CHAPTER XIII-KSHETRA KSHETRAJNA YOGA(THE YOGA OF THE FIELD AND THE KNOWER OF THE FIELD.

Sree Bhagavan said:-
Arjuna! This body is termed as Kshetra (the field) and he who knows it is called Kshetrajna (the knower of the field), by those who know the truth about these two. (XIII-1)

You must understand that I am Kshetrajna in all Kshetras and according to Me, a proper understanding of the relation between Kshetra and Kshetrajna alone can be said to be true knowledge. (XIII-12)

Now listen, and I will tell you what that Kshetra is; its nature; its origin and what changes take place in it .I will also tell you who Kshetrajna is and what are its powers. These matters have been expounded variously by the great Rishis, in many Vedic hymns, and also in the Brahma Sutras( Aphorisms on the nature of Brahman) through subtly reasoned and convincing arguments .(XIII-3,4)

I shall now enumerate the constituents of Kshetra. The five elements of nature(earth, water, fire, air and ether), the ego sense, intellect, cosmic energy, five organs of perception and five organs of action, the mind, the five objects of senses, likes and dislikes, pleasure and pain, the gross body, consciousness and finally resolution; these constitute Kshetra with its limits and changes.(XIII-5,6)

Now hear from Me what is true knowledge.Absence of self-conceit; avoidance of pretensions; being harmless to all beings; forbearance; being straightforward; being devoted to one's Guru; cleanliness-both physical and mental; thought, word and action; self-control, dispassion towards objects of sensory enjoyment,humility, constant awareness of the grief and miseries linked with birth, death, old age and diseases ; non-attachment and non-identification with wife,children, home etc;constant equipoise of mind both in favourable and unfavourable situations; unflinching devotion to Me through exclusive association; living in secluded places; disinterestedness in mixing with crowd;steadfastness in spiritual knowledge;proper insight into the true knowledge of the Self; these are said to the faculties of knowledge. All others are ignorance only.(XIII-7 to11)

I shall now explain to you in detail about what ought to be known, on knowing which you will attain Immortality.That is the Supreme Brahman, which is beginning- less and is, therefore, said to be neither existing nor non-existing. It has hands and feet every where, it has eyes, heads and mouths on all sides, and its ears reach every corner of the world; because it stands encompassing the whole universe.(XIII-12 to 13)

It performs the functions of all senses, but does not possess the senses; it sustains everything but is not attached to anything; it experiences the three gunas, but is not smeared by their qualities. It is present inside and outside of all living and non-living creatures; being subtler than the subtlest, it is beyond human comprehension; it is far apart but also very near at hand. It exists undivided in all beings , but appears to be divided into many; it has to be known as the creator, preserver and destroyer of all beings.It is said to be the light of all lights, beyond the reach of the darkness of ignorance; knowledge is its nature; it is also that Reality which must be known, and is attainable through knowledge. It also that which dwells in the hearts of all creatures.(XIII-14 to 17)

Now I have told you briefly about Kshetra, about knowledge, and about the Reality that needs to be known. With a clear understanding of these matters, My devotee becomes fit to enter into My being.(XIII-18)
You must know that both Prakriti(Maya) and Purusha(individual soul) are beginningless and that all evolutions and Gunas are creations of Prakriti.It is said that Maya is the cause for the evolution of body and senses; and identification of the individual soul with the body is the cause for experiencing pleasure and pain.Individual soul in company with Maya, enjoys the products of gunas created by Maya; and because of this association with gunas, it takes future births from good or evil parents according to the guna to which it had been most attached.(XIII-19 to 21)
The supreme Purusha indwelling the body is no other than the Supreme Brahman; He enables every action of the body, as it were, granting permission;watches every action like a witness; controls everything like a ruler; enjoys the results of all actions ; and protects everything as the supreme god of all beings. He who has clearly understood this secret of Purusha and Prakriti and their relation with gunas, will not be reborn after death, whatever may be his activities in this world.(XIII-22,23)
Some, try to visualise the Supreme Atman within their heart of hearts, through concentrated meditation; some others follow the path of analytical knowledge by reasoning and discrimination between what is Atman and what is not; yet others who are leading a worldly life, try to achieve the same by Karma Yoga (performing all actions without attachment or desire for fruits) There are still others who do not know about these paths, but worship God sincerely on the basis of what they have heard from their preceptors. If they will practise these instructions faithfully, they also will be freed from the mortal world of birth and death.(XIII-24,25)
Arjuna! Please understand that whatever object, moving or not moving , born in this world , comes out of the union between Kshetra and Kshetranja(XIII-26)
He who sees that the imperishable Lord of the universe abides equally in all perishable beings; he alone sees the Truth. Having seen the Supreme Lord everywhere, equally present in all beings, he does not mutilate the Self within him and by that reason he reaches the highest state of bliss. Again, he alone sees the truth, who sees that every action performed by a person, whatever be its nature, takes place only because of Prakriti (Maya)and the Atman is not doing anything.(XIII-27t0 29)
As soon as a man realises that the diversified forms of various creatures in the universe are rooted in one single existence, the Brahman, and are only the different expressions of the same Brahman, he attains that Supreme Brahman. (XIII-30)
Arjuna, the immortal Supreme Atman abiding in the body, being without a beginning or any attributes does not perform any action nor gets tainted. Just as ether which pervades everywhere, is not contaminated by the impurities around it owing to its subtle nature, the Atman abiding in all bodies is not tainted by the actions of the body because of Its attribute-less nature .(XIII-31,32)
To give you another example, just as the one sun illuminates the whole world, so also it is the one Atman that activates all bodies in the world.That is to say, the Atman that abides in all bodies is not many, but only one.(XIII-33)
Arjuna, this is the difference between Kshetra( Body) and Kshetrajna (Atman); this can be realised only by the eyes of wisdom. He who realises this can also understand how he can free himself from the clutches of Prakriti(Maya) .Once this is understood he reaches the supreme goal of human life.
Thus ends the Thirteenth Chapter of Sreemad Bhagavad Gita entitled Kshetra Kshetrjana Yoga( The Yoga of the Field and the Knower of the field)

CHAPTER XII-BHAKTI YOGA(YOGA OF DEVOTION)

After revealing His Universal form to Arjuna, Sree Bhagavan concluded ChapterXI with an assurance that any one who is devoted to Him and performs all actions on His behalf, without attachment and is free from enmity or malice towards any being; such a person will surely attain Him.On hearing these words, Arjuna's mind gets slightly confused as whether he should worship the Lord in His manifest form with all other attributes or in the un-manifest form of Supreme Reality without attributes.In order to clear this confusion Arjuna asks :-

Oh! Lord! There are devotees like me who keep their minds constantly fixed in You and worship You as Supreme God, having a form and other divine attributes .There are yet others who prefer to worship You as the indestructible, un-manifest Supreme Reality.Of these, who, according to You has a better understanding of Yoga(union with You)? (XII-1)
Sree Bhagavan said:-Arjuna! Those devotees who constantly abide in Me with their minds solely reposed in Me and worship Me with ardent faith and love; they according to Me are definitely the best among Yogis.(XII-2)
However, such of the devotees who keep their senses fully under control, seeing Me present in all beings ,view every one on an equal footing, and worships Me as the indestructible, indefinable, un-manifest,omnipresent , changeless and immovable Supreme Reality; they too will come to me(XII-3,4)
But they who seek to worship the un-manifest Reality will have to bear greater strain because it is very difficult for body-conscious people to conceive or realise the Unmanifest.(XII-5)

On the other hand, in the case of devotees who depending solely on Me and surrendering all their actions unto Me,worship Me and constantly meditate on Me with single pointed devotion, with their minds totally absorbed in Me ; I Myself come down quickly and uplift them from the fathomless ocean of birth, death and miseries.(XII-6,7)

Therefore, concentrate your mind exclusively on Me, and fix your intellect also in Me; you will thereafter, abide in Me only at all times. There is no doubt about it.If, however, you find it difficult to concentrate your mind on Me constantly, try to do it by repeated practice.If you find yourself unable to pursue regular practice, then leave it and start working for Me. This is very easy to follow. Just think of Me before starting any work that you do in your daily life. Even by doing work for Me, you can attain perfection. If, however, you feel that it would be difficult to think of Me always at the time starting a work, there is still another method which is the easiest. Just do your work and relinquish your claim on its result forthwith; not even think that there is a result for your action and you are its claimant.This renunciation, does not involve any special effort on your part. You must attune your mind at least to follow this simple method. Having a basic knowledge of the Self is always better than mechanical practice of concentration; practice, backed by knowledge will make concentration more effective and lead to successful meditation . But renunciation of the fruits of all actions is superior to meditation because , it brings immediate peace into your spirit.(XII-8 to12)
One who does not hate any living creature; is friendly and compassionate to all creatures; is free from the delusions of 'I' and 'mine'; accepts pleasure and pain with equanimity; is forgiving by nature; ever-contented, self-controlled and constantly united with Me in meditation; has a firm resolve to reach Me;and has dedicated his mind and intellect to Me; such a devotee is dear to Me.(XI-13 ,14)
One who neither causes any disturbance to the world nor allows himself to be disturbed by the world; is free from joy,envy, fear and anxiety; that devotee is dear to Me.(XI-15)
One who is free from wants, is pure in body and spirit, is competent to tackle any situation, indifferent to all distractions, free from all worries, and has no feeling of doer-ship in whatever he does; such a devotee is dear to Me(XII-16)
One who does not rejoice in what is favourable nor hate what is unfavourable; neither grieves nor desires, refrains from doing evil actions and renounces the results of good actions; such a devotee is dear to Me.(XII-17)
One who is friend of all and enemy to none; indifferent to honour and insult, heat and cold , pleasure and pain: free from attachment;takes praise and blame equally;controls his speech; is content with whatever he gets; his home is everywhere and nowhere; his mind is constantly fixed in Me and his heart is full of devotion; such a devotee is dear to Me.(XII-18,19)
This nectar of pious wisdom that I have taught you will lead everyone who partakes of it to immortality.Those who practise this with utmost faith and devotion, taking Me as their highest aim of life and reposing their heart and soul in Me ; they are the devotees who are exceedingly dear to Me.(XII-20)
Thus ends the Twelfth Chapter of Sreemad Bhagavad Gita entitled Bhakti Yoga(Yoga of Devotion)

CHAPTER XI-VISWAROOPA DARSANA YOGA(YOGA OF THE VISION OF UNIVERSAL FORM OF GOD.)

Arjuna said:-Oh Lotus-eyed Krishna! The mystic and sublime words soaked in supreme knowledge of the Atman, spoken by you to bless me, have dispelled all my ignorance and delusions.I have heard from you in detail about the beginning and dissolution of all creatures, and also about Your own infinite glory.Oh! Supreme Lord! I have no doubt that You are precisely the same as that You have described Yourself to be.But in order to quench my curiosity, I have a desire to see Your divine form in its full glory and magnitude.Oh Lord of Yogis! If you consider me worthy of such a divine vision, kindly reveal to me your endless universal form.(XI-1 to 4)
Sree Bhagavan said:-Oh! Partha! Behold My different forms in hundreds and thousands, different kinds, in a variety of divine colours, sizes and shapes .Behold the Adityas(the twelve sons of Aditi) the eight Vasus, the eleven Rudras, the twin physician-gods known as Aswins, and the forty-nine wind-gods known as Maruthas. Oh! Descendant of Bharata! Behold many other wonders also, which no one has seen before. Oh! Defeater of sloth! You can now see the entire universe with all animate and inanimate beings in it, as one single entity within this body of Mine. You can also see whatever else that you desire to see.But you cannot see Me in this fashion with your external human eyes. I shall, therefore, give you the divine eyes through which you may see My divine Yoga. (XI-5 to 8)
Sanjaya said(to Dhritarashtra):-Oh! King!Having said these words, Sree Hari, the Lord of all Yogas, revealed to Arjuna , His supremely glorious divine form. And in that most wonderful resplendant, boundless,ubiquitous divine form, Arjuna saw the Lord as having innumerable mouths and eyes, adorned with countless number of divine ornaments, brandishing all kinds of heavenly weapons, wearing celestial garlands and divine garments, anointed with perfumes of heavenly fragrance, and faces on all sides.If a thousand suns should rise together into the sky, their combined brightness would be hardly comparable to the majestic radiance of this Supreme Person. At that very moment, Arjuna beheld the entire universe in all its multitudinous diversity as having been encased as one single being in the the body of this supreme God of all gods. Overcome with wonder, with hair standing on end, Arjuna bowed his head in adoration to the divine Lord and with joined palms spoke to Him .(XI-9 to 14)
Arjuna said:-Oh Lord! I behold in your body all gods and a host of other divine beings including Lord Brahma seated on his lotus-seat,Lord Shiva, all Rishis and celestial serpents. I see a large number of arms, bellies, mouths and eyes in your endless universal form pervading every where, and I am unable see its beginning, middle or end. You wear crowns on your heads, hold clubs and discusses in Your hands, a mass of splendour is glowing around You, I can hardly gaze at Your radiance because it is immeasurable and surpasses that of blazing fire and the sun. I now understand that You are that indestructible Supreme Being that has to be known, and the ultimate refuge of this universe. You are also the protector of eternal Dharma ,and the primeval imperishable Purusha, who sustains the world.(XI-15 to 18)
I am unable to see Your beginning, middle or end, Your prowess has no limits, Your arms are countless,the sun and the moon are Your eyes, blazing fire is Your mouth and I find that with Your immense radiance you are scorching the entire universe .The whole space between heaven and earth is entirely pervaded by You alone. Oh ! Great Soul! All the three worlds are greatly alarmed at the sight of this wonderful and terrible form of Yours.I can see the groups of celestial beings entering in You; some of them with their palms joined together as a result of fear. Great sages and attained souls pronouncing auspicious sounds, praise Your glories by means of beautiful hymns.(XI-19 to 21)
All the eleven Rudras, twelve Adityas, , eight Vasus, Sadhyas, Viswedevas, Aswins( the twin physician-gods), forty-nine Marutas, the manes, a host of Gandharvas, Yakshas, Asuras and Sidhas -all of them gaze upon You in amazement. At the sight of this stupendous and dreadful form of Yours, possessing innumerable mouths and eyes, countless arms, thighs and feet, numerous bellies and terrible fangs,Oh! Supreme Lord!,all the worlds are fear-struck; so am I.
Oh! the Omnipresent Vishnu! when I see You shouldering the sky, in multi-coloured radiance, with Your mouths wide open and Your flaming eyes staring, my inner self is disturbed, my peace is gone and my courage is lost.Now I see Your mouths, resembling the fierce fire that burns the universe at the time of its dissolution, with their frightful fangs gnashing; and this sight makes me dizzy; I cannot recognise my surroundings and I am all confused. Oh! God of all gods, Abode of the universe, have mercy on me. (XI-22to 25)
Now I see the sons of Dhritarashtra and all those kings,with Bhishma, Drona, Karna along with our own chief warriors also entering hurriedly into Your wide-fanged and fierce mouths and some of them getting their heads crushed and stuck up between Your teeth. (XI-26,27)
Like rivers flowing into the ocean in great speed, these leaders of mortal men are rushing into Your blazing mouths. Just as the moths plunge into flaming fire and meet with destruction, these people are entering into Your mouths with great rapidity to become perished.Oh! Vishnu! while devouring all the worlds through Your burning mouths, You lick them from all sides; Your immense radiance envelopes the whole universe and Your fiery rays scorch it.Oh! God of gods! I am unable to understand Your ways. Kindly take my homage and be pleased to tell me who You really are, appearing in this terrible form . I also wish to know from where is Your beginning.(XI-28 to 31)
Sree Bhagavan said:- I am the Time, the destroyer of the worlds; now my mission is to destroy these people.Even without you ( even if you do not fight and kill them) , none of the warriors participating in this war will survive. All of them have already been killed by Me. Therefore, oh! Arjuna, ambidextrous bowman!Stand up and fight as an instrument in My hands; earn fame for defeating your enemies and enjoy the affluent kingdom. You can easily win Drona, Bhishma , Jayadratha, Karna and many other formidable warriors who stand killed by Me before-hand. You fight your enemies without fear and win the battle.(XI-32 to 34)
Sanjaya said:-Hearing these words of Lord Keshava, Arjuna with his palms joined together, trembling all over with fear, prostrated again before Krishna and spoke these words in a choking voice.(XI-35)

Arjuna said:Oh! Master of senses! It is quite appropriate that the world delights in singing Your names and glories; terrified demons scatter away in all directions and all groups of Sidhas bow to You in adoration.Oh! the Mightiest! How can they refrain from paying homage to You who are greater than the greatest and the progenitor of Brahma, the Creator? Oh! Infinite God of gods! The abode of the worlds! You are Sat(existent), Asat (non-existent) and also that which transcends both.You are the first among all gods; the most ancient Spirit;You are the ultimate resting place of his universe;You are the one who knows and also that which is to be known; and the supreme goal of all .You pervade the whole universe in a diversity of endless forms.(XI-36to 38)
You are the wind-god, the god of death, the god of fire and the god of waters; You are the moon, You are Prajapati, the god of creation; and also his fore father.Hail, hail to You a thousand times;
salutations and salutations to You over and over again.Salutations to You on the front side, on the back side and on all sides.Oh! Lord of infinite prowess! You pervade everywhere ; nay You are everything indeed.(XI-39,40)
Taking You as a mere friend , I had inadvertently addressed You as Krishna, Yadava ,Friend and so on without knowing Your greatness. I have spoken to you slightly for the sake of fun while taking food, at the time of recreation and at bed time both when we were alone and also in the midst of others.I repent for my foolishness and beg Your forgiveness for all my sins.(XI-41,42)
You are the father of all beings in this universe; You are the one that deserves worship; You are greater than the greatest. Oh! Lord of incomparable might! there is none equal to You in all the three worlds ; then how can there be any one superior to You.Therefore, Oh! Lord! I prostrate my body at Your feet and pray; be pleased with me;You are the ruler and the master; it behoves You to bear with me as a father does with his son, a friend with another friend and a husband with his beloved wife.(XI-43,44)
Having seen this terrible form which I have never seen before, I am thrilled on one side of my mind while I tremble with fear on the other side. Therefore, oh! God of gods and the abode of universe! Be gracious to me and reveal to me Your gentle form as before. I wish to see You wearing Your crown and holding the mace and the discuss in Your hands. Oh! Lord of thousand arms! Kindly change this Universal form and appear before me in Your four-armed form of Lord Vishnu.(XI-45,46)
Sree Bhagavan said:-Having been pleased with you, I have revealed to you through My power Yoga, this effulgent,primal and infinite cosmic form which none other than you has ever seen before.Arjuna! the hero of Kurus! In this mortal world of humans, no one other than you can see Me in this shape, through study of Vedas, sacrifices, austerities, alms-giving or any other rituals. Don't get agitated, or bewildered at the sight of this dreadful form. Be fearless and composed in your mind and see My four-armed form as desired by you.(XI-47,48,49)
After speaking these consoling words to the frightened Arjuna,the all-pervading Lord Vasudeva,the great souled one, appeared before Arjuna in His four-armed form of Vishnu for a moment and then assumed His original form as the gentle and smiling Sree Krishna.(XI- 50)
Arjuna said:- Oh! Janardhana!(one who dispels the woes of people) On seeing Your gentle human form, all I have pulled myself together and regained my normal self.(XI-51)
Sree Bhagavan said:-This four-armed form of Mine that you have just now seen is very difficult to behold; even the gods in heaven are eagerly longing to see it. Arjuna! Neither by study of Vedas, nor by austerities,nor by giving alms, nor by rituals can I be seen by any one as you have seen Me. Oh! Destroyer of foes! But single-minded and intense devotion to Me enables one to see Me in this manner, know the essence of My being, and even to enter into Me.(XI-52,53,54)
Oh! Son of Pandu! Whosoever performs all his actions on My behalf, regards Me as his ultimate refuge, is intensely devoted to me, is totally detached from all worldly desires, and has no hatred towards any one , will surely attain Me(XI-55)

Thus ends the eleventh chapter of Sreemad Bhagavad Gita entitled Viswaroopadarshana Yoga( The yoga of the vision of universal form of God)

CHAPTER X - VIBHOOTI YOGA( YOGA OF DIVINE GLORIES)

In Chapter IX, the Lord told Arjuna that the entire universe is pervaded by Him and He alone is the origin and ultimate resting place of all beings.The Chapter was concluded with the advice that having come to this world of miseries, man's only duty was to worship the Lord with undivided mind and remain in constant union with Him so that ultimately he will reach the Supreme goal, the eternal abode of the Lord. In this Chapter the Lord reveals to Arjuna as to how He manifests Himself in the universe as different objects and how He is to be worshipped by sincere devotees.
Sree Bhagavan said:-Arjuna, My dear friend! Now listen again to these most important words of Mine, which are spoken out of My love towards you and solicitude for your welfare.(X-1)
Neither the celestial beings nor the sages know the secret of My origin(as to how I come forth into this world in different forms ,employing My Yoga Maya) because I am the one from whom all of them take their origin. Any one who realises Me as the Supreme Lord of the universe, having no birth or origin, his intellect never gets deluded and he becomes free from all sins.(X-2,3)
Diverse traits such as right reasoning, knowledge, proper understanding, forbearance, truthfulness,control of mind and senses, joy, sorrow, existence, non-existence, fear, fearlessness, non-injury to others, equanimity, contentment , austerity , charity, fame and ignominy appearing in various creations have emanated from Me alone.(X-4,5)
The seven great Rishis(Marichi, Angiras, Atri, Bhrigu, Vasishtan,Pulahan,Pulastyan), their four elders(Sanakan, Sanandan, Santanan, Sanalkumaran),and the fourteen Manus starting from Swayambhuva Manu, are part of My Being and born out of My own will. All other creations in the world have have descended from them only.Those who understand the essence of these manifestations of Mine and My power of Yoga, they will undoubtedly become established in Me through their ardent love and devotion towards Me.(X-6,7)
The wise, who understand Me as the origin and motive force of everything in this world, worship Me with clear understanding and unfailing devotion .Having their mind fixed in Me, and their soul merged in Me, they speak about Me among themselves and enlightening one another about My glories, rejoice and entertain themselves without break. To these devotees of Mine, who remain united with Me at all times and worship Me with ardent love,I confer that Yoga of Wisdom through which they ultimately reach Me. As an act of extreme compassion towards them , I being the in-dweller of their inner Self, dispel the darkness of ignorance in them by kindling the light of Knowledge(X-8,9,10,11)
Arjuna said:-
Oh My Lord!You are undoubtedly the Supreme Brahman, the prime Abode and the ultimate purifier;You are the eternal Being,the first among all divine Beings, unborn ans all pervading. This has been previously said by the great Rishis of the yore, and reiterated by divine sage Narada and other sages like Asita, Devala and Vyasa. Above all, You have now confirmed it in Your own words. (X-12,13)
Oh Keshava! the Creator of all beings! Ruler of all creatures! God of all gods! Lord of the universe! the Supreme Being! When You tell Me this , I am sure that it is cent percent true, because You alone can know Yourself fully and not any others including the Devas or Asuras.(X-14,15)
Therefore, I beseech You; kindly enlighten me about all Your divine glories, whereby You have been pervaded all over this universe. Also instruct me, through what process of meditation and in what particular form or forms can I meditate constantly and realise You, Oh! Master of Yoga! Oh! Janardhana! destroyer of miseries!Tell me in greater detail the power of Your Yoga and Your glories. I have no satiety in hearing Your nectar-like words.(X-16,17,18)

Sree Bhagavan said:-Arjuna!There is no end for My divine glories and My manifestations are too countless to be narrated. However, I shall now tell you about some of the more important ones. (X-19)
Oh! Gudakesha(one who has conquered slumber) Primarily, I am the Atman that dwells in all beings; I am also the beginning, the middle and the end of all beings. (X-20)
Among the twelve sons of Aditi (known as Adityas) I am Vishnu; among the radiant objects I am the Sun; among the forty-nine wind-gods, I am Marichi; and among the stars in the sky I am the Moon.(X-21)
Among the Vedas , I am Samaveda ; among the divine beings, I am Indra; among senses I am the mind that controls them; and I am the life-giving energy in all living beings.(X-22)
Among the eleven Rudras(gods of destruction), I am Sankara(Siva); among Yakshas and Rakshas, I am Kubera the god of wealth: among the eight Vasus, I am the fire-god; and among mountains I am the Meru mountain.(X-23)
Arjuna! know that among the priests, I am their chief Brhaspati, among army-commanders I am Skanda, the commander-in-chief of the army of gods; and among waters I am the ocean (X-24)
Among great Rishis, I am Bhrgu; among letters I am the sacred syllable OM; among Yajnas I am Japa Yajna and among immovable objects I am Himalaya.(X-25)
I am Aswatha(holy fig tree) among all trees; I am Narada, the divine sage; among Gandharvas(celestial musicians) I am Chitraradha and among the perfected souls I am sage Kapila.(X-26)
Among horses, known me as Uchaishrava, the one that emanated from the ocean of milk along with nectar; among the great elephants I am Airavata(Indra's elephant) and I am the king among men.(X-27)
Among weapons, I am Vajra( thunderbolt); among cows I am Kamadhenu ,the heavenly cow;in procreation, I am the urge for sexual union;and I am Vasuki among poisonous snakes.(X-28)
Among non-poisonous snakes, I am Ananta; I am Varuna the king of aquatic creatures; among the Manes, I am Aryama and Yama, the god of death, among administrators of justice.X-29)
Among the descendants of Diti, I am Prahlada; among those who measure I am time; I am lion among beasts and Garuda (Vishnu's vehicle) among birds.(X-30)
Among purifying agents, I am wind; I am Sri Rama among great warriors;I am the shark among fishes and the Ganges among big streams.(X-31)
Arjuna I am the beginning, the middle and end of all creations. Among all kinds of knowledge, I am the spiritual knowledge ; and in all debaters , I am logical reasoning.(X-32)
In every alphabet, I am the first letter sounding 'A'; among compound words I am Dwandwa, the compound in which all component words have equal importance; I am verily the endless Time, and the supporter of every thing, having My faces every where and on all sides.(X-33)
I am Death that destroys everything;I am the origin for all that shall be born; and I am the noble qualities of glory, prosperity, sweet words, memory power, intelligence, stead-fastness and forbearance, appearing in women.(X-34)
Likewise, I am Brhatsama among the various hymns in the Samaveda; I am the sacred Gayatri among Vedic Mantras; I am the month of Margashirsha among calendar months ; and among the seasons of weather, I am the flowering spring season.(X-35)
Among deceitful games, I am the dice-play; I am the glory in the glorious and victory in the victorious; and I am the goodness of the good.(X-36)
I am Krishna among the Vrishnis; Arjuna among the Pandavas; Vyasa among the sages; and sage Shukracharya among illumined poets.(X-37)
I am the penal law and power of authority in those who enforce law; I am sense of justice in those who seek to win others; I am the act of silence in all things to be kept secret; and I am the wisdom of the wise.(X-38)
Oh! Arjuna! I am indeed that, which acts as the seed for everything in this world, and there is nothing, animate or inanimate that exists without Me.(X-39)
There is no limit to My divine manifestations,nor can they be enumerated. Oh! destroyer of enemies! What I have described is only a small part of My glories.(X-40)
Whatever in this world is powerful, beautiful and glorious, you may understand it to have come forth as a partial manifestation of My divine power and glory.(X-41)
But what need have you Arjuna , to know all these varieties in detail?Just understand this much, that the entire universe is pervaded and sustained by Me using a small fraction of My Divine Power. (X-42)
Thus ends the Tenth Chapter of Sreemad Bhagavad Gita entitled Vibhooti Yoga(The Yoga of Divine glories)

CHAPTER IX-- RAJA VIDYA RAJA GUHYA YOGA(YOGA OF SUPREME KNOWLEDGE AND SUPREME SECRET

Sree Bhagavan said:-

To you Arjuna,who understands My words in the correct sense, without misinterpreting them, I shall now disclose the most secret knowledge, along with instructions to experience it in your life, knowing which you shall be free from all the evils of this mortal world.This is the greatest and supreme knowledge which is most secret, most sacred, directly attainable, conforming to human virtues, easy to practise and never failing.Those who have no faith in this will never reach Me, but will revert to this temporal world of death and and misery.(IX-1,2,3)
The entire Universe is pervaded by Me in an Abstruse Divine Form.Therefore all beings are said to be dwelling in Me; but I do not dwell in them.But the statement that all beings dwell in Me is also not strictly correct.Though I am the Creator and support of all beings,the power of My divine Yoga makes Me indistinguishable from the beings that are created and sustained by Me.For example , take the case of air and space. Although air which has its origin from space, exists within space and moves about all over the space, air and space are indistinguishable between each other.Similarly, though all beings have emanated from Me and are sustained by Me, they remain indistinguishable from Me.The statement that all beings dwell in Me should be taken only in this sense.(IX-4,5,6)
Arjuna ! At the end of a Kalpa (time for final dissolution of the universe), all beings dissolve into My Prakrti(creative power) and at the beginning of the next Kalapa ( time for beginning creation) I deliver all of them back.Employing My creative power, I send out the multitude of creations again and again; and they take birth inevitably, in accordance with their innate nature, determined by their own past actions.(IX-7,8)
Arjuna! I am, however, not bound by the action involved in these creations, because I have no attachment towards these actions and I keep Myself aloof from all of them. In fact, it is My Prakri (Creative power) that brings forth all creations, under My supervision.Because of this , the cycle of births and deaths rolls on without end.(IX-9,10)
When I manifest Myself in human form in this world for specific purposes, those who are ignorant of My Supreme Nature, fail to recognise Me as the Lord of all beings .Therefore, they consider Me as an ordinary mortal man and very often disrespect or even try to insult Me. Because of their demoniacal and fiendish nature, their intellect becomes confused their hopes become vain, their actions become futile and their knowledge becomes useless.(IX-11,12)
Arjuna! There are, however, many elevated souls of divine nature, who understand Me as the eternal source of all beings and worship Me with undivided mind. Being steadfast in their resolve to reach Me, they chant My names and glories continuously, prostrate to Me again and again with utmost devotion and keep themselves united with Me at all times, through constant meditation (IX-13,14).
Some others who follow the path of Knowledge, worship Me through Yajna of Knowledge, as the one and only Supreme Reality that pervades the whole universe. There are yet others who worship Me appearing differently in the form of various deities .(IX-15)
But in truth, what am I? Arjuna!Listen to this. I am everything.I am Vedic ritual, I am sacrifice, I am the offerings to departed souls, I am herbage and food grains, I am Mantra,I am the ghee poured in sacrificial fire, I am the sacred fire itself and I am also the act of sacrifice.I am the father of the universe and its mother too.I am also the forefather and protector of the universe.I am the one that is worth knowing, that which purifies everything, the scared Omkar and the three Vedas,Rk,Sama and Yajur.(IX-16,17)
Arjuna! I am the ultimate goal, support, supreme lord, witness of everything, abode, refuge, selfless friend, beginning and end, final resting place, and the imperishable seed. I radiate heat as the sun and give out rains and also withhold it. I am immortality as well as death ; at the same time I am existence as well as non-existence.(IX-18,19)
Those who follow the various rituals prescribed in the three Vedas, worship Me through sacrifices, and having purged of all sins and acquired merits of their virtuous actions , pray for heavenly pleasures. Thereupon they reach the kingdom of gods and enjoy all the pleasures in heaven. After enjoying these pleasures for a long while, when the stock of merits earned by sacrifices exhausts, they have to come back to this mortal world.Thus the performers of Vedic rituals for the purpose of fulfilling their desire for pleasures will continue their journey to heaven and back indefinitely.(IX-20,21)
On the other hand, My devotees will think of Me alone with an undivided mind and worship Me with pure love.They remain united with Me at all times and therefore, I fully take care of them and personally attend to all their needs by providing what is wanting for them and protecting what they have gained.(IX-22)
Even if some devotees, by mistaken notion, worship the various other deities and divine beings( who are nothing but My own different manifestations) with devotion and faith, they too are worshipping Me alone. Because, I am the one who enjoys and presides over of all sacrifices; but those who do not understand this secret about Me , are bound to fail.(they cannot reach Me).In other words, those who worship the various gods will reach those gods, those who worship manes will reach manes and those who worship the spirits will reach spirits. Those who worship Me alone will reach Me.(IX-23,24,25)
It does not require any expensive paraphernalia to worship Me. A leaf, a flower, or even a little water, offered to Me with devotion and love by a sincere devotee will be gladly accepted by Me.(IX-26)
Arjuna! If there is no such thing to be offered to Me, you need not worry. Do only this. Whatever action that you perform, whatever you eat, whatever sacrifice you do, whatever gift that you give,whatever penance that you undertake, do all these as an offering to Me. This is known as Yoga of renunciation(Sannyasa Yoga) . If you can remain established in this Yoga, you will not be affected by the good and bad results of your actions, and thus freed from the bondage of actions
you will soon attain Me. (IX-27,28)
I have no partiality in this because am equally present in all beings. No one is hateful or dear to Me. But one thing I can assure you. Those who devoutly worship Me will abide in Me and I will also abide in them.This is true for every one without exception. Even if the vilest sinner is worshipping Me with undivided devotion, he should be regarded as a saint because he has taken the right decision. Having taken the path of the virtuous, he will soon become virtuous and attain lasting peace. Arjuna! this is My declared promise; My devotee will never suffer degradation.(IX-29,30,31)
Arjuna! Many women, men born in trading and labour classes, and even those born in lower species like animals and plants have attained the supreme goal by taking refuge in Me.Then, is there any doubt in the case of those born as Brahmins and royal sages?Therefore, having come to this mortal world which is transient and full of miseries,you should constantly worship Me.(IX-32,33)
In conclusion,this is My advice to you,Arjuna. Fix your mind on Me, be devoted to Me, sacrifice for Me, pay obeisance to Me; thus keeping yourself in constant union with Me and totally depending on Me, you will definitely reach Me.(IX-34)
Thus ends the Ninth Chapter of Sreemad Bhagavad Gita, entitled Rajavidya Rajaguhya Yoga( Yoga of Supreme Knowledge and Supreme Secret)

CHAPTER-VIII AKSHARA BRAHMA YOGA(YOGA OF THE INDESTRUCTIBLE BRAHMAN)

While concluding Chapter VII, Sree Bhagavan had introduced a few terms such as Brahman, Adhyatma, Karma. Adhibhuta, Adhidaiva and Adhiyajna.Arjuna became eager to know the significance of these terms and asks Krishna:
Arjuna said:Krishna! What is that Brahman, and what is meant by Adhyatma, Karma, Adhibhuta and Adhidaiva.? Who is Adhiyajna and how does he dwell here in the body?Also kindly enlighten me as to how You become known to the steadfast seekers at the time of their death.(VIII-1,2)

Sree Bhgavan said: Brahman is the indestructible Supreme Self (Ultimate Reality) ; the Individual Self is known as Adhyatma and the process of bringing forth all creations is termed Karma. All perishable objects in the universe constitute what is known as Adhibhuta .That part of the Supreme Brahman ,the reflection of which shines in all bodies as Purusha(Jeevatma) is Adhidaiva. What is described as Adhiyajna is Me, indwelling in the body of everyone, as a witness to everything that happens.(VIII-3,4)
He who has his thoughts fixed in alone Me at the time of death, will undoubtedly reach Me after leaving his mortal coil. Arjuna! whatever entity on which a man's thoughts are fixed at the time of leaving his body, he having identified himself with that entity will reach that alone after death.Therefore, think of Me at all times and do your duties. Thus having your mind and intellect vested in Me, you will undoubtedly come to Me alone.(VIII-5,6,7)
Arjuna! One who, by constant practice of meditation contemplates only on the Supreme Self, without distracting his mind to anything else, will ultimately attain that superb and effulgent Divine Purusha ; That Purusha is all-knowing, older than the oldest; the ruler and supporter of the entire universe, subtler than the subtlest; his form is beyond the comprehension of human intellect, radiant like the sun and far beyond the darkness of ignorance. He, who by his devotion and power of Yoga can hold his life-breath in the space between his eye-brows and remain in contemplation with a steadfast mind at the time of his death, will verily reach that divine Purusha (VIII-8,9,10)
I shall now tell you briefly about that Supreme Goal which the seers who have learned the Vedas have termed as Indestructible, to which the striving recluses who have freed themselves from all passions enter, and desiring which are the earnest seekers practising Brahmacharya(celibacy). Having controlled all the senses, and holding the mind firmly within the heart, and then drawing the life-breath to the forehead (in between the eye-brows), and thus remaining steadfast in Yogic concentration on God, he who leaves the body and departs with the holy syllable OM on his lips, and his thoughts fixed on Me , will reach that Supreme Goal.(VIII-11,12, 13)
Whosoever contemplates on me continuously with an undivided mind , to that Yogi who always remains united with Me, I am easily attainable.Mahatmas, who have reached the highest goal by attaining Me are no longer subjected to rebirth in this transient world which is verily the abode of grief. Oh!Son of Kunti! While all the worlds right from the world of Brahma, the creator are subject the cycle of births and deaths, one who has attained Me will never have rebirth.
(VIII-14,15,16)

One Thousand Yugas constitute one day for Brahma , the creator and another One Thousand Yougas make His night.When the day for Brahma (Cosmic day) dawns, all creations come forth from His subtle body known as Avyakta (Unmanifest) and when the cosmic night begins, all creatures merge back into the same Avyakta . Thus the multitude of life creations that comes forth from time time merges back helplessly into the Unmanifest and again comes forth at the arrival of cosmic day.(VIII-17,18,19)

Even this Avyakta is not eternal. There is another Avyakta, far superior and eternal , which does not perish even when everything else in the universe is destroyed. This Avyakta is known as the Akshara( Indestructible) which is also said to be the Ultimate Goal; and that again is My Supreme Abode on attaining which there is no return to this mortal world. (VIII-20,21)
Arjuna! That Unmanifest Supreme Being known as Purusha, in whom the entire world of creation resides and by whom the entire universe is pervaded, can be attained only unstinting Devotion and nothing else.(VIII-22)
I shall now tell you about the time and path in which departed souls of Yogis either do not return or do return to this world. Yogis who cast away their body during day time when the elements of heat(fire) and light(sun ) are predominantly active, in the bright fortnight(Shukla) during which the moon is on the ascent, and the six months (Uttarayana)during which the sun is moving northwards will reach Brahman, says those who have realised Brahman.On the other hand, those who proceed to the other world during night time when the element of smoke(darkness) is predominantly active, the dark fortnight(Krishna)during which the moon is on the descent, and the six months (Dakshinayana)during which the sun is moving southwards reach the world of the celestial beings and after enjoying the fruits of their meritorious actions will invariably return to this mortal world. It has been an eternal truth that out of these two paths known as Bright and Dark (Shukla and Krishna) the followers of one of them do not return to this mortal world and the takers of the other path have to return. (VIII-23,24,25, 26,)
A Yogi who has properly understood this secret will never get deluded .Therefore, Oh! Arjuna! you must strive to be steadfast in Yoga at all times. On realizing this profound truth, a Yogi will attain the Supreme Abode of Brahman, transcending all attainments obtained by the study of Vedas, performance of sacrifices, austerities and charities.(VIII-27,28)
Thus ends the Eighth Chapter of Sreemad Bhagavad Gita, entitled Akshara Brahma Yoga( Yoga of Indestructible Brahman.)

CHAPTER VII- JNANA VIJNANA YOGA(YOGA OF KNOWLEDGE AND EXPERIENCE)

After explaining the practical methods of attaining the state of Yoga by controlling the mind and fixing it constantly on the Supreme, Sree Bhagavan concluded Chapter VI with the declaration that the best among all Yogis is the one who worships God with his mind focused on Him . In this chapter, Sree Bhagavan imparts a thorough knowledge about His glories and the manner in which devotees of different tastes worship Him.
Sree Bhagavan said:- Arjuna! I shall now tell you how devotees who keep their mind constantly fixed in Me with undivided love can get a clear and comprehensive knowledge about My glories, powers and other divine attributes. Besides imparting this knowledge, I shall also tell you how you can experience it yourself. Once this is known, there will remain nothing else to be known in this world. (VII-1,2)

Among thousands of human beings there is hardly one who attempts to gain this knowledge;and out of those who strives for it, rarely does some one comes to know Me with all My essential attributes.(VII-3)
Arjuna! My essential Nature has two divisions: Superior Nature(Para Prakriti) and Inferior Nature(Apara Prakriti). My Inferior Nature has eight different parts consisting of Earth, Water,Fire, Air and Ether(five elements) together with Mind, Intellect and Ego. This constitutes the material body of the entire creation. My Superior Nature is the life-principle in all living things that sustains the whole universe. Remember that all living and non-living things in the universe have been evolved from this two-fold Nature of Mine and I am the only source of the entire creation and the whole universe ultimately dissolves in Me . Nay, the fact is that there is no existence other than Me; everything in the universe is inseparably clung to Me like beads in the thread that forms a garland.(VII-4 to 7)
To understand this better I shall give you a few examples of my existence in different creations. I am the element that gives water its taste; I exist in the sun and moon as their radiance ; in the Vedas I am the sacred syllable OM; I exist in ether as sound and in every man as his manliness. I exist in the earth as its sacred smell; in the fire as its brightness; in all living beings as life and in all ascetics as austerity. I am the everlasting seed that brings forth everything; and I manifest as intelligence in the intelligent and as energy in the energetic. Arjuna! I am the might of the mighty, devoid of lust and desire; and in all beings, I am the sexual urge that conforms to scriptural injunctions (VII-8 to 11)
You must also know that whatever other entities belonging to the three Gunas Sattwa, Rajas and Tamas, exist in this world; all of them emanate from Me alone. But neither do I exist in them, nor do they exist in Me. Being deluded by the various objects of this ever-changing world of the three gunas; people are unable to know Me, the imperishable Reality which stands apart from all these. This delusion caused by the gunas is My divine power known as Maya, which is very difficult to break through. But those who take refuge in Me can easily cross it. Wicked and foolish would neither worship Me nor take refuge in Me, because their wisdom having been vitiated by the influence of Maya, their very behaviour would become devillish(VII-12 to 15)
Arjuna!There are, however, four types of people of noble deeds who worship Me. They are respectively known as Aartha (one who seeks relief from grief) ; Jijnasu (one who is eager to know Me better) ; Arthaarthi (one who seeks wealth and other possessions) and Jnani (the man of wisdom, who worships Me for no purpose other than worshipping Me because he has already gained full knowledge about Me and My glories). Among these four categories of devotees, the man of wisdom is the best, because his mind is constantly established in union with Me. For him I am the dearest of all and naturally he is the dearest of all for Me too. (VII-16,17)
Indeed, all of them are elevated souls; but according to Me, the man of wisdom (Jnani) is My own self because having his mind constantly fixed in Me, he considers Me as his sole refuge and ultimate goal to reach.In fact, a man becomes Jnanni and worships Me in this manner only after a series of births and deaths.He looks upon the entire Creation as Vasudeva (all-pervading Supreme God) and such a person is very rare to be seen.(VII-18,19)
Those whose power of reason has been vitiated by worldly desires, worship other deities chosen according to their own inherent nature, adopting the norms prescribed for the worship of each. When a devotee wishes to offer his worship with faith and reverence, to his chosen deity, I Myself encourage him for that and make his faith in that deity steady. Therefore, a devotee who worships a certain deity with full faith will definitely receive the desired gains through that deity, as ordained by Me.(VII-20 to 22)
But the gains received by these people of limited understanding are not lasting, because the deities who grant them are also not lasting.Those who worship the deities will reach the deities only while those who worship Me will reach Me.(VII-23)
Unintelligent people, who cannot understand Me as the imperishable and unparalleled Supreme Spirit that has assumed a human form, consider Me only as an ordinary human being . Having been covered by Yoga Maya(the divine potency that deludes the whole world), My real nature cannot be understood by all.Naturally, these ignorant people cannot understand Me as the birth- less and imperishable Supreme Self.(VII-24,25).
Arjuna! I know all beings of the past, present and future ; but none of them knows Me . All living beings in the entire creation are deluded by the pairs of opposite experiences(such as pleasure and pain; gain and loss, success and failure) which arise from desires and prejudices.That is why they are not able to know or worship Me. However, those men whose sins have been washed away by virtuous deeds, become freed from all delusions and they worship Me with firm resolution.(VII-26,27,28)
Those who thus take refuge in Me and strive to get riddance from the fear of old age and death, they realise *Brahman ( the Absolute Truth) , *Adhyatma (the totality of life-principle) and all facets of *Karma(universal creative energy). Those who have known Me as possessed with *Adhibhuta, *Adhidaiva and *Adhiyajna, will have their minds fixed in Me and their knowledge will remain with them even at the time of their death.(VII-29,30)
Thus ends the Seventh Chapter of Sreemad Bhagavad Gita, entitled the Yoga of Knowledge and Experience.
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*These words are explained in Chapter VIII
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CHAPTER - VI ATMA SAMYAMA YOGA

YOGA OF SELF-CONTROL

Sree Bhagavan said:-He who performs his prescribed duties without concern for their fruits, is a Sannyasin as well as a Yogi. But the one who merely abandons the ritualistic sacred fire and remains idle without doing anything is neither a Yogi nor a Sannyasin.(VI-1)

Arjuna, you must understand that what is known as Sannyasa is nothing but Yoga because no one can become a Yogi without abandoning all worldly thoughts.(VI-2)

For those who are desirous of reaching the state of Yoga and strive for that, performance of action without concern for its fruit is said to be the means for it. But once he has reached the state of Yoga, he can quit actions and remain in a state of tranquillity.(VI-3)

When a man ceases to have any interest either in the enjoyment of sense objects or in actions prompted by desires, he having abandoned all worldly thoughts, is said to have attained the state of Yoga . (VI-4)

One should always keep oneself high and should not allow oneself to be degraded.One's own self is one's friend as well as foe. One's own self acts as one's friend when the higher self (intellect) has conquered the lower self (mind , body and senses). But if the lower self is not subdued by the higher self , that very self will act like a foe leading to his destruction.(VI-5,6)
That Yogi whose mind is constantly fixed on the Supreme Self will always remain calm and serene, unaffected by the pairs of opposite experiences like cold and heat, joy and grief and honour and dishonour. His mind, having been satiated by the knowledge and experience of the Supreme Self, remains unmoved under all circumstances with his senses perfectly under his control; he looks upon a piece of stone and a piece of gold with equal detachment.; and so he is said to be one who has attained the state of Yoga. In that supreme state of Yoga, he sees no difference between a friend, foe, a relative, a stranger, a middle man or some one who hates him. He considers a holy man and a sinner alike without any differentiation .(VI-7 to 9)

One who desires to reach this state of a Yogi, should avoid all desires for worldly possessions, live in seclusion at a lonely place, and keeping his mind under control constantly meditate on the Supreme.For this purpose, he should choose a clean place and sit on a seat set up by spreading kusha grass,deer-skin and cloth one over the other, neither too high nor too low for comfortable sitting. He should occupy this seat and practise Yoga for attaining self-purification by concentrating his mind and controlling all the functions of his body, mind and the senses. The posture to be adopted for meditation should be steady and without any movement , keeping his trunk, head and neck straight, and fixing his gaze at tip of his nose without looking in any other direction.( VI-11 to13)
He should then sit in meditation, with his mind fixed on Me and totally absorbed in Me, observing strict celibacy and keeping his mind perfectly controlled, calm and fearless.That well- disciplined Yogi who has permanently united himself with Me attains everlasting peace and enters into My Supreme abode.(VI-14,15)
Arjuna!This Yoga is not reachable by one who eats too much or too little. Likewise, it is not for one who sleeps too much or too little.In order to attain this Yoga,which is the end of all sorrows, one has to exercise moderation and regularity in his food, engagements, activities, sleep and wakefulness.(VI-16,17)
When his well-disciplined mind, free from all worldly desires, remains constantly fixed solely in the Supreme Self, he is said to have established himself in Yoga. The disciplined mind of a Yogi fixed in the Supreme Self, is comparable to a flame that burns without flickering, when placed at a windless place .(VI-18,19)
When the mind of the Yogi, subdued by constant practice of Yoga withdraws from all its activities, he is able to see God within himself and at that stage he rejoices himself in God. Then he experiences the ultimate super- sensuous joy which is can be intuited only by a subtle and purified intellect. Established in this state he does not deviate from the Supreme Truth on any account.Having attained this state, he does not consider any other gain as greater than this and he will not be disturbed even by the greatest of sorrows.(VI-20 t0 23)
This state called of Yoga, makes one free from the contact of all sorrows.One should, therefore, resolutely practise this Yoga with an unwavering and energetic mind, discarding all desires arising out of worldly thoughts, and withdrawing the mind and senses from worldly objects on all sides. Thereafter, by gradual practice he should attain tranquillity and fix the mind on God through reason triggered by steadfastness, and should not think of anything else.Whenever the fidgety and wavering mind slips away, it should be drawn back from where it has strayed into and brought into the thoughts on God repeatedly. (VI-24to26)
By this practice, the Yogi's mind becomes perfectly serene, calm and free from the grip of Rajo Guna(Passion); and having identified himself with the faultless Brahman, he enjoys supreme happiness.The sinless Yogi, thus having united his Self with the Supreme Self, enjoys the eternal bliss associated with becoming one with Brahman.VI-27,28)
A Yogi who his absorbed in this Yoga, having imbibed the vision of equality in all beings, beholds the presence of Atman(universal supreme consciousness) in all beings and all beings as nothing but different manifestations of Atman.He who sees Me (the Supreme Self) in everything, and everything within me, will never miss Me and and I will never miss him too. (We never part with each other) A Yogi who is established in union with Me and worships Me in all beings(treats all beings with the same reverence as to Me) will always dwell in Me even if he is engaged in various activities.(No external activity can divert his mind from Me) Arjuna, he is the most eminent of all Yogis, who recognises the identity of Atman in all beings as his own and looks upon the joy or sorrow of all beings equally.(VI-29 to 32)
Arjuna who had been listening to the words of Lord Krishna attentively, felt a doubt whether it would be possible for him to control his unsteady and wavering mind and attain the state of Yoga. He,therefore, decided to admit this weakness to Sree Bhagavan and seek a remedy for that. Arjuna said:-
Oh! Krishna! Owing to the restless and unsteady nature of my mind, I do not see any possibility of attaining the state of Yoga and equanimity of mind that you have just now told me.The mind being very unsteady, turbulent,tenacious and powerful, it appears to me that controlling it is as difficult as controlling the wind.(VI-33,34)
As an ideal Guru, Sree Bhagavan not only agreed to what Arjuna had said but also suggested a suitable remedy for the problem. Sree Bhagavan said:-
Arjuna! There is no doubt about it; mind is quite unsteady and difficult to control. But it can be brought under control by constant practice together with an attitude of dispassion.Yoga is not attainable by any one whose mind is not under his control. However, it can be easily attained if you strive hard and bring your mind under control through regular practice.That is my opinion.(VI-35,36)
(At this stage, Arjuna raises a doubt as to what would happen if one who strives hard to attain Yoga could not accomplish the task during this life and asks Krishna for clarification. )
Arjuna said:- Oh! Krishna! What becomes of a soul that has been striving earnestly and faithfully to attain Yoga, but slips away from that path before his death and consequently does not reach the goal? My Lord! Does he not, having deviated from the path of God-realisation and having no other ground to stand upon, get lost like scattered clouds, without being able to enjoy either God-realisation or heavenly pleasures. Kindly enlighten me on this point. There is none other than Thou to clear this doubt of mine.(VI-37 to39)
In reply to Arjuna's query,
Sree Bhagavan said:-Oh! Partha!*There is no fall for him in this world or the other world. Because no one who strives for this glorious aim will ever meet with an evil end.A person who somehow gets distracted from the path of Yoga will reach the worlds of the men of meritorious deeds. After spending countless number of years there, they will take re-birth in the families of pious and affluent parents.(VI-40,41)
It is also possible(if he had reached a higher state of sadhana in the previous birth) that he may be reborn in the families of enlightened Yogis; but such re-birth is very rare in this world.If he gets such a re-birth, he will automatically regain the spiritual insight of his previous birth and strive harder and harder for attaining God-realisation.(VI-42,43)
On the other hand, the one who takes birth in rich and pious families, will be drawn towards God by the force of habit in his previous birth and pursue the path of Yoga without resorting to fruit-oriented actions as laid down in the Vedas.His earnest efforts in this path will bear fruit in this birth, and having been purged of all sins of the past many births, he will soon reach the Supreme state of God-realisation.(VI-44,45)
A Yogi(one who has attained the state of Yoga), is superior to one who is engaged in penances; he is superior to one who has earned superficial knowledge of the scriptures; he is also superior to one who performs fruit-oriented actions.Therefore, oh! Arjuna you should necessarily become a Yogi. Again, he who devoutly worships Me with utmost faith and his soul fully immersed in Me, is said to be the best among all Yogis.
Thus ends the sixth Chapter of Sreemad Bhagavad Gita entitled the Yoga of Self Control.
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*(Partha means Son of Pritha, Arjuna.Pritha is another name for Kunti, the mother of Pandavas)
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CHAPTER V - KARMA SANYASA YOGA

(YOGA OF RENUNCIATION OF ACTION.)
Arjuna said:-
Oh! Lord! At first, You spoke highly about renunciation of action ; now You are asking me to follow the Yoga of action.Kindly tell me definitely any one of these, which is more beneficial.(V-1)
Sree Bhagavan said:-

Arjuna! Renunciation of action through Yoga of knowledge and Yoga of action, both are equally effective paths for attaining liberation. But in comparison, Yoga of action is better than renunciation of action.One can be considered as a man of renunciation only when his mind is totally free from hatred and desires and is unaffected by the pairs of opposite experiences. He will then attain liberation from all bondage very easily .(V-2, 3)
Only the ignorant will say that Yoga of Knowledge and Yoga of Action are different; The wise and learned won't say so.If any one of these two is diligently followed, the result will be the same.In other words, that state of Supreme Bliss, which is reached by Yoga of Knowledge can be reached by Yoga of Action too. If one has realised that Yoga of Knowledge and Yoga of Action are one and the same; he alone has actually seen the Truth.(V-4, 5)
In fact renunciation of action without performing actions through Yoga is fraught with great hazards. But one who follows the Yoga of Action and performs all actions with his mind fixed on God, reaches the Supreme Brahman very quickly. A man, established in this Yoga and pure at heart, who has fully conquered his mind and senses and has also identified himself with the Self in all beings ; even if he performs all actions he is not tainted by them.(V-6, 7)
However, a Yogi who follows the path of Knowledge, having understood the reality of things, even when he is engaged in activities like seeing,hearing, touching, smelling,eating, walking, sleeping, breathing, speaking, excreting, grasping something, opening and closing his eyes, believes that he does nothing but only the senses are interacting with the objects. (V-8,9,)
He who performs all his actions as a dedication to God, after shaking off attachment and desire for their fruits, is not tainted by his actions, as the lotus leaf does not get wet by water in which it lives.(V-10)
The yogis who follow the path of action, perform all actions with their body, mind, intellect and senses without attachment,merely for the sake of self-purification. He who has surrendered the fruits of all his actions to God, enjoys ever-lasting peace; while he who has attachment towards the fruits of action, is bound by his actions.The Yogi who has controlled his mind and mentally renounced all actions, remains embodied in the mansion of nine gates, immersed in Bliss, without doing anything himself or causing to do anything. (V-11,12,13)
God does not prescribe doer-ship or doings for any man; nor does He dictate the contact between actions and their fruits .But everything takes place according to the inherent nature of the individual. Similarly, the omnipresent God does not partake of any body's sin or virtue. But the beings are often deluded because of their wisdom being en wrapped by ignorance.(V-14,15)
However, in the case of those whose ignorance has been destroyed by spiritual knowledge,that wisdom shines forth like sun and reveals the Supreme.(V-16)
Their mind and intellect become wholly merged in the Supreme Self; they remain constantly identified with it and finally become inseparably one with the Supreme Self.Having thus washed off all their delusions, they reach the state of Nirvana from where there is no return.(V-17)
These wise men look upon everyone with equanimity, whether it be a Brahmin endowed with learning and humility, a cow, an elephant, a dog or a chandala who eats the dog's flesh. (V-18)
Those whose mind is thus established in the unity of all beings, they conquer the whole world even in this life. Absolute Brahman is untouched by evil and is pervading equally in all beings. Therefore, these yogis remain established in Brahman.(V-19)
In that state, the enlightened soul, free from all doubts, having realised and constantly established in Brahman, is neither elated by the pleasant nor perturbed by the unpleasant.(V-20)
What internal joy is experienced by a yogi who is indifferent to external sense-objects, and has his mind fixed on the Supreme; that joy he can experience eternally, when he becomes identified with the Brahman through yoga.(V-21)
The pleasures derived from the contact of senses with sense-objects are verily sources of misery. They have a beginning and an end. The enlightened do not take delight in them.(V-22)
He alone is a yogi who can withstand the urges of lust and anger, in this very life before casting off the body; and he alone is a happy person. (V-23)
He who is happy is within himself; who rejoices in his own self; and who is illumined by the inner light of the Atman, such a Yogi who remains constantly identified with the Brahman becomes one with Brahman. Great seers whose sins have been destroyed and doubts dispelled; whose disciplined minds are fixed firmly in the Supreme and who are eager for the welfare of all beings; they attain oneness with Brahman(V-24,25)
Those wise men who have controlled their mind and freed themselves from lust and anger, having known the Atman in all its aspects, will be surrounded on all sides by bliss and eternal peace, in the state of Brahma Nirvana.(V-26)
That Yogi who has brought his senses, mind and intellect under control and is desirous of Moksha(liberation), keeps out all external objects of enjoyment out of his mind and senses, fixes his gaze between the two eye-brows and regualtes his outgoing and incoming beaths through the nostrils, he is always liberated.(V-27,28)
That Yogi who has known Me as the supreme Lord of all worlds and the enjoyer of all sacrifices and austerities, and the friend of all beings, he attains eternal peace.(V-29)
Thus ends the Fifth Chapter of Sreemad Bhagavad Gita entitled the Yoga of Renunciation of Action.

SREEMAD BHAGAVAD GITA - CHAPTER IV

JNANA KARMA SANYASA YOGA
(YOGA OF RENUNCIATION OF ACTION THROUGH KNOWLEDGE)

Sree Bhagavan said:-

Arjuna! This immortal Yoga was taught by me to Vivasvan(Sun-God) who in turn, taught it to his son Manu and Manu taught it to his son Ikshvaku. Having been thus handed down by generations, this Yoga was known to the royal sages of yore.However, by the effluence of time this great Yoga was lost to the world.The same ancient Yoga which is, in fact, a great secret has now been imparted to you by Me because you are My devotee as well friend.(IV-1,2,3)

Arjuna said:-

You are of recent birth while Sun-God was born long ago. How am I to understand the statement that You had taught this Yoga in the beginning?(IV-4)

Sree Bhagavan said:-

Arjuna! You and I have had many births in the past ; I remember them all but you don't. Though birthless, deathless and Lord of all beings, I manifest Myself in this world through my own Maya(divine potency); retaining My Prakriti (essential nature) as basis. Whenever virtue subsides and vice prevails in the world I create a body for myself and come down to earth. I do this from age to age in order to protect the righteous, destroy the evil-doers, and to re-establish righteousness. He who understands the divine nature of My birth and work is not reborn after death, but comes to Me. (IV-5 to 9)

Many devotees, who have completely got rid of fear, lust and anger and taking refuge in Me with their minds fully absorbed in Me, have purified themselves with penance and wisdom have attained the state of identification with Me in the past.(IV-10)

With whatever wish a man worships Me, I grant him the same. This is My eternal law and all men follow this law in every step. Those who seek success in their worldly activities worship the gods for that purpose. This kind of material success can be gained very quickly on this earth.IV-11,12)

The division of men into four classes was made by Me on the basis of their innate qualities (guna) and the duties appropriate for each(karma) .Though I am said to be the author of this division, you must understand me as the Immortal Brahman, which is a non-doer. Therefore, no actions will bind Me and I have no craving for the fruits of any action. One who understands My reality in this manner will also not be bound by actions. The ancient seekers for liberation had performed their duties with this knowledge. You must also perform your duties in this spirit, following the footsteps of our forefathers.(IV-13,14,15)

What is action? What is inaction? Even the wise are puzzled by this question. Therefore, I shall first tell you what is action, on knowing which you will be freed from its evil influences.You must know the nature of work to be done,nature of work to be avoided and how to reach a state of calm detachment from all actions.Mysterious are the ways of action.(IV-16,17)

He who can see inaction in action and vice versa, he is the most intelligent among men and he alone can perform all actions with perfection. Arjuna, inaction does not mean desistance from work, but performing action without attachment and desire for result. For a person who begins all his actions without desire and concepts about their results, his actions are as though burnt away by the fire of knowledge. Enlightened ones call him wise. Because one who has forsaken attachment to his actions and results thereof, does not seek anything from this world , and is ever content, does not really do anything even when he is engaged in action. Again, he who has subdued his mind and intellect and performs action merely by the body without desire for enjoying any worldly pleasures or acquiring any worldly possessions, does not incur sin as a result of his action.He who is contented with what he gets by chance , is not worried about opposite experiences like pleasure and pain, loss and gain etc., has no quarrel with any one, and is equally poised in success and failure; his actions do not bind him. For a person who is free from all attachments and his mind is established in the Supreme Knowledge, all his actions are sacrifice and they melt away immediately without leaving any trail . (IV-18,19,20,21,22,23)

For a person who performs every action as a sacrifice, there is nothing but the Supreme Brahman.The performer himself, absorbed in Brahman is Brahman ; the sacrificial fire is Brahman; the objects which are offered as oblation into the sacrificial fire are Brahman; the ladle used for pouring the oblations into the fire is Brahman; the act of offering oblations into the fire is Brahman; and finally the fruit of the sacrificial action also is Brahman. (IV-24)
Other yogis offer sacrifice by worshipping different forms of God.Some others perform sacrifice by offering their own inner self into the fire of Brahman by meditating on the identity of self with supreme Brahman.There are some other yogis who offer their hearing and other senses as sacrifice into the fire of self discipline, by exercising restraint over the senses. Some others offer all the objects of perception as sacrifice into the fire of senses, by not responding to the external stimuli from those objects.Yet other yogis sacrifice all the functions of their and those of the vital forces into the fire of self-control, kindled by the Knowledge of the Self. Some others offer material possessions; some of them practise Yoga as a sacrifice ;and some others striving for self realisation observe austere vows and perform sacrifice in the form of study of the scriptures.(IV-25,26,27,28)

Others are intent on controlling the vital energy; so they practise breathing exercises-inhalation and exhalation, and stoppage of breath. Others weaken their body and senses by regulated diet and thus achieve self-control.All these understand the meaning of sacrificial worship and their sins are consumed away by the sacrifice they perform.(IV-29,30)

Oh! Son of Kurus!The ultimate result of all these sacrifices is the nectar of God-realisation. Those who partake of this nectar reach the eternal Brahman. Others who do not perform sacrifice cannot be happy even in this world; then how can they expect anything from the other. (IV-31)
All these and many other form of worships through sacrifice have been prescribed in the Vedas.All of them involve some kind of action to be preformed.When you understand them fully, you will be freed from all bondage of action.Among them form of worship performed with Knowledge of the Supreme Self is superior to worship performed with material offerings ; because the ultimate end of all actions is attaining that Knowledge (IV-32,33)
That knowledge, you must learn from those who have realised it. They will instruct you when you prostrate at their feet, render them service and ask questions to them with eagerness to know the truth. Arjuna! when you have achieved this Knowledge, you will no longer have this delusion which puzzles you now, and by the same Knowledge you will see the entire creation within yourself at first and then in Me. Even if you happen to be most sinful of all sinners, this Knowledge will cross you like a raft, across the ocean of sins .(IV-34,35,36)
Arjuna! The Fire of Knowledge burns away all actions, just in the same manner as a blazing fire burns all fuel int ashes.In fact there is no greater purifier than Knowledge. He who has mastered this Yoga by long practice will, in due course, realise the Truth of the Self within himself.And of course, a man of faith, totally devoted to the purpose, with his senses kept under control will at once experience this Knowledge and lasting peace associated with it. On the other hand, an man who is totally deluded, has no faith but only doubts in this matter is lost for ever. A doubting soul will have neither world nor the other world nor happiness anywhere.(IV-37,38,39,40)
Arjuna! Actions do not bind a person who has dedicated all his actions to God in Karma Yoga; who has all his doubts destroyed in the fire of Knowledge and is self-possessed.There fore, Oh! Son of Bharata! Wield the sword of Knowledge and slash into pieces the ignorance-born doubts lingering in your heart; then establish yourself in Karma Yoga and stand up to fight.( IV-41,42)
Thus ends the Fourth Chapter of Sreemad Bhagavad Gita
entitled
The Yoga of Renunciation of Action Through Knowledge.

BHAGAVAD GITA CHAPTER III--KARMA YOGA (YOGA OF ACTION)

CHAPTER III.KARMA YOGA(YOGA OF ACTION)

Arjuna said:-Oh! Janardana! If You consider Knowledge as superior to Action, then why do you direct me to this dreadful action? I feel that your seemingly conflicting statements are, as it were, confusing my reason . Kindly tell me definitely the one, which will bring me the highest honour. (III-1,2)

Sree Bhagavan said:-Oh! Unblemished Arjuna! In this world there are two paths of spiritual discipline laid down by Me in the long past; one is the Path of Knowledge for the Sankhyas and the other is the Path of Action for the Yogis.(III-3)

By mere abstention from action no one can reach the state of freedom from all actions; nor can any one reach the culmination of Knowledge merely by renouncing all actions.(III-4)

It is the law of nature that none can remain inactive even for a second; for every one is helplessly driven to some action according to his innate nature. If someone restrains his sense organs and remains inactive outwardly, but at the same time mentally broods over the various sense objects, that man of deluded intellect is called a hypocrite. Oh! Arjuna! On the other hand, if a man controls his sense organs by his mental power and acts through his organs of action without attachment, in accordance with the Yoga of Action, he is great . Therefore, you should necessarily perform the duties which are appropriate to your inherent nature; because action is superior to inaction. Remaining inactive, you cannot even sustain your body.(III-5,6,7,8)

You must,however, be aware that every action that is performed otherwise than for the sake of sacrifice(selfless work for common good), will bind the doer to this world.Therefore, Oh! Son of Kunti! all your actions should be performed for the sake of sacrifice and be free from attachment. In fact, when Brahma, the Creator created mankind, the spirit of sacrifice was also infused in them and He told them thus:-

"You shall prosper by this; this will grant you all your wishes.Propitiate the Gods through this and the Gods will propitiate you too in return; thus by mutual propitiation you will reach the highest goal. When the Gods are satisfied by your sacrifice,they will grant you all your wishes.One who enjoys the gifts granted by the Gods without offering them anything in return , is certainly a thief." (III-9,10,11,12)

Those noble men who partake of what is left over after sacrifice, (what they receive as a result of their selfless action performed for common good) will be relieved of all sins.(they will not be bound by their actions). One who cooks for the sake of his own benefit alone( one whose actions are directed towards selfish interests alone) will be eating only sin.(III-13)

All beings are sustained by food; production of food depends on rain; rain ensues from sacrifice; and sacrifice comes from selfless action.Selfless action, in turn, is enjoined in the Vedas and Vedas have emanated from the Indestructible Supreme. Thus the all-pervading Brahman( the Infinite ) is always dwelling in Selfless action.Arjuna!Any one who does not follow this cycle of creation, which has been set going in this world( i.e.does not perform his duties selflessly,) and leads a sensual life,his life is sinful and he lives in vain.(III-14,15,16)

But if a man finds delight, satisfaction and contentment in the Atman alone and nothing else,
he has no obligation to perform any kind of action.He has nothing to gain or lose in this world by performing or not performing any action; nor does he depend on any one for anything.Therefore, always do your duty without attachment. Man can attain the Ultimate Truth by performing action without attachment. (III-17,18,19)

In fact, King Janaka and many others have attained enlightenment only through action performed in this spirit. Having in view the welfare of the world too, you have a responsibility to set an example to the world by performing your duty in this spirit. Because whatever a great man does, others will imitate and whatever standard he sets up, the world will follow the same.(III-20,21)

Arjuna! Look at Me. I am not bound to perform any action in all the three worlds.There is also nothing that I do not already have to be acquired by action.Yet I go on working. If I do not continue to work untiringly as I do now, people will still follow my example in all matters. If ever I cease to work, it will be total ruin for the mankind. In other words, I would become the cause for all round confusion and universal destruction.(III-22,23,24)

Arjuna!The ignorant work with attachment; the wise should also work with the same diligence desiring the welfare of the world, but without attachment.In this process, the wise should be careful not to bewilder the minds of the ignorant attached to their actions.He ,having established himself in the Self, should show them by his own example and make them perform their duties without attachment(III-25,26)

Every action is really performed by the Gunas (The three inherent qualities of the individual;

Sattwa, Rajas and Tamas). But the individual who is deluded by his egoism thinks : "I am the doer".But he who has the true insight into the divisions of Gunas and their various functions, understands that interaction is between the Gunas and the sense objects ;therefore, he does not become attached to his actions.Those who are deluded by the Gunas identify themselves with Gunas and the resultant actions.The illumined souls should not create any confusion in the minds of those ill-informed ignorants, by refraining from work. (III-27,28,29)

Therefore, shake of this fever of ignorance. Dedicating all actions to Me with your mind fixed on Me, the Self in every being, freed from all desires for worldly rewards and without any feeling of ownership or possession, come forward and fight.(III-30)

Arjuna! not only you, but every man who follows this teaching of Mine faithfully and without reservation,will be released from the bondage of his actions.But those who scorn My teaching and do not follow them, take them as lost because their intellect is misguided and all their knowledge is a mere delusion .(III-31,32)

Even a wise man acts according to the tendencies of his innate nature. That being the case with every living creature, what use is there for external restraint?Attraction and aversion which the senses feel towards sense objects are natural phenomena.But you must not yield to such feelings because they are strong enemies in the path of spirituality.(III-33,34)

Arjuna! Beware! Performance of one's own duty, however imperfect it may appear to be, is far better than taking up the duty of another person, however perfectly it may be performed.Death in the performance of one's own duty will be glorious; but another one's duty will bring only fear and disgrace to you.(III-35)

Arjuna said:-Krishna! What makes a man do evil, even against his own will, as though by compulsion from an external source? (III-37)

Sree Bhagavan said:-The Rajoguna has an off-spring named lust, which often takes the shape of wrath. It is extremely ravenous and deadly; and know it as your enemy in this matter.
(The characteristics of the three Gunas namely, Sattwaguna, Rajoguna and Tamoguna are explained in Chapter XIV of Gita). As fire is coverd by smoke, mirror by dust and embryo by amnion, so is Knowledge covered by lust. Arjuna, Knowledge is thus covered by this eternal foe of the wise known as lust, which acts like an insatiable fire (III-38,39)

It is said that the senses, mind and intellect are its working ground ; and working on these three fields of action, it conceals Knowledge and deludes the embodied soul .Therefore, Arjuna! You must first control your senses and then kill this evil thing which obstructs knowledge and realisation of the Atman.(III-40,41)

The senses are said to be stronger than sense-objects; mind is stronger than senses and intellect is stronger than mind. But what is stronger than even intellect is this lust.Knowing that lust is stronger than even intellect, you must join your mind and intellect to the Supreme Atman and destroy this enemy in the form of lust that is difficult to control.(III-42,43)

Thus ends the Third Chapter of Sreemad Bhagavad Gita entitled
The Yoga of Action