9. Supreme Knowledge and the Big Mystery 10. Manifestation of the Absolute 11. Vision of the Cosmi !

orm 1". #ath of $e%otion 1&. Creation and the Creator 1'. (hree )unas of *ature 1+. Supreme Spirit 1,. $i%ine and the $emoni -ualities 1.. (hreefold !aith 1/. *ir%ana through 0enun iation 1pilogue 2 (he !arewell Message of 3ord Krishna Chapter 1 2 Ar4una5s $ilemna $hritaraashtra said6 7 San4aya8 assembled in the holy field of Kuru9shetra and eager to fight8 what did my people and the #aanda%as do: ;1.01< San4aya said6 Seeing the battle formation of the #aanda%a5s army8 King $uryodhana approa hed his guru8 $rona8 and spo9e these words6 ;1.0"< 7 master8 behold this mighty army of the sons of #aandu8 arranged in battle formation by your talented dis iple8 the son of $rupada. ;1.0&< (here are many heroes and mighty ar hers e=ual to Bheema and Ar4una in war su h as >uyudhaana and Viraata? and the great warrior8 $rupada? ;1.0'< $hrishta9etu8 Che9itaana8 and the heroi King of Kaashi? #uru4it8 Kuntibho4a8 and the great man Saibya? ;1.0+< (he %aliant >udhaamanyu8 the formidable @ttamau4a8 the son of Subhadraa8 and the sons of $raupadi? all of them are great warriors.

;1.0,< Also 9now8 7 best among the twi e born8 the distinguished ones on our side. A name the ommanders of my army for your information. ;1.0.< >ourself8 Bheeshma8 Karna8 and the %i torious Kripa? Ash%atthaamaa8 Vi9arna8 and the son of Somadatta. ;1.0/< And many other heroes who ha%e ris9ed their li%es for me. (hey are armed with %arious weapons8 and all are s9illed in warfare. ;1.09< 7ur army8 ommanded by Bheeshma8 is in%in ible? while their army8 prote ted by Bheema8 is easy to on=uer. ;1.10< (herefore all of you8 o upying your respe ti%e positions on all

fronts8 prote t Bheeshma only. ;1.11< (he mighty Bheeshma8 the eldest man of the Kuru dynasty8 roared as a lion and blew his on h loudly bringing 4oy to $uryodhana. ;1.1"< After that8 on hes8 9ettledrums8 ymbals8 drums8 and trumpets were sounded together. (he ommotion was tremendous. ;1.1&< (hen 3ord Krishna and Ar4una8 seated in a grand hariot yo9ed with white horses8 blew their elestial on hes. ;1.1'< Krishna blew Bis on h8 #aan ha4anya? Ar4una blew his on h8 $e%adatta? and Bheema8 the doer of formidable deeds8 blew ;his< big on h8 #aundra. ;1.1+< (he son of Kunti8 King >udhishthira8 blew ;his on h< Ananta%i4aya8 while *a9ula and Sahade%a blew Sughosha and Manipushpa9a on hes8 respe ti%ely. ;1.1,< (he King of Kaashi8 the mighty ar her? Shi9handi8 the great warrior? $hristadyumna8 Viraata8 and the in%in ible Saatya9i? ;1.1.< King $rupada8 and the sons of $raupadi? the mighty son of Subhadraa?

all of them blew their respe ti%e on hes8 7 lord of the earth. ;1.1/< (he tumultuous uproar8 resounding through earth and s9y8 tore the hearts of the Kaura%as. ;1.19< Seeing the sons of $hritaraashtra standing? and the war about to begin? Ar4una8 whose banner bore the emblem of Banumana8 too9 up his bow? and ;1."0< Spo9e these words to 3ord Krishna6 7 3ord8 ;please< stop my hariot between the two armies until A behold those who stand here eager for battle and with whom A must engage in this a t of war. ;1."12""< A wish to see those who are willing to ser%e the e%il2minded son of $hritaraashtra by assembling here to fight the battle. ;1."&< San4aya said6 7 King8 3ord Krishna8 as re=uested by Ar4una8 pla ed the best of all the hariots in the midst of the two armies? ;1."'< !a ing Bheeshma8 $rona8 and all other Kings? and said to Ar4una6 Behold these assembled KurusC ;1."+< (here Ar4una saw his un les8 grandfathers8 tea hers8 maternal un les8 brothers8 sons8 grandsons8 and omrades. ;1.",< Seeing fathers2in2law8 all those 9insmen8 and other dear ones standing in the ran9s of the two armies8 ;1.".< Ar4una was o%er ome with great ompassion and sorrowfully said6 7 Krishna8 seeing my 9insmen standing with a desire to fight8 ;1."/< My limbs fail and my mouth be omes dry. My body =ui%ers and my hairs stand on end. ;1."9< (he bow8 )aandee%a8 slips from my hand and my s9in intensely burns. My head turns8 A am unable to stand steady and8 7 Krishna8 A see bad omens. A see no use of 9illing my 9insmen in battle. ;1.&02&1<

A desire neither %i tory nor pleasure nor 9ingdom8 7 Krishna. Dhat is the use of the 9ingdom8 or en4oyment8 or e%en life8 7 Krishna: ;1.&"< Be ause all those8 for whom we desire 9ingdom8 en4oyments8 and pleasures8 are standing here for the battle8 gi%ing up their li%es and wealth. ;1.&&< (ea hers8 un les8 sons8 grandfathers8 maternal un les8 fathers2in2law8 grandsons8 brothers2in2law8 and other relati%es. ;1.&'< A do not wish to 9ill them8 who are also about to 9ill8 e%en for the so%ereignty of the three worlds8 let alone for this earthly 9ingdom8 7 Krishna. ;1.&+< 7 3ord Krishna8 what pleasure shall we find in 9illing the sons of $hritaraashtra: @pon 9illing these felons we shall in ur sin only. ;1.&,< (herefore8 we should not 9ill our brothers8 the sons of $hritaraashtra. Bow an we be happy after 9illing our 9insmen8 7 Krishna: ;1.&.< (hough they8 blinded by greed8 do not see e%il in the destru tion of the family8 or sin in being trea herous to friends. ;1.&/< Dhy shouldn5t we8 who learly see e%il in the destru tion of the family8 thin9 about turning away from this sin8 7 Krishna: ;1.&9< Dith the destru tion of the family8 the eternal family traditions are destroyed8 and immorality pre%ails due to the destru tion of family traditions. ;1.'0< And when immorality pre%ails8 7 Krishna8 the women of the family be ome orrupted? when women are orrupted8 so ial problems arise. ;1.'1<

(his brings the family and the slayers of the family to hell8 be ause the spirits of their an estors are degraded when depri%ed of eremonial offerings of ri e2ball and water. ;1.'"< (he e%erlasting =ualities of Varna and family traditions of those who destroy their family are ruined by the sinful a t of illegitima y. ;1.'&< *ote6 Varna means olor8 or the ma9e up and the hue of mind? a so ial di%ision or order of so iety su h as aste in Andia. De ha%e been told8 7 Krishna8 that people whose family traditions are destroyed ne essarily dwell in hell for a long time. ;1.''< AlasC De are ready to ommit a great sin by stri%ing to slay our 9insmen be ause of greed for the pleasures of the 9ingdom. ;1.'+< At would be far better for me if the sons of $hritaraashtra should 9ill me with their weapons in battle while A am unarmed and unresisting. ;1.',< San4aya said6 Ba%ing said this in the battle field and asting aside his bow and arrow8 Ar4una sat down on the seat of the hariot with his mind o%erwhelmed with sorrow. ;1.'.< Chapter " 2 (rans endental Knowledge (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA San4aya said6 3ord Krishna spo9e these words to Ar4una whose eyes were tearful and down ast8 and who was o%erwhelmed with ompassion and despair. ;".01< (he Supreme 3ord said6 Bow has the de4e tion ome to you at

this 4un ture: (his is not fit for an Aryan ;or the people of noble mind and deeds<. At is disgra eful8 and it does not lead one to hea%en8 7 Ar4una. ;".0"< $o not be ome a oward8 7 Ar4una8 be ause it does not befit you. Sha9e off this wea9ness of your heart and get up ;for the battle<8 7 Ar4una. ;".0&< Ar4una said6 Bow shall A stri9e Bheeshma and $rona8 who are worthy of my worship8 with arrows in battle8 7 Krishna: ;".0'< At would be better8 indeed8 to li%e on alms in this world than to slay these noble gurus8 be ause8 by 9illing them A would en4oy wealth and pleasures stained with ;theirs< blood. ;".0+< *either do we 9now whi h alternati%e ;to beg or to 9ill< is better for us8 nor do we 9now whether we shall on=uer them or they will on=uer us. De should not e%en wish to li%e after 9illing the sons of $hritaraashtra who are standing in front of us. ;".0,< My heart is o%er ome by the wea9ness of pity8 and my mind is onfused about $harma. A re=uest >ou to tell me8 de isi%ely8 what is better for me. A am >our dis iple. (ea h me who has ta9en refuge in >ou. ;".0.< $harma may be defined as the eternal law go%erning8 upholding8 and supporting the reation and the world order. At also means duty8 righteousness8 ideal ondu t8 moral prin iples8 and truth. Adharma is an antonym to $harma.

1Epert guidan e should be sought during the moment of risis. A do not per ei%e that gaining an unri%aled and prosperous 9ingdom on this earth8 or e%en lordship o%er the gods will remo%e the sorrow that is drying up my senses. ;".0/< San4aya said6 7 King8 after spea9ing li9e this to 3ord Krishna8 the mighty Ar4una said to Krishna6 A shall not fight8 and be ame silent. ;".09< 7 King8 3ord Krishna8 as if smiling8 spo9e these words to the despondent Ar4una in the midst of the two armies. ;".10< (he Supreme 3ord said6 >ou grie%e for those who are not worthy of grief8 and yet spea9 the words of wisdom. (he wise grie%e neither for the li%ing nor for the dead. ;".11< (here was ne%er a time when A8 you8 or these 9ings did not eEist? nor shall we e%er ease to eEist in the future. ;".1"< Fust as the Atma a =uires a hildhood body8 a youth body8 and an old age body during this life8 similarly Atma a =uires another body after death. (he wise are not deluded by this. ;See also 1+.0/< ;".1&< Atma or Atman means ons ious2ness8 spirit8 soul8 self8 the sour e of life and the osmi power behind the body2mind ompleE. Fust as our body eEists in spa e8 similarly our thoughts8 intelle t8 emotions8 and psy he eEist in Atma8 the spa e of ons iousness. Atma annot be per ei%ed by the senses8 be ause8 the senses abide in Atma.

(he onta ts of the senses with the sense ob4e ts gi%e rise to the feelings of heat and old8 and pain and pleasure. (hey are transitory and impermanent. (herefore8 ;learn to< endure them8 7 Ar4una. ;".1'< Be ause the alm person8 who is not affli ted by these feelings and is steady in pain and pleasure8 be omes fit for immortality8 7 Ar4una. ;".1+< (here is no noneEisten e of the Sat ;or Atma< and no eEisten e of the Asat. (he reality of these two is indeed ertainly seen by the seers of truth. ;".1,< Sat eEists at all times 22 past8 present8 and future. Atma is alled Sat. Asat is a notion that does not eEist at all ;li9e the horn of a rabbit8 or the water in a mirage<. (he one that has a beginning and an end is neither Sat nor Asat. (he body is neither Sat nor Asat8 or both Sat and Asat8 be ause8 it has a temporary eEisten e. Mithya is the one that appears Sat at first sight8 but is really Asat. Body8 li9e the uni%erse or Fagat8 is alled Mithya. Know (hat8 by whi h all this ;uni%erse< is per%aded8 to be indestru tible. *o one an destroy the indestru tible ;Atma< . ;".1.< Bodies of the eternal8 imperishable8 and in omprehensible soul are said to be perishable. (herefore8 fight8 7 Ar4una. ;".1/< (he one who thin9s that Atma is a slayer8 and the one who thin9s that Atma is slain8 both are ignorant8 be ause Atma

neither slays nor is slain. ;".19< (he Atma is neither born nor does it die at any time8 nor ha%ing been it will ease to eEist again. At is unborn8 eternal8 permanent8 and prime%al. (he Atma is not destroyed when the body is destroyed. ;"."0< 7 Ar4una8 how an a person who 9nows that the Atma is indestru tible8 eternal8 unborn8 and imperishable8 9ill anyone or ause anyone to be 9illed: ;"."1< Fust as a person puts on new garments after dis arding the old ones8 similarly Atma a =uires new bodies after asting away the old bodies. ;".""< Deapons do not ut this Atma8 fire does not burn it8 water does not ma9e it wet8 and the wind does not ma9e it dry. ;"."&< (his Atma annot be ut8 burned8 wetted8 or dried up. At is eternal8 all per%ading8 un hanging8 immo%able8 and prime%al. ;"."'< (he Atma is said to be unmanifest8 unthin9able8 and un hanging. Knowing this Atma as su h you should not grie%e. ;"."+< Af you thin9 that this ;body< ta9es birth and dies perpetually8 e%en then8 7 Ar4una8 you should not grie%e li9e this. ;".",< Be ause8 death is ertain for the one who is born8 and birth is ertain for the one who dies. (herefore8 you should not lament o%er the ine%itable. ;".".<

All beings8 7 Ar4una8 are unmanifest before birth and after death. (hey are manifest between the birth and the death only. Dhat is there to grie%e about: ;"."/< Some loo9 upon this Atma as a wonder8 another des ribes it as wonderful8 and others hear of it as a wonder. 1%en after hearing about it no one a tually 9nows it. ;"."9< 7 Ar4una8 the Atma that dwells in the body of all ;beings< is eternally indestru tible. (herefore8 you should not mourn for any body. ;".&0< Considering also your duty as a warrior you should not wa%er. Be ause there is nothing more auspi ious for a warrior than a righteous war. ;".&1< 7nly the fortunate warriors8 7 Ar4una8 get su h an opportunity for an unsought war that is li9e an open door to hea%en. ;".&"< Af you will not fight this righteous war8 then you will fail in your duty8 lose your reputation8 and in ur sin. ;".&&< #eople will tal9 about your disgra e fore%er. (o the honored8 dishonor is worse than death. ;".&'< (he great warriors will thin9 that you ha%e retreated from the battle out of fear. (hose who ha%e greatly esteemed you will lose respe t for you. ;".&+< >our enemies will spea9 many unmentionable words and s orn your ability. Dhat ould be more painful than this: ;".&,< >ou will go to hea%en if 9illed8 or you will en4oy the earth if %i torious. (herefore8 get up with a determination to

fight8 7 Ar4una. ;".&.< (reating pleasure and pain8 gain and loss8 %i tory and defeat ali9e8 engage yourself in your duty. By doing your duty this way you will not in ur sin. ;".&/< (he wisdom of Saam9hya ;or the 9nowledge of the Self< has been imparted to you8 7 Ar4una. *ow listen to the wisdom of Karma2yoga endowed with whi h you will free yourself from the bondage of Karma. ;".&9< An Karma2yoga no effort is e%er lost8 and there is no harm. 1%en a little pra ti e of this dis ipline prote ts one from great fear ;of birth and death<. ;".'0< Karma2yoga is also referred to as *ish9aama Karma2yoga8 Se%a8 selfless ser%i e8 Buddhi yoga8 yoga of wor98 s ien e of proper a tion8 and yoga of e=uanimity. A Karma2yogi wor9s for the 3ord as a matter of duty without a selfish desire for the fruits of wor98 or any atta hment to results. (he word Karma also means duty8 a tion8 deeds8 wor98 or the results of past deeds. (hose who are resolute ha%e only one thought ;of Self2realiGation<8 but the thoughts of the irresolute are endless and many2bran hed8 7 Ar4una. ;".'1< (he unwise who delight in flowery words ;or the hanting of the Vedas without understanding the real meaning< stress Karma2Kaanda8 the ritualisti aspe t of the Vedas8 7 Ar4una8 and say that there is nothing else ;eE ept material en4oyment<. ;".'"< (hey pres ribe %arious spe ifi rites for the attainment of

pleasure and power to those who are full of desires8 and hold the attainment of hea%en as the highest goal of life. (he rebirth is their fruit of a tion. ;".'&< (he resolute determination ;of Self2realiGation< is not formed in the minds of those who are atta hed to pleasure and power? and whose dis ernment is obs ured by su h ;ritualisti < a ti%ities. ;".''< (he Vedas deal with the three states or )unas of mind. Be ome free from dualities8 be e%er balan ed and un on erned with the thoughts of a =uisition and preser%ation. 0ise abo%e the three )unas8 and be Self2 ons ious8 7 Ar4una. ;".'+< )una means the =uality8 state8 or the property of mind8 matter8 and the nature. 0efer to Chapter 1' for more details on )unas. (o a Self2realiGed person the Vedas are as useful as a reser%oir of water when there is flood water a%ailable e%erywhere. ;".',< >ou ha%e Adhi9aara o%er your respe ti%e duty only8 but no ontrol or laim o%er the results. (he fruits of wor9 should not be your moti%e. >ou should ne%er be ina ti%e. ;".'.< (he word Adhi9aara means ability and pri%ilege8 prerogati%e8 4urisdi tion8 dis retion8 right8 preferen e8 hoi e8 rightful laim8 authority8 ontrol. $o your duty to the best of your ability8 7 Ar4una8 with your mind atta hed to the 3ord8 abandoning ;worry and< atta hment to the results8 and

remaining alm in both su

ess and failure. (he e=uanimity

of mind is alled Karma2yoga. ;".'/< Dor9 done with selfish moti%es is inferior by far to the selfless ser%i e or Karma2yoga. (herefore be a Karma2yogi8 7 Ar4una. (hose who see9 ;to en4oy< the fruits of their wor9 are %erily unhappy ;be ause one has no ontrol o%er the results<. ;".'9< A Karma2yogi gets freedom from both %i e and %irtue in this life itself. (herefore8 stri%e for Karma2yoga. Dor9ing to the best of one5s abilities without getting atta hed to the fruits of wor9 is alled ;*ish9aama< Karma2yoga. ;".+0< Dise Karma2yogis8 possessed with mental poise by renoun ing the atta hment to the fruits of wor98 are indeed freed from the bondage of rebirth and attain the blissful di%ine state. ;".+1< Dhen your intelle t will ompletely pier e the %eil of delusion8 then you will be ome indifferent to what has been heard and what is to be heard ;from the s riptures<. ;".+"< Dhen your intelle t8 that is onfused by the onfli ting opinions and the ritualisti do trine of the Vedas8 shall stay steady and firm with the Self8 then you shall attain Self2realiGation. ;".+&< Ar4una said6 7 Krishna8 what is the mar9 of a person whose #ra4na is steady and merged in super ons ious state: Bow does a person of steady #ra4na spea9: Bow does su h a person sit and wal9: ;".+'<

#ra4na means ons iousness8 mind8 intelle t8 4udgment8 dis rimination8 and wisdom. (he Supreme 3ord said6 Dhen one is ompletely free from all desires of the mind and is satisfied in the Self by the ;4oy of< Self8 then one is alled a person of steady #ra4na8 7 Ar4una. ;".++< A person whose mind is unperturbed by sorrow8 who does not ra%e pleasures8 and who is free from atta hment8 fear8 and anger? su h a person is alled a sage of steady #ra4na. ;".+,< (hose who are not atta hed to anything8 who are neither elated by getting desired results nor troubled by undesired results8 their #ra4na is deemed steady. ;".+.< Dhen one an ompletely withdraw ;or restrain< the senses from the sense ob4e ts as a tortoise withdraws its limbs ;into the shell<8 then the #ra4na of su h a person is onsidered steady. ;".+/< (he desire for sensual pleasures fades away if one abstains from sense en4oyment8 but the ra%ing ;for sense en4oyment< remains. (he ra%ing also disappears from the one who has seen ;or 9nown< the Supreme. ;".+9< 0estless senses8 7 Ar4una8 for ibly arry away the mind of e%en a wise person stri%ing for perfe tion. ;".,0< Ba%ing brought the senses under ontrol8 one should fiE one5s mind on the Self. 7ne5s #ra4na be omes steady whose senses are under ontrol. ;".,1<

7ne de%elops atta hment to sense ob4e ts by thin9ing about sense ob4e ts. $esire for sense ob4e ts omes from atta hment to sense ob4e ts8 and anger omes from unfulfilled desires. ;".,"< $elusion arises from anger. (he mind is bewildered by delusion. 0easoning is destroyed when the mind is bewildered. 7ne falls down ;from the right path< when reasoning is destroyed. ;".,&< A dis iplined person8 en4oying sense ob4e ts with senses that are under ontrol and free from li9es and disli9es8 attains tran=uillity. ;".,'< All sorrows are destroyed upon attainment of tran=uillity. (he intelle t of su h a tran=uil person soon be omes ompletely steady. ;".,+< (here is neither Self29nowledge nor Self2per eption to those whose senses are not under ontrol. Dithout Self2per eption there is no pea e? and without pea e there an be no happiness. ;".,,< (he mind8 when ontrolled by the ro%ing senses8 steals away the #ra4na as a storm ta9es away a boat on the sea from its destination8 the spiritual shore. ;".,.< (herefore8 7 Ar4una8 one5s #ra4na be omes steady whose senses are ompletely withdrawn from the sense ob4e ts. ;".,/< A yogi is aware of the thing ;or Atma< about whi h others are unaware. A sage who sees is unaware of the eEperien e

;of sense ob4e ts< about whi h others are aware. ;".,9< 7ne attains pea e in whose mind all desires enter without reating any disturban e8 as ri%er waters enter the full o ean without reating a disturban e. 7ne who desires material ob4e ts is ne%er pea eful. ;"..0< 7ne who abandons all desires and be omes free from longing and the feeling of 5A5 and 5my5 attains pea e. ;"..1< 7 Ar4una8 this is the Braahmee or super ons ious state. Attaining this ;state<8 one is no longer deluded. )aining this state8 e%en at the end of one5s life8 a person attains oneness with the Supreme. ;".."<. )o to Bhaga%ad2)eeta Chapter & 2 #ath of Karma >oga (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA Ar4una said6 Af >ou onsider that trans endental 9nowledge is better than wor9 then why do >ou want me to engage in this horrible war8 7 Krishna: ;&.01< >ou seem to onfuse my mind by apparently onfli ting words. (ell me8 de isi%ely8 one thing by whi h A may attain the Supreme. ;&.0"< (he Supreme 3ord said6 An this world8 7 Ar4una8 a twofold path of Sadhana ;or the spiritual pra ti e< has been stated by Me in the past. (he path of Self29nowledge ;or Fnana2yoga< for the ontemplati%e8 and the path of unselfish wor9

;or Karma2yoga< for the a ti%e. ;&.0&< Fnana2yoga is also alled Saam9hya2yoga8 Samnyasa2yoga8 and yoga of 9nowledge. A Fnana2yogi does not onsider oneself the doer of any a tion8 but only an instrument in the hands of di%ine for Bis use. (he word Fnana means metaphysi al or trans endental 9nowledge. 7ne does not attain freedom from the bondage of Karma by merely abstaining from wor9. *o one attains perfe tion by merely gi%ing up wor9. ;&.0'< Be ause no one an remain a tionless e%en for a moment. 1%eryone is dri%en to a tion8 helplessly indeed8 by the )unas of nature. ;&.0+< (he deluded ones8 who restrain their organs of a tion but mentally dwell upon the sense en4oyment8 are alled hypo rites. ;&.0,< (he one who ontrols the senses by the ;trained and purified< mind and intelle t8 and engages the organs of a tion to *ish9aama Karma2yoga8 is superior8 7 Ar4una. ;&.0.< #erform your obligatory duty8 be ause a tion is indeed better than ina tion. 1%en the maintenan e of your body would not be possible by ina tion. ;&.0/< Buman beings are bound by Karma ;or wor9s< other than those done as >a4na. (herefore8 7 Ar4una8 do your duty effi iently as a ser%i e or Se%a to Me8 free from atta hment to the fruits of wor9. ;&.09<

>a4na means sa rifi e8 selfless ser%i e8 unselfish wor98 Se%a8 meritorious deeds8 gi%ing away something to others8 and a religious rite in whi h oblation is offered to gods through the mouth of fire. Brahmaa8 the reator8 in the beginning reated human beings together with >a4na and said6 By >a4na you shall prosper and >a4na shall fulfill all your desires. ;&.10< *ourish the $e%as with >a4na8 and the $e%as will nourish you. (hus nourishing one another you shall attain the Supreme goal. ;&.11< $e%a means a deity8 a demigod8 a elestial person8 the agent of )od8 one who fulfills desires and prote ts. (he $e%as8 nourished by >a4na8 will gi%e you the desired ob4e ts. 7ne who en4oys the gift of the $e%as without offering them ;anything in return< is8 indeed8 a thief. ;&.1"< (he righteous who eat the remnants of the >a4na are freed from all sins8 but the impious who oo9 food only for themsel%es ;without sharing with others in harity< %erily eat sin. ;&.1&< (he li%ing beings are born from food8 food is produ ed by rain8 rain omes by performing >a4na. (he >a4na is performed by doing Karma. ;See also '.&"< ;&.1'< (he Karma or duty is pres ribed in the Vedas. (he Vedas ome from Brahman. (hus the all2per%ading Brahman is e%er present in >a4na or ser%i e. ;&.1+<

(he one who does not help to 9eep the wheel of reation in motion by sa rifi ial duty8 and who re4oi es in sense pleasures8 that sinful person li%es in %ain8 7 Ar4una. ;&.1,< (he one who re4oi es in the Self only8 who is satisfied with the Self8 who is ontent in the Self alone8 for su h a ;Self2realiGed< person there is no duty. ;&.1.< Su h a person has no interest8 whatsoe%er8 in what is done or what is not done. A Self2realiGed person does not depend on anybody ;eE ept )od< for anything. ;&.1/< (herefore8 always perform your duty effi iently and without atta hment to the results8 be ause by doing wor9 without atta hment one attains the Supreme. ;&.19< King Fana9a and others attained perfe tion ;or Self2realiGation< by Karma2yoga alone. >ou should perform your duty ;with apatheti frame of mind< with a %iew to guide people and for the uni%ersal welfare ;of the so iety<. ;&."0< Be ause8 whate%er noble persons do8 others follow. Dhate%er standard they set up8 the world follows. ;&."1< 7 Ar4una8 there is nothing in the three worlds ;earth8 hea%en8 and the upper regions< that should be done by Me8 nor there is anything unobtained that A should obtain8 yet A engage in a tion. ;&.""< Be ause8 if A do not engage in a tion relentlessly8 7 Ar4una8 people would follow My path in e%ery way. ;&."&< (hese worlds would perish if A do not wor98 and A shall be

the ause of onfusion and destru tion of all these people. ;&."'< As the ignorant wor98 7 Ar4una8 with atta hment ;to the fruits of wor9<8 so the wise should wor9 without atta hment8 for the welfare of the so iety. ;&."+< (he wise should not unsettle the mind of the ignorant who is atta hed to the fruits of wor98 but the enlightened one should inspire others by performing all wor9s effi iently without atta hment. ;See also &."9< ;&.",< All wor9s are being done by the )unas ;or the energy and power< of nature8 but due to delusion of ego people assume themsel%es to be the doer. ;See also +.098 1&."98 and 1'.19< ;&.".< (he one who 9nows the truth8 7 Ar4una8 about the role of )una and a tion does not get atta hed to the wor98 9nowing that it is the )unas that wor9 with their instruments8 the organs. ;&."/< (hose who are deluded by the )unas of nature get atta hed to the wor9s of the )unas. (he wise should not disturb the mind of the ignorant whose 9nowledge is imperfe t. ;See also &.",< ;&."9< $edi ating all wor9s to Me in a spiritual frame of mind8 free from desire8 atta hment8 and mental grief8 do your duty. ;&.&0< (hose who always pra ti e this tea hing of Mine8 with faith and free from a%il8 are freed from the bondage of Karma.

;&.&1< But8 those who arp at My tea hing and do not pra ti e it8 onsider them as ignorant of all 9nowledge8 senseless8 and lost. ;&.&"< All beings follow their nature. 1%en the wise a t a ording

to their own nature. Dhat8 then8 is the %alue of sense restraint: ;&.&&< 0aaga and $wesha ;or the atta hments and a%ersions< for the sense ob4e ts remain in the senses. 7ne should not ome under the ontrol of these two8 be ause they are two stumbling blo 9s8 indeed8 on one5s path of Self2realiGation. ;&.&'< 7ne5s inferior natural wor9 is better than superior unnatural wor9. $eath in arrying out one5s natural wor9 is useful. @nnatural wor9 produ es too mu h stress. ;See also 1/.'.< ;&.&+< Ar4una said6 7 Krishna8 what impels one to ommit sin as if unwillingly and for ed against one5s will: ;&.&,< (he Supreme 3ord said6 At is Kaama and anger born of 0a4o )una. Kaama is insatiable and is a great de%il. Know this as the enemy. ;&.&.< Kaama8 the passionate desire for all sensual and material pleasures8 be omes anger if it is unfulfilled. As the fire is o%ered by smo9e8 as a mirror by dust8 and as an embryo by the amnion8 similarly the Self29nowledge gets obs ured by Kaama. ;&.&/<

7 Ar4una8 Fnana gets o%ered by this insatiable fire of Kaama8 the eternal enemy of Fnani. ;&.&9< (he senses8 the mind8 and the intelle t are said to be the seat of Kaama. Kaama8 with the help of the senses8 deludes a person by %eiling Fnana. ;&.'0< (herefore8 7 Ar4una8 by ontrolling the senses 9ill this de%il ;of material desire< that destroys 9nowledge and dis rimination. ;&.'1< (he senses are said to be superior ;to matter or the body<8 the mind is superior to the senses8 the intelle t is superior to the mind8 and Atma is superior to the intelle t. ;&.'"< (hus8 9nowing the Atma to be superior to the intelle t8 and ontrolling the mind by the intelle t ;that is purified by Fnana<8 one must 9ill this mighty enemy8 Kaama8 7 Ar4una. ;&.'&< )o to Bhaga%ad2)eeta Chapter ' 2 #ath of 0enun iation with Knowledge (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA (he Supreme 3ord said6 A taught this imperishable ;s ien e of right a tion8 or< Karma2yoga to ;King< Vi%as%aan. Vi%as%aan taught it to Manu. Manu taught it to A9sha%aa9u. ;'.01<

(hus handed down in su

ession the royal sages 9new this

;Karma2yoga<. After a long time the s ien e of Karma2yoga was lost from this earth. ;'.0"< (oday A ha%e des ribed the same an ient s ien e to you8 be ause you are my sin ere de%otee and friend. Karma2yoga is a supreme se ret indeed. ;'.0&< Ar4una said6 >ou were born later8 but Vi%as%aan was born in an ient time. Bow am A to understand that >ou taught this yoga in the beginning ;of the reation<: ;'.0'< (he Supreme 3ord said6 Both you and A ha%e ta9en many births. A remember them all8 7 Ar4una8 but you do not remember. ;'.0+< (hough A am eternal8 imperishable8 and the 3ord of all beings? yet A ;%oluntarily< manifest by ontrolling My own material nature using My >oga2Maya. ;See also 10.1'< ;'.0,< >oga2Maya is same as Maya? the supernatural8 eEtraordinary8 and mysti power of Brahman. (he word Maya means unreal8 illusory8 or de epti%e image of the reation. $ue to the power of Maya one onsider the uni%erse as eEistent and distin t from Brahman8 the Supreme spirit. Brahman is in%isible potential energy? Maya is 9ineti energy8 the for e of a tion. (hey are inseparable li9e fire and heat. Maya is a metaphor used to eEplain the %isible world or Fagat to ommon people. Dhene%er there is a de line of $harma and the rise of Adharma8 7 Ar4una8 then A manifest ;or in arnate< Myself. A

in arnate from time to time for prote ting the good8 for transforming the wi 9ed8 and for establishing $harma8 the world order. ;'.0.20/< (he one who truly understands My trans endental birth and a ti%ities ;of reation8 maintenan e8 and dissolution<8 is not born again after lea%ing this body and attains My abode8 7 Ar4una. ;'.09< !reed from atta hment8 fear8 and anger? fully absorbed in Me8 ta9ing refuge in Me8 and purified by the fire of Self29nowledge8 many ha%e attained Me. ;'.10< Dith whate%er moti%e people worship Me8 A reward them ;or fulfill their desires< a ordingly. #eople worship ;or

approa h< Me with different moti%es. ;'.11< (hose who long for su ess in their wor9 here ;on the earth< ess in wor9 omes

worship the demigods ;or $e%as<. Su =ui 9ly in this human world. ;'.1"<

(he four Varna or di%isions of human so iety8 based on aptitude and %o ation8 were reated by Me. (hough A am the author of this system8 one should 9now that A do nothing and A am eternal. ;See also 1/.'1< ;'.1&< Dor9s do not bind Me8 be ause A ha%e no desire for the fruits of wor9. (he one who understands this truth is ;also< not bound by Karma. ;'.1'< (he an ient see9ers of liberation also performed their duties with this understanding. (herefore8 you should do your duty as the an ients did. ;'.1+< 1%en the wise are onfused about what is a tion and what is

ina tion. (herefore8 A shall learly eEplain what is a tion8 9nowing that one shall be liberated from the e%il ;of birth and death<. ;'.1,< (he true nature of a tion is %ery diffi ult to understand. (herefore8 one should 9now the nature of atta hed a tion8 the nature of deta hed a tion8 and also the nature of forbidden a tion. ;'.1.< Atta hed a tion is selfish wor9 that produ es Karmi bondage8 deta hed a tion is unselfish wor9 or Se%a that leads to nir%ana8 and forbidden a tion is harmful to so iety. (he one who sees ina tion in a tion8 and a tion in ina tion8 is a wise person. Su h a person is a yogi and has a omplished e%erything. ;See also &.0+8 &.".8 +.0/ and

1&."9< ;'.1/< A person whose all wor9s are free from selfish desires and moti%es8 and whose all Karma is burned up in the fire of Self29nowledge8 is alled a sage by the wise. ;'.19< Ba%ing abandoned atta hment to the fruits of wor98 e%er ontent8 and dependent on no one ;but )od<? though engaged in a ti%ity8 one does nothing at all ;and in urs no Karmi rea tion<. ;'."0< !ree from desires8 mind and senses under ontrol8 renoun ing all proprietorship8 doing mere bodily a tion8 one does not in ur sin ;or Karmi rea tion<. ;'."1< Content with whate%er gain omes naturally by Bis will8 unaffe ted by dualities8 free from en%y8 e=uanimous in

su

ess and failure? though engaged in wor9 su h a person is

not bound ;by Karma<. ;'.""< (hose who are de%oid of atta hment8 whose mind is fiEed in 9nowledge8 who does wor9 as a Se%a to the 3ord8 all Karma of su h liberated persons dissol%es away. ;'."&< Brahman is the oblation. Brahman is the larified butter. (he oblation is poured by Brahman into the fire of Brahman. Brahman shall be realiGed by the one who onsiders e%erything as ;a manifestation or< an a t of Brahman. ;Also see 9.1,< ;'."'< Some yogis perform the >a4na of worship to $e%as alone8 while others offer >a4na itself as offering in the fire of Brahman by performing the >a4na ;of Self29nowledge<. ;'."+< Some offer their hearing and other senses ;as sa rifi e< in the fires of restraint8 others offer sound and other ob4e ts of the senses ;as sa rifi e< in the fires of the senses. ;'.",< 7thers offer all the fun tions of the senses8 and the fun tions of #rana ;or the fi%e bioimpulses< as sa rifi e in the fire of the yoga of self2restraint that is 9indled by 9nowledge. ;'.".< 7thers offer their wealth8 their austerity8 and their pra ti e of yoga as sa rifi e8 while the as eti s with stri t %ows offer their study of s riptures and 9nowledge as sa rifi e. ;'."/< (hose who are engaged in yogi pra ti e8 rea h the

breathless state by offering inhalation into eEhalation and eEhalation into inhalation as sa rifi e ;by using short breathing Kriya te hni=ues<. ;'."9< $eep spiritual meaning and interpretation of the pra ti al yogi %erses ;'."98 '.&08 +.".8 ,.1&8 /.108 /.1"8 /.1&8 /."'8 and /."+< should be a =uired from a Self2realiGed master of Kriya2yoga. 7thers restri t their diet and offer their inhalations as sa rifi e into their inhalations. All these are the 9nowers of sa rifi e8 and are purified by ;theirs< sa rifi e. ;'.&0< (hose who perform >a4na obtain the ne tar ;of 9nowledge< as a result of their sa rifi e and attain eternal Brahman. 7 Ar4una8 e%en this world is not ;a happy pla e< for the non2sa rifi er8 how an the other world be: ;See also '.&/8 and +.0,<. ;'.&1< (hus many types of sa rifi e are des ribed in the Vedas. Know them all to be born from Karma or the a tion of body8 mind8 and senses. Knowing this8 you shall attain nir%ana. ;See also &.1'< ;'.&"< (he 9nowledge sa rifi e is superior to any material sa rifi e8 7 Ar4una. Be ause8 all a tions in their entirety ulminate in 9nowledge. ;'.&&< A =uire this trans endental 9nowledge by humble re%eren e8 by sin ere in=uiry8 and by ser%i e ;to a Self2realiGed guru<. (he wise who ha%e realiGed the truth will tea h you. ;'.&'< Knowing that8 7 Ar4una8 you shall not again get deluded li9e

this. By this 9nowledge you shall behold the entire reation in your own SelfH3ord8 or in Brahman. ;See also ,."9< ;'.&+< 1%en if one is the most sinful of all sinners8 yet one shall ross o%er the o ean of sin by the raft of 9nowledge alone. ;'.&,< As the blaGing fire redu es wood to ashes8 similarly8 the fire of Self29nowledge redu es all Karma to ashes8 7 Ar4una. ;'.&.< Verily there is no purifier in this world li9e 9nowledge. 7ne who be omes purified by Karma2yoga dis o%ers this 9nowledge within ;naturally< in ourse of time. ;See also '.&18 and +.0,<. ;'.&/< (he one who has faith8 and is sin ere8 and has mastery o%er the senses8 gains this 9nowledge. Ba%ing gained this8 one at on e attains the supreme pea e. ;'.&9< But the ignorant8 who has no faith and is full of doubt ;about the Self<8 perishes. (here is neither this world nor the world beyond nor happiness for the one who doubts. ;'.'0< Karma does not bind one who has renoun ed wor9 ;by renoun ing the fruits of wor9< through Karma2yoga? whose doubt is ompletely destroyed by 9nowledge? and who is Self2realiGed8 7 Ar4una. ;'.'1< (herefore8 resort to Karma2yoga and ut the ignoran e2born doubt abiding in your heart by the sword of Self29nowledge8 and get up ;to fight<8 7 Ar4una. ;'.'"< )o to Bhaga%ad2)eeta

Chapter + 2 #ath of 0enun iation (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA Ar4una said6 7 Krishna8 >ou praise trans endental 9nowledge ;the Saam9hya or Karma2Samnyasa< and also performan e of unatta hed a tion8 Karma2yoga. (ell me8 definitely8 whi h one is better of the two. ;See also +.0+< ;+.01< Karma2Samnyasa means renun iation of doership8 ownership8 and selfish moti%e behind an a tion8 and not the renun iation of wor98 or the worldly ob4e ts. Karma2Samnyasa omes only after the dawn of Self29nowledge. (herefore8 words Fnana8 Saam9hya8 Samnyasa8 and Karma2Samnyasa are used inter hangeably throughout the )ita. 0enun iation is onsidered the goal of life8 and Karma and Fnana are the ne essary means to a hie%e the goal. (he Supreme 3ord said6 Karma2Samnyasa8 and Karma2yoga both lead to the Supreme. But8 of the two8 Karma2yoga is superior to Karma2Samnyasa. ;+.0"< A person should be onsidered a true Samnyasi or renun iant who neither li9es nor disli9es. Be ause8 free from the dualities8 7 Ar4una8 one is easily liberated from bondage. ;+.0&< (he ignorant8 not the wise8 onsider Karma2Samnyasa and Karma2yoga as different from ea h other. (he person who has truly mastered one8 gets the benefits of both. ;+.0'<

Dhate%er goal a Samnyasi rea hes8 a Karma2yogi also rea hes the same goal. 7ne who sees the path of renun iation and the path of wor9 as the same8 really sees. ;See also ,.01 and ,.0"< ;+.0+< But Samnyasa8 7 Ar4una8 is diffi ult to attain without Karma2yoga. A Karma2yogi sage =ui 9ly attains Brahman. ;See also '.&18 and '.&/< ;+.0,< A Karma2yogi whose mind is pure8 whose mind and senses are under ontrol8 and who sees one and the same Self in all beings8 is not bound ;by Karma< though engaged in wor9. ;+.0.< A Samnyasi who 9nows the truth thin9s6 A do nothing at all. !or in seeing8 hearing8 tou hing8 smelling8 eating8 wal9ing8 sleeping8 breathing? and ;+.0/< Spea9ing8 gi%ing8 ta9ing8 opening and losing the eyes8 a Samnyasi belie%es that only the senses are operating upon their sense ob4e ts. ;See also &.".8 1&."98 and 1'.19< ;+.09< 7ne who does all wor9 as an offering to the 3ord8 abandoning atta hment to the results8 is as untou hed by sin ;or Karmi rea tion< as a lotus leaf is untou hed by water. ;+.10< A Karma2yogi performs a tion by body8 mind8 intelle t8 and senses8 without atta hment ;or ego<8 only for self2purifi ation. ;+.11< A Karma2yogi8 abandoning the fruit of wor98 attains Supreme Bliss while others8 who are atta hed to the fruits of wor98 be ome bound by selfish wor9. ;+.1"< A person who has subdued the senses and ompletely renoun ed

;the fruits of< all wor9s8 dwells happily in the City of *ine )ates8 neither performing nor dire ting a tion. ;+.1&< (he 3ord neither reates the urge for a tion nor the feeling of doership nor the atta hment to the results of a tion in people. All these are done by the ;)unas of< nature. ;+.1'< (he 3ord does not ta9e the ;responsibility for< good or e%il deeds of anybody. (he 9nowledge is o%ered by ;the %eil of< ignoran e8 thereby people are deluded. ;+.1+< But their 9nowledge8 whose ignoran e is destroyed by the Self29nowledge8 re%eals the Supreme li9e the sun ;re%eals the beauty of ob4e ts of the world<. ;+.1,< (hey8 whose mind and intelle t are absorbed in the Self8 who remain firmly atta hed with the Self8 who ha%e Self as their supreme goal8 whose sins ;or impurities< ha%e been destroyed by the 9nowledge8 do not ta9e birth again. ;+.1.< An enlightened person loo9s at a learned and humble Braahmana8 an out ast8 e%en a ow8 an elephant8 or a dog with an e=ual eye. ;+.1/< 1%erything has been a omplished in this %ery life by those

whose mind is set in e=uality. Su h a person has realiGed Brahman be ause Brahman is flawless and impartial. ;See also 1/.++< ;+.19< 7ne who neither re4oi es on obtaining what is pleasant nor grie%es on obtaining the unpleasant8 who is undeluded8 who has a steady mind8 and who is a 9nower of Brahman? su h a person abides in Brahman. ;+."0<

A person whose mind is unatta hed to sensual pleasures8 who dis o%ers the 4oy of the Self8 and whose mind is in union with Brahman through meditation8 en4oys eternal bliss. ;+."1< #leasures deri%ed from the onta t of senses with their ob4e ts ;or the sensual pleasures< are %erily the sour e of misery8 and ha%e a beginning and an end. (he wise8 7 Ar4una8 do not re4oi e in sensual pleasures. ;See also 1/.&/< ;+.""< 7ne who is able to withstand the impulse of lust and anger before death is a yogi8 and a happy person. ;+."&< 7ne who finds happiness with the Self8 who re4oi es the Self within8 and who is illuminated by the Self29nowledge? su h a yogi be omes one with Brahman and attains supreme nir%ana. ;+."'< Seers whose sins ;or imperfe tions< are destroyed8 whose doubts ha%e been dispelled by 9nowledge8 whose dis iplined minds are atta hed with the Self8 and who are engaged in the welfare of all beings attain Supreme Brahman. ;+."+< A Self2realiGed person who is free from lust and anger8 and who has subdued the mind and senses easily attains nir%ana. ;+.",< 0enoun ing sense en4oyments? fiEing the eyes and mind at the midbrows? e=ualiGing the breath mo%ing through the nostrils ;by Kriya te hni=ues<? ;See also '."98 ,.1& and /.10< ;+.".< Dith senses8 mind8 and intelle t under ontrol? ha%ing liberation as the prime goal? free from lust8 anger8 and

fear? su h a sage is %erily liberated. ;+."/< (he one who 9nows Me as the en4oyer of sa rifi es and austerities8 as the great 3ord of all the worlds8 and as the friend of all beings8 attains pea e. ;+."9< )o to Bhaga%ad2)eeta Chapter , 2 #ath of Meditation (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA (he Supreme 3ord said6 7ne who performs the pres ribed duty without see9ing its fruit is a Samnyasi and a ;Karma< yogi8 not the one who merely does not light the sa red fire8 and does not wor9. ;,.01< 7 Ar4una8 9now that to be the Karma2yoga whi h they all Samnyasa. *o one be omes a Karma2yogi who has not renoun ed the selfish moti%e behind an a tion. ;See also +.018 +.0+8 ,.018 and 1/.0"< ;,.0"< !or the wise who see9s to attain yoga ;of meditation or the e=uanimity of mind<8 Karma2yoga is said to be the means? for the one who has attained yoga8 the e=uanimity be omes the means ;of Self20ealiGation<. ;,.0&< A person is said to ha%e attained yogi perfe tion when there is no desire for sensual pleasures8 or atta hment to the fruits of wor98 and has renoun ed all personal selfish moti%es. ;,.0'< 7ne must ele%ate8 not degrade8 oneself by one5s own mindEe

ImindI. (he mind alone is one5s friend as well as one5s enemy. ;,.0+< (he mind is the friendEe IfriendI of those who ha%e ontrol o%er it8 and the mind a ts li9e an enemy for those who do not ontrol it. ;,.0,< 7ne who has ontrol o%er the mind is tran=uil in heat and old8 in pleasure and pain8 and in honor and dishonor? and is e%er steadfast with the Supreme Self. ;,.0.< A yogi is alled Self2realiGed who is satisfied with 9nowledge and understanding of the Self8 who is e=uanimous8 who has ontrol o%er the ;mind and< senses8 and to whom a lod8 a stone8 and gold are the same. ;,.0/< A person is onsidered superior who is impartial towards ompanions8 friends8 enemies8 neutrals8 arbiters8 haters8 relati%es8 saints8 and sinners. ;,.09< 3et the yogi 22 seated in solitude and alone 22 ha%ing mind and senses under ontrol and free from desires and atta hments for possessions8 try onstantly to ontemplate on the Supreme Self. ;,.10< (he yogi should sit on a firm seat that is neither too high nor too low8 o%ered with sa red Kusha grass8 a deers9in8 and a loth8 one o%er the other8 in a lean spot. ;,.11< Sitting ;in a omfortable position< and on entrating the mind on a single ob4e t8 ontrolling the thoughts and the a ti%ities of the senses8 let the yogi pra ti e meditation for self2purifi ation. ;,.1"<

Bold the waist8 spine8 hest8 ne 98 and head ere t8 motionless and steady8 fiE the eyes and the mind steadily between the eye brows8 and do not loo9 around. ;See also '."98 +.". and /.10< ;,.1&< A simple meditation te hni=ue is gi%en here6 ;1< !iE your gaGe and the mind inside the hest enter8 the seat of the ausal heart8 and breath normally. Amagine a rimson lotus with a ool radiant point2sour e of light in the enter of the lotus. -uietly wat h the breath oming in and going out of this lotus. $o not try to ontrol your breathing. ;"< Mentally hant your mantra8 or ISoI as you inhale and IBumI as you eEhale. Meditate almly on the effulgent lotus8 4ust witness and wat h the thought wa%es of the mind8 and feel the pea e and serenity. Dith serene and fearless mind? pra ti ing eliba y? ha%ing the mind under ontrol and thin9ing of Me? let the yogi sit and ha%e Me as the supreme goal. ;,.1'< (hus8 by always 9eeping the mind fiEed on the Self8 the yogi whose mind is subdued attains pea e of the Supreme nir%ana by uniting with Me. ;,.1+< (his yoga is not possible8 7 Ar4una8 for the one who eats too mu h8 or who does not eat at all? who sleeps too mu h8 or who 9eeps awa9e. ;,.1,< But8 for the one who is moderate in eating8 re reation8 wor9ing8 sleeping8 and wa9ing8 this yoga ;of meditation< destroys ;all< sorrow. ;,.1.<

A person is said to ha%e a hie%ed yoga8 the union with the Self8 when the perfe tly dis iplined mind gets freedom from all desires8 and be omes absorbed in the Self alone. ;,.1/< As a lamp in a spot sheltered ;by Brahman< from the wind ;of desires< does not fli 9er8 this simile is used for the subdued mind of a yogi pra ti ing meditation on Brahman. ;,.19< Dhen the mind dis iplined by the pra ti e of meditation be omes steady8 one be omes ontent in the Self by beholding Bim with ;purified< intelle t. ;,."0< 7ne feels infinite bliss that is per ei%able only through the intelle t8 and is beyond the rea h of the senses. After realiGing Brahman8 one is ne%er separated from absolute reality. ;,."1< After Self20ealiGation ;S0<8 one does not regard any other gain superior to S0. 1stablished in S08 one is not mo%ed e%en by the greatest alamity. ;,.""< (he ;state of< se%eran e of union with sorrow is 9nown by the name of yoga. (his yoga should be pra ti ed with firm determination and perse%eran e8 without any mental reser%ation or doubts. ;,."&< (otally abandoning all selfish desires8 and ompletely restraining the senses ;from the sense ob4e ts< by the intelle t? ;,."'< 7ne gradually attains tran=uillity of mind by 9eeping the mind fully absorbed in the Self by means of a well2trained

;and purified< intelle t8 and thin9ing of nothing else. ;,."+< Dheresoe%er this restless and unsteady mind wanders away8 one should ;gently< bring it ba 9 to the refle tion of the Supreme. ;,.",< Supreme bliss omes to a Self2realiGed yogi whose mind is tran=uil8 whose desires are under ontrol8 and who is free from sin ;or faults<. ;,.".< Su h a sinless yogi8 who onstantly engages the mind with the Self8 easily en4oys the infinite bliss of onta t with Brahman. ;,."/< Be ause of per ei%ing the ;same< Self ;abiding< in all beings and all beings ;abiding< in the ;same< Self? a yogi8 who is in union with the Self8 sees e%erybeing with an e=ual eye. ;See also '.&+< ;,."9< (hose who see Me in e%erything and see e%erything in Me8 are not separated from Me and A am not separated from them. ;,.&0< (he non2dualists8 who adore Me as abiding in all beings8 abide in Me irrespe ti%e of their mode of li%ing. ;,.&1< 7ne is onsidered the best yogi who regards e%ery being li9e oneself8 and who an feel the pain and pleasures of others as one5s own8 7 Ar4una. ;,.&"< Ar4una said6 7 Krishna8 >ou ha%e said that yoga of meditation is hara teriGed by the e=uanimity ;of mind<8 but8 due to restlessness of mind A do not per ei%e the

steady state of mind. ;,.&&< Be ause the mind8 indeed8 is %ery unsteady8 turbulent8 powerful8 and obstinate8 7 Krishna. A thin9 restraining the mind is as diffi ult as restraining the wind. ;,.&'< (he Supreme 3ord said6 @ndoubtedly8 7 Ar4una8 the mind is restless and diffi ult to restrain8 but it is subdued by Abhyaasa ;or onstant %igorous spiritual pra ti e with perse%eran e<8 and Vairaagya ;or deta hment<8 7 Ar4una. ;,.&+< An My opinion8 yoga is diffi ult for the one whose mind is not subdued. Bowe%er8 yoga is attainable by the person of subdued mind by stri%ing through proper means. ;,.&,< Ar4una said6 !or the faithful but of unsubdued mind8 who de%iates from ;the path of< meditation and fails to attain yogi perfe tion 22 what is the destination of su h a person8 7 Krishna: ;,.&.< $o they not perish li9e a dispersing loud8 7 Krishna8 ha%ing lost both ;yoga and Bhoga8 the hea%enly and worldly pleasures<8 supportless and bewildered on the path of Self2realiGation: ;,.&/< 7 Krishna8 only >ou are able to ompletely dispel this doubt of mine. Be ause there is none8 other than >ou8 who an dispel this doubt. ;See also 1+.1+< ;,.&9< (he Supreme 3ord said6 (here is no destru tion8 7 Ar4una8 for su h a yogi either here or hereafter. A trans endentalist is ne%er put to grief ;or bad state<8 My dear friend. ;,.'0<

(he unsu

essful yogi is reborn8 after attaining hea%en and

li%ing there for many years8 in the house of the pure and prosperous? or ;,.'1< Su h a yogi is born in a family of wise trans endentalists. A birth li9e this is %ery diffi ult8 indeed8 to obtain in this world. ;,.'"< After ta9ing su h a birth8 7 Ar4una8 one regains the 9nowledge a =uired in the pre%ious life8 and stri%es again to a hie%e perfe tion. ;,.'&< (he unsu essful yogi is instin ti%ely arried towards

Brahman by %irtue of Sans9aara ;or the impressions< of yogi pra ti es of pre%ious li%es. 1%en the in=uirer of Brahman surpasses those who perform Vedi rituals. ;,.''< (he yogi who diligently stri%es8 perfe ting ;gradually< through many in arnations8 be omes ompletely free from all sins ;or imperfe tions< and rea hes the supreme goal ;of Self2realiGation<. ;,.'+< (he yogi is superior to the as eti s. (he yogi is superior to the ;Vedi < s holars. (he yogi is superior to the ritualists. (herefore8 7 Ar4una8 be a yogi. ;,.',< A onsider one to be the most de%oted of all the yogis who lo%ingly ontemplates on Me with supreme faith8 and whose mind is e%er absorbed in Me. ;See also 1".0" and 1/.,,< ;,.'.< )o to Bhaga%ad2)eeta Chapter . 2 Self2Knowledge and Self20ealisation

(he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA (he Supreme 3ord said6 7 Ar4una8 listen how you shall 9now Me ompletely without any doubt8 with your mind absorbed in Me8 ta9ing refuge in Me8 and performing yogi pra ti es. ;..01< A shall fully eEplain to you the Self29nowledge together with Self2realiGation after 9nowing that nothing more remains to be 9nown in this world. ;..0"< S ar ely one out of thousands of persons stri%es for perfe tion of Self2realiGation. S ar ely any one of the stri%ing8 or e%en the perfe ted persons8 truly understands Me. ;..0&< (he mind8 intelle t8 ego8 ether8 air8 fire8 water8 and earth are the eightfold transformation of My #ra9riti. ;See also 1&.0+< ;..0'< (hat whi h reates di%ersity8 and all that an be seen or 9nown is alled #ra9riti. #ra9riti is also the material ause or the material out of whi h e%erything is made. #ra9riti is the original sour e of the material world onsisting of three )unas8 and eight basi elements out of whi h e%erything in this uni%erse has e%ol%ed a ording to

Saam9hya do trine. #ra9riti is also referred to as Asat8 perishable8 body8 matter8 nature8 material nature8 Maya8 Mahat Brahma8 field8 reation8 and manifest state.

(his #ra9riti is My lower energy. My other higher energy is the #urusha by whi h this entire uni%erse is sustained8 7 Ar4una. ;..0+< #urusha is the ons iousness that obser%es8 witnesses8 wat hes8 and super%ises #ra9rti. At is the spiritual energy or the effi ient ause of the uni%erse. (his is also referred to as Sat8 imperishable8 Atma8 ons iousness8 spirit8 self8 soul8 energy8 field 9nower8 reator8 and the unmanifest state. #ra9riti and #urusha are not two independent identities but the two aspe ts of Brahman8 the Absolute 0eality. Know that all reatures ha%e e%ol%ed from this twofold energy8 and Brahman is the origin as well as the dissolution of the entire uni%erse. ;See also 1&.",< ;..0,< 7 Ar4una8 there is nothing higher than Brahman. 1%erything in the uni%erse is strung on Brahman li9e 4ewels on the thread of a ne 9la e. ;..0.< 7 Ar4una8 A am the sapidity in the water8 A am the radian e in the sun and the moon8 the sa red syllable 7M in all the Vedas8 the sound in the ether8 and the manhood in men. ;..0/< A am the sweet fragran e in the earth. A am the heat in the fire8 the life in all li%ing beings8 and the austerity in the as eti s. ;..09< 7 Ar4una8 9now Me to be the eternal seed of all reatures. A am the intelligen e of the intelligent8 and the brillian e

of the brilliant. ;See also 9.1/ and 10.&9< ;..10< A am the strength8 that is de%oid of lust and atta hment8 of the strong. A am the lust ;or Kaama< in human beings that is in a ord with $harma ;for pro reation<8 7 Ar4una. ;..11<

Know that the three )unas8 Saatt%i9a8 0aa4asi9a8 and (aamasi9a8 also emanate from Me. A am not in ;or dependent on< the )unas8 but the )unas are in ;or dependent on< Me. ;See also 9.0' and 9.0+< ;..1"< Buman beings are deluded by these three )unas of nature? therefore8 they do not 9now Me who is abo%e these )unas and eternal. ;..1&< My di%ine Maya onsisting of three )unas or states of mind is diffi ult to o%er ome. 7nly they who surrender unto Me ross o%er this Maya. ;See also 1'.",8 1+.198 and 1/.,,< ;..1'< (he e%il doers8 the ignorant8 the lowest persons who are atta hed to demoni nature8 and whose intelle t has been ta9en away by Maya do not worship or see9 Me. ;..1+< !our types of %irtuous ones worship or see9 Me8 7 Ar4una. (hey are6 the distressed8 the see9er of Self29nowledge8 the see9er of wealth8 and the wise one who 9nows the Supreme. ;..1,< Among them the wise one8 who is e%er united with Me and whose de%otion is single minded8 is the best. Be ause8 A am %ery dear to the wise8 and the wise is %ery dear to Me. ;..1.<

All these ;see9ers< are indeed noble8 but A regard the wise as My %ery Self8 be ause the one who is steadfast be omes one with the Supreme Being. ;See also 9."9< ;..1/< After many births the wise ones resort ;or surrender< to Me by realiGing that e%erything is ;a manifestation of< Brahman indeed. Su h a great soul is %ery rare. ;..19< (hey8 whose wisdom has been arried away by %arious desires impelled by their own Sans9aara8 resort to other gods ;or deities< and pra ti e %arious religious rites. ;.."0< Dhosoe%er desires to worship whate%er deity ;using whate%er name8 form8 and method< with faith8 A ma9e their faith steady in that %ery deity. ;.."1< 1ndowed with steady faith they worship that deity8 and fulfill their wishes through that deity. (hose wishes are8 indeed8 granted only by Me. ;..""< Su h ;material< gains of these less intelligent human beings are temporary. (he worshipers of $e%as go to $e%as8 but My de%otees ome to Me. ;.."&< (he ignorant thin9 of Me8 the #ara2Brahman8 as ha%ing no form or personality and A an ta9e ;any physi al< form? be ause ;these< people are not being able to omprehend My supreme imperishable and in omparable eEisten e. ;.."'< (he word 5A%ya9ta5 has been used in %erses "."+8 "."/8 .."'8 /.1/8 /."08 /."18 9.0'8 1".018 1".0&8 1".0+8 and 1&.0+. At ta9es different meaning a ording to the onteEt. A%ya9ta

does not mean formless? it means unmanifest or a

trans endental form that is in%isible to our physi al eyes. At is used in the sense of unmanifest #ra9riti8 and also in the sense of #ara2Brahman. (he #ara2Brahman or absolute ons iousness is higher than both Brahman and the unmanifest #ra9riti. #ara2Brahman ;or Krishna< is imperishable8 without any origin and end. #ara2Brahman is not formless. At has $i%ya 0oopa8 a trans endental form and Supreme #ersonality. (he ignorant thin9 of the 3ord as formless be ause Be is not %isible. Be ause6 Veiled by My di%ine Maya8 A am not 9nown by all. (herefore8 the ignorant one does not 9now Me as the unborn and eternal Brahman. ;.."+< A 9now8 7 Ar4una8 the beings of the past8 of the present8 and those of the future8 but no one really 9nows Me. ;..",< All beings in this world are in utter ignoran e due to the delusion of dualities born of li9es and disli9es8 7 Ar4una. ;..".< #ersons of %irtuous ;or unselfish< deeds8 whose Karma has ome to an end8 be ome free from the delusion of dualities and worship Me with firm resol%e. ;.."/< (hose who stri%e for freedom from ;the y les of birth< old age and death by ta9ing refuge in Me 9now Brahman8 the indi%idual self8 and Karma in its entirety. ;.."9< (he steadfast persons8 who 9now that Brahman is e%erything8 the Adhibhoota8 the Adhidai%a8 and the Adhiya4na8 remember Me e%en at the time of death ;and attain Me<. ;See also

/.0'< ;..&0< )o to Bhaga%ad2)eeta Chapter / 2 Amperishable Brahman (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA Ar4una said6 7 Krishna8 what is Brahman: Dhat is Adhyaatma: Dhat is Karma: Dhat is alled Adhibhoota: And what is 9nown as Adhidai%a: ;/.01< 7 Krishna8 who is Adhiya4na8 and how does Be dwell in the body: Bow an >ou be remembered at the time of death by the steadfast: ;/.0"< (he Supreme 3ord said6 Brahman is the Supreme imperishable. (he indi%idual self ;or Fee%aatma< is alled Adhyaatma. (he reati%e power that auses manifestation of beings is alled Karma. ;/.0&< All perishable ob4e ts are alled Adhibhoota8 and the soul is Adhidai%a. A am Adhiya4na8 the fi%e basi elements8 in the body8 7 Ar4una. ;/.0'< (he 7ne who lea%es the body8 at the hour of death8 remembering Me attains My abode. (here is no doubt about this. ;/.0+< 0emembering whate%er ob4e t one lea%es the body at the end of life8 one attains that ob4e t8 7 Ar4una8 be ause of the onstant thought of that ob4e t ;one remembers that ob4e t at the end of life and a hie%es it<. ;/.0,<

(herefore8 always remember Me and do your duty. >ou shall ertainly attain Me if your mind and intelle t are fiEed on Me. ;/.0.< By ontemplating on Me with an unwa%ering mind8 dis iplined by the pra ti e of meditation8 one attains the Supreme di%ine spirit8 7 Ar4una. ;/.0/< (he one who meditates on Brahman as the omnis ient8 the oldest8 the ontroller8 smaller than the smallest ;and bigger than the biggest<8 the sustainer of e%erything8 the in on ei%able8 the self luminous li9e the sun8 and as trans endental or beyond the material reality? ;/.09< At the time of death with steadfast mind and de%otion? ma9ing the flow of #rani impulse rise up ;to the middle of two eye brows< by the power of yoga and holding there? attains the Supreme di%ine spirit. ;See also '."98 +.".8 and ,.1&< ;/.10< A shall briefly eEplain to you ;the pro ess to attain< that goal whi h the 9nowers of the Vedas all the imperishable? into whi h the as eti s8 freed from atta hment8 enter? and desiring whi h people lead a life of eliba y. ;/.11< Controlling all the ;nine< doors of the body8 the abode of ons iousness? fo using the mind on the heart and #rana in the erebrum8 and engaged in yogi pra ti e? ;/.1"< 7ne who lea%es the body while meditating on Brahman and uttering 7M8 the sa red monosyllable sound of Brahman8 attains the Supreme goal. ;/.1&<

A am easily attainable8 7 Ar4una8 by that e%er steadfast yogi who always thin9s of Me and whose mind does not go elsewhere. ;/.1'< After attaining Me the great souls do not in ur rebirth8 the impermanent home of misery8 be ause they ha%e attained the highest perfe tion. ;/.1+< (he dwellers of all the worlds in luding the world of Brahmaa8 the reator8 are sub4e t to ;the miseries of< repeated birth and death. But8 after attaining Me8 7 Ar4una8 one does not ta9e birth again. ;See also 9."+< ;/.1,< (hose who 9now that the day of Brahmaa lasts one thousand >ugas ;or '.&" billion years< and that his night also lasts one thousand >ugas8 they are the 9nowers of day and night. ;/.1.< All manifestations ome out of the unmanifest state or #ra9riti at the arri%al of Brahmaa5s day8 and they again merge into the same #ra9riti at the oming of Brahmaa5s night. ;/.1/< (he same multitude of beings ome into eEisten e again and again at the arri%al of the day of Brahmaa8 and they are annihilated8 ine%itably8 at the arri%al of Brahmaa5s night. ;/.19< (here is another eternal unmanifest state higher than ;both #urusha and< #ra9riti that does not perish when all beings perish. ;/."0< (his unmanifest state is alled the imperishable or Brahman.

(his is said to be the ultimate goal. (hose who rea h My Supreme abode do not return ;or ta9e rebirth<. ;/."1< (his Supreme abode8 7 Ar4una8 is attainable by unswer%ing de%otion to Me within whi h all beings eEist8 and by whi h all this uni%erse is per%aded. ;See also 9.0' and 11.++< ;/.""< 7 Ar4una8 now A shall des ribe different paths departing by whi h8 during death8 the yogis do or do not ome ba 9. ;/."&< !ire8 light8 daytime8 the bright lunar fortnight8 and the siE months of the northern solsti e of the sun? departing by the path of these gods the yogis8 who 9now Brahman8 attain nir%ana. ;/."'< Smo9e8 night8 the dar9 lunar fortnight8 and the siE months of southern solsti e of the sun? departing by these paths8 the righteous person attains lunar light ;or hea%en< and rein arnates. ;/."+< (he path of light ;of spiritual pra ti e of Kundalini yoga and Self29nowledge< and the path of dar9ness ;of materialism and ignoran e< are thought to be the world5s two eternal paths. (he former leads to nir%ana and the latter leads to rebirth. ;/.",< Knowing these two paths8 7 Ar4una8 a yogi is not bewildered at all. (herefore8 7 Ar4una8 be steadfast in yoga ;of meditation< at all times. ;/.".< (he yogi who 9nows all this goes beyond getting the benefits

of the study of the Vedas8 performan e of sa rifi es8 austerities8 and harities8 and attains the Supreme eternal abode. ;/."/< )o to Bhaga%ad2)eeta Chapter 9 2 Supreme Knowledge and the Big Mystery (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA (he Supreme 3ord said6 A shall re%eal to you8 who do not disbelie%e8 the most profound se ret of Self29nowledge and Self2realiGation. Ba%ing 9nown this you will be freed from the miseries of worldly eEisten e. ;9.01< (his 9nowledge is the 9ing of all 9nowledge8 is the most se ret8 is %ery sa red8 it an be per ei%ed by instin t8 onforms to $harma8 is %ery easy to pra ti e8 and is imperishable. ;9.0"< 7 Ar4una8 those who ha%e no faith in this 9nowledge follow the y le of birth and death without attaining Me. ;9.0&< (his entire uni%erse is per%aded by Me8 the unmanifest Brahman. All beings depend on ;or remain in< Me ;li9e a hain depends on gold<. A do not depend on them. ;See also ..1"< ;9.0'< J!rom a $%aiti or dualisti %iew point8 wa%es depend on the o ean8 the o ean does not depend on the wa%es. But8 from a Ad%aiti or non2dualisti point of %iew8 as stated in %erse

9.0+ below8 the =uestion of wa%e abiding in the o ean or the o ean abiding in the wa%e does not arise8 be ause there is no wa%e or o ean. At is water only. Similarly8 e%erything is a manifestation of Brahman only. ;)ita ..19< And yet beings8 in reality8 do not remain in Me. 3oo9 at the power of My di%ine mystery. (hough the sustainer and reator of all beings8 A do not remain in them. ;An reality8 the hain does not depend on gold? the hain is nothing but gold. Also8 matter and energy are different as well as non2different<. ;9.0+< Consider that all beings remain in Me ;without any onta t or without produ ing any effe t< as the mighty wind8 mo%ing e%erywhere8 eternally remains in spa e. ;9.0,< All beings merge into My #ra9riti at the end of a Kalpa ;or a y le of '.&" billion years<8 7 Ar4una8 and A reate ;or manifest< them again at the beginning of the neEt Kalpa. ;9.0.< @sing My #ra9riti A reate8 again and again8 the entire multitude of beings that are helpless8 being under the ontrol of ;the )unas of< #ra9riti. ;9.0/< (hese a ts of reation do not bind Me8 7 Ar4una8 be ause A remain indifferent and unatta hed to those a ts. ;9.09< (he #ra9riti or nature8 under My super%ision8 reates all animate and inanimate ob4e ts? and thus the reation 9eeps on going8 7 Ar4una. ;See also 1'.0&< ;9.10< (he ignorant ones8 not 9nowing My supreme natures as the great 3ord of all beings8 disregard Me when A assume human

form. ;9.11< (he ignorant persons ha%ing false hopes8 false a tions8 and false 9nowledge8 possess the delusi%e ;or (aamasi9a< =ualities ;See 1,.0'21/< of fiends and demons. ;9.1"< But great souls8 7 Ar4una8 who possess di%ine =ualities ;See 1,.0120&< 9now Me as the ;material and effi ient< ause of reation and imperishable8 and worship Me single2mindedly. ;9.1&< #ersons of firm resol%e worship Me with e%er steadfast de%otion by always singing My glories8 stri%ing to attain Me8 and prostrating before Me. ;9.1'< Some worship Me by 9nowledge sa rifi e. 7thers worship the infinite as the one in all ;or non2dual<8 as the master of all ;or dual<8 and in %arious other ways. ;9.1+< A am the ritual8 A am the >a4na8 A am the offering8 A am the herb8 A am the mantra8 A am the )hee8 A am the fire8 and A am the oblation. ;See also '."'< ;9.1,< A am the supporter of the uni%erse8 the father8 the mother8 and the grandfather. A am the ob4e t of 9nowledge8 the purifier8 the sa red syllable 7M8 and also the 0ig8 the >a4ur8 and the Sama Vedas. ;9.1.< A am the goal8 the supporter8 the 3ord8 the witness8 the abode8 the refuge8 the friend8 the origin8 the dissolution8 the foundation8 the substratum8 and the imperishable seed. ;See also ..10 and 10.&9< ;9.1/< A gi%e heat8 A send as well as withhold the rain8 A am

immortality as well as death8 A am also both the Sat and the Asat8 7 Ar4una. ;Brahman is e%erything8 See also 1&.1"< ;9.19< (he 9nowers of the three Vedas and the drin9ers of the 4ui e of Soma ;or de%otion<8 whose sins are leansed8 worship Me by >a4na for gaining hea%en. As a result of their good Karma they go to hea%en and en4oy elestial sense pleasures. ;9."0< Ba%ing en4oyed the wide world of hea%enly sense pleasures they go to the mortal world upon eEhaustion of their good Karma ;or #unya<. (hus following the in4un tions of three Vedas8 the fruiti%e wor9ers ta9e repeated birth and death. ;See also /."+< ;9."1< (o those e%er steadfast de%otees8 who always remember or worship Me with single2minded ontemplation8 A personally ta9e responsibility for their welfare. ;9.""< 7 Ar4una8 e%en those de%otees who worship demigods with faith8 they too worship Me8 but in an improper way. ;9."&< Be ause A alone am the en4oyer of all >a4na8 and the 3ord. But8 people do not 9now My true trans endental nature. (herefore8 they fall ;into the repeated y les of birth and death<. ;9."'< Dorshippers of the demigods go to the demigods8 the worshippers of the an estors go to the an estors8 and the worshippers of the ghosts go to the ghosts8 but My de%otees ome to Me ;and are not born again<. ;See also /.1,< ;9."+<

Dhosoe%er offers Me a leaf8 a flower8 a fruit8 or water with de%otion? A a ept and eat the offering of de%otion by the

pure2hearted. ;9.",< 7 Ar4una8 whate%er you do8 whate%er you eat8 whate%er you offer as oblation to the sa red fire8 whate%er harity you gi%e8 whate%er austerity you perform8 do all that as an offering unto Me. ;See also 1".108 1/.',< ;9.".< By this attitude of omplete renun iation ;or Samnyasa2yoga< you shall be freed from the bondage8 good and bad8 of Karma. >ou shall be liberated8 and ome to Me. ;9."/< (he Self is present e=ually in all beings. (here is no one hateful or dear to Me. But8 those who worship Me with de%otion8 they are with Me and A am also with them. ;See also ..1/< ;9."9< 1%en if the most sinful person resol%es to worship Me with single2minded lo%ing de%otion8 su h a person must be regarded as a saint be ause of ma9ing the right resolution. ;9.&0< Su h a person soon be omes righteous and attains e%erlasting pea e. Be aware8 7 Ar4una8 that My de%otee ne%er falls down. ;9.&1< Anybody8 in luding women8 mer hants8 laborers8 and the e%il2minded an attain the supreme goal by 4ust surrendering unto My will ;with lo%ing de%otion<8 7 Ar4una. ;See also 1/.,,< ;9.&"< (hen8 it should be %ery easy for the holy Braahmanas and de%out royal sages ;to attain the Supreme state<. (herefore8

ha%ing obtained this 4oyless and transient human life8 one should always remember Me with lo%ing de%otion. ;9.&&< !iE your mind on Me8 be de%oted to Me8 worship Me8 and bow down to Me. (hus uniting yourself with Me8 and setting Me as the supreme goal and sole refuge8 you shall ertainly realiGe ;or ome to< Me. ;9.&'< )o to Bhaga%ad2)eeta Chapter 10 2 Manifestation of the Absolute (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA (he Supreme 3ord said6 7 Ar4una8 listen on e again to My supreme word that A shall spea9 to you8 who are dear8 for your welfare. ;10.01< *either the $e%as nor the great sages 9now My origin8 be ause A am the origin of all $e%as and sages also. ;10.0"< 7ne who 9nows Me as the unborn8 the beginningless8 and the Supreme 3ord of the uni%erse8 is onsidered wise among the mortals8 and gets liberation from the bondage of Karma. ;10.0&< $is rimination8 9nowledge8 non2delusion8 forgi%eness8 truthfulness8 ontrol o%er the mind and senses8 pleasure8 pain8 birth8 death8 fear8 fearlessness? ;10.0'<. *on%iolen e8 e=uanimity8 ontentment8 austerity8 harity8 fame8 and ill fame? all these di%erse =ualities in human beings arise from Me alone. ;10.0+<

(he se%en great sages and four an ient Manus8 from whom all these reatures of the world were born8 originated from My potential energy. ;10.0,< 7ne who truly understands My manifestations and yogi powers8 is united with Me in unswer%ing de%otion. (here is no doubt about this. ;10.0.< A am the origin of all. 1%erything emanates from Me. @nderstanding this8 the wise ones worship Me with lo%e and de%otion. ;10.0/< Dith their minds absorbed in Me8 with their li%es surrendered unto Me8 always enlightening ea h other by tal9ing about Me? they remain e%er ontent and delighted. ;10.09< A gi%e the 9nowledge8 to those who are e%er united with Me and lo%ingly adore Me8 by whi h they ome to Me. ;10.10< 7ut of ompassion for them A8 who dwell within their heart8 destroy the dar9ness born of ignoran e by the shining lamp of 9nowledge. ;10.11< Ar4una said6 >ou are the Supreme Brahman8 the supreme abode8 the supreme purifier8 the eternal di%ine spirit8 the primal )od8 the unborn8 and the omnipresent. ;10.1"< All sages ha%e thus a laimed >ou. (he di%ine sage *arada8

Asita8 $e%ala8 Vyaasa8 and >ou >ourself tell me. ;10.1&< 7 Krishna8 A belie%e all that >ou ha%e told Me to be true. 7 3ord8 neither the $e%as nor the demons fully understand >our manifestations. ;See also '.0,< ;10.1'<

7 Creator and 3ord of all beings8 )od of all gods8 Supreme person and 3ord of the uni%erse8 >ou alone 9now >ourself by >ourself. ;10.1+< ;(herefore<8 >ou alone are able to fully des ribe >our own di%ine glories8 the manifestations8 by whi h >ou eEist per%ading all the uni%erse. ;10.1,< Bow may A 9now >ou8 7 3ord8 by onstant ontemplation: An what form ;of manifestation< are >ou to be thought of by me8 7 3ord: ;10.1.< 7 3ord8 eEplain to me again in detail8 >our yogi power and glory? be ause8 A am not satiated by hearing >our ne tar2li9e words. ;10.1/< (he Supreme 3ord said6 7 Ar4una8 now A shall eEplain to you My prominent di%ine manifestations8 be ause My manifestations are endless. ;10.19< 7 Ar4una8 A am the Atma abiding in the heart of all beings. A am also the beginning8 the middle8 and the end of all beings. ;10."0< A am Vishnu among the ;twel%e< sons of Aditi8 A am the radiant sun among the luminaries8 A am Mari i among the gods of wind8 A am the moon among the stars. ;10."1< A am the Sama Veda among the Vedas? A am Andra among the $e%as? A am the mind among the senses? A am the ons iousness in li%ing beings. ;10.""< A am Shi%a among the 0udras? ;A am< Kubera among the >a9shas and demons? A am the fire among the Vasus? and A am Meru among the mountain pea9s. ;10."&<

Among the priests8 7 Ar4una8 9now Me to be the hief8 Brihaspati. Among the army generals8 A am S9anda? A am the o ean among the bodies of water. ;10."'< A am Bhrigu among the great sages? A am the monosyllable 7M among the words? A am Fapa among the >a4na? and A am the Bimalaya among the immo%ables. ;10."+< A am the #eepal tree among the trees8 *arada among the sages8 Chitraaratha among the )andhar%as8 and sage Kapila among the Siddhas. ;10.",< Know Me as @ h haihshra%a8 born at the time of hurning the o ean for getting the ne tar8 among the horses? Airaa%ata among the elephants? and the King among men. ;10.".< A am thunderbolt among the weapons8 Kaamadhenu among the ows8 and the upid among the pro reators. Among the serpents8 A am Vaasu9i. ;10."/< A am Sheshanaaga among the *aagas8 A am Varuna among the water gods8 and Aryamaa among the manes. A am >ama among the ontrollers. ;10."9< A am #rahlaada among $iti5s progeny8 time or death among the healers8 lion among the beasts8 and the )aruda among birds. ;10.&0< A am the wind among the purifiers8 and 3ord 0ama among the warriors. A am the shar9 among the fishes8 and the )anges among the ri%ers. ;10.&1< A am the beginning8 the middle8 and the end of the reation8 7 Ar4una. Among the 9nowledge A am 9nowledge of the supreme

Self. A am logi of the logi ian. ;10.&"< A am the letter IAI among the alphabets8 among the ompound words A am the dual ompound8 A am the endless time8 A am the sustainer of all8 and ha%e fa es on all sides ;or A am omnis ient<. ;10.&&< A am the all2de%ouring death8 and also the origin of future beings. Among the feminine nouns A am fame8 prosperity8 spee h8 memory8 intelle t8 resol%e8 and forgi%eness. ;10.&'< A am Brihatsaama among the hymns. A am )aayatri among the mantras8 A am Maargsirsha ;*o%ember2$e ember< among the months8 A am the spring among the seasons. ;10.&+< A am the fraud of the gambler? A am the splendor of the splendid? A am %i tory ;of the %i torious<? A am resolution ;of the resolute<? A am the goodness of the good. ;10.&,< A am Vaasude%a among the Vrishni8 Ar4una among the #aanda%as8 Vyaasa among the sages8 and @shanaa among the poets. ;10.&.< A am the power of rulers8 the statesmanship of the see9ers of %i tory8 A am silen e among the se rets8 and the Self29nowledge of the 9nowledgeable. ;10.&/< A am the origin or seed of all beings8 7 Ar4una. (here is nothing8 animate or inanimate8 that an eEist without Me. ;See also ..10 and 9.1/< ;10.&9< (here is no end of My di%ine manifestations8 7 Ar4una. (his is only a brief des ription by Me of the eEtent of My di%ine manifestations. ;10.'0< Dhate%er is endowed with glory8 brillian e8 and power? 9now

that to be a manifestation of a fra tion of My splendor. ;10.'1< Dhat is the need for this detailed 9nowledge8 7 Ar4una: A ontinually support the entire uni%erse by a small fra tion of My energy. ;10.'"< )o to Bhaga%ad2)eeta Chapter 11 2 Vision of the Cosmi !orm (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA Ar4una said6 My illusion is dispelled by >our profound words8 that >ou spo9e out of ompassion towards me8 about the supreme se ret of the Self. ;11.01< 7 Krishna8 A ha%e heard from >ou in detail about the origin and dissolution of beings8 and >our imperishable glory. ;11.0"< 7 3ord8 >ou are as >ou ha%e said8 yet A wish to see >our di%ine osmi form8 7 Supreme Being. ;11.0&< 7 3ord8 if >ou thin9 it is possible for me to see this8 then 7 3ord of the yogis8 show me >our imperishable Self. ;11.0'< (he Supreme 3ord said6 7 Ar4una8 behold My hundreds and thousands of multifarious di%ine forms of different olors and shapes. ;11.0+< See the Adityas8 the Vasus8 the 0udras8 the Ash%ins8 and the Maruts. Behold8 7 Ar4una8 many wonders ne%er seen before. ;11.0,<

7 Ar4una8 now behold the entire reation? animate8 inanimate8 and whate%er else you li9e to see? all at one pla e in My body. ;11.0.< But8 you are not able to see Me with your physi al eye? therefore8 A gi%e you the di%ine eye to see My ma4esti power and glory. ;11.0/< San4aya said6 7 King8 ha%ing said this? 3ord Krishna8 the great 3ord of ;the mysti power of< yoga8 re%ealed Bis supreme ma4esti form to Ar4una. ;11.09< ;Ar4una saw the @ni%ersal !orm of the 3ord< with many mouths and eyes8 and many %isions of mar%el8 with numerous di%ine ornaments8 and holding di%ine weapons. ;11.10< Dearing di%ine garlands and apparel8 anointed with elestial perfumes and ointments8 full of all wonders8 the limitless )od with fa es on all sides. ;11.11< Af the splendor of thousands of suns were to blaGe forth all at on e in the s9y8 e%en that would not resemble the splendor of that eEalted being. ;11.1"< Ar4una saw the entire uni%erse8 di%ided in many ways8 but standing as ;all in< 7ne ;and 7ne in all< in the body of Krishna8 the )od of gods. ;11.1&< (hen Ar4una8 filled with wonder and his hairs standing on end8 bowed his head to the 3ord and prayed with folded hands. ;11.1'< Ar4una said6 7 3ord8 A see in >our body all the gods and multitude of beings8 all sages8 elestial serpents8 3ord

Shi%a as well as 3ord Brahmaa seated on the lotus. ;11.1+< 7 3ord of the uni%erse8 A see >ou e%erywhere with infinite form8 with many arms8 stoma hs8 fa es8 and eyes. *either do A see the beginning nor the middle nor the end of >our @ni%ersal !orm. ;11.1,< A see >ou with >our rown8 lub8 dis us? and a mass of radian e8 diffi ult to behold8 shining all around with immeasurable brillian e of the sun and the blaGing fire. ;11.1.< A belie%e >ou are the imperishable8 the Supreme to be realiGed. >ou are the ultimate resort of the uni%erse. >ou are the prote tor of eternal $harma8 and the imperishable primal spirit. ;11.1/< A see >ou with infinite power8 without beginning8 middle8 or end? with many arms8 with the sun and the moon as >our eyes8 with >our mouth as a blaGing fire whose radian e is s or hing all the uni%erse. ;11.19< (he entire spa e between hea%en and earth is per%aded by >ou alone in all dire tions. Seeing >our mar%elous and terrible form8 the three worlds are trembling with fear8 7 3ord. ;11."0< (hese hosts of demigods enter into >ou. Some with folded hands sing >our names and glories in fear. A multitude of Maharishis and Siddhas hail and adore >ou with abundant praises. ;11."1< 0udras8 Adityas8 Vasus8 Saadhyas8 Vishwede%as8 Ash%ins8

Maruts8 @shmapas8 )andhar%as8 >a9shas8 Asuras8 and Siddhas? they all amaGingly gaGe at >ou. ;11.""< Seeing your infinite form with many mouths8 eyes8 arms8 thighs8 feet8 stoma hs8 and many fearful teeth? the worlds are trembling with fear and so do A8 7 mighty 3ord. ;11."&< Seeing >our great effulgent and %arious2 olored form tou hing the s9y? >our mouth wide open and large shining eyes? A am frightened and find neither pea e nor ourage8 7 Krishna. ;11."'< Seeing >our mouths8 with fearful teeth8 glowing li9e fires of osmi dissolution8 A lose my sense of dire tion and find no omfort. Ba%e mer y on meC 7 3ord of gods8 refuge of the uni%erse. ;11."+< (he sons of $hritaraashtra along with the hosts of 9ings? Bheeshma8 $rona8 and Karna together with hief warriors on our side are also =ui 9ly entering into >our fearful mouths ha%ing terrible teeth. Some are seen aught in between the teeth with their heads rushed. ;11.",2".< As many torrents of the ri%ers rush toward the o ean8 similarly8 those warriors of the mortal world are entering >our blaGing mouths. ;11."/< As moths rush with great speed into the blaGing flame for destru tion8 similarly all these people are rapidly rushing into >our mouths for destru tion. ;11."9< >ou are li 9ing up all the worlds with >our flaming mouths8 swallowing them from all sides. >our powerful radian e is

burning the entire uni%erse8 and filling it with splendor8 7 Krishna. ;11.&0< (ell me who are >ou in su h a fier e form: My salutations to >ou8 7 best of gods8 be mer ifulC A wish to understand >ou8 the primal Being8 be ause A do not 9now >our mission. ;11.&1< (he Supreme 3ord said6 A am death8 the mighty destroyer of the world8 out to destroy. 1%en without your parti ipation all the warriors standing arrayed in the opposing armies shall ease to eEist. ;11.&"< (herefore8 you get up and attain glory. Con=uer your enemies and en4oy a prosperous 9ingdom. All these ;warriors< ha%e already been destroyed by Me. >ou are only an instrument8 7 Ar4una. ;11.&&< Kill $rona8 Bheeshma8 Fayadratha8 Karna8 and other great warriors who are already 9illed by Me. $o not fear. >ou will ertainly on=uer the enemies in the battle8 therefore8 fightC ;11.&'< San4aya said6 Ba%ing heard these words of Krishna? the rowned Ar4una8 trembling with folded hands8 prostrated with fear and spo9e to Krishna in a ho9ed %oi e. ;11.&+< Ar4una said6 0ightly8 7 Krishna8 the world delights and re4oi es in glorifying >ou. (errified demons flee in all dire tions. (he hosts of Siddhas bow to >ou in adoration. ;11.&,< Dhy should they not8 7 great soul8 bow to >ou8 the original

reator who is e%en greater than Brahmaa: 7 infinite 3ord8 7 )od of gods8 7 abode of the uni%erse8 >ou are both Sat and Asat8 and the imperishable Brahman that is beyond both ;Sat and Asat<. ;11.&.< >ou are the primal )od8 the most an ient #erson. >ou are the ultimate resort of all the uni%erse. >ou are the 9nower8 the ob4e t of 9nowledge8 and the supreme abode. (he entire uni%erse is per%aded by >ou8 7 3ord of the infinite form. ;11.&/< >ou are Vaayu8 >ama8 Agni8 Varuna8 Shashaan9a8 and Brahmaa as well as the father of Brahmaa. Salutations to >ou a thousand times8 and again and again salutations to >ou. ;11.&9< My salutations to >ou from front and from behind. 7 3ord8 my obeisan es to >ou from all sides. >ou are infinite %alor and the boundless might. >ou per%ade e%erything8 and therefore >ou are e%erywhere and in e%erything. ;11.'0< Considering >ou merely as a friend8 not 9nowing >our greatness8 A ha%e inad%ertently addressed >ou as 7 Krishna8 7 >ada%a8 7 friend? merely out of affe tion or arelessness. ;11.'1< An whate%er way A may ha%e insulted >ou in 4o9es? while playing8 reposing in bed8 sitting8 or at meals? when alone8 or in front of others? 7 Krishna8 A implore >ou for forgi%eness. ;11.'"< >ou are the father of this animate and inanimate world8 and

the greatest guru to be worshipped. *o one is e%en e=ual to >ou in the three worlds? how an there be one greater than >ou: 7 Being of An omparable )lory. ;11.'&< (herefore8 7 adorable 3ord8 A see9 >our gra e by bowing down and prostrating my body before >ou. Bear with me as a father to his son8 as a friend to a friend8 and as a husband to his wife8 7 3ord. ;11.''< A am delighted by beholding that whi h has ne%er been seen before8 and yet my mind is tormented with fear. Show me that ;four2armed< form. 7 )od of gods8 the refuge of the uni%erse ha%e mer yC ;11.'+< A wish to see >ou with a rown8 holding ma e and dis us in >our hand. 7 3ord with thousand arms and uni%ersal form8 appear in the four2armed form. ;11.',< (he Supreme 3ord said6 7 Ar4una8 being pleased with you A ha%e shown you8 through My own yogi powers8 this supreme8 shining8 uni%ersal8 infinite8 and primal form of Mine that has ne%er been seen before by anyone other than you. ;11.'.< *either by study of the Vedas8 nor by >a4na8 nor by harity8 nor by rituals8 nor by se%ere austerities8 an A be seen in the osmi form in this human world by anyone other than you8 7 Ar4una. ;11.'/< $o not be perturbed and deluded by seeing su h a terrible form of Mine as this. Dith fearless and heerful mind8 now behold My four2armed form. ;11.'9< San4aya said6 3ord Krishna8 ha%ing thus spo9en to Ar4una8

re%ealed Bis four2armed form. (hen assuming Bis gentle human form8 Mahatma Krishna onsoled Ar4una who was terrified. ;11.+0< Ar4una said6 7 Krishna8 seeing this gentle human form of >ours8 A ha%e now be ome omposed and A am normal again. ;11.+1< (he Supreme 3ord said6 (his ;four2armed< form of Mine that you ha%e seen is %ery diffi ult8 indeed8 to see. 1%en the gods are e%er longing to see this form. ;11.+"< *either by study of the Vedas8 nor by austerity8 nor by harity8 nor by ritual8 an A be seen in this form as you ha%e seen Me. ;11.+&< Bowe%er8 through single2minded de%otion alone8 A an be seen in this form8 an be 9nown in essen e8 and also an be rea hed8 7 Ar4una. ;11.+'< (he one who does all wor9s for Me8 and to whom A am the supreme goal8 who is my de%otee8 who has no atta hment8 and is free from enmity towards any being attains Me8 7 Ar4una. ;See also /.""< ;11.++< )o to Bhaga%ad2)eeta Chapter 1" 2 #ath of $e%otion (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA Ar4una said6 (hose e%er2steadfast de%otees ;or Bha9tas< who thus worship >ou ;as the manifest or personal )od<8 and

those who worship the eternal unmanifest ;the formless or impersonal< Brahman ;by de%eloping Fnana<8 whi h of these has the best 9nowledge of yoga: ;1".01< (he Supreme 3ord said6 (hose e%er steadfast de%otees who worship with supreme faith by fiEing their mind on Me as personal )od8 A onsider them to be the best yogis. ;See also ,.'.< ;1".0"< But those who worship the imperishable8 the undefinable8 the unmanifest8 the omnipresent8 the unthin9able8 the un hanging8 the immo%able8 and the eternal Brahman? ;1".0&< 0estraining all the senses8 e%en minded under all ir umstan es8 engaged in the welfare of all reatures8 they also attain Me. ;1".0'< Self2realiGation is more diffi ult for those who fiE their mind on the formless Brahman8 be ause the omprehension of the unmanifest Brahman by the a%erage embodied human being is %ery diffi ult. ;1".0+< But8 to those who worship Me as the personal )od8 renoun ing all a tions to Me? setting Me as their supreme goal8 and meditating on Me with single minded de%otion? ;1".0,< A swiftly be ome their sa%ior8 from the world that is the o ean of death and transmigration8 whose thoughts are set on Me8 7 Ar4una. ;1".0.< (herefore8 fo us your mind on Me alone and let your intelle t dwell upon Me through meditation and ontemplation. (hereafter you shall ertainly ome to Me.

;1".0/< Af you are unable to meditate ;or fo us your mind< steadily on Me8 then see9 to rea h Me8 7 Ar4una8 by pra ti e of ;any other< spiritual dis ipline ;or Sadhana of your hoi e<. ;1".09< Af you are unable e%en to do any Sadhana8 then be intent on performing your duty for Me. >ou shall attain perfe tion 4ust by wor9ing for Me ;as an instrument8 4ust to ser%e and please Me8 without selfish moti%es<. ;See also 9.".8 1/.',< ;1".10< Af you are unable to wor9 for Me then 4ust surrender unto My will with subdued mind8 and renoun e ;the atta hment to8 and the anEiety for< the fruits of all wor9 ;by learning to a ept all results8 as )od2gi%en8 with e=uanimity<. ;1".11<

Knowledge is better than mere ritualisti pra ti e8 meditation is better than mere 9nowledge8 renun iation of the fruit of wor9 is better than meditation8 pea e immediately follows the renun iation of ;the atta hment to< the fruit of wor9. ;See more on renun iation in Chapter 1/< ;1".1"< 7ne who does not hate any reature8 who is friendly and ompassionate8 free from ;the notion of< IAI and ImyI8 e%en2minded in pain and pleasure8 forgi%ing? and ;1".1&< (he yogi who is e%er ontent8 who has subdued the mind8 whose resol%e is firm8 whose mind and intelle t are engaged in dwelling upon Me? su h a de%otee is dear to Me. ;1".1'< (he one by whom others are not agitated8 and who is not

agitated by others? who is free from 4oy8 en%y8 fear8 and anEiety? is also dear to Me. ;1".1+< 7ne who is free from desires? who is pure8 wise8 impartial8 and free from anEiety? who has renoun ed ;the doership in< all underta9ings? and who is de%oted to Me8 is dear to Me. ;1".1,< 7ne who neither re4oi es nor grie%es8 neither li9es nor disli9es8 who has renoun ed both the good and the e%il8 and who is full of de%otion8 su h a person is dear to Me. ;1".1.< (he one who remains the same towards friend or foe8 in honor or disgra e8 in heat or old8 in pleasure or pain? who is free from atta hment? and ;1".1/< (he one who is indifferent or silent in ensure or praise8 ontent with anything8 unatta hed to a pla e ; ountry8 or house<8 e=uanimous8 and full of de%otion? that person is dear to Me. ;1".19< But those de%otees who ha%e faith and sin erely try to de%elop the abo%e mentioned immortal %irtues8 and set Me as their supreme goal? are %ery dear to Me. ;1"."0< )o to Bhaga%ad2)eeta Chapter 1& 2 Creation and the Creator (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA (he Supreme 3ord said6 7 Ar4una8 this body ;the miniature

uni%erse< may be alled the field or reation. 7ne who 9nows the reation is alled the reator by the seers of truth. ;1&.01< Know Me to be the reator of all reation8 7 Ar4una. (he true understanding of both the reator and the reation is onsidered by Me to be the trans endental or metaphysi al 9nowledge. ;1&.0"< Dhat the reation is8 what it is li9e8 what its transformations are8 where the sour e is8 who that reator is8 and what Bis powers are8 hear all these from Me in brief. ;1&.0&< (he sages ha%e des ribed Bim in many ways8 in %arious Vedi hymns8 and also in the on lusi%e and on%in ing %erses of the Brahmasutra. ;1&.0'< (he fi%e basi elements8 the IAI ons iousness or ego8 the intelle t8 the unmanifest #ra9riti8 the ten senses8 the mind8 and the fi%e sense ob4e ts? ;See also ..0'< ;1&.0+< $esire8 hatred8 pleasure8 pain8 the physi al body8 ons iousness8 and resol%e. (hus the field ;the reation or body< has been briefly des ribed with its transformations. ;1&.0,< Bumility8 modesty8 non%iolen e8 forbearan e8 honesty8 ser%i e to guru8 purity ;of thought8 word8 and deed<8 steadfastness8 self2 ontrol? and ;1&.0.< A%ersion towards sense ob4e ts8 absen e of ego8 onstant refle tion on the agony and suffering inherent in birth8 old

age8 disease8 and death. ;1&.0/< $eta hment8 non2fondness with son8 wife8 and home? unfailing e=uanimity upon attainment of the desirable and the undesirable? and ;1&.09< @nswer%ing de%otion to Me by the yoga of eE lusi%ity8 lo%e for solitude8 distaste for so ial gossips? and ;1&.10< Steadfastness in 9nowledge of the Supreme Spirit8 and the per eption of ;the omnipresent )od as< the ob4e t of true 9nowledge is alled 9nowledge? what is ontrary to this is ignoran e. ;1&.11< A shall fully des ribe the ob4e t of 9nowledge8 9nowing whi h one attains immortality. (he beginningless Supreme Brahman is said to be neither Sat nor Asat. ;See also 9.19< ;1&.1"< Ba%ing hands and feet e%erywhere? ha%ing eyes8 head8 and fa e e%erywhere? ha%ing ears e%erywhere? the reator eEists in the reation by per%ading e%erything. ;1&.1&< Be is the per ei%er of all sense ob4e ts without the senses? unatta hed8 yet the sustainer of all? de%oid of the )unas8 yet the en4oyer of the )unas. ;1&.1'< Be is inside as well as outside all beings8 animate and inanimate. Be is in omprehensible be ause of Bis subtlety. Be is %ery near as well as far away. ;1&.1+< @ndi%ided8 yet appears as if di%ided in beings? Be8 the ob4e t of 9nowledge8 is the reator8 sustainer8 and destroyer of ;all< beings. ;1&.1,<

(he light of all lights8 Be is said to be beyond dar9ness. Be is the 9nowledge8 the ob4e t of 9nowledge8 and seated in the hearts of all beings8 Be is to be realiGed by the 9nowledge. ;1&.1.< (hus the reation as well as the 9nowledge and the ob4e t of 9nowledge ha%e been briefly des ribed. @nderstanding this8 My de%otee attains Me. ;1&.1/< Know that #ra9riti and #urusha are both beginningless? and also 9now that all manifestations and )unas arise from the #ra9riti. ;1&.19< (he #ra9riti is said to be the ause of produ tion of physi al body and organs ;of per eption and a tion<. (he #urusha ;or the ons iousness< is said to be the ause of eEperien ing pleasures and pains. ;1&."0< (he #urusha asso iating with #ra9riti ;or matter<8 en4oys the )unas of #ra9riti. Atta hment to the )unas ;due to ignoran e aused by pre%ious Karma< is the ause of the birth of Fee%aatma in good and e%il wombs. ;1&."1< Fee%aatma or Fee%a is defined as Atma a ompanied by the

subtle ;or astral< body onsisting of the siE sensory fa ulties and %ital for es? the li%ing entity? the indi%idual soul enshrined in the physi al body. (he Supreme Spirit in the body is also alled the witness8 the guide8 the supporter8 the en4oyer8 and the great 3ord or #aramaatma. ;1&.""< (hey who truly understand #urusha and #ra9riti with its

)unas are not born again regardless of their mode of life. ;1&."&< Some per ei%e )od in the heart by the intelle t through meditation? others by the yoga of 9nowledge? and others by the yoga of wor9 ;or Karma2yoga<. ;1&."'< Some8 howe%er8 do not understand Brahman8 but ha%ing heard ;of it< from others8 ta9e to worship. (hey also trans end death by their firm faith to what they ha%e heard. ;1&."+< Dhate%er is born8 animate or inanimate8 9now them to be ;born< from the union of the field ;or #ra9riti< and the field 9nower ;or #urusha<8 7 Ar4una. ;See also ..0,< ;1&.",< (he one who sees the imperishable Supreme 3ord dwelling e=ually within all perishable beings truly sees. ;1&.".< Seeing the same 3ord eEisting in e%erybeing8 one does not in4ure the other self and thereupon attains the Supreme goal. ;1&."/< (hose who per ei%e that all wor9s are done by the ;)unas of< #ra9riti alone8 and thus they are not the doer8 they truly understand. ;See also &.".8 +.098 and 1'.19< ;1&."9< Dhen one per ei%es di%erse %ariety of beings resting in 7ne and spreading out from (hat alone8 then one attains Brahman. ;1&.&0< (he imperishable Supreme Self8 being beginningless and without )unas8 though dwelling in the body ;as Atma< neither does anything nor gets tainted8 7 Ar4una. ;1&.&1< As the all2per%ading ether is not tainted be ause of its

subtlety8 similarly the Self8 seated in e%erybody8 is not tainted. ;1&.&"< 7 Ar4una8 4ust as one sun illuminates this entire world8 similarly the reator illumines ;or gi%es life to< the entire reation. ;1&.&&< (hey8 who understand the differen e between the reation ;or the body< and the reator ;or the Atma< and 9now the te hni=ue of liberation ;of Fee%a< from the trap of Maya with the help of 9nowledge8 attain the Supreme. ;1&.&'< )o to Bhaga%ad2)eeta Chapter 1' 2 (hree )unas of *ature (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA (he Supreme 3ord said6 A shall further eEplain to you that supreme 9nowledge8 the best of all 9nowledge8 9nowing that all the sages ha%e attained supreme perfe tion after this life. ;1'.01< (hose who ha%e ta9en refuge in this 9nowledge attain unity with Me8 and are neither born at the time of reation nor affli ted at the time of dissolution. ;1'.0"< 7 Ar4una8 My #ra9riti ;or the material nature< is the womb wherein A pla e the seed ;of spirit or #urusha< from whi h all beings are born. ;See also 9.10< ;1'.0&< Dhate%er forms are produ ed in all different wombs8 7 Ar4una8 the great #ra9riti is their ;body2gi%ing< mother8

and the #urusha is the ;seed or life2gi%ing< father. ;1'.0'< Satt%a or goodness8 0a4as or a ti%ity8 and (amas or inertia? these three )unas ;or states< of mind ;or #ra9riti< bind the imperishable soul to the body8 7 Ar4una. ;1'.0+< 7f these8 Satt%a8 being alm8 is illuminating and ethi al. At fetters the embodied being8 the Fee%aatma or #urusha8 by atta hment to happiness and 9nowledge8 7 Ar4una. ;1'.0,< 7 Ar4una8 9now that 0a4as is hara teriGed by intense ;selfish< a ti%ity and is born of desire and atta hment. At binds the Fee%a by atta hment to the fruits of wor9. ;1'.0.< Know8 7 Ar4una8 that (amas8 the deluder of Fee%a8 is born of inertia. At binds by ignoran e8 laGiness8 and ;eE essi%e< sleep. ;1'.0/< 7 Ar4una8 Satt%a atta hes one to happiness8 0a4as to a tion8 and (amas to ignoran e by o%ering the 9nowledge. ;1'.09< Satt%a dominates by suppressing 0a4as and (amas? 0a4as dominates by suppressing Satt%a and (amas? and (amas dominates by suppressing Satt%a and 0a4as8 7 Ar4una. ;1'.10< Dhen the lamp of 9nowledge shines through all the ;nine< gates of the body8 then it should be 9nown that Satt%a is predominant. ;1'.11< )reed8 a ti%ity8 restlessness8 passion8 and underta9ing of ;selfish< wor9s arise when 0a4as is predominant8 7 Ar4una. ;1'.1"< Agnoran e8 ina ti%ity8 arelessness8 and delusion arise when (amas is predominant8 7 Ar4una. ;1'.1&<

7ne who dies during the dominan e of Satt%a goes to hea%en8 the pure world of the 9nowers of Supreme. ;1'.1'< Dhen one dies during the dominan e of 0a4as8 one is reborn as atta hed to a tion ;or the utilitarian type<? and dying in (amas8 one is reborn as ignorant ;or lower reatures<. ;1'.1+< (he fruit of good a tion is said to be Saatt%i9a and pure8 the fruit of 0aa4asi9a a tion is pain8 and the fruit of (aamasi9a a tion is ignoran e. ;1'.1,< Knowledge arises from Satt%a? desires arise from 0a4as? and negligen e8 delusion8 and ignoran e arise from (amas. ;1'.1.< (hose who are established in Satt%a go to hea%en? 0aa4asi9a persons are reborn in the mortal world? and the (aamasi9a persons8 abiding in the lowest )una8 go to hell ;or born as lower reatures<. ;1'.1/< Dhen %isionaries per ei%e no doer other than the )unas ;or the power of Brahman<8 and 9now (hat whi h is abo%e and beyond the )unas? then they attain nir%ana. ;See also &.".8 +.098 and 1&."9< ;1'.19< Dhen one trans ends ;or rises abo%e< the three )unas that originate in the mind? one is freed from birth8 old age8 disease8 and death? and attains nir%ana. ;1'."0< Ar4una said6 Dhat are the hara teristi s of those who ha%e trans ended the three )unas8 and what is their ondu t: Bow does one trans end these three )unas8 7 3ord Krishna:

;1'."1< (he Supreme 3ord said6 7ne who neither hates the presen e of enlightenment8 a ti%ity8 and delusion nor desires for them when they are absent? and ;1'.""< (he one who remains li9e a witness? who is not mo%ed by the )unas8 thin9ing that the )unas only are operating? who stands firm and does not wa%er? and ;1'."&< (he one who depends on the 3ord and is indifferent to pain and pleasure? to whom a lod8 a stone8 and gold are ali9e? to whom the dear and the unfriendly are ali9e? who is of firm mind? who is alm in ensure and in praise? and ;1'."'< (he one who is indifferent to honor and disgra e? who is the same to friend and foe? who has renoun ed the sense of doership? is said to ha%e trans ended the )unas. ;1'."+< (he one who offers ser%i e to Me with lo%e and unswer%ing de%otion trans ends )unas8 and be omes fit for realiGing Brahman. ;See also ..1' and 1+.19< ;1'.",< Be ause8 A am the abode of the immortal and eternal Brahman8 of e%erlasting $harma8 and of the absolute bliss. ;1'.".< )o to Bhaga%ad2)eeta Chapter 1+ 2 Supreme Spirit (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA (he Supreme 3ord said6 (hey ;or the wise< spea9 of the eternal Ash%attha tree ha%ing its origin abo%e ;in

unmanifest Brahman< and its bran hes below ;in the osmos< whose lea%es are the ;Vedi < hymns. 7ne who understands this is a 9nower of the Vedas. ;1+.01< (he bran hes ;of this world tree of Maya< spread below and abo%e ;or all o%er the osmos<. (he tree is nourished by the )unas? sense pleasures are its sprouts? and its roots ;of ego and desires< stret h below in the human world ausing Karmi bondage. ;1+.0"< *either its ;real< form nor its beginning8 neither its end nor its eEisten e is per eptible here on the earth. Ba%ing ut these firm roots of the Ash%attha tree by the mighty aE of ;Fnana and< Vairaagya or deta hment? ;1+.0&< (he goal ;of nir%ana< should be sought rea hing whi h one does not ome ba 9? thus thin9ing6 An that %ery primal spirit A ta9e refuge from whi h this primal manifestation omes forth. ;1+.0'< (hose who are free from pride and delusion8 who ha%e on=uered the e%il of atta hment8 who are onstantly dwelling in the Supreme Self with all Kaama ompletely stilled8 who are free from the dualities 9nown as pleasure and pain? su h undeluded persons rea h the eternal goal. ;1+.0+< (he sun does not illumine there8 nor the moon8 nor the fire. (hat is My supreme abode. Ba%ing rea hed there they do not ome ba 9. ;1+.0,< Atma in the body is My eternal indi%isible fragment indeed.

Atma gets bound ;or atta hed8 and is alled Fee%aatma< due to superimposition or asso iation with the siE sensory fa ulties8 in luding the mind8 of per eption. ;1+.0.< As the air ta9es away the aroma from the sour e ;or flower<8 similarly Atma ta9es the siE sensory fa ulties from the physi al body it asts off ;during death< to the ;new physi al< body it a =uires ;in rein arnation by the power of Karma<. ;See also ".1&< ;1+.0/< (he Fee%aatma en4oys sense pleasures with the help of siE sensory fa ulties6 hearing8 tou h8 sight8 taste8 smell8 and mind. ;1+.09< (he ignorant do not per ei%e Fee%a departing from the body8 or remaining in the body and en4oying sense pleasures by asso iating with the )unas. (hose with the eye of 9nowledge an see. ;1+.10< (he yogis stri%ing ;for perfe tion< behold Atma abiding in their heart? but the ignorant8 whose intelle t is not pure8 do not per ei%e Bim e%en though stri%ing. ;1+.11< (he light that oming from the sun illumines the whole world? and whi h is in the moon8 and in the fire? 9now that light to be Mine. ;See also 1&.1. and 1+.0,< ;1+.1"<. 1ntering the earth A support all beings with My energy? be oming the sap2gi%ing moon A nourish all the plants. ;1+.1&< Be oming the digesti%e fire8 A remain in the body of all li%ing beings? uniting with %ital breaths8 the #rana and

Apana8 A digest all four %arieties of food? and ;1+.1'< A am seated in the hearts of all beings. (he memory8 9nowledge8 and the remo%al of doubts and wrong notions ;about the Self< by reasoningor in Samadhi ome from Me. A am %erily that whi h is to be 9nown by ;the study of< all the Vedas. A am8 indeed8 the author of the Vedanta and the 9nower of the Vedas. ;See also ,.&9< ;1+.1+< (here are two entities in this world6 the perishable and the imperishable. ;(he bodies of< all beings are perishable8 and the Atma is imperishable. ;1+.1,< (here is another supreme spirit alled Ash%ara or #aramaatma8 the indestru tible 3ord who per%ades the three worlds and sustains them. ;1+.1.< A am beyond the perishable body8 and higher than the imperishable Atma? therefore8 A am 9nown in this world and in the Vedas as #urushottama8 or the Supreme Spirit. ;1+.1/< (he wise one8 who truly 9nows Me as the #urushottama8 9nows e%erything and worships ;or surrenders unto< Me wholeheartedly8 7 Ar4una. ;See also ..1'8 1'.",8 and 1/.,,< ;1+.19< (hus this most se ret s ien e has been eEplained by Me8 7 sinless Ar4una. Ba%ing understood this8 one be omes enlightened and one5s all duties are a )o to Bhaga%ad2)eeta Chapter 1, 2 $i%ine and the $emoni -ualities omplished. ;1+."0<

(he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA (he Supreme 3ord said6 !earlessness8 purity of heart8 perse%eran e in the yoga of 9nowledge8 harity8 sense restraint8 sa rifi e8 study of the s riptures8 austerity8 honesty? ;1,.01< *on%iolen e8 truthfulness8 absen e of anger8 renun iation8 e=uanimity8 abstaining from mali ious tal98 ompassion for all reatures8 freedom from greed8 gentleness8 modesty8 absen e of fi 9leness? ;1,.0"< Splendor8 forgi%eness8 fortitude8 leanliness8 absen e of mali e8 and absen e of pride? these are the =ualities of those endowed with di%ine %irtues8 7 Ar4una. ;1,.0&< Bypo risy8 arrogan e8 pride8 anger8 harshness8 and ignoran e? these are the mar9s of those who are born with demoni =ualities8 7 Ar4una. ;1,.0'< $i%ine =ualities lead to nir%ana8 the demoni ;=ualities< are said to be for bondage. $o not grie%e8 7 Ar4una8 you are born with di%ine =ualities. ;1,.0+< (here are two types of human beings in this world6 the di%ine8 and the demoni . (he di%ine has been des ribed at length8 now hear from Me about the demoni 8 7 Ar4una. ;1,.0,< #ersons of demoni nature do not 9now what to do and what not to do. (hey neither ha%e purity nor good ondu t nor

truthfulness. ;1,.0.< (hey say that the world is unreal8 without a substratum8 without a )od8 and without an order. (he world is aused by lust ;or Kaama< alone and nothing else. ;1,.0/< Adhering to this %iew these lost souls8 with small intelle t and ruel deeds8 are born as enemies for the destru tion of the world. ;1,.09< !illed with insatiable desires8 hypo risy8 pride8 and arrogan e? holding wrong %iews due to delusion? they a t with impure moti%es. ;1,.10< 7bsessed with great anEiety until death8 onsidering sense gratifi ation as their highest aim8 on%in ed that this ;sense pleasure< is e%erything8 ;1,.11< Bound by hundreds of ties of desire and ensla%ed by lust and anger? they stri%e to obtain wealth by unlawful means for the fulfillment of desires. (hey thin96 ;1,.1"< (his has been gained by me today8 A shall fulfill this desire8 this is mine and this wealth also shall be mine in the future? ;1,.1&< (hat enemy has been slain by me8 and A shall slay others also. A am the 3ord. A am the en4oyer. A am su powerful8 and happy? ;1,.1'< A am ri h and born in a noble family. A am the greatest. A shall perform sa rifi e8 A shall gi%e harity8 and A shall re4oi e. (hus deluded by ignoran e? ;1,.1+< Bewildered by many fan ies? entangled in the net of essful8

delusion? addi ted to the en4oyment of sensual pleasures? they fall into a foul hell. ;1,.1,< Self2 on eited8 stubborn8 filled with pride and intoEi ation of wealth? they perform >a4na only in name8 for show8 and not a ording to s riptural in4un tion. ;1,.1.<

Clinging to egoism8 power8 arrogan e8 lust8 and anger? these mali ious people hate Me ;who dwells< in their own body and others5 bodies. ;1,.1/< A hurl these haters8 ruel8 sinful8 and mean people of the world8 into the wombs of demons again and again. ;1,.19< 7 Ar4una8 entering the wombs of demons birth after birth8 the deluded ones sin9 to the lowest hell without e%er attaining Me. ;1,."0< 3ust8 anger8 and greed are the three gates of hell leading to the downfall ;or bondage< of Fee%a. (herefore8 one must ;learn to< gi%e up these three. ;1,."1< 7ne who is liberated from these three gates of hell8 7 Ar4una8 does what is best8 and attains the supreme goal. ;1,.""< 7ne who a ts under the influen e of their desires8 disobeying s riptural in4un tions8 neither attains perfe tion nor happiness nor the supreme goal. ;1,."&< (herefore8 let the s ripture be your authority in determining what should be done and what should not be done. >ou should perform your duty following the s riptural in4un tion. ;1,."'<

)o to Bhaga%ad2)eeta Chapter 1. 2 (hreefold !aith (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA Ar4una said6 Dhat is the state of de%otion of those who perform spiritual pra ti es with faith but without following the s riptural in4un tions8 7 Krishna: As it Saatt%i9a8 0aa4asi9a8 or (aamasi9a: ;1..01< (he Supreme 3ord said6 (he natural faith of embodied beings is of three types6 Saatt%i9a8 0aa4asi9a8 and (aamasi9a. Bear that from Me. ;1..0"< 7 Ar4una8 the faith of ea h is in a ordan e with one5s own

nature or Sans9aara. A person is 9nown by the faith. 7ne an be ome whate%er one wants to be ;if one onstantly ontemplates on the ob4e t of desire with faith<. ;1..0&< (he Saatt%i9a persons worship $e%as8 the 0aa4asi9a people worship demigods and demons8 and the (aamasi9a persons worship ghosts and spirits. ;1..0'< (hose who pra ti e se%ere austerities without following the s riptures8 with hypo risy and egotism8 impelled by lust8 and atta hment? ;1..0+< Senselessly torturing the elements in their body and also Me who dwell within the body? 9now these ignorant persons to be of demoni nature. ;1..0,< (he food preferred by all is also of three types. So are the

sa rifi e8 austerity8 and harity. *ow hear the distin tion between them. ;1..0.< (he foods that promote longe%ity8 %irtue8 strength8 health8 happiness8 and 4oy? are 4ui y8 smooth8 substantial8 and agreeable to the stoma h. Su h foods are dear to the Saatt%i9a persons. ;1..0/< !oods that are bitter8 sour8 salty8 %ery hot8 pungent8 dry8 and burning? and ause pain8 grief8 and disease? are li9ed by 0aa4asi9a persons. ;1..09< (he foods li9ed by (aamasi9a persons are half2 oo9ed8 tasteless8 rotten8 stale8 refuses8 and impure ;su h as meat and al ohol<. ;1..10< >a4na en4oined by the s riptures8 performed with a firm belief that it is a duty8 and without the desire for the fruit8 is Saatt%i9a >a4na. ;1..11< >a4na whi h is performed only for show8 or aiming for fruit8 9now that to be 0aa4asi9a >a4na8 7 Ar4una. ;1..1"< >a4na that is performed without following the s ripture8 in whi h no food is distributed8 whi h is de%oid of mantra8 faith8 and gift8 is said to be (aamasi9a >a4na. ;1..1&< (he worship of $e%as8 Braahmana8 guru8 and the wise? purity8 honesty8 eliba y8 and non%iolen e? these are said to be the austerity of deed. ;1..1'< Spee h that is not offensi%e8 truthful8 pleasant8 benefi ial8 and is used for the regular reading of s riptures is alled the austerity of word. ;1..1+<

(he serenity of mind8 gentleness8 silen e8 self2restraint8 and the purity of mind are alled the austerity of thought. ;1..1,< (hreefold austerity ;of thought8 word8 and deed< pra ti ed by yogis with supreme faith8 without a desire for the fruit8 is said to be Saatt%i9a austerity. ;1..1.< Austerity that is done for gaining respe t8 honor8 re%eren e8 and for show8 is said to be 0aa4asi9a8 unsteady8 and impermanent. ;1..1/< Austerity performed without proper understanding8 or with self2torture8 or for harming others8 is de lared as (aamasi9a austerity. ;1..19< Charity that is gi%en as a matter of duty8 to a deser%ing andidate who does nothing in return8 at the right pla e and time8 is alled a Saatt%i9a harity. ;1.."0< Charity that is gi%en unwillingly8 or to get something in return8 or loo9ing for some fruit8 is alled 0aa4asi9a harity. ;1.."1< Charity that is gi%en at a wrong pla e and time8 to unworthy persons8 without paying respe t or with ontempt8 is said to be (aamasi9a harity. ;1..""< I7M (A( SA(I is said to be the threefold name of Brahman. (he Braahmana8 the Vedas8 and the >a4na were reated from this in the an ient time. ;1.."&< (herefore8 a ts of sa rifi e8 harity8 and austerity pres ribed in the s riptures are always ommen ed by

uttering I7MI by the 9nowers of Brahman. ;1.."'< Various types of sa rifi e8 harity8 and austerity are performed by the see9ers of nir%ana by uttering I(A(I ;or Be is all< without see9ing a reward. ;1.."+< SA( is used in the sense of reality and goodness. (he word ISA(I is also used for an auspi ious a t8 7 Ar4una. ;1..",< !aith in sa rifi e8 harity8 and austerity is also alled SA(. (he a tion for the sa9e of the Supreme is %erily termed as SA(. ;1..".< Dhate%er is done without faith? whether it is sa rifi e8 harity8 austerity8 or any other a t? is alled Asat. At has no %alue here or hereafter8 7 Ar4una. ;1.."/< )o to Bhaga%ad2)eeta Chapter 1/ 2 *ir%ana through 0enun iation (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA Ar4una said6 A wish to 9now the nature of Samnyasa and (yaaga and the differen e between the two8 7 3ord Krishna. ;1/.01< (he Supreme 3ord said6 (he sages all Samnyasa the renun iation of selfish wor9. (he wise define (yaaga as the renun iation of atta hment to the fruits of all wor9. ;See also +.018 +.0+8 and ,.01< ;1/.0"< Some philosophers say that all wor9 is full of faults and should be gi%en up8 while others say that a ts of sa rifi e8

harity8 and austerity should not be abandoned. ;1/.0&< 7 Ar4una8 listen to My on lusion about (yaaga. (yaaga is said to be of three types. ;1/.0'< A ts of sa rifi e8 harity8 and austerity should not be abandoned8 but should be performed8 be ause sa rifi e8 harity8 and austerity are the purifiers of the wise. ;1/.0+< 1%en these ;obligatory< wor9s should be performed without atta hment to the fruits. (his is My definite supreme ad%i e8 7 Ar4una. ;1/.0,< 0enun iation of obligatory wor9 ;or duty< is not proper. (he abandonment of duty is due to delusion8 and is de lared to be (aamasi9a (yaaga. ;1/.0.< 7ne who abandons duty merely be ause it is diffi ult8 or be ause of fear of bodily trouble8 does not get the benefits of (yaaga by performing su h 0aa4asi9a (yaaga. ;1/.0/< 7bligatory wor9 performed as duty8 renoun ing atta hment to the fruit8 is alone regarded as Saatt%i9a (yaaga8 7 Ar4una. ;1/.09< 7ne who neither hates a disagreeable wor9 nor is atta hed to an agreeable wor98 is Saatt%i9a8 wise8 a renun iant8 and free from all doubts. ;1/.10< Buman beings annot ompletely abstain from wor9. (herefore8 the one who ompletely renoun es the atta hment to the fruits of all wor9s is onsidered a (yaagi ;or renun iant<. ;1/.11<

(he threefold fruit of wor9s 22 desirable8 undesirable8 and miEed 22 a rues after death to a non2(yaagi but ne%er to a

(yaagi. ;1/.1"< 3earn from Me8 7 Ar4una8 the fi%e auses8 as des ribed in the Saam9hya do trine8 for the a a tions. ;1/.1&< (he physi al body or the seat of Karma8 the doer or the )una8 %arious instruments or the organs ;of per eption and a tion<8 %arious #ranas or bioimpulses8 and the fifth is the presiding deities ;or the fi%e basi elements<. ;1/.1'< Dhate%er a tion8 whether right or wrong8 one performs by thought8 word8 and deed? these are its fi%e auses. ;1/.1+< (his being the ase? the ignorant person who onsiders oneself as the sole agent due to imperfe t understanding does not understand. ;1/.1,< (he one who is free from the notion of doership and whose wisdom is not befouled? e%en after slaying these people8 neither slays nor is bound ;by the a t of 9illing<. ;1/.1.< (he sub4e t8 the ob4e t8 and the 9nowledge ;of the ob4e t< are the threefold impetus to a tion. (he ;ten< organs8 the Karma8 and the )unas are the threefold fa tors in%ol%ed in any a tion. ;1/.1/< (he Fnana ;or 9nowledge<8 the Karma ;or a tion<8 and the Kartaa ;or agent< are said to be of three types a ording to omplishment of all

the )una theory of Saam9hya do trine. Bear duly about these also. ;1/.19<

Knowledge by whi h one sees a single imperishable reality in all beings as undi%ided in the di%ided? su h 9nowledge is onsidered to be Saatt%i9a. ;1/."0< Knowledge by whi h one sees different realities of %arious types among all beings as separate from one another8 onsider that 9nowledge to be 0aa4asi9a. ;1/."1< Knowledge by whi h one lings to one single effe t ;su h as the body< as if it is e%erything8 and whi h is irrational8 baseless8 and worthless? su h 9nowledge is de lared to be (aamasi9a. ;1/.""< 7bligatory duty performed without li9es8 disli9es8 and atta hment by the one who does not desire fruit is said to be Saatt%i9a. ;1/."&< A tion performed with ego8 with selfish moti%es8 and with too mu h effort? is de lared to be 0aa4asi9a. ;1/."'< A tion that is underta9en be ause of delusion? disregarding onse=uen es8 loss or in4ury to others8 as well as one5s own ability is said to be (aamasi9a a tion. ;1/."+< (he agent who is free from atta hment8 is non2egotisti 8 endowed with resol%e and enthusiasm8 and unperturbed in su ess or failure is alled Saatt%i9a. ;1/.",<

one who is passionate8 desires the fruits of wor98 who is greedy8 %iolent8 impure8 and is affe ted by 4oy and sorrow? su h an agent is pro laimed to be 0aa4asi9a. ;1/.".< @ndis iplined8 %ulgar8 stubborn8 wi 9ed8 mali ious8 laGy8 depressed8 and pro rastinating? su h an agent is alled a

(aamasi9a agent. ;1/."/< *ow hear the threefold di%ision of Buddhi ;or intelle t< and resol%e8 based on )unas8 as eEplained by Me fully and separately8 7 Ar4una. ;1/."9< 7 Ar4una8 the Buddhi by whi h one understands the path of wor9 and the path of renun iation8 right and wrong a tion8 fear and fearlessness8 bondage and liberation8 that Buddhi is Saatt%i9a. ;1/.&0< (he intelle t ;or Buddhi< by whi h one in orre tly distinguishes between $harma and Adharma8 and right and wrong a tion? that intelle t is 0aa4asi9a8 7 Ar4una. ;1/.&1< 7 Ar4una8 the intelle t whi h8 obs ured by ignoran e8 a epts Adharma as $harma and thin9s e%erything to be whi h

it is not8 that is (aamasi9a intelle t. ;1/.&"< (he unwa%ering resol%e by whi h one regulates the a ti%ities of mind8 #rana ;or the bioimpulses<8 and senses through yoga ;of meditation<? that resol%e is Saatt%i9a8 7 Ar4una. ;1/.&&< (he resol%e by whi h a person8 ra%ing for the fruits of wor98 lings to $harma or righteous deeds8 Artha or a umulation of wealth8 and Kaama or en4oyment of sensual

pleasures with great atta hment? that resol%e8 7 Ar4una8 is 0aa4asi9a. ;1/.&'< resol%e by whi h a dull person does not gi%e up sleep8 fear8 grief8 despair8 and arrogan e? that resol%e is (aamasi9a8 7 Ar4una. ;1/.&+<

And now hear from Me8 7 Ar4una8 about the threefold pleasure. (he pleasure one en4oys from ;spiritual< pra ti e results in essation of sorrow. ;1/.&,< (his pleasure8 appears as poison in the beginning but is li9e ne tar in the end8 omes by the gra e of Self29nowledge? is good or Saatt%i9a. ;1/.&.< Sensual pleasures appear as ne tars in the beginning8 but be ome poison in the end? su h pleasures are alled 0aa4asi9a pleasures. ;See also +.""< ;1/.&/< #leasure that deludes a person in the beginning and in the end? whi h omes from sleep8 laGiness8 and onfusion? su h pleasure is alled (aamasi9a ;pleasure<. ;1/.&9< (here is no being8 either on the earth or in the hea%en or among the $e%as8 who is free from these three )unas of #ra9riti8 the material nature. ;1/.'0< (he di%ision of labor into the four ate2goies 22 Braahmana8 Kshatriya8 Vaishya8 and Shudra 22 is also based on the )unas inherent in peoples5 nature ;or the natural propensities8 and not ne essarily as one5s birth right<8 7 Ar4una. ;See also '.1&< ;1/.'1< (hose who ha%e serenity8 self ontrol8 austerity8 purity8 patien e8 honesty8 9nowledge8 Self2realiGation8 and belief in )od are labeled as Braahmanas8 the intelle tuals. ;1/.'"< (hose ha%ing the =ualities of heroism8 %igor8 firmness8 deEterity8 not fleeing from battle8 harity8 and administrati%e s9ills are alled Kshatriyas8 the prote tors. ;1/.'&<

(hose who are good in ulti%ation8 attle rearing8 business8 trade8 and industry are 9nown as Vaishyas. (hose who do ser%i e and labor type wor9 are lassed as Shudras. ;1/.''< 7ne attains the highest perfe tion by de%otion to one5s natural wor9. 3isten to Me how one attains perfe tion while engaged in natural wor9. ;1/.'+< Be from whom all beings originate8 and by whom all this uni%erse is per%aded? worshipping Bim by performing one5s natural duty for Bim one attains perfe tion. ;See also 9.".8 1".10< ;1/.',< 7ne5s inferior natural wor9 is better than superior unnatural wor9. 7ne who does the wor9 ordained by one5s inherent nature ;without selfish moti%es< in urs no sin ;or Karmi rea tion<. ;See also &.&+< ;1/.'.< 7ne5s natural wor98 e%en though defe ti%e8 should not be abandoned? be ause all underta9ings are en%eloped by defe ts as fire is o%ered by smo9e8 7 Ar4una. ;1/.'/< (he person whose mind is always free from atta hment8 who has subdued the mind and senses8 and who is free from desires8 attains the supreme perfe tion of freedom from ;the bondage of< Karma through renun iation. ;1/.'9< 3earn from Me briefly8 7 Ar4una8 how one who has attained su h perfe tion realiGes Brahman8 the supreme state of 9nowledge. ;1/.+0< 1ndowed with purified intelle t8 subduing the mind with resol%e8 turning away from sound and other ob4e ts of the

senses8 gi%ing up li9es and disli9es? and ;1/.+1< 3i%ing in solitude8 eating lightly8 ontrolling the thought8 word8 and deed? e%er absorbed in yoga of meditation8 and ta9ing refuge in deta hment? and ;1/.+"< 0elin=uishing egotism8 %iolen e8 pride8 lust8 anger8 and desire for possession? free from the notion of ImyI8 and pea eful? one be omes fit for attaining oneness with Brahman. ;1/.+&< Absorbed in Brahman8 the serene one neither grie%es nor desires? be oming impartial to all beings8 one obtains My supreme de%otion. ;1/.+'< By de%otion one truly understand what and who A am in essen e. Ba%ing 9nown Me in essen e8 one immediately merges into Me. ;See also +.19< ;1/.++< 7ne attains the eternal imperishable abode by My gra e8 e%en while doing all duties8 4ust by ta9ing refuge in Me. ;1/.+,< Mentally offering all a tions to Me8 be de%oted to Me. 0esorting to e=uanimity8 always fiE your mind on Me. ;1/.+.< Dhen your mind be omes fiEed on Me8 you shall o%er ome all diffi ulties by My gra e. But8 if you do not listen to Me due to ego8 you shall perish. ;1/.+/< Af due to ego you thin96 A shall not fight? this resol%e of yours is %ain. >our own nature will ompel you ;to fight<. ;1/.+9< Dhat you do not wish to do out of delusion? you shall do e%en that against your will8 bound by your own nature2born

Karma8 7 Ar4una. ;1/.,0< (he 3ord abides in the heart of all beings8 7 Ar4una8 ausing all beings to a t ;or wor9 out their Karma< by Bis power of Maya as if they are ;puppets of Karma< mounted on a ma hine. ;1/.,1< See9 refuge in Bim alone with all your heart8 7 Ar4una. By Bis gra e you shall attain supreme pea e and the eternal abode. ;1/.,"< (hus the 9nowledge that is more se ret than the se ret has been eEplained to you by Me. After fully refle ting on this8 do as you wish. ;1/.,&< Bear again My supreme word8 the most se ret of all. >ou are %ery dear to Me8 therefore8 A shall tell this for your benefit. ;1/.,'< !iE your mind on Me8 be de%oted to Me8 offer ser%i e to Me8 bow down to Me8 and you shall ertainly rea h Me. A promise you be ause you are %ery dear to Me. ;1/.,+< Setting aside all noble deeds8 4ust surrender ompletely to the will of )od ;with firm faith and lo%ing ontemplation<. A shall liberate you from all sins ;or bonds of Karma<. $o not grie%e. ;1/.,,< (his ;9nowledge< should ne%er be spo9en by you to one who is de%oid of austerity8 who is without de%otion8 who does not desire to listen8 or who spea9s ill of Me. ;1/.,.< (he one who shall propagate this supreme se ret philosophy ;or the trans endental 9nowledge of the )ita< amongst My

de%otees8 shall be performing the highest de%otional ser%i e to Me and shall ertainly attain ;or ome to< Me. ;1/.,/< *o other person shall do a more pleasing ser%i e to Me8 and no one on the earth shall be more dear to Me. ;1/.,9< A shall be worshipped with Fnana2>a4na ;or 9nowledge sa rifi e< by those who shall study this sa red dialogue of ours. (his is My promise. ;1/..0< Dhoe%er hears this with faith and without a%il be omes free from sin8 and attains hea%en ;or the higher regions for those whose a tions are pure<. ;1/..1< 7 Ar4una8 did you listen to this with single2minded attention: Bas your delusion born of ignoran e been destroyed: ;1/.."< Ar4una said6 By >our gra e my delusion is destroyed8 A ha%e gained 9nowledge8 my onfusion ;with regard to body and Atma< is dispelled and A shall obey >our ommand. ;1/..&< San4aya said6 (hus A heard this wonderful dialogue between 3ord Krishna and Mahatma Ar4una8 ausing my hair to stand on end. ;1/..'< By the gra e of ;guru< sage Vyaasa8 A heard this most se ret and supreme yoga dire tly from Krishna8 the lord of yoga8 Bimself spea9ing before my %ery eyes. ;1/..+< 7 King8 by repeated remembran e of this mar%elous and sa red dialogue between 3ord Krishna and Ar4una8 A am thrilled at e%ery moment? and ;1/..,< 0e olle ting again and again8 7 King8 that mar%elous form of

Krishna A am greatly amaGed and A re4oi e o%er and o%er again. ;1/...< Dhere%er is Krishna8 the lord of yoga? and where%er is Ar4una8 the ar her? there will be e%erlasting prosperity8 %i tory8 happiness8 and morality. (his is my on%i tion. ;1/../< )o to Bhaga%ad2)eeta 1pilogue 2 (he !arewell Message of 3ord Krishna (he Bhaga%ad2)eeta Copyright 19// by $r. 0amanand #rasad 2 All 0ights 0eser%ed 0eprodu tion in for2sale media is prohibited. Ameri an )ita So iety8 +11 3owell #la e8 !remont8 CA 9'+&,21/0+ @SA 3ord Krishna on the e%e of Bis departure from the arena of this world8 after finishing the diffi ult tas9 of establishing $harma8 ga%e Bis last parting dis ourse to Bis relation @ddha%a who was also Bis dearest de%otee and follower. At the end of a long sermon omprising of more than one thousand %erses @ddha%a said6 7 3ord8 A thin9 the pursuit of yoga as >ou narrated ;to Ar4una8 and now< to me8 is %ery diffi ult8 indeed8 for most people8 be ause it entails ontrol of the unruly senses. #lease tell me a short8 simple8 and easy way to )od2realiGation. 3ord Krishna upon @ddha%a5s re=uest ga%e the essentials of Self2realiGation for the modern age as follows6 ;1< $o your duty8 to the best of your abilities8 for the 3ord without any selfish moti%e8 and remember )od at all

times 22 before starting a wor98 at the ompletion of a tas98 and while ina ti%e. ;"< #ra ti e to loo9 upon all reatures as Myself in thought8 word8 and deed? and mentally bow down to them. ;&< Awa9en your dormant Kundalini power 22 by using yogi te hni=ues 22 and per ei%e that the power of )od is with you at all times? through the a ti%ities of mind8 senses8 breathing8 and emotions? and is onstantly doing all the wor9 using you as a mere instrument. #aramahamsa Bariharananda says6 )od is in e%erything as well as abo%e e%erything. 7M SBA*(AB8 SBA*(AB8 SBA*(AB A word for the youth from Swami Vi%e9ananda ;An Chi ago8 1/9&<6 IDhate%er you are doing8 put your whole mind on it. Af you are shooting8 your mind should be only on the target. (hen you will ne%er miss. Af you are learning your lessons8 thin9 only of the lesson. An Andia boys and girls are taught to do this.I 01!101*C1S Boo9s highly re ommended for further study on your own6 De arry only publi ations 1 and " listed below? #ubli ations K"8 &8 and ' are also a%ailable from any *ew Age Boo9 Store? (he Vedanta So iety8 "&"& Valle4o St.8 San !ran is o8 Ca 9'1"&8 #hone ;'1+< 9""2"&"&? or South Asia Boo9s ;SAB<8 #.7. BoE +0"8 Columbia8 M7 ,+"0+ @SA ;&1'2'.'2011,8 faE /1"'< ;Also8 SAB sells (ulasi 0amayana8 and many

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sin ere see9ers who ha%e seriously studied these lessons or the Bhaga%ad2)ita? are trying to pra ti e >ama and *iyama by thought8 word8 and deed? and sin erely re=uest it. De ha%e 4ust gi%en a glan e of a three part meditation te hni=ue in %erse ,.1& for the students8 in general8 of this ourse. (he Ameri an )ita So iety harges no fee for its ser%i es and soli its no donation from the students of this ourse in 9eeping with the beautiful Vedi tradition. #lease all ;+10H.912,9+& on Mondays between , and / #M8 California time< or write to us for help or guidan e. #lease en lose a self addressed2stamped en%elope for any reply %ia @S mail. )o to Bhaga%ad2)eeta