Having bowed to Lord Nārāyaṇa, who is free from all defects, complete in every aspect, and who is also the Guru, I shall explain the meaning of the Gītā briefly.

"Having saluted Lord Narayana, who is complete with all auspicious qualities and devoid of all faults, the essence of the Gita is explained."

Dhritarashtra said: "O Sanjaya, eager for battle, gathered at Kurukshetra, the field of action and also dharma, what did my sons and the Pandavas do?

Sanjaya said: O King! Duryodhana, seeing the army of the Pandavas drawn up in the military array, went to his teacher and spoke the following words.

Behold this mighty army of the sons of Pandu, O teacher, arranged by your wise disciple, the son of Drupada.

Here are heroes and great archers, equal to Bhima and Arjuna in battle: Yuyudhana, Virata, and Drupada, the great chariot-warriors.

Dhrishtaketu, Chekitana, the valiant Kashiraja, along with Purujit, Kuntibhoja, and Shaibya, all considered the best among men.

Yudhāmanyu and the valiant Uttamaujas, the powerful son of Subhadra, and the sons of Draupadi, all indeed are great warriors.

O best of the twice-born, now, let me tell you about the distinguished leaders of my army for your information.

Of course, yourself, Bhishma, Karna, Kripa, Ashwatthama, Vikarna, and the son of Somadatta, all victorious in battle.

There are also many other heroes who have risked their lives for my sake, all armed with various weapons and skilled in the art of war.

Our strength, protected by Bhishma, is insufficient; but their strength, protected by Bhima, is sufficient.

Indeed, all of you should certainly protect Bhishma, positioned as per division, at all strategic points.

The valiant aged grandfather of the Kurus, loudly roared like a lion and blew his conch, causing joy.

Then, conches, drums, cymbals, kettledrums, and trumpets were suddenly sounded; that sound became tumultuous.

Then, Madhava and Pandava, standing on the great chariot yoked with white horses, blew their divine conches.

Hrishikesha blew the Panchajanya, Dhananjaya blew the Devadatta, and Vrikodara, the doer of terrible deeds, blew the great conch Paundra.

King Yudhishthira, the son of Kunti, blew his conch named Anantavijaya. Nakula and Sahadeva blew their conches named Sughosha and Manipushpaka.

And the king of Kashi, the excellent archer Sikhandi, the great chariot warrior Dhrstadyumna, along with Virata and invincible Satyaki followed suit.

King Drupada, the sons of Draupadi, and Abhimanyu, the mighty-armed son of Subhadra, all blew their conches individually, O lord of the earth.

That sound, the tumultuous noise, resounded in the sky and the earth, piercing the hearts of the sons of Dhritarashtra.

Then, as the battle was about to begin, seeing the sons of Dhritarashtra arrayed for battle, Arjuna, whose chariot bore the flag of Hanuman, lifted his bow.

Then Arjuna said these words to Hrishikesha: "O Acyuta, place my chariot in the middle of both armies".

I want to survey those standing eager for battle, to find out with whom I must fight in the war about to begin.

Let me look at those who have assembled here to fight in the battle, eager to please the evil-minded sons of Dhritarashtra.

Sanjaya said: O Bharata, thus addressed by Gudakesha (conqueror of sleep -Arjuna), Hrishikesha placed the finest chariot in the midst of both armies.

In front of Bhishma and Drona, and all the kings, he said, "O Partha, look at these assembled Kurus."

There Arjuna saw his relatives standing: fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends.

Arjuna, the son of Kunti, saw his fathers-in-law, friends, and all relatives standing in both armies.

Arjuna, filled with deep compassion and sorrow, spoke to Krishna: "Seeing my own kinsmen gathered here, eager for battle, I am overwhelmed."

My limbs are trembling, my mouth is parched, my body shivers, and my hair stands on end.

The Gandiva bow slips from my hand, and my skin burns. I am unable to stand, and my mind seems to whirl.

O Keśava, I see adverse omens and do not foresee any good in killing my own kinsmen in battle.

O Krishna, I do not desire victory, nor the kingdom, nor pleasures. O Govinda, what is the use of kingdom, enjoyment, or even life to us?

Those for whose sake we desire to secure kingdom, pleasures, and happiness, they all stand here in battle, having given up their lives and wealth.

The teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives are all present here.

O Madhusudana, I do not wish to kill these, even if they are attacking me. I would not do so even for the sovereignty of the three worlds, what to speak of the earth.

O Janardana, what joy will we find in killing the sons of Dhritarashtra? Sin alone will engulf us if we slay these aggressors.

Therefore, O Madhava, we should not kill the sons of Dhritarashtra, who are our own relatives. How can we be happy by killing our own kinsmen?

Even though these men, whose minds are overpowered by greed, do not see the fault in destroying the family and the sin in betraying friends.

O Janardana, how can we, who see the fault caused by the destruction of a family, not desist from these sinful activities?

When the family is destroyed, the eternal family duties perish, and when these dharmas are lost, the entire family is indeed overcome by vice.

O Krishna, due to the prevalence of unrighteousness, the women of the family become corrupted, and when women are corrupted, O descendant of Vṛṣṇi, it leads to a mixture of castes.

Such a mixture of castes leads those who destroy the family to a certain hell. As a result, their forefathers fall, being deprived of the traditional offerings of food and water.

Due to these faults of the destroyers of the family, the eternal duties of both caste and family are obliterated.

O Janardana, we have heard that those men whose family duties are destroyed will certainly reside in hell.

Alas, we are indeed resolved to commit a great sin by attempting to kill our own kinsmen out of greed for the pleasures of a kingdom.

Even if the sons of Dhritarashtra, armed with weapons, were to kill me in battle while I am unresisting and unarmed, it would be more auspicious for me.

Sanjaya said:

Arjuna, after speaking thus, overwhelmed with sorrow, having cast aside his bow and arrows, sat down on the chariot seat on the battlefield.

Sanjaya said: To him thus overwhelmed with pity, whose eyes were beclouded by tears and who was much depressed, Madhusudhana spoke these words.

Sri Bhagavan said: O Arjuna, where has this dejection come over you in such a crisis? It is ignoble, does not lead to heaven, and brings no fame to you.

O Partha, yield not to this faint-heartedness, for it does not become you. Cast off this paltry weakness of heart and arise, O vanquisher of enemies.

Arjuna said: O Madhusudhana, how shall I fight with arrows Bhishma and Drona, who are worthy of reverence, in the battle?

It is better to live in this world by begging than to kill these gurus worthy of reverence. If I kill these gurus desirous of wealth, I shall enjoy only blood-stained pleasures.

We do not know which is just likely, whether we conquer them or they conquer us. The sons of Dhrtarastra, after slaying whom we do not desire to live, are standing before us in battle array.

A faint heart has overpowered my essential nature and has confused my mind as to what is Dharma. Tell me conclusively, what is good for me. I am your disciple, command me. I seek refuge in you.

I do not understand what will drive away my grief that withers my senses, a grief that must continue to haunt me, even if I should get a rich kingdom with no rival or even the rulership over gods.

Sanjays said: Having thus spoken to Hrishikesha, Arjuna, the conqueror of enemies, said to Govinda "I will not fight", and became silent.

O Bharata! Hrishikesha, smiling, addressed the following words to him who was sitting there, sorrowing amid two armies.

Sri Bhagavan said: You grieve for those that should not be grieved for and speak seemingly wise words reasoned in your own way. The wise grieve neither for the dead nor for the living.

Never was there a time when I did not exist, nor you, nor these princes. Surely not, shall we all ever cease to exist hereafter.

The dweller of the body experiences childhood, youth and old age in the changing body. So also one gets another body (after death). It does not perturb the brave man.

O son of Kunti, the contacts of sense objects with senses cause pleasure and pain through the sensation of cold and heat, and are impermanent; endure them, O descendant of Bharata.

O Chief of men, that brave person who is not tormented by these, and who reacts with equanimity to pain and pleasure, becomes fit for salvation.

The non-existent does not come about from becoming. From the non-becoming does not come the existent. Never there was happiness in unreal, and never there was misery in the real. Seekers of truth, both (philosophers and through disciple succession), have indeed observed and concluded.

Indestructible is THAT, pierced by which all this exists. No one is capable of causing the destruction of THAT imperishable.

These bodies have an end and are perishable, while they say the embodied beings, Jīva, are eternal, having a form similar to the Immeasurable One who is without destruction. Therefore, O Bharata, fight!

He who thinks a person to be a killer, and he who thinks another person as killed - both of them are ignorant. He does not kill nor does the other get killed.

The Lord is neither born nor does he die. The ever existent neither come into being nor ceases to exist. The Jīva transmigrating from one body to another is unborn, eternal, and permanent (as he is similar to Lord). The Jīva is not destroyed when his body is destroyed.

O Arjuna, how can the Jīva who knows thus the Indestructible Lord to be (the doer), ever existing, unborn and unchangeable, think of being killed or hurting another?

Just as a person casts off worn-out clothes and puts on new ones, similarly the being gives up worn-out bodies and takes up other bodies that are new.

Weapons cannot cut Him, fire cannot burn Him, water cannot drench Him, not even wind can dry Him.

The eternally bound embedded particle (the Jīva) in the all pervading lord is uncuttable, unburnable, insolvable, undryable, and everlasting similar to the unchanging lord.

It is said that the Lord is of the unmanifest form, beyond the capacity of the mind to comprehend, and without any distortions. Therefore, understanding Him this way, it is inappropriate for you to lament.

O mighty armed, even if you regard the being as inevitably born, and inevitably dying, it is not right for you to grieve.

Death is inevitable for one who is born and birth is inevitable for one who dies. Therefore, you should not grieve over what is unavoidable.

O Bharata, creatures are unmanifest in the beginning, manifest in-between, and they indeed dissolve as unmanifest on death. What is there to lament about such matters?

Some one sees him as a marvel, someone speaks of him as a marvel, others hear him as a marvel. Yet even after such a hearing, no one knows him at all.

O Bharata, this embodied being stationed in this body, is everlasting and indestructible everywhere. Therefore, you should not grieve for any creature.

You must attend to your swa-dharma, your own duty, without vacillating. The righteous war is only beneficial for a warrior like you and other concerns are not suitable.

This war has come to you unsought, opening the door to heaven. O Partha, only the blessed warriors come across a war like this.

But, if you will not wage this righteous war, having disregarded your own duty (swa-dharma) and fame, you will incur sin.

Besides, people will recount your ever lasting ill fame and for the highly esteemed, disrepute is worse than death.

The great chariot warriors will think you withdrew from the battle out of fear and the majority will change their opinion to look down upon you.

Your enemies insulting your capability will utter many unmentionable words. Is there anything more miserable than that?

O son of Kunti, If killed, you will attain heaven; if victorious, you will enjoy the earth. Therefore, rise, determined to fight.

Regarding pleasure and pain, gain and loss, victory and defeat with equanimity engage yourself in the battle, there by you will not incur sin.

The teaching so far imparted to you is called 'Sānkhya', the accurate and certain knowledge. O Partha, listen now to the exposition of 'Yōga', the means of obtaining that certain knowledge i.e. wisdom, equipped with which you will overcome bondage to the results of all actions.

In this endeavour, there is neither destruction nor distortion of knowledge. The performance of this dharma even in limited measure protects from the great fear.

O Joy of Kurus, the understanding of those who strive methodically towards the essence, the ātman, the ultimate reality, is single certain knowledge. Those who are opposed to methodical striving have opinions that digress in multiple directions and are endless.

O Pārtha, those who are attracted to the flowery language of Vedas with an inaccurate perception of reality, promote Vedic ritualism and claim that nothing else exists. Driven by sensual pleasures, they proclaim heaven as the ultimate reward for the actions performed after birth. They recommend various specialised actions directed towards material enjoyment and wealth as the end goal.

Those who are lured by such material pleasure and wealth grasp wrong knowledge. They will not get the mindset to strive towards 'ātman', nor ability to attain equanimous state.

The Vēdas dwell on topics relating to the three qualities, O Arjuna, but rise above them. Having no dilemma, become stationed in 'nitya-satwa' i.e. stay in constant remembrance of the supreme lord. Having no desire for safety become 'ātmavān', i.e., considering the supreme lord as master, relinquish all selfish-concerns.

That purpose realized in a well is more than served by the vast pond of water. Similarly, what is realized through all the Vēdas, is obtained by a learned man who has transcendental knowledge.

You are entitled only to perform your prescribed actions and never to its outcomes. At no point in time, think yourself to cause outcomes resulting from your activities, neither get attached to inaction.

O Dhananjaya, situated in Yōga, perform prescribed duties without attachment to outcomes. By responding equally to favourable and unfavourable outcomes become equanimous. That only is called Yōga.

O Dhananjya, certainly gap is significant between inferior action and the Buddhi-Yōga, the solution that is of the characteristic of knowledge. Strive to surrender yourself to such wisdom consciousness. Narrow minded are those who seek to cause outcomes.

Possessed with the knowledge of the lord he renounces here and now the results of both the good and bad deeds. Therefore, engage yourself in Yōga. Yōga is skill in performing the actions for His sake.

The great achievers perform actions possessed with the right knowledge. Relinquishing the results, certainly they become free from the bondage that causes birth and reaches the ultimate goal without difficulty.

When your intellect overcomes the cloud of delusion, then you attain fully the continued benefits of the knowledge from what's already been heard and what remains to be heard.

When your intellect gets stationed in the special knowledge of Vēdas without waver, then having a steady-equanimous-state, you will attain Yōga.

Arjuna said: O Keshava, What are the characteristics of the one who is stationed in practical wisdom when he is in an equanimous state (samādhi)? Stationed in his intellect, how does he speak? With what attitude does he sit? How does he walk?

The Lord said:
O Partha, when one relinquishes all the desires is his mind, and is content in the lord, by the lord, then he is said to be the one who is stationed in wisdom.

He whose mind remains unperturbed in sorrow and devoid of desires for pleasures, who is free from passion, fear, and anger, and who is established in steadfast wisdom is called a 'muni', i.e. sage.

He who has no attachment anywhere, and who neither welcomes nor hates when he meets with good or bad, has his wisdom well established.

When he withdraws his senses all together from the objects of senses, like the limbs of a tortoise, his wisdom is well established.

The interest in material topic retreats by fasting for the one with the body. But even that avoidance of taste for taste, i.e. passion for passion, disappears by seeing that Devine lord.

O Arjuna, certainly, in-spite of trying, the senses that are harmful for one's character carry away the mind forcefully, even of the person with discriminatory knowledge.

Having restrained all the senses, he should sit meditating on me with the understanding that I (lord Krishna) am superior to everything else. He certainly obtains control over his senses, and for such a person, wisdom is steadfast.

When the person dwells on material topics, he develops attachment in them. From attachment springs desire. From that desire comes forth the anger. Anger results in the inability to discriminate. Loss of discrimination results in the distortion of memory. The distorted memory destroys the knowledge. He perishes from the destruction of knowledge.

One who has become free from passion and hatred, in-spite of the material topics coming in contact with indriyas freely, who has got indriyas under his grasp, who has made indriyas his servant, obtains grace, i.e. serenity of mind. From that grace, destruction of all miseries becomes possible. Certainly that serene minded, soon gets himself established in sufficient wisdom.

For one who is without the gracefully engaged mind, there is no wisdom. Without the graceful attitude, one does not get liberated. Without liberation, where is happiness? Such a mind (without grace) is sub-servient to the movement of senses. Wisdom is stolen from such a mind the way the windy waters carry away a ship.

Therefore, O mighty-armed one, Those who have restrained in all respects their senses from the objects of senses, their wisdom is firmly established.

Where it is night for all beings, there the self controlled is wide awake. Where the beings are awake, that is observed as night by the meditating monk.

The sea is established unwaveringly even when water enters and fills from all sides, similarly he obtains serenity of mind in whom all desires enter, not he who goes after desires.

He who gives up all material desires and moves without selfish motive, whose every experience is without attachment, without ego, and without the concept of mine, such a person certainly attains the liberation.

O Partha, on obtaining "brāhmī sthiti", the mind stationed on the topic of Brahman, one is not bewildered. If he continues to be stationed thus, even at the time of death, he attains a bodiless form similar to Brahman.

Arjuna askes:
Oh Janārdana, the supporter of beings, if intelligence is superior to action is your opinion, why are you urging me to do this terrible action? Oh Kēshava, one who attracts, by these mixed statements, the intellect of mine is confused. Therefore, tell me definitively one thing by which wellbeing of mine is possible.

The Lord said:
Oh sinless one, In this world, two types of 'niṣṭhā', i.e. sustained honest devotional paths, were prescribed by Me previously. The Yōga of knowledge for Sānkhyas, those who are predominantly knowledge oriented, and the Yōga of action for Yōgis, those who are predominantly action oriented.

No one attains perfection by non-commencement of work, or by inaction, nor does one attain the goal by mere renunciation.

No one can possibly remain actionless, even for a moment. Every one is driven to action by the qualities, born from Prakrti, which is under the control of the lord.

He, who restraining the organs of action keeps on contemplating the objects of senses in the mind, is entirely deluded and is rightly described as a hypocrite. But, O Arjuna, he who controlling the indriyas (i.e. organs of senses and organs of action) by the mind, employs the organs of action with detachment, is the special one.

Do the prescribed duties, as performing one's duties is better than abandoning them. Even the maintenance of your body would not be possible by abandoning action.

Actions must be performed as a sacrifice to worship the Lord. Otherwise, actions performed for the wordly sake lead to bondage. So, practice actions without attachment, with equanimity, for His sake.

Previously, the lord of the beings created the beings together with Yajna and said "Prosper by means of Yajna. Let it fulfill your desired wishes."

Please the gods through Yajna, then those gods will please you. By such mutually benefitting activities, you will obtain the highest good.

The gods certainly grant wishes and objects of desire in the spirit of Yajna. The one who enjoys such given objects without offering them is certainly a thief.

The righteous who partake the remains of the 'Yajna' are freed from all defects. But, those who cook for selfish needs eat severe sins.

From food comes beings, and food becomes possible from rains. The rains are produced from 'Yajna' and it is 'Yajna' that is the source of the prescribed duties. The actions have their origin in Brahman, and understand that the Vedas also arose simultaneously from that same Brahman. Therefore, the all pervading Brahman is always situated in the 'Yajna'. O Partha, he who does not adhere to the cycle thus set in motion, who only delights in the senses, is sinful, and lives in vain.

The human who delights with that essence alone, who is content with that essence alone, and who is satisfied in that essence alone, the lord, has no other duty to perform.

For such a person (in a deep meditative state), there is no purpose to be served by performance of duties enjoined, nor any sin results from failure to perform them. Nor, in the entire range of creation, can there be anything which further enables his direct vision.

Therefore, practice the activities of duties without expectation of result. It is he who practices duties firmly without expectations that attains the highest good.

Indeed, King Janaka and others could attain perfection and be in that state by performing prescribed duties alone. You are only eligible to perform your duties, having an eye towards the welfare of the world.

Whatsoever the great man practices, that only other common people mimic. That which he does as authoritative, that the world follows.

O Partha, surely, there exists no responsibilities in the three worlds for me, nothing un-attained nor to be gained; Yet I continue performing my actions.

O Partha, if I do not engage ever in action, unwavering in heart, indeed people would follow my conduct in all aspects.

If I neglect my duties, I will overwhelm these worlds. I will become the creator of confusion and mixed duties, and would be responsible for the destruction of these beings.

O Arjuna, just as the ignorant perform actions attached to the results, so also, the learned should act desiring to promote the welfare of the world, without attachment to results.

The wise men should not disturb the intelligence of the ignorant attached to results of action, but should practice all duties with enthusiasm, equipped with equanimity.

The deluded being with ego perceives themselves as the doer, although all actions stem from qualities manifested by Prakrti, the insentient principle.

But O Mighty armed, he who has the ability to differentiate the different types of qualities and actions is the knower of principles. Understanding the qualities (of five senses, five organs, and the mind) engage themselves in their respective topics, he does not get attached.

Deluded by the Indriyas born from the qualities of Prakrti the person gets engaged in action driven by the topics of senses. The wise who have wholistic knowledge do not try to distract such dull headed who do not have wholistic knowledge.

Having no selfish desire, having no notion of agency, dedicating all actions to Me become 'ādhyātma cētasā', i.e. one who understands lord only as the doer and surrenders the self to Bhagavan. With this understanding, engage in the battle with no fear.

Those human beings who sincerely and without envy practice this decided view of mine, free themselves from the previous imprints generated by action and also attain liberation.

Those who don't follow my teachings, because of envy, recognize such deluded to be devoid of all knowledge and are destined to ruin without proper awareness.

Even the knowledgeable behave according to one's own inherent nature. All beings are driven by the prakrti, i.e. the inherent nature of the being along with its previous imprint; What can control (of Indriyas) do?

By senses dwelling on sense objects, attachement and aversion necessarily arise. Let not one come under the sway of these two. Indeed, they are obstacles.

It is beneficial to do one's own duty, even if imperfectly performed, than the duty of another performed to perfection. It is beneficial to die performing one's own duty, while the duty of another is fraught with fear.

Arjuna said:
O Krishna, now, impelled by what the person commits sin, even without desiring, as if driven by force?

Desire it is, Anger it is, born from the Rajasic quality. Understand this desire as a glutton, greatly sinful, and an enemy, in this material world.

Just as fire covered by smoke, mirror covered by dirt, and the embryo covered by the womb, is not seen, similarly, this (supreme being, the inner heart and the being) are covered by that (desire).

O son of Kunti, Arjuna, This knowledge of the knower is covered by the eternal enemy in the form of desire that is difficult to satisfy, and is like a fire that does not stay as is.

It is said that the senses, the mind, and the intellect are the places where it resides. By these desire envelops the knowledge of the embodied one.

Therefore, O best of the Bharatas, first regulate your senses to conquer this evil (desire). Indeed, it is the destroyer of general knowledge, as well as special knowledge.

It is declared, the mind is higher than senses among the faculties, higher than mind is the intellect. That which is higher than intellect is, but He (the lord).

O mighty armed, in this way, having realized that which is higher than intellect, having restrained the mind with the help of intellect, conquer the enemy in the form of desire, which is difficult to restrain.

Ōm, this is indeed truth. In the glorious Bhagavad Gita in the form of a conversation between Krishna and Arjuna, the ancient text that contains spiritual knowledge, that educates regarding the Brahman, the ultimate reality, the science of Yoga, the 3rd chapter named "Yōga of Action", ends.

Sri Bhagavān said:
I shared this eternal and undying Yōga with the Sun. He taught it to his son Manu, and Manu narrated it to Iksvaku.

Thus, the knowledge was passed down through the disciple succession of royal kings. But, O Scorcher of foes, as time passed, this magnificent Yōga was lost.

Because you are both my dear friend and a devoted student, I have shared that same secret supreme knowledge, the ancient Yōga, to you.

Arjuna asked:
Recent in time is your birth, and remote in antiquity was the birth of Vivasvan. How then am I to understand that you taught it in the beginning?

The Supreme Lord said:
O Arjuna, you and I have passed through many lives. I know all of them, but you, O Subduer of enemies, are not acquainted with them.

Though my body is imperishable and I am the supreme lord of all the beings, I re-manifest and seem to be born, having established myself in my own inherent nature with the delusional power I possess.

O Arjuna, certainly I manifest myself as and when there is detorioration of righteousness and rise of injustice.

I manifest time and again for protecting the virtuous, for the destruction of the evildoers, and for the establishment of the righteousness.

O Arjuna, One who understands My birth and actions as divine governed by the principles, is not born again, after renouncing the body, as he attains Me.

Taking shelter in Me, thinking Me always in their mind, becoming free of passion, fear, and anger, having purified by the penance of knowledge, many have come back to the state of consciousness of being in Me.

As they worship Me, accordingly I reciprocate to them. O Arjuna, humans are subsurvient to my ways in all aspects.

Desiring early success for their actions in this world, they sacrifice to other gods. Certainly, they obtain fruition quickly in the human world by the prescribed duties.

The classification system of four classes, based on the duties to be performed according to one's qualities, is created by Me. Even though I am the creator of these, know Me as the non-doer, and as imperishable.

Actions do not taint Me, nor have I any yearning for the fruits thereof. He who understands Me thus is not bound by actions.

(Understanding Me) thus, knowing the actions done by previous seekers of liberation, you also perform such actions only, possessing the similar attitude as previously possessed by your ancestors.

"What is the right action? What is the wrong action?"- even the wise men are deluded thus in such difficult situations. Therefore, I shall explain to you the right action (to be performed), having known which, you will be freed from the inauspicious.

One needs to grasp the understanding of right action, prohibited actions insight must be grasped, indeed, one needs to grasp the understanding of non-performance actions. The ways of action are truly profound.

He who sees non-action in activities, and sees action in non-activities is the knowledgeable among humans, and he is rightly engaged in Yōga and performs all the right actions.

He, whose every undertaking is devoid of desire filled resolutions, whose actions are burnt by the fire of knowledge, him, the learned declare as the wise.

Even though the person actively engages in action, he is considered as doing nothing if he has relinquished attachment to the results of the actions, is content all the time, and takes shelter from none.

When a person engages the body to perform right deeds, having the mind without expectations, leaving all the ego, then he alone does not get affected by the consequences of deeds.

He, who is contented with whatever gains he makes without expectation, who has gone beyond the dualities, who is free from jealousy, and who responds equanimously to success or failure, is not bound by actions.

After freeing himself from bodily attachment, firmly establishing knowledge in the consciousness, and performing actions as an offering, he becomes completely submerged (i.e. in complete flow).

That Brahman, the absolute supreme reality, is the offering, that Brahman is the sacrifice, that Brahman is the fire that consumes, that Brahman is the destination to be reached, and all actions and equanimous state depend on that Brahman alone.

Some engage in 'yajna' to worship the lord, while Yogis meditate on the absolute reality, the lord Brahman, as 'yajna'. Others make offerings into the fire of 'yajna', and consider it as 'yajna'. Some offer the senses such as hearing into the fire of restraint, while others offer the sensual objects such as sound into the fire of the senses.

Illuminated by knowledge, as Yōga, they offer all the activities of the senses, activities of the live force, and others into the fire of self-control.

Sacrifice in the form of self-study and knowledge, sacrifice in the form of Yōga, sacrifice in the form of practice, sacrifice in the form of offering wealth, and others are respectively the resolute observances.

Offers exhalation into inhalation, and inhalation into exhalation. In this way, having controlled the pace of inhalation and exhalation, they become dedicated to the exercise of breath, called 'prāṇa-āyāma'.

Still others regulating food offer the life force into life force. All these are indeed knowers of Yajna, and have their impurities cleansed by Yajna.

Those enjoy the remnents of the Yajna attain that eternal supreme Brahman. O Arjuna, This world is not for those non performers of Yajna, much less the other.

Thus, various kinds of Yajnas are spread across the face of the supreme lord. Hence, knowing all actions born of mind, speech, and physical body, act with the right understanding. Thus, you will become specially freed.

O Parantapa, sacrifice of knowledge, is more beneficial than the sacrifices of wealth. O Partha, all deed culminates in the attainment of wholesome wisdom.

Therefore, seek to understand by surrender, by inquiry, and by service. The wise who have envisioned truth and its principles will then impart knowledge to you.

Having gained that knowledge, O Arjuna, you will never get deluded again. Possessed with such a knowledge, you will see all living beings residing in Me, without exceptions.

Even if you exist performing evils, and are worst of all sinners, all that you will cross, like sailers, with the boat of knowledge alone.

Just as fire turns wood into ashes, likewise, the fire of knowledge burns all impressions of the deeds.

Indeed, there is nothing as purifying in this world as transcendental knowledge that comes to light. That transcendental knowledge is self sufficient to produce benevolent perfection of Yōga, and over time attains the supreme essence.

The one who possesses an honest and intense drive while maintaining self-control gains transcendental knowledge. Having attained transcendental knowledge, he moves towards supreme peace without delay.

The person who is unwise, who has no drive, and who is doubtful and sceptical, perishes. Neither this world, nor the world beyond, nor happiness exists for such a doubtful sceptic.

O Arjuna, one who performs virtuous deeds, eliminates doubt through knowledge, maintains self-control, and situates oneself in Sanyasa-Yōga, is not enslaved by their actions.

O Arjuna, therefore, cut off this doubt and wrong knowledge that has engulfed your heart with the sword of knowledge. Situating yourself in Yoga, arise (to fight).

"Om Tat Sat - Thus in the Śrīmad Bhagavad Gītā, in the Upaniṣads, in the science of Brahman, in the Yoga scripture, in the dialogue between Śrī Kṛṣṇa and Arjuna, the fourth chapter called 'Jñāna Yoga', i.e. 'The Yoga of Knowledge' concludes."

Arjuna said:
O Krishna, you are praising renunciation ('Sanyāsa), and again the Yōga of performing deeds ('Karma Yōga'). Among these two, which one is beneficial, tell be conclusively.

The revered Lord Said:
Definitve good results from both Yōga-of-action and Yōga-of-renunciation. But, between the action and renunciation, the Yōga-of-action is special.

O Arjuna, understand him to be the steady renunciate, who doesn't hate, nor does he become anxious with desire. Indeed, he is released from the bondage of pleasures, being free from dualities.

Only childish speak of Sankhya and Yoga as separate disciplines, not the learned. Even by properly situating in the practices of one, the results of both disciplines are achieved.

The state that the followers of Sānkhya reach is also reached by the followers of Yoga. Same is the goal of Sānkhya and the Yōga, and that which the practitioner of Sānkhya sees, is also seen by the other.

O Arjuna, mere renunciation without being engaged in Yōga results in misery. The monk who is engaged in Yōga attains that Brahman, the supreme reality without delay.

That pure being who is engaged in Yoga, is specially victorious having conquered all the faculties and has the understanding that 'the lord of all beings is also my lord'. Faults do not affect such a person, even if they engage in action.

Having engaged himself in Yōga the wise knower of truth establishes his constant awareness (dharayan) that he himself is not doing anything, while seeing, hearing, touching, smelling, tasting, going, dreaming, breathing, talking, grasping, releasing, and even opening and closing the eyes, knowing well the senses are driven to sense objects.

One who performs actions, offering them to Brahman and giving up attachment, is not tainted by sin, just as a lotus leaf is not wetted by water.

Yōgis, abandoning attachment, performs rightful actions with the body, the mind, the intellect, and also the senses, solely for the purposes of self purification.

The one who is engaged in Yoga, renouncing the fruits of action, attains unwavering peace, while the one who is not engaged in Yoga, driven by desire, expectant of results, is bound.

Having renounced all actions through the mind, the self-controlled resides happily in the city of nine gates as the embodied, neither thinking he performs nor attributing cause to himself.

Neither the agency to act, nor acts of the world are directly driven by the master (of city of nine gates, i.e. individual soul). Thus, is not united with the results of action. They are but, driven as per their inherent nature.

The omnipresent Lord does not accrue any impressions of the bad deeds nor that of virtues. However, living beings, whose knowledge is covered by ignorance, become deluded and fail to comprehend the same.

For those beings who have destroyed that ignorance with the help of knowledge, the said transcendental knowledge illuminates that Supreme, like the Sun.

Having in Him the intellect, having in Him their heart, having in Him the disciplined devotion, having Him as the ultimate refuge, their knowledge dispels all impurities, and they attain the place of no return.

Such a person endowed with knowledge and humility views with equanimity a Brahmin, a Cow, an Elephant, a Dog, a Dog-eater, and even a Scholar.

Here itself, they conquer the worldly existence by keeping their mind stationed in equanimity. Indeed, having situated themselves in Brahman, free from defects, they see Brahman equally everywhere.

He neither rejoices obtaining that which is pleasing, nor does he become agitated obtaining that which is not pleasing. That knower of Brahman is with steady-intellect, is unbewildered, and is situated in Brahman.

The one who is disinterested in the external engagement of sense organs, experiences within himself happiness. The person engaging in the practice of 'Brahma-Yoga' obtains the same happiness in everlasting proportion.

Certainly, those (sensations) born from the contact (of senses) are the source of pleasure and misery, and have a beginning and end. O Arjuna, indeed, the wise do not take delight in them.

He who is capable of withstanding the impetus arising from desire and anger, here, in this world, alone is properly engaged and is a happy human.

He alone has the inner radiance whose has inner happiness and inner rest. That practitioner of Yōga being situated in Brahman attains liberation in Brahman.

That seer, whose defects have been destroyed, attains liberation in Brahman. Upon becoming free from doubts, his mind establishes itself in profound intelligence and he engages himself in the welfare of all beings.

For those ascetic beings who are without desire and anger, for such beings who have ceased to exist elsewhere, other than Brahman, know the existence of that supreme everywhere.

That person, having made the external touch external, keeping the eyes between eyebrows, balancing the upward and downward air within the nostril, controlling the movement of the senses, the mind, and the intellect, practices towards the supreme goal of liberation. Indeed, such a person without desire, fear, and anger is always liberated.

Having known Me as the enjoyer of sacrifices and austerities, the wellwisher of all living beings, and as the Supreme Lord of all the worlds, he attains peace.

Thus ends in the Bhagavad Gita, which is among the Upanishads, in the knowledge of Brahman, in the science of yoga, in the dialogue between Shri Krishna and Arjuna, the fifth chapter named 'The Yoga of Renunciation of Action'.

The revered Divine Lord said,
One who performs activities without seeking the fruits of the action is both a renunciant and a Yogi. Not he who is devoid of fire, as well as activities.

O Arjuna, know that which they call renunciation as Yōga. For sure, no one becomes a Yōgi who has not renounced worldly intentions.

It is said that for the sage who aims to become a Yōgi, performing duties is the cause. It is said, for one who is already on the path, striving of his mind to be stationed in the intellect, becomes the sole cause.

When one does not take pleasure in sense objects, and is not performing actions driven by attachment, and has renounced all determinations driven by desires, then he is said to have ascended to the summit of Yoga.

One should uplift himself with the help of mind and should not degrade. Certainly, the mind alone is the friend of oneself, and also the enemy.

The mind becomes the friend of oneself, by whom indeed the mind is conquered with the help of the lord. But the unconquered mind turns hostile. Indeed, such a mind acts like an enemy.

One who is self controlled and serene is situated with equanimity in the Supreme Personality, the Lord. He is of a steady mind, unperturbed by cold or heat, pleasure or pain, honour or dishonour. Having conquered the senses, he is content with knowledge and special knowledge. Such a practitioner of Yoga is said to have achieved perfection in Yoga, who sees equally a lump of mud, a stone, and a gold.

One who treats with equanimous-intellect the well-wishers, the friends, the enemies, the indifferent, the neutrals, the hated, the relatives, the virtuous, and also the sinful, excels.

Staying in a secluded place, devoid of material greed, without possessions, the Yogi should constantly engage the mind and situate the mind in the Lord alone.

In a clean place, having established a steady seat for oneself, neither too high nor too low, made of cloth or deerskin, and kuśa grass; there, having made the mind one-pointed and controlling the activities of the senses, one should sit, engaging in the practice of Samādhi-Yoga for self-purification.

Keeping evenly the body, the head, and the neck; wearing the object of meditation in the mind; keeping the mind steady and not wandering; having fixed the gaze at the tip of the nose and not looking in other directions; having a tranquil self that is free from fear; controlling the mind and having established in the vow of celibacy; must unite his consciousness in Me and be situated in Me as the supreme goal.

The Yogi, thus with a regulated mind, always striving to be united with the lord within, having situated in Me, attains the peace up on departing the mortal body.

O Arjuna, Yoga is not for one who eats too much, nor for one who does not eat at all; it is not for one who sleeps too much, nor for one who stays awake excessively.

When Yoga is practiced with moderation in diet and recreation, moderation in effort and actions, and moderation in sleep and wakefulness, it becomes the destroyer of sorrow.

When the disciplined mind remains established in the divine Lord alone, devoid of longing from any desires, it is called integrated (yuktaḥ).

Just as a lamp in a windless place does not flicker, such is the analogy to be considered for a Yogi whose mind is engaged in the Yoga concerning the divine Lord.

Where the mind is restrained by the practice of Yoga and stationed in the supreme, where indeed, seeing the lord through the mind, becomes satisfied within the body. The intellect perceives that supreme happiness which is beyond the senses, and understanding him as such doesn't vacillate from the situated true form of the Lord. Having achieved such a state, he considers no other gain as superior, and having situated there, is not disturbed by even the heaviest sorrow. Know that be Yoga which removes association or disassociation of misery, i.e. which allows one to transcend the misery. This yoga should be practiced with determination by one with a detached mind.

Having abandoned all desires arising from intentions without a residue; controlling the group of senses with the mind, indeed from all sides; gradually, slowly, one should withdraw with the help of firm intelligence. Having made the mind established in the Lord, one should certainly not think of anything else.

Wherever, wherever the restless and unsteady mind wanders, from there and there, restraining it, one should bring it back on to the topic of 'ātman', the Lord, only.

Such a Yogi with a peaceful mind, having no defects, and passions pacified, indeed, attains the highest happiness, having situated himself in Brahman, the ultimate reality.

Thus, engaging himself always in this way, the Yogi, free from impurities, with ease, attains supreme bliss through contact with Brahman.

The one who is engaged in Yoga sees equally, everywhere, the Lord, as one whose resides in every being as the essence and also who is the essence of all beings.

For one who sees me everywhere and sees all in me; for him, I do not disappear, and he does not disappear for me.

Such a yogi who worships me, the lord residing in all beings equally and everywhere, abides in me alone, regardless of his way of life.

O Arjuna, the supreme Yogi is the one who perceives the lord within, equally manifested everywhere, in all situations, be it happiness or sorrow.

Arjuna said:
O Madhusudana, I cannot perceive the unwavering state of this Yoga of seeing equally (your presence everywhere) spoken by you, because of its restlessness.

O Krishna, indeed, the mind is restless, turbulent, strong, and obstinate. I think restraining it is as difficult as controlling the wind.

Sri Bhagavan said:
O mighty-armed, undoubtedly, the mind is difficult to restrain and restless. But O son of Kunti, it can be controlled by practice and by dispassion.

In my opinion, Yoga is difficult to attain by those who lack self control. However, it can be achieved through proper methods by those who are striving and have self-discipline.

Arjuna said,
O Krishna, what is the destination of the person who, although endowed with faith, does not have perseverance, whose mind deviates from yoga and thus fails to achieve perfection in yoga?

O mighty-armed Krishna, does one who has fallen from both paths not perish deluded from the path of the Supreme, like a cloud scattered in the sky with no support?

This doubt of mine, O Krishna, you ought to dispel completely, for there is indeed none besides you who can remove such a doubt.

The Blessed Lord said: O son of Pritha, for one who does good, there is no destruction either in this world or in the next. Certainly, dear one, no one who does good ever comes to a bad end.

Having attained the worlds of the virtuous and dwelt there for several years, one who has fallen from yoga is born again in the house of the pure and prosperous.

Or one is born into a family of wise and adept yogis. Such a birth is indeed very rare in this world.

O descendant of the Kurus, there, he regains the connection of intellect from his previous body, and he strives even further for perfection.

Such a person is involuntarily drawn to Yoga by the previous practice, becomes inquisitive about it and transcending the bounds of Vedic rituals.

Striving with effort, the yogi who is purified from sins and perfected through many births, then attains the supreme destination.

The real Yogi is greater than the ascetics, greater even than those possessing knowledge, and greater than those who perform rituals. Therefore, O Arjuna, you better develop to be a Yogi.

Among all Yogis, the one who, with faith, worships Me with his inner self absorbed in Me, is considered by Me to be the most perfect Yogi.

The Blessed Lord said, "O son of Pritha, with your mind having a deep affection for Me, practicing yoga and taking refuge in Me, without doubt, you shall know Me completely. Hear this."

I shall declare to you this special knowledge concerning Me completely, knowing which there will be nothing further left to know in this world.

Among thousands of men, one may strive for perfection; and even among those who strive, hardly one knows me in truth.

The Earth, the water, the fire, the air, the space, the mind, the intellect, and the ego principle — are the eightfold divisions of the 'Prakrti', the insentient, that is mine.

This (material nature) is inferior; but know that there is another, higher 'Prakrti' of Mine, O mighty-armed one, which constitutes the life force and by which this universe is sustained.

Understand this entire Prakrti to be the womb of all creatures. But I am the cause of its origin and likewise its dissolution.

O Dhananjaya (Arjuna), there is nothing else whatsoever superior to Me. All this (creation) is strung in Me, like beads of gems on a thread.

I am the essence in water, O son of Kunti (Arjuna); I am the effulgence of the moon and the sun; I am the sacred syllable Om in all the Vedas; I am the sound in space, and the virility among men.

I am the virtuous fragrance of the earth and the radiance of the fire. I am life in all beings and austerity in the ascetics.

O Pārtha (Arjuna), know me as the eternal seed of all living beings. I am the intelligence of the intelligent and the splendor of the splendid.

I am the strength of the strong, free from desire and attachment. O best of the Bharatas, I am the desire in beings that is not contrary to righteousness (dharma).

Know that all dispositions, whether they are of the nature of goodness, passion, or ignorance, arise from Me alone. However, I am not in them, but they are in Me.

These, deluded by three modes of nature, perceive the entire world, but do not know me, who am beyond them and imperishable.

This divine goddess Devi is my Māyā, presiding over the qualities, and is difficult to overcome. But those who surrender unto Me alone can cross beyond this illusion.

The evil-doers, the foolish, and the lowest among men, whose knowledge is carried away by illusion and who have taken refuge in a demoniac nature, do not surrender to Me.

O Arjuna, four kinds of virtuous people worship Me: the distressed ( ārtaḥ ), the inquisitive ( jijñāsuḥ ), the seeker of wealth ( arthārthī ), and the wise ( jñānī ), O best of the Bharatas.

All these are indeed noble, but among them, the Wise One (jñānī), who is ever steadfast and has single-pointed devotion, excels. Such a wise person is considered by Me as My very essence. I am exceedingly dear to him, and he is also dear to Me. Such a wise one is steadfastly situated in Me, is firmly established, and attains Me alone as the supreme and unsurpassed goal.

At the end of many births, one attains wisdom and he reaches Me, knowing that Vāsudeva (Krishna) is everything. Such a great soul (mahātmā) is very rare to find.

Being robbed of knowledge by very many desires, they surrender to other deities, observing various rules and regulations governed by their own nature.

Whosoever desires to worship with faith whichever form (deity), I (the Supreme Lord) make that very faith of his steady and unwavering.

Endowed with that faith, he strives for the worship of that (deity) and obtains his desires, which are indeed granted by Me only.

Worshippers of the other gods with limited intelligence go to those gods and reap fruits that are perishable. But My devotees come to Me and reap (imperishable fruit) as well.

The unintelligent think of Me, the unmanifest, as having assumed a manifest form. They do not understand My supreme, imperishable, and unsurpassed nature.

I do not become visible to everyone, being covered by Yōga-māya, My capacity to overpower. This deluded world does not know Me, the unborn and the imperishable.

I know the past, the present, and the future, O Arjuna, as well as all beings; but there is no one who knows Me.

O Bharata, Arise from desire and aversion caused by the delusion of duality. O chastiser of foes, all beings are subject to intense delusion from the time of creation.

Indeed, those people whose sins have been completely eradicated, and who are engaged in virtuous actions, become free from the delusion of dualities. Being steadfast in their vows, they worship Me with devotion.

Those who, striving for liberation from old age and death, take refuge in Me, they come to know the Absolute Reality (Brahman), the entire science of the Self (Adhyātma), and all actions (Karma) in their entirety.

Those who know Me as the principle underlying all material existence (Adhibhūta), the divine aspects (Adhidaivam), and as the essence of all sacrifices (Adhiyajña), they, with steadfast minds, also know Me even at the time of death.

What is that Brahman? What is the self (adhyātma)? What is action (karma), O Supreme Person, What is described as pertaining to the underlying principle of being (adhibhūta)? And what is referred to as the underlying principle of destiny or divinity (adhidaiva)?"

O Madhusūdana, how is the principle of sacrifice (adhiyajña) present in this body, and where? And how are (You) to be known at the time of departure by those of a controlled mind?

The Blessed Lord said: "The imperishable (akṣara) is the Supreme Brahman. One's essential nature (svabhāva) is called 'adhyātma', pertaining to the self. We know action (karma) as the special arising of the universe that causes beings to exist.

The perishable state (kṣaraḥ bhāvaḥ) is called adhibhūta (that which is meant for the use of living beings). The universal being (puruṣaḥ) is referred to as adhidaivata (the divine principle). I alone am adhiyajña (the principle of sacrifice) here in the body, O best of the embodied beings.

Whoever, at the time of death, remembering Me alone, becomes free from this body, attains divine existence in Me. Of this, there is no doubt.

O son of Kunti, whichever state one remembers at the time of abandoning the body, that very state one indeed attains, having always been absorbed in that.

Therefore, at all times, remember Me and fight. With your mind and intellect offered to Me, you shall certainly attain Me — without a doubt.

Endowed with the practice of ('always absorbed in that state' ), with an undistracted mind directed towards Him, constantly meditating, O Pārtha, one attains the Supreme, Divine Person.

The omniscient one, the ancient, the ruler, subtler than the subtlest, the sustainer of all, the one with an inconceivable form, of sun-like brilliance, and beyond darkness.

At the time of departure, having an unwavering mind absorbed in devotion and properly fixing the vital air between the eyebrows with the help of Yoga, one attains that supreme divine being.

That imperishable (reality) which the knowers of the Vedas declare, which the ascetics free from attachment enter, and which, desiring, they practice the discipline of 'brahmacharya' — I shall briefly declare to you the path to that supreme state.

Having restrained all the gates, fixing the mind in the lord Nārāyaṇa, placing the breath in the head, one remains established in the practice of yoga.

Whoever, uttering the one-syllabled Om, which is Brahman, and remembering Me, departs leaving the body, attains the supreme destination.

O Pārtha (Arjuna), I am easily attainable for the Yogi who is always engaged in devotion, constantly remembers me, and has an undistracted mind.

Having attained me, the great-souled ones do not undergo rebirth, which is the abode of suffering and is impermanent, for they have attained the supreme perfection.

O Arjuna, all worlds up to the abode of Brahmā are subject to return (rebirth). But, O son of Kunti, having attained me, there is no rebirth.

Those who know the nature of day and night understand that the day of Brahmā lasts for a thousand yugas, and his night also ends after a thousand yugas.

From the unmanifest, all manifest beings arise at the beginning of the day (of Brahmā), and at the arrival of the night, they dissolve back into that which is called the unmanifest.

O Pārtha (Arjuna), this multitude of beings, being born again and again, dissolves at the arrival of the night (of Brahmā) helplessly, and at the arrival of the day, it comes into existence again.

But beyond that unmanifest (existence), there is another eternal unmanifest reality, which does not perish even when all beings perish.

The unmanifest is called the imperishable; that is said to be the supreme goal. Having attained it, they does not return; that is My ultimate abode, the essential natural form.

O Pārtha (Arjuna), the Supreme Transcendent Being is attainable only through exclusive devotion. All beings reside in Him, and He pervades this entire universe.

At the time of death Yogis depart and attain either non-return (liberation) or return (rebirth). O best of the Bharatas, I shall explain now how they proceed at that time.

Those knowers of Brahman who depart honoured by the presiding deities of the Fire, the Radiance, the Day, the Bright fortnight, and the Six months of the northern solstice — go to Brahman.

The Yogi who is presided (at the time of death) by deities of Smoke, night, the dark fortnight, and the six months of the southern solstice attains the lunar realm and returns (to the cycle of rebirth).

The bright and dark paths are considered eternal in this universe; by one, one attains non-return (liberation), and by the other, one returns again (to the cycle of rebirth).

O Pārtha (Arjuna), knowing these two paths, no yogi is ever deluded. Therefore, be steadfast in yoga at all times.

Whatever meritorious fruit is declared in the Vedas, sacrifices, austerities, and charities — all this the yogi surpasses, and having known this, he attains the supreme, eternal abode.

The Blessed Lord said:
I shall now declare to you the most secret knowledge, along with its realization, knowing which you shall be freed from all inauspiciousness (bondage).

This is the king of knowledge and the king of secrets, the most sacred and supreme. It enables one to perceive directly the Dharma, easy to practice, and imperishable.

O Parantapa (Arjuna), those who lack faith in this 'Dharma', failing to attain Me, return to the cycle of birth and death.

This entire universe is pervaded by Me in My unmanifest form. All beings exist in Me, but I do not dwell in them.

And yet, beings do not exist in Me - behold My divine mystical power! Though I sustain all beings, My self does not dwell in them, for I am the source of all beings.

Just as the great wind, continually situated in sky, moves everywhere, so too understand that all beings exist in me.

O Arjuna, all beings merge into my owned insentient ('prakṛti') at the end of a cosmic cycle, and at the beginning of the next cycle, I create them again.

Through My consort Prakrti, I repeatedly create this entire multitude of beings, who are helpless, being swayed under the influence of Prakrti.

O Dhanañjaya, those actions do not bind me, as I remain 'like an indifferent one', not willfully seeking those actions.

O Kaunteya, under my supervision, Prakrti gives birth to all moving and non-moving beings. Due to this cause, the world cyclically evolves.

The ignorant disregard me, seeing me as having assumed a human form, not knowing my supreme nature as the great Lord of all beings.

Vain are their hopes, actions, and knowledge — undiscerning, they take refuge in a delusive, demoniac and asuric nature.

But the great souls, O Pārtha, taking refuge in the divine Prakṛti, worship Me with undivided minds, having known Me as the imperishable origin of all beings.

Always glorifying Me, striving with firm vows, bowing to Me in devotion, they worship Me, ever steadfast.

Others too, worship Me through the sacrifice of knowledge, viewing Me as the only one (present everywhere), as different (from all others), and in manifold forms as the face of the Universe.

I am the ritual, I am the sacrifice, I am the offering to the ancestors, I am the medicinal herb; I am the mantra, I am the clarified butter, I am the fire, I am the act of offering.

I am the father of this universe, the mother, the sustainer, and the grandfather; I am the object to be known, the purifier, the sacred syllable Om, and also the Rigveda, the Sāmaveda, and the Yajurveda.

He is the ultimate goal, the sustainer, the lord, the witness, the abode, the refuge, the friend; the origin, the dissolution, the resting place, the repository, the seed, and the imperishable.

I am the source of heat, and I withhold and send forth the rain. O Arjuna, know that I encompass both immortality and death, and I am simultaneously the cause and effect.

Those who know the three Vedas, worship Me with sacrifices and drink Soma, and seek the path to heaven. Being purified of their sins, having reached the meritorious world of Indra, they enjoy the divine pleasures of the gods in heaven.

Having enjoyed the vast heaven, they return to the mortal world upon the exhaustion of their merit. Thus, those who follow the path of three dharmas, desire pleasures attain only the cycle of coming and going.

Those people who, excluding all else, constantly contemplate Me and worship Me with exclusive devotion—of them, who are ever devoted, I Myself carry the burden of securing what they lack and preserving what they have.

Even those who, being devoted, worship other deities with faith - O Kaunteya, they too indeed worship Me, though not according to the proper method.

I am indeed the enjoyer and the sole Lord of all sacrifices; but they do not truly know Me in essence - therefore, they fall away.

Those who are devoted to the gods go to the gods; those who are devoted to the ancestors go to the ancestors; those who worship beings attached to material wealth go to them; but those who worship Me alone come to Me.

Whoever offers Me with devotion a leaf, a flower, a fruit, or water - such a devotional offering from the pure-hearted, I accept.

Whatever you do, whatever you eat, whatever you offer in sacrifice and give, whatever austerity you perform, O son of Kunti, do that as an offering to Me.

Thus, you will be freed from the results of both good and bad actions, and the bondage of karma. With yourself engaged in the path of renunciation and Yoga, you will be liberated and reach Me.

I am equal to all beings; there is no one hateful or dear to me. But those who worship me with devotion - they are in me, and I too am in them.

Even if one is extremely ill-behaved, if he worships Me with exclusive devotion, he is to be considered saintly, for he is rightly resolved.

He quickly becomes righteous and attains eternal peace; O son of Kunti, understand conclusively that My devotee never perishes.

Even those of sinful birth - women, merchants, and labourers, if they take refuge in Me, O Arjuna, they too attain the supreme destination.

What to speak then of virtuous Brahmins and royal sages who are devoted? Having attained this impermanent and joyless world, worship Me.

Fix your mind on Me; become My devotee; sacrifice to Me and bow to Me. Thus, uniting yourself with Me, wholly devoted, you shall surely come to Me.

O mighty-armed one who is becoming cheerful listening to me, listen again to my supreme word which I shall declare to you wishing for your welfare.

Neither the hosts of gods nor the great sages know My origin, for I am indeed the source of the gods and the great sages in every way.

He who knows Me as unborn, the cause of all, and the great Lord of the Universe - being undeluded, he is freed from all sins among mortals.

Intellect; knowledge; freedom from delusion; forgiveness; truth; restraint of the sense organs; intellect's steadfast devotion to the Lord; Pleasure and pain; birth and existence; fear and indeed fearlessness.

Non-violence; equanimity; contentment; austerity; charity; fame and infamy. These various kinds of dispositions of beings arise indeed from Me.

The seven great sages and the four former Manus, who are My mind-born manifestations, from whom these creatures of the world have arisen.

He who knows the principle behind this great manifestations and yogic power of Mine, is engaged with rigor and unwaveringly in Yoga - there is no doubt about it.

I am the origin of all; from Me everything proceeds. Knowing thus, the wise worship Me endowed with devotion.

With minds fixed on Me and activities directed towards Me, they enlighten one another, always speak of Me, and thus find satisfaction and joy.

To those ever steadfast, worshipping Me with love and affection, I grant them 'buddhi-yoga' (i.e. Yoga of intelligence, the inner faculty), by which they come to Me.

Out of compassion for them, I, abiding in them, destroy the darkness born of ignorance with the shining lamp of knowledge.

Arjuna said:
You are the supreme Brahman, the supreme abode, the supreme purifier, the eternal, divine person, the primal god, the unborn, and the all-pervading one.

All the sages have declared you so, and so too has the divine sage Nārada, Asita, Devala, and Vyāsa; and now you yourself also say this to me.

All this that you say to me, O Keśava, I believe to be true; for neither the gods nor the demons have known your true manifestations, O Lord.

You alone know yourself by your own essence, O Supreme Person—creator and lord of all beings, god of gods, and lord of the universe.

You are indeed worthy to fully describe your divine diverse manifestations, by which, through your glories, you pervade and sustain all these worlds.

O Yogi, how may I know you while meditating constantly? In which all moods or forms should you, O Lord, be contemplated by me?

O Janardana, narrate again in detail your divine powers and glories; for I, who listen, indeed find no satisfaction in the nectar of your words.

The Blessed Lord said: Now then, I shall tell you of my divine glories, O best of the Kurus, highlighting the principal ones; for there is no end to the extent of my manifestations.

I am the Self, O Guḍākeśa, dwelling in the hearts of all beings; I am indeed the beginning, the middle, and also the end of all beings.

Among the Ādityas, I am Viṣṇu; among luminous bodies, I am the radiant Sun; among the Maruts, I am Marīci; among the stars, I am the Moon.

Among the Vedas, I am the Sāma Veda; among the gods, I am Vāsava (Indra); among the senses, I am the mind; and among beings, I am the life force.

Among the Rudras, I am Śaṅkara, the auspicious one; among Yakṣas and Rakṣasas, I am Kubera, the lord of wealth; among the Vasus, I am Pāvaka, the fire; and among the lofty mountains, I am Meru, the elevated.

O Pārtha, know me as Bṛhaspati, the chief among priests; among commanders, I am Skanda; among bodies of water, I am the ocean.

Among great sages, I am Bhṛgu; among utterances, I am the single imperishable syllable (Om); among sacrifices, I am the sacrifice of silent repetition; among immovable things, I am the Himālaya.

Among all trees, I am the sacred fig (Aśvattha); among divine sages, I am Nārada; among Gandharvas, I am Citraratha; among perfected beings, I am the sage Kapila.

Among horses, know Me as Uccaiḥśravas, born of nectar; among lordly elephants, I am Airāvata; and among men, the king.

Among weapons, I am the thunderbolt; among cows, I am the wish-fulfilling cow, (kāmadhenu); I am Kandarpa, the god of love, who causes procreation; among serpents, I am Vāsuki.

I am Ananta among serpents, Varuṇa among aquatic beings; among the ancestors I am Aryaman, and among the controllers I am Yama.

I am Prahlāda among the Daityas, Time among those who reckon; I am the lion among beasts and Garuḍa among birds.

I am the wind among purifiers, Rāma among wielders of weapons; among aquatic creatures, I am the makara, and among rivers, I am the Gaṅgā (Jāhnavī).

O Arjuna, of creations, I am the beginning, the end, and also the middle; among sciences, I am the spiritual knowledge, and among those engaged in debate, I am the reasoning.

Among letters, I am the letter 'A'; among compound words, I am the dual compound; I am indeed the imperishable time; I am the creator, facing in all directions.

I am ‘mrutyu’, i.e. death, the devourer of all; I am the origin of all to come; among women, I am fame, fortune, speech, memory intelligence, firmness and forgiveness.

Among the Sāma hymns, I am the Bṛhat Sāman; among metres, I am the Gāyatrī. Among months, I am Mārgaśīrṣa; among seasons, I am the flowery spring.

I am gambling among the deceitful; I am the brilliance of the powerful. I am the victory; I am the enterprise; I am the strength of the steadfast.

Among the Vṛṣṇis, I am Vāsudeva; among the Pāṇḍavas, I am Dhanañjaya. Among sages, I am Vyāsa; among poets, I am Uśanā the seer.

I am the rod of discipline among those who restrain; I am policy among those who seek victory. I am also silence among secrets; I am knowledge among the wise.

And whatever is the seed of all beings, that am I, O Arjuna; there is no being—moving or non-moving—that can exist without Me.

There is no end to My divine manifestations, O scorcher of foes; what has been spoken by Me is only a brief indication of My glories.

Whatever being is endowed with glory, beauty, or power — know that to be born of a portion of my splendor.

I stand sustaining this entire universe with just one part of Myself. But O well honoured Arjuna, what need is there for all this detailed knowledge for you?

Arjuna said:

By that word which you spoke — supreme, secret, and known as adhyātma — for my favour, this delusion of mine is gone.

The origin and dissolution of beings have indeed been heard in detail by me from you, O lotus-petal-eyed one; also, your imperishable greatness.

This — just as you have declared yourself, O Supreme Lord — I desire to see your divine form, O Supreme Person.

If you think that it is possible for me to see that, O Lord, then show me your imperishable self, O Lord of Yoga.

The Auspicious Lord said:

Behold, O Pārtha, My forms in hundreds and also thousands — divine, of various kinds, of various colours and shapes.

Behold the Ādityas, the Vasus, the Rudras, the Aśvins, and the Maruts, and also many wonders never seen before, O Bhārata.

Behold here today, in one place, O Guḍākesha, the entire universe with all moving and unmoving beings — within My body — and whatever else you wish to see.

But you are unable to see Me with this very eye of yours; I give you divine sight — behold My lordly yoga power.

Sañjaya said:

Having thus spoken, then, O King, the great lord of yoga, Hari, revealed to Pārtha His supreme form of divine majesty.

Having many faces and eyes; exhibiting many wondrous sights; adorned with many divine ornaments; bearing many divine uplifted weapons.

Wearing divine garlands and garments; anointed with divine fragrances; filled with all wonders, the infinite divine being with faces in all directions.

If the radiance of a thousand suns were to rise simultaneously in the sky, that might resemble the brilliance of that great being.

There, the son of Pāṇḍu saw the entire universe, though divided in many forms, situated in one place within the body of the God of gods.

Then Dhanañjaya, filled with wonder and with his hair standing on end, bowed his head and, with joined palms, spoke to the god.

Arjuna said:

O Divine One, I see all the gods in your body, and also all kinds of beings; I see Brahmā, the Lord, seated on the lotus, all the sages, and the divine serpent as well.

O Lord of the universe, I see you with many arms, bellies, mouths, and eyes - of infinite form on all sides. O Universal Form, I see neither end, nor middle, nor beginning of you.

I see you crowned, bearing mace and discuss, a mass of radiance shining on all sides, difficult to behold from every direction, having the brilliance of blazing fire and sun, and immeasurable.

You are the imperishable, the supreme to be known; you are the supreme repository of this universe. You are unchanging, protector of the eternal dharma, eternal, and are regarded by me as the supreme person.

I see you without beginning, middle, or end, of infinite might, with countless arms; moon and sun as eyes; blazing fire-like mouth; scorching this universe with your own radiance.

The space between heaven and earth is indeed pervaded by you alone, and all the directions. Having seen your wondrous and terrible form, the three worlds are agitated, O one great-being.

Indeed, these groups of gods enter you; some, fearful, with folded hands, praise you; having said "svasti", i.e. 'let there be well-being', the assemblies of great sages and perfected beings extol you with abundant praises.

The Rudras, Ādityas, Vasus, Sādhyas, Viśvedevas, Aśvins, Maruts, and Uṣmapās, and the hosts of Gandharvas, Yakṣas, Asuras, and Siddhas — all gaze upon you, indeed amazed.

Having seen your great form with many faces and eyes, O mighty-armed, with many arms, thighs, feet, bellies, and terrible fangs, the worlds are greatly troubled, and so am I.

Having seen you blazing, multi-coloured, sky-touching, with a gaping mouth and blazing wide eyes, my inner soul is deeply agitated; I find neither composure nor peace, O Viṣṇu.

Having seen your mouths terrifying with fangs and resembling the fire of destruction, I know not the directions and find no comfort. Be gracious, O god of gods, O abode of the universe.

And these sons of Dhṛtarāṣṭra, along with the bands of kings, and Bhīṣma, Droṇa, and the son of the charioteer, likewise that one too, together with the chief warriors of our side — they are all rushing into your mouths, dreadful with terrifying fangs. Some are seen stuck between the teeth, their heads crushed to pieces.

Just as many streams of rivers flow rapidly toward the ocean, so also these heroes of the human world rush into your blazing mouths.

Just as moths swiftly rush into a blazing fire to their destruction, so too do the worlds hasten into your mouths with great speed for their destruction.

You lick up and devour all the worlds on every side with your blazing mouths. Filling the entire universe with your radiance, your fierce lights scorch it, O Viṣṇu.

Declare to me — who are you, O fierce one? Salutations to you, O best of gods, be gracious. I wish to know you as the primordial being, for I do not indeed know your origin or nature.

The Auspicious Lord said:

I am Time, the destroyer of worlds, complete in all aspects and engaged here in universal order, destroying the worlds. All these warriors arrayed in the opposing ranks shall cease to exist, with few exceptions.

Therefore, you arise, get glory, conquer the enemies, and enjoy the prosperous kingdom. O Ambidextrous Arjuna, these have already been slain by me; be merely an instrument.

You kill these Droṇa, Bhīṣma, Jayadratha, Karṇa, and other heroic warriors whom I have already slain. Fight, do not be distressed, you shall definitely conquer your rivals in battle.

Sañjaya said:

Having heard this statement of Keśava, the crowned one trembling with joined palms bowed and again spoke to Kṛṣṇa, with a choked voice and deep fear, bowing down.

Arjuna said:

Rightly, O Hṛṣīkeśa, the world rejoices and is attached by your glorification. The terrified demons flee in all directions, and all groups of Siddhas bow down.

Why should they not bow to you, O one with great-essence, who is greater even than Brahmā and the original creator? O infinite one, lord of gods, refuge of the universe, you are the imperishable — that which is beyond both being and non-being.

You are the original God, the ancient person; you are the supreme repository of this universe. You are the knower, the knowable, and the supreme abode. The universe is pervaded by you, O one of infinite forms.

You are wind, death, fire, Varuṇa, moon, Prajāpati, and great-grandfather. Salutations to you a thousand times; again and yet again, salutations to you.

Salutation to you from front and behind. Let there be salutation to you on all sides, O All. Of infinite power and immeasurable valour, you pervade all and therefore you are All.

Thinking of you as a friend, whatever I rashly said — O Kṛṣṇa, O Yādava, O friend — without knowing this greatness of yours, by me, out of carelessness or affection.

And whatever disrespect was shown to you in jest during play, rest, sitting, or meals, whether alone or even in the presence of others — for that I ask your forgiveness, O Immeasurable Achyuta.

You are the father of the Universe, that is moving and unmoving; you are its venerable teacher and greatest. None is equal to you. Then how could there be anyone superior? Even in the three worlds, none matches your power.

Therefore, bowing and prostrating my body, I seek your favour, O Lord, worthy of worship. Just as a father forgives his son, a friend his companion, or a beloved his beloved, so should you, O Lord, forgive me.

Having seen what has never been seen before, I am thrilled, yet my mind is also agitated with fear. Therefore, O Lord, show me that very form. Be gracious, O Lord of gods, O refuge of the Universe.

I wish to see you as before: crowned, holding a mace and discuss, in that very form with four arms. O thousand-armed universal form, become that again.

The Auspicious Lord said:

O Arjuna, by my grace, this supreme form has been shown to you through my inner power, brilliant, infinite, universal, original, which has not been seen before by anyone other than you.

Not by study of the Vedas and sacrifices, not by gifts, not by rituals, not by severe austerities can I be seen in this form in the world of men by anyone other than you, O chief of the Kurus.

Do not be distressed and do not be bewildered, having seen this terrible form of mine. Freed from fear and with a delighted mind, behold again this very form of mine.

Sañjaya said:

Thus, having spoken to Arjuna, Vāsudeva again showed his own form. He, the great-being, having assumed again a gentle form, consoled this frightened one.

Arjuna said.

O Janardana, having seen this gentle human form of yours, I have now become composed and returned to my natural state.

The Auspicious Lord said:

This form of mine, which you have seen, is very difficult to behold. Even the gods are always anxious about seeing this form.

I am not to be seen in such a form by the study of Vedas, nor by austerity, nor by charity, nor by sacrifice. In the way you have seen me, I cannot be seen by those means.

But by unwavering devotion alone, O Arjuna, I can be truly known, seen, and entered into in such a form, O scorcher of foes.

He who acts for me, whose highest aim is me, who is devoted to me, free from attachment, and free from enmity towards all beings — he attains me, O Pāṇḍava.

Arjuna said:

Among those who constantly worship you engaged in devotional service (bhaktāḥ), and those who worship the imperishable unmanifest, i.e. unmanifest insentient principle, Prakrti, who are the most knowledgeable in Yoga?

The Auspicious Lord said:

Those who, having fixed their mind on Me, worship Me ever steadfast and endowed with supreme faith — they are considered by Me the most devoted and accomplished.

But those who worship the Prakrti who is imperishable, indescribable, unmanifest, all-pervading, inconceivable, fixed in the vault of space, immovable, and constant; having restrained all senses, being equal-minded everywhere, and engaged in the welfare of all beings — they attain Me alone.

Greater is the affliction for those whose minds are attached to the Unmanifest. The path of the Unmanifest is arduous and fraught with suffering for embodied beings.

Those who dedicate all their actions to me, considering me as the supreme goal, and who meditate on me with unwavering devotion, truly worship me.

O Arjuna, I quickly rescue those whose minds are absorbed in me from worldly existence and the ocean of birth and death.

Place your mind and intellect in me alone. Without a doubt, you will reside in me thereafter.

O Dhananjaya, if you are unable to fix the mind steadily on Me, then by the yoga of practice, desire to attain Me.

If you are unable to practice, dedicate yourself to my work. By performing actions for my sake, you will achieve perfection.

If you are unable to perform this, then taking shelter in My Yoga, renounce the fruits of all actions, and be self-controlled.

Indeed, knowledge is considered better than mere practice. Meditation surpasses knowledge, and the renunciation of the fruits of actions is even higher than mere meditation. From such renunciation (of fruits of action resulting from meditation possessed with right knowledge), liberation immediately follows.

One who does not hate any being, who is friendly and compassionate, free from possessiveness and ego, balanced in pleasure and pain, and forgiving; A yogi who is content, always self-controlled, with firm determination, and whose mind and intellect are surrendered to me, is dear to Me.

He who does not disturb the world and is not disturbed by the world, who is free from joy, anger, fear, and agitation, is dear to Me.

He who is indifferent, pure, skilful, neutral, free from distress, and a renouncer of all undertakings, such a devotee of mine, is dear to Me.

He who neither rejoices nor hates, neither grieves nor desires, who has renounced both good and evil actions, and is full of devotion, is dear to Me.

One who is equal towards both enemies and friends, who remains the same in honour and dishonour, and who is unaffected by cold, heat, happiness, and sorrow, is free from attachment.

A person who is equal in criticism and praise, silent, content with anything, homeless, steady-minded, and devoted is dear to me.

Those who worship this righteous nectar as declared, with faith, considering Me supreme, those devotees are extremely dear to Me.

Arjuna spoke:

O Keśava, I wish to understand the prakṛti, i.e. insentient, the puruṣa, i.e. person, the field, and the knower of the field, as well as knowledge and what is to be known.

The Supreme Lord spoke.

O son of Kunti, this body is referred to as the field (kṣetra). The one who knows this is called the knower of the field (kṣetrajña) by those who understand. O Bharata, understand that I am also the knower of the field in all fields. The knowledge concerning the field and its knower is what I consider to be true knowledge.

Listen to me briefly as I describe that field, what it is like, what distortions it undergoes, from which influence and from whom.

The teachings have been sung in various ways by the sages, distinctly through the diverse Vedic hymns, and have been logically ascertained by the aphorisms of Brahman.

The material elements, ego, intellect, and the unmanifest, along with the ten plus one functional organs (five senses and five actions driven by mind, and the mind), and the five sense objects.

Desire, aversion, happiness, sorrow, attachment, consciousness, and steadiness are all aspects of the field, which is briefly described here with its distortions.

Humility, non-pretentiousness without ego, non-violence, forgiveness, uprightness, service to the teacher, cleanliness, steadfastness, and self-control are the qualities to be cultivated.

Detachment in the objects of the senses, absence of ego, and constant reflection on the inherent faults of birth, death, aging, disease, and suffering.

One should cultivate non-attachment and lack of affection towards son, wife, home, and others, maintaining equanimity in all situations, whether favourable or unfavourable.

One should have unwavering exclusive devotion to Me, preferring solitude, and be disinterested in social gatherings.

The spiritual knowledge (adhyātmajñāna) is eternal and constant. The knowledge regarding true principles (tattvajñāna) is darshanas (six Vedic philosophical viewpoints). This is said to be true knowledge, that which is otherwise is ignorance.

I will explain what is to be known, which, when understood, leads to immortality. That supreme Brahman, without beginning, is described as neither existent nor non-existent.

He has hands and feet everywhere, eyes, heads, and faces everywhere, and ears everywhere in the world. He exists, encompassing everything.

He illuminates all senses and qualities, yet is devoid of any ordinary material senses. He is unattached, all-devouring, without qualities, yet the experiencer of qualities.

He exists both inside and outside of all beings, and is both movable and immovable. Because of his subtlety, He is incomprehensible and appears to be both far and near.

He is undivided and yet appears divided among beings; He is the sustainer of all beings, to be known as the devourer and the originator.

That light that illuminates even the luminaries is said to be beyond darkness. He is knowledge, the knowable, and the goal of knowledge, situated in the heart of everyone.

Thus, the field, knowledge, and the knowable have been described briefly. My devotee, by understanding this, attains the ability to feel my presence within.

Understand that both 'Prakrti', i.e. insentient and the 'Puruṣa' are without beginning; know that distortions and qualities are indeed born of 'Prakrti'.

The insentient Prakrti is considered the cause of 'actions, instruments, and agency', while it is the Being, the Purusha, who is the cause for experiencing happiness and distress.

Indeed, the being residing in Prakṛti experiences the qualities that arise from Prakṛti. His attachment to these qualities is the reason for his birth in favourable and unfavourable wombs.

In this body, the Transcendental-Person is described as the observer, the permitter, the supporter, the enjoyer, the great Lord, and the Supreme Being.

One who understands the Supreme Person, the being, and the Prakrti along with their qualities, despite being engaged in all ways, is not reborn.

Some perceive the Ātman within the ātman through meditation, others through Sāṅkhya philosophy, Yoga, and yet others through Karma Yoga.

Others, who do not know this, worship after hearing from others. They too certainly transcend death, being devoted to the hearing of scriptures.

O chief of the Bharatas, know that whatever being is born, whether it is immovable or movable, it is because of the union of the field, i.e. Prakrti, and the knower of the field, i.e. Purusha.

He truly perceives who sees the Supreme Lord equally present in all beings, the imperishable among the perishable.

One who sees the Lord, equally present everywhere, does not harm himself or others and thus attains the supreme state.

Certainly actions are effected by Prakṛti and being performed in every way, by the Lord. One who sees oneself as not the doer, sees truly.

When one perceives the distinct existence of all beings in unison, at that moment, one attains the vastness of Brahman.

The Supreme Being, without beginning and devoid of qualities, is imperishable. Even though it resides in the body, O Arjuna, it neither acts nor is tainted by actions.

Just as the all-pervading space remains unaffected due to its subtlety, similarly, the Ātmān, though present throughout the body, remains unaffected.

Just as the sun illuminates the whole world, the knower of the field (kṣetrī) illuminates the entire field (kṣetram), O Bharata.

Those who perceive the distinction between the field and the knower of the field through the eye of knowledge, and those who know the liberation of beings from the Prakrti, they reach the supreme.

The Auspicious Lord spoke:

I will now explain the supreme knowledge, the best of all knowledges, by knowing which all sages have attained the highest perfection here.

Those who have taken refuge in this knowledge and attained similarity (sādharmyam) with me are not born during creation and are not disturbed during dissolution.

My womb is the 'Great-Brahma' (mahadbrahma), and in it I place the seed of all creation. O Bhārata, from this union arises the birth of all beings.

O son of Kunti, all forms that are born in various wombs, of them, Great-Brahman (mahad-brahma), i.e. Prakrti, is the womb, and I am the seed-giving father.

O mighty-armed one, the qualities of goodness, passion, and ignorance, which are born of Prakrti, bind the immutable embodied one to the body.

There, 'sattvam', i.e. goodness, due to purity, is illuminating and free from disease. It binds by associating itself with happiness and also associating with knowledge, O sinless one.

O son of Kunti, understand that the quality of 'rajas', i.e. passion, is characterized by intense passion, and arises from desire and attachment. It binds the embodied by associating itself through actions.

O descendant of Bharata, understand that the 'tamas', i.e. darkness, which arises from wrong-knowledge is a delusion affecting all living beings. It binds them through negligence, laziness, and sleep.

O Bharata, goodness binds one to happiness, passion engages one in activities, but ignorance, by covering knowledge, leads one to intense intoxication and error of judgement.

Goodness prevails when it overpowers passion and ignorance, O Bharata. Similarly, passion prevails when it overpowers goodness and ignorance; and ignorance prevails when it overpowers both goodness and passion.

When light arises in all the gates of the body, it is to be understood that knowledge has increased, and thus indeed, goodness is present.

O chief of the Bharatas, when the mode of passion predominates, greed, drive to act, the undertaking of actions, restlessness, and craving arise.

When ignorance is increased, darkness, inactivity, negligence, and delusion certainly arise, O son of Kuru.

When the embodied goes through dissolution in increased goodness, then he attains the pure worlds of the highest knowers.

When one dies in the mode of passion, they are reborn among those who are attached to action. Similarly, those who die in the mode of ignorance are reborn in the wombs of the deluded.

The outcome of virtuous actions is considered pure and untainted, while the outcome of passionate actions leads to sorrow, and the outcome of ignorance leads to darkness.

Knowledge arises from 'sattva', i.e. goodness, greed from 'rajas', i.e. passion, and indeed, carelessness, delusion, and ignorance from 'tamas', i.e. darkness.

Those who are in the mode of goodness ascend upwards; those in the mode of passion stay in the middle; while those in the mode of darkness, characterized by abominable qualities, descend downwards.

When the observer sees no agent other than the qualities and understands what is beyond them, he reaches My-Nature.

Transcending these three qualities, the embodied one, liberated from the miseries born of the body such as birth, death, and old age, attains immortality.

Arjuna spoke:

O Lord, by what characteristics does one transcend these three qualities? What is the conduct of one who has transcended these qualities, and how does one go beyond them?

The auspicious Lord spoke:

O son of Pāṇḍu, one does not hate the presence of light, activity, or delusion, nor does one long for them when they are absent.

He remains indifferent and is not disturbed by the qualities, knowing that the qualities are acting, and remains steady without wavering.

One who is equanimous in both sorrow and happiness, self-possessed, and regards a clod, stone, and gold as equal; who is equal towards the pleasant and unpleasant, steady, and remains unaffected by blame or praise; the person who remains balanced in honour and dishonour, treats friends and enemies alike, and has renounced all undertakings is considered to have transcended the (three) qualities.

He who serves me with unwavering devotion transcends these qualities and becomes eligible to attain purity of emotion and intent, aligning with divine qualities of Brahman.

I am indeed the ultimate foundation of the illusory energy of the Universe, of the immortals, of the imperishable, of the eternal, of the dharma, of the happiness, and also the ultimate liberated beings.

The auspicious Lord said:

They speak of the imperishable peepul tree having its roots above and branches below. Its leaves are the Vedas, i.e. knowledge; he who knows it is the knower of the Vedas.

The branches of this tree extend both upwards and downwards, nourished by the qualities (i.e. goodness, passion, and ignorance), with sense objects as their sprouts. Its roots also spread below, binding the being as per one's actions, in the human world.

The form of this tree cannot be perceived here, neither its end nor its beginning, nor the way it is established. One must cut down this well-rooted banyan tree with the strong weapon of detachment.

Then, one should seek that ultimate goal, reaching which, one does not return again by calling - "I surrender to that primeval person from whom the ancient creation has emanated".

Those who are free from pride and delusion, who have conquered the evil of attachment, who are ever dwelling in the spiritual knowledge, who have turned away from desires, and who are liberated from the pairs of opposites and from the notions of happiness and distress, the undeluded reach that eternal state.

My supreme abode is not illuminated by the sun, nor by the moon, nor by fire. Once you reach there, you do not return.

Indeed, an eternal fragment of myself becomes a living entity in the world of living beings and employs the six senses, including the mind, which are situated in material nature.

The being, which acquires and abandons the body, is seized by the Lord, who carries it along, just as the wind bears fragrances from their source.

He presides over the senses such as ear, eye, touch, tongue, and nose, along with the mind, engage with and enjoy the sensory objects.

Those who are deluded do not perceive that Lord, the being endowed with auspicious qualities, as it stays, or enjoys, or departs; but those with the eye of knowledge can see.

Yogis who strive can perceive this truth, situating themselves within the Ātman. However, those who are undisciplined and unaware, despite their efforts, fail to perceive it.

The light that resides in the sun, which illuminates the entire world, as well as the light in the moon and fire, understand that light to be mine.

By entering the earth, I support all living entities with my energy. I nourish all the herbs, becoming the essence of Soma.

I, having become the universal fire, residing in the bodies of living beings, joined with the outgoing and incoming breaths, digest the four kinds of food.

I reside in the heart of every being, and from me arise memory, knowledge, and removal of misconceptions. Through all the Vedas, I am to be understood; I am the author of Vedānta and the one who truly knows the Vedas.

In this world, there are two types of beings: Kṣara i.e. the changing and Akṣaraḥ i.e. the unchanging. All creatures are Kṣaras i.e. the changing, but the imperishable insentient, i.e. Prakrti, is called the Akṣaraḥ i.e. the unchanging.

The highest person is said to be another, the Supreme Ātman, who, entering the three worlds, sustains, the Lord of the imperishable Paakrti.

I am known as the Supreme Person in the world and the Vedas because I transcend both the 'Kshara', subjected to change, and the 'Akshara', the unchanging.

O Bharata, the one who knows Me as the Supreme Person without any delusion worships Me with complete devotion.

O sinless one, I have imparted this most confidential teaching. By understanding this, one becomes wise and achieves all that is to be accomplished, O descendant of Bharata.

The Auspicious Lord said:

O Bharata, Fearlessness, purity of mind, complete purification, knowledge, steadiness in yoga, charity, self-control, sacrifice, self-study, austerity, uprightness, non-violence, truth, absence of anger, renunciation, peace, non-slander, compassion towards beings, absence of greed, gentleness, modesty, absence of fickleness, brilliance, forgiveness, fortitude, purity, non-malice, and humility are the divine qualities of those who are born with a divine nature.

O son of Pritha, the qualities of one born with a demonic nature include hypocrisy, arrogance, pride, anger, harshness, and ignorance.

The divine qualities lead to liberation, while the demonic qualities are considered to lead to bondage. Do not grieve, O son of Pandu, for you are born towards divine qualities.

The two types of creations in this world are indeed divine and demonic. The divine has been described in detail; hear from me about the demonic, O son of Pritha.

The demonic people do not know what is right engagement or where to withdraw. Cleanliness, proper conduct, and truth do not exist in them.

They claim that the world is unreal, without any foundation, or God, and that it has arisen with mutual dependence, questioning what other cause there could be other than desire.

Holding this perspective, those with lost selves and limited intellect engage in fierce actions, leading to the world's destruction and harm.

Driven by insatiable desires and filled with hypocrisy, pride, and arrogance, they act out of delusion, adopting false beliefs and engaging in impure practices.

They are absorbed in immeasurable anxiety and take refuge in the belief that sensual enjoyment is the ultimate goal, convinced that this is all there is, until the end of the world.

Bound by hundreds of chains of hope, those devoted to desire and anger strive to accumulate wealth unjustly for the sake of enjoyment of desires.

"Today I have obtained this, I shall fulfill that desire. This is mine, and that wealth will also be mine with another attempt."

This enemy has been slain by me, and I shall slay others too. I am the lord, the enjoyer, accomplished, powerful, and happy.

Deluded by ignorance, they think: "I am wealthy and noble-born; who else is equal to me? I will perform sacrifices, give gifts, and rejoice."

Bewildered by many thoughts, and enveloped in the net of delusion, become attached to sensual pleasures and fall into an unclean hell.

The self-conceited and stubborn, endowed with wealth, pride, and arrogance, they perform sacrifices in name only, with hypocrisy, and without adhering to the prescribed rules.

Those who resort to ego, strength, pride, desire, and anger, and who find fault with Me in their own and others' bodies, are envious.

I constantly cast those hateful, cruel, and lowest among men into demonic wombs in the worlds.

O son of Kunti, those deluded beings attaining demonic wombs, birth after birth, failing to reach Me, descend to the lowest destination.

There are three gates leading to the hell of self-destruction: desire, anger, and greed. Therefore, one should abandon these three.

O son of Kunti, when a person is freed from these three gates of darkness, he conducts himself towards his own auspiciousness and then attains the supreme state.

One who disregards the teachings of the scriptures and acts according to his own whims will not attain perfection, happiness, or the supreme destination.

Therefore, you should use the scriptures as authority in determining your duty and non-duty. By understanding the stated teachings of the scriptures, you ought to perform action here.

Arjuna said:

O Krishna, those who let go of scriptural rules with limited understanding, but still worship with faith, what is the nature of their faith? Is it aligned with goodness, passion, or ignorance?

Auspicious Lord said:

Threefold is the faith of the embodied, born of their innate nature — sāttvik i.e. goodness, rājasīk i.e. passionate, and tāmasik i.e. ignorant. Hear of it.

O Bhārata, the faith of everyone is in accordance with their true nature. A person is made of faith; whatever faith they have, they are indeed that.

People in the mode of goodness worship gods, those in the mode of passion worship yakṣas and rākṣasas, and those in the mode of ignorance worship ghosts and spirits.

Know these foolish people to be certainly of demonic resolve, who endowed with hypocrisy, egoism, desire, attachment, and strength, perform terrible austerities not enjoined by the scriptures, tormenting the group of elements in the body and Me also situated within the body.

The food that is dear to everyone is also of three kinds. Sacrifice, austerity, and charity are also similarly of different types. Listen to this distinction.

Foods that are juicy, nourishing, stable, and pleasing enhance life, purity, strength, health, happiness, and affection, and are favoured by those who are pure.

Foods that are pungent, sour, salty, very hot, sharp, dry, and burning are favoured by those with a passionate nature, and they lead to pain, sorrow, and illness.

Food that is stale, tasteless, rotten, putrid, leftover, and impure is preferred by those in the mode of ignorance.

The sacrifice performed by those without desire for results, as per scriptural injunctions, with the mind fixed on the thought that it ought to be performed, is in the mode of goodness.

O best of the Bharatas, know that the sacrifice performed intending fruit, for show, is in the mode of passion.

A sacrifice performed without adherence to the proper procedures, without offering food, without chanting mantras, without giving gifts, and devoid of faith is considered to be in the mode of ignorance.

The worship of gods, the twice-born, teachers, and the wise, along with purity, simplicity, celibacy, and non-violence, is considered as bodily austerity.

Speech that does not cause agitation, is truthful, pleasing, and beneficial, along with the self-study and practice, is considered verbal austerity.

The serenity of mind, gentleness, silence, self-control, and purity of thought are considered as mental austerity.

The austerity that is practiced with supreme faith by men is of three types. Those who are engaged free from desires for results are known as 'sāttvika' i.e. mode of goodness.

Austerity performed with the intent of gaining respect, honor, and worship, and done with hypocrisy, is considered to be 'rājasam' i.e. in the mode of passion, which is unstable and temporary.

Austerity performed with a foolish intent, causing self-torment or intended to harm others, is considered to be of the nature of 'tāmasam' i.e. ignorance.

The gift that is given to one who does no service in return, at the proper place and time, and to a worthy person, is considered to be in the mode of goodness.

A gift given with the expectation of a return or with a specific result in mind, and given reluctantly, is considered to be in the mode of passion.

Charity given at the wrong place and time, to undeserving people, without respect or with disdain, is considered to be in the mode of ignorance.

By the directive "Om, Tat, Sat", the three aspects of Brahman is remembered. By this, the Brahmanas, the Vedas, and sacrifices were instituted in ancient times.

Therefore, the followers of the Absolute Truth always commence the activities of sacrifice, charity, and austerity, as prescribed, by uttering 'Om'.

Thus, without attachment to the fruit, acts of sacrifice, austerity, and various acts of charity are performed by those desiring liberation.

The term 'Sat' is employed to denote both existence as a reality and goodness. Likewise, O Arjuna, the word 'Sat' is used to signify auspicious actions as well.

Steadiness in sacrifice, austerity, and charity is referred to as 'sat', i.e. real, and so also is the action taken for that purpose.

O son of Pritha, whatever is offered, given, or performed without faith is considered 'asat', i.e. unreal. It benefits us neither in this life nor in the afterlife.

Arjuna said:

O mighty-armed one, I wish to know the truth of renunciation (saṃnyāsa) and of relinquishment (tyāga) separately, O Hṛṣīkeśa, O Keśiniṣūdana.

The auspicious Lord spoke:

Sages understand the renuncement of actions arising from desire as true renunciation (saṃnyāsa), while the wise declare that giving up the fruits of all actions is relinquishment (tyāga).

Some wise individuals say that actions should be relinquished as they are flawed, while others argue that acts of sacrifice (yajña), charity (dāna), and austerity (tapaḥ) should not be relinquished.

Listen to my definitive conclusion on relinguishment (tyāga), O best of the Bharatas. Relinquishment is indeed declared to be of three kinds, O tiger among men.

Sacrifice, charity, and austerity should not be abandoned; they must indeed be performed. Sacrifice, charity, and austerity are purifiers of the wise.

O Arjuna, these actions also should be performed without attachment or desire for results, as duties; this is my firm and highly regarded opinion.

Renouncing (saṃnyāsaḥ) prescribed duties is not appropriate. Abandoning them out of delusion is said to be in the mode of ignorance.

He who renounces action only because it is suffering, out of fear of bodily discomfort, having performed such passionate 'rajasic' relinquishment, does not indeed obtain the fruits of relinquishment.

O Arjuna, when an action is performed as a duty without any attachment or expectation of results, such relinquishment is regarded as being in the mode of 'sāttva', i.e. goodness.

The wise relinquisher, filled with purity and free from doubts, neither hates unskilled actions nor is attached to skilled ones.

Indeed, it is impossible for one who has a body to renounce actions completely. However, one who relinquishes the fruits of actions is truly considered a relinquisher.

The results of actions, which are of three types — undesirable, desirable, and mixed — manifest after death for those who have not relinquished, but never for those who have renounced.

O mighty-armed one, let me explain to you these five causes that are mentioned in the conclusion of Sāṅkhya philosophy for the successful completion of all actions.

The foundation, the doer, the instruments, various movements, and the divine are the five factors involved here.

Whatever action a man performs with his body, speech, and mind, whether it is just or unjust, these five are its causes.

In this situation, the one who perceives the Ātmān, the Lord, as inactive (merely active), due to lack of wisdom, does not truly see, as he is misguided.

He who has no egoism, whose intellect is not tainted, even if he kills these worlds, he does not kill, nor is he bound.

Knowledge, the object of knowledge, and the knower constitute the threefold impulse to action. Correspondingly, instrument, action, and the doer form the threefold aggregate of causes of actions.

Knowledge, action, and the doer are classified threefold according to the qualities. Listen to them as they are explained in the enumeration of qualities.

The knowledge by which one perceives the single immutable essence, undivided in the divided, know that knowledge as 'sāttvik' i.e. pure.

But the knowledge that perceives various distinct entities separately in all beings, know that knowledge to be 'rājas' i.e. passionate.

That which is done with attachment to a single action, as if it were all-important, without reason, and without understanding the essence, is said to be 'tāmas' i.e. in the mode of ignorance.

An action that is regulated and free from attachment, performed without passion or hatred, and without desire for results, is considered to be in the mode of 'sāttvik', i.e. goodness.

But that action which is performed with desire or with ego, again with much effort, that is declared to be in the mode of 'rājas', i.e. passion.

The action that is undertaken out of delusion, without considering the consequences, destruction, violence, and effort, is said to be in the mode of 'tāmas', i.e. ignorance.

A person who performs their duties without attachment, ego, and remains steady in both success and failure, is considered to be acting in the mode of goodness.

The doer who is attached, desiring the fruits of actions, greedy, violent, impure, endowed with joy and sorrow, is declared to be 'rājasik', i.e. passionate.

A person who is uncoordinated, unrefined, stubborn, deceitful, malicious, lazy, despondent, procrastinating, and a grudge-holder is referred to as a 'tāmas', i.e. dark doer.

Listen, O Dhanañjaya, as I explain completely and distinctly the threefold division of intellect (buddhi) and determination (dhṛti) according to their qualities.

O son of Pṛthā, the intelligence that comprehends both the drive to engage and withdrawal, action and inaction, fear and fearlessness, bondage and liberation, is considered being in the mode of goodness (sāttvikī).

The intellect that perceives incorrectly righteousness as unrighteousness and action as inaction, O son of Pritha, is considered being of a passionate (rājasī) nature.

O son of Pritha, the intellect that is enveloped in darkness and perceives non-righteousness as righteousness and sees all things in a contrary manner is considered being in the mode of ignorance (tāmasī).

O son of Pṛthā, the determination that sustains the mind, the life-force, and the senses through unwavering yoga is considered to be in the mode of goodness (sāttvikī).

O Arjuna, the determination that sustains righteousness, desires, and wealth with attachment and a desire for results is considered to be in the mode of passion (rājasī).

O son of Pritha, the determination by which one does not give up dreams, fear, sorrow, despair, and intoxication is considered to be of the nature of darkness (tāmasī).

O best of the Bharatas, now listen to the three types of happiness. Through practice, one finds joy and reaches the end of sorrow.

That which in the beginning is like poison but in the end is like nectar, that happiness is said to be in the mode of goodness, arising from the realization of Ātmān.

The happiness that arises from the union of the senses with their objects is like nectar in the beginning, but eventually turns into poison; this is known as rajasic happiness.

That happiness which is derived from sleep, laziness, and negligence, and which deludes the Ātmān both in the beginning and in the end, is said to be of the nature of ignorance.

There is no being on earth or in heaven among the gods that is free from the three qualities born of nature (Prakrti).

O Arjuna, the duties of the Brahmins (class of intellectuals and wise ones), Kshatriyas (warrior class), Vaishyas (business class), and Shudras (service class) are divided according to the qualities inherent in their own nature (svabhāva).

Calmness, self-control, austerity, purity, forgiveness, honesty, knowledge, wisdom, and faith are the duties of a Brahmin, born of one's own nature (svabhāva).

Valour, splendour, steadfastness, dexterity, non-retreat in battle, along with generosity and lordliness are the natural duties of a warrior, born of one's own nature (svabhāva)."

The natural duties of a Vaishya include agriculture, cattle protection, and trade, while the natural duties of a Shudra are service-oriented, born of one's own nature (svabhāva).

A man engaged in his own duty attains perfection. Hear how one engaged in his own duty finds perfection.

From whom is the origin of all beings, by whom all this is pervaded, worshipping Him through one's own duty, a human being attains perfection.

Performing one's own duty, even if imperfect, is better than doing another's duty well. By following one's natural duty, one does not incur sin.

O son of Kunti, do not abandon your natural duties, even if they have faults, because all actions are clouded by faults, just as fire is enveloped by smoke.

A person with an unattached intellect, who is self-controlled and free from desires, achieves the highest perfection of performing actions without leaving undesired impressions through renunciation.

Understand from me, O son of Kunti, how one who has attained perfection also achieves Brahman. I will briefly explain the knowledge, which results in the supreme devotion.

With intellect purified, engaged with determination, controlling oneself, and abandoning sensory objects like sound, one discards attachment and aversion; one who enjoys solitude, is a moderate eater, controlled in speech, body, and mind, is always devoted to meditation and yoga, and has fully embraced dispassion; having abandoned ego, strength, pride, desire, anger, and possessiveness, and who is free from the sense of ownership and is peaceful, is eligible to attain the state of abiding in Brahman. A person who is realized in Brahman, with a pleased mind, neither laments nor desires anything. Being equally disposed to all beings, such a person attains My supreme devotion. Through devotion, he knows me, how much and who I am in reality. Then, having known me in reality, he enters that afterwards.

Even while performing all actions, one who always takes refuge in Me attains the eternal and imperishable abode by My grace.

Renounce all actions in Me with your mind, be devoted to Me, take refuge in 'buddhi-yoga', i.e. the Yoga-of-wisdom, and always have your mind absorbed in Me.

With mind on Me, you shall overcome all obstacles by My grace. But if you do not listen out of ego, you shall perish.

Relying on ego, you think, "I will not fight". This determination of yours is indeed false; your inherent nature will engage you.

O son of Kunti, you are bound by your own inherent nature and actions. Even if you do not wish to do something out of delusion, you will do it helplessly.

O Arjuna, the Lord dwells in the hearts of all beings, directing their wanderings through His illusory energy, as if they are mounted on a machine.

Seek refuge in Him alone with all your being, O Bharata. Through his grace, you will achieve the ultimate peace and eternal abode.

Thus, this knowledge, more confidential than the secret, has been declared to you by me. Deliberating on this fully, do as you desire.

Listen once more to my supreme words, the most confidential of all. Because you are dear to me, I will speak to you for your benefit.

Focus your mind on Me, be devoted to Me, worship Me, and offer obeisance to Me. You will certainly come to Me; I promise you this truthfully, for you are dear to Me.

Abandon all other tendencies, come to me alone for refuge. I will liberate you from all sins; do not grieve.

This teaching should never be imparted to those who lack austerity, devotion, or willingness to listen, nor to those who are envious of Me.

He who will speak this supreme secret to my devotees, having done supreme devotion to me, will come to me without doubt. And among men, there is no one dearer to me than he, nor will there be anyone dearer on earth. Whoever studies this sacred dialogue of ours through the sacrifice of knowledge, I shall be pleased by him; this is my opinion. A faithful and non-envious man who may hear, he too, being liberated, may attain the auspicious worlds of pious deeds.

Have you heard all this with a focused mind, O son of Pṛthā? Has your ignorance and delusion been destroyed, O Dhananjaya?

Arjuna said:

O Acyuta, delusion is destroyed and memory is regained by your grace. I am situated, and my doubt is gone. I will act according to your instructions.

Sanjaya said:

Thus, I heard this wonderful and hair-raising dialogue of Vāsudeva and the noble Pārtha.

By the grace of Vyasa, I have heard this supreme secret of yoga directly from Krishna, the Lord of Yoga, as he himself narrated it.

O king, as I recall this wonderful dialogue between Keshava and Arjuna, I rejoice again and again.

O King, as I recall again and again the most wonderful form of Hari, my amazement grows, and I feel joy repeatedly.

In my view, wherever there is Krishna, the master of yoga, and Arjuna, the wielder of the bow, there surely lie prosperity, victory, well-being, and firm policy and opinion.