Bhagavadhgîthâ
CHAPTER 1 (Arjuna Vishâdha Yoga)
Dhrtharâshtra Said:
1. Tell me, O Sanjaya, what my sons and Pându's assembled, on battle intent, did on the field of Kuru, the field of duty.
Sanjaya Said:
2. On seeing the Pândavas' army drawn up in battle array, King Dhuryodhana approached Dhrona, the preceptor, and addressed him thus:
3. Behold, O preceptor, this mighty army of the sons of Pându, set in array by the son of Dhrupadha, thy wise disciple.
4. Here are brave bowmen, peers of Bhîma and Arjuna in fighting: Yuyudhâna and Virâta, and the Mahâratha Dhrupadha.
5. Dhrshtakethu, Cekithâna, valorous Kâshîrâja, Purujith the Kunthibhoja, and Shaibya, chief among men;
6. Valiant Yudhâmanyu, valorous Uththamaujas, Subhadhra's son, and the sons of Draupadhi -- each one of them a Mahâratha.
7. Acquaint thyself now, O best of Brâhmanas, with the distinguished among us. I mention for thy information, the names of the captains of my army.
8. Thy noble self, Bhîshma, Karna, and Krpa, victorious in battle, Ashvaththâman, Vikarna, also Somadhaththa's son;
9. There is many another hero, known for his skill in wielding diverse weapons, pledged to lay down his life for my sake, and all adepts in war.
10. This our force, commanded by Bhîshma, is all too inadequate; while theirs, commanded by Bhîma, is quite adequate.
11. Therefore, let each of you, holding your appointed places, at every entrance, guard only Bhîshma.
12. At this, the heroic grandsire, the grand old man of the Kurus, gave a loud lion's roar and blew his conch to hearten Dhuryodhana.
13. Thereupon, conches, drums, cymbals and trumpets were sounded all at once. Terrific was the noise.
14. Then Mâdhava and Pândava, standing in their great chariot yoked with white steeds, blew their divine conches.
15. Hrshîkesha blew the Pâncajanya and Dhananjaya the Dhevadhaththa; while the wolf-bellied Bhîma of dread deeds sounded his great conch Paundra.
16. King Yudhishtira, Kunthi's son, blew the Ananthavijaya, and Nakula and Sahadheva their conches, Sughosha and Manipushpaka.
17. And Kâshîrâja, the great bowman, Shikhandî the Mahâratha, Dhrshtadhyumna, Virâta and Sâthyaki, the unconquerable;
18. Dhrupadha, Dhraupadhî's sons, the strong-armed son of Subhadhra, all these, O King, blew each his own conch.
19. That terrifying tumult, causing earth and heaven to resound, rent the hearts of Dhrtharâshtra's sons.
20-21. Then, O King, the ape-bannered Pândava, seeing Dhrtharâshtra's sons arrayed and flight of arrows about to begin, took up his bow, and spoke thus to Hrshîkesha: "Set my chariot between the two armies, O Acyutha!
22. That I may behold them drawn up, on battle intent, and know whom I have to engage in this fearful combat;
23. And that I may survey the fighters assembled here anxious to fulfill in battle perverse Dhuryodhana's desire."
Sanjaya Said:
24-25. Thus addressed by Gudâkesha, O King, Hrshîkesha set the unique chariot between the two armies in front of Bhîshma, Dhrona and all the kings and said: "Behold, O Pârtha, the Kurus assembled yonder."
26-28. Then did Pârtha see, standing there, sires, grandsires, preceptors, uncles, brothers, sons, grandsons, comrades, fathers-in-law and friends in both armies. Beholding all these kinsmen ranged before him, Kauntheya was overcome with great compassion and spake thus in anguish:
Arjuna Said:
28-29. As I look upon these kinsmen, O Krshna, assembled here eager to fight, my limbs fail, my mouth is parched, a tremor shakes my frame and my hair stands on end.
30. Gândîva slips from my hand, my skin is on fire, I cannot keep my feet, and my mind reels.
31. I have unhappy forebodings, O Keshava; and I see no good in slaying kinsmen in battle.
32. I seek not victory, nor sovereign power, nor earthly joys. What good are sovereign power, worldly pleasures and even life to us, O Govindha?
33. Those for whom we would desire sovereign power, earthly joys and delights are here arrayed in battle, having renounced life and wealth --
34. Preceptors, sires, grandsires, sons and even grandsons, uncles, fathers-in-law, brothers-in-law, and other kinsmen.
35. These I would not kill, O Madhusûdhana, even though they slay me, not even for kingship of the three worlds, much less for an earthly kingdom.
36. What pleasure can there be in slaying these sons of Dhrtharâshtra, O Janârdhana? Sin only can be our lot, if we slay these, usurpers though they be.
37. It does not therefore behove us to kill our kinsmen, these sons of Dhrtharâshtra. How may we be happy, O Mâdhava, in killing our own kins?
38. Even though these, their wits warped by greed, see not the guilt that lies in destroying the family, nor the sin of treachery to comrades;
39. How can we, O Janârdhana, help recoiling from this sin, seeing clearly as we do the guilt that lies in such destruction?
40. With the destruction of the family perish the eternal family virtues, and with the perishing of these virtues unrighteousness seizes the whole family.
41. When unrighteousness prevails, O Krshna, the women of the family become corrupt, and their corruption, O Vârshneya, causes a confusion of varnas.
42. This confusion verily drags the family-slayer, as well as the family, to hell, and for want of obsequial offerings and rites their departed sires fall from blessedness.
43. By the sins of these family-slayers resulting in confusion of varnas, the eternal tribal and family virtues are brought to naught.
44. For we have had it handed down to us, O Janârdhana, that the men whose family virtues have been ruined are doomed to dwell in hell.
45. Alas! What a heinous sin we are about to commit, in that, from greed of the joy of sovereign power, we are prepared to slay our kith and kin!
46. Happier far would it be for me if Dhrtharâshtra's sons, weapons in hand, should strike me down on the battlefield, unresisting and unarmed.
Sanjaya Said:
47. Thus spake Arjuna on the field of battle, and dropping his bow and arrows sank down on his seat in the chariot, overwhelmed with anguish.
Thus ends the first discourse, entitled 'Arjuna Vishâdha Yoga' in the converse of Lord Krshna and Arjuna, on the science of Yoga as part of the knowledge of Brahman in the Upanishadh called the Bhagavadhgîthâ.
CHAPTER 2 (Sânkhya Yoga)
Sanjaya Said:
1. To Arjuna, thus overcome with compassion, sorrowing, and his eyes obscured by flowing tears, Madhusûdhana spake these words:
The Lord Said:
2. How is it that at this perilous moment this delusion, unworthy of the noble, leading neither to heaven nor to glory, has overtaken thee?
3. Yield not to unmanliness, O Pârtha; it does not become thee. Shake off this miserable faint-heartedness and arise, O Paranthapa!
Arjuna Said:
4. How shall I, with arrows, engage Bhîshma and Dhrona in battle, O Madhusûdhana, they who are worthy of reverence, O Arisûdhana?
5. It were better far to live on alms of this world than to slay these venerable elders. Having slain them I should but have blood-stained enjoyments.
6. Nor do we know which is better for us, that we conquer them or that they conquer us, for here stand before us Dhrtharâshtra's sons having killed whom we should have no desire to live.
7. My being is paralysed by faint-heartedness; my mind discerns not duty; hence I ask thee; tell me, I pray thee, in no uncertain language, wherein lies my good. I am thy disciple; guide me; I seek refuge in thee.
8. For I see nothing that can dispel the anguish that shrivels up my senses even if I should win on earth uncontested sovereignty over a thriving kingdom or lordship over the gods.
Sanjaya Said:
9. Thus spoke Gudâkesha Paranthapa to Hrshîkesha Govindha, and with the words 'I will not fight' became speechless.
10. To him thus stricken with anguish, O Bhâratha! between the two armies, Hrshîkesha, as though mocking, addressed these words:
The Lord Said:
11. Thou mournest for them whom thou shouldst not mourn and utterest vain words of wisdom. The wise mourn neither for the living nor for the dead.
12. For never was I not, nor thou, nor these kings; nor will any of us cease to be hereafter.
13. As the embodied one has, in the present body, infancy, youth and age, even so does he receive another body. The wise man is not deceived therein.
14. O Kauntheya! contacts of the senses with their objects bring cold and heat, pleasure and pain; they come and go and are transient. Endure them, O Bhâratha.
15. O noblest of men, the wise man who is not disturbed by these, who is unmoved by pleasure and pain, he is fitted for immortality.
16. What is non-Being is never known to have been, and what is Being is never known not to have been. Of both these the secret has been seen by the seers of the Truth.
17. Know that to be imperishable whereby all this is pervaded. No one can destroy that immutable being.
18. These bodies of the embodied one who is eternal, imperishable and immeasurable are finite. Fight, therefore, O Bhâratha.
19. He who thinks of This (âthman) as slayer and he who believes This to be slain, are both ignorant. This neither slays nor is ever slain.
20. This is never born nor ever dies, nor having been will ever not be any more; unborn, eternal, everlasting, ancient, This is not slain when the body is slain.
21. He who knows This, O Pârtha, to be imperishable, eternal, unborn, and immutable, whom and how can that man slay or cause to be slain?
22. As a man casts off worn-out garments and takes others that are new, even so the embodied one casts off worn-out bodies and passes on to others new.
23. This no weapons wound, This no fire burns, This no waters wet, This no wind doth dry.
24. Beyond all cutting, burning, wetting and drying is This -- eternal, all-pervading, stable, immovable, everlasting.
25. Perceivable neither by the senses nor by the mind, This is called unchangeable; therefore knowing This as such thou shouldst not grieve.
26. And if thou deemest This to be always coming to birth and always dying, even then, O Mahâbâhu, thou shouldst not grieve.
27. For certain is the death of the born, and certain is the birth of the dead; therefore what is unavoidable thou shouldst not regret.
28. The state of all beings before birth is unmanifest; their middle state manifest; their state after death is again unmanifest. What occasion is there for lament, O Bhâratha?
29. One looks upon This as a marvel; another speaks of This as such; another hears thereof as a marvel; yet having heard This none truly knows This.
30. This embodied one in the body of every being is ever beyond all harm, O Bhâratha; thou shouldst not, therefore, grieve for any one.
31. Again, seeing thine own duty thou shouldst not shrink from it; for there is no higher good for a Kshathriya than a righteous war.
32. Such a fight, coming unsought, as a gateway to heaven thrown open, falls only to the lot of happy Kshathriyas, O Pârtha.
33. But if thou wilt not fight this righteous fight, then failing in thy duty and losing thine honour thou wilt incur sin.
34. The world will for ever recount the story of thy disgrace; and for a man of honour disgrace is worse than death.
35. The Mahârathas will think that fear made thee retire from battle; and thou wilt fall in the esteem of those very ones who have held thee high.
36. Thine enemies will deride thy prowess and speak many unspeakable words about thee. What can be more painful than that?
37. Slain, thou shalt gain heaven; victorious, thou shall inherit the earth: therefore arise, O Kauntheya, determined to fight.
38. Hold alike pleasure and pain, gain and loss, victory and defeat, and gird up thy loins for the fight; so doing thou shalt not incur sin.
39. Thus have I set before thee the attitude of Knowledge; hear now the attitude of Action; resorting to this attitude thou shalt cast off the bondage of action.
40. Here no effort undertaken is lost, no disaster befalls. Even a little of this righteous course delivers one from great fear.
41. The attitude, in this matter, springing, as it does, from fixed resolve is but one, O Kurunandhana; but for those who have no fixed resolve the attitudes are many-branched and unending.
42-44. The ignorant, revelling in the letter of the Vedhas, declare that there is naught else; carnally-minded, holding heaven to be their goal, they utter swelling words which promise birth as the fruit of action and which dwell on the many and varied rites to be performed for the sake of pleasure and power; intent, as they are, on pleasure and power their swelling words rob them of their wits, and they have no settled attitude which can be centered on the supreme goal.
45. The Vedhas have as their domain the three gunas; eschew them, O Arjuna. Free thyself from the pairs of opposites, abide in eternal truth, scorn to gain or guard anything, remain the master of thy soul.
46. To the extent that a well is of use when there is a flood of water on all sides, to the same extent are all the Vedhas of use to an enlightened Brâhmana.
47. Action alone is thy province, never the fruits thereof; let not thy motive be the fruit of action, nor shouldst thou desire to avoid action.
48. Act thou, O Dhananjaya, without attachment, steadfast in Yoga, even-minded in success and failure. Even-mindedness is Yoga.
49. For action, O Dhananjaya, is far inferior to unattached action; seek refuge in the attitude of detached action. Pitiable are those who make fruit their motive.
50. Here in this world a man gifted with that attitude of detachment escapes the fruit of both good and evil deeds. Gird thyself up for Yoga, therefore. Yoga is skill in action.
51. For sages, gifted with the attitude of detachment, who renounce the fruit of action, are released from the bondage of birth and attain to the state which is free from all ills.
52. When thy understanding will have passed through the slough of delusion, then wilt thou be indifferent alike to what thou hast heard and wilt hear.
53. When thy understanding, distracted by much hearing, will rest steadfast and unmoved in concentration, then wilt thou attain Yoga.
Arjuna Said:
54. What, O Keshava, is the mark of the man whose understanding is secure, whose mind is fixed in concentration? How does he talk? How sit? How move.
The Lord Said:
55. When a man puts away, O Pârtha, all the cravings that arise in the mind and finds comfort for himself only from âthman, then he is called the man of secure understanding.
56. Whose mind is untroubled in sorrows and longeth not for joys, who is free from passion, fear and wrath -- he is called the ascetic of secure understanding.
57. Who owns attachment nowhere, who feels neither joy nor resentment whether good or bad comes his way -- that man's understanding is secure.
58. And when, like the tortoise drawing in its limbs from every side, this man draws in his senses from their objects, his understanding is secure.
59. When a man starves his senses, the objects of those senses disappear from him, but not the yearning for them; the yearning too departs when he beholds the Supreme.
60. For, in spite of the wise man's endeavor, O Kauntheya, the unruly senses distract his mind perforce.
61. Holding all these in check, the yogi should sit intent on Me; for he whose senses are under control is secure of understanding.
62. In a man brooding on objects of the senses, attachment to them springs up; attachment begets craving and craving begets wrath.
63. Wrath breeds stupefaction, stupefaction leads to loss of memory, loss of memory ruins the reason, and the ruin of reason spells utter destruction.
64. But the disciplined soul, moving among sense-objects with the senses weaned from likes and dislikes and brought under the control of âthman, attains peace of mind.
65. Peace of mind means the end to all ills, for the understanding of him whose mind is at peace stands secure.
66. The undisciplined man has neither understanding nor devotion; for him who has no devotion there is no peace, and for him who has no peace whence happiness?
67. For when his mind runs after any of the roaming senses, it sweeps away his understanding, as the wind a vessel upon the waters.
68. Therefore, O Mahâbâhu, he, whose senses are reined in on all sides from their objects, is the man of secure understanding.
69. When it is night for all other beings, the disciplined soul is awake; when all other beings are awake, it is night for the seeing ascetic.
70. He in whom all longings subside, even as the waters subside in the ocean which, though ever being filled by them, never overflows -- that man finds peace; not he who cherishes longing.
71. The man who sheds all longing and moves without concern, free from the sense of 'I' and 'Mine' -- he attains peace.
72. This is the state, O Pârtha, of the man who rests in Brahman; having attained to it, he is not deluded. He who abides in this state even at the hour of death passes into oneness with Brahman.
Thus ends the second discourse, entitled 'Sânkhya Yoga' in the converse of Lord Krshna and Arjuna, on the science of Yoga as part of the knowledge of Brahman in the Upanishadh called the Bhagavadhgîthâ.
CHAPTER 3 (Karma Yoga)
Arjuna Said:
1. If, O Janârdhana, thou holdest that the attitude of detachment is superior to action, then why, O Keshava, dost thou urge me to dreadful action?
2. Thou dost seem to confuse my understanding with perplexing speech; tell me, therefore, in no uncertain voice, that alone whereby I may attain salvation.
The Lord Said:
3. I have spoken, before, O sinless one, of two attitudes in this world -- the Sânkhyas', that of jnâna yoga and the Yogins', that of karma yoga.
4. Never does man enjoy freedom from action by not undertaking action, nor does he attain that freedom by mere renunciation of action.
5. For none ever remains inactive even for a moment; for all are compelled to action by the gunas inherent in prakrthi.
6. He who curbs the organs of action but allows the mind to dwell on the sense-objects -- such a one, wholly deluded, is called a hypocrite.
7. But he, O Arjuna, who keeping all the senses under control of the mind, engages the organs in karma yoga, without attachment -- that man excels.
8. Do thou thy allotted task; for action is superior to inaction; with inaction even life's normal course is not possible.
9. This world of men suffers bondage from all action save that which is done for the sake of sacrifice; to this end, O Kauntheya, perform action without attachment.
10. Together with sacrifice did the Lord of beings create, of old, mankind, declaring: "By this shall ye increase; may this be to you the giver of all your desires.
11. With this may you cherish the gods and may the gods cherish you; thus cherishing one another may you attain the highest good.
12. Cherished with sacrifice, the gods will bestow on you the desired boons." He who enjoys their gifts without rendering aught unto them is verily a thief.
13. The righteous men who eat the residue of the sacrifice are freed from all sin, but the wicked who cook for themselves eat sin.
14. From food springs all life, from rain is born food; from sacrifice comes rain and sacrifice is the result of action.
15. Know that action springs from Brahman and Brahman from the Imperishable; hence the all-pervading Brahman is ever firm-founded on sacrifice.
16. He who does not follow the wheel thus set in motion here below, he, living in sin, sating his senses, lives, O Pârtha, in vain.
17. But the man who revels in âthman, who is content in âthman and who is satisfied only with âthman, for him no action exists.
18. He has no interest whatever in anything done, nor in anything not done, nor has he need to rely on anything for personal ends.
19. Therefore, do thou ever perform without attachment the work that thou must do; for performing action without attachment man attains the Supreme.
20. For through action alone Janaka and others achieved perfection; even with a view to the guidance of mankind thou must act.
21. Whatever the best man does, is also done by other men, what example he sets, the world follows.
22. For me, O Pârtha, there is naught to do in the three worlds, nothing worth gaining that I have not gained; yet I am ever in action.
23. Indeed, for were I not, unslumbering, ever to remain in action, O Pârtha, men would follow my example in every way.
24. If I were not to perform my task, these worlds would be ruined; I should be the same cause of chaos and of the end of all mankind.
25. Just as, with attachment, the unenlightened perform all actions, O Bhâratha, even so, but unattached, should the enlightened man act, with a desire for the welfare of humanity.
26. The enlightened may not confuse the mind of the unenlightened, who are attached to action; rather must he perform all actions unattached, and thus encourage them to do likewise.
27. All action is entirely done by the gunas of prakrthi. Man, deluded by the sense of 'I', thinks, 'I am the doer'.
28. But he, O Mahâbâhu, who understands the truth of the various gunas and their various activities, knows that it is the gunas that operate on the gunas; he does not claim to be the doer.
29. Deluded by the gunas of prakrthi men become attached to the activities of the gunas; he who knows the truth of things should not unhinge the slow-witted who have not the knowledge.
30. Cast all thy acts on Me, with thy mind fixed on the indwelling âthman, and without any thought of fruit, or sense of 'mine' shake off thy fever and fight!
31. Those who always act according to the rule I have here laid down, in faith and without cavilling -- they too are released from the bondage of their actions.
32. But those who cavil at the rule and refuse to conform to it are fools, dead to all knowledge; know that they are lost.
33. Even a man of knowledge acts according to his nature; all creatures follow their nature; what then will constraint avail?
34. Each sense has its settled likes and dislikes towards its objects; man should not come under the sway of these, for they are his besetters.
35. Better one's own duty, bereft of merit, than another's well-performed; better is death in the discharge of one's duty; another's duty is fraught with danger.
Arjuna Said:
36. Then what impels man to sin, O Vârshneya, even against his will, as though by force compelled?
The Lord Said:
37. It is Lust, it is Wrath, born of the guna -- Rajas. It is the arch-devourer, the arch-sinner. Know this to be man's enemy here.
38. As fire is obscured by smoke, a mirror by dirt, and the embryo by the amnion, so is knowledge obscured by this.
39. Knowledge is obscured, O Kauntheya, by this eternal enemy of the wise man, in the form of Lust, the insatiable fire.
40. The senses, the mind and the reason are said to be its great seat; by means of these it obscures knowledge and stupefies man.
41. Therefore, O Bharatharshabha, bridle thou first the senses and then rid thyself of this sinner, the destroyer of knowledge and discrimination.
42. Subtle, they say, are the senses; subtler than the senses is the mind; subtler than the mind is the reason; but subtler even than the reason is He.
43. Thus realizing Him to be subtler than the reason, and controlling the self by the Self (âthman), destroy, O Mahâbâhu, this enemy -- Lust, so hard to overcome.
Thus ends the third discourse entitled 'Karma Yoga' in the converse of Lord Krshna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishadh called the Bhagavadhgîthâ.
CHAPTER 4 (Jnâna-Karma-Sannyâsa-Yoga)
The Lord Said:
1. I expounded this imperishable yoga to Vivasvath; Vivasvath communicated it to Manu, and Manu to Ikshvâku.
2. Thus handed down in succession, the royal sages learnt it; with long lapse of time it dwindled away in this world, O Paranthapa.
3. The same ancient yoga have I expounded to thee today; for thou art My devotee and My friend, and this is the supreme mystery.
Arjuna Said:
4. Later was Thy birth, my Lord, earlier that of Vivasvath. How then am I to understand that Thou didst expound it in the beginning?
The Lord Said:
5. Many births have we passed through, O Arjuna, both thou and I; I know them all, thou knowest them not, O Paranthapa.
6. Though unborn and inexhaustible in My essence, though Lord of all beings, yet assuming control over My Nature, I come into being by My mysterious power.
7. For whenever Right declines and Wrong prevails, then O Bhâratha, I come to birth.
8. To save the righteous, to destroy the wicked, and to re-establish Right I am born from age to age.
9. He who knows the secret of this My divine birth and action is not born again, after leaving the body; he comes to Me, O Arjuna.
10. Freed from passion, fear and wrath, filled full with Me, relying on Me, and refined by the fiery ordeal of knowledge, many have become one with Me.
11. In whatever way men resort to Me, even so do I render to them. In every way, O Pârtha, the path men follow is Mine.
12. Those who desire their actions to bear fruit worship the gods here; for in this world of men the fruit of action is quickly obtainable.
13. The order of the four varnas was created by Me according to the different gunas and karma of each; yet know that though, therefore, author thereof, being changeless I am not the author.
14. Actions do not affect Me, nor am I concerned with the fruits thereof. He who recognizes Me as such is not bound by actions.
15. Knowing this did men of old, desirous of freedom, perform action; do thou, then, just as they did -- the men of old in days gone by.
16. 'What is action? What is inaction?' -- here even the wise are perplexed. I will then expound to thee that action knowing which thou shalt be saved from evil.
17. For it is meet to know the meaning of action, of forbidden action, as also inaction. Impenetrable is the secret of action.
18. Who sees inaction in action and action in inaction, he is enlightened among men, he is a yogi, he has done all he need do.
19. He whose every undertaking is free from desire and selfish purpose, and he who has burnt all his actions in the fire of knowledge -- such an one the wise call a panditha.
20. He who has renounced attachment to the fruit of action, who is ever content, and free from all dependence -- he, though immersed in action, yet acts not.
21. Expecting naught, holding his mind and body in check, putting away every possession, and going through action only in the body he incurs no stain.
22. Content with whatever chance may bring, rid of the pairs of opposites, free from ill-will, even-minded in success and failure, he is not bound though he acts.
23. Of the free soul who has shred all attachment, whose mind is firmly grounded in knowledge, who acts only for sacrifice, all karma is extinguished.
24. The offering of sacrifice is Brahman; the oblation is Brahman; it is offered by Brahman in the fire that is Brahman; thus he whose mind is fixed on acts dedicated to Brahman must needs pass on to Brahman.
25. Some yogins perform sacrifice in the form of worship of the gods, others offer sacrifice of sacrifice itself in the fire that is Brahman.
26. Some offer as sacrifice the sense of hearing and the other senses in the fires of restraint; others sacrifice sound and the other objects of sense in the fires of the senses.
27. Others again sacrifice all the activities of the senses and of the vital energy in the yogic fire of self-control kindled by knowledge.
28. Some sacrifice with material gifts; with austerities; with yoga; some with the acquiring and some with the imparting of knowledge. All these are sacrifices of stern vows and serious endeavour.
29. Others absorbed in the practices of the control of the vital energy sacrifice the outward in the inward and the inward in the outward, or check the flow of both the inward and the outward vital airs.
30. Yet others, abstemious in food, sacrifice one form of vital energy in another. All these know what sacrifice is and purge themselves of all impurities by sacrifice.
31. Those who partake of the residue of sacrifice -- called amrtha (ambrosia) -- attain to everlasting Brahman. Even this world is not for a non-sacrificer; how then the next, O Kurusaththama?
32. Even so various sacrifices have been described in the Vedhas; know them all to proceed from action; knowing this thou shalt be released.
33. Knowledge-sacrifice is better, O-Paranthapa, than material sacrifice, for all action which does not bind finds its consummation in Knowledge (jnâna).
34. The masters of knowledge who have seen the Truth will impart to thee this Knowledge; learn it through humble homage and service and by repeated questioning.
35. When thou hast gained this knowledge, O Pândava, thou shalt not again fall into such error; by virtue of it thou shalt see all beings without exception in thyself and thus in Me.
36. Even though thou be the most sinful of sinners, thou shalt cross the ocean of sin by the boat of knowledge.
37. As a blazing fire turns its fuel to ashes, O Arjuna, even so the fire of Knowledge turns all actions to ashes.
38. There is nothing in this world so purifying as Knowledge. He who is perfected by yoga finds it in himself in the fullness of time.
39. It is the man of faith who gains knowledge -- the man who is intent on it and who has mastery over his senses; having gained knowledge, he comes ere long to the supreme peace.
40. But the man of doubt, without knowledge and without faith, is lost; for him who is given to doubt there is neither this world nor that beyond, nor happiness.
41. He who has renounced all action by means of yoga, who has severed all doubt by means of knowledge -- him self-possessed, no actions bind, O Dhananjaya!
42. Therefore, with the sword of Self-realization sever thou this doubt, bred of ignorance, which has crept into thy heart! Betake thyself to yoga and arise, O Bhâratha!
Thus ends the fourth discourse, entitled 'Jnâna-Karma-Sannyâsa-Yoga' in the converse of Lord Krshna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishadh called the Bhagavadhgîthâ.
CHAPTER 5 (Sannyâsa Yoga)
Arjuna Said:
1. Thou laudest renunciation of actions, O Krshna, whilst at the same time thou laudest performance of action; tell me for a certainty which is the better.
The Lord Said:
2. Renunciation and performance of action both lead to salvation; but of the two, karmayoga (performance) is better than sannyâsa (renunciation).
3. Him one should know as ever renouncing who has no dislikes and likes; for he who is free from the pairs of opposites is easily released from bondage.
4. It is the ignorant who speak of sânkhya and yoga as different, not so those who have knowledge. He who is rightly established even in one wins the fruit of both.
5. The goal that the sânkhyas attain is also reached by the yogins. He sees truly who sees both sânkhya and yoga as one.
6. But renunciation, O Mahâbâhu, is hard to attain except by yoga; the ascetic equipped with yoga attains Brahman ere long.
7. The yogi who has cleared himself, has gained mastery over his mind and all his senses, who has become one with the âthman in all creation, although he acts he remains unaffected.
8. The yogi who has seen the Truth knows that it is not he that acts whilst seeing, hearing, touching, smelling, eating, walking, sleeping, or breathing,
9. Talking, letting go, holding fast, opening or closing the eyes -- in the conviction that it is the senses that are movingg in their respective spheres.
10. He who dedicates his actions to Brahman and performs them without attachment is not smeared by sin, as the lotus-leaf by water.
11. Only with the body, mind and intellect and also with the senses, do the yogins perform action without attachment for the sake of self-purification.
12. A man of yoga obtains everlasting peace by abandoning the fruit of action; the man ignorant of yoga, selfishly attached to fruit, remains bound.
13. Renouncing with the mind all actions, the dweller in the body, who is master of himself, rests happily in his city of nine gates, neither doing nor getting anything done.
14. The Lord creates neither agency nor action for the world; neither does he connect action with its fruit. It is nature that is at work.
15. The Lord does not take upon Himself anyone's vice or virtue; it is ignorance that veils knowledge and deludes all creatures.
16. But to them whose ignorance is destroyed by the knowledge of âthman, this their knowledge, like the sun, reveals the Supreme.
17. Those whose intellect is suffused with That, whose self has become one with That, who abide in That, and whose end and aim is that, wipe out their sins with knowledge, and go whence there is no return.
18. The men of Self-realization look with an equal eye on a brâhmana possessed of learning and humility, a cow, an elephant, a dog and even a dog-eater.
19. In this very body they have conquered the round of birth and death, whose mind is anchored in sameness; for perfect Brahman is same to all, therefore in Brahman they rest.
20. He whose understanding is secure, who is undeluded, who knows Brahman and who rests in Brahman, will neither be glad to get what is pleasant, nor sad to get what is unpleasant.
21. He who has detached himself from contacts without, finds bliss in âthman; having achieved union with Brahman he enjoys eternal bliss.
22. For the joys derived from sense-contacts are nothing but mines of misery; they have beginning and end, O Kauntheya; the wise man does not revel therein.
23. The man who is able even here on earth, ere he is released from the body, to hold out against the floodtide of lust and wrath -- he is a yogi, he is happy.
24. He who finds happiness only within, rest only within, light only within -- that yogi, having become one with nature, attains to oneness with Brahman.
25. They win oneness with Brahman -- the seers whose sins are wiped out, whose doubts are resolved, who have mastered themselves, and who are engrossed in the welfare of all beings.
26. Rid of lust and wrath, masters of themselves, the ascetics who have realized âthman find oneness with Brahman everywhere around them.
27-28. That ascetic is ever free -- who, having shut out the outward sense-contacts, sits with his gaze fixed between the brows, outward and inward breathing in the nostrils made equal; his senses, mind, and reason held in check; rid of longing, fear and wrath; and intent on Freedom.
29. Knowing Me as the Acceptor of sacrifice and austerity, the great Lord of all the worlds, the Friend of all creation, the yogi attains to peace.
Thus ends the fifth discourse, entitled 'Sannyâsa Yoga' in the converse of Lord Krshna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman, in the Upanishadh called the Bhagavadhgîthâ.
CHAPTER 6 (Dhyâna Yoga)
The Lord Said:
1. He who performs all obligatory action, without depending on the fruit thereof, is a sannyâsin and a yogin -- not the man who neglects the sacrificial fire nor he who neglects action.
2. What is called sannyâsa, know thou to be yoga, O Pândava; for none can become a yogin who has not renounced selfish purpose.
3. For the man who seeks to scale the heights of yoga, action is said to be the means; for the same man, when he has scaled those heights, repose is said to be the means.
4. When a man is not attached either to the objects of sense or to actions and sheds all selfish purpose, then he is said to have scaled the heights of yoga.
5. By one's Self should one raise oneself, and not allow oneself to fall; for âthman (Self) alone is the friend of self, and Self alone is self's foe.
6. His Self alone is friend, who has conquered himself by his Self: but to him who has not conquered himself and is thus inimical to himself, even his Self behaves as foe.
7. Of him who has conquered himself and who rests in perfect calm the self is completely composed, in cold and heat, in pleasure and pain, in honour and dishonour.
8. The yogin who is filled with the contentment of wisdom and discriminative knowledge, who is firm as a rock, who has mastered his senses, and to whom a clod of earth, a stone and gold are the same, is possessed of yoga.
9. He excels who regards alike the boon companion, the friend, the enemy, the stranger, the mediator, the alien and the ally, as also the saint and the sinner.
10. Let the yogi constantly apply his thought to âthman remaining alone in a secluded place, his mind and body in control, rid of desires and possessions.
11. Fixing for himself, in a pure spot, a firm seat, neither too high nor yet too low, covered with kusha grass, thereon a deerskin, and thereon a cloth;
12. Sitting on that seat, with mind concentrated, the functions of thought and sense in control, he should set himself to the practice of yoga for the sake of self-purification.
13. Keeping himself steady, holding the trunk, the neck and the head in a straight line and motionless, fixing his eye on the tip of his nose, and looking not around.
14. Tranquil in spirit, free from fear, steadfast in the vow of brahmacarya, holding his mind in control, the yogi should sit, with all his thoughts on Me, absorbed in Me.
15. The yogi, who ever thus, with mind controlled, unites himself to âthman, wins the peace which culminates in nirvâna, the peace that is in Me.
16. Yoga is not for him who eats too much, nor for him who fasts too much, neither for him who sleeps too much, nor yet for him who is too wakeful.
17. To him who is disciplined in food and recreation, in effort in all activities, and in sleep and waking, yoga (discipline) becomes a relief from all ills.
18. When one's thought, completely controlled, rests steadily on only âthman, when one is free from longing for all objects of desire, then one is called a yogin.
19. As a taper in a windless spot flickers not, even so is a yogin, with his thought controlled, seeking to unite himself with âthman.
20. Where thought curbed by the practice of yoga completely ceases, where a man sits content within himself, âthman having seen âthman;
21. Where he experiences that endless bliss beyond the senses which can be grasped by reason alone; wherein established he swerves not from the Truth;
22. Where he holds no other gain greater than that which he has gained; and where, securely seated, he is not shaken by any calamity however great;
23. That state should be known as yoga (union with the Supreme), the disunion from all union with pain. This yoga must one practice with firm resolve and unwearying zeal.
24. Shaking oneself completely free from longings born of selfish purpose; reining in the whole host of senses, from all sides, with the mind itself;
25. With reason held securely by the will, he should gradually attain calm and with the mind established in âthman think of nothing.
26. Wherever the fickle and unsteady mind wanders, thence should it be reined and brought under the sole sway of âthman.
27. Indeed the bliss supreme accrues to this yogin whose mind has been stilled and rajas suppressed, who has become Brahman, and is sinless.
28. The yogin, cleansed of all stain, unites himself ever thus to âthman, easily enjoys the endless bliss of contact with Brahman.
29. The man equipped with yoga looks on all with an impartial eye, seeing âthman in all beings and all beings in âthman.
30. He who sees Me everywhere and everything in Me, never vanishes from Me nor I from him.
31. The yogin who, anchored in unity, worships Me abiding in all beings, lives and moves in me, no matter how he live and move.
32. He who, by likening himself with others, senses pleasure and pain equally for all as for himself, is deemed to be the highest yogi, O Arjuna.
Arjuna Said:
33. I do not see, O Madhusûdhana, how this yoga, based on the equal-mindedness that Thou hast expounded to me, can steadily endure, because of fickleness (of the mind).
34. For fickle is the mind, O Krshna, unruly, overpowering and stubborn; to curb it is, I think, as hard as to curb the wind.
The Lord Said:
35. Undoubtedly, O Mahâbâhu, the mind is fickle and hard to curb; yet, O Kauntheya, it can be held in check by constant practice and dispassion.
36. Without self-restraint, yoga, I hold, is difficult to attain; but the self-governed soul can attain it by proper means, if he strives for it.
Arjuna Said:
37. If one, possessed of faith, but slack of effort, because of his mind straying from yoga, reach not perfection in yoga, what end does he come to, O Krshna?
38. Without a foothold, and floundering in the path to Brahman fallen from both, is he indeed not lost, O Mahâbâhu, like a dissipated cloud?
39. This my doubt, O Krshna, do thou dispel utterly; for there is to be found none other than thou to banish this doubt.
The Lord Said:
40. Neither in this world, nor in the next, can there be ruin for him, O Pârtha; no well-doer, oh loved one, meets with a sad end.
41. Fallen from yoga, a man attains the worlds of righteous souls, and having dwelt there for numberless years is then born in a house of pure and gentle blood.
42. Or he may even be born into a family of yogins, though such birth as this is all too rare in this world.
43. There, O Kurunandhana, he discovers the intellectual stage he had reached in previous birth, and thence he stretches forward again towards perfection.
44. By virtue of that previous practice he is borne on, whether he will it or not, even he with a desire to know yoga passes beyond the Vedhic ritual.
45. But the yogi who perseveres in his striving, cleansed of sin, perfected through many births, reaches the highest state.
46. The yogin is deemed higher than the man of austerities; he is deemed also higher than the man of knowledge; higher is he than the man engrossed in ritual; therefore be thou a yogin, O Arjuna!
47. And among all yogins, he who worships Me with faith, his inmost self all rapt in Me, is deemed by me to be the best yogin.
Thus ends the sixth discourse entitled 'Dhyâna Yoga' in the converse of Lord Krshna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishadh called the Bhagavadhgîthâ.
CHAPTER 7 (Jnânavijnâna Yoga)
The Lord Said:
1. Hear, O Pârtha, how, with thy mind rivetted on me, by practicing yoga and making me the sole refuge, thou shalt, without doubt, know me fully.
2. I will declare to thee, in its entirety, this knowledge, combined with discriminative knowledge, which when thou hast known there remains here nothing more to be known.
3. Among thousands of men hardly one strives after perfection; among those who strive hardly one knows Me in truth.
4. Earth, Water, Fire, Air, Ether, Mind, Reason and Ego -- thus eightfold is my prakrthi divided.
5. This is My lower aspect; but know thou My other aspect, the higher -- which is Jîva (the Vital Essence) by which, O Mahâbâhu, this world is sustained.
6. Know that these two compose the source from which all beings spring; I am the origin and end of the entire universe.
7. There is nothing higher than I, O Dhananjaya; all this is strung on Me as a row of gems upon a thread.
8. In water I am the savour, O Kauntheya; in the sun and the moon I am the light; the syllable AUM in all the Vedhas; the sound in ether, and manliness in men.
9. I am the sweet fragrance in earth; the brilliance in fire; the life in all beings; and the austerity in ascetics.
10. Know Me, O Pârtha, to be the primeval seed of all beings; I am the reason of rational beings and the splendour of the splendid.
11. Of the strong, I am the strength, divorced from lust and passion; in beings I am desire undivorced from righteousness.
12. Know that all the manifestations of the three gunas, saththva, rajas, and thamas, proceed from none but Me; yet I am not in them; they are in Me.
13. Befogged by these manifestations of the three gunas, the entire world fails to recognize Me, the imperishable, as transcending them.
14. For this My divine delusive mystery made up of the three gunas is hard to pierce; but those who make Me their sole refuge pierce the veil.
15. The deluded evil-doers, lowest of men, do not seek refuge in Me; for, by reason of this delusive mystery, they are bereft of knowledge and given to devilish ways.
16. Four types of well-doers are devoted to Me, O Arjuna; they are, O Bharatharshabha, the afflicted, the spiritual seeker, the material seeker, and the enlightened.
17. Of these the enlightened, ever attached to Me in single-minded devotion, is the best; for to the enlightened I am exceedingly dear and he is dear to Me.
18. All these are estimable indeed, but the enlightened I hold to be My very self; for he, the true yogi, is stayed on Me alone, the supreme goal.
19. At the end of many births the enlightened man finds refuge in Me; rare indeed is this great soul to whom 'Vâsudheva is all'.
20. Men, bereft of knowledge by reason of various longings, seek refuge in other gods, pinning their faith on diverse rites, guided by their own nature.
21. Whatever form one desires to worship in faith and devotion, in that very form I make that faith of his secure.
22. Possessed of that faith he seeks to propitiate that one, and obtains therethrough his longings, dispensed in truth by none but Me.
23. But limited is the fruit that falls to those shortsighted ones; those who worship the gods go to the gods, those who worship Me come unto Me.
24. Not knowing My transcendent, imperishable, supreme character, the undiscerning think Me who am unmanifest to have become manifest.
25. Veiled by the delusive mystery created by My unique power, I am not manifest to all; this bewildered world does not recognize Me, birthless and changeless.
26. I know, O Arjuna, all creatures past, present and to be; but no one knows Me.
27. All creatures in this universe are bewildered, O Paranthapa, by virtue of the delusion of the pairs of opposite sprung from likes and dislikes, O Bhâratha.
28. But those virtuous men whose sin has come to an end, freed from delusion and of the pairs of opposites, worship Me in steadfast faith.
29. Those who endeavour for freedom from age and death by taking refuge in Me, know in full that Brahman, Adhyâthma and all Karma.
30. Those who know Me, including Adhibhûtha, Adhidhaiva, Adhiyajna, possessed of even-mindedness, they know Me even at the time of passing away.
Thus ends the seventh discourse, entitled 'Jnânavijnâna Yoga' in the converse of Lord Krshna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishadh called the Bhagavadhgîthâ.
CHAPTER 8 (Brahma Yoga)
Arjuna Said:
1. What is that Brahman? What is Adhyâthma? What Karma, O Purushoththama? What is called Adhibhûtha? And what Adhidhaiva?
2. And who here in this body is Adhiyajna and how? And how at the time of death art Thou to be known by the self-controlled?
The Lord Said:
3. The Supreme, the Imperishable is Brahman; its manifestation is Adhyâthma; the creative process whereby all beings are created is called Karma.
4. Adhibhûtha is My perishable form; Adhidhaivatha is the individual self in that form; and O best among the embodied, Adhiyajna am I in this body, purified by sacrifice.
5. And he who, at the last hour remembering Me only, departs leaving the body, enters into Me; of that there is no doubt.
6. Or whatever form a man continually contemplates, that same he remembers in the hour of death, and to that very form he goes, O Kauntheya.
7. Therefore at all times remember Me and fight on; thy mind and reason thus on Me fixed thou shalt surely come to Me.
8. With thought steadied by constant practice, and wandering nowhere, he who meditates on the Supreme Celestial Being, O Pârtha, goes to Him.
9-10. Whoso, at the time of death, with unwavering mind, with devotion, and fixing the breath rightly between the brows by the power of yoga, meditates on the Sage, the Ancient, the Ruler, subtler than the subtlest, the Supporter of all, the Inconceivable, glorious as the sun beyond the darkness -- he goes to that Supreme Celestial Being.
11. That which the knowers of the Vedhas call the Imperishable (or that word which the knowers of the Vedhas repeat), wherein the ascetics freed from passion enter and desiring which they practice brahmacarya, that Goal (or Word) I will declare to thee in brief.
12. Closing all the gates, locking up the mind in the hrdhaya (heart), fixing his breath within the head, rapt in yogic meditation;
13. Whoso departs leaving the body uttering AUM -- Brahman in one syllable -- repeatedly thinking of Me, he reaches the highest state.
14. That yogi easily wins to Me, O Pârtha, who, ever attached to Me, constantly remembers Me with undivided mind.
15. Great souls, having come to Me, reach the highest perfection; they come not again to birth, unlasting and (withal) an abode of misery.
16. From the world of Brahmâ down, all the worlds are subject to return, O Arjuna; but on coming to Me there is no rebirth.
17. Those men indeed know what is Day and what is Night, who know that Brahmâ's day lasts a thousand yugas and that his night too is a thousand yugas long.
18. At the coming of Day all the manifest spring forth from the Unmanifest, and at the coming of Night they are dissolved into that same Unmanifest.
19. This same multitude of creatures come to birth, O Pârtha, again and again; they are dissolved at the coming of Night, whether they will or not; and at the break of Day they are re-born.
20. But higher than the Unmanifest is another Unmanifest Being, everlasting, which perisheth not when all creatures perish.
21. This Unmanifest, named the Imperishable, is declared to be the highest goal. For those who reach it there is no return. That is my highest abode.
22. This Supreme Being, O Pârtha, may be won by undivided devotion; in It all beings dwell, by It all is pervaded.
23. Now I will tell thee, Bharatharshabha, the conditions which determine the exemption from return, as also the return, of yogins after they pass away hence.
24. Fire, Light, Day, the Bright Fortnight, the six months of the Northern Solstice -- through these departing men knowing Brahman go to Brahman.
25. Smoke, Night, the Dark Fortnight, the six months of the Southern Solstice -- therethrough the yogin attains to the lunar light and thence returns.
26. These two paths -- bright and dark -- are deemed to be the eternal paths of the world; by the one a man goes to return not, by the other he returns again.
27. The Yogin knowing these two paths falls not into delusion, O Pârtha; therefore, at all times, O Arjuna, remain steadfast in yoga.
28. Whatever fruit of good deeds is laid down as accruing from (a study of) the Vedhas, from sacrifices, austerities, and acts of charity -- all that the yogin transcends, on knowing this, and reaches the Supreme and Primal Abode.
Thus ends the eighth discourse entitled 'Brahma Yoga' in the converse of Lord Krshna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishadh called the Bhagavadhgîthâ.
CHAPTER 9 (Râjavidhyâ-râjaguhya Yoga)
The Lord Said:
1. I will now declare to thee, who art uncensorious, this mysterious knowledge, together with discriminative knowledge, knowing which thou shalt be released from ill.
2. This is the king of sciences, the king of mysteries, pure and sovereign, capable of direct comprehension, the essence of dharma, easy to practice, changeless.
3. Men who have no faith in this doctrine, O Paranthapa, far from coming to Me, return repeatedly to the path of this world of death.
4. By Me, unmanifest in form, this whole world is pervaded; all beings are in Me, I am not in them.
5. And yet those beings are not in Me. That indeed is My unique power as Lord! Sustainer of all beings, I am not in them; My Self brings them into existence.
6. As the mighty wind, moving everywhere, is ever contained in ether, even so know that all beings are contained in Me.
7. All beings, O Kauntheya, merge into my prakrthi, at the end of a kalpa, and I send them forth again when a kalpa begins.
8. Resorting to my prakrthi, I send forth again and again this multitude of beings, powerless under the sway of prakrthi.
9. But all this activity, O Dhananjaya, does not bind Me, seated as one indifferent, unattached to it.
10. With me as Presiding Witness, prakrthi gives birth to all that moves and does not move; and because of this, O Kauntheya, the wheel of the world keeps going.
11. Not knowing My transcendent nature as the sovereign Lord of all beings, fools condemn Me incarnated as man.
12. Vain are the hopes, actions and knowledge of those witless ones who have resorted to the delusive nature of monsters and devils.
13. But those great souls who resort to the divine nature, O Pârtha, know Me as the Imperishable Source of all beings and worship Me with an undivided mind.
14. Always declaring My glory, striving in steadfast faith, they do Me devout homage; ever attached to Me, they worship Me.
15. Yet others, with knowledge-sacrifice, worship Me, who am to be seen everywhere, as one, as different or as many.
16. I am the sacrificial vow; I am the sacrifice; I the ancestral oblation; I the herb; I the sacred text; I the clarified butter; I the fire; I the burnt offering.
17. Of this universe I am the Father, Mother, Creator, Grandsire: I am what is to be known, the sacred syllable AUM; the Rg, the Sâman and the Yajus;
18. I am the Goal, the Sustainer, the Lord, the Witness, the Abode, the Refuge, the Friend; the Origin, the End, the Preservation, the Treasurehouse, the Imperishable Seed.
19. I give heat; I hold back and pour forth rain; I am deathlessness and also death. O Arjuna, Being and not-Being as well.
20. Followers of the three Vedhas, who drink the soma juice and are purged of sin, worship Me with sacrifice and pray for going to heaven; they reach the holy world of the gods and enjoy in heaven the divine joys of the gods.
21. They enjoy the vast world of heaven, and their merit spent, they enter the world of the mortals; thus those who, following the Vedhic law, long for the fruit of their action earn but the round of birth and death.
22. As for those who worship Me, thinking of Me alone and nothing else, ever attached to Me, I bear the burden of getting them what they need.
23. Even those who, devoted to other gods, worship them in full faith, even they, O Kauntheya, worship none but Me, though not according to the rule.
24. For I am the Acceptor and the Director of all sacrifices; but not recognizing Me as I am, they go astray.
25. Those who worship the gods go to the gods; those who worship the manes go to the manes; those who worship the spirits go to the spirits; but those who worship Me come to Me.
26. Any offering of leaf, flower, fruit or water, made to Me in devotion, by an earnest soul, I lovingly accept.
27. Whatever thou doest, whatever thou eatest, whatever thou offerest as sacrifice or gift, whatever austerity thou dost perform, O kauntheya, dedicate all to Me.
28. So doing thou shalt be released from the bondage of action, yielding good and evil fruit; having accomplished both renunciation and performance, thou shalt be released (from birth and death) and come unto Me.
29. I am the same to all beings; with Me there is none disfavoured, none favoured; but those who worship Me with devotion are in Me and I in them.
30. A sinner, howsoever great, if he turns to Me with undivided devotion, must indeed be counted a saint; for he has a settled resolve.
31. For soon he becomes righteous and wins everlasting peace; know for a certainty, O kauntheya, that my bhaktha never perishes.
32. For finding refuge in Me, even those who though are born of the womb of sin, women, vaishyas, and shûdhras too, reach the supreme goal.
33. How much more then, the pure brâhmanas and seer-kings who are my devotees? Do thou worship Me, therefore, since thou hast come to this fleeting and joyless world.
34. On Me fix thy mind, to Me bring thy devotion, to Me offer thy sacrifice, to Me make thy obeisance; thus having attached thyself to Me and made Me thy end and aim, to Me indeed shalt thou come.
Thus ends the ninth discourse entitled 'Râjavidhyâ-râjaguhya Yoga' in the converse of Lord Krshna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishadh called the Bhagavadhgîthâ.
[Translation based on
Anasaktiyoga (Gospel of Selfless
Action)
Gita According to
Gandhi
http://hometown.aol.com/jajnsn/index.html]