye
dronam ca madhusudana
isubhih pratiyotsyami
pujarhav arisudana

Word for Word

arjunah uvaca = Arjuna said; katham = how; bhismam = Bhishma; aham = I; sankhye = in the fight; dronam = Drona; ca = also; madhu-sudana = O killer of Madhu; isubhih = with arrows; pratiyotsyami = shall counterattack; puja-arhau = those who are worshipable; ari-sudana = O killer of the enemies.

Translation

Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhishma and Drona, who are worthy of my worship?

Text 5

Even begging in this life on the planet is certainly better than to kill those superior great souls, even though those teachers desire worldly gain - surely our enjoying the pleasures of life will be tainted with blood!

SANSKRIT Verse 5

gurun ahatva hi mahanubhavan
sreyo bhoktum bhaiksyam apiha loke
hatvartha-kamams tu gurun ihaiva
bhunjiya bhogan rudhira-pradigdhan

Word for Word

gurun = the superiors; ahatva = not killing; hi = certainly; maha-anubhavan = great souls; sreyah = it is better; bhoktum = to enjoy life; bhaiksyam = by begging; api = even; iha = in this life; loke = in this world; hatva = killing; artha = gain; kaman = desiring; tu = but; gurun = superiors; iha = in this world; eva = certainly; bhunjiya = one has to enjoy; bhogan = enjoyable things; rudhira = blood; pradigdhan = tainted with.

Translation

It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.

Text 6

Nor do we know which would be better for us: that we may conquer them or they may conquer us - certainly of those who do so by killing we would never want to live, all of us as we are positioned in front of the sons of Dritharastra.

SANSKRIT Verse 6

na caitad vidmah kataran no gariyo
yad va jayema yadi va no jayeyuh
yan eva hatva na jijivisamas
te 'vasthitah pramukhe dhartarastrah

Word for Word

na = nor; ca = also; etat = this; vidmah = do we know; katarat =which; nah = for us; gariyah = better; yat va = whether; jayema = we may conquer; yadi = if; va = or; nah = us; jayeyuh = they conquer; yan = those who; eva = certainly; hatva = by killing; na = never; jijivisamah = we would want to live; te = all of them; avasthitah = are situated; pramukhe = in the front; dhartarastrah = the sons of Dhrtarastra.

Translation

Nor do we know which is better = conquering them or being conquered by them. If we killed the sons of Dhrtarastra, we should not care to live. Yet they are now standing before us on the battlefield.

Text 7

Being afflicted by the characteristics of miserliness and weakness, I ask You, confused in the heart about my duty, what would be all-good - please tell me that in confidence; instruct me as I am surrendered to You as Your disciple.

SANSKRIT Verse 7

karpanya-dosopahata-svabhavah
prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me
sisyas te 'ham sadhi mam tvam prapannam

Word for Word

karpanya = of miserliness; dosa = by the weakness; upahata = being afflicted; sva-bhavah = characteristics; prcchami = I am asking; tvam = unto You; dharma = religion; sammudha = bewildered; cetah = in heart; yat = what; sreyah = all-good; syat = may be; niscitam = confidently; bruhi = tell; tat = that; me = unto me; sisyah = disciple; te = Your; aham = I am; sadhi = just instruct; mam = me; tvam = unto You; prapannam = surrendered.

Translation

Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

Text 8

I do not clearly see what would dispell the sadness drying up my senses in achieving [this way the] unrivaled prosperity of a kingdom on earth or even the supremacy of the godly.'

SANSKRIT Verse 8

na hi prapasyami mamapanudyad
yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham
rajyam suranam api cadhipatyam

Word for Word

na = do not; hi = certainly; prapasyami = I see; mama = my; apanudyat = can drive away; yat = that which; sokam = lamentation; ucchosanam = drying up; indriyanam = of the senses; avapya = achieving; bhumau = on the earth; asapatnam = without rival; rddham = prosperous; rajyam = kingdom; suranam = of the demigods; api = even; ca = also; adhipatyam = supremacy.

Translation

I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.

Text 9

Sanjaya said: "Thus addressing Hrisikesa, Gudakesa [Arjuna as the master of curbing ignorance], the chastiser of the enemies said: ' I shall not fight'. After saying this to Govinda he then fell silent.

SANSKRIT Verse 9

sanjaya uvaca

evam uktva hrsikesam
gudakesah parantapah
na yotsya iti govindam
uktva tusnim babhuva ha

Word for Word

sanjayah uvaca = Sanjaya said; evam = thus; uktva = speaking; hrsikesam = unto Krishna, the master of the senses; gudakesah = Arjuna, the master of curbing ignorance; parantapah = the chastiser of the enemies; na yotsye = I shall not fight; iti = thus; govindam = unto Krishna, the giver of pleasure to the senses; uktva = saying; tusnim = silent; babhuva = became; ha = certainly.

Translation

Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krishna, "Govinda, I shall not fight," and fell silent.

Text 10

O decendent of Bharata, there between the armies of both parties Hrisikesa spoke smiling to the lamenting one the following words.

SANSKRIT Verse 10

tam uvaca hrsikesah
prahasann iva bharata
senayor ubhayor madhye
visidantam idam vacah

Word for Word

tam = unto him; uvaca = said; hrsikesah = the master of the senses, Krishna; prahasan = smiling; iva = like that; bharata = O Dhrtarastra, descendant of Bharata; senayoh = of the armies; ubhayoh = of both parties; madhye = between; visidantam = unto the lamenting one; idam = the following; vacah = words.

Translation

O descendant of Bharata, at that time Krishna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

Text 11

The Supreme Lord said:'You are lamenting about what is not worth the lamenting and you speak learned words as well - whether lives are lost or not, the wise never lament.

SANSKRIT Verse 11

sri-bhagavan uvaca

asocyan anvasocas tvam
prajna-vadams ca bhasase
gatasun agatasums ca
nanusocanti panditah

Word for Word

sri-bhagavan uvaca = the Supreme Personality of Godhead said; asocyan = not worthy of lamentation; anvasocah = you are lamenting; tvam = you; prajna-vadan = learned talks; ca = also; bhasase = speaking; gata = lost; asun = life; agata = not past; asun = life; ca = also; na = never; anusocanti = lament; panditah = the learned.

Translation

The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.

Text 12

I never really did not exist whenever, nor did you; you nor any of all these kings - never shall also surely all of us not exist hereafter.

SANSKRIT Verse 12

na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param

Word for Word

na = never; tu = but; eva = certainly; aham = I; jatu = at any time; na = did not; asam = exist; na = not; tvam = you; na = not; ime = all these; jana-adhipah = kings; na = never; ca = also; eva = certainly; na = not; bhavisyamah = shall exist; sarve vayam = all of us; atah param = hereafter.

Translation

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

Text 13

Of being embodied one knows the physical of boyhood, youth and old age - similarly does attaining to the beyond of the body never delude the sober ones.

SANSKRIT Verse 13

dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati

Word for Word

dehinah = of the embodied; asmin = in this; yatha = as; dehe = in the body; kaumaram = boyhood; yauvanam = youth; jara = old age; tatha = similarly; deha-antara = of transference of the body; praptih = achievement; dhirah = the sober; tatra = thereupon; na = never; muhyati = is deluded.

Translation

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

Text 14

It is only sense perception, o son of Kunti, like summer and winter, happiness and pain given, appear and disappear; none of them are permanent, just try to tolerate it, o descendant of the Bharata dynasty.

SANSKRIT Verse 14

matra-sparsas tu kaunteya
sitosna-sukha-duhkha-dah
agamapayino 'nityas
tams titiksasva bharata

Word for Word

matra-sparsah = sensory perception; tu = only; kaunteya = O son of Kunti; sita = winter; usna = summer; sukha = happiness; duhkha = and pain; dah = giving; agama = appearing; apayinah = disappearing; anityah = nonpermanent; tan = all of them; titiksasva = just try to tolerate; bharata = O descendant of the Bharata dynasty.

Translation

O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

Text 15

The person who is then never upset by all of this, o best among men, and is equal to and steady in distress and happiness, is considered fit for liberation.

SANSKRIT Verse 15

yam hi na vyathayanty ete
purusam purusarsabha
sama-duhkha-sukham dhiram
so 'mrtatvaya kalpate

Word for Word

yam = one to whom; hi = certainly; na = never; vyathayanti = are distressing; ete = all these; purusam = to a person; purusa-rsabha = O best among men; sama = unaltered; duhkha = in distress; sukham = and happiness; dhiram = patient; sah = he; amrtatvaya = for liberation; kalpate = is considered eligible.

Translation

O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

Text 16

Never is there of falsehood [asat, the temporal form] any durability nor can one expect of the eternal [sat, the true, the soul] any cessation, thus stress the seers who concluded to the study of both.

SANSKRIT Verse 16

nasato vidyate bhavo
nabhavo vidyate satah
ubhayor api drsto 'ntas
tv anayos tattva-darsibhih

Word for Word

na = never; asatah = of the nonexistent; vidyate = there is; bhavah = endurance; na = never; abhavah = changing quality; vidyate = there is; satah = of the eternal; ubhayoh = of the two; api = verily; drstah = observed; antah = conclusion; tu = indeed; anayoh = of them; tattva = of the truth; darsibhih = by the seers.

Translation

Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.

Text 17

Know that that by which the whole body is pervaded is imprerishabale and that no one is able to destroy it.

SANSKRIT Verse 17

avinasi tu tad viddhi
yena sarvam idam tatam
vinasam avyayasyasya
na kascit kartum arhati

Word for Word

avinasi = imperishable; tu = but; tat = that; viddhi = know it; yena = by whom; sarvam = all of the body; idam = this; tatam = pervaded; vinasam = destruction; avyayasya = of the imperishable; asya = of it; na kascit = no one; kartum = to do; arhati = is able.

Translation

That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.

Text 18

All these material bodies are perishable while of the embodied soul it is said that it is never destroyed and immeasurable, therefore fight o descendant of Bharata.

SANSKRIT Verse 18

antavanta ime deha
nityasyoktah saririnah
anasino prameyasya
tasmad yudhyasva bharata

Word for Word

anta-vantah = perishable; ime = all these; dehah = material bodies nityasya = eternal in existence; uktah = are said; saririnah = of the embodied soul; anasinah = never to be destroyed; aprameyasya = immeasurable; tasmat = therefore; yudhyasva = fight; bharata = O descendant of Bharata.

Translation

The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.

Text 19

Anyone who supposes that this [soul] is the killer and also anyone who thinks that it can be killed, will of either of both positions never be in knowledge; never does it kill or can it be killed.

SANSKRIT Verse 19

ya enam vetti hantaram
yas cainam manyate hatam
ubhau tau na vijanito
nayam hanti na hanyate

Word for Word

yah = anyone who; enam = this; vetti = knows; hantaram = the killer; yah = anyone who; ca = also; enam = this; manyate = thinks; hatam = killed; ubhau = both; tau = they; na = never; vijanitah = are in knowledge; na = never; ayam = this; hanti = kills; na = nor; hanyate = is killed.

Translation

Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.

Text 20

It is never born, nor does it ever die; never it came into existence nor will it cease to be - it will not take rebirth, it is unborn, eternal and permanent; it is the oldest and is never killed when the body is killed.

SANSKRIT Verse 20

na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire

Word for Word

na = never; jayate = takes birth; mriyate = dies; va = either; kadacit = at any time (past, present or future); na = never; ayam = this; bhutva = having come into being; bhavita = will come to be; va = or; na = not; bhuyah = or is again coming to be; ajah = unborn; nityah = eternal; sasvatah = permanent; ayam = this; puranah = the oldest; na = never; hanyate = is killed; hanyamane = being killed; sarire = the body.

Translation

For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

Text 21

One who knows that this [soul] is the indestructible, always existing, which is unborn and immutable - how can that person, o Partha, be the cause of killing or be killed?

SANSKRIT Verse 21

vedavinasinam nityam
ya enam ajam avyayam
katham sa purusah partha
kam ghatayati hanti kam

Word for Word

veda = knows; avinasinam = indestructible; nityam = always existing; yah = one who; enam = this (soul); ajam = unborn; avyayam = immutable; katham = how; sah = that; purusah = person; Partha= O Partha(Arjuna); kam = whom; ghatayati = causes to hurt; hanti = kills; kam = whom.

Translation

O Partha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?

Text 22

Just like giving up worn out garments and accepting new ones, does the embodied [soul] the same way give up old bodies and verily accept different new ones.

SANSKRIT Verse 22

vasamsi jirnani yatha vihaya
navani grhnati naro 'parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi

Word for Word

vasamsi = garments; jirnani = old and worn out; yatha = just as; vihaya = giving up; navani = new garments; grhnati = does accept; narah = a man; aparani = others; tatha = in the same way; sarirani = bodies; vihaya = giving up; jirnani = old and useless; anyani = different; samyati = verily accepts; navani = new sets; dehi = the embodied.

Translation

As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

Text 23

Never can this soul be cut to pieces, be burnt by fire; nor can it drown in water or wither in the wind.

SANSKRIT Verse 23

nainam chindanti sastrani
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah

Word for Word

na = never; enam = this soul; chindanti = can cut to pieces; sastrani = weapons; na = never; enam = this soul; dahati = burns;,pavakah = fire; na = never; ca = also; enam = this soul; kledayanti = moistens; apah = water; na = never; sosayati = dries; marutah =wind.

Translation

The soul can never be cut to pieces by any weapon, nor burned by fire,nor moistened by water, nor withered by the wind.

Text 24

This unbreakable soul that cannot be burned, dissolve in water or dry up, is surely everlasting, all-pervading, unchangeable, unmovable and primordial.

SANSKRIT Verse 2

acchedyo 'yam adahyo 'yam
akledyo 'sosya eva ca
nityah sarva-gatah sthanur
acalo 'yam sanatanah

Word for Word

acchedyah = unbreakable; ayam = this soul; adahyah = unable to be burned; ayam = this soul; akledyah = insoluble; asosyah = not able to be dried; eva = certainly; ca = and; nityah = everlasting; sarva-gatah = all-pervading; sthanuh = unchangeable; acalah = immovable; ayam = this soul; sanatanah = eternally the same.

Translation

This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable,immovable and eternally the same.

Text 25

As one speaks like this of it as being invisible, inconceivable and stable, you should know very well that this soul never deserves lamentation.

SANSKRIT Verse 25

avyakto 'yam acintyo 'yam
avikaryo 'yam ucyate
tasmad evam viditvainam
nanusocitum arhasi

Word for Word

avyaktah = invisible; ayam = this soul; acintyah = inconceivable; ayam = this soul; avikaryah = unchangeable; ayam = this soul; ucyate = is said; tasmat = therefore; evam = like this; viditva = knowing it well; enam = this soul; na = do not; anusocitum = to lament; arhasi = you deserve.

Translation

It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.

Text 26

If, however, you think of it as always taking birth or finding death, still, o mighty armed one, it never deserves lamentation.

SANSKRIT Verse 26

atha cainam nitya-jatam
nityam va manyase mrtam
tathapi tvam maha-baho
nainam socitum arhasi

Word for Word

atha = if, however; ca = also; enam = this soul; nitya-jatam = always born; nityam = forever; va = either; manyase = you so think; mrtam = dead; tatha api = still; tvam = you; maha-baho = O mighty-armed one; na = never; enam = about the soul; socitum = to lament; arhasi = deserve.

Translation

If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed.

Text 27

Death is a certain fact for the one who is born and also is birth certain for the ones who died; they are matters unavoidable that therefore do not deserve your lamentation.

SANSKRIT Verse 27

jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye'rthe
na tvam socitum arhasi

Word for Word

jatasya = of one who has taken his birth; hi = certainly; dhruvah = a fact; mrtyuh = death; dhruvam = it is also a fact; janma = birth; mrtasya = of the dead; ca = also; tasmat = therefore; apariharye = of that which is unavoidable; arthe = in the matter; na = do not; tvam = you; socitum = to lament; arhasi = deserve.

Translation

One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.

Text 28

In the beginning all are unmanifest, they are manifest in the middle, and in the end, o descendant of Bharata, they are all gone, therefore why complain when it is all like that?

SANSKRIT Verse 28

avyaktadini bhutani
vyakta-madhyani bharata
avyakta-nidhanany eva
tatra ka paridevana

Word for Word

avyakta-adini = in the beginning unmanifested; bhutani = all that are created; vyakta = manifested; madhyani = in the middle; bharata = O descendant of Bharata; avyakta = nonmanifested; nidhanani = when vanquished; eva = it is all like that; tatra = therefore; ka = what; paridevana = lamentation.

Translation

All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?

Text 29

Some see it as amazing, some speak of it as amazing and others surely come to know about it as being amazing, while still others, even having heard about this soul, certainly never come to understand it.

SANSKRIT Verse 29

ascaryavat pasyati kascid enam
ascaryavad vadati tathaiva canyah.
ascaryavac cainam anyah srnoti
srutvapy enam veda na caiva kascit

Word for Word

ascarya-vat = as amazing; pasyati = sees; kascit = someone; enam = this soul; ascarya-vat = as amazing; vadati = speaks of; tatha = thus; eva = certainly; ca = also; anyah = another; ascarya-vat = similarly amazing; ca = also; enam = this soul; anyah = another; srnoti = hears of; srutva = having heard; api = even; enam = this soul; veda = knows; na = never; ca = and; eva = certainly; kascit = someone.

Translation

Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.
Text 30
This soul, the eternal owner of the body of everyone, cannot be killed and therefore, o descendant of Bharata, you should not grieve for any living being.

SANSKRIT Verse 30

dehi nityam avadhyo 'yam
dehe sarvasya bharata
tasmat sarvani bhutani
na tvam socitum arhasi

Word for Word

dehi = the owner of the material body; nityam = eternally; avadhyah = cannot be killed; ayam = this soul; dehe = in the body; sarvasya = of everyone; bharata = O descendant of Bharata; tasmat = therefore; sarvani = all; bhutani = living entities (that are born); na = never; tvam = you; socitum = to lament; arhasi = deserve.

Translation

O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.

Text 31

Also, indeed in considering your own duties you should not hesitate to fight for the sake of the religion, as for a ruler truly there is no better engagement than that.

SANSKRIT Verse 31

svadharmam api caveksya
na vikampitum arhasi
dharmyaddhi yuddhac chreyo 'nyat
kshatriyasya na vidyate

Word for Word

sva-dharmam = one's own religious principles; api = also; ca = indeed; aveksya = considering; na = never; vikampitum = to hesitate; arhasi = you deserve; dharmyat = for religious principles; hi = indeed; yuddhat = than fighting; sreyah = better engagement; anyat = any other; kshatriyasya = of the kshatriya; na = does not; vidyate = exist.

Translation

Considering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

Text 32

O son of Pritha, happy are the rulers who do achieve to the war that came on its own accord, as to them the gates of heaven are opened wide.

SANSKRIT Verse 32

yadrcchaya copapannam
svarga-dvaram apavrtam
sukhinah ksatriyah partha
labhante yuddham idrsam

Word for Word

yadrcchaya = by its own accord; ca = also; upapannam = arrived at svarga = of the heavenly planets; dvaram = door; apavrtam = wide open; sukhinah = very happy; kshatriyah = the members of the royal order; partha = o son of Pritha; labhante = do achieve; yuddham = war; idrsam = like this.

Translation

O Pritha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

Text 33

Therefore you should do this fighting as a religious duty - not acting according your own nature, you will lose your reputation and fall in sin.

SANSKRIT Verse 33

atha cet tvam imam dharmyam
sangramam na karisyasi
tatah sva-dharmam kirtim ca
hitva papam avapsyasi

Word for Word

atha = therefore; cet = if; tvam = you; imam = this; dharmyam = as a religious duty; sangramam = fighting; na = do not; karisyasi = perform; tatah = then; sva-dharmam = your religious duty; kirtim = reputation; ca = also; hitva = losing; papam = sinful reaction; avapsyasi = will gain.

Translation

If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.

Text 34

About your infamy people will always be speaking as for a respectable man infamy is worse than death.

SANSKRIT Verse 34

akirtim capi bhutani
kathayisyanti te 'vyayam
sambhavitasya cakirtir
maranad atiricyate

Word for Word

akirtim = infamy; ca = also; api = over and above; bhutani = all people; kathayisyanti = will speak; te = of you; avyayam = forever; sambhavitasya = for a respectable man; ca = also; akirtih = ill fame; maranat = than death; atiricyate = becomes more.

Translation

People will always speak of your infamy, and for a respectable person,dishonor is worse than death.

Text 35

Ceasing out of fear leaving the battlefield, the great generals who are also holding you in great estimation, will consider you as someone lower in value.

SANSKRIT Verse 35

bhayad ranad uparatam
mamsyante tvam maha-rathah
yesam ca tvam bahu-mato
bhutva yasyasi laghavam

Word for Word

bhayat = out of fear; ranat = from the battlefield; uparatam = ceased; mamsyante = they will consider; tvam = you; maha-rathah = the great generals; yesam = for whom; ca = also; tvam = you; bahu-matah = in great estimation; bhutva = having been; yasyasi =you will go; laghavam = decreased in value.

Translation

The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.

Text 36

Many of your enemies wil speak unkind words of you deriding your ability. What of course, is there more painful than that?

SANSKRIT Verse 36

avacya-vadams ca bahun
vadisyanti tavahitah
nindantas tava samarthyam
tato duhkhataram nu kim

Word for Word

avacya = unkind; vadan = fabricated words; ca = also; bahun = many; vadisyanti = will say; tava = your; ahitah = enemies; nindantah = while vilifying; tava = your; samarthyam = ability; tatah = than that; duhkha-taram = more painful; nu = of course; kim = what is there.

Translation

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

Text 37

Either, being killed, you will attain the heavenly kingdom, or, conquering, you will enjoy the world; therefore get up, O son of Kunti, and fight with the certainty of determination

SANSKRIT Verse 37

hato va prapsyasi svargam
jitva va bhoksyase mahim
tasmad uttistha kaunteya
yuddhaya krta-niscayah

Word for Word

hatah = being killed; va = either; prapsyasi = you gain; svargam = the heavenly kingdom; jitva = by conquering; va = or; bhoksyase = you enjoy; mahim = the world; tasmat = therefore; uttistha = get up; kaunteya = O son of Kunti; yuddhaya = to fight; krta = determined; niscayah = in certainty.

Translation

O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.

Text 38

Equanimous in happiness and distress, gain and loss, victory and defeat; thereafter engaging for the sake of fighting this way you will never incur any sin.

SANSKRIT Verse 38

sukha-duhkhe same krtva
labhalabhau jayajayau
tato yuddhaya yujyasva
naivam papam avapsyasi

Word for Word

sukha = happiness; duhkhe = and distress; same = in equanimity; krtva = doing so; labha-alabhau = both profit and loss; jaya-ajayau = both victory and defeat; tatah = thereafter; yuddhaya = for the sake of fighting; yujyasva = engage (fight); na = never; evam = in this way; papam = sinful reaction; avapsyasi = you will gain.

Translation

Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat = and by so doing you shall never incur sin.