Yoga through the Perfection of Renunciation and Surrender

Arjuna said, "O mighty-armed Hrishikesa, I desire to know the essence or truth of renunciation and abandonment severally, O slayer of Kesi."

The teaching of the whole of the GitaSastra is summed up beautifully in this discourse. This last discourse is a brief masterly summary of all that is told in the previous chapters. Arjuna wishes to know the distinction between Sannyasa and Tyaga.Kesi was an Asura whom Lord Krishna slew. So Lord Krishna is addressed as Kesinishudana by Arjuna.The words Sannyasa and Tyaga have been used here and there in the preceding discourses but their connotations are not lucidly distinguished. Therefore Lord Krishna clearly explains to Arjuna the right significance of the two terms in the following verse.

The Blessed Lord said, "The sages understand sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions to be tyaga."

The performance of activities for results has to be given up. This is the instruction of Bhagavad-gītā . But activities leading to advanced spiritual knowledge are not to be given up. This will be made clear in the next verses. In the Vedic literature there are many prescriptions of methods for performing sacrifice for some particular purpose. There are certain sacrifices to perform to attain a good son or to attain elevation to the higher planets, but sacrifices prompted by desires should be stopped. However, sacrifice for the purification of one’s heart or for advancement in the spiritual science should not be given up.

Some philosophers declare that actions should be abandoned as evil; while others declare that acts of sacrifice, gift, and austerity should not be relinquished.

Some philosophers who follow the doctrine of the Sankhyas declare that all actions,should be abandoned as evil, even by those who are fit for Karma Yoga.Doshavat As an evil All Karmas should be abandoned as involving evil because they cause bondage or that they should be relinished like passion and other such evil tendencies.Others declare that the acts of sacrifice, gifts and austerities should not be given up by those who are fit for Karma Yoga. These are the opinions of some, who are of great understanding.Now listen to Me. I will settle this matter and will tell thee how renunciation should be practised.The subject of the discourse here is about the Karma Yogins only and not about those persons who have gone beyond the path of Karma. It is with reference to the Karma Yogins that these conflicting opinions are held and not with reference to the Jnana Yogins or the Sannyasins who have risen above all worldly concerns.

Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, indeed, O best of men, has been declared to be of three kinds.

Now the Lord gives His own decisive opinion. It is declared in the scriptures that renunciation is of three kinds, viz., Sattvic, Rajasic and Tamasic. The Lord alone can teach the truth about the subject. Whoever wants to be liberated from the miseries of this world must understand the real nature of renunciation.

Acts of sacrifice, gift, and austerity should not be abandoned, but should be performed; for sacrifice, gift, and austerity are the purifiers of the wise.

Acts of sacrifice, gift and austerity purify the hearts of those who have no desire for rewards. These actions are considered obligatory and ought to be performed. Actions that are skilfully performed lose their power to bind the soul and free it from earthly bondage.Now, O Arjuna, I will explain to thee that skilful way by which actions can destroye their own effect.

But even these actions should be performed, leaving aside attachment and the desire for rewards, O Arjuna; this is my certain and most assured conviction.

This is a summary of the doctrine of Karma Yoga enunciated before on several occasions. The fault of defect of Karma is certainly not in the action itself, but in the expectation of reward and attachment.Etani api Even these Sacrifice, charity and austerity also, in the same way as other unselfish actions. Even these refers to acts of sacrifice, charity and austerity. Actions that are performed in an unselfish spirit without attachment and idea of agency, do not stand in the way of your obtaining emancipation. When actions are done without expectation of rewards, Rajas and Tamas are destroyed and the mind is filled with Sattva or purity. Actions done with the spirit of selflessness and with discrimination are instrumental in destroying the bonds of Karma (the law of cause and effect).The Lord said Hear from Me the conclusion or the final truth about renunciation (verse 4 above). Then He said with all the force of His authority that acts of sacrifice, charity and austerity should not be given up as they are purifiers of the wise

Verily, the renunciation of obligatory action is not proper; the abandonment of the same out of delusion is declared to be Tamasic.

Renunciation of obligatory action is not proper because it is purifying in the case of an ignorant man. Should a man renounce actions that he should perform as a duty, such renunciation can only be of the quality of darkness. Prescribed duties must not be abandoned and if anyone does so, he is certainly deluded by ignorance. Tamas is ignorance.Niyata Prescribed according to ones religion. To hold that a duty is obligatory and then to relinish it is indeed selfcontradictory.

He who abandons action out of fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by performing such Rajasic renunciation.

Phalam Fruit or reward Moksha or emancipation which is the reward of renunciation of all actions accompanied with wisdom.Determination and persistence are reired for the performance of religious duties and actions. One may begin action but may relinish it before it is completed on account of some difficulties or physical suffering. What then is Sattvic renunciation The Lord says --

Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as sattvic (pure).

A man of pure nature performs actions that have fallen to his lot in accordance with his capacity and his inherent nature. He is not filled with the pride that he is the performer of such actions nor does he hope for any gain therefrom.An ignorant man may think that the obligatory duties may produce their fruits for the performer by causing selfpurification and preventing the sin of omission or nonperformance. This sort of thinking and expectation of rewards also must be abandoned. Abandonment of the rewards of actions is praised in this verse.When a man does obligatory duties without agency and with unselfishness and egolessness his,mind is purified, his Antahkarana is prepared for the reception of the divine light or the dawn of Selfknowledge. He gradually becomes fit for devotion to knowledge (JnanaNishtha).The aspirant or seeker after liberation should be prepared to undergo physical sufferings. All acts of selfdiscipline and selfsacrifice entail physical suffering.This, again, is the central teaching of the Gita -- do your duty without attachment and selfish desires.

The man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate an unpleasant task nor is he attached to a pleasant one.

All actions are eally welcome to the man of renunciation. He is not affected by either pleasure or pain. He is not elated at performing pleasant actions nor does he find unpleasantness when he does disagreeable actions. He does not hate the latter, nor is he attached to the former. Neither has he aversion to painful actions nor attraction to pleasant ones. As he has no attachment to any action or its rewards, he will do any action for the welfare of all beings.Akusalam Karma Disagreeable work or work done with expectation of reward, which becomes the cause of bondage to Samsara, by producing a body. He does not hate an unpleasnt action, thinking, Of what use is itKusale To good ones which include obligatory daily duties. He has no attachment to them even with the notion that they lead to salvation by purifying the heart and conseently giving rise to the dawn of knowledge and devotion to it.When one abandons attachment to action and desire for its reward and performs actions vigorously, his heart is filled with Sattva or purity which produces discrimination between the Real and the unreal, the Eternal and the transient. Then he attains knowledge of the Self which dispels all the doubts caused by ignorance. He now realises that the only means of attaining the spureme bliss or eternal peace or immortality is knowledge of the Self. This rends asunder all his doubts

Indeed, it is not possible for an embodied being to completely abandon actions; however, he who relinquishes the rewards of actions is truly called a man of renunciation.

He who has assumed a human body and yet grumbles at having to perform actions is verily a fool. Can fire that is endowed with heat as its natural property ever think of getting rid of it So long as you are living in this body you cannot entirely relinish action. Lord Krishna says to Arjuna Nor can anyone, even for an instant remain actionless for helplessly is everyone driven to action by the alities born of Nature (Cf.III.5). Nature (and your own nature, too) will urge you to do actions. You will have to abandon the idea of agency and the fruits of actions. Then you are ite safe. No action will bind you.The ignorant man who identifies himself with the body and who thinks that he is himself the doer of all actions should not abandon actions. It is impossible for him to relinish actions. He will have to perform all the prescribed duties while relinishing their fruits.Dehabhrita A wearer of the body An embodied being, i.e., he who identifies himself with the body

The threefold fruit of action (evil, good, and mixed) accrues after death to those who do not abandon it, but never to those who do.

One fruit (of action) is pleasant, another is unpleasant, while the third is a mixture of both. Those in whom good actions preponderate are rorn as gods. Men of evil lives are rorn into animal or vegetable kingdoms. If their actions are eally good and bad, they are rorn into the human kingodm. These distinctions of good, evil and mixed do not exist for the liberated sage who has gone beyond the bonds of Karma by destroying egoism, by annihilating the idea of agency and by abandoning the hope of rewards of actions.The action of a renouncer does not generate desire or attachment thereto. Therefore, after death he is not born again. The actions that are performed without any desire for the reward can bring no bondage to the man at any time.He who has surrendered the fruits of all his works to the Lord is free from the bondage of Karma. Some kind of action is inevitable and natural to all beings, but the man of renunciation abandons the fruits of actions.Phalam Fruit This is caused by the operation of various external factors. This is brought forth by Avidya (ignornace). It is like jugglery and very delusive

Learn from Me, O mighty-armed Arjuna, these five causes, as declared in the Sankhya system, for the accomplishment of all actions.

The Self has no connection whatevr with activity. Nature does everything. The Self is the silent witness. He remains indifferent. The whole superstructure of human activity is the result of the five welldefined causes which are enumerated in the following verse.Etani These Which are going to be mentioned.Sankhya Vedanta Knowledge of the Self as taught in the Vedanta (the Upanishads) puts an end to all actions. This is the reason why the term Kritante (the end of actions) is used here. When the knowledge of the Self arises, all actions terminate. This is taught in chapter II, verse 46 To the Brahman who has known the Self al the Vedas are of so much use as is a reservoir of water in a place where there is a flood everywhere. Again, in verse 33 of chapter IV, it is said All actions in their entirety, O Arjuna, culminate in knowledge. Vedanta, therefore, which imparts knowledge of the Self, is the end of action. A liberated sage who has attained the knowledge of the Self in accordance with the instructions laid down in the Vedanta becomes a Kritakritya (one who has done everything and has nothing more to do).

The body, the doer, the various senses, the different functions of various kinds, and the presiding deity—the fifth.

Now listen to the characteristics of these five, of which the body is the first. It is termed the support or the seat. The body is the seat of desire, hatred, happiness, misery, knowledge and the like. The individual soul experiences through the body the pleasure and pain that arise through contact with matter. Egoism is the agent or the doer or the enjoyer. Nature does actions but through delusion the individual soul takes to himself the credit of their execution and, therefore, he is called the agent.Karta The enjoyer putting on the nature or properties of the limiting adjuncts with which he comes into contact.Karanam prithagvidham Various organs such as the organ of hearing, by which the individual soul hears the sound, etc. organs of knowledge and action and the mind.Daivam The presiding deity such as the Sun and the other gods by whose help the eye and the other organs perform their respective functions destiny.Cheshta Play of energy in the organs or the senses during the action.Absence of any of these factors will make action impossible.

Whatever action a person performs with their body, speech, and mind, whether right or wrong, these five are its causes.

Nyayyam Right Not opposed to Dharma conformable to the scriptures justifiable.Viparitam The opposite What is opposite to Dharma and opposed to the scriptures unjustifiable.Even those actions, -- acts like winking and the like which are necessary conditions of life, are indicated by the term the right and the reverse, as they are effects of past Dharma and Adharma.Tasya Hetavah Its Causes The causes of every action.An objector argues In the previous verse it is said that the body, actor, various organs, etc., are the necessary factors of every action. Why do you then make a distinction in actions by saying whatever action a man does by the body, speech and mindOur answer is In the performance of every action, one of the three -- body, speech or mind -- has a more prominent share than the others while seeing, hearing and other activities which accompany or go along with life are subordinate to that one.Therefore all actions are classified under three groups and are spoken of as done by the body or speech or mind. The fruit of an actions also is enjoyed through the body, speech and mind and one of the three takes a more prominent share than the rest. Therefore, it is proper to say Whatever action a man performs with his body, speech and mind৷৷.

Now, such being the case, verily he who, owing to an untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence does not see.

The Self is always actionless. He is unattached like ether. He is always the silent witness. He is the spectator of activity. The egoistic man of little understanding only thinks that he is the real agent, and so he is bound by actions. He takes birth again and again to reap the fruits of his actions. For him who considers the body as consciousness, God or the Self, it naturally follows that the Self is the agent or the doer. He who identifies himself with the body, who has taken the body as the pure Self, has cast a net over himself, and he leads a deluded life of utter ignorance. He is bound by the fetters or bonds of Karma. He is ever shut up in the prisonhouse of this body.He who has not united himself with the Buddhi, who has got an impure or untrained understanding, who regards the Self as the actor or the agent is certainly a man of perverted intelligence. He is deluded. He is really a blind man. He sees not though he has eyes. He does not behold the essence of things. He has no idea of the supreme Principle (the Self) Which is Itself actionless, Which ever stands as a silent witness of the activities of all minds and all organs of all beings, Which moves the minds, organs and the lifeforce and the bodies to action, just as the magnet makes the iron pieces move

He who is free from the egoistic notion, whose intelligence is not tainted by good or evil, though he slays these people, he does not slay, nor is he bound by the action.

I will explain to thee, O Arjuna, the characterisitics of the man who has transcended activity, and who has gone beyond the bonds of Karma.When selfishnes and egoism are destroyed, when desire and personal gain are renounced, actions cannot bind a man. He knows that the Self is not destroyed when the body perishes. He has no idea of agency. The act of killing itself, in his case, becomes one necessary for the peace and harmony of the world. His killing without desire is like the killing of a murderer by the executioner and the judge on behalf of the community for the preservation of peace and harmony in the world.He who has a trained intellect, pure understanding and developed reason, who has a knowledge of the scriptures, who has devoted himself to the study of the scriptures, who is eipped with the knowledge of logic, who is well trained by the instructions of his preceptor, is absolutely free from the egoistic notion that I am the agent or the doer. He knows perfectly well that Nature or Guna or ones own nature does everything. He thus thinks I am the silent witness of all activities. I am not the doer. These five (the body, the actor, etc.) which are superimposed on the pure, actionless Self through ignorance are the causes of all actions. I do not do anything. The senses move amongst the senseobjects

Knowledge, the knowable, and the knower form the threefold impulse for action; the organ, the action, and the agent form the threefold basis of action.

Knowledge, the knower and the thing to be known, are together the seed of this world. This is known as the Triputi or the traid. It is the conjunction of these three that impels a man to threefold action, viz., mental, verbal and physical. This triad is the driving force of all the activities of man. He rejoices at the sight of palatable sweetmeats and delicious fruits but is terrified at the sight of a cobra or tiger. The sight of pleasant or unpleasant objects affects him and he attempts either to possess the agreeable objects or to avoid the disagreeable ones.The Antahkarana (the inner instrument) consists of the mind, intellect, subconscious mind and egoism. The ear, the skin, the tongue, the nose and the eye are the five organs of knowledge. The individual soul, propelled by these five senses, is led into activity. He does actions with the help of the five organs of action, viz., speech, hands, feet, genitals and anus.Jnanam Any knowledge knowledge in general knowledge of worldly objects, etc.Jneyam The object to be known objects in general.Parijnata The knower, the experiencer or the enjoyer, putting on the nature of the limiting adjuncts, a creature of ignorance.This triad forms the threefold impulse to all action, to action in general

Knowledge, action, and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of these, hear duly.

The three alities overpower the whole of creation with their special nature and bring it entirely under their control. The nature of action, the actor and his knowledge are threefold according to the Gunas that is predominant. If all the three are Sattvic, then the action will not bind the man.Karta The doer of the actions.The science of the Gunas here referred to is Kapilas system of philosophy. Though the Sankhya system is opposed to Vedanta with reference to the Supreme Truth, viz., the oneness or nonduality of Brahman, yet it is an authority on the science of the Gunas.I shall describe knowledge, action and actor, as also their various distinctions caused by different Gunas, scientifically and rationally. Hear My teachings, O Arjuna, with rapt attention. You will be immensely benefited.

That by which one sees the indestructible Reality in all beings, not separate in any of them—know that knowledge to be Sattvic.

That knowledge that sees no difference in all objects that are perceived, is pure. The seer beholds the one allpervading imperishable substance or essence behind the seeming diversity of the objects. He beholds unity in diversity, one in many, all in one. He sees that all the diverse objects are rooted in the One.Bhavam Reality The One Self.Sarvabhuteshu In all beings From the Unmanifested down to the insentient and unmoving objects.Avyayam Indestructible inexhaustible unchangeable that which cannot be exhausted either in itself or in its properties immutable.Just as the ether is indivisible, so also the Self is indivisible. The Self is the same in all bodies. It is the common consciousness in all bodies. It is not different in different bodies. It is one homogeneous indivisible essence or substance in all bodies, in all beings. Know thou, O Arjuna, this direct and right perception of the nondual Self as Sattvic (pure). (Cf.IV.35VI.29XIII.16,28XVIII.30)

But that knowledge which sees in all beings various entities of distinct kinds as being distinct from one another, know thou that knowledge to be Rajasic.

Knowledge which sees As knowledge cannot be an agent, this should be interpreted to mean knowledge by which one sees.Entities Selves or souls.Different from one another Regarding them as different in different bodies.The knowledge that is led by the idea of separateness is passionate. Enveloping as it does the manifold creation with the veil of separateness, it deludes even the wise man. Owing to passionate knowledge, beings appear to be separate and the perception of unity is also lost sight of. That knowledge which beholds multiplicity in created objects and differentiates them as being small or great, according to their form and size, is of passionate nature and tainted. A man with passionate knowledge sees diversity everywhere. He beholds the many only.Now I will explain to thee, O Arjuna, knowledge that is of the quality of darkness, in order that thou mayest avoid it.

But that which clings to one single effect as if it were the whole, without reason, without any foundation in Truth, and is trivial—that is declared to be Tamasic.

The knowledge which regards that each and every object or being exists by itself and is perfect by itself, is Tamasic.One single effect Such as the body, thinking it to be the Self, or an idol, taking it for God, and thinking that there is nothing higher than that.The naked Jains consider that the soul which dwells in the body is of the same size as that of the body. Some regard that Isvara is a mere piece of stone or wood. Such knowledge is really not based on reason. It does not see things in their true light. It is narrow (Alpam) as it is not founded on reason. It produces very small results too. It extends over a limited area and is not allcomprehensive. This knowledge is said to be Tamasic, as it is found in Tamasic persons who are devoid of the power of discrimination.

An action that is ordained, free from attachment, done without love or hatred, and without desire for reward is declared to be Sattvic.

Niyatam Ordained Obligatory. One is not excited to perform an obligatory action through love or hatred.This is a pure act. The performer of such pure action experiences great joy. He does his duty or any other work wholeheartedly not caring for the reward but offering it willingly at the feet of the Lord. He works in accordancw with the dictates of the scriptures. Now I will explain to thee, O Arjuna, the nature of action which is Rajasic or passionate. Do thou listen to Me with rapt attention.

But that action which is done by one longing for the fulfillment of desires or gain with egotism or with much effort is declared to be Rajasic (passionate).

A passionate man performs various selfish actions. He boasts of his actions in public. Passion prompts him to do them. He can never work without expectation of a reward.Kamepsuna, phalepsuna The Rajasic or passionate man expects pleasures as fruits of action. A liberated sage alone is absolutely free from egoism. He will not dream even of a reward for the action, because all his desires are gratified when he realises Brahman. He is an Aptakama. (Aptakamasya ka spriha) How can there be longing or craving in a sage in whom all desires are gratified or burnt by the fire of SelfknowledgeEven the performer of a pure act, who has no knowledge of the Self is egoistic. If such be the case, the Rajasic and Tamasic workers are much more egoistic. In worldly parlance we speak of a learned Pundit This Pundit is a very modest, unassuming, and egoless Brahmana.Now listen, O Arjuna, to the characteristics of action that is of darkness.

That action which is undertaken from delusion, without regard for the consequences, loss, injury, and one's own ability, is declared to be Tamasic (dark).

Tamasic acts cause harm to others. A Tamasic man reflects not at all whether he has the capacity to perform these useless actions, but continues to act blindly. With utter thoughtlessness he sets aside any reflection as to the difficulty of performing the action and what the result of it would be. He carries it on in his own egoistical manner. He does not discriminate between the good and the bad, or what is ones own and what belongs to another.Kshayam Loss of power and of wealth, resulting from the performance of an action.Himsa Injury to living beings.Paurusham Ones own ability or capacity to complete the work.Now listen to the characteristics that pertain to the pure agent. The Lord proceeds to deal with the distinction among the agents.

An agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is considered to be of a Sattvic (pure) nature.

A pure agent does his actions with his whole heart without feeling proud at the performance. He looks for the proper time and place and in accordance with the behests of the scriptures determines whether such actions are worth doing or not. He develops courage and a powerful will. He never seeks physical comforts. He is ite prepared to sacrifice his life for a noble cause. He is neither elated by success nor grieved by failure. He always keeps a balanced mind when he does any action. O Arjuna, that man is a pure agent who, while working, exhibits such alities.Siddhi Success attainment of the fruit of action performed.Nirvikarah Unaffected as having been urged to act merely by the authority of the scriptures, not by a desire for the sake of the reward.Now I will tell thee, O Arjuna, of the characteristics of a passionate agent.

Passionate, desiring to obtain the reward of their actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic.

A passionate agent is the abode of sins and of greed of the whole world. Wherever he imagines that he may gain worldly fruit he will strive wholeheartedly to obtain it. Whatsoever he gains he keeps strictly to himself and his family. If he attains the fruits of his actions he rejoices. If he fails in his attempt he is overcome by grief.Lubdhah Greedy Thirsting for others property not sharing ones own wealth with deserving persons.Himsatmakah Doing injury to others.Asuchih Impure Having no external and internal purity. (Internal purity is freedom from lust,,anger, greed and pride the heart is filled with compassion, complacency, forgiveness, dispassion, love, etc.)Harshasokanvitah Joy on the attainment of what is desirable, pleasant or agreeable sorrow on the attainment of what is not desirable, pleasant or agreeable, and on having to part with what is desirable. He will be elated with joy when he attains success he will be overcoming by grief when he fails in his undertaking.

Unsteady, vulgar, inflexible, deceitful, malicious, lazy, despondent, and procrastinating—such an agent is called Tamasic.

Owing to his vulgar nature he is not able to discriminate between proper and improper actions. His heart is filled with vanity. He will never prostrate himself before the deity or a sage. He is very stiff and unbending in his demeanour. He is the very embodiment of deceit, the abode of the passion for gambling and all such vices. He is ever ready to do evil actions. When an opportunity for his doing good occurs, he is utterly slothful and inactive, but he is very alert in doing evil.Prakritah Vulgar Quite uncultured in intellect one who is childish.Stabdhah Unbending (like a stick), not bowing down to anybody.Shathah Cheating concealing his real nature.Naishkritikah Creating quarrels and disputes among the people.Alasah Lazy Not doing even that which ought to be done.Dirghasutri Postponing duties too long always slothful not performing even in a month what ought to be done today or tomorrow.

Hear thou the threefold division of intellect and firmness, according to the Gunas, as I declare them fully and distinctly, O Arjuna.

Dhananjaya The coneror of wealth Arjuna is so called because he acired much material and spiritual wealth during his tours of conest (Digvijaya) to the four quarters of the earth.

The intellect which knows the path of work and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and liberation—that intellect is Sattvic (pure), O Arjuna.

The threefold nature of knowledge has been described already (verse 22 above). Now the threefold nature of the intellect is described. Knowledge is different from the intellect.Pravritti Action The cause of bondage the path of action. Nivritti Inaction The cause of liberation the path of renunciation the path of Sannyasa.Karyakarye The pure intellect knows what ought to be done and what ought not to be done at,particular places and times it knows the actions that produce visible or invisible results, that are enjoined or prohibited by the scriptures. It guides a man who relies on the scriptural ordinances for his daily conduct of life.Bhayabhaye Fear and fearlessness The cause of fear and fearlessness either visible or invisible.Bandham moksham Bondage and liberation together with their causes.Knowledge is a Vritti (function or state) of the intellect whereas intellect is what functions or undergoes the change of state. Even firmness is only a particular Vritti (modification or state) of the intellect. (Cf.XVIII.20)

That by which one wrongly understands dharma and adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is rajasic (passionate).

There is no proper eivalent in the English language for the word Dharma. Duty, righteousness, virtue, law are very poor translations of the word. That which elevates you and takes you to the goal, i.e., Brahman or the Self, is Dharma. That which hurls you down into the dark abyss of ignorance is Adharma. What is ordained in the scriptures is Dharma what is prohibited by them is Adharma. A Rajasic intellect is not able to distinguish between right and wrong or to understand the difference between righteous and unrighteous actions.Ayathavat Wrongly Contrary to what is determined by all authorities or men of wisdom or to the highest knowledge.

That intellect, O Arjuna, which is enveloped in darkness and sees Adharma as Dharma and all things perverted, is Tamasic (dark).

That intellect which regards righteous acts as evil, and considers right things to be false, which treats everything in a contrary sense and looks upon virtues as if they were vices and takes everything that the scriptures declare to be good as being entirely wrong, is Tamasic. It views all things in a perverted light.Thus, O Arjuna, I have explained to thee the three aspects of the intellect. Now listen to the explanation of the characteristics of the three aspects of firmness.

The unwavering firmness, through which Yoga restrains the functions of the mind, life-force, and senses—that firmness, O Arjuna, is Sattvic (pure).

When firmness is awakened in the mind, the activities of the mind, the lifeforce and the senses are brought under control. The senses are withdrawn into the mind. The Prana and the Apana pass into the Sushumna Nadi.Yoga Samadhi or concentration of the mind. You cannot restrain the mind, the lifeforce and the senses by mere firmness. You can control them only by firmness which is ever accompanied by concentration of the mind.When the mind, the lifeforce and the senses are curbed by unwarvering firmness, they cannot run towards external sensual objects, they cannot do any mischief, they cannot move in ways which are opposed to the scriptures, they will be absorbed into their respective causes and their outgoing tendencies will be totally checked.This firmness is not repression or suppression, but an intelligent sublimation and inner transformation.

But that, O Arjuna, by which one holds fast to Dharma (duty), enjoyment of pleasures, and earning of wealth, on account of attachment and desire for reward—that firmness, O Arjuna, is Rajasic (passionate).

The man of Rajasic firmness imagines that he will achieve the threefold aim of life and clings to it passionately. He is desirous of getting the rewards of his actions. He endeavours to attain Dharma, wealth and pleasure. The firmness of such a person is Rajasic or passionate.Now listen, O Arjuna, to the third kind of firmness -- the Tamasic type.

That firmness, O Arjuna, by which a stupid man does not abandon sleep, fear, grief, despair, and conceit, is Tamasic.

The man who is an embodiment of darkness is made up of every possible kind of evil. He is very indolent and sinful. He is inordinately addicted to sleep. He considers these to be only proper. He experiences sorrow on account of his evil actions. As he is very much attached to the body he entertains great fear. He is ever discontented at heart. He is lustful and selfconceited. He does not know how to behave. He is rude and insolent. He indulges much in sensual pleasures.

And now, O Arjuna, hear from Me of the threefold pleasure, in which one rejoices through practice and surely comes to the end of pain.

A little of this pleasure experienced by the Self must result in the cessation of pain. This pleasure is threefold in its nature and I will describe its aspects in turn, O Arjuna. (Cf.VI.20,30).

That which is like poison at first but in the end like nectar—that happiness is declared to be sattvic, born of the purity of one's own mind due to self-realization.

Agree vishma iva In the beginning it is attended with much pain as one has to abandon the sensual objects and comforts and practise severe austerities and rigorous Sadhana. He has to undergo a severe ordeal when he practises Yama, Niyama, Tapas and various other vows. He has to cultivate dispassion or indifference to sensual pleasures. This gives him much pain at first. The practice of concentration and meditation also gives pain the beginning. Subjugation of the senses is also very troublesome. Nux vomica is very bitter. One feels much discomfort when he takes a mixture that contains nux vomica. But he derives much pleasure in the end when he gets vigour and good appetite and when his dyspepsia is cured. Even so the aspirant drinks the nectar of immortality in the end, attains the highest knowledge, rejoices in the,Self to his hearts content and enjoys supreme peace and eternal bliss.Proktam It is declared by the wise.Atmabuddhiprasadajam Born as purity of ones own intellect or born of the direct, perfect and clear knowledge of Brahman or the immortal, selfluminous, eternal and supreme Self or the Absolute. The individual self experiences Sattvic happiness when it realises union with the highest Self.The pleasure so born is Sattvic. (Cf.VI.1,2)

That happiness which arises from the contact of the senses with the objects, which is initially like nectar but eventually like poison, is said to be Rajasic.

Sensual pleasure is mixed with pain, fear and sin. A small grain of sensual pleasure is mixed with a mountain of pain. He who indulges in sensual pleasures will have to experience pain also, side by side. He is afraid of losing the objects that give him pleasure. He is attached to them. Attachment is death. It brings him again and again to this world of death. Fear and attachment coexist with sensual pleasure. He has to exert a lot to get money. He can obtain the objects through money. During exertion he commits many sinful acts and he will have to suffer in hell. The next birth will be of a very low nature. He tells lies and cheats people to obtain money. The senses also lose their vigour through indulgence in sensual pleasure. He loses his strength, vigour, wealth and energy. His intellect becomes dull, weak, impure, turbid and perverted. He loses his money and proper understanding. (Cf.V.22)

That happiness which at first, as well as in the end, deludes the self, and which arises from sleep, indolence, and heedlessness—that is declared to be Tamasic.

Anubandhe In the conseence after the termination. The pleasure that is begotten by evil habits like drinking liors and eating worthless things is delusive of the self. The man becomes oblivious of the path he ought to tread. Such pleasure is verily of the nature of darkness.

There is no being on earth or in heaven among the gods that is liberated from the three qualities born of Nature.

The Gunas form the warp and woof of everything as threads do in the case of cloth.Here in the world of mortals or there in the heavenworld, there is no creature that is not bound by the three alities of Nature. Can there be a cloth without threads Can there be a man without blood and bones Can there be a mountain without stones Even so there is not a single creature in the whole universe into whose composition the three alities of matter do not enter. The whole of creation is wrought of these three alities. They have given rise to the Trinity (Brahma, Vishnu and Siva). In the world of mortals the triplicity of agent, action and fruit owe their origin to them. They are the cause of the different functions of the four castes. This Samsara has been compared to the peepul tree in chapter XV.1. This Samsara is made up of the three alities and is kept up by the force of ignorance.Action, instruments of action and fruits have set the wheel of Samsara in motion and this wheel is revolving from beginningless time. It is only a liberated sage who has attained knowledge of the Self who puts a check to this wheel, goes beyond the cause and the effect, and breaks the bonds of Karma.Cut this mysterious tree of Samsara with the strong sword of nonattachment, transcend the three Gunas and rest in your own essential divine nature as ExistenceKnowledgeBliss Absolute.

Of Brahmanas, Kshatriyas, Vaisyas, and Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature.

Brahmanas, Kshatriyas and Vaisyas are qualified to practise the Vedic rites. The members of the fourth class, O Arjuna, have no claim to these rites, for their profession is to serve the members of the first three. They are not allowed to study the Vedas or perform Yajnas. There is organisation of mankind into the four castes and each mans life is divided into four stages, according to the nature of the Gunas and the degree of the growth or evolution. I will now explain the specific duties of these castes according to the alities by means of which, freeing themselves from the grip of birth and death, they can attain Selfrealisation or knowledge of the Self. Passion (Rajas) slightly mingled with Tamas causes the growth of the merchant caste (the Vaisya). Rajas mixed with Tamas is the cause of the appearance of the Sudra.The one human race has been divided into four castes based upon the three alities. The duties are allotted to each according to the alities born of Nature.Nature (Svabhava) is Isvaras Prakriti (Maya) constituted of the three alities -- Sattva, Rajas and Tamas.The Brahmanas nature is Sattva. So he is serene. The nature of the Kshatriya is Rajas and Sattva. Sattva in his case is subordinate to Rajas. Rajas predominates. Therefore he possesses lordliness. The nature of the Vaisya is Rajas and Tamas. Tamas is subordinate to Rajas

Serenity, self-restraint, austerity, purity, forgiveness, and uprightness, as well as knowledge, realization, and belief in God, are the duties of Brahmanas, born of their own nature.

Sama is control of the mind. Dama is control of the senses. Serenity and selfrestraint have already been explained in XVII.2. Austerity of the three kinds has also been explained in XVII.14 to 16.Astikyam Faith in the words of the Guru, in the teachings of the scriptures, in the existence of God, in the life beyond or hereafter and in ones own Self.The mind is absorbed in the Self. This gives peace. Selfrestraint is the helpmate of peace. In obeying the inunctions of the scriptures alone you will attain peace and spiritual progress. You must not argue too much. You must have reverence for and faith in the teaching.As the sandalwood tree is fragrant with its own sweet scent, as a Champaka tree is adorned by its lovely flowers, so also a Brahmana is adorned by these nine virtues which are inseparable from him.Now, O Arjuna, listen to the duties of a Kshatriya.

Prowess, splendor, firmness, dexterity, and not fleeing from battle, generosity, and lordliness are the duties of the Kshatriyas, born of their own nature.

It is the first duty of Kshatriya (man of the warrior class or of royal blood) to be brave and chivalrous. Bravery is that sublime virtue through which one is naturally strong, vigorous and courageous. In the face of the most terrible calamity the mind will not be in the least perturbed. The Kshatriya is firm under any unfavourable or trying conditions or circumstances. He does not get the least depression of spirit even when he is in adverse circumstances. It is the skill by which the reason finds out its path amidst all untoward circumstances and eventually attains its goal. This is firmness, fortitude or courage.Dakshya Promptness He is able to decide rightly on the spot in matters that deman prompt attention doing without confusion, of duties which present themselves all of a sudden and demand prompt action.As the sunflower always turns its face towards the sun so does he always face his enemies. He will ever avoid turning his back to them on the field of battle. He is absolutely fearless. Just as a tree gives away its flowers and fruits freely to whoever desires them, as the jasmine sends out its sweet fragrace in every direction, so will a Kshatriya generously give to another whatever may be asked of him

Agriculture, cattle-rearing, and trade are the duties of the Vaisya (merchant), born of their own nature; and service is the duty of the Sudra (servant-class), born of their own nature.

When a man performs his duties rightly according to his caste and order of life his heart is purified and he goes to heaven. Apastambha Dharma Sutra declares, Men of severla,castes and orders, each devoted to his respective duties, reap the fruits of their actions after death, and then by the residual Karma attain to births in superior Dharma, span of life, learning, conduct, wealth, happiness and intelligence (2,2,2,3). There is a vivid description in the Puranas also of the different results and worlds which men of the four castes and orders obtain by discharging their respective duties.

Each person devoted to their own duty attains perfection. How they attain perfection while being engaged in their own duty, hear now.

This is the division of labour for which each caste is fitted according to its own nature. The duty prescribed is your sole support, and the highest service you can render to the Supreme is to carry it out wholeheartedly, without expectation of fruits, with the attitutde of dedication to the Lord. This will surely lead you to the Supreme. All the impurities of the mind will be washed away by the performance of ones own duty and you will be fit for Selfknowledge.Sve sve karmani Each devoted to his own duty in accordance with his nature (Guna) or caste. It is impossible to attain Moksha by works alone but works purify the heart and prepare the aspirant for receiving the divine light.The attitude of worshipfulness is prescribed for work

He from whom all the beings have evolved and by whom all this is pervaded, worshipping Him with his own duty, one attains perfection.

The performance by a man of his own duty is simply carrying into effect the intention of the Supreme from Whom the whole of the creation emanates. When a man worships Him, the Supreme Being, with the flowers of his action, then He is immensely pleased and being thus gratified by such worship He confers on Him, as a boon, dispassion and discrimination.Pravritti Evolution or activity it proceeds from the Lord, the Antaryamin, the Inner Ruler.Bhutanam Beings living creatures.Svakarmana With his own duty each according to his caste as described above.Man attains perfection by worshipping the Lord by performing his own duty, i.e., he becomes qualified for the dawn of Selfknowledge (for Jnana Yoga).

Better is one's own duty, even if it is destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.

Just as a poisonous substance does not harm the worm born in that substance, so he who does his Svadharma (the duty ordained according to his own nature) does not incur any sin.What is poison to the whole world is sweet to a worm and yet sugarcane juice that is sweet causes its death. So a mans appointed duty which frees him from bondage must, therefore, be practised however difficult it may seem to be. If you try to do the duty of another it will bring,danger. He who has no knowledge of the Self cannot remain even for a moment without doing action. (Cf.III.35)

One should not, O Arjuna, abandon the duty to which one is born, though it may be faulty; for, all undertakings are enveloped by evil, just as fire is by smoke.

Sahajam Born with oneself born with the birth of man.Sadosham Faculty for everything is constituted of the three Gunas.All undertakings Ones own as well as others duties.If a Vaisya or a Kshatriya does the duties of a Brahmana he will not in any way be benefited. Anothers duty brings in fear. Therefore it is not proper to perform anothers duty. It is not possible for any man who has no knowledge of the Self to relinish action totally therefore he should not abandon action.

He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he attains the supreme state of freedom from action through renunciation.

The mind of one who is free from attachment to wife, son, body and property, who has controlled his senses and the mind, who has no desire for the body, for life and for sensual pleasure, turns inwards towards God or the immortal Self. It is not attracted by the sensual objects of the world. It is filled with dispassion and discrimination.He gradually gets himself established in his own Self which is of the nature of ExistenceKnowledgeBliss. Such a person who has knowledge of the Self attains to the highest perfection, to pefect freedom from action by renunciation.Ignorance is destroyed by the attainment of the knowledge of the Self. There is cessation of activity. One may perform actions for the solidarity of the world and yet he will not be bound by actions as he has attained absolute freedom from action through the knowledge of the Self. The fire of knowledge has burnt the fruitbearing effects of Karmas or actions. He has no idea of agency as he is absolutely free from egoism, as he has identified himself with the Supreme Being.Naishkarmya siddhi may also mean the attainment of the state of Naishkarmya. In this exalted, magnanimous, ineffable state of divine splendour and glory, one remains as the actionless Self. This is the state of immediate liberation of the Vedantins (Kaivalya Moksha or Sadyomukti)

Learn from Me, O Arjuna, in brief how one who has attained perfection reaches Brahman—the Eternal, that supreme state of knowledge.

When a man has the good fortune to hear the words of wisdom from a teacher, dualism and egoism vanish and his mind rests in union with the Supreme Being. The need for action no longer exists for such a man. Nothing further remains for him to do. He has become a Kritakritya (a man of total fulfilment, or one who has done all that there is to be done).The aspirant obtains the grace of the Lord by worshipping Hims with his proper duty. The Lord gives him dispassion, discrimination, devotion to knowledge. The Lord removes his veil of ignorance. To these ever harmonious, worshipping in love, I give the Yoga of discrimination by which they come unto Me. Out of My mere compassion for them, I, dwelling within their Self, destroy the darkness born of ignorance by the luminous lamp of knowledge. (X.10and11)The perfection is JnanaNishtha or devotion to knowledge by which he attains Selfrealisation or becomes identical with the Supreme Being when the veil of ignorance is rent asunder. The way to the attainment of this devotion to knowledge will be described only in a succint manner. The process or method of Selfrealisation will be described only in brief in the following verses.The actual technie has to be learnt direct from a Guna.

Endowed with a pure intellect, controlling the self through firmness, relinquishing sound and other objects and abandoning attraction and hatred.

The lower self should be controlled with firmness by the Self of pure intellect. The turbulent senses and the mind should be subdued with the help of the pure intellect or reason. Pure reason is a great power. Whenever the senses raise their heads and hiss, they should be hammered by the powerful rod of pure intellect or reason. Reason is the faculty of determination.Pure intellect The intellect that is free from lust, anger, greed, pride, doubt, misconception, etc. It is like a clear mirror. A pure intellect is Brahman Itself. It can be easily merged in Brahman. When the pure intellect is merged in Brahman, the reflected intelligence, Chidabhasa or Jiva, is also absorbed in Brahman. The Jiva becomes identical with Brahman, just as the ether in the pot becomes one with the universal ether when the pot is broken.The self The aggregate of the body and the senses.The aspirant withdraws the senses from their respective objects again and again through the repeated practice of Pratyahara (abstraction) and Dama (selfrestraint). Gradually the senses are fixed in the Self. Their outgoing tendencies are totally curbed. The aspirant attains supreme control of the senses by constant meditation, by the practice of dispassion he coners Raga (attachment), and through the practice of pure love or cosmic love or divine Preme he coners hatred.He abandons all luxuries

Dwelling in solitude, eating sparingly, with speech, body, and mind subdued, always engaged in meditation and concentration, and resorting to dispassion.

Solitude has its own charms. The spiritual vibrations in solitude are wonderfully elevating. Meditation will come by itself without exertion. All saints and sages who have attained Selfrealisation have remained in solitude for a number of years. You will have good meditation if you sit on the bank of a river, in a cave or on the seashore or in a jungle. During the Christmas and Easter holidays you can all enjoy the peace of solitude. It is very necessary to live in solitude at least for a month or a fortnight in a year for the householders. Instead of wasting time, energy and money in Calcutta or any other city, during the holidays, live in holy places like Rishikesh, Uttarakasi or Naimisaranya drink the nectar of peace in such places by doing Anushthana (intense and systematic spiritual practice) or Japa of a Mantra and attain immortality. If you once taste the bliss of solitude you will never forget it. Every year you will attempt to taste it again. He who takes too much food (a glutton) is ite unfit for meditation or the spiritual path. Too much food will produce laziness, a halfsleepy state and deep sleep also. Eat to live. Eat in moderation. You will have a light body and light, cheerful and serene mind. This will help you in your practice of meditation. Observe Mauna or the vow of silelnce for a week or a month. Observe the vow for two hours daily. Control the body

Having abandoned egoism, strength, arrogance, desire, anger, and covetousness, and being free from the notion of 'mine' and peaceful, he is fit for becoming Brahman.

Egoism Identifying the Self with the body, etc. This is the error of mistaking the physical body for the pure immortal Self.Balam That strength which is combined or united with passion, desire and attachment, and not the physical or other strength. Physical strength is natural. It is not possible to abandon this physical strength.Darpam Arrogance, insolence, selfassertive Rajasic vehemence this follows the state of exaltion.,Man becomes arrogant when he possesses wealth or much learning. When he becomes arrogant he violates Dharma and does wicked deeds.The aspirant even abandons the things which are necessary for the bare maintenance of the body. He becomes a ParamahamsaParivrajaka, a wandering or itinerant ascetic. He has no attachment to his body. He knows that even the body does not belong to him.Santa Peaceful, tranil, serene.Such an aspirant who has devotion to Selfknowledge, and who is endowed with the above virtues is fit to become Brahman.

Becoming Brahman, serene in the Self, he neither grieves nor desires; he is the same to all beings, and obtains supreme devotion to Me.

Brahmabhutah Having attained to Brahman. His attainment of perfect freedom or oneness with the Supreme is described in the next verse.He is tranilminded. He is in a state of balance and equanimity. There is nothing connected with the little personality that may cause him to grieve or prompt him to feel desire. When this state is attained, the multiplicity of objects gradually disappears and he perceives only unity everywhere. The waking and dream consciousness that gives rise to false knowledge gradually passes away.He does not grieve about his bodily wants. If he fails in his attempt to fulfil them, he does not grieve either. He always keeps evenness of mind in success and failure. He has no longing for any object that is not attained.Na sochati na kankshati can also be interpreted as he neither grieves nor exults.Samah sarveshu bhuteshu may also mean he puts himself in the position of others and feels for others. If anyone is in acute agony or distress, he himself feels that he is affected. His heart is very tender and soft. He is extremely compassionate and merciful. He considers that the pleasure and pain of all beings are his own. If others rejoice he also rejoices if others are in distress, he also is distressed. His heart is so much expanded that he feels for all

By devotion, he knows Me in truth, who and what I am; then, having known Me in truth, he immediately enters into the Supreme.

My devotee, O Arjuna, who has attained to union with Me through singleminded and unflinching devotion is verily My very Self. Devotion culminates in knowledge. Devotion begins with two and ends in one. ParaBhakti (supreme devotion) and Jnana are one. Devotion is the mother. Knowledge is the son. By devotion he knows that I am allpervading pure,consciousness he knows that I am nondual, unborn, decayless, causeless, selfluminous, indivisible, unchanging he knows that I am destitute of all the differences caused by the limiting adjuncts he knows that I am the support, source, womb, basis, and substratum of everything he knows that I am the ruler of all beings he knows that I am the Supreme Purusha, the controller of Maya, and that this world is a mere appearance. Thus knowing Me in truth or in essence, he enters into Me soon after attaining Selfknowledge.The act of knowing and the act of entering are not two distinct acts. Knowing is becoming. Knowing is attaining Selfknowledge. To know That is to become That. Entering is knowing or beoming That. Entering is the attainment of Selfknowledge or Selfrealisation. These are all jugglery of words only. Knowing and entering are synonymous terms. It is very difficult to understand or comprehend transcendental spiritual matters. The teachers use various terms or expressions, analogies, similes, parables, stories, etc

Having taken refuge in Me and doing all actions, by My grace he obtains the eternal, indestructible state of being.

Worshipping Me with the flowers of his good actions he reaches the imperishable Brahmic seat of ineffable splendour through My grace. He attains union with Me and enjoys the supreme bliss. If by chance he commits some prohibited actions, still, as in the Ganga (Indias most holy river) the waters of the drains and roads find union, so My devotee, becoming united with Me, is unaffected by these prohibited actions.Worship of the Lord through ones duties purifies the heart of the aspirant and prepares him for the devotion to knowledge which eventually leads him to the attainment of Selfrealisation. The Yoga of Devotion is eulogised here.All actions Good actions and even the prohibited actions. He who takes shelter in Me, Vaasudeva, the Lord, with his whole self centred in Me attains the eternal abode of Vishnu, by the grace of the Lord.

Mentally renouncing all actions in Me, having Me as the highest goal, and resorting to the yoga of discrimination, do thou ever fix thy mind on Me.

Do thou, O Arjuna, surrender all thy actions to Me whilst at the same time fixing thy mind on discrimination. Then through that discrimination thou wilt see thy Self as separate from the body and activity and existing in My pure Being. Chetasa Mentally with the discriminative faith that knowledge finally leads to liberation when the heart is purified through selfless works done with the spirit of offering to God.Sarvakarmani All actions producing visible and invisible results.Me The Lord As taught in verse 27 of chapter IX Whatever thou doest, whatever thou eatest, etc., do thou dedicate all thy actions to Me.Matparah Taking Me, Vaasudeva, as the supreme goal, and his whole self centred in Me.Resorting to Buddhi Yoga As thy sole refuge steadymindedness.

Fixing your mind on Me, you shall, by My grace, overcome all obstacles; but if you will not hear Me due to egoism, you shall perish.

When thy mind, O Arjuna, through onepointed devoion is fixed on Me, thou shalt by My grace cross over all difficulties and obstacles. But shouldst thou not take My teaching to heart and through pride disregard it, thou shalt be ruined.Difficulties Obstacles, snares, pitfalls, temptations on the spiritual path and various sorts of other difficulties of Samsara, diseases, etc.Egosim The idea that thou art a learned man. Thou shouldst not think I am independent. I know everything. I am a wise man. Why should I take the advice of another

If, filled with egoism, thou thinkest, "I will not fight," then thy resolve is vain; nature will compel thee.

This strong determination of thy mind will be rendered utterly futile by thy inner nature thy nature will constrain thee thy nature as a warrior will compel thee to fight. It is a mere illusion to say that thou art Arjuna, that these are thy relatives and that to kill them will be a sin.

O Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly.

Thou art endowed, O Arjuna, with martial alities, prowess, valour, skill, etc. Thou art, therefore, bound by these innate alities. Thou wilt be forced to fight by thy own nature. Nature will constrain thee to fight, much against thy will.

The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusory power, to revolve as if mounted on a machine.

Isvara The Lord the Ruler of the universe Narayana.The Lord abides in the hearts of all beings. It is He Who has given a gift of this marvellous machine to you. It is by His power that all bodies move. The Lord is the real Actor within.By Maya By causing illusion.He causes all beings to revolve like wooden dolls mounted on a machine. (Cf.X.20.XIII.18)

Fly to Him for refuge with all your being, O Arjuna; by His grace you will obtain supreme peace and the eternal abode.

Do total and perfect surrender to the Lord. Do not keep any secret desires for silent gratification. Desire and egoism are the two chief obstacles that stand in the way of selfsurrender. Kill them ruthlessly.Run to the Lord for shelter with all thy being for freeing thyself from the troubles, afflictions and sorrows of Samsara. Take the Lord as the sole refuge. Then by His grace, thou shalt obtain supreme peace and attain to the supreme, eternal Abode.

Thus, wisdom more secret than secrecy itself has been declared to you by me. Reflect on it fully, then act as you wish.

Thus has wisdom, more profound than all secrets, been declared to thee by Me. This teaching is well known as the Gita, the essence of all the Vedas. If anyone follows it and lives in the spirit of this teaching he will certainly attain supreme peace, highest knowledge and immortality. There is no doubt about this. I have revealed the mystery of this secret treasure to thee as thou art dear to Me, O Arjuna.It The teaching declared above. Reflect fully over everything that has been taught to thee.

Hear again My supreme word, most secret of all; for you are dearly beloved of Me, I will tell you what is good.

Now listen once more with rapt attention to My words. Thou art very dear to Me. Thou art a sincere aspirant. Therefore I am telling thee this most mysterious truth. Hear from Me this mystery of all mysteries. I shall tell it to you again to make a deep impression on your mind, although it has been declared more than once. I do not hope to get any reward from thee. Thou art My most beloved friend and disciple. Therefore I will speak what is good for thee, the means of attaining Selfrealisation. This is the supreme good or the highest of all kinds of good for thee.

Fix your mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. You will come to Me; I truly promise you this, for you are dear to Me.

Develop onepointedness of mind. Fix thy thought on Me. If the mind wanders bring it again and again to the centre or point or object of meditation, through constant practice. Offer all thy actions to Me. Let thy tongue utter My name. Let thy hands work for Me. Let thy feet move for Me. Let all thy actions be for Me. Give up hatred towards any living creature. Bow down to Me. Then thou wilt attain Me.The Lord gives Arjuna His definite word of promise or solemn declaration. Having received My grace thou wilt gain complete knowledge of Me and that in itself will indeed lead to thy absorption into My Being.O Arjuna, looking up to Me alone as thy aim and the sole refuge, thou shalt assuredly come to,Me.Have faith in the words of the Lord and make a solemn promise. Take the Lord as your sole refuge. You will attain final emancipation.The secret of devotion is to take the Lord as your sole refuge. In the next verse the Lord proceeds to speak of the gist of selfsurrender. (Cf.IX.34XII.8)

Abandon all duties and take refuge in Me alone; I will liberate you from all sins; do not grieve.

The Lord has described various kinds of knowledge and processes of religion – knowledge of the Supreme Brahman, knowledge of the Supersoul, knowledge of the different types of orders and statuses of social life, knowledge of the renounced order of life, knowledge of nonattachment, sense and mind control, meditation, etc. He has described in so many ways different types of religion. Now, in summarizing Bhagavad-gītā , the Lord says that Arjuna should give up all the processes that have been explained to him; he should simply surrender to Kṛṣṇa. That surrender will save him from all kinds of sinful reactions, for the Lord personally promises to protect him. In the Seventh Chapter it was said that only one who has become free from all sinful reactions can take to the worship of Lord Kṛṣṇa. Thus one may think that unless he is free from all sinful reactions he cannot take to the surrendering process. To such doubts it is here said that even if one is not free from all sinful reactions, simply by the process of surrendering to Śrī Kṛṣṇa he is automatically freed. There is no need of strenuous effort to free oneself from sinful reactions. One should unhesitatingly accept Kṛṣṇa as the supreme savior of all living entities. With faith and love, one should surrender unto Him. The process of surrender to Kṛṣṇa is described in the Hari-bhakti-vilāsa (11.676): ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ According to the devotional process, one should simply accept such religious principles that will lead ultimately to the devotional service of the Lord. One may perform a particular occupational duty according to his position in the social order, but if by executing his duty one does not come to the point of Kṛṣṇa consciousness, all his activities are in vain. Anything that does not lead to the perfectional stage of Kṛṣṇa consciousness should be avoided. One should be confident that in all circumstances Kṛṣṇa will protect him from all difficulties. There is no need of thinking how one should keep the body and soul together. Kṛṣṇa will see to that. One should always think himself helpless and should consider Kṛṣṇa the only basis for his progress in life. As soon as one seriously engages himself in devotional service to the Lord in full Kṛṣṇa consciousness, at once he becomes freed from all contamination of material nature. There are different processes of religion and purificatory processes by cultivation of knowledge, meditation in the mystic yoga system, etc., but one who surrenders unto Kṛṣṇa does not have to execute so many methods. That simple surrender unto Kṛṣṇa will save him from unnecessarily wasting time. One can thus make all progress at once and be freed from all sinful reactions. One should be attracted by the beautiful vision of Kṛṣṇa. His name is Kṛṣṇa because He is all-attractive. One who becomes attracted by the beautiful, all-powerful, omnipotent vision of Kṛṣṇa is fortunate. There are different kinds of transcendentalists – some of them are attached to the impersonal Brahman vision, some of them are attracted by the Supersoul feature, etc., but one who is attracted to the personal feature of the Supreme Personality of Godhead, and, above all, one who is attracted by the Supreme Personality of Godhead as Kṛṣṇa Himself, is the most perfect transcendentalist. In other words, devotional service to Kṛṣṇa, in full consciousness, is the most confidential part of knowledge, and this is the essence of the whole Bhagavad-gītā . Karma-yogīs, empiric philosophers, mystics and devotees are all called transcendentalists, but one who is a pure devotee is the best of all. The particular words used here, mā śucaḥ, “Don’t fear, don’t hesitate, don’t worry,” are very significant. One may be perplexed as to how one can give up all kinds of religious forms and simply surrender unto Kṛṣṇa, but such worry is useless.

Never speak this to one who is devoid of austerities or devotion, who does not render service, who does not desire to listen, or who cavils at Me.

This The scripture which has been taught to you.Service To the Guru.The scripture can be taught to him who does not speak ill of the Lord, who is a man of austerities, who is devoted, who is thirsting to hear and who renders service to his Guru.One who cavils at Me He who disregards Me taking Me for an ordinary man, who does not like to be told that I am the Lord.

He who, with supreme devotion to Me, teaches this supreme secret to My devotees, shall undoubtedly come to Me.

This supreme secret The teachings of the Gita as taught above in the form of a dialogue between Lord Krishna and Arjuna. Why is it called a supreme secret Because it helps one to attain immortality or freedom from the whell of birth and death.He alone, who has devotion, is qualified to receive the teachings of the Gita.Teach with the faith that he is thus doing service to the Lord, the Supreme Teacher.Doubtless may also mean freedom from doubts.

There is no one among men who does service dearer to Me, nor shall there be anyone on earth dearer to Me than him.

He who hands down this Gita to My devotees does immense service to Me. He is very dear to Me. There is none in the present generation who des dearer service to Me, nor shall there be in future also in this world.Bhuvi On earth in this world.

And he who studies this sacred dialogue of ours, by him I shall have been worshipped through the sacrifice of wisdom; such is my conviction.

There are four kinds of sacrifice -- Vidhi, Japa, Upamsu and Manasa. Vidhi is ritual. Japa is recitation of a Mantra. Upamsu is Japa done in a whisper. Of the four kinds, JnanaYajna or the wisdomsacrifice comes under Manasa and is, therefore, the highest. The Gita is eulogised as a JnanaYajna. He who studies this scripture with faith and devotion will attain the fruit that is eal to that of performing JnanaYajna or meditation on a deity and the like.

Also, the man who hears this, full of faith and free from malice, shall attain to the happy worlds of those of righteous deeds, and be liberated.

Liberated from sin.Punyakarmanam Of those who have done Agnihotra and such other sacrifices.He too Much more so who understands the teachings of the Gita, lives in its spirit and who practises the most valuable spiritual instructions contained in it.

Has this been heard, O Arjuna, with one-pointed focus? Has the delusion of your ignorance been destroyed, O Dhananjaya?

It is the duty of the spiritual teacher or preceptor to make the aspirant understand the teaching of the scripture and to enable him to attain the goal of life (Moksha). If the student has not grasped the subject he will have to explain it in some other way with similes, analogies and illustrations. That is the reason why Lord Krishna asks Arjuna Has the delusion of thy ignorance been destroyedThis What I have told thee.Have you heard it, O Arjuna, with onepointed mind Have you grasped My teachingDelusion of ignorance The absence of discrimination which is caused by ignorance and which is natural. The destruction of delusion is the aim of all this endeavour on your part to hear the scripture and the exertion on My part as the teacher.

Arjuna said, "My delusion has been destroyed, for I have gained my knowledge (memory) through Your grace, O Krishna. I am now free from doubts. I will act according to Your word."

Moha Delusion This is the strongest weapon of Maya to take the Jivas in Her clutch. It is born of ignorance. It is the cause of the whole evil of Samsara. It is as hard to cross as the ocean.Smritih I have attained knowledge of the true nature of the Self. The whole aim of Sadhana or spiritual practice and the study of scriptures is the annihilation of delusion and the attainment of the knowledge of the Self. When one gets it, the three knots or ties of ignorance, viz., ignorance, delusion (desire) and action are destroyed, all the doubts are cleared, and all the Karmas are destroyed.To him who beholds the Self in all beings, what delusion is there, what grief (Isavasya Upanishad, 7)I shall do Thy word Arjuna means to say, I am firm in Thy ,nd. Through Thy grace I have achieved the end of life. I have nothing more to do.

Sanjaya said, Thus, I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes one's hair to stand on end.

Wonderful because it deals with Yoga and transcendental spiritual matters that pertain to the mysterious immortal Self.Whenever good, higher emotions manifest themselves in the heart the hair stands on end. Devotees often experience this horripilation.

Through the grace of Vyasa, I have heard this supreme and most secret Yoga, directly from Krishna, the Lord of Yoga, Himself declaring it.

Through the grace of Vyasa By obtaining the divine eye from him.Yoga This dialogue between Krishna and Arjuna, I have heard it direct from Him. This dialogue is called Yoga because it treats of Yoga and it leads to the attainment of union with the Lord.

O King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I continually rejoice.

Rajan King Dhritarashtra to whom the Gita is narrated by Sanjaya.Punyam Holy because the mere hearing of the dialogue destroys a multitude of sins and makes the hearer pious and Godfearing and turns his mind towards God.

And, remembering again and again that most wonderful form of Hari, I am filled with great wonder, O King; and I rejoice again and again.

Form The Cosmic Form. (Cf.XI)

Wherever Krishna, the Lord of Yoga, is; and wherever Arjuna, the wielder of the bow, is; there is prosperity, victory, happiness, and a firm policy; this is my conviction.

This verse is called the Ekasloki Gita, i.e., Bhagavad Gita in one verse. Repetition of even this one verse bestows the benefits of reading the whole of the scripture.Wherever On that side on which.Yogesvarah The Lord of Yoga. Krishna is called the Lord of Yogas as the seed of all Yogas comes forth from Him.Dhanurdharah The wielder of the bow called the Gandiva. There On the side of the Pandavas.