CHAPTER 1                 
VERSES 1-3
When Dhritarashtra asked: " What did the sons of Pandu and also my people do when they assembled on the holy plain of Kurukshetra with desire to fight ?" Sanjaya replied: "Having seen the army of the pandavas drawn up in battle array King Duryodhana then approached his ` teacher (Drona) and told him: `Behold, O Teaches, this mighty array of the sons of Pandu arrayed by the son of Drupada, thy wise disciple.
VERSES: 4-6
" Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana, Virata and Drupada, each commanding eleven thousand archers. Dhristaketu, Chekeetana and the valiant King of Kasi, Purujit, Kuntibhoja and Sailya, the best of men. The strong Yudhamanyu and the brave Uttamanjas, the son of Subhadra (Abhimanyu) and the sons of Draupadi--all of them were divisional commanders. 
VERSES: 7-9. 
 " Know also, O best among the twice-born the names of those who are the most distinguished amongst ourselves, the leaders of my army; these I name for thy information. Yourself and Bhishma, and also Kripa, the victorious in war; Ashwathama, Vikarna and also the son of Somadatta; and many other heroes also, who have given up their lives for my sake, armed with various weapons and, missiles, all well-skilled in battle. 
VERSES 10.11 
 This army of ours protected by Bhishma is unlimited; whereas that army of their protected by Bhima is limited. Therefore, do ye all; stationed in your respective positives in the several divisions of army, protect Bhishma alone. 
VERSES 12:13. 
"His glorious grandsire (Bhishma), the oldest of the Kauravas, in order to cheer Duryodhana, now sounded aloud a lions roar and blew his conch Then (following Bhishma) conches and kettle-drums tabors, drums and cow-horns blared forth quite suddenly and the sound was tremendous. 
VERSES 14-19. 
 " Then, also Madhava and the son of Pandu (Arjuna), seated in their magnificent, chariot, yoked with white horses, blew their divine conches. 
  Krishna) blew the Panchajanya and Dhananjaya (Arjuna) blew the Devadatta, and Vrikodara (Bhima) the doer of terrible deeds, blew the great conch named Paundra. King Yudhisthira, the son of Kunti, blew the Anantavijaya; Nakula and Sahadeva blew the Sughosha and the Manipushpaka, respectively. The King of Kasi, an excellent archer, Shikhandi, the mighty commander of eleven thousand Archers, Dhrisadyumna and Virata and Satyaki, the unconquered, Drupada and the sons of Draupadi and the mighty armed son of Subhadra-all blew their respective conches. That tumultuous sound rent the hearts of (the people of Dhritarashtras party, and made both heaven and earth reverberate. 
VERSES 20-23 
"Then, seeing the people of Dhritaratras party standing arrayed and just at the time of the discharge of weapons was about to begin, Arjuna, the son of Pandu, whose ensign was a monkey took up his bow and said these words to Hrishikesha (Krishna): In the midst between the armies, place my chariot, O Achyuta, so that I may behold those who stand here desirous of fighting and on this eve- of battle let me know all those with whom I must fight: For, I desire to observe those who are assembled here to fight, wishing to please in battle the evil- minded son of Dhrtarashtra." 
VERSES 24-25. 
Sanjaya stated: " Thus addressed by Gudakesha (the conqueror of sleep, i.e., Arjuna); Hrishikesha, having stationed that best of chariots between the two armies, in front of Bhishma and Drona and all the rulers of the earth, said: O Partha, behold these Kurus gathered together. 
VERSES 26-30 
" Then Partha saw, stationed there in both the armies, fathers and grandfathers, teachers, maternal uncles, brothers, sons, grandsons and friends too father -in-law, friends in both the armies. Then Arjuna; the son of Kunti, seeing all these kinsmen thus standing arrayed, spoke thus sorrowfully, filled with deep pity: Seeing these my kinsmen, O Krishna, arrayed and eager to fight, my limbs fail and my mouth is parched, my body quivers and my hair stands on end. The bow of Gandeva slips from my hand, and my skin burns all over; I am also unable to stand and my mind is whirling round, as it were.
VERSES 31-35 
And I see adverse omens, O Keshava. Nor do I see any good from killing my kinsmen in battle, for I desire not victory, nor kingdom nor pleasures. Of what avail is dominion to us; O Govinda ? Of what avail are pleasures or even life ? They, for whose sake we desire kingdom, enjoyments and pleasures, stand here in battle, having renounced life and wealth. Teachers, fathers, sons; and also grandfathers, maternal uncles, fathers in-law, grand sons, brothers and other relatives - all these I do not wish to kill, though they kill me, O Madhusudana, even for the sake of dominion over the three worlds; how much less for the sake of this earth. 
VERSES: 35-37 
Killing these sons of Dhritarashtra, what pleasure can be ours, O Janardhana ? Sin alone will be our gain by killing these felons., Therefore we should not kill the sons of Dhritarashtra, our relatives; for, how can we be happy by killing our own people, O Madhava ? 
VERSES: 38 - 40 
`Though these, with their intelligence clouded by greed, see no evil in the destruction of the families in society, and no sin in their cruelty to friends why should not we, who clearly see evil in the destruction of the family-units, learn to turn away from this sin, O Janardana ? In the destruction of a family the religious rites which have come down from time immemorial to that family perish; On the destruction of spirituality, impiety overcomes the whole family. 
VERSES: 4l - 44 
` By the prevalence of impiety, O Krishna, the women of the family become corrupt and sinful; and women becoming corrupted and sinful. O descendent of Vrishni Clan (Varshneya i.e. Krishna), there arises intermingling or admixture of castes. (Such) admixture (confusion) of castes leads these slayers of the family and the family to hell, because their forefathers, deprived of the offerings of Pinda or rice·balls and Udaka or water, fall. By.these evil deeds of the family, which cause confusion of castes, the eternal religious rites of the caste and the family are destroyed. We have heard, O Janardana that for those men in whose families the religious practice have been destroyed there is dwelling for an unknown period in hell. 
VERSES: 45 - 46 
` Alas ! we are involved in a great sin, in that we are prepared to kill our kinsmen, (prompted) by greed for the pleasures of the kingdom. If the sons of Dhritarashtra, with weapons in hand, slay me, who is unresisting and unarmed, in battle, that would be better for me. 
VERSE: 47. 
Sanjaya stated: " Having thus spoken in the midst of the battle-field, Arjuna sat down on the seat of the chariot, casting away his bow and arrow, with a mind distressed with sorrow." 
#                           CHAPTER 2            
VERSES 1-10 
When Arjuna, unmindful of Sri Krishnas encouraging statements, pleaded that "can the killing of teachers or preceptors and elders in war be in keeping with Dharma or Religion ? My mind does not approve of my taking part in this war. Please teach me the real Truth", Bhagawan (Sri Krishna) said: 
VERSES: 11. 25 
 " Oh Arjuna ! Because you have not known the Ultimate Truth of the Self you have got these grief and attachment. Atman or the Self is ever existing and devoid of transformation; hence, as these Bheshma and others have no destruction from the standpoint of the Self or Atman, there is no cause for grief. A Viveki or discriminative thinker has no cause to grieve about the pairs of opposites like cold and heat which create happiness or misery for Jeevas when they are alive only but which are transient and temporary Vedanas or feelings of the mind. An existing thing or entity cannot be destroyed, a non-existing thing cannot be born- how can one who knows this truth be grief stricken ? Knowest thou that as the Self or Atman is of the essence of Reality, He has no destruction, and as the body etc. are unreal it is but natural that they are destroyed. Looking you have no the standpoint of the Self or Atman, you of killing, nor there is the action of Bheshma and others being killed. For one who has known exactly what the essence of the Self or Atman is and is himself established as the Self, it is impossible for him to envisage
that he is himself killing or is dying as a result of being killed (by somebody). If the clothes when worn out are removed or if new clothes are worn by us, there is no change what-soever in our essence of being, indeed. Similarly, even if the body undergoes any change there is no possibility of any transformation in the Self or Atman. Hence, do not grieve about this Atman or the Self who cannot be subjected to change in any manner.
"Even if you entertain the common mans belief that Atmans is born when the body is born and dies along with it, then also there is no reason for your grief. If it is the nature of Atman to be born and then die, then why should you grieve for that ? But the real fact is not like this. Atman or the Self is indestructible. Hence there is no reason whatsoever for your grief.
VERSES: 31. 38
"Even looking at it from the viewpoint that to take part in war is your own religion (Swadharma), there is no reason for your grief. For, if you win you gain the kingdom, and if you are killed in the war you attain Veeraswarga or the heaven enjoined for brave men. Besides, if you abandon your own Dharma you will get disrepute, as also you will incur sin. It is not proper or reasonable to keep on grieving mindful of ( the pairs of opposites) like happiness and misery, gain and loss, success and defeat even from the standpoint of Swadharma or ones own Dharma or religious duty; then where is the necessity to state that it is all the more improper from the standpoint of the Ultimate Truth ? 
VERSES: 39 - 45 
 " Hitherto whatever knowledge I have imparted to you is about Sankhya. Now listen to what I tell you about the knowledge of Karma Yoga. This Karma Yoga cuts asunder the binding of Karma (Action)· In this, whatever is done begets fruit without fail; there is no taint of evil fruit in this; even if an iota of this is observed it will, by stages, remove the fear of Samsara. To those deluded persons who praise only those actions born out of desires and believe that Swarga (Heaven) alone is the Ultimate Reality a conviction about this Yoga will not true. Whether one is successful or not, if one keeps his Buddhi or intellect in an equipoise and keep on doing his chores, that alone is the wisdom that is. there in.this Yoga. Whatever be the. action that is enjoined on a person, he should not consider is fruit and keep on performing it with mental equipoisc. You also perform your stipulated action (duty) of participating in this righteous war in this manner.
VERSES: 46 - 53 
" One who performs Karma Yoga can attain better fruits than those who perform actions born out of desires. For, KarmaYogis transcend the (realm of) Dharma and Adharma and by means of obtaining the wisdom of Sankhya get liberated from the bondage of birth and attain the status of Paramatma alone. That is because through Karma Yoga one gets rid of the dross and the wavering tendency or fickleness in the mind and gets established in the Supreme Knowledge born out of the discrimination between Atman or the Self and the not selves or non Atman. Thus one who is established in the knowledge (of the Self) is called as a Sthithaprajna ( one whose wisdom has culminated in the real nature of the Self or one who is established in the intuitive knowledge of the Self). 
VERSES: 54 - 69
 " Listen, I am telling.you the essential nature of a Sthithaprajna as well as his empirical dealings.
. He is fully contented by getting rid of all desires and by the; knowledge of the essential nature of the Self or Atman alone; 2. He does not hanker after happiness, nor does he get perturbed or agitated by misery or unhappiness; whether it is good or bad, he takes in his stride whatever comes his way without attachment or hatred; 3. He gets complete control or mastery over all senses and is fully established (or merged) in the Self or Atman. As he is content with experiencing through his senses whatever things he gets without any attachment or hatred, he attains in his mind tranquillity, peace and bliss; 4. He does not understand the workaday empirical world, nor does the common people understand the Ultimate Truth that he has known. (From his stand- point the empirical world is a false appearance and its essence is the Self and so it is said that he does not understand i.e. he does not take it as real). 
VERSES: 70 72 
This Sthithaprajna alone, who is neither elated nor overwhelmed by any enjoyment nor is tempted by any desire and who experiences without any sense of agentship only so much of the things of this world as is required for him to keep this body going and who is devoid of egoism, is fit to attain Kaivalya or Emancipation. Whenever one attains this state one gets united with Brahman." 
 #                          CHAPTER 3
VERSES: 1- 2 
In the previous chapter, after instructing about the two approaches or aspects namely, Sankhya approach and Yoga approach, Bhagavan stated that Sankhyas, that is, Jnanis, will attain liberation by Jnana Nishtha through Karma Sanyasa. He advised Arjuna to perform Karma only. Then Arjuna asked him; "If Jnana is superior to or better than Karma, why do you prompt or prod me to take up or undertake this terrible Karma or action of war I am not able to understand your opinion at all ! " When Arjuna said like this, Bhagavan stated: 
VERSES: 2 - 32 
" Oh, Arjuna I have told you, previously about two kinds of Nishtha (way of approach) namely, Jnana Yoga and Karma Yoga. It is my opinion that Sarva Karma Sanyasa (giving up or renunciation of all action or Karmas) is the cause for Mukti or liberation. But it is not my opinion that merely renouncing Karma this Sarva Karma Sanyasa is attained. It is also not possible for the ignorant people to give up actions of all types or absolutely. If in a way they suppress or repress or rigidly control their senses, they will only be thinking or brooding about the objects in their mind. Hence there is no use or benefit from such renunciation of action. Performing Karma Yoga alone without any attachment is better than that. The upkeep of the body is fulfilled by action alone; the deities on being satisfied by the dharmas only bestow upon the human beings their objects of desire; the wheel of Bgat or the. universe moves on dharma alone. There is no ill-effect or danger from Karma whatsoever, but there is danger from attachment as well as desire for fruit. See for example: To an Atma Jnani there is no fruit or result to be achieved from any kind of action or Karma, nor there is possibility of such achievement; even so, for the prosperity or welfare of the society in general he keeps on performing Karma. Even I myself, who is the Lord, keep on doing Karma for the prosperity of the universe. Hence, realising this, you also perform Karma, being detached and with a sense of devotional offering to Ishwara. Whosoever performs this Karma Yoga, according to my opinion, they will get unbound by Karmas and will attain Naishkarmya (state of absolute freedom from) told you; and it is certain that those indiscreet people who do not observe this are bound to get doomed. 
VERSES: 33 - 39 
Karma or desire alone is the cause for people not to behave according to my advice. Because of desire alone they give up their own Dharma (set of duties and moral responsibilities) and take to duties and responsibilities of others · The moment a desire crops up in the mind of a man Rajoguna raises its head. Then the discrimination about right and wrong disappears. Thus, to those who are full of desires to perform forbidden acts out of a lack of discrimination, how can Atma Jnana (Self Knowledge) or Atma Anubhava (final Intuitive Experience of the Self) accure ?
VERSES: 40 - 43 
The senses, the mind, the intellect-depending upon these alone Karma or desire emerges; hence one should conquer these stage by stage By this way if one knows Atman who is the Witness of even the intellect, then it stops the havoc (caused) by desire." 
#                              CHAPTER 4
VERSES: 1- 3 
Bhagavan, who had in the previous chapter indicated Karma Yoga and Jnana that is produced from it in a brief manner, mentions the lineage of the Achaaryas who had taught this Yoga and with a view to concluding this teaching states: " Oh, Arjuna I had taught in the past this Jnana Yoga which is obtained from Karma Yoga to Vivaswatha; he had taught that to Manu and Manu had taught Ikshwaaku. Thus as this Samyagdarshana (Right Vision of the Reality), which was handed down traditionally by Rajarshis (kings who were the seers of the Reality), could not be further transmitted because of a lack of capacity on the part of recent generations, this was not available to the people for a long time. As you are my devotees as well as a dear friend, I have once again taught this very important Yoga, which is a secret, to you." 
VERSES: 4 · 9
When Arjuna questions that - a Oh, Sri Krishna, you are born recently. Then how is it that you taught this Yoga to Vivaswatha, who was horn in the past ?", Sri Krishna answers: " We all have had many births. As I am Parameswara (Supreme Lord), the Omniscient, I know all of them, but you do not. In truth, I neither have any births nor any bondage from Karma; even so, in order to save Dharma and protect the pious people I keep on taking Avatars (incarnations) by virtue of my Maya. He who realizes this secret of my Avatar he will attain the very essential nature of mine which is devoid of birth. 
VERSES: 10.15 
 " Thus many have attained my essential nature of Being, having been equipped with Jnana (Knowledge of the Self) and Vairagya. (Renunciation). Although I am ready to bestow this acquisition of the essential nature of Being on all, the people mostly attempt to perform Karmas pertaining to Varna (caste) and Aashrama (stage of life) and obtain their fruits. That is because the fruit of a Karma is obtained quickly. The division of the four Varnas (castes) also is made by Me alone; even so, that work or action of creation does not cause any bondage to Me, because I do not have the egoism or sense of agentship ( of the form of )- `I have created this. Also to those who have under- stood thus there will not be any bondage or Karma. Having understood thus only, Mumukshus (aspirants for Liberation) of the past have performed Karma. Hence you also do Karma with this wisdom or understanding. 
VERSES: 16-19
" What is called Karma (action); what is called Akarma (non-action) - to understand this·, it is not easy even for pundits or scholars. It is very essential to know this: Hence listen, I will tell you the essence of it. People have known that we are the performers of Karma; is it not ? In truth, there is no Kartruthwa (sense of agentship of action) at all in their true essence of Being; knowing that we are performing Karma (action) is erroneous. Similarly, it is also erroneous to think that to sit quiet without doing anything - that alone is Akarma (non-action). Because, in the thought` I am sitting quiet, there being the relationship of the ego, even this sitting quiet also is a kind of Karma alone. Thus as people have understood Karma as Akarma and Akarma as Karma, one who is wise should properly change this (misconception) and understand (properly). Such a man will have achieved what is to be achieved (He attains the goal of Life). Such a persons Karmas do not have at their root any desire or any motive or intention. As his Karmas have been burnt away by the fire called Jnana (Self-Knowledge), those Karmas cannot yield their respective fruits.
VERSES: 20 - 24 
" One who, while performing Karma, acquires this wisdom - he may continue to perform that Karma as before for the welfare of the society. In this context or event he does not truly become a performer of Karma. Because, from the standpoint of Jnana (Self Knowledge) his Karma or action is Akarma or non-action alone. One who acquires this Jnana (Self-knowledge), even before he under- takes an action (even before entering the stage of householdership or bachelorship) that person especially will not desire to perform any Karma at all. Having abandoned or renounced all Karmas, he will be doing only so much Karma as is needed for the upkeep or maintenance of his body or physique. To him there is no taint from the action he performs. From the standpoint of the Jnani there is no Karma at all in him; even if he seems to be doing Karma from the standpoint of others, there is no possibility of any fruit accruing to him from it. Because, in truth, Karma has become Brahman. This alone is the vision or outlook of a Jnani (because all duality is falsified by the Self-Knowledge). 
VERSES 25-33
 " In this world there are some who perform Yagna (sacrifice) invoking deities, some who perform Yagnas which is Jnana (Knowledge) about Brahman. Except Jnana Yagna the remaining Yagnas (sacrifices) are of various kinds. To explain, some control or suppress the senses; this is Samyama Yagna (sense control). Some will enjoy only righteous things through senses; this is Indriya, Yagna (control of enjoyment). Some after having controlled the mind keep a check on sensual Karmas as well as Prana Karmas (control of organs of action); this is Aatma Samyama Yagna (mind control). Some perform Krichra (taking meals on alternate days and in between observing fast) and Chandrayana (fasting on Amavasya or no moon day; thereafter he increases his food by one morsel a day and on the full moon day I5 morsels he takes and again decreases the quantum till no moon day) etc.; this is Tapo Yagna (sacrifice of austerity). some study the Vedas methodically; this is Swadhyaya Yagna ( sacrifice of chanting Vedas ): Some control the breath and perform Rechaka (exhalation), Pooraka (inhalation) and Kumbhaka (retention); this is Pranayama Yagna (sacrifice of the vital force)· Whatever Yagna be performed, there will be redemption from sin by Yagna. The food that is eaten by these performers of Yagna will be called Amrit or ambrosia. One who is a human being will have to be doing some kind of a Yagna, otherwise he will not beget the happiness of this world. But all these Yagnas are imbued with. Karma; Jnana Yagna alone has transcended Karma One who knows this gets emancipated. As in the bliss of Mukti or Liberation all kinds of happiness have merged; in the fruit of Jnana Yagna the fruits of all Karmas are hidden. Hence Jnana Yagna alone is better than materialistic Yagna. 
VERSES: 34 - 39 
 "The path for obtaining this (Jnana) Yagna is to approach a Sadguru, or preceptor who has known the essential nature of Being or the Ultimate Truth and who is established in It; to prostrate before him, to keep on serving him and to ask questions pertaining to the Ultimate Truth and to obtain proper answer from him. Mere prostrations which are outward disciplines are not enough; in the main, lie should have Shraddha (one-pointed dedication), all-consuming interest in Jnana only and control over the senses. All the delusion of one who has all these qualifications will be eradicated by the Jnana obtained from the teaching of the Guru or preceptor. The Truth clearly enunciated in the Upanishads that "Parameshwara alone who is the Self of all creatures is my Self" will be embedded in the mind and all Dharmas and Adharmas would be burnt to ashes by this Jnana. There will also be Liberation from all kinds of bondages of Samsara. 
VERSES: 40 - 42 
One who without knowing the Ultimate Truth and not having faith in the statement of the Guru as well as in the Shastra (scriptures) keeps on doubting whether or not there will be liberation from Jnana will be ruined. To one who has doubts even the happiness which is the fruit of the dealings in this world will not accrue; then how can the happiness of the other worlds be obtained? But Karmas can never bother one who has; got rid of all doubts by means of Jnana; one who has transcended all Karmas by the Yoga of Paramartha Darshana Intuitive Vision of the Self, the Ultimate Reality) and has remained awake without falling into the sleep of Ajnana (Ignorance). The doubt that you now have pertaining to Atman or the Self is caused by Ajnana. Hence, you cut it asunder with the sword of Jnana; perform that Yoga which is a means to the Jnana. For the present take part in the battle, get up." 
#                                  CHAPTER 5
VERSES: 1 - 3 
You are saying once that Karmas should be performed, and at another time you are saying that they should be renounced. Tell me between these two which is good path for me,"-When Arjuna asked thus, Bhagavan replied as follows:,"Both Sanyasa and Karma Yoga are needed for Liberation. But it is better to perform Karma than to give it up. One who performs Karma without attachment or hatred is a Nityasanyaasin (he is always a sanyasin); for him the bondage falls off easily.
VERSES: 4 - 7 
"When Samabuddhi (equanimity) etc. are conjoined with Karma, then it is called `Yoga; when Jnana etc. are conjoined with Sanyasa (renunciation) it is called `Sankhya. These two are not independent paths to Liberation (Moksha); if any one of these is performed properly, then Liberation which is the fruit of both will definitely accrue. Even so, without Yoga true Sanyasa cannot be attained; one who has achieved Chittashuddhi (purification of the mind or the heart) by means of Yoga gains control over his senses, and having obtained Jnana attains Brahman Itself, which is Nishkarma or devoid of Karma. Therefore, either to a Karma- yogi or a Jnani there is no bondage of Karma. 
VERSES: 8 -12 
"In truth, a Jnani does not perform any Karma. Only from the Vyavahara (empirical) standpoint he is an agent of the dealings or functions like seeing, hearing etc., that are going on in his body. He has understood that-`I am not doing any thing. Then how can he get any taint of Karma ? As regards Karmayogi, as he bas been performing all Karmas as a devotional offering to Ishwara and without any sense of attachment, for him also Karma is not binding; Chittashuddhi (purification of the mind) alone will be the fruit of his Karma. Consequently, he gets Jnana and attains Liberation (Mukti) too. He alone who has hankering after the fruits of Karma is bound down to Samara. 
VERSES:13 -15 
"Have I not told that one who is a Jnani does not have any Karma at all ? Listen, I will tell you his state of mind. Like the others, he does not take it that -- I am the body; he has realized that - I am unattached (Absolute) Atman alone who neither performs anything nor gets anything performed by other. "Hence he alone is Paramartha Sanyasin, meaning one who has truly given up or renounced all Karmas. In fact, no one has Kartrutva or doership at all; but people who are by nature ignorant think that they are of the essential nature of performing Karmas. From the Paramartha Drishti or the transcendental or absolute standpoint, there is no action, because all this is Brahman alone, which is Nishkarma (devoid of Karma) in essence. 
VERSES: 16 - 21 
" Jnanis have intuited the essential nature of Atman or the Self and have their mind focussed on Him only. For them there is no other thing greater than Atman. In the world all the Jevas, who are seen differently as Sattvic, Rajasic and Tamasic because of their different gunas, are seen (by the Jnanis) as of the form or essence of Parabrahma (the Absolute Reality) alone. In this manner as they have seen everthing to be alike, neither the defect of considering higher people to be lower not the defect of considering lower people as higher will affect them; because, they have realized the truth that Brahman alone who is without defects is there in the forms of all Jevas (souls) as well as their own (essential) form. As from this Jnana whatever is seen has become Brahman alone, there is no possibility at all of their getting overjoyed by seeing anything that is pleasing nor their getting dejected or depressed by seeing anything displeasing. To them happiness means Atman alone; that happiness has no end at all. 
VERSES: 22 - 24 
"Therefore, a wise man, having realized that all happiness born out of objects is the cause for misery, should withdraw his senses from the objects; he should be alert as long as he has the body, not to be caught by the sway of attachment and hatred (Karma and Krodha). One who has thus withdrawn his mind from objects, who has all his devotion and affection in Atman alone and who has believed that Atman alone is his light and Atman alone is his happiness, such a person has become Brahman while he is alive and later. (when the body falls off) attains Brahman alone. 
VERSES 25 - 26 
" One who wants to attain Liberation (Mukti) should wash off all sins; should get rid of all doubts by Vichara or discrimination; should keep his senses under control; should pray for the well-being of all creatures. To such Atmajnanis; who have won over attachment and hatred, there is Liberation alone in this world also, and Liberation only in the other world too.
VERSES 27 - 29
" For such Jnana, Dhyanayoga alone is the nearest path. A Dhyanayogi should not think about outside objects, should have control over his body, should be doing Pranayama and should exercise control over his senses, the mind and the intellect. Thus if he is performing Dhyana, Jnana of the nature of, Paramatma alone is performing Karmas like Yagna, Dana etc. in the form of a doer, He alone is the enjoyer of these in the form of the deity also, and He alone is enshrined in the hearts of all creatures and is the Witness of all doers (Kartrus), enjoyers ( Bhoktrus ) and experiences -is born in.him and he attains Shanti or Bliss. " 
 #                            CHAPTER 6
VERSES 1- 3 
Sri Krishna stated: " Oh Arjuna, one who performs Nitya Karma (daily chores) without desiring any fruit thereof alone is a Sanyasin, he alone is a Yogi; do not think or believe that one who has given up Garhapatya etc. type of holy fires and Tapas (austerity), Dana (charity) etc. which are actions which do not need or entail any sacrificial fires is alone a Sanyasin or a Yogi. As no one who has not given up motives or intentions can ever become a: Sanyasin, Karma which is performed by way of giving up its fruit is to be understood as Sanyasa indeed. For one who wishes to get the qualification fit for Dhyana Yoga, Karma alone is the discipline to be practised or Sadhana; after one is fit for Dhyana Yoga, if he is truly to be called a Yogaaroodha ( adept in Yoga ), for him Sanyasa alone is the Sadhana or discipline to be practised. 
VERSES 4 - 9 
"One who has given up all intentions or desires without having any association with objects like sound, touch etc. or with Nitya (daily), Naimittika (special pretext) Karma's is called Yogaaroodha. A wise man should somehow try to be a Yogaaroodha and should emancipate himself from the ills and miseries or vicissitudes of Samara, otherwise he will become responsible for his own ruin or, downfall. One who has control over his body and senses, who has tranquillity of the mind with a sense of contentment and equanimity, who has knowledge of the Shastras and the experience in accordance with them, who has equal disposition towards objects and people seen outside and who has no ups and downs in his mental equipoise, is alone the superior Yogaaroodha, a Yukta (one who is imbued or joined with Yoga). 
VERSES 10 -13 
" To achieve this supreme state one should live in secrecy and solitude without possessing anything as his own and keep on performing Yoga exercising full control over his body, senses and mind. In a clean place, one should occupy a seat which is not too high nor too low and keeping the body erect should get his mind engrossed in the Self or Atman alone and contemplate upon Paramaatman alone as the ultimate goal. One who thus performs Yoga constantly attains Paramashanti or the supreme peace or Bliss which is the fruit of Yoga. If the Sadhaka or practitioner observes the principle of exercising moderation in food and activities as well as in waking and sleep his Yoga becomes fruitful. 
VERSES 14- 26 
" To a Yukta his mind is established in Atman alone· His mind is contented because of Atman, Darshana or right vision of the Self. Having experienced the Brahma Ananda or the Bliss of Brahman or the Self, he does not move away from the Tattwa or the essence of Being; does not imagine that there is any benefit greater than that; is not shaken up by any kind of misery outside. One who assiduously endeavours to establish his mind in Atman alone by persevering his efforts with a determined mind, giving up all desires, withdrawing his senses from their respective objects and without thinking about any- thing else - he alone attains this state.
" When Yoga becomes Siddhi ( Intuitional experience) a great happiness is attained, it will be like reaching Brahman; he will get a superb Jnana or knowledge that ` in all creatures from Brahma to the blade of grass Paramatma or the Self alone exists, He alone I am. ` In day-to-day life one gets the conviction that like himself all creatures want happiness or misery and develop equal feeling towards all. " 
VERSES 33-36
When Arjuna asks that "Just like the attempt to catch the wind and stop it is very difficult to still the mind, without any wavering, in the Self, as it is very fickle", Bhagavan gave the following reply: "It is very difficult to still the mind, indeed; but by practice as Vairagya renuciation) it can be mastered. 
VERSES 37 - 45 
To questions by Arjuna to the effect: " When to one who is performing Yoga before be attains total Siddhi (Intuitive experience) if he meets with death, then his mind may get shaken up and he may become a Yogabhrastha or a defaulter in Yoga· Even before that, because this Yogi has performed Karma Sanyasa, he will not get any fruit of Karma, and because Yoga has not matured into Siddhi, he will not attain Jnana and consequently, will he not get confounded without any future ? " Sri Krishnas answer was: " To such a Yogi here, there is the happiness born out of the practice of Yoga; hereafter the superior lokas which are obtained by the performers of Punya Karma or actions of merit will be secured. When he is born again he will be born in a pious rich mans house and enjoy happiness. Or if the Samskara (subtle impression of past birth) of the practice of Yoga is stronger, he will be born in the house of righteous people who have discrimination: and are Yogis, and by virtue of his previous Samskaras alone he will practise Yoga. Progressing on this Yoga path and after sufficient efforts, he will get Yoga Siddhi in the next birth and attain Paragati or Supreme Bliss. 
VERSES 46 - 47
A Yogi is greater than Tapasvis, greater than those who have the knowledge of the Shastras, greater than Karmis (ritulists). Hence, ah; Arjuna ! You endeavour to become a Yogi. There also you try to become a Yogi who dedicatedly invokes Me alone who is, Vasudeva; because among all Yogis 
My devotee alone is the best Yogi."
#                       CHAPTER 7
Sri Krishna stated: "oh, Arjuna, if one depends upon Me alone and meditates on Me alone he can surely know My essential nature in totality, one can also intuitively experience It. If this is known it will be like knowing everything. But this is not to be easily attained by everyone. Prakriti ( insentient primordial matter ), which is inferior; is eight- fold. My superior "Prakriti, which is of the form of Jeeva; has upheld all this universe. Through these Prakritis alone I have become the cause for the creation, sustentation and destruction of the universe; what the essence of Being in every substance is--know it to be Me alone; all the objects which are born out of Gunas like Sattva, Rajas and Tamas are dependent upon Me alone; I am not dependent upon any of them whatsoever. 
VERSES 13 -19: 
"To those who are deluded by Maya, which is imbued with Gunas, My essential nature is beyond reach. Those who surrender unto Me alone will cross over this Maya, but sinners who are full of evil or demoniac propensities or qualities do not invoke or propitiate Me. Artha, Jijnaasa, Arthaarthi and Jnani-- such four types of people invoke Me. All these are people I like. Even so, a Jnani is the fruit of a great mass of Punya or righteous merits. 
"Although there is equal amount of fatigue or exhaustion in either serving Me or serving other deities, those full of desires invoke or propitiate only deities. Such people I encourage them to have devotion towards those respective idols of deities and through those deities I alone fulfill the desires which they entertain. But this fruit is destroyed soon. Even so, such fruit alone is like by fools.
VERSES 24 - 27 
 "People devoid of intellect believe that I was not existing in the past and am born in recent times. Those people who arc deluded by Maya which is imbued with Gunas do not know that I am without birth and am imperishable or without decay. I knew the happening and the passing away of event of the three passages of time viz. the past, the present and the future; but no one can know Me especially. Because, all Jevas generally are born with the subtle impressions (Vasanas) of. attachment and hatred or likes and dislikes; to them the delusion caused by this is the obstruction or hindrance to the dawn of the knowledge of the essential nature of Being or Truth. 
VERSES 28 - 30
"But those who have performed profusely righteous deeds (PunyaKarma) and have acquired the purification of their mind or he art (Chittashuddhi), they will not get caught by this delusion of the pairs of opposites (Dwandwa Moha) and by invoking Me will know well the Brahma Tattwa or the essential nature of Brahman which will enable them to cross over old age and death as well as the essential nature of Pratyagaatma or ones innermost Self and the Karma Tattwa or the genuine nature of Karma 
 "those who know Me, who is embellished with Adhi- bhoota, Adhidaiva and Adhiyagna. such of them can meditate upon Me with an equanimity of the mind even at the time of death.".
#                             CHAPTER 8
 VERSES I 
 When Arjuna asked: "Oh, Sri Krishna, what is Brahman ? Which is Adhyaatma? Which is Karma? What are Adhibhoota, Adhidaiva, Adhiyagna ?` In what manner should one contemplate on You at the time of death ?", Bhagawan replied as follows: 
VERSES 2-5
"Bigger than everything, Akshara (thing with- out destruction) is Brahman; Its nature appearing as Jeeva in each one is. itself Adhyaatma; Homa (sacrifice) alone which is enunciated in the Shastra and which is the cause for the birth of creatures is Karma; creatures which are destructible alone are Adhibhoota;
arbha who is the person who is embodied in the sun, and who sustains and patronizes everyone's senses is himself Adhiyagna. I Myself who is the presiding deity for the Yagna performed by the body, am Adhiyagna. Those who contemplate on Me alone. 
VERSES 6-7 
 "With what kind of ideas man is occupied in his mind at the time of his death, that type of birth he will get. What kind of thought is entertained constantly in the mind during ones life span, that kind of brooding may come over him at the time of death. Hence always be contemplating upon Me alone; then, eventually or in the end you will certainly attain Me alone. 
VERSES 8-13 
"Thus the Yogi, who always practices contemplation on Me, will control his mind, will be full of devotion, will stage by stage concentrate his (Praana) total mental faculties on higher and higher planes and will bring it to the highest pitch and through Omkaara contemplate on Me alone, full of unique features enunciated in the Shastra. He will attain a superb or sublime state.
VERSES 14-19 
"Thus those who have attained Me by means of constant practice do not get deluded and experience- the miseries of Samsara; the others, whatever Lokas they might be obtaining, will but fall a prey to Samsara, for all those Lokas, being within the control or jurisdiction of time, cannot give eternal or abiding happiness. When it is day for Brahman all the creatures arc born or created, and when it is night they will merge in Him. There is no freedom from Samsara for any creatures.
VERSES 20 - 22 
"But Paramatma, called by the name Akshara is more unmanifested or is subtler than the Avyakta (the unmanifested causal form of the world) which is the state of sleep of Brahman and is the seed of all. He is not limited or circumscribed by time. Those who have meditated on Him with unswerving devotion and have attained Krama Mukti (Liberation attained gradually) will cross over Samsara. 
VERSES 23 - 28 
"Karmis (performers of Shastraic Karmas or rituals) after death go to Chandraloka (world of the Moon) through Krishna Maarga (Path of darkness, 
and after experiencing the fruit of their righteous deeds, once again return to Samara. Only the Upasakas or meditators on Paramatman go through Shukla Marga (Path of Brightness) and obtaining the Krama Mukti enter into Paramaatman. Thus there is a great difference or gap between Karma and Upasana or meditation, on Paramatman. Vedadhyayana (study of Vedas or the scriptures), Yagna (sacrifice), Dana (charity), Tapas (austerity;-whichever; Karma among these even if done properly, (by that) one cannot obtain the fruit that is yielded by meditation on Paramaaman at the time of death. Hence you practices to become a Yogi who performs this kind of Upasana (meditation or contemplation)."
#                               CHAPTER 9
VERSES 1- 3 
Bhagavan stated: "Listen, I will tell you a secret which is greater than everything else. This is itself Jnana and Vijnana. If you understand this you will be liberated from the bondage of Samsara. This is the best among all branches of knowledge, the most sacred and which can directly be experienced or intuited. This can easily be obtained and has a fruit which can never get diminished or worn out. Those who have no faith in this will fall down into Samsara. 
VERSES 4 -10 
"All this universe is pervaded by Me who is of an unmanifested form (Avyakta Roopa). Although all the creatures from Brahma down to a blade of grass are dependent on Me alone, from the (Paramartha Drishti) absolute or transcendental point of view, they are not in Me; just as the wind is there in space (Akasha), all the creatures or objects (of the world) are in Me without any contact with Me. Thus during their state of sustentation the objects which are in Me; at the end of the Kalpa (cycle), get submerged in My Prakriti; through this Prakrit I alone create them at the beginning of the new cycles. As I am indifferent to the creator, the sustentation and the dissolution which occur though this Prakriti which -is conjured up by Avidya (Nescience or Ignorance of the Self), I have no bondage of any Geetha Ch. IX kind from Karma; in the presence of  who is the Absolute Witness (Saakshi), Prakshi is getting modified or transformed into the animate and the inanimate forms. 
VERSES 11-13:
The ignorant people, not knowing that I alone, who is thus of an essence which is eternal and pure (untainted), am the Self (Atman) of all, are full of demoniac propensities and are harming one another. Those who are great souls (Mahatma), realizing that I alone am the cause for all objects in this world, equip themselves with divine qualities and always invoke or counter plate upon Me. Those people who are of a divine nature realize that I alone exist in the form of the non-dual Brahman, in the different forms of the sun, the moon etc. as well as the form of the whole universe and always invoke Me alone with Jnana and Yagna.
VERSES 20 - 25
"Those who do not know this essential Truth and perform Karmas (rituals) stipulated in the Vedas for attaining the happiness of the Swarga (Heaven) go to Heaven but on the exhaustion of the good merits got by them once again get back to the world of the human beings. I alone will undertake the welfare and well-being of those who serve Me alone without any desires. People with desires as well as those without desires invoke Me alone. Because, I only am the recipient of all Yagnas (sacrifices) in the forms of the respective deities. Even so, as those with desires do not know this essential Truth, they do not attain the supreme state of Myself, get deluded and fall down into Samara. Those who serve deities like Indra etc., Pitrus. (Manes) like Agnishwaatta etc., objects like Maatrugana etc., attain the respective deities etc.; similarly, those who serve Me alone will attain Me only. Thus to serve Me there is no great effort needed. 
VERSES 26 - 29
"There is no need of any great material requirements to invoke Me. Even if one among these, namely a leaf, a flower, a fruit, a little water, is offered with devotion, from that much alone I will get satisfied. Hence what you naturally or habitually do and eat, that you offer to Me; the Homa (sacrificial offering in the fire), Dana (charity), Tapas (penance or austerity)-these what you perform, offer them to Me. Consequently, you will go beyond Papa (evil deeds or demerits) and Punya (good deeds or merits), will get liberated from the bondage of Karmas and will attain or reach Me alone. I deal with everyone alike (or have equal dispensation towards everyone); but My devotees are established by nature in Me alone; I exist in them only: 
VERSES 30 - 33
"Let a Person be with the · worst type of propensities and behavior, but if he begins to invoke Me with one-pointed or absolute devotion, such a person by the strength of that devotion gets a good behaviour and obtains Shanti or Bliss. Even if those who are born as a woman, a Vaishya (trader), a Shudra (heathen) as a result of unrighteous deeds seek refuge in Me, they will attain the supreme state; then, is it to be agains aid that Brahmins those who are kings as well as Rishis, who have got good births and become My devotees, will attain a supreme state.This human birth is non-eternal, there is not an iota of happiness in it, but it is possible to obtain in it that devotion which enables one to attain the summon bonum of life. You who is born as a Kshatriya in this human birth, which is very difficult to get, keep your mind engrossed in Me alone, be a devotee of Mine and be invoking and prostrating before Me alone. If you are like this, you will reach Me alone." 
#                             CHAPTER 10
VERSES 1-11: Bhagawan stated: `,Arjuna, listen, I am telling you once again so that you should benefit by it. Geetha Ch. beginning; because, I am Myself the beginning for both of them. Those who know that I am birthless and beginningless. One who bestows upon all the creatures of the world faculties like intellect etc., that creators, like Maharshis and Manus, are created by My mere SankaIpa (will or wish), will get rid of Paapas or evil deed or demerits and will obtain a steady Bhaktiyoga. I will be in their hearts anti bestow on them as a fruit of that Yoga the light of self-knowledge which will rid them of Moha (delusion) itself that is born out of Ajnana (Nescience or Ignorance)." 
VERSES 12 - 39 
When Arjuna displayed his curiosity to know Bhagawans Vibhooti (Power of manifesting in diverse forms) as well as Yoga (to make something impossible as possible Bhagawan, who ` is ever unchangeable, appears Himself as the universe in a detailed fashion ), then Bhagawan stated as follows: "My dear, there is no counting of My diverse manifestations as so many only; therefore, I will let you know only these which are the main. I, who is established in everyone's,heart, am their Self only; I am the cause for the creation, the sustentation and the dissolution of all. I, am the Aditya called Vishnu, the Sun, Mareechi, the Saama Veda, Indra, the Mind, the Chetana Vritti sentience), - Shankara, Kubera, Paavekavasu; Meru mountain, Brihaspati, Skanda, Sagara, Bhrigu Maharshi, Omkaara, Japayagna, Himalaya, Ashwatha, Narada, Chitraratha, Kapila, Ucchaishravas, Iraavata, the King Vajrayudha, Kamadhenu, Manmatha (Cupid), Vaasukhi (gigantic serpent), Anantha, Varuna, Aaryama, Yama, Prahalada, Kaya, Mrigendra, Vainateya (Garuda), Vayu, Dasharatha Rama, Makara, the river Janhavi (Ganges) --- contemplate that I am all these. I alone am the beginning, the middle and the end of all creations. Adhyatma Vidya, Vada, Akara, Dwandwa, Kaala, Dhaata (creator), Mrithyu (Death), Kalyana Kaarana (cause for auspiciousness), heavenly damsels like Keerti, Brihatsaama, Gayatri Mantra, the month of Margasheersha, the season of Vasanthar the sport of gambling, Tejas, Victory, Nischaya (determination), Sattva, Vasudeva; Arjuna, Vyasa, Shukraachaasya, Danda, Rajaneeti (political science), Mouna silence), Jnana (Self Knowledge), cause. of all objects all these are Myself, meaning My Vibhooti or diverse manifestations. 
VERSES 39-42: 
Nothing at all. can exist apart from Me. Because there is no end to My diverse manifestations. I have told you a little. Believe that whatever thing in this world is endowed with Vibhooti (glory), Sri (prosperity); Utsaaha (enthusiasm), they are all born out of a part of My Tejas (splendour). Or why all this ? Know that I have become this whole universe from only one part of Myself." 
#                               CHAPTER 11
VERSES 1-4 
Listening to Bhagavans statement, after He had described His Vibhootis (diverse manifestations), that all the universe is only one part of His, Arjuna wanting to see that Vishwa Roopa (His manifestation of the world as a part of Himself) pleaded: "Bhagawan, is it possible for me to see your Ishwara Roopa (manifestation as the Lord of this universe) just as You have stated ? In that case, please show me that form.
VERSES 5-13 
Then Sri Krishna showed His Viswa Roopa stating thus: "Partha, look at these varied forms of Mine. Look at the deities like Aditya etc;. being in Me as well  the whole universe being in one part of Me: Behold, I have given you Divya Drishti (divine or sublime visual power)," In that, innumerable mouths, eyes, terrifying visions were seen by Arjuna. Bhagawan, who had put on the form of Vishwa Roopa, had worn various heavenly ornaments; had held assorted weapons; having worn divine clothes, was adorned by exceedingly fragrant flowers and perfumes etc, was full of excessive light (brilliance)· The whole universe itself was being seen in the body of that Devadeva (Lord of all lords, deities). 
VERSES 14-31
Then Arjuna saw--the deities like Brahma, etc., Rishis, different kinds of creatures being in Bhagawans body, Bhagawan pervading everywhere and He being without beginning or end being seen; the bold warriors entering His mouth and he munching them and enjoying it with a sound of the mouth; deities and siddhas trembling out of fear of Him and invoking Him; looking at His fearful form, the world as a whole getting flabbergasted -- and without any peace of mind and being confounded, Arjuna begged of that Parameshwara, an embodiment of resplendent light, who was burning out the whole of the universe as follows: "Oh, Lord, please be gracious towards me. Who are You ? Why have You incarnated here? Kindly tell me" 
VERSES 32 - 46 
Then Bhagawan stated: `Arjuna, know that I am Time (kala) who has come to destroy this world: Whether you participate in this war or not, none of these alien brave men are likely to survive. Drona, Bhishma, Jayadratha, Karna-that all such people of whom you have been afraid should be liquidated is My intention., Therefore, you become only instrumental in killing these brave men who are destined to die and obtain glory (fame); certainly you will meet with success. Having won over these people, be ruling happily over the kingdom." Arjuna, shivering to the core and repeatedly bowing, · prostrated before Bhagawan and begged of Him as follows "Oh Bhagawan, 
Thou who are the Self of all; it is in the fitness of things that this whole world on mere hearing the recitation of Your (divine) qualities gets bloated with elation and becomes full of adoration towards You; it is also worthy that demons run away fearing You and Siddhas prostrate before You. Because, You are that sort of a Mahatmas (super being), You are the one who created Brahma, the creator of this universe, Lord of all deities; the substratum of all this universe. In truth, You are; the one who knows all thus; the thing to be known also is nothing other than Yourself. You alone is the Supreme State which the liberated attain. Oh Lord, Thou who are pervading al! deities, prostration's unto You  Without knowing that You are full of such glories I, having lost my presence of mind, out of familiarity born out of friendship, called You such as --"Aye Krishna, Aye Yadava, Aye chum ! "- and spoke to You nonchalantly, please pardon me You are the patriarch of this world; worthy of being involved; and the Guru a. You have no equals, and who is there greater than You, where is he ? You should pardon all my crimes committed with regard to You, Please wind up this form of Yours and reviving Your previous human form, bless me." 
VERSES 47 - 55 
Then Bhagawan stated: "Arjuna, having been pleased by you, I have shown this resplendent Vishwa Roopa out of My Yoga Mahima (glories of Yoga) only for your sake. Do not be afraid Look here; see thou my previous form only !" Thus satisfying him ( Arjuna ), once again stated: "Oh, Pandava, even deities are hankering after seeing this Vishwa Roopa shown to you. Veda, Tapas, Dana, Yagna- from any of such sadhanas or practices it is not possible to see Me with this form; it will be possible to enter unto Me by knowing Me through (constant) Bhakti or devotion alone and obtaining Sakshaatka (materialization of divine form ). One who performs all Karmas for My sake only, believes that alone is the refuge, has supreme devotion unto Me, has no attachment towards the objects of this world and is full of love towards all creatures--such a person alone will attain My Sayujya (identity)." 
#                         CHAPTER 12 
 VERSES 1 
After seeing the Vishwa Roopa, Arjuna questioned as follows: "Oh, Bhagawan; those people who always meditate with their mind immersed. in the Vishwa Roopa alone, which you have shown just now, and those who meditate on Akshara Brahma -devoid of any adjuncts, which you have been here and there teaching till now- between these two classes of people who are the better class of Yogis ? " 
VERSES 2-5
Then Bhagawan. stated thus:: "Oh, Arjuna, only those who meditate upon Me Vishwa Roopa are the greater Yogis. Those who meditate on Akshara
 Brahma attain or reach Me alone, but as that Brahmin is not within the reach of the senses for those who have the body consciousness (the sense that, I am the body) it cannot be easily attained. To those who meditate on Me who is the Vishwa Roopa I alone become a guide and will lift them from the ocean of Samsara. 
"Therefore, you establish your mind and intellect in Me alone who is the Vishwa Roopa. If it is not possible to establish (your mind and intellect) at one attempt, you practice it with Viveka (discrimination) and Vairagya (renunciation); even if that seems to be difficult, then perform only such Karmas.which are done as an offering to please or propitiate Ishwara; even if that becomes difficult for you, taking refuge in My Yoga, you make an attempt to renounce or give up fruits of all Karmas. 
VERSES 13-19 
"But those who are mediators on Akshara are extremely dear to Me: Listen, I will tell you their characteristics; they cannot hate any creatures; being friendly with every one, they will be showing compassion. Without having or entertaining the senses of `I and Mine; without having ups and downs (in their mental states) in the face of happiness or misery, pardoning or forgiving even if harm is done (by anyone), being satisfied with very little, having controlled their senses and mind, with complete determination, they have surrendered or offered their mind and intellect to Paramatma alone. They will live without causing any perturbation or anxiety to others an account of themselves nor will they also get perturbed or become anxious because of others; anger, intolerance, fear, anxiety--without any of these they will live. Without expecting anything at all, being very pure and clean, doing whatever work that comes their way, with prompt attention, without taking the side of anyone (holding any brief for any group), without repentance, they will not be doing any work for their own sake. If good comes their way they will not get elated (unduly); if evil or bad comes their way they will not hate it, they will `not weep or cry if anything is lost; they will not aspire to- gain anything, they have transcended Papa (sinful).and Punya (meritorious) Karmas. Mine, others; fame, ignominy; happiness,.misery- tolerating such pairs, of opposites, being steady, they will live without being attached to anything whatsoever. Whether people scold them or praise them--without having any ups and downs in their mental poise, without having any strict rules or conventions with regard to food, clothes, living place, they will get their mind established in Parartlia (the Ultimate Reality)alone. 
VERSE 20 
"This their behaviour will also be in keeping with `Dharma and will be the cause for Liberation. Because. they are devotees who with extreme. Shraddha (dedication) believe that I alone am the final refuge (paramagathi) and behave like this, they are extremely dear to Me." 
#                         CHAPTER 13
VERSES 1 - 2
Bhagawan stated: "Oh, Arjuna; this body itself is Kshetra (region, sphere); Atman Himself, who knows this, is Kshetrajna (subject). The indweller in all the kshetras is Myself alone. The discrimination between Kshetra and Kshetrajna itself is the knowledge of the Ultimate Truth. 
VERSES 3-6: 
 "Listen, I will tell You the essential nature of Kshetra, the essential nature of Kshetrajna and the means essential to know these properly. The eight-foId Prakriti (primordial matter of the universe) comprising Avyakta (unmanifest seed form), Mahat, Ahamkaara (ego),Pancha Bhootas (the five elements) and 16-fold Vikriti (modification) comprising eleven senses and five objects together are called Kshetra. Attachment and hatred etc. such qualities of Antahkarrana (mind) are also included in the Kshetra· 
VERSES: 7-11 
"Before telling you about the essential nature of Kshetrajna, I will tell you the means by which that can be realized or intuited. Amanitwa (humility), Adambhitwa (modesty), Ahimsa (non-injury); Kshanti (patience); Aarjava (uprightness), Achara- yopasana (service of the Guru), Shaucha (purity), Sthairya (steadfastness), Aatmavinigraha (self control or mind-control), renunciation of enjoyments or pleasure of the objective world, Anahamkaara(absence of egoism), continuously reasoning about the miseries and defects in birth, death, old age any affliction, Anaasakti (unattachment). Anabhishwanga (absence of affection for kith and kin), mental equipoise (in the face of the pairs of opposites), unswerving devotion, Viviktadeshasevitwa (living in solitary places), Arati in Janasamsarga (distaste for the society of common men), Adhyaatmajnaananittyatwa (constancy in self knowledge), Tattwajnaanaar- the Darshana (insight into the essence of the knowledge of the Ultimate Truth) - such twenty means or disciplines are needed for this Jnana or Self Knowledge. Instead of these if qualities such as Manitwa (egoism), Dambhitwa (pride) etc. are there, Ajnana or ignorance itself will be aggravated or increased and one will have to be suffering in Samsara. There- Geetha Ch. XIII fore, one who is a Mumukshu (aspirant for Liberation) should necessarily acquire discipline for Jnana like Amaanitwa etc. 
VERSES 12 -18 
"Listen, now I will tell you the real essential nature of Kshetrajna. If it is understood or realized. Liberation is attained. That is the eternal Parabrahsrian (Ultimate Truth); It is quite different from all objects perceived by the senses which can be ascertained either as existing or non-existing. It has everywhere hands and feet, eyes; head, face, and ears; It pervades everything. Although It can display the function of all the senses, It does not really possess any-senses. It has up held and supported everything without even touching any one of them. Although it has is Gunas or qualities Itself, experiences gunas or qualities. Not only does It exist internally and externally in all the creatures, It exists as the very essence of the bodies of. all animate and inanimate creature. Even so, because Its ultimate essential nature is very subtle; It is not know to the ignorant and exists as if It is somewhere far away; but to the wise persons only it is very near. Although It is immutable and non-dual; It appears as if It exists differently in every Jeeva (individual soul), It is the cause for the creation, the substantiation, and the dissolution of all objects, It is the light of lights and is beyond darkness. What has been said so far about the Jnaana ( knowledge ) of Amaanitwan etc. and the knowable and the Jnaata which is of the nature of the fruit these exist in everyone`s heart. "In this manner, Kshetra, Jnaana Saadhana or the means for obtaining Jnana and the essential nature of Kshetrajna which is knowable all these three have been stated in brief, indeed; My devotee, having known this, will attain My essential nature alone. 
VERSES 19·23 
"Prakriti and Purusha or Kshetra and Kshetrajna-·-these two are Paremeshwaras or Supreme Lords Prakritis or primordial matters; from these alone the creation of all objects has taken place; it as much as all that is of the form or nature of cause and effect is born out of Prakriti (primordial matter); experience of happiness and. unhappiness is born out of Purusha. Purusha gets the attachment with Gunas or qualities of Prakriti owing to misconception and having agentship gets born from good or bad (superior or inferior) wombs and is suffering. But this Purusha Himself, who is in the body, in His ultimate essential nature, as the all-witnessing Pure Consciousness (Chaitanya Matra) alone, is sustaining all the functions of the body arid the senses and is the cause for all only by virtue of His presence (Sannidhi alone. He is the Maheshwara or the Great Lord who rules over all of them. Thus one who analytically understands or discriminates between Prakriti and Purusha, as also Samsara born out of Gunas--- such a Jnaani will have no rebirth. 
VERSES 24 - 25 
"In order to attain the right vision of this Paramaatma (Ultimate Truth or Self):; some use Dhyana, some Sankhya Yoga and some other Karma Yoga; some others, as they do not know any means or path what so ever, meditate upon Bhagawan as directed by great men only. All these will attain Liberation. 
 VERSES 26-30
"The cause for birth and Samsara is the mutual super imposition (Anyonyaaphyasa) between Kshetra and Kshetrajna. One who realizes or under- stands that Kshetras (the embodied things) are destructible but the Self (Atman) who exists in these alone is truly the destructible Parameshwara ( the Ultimate Lord or Truth),. One who knows that Paramatma existing in all Kshetras alone is him self, will not commit like the others suicide or killing of his own Self out of ignorance; he will attain from it the final Beatitude ( Paramagati ) itself: When one who understands that `Prakriti itself is performing all Karmas. I am Paramatman or the Ultimate Self or Truth who is a non-doer or non-agent-- and further knows that all objects are born out of that Paramatman alone and are sustained by His support only, then he will become one with Brahman alone. 
VERSES 31-32 
As this Paramatman is beginningless and devoid of qualities, He is without or devoid of destruction. Even if He exists in the body, neither does He perform any Karmas nor does the fruit of any Karma affect or taint Him. Just as Akasha or space; despite being everywhere, is not affected or touched by the gross things because it is a very subtle entity, in the same manner, although this Paramatman exists everywhere in the body He is not affected by its defects. Just like the sun who alone lits up the whole world, Paramatma, who is of this form of Kshetrajna, keeps litting up all the Kshetras and remains without being affected or tainted by them. 
VERSES 33 
" Thus those who understand the difference between Kshetra and Kshetrajna and know the means) of liquidating Prakriti which is the cause for all, objects they will attain or reach Parabrahma Himself " 
 #                           CHAPTER 14
VERSES 1- 4 
 With a view to teaching the method by which the world is born out of the Prakritis, namely Kshetrajna, the manner in which one is bound by the association of Prakriti made up of the three Gunas (Sattva, Rajas and Tamas), and the method of over- coming these Gunas, Bhagawan stated: "Oh Arjuna listen, I will tell you that thing, the Jnana (knowledge) by which the Ultimate Goal of Liberation will be attained. Myself and My Prakriti--with the association of these two only the world is born. All the celestial beings like deities etc., also are born out of this association. To them My Prakriti is the material cause and I am the efficient cause. 
VERSES 5-9: 
 "Every Jeeva is bound the three Gunas of Prakrti. Among these, Sattva binds the Jeeva with the taint of happiness (Sukha) and knowledge (Jnana); Rajas binds With hankering (Trishna), attachment with objects ( Vishya Sanga ); and With actions Karma Sanga); Tamas Guna binds with Ignorance (Ajnana) arrogance (Pramada); lethargy Aalasya), sleep (Nidra).
VERSES 10-13
Among these three Gunas when each one surpasses the other two and raises its head or becomes itself predominant, then that (Guna) binds the Jeeva with its own qualities. When the effects of any Guna are excessively "seen in the Jeeva then it should be decided or determined that Guna is outstanding or has raised its head. 
VERSES 14-18: 
 "In accordance with that effect of a Guna which is predominant in the Jeeva at the time of death; after death the Jeeva will attain either Sattvic, Rajasic or Tamasic world (Loka). In any case, in this birth or other births to come, in this world or other worlds, everywhere from Satva; Jnana etc., from Rajas, agreed etc. and from Tamas, ignorance etc.--thus regularly the respective fruits are accuring. 
VERSES 19-20: 
 "As long as the Jeeva understands or believes that he himself is the doer (Kartru) as well as enjoyer (Bhoktru): so long he is not rid of the bondage from these Gunas. When he attain s the Jnana or Inflow- ledge that `Gunas are themselves doers (Kartrus), am unattached, then he achieves the essential nature of he Ultimate Truth (Paramatma Swaroupa) Itself, He also gets liberated from the miseries of rebirth etc. alone is a Jeevan Mukta (one who is liberated when still alive in this body).
VERSES 21-25: 
 "Listen, I will tell you the characteristics of one who has thus transcended the three Gunas and has become liberated; Whether the effects of the Gunas like Jnana etc. come and go, he will remain without any ups and downs on his mind. Understanding that the Gunas themselves are carrying on their respective functions, he will not get shaken up in the least by the effects of the Gunas and will remain unattached only. Whichever of the two happiness or unhappiness, comes his way, he will be without any bother or brooding. Without, entertaining ideas like `I want this, I don't want this, he will have equal attitude towards a mass of earth, stone and gold, and be indifferent. He does not have foes or friends; elation or depression caused by respect or disrespect, respectively. He does not undertake any work for his own sake.
VERSES 26-27: 
 "If the state of transcending these three Gunas is to be achieved, an aspirant (Sadhaka) should not only acquire all the qualifications mentioned above but also mainly contemplate upon Me, the Parameshwara, with total devotion uninterruptedly such a person alone will transcend these Gunas and become one with the essential nature of Brahman. Because I (who am Brahman ever devoid of all adjuncts) am the substratum for Brahman (Brahman with His Maya is the universe)` for Jnana needed to attain that as well as the eternal bliss(Nityasukha) that is to be obtained from Jnana, I alone am the support(Aashraya)." 
#                        CHAPTER 15
 VERSES 1-3: 
 Bhagawan stated; "This tree called Samsara is born from extremely subtle and sublime root called Brahman, has grown downwards and spread all over without ever withering away. This Samsara is protected by the leaves called Vedas. Its branches have spread out downwards and upwards. They have grown from Gunas, budding out from objects. Because of Karmas this has side-roots (i.e·Vaasanas) blossomed in the world of human beings (Manushya Loka). This is of the form of an appearance, having no end, beginning and middle. 
VERSES 4-6: 
 Jnanis cut asunder this tree by the strong weapon of Asanga (detachment), search out the Parama Purusha or the Ultimate Reality or Self, who does not return to Samsaara and is the cause for everything, and surrendering unto Him, they get rid of all mental defects and attain immutable and self- illumining Vishnupada or state of Vishnu (all-prevading Reality). 
VERSES 7-11 
Although Jeeva is, from the transcendental or Absolute standpoint, My own part and is eternally pure, conscious and liberated, he does not know his essential nature of Being and being attached to the objects (of the world), is suffering in Samsara. These, who get cleansed of sin, who practice observing disciplines like Shama (control of the mind), Damac (control of the senses) etc., will through those efforts achieve Jnana (knowledge of the Self ) and will intuit this his absolute essence of being. 
VERSES 12-15: 
 "As my essential nature of Being is the Self of all; It not only carries out all dealings in the forms of sun; moon; fire, earth; Soma (nectar juice), Vaishwaonaragni (the energy for carrying out all metabolism) in the stomach, but also It exists in the hearts of all creatures in the form of their Self; From Me alone (faculties like) memory; knowledge, disappearance of knowledge are functioning in every one. The thing known, the knower and the knowledge (concept) are all Myself only. 
 VERSES 16-19: 
 `The whole lot of existence's (existing things) or entities can be divided into three groups. All these three are called Purusha. Among these the materialistic world seen outside, of the form of the cause and the effect (the elements and their effects) is one group. This is known as Kshara Purusa, because it is ever changing and finally gets destroyed 
 The seed form which this Kshara attains at the time of Pralaya (dissolution of the universe) is the second group. That is called Akshara Purusha, because it exists in its Maya Roopa (form of appearance or apparent form) without being destroyed as along as Samsara exists (or till Self knowledge dawns). Paramatma or the Absolute Self alone, who is illumining these two, namely Kshatra and Akshara, who is providing or proffering existence or them from His own Existence or Being and who is their essence without having any deformation (change of form), is the third group which is of an extremely different nature other than these two. As Kshatra and Akshatra have borrowed existence, both those groups are being called Purushas only in a secondary sense (in a manner of speaking). As , who is their Self alone, am the real Purusha, I am the Purushottama (the Supreme Purusha). For this reason only in the Vedas as well as in that world I have the popular name of, Purushottama. One who knows this as it really or actually is, will obtain the feeling of seeing the Self or Atman everywhere or in everything (Sarvatma Bhava) and will contemplate upon Me as being everything and become omniscient.
VERSE 20:
 "This alone is the inner secret of Shastra. One who has understood this alone is a Jnani, one who has attained the ultimate goal of his life (Krita- krityata). Because, after having known the Puru, shottama Tattwa or the essential Truth of Purushottama, the Supreme Self, there is nothing else remaining to be known or done." 
#                     CHAPTER 16
VERSES 1 - 4: 
 In order to enumerate the Daivisampat (divine qualities) needed for a Kritakritya (one who attained the ultimate goal of life) who has been liberated by Jnana Bhagawan stated: "Being fearless having purity of the heart or mind, being established or rooted in the Jnana or Yoga, doing Dana (charity), having Dama (control over the senses), performing Yagna (sacrifice), having Vedaadhya- yana (study of the scriptures), doing Tapas (penance), having Rujute (straight-forwardness), practicing Ahimsa (non-injury), speaking Satya (truth), being Akrodha (without anger), practicing Sannyaasa (renunciation), having Shama (control over the mind), be without the habit of calumny, having compassion towards other creatures, being without uncovetousness (unwavering in mind), having Mridutwa (polite or docile attitude), Lajja (having a sense of shame), being without Chapala (fickleness), being Pragalbha (bold, resolute, eloquent), having kshama (forgiveness), having Dhairya (bravery), having Shibhitwa (cleanliness), having Adroha (absence of hatred), having no Abhimaana (pride) all these are to be found is one who is born with Daivee sampat (divine propensities). Dambha (ostentatiousness), Derpa (arrogance), Atyabhimaana (excessive egoism), Krodha (anger), bitter or carping tongue, Ajnaana (ignorance)--- all these are to be found in one who is born with Assureesampat (demoniac propensities). 
VERSE 5: 
 "Between these two, liberation is achieved through Daivesampat or divine propensities· through Aasureesampat or demoniac propensities bondage is caused. As you have Daivieesampat you need not worry or bother. 
VERSES 6-18: 
 "All the creatures created in this world have one of these Sampats (set of propensities). Listen, as only when one gives up the Aasurisampat he can acquire the means for spiritual betterment, I will tell you about those (Aasurieesampat) propensities. Persons with surieesampat do not know what should be done, what should not be done. In them there is no cleanliness, no discrimination, no honesty. They believe that all the persons in this world are dishonest; it is their belief that all the persons in the world are born because of lust and not that there is a cause (for their birth) of Dharma or Adharma (good or bad deeds) or that there is an Ishwara (Lord) who bestows fruits according to these (Dharma or Adharma). Following this viewpoint, they give up all means of acquiring spiritual progress and with a fissiparous tendency of the mind indulge in dangerous acts which will bring about the destruction of the world. Their desires are never to be fulfilled. They are full of arrogance, power intoxication and vain pride, and with evil intentions or motives they trek the sinful path deliberately. Their imagination is limitless; that does not get exhausted till their death. Desire alone is their main Purushaartha or purpose or goal of life. Being caught by the force of hundreds of ropes of desires, being rooted in desires and anger alone, and earning money or wealth illegally only, they hanker after enjoyments. "This wealth is acquired, this is to be acquired yet; I will achieve fulfillment of this my plan; I have conquered these persons, must conquer the rest; I have killed this foe, will kill the rest, I rule over all, am experiencing all enjoyments, I am Siddha(Lord), strong, happy, wealthy and am born in a good family, who is there equal to me? I will perform sacrifice (Yajna), charity (Dana), will get happiness"---thus with ignorance they admire themselves in all kinds of ways in full of various ideas and being engrossed in enjoyments alone, get doomed. Their acts done with (the help of ) their wealth, sense of pride and arrogance are ostentatious acts. For them egoism, strength, arrogance, desire and anger - these are their refuge. As their nature is only to hate Me, they will be doing some thing not good either for themselves or for others. 
VERSES 19-20 
 "Thus those evil persons who hate Me I will make them get born over and again or repeatedly in suitable demoniac births. To them there is no Paramatma Prapti or attainment of the Ultimate Self or Reality whatsoever. By and by they will be born in more and more evil births till finally they get Adhamagati or the worst state of doom.
VERSES 21 - 22
" Desire (Kama), Anger (Krodha), greed (Lobha)-those three are the condensation of Aasuri Sampat or demoniac propensities which are the cause for Naraka or Hell. Hence a discrimination person should reject these three and should- perform the Sadhanas which lead to Emancipation". 
VERSES 23-24
 In the Shastra, what should, be done, what should not be done - this has been stated. Hence that should be known and Karma should be performed. For those who give up the. injunctions of the Shastra and behave as they like there is no happiness here, nor any betterment hereafter. There fore, it is better for you to perform Karma as stipulated in the Shastra." 
#                           CHAPTER 17
VERSES 1- 6 
 Hearing Bhagwans statement that one should perform as per the stipulations of Shastra, Arjuna said: "Oh Bhagawan, as regards the Karmas of those who do not know the injunctions of the Shasatra but who perform them with faith and in accordance with a code of conduct, will they be Satvic, Raajasi or Taamasic ?" To this, the reply given by Sri Krishna Bhagawan is: "The faith that is born in people in accordance with their innate nature may be. of these three types. Therefore, the nature of each one should be determined in accordance with his respective Shraddha or faith. That is like this: Saatvikas contemplate upon deities, Raajahsikas on Yakshas (demigods) and Raakshas (demons), Taamasikas on evil. spirits (Bhoota Preta). Without heeding the method mentioned by the Shastra, full of arrogance and egoism, those who perform great Tapas (penance) sustained by their desires and attachment alone and hurting their body should be understood to be of demoniac determination. 
 VERSES 7 - 22 
Food, Yagna (sacrifice), Daana (charity), Tapas (penance or austerity)-all these will be of three types according to ones level or grade. That is like this: Saatvikas will relish food which will enhance one`s span of life, essence, strength, health, happiness and affectionate nature and which is nutritious, jiddu (viscous), hard and pleasant; Rajasikas mostly relish food which is bitter, sour, salty, hot, spicy, dry, burning to the tongue and which causes misery; Taamasikas will relish such bad food which is eaten and left by others, stale, putrid and decomposed. Similarly Saatvikas will perform Yagna (sacrifice) without hankering after its fruits and because it is enjoined in the Shaastra. Raajasikas will do it with expectation of its fruits and with arrogance. Taamasikas, without faith and without heeding the Shastra, will perform Angavaikalya Yagna (defective sacrifices). Tapas is of three types, physical, voral and mental. Those who do these three types of Tapas with extreme faith and having no expectation of their fruits are Satvikas; those who do these with a sense of pride and ambition of getting honoured, fame and admiration (deification) are Rajasikas; those who are not knowing the truth, without heeding his own risk or danger or doing them with the intention of causing harm to others are Tamasikas. Those, who perform charity (Dana) with only one reason of giving it at the proper time and place and to the deserving people as also not expecting;any return for it, are Satvikas. Those, who expect returns or hanker after some kind of fruit, do charity reluctantly or grudgingly, are Rajasikas; those, who do charity without considering the factors like proper time, place and people and humiliate the recipients or those whom they give, without any courteousness (and compunction), are Tamasikas.
#                          CHAPTER 18
VERSES 1-12 
 When Arjuna asked: "Oh Hrishikesha, oh Madhusudhana, please tell me distinctively the essence of Sanyasa and Tyaga (renunciation)," Sri Bhagawan stated: " Oh Arjuna, giving up the fruits " of all Karmas is called Tyaga. For both words Sanyasa and Tyaga, there is the same meaning of `giving up. A Mumukshu, who is not an Aatmajnaani ( Knobbier of the Self ) also should give up Karmas, some say; he should not give up daily Karmas e.g. the types of Yagna, Dana and Tapas, some others say. In this context, My verdict is that one should not give up Yagna, Dana and Tapas; if they are done without attachment and without hankering after their fruits, one achieves the purification of his mind or heart. If those Karmas are given up without discrimination, that becomes Tamasa Tyaga; if they are given up because they are strenuous, that become Rajasa Tyaga if they are done without attachment and an anxiety for fruits, that becomes Satvika Tyaga. A Satvika will not hate evil Karmas, will not develop attachment for good Karmas. One who observes this Satvika Tyaga attains Jnana, stage by stage; as for one who has identification with, his body it is impossible to give up Karmas completely; a Satvika Tyagi alone is called a Tyagi. Because, after he attains Jnana, Paramartha Sannyasa (the real or genuine Sannyasa) is obtained and fruits of Karmas of the types of unwanted, wanted or `mixed will not taint him in the least. 
VERSES 13-17: 
 " For any Karma the body, the doer (agent), instrument (sense), the functioning of the vital force (Prana Vyapara), Daiva (deities like the sun who patronize the sense organs) - these five are the causes. As Atman or the Self is pure and unattached, He has no relationship or contact whatsoever with Karma. An ignorant person does not know this. But because a Jnani, who has transcended the ego, knows this, though he seems to be doing any Karma from the empirical standpoint, he is not tainted by it. For that reason alone he has no bond age of Karma. 
VERSES 18 - 39: 
 "For Karma, Jnatru (the knower), Jneya (the thing known), Jnana (knowledge); Kartu (the doer), Karma (the action done), Karana the instrument of action)- such a triad of knowledge is necessary Whether it is Jnana, Kartru or Karma, because they are of the nature or essence of three Gunas (Sattva, Rajas and Tamas), a wise man (who discriminates) should attain Satvika Jnana, be a Satvika Kartru (doer) and perform Satvika Karma alone. The knowledge that everywhere the non- dual Parameshwara (the Ultimate Lord) alone exists is Satvika Jnana; one who is without attachment, without egoism and is full of steadfastness and enthusiasm is a Satvika Kartru; what is done without any hankering after the fruit and without likes and dislikes is Satvika Karma. Similarly, Buddhi (intellect), Dhriti (Self command or steadfastness) these also should be Satvika. What happiness one wishes for also should be Satvika; Pravrutti (what should be done or pursued), Nivrutti (what should not be done or pursued), Karya and Akarya (injunctions and prohibitions), fear and fearlessness an intellect (Buddhi) which can distinguish between (such pairs of opposites) and know them is Satvika; the Dhriti or steadfastness or firmness which invariably controls through Yoga the functions of the mind, the vital force and the senses is Satvika; the happiness of mental equipoise, which in the beginning seems to, be happiness and finally gets established in bliss and which is gained by practice alone, is Satvika. In any case, a person should believe that his body, his senses and the outside objects are all of the essence or nature of the three Gunas (Sattva, Rajas and Tamas) and there is no. thing whatsoever which is not included in or affected by the three Gunas and should aspire to pursue only that which is Saatvika. 
 VERSES 40 - 48: 
 " In the Shastra the Satvika Karmas are taught through the division or classification of four Geetha Ch. XVIII Varnas or castes. Shama (control of the mind) and Dama (control of the senses) for the Brahmin, bravery etc. for the Kshatriya, agriculture and protection or tending of the cows etc: for the Vaishya, Paricharya or service (of others) for Shoodra -- these are state in the Shastra in accordance with their Gunas and karmas; those, who perform their respective Karmas with a belief or attitude of worship of Parameshwara (the Ultimate Reality)who is all-pervading and is the cause for all prosperity, will get attitude or the final Bliss. Hence, one who is a Mumukshu ( aspirant for Liberation ) should not dabble in the Para Dharma or religion of others which yields bad fruits or results and should perform his own Karma(duties) uninterruptedly in this manner. 
VERSES 49 -55. 
 " The Siddhi ( resultant state ) of Karma is Chittashuddhi or purification of the mind or heart. From that Chittashuddhi one attains a supreme state of Naishkarmya (freedom. from all actions) through Sanyasa. One who has obtained the Siddhi (result- ant state or fulfillment) of jama, having control over the mind with steadfastness and having with- drawn it from outside objects, being without likes and dislikes, implantation moderation in food and recreation, being engrossed always in Dhyana Yoga (contemplation on the Self) in a solitary place, being with out the notions of `I and `Mine will become a deserving person for attaining the essential nature of Brahman (Brahma Swaroopa). For one who has attained the identification with Brahman, His mind will be clear or propitious(well-disposed or appeased). Sorrow and desire will be driven away. With a sense of equality born towards all objects he will attain Paramabhakti or the supreme devotion for Paramaatma or the Ultimate Truth or the Self. This is called Jnana Nishtha (natural establishment in: the real nature as the Self). This Parama Bhakta will come to know the essential nature of Paramaatma as well as His glory. He (the Parama Bhakta) will have become one with Paramatma alone. 
VERSES 56-62: 
 " How ever much a person may be Duraachari or given to wicked or evil ways, if he takes refuge in Bhagawan he will get Sadgati (State of Bliss). Therefore, surrendering all the Karmas unto Me only. By this you always keep your mind in, you will transcend or overcome all kinds of difficulties or troubles. Otherwise, if you do not listen to My advice you will be ruined. Even if you say you will not do Karma, your innate nature of a Kshatriya (Kshatriya Prakruti) will invariably make you do it. This is Ishwaras (the Lords) Maya vilasa or Mayic sport which is found in everyone's heart; hence, surrender unto Him alone with all your faith; then through His grace you will attain Bliss and eternal state (of the Self). 
 VERSES 63-66: 
 "Look here, I have told you the most secret Jnana. Think over it and do as it strikes you. I will tell once again the supreme secret, listen; it will be beneficial to you. Always keeping your mind rooted in Me alone and doing Karmas alone, be My devotee; I swear that by this you will attain My essential Being alone. Renouncing all Karmas you surrender unto Me alone; I will rid you of all sins. do not grieve. 
VERSE 67: 
 "Arjuna, do not teach this Shastra to one who has not performed Tapas (penance, religious austerity), one who is not a devotee (of Me God), one who has not served a Guru. You should not teach this particularly to one who shows hatred (Asooya) when he sees Me. 
VERSES 68- 71: 
. "One who teaches this supreme secret to My devotees, he will be having paramabhakti or supreme devotion for Me; he will certainly attain Me alone There is no person dearer to Me than him. One who reads this auspicious or sacred dialogue, he will become one who has worshipped Me through Jnana Yagna ( sacrificial offering of Jnana ). One who listens to this dialogue without any hatred towards 
Me and with faith, he also will be liberated and will attain heavenly abodes. 
VERSES 72-73: 
 "Oh Arjuna. did you listen to all this attentively. Has the fog,of ignorance passed away ? "-; thus when Bhagawan finally asked, Arjuna replied: "Oh;Achyuta, by your grace the delusion has vanished. I do not have any doubt now. Henceforth will behave as you say". 
VERSES 74-78: 
 After narrating all this to Dhritarashtra, Sanjaya stated thus: "Oh Dhritarashtra, I have heard this magnificent dialogue between Sri Krishna and Arjuna through the grace of Vyasa. When I remember this as well as that wonderful Viswaroopa of Bhagawan I get repeatedly into ecstasies. Wherever there is Yogeshwara Sri Krishna, wherever there is Dhanurdhari (who holds the bow of Gaandeeva) Partha, there Siri (wealth and victory and prosperity and very good political system will be established-such is my opinion.", 
 Om Tat Sat. 
#