Bhagavad Gita—Chapter Fifteen

The Yoga of the Supreme Spirit




The Holy Lord said:
There is th’ eternal Ashwattha
With roots above, branches below,
The sacred hymns, the leaves; he who
Knows it, is a Veda-knower. (1)

Below, above, spread its branches,
Nourished by the gunas; its buds
Are sense-objects; and in the world
Below its roots give rise to acts. (2)

This its form is not here perceived–
Its end, origin, existence.
Having cut this firm-rooted tree
With the axe of non-attachment– (3)

Then that goal is to be sought for,
Which, attained, they never return:
“In that Primeval Purusha,
Fount of actions, I seek refuge.” (4)

Without pride, delusion–attachment conquered–
Dwelling in the Supreme Self, without desires,
Freed from the dualities–pleasure and pain–
The undeluded reach that eternal Goal. (5)

That the sun illuminates not,
There shines neither the moon nor fire;
For that is My Supreme Abode,
Going whither they return not. (6)

An eternal part of Myself,
Becoming a soul in this world,
Takes on the senses and the mind
And abides within Prakriti. (7)

When the Lord obtains a body
And when He leaves it, He takes these
And goes, as the wind takes the scents
From their seats: the flowers and herbs. (8)

Thus presiding over the ear,
The eye, the touch, the taste, the smell–
As also the “sense” of the mind–
He experiences objects. (9)

When He departs, remains, enjoys,
Accompanied by the gunas,
The deluded do not see Him–
Those with the eye of knowledge see. (10)

The yogis, striving, behold Him
Dwelling within themselves; but the
Unrefined, unintelligent,
Even though striving, see Him not. (11)

The light which resides in the sun,
That light illumines the whole world;
That which is in the moon and fire–
Know that light to be Mine as well. (12)

Entering the earth, I support
All beings with My energy.
Having become the wat’ry moon,
I Myself cause all plants to thrive. (13)

Dwelling within living beings
In the form of digestive fire,
Joined with prana and apana,
Do I digest the fourfold food. (14)

I am seated within all hearts;
Memory, knowledge, and their loss
Proceed from Me: for I am the
Veda’s Goal, Author, and Knower. (15)

Two Purushas are in this world–
The Changing and the Unchanging.
All beings comprise the Changing,
Kutastha is the Unchanging. (16)

But there is also the Supreme
Purusha, called the Highest Self,
Immutable Lord, Who pervades
All the three worlds and sustains them. (17)

I transcend the Changing and am
Above even the Unchanging,
So in this world and the Veda
I am called the Supreme Spirit.1 (18)

He who, free from delusion, thus
Knows Me as the Supreme Spirit,
He, knowing all, thus worships Me
With all his heart, O Bharata. (19)

Knowing this most secret teaching
Imparted by Me, one awakes
To the highest enlightenment–
All his duties thus accomplished. (20)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fifteenth discourse entitled: The Yoga of the Supreme Spirit.

Bhagavad Gita—Chapter Fourteen

The Yoga of the Division of the Three Gunas


The Holy Lord said:
I shall tell you supreme knowledge
Which is the best of all knowledge,
Having known which all the sages
Attained to highest perfection. (1)

Resorting to this knowledge they
Attain identity with Me,
At creation they are not born,
Nor tremble at its dissolving.1 (2)

For me great Brahma is the womb,
And in that do I place the egg.
The origin of all beings
Then comes from that, O Bharata. (3)

Whatever be the forms produced
Within all wombs, Son of Kunti,
Of them Brahma is the great womb,
And I the seed-casting Father. (4)

Sattwa, rajas, and tamas–these
Gunas born of Prakriti bind
Fast in the body him who is
Indestructible, embodied. (5)

Sattwa is stainless, luminous,
And free from defect, yet it binds
By attachment to happiness
And by attachment to knowledge. (6)

Know rajas’ nature is passion,
Producing thirst and attachment;
It binds fast the embodied one
By the attachment to action. (7)

Tamas is born of ignorance,
Stupefying the embodied;
It binds by miscomprehension,
Indolence, and sleep, Bharata. (8)

Sattwa ’ttaches to happiness,
Rajas to action, Bharata; And
Tamas, obscuring knowledge,
Attaches unto delusion. (9)

Sattwa prevails over rajas
And tamas; and rajas prevails
Over sattwa and tamas; and
Tamas over sattwa, rajas. (10)

When through each sense of the body
The light of knowledge clearly shines,
Then it should be known that sattwa
Is there fully predominant. (11)

Activity, undertaking
Of actions, greed, unrest, longing–
When rajas is predominant
All these arise, O Bharata. (12)

Darkness, inertness, heedlessness,
And delusion–all these arise
When tamas is predominant,
O descendant of the Kurus. (13)

If the embodied one meets death
When sattwa is predominant,
Then he attains the stainless realms
Of the knowers of the Highest. (14)

Meeting death in rajas, he’s born
Amid those attached to action;
Dying in tamas, he is born
From the wombs of the deluded. (15)

The fruit of good action, they say,
Is sattwic and pure; verily,
The fruit of rajas is pain, and
Ignorance the fruit of tamas. (16)

From sattwa arises wisdom;
From rajas, greed; while from tamas
Arises miscomprehension,
And delusion and ignorance. (17)

The sattwa ’biding go upwards;
Rajasics dwell in the middle;
Tamasics, abiding in the
Lowest guna, do go downward. (18)

When the seer beholds no agent
Other than the gunas and knows
That which is higher than gunas,
He attains unto My being. (19)

He who goes beyond these gunas
Which are the source of the body,
Is freed from birth, death, disease, pain,
And attains immortality. (20)

Arjuna said:
By what marks, O Lord, is he known
Who has gone beyond the gunas?
What is his conduct, and how does
He pass beyond these three gunas? (21)

The Holy Lord said:
He who hates not the appearance
Of light and of activity
And delusion, O Pandava,
Nor yet longs for them when absent; (22)

He, sitting like one unconcerned,
Who is not moved by the gunas,
Knowing: “The gunas operate,”
Stands firm and is unwavering. (23)

The same in pleasure or in pain,
He sees earth, stone, and gold alike;
Alike to pleasing, displeasing,
Firm, the same in censure and praise; (24)

The same in honor and disgrace,
The same to friend and enemy,
Renouncing all undertakings–
He has gone beyond the gunas. (25)

He who renders service to Me
With unswerving devotion, he,
Going beyond the three gunas,
Is fit for union with Brahman. (26)

“I am the abode of Brahman,
The Immortal, Immutable,
Abode of Eternal Dharma,
Abode of the Absolute Bliss.”2 (27)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourteenth discourse entitled: The Yoga of the Division of the Three Gunas.

Bhagavad Gita—Chapter Thirteen

The Yoga of the Distinction Between the Field and the Knower of the Field



Arjuna said:
Prakriti and Purusha and
The Field and Knower of the Field,
Knowledge, and that which should be known–
I wish to know these, Keshava.1

The Holy Lord said:
This body is known as the Field,
And he who knows it thus is called
The Knower of the Field by those
Who know of both Field and Knower. (1)

Know Me also, O Bharata,
To be the Knower in all Fields.
The knowledge of Field and Knower
I consider as the knowledge. (2)

What the Field is–its properties,
Modifications, cause-effects,
Who He is and what His powers,
That do you hear from Me in brief. (3)

This has been sung by the Rishis
In many ways, in sacred chants,
In passages about Brahman,
Full of convincing reasoning. (4)

The great Elements, Egoism,
Intellect, the Unmanifest,
The ten senses2 and the one–mind–
The five objects of the senses; (5)

Desire, aversion, pleasure, pain,
The aggregate, intelligence,
And steadfastness: thus is the Field
Briefly described, and its aspects. (6)

Absence of both pride and deceit,
Harmlessness,3 patience, rectitude,
Approach of teacher,4 purity,
Stability and self-restraint. (7)

Indifference to sense objects,
And absence of egotism;5
Keeping in mind the evils of
Birth, death, old age, disease, and pain; (8)

Non-attachment and non-clinging
To son, wife, home, and all suchlike;
Constant evenmindedness in
Desired and undesired events. (9)

Unswerving devotion to Me
With single-minded yoga, and
Frequenting secluded places,
Distaste for others’ company;6 (10)

Constant in knowledge of the Self,
Seeing the goal of truth-knowledge–
This is said to be true knowledge.
The contrary is ignorance. (11)

I shall describe what must be known,
Which bestows immortality–
Beginningless Supreme Brahman:
Neither being nor non-being. (12)

With hands and feet everywhere,
Eyes, heads, and faces ev’rywhere,
With ears throughout the universe–
THAT stands, pervading ev’rything. (13)

Shining by functions of senses,
Yet without senses; detached, yet
Maintaining all; free from gunas,
Yet experiencing gunas. (14)

Outside and inside all beings;
Both the unmoving and moving;
Incomprehensible because
It is subtle and far and near. (15)

Undivided, yet It exists
As if divided in beings:
The sustainer of all beings–
He absorbs and generates them. (16)

The Light even of lights, It is
Said to be beyond all darkness;
Knowledge, the One Thing to be known,
Goal of knowledge, within all hearts. (17)

Thus Field, knowledge and that which must
Be known has been briefly stated.
Knowing all this, My devotee
Attains to My state of being. (18)

Know Prakriti and Purusha
Are both beginningless; and know
That all modifications and
Gunas are born of Prakriti. (19)

In production of the body
And senses Prakriti’s the cause;
Pleasure and pain’s experience,
Originates from Purusha. (20)

Purusha within Prakriti
Undergoes Prakriti’s gunas;
Birth in good and evil wombs comes
From his attachment to gunas. (21)

The Supreme Purusha is called
The Looker-on in this body:
The Permitter, the Supporter,
Experiencer, Lord, and Self. (22)

He who thus knows the Purusha
And Prakriti with the gunas,
Whatever be his state in life,
He shall never be born again. (23)

Some perceive the Self in the Self
By the Self through meditation;
Others by Sankhya yoga, and
Still others by karma yoga. (24)

Others, again, not knowing thus,
Worship as they hear from others.
Even these, too, go beyond death,
Devoted to what they have heard. (25)

Whate’er is born, the moving or
The unmoving, O Bharata,
Know it to be from the union
Of the Field and the Field-Knower. (26)

The one who truly sees is he
Who ever sees the Supreme Lord
Existing equally in all
Beings, deathless in the dying. (27)

Since seeing the Lord equally
Existing ev’rywhere in all,
He injures not the Self by Self,
Then goes unto the Supreme Goal. (28)

The one who truly sees is he
Who sees that all actions are done
Solely by Prakriti alone,
And that the Self is actionless. (29)

He sees the sep’rate existence
Of all inherent in the One,
And their expansion from That One–
He then becomes one with Brahman. (30)

Being without beginning and
Devoid of gunas, unchanging,
This Supreme Self, though embodied,
Does not act, and is not tainted. (31)

As the all-pervading ether,
Through subtlety is not tainted,
The Self seated in the body
Is not tainted in any case. (32)

As the sun alone illumines
This entire world, in the same way
The lord of the field illumines
The entire field, O Bharata. (33)

They who with the eye of knowledge
Distinguish Field, Field-Knower, and
Freedom from beings’ Prakriti,
They indeed go to the Supreme. (34)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scriptureof Yoga, the dialogue between Sri Krishna and Arjuna, ends the thirteenth discourse entitled: The Yoga of the Distinction Between the Field and the Knower of the Field.

Bhagavad Gita—Chapter Twelve

The Yoga of Devotion


Arjuna said:
Those devotees who worship You,
And those also who do worship
The Changeless, the Unmanifest–
Which are better versed in yoga? (1)

The Holy Lord said:
Those who, fixing their mind on Me,
Worship steadfast, with supreme faith,
It is My opinion that they
Are thus the best versed in yoga. (2)

They worship the Unperishing,
Unspeakable, Unmanifest,
Omnipresent, Unthinkable
Unchangeable, Immovable– (3)

Having subdued all the senses,
And even-minded ev’rywhere,
Engaged in the welfare of all–
Verily they reach Me alone. (4)

Greater is their trouble whose minds
Are set on the Unmanifest;
For the Unmanifest is hard
For the embodied ones to reach. (5)

Those who worship Me, resigning
All action, deeming Me as the
Supreme Goal, meditating on
Me with single-minded yoga– (6)

To these whose mind is set on Me,
Verily, I become ere long,
O Pritha’s son, their Savior from
The sea of mortal samsara. (7)

Fixing your mind on Me alone,
Placing your intellect in Me,
Then doubtless you shall evermore
Live in Me, here and hereafter. (8)

If you are unable to fix
Your mind on Me in steadiness,
By constant practice of yoga
Seek to reach Me, Dhananjaya. (9)

But if you are unable to
Constantly practice yoga, be
Intent on acting for My sake.
Even that leads to perfection. (10)

If you cannot do even this,
Then by taking refuge in Me,
Abandon the fruits of action,
Becoming this way self-controlled. (11)

Better is knowledge than practice;
Meditation than mere knowledge;
Renouncement1 than meditation;
Instant peace comes from renouncement. (12)

He hates no one, and is friendly
And compassionate towards all,
Free from feelings of “I” and “mine,”
Even-minded and forbearing. (13)

Always content, balanced in mind,
Self-controlled, firm in conviction,
Mind and intellect fixed on Me,
Devoted to Me, dear to Me. (14)

He who agitates not the world,
And whom the world agitates not,
Who is freed from joy, envy, fear,
And worry–he is dear to Me. (15)

He who is free from dependence,
Pure, skilled, unconcerned, untroubled,
Renouncing all undertakings–
That devotee is dear to Me. (16)

He neither rejoices nor hates,
Nor grieves, nor desires, renouncing
Both good and evil, and full of
Devotion–he is dear to Me. (17)

He is the same to friend and foe,
And in honor and dishonor;
In heat and cold, pleasure and pain;
And ever free from attachment. (18)

Who deems blame and praise as equal;
Silent, content with anything,
Homeless, steady-minded, full of
Devotion–he is dear to Me. (19)

They who follow this Immortal
Dharma, described, endued with faith,
Deeming Me as the Goal Supreme,
Devoted–are most dear to me. (20)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the twelfth discourse entitled: The Yoga of Devotion.

Bhagavad Gita—Chapter Eleven

The Yoga of the Vision of the Cosmic Form



Arjuna said:
In kindness you spoke unto me
Regarding the Supreme Secret
That is known as the Supreme Self.
By this my delusion is gone. (1)

The origin and dissolving
Of beings has been heard by me
In detail from You, O Krishna,
And Your eternal majesty. (2)

And so it is, O Supreme Lord!
As You have declared of Yourself.
Yet still I desire to behold
Your Ishwara1-Form, O Krishna. (3)

Wherefore, O Lord, if You should think
Me capable of seeing It,
Then do You, O Lord of Yogis,
Show to me Your eternal Self. (4)

The Holy Lord said:
Behold now, O Partha, My forms
A hundred fold–a thousandfold–
Various, divine, and also
Of various colors and shapes. (5)

Behold the Adityas, Vasus,
The Rudras, Ashwins,2 and Maruts;
Behold, O son of Bharata,
Many wonders ne’er seen before. (6)

See now in this My body the
Whole universe centered in one–
Both the moving and unmoving–
And all else you desire to see. (7)

But you are not able to see
Me with your own eyes, Arjuna.
I give to you the divine eye–
Behold My supreme Yoga Pow’r. (8)

Sanjaya said:
Then having thus spoken, O King,
Krishna, the Great Lord of Yoga,
Showed unto the son of Pritha
His own Supreme Ishwara-Form: (9)

With many mouths and many eyes,
And with many wondrous aspects,
With many divine ornaments,
With many divine weapons raised; (10)

Wearing divine garlands and clothes,
With divine perfumes and ointments;
God embodying all wonders,
The Infinite, Omniscient. (11)

If the light of a thousand suns
Arose together in the sky,
Then that would be like the splendor
Of that Resplendent Mighty One. (12)

There in the body of the God
Of gods the son of Pandu saw
The universe resting in One
With its manifold divisions. (13)

Then Arjuna, filled with wonder
And with his hair standing on end,
Bowing down in adoration
Thus spoke with joined palms unto Him. (14)

Arjuna said:
O God, I see all the gods in Your body,
And the hosts of all grades of beings in You;
Brahma, the Lord, seated upon the lotus,
And all the rishis and celestial serpents. (15)

I see You of boundless form on ev’ry side
With Your manifold arms, stomachs, mouths, and eyes;
Neither end, middle, nor beginning of You
Do I see, Lord, of Your Universal Form. (16)

I see You with diadem, club, and discus;
A mass of radiance shining ev’rywhere,
Very hard to look at, all around blazing
Like burning fire and sun, and beyond measure. (17)

You are the Unchanging, the Supreme Being,
You are the ultimate resting-place of all;
You are Guardian of Eternal Dharma,
You are the Primal Purusha, I do ween. (18)

You are without beginning, middle, or end,
Infinite in power, of manifold arms;
The sun and moon Your eyes; burning fire Your mouth;
Heating the universe with Your radiance. (19)

This firmament fixed between heaven and earth,
And all the quarters are filled by You alone;
Seeing this, Your marvellous and awesome form,
The three worlds tremble with fear, O Great-souled One.20)

Truly, into You enter these hosts of gods;
Some of which extol You in fear with joined palms;
“May it be well!” thus saying, the bands of great
Rishis and Siddhas praise You with splendid hymns. (21)

The Rudras, Adityas, Vasus, Sadhyas,3 and
Vishwa-Devas, Ashwins, Maruts, Ushmapas,4
Gandharvas, Yakshas, Asuras, and
Siddhas–
All these are looking at You, quite astounded. (22)

Having seen this Your immeasurable form–
With very many mouths, eyes, arms, thighs, and feet,
Many stomachs, and fearful with many tusks–
All the worlds are terrified, and so am I. (23)

On seeing You touching the sky, and blazing
With many a color, with mouths wide open,
With large and fiery eyes: I am terrified
At heart, and find no courage nor peace, Vishnu. (24)

Having seen Your mouths, fearful with tusks, blazing
Like Pralaya-fires, I know neither the four
Quarters, nor do I find peace; have mercy, then,
O Lord of Gods, Abode of the universe. (25)

And all these sons of evil Dhritarashtra,
With the multitudinous hosts of monarchs,
Among whom are numbered Bishma, Drona, and
Sutaputra, with the warrior chiefs of ours, (26)

Enter precipitately into Your mouth,
Terrible with tusks and fearful to behold.
Some are found sticking in the gaps ’tween Your teeth,
And some with their heads completely pulverized. (27)

Verily, as the many torrents and streams
Of all the rivers flow towards the ocean,
So do all these heroes of the world of men
Now enter into Your fiercely flaming mouths. (28)

Just as moths precipitately rush into
A blazing fire, although only to perish,
In like manner so do these creatures also
Rush into Your mouths though only to perish. (29)

Swallowing all the worlds on every side
With Your flaming mouths, You are licking Your lips.
Your fierce rays, filling the world with radiance,
Are blazing, burning, consuming, O Vishnu! (30)

Tell me who You are–You Who are fierce in form.
Salutations, O Supreme God: have mercy!
I desire to know You, O Primeval One.
I know not indeed Your doings or purpose. (31)

The Holy Lord said:
I am, indeed, mighty world-destroying Time,
Here made manifest for destroying the world.
Even without you, none of the warriors here
Arrayed within the hostile armies shall live. (32)

Therefore do you arise and thus acquire fame.
Conquer, and enjoy unrivalled dominion.
Truly, by Myself are they already slain;
Be merely an apparent cause, Arjuna. (33)

Drona, Bhishma, Jayadratha, Karna, and
Others already killed by Me, do you kill.
Be not distressed with fear; but fight, and surely
You shall conquer your enemies in battle. (34)

Sanjaya said:
Having heard this speech of Krishna, Arjuna
With joined palms, and trembling, prostrated himself,
And addressed Krishna in a faltering voice,
Bowing down to Him, and overwhelmed with fear. (35)

Arjuna said:
It is fitting, Hrishikesha, that the world
Is delighted and rejoices in Your praise,
That rakshasas fly in fear to all quarters,
And siddhas bow to You in adoration. (36)

Why should they not bow to You, O Great-souled One,
The Great and Primal Cause of even Brahma,
Infinite, Lord of gods, Source of the cosmos?
Unchanging–Being, Non-being, beyond both. (37)

You the Primal God, the Ancient Purusha;
You are Supreme Refuge of this universe,
Knower, the One Thing to be known; Supreme Goal;
By You is the whole universe pervaded. (38)

You are Vayu,5 Yama, Agni,6 Varuna,
Chandra,7 Prajapati, and Great-grandfather.8
I bow, yea, I bow to You a thousand times,
Again and again I bow, I bow to You! (39)

Salutation to You before and behind,
Salutation on every side, O All!
You, infinite in power and in prowess,
Pervadest all these things; wherefore You are All. (40)

Whatever I have presumptuously said
From carelessness or love, addressing You as
“O Krishna, O Yadava, O Friend,” speaking
As a friend, unconscious of this Your greatness– (41)

However I may have been disrespectful
To You in jest, walking, reposing, sitting,
Eating, alone, with others, I implore You,
Immeasurable One, to forgive all this. (42)

The world’s Father–of the moving unmoving–
You are the worshipful Guru of gurus.
There is no one Your equal in the three worlds.
Who can excel You, Mighty beyond compare? (43)

Prostrating in adoration, do I crave
Forgiveness: as a father forgives his son,
A friend his dear friend, and a lover his love–
Thus even so should You forgive Me, O God. (44)

Overjoyed am I, seeing Your form, and yet
My mind is distracted with terror. Show me,
In mercy Lord, only Your previous form–
O Lord of gods, Abode of the universe. (45)

Diademed, bearing the mace and the discus,
I wish to see You as before. Assume then
That same beloved four-armed form of Yours, O
You of thousand arms, of universal form. (46)

The Holy Lord said:
Graciously have I shown to you, Arjuna,
This Form Supreme, by My own Yoga Power–
Form resplendent, infinite, universal,
Which has not been seen before by aught but you. (47)

Not by Vedic study or by sacrifice,
By gifts, rites, or by severe austerities
Am I seen in such Form in the world of men,
By any other than you, O Arjuna. (48)

Be not afraid or bewildered, having seen
This Form of Mine, so awesome, so terrible
With your fears dispelled and with your heart gladdened,
Now see once again this former Form of Mine. (49)

Sanjaya said:
Krishna, having thus spoken to Arjuna,
Showed once again His usual manlike form;
Thus the Great-souled One, assuming His gentle
Four-armed form pacified him, the terrified. (50)

Arjuna said:
Now having seen this, Your gentle
Man-like form, O Janardana,
My thoughts are now composed, and I
Am now restored to my nature. (51)

The Holy Lord said:
Verily, hard indeed it is
To behold this great form of Mine
Which you have seen. Even the gods
Ever long to behold this form. (52)

Not by Vedic study, nor by
Austerity, nor by gifts, nor
By sacrifice can I be seen
As on this day you have seen Me. (53)

By single-minded devotion
I may be known in this true form,
Seen in reality, also
Entered into, Scorcher of Foes. (54)

He who does work for Me alone,
Devoted to Me as his goal,
Freed from desire, without ill will
To any, enters into Me. (55)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eleventh discourse entitled: The Yoga of the Vision of the Cosmic Form.

Bhagavad Gita—Chapter Ten

The Yoga of Divine glories


The Holy Lord said:
Now hear from Me the supreme word
Which I speak to you, Mighty-Armed,
For you are beloved to Me.
I speak desiring your welfare. (1)

Neither the multitude of gods
Or great seers know My origin.
In truth I am the source of the
Gods, as well as of the great seers. (2)

He who knows Me as birthless and
Beginningless, the world’s Great Lord–
He alone among mortals is
Undeluded and freed from sins. (3)

Reason, knowledge, non-delusion,
Forbearance, truth, restraint of sense,
Calmness, happiness, misery,
Birth, death, fear, also fearlessness, (4)

Non-injury, and contentment,1
Austerity, benevolence,
Both good repute and ill repute–
All these arise from Me alone. (5)

The ancient Seven Great Rishis2
And Four Manus,3 with pow’rs like Me,
Were born of My mind, and from them
Are all the creatures in this world. (6)

He who knows all these manifold
Manifestations of My pow’r
And glory, becomes established
In yoga–there can be no doubt. (7)

I am the origin of all,
And from Me ev’rything evolves–
Thinking thus, the wise worship Me
With consciousness all filled with love. (8)

With minds and lives intent on Me,
Enlightening4 one another,
And speaking of Me constantly,
They are content and do rejoice. (9)

To them, the constantly steadfast,
Worshipping Me with affection,
I bestow the buddhi-yoga
By which they shall come unto Me. (10)

Out of compassion for them, I,
Abiding in their hearts, destroy
The darkness born of ignorance
By the shining lamp of knowledge. (11)

Arjuna said:
Supreme Brahman, Supreme Abode,
Supreme Purifier, Divine,
Eternal Person, the First God,
The Birthless and All-pervading– (12)

Thus all the sages declare You:
Narad’,5 Asita Devala,6
And Vyasa7–and now do You, too,
Yourself declare it unto me. (13)

I regard all this that You say
To me as true, O Keshava.
In truth, neither gods nor demons
Know of Your manifestation. (14)

For You know Yourself by Yourself,
O You, the Supreme Purusha8:
Source of beings, Lord of beings,
God of gods, Ruler of the world. (15)

You should now describe completely
Your divine manifestations
By which, pervading all these worlds,
You do abide within all things. (16)

How may I know You, O Yogi,
Always meditating on You?
In what aspects of Your Being
Are You to be thought of by me? (17)

Explain to me in more detail
Your pow’rs and manifestations.
I am never satiated
In hearing Your amrit-like9 words. (18)

The Holy Lord said:
Listen! I shall tell you of My
Divine Self-manifestations;
But only the chief ones, because
There is no end to My expanse. (19)

I am the Self abiding in
The heart of all beings; I am
The beginning, the middle, and
Also the end of all beings. (20)

I am Vishnu10 of Adityas;11
The Sun among luminaries;
I am Marichi of Maruts;12
Among the stars I am the Moon. (21)

Of Vedas, the Sama Veda;13
I am Indra14 among the gods;
Of the senses I am the mind;
Intelligence in all beings. (22)

Among the Rudras,15 Shankara;16
Kuber17 of yakshas,18 rakshasas;
Of Vasus19 I am Pavaka;20
And of mountains Meru21 am I. (23)

And of priests, O son of Pritha,
Know Me the chief, Brihaspati;22
Of generals I am Skanda;23
Among the waters, the ocean. (24)

Of great Rishis24 I am Bhrigu;25
Of words, the one-syllabled OM;
Of Yajñas,26 the Japa27 Yajña;28
Of immovables: Himalayas. (25)

Of trees I am the Ashwattha;29
Of Deva-rishis, Narada;
Of Gandharvas,30 Chitraratha;31
Among siddhas,32 Sage Kapila.33 (26)

Among horses, Uchchaishravas34
Who was born of the Amrita;
Of elephants, Airavata;35
And among men I am the king. (27)

Among weapons, the Thunderbolt;36
Among cows I am Kamadhuk;37
The cause of offspring, Kandarpa;38
Of serpents I am Vasuki.39 (28)

Of Nagas40 I am Ananta;41
Of water beings, Varuna;42
Of pitris43 I am Aryaman;44
Of controllers I am Yama.45 (29)

Of demons46 I am Prahlada;47
Among measurers I am Time;
Among beasts I am the lion;
Among birds I am Garuda.48 (30)

Of purifiers I am Wind;
Among warriors I am Rama;49
Of fishes I am the dolphin;
Of rivers I am the Ganges.50 (31)

Of manifestations I am
Beginning, middle, and the end;
Of knowledge, knowledge of the Self;
Of disputants I am logic. (32)

Among letters, the letter A;
Of compounds I am the dual;
I am inexhaustible Time;
I the Sustainer, the All-formed. (33)

I am all-destroying death and
Origin of all that shall be.
I am fame, prosperity, speech,
Mem’ry, wisdom, courage, patience. (34)

Of chants I am Brihatsaman;51
Of meters I am Gayatri;52
Of months I am Margashirsha;53
Of seasons, the season of flow’rs.54 (35)

The gambling of the fraudulent,
The splendor of the splendorous;
I am victory and effort;
I am sattwa of the sattwic. (36)

Among Vrishnis,55 Vasudeva;56
Of Pandavas, Dhananjaya;
Among sages I am Vyasa;
Among the rishis, Ushanas.57 (37)

The sceptre of authorities,
Strategy of the ambitious,
Of secret things I am silence;
The knowledge of knowers am I. (38)

Whate’er the seed of all beings,
That also am I, Arjuna.
No thing, moving or unmoving,
Can e’er exist apart from Me. (39)

Arjuna, there is no end of
My divine manifestations.
What I have spoken unto you
Is but an example of them. (40)

Whatever is glorious or
Prosperous or yet powerful,
Understand that springs from but a
Fraction of My radiant Pow’r. (41)

Of what value is it for you
To know all this, O Arjuna?
I ever support this whole world
By just one portion of Myself. (42)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the tenth discourse entitled: The Yoga of Divine Glories.

Bhagavad Gita—Chapter Nine

The Yoga of the Kingly Science and Kingly Secret


The Holy Lord said:
To you who argue not shall I
Declare this most secret knowledge Which, when joined with realization,
Shall free you from impurity. (1)

Royal knowledge, royal secret,
This the supreme purifier,
Readily learned by the righteous,
Easy to practice, eternal. (2)

Those without faith in this dharma,
Return, without attaining Me,
To the path of birth in this world–
The realm of death, O Arjuna. (3)

All this world is pervaded by
Me in My unmanifest form: All beings do dwell within Me,
But I do not dwell within them. (4)

Nor do beings dwell within Me–
Behold this, My Divine Yoga!
Bringing forth and supporting them,
My Self yet does not dwell in them.1 (5)

As mighty winds move ev’rywhere,
Yet always dwell in the ether,
Know, Arjuna, that even so
Do all beings dwell within Me. (6)

At the end of a kalpa,2 all
Beings merge in My Prakriti:
At dawn of another kalpa,
I Myself send them forth again. (7)

Animating My Prakriti,
I project again and again
This whole multitude of beings,
Helpless under Prakriti’s sway. (8)

And yet these acts do not bind Me,
Sitting as one indifferent
And fully unattached to them:
This is the truth, Dhananjaya. (9)

Because of My proximity,
Prakriti produces all this,
The moving and the unmoving;
The world revolves because of this. (10)

Unaware of My higher state
As the Great Lord of all beings,
The deluded disregard Me
Dwelling within a human form. (11)

Of vain hopes, vain deeds, vain knowledge,
Without sense–truly they abide
In the delusive nature of
The rakshasas3 and asuras.4 (12)

But those great souls that abide in
Their divine nature, Arjuna,
Worship Me single-mindedly,
As their eternal Origin. (13)

Glorifying Me always and
Striving ever with firm resolve,
| Bowing to Me in devotion,
Always steadfast, they worship Me. (14)

And others, sacrificing by
The sacrifice of pure knowledge,
Worship Me, the All-Formed, as one,
As distinct, and as manifold. (15)

I am the rite, the sacrifice,
The offering, the offered things,
I am the mantra and the ghee,
The fire, and act of oblation. (16)

Father and Mother of this world,
Sustainer, Grandfather, the Known,5
Purifier, the Pranava,
The Rig, Sama, Yajur Vedas. (17)

Goal, Supporter, the Lord, Witness,
Abode, Refuge, Friend, Origin,
Dissolution, and Substratum,
Storehouse, Seed Imperishable. (18)

As the sun I give heat and I
Withhold and send forth rain;
I am Both immortality and death;
Being and non-being am I! (19)

The knowers of the three Vedas worship Me
By sacrifice, by drinking Soma, and thus
Made pure from sin pray for passage to heaven;6
Gain worlds and enjoy pleasures of the Devas. (20)

Having enjoyed the heaven-world, with merit
Exhausted, they re-enter the mortal world.
Thus, keeping the injunctions of the Vedas,
Filled with desires, they constantly come and go. (21)

Those who direct their thoughts to Me,
Worshipping Me with steadfast mind,
For them I secure what they lack
And preserve that which they possess. (22)

Even those who with faith worship
Other gods, also worship Me,
Though with a mistaken approach7–
This is the truth, Son of Kunti. (23)

Truly I am the Enjoyer,
And Lord of all sacrifices;
But because they do not know Me
They return, subject to rebirth. (24)

To the gods go their devotees;
To fathers go their devotees;
To spirits go their devotees;
And to Me go My devotees.8 (25)

Whoe’er with devotion offers
A leaf, flower, fruit, or water,
That I accept–the devout gift
Offered by the pure-minded one. (26)

Whate’er you do, whate’er you eat,
Whate’er you sacrifice or give,
Whate’er austerity you do,
Do that as offering to Me. (27)

Thus shall you be freed from the bonds
Of actions–both good and evil;
Steadfast in renunciation
And freed, you shall come unto Me. (28)

I am the same to all beings:
To me none is disliked or dear.
But those worshipping Me, devout,
Are in Me, and I am in them. (29)

If even an evildoer
Worships me single-heartedly,
He should be considered righteous,
Truly having rightly resolved. (30)

Quickly he becomes virtuous
And goes to everlasting peace.
O Son of Kunti, understand:
My devotee is never lost. (31)

Women, Vaishyas, also Shudras,
Even those born of evil wombs,
All those who take refuge in Me
Also go to the Supreme Goal.9 (32)

How much more, then, holy Brahmins
And devoted royal10 sages!
Having obtained this transient
And joyless world, then worship Me. (33)

With mind fixed on Me, devoted,
Worshipping, bowing down to Me,
Thus made steadfast, with Me as your
Supreme aim–you shall come to Me. (34)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the ninth discourse entitled: The Yoga of the Kingly Science and Kingly Secret.

Bhagavad Gita—Chapter Eight

The Yoga of Imperishable Brahman



Arjuna said:
What is Brahman and Primal Self,
And what is Karma, O Krishna,
What is the Primal Element,
Also, what is the Primal God? (1)

Who, and in what way, is Primal
Sacrifice here in this body?
And how are You known at the time
Of death by the self-controlled ones? (2)

The Holy Lord said:
Deathless is the Supreme Brahman
The Primal Self that dwells in all;
The sacrificial offering:
Karma–causing both birth and life. (3)

The Primal Element is the
Perishable adjunct of this;
The Primal God is Indweller,
And I the Primal Sacrifice. (4)

And he who at the time of death
Meditating on Me alone,
Goes forth, and leaving the body,
Doubtless attains to My Being. (5)

Whatever he remembers when
Departing from the body, that
Alone is reached by him because
Of his constant thinking of that. (6)

Therefore, at all times, constantly
Remember Me, and then do fight:
With mind and intellect absorbed
In Me, you thus shall come to Me. (7)

With mind made steadfast by yoga,
Which turns not to anything else,
To the divine supreme Spirit
He goes, meditating on Him. (8)

He who meditates on the Seer, the Ruler,
The ancient, subtler than the atom, support Of all,
Whose form is inconceivable and
Radiant like the sun and beyond darkness. (9)

At the hour of death with his mind unmoving,
Endowed with devotion and with yoga pow’r,
With the prana ent’ring between the eyebrows,
He goes unto the divine supreme Spirit. (10)

That which Veda-knowers call the Eternal,1
Which the ascetics, free from passion, enter;
Desiring which they live as brahmacharins,
That path I shall explain unto you briefly. (11)

Controlling all of the senses,
Confining the mind in the heart,
Drawing pranas into the head,
Doing yogic concentration, (12)

Uttering OM, the syllable
That is God, and intent on Me,
Departing thus from his body,
He then attains the Goal Supreme. (13)

He who thinks of Me constantly,
Whose mind does never go elsewhere,
Yogi of constant devotion–
For him I am easy to reach. (14)

Reaching the highest perfection,
Having attained Me, those great souls
Are no more subject to rebirth–
The evanescent home of pain. (15)

All worlds, including Brahma’s realm,
Are subject to rebirth’s return,
But for him who attains to Me
There is no rebirth, Kunti’s Son. (16)

The knowers of true “day” and “night”
Know Brahma’s Day and Brahma’s Night
Are each a thousand yugas2 long–
And each one comes unto an end. (17)

At the approach of Brahma’s Day,
All manifested things come forth
From the unmanifest, and then
Return to that at Brahma’s Night. (18)

Helpless, the same host of beings
Being born again and again,
Merge at the approach of the Night
And emerge at the dawn of Day. (19)

But beyond this unmanifest
There is the Unmanifested,
Eternal Existence, Which is
Not destroyed when all beings merge. (20)

The unmanifest, eternal,
Is declared as the Supreme Goal,
Attaining Which they return not.
This is My supreme dwelling place. (21)

Yea, this is the Supreme Being,
Attained by devotion alone,
Within Which all beings do dwell,
By which all this is pervaded. (22)

Now I shall tell you, Arjuna,
Of the times in which, departing,
The yogis shall once more return
Or, departing, shall not return. (23)

Fire, light, daytime, the bright fortnight,
The six months of the sun’s North Path–
Knowers of Brahman take this path
And thereby go unto Brahman. (24)

Smoke, nighttime, and the dark fortnight,
The six months of the sun’s South Path–
Taking this path the yogi gains
The lunar light, and thus returns. (25)

Truly these two light and dark paths
The world thinks to be eternal.
By one he goes to non-return;
By the other, returns again. (26)

No yogi who knows these two paths,
O Pritha’s son, is deluded.
Therefore, be steadfast in yoga
Throughout all times, O Arjuna. (27)

Whatever merit is declared
As gained from Vedas, sacrifice,
Austerity and gifts–yogis
Surpass and gain the Great Abode. (28)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eighth discourse entitled: The Yoga of Imperishable Brahman.

Bhagavad Gita—Chapter Seven

The Yoga of Wisdom and Realization


The Holy Lord said:
With your mind intent upon Me,
Taking refuge in Me, now hear
How through the practice of yoga
You shall fully come to know Me. (1)

To you I shall explain in full
Knowledge and realization,
Which, being known, nothing further
Remains to be known in this world. (2)

Of thousands of human beings,
Scarcely one strives for perfection;
And of those adept in striving,
Scarcely any knows Me in truth. (3)

Earth, water, fire, air, ether, mind,
Intellect, ego-principle:
These are the eight divisions of
My prakriti, O Arjuna.1 (4)

Such is my lower prakriti,
Yet know my higher prakriti
Sustains all beings that exist
And the whole cosmos, Mighty Armed. (5)

These two Prakritis should be known
As the womb of all these beings.
Of this whole universe am I
The Origin and Dissolver. (6)

Higher than Me, Dhananjaya,
There is absolutely nothing.
All creation is strung on Me
Like strands of jewels on a thread. (7)

I am the taste within water,
The radiance of moon and sun;
I am Om in all the Vedas,
Sound in ether, manhood in men. (8)

I am the fragrance within earth,
And the brilliance within the fire;
The life in all beings, and the
Austerity of ascetics. (9)

Know me as the eternal seed
Of all beings; th’intelligence
Of the intelligent, and the
Splendor of the splendid am I. (10)

I am the strength of the strong, free
From all desire and from passion.
I am the desire in beings
That is according to dharma. (11)

States of being which are sattwic,
Rajasic and tamasic2–know
As proceeding from Me, yet I
Am not in them, but they in Me. (12)

All this world is deluded by
The states composed of the gunas.
Thus it perceives Me not, Who am
Eternal and higher than these. (13)

This divine illusion of Mine
Is difficult to go beyond.
Only those devoted to Me
Shall pass beyond this illusion. (14)

But those not devoted to Me–
Evil-doers, deluded, low–
Deprived by Maya of good sense,
Follow the way of the demons. (15)

These four kinds of virtuous men
Do worship Me, O Arjuna:
The distressed, seekers of welfare,
Seekers of knowledge, and the wise. (16)

Of them, the wise man, e’er steadfast,
Devoted to the One, excels;
Supremely dear am I to him,
And he is dear to Me, as well. (17)

All these indeed are exalted,
But I see the man of wisdom
As My Self. He, with mind steadfast,
Abides in Me, the Supreme Goal. (18)

At the end of his many births
The wise man takes refuge in Me.
He knows: “All is Vasudeva.3”
How very rare is that great soul! (19)

Others, deprived of their good sense,
By “this or that” desire or rite,
Devote themselves to other gods,
Impelled thus by their own natures. (20)

Whatever form a devotee
May seek to worship with full faith–
That faith of his is blessed by Me
To be steadfast, unwavering. (21)

Endowed with faith he then receives
His desires from that worshipped form
Because I have decreed that those
Desires should be granted to him. (22)

But temporary is the fruit
For those of small understanding.
To the gods go their worshippers;
My worshippers come unto Me. (23)

The unintelligent think Me
Manifest, though Unmanifest,
Not knowing My supreme state as
Unchanging and transcendental. (24)

Veiled by illusion born of the
Combinations of the gunas,
This deluded world knows Me not–
The Unborn, the Immutable. (25)

I know the departed beings,
Also the living, Arjuna,
And those who are yet to be born;
But none whatsoever knows me. (26)

By desire and hatred rising
Through duality’s delusion,
At birth all beings fall into
Delusion, O Scorcher of Foes. (27)

But those men of virtuous deeds,
They whose sin has come to an end,
Freed from the pairs of opposites–
They worship Me with firm resolve. (28)

Those men who take refuge in Me
Seek freedom from old age and death;
They know Brahman thoroughly, and
Know the Self and Karma as well. (29)

Those who know Me, the Primal One,
The Primal God, Chief Sacrifice,
They truly know Me with steadfast
Thought even at the time of death. (30)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the seventh discourse entitled: The Yoga of Wisdom and Realization.

Articles on Om, Om Meditation, and Yoga

I am the syllable Om." (Bhagavad Gita 7:8)
"I will tell you briefly of that Goal which all the Vedas with one voice propound, which all the austerities speak of, and wishing for Which people practice discipline: It is Om." (Katha Upanishad 1.2.15)
"Dismiss other utterances. Om is the bridge to immortality." (Mundaka Upanishad 2.2.5)
"Om is Brahman. Om is all this. He who utters Om with the intention 'I shall attain Brahman' does verily attain Brahman." (Taittiriya Upanishad 1.8.1)

Om is the resonant frequency of the cosmos. In the beginning Om arose from the primal silence of pure consciousness, and from It came forth all that has ever been, is now, or ever shall be. And into It do all things return.

Bhagavad Gita—Chapter Six

The Yoga of Meditation


The Holy Lord said:
He who performs bounden duty
Without desiring action’s fruit–
He is a renouncer, yogi,
Not he without fire or action. (1)

Know that to be karma yoga
Which also is called renouncement,
None becomes a karma yogi
Without renouncing inner deeds. (2)

Desiring to attain yoga,
The wise use action as the means;
For him who has attained yoga,
Tranquility becomes the means. (3)

When he is attached neither to
The sense objects nor to actions,
And has renounced all purposing,
He’s said to have attained yoga. (4)

He should lift himself by the Self;
He should never degrade himself;
The Self is indeed the self’s friend,
And the self’s only enemy. (5)

For him who has conquered himself
By the Self, the Self is a friend;
But for him who has not conquered
Himself, the Self remains a foe. (6)

The highest Self of him who has
Conquered himself and is peaceful,
Is steadfast in cold, heat, pleasure,
Pain; and honor and dishonor. (7)

The yogi who is content in
Knowledge and discrimination,
With senses conquered–unto him
Earth, stone, and gold are all the same. (8)

He attains eminence who looks
The same on well-wishers, friends, foes,
Neutral to enemies and kin,
The righteous and the unrighteous. (9)

Constantly concentrating on
The Self, the yogi should remain
Alone, with thought and self controlled,
Without desires or possessions. (10)

Establishing for himself in
A clean place, not too high or low,
Covered with a cloth and with a
Antelope skin and kusha grass, (11)

With mind one-pointed, thought controlled,
Senses subdued, let him sit there
On that seat and practice yoga
For his self-purification. (12)

Holding his body, head, and neck
Erect, motionless and steady,
Looking t’ward the tip of his nose
Steadfastly, not looking around. (13)

With mind quieted, fear banished,
Firm in the brahmachari’s vow,
With mind controlled, thoughts fixed on Me,
He should sit, devoted to Me. (14)

Always disciplining himself,
The yogi whose mind is subdued
Goes to nirvana, supreme peace,
And attains to union with Me. (15)

Yoga is not eating too much,
Nor is it not eating at all.
Not the habit of too much sleep,
Nor keeping awake, Arjuna. (16)

For the moderate in eating
And in diversion, disciplined,
Moderate in sleep and waking,
Yoga destroys all his sorrow.1 (17)

When he is absorbed in the Self
Alone, and with his mind controlled,
Free from longing, from all desires,
Then he is known to be steadfast. (18)

As a lamp in a windless place
Flickers not–to such is compared
The yogi with his mind controlled,
Steadfast in yoga of the Self. (19)

When the mind comes to rest, restrained,
By the practicing of yoga,
Beholding the Self by the self,
He is satisfied in the Self. (20)

When he feels that infinite bliss–
Through his purified intellect–
Which transcends the senses; then set
In his true state he is steadfast. (21)

Having obtained this, he regards
No other gain better than that,
And established therein he is
Not moved by heaviest sorrow. (22)

Let that which is called yoga be
Known as the state of severance
From pain, and which should be practiced
With perseverance, undisturbed. (23)

Abandoning wilful desires–
All of them without exception–
Also completely restraining
The many senses by the mind. (24)

With intellect set in patience,
With the mind fastened on the self,
He gains quietude by degrees:
Let him not think of any thing. (25)

Whenever the unsteady mind,
Moving here and there, wanders off,
He should subdue and hold it back–
Direct it to the Self’s control. (26)

The yogi whose mind is tranquil
With passions calmed, free of evil,
Having become one with Brahman,
Attains the supreme happiness. (27)

Thus constantly disciplining
Himself, and freed from all evil,
Easily contacting Brahman,
He attains boundless happiness. (28)

He, disciplined by yoga, sees
The Self present in all beings,
And all beings within the Self.
He sees the same Self at all times. (29)

The one who sees Me ev’rywhere,
And who sees all things within Me;
I am never lost unto him,
Nor is he ever lost to Me. (30)

He, established in unity,
Worships Me dwelling in all things,
Whatever be his mode of life,
That yogi e’er abides in Me. (31)

He who judges pleasure or pain
By the same standard ev’rywhere,
That he applies unto himself,
That yogi is deemed the highest. (32)

Arjuna said: This yoga which is taught by You
Characterized by evenness,
I do not see how it endures,
Owing to the mind’s restlessness. (33)

The mind is restless, turbulent,
Strong, and unyielding, O Krishna;
I deem it is hard to control–
As hard as to control the wind. (34)

The Holy Lord said:
Without doubt the mind is restless
And is difficult to control;
But through practice and dispassion
It may be governed, Kunti’s son. (35)

Yoga is hard to be attained
By one whose self is uncontrolled;
But that one who is self-controlled,
Striving by right means, attains it. (36)

Arjuna said:
Possessed of faith, but uncontrolled,
With mind wandering from yoga,
What is the end of him who fails
To gain perfection in yoga? (37)

Does he not, fallen from both,2 then
Perish, supportless, a torn cloud,
O mighty-armed, deluded in
The path that leads unto Brahman? (38)

This doubt of mine, O Keshava,
You should now completely dispel;
It is not possible for aught
But You to dispel this my doubt. (39)

The Holy Lord said:
Verily, O son of Pritha,
There is no destruction for him
Neither here nor hereafter, for
Doers of good ne’er come to grief. (40)

He gains the worlds of the righteous,
And dwells there throughout countless years;
Then the fallen yogi takes birth
Among the pure and prosperous. (41)

Or else he will be born into
A family of wise yogis;
Verily, a birth such as that
Is hard to obtain in this world. (42)

There he regains the knowledge which
He acquired in his former life,
And strives even more than before,
For perfection, O Kuru’s son. (43)

His previous practice alone
Impels him on the yogic path–
He who just asks about yoga
Rises above the Vedic rites. (44)

That yogi, striving earnestly,
Pure from taint, gradually gains
Perfection throughout many births
And thus reaches the highest goal. (45)

The yogi is regarded as
Superior to ascetics,
And jnanis, or doers of works–
Then be a yogi, Arjuna! (46)

Of all the yogis, he who with
The inner self merged into Me,
With faith devoted unto Me,
I deem him as the most steadfast. (47)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixth discourse entitled: The Yoga of Meditation.

Bhagavad Gita—Chapter Five

The Yoga of Renunciation of Action

Arjuna said: Renunciation of action
And yoga1–You praise both of these.
Which is the better of these two?
Tell this to me decisively. (1)

The Holy Lord said:
Renunciation and yoga
Both lead to highest happiness;
Of the two, however, yoga
Excels mere renunciation. (2)

He is a constant renouncer
Who neither likes nor dislikes: for
Free from the pairs of opposites,
He easily is freed from bonds. (3)

“Sankhya and yoga are diff’rent,”
The childish declare–not the wise.
If one is practiced correctly,
That person finds the fruit of both. (4)

The place attained by the Sankhyas
Is also attained by yogis.
Sankhya and yoga are one. He
Who perceives this truly perceives. (5)

Without yoga, O Mighty-Armed,
Renunciation’s hard to gain.
The sage disciplined in yoga
Quickly attains unto Brahman. (6)

Yoga-yoked, with self purified,
With self subdued, senses conquered,
His self the self of all beings,
He is not tainted when acting. (7)

“I do not do anything;” thus
Thinks the steadfast knower of truth,
Seeing, hearing, touching, smelling,
Eating, walking, sleeping, breathing. (8)

Speaking, releasing, and holding;
Opening and closing his eyes–
Convinced that it is the senses
That move among the sense-objects. (9)

Offering actions to Brahman,
Having abandoned attachment,
He acts untainted by evil
As lotus leaf is not wetted. (10)

Yogis act only with body,
Mind, intellect, or the senses,
Forsaking attachment to deeds,
For purifying of their heart. (11)

Well-poised, forsaking action’s fruit,
They attain peace of steadfastness;
But those led by desire are bound
By attachment to action’s fruit. (12)
Renouncing all acts with the mind,
The embodied sits happily2.
Within the city of nine gates,
Not acting or causing actions. (13)

Neither agency, nor actions
Does the Lord create for the world,
Nor union with the fruit of deeds–
Inherent nature does the deeds. (14)

The Omnipresent takes note of
Neither merit nor demerit.
Ignorance envelops knowledge,
By it people are deluded. (15)

But those whose ignorance has been
Destroyed by knowledge of the self–
That knowledge of theirs, like the sun,
Reveals then the Supreme Brahman. (16)

With intellect absorbed in That,
Whose self is That, steadfast in That,
And whose consummation is That,
Purified, are freed from rebirth.3 (17)

The wise see the same atman in:
A wise Brahmin who’s disciplined,
A cow, an elephant, a dog–
Even in an eater of dogs.4 (18)

Those whose minds rest in evenness,
Conquer existence in this world.
Brahman is even and perfect–
So they indeed rest in Brahman. (19)

Resting in Brahman, and steady
In intellect, undeluded,
The pleasant does not rejoice him
Nor does the unpleasant grieve him. (20)

Unattached to external things,
Finding happiness in the Self,
And one with Brahman through yoga,
He gains unchanging happiness. (21)

Pleasures born of contact, indeed,
Are wombs of pain, Son of Kunti.
They have beginning and an end;
The wise does not delight in them. (22)

He who can endure here, before
Liberation from the body,
Desire and anger’s impetus,
Is a yogi, a happy man. (23)

He whose happiness is within,
Whose delectation is within,
Whose light is within–that yogi,
One with Brahman, gains nirvana. (24)

With imperfections exhausted,
Doubts dispelled and senses controlled,
Engaged in good for all beings–
The seer gains Brahma-nirvana. (25)

Released from desire and anger,
With thoughts restrained, those ascetics
Who know the Self, find very near
The bliss of Brahma-nirvana. (26)

Excluding all outside contacts,
Fixing awareness ’tween the brows,
Balancing both inhaling and
Exhaling within the nostrils. (27)

Controlling sense, mind, intellect;
With moksha as the supreme goal;
Freed from desire, fear, and anger:
Such a sage is for ever free. (28)

Knowing Me, the Enjoyer of
Sacrificial austerities,
Mighty Lord of all the world and
Friend of all creatures, he gains peace. (29)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fifth discourse entitled: The Yoga of Renunciation of Action.

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Bhagavad Gita—Chapter Four

                                               

The Yoga of Wisdom

The Holy Lord said: 
This imperishable yoga
I taught to Vivaswat, then he
In turn taught it to Manu, who
Then taught it unto Ikshwaku. (1)

Thus, handed down in succession,
The royal sages knew of it.
This yoga, by long lapse of time,
Was lost here on earth, Arjuna. (2)

This ancient yoga is today
Declared by Me to you because
You are my devotee and friend,
This secret is supreme indeed. (3)

Arjuna said: O Krishna, later was Your birth,
And Vivaswat’s was earlier.
How then should I understand that
You taught this in the beginning? (4)

The Holy Lord said: 
Many the births that I have passed–
Many passed by you, Arjuna.
I have full knowledge of them all,
While you do not, Scorcher of Foes. (5)

Though birthless, imperishable,
Although the Lord of all beings,
Controlling my own Prakriti,
I manifest by my own pow’r. (6)

Whenever dharma decreases,
O Bharata, and then there is
The arising of adharma,
Then do I manifest Myself. (7)

For protection of the righteous
And destruction of the wicked,
For establishing of dharma,
I manifest from age to age. (8)

He who thus knows in its true light,
My divine birth and My action,
Leaving the body, is not born
Again–but he attains to Me. (9)

Freed from attachment, fear, anger–
Absorbed, taking refuge in Me,
Purified by fire of knowledge,
Many have attained My Being. (10)

In whatever way they resort
To Me do I thus reward them.
It is My path which ev’rywhere
All men follow, O Arjuna. (11)

Longing for success in action,
In this world men worship the gods,
Because success from such action
Is quickly attained in this world. (12)

The fourfold caste was made by Me,
Based on guna and on karma.
Though I am the Maker thereof,
Know Me as non-doer, changeless. (13)

Never do actions taint Me, nor
Do I thirst for action’s result.
And whosoever knows Me thus
Is not fettered by his actions. (14)

Knowing thus, the ancient seekers
After freedom performed action.
Do you, therefore, perform action,
As did the ancients in past times. (15)

Even sages are bewildered
As what is action, inaction.
I shall tell you what action is:
This knowledge frees you from evil. (16)

For you should know the nature of
Actions enjoined, prohibited,
As well as that of inaction–
All this is hard to understand. (17)

Seeing inaction in action,
Seeing action in inaction–
Such a man is wise among men:
A yogi–doing all action. (18)

Whose undertakings are devoid
Of plan and desire for results,
Whose actions are burnt in the fire
Of knowledge–him the wise call wise. (19)

Having abandoned attachment
For action’s fruit, always content,
Not dependent e’en when acting,
He truly does nothing at all. (20)

Acting with the body alone,
Without wish, thought and self restrained,
Abandoning all thoughts of gain,
Though acting he incurs no fault. (21)

Content with what comes unbidden,
Beyond duality, envy,
The same in success or failure,
E’en though acting, he is not bound. (22)

Having gone beyond attachment,
His mind established in knowledge,
Who acts only as sacrifice:
His whole karma dissolves away. (23)

Brahman is the off’ring and the
Oblation made by Brahman in
The fire that is Brahman. Who sees
Thus, by him Brahman is attained.1 (24)

Some yogis offer sacrifice
To gods alone, while some others
Offer the self as sacrifice
Unto the self in Brahman’s fire. (25)

Some offer senses like hearing
Into the fires2 of restraint;
Some, sound and other sense objects
Into the fire of the senses. (26)

Some offer the senses’ actions
And the functions of life force in
The yoga-fire of self-control,
That is enkindled by knowledge. (27)

Some offer wealth, austerity,
And yoga as their sacrifice,
Some, of restraint and stringent vows,
Offer knowledge as sacrifice. (28)

Some offer the outgoing breath
Into the incoming breath, and
Then stop the course of both the breaths–
Their breath-control their sacrifice.3 (29)

While those of regulated food
Offer it to digestive fires.
All these, knowers of sacrifice,
Destroy their sins by sacrifice. (30)

Eating sacrificial remains,
They go to the Primal Brahman.
Neither this world nor the others
Are for the non-sacrificing. (31)

Sacrifices of many kinds
Are spread out before Brahman’s face.
All of them are born from action;
Thus knowing you shall be released. (32)

Better than mere material
Sacrifice is that of knowledge.
All action without exception
Is comprehended4 in knowledge. (33)

Know that by prostrating yourself,
By questioning and by serving,
The wise who realized the truth
Will instruct you in that knowledge. (34)

Know this, and you shall not again
Become deluded, Arjuna.
By this you shall come to see all
Creation in your self and Me. (35)

Even if you should be the most
Sinful among all the sinful,
Yet you would cross over all sin
By the raft of knowledge alone. (36)

As fire reduces wood to ash,
In the same way, O Arjuna,
The fire of knowledge does reduce
To ashes all karma–know this. (37)

Within this world there is nothing
So purifying as knowledge.
In time, the perfect in yoga
Finds that knowledge within his heart. (38)

The man of faith, and devoted,
And the master of his senses,
Attains this knowledge, and having
Attained quickly finds Supreme Peace. (39)

The ignorant man, without faith,
The doubting, goes to destruction.
The doubter has neither this world,
Nor yet the next, nor happiness. (40)

With work renounced by yoga and
Doubts rent asunder by knowledge,
Actions do not, Dhananjaya,5Bind him who is poised in the self. (41)

Cutting with the sword of knowledge
This doubt about the self which is
Born of ignorance in your heart,
Take refuge in yoga: arise! (42)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourth discourse entitled: The Yoga of Wisdom.        

Bhagavad Gita—Chapter Three

                                     

The Yoga of Action

Arjuna said:
If you believe that knowledge is
Better than action, Keshava,
Then how is it you urge me to
Engage in terrible action? (1)

With speech that seems equivocal
You confuse my intelligence.
Tell me surely this one thing: How
Should I attain the highest good? (2)

The Holy Lord said:
In this world there is a two-fold
Basis taught by Me long ago:
Knowledge: the yoga of Sankhyas,
And action: yoga of yogins. (3)

Not by abstention from actions
Does a man pass beyond action,
And not by renunciation
Alone approach to perfection. (4)

No one for even a moment
Exists without doing action;
Each is forced to perform action–
E’en against his will–by gunas.1 (5)

He who restrains action’s organs
While yet revolving in his mind
Thoughts of objects of the senses,
Is deluded, a hypocrite. (6)

He who by the mind controls the
Senses, and yet is unattached
While engaging action’s organs
In action, is superior. (7)

Perform your duty, for action
Is far better than non-action.
Even maintaining your body
Cannot be done without action. (8)

The world is bound by the actions
Not done for sake of sacrifice;
Hence for sacrifice, Arjuna,
You should act without attachment. (9)

In the beginning with mankind
Prajapati2 made3 sacrifice,
Said: “By this shall you multiply:
This shall be granter of desires. (10)

“May you foster the gods by this,
And may the gods then foster you;
Then, each the others fostering,
You shall attain highest welfare. (11)

“The gods, fostered by sacrifice,
Will give you desired enjoyments;
But he who enjoys the gods’ gifts
Without offering is a thief.” (12)

Eating sacrificial remains,
The good are freed from all evils;4
The wicked eat their own evil
Who cook food only for themselves. (13)

From food all beings are produced:
And from rain all food is produced:
From sacrifice there comes down rain;
From action is born sacrifice. (14)

Action arises from Brahma,5
Brahma from th’ Imperishable.
Hence the all-pervading Brahma
Is established in sacrifice.6 (15)

He who here on the earth does not
Set in motion, O Arjuna,
This wheel, lives full of sense delights,
Maliciously and uselessly. (16)

He who is content in the Self,
Who is satisfied in the Self,
Who is pleased only in the Self:
For him there is no need to act. (17)

He has nothing to gain by acts;
Nothing to gain by inaction;
And no need of any being
For any purpose soever. (18)

Therefore, constantly unattached
Perform that which is your duty.
Indeed by unattached action
Man surely attains the Supreme. (19)

Indeed, perfection was attained
Through action by King Janaka.
For the maintenance of the world,
As an example you should act. (20)

Whatever the best of men does–
This and that–thus other men do;
Whate’er the standard that he sets–
That is what the world shall follow. (21)

I have no duty, Pritha’s son,
Whatsoever in the three worlds,
Nor anything that must be gained–
Yet still I continue to act. (22)

Indeed, if I should not engage–
Tirelessly–at all in action,
Then all mankind would, everywhere,
Follow the path set forth by Me. (23)

Yea, these worlds would perish if I
Should fail to engage in action,
I would be confusion’s maker,
And I would destroy these people. (24)

As the unwise ones act, attached,
O Descendant of Bharata,
So the wise should act, unattached,
For maintaining the world’s welfare. (25)

One should not unsettle the minds
Of the unwise attached to works;
The wise should cause them to enjoy
All acts–himself showing the way. (26)

All actions, in all instances,
Are done by Prakriti’s gunas;
Those with ego-deluded mind
Imagine: “I am the doer.” (27)

And yet, the man who knows the truth
About the gunas’ actions thinks:
“The gunas act in the gunas,”7
And thinking thus is not attached. (28)

Those deluded by the gunas
Of prakriti become attached
To their actions. Let not the wise
Upset these of partial knowledge. (29)

Entrusting all actions to Me,
Intent on the Supreme Spirit,
Free from desire and selfishness,
With your fever8 departed, fight! (30)

Those men who constantly practice
This teaching of Mine, full of faith,
Not contemning, they are released
From the bondage of their actions. (31)

But those despising My teaching,
Who thus refuse to practice it,
Turn wisdom into confusion.
Know them to be lost and mindless. (32)

Even the wise acts according
To his own nature: prakriti.
All follow their own prakriti;
So what will restraint accomplish? (33)

Attraction and aversion rule
When senses contact sense-objects.
One should not come under their pow’r,
They are indeed his enemies. (34)

One’s own dharma, though imperfect,
Is better than another’s done
To perfection. For the dharma
Of another invites danger. (35)

Arjuna said:
Then by what is a man impelled
To commit evil, Varshneya,9
Seemingly against his own will,
As if urged thereunto by force? (36)

The Holy Lord said:
It is desire, it is anger,
That’s born of the rajo-guna:
Of great craving, and of great sin;
Know that to be the enemy. (37)

As fire is enveloped by smoke,
As mirrors are obscured by dust;
As wombs cover the embryos,
So is it enveloped by that. (38)

And knowledge is covered by this,
The constant foe of all the wise,
O son of Kunti, know it as
Desire’s unappeasable fire. (39)

The senses, mind, and intellect
Are said to here be its abode:
These things delude the embodied
By veiling his innate wisdom. (40)

Therefore, controlling the senses
At the outset, O Bharata,
Kill it–the sinful, destroyer
Of knowledge and realization. (41)

Above the body are senses;
Above the senses is the mind;
Above the mind is intellect;
Above the intellect: the self. (42)

Thus, knowing Him Who is above
The intellect, and restraining
The self by the Self, then destroy
That enemy, that foe: desire. (43)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the third discourse entitled: The Yoga of Action.

Bhagavad Gita—Chapter Two

Sankhya Yoga:-

Sanjaya said:
To him who was thus overcome
By pity, and whose eyes were filled
With tears, downcast and despairing,
Madhusudana1 spoke these words: (1)

The Holy Lord said:
Whence has come this faintheartedness
Of yours in the time of danger
Ignoble, not leading to heav’n,
But to disgrace, O Arjuna? (2)

At no time should you entertain
Such cowardice–unsuitable.
Abandon this faintheartedness
And stand up, O Scorcher of Foes! (3)

Arjuna said:
But how can I in battle fight
With arrows, Madhusudana,
Against Bhishma and Drona, too,
Who are worthy of reverence? (4)

Better that I eat the food of beggary
Instead of my slaying these great-souled gurus.
If I kill them my enjoyments in this world
Of wealth and desires will all be stained with blood. (5)

Indeed, I cannot tell which will be better,
That we should conquer them or they conquer us.
The sons of Dhritarashtra stand facing us–
After whose slaying we would not wish to live. (6)

Weakness and pity overcome my being,
With mind in confusion I supplicate You,
O say decidedly what is my duty.
I am Your disciple, do You direct me. (7)

I see nothing that can remove this sorrow
That dries up my senses, though I should attain
The unrivalled and prosperous dominion
Over the earth, and mast’ry over the gods. (8)

Sanjaya said:
Having said this to Govinda,
Arjuna, scorcher of his foes,
Then further said “I shall not fight,”
And fell into a silence deep. (9)

To him who thus was despondent
In the midst of the two armies,
O Bharata, as though smiling
Hrishikesha then spoke these words: (10)

The Holy Lord said:
You have been mourning for those who
Should not be mourned for, though you speak
Words of wisdom–for the wise grieve
Not for the living or the dead. (11)

Truly there never was a time
When I was not, nor you, nor these
Lords of men–nor in the future
A time when we shall cease to be. (12)

As to the embodied childhood,
Youth and old age arise in turn,
So he gets another body–
The wise are not confused by this. (13)

Truly material contacts
Produce cold, heat, pleasure, and pain.
Impermanent, they come and go,
Learn to endure them, Bharata. (14)

He whom these things do not afflict,
The same in pain or in pleasure,
That wise one, O Leader of Men,
Is fit for immortality. (15)

The unreal never comes to be,
The real does never cease to be.
The certainty of both of these
Is known to those who see the truth. (16)

That by Which all is pervaded–
Know That is indestructible.
There is none with the power to
Destroy the Imperishable. (17)

These bodies inhabited by
The eternal embodied Self
Are declared to come to an end.
Therefore now fight, O Bharata.2 (18)


He who thinks the Self is slayer
And he who thinks the Self is slain–
Neither of the two understands;
The Self slays not, nor is it slain. (19)

Neither is the Self slain, nor yet does it die,
Nor having been will it e’er come not to be,
Birthless, eternal, perpetu’l, primeval,
It is not slain whene’er the body is slain. (20)

In what way can he who knows this–
Indestructible, eternal,
Birthless and imperishable–
Slay or cause another to slay? (21)

Even as a man casts off his worn-out clothes
And then clothes himself in others which are new
So the embodied casts off worn-out bodies
And then enters into others which are new. (22)

This self by weapons is cut not;
This self by fire is burnt not;
This self by water is wet not;
And this self is by wind dried not. (23)

This self cannot be cut, nor burnt,
Nor wetted, nor dried: ’tis changeless,
All-pervading and unmoving,
Immovable, eternal self. (24)

Unmanifest, unthinkable,
This Self is called unchangeable.
Therefore, knowing this to be such,
You surely ought never to mourn. (25)

And if you think this self to have
Constant birth and death–even then,
O mighty-armed, you should not be
Impelled for this reason to grieve. (26)

Of that which is born, death is sure,
Of that which is dead, birth is sure.
Over the unavoidable,
Therefore you never should lament. (27)

All beings are unmanifest
In their beginning, Bharata,
Manifest in their middle state,
Unmanifest then in their end.3 (28)

Someone perceives this self as being wondrous,
Another speaks of it as being wondrous,
Another hears of it as being wondrous,
And another, hearing, does not understand. (29)

This indweller in all bodies
Is ever indestructible.
Therefore you should not, Bharata,
Ever mourn for any creature. (30)

And looking at your own dharma,
You surely ought never waver,
For there is nothing better than
A righteous war for Kshatriyas. (31)

Fortunate are those Kshatriyas,
Who thus are called, O Arjuna,
To fight in a battle like this,
That comes to them as heaven’s gate. (32)

But if you refuse to engage
In righteous warfare, Arjuna,
Then forfeiting your own dharma
And honor you shall incur sin. (33)

The world will also ever hold
You as a craven reprobate.
To the honored such disrepute
Is surely worse even than death. (34)

The great car-warriors will believe
You shrink back from battle through fear.
And you will be lightly esteemed
By those who have thought much of you. (35)

Your enemies, then cavilling
At your great prowess, then will say
Of you things not to be uttered.
What could be greater pain than this? (36)

By dying you attain heaven;
Conquering, you enjoy the earth.
Therefore, O son of Kunti, rise,
In strength of heart resolved to fight. (37)

Make pain and pleasure, gain and loss,
victory and defeat the same,
Then engage now in this battle.
This way you shall incur no sin. (38)

This buddhi yoga4 by Sankhya5
Is now declared to you–so heed!
Joining this insight to your will,
You shall be rid of karma’s bonds. (39)

In this no effort is wasted,
Nor are adverse results produced.
E’en a little of this dharma
Protects you from the greatest fear. (40)

There is a single, resolute
Understanding here, Arjuna.
The thoughts of the irresolute
Are many-branched, truly endless. (41)

They, the ignorant ones, proclaim
Their flow’ry speech, O Pritha’s son,
Delighting in the Veda’s word,
And saying: “There is nothing else.” (42)

Filled with desires, intent on heav’n,
Off’ring rebirth as actions’ fruit,
Addicted to so many rites,
Whose goal is enjoyment and pow’r. (43)

Attached to pleasure and power
Their minds are drawn away by this
Speech, and to them is not granted
The insight from meditation. (44)
The Vedas deal with the gunas;
Free yourself from them, and be free
From the pairs of opposites, and
Eternally fixed in the self.6 (45)

For the Brahmin who knows the self
The Vedas are of no more use
Than a reservoir of water
When there is a flood ev’rywhere. (46)

Your right is to action alone,
Not to its fruits at any time.
Never should they move you to act,
Or be attached to inaction. (47)

Then being steadfast in yoga,
Without attachment do actions
Heedless of success and failure–
Evenness of mind is yoga. (48)
Action’s inferior by far
To Yoga of Intelligence.7
Seek refuge in enlightenment,
Abhor action done from desire. (49)

Joined to enlightenment, cast off
In this world good and evil deeds;
Therefore to yoga yoke yourself!
For skill in action is yoga. (50)

Those whose minds are joined to wisdom,
Having abandoned action’s fruit,
Are freed from bondage to rebirth
And go to the place free from pain. (51)

When your intelligence crosses
Beyond delusion’s confusion,
Then you shall be indifferent
To the heard and the to-be-heard. (52)
When your intellect stands, fixed in
Deep meditation, unmoving,
Disregarding Vedic doctrine,
You’ll attain self-realization. (53)

Arjuna said:
What, Krishna, is the description
Of the man of steady wisdom,
Steadfast in deep meditation–
How does he speak, or sit, or walk? (54)

The Holy Lord said:
When he completely casts away
All the desires of the mind,
His self satisfied by the self,
He is called “of steady wisdom.” (55)

Unshaken by adversity,
And freed from desire for pleasures,
Free from passion, fear, and anger,
Steady in thought–such is a sage. (56)

Without attachment on all sides,
In the pleasant or unpleasant
Not rejoicing or disliking,
His wisdom is seen to stand firm. (57)

And when he withdraws completely
The senses from the sense-objects,
As the tortoise draws in its limbs,
His wisdom is established firm. (58)

Sense-objects turn away from the
Abstinent, but the taste for them
Remains, but that, too, turns away
From him who has seen the Supreme. (59)

Know this indeed, Son of Kunti:
The turbulent senses carry
Away forcibly the mind of
E’en the striving man of wisdom. (60)

Restraining all senses, he should
Sit disciplined, intent on Me;
He whose senses are thus controlled–
His wisdom stands steadfast and firm. (61)

Dwelling on objects of senses
Engenders attachment to them;
From attachment desire is born;
And from desire8 anger is born. (62)

From anger ’rises delusion;
From delusion, loss of mem’ry;
From loss of mem’ry, destruction
Of intelligence: All is lost. (63)

Desire and loathing banishing,
Moving amongst objects of sense,
By self-restraint, the self-controlled
Thus attains to tranquility. (64)
In tranquility all sorrows
Cease to arise for him, indeed;
For the tranquil-minded at once
The intellect becomes steady. (65)

For the undisciplined there is
No wisdom, no meditation,
For him who does not meditate
There is no peace or happiness. (66)

When the mind is guided by the
Wandering senses, it carries
Away the understanding, as
The wind a ship on the waters. (67)

The wisdom of him whose senses
Are withdrawn from objects of sense
On all sides, O mighty-armed one,
Will be found firmly established. (68)

The man of restraint is awake
In what is night for all beings;
That in which all beings awake
Is night for the wise one who sees. (69)

As the ocean, becoming full,
Yet remains unmoving and still,
He in whom all desires enter
And yet remains, unmoved, has peace.9 (70)

He who abandons all desires
Attains peace, acts free from longing,
Indifferent to possessions
And free from all egotism.10 (71)

This is the divine state–having
Attained this, he’s not deluded.
Fixed in it at the time of death,
He attains Brahmanirvana.11 (72)

Om Tat Sat
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the second discourse entitled: Sankhya Yoga.