Dhrtrastra said: Sanjay, gathered on the holy
land of Kurukshetra, eager to fight, what did my
sons and the sons of Pandu do? (1)
Sanjay said: At that time, seeing the army of the pandavas drawn up for battle and approaching Dronåcårya, King Duryodhana spoke the following words : (2)
Behold, O Revered Master, the mighty army of the sons of Pandu arrayed for battle by your talented pupil, Dhrstadymna, son of Drupada. (3)
There are in this army, heroes wielding mighty bows and equal in military prowess to Bhima and Arjuna- Såtyaki and Viråta and the Mahårathi (warrior chief) Drupada; Dhrstaketu, Cekitåna and the valiant King of Kåsi, and Purujit, Kuntibhoja, and saibya, the best of men, and mighty Yudhåmanyu, and valiant Uttamaujå, Abhimanyu, the son of Subhadrå, and the five sons of Draupadi- all of them Mahårathis (warrior chiefs). (4)
O best of Brahmanas, know them also who are the principal warriors on our side- the generals of my army. For your information I mention them. (5)
Yourself and Bhisma and Karna and Krpa, who is ever victorious in battle; and even so Aavatthåmå, Vikarna and Bhµrisravå (the son of Somadatta); (6)
And there are many other heroes, equipped with various weapons and missiles, who have staked their lives for me, all skilled in warfare. (7)
This army of ours, fully protected by Bhisma, is unconquerable; while that army of theirs, guarded in everyday by Bhisma, is easy to conquer.(8)
Therefore, stationed in your respective positions on all fronts, do you all guard Bhisma in particular on all sides. (9)
The grand old man of the Kaurava race, their glorious grand-patriarch Bhisma, cheering up Duryodhana, roared terribly like a lion and blew his conch. (10)
Then conchs, kettledrums, tabors, drums and trumpets suddenly blared forth and the noise was tumultuous. (11)
Then, seated in a glorious chariot drawn by white horses, Sri Krishna as well as Arjuna blew their celestial conchs. (12)
Sri Krisna blew His conch named Pancajanya; Arjuna, Devadatta; while Bhisma of ferocious deeds blew his mighty conch Paundra. (13)
King Yudhisthira, son of Kunti, blew his conch Anantavijaya, while Nakula and Sahadeva blew theirs, known as Sughosa and Manipuspaka respectively. (14)
And the excellent archer, the King of Kåsi, and sikandhi the Mahårathi (the great chariot-warrior), Dhrstadyumna and Virata, and invincible Såtyaki, Drupada as well as the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadrå, all of them, O lord of the earth, severally blew their respective conchs from all sides. (15-16-17-18)
And the terrible sound, echoing through heaven and earth, rent the hearts of Dhrtarastra's army. (19)
Now, O lord of the earth, seeing your sons arrayed against him and when missiles were ready to be hurled, Arjuna, who had the figure of Hanumån on the flag of his chariot, took up his bow and then addressed the following words to Sri Krishna; "Krsna, place my chariot between the two armies."
"And keep it there till I have carefully observed these warriors drawn up for battle, and have seen with whom I have to engage in this fight."
"I shall scan the well-wishers of evil-minded Duryodhana, in this war whoever have assembled on his side and are ready for the fight."
Sanjay said: O king, thus addressed by Arjuna, Sri Krishna placed the magnificent chariot between the two armies in front of Bhisma, Drona and all the kings and said, “Arjuna, behold these Kauravas assembled here.”(24-25)
Now Arjuna saw stationed there in both the armies his uncles, grand-uncles and teachers, even great grand-uncles, maternal uncles, brothers and cousins, sons and nephews, and grand-nephews, even so friends, fathers-in-law and well-wishers as well. (26)
Seeing all the relations present there, Arjuna was overcome with deep compassion and spoke thus in sorrow.
Arjuna said: Krsna, as I see these kinsmen arrayed for battle, my limbs give way, and my mouth is getting parched; nay, a shiver runs through my body and hair stands on end.
The bow, Gandiva, slips from my hand and my skin too burns all over; my mind is whirling, as it were, and I can no longer hold myself steady.
And, Kesava, I see such omens of evil, nor do I see any good in killing my kinsmen in battle.
Krsna, I do not covet victory, nor kingdom, nor pleasures. Govinda, of what use will kingdom or luxuries or even life be to us!
Those very persons for whose sake we covet the kingdom, luxuries and pleasures-teachers, uncles, sons and nephews and even so, grand- uncles and great grand-uncles, maternal uncles, fathers-in-law, grand-nephews, brothers-in-law and other relations-are here arrayed on the battlefield staking their lives and wealth.
O Slayer of Madhu, I do not want to kill them, even though they slay me, even for the sovereignty over the three worlds; how much the less for the kingdom here on earth!
Krsna, how can we hope to be happy slaying the sons of Dhrtrastra; by killing even these desperadoes, sin will surely accrue to us.
Therefore, Krsna, it does not behove us to kill our relations, the sons of Dhrtrastra. For, how can we be happy after killing our own kinsmen?
Even though these people, with their mind blinded by greed, perceive no evil in destroying their own race and no sin in treason to friends, why should not we, O Krsna, who see clearly the sin accruing from the destruction of one's family, think of desisting from committing this foul deed.
Age-long family traditions disappear with the destruction of a family; and virtue having been lost, vice takes hold of the entire race.
With the preponderance of vice, Krsna, the women of the family become corrupt; and with the corruption of women, O descendant of Vrsni, there ensues an intermixture of castes.
Progeny due to promiscuity damns the destroyers of the race as well as the race itself. Deprived of the offerings of rice and water (Sraddha, Tarpana etc.,) the manes of their race also fall.
Through these evils bringing about an intermixture of castes, the age-long caste traditions and family customs of the killers of kinsmen get extinct.
Krsna, we hear that men who have lost their family traditions dwell in hell for an indefinite period of time.
Oh what a pity! Though possessed of intelligence we have set our mind on the commission of a great sin; that due to lust for throne and enjoyment we are intent on killing our own kinsmen.
It would be better for me if the sons of Dhrtrastra, armed with weapons, kill me in battle, while I am unarmed and unresisting.
Sanjay said: Arjuna, whose mind was agitated by grief on the battlefield, having spoken thus, and having cast aside his bow and arrows, sank into the hinder part of his chariot.
Thus, in the Upanisad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Sri Krisna and Arjuna.
Sanjay said: Sri Krisna then addressed the following words to Arjuna, who was, as mentioned before, overwhelmed with pity, whose eyes were filled with tears and agitated, and who was full of sorrow.
Sri Bhagavån said : Arjuna, how has this infatuation overtaken you at this odd hour? It is shunned by noble souls; neither will it bring heaven, nor fame to you.
Yield not to unmanliness, Arjuna; this does not become you. Shaking off this base faint- heartedness stand-up, O scorcher of enemies.
Arjuna said : How Krsna, shall I fight Bhisma and Drona with arrows on the battlefield? They are worthy of deepest reverence, O destroyer of foes.
It is better to live on alms in this world without slaying these noble elders, because even after killing them we shall after all enjoy only bloodstained pleasures in the form of wealth and sense-enjoyments.
We do not even know which is preferable for us - to fight or not to fight; nor do we know whether we shall win or whether they will conquer us. Those very sons of Dhrtrastra, killing whom we do not even wish to live, stand in the enemy ranks.
With my very being smitten by the vice of faint- heartedness and my mind puzzled with regard to duty, I beseech You! tell me that which is decidedly good; I am your disciple. Pray, instruct me, who have taken refuge in You.
For even on obtaining undisputed sovereignty and an affluent kingdom on this earth and lordship over the gods, I do not see any means that can drive away the grief which is drying up my senses.
Sanjay said: O King, having thus spoken to Sri Krishna, Arjuna again said to Him, "I will not fight," and became silent.
Then, O Dhrtrastra, Sri Krishna, as if smiling addressed the following words to grieving Arjuna in the midst of the two armies.
Sri Bhagavån said: Arjuna, you grieve over those who should not be grieved for and yet speak like the learned; wise men do not sorrow over the dead or the living.
In fact, there was never a time when I was not, or when you or these kings were not. Nor is it a fact that hereafter we shall all cease to be.
Just as boyhood, youth and old age are attributed to the soul through this body, even so it attains another body. The wise man does not get deluded about this.
O son of Kunti, the contacts between the senses and their objects, which give rise to the feelings of heat and cold, pleasure and pain etc., are transitory and fleeting; therefore, Arjuna, endure them.
Arjuna, the wise man to whom pain and pleasure are alike, and who is not tormented by these contacts, becomes eligible for immortality.
The unreal has no existence, and the real never ceases to be; the reality of both has thus been perceived by the seers of Truth.
Know that alone to be imperishable which pervades this universe; for no one has power to destroy this indestructible substance.
All these bodies pertaining to the imperishable, indefinable and eternal soul are spoken of as perishable; therefore, Arjuna, fight.
Both of them are ignorant, he who considers the soul to be capable of killing and he who takes it as killed; for verily the soul neither kills, nor is killed.
The soul is never born, nor it ever dies; nor does it become only after being born. For, it is unborn, eternal, everlasting and primeval; even though the body is slain, the soul is not.
Arjuna, the man who knows this soul to be imperishable; eternal and free from birth and decay - how and whom will he cause to be killed, how and whom will he kill?
As a man shedding worn-out garments, takes other new ones, likewise, the embodied soul, casting off worn-out bodies, enters into others that are new.
Weapons cannot cut it nor can fire burn it; water cannot wet it nor can wind dry it.
For this soul is incapable of being cut, or burnt by fire; nor can it be dissolved by water and is undriable by air as well; This soul is eternal, omnipresent, immovable, constant and everlasting.
This soul is unmanifest; it is incomprehensible and it is spoken of as immutable. Therefore, knowing it as such, you should not grieve.
And, Arjuna, if you should suppose this soul to be subject to constant birth and death, even then you should not grieve like this.
For, in that case death is certain for the born, and rebirth is inevitable for the dead. You should not, therefore, grieve over the inevitable.
Arjuna, before birth beings are not manifest to our human senses; on death they return to the unmanifest again. They are manifest only in the interim between birth and death. What occasion, then, for lamentation?
Hardly anyone perceives this soul as marvellous, scarce another likewise speaks thereof as marvellous, and scarce another hears of it as marvellous, while there are some who know it not even on hearing of it.
Arjuna, this soul dwelling in the bodies of all, can never be slain; therefore, you should not mourn for anyone.
Besides, considering your own duty too, you should not waver, for there is nothing more welcome for a man of the warrior class than a righteous war.
Arjuna, happy are the Ksatriyas who get such an unsolicited opportunity for war, which is an open gateway to heaven.
Now, if you refuse to fight this righteous war, then, shirking your duty and losing your reputation, you will incur sin.
Nay, people will also pour undying infamy on you; and infamy brought on a man enjoying popular esteem is worse than death.
And the warrior-chiefs who thought highly of you, will now despise you, thinking that it was fear which drove you away from battle.
And your enemies, disparaging your might, will speak many unbecoming words; what can be more distressing than this?
Die, and you will win heaven; conquer, and you enjoy sovereignty of the earth; therefore, stand up, Arjuna, determined to fight.
Treating alike victory and defeat, gain and loss, pleasure and pain, get ready for the battle; fighting thus you will not incur sin.
Arjuna, this attitude of mind has been presented to you from the point of view of Jnanayoga; now hear the same as presented from the standpoint of Karmayoga (the Yoga of selfless action). Equipped with this attitude of mind, you will be able to throw off completely the shackles of Karma.
In this path (of disinterested action) there is no loss of effort, nor is there fear of contrary result, even a little practice of this discipline saves one from the terrible fear of birth and death.
Arjuna, in this Yoga (of disinterested action) the intellect is determinate and directed singly towards one ideal; whereas the intellect of the undecided (ignorant men moved by desires) wanders in all directions, after innumerable aims.
Arjuna, those who are full of worldly desires and devoted to the letter of the Vedas, who look upon heaven, as the supreme goal and argue that there is nothing beyond heaven are unwise. They utter flowery speech recommending many rituals of various kinds for the attainment of pleasure and power with rebirth as their fruit. Those whose minds are carried away by such words, and who are deeply attached to pleasures and worldly power, cannot attain the determinate intellect concentrated on God.
Arjuna, the Vedas thus deal with the evolutes of the three Gunas (modes of Prakrti), viz., worldly enjoyments and the means of attaining such enjoy- ments; be thou indifferent to these enjoyments and their means, rising above pairs of opposites like pleasure and pain etc., established in the Eternal Existence (God), absolutely unconcerned about the fulfilment of wants and the preservation of what has been already attained, and self-controlled.
A Bråhmana, who has obtained enlightenment, has as much use for all the Vedas as one who stands at the brink of a sheet of water overflowing on all sides has for a small reservoir of water.
Your right is to work only and never to the fruit thereof. Do not be the cause of the fruit of action; nor let your attachment be to inaction.
Arjuna, perform your duties established in Yoga, renouncing attachment, and be even-minded in success and failure; evenness of mind is called "Yoga".
Action with a selfish motive is far inferior to this Yoga in the form of equanimity. Do seek refuge in this equipoise of mind, Arjuna; for poor and wretched are those who are instrumental in making their actions bear fruit.
Endowed with equanimity, one sheds in this life both good and evil. Therefore, strive for the practice of this Yoga of equanimity. Skill in action lies in the practice of this Yoga.
For, wise men possessing equipoised mind, renouncing the fruit of actions and freed from the shackles of birth, attain the blissful supreme state.
When your mind will have fully crossed the mire of delusion, you will then grow indifferent to the enjoyments of this world and the next that have been heard of as well as to those that are yet to be heard of.
When your intellect, confused by hearing conflicting statements, will rest steady and undistracted in meditation on God, you will then attain Yoga (everlasting union with God).
Arjuna said : Krsna, what is the definition (mark) of a God-realized soul, stable of mind and established in Samådhi (perfect tranquillity of mind)? How does the man of stable mind speak, how does he sit, how does he walk?
Sri Bhagavån said: Arjuna, when one thoroughly casts off all cravings of the mind, and is satisfied in the Self through the joy of the Self, he is then called stable of mind.
The sage, whose mind remains unperturbed amid sorrows, whose thirst for pleasures has altogether disappeared, and who is free from passion, fear and anger, is called stable of mind.
He who is unattached to everything, and meeting with good and evil, neither rejoices nor recoils, his mind is stable.
When, like a tortoise, that draws in its limbs from all directions, he withdraws all his senses from the sense-objects, his mind becomes steady. (
Sense-objects turn away from him, who does not enjoy them with his senses; but the taste for them persists. This relish also disappears in the case of the man of stable mind when he realizes the Supreme.
Turbulent by nature, the senses (not free from attachment) even of a wise man, who is practising self-control, forcibly carry away his mind, Arjuna.
Therefore, having controlled all the senses and concentrating his mind, he should sit for meditation, devoting himself heart and soul to Me. For, he whose senses are under his control, is known to have a stable mind.
The man dwelling on sense-objects develops attach- ment for them; from attachment springs up desire, and from desire (unfulfilled) ensues anger. (
From anger arises delusion; from delusion, confusion of memory; from confusion of memory, loss of reason; and from loss of reason one goes to complete ruin. (
But the self-controlled Sådhaka, while enjoying the various sense-objects through his senses, which are disciplined and free from likes and dislikes, attains placidity of mind.
With the attainment of such placidity of mind, all his sorrows come to an end; and the intellect of such a person of tranquil mind soon withdrawing itself from all sides, becomes firmly established in God.
He who has not controlled his mind and senses can have no determinate intellect, nor contemplation. Without contemplation, he can have no peace; and how can there be happiness for one lacking peace of mind?
As the wind carries away a boat upon the waters, even so of the senses moving among sense-objects, the one to which the mind is attached, takes away his discrimination.
Therefore, Arjuna, he, whose senses are completely restrained from their objects, is said to have a stable mind.
That which is night to all beings, in that state of Divine Knowledge and Supreme Bliss the God- realized Yogi keeps awake, and that (the ever- changing, transient worldly happiness) in which all beings keep awake, is night to the seer.
As the waters of different rivers enter the ocean, which, though full on all sides, remains undisturbed; likewise, he, in whom all enjoyments merge themselves without causing disturbance, attains peace; not he who hankers after such enjoyments.
He who has given up all desires, and moves free from attachment, egoism and thirst for enjoyment attains peace.
Arjuna, such is the state of the God-realized soul; having reached this state, he overcomes delusion. And established in this state, even at the last moment, he attains Brahmic Bliss.
Arjuna said : Krsna if You consider Knowledge as superior to Action, why then do You urge me to this dreadful action, Kesava!
You are, as it were, puzzling my mind by these seemingly conflicting expressions; therefore, tell me the one definite discipline by which I may obtain the highest good.
Sri Bhagavån said: Arjuna, in this world two courses of Sådhanå (spiritual discipline) have been enunciated by Me in the past. In the case of the Sånkhyayogi, the Sådhanå proceeds along the path of Knowledge; whereas in the case of the Karma- yogi, it proceeds along the path of Action.
Man does not attain freedom from action (culmination of the discipline of Action) without entering upon action; nor does he reach perfection (culmination of the discipline of Knowledge) merely by ceasing to act.
Surely, none can ever remain inactive even for a moment; for, everyone is helplessly driven to action by modes of Prakati.
He who outwardly restraining the organs of sense and action, sits mentally dwelling on the objects of senses, that man of deluded intellect is called a hypocrite.
On the other hand, he who controlling the organs of sense and action by the power of his will, and remaining unattached, undertakes the Yoga of selfless Action through those organs, Arjuna, he excels.
Therefore, do you perform your allotted duty; for action is superior to inaction. Desisting from action, you cannot even maintain your body.
Man is bound by his own action except when it is performed for the sake of sacrifice. Therefore, Arjuna, do you efficiently perform your duty, free from attachment, for the sake of sacrifice alone.
Having created mankind along with (the spirit of) sacrifice at the beginning of creation, the creator, Brahmå, said to them, - You shall prosper by this; may this yield the enjoyments you seek.
Foster the gods through this sacrifice, and let the gods be gracious to you. Thus, each fostering the other selflessly, you will attain the highest good.
Fostered by sacrifice, the gods will surely bestow on you unasked all the desired enjoyments. He who enjoys the gifts bestowed by them without offering anything to them in return, is undoubtedly a thief.
The virtuous who partake of what is left over after sacrifice, are absolved of all sins. Those sinful ones who cook for the sake of nourishing their bodies alone, partake of sin only.
All beings are evolved from food; production of food is dependent on rain; rain ensues from sacrifice, and sacrifice is rooted in prescribed action. Know that prescribed action has its origin in the Vedas, and the Vedas proceed from the Indestructible (God); hence the all-pervading Infinite is always present in sacrifice.
Arjuna, he who does not follow the wheel of creation thus set going in this world i.e., does not perform his duties, leads a sinful and sensual life, he lives in vain.
He, however, who takes delight in the Self alone and is gratified with the Self, and is contented in the Self, has no duty.
In this world that great soul has nothing to gain by action nor by abstaining from action; nor has he selfish dependence of any kind on any creature.
Therefore, go on efficiently doing your duty at all times without attachment. Doing work without attachment man attains the Supreme.
It is through action without attachment alone that Janaka and other wise men reached perfection. Having in view the maintenance of the world order too, you should take to action.
For whatever a great man does, that very thing other men also do; whatever standard he sets up, the generality of men follow the same.
Arjuna, there is no duty in all the three worlds for Me to perform, nor is there anything worth attaining, unattained by Me; yet I continue to work.
Should I not engage in action, scrupulously at any time, great harm will come to the world; for, Arjuna, men follow My way in all matters. (
If I ever cease to act, these worlds would perish; nay, I should prove to be the cause of confusion, and of the destruction of these people.
Arjuna, as the unwise act with attachment, so should the wise man, with a view to maintain the world order, act without attachment.
A wise man established in the Self should not unsettle the mind of the ignorant attached to action, but should get them to perform all their duties, duly performing his own duties.
In fact all actions are being performed by the modes of Prakrati(Primordial Matter). The fool, whose mind is deluded by egoism, thinks: "I am the doer."
However, he, who has true insight into the respective spheres of Gunas (modes of Prakrati) and their actions, holding that it is the Gunas (in the shape of the senses, mind, etc.,) that move among the Gunas (objects of perception), does not get attached to them, Arjuna.
Those who are completely deluded by the Gunas (modes) of Prakrati remain attached to those Gunas and actions; the man of perfect Knowledge should not unsettle the mind of those ignorants of imperfect knowledge.
Therefore, dedicating all actions to Me with your mind fixed on Me, the Self of all, freed from desire and the feeling of meum and cured of mental agitation, fight.
Even those men who, with an uncavilling and devout mind, always follow this teaching of Mine are released from the bondage of all actions.
But they, however, who, finding fault with this teaching of Mine, do not follow it, take those fools to be deluded in the matter of all knowledge as lost.
All living creatures follow their tendencies; even the wise man acts according to the tendencies of his own nature. Of what use is any external restraint?
Attraction and repulsion are rooted in all sense- objects. Man should never allow himself to be swayed by them, because they are the two principal enemies standing in the way of his redemption.
One's own duty, though devoid of merit, is preferable to the duty of another well performed. Even death in the performance of One's own duty brings blessed- ness; another's duty is fraught with fear.
Arjuna said: Now impelled by what, Krsna does this man commit sin even involuntarily, as though driven by force?
Sri Bhagavån said : It is desire begotten of the element of Rajas, which appears as wrath; nay, it is insatiable and grossly wicked. Know this to be the enemy in this case.
As fire is covered by smoke, mirror by dust, and embryo by the amnion, so is knowledge covered by desire.
And, Arjuna, Knowledge stands covered by this eternal enemy of the wise known as desire, which is insatiable like fire. (
The senses, the mind and the intellect are declared to be its seat; covering the knowledge through these, it (desire) deludes the embodied soul.
Therefore, Arjuna, you must first control your senses, and then kill this evil thing which obstructs Jnåna (Knowledge of the Absolute or Nirguna Brahma) and Vijnåna (Knowledge of Såkåra Brahma or manifest Divinity).
The senses are said to be greater than the body; but greater than the senses is the mind. Greater than the mind is the intellect; and what is greater than the intellect is He, the Self.
Thus, Arjuna, knowing the Self which is higher than the intellect and subduing the mind by reason, kill this enemy in the form of desire that is hard to overcome.
Sri Bhagavån said: I revealed this immortal Yoga to Vivasvån (Sun-god); Vivasvån conveyed it to Manu (his son); and Manu imparted it to (his son) Iksvåku.
Thus transmitted in succession from father to son, Arjuna, this Yoga remained known to the Råjarsis (royal sages). Through long lapse of time, this Yoga got lost to the world
The same ancient Yoga, which is the supreme secret, has this day been imparted to you by Me, because you are My devotee and friend.
Arjuna said: You are of recent origin, while the birth of Vivasvån dates back to remote antiquity. How, then, am I to believe that You imparted this Yoga at the beginning of the creation!
Sri Bhagavån said: Arjuna, you and I have passed through many births, I remember them all; you do not remember, O chastiser of foes.
Though birthless and immortal and the Lord of all beings, I manifest Myself through My own Yogamåyå (divine potency), keeping My nature (Prakarti) under control.
Arjuna, whenever righteousness is on the decline, unrighteousness is in the ascendant, then I body Myself forth.
For the protection of the virtuous, for the extirpation of evil-doers, and for establishing Dharma (righteousness) on a firm footing, I manifest Myself from age to age.
Arjuna, My birth and activities are divine. He who knows this in reality is not reborn on leaving his body, but comes to Me.
Completely rid of attachment, fear and anger, wholly absorbed in Me, depending on Me, and purified by the penance of wisdom, many have become one with Me even in the past.
Arjuna, howsoever men seek Me, even so do I respond to them; for all men follow My path in everyway.
In this world of human beings, men seeking the fruition of their activities, worship the gods; for success born of actions follows quickly.
The four orders of society (viz., the Bråhmana, the Ksatriya, the Vaisya and the sudra) were created by Me, classifying them according to the Gunas predominant in each and apportioning corresponding duties to them; though the originator of this creation, know Me, the Immortal Lord, to be a non-doer.
Since I have no craving for the fruit of actions, actions do not taint Me. Even he who thus knows Me in reality is not bound by actions.
Having known thus, action was performed even by the ancient seekers for liberation; therefore, do you also perform actions as have been performed by the ancients from antiquity.
What is action and what is inaction? Even men of intelligence are puzzled over this question. Therefore, I shall expound to you the truth about action, knowing which you will be freed from its evil effects i.e., the shackles of karma.
The truth about action must be known and the truth of inaction also must be known; even so, the truth about prohibited action (Vikarma) must be known. For, mysterious are the ways of action.
He who sees inaction in action, and action in inaction, is wise among men; he is a Yogi, who has performed all actions.
Even the wise call him a sage, whose undertakings are all free from desire and Sankalpa (thoughts of the world) and whose actions are burnt up by the fire of wisdom.
He, who, having totally given up attachment to actions and their fruit, no longer depends on anything in the world, and is ever content, does nothing at all, though fully engaged in action.
Having subdued his mind and body, and giving up all objects of enjoyment, and free from craving, he who performs sheer bodily action, does not incur sin.
The Karmayogi, who is contented with whatever is got unsought, is free from jealousy and has transcended all pairs of opposites like joy and grief, and is balanced in success and failure, is not bound by his action.
All his actions get dissolved entirely, who is free from attachment and has no identification with the body; and free from the feeling of mine, whose mind is established in the knowledge of Self and who works merely for the sake of sacrifice.
In the practice of seeing Brahma everywhere as a form of sacrifice, Brahma is the ladle (with which oblation is poured into the fire, etc.); Brahma, again, is the oblation; Brahma is the fire, Brahma itself is the sacrificer and so Brahma itself constitutes the act of pouring the oblation into the fire. And finally Brahma is the goal to be reached by him who is absorbed in Brahma as the act of such sacrifice.
Other Yogi’s duly offer sacrifice only in the shape of worship to gods, while others perform sacrifice by offering the self by the Self itself in the fire of Brahma through the sacrifice known as the perception of identity.
Others offer as sacrifice their senses of hearing etc., into the fires of self-discipline. Other Yogi’s, again, offer sound and other objects of perception into the fires of the senses.
Others sacrifice all the functions of their senses and the functions of the vital airs (Pråa) into the fire of Yoga in the shape of self-control, kindled by wisdom.
Someperform sacrifice with material possessions; some offer sacrifice in the shape of austerities; others sacrifice through the practice of Yoga; while some striving souls, observing austere vows, perform sacrifice in the shape of wisdom through the study of sacred texts
Other Yogi’s offer the act of exhalation into that of inhalation; even so, others the act of inhalation into that of exhalation. There are still others given to the practice of Prånåyåma (breath- control), who having regulated their diet and controlled the processes of exhalation and inhalation both pour their vital airs into the vital airs themselves. All these have their sins consumed away by sacrifice and understand the meaning of sacrificial worship.
Arjuna, Yogi’s who enjoy the nectar that has been left over after the performance of a sacrifice attain the eternal Brahma. To the man who does not offer sacrifice, even this world is not happy; how, then, can the other world be happy?
Many such forms of sacrifice have been set forth in detail in the Vedas; know them all as involving the action of mind, senses and body. Thus, knowing the truth about them you shall be freed from the bondage of action (through their performance).
Arjuna, sacrifice through Knowledge is superior to sacrifice performed with material things. For all actions without exception culminate in Knowledge, O son of Kunti.
Understand the true nature of that Knowledge by approaching illumined soul. If you prostrate at their feet, render them service, and question them with an open and guileless heart, those wise seers of Truth will instruct you in that Knowledge.
Arjuna, when you have achieved enlightenment, ignorance will delude you no more. In the light of that knowledge, you will see the entire creation first within your own Self, and then in Me (the Oversoul).
Even if you were the most sinful of all sinners, this Knowledge alone would carry you, like a raft, across all your sins.
For, as the blazing fire turns the fuel to ashes, Arjuna, even so the fire of Knowledge turns all actions to ashes.
In this world there is no purifier as great as Knowledge; he who has attained purity of heart through prolonged practice of Karmayoga, automatically sees the light of Truth in the self in course of time.
He who has mastered his senses, is exclusively devoted to his practice and is full of faith, attains Knowledge; having had the revelation of Truth, he immediately attains supreme peace in the form of God-realization.
He who lacks discrimination, is devoid of faith, and is at the same time possessed by doubt, is lost to the spiritual path. For the doubting soul there is neither this world nor the world beyond, nor even happiness.
Arjuna, actions do not bind him who has dedicated all his actions to God according to the spirit of Karmayoga, whose doubts have been dispelled by wisdom and who is self-possessed.
Therefore, Arjuna slashing to pieces, with the sword of knowledge, this doubt in your heart, born of ignorance, establish yourself in Karmayoga in the shape of even-mindedness, and stand up for the fight.
Arjuna said : Kshna, you extol Sånkhyayoga (the Yoga of Knowledge) and then the Yoga of Action. Pray, tell me which of the two is decidedly conducive to my good.
Sri Bhagavån said : The Yoga of Knowledge and the Yoga of Action both lead to supreme Bliss. Of the two, however, the Yoga of Action, being easier of practice, is superior to the Yoga of Knowledge
The Karmayogi who neither hates nor desires should ever be considered a man of renunciation. For, Arjuna, he who is free from the pairs of opposites is easily liberated from bondage.
It is the ignorant, not the wise, who say that Sånkhyayoga and Karmayoga lead to divergent results. For, one who is firmly established in either, gets the fruit of both which is the same, viz., God- realization
The (supreme) state which is reached by the Sånkhyayoga is attained also by the Karmayogi. Therefore, he alone who sees Sånkhyayoga and Karmayoga as identical so far as their result goes, sees truly.
Without Karmayoga, however Sånkhyayoga i.e., renunciation of doership in relation to all activities of the mind, senses and body is difficult to accomplish; whereas the Karmayogi, who keeps his mind fixed on God, reaches Brahma in no time, Arjuna.
The Karmayogi, who has fully conquered his mind and mastered his senses, whose heart is pure, and who has identified himself with the Self of all beings (viz., God), remains untainted, even though performing action
However, the Sånkhyayoga ,who knows the reality of things, must believe that he does nothing, even though seeing, hearing, touching, smelling, eating or drinking, walking, sleeping, breathing, speaking, answering the calls of nature, grasping, and opening or closing the eyes, holding that it is the senses alone that are moving among their objects.
Sanjay said: At that time, seeing the army of the pandavas drawn up for battle and approaching Dronåcårya, King Duryodhana spoke the following words : (2)
Behold, O Revered Master, the mighty army of the sons of Pandu arrayed for battle by your talented pupil, Dhrstadymna, son of Drupada. (3)
There are in this army, heroes wielding mighty bows and equal in military prowess to Bhima and Arjuna- Såtyaki and Viråta and the Mahårathi (warrior chief) Drupada; Dhrstaketu, Cekitåna and the valiant King of Kåsi, and Purujit, Kuntibhoja, and saibya, the best of men, and mighty Yudhåmanyu, and valiant Uttamaujå, Abhimanyu, the son of Subhadrå, and the five sons of Draupadi- all of them Mahårathis (warrior chiefs). (4)
O best of Brahmanas, know them also who are the principal warriors on our side- the generals of my army. For your information I mention them. (5)
Yourself and Bhisma and Karna and Krpa, who is ever victorious in battle; and even so Aavatthåmå, Vikarna and Bhµrisravå (the son of Somadatta); (6)
And there are many other heroes, equipped with various weapons and missiles, who have staked their lives for me, all skilled in warfare. (7)
This army of ours, fully protected by Bhisma, is unconquerable; while that army of theirs, guarded in everyday by Bhisma, is easy to conquer.(8)
Therefore, stationed in your respective positions on all fronts, do you all guard Bhisma in particular on all sides. (9)
The grand old man of the Kaurava race, their glorious grand-patriarch Bhisma, cheering up Duryodhana, roared terribly like a lion and blew his conch. (10)
Then conchs, kettledrums, tabors, drums and trumpets suddenly blared forth and the noise was tumultuous. (11)
Then, seated in a glorious chariot drawn by white horses, Sri Krishna as well as Arjuna blew their celestial conchs. (12)
Sri Krisna blew His conch named Pancajanya; Arjuna, Devadatta; while Bhisma of ferocious deeds blew his mighty conch Paundra. (13)
King Yudhisthira, son of Kunti, blew his conch Anantavijaya, while Nakula and Sahadeva blew theirs, known as Sughosa and Manipuspaka respectively. (14)
And the excellent archer, the King of Kåsi, and sikandhi the Mahårathi (the great chariot-warrior), Dhrstadyumna and Virata, and invincible Såtyaki, Drupada as well as the five sons of Draupadi, and the mighty-armed Abhimanyu, son of Subhadrå, all of them, O lord of the earth, severally blew their respective conchs from all sides. (15-16-17-18)
And the terrible sound, echoing through heaven and earth, rent the hearts of Dhrtarastra's army. (19)
Now, O lord of the earth, seeing your sons arrayed against him and when missiles were ready to be hurled, Arjuna, who had the figure of Hanumån on the flag of his chariot, took up his bow and then addressed the following words to Sri Krishna; "Krsna, place my chariot between the two armies."
"And keep it there till I have carefully observed these warriors drawn up for battle, and have seen with whom I have to engage in this fight."
"I shall scan the well-wishers of evil-minded Duryodhana, in this war whoever have assembled on his side and are ready for the fight."
Sanjay said: O king, thus addressed by Arjuna, Sri Krishna placed the magnificent chariot between the two armies in front of Bhisma, Drona and all the kings and said, “Arjuna, behold these Kauravas assembled here.”(24-25)
Now Arjuna saw stationed there in both the armies his uncles, grand-uncles and teachers, even great grand-uncles, maternal uncles, brothers and cousins, sons and nephews, and grand-nephews, even so friends, fathers-in-law and well-wishers as well. (26)
Seeing all the relations present there, Arjuna was overcome with deep compassion and spoke thus in sorrow.
Arjuna said: Krsna, as I see these kinsmen arrayed for battle, my limbs give way, and my mouth is getting parched; nay, a shiver runs through my body and hair stands on end.
The bow, Gandiva, slips from my hand and my skin too burns all over; my mind is whirling, as it were, and I can no longer hold myself steady.
And, Kesava, I see such omens of evil, nor do I see any good in killing my kinsmen in battle.
Krsna, I do not covet victory, nor kingdom, nor pleasures. Govinda, of what use will kingdom or luxuries or even life be to us!
Those very persons for whose sake we covet the kingdom, luxuries and pleasures-teachers, uncles, sons and nephews and even so, grand- uncles and great grand-uncles, maternal uncles, fathers-in-law, grand-nephews, brothers-in-law and other relations-are here arrayed on the battlefield staking their lives and wealth.
O Slayer of Madhu, I do not want to kill them, even though they slay me, even for the sovereignty over the three worlds; how much the less for the kingdom here on earth!
Krsna, how can we hope to be happy slaying the sons of Dhrtrastra; by killing even these desperadoes, sin will surely accrue to us.
Therefore, Krsna, it does not behove us to kill our relations, the sons of Dhrtrastra. For, how can we be happy after killing our own kinsmen?
Even though these people, with their mind blinded by greed, perceive no evil in destroying their own race and no sin in treason to friends, why should not we, O Krsna, who see clearly the sin accruing from the destruction of one's family, think of desisting from committing this foul deed.
Age-long family traditions disappear with the destruction of a family; and virtue having been lost, vice takes hold of the entire race.
With the preponderance of vice, Krsna, the women of the family become corrupt; and with the corruption of women, O descendant of Vrsni, there ensues an intermixture of castes.
Progeny due to promiscuity damns the destroyers of the race as well as the race itself. Deprived of the offerings of rice and water (Sraddha, Tarpana etc.,) the manes of their race also fall.
Through these evils bringing about an intermixture of castes, the age-long caste traditions and family customs of the killers of kinsmen get extinct.
Krsna, we hear that men who have lost their family traditions dwell in hell for an indefinite period of time.
Oh what a pity! Though possessed of intelligence we have set our mind on the commission of a great sin; that due to lust for throne and enjoyment we are intent on killing our own kinsmen.
It would be better for me if the sons of Dhrtrastra, armed with weapons, kill me in battle, while I am unarmed and unresisting.
Sanjay said: Arjuna, whose mind was agitated by grief on the battlefield, having spoken thus, and having cast aside his bow and arrows, sank into the hinder part of his chariot.
Thus, in the Upanisad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Sri Krisna and Arjuna.
Sanjay said: Sri Krisna then addressed the following words to Arjuna, who was, as mentioned before, overwhelmed with pity, whose eyes were filled with tears and agitated, and who was full of sorrow.
Sri Bhagavån said : Arjuna, how has this infatuation overtaken you at this odd hour? It is shunned by noble souls; neither will it bring heaven, nor fame to you.
Yield not to unmanliness, Arjuna; this does not become you. Shaking off this base faint- heartedness stand-up, O scorcher of enemies.
Arjuna said : How Krsna, shall I fight Bhisma and Drona with arrows on the battlefield? They are worthy of deepest reverence, O destroyer of foes.
It is better to live on alms in this world without slaying these noble elders, because even after killing them we shall after all enjoy only bloodstained pleasures in the form of wealth and sense-enjoyments.
We do not even know which is preferable for us - to fight or not to fight; nor do we know whether we shall win or whether they will conquer us. Those very sons of Dhrtrastra, killing whom we do not even wish to live, stand in the enemy ranks.
With my very being smitten by the vice of faint- heartedness and my mind puzzled with regard to duty, I beseech You! tell me that which is decidedly good; I am your disciple. Pray, instruct me, who have taken refuge in You.
For even on obtaining undisputed sovereignty and an affluent kingdom on this earth and lordship over the gods, I do not see any means that can drive away the grief which is drying up my senses.
Sanjay said: O King, having thus spoken to Sri Krishna, Arjuna again said to Him, "I will not fight," and became silent.
Then, O Dhrtrastra, Sri Krishna, as if smiling addressed the following words to grieving Arjuna in the midst of the two armies.
Sri Bhagavån said: Arjuna, you grieve over those who should not be grieved for and yet speak like the learned; wise men do not sorrow over the dead or the living.
In fact, there was never a time when I was not, or when you or these kings were not. Nor is it a fact that hereafter we shall all cease to be.
Just as boyhood, youth and old age are attributed to the soul through this body, even so it attains another body. The wise man does not get deluded about this.
O son of Kunti, the contacts between the senses and their objects, which give rise to the feelings of heat and cold, pleasure and pain etc., are transitory and fleeting; therefore, Arjuna, endure them.
Arjuna, the wise man to whom pain and pleasure are alike, and who is not tormented by these contacts, becomes eligible for immortality.
The unreal has no existence, and the real never ceases to be; the reality of both has thus been perceived by the seers of Truth.
Know that alone to be imperishable which pervades this universe; for no one has power to destroy this indestructible substance.
All these bodies pertaining to the imperishable, indefinable and eternal soul are spoken of as perishable; therefore, Arjuna, fight.
Both of them are ignorant, he who considers the soul to be capable of killing and he who takes it as killed; for verily the soul neither kills, nor is killed.
The soul is never born, nor it ever dies; nor does it become only after being born. For, it is unborn, eternal, everlasting and primeval; even though the body is slain, the soul is not.
Arjuna, the man who knows this soul to be imperishable; eternal and free from birth and decay - how and whom will he cause to be killed, how and whom will he kill?
As a man shedding worn-out garments, takes other new ones, likewise, the embodied soul, casting off worn-out bodies, enters into others that are new.
Weapons cannot cut it nor can fire burn it; water cannot wet it nor can wind dry it.
For this soul is incapable of being cut, or burnt by fire; nor can it be dissolved by water and is undriable by air as well; This soul is eternal, omnipresent, immovable, constant and everlasting.
This soul is unmanifest; it is incomprehensible and it is spoken of as immutable. Therefore, knowing it as such, you should not grieve.
And, Arjuna, if you should suppose this soul to be subject to constant birth and death, even then you should not grieve like this.
For, in that case death is certain for the born, and rebirth is inevitable for the dead. You should not, therefore, grieve over the inevitable.
Arjuna, before birth beings are not manifest to our human senses; on death they return to the unmanifest again. They are manifest only in the interim between birth and death. What occasion, then, for lamentation?
Hardly anyone perceives this soul as marvellous, scarce another likewise speaks thereof as marvellous, and scarce another hears of it as marvellous, while there are some who know it not even on hearing of it.
Arjuna, this soul dwelling in the bodies of all, can never be slain; therefore, you should not mourn for anyone.
Besides, considering your own duty too, you should not waver, for there is nothing more welcome for a man of the warrior class than a righteous war.
Arjuna, happy are the Ksatriyas who get such an unsolicited opportunity for war, which is an open gateway to heaven.
Now, if you refuse to fight this righteous war, then, shirking your duty and losing your reputation, you will incur sin.
Nay, people will also pour undying infamy on you; and infamy brought on a man enjoying popular esteem is worse than death.
And the warrior-chiefs who thought highly of you, will now despise you, thinking that it was fear which drove you away from battle.
And your enemies, disparaging your might, will speak many unbecoming words; what can be more distressing than this?
Die, and you will win heaven; conquer, and you enjoy sovereignty of the earth; therefore, stand up, Arjuna, determined to fight.
Treating alike victory and defeat, gain and loss, pleasure and pain, get ready for the battle; fighting thus you will not incur sin.
Arjuna, this attitude of mind has been presented to you from the point of view of Jnanayoga; now hear the same as presented from the standpoint of Karmayoga (the Yoga of selfless action). Equipped with this attitude of mind, you will be able to throw off completely the shackles of Karma.
In this path (of disinterested action) there is no loss of effort, nor is there fear of contrary result, even a little practice of this discipline saves one from the terrible fear of birth and death.
Arjuna, in this Yoga (of disinterested action) the intellect is determinate and directed singly towards one ideal; whereas the intellect of the undecided (ignorant men moved by desires) wanders in all directions, after innumerable aims.
Arjuna, those who are full of worldly desires and devoted to the letter of the Vedas, who look upon heaven, as the supreme goal and argue that there is nothing beyond heaven are unwise. They utter flowery speech recommending many rituals of various kinds for the attainment of pleasure and power with rebirth as their fruit. Those whose minds are carried away by such words, and who are deeply attached to pleasures and worldly power, cannot attain the determinate intellect concentrated on God.
Arjuna, the Vedas thus deal with the evolutes of the three Gunas (modes of Prakrti), viz., worldly enjoyments and the means of attaining such enjoy- ments; be thou indifferent to these enjoyments and their means, rising above pairs of opposites like pleasure and pain etc., established in the Eternal Existence (God), absolutely unconcerned about the fulfilment of wants and the preservation of what has been already attained, and self-controlled.
A Bråhmana, who has obtained enlightenment, has as much use for all the Vedas as one who stands at the brink of a sheet of water overflowing on all sides has for a small reservoir of water.
Your right is to work only and never to the fruit thereof. Do not be the cause of the fruit of action; nor let your attachment be to inaction.
Arjuna, perform your duties established in Yoga, renouncing attachment, and be even-minded in success and failure; evenness of mind is called "Yoga".
Action with a selfish motive is far inferior to this Yoga in the form of equanimity. Do seek refuge in this equipoise of mind, Arjuna; for poor and wretched are those who are instrumental in making their actions bear fruit.
Endowed with equanimity, one sheds in this life both good and evil. Therefore, strive for the practice of this Yoga of equanimity. Skill in action lies in the practice of this Yoga.
For, wise men possessing equipoised mind, renouncing the fruit of actions and freed from the shackles of birth, attain the blissful supreme state.
When your mind will have fully crossed the mire of delusion, you will then grow indifferent to the enjoyments of this world and the next that have been heard of as well as to those that are yet to be heard of.
When your intellect, confused by hearing conflicting statements, will rest steady and undistracted in meditation on God, you will then attain Yoga (everlasting union with God).
Arjuna said : Krsna, what is the definition (mark) of a God-realized soul, stable of mind and established in Samådhi (perfect tranquillity of mind)? How does the man of stable mind speak, how does he sit, how does he walk?
Sri Bhagavån said: Arjuna, when one thoroughly casts off all cravings of the mind, and is satisfied in the Self through the joy of the Self, he is then called stable of mind.
The sage, whose mind remains unperturbed amid sorrows, whose thirst for pleasures has altogether disappeared, and who is free from passion, fear and anger, is called stable of mind.
He who is unattached to everything, and meeting with good and evil, neither rejoices nor recoils, his mind is stable.
When, like a tortoise, that draws in its limbs from all directions, he withdraws all his senses from the sense-objects, his mind becomes steady. (
Sense-objects turn away from him, who does not enjoy them with his senses; but the taste for them persists. This relish also disappears in the case of the man of stable mind when he realizes the Supreme.
Turbulent by nature, the senses (not free from attachment) even of a wise man, who is practising self-control, forcibly carry away his mind, Arjuna.
Therefore, having controlled all the senses and concentrating his mind, he should sit for meditation, devoting himself heart and soul to Me. For, he whose senses are under his control, is known to have a stable mind.
The man dwelling on sense-objects develops attach- ment for them; from attachment springs up desire, and from desire (unfulfilled) ensues anger. (
From anger arises delusion; from delusion, confusion of memory; from confusion of memory, loss of reason; and from loss of reason one goes to complete ruin. (
But the self-controlled Sådhaka, while enjoying the various sense-objects through his senses, which are disciplined and free from likes and dislikes, attains placidity of mind.
With the attainment of such placidity of mind, all his sorrows come to an end; and the intellect of such a person of tranquil mind soon withdrawing itself from all sides, becomes firmly established in God.
He who has not controlled his mind and senses can have no determinate intellect, nor contemplation. Without contemplation, he can have no peace; and how can there be happiness for one lacking peace of mind?
As the wind carries away a boat upon the waters, even so of the senses moving among sense-objects, the one to which the mind is attached, takes away his discrimination.
Therefore, Arjuna, he, whose senses are completely restrained from their objects, is said to have a stable mind.
That which is night to all beings, in that state of Divine Knowledge and Supreme Bliss the God- realized Yogi keeps awake, and that (the ever- changing, transient worldly happiness) in which all beings keep awake, is night to the seer.
As the waters of different rivers enter the ocean, which, though full on all sides, remains undisturbed; likewise, he, in whom all enjoyments merge themselves without causing disturbance, attains peace; not he who hankers after such enjoyments.
He who has given up all desires, and moves free from attachment, egoism and thirst for enjoyment attains peace.
Arjuna, such is the state of the God-realized soul; having reached this state, he overcomes delusion. And established in this state, even at the last moment, he attains Brahmic Bliss.
Arjuna said : Krsna if You consider Knowledge as superior to Action, why then do You urge me to this dreadful action, Kesava!
You are, as it were, puzzling my mind by these seemingly conflicting expressions; therefore, tell me the one definite discipline by which I may obtain the highest good.
Sri Bhagavån said: Arjuna, in this world two courses of Sådhanå (spiritual discipline) have been enunciated by Me in the past. In the case of the Sånkhyayogi, the Sådhanå proceeds along the path of Knowledge; whereas in the case of the Karma- yogi, it proceeds along the path of Action.
Man does not attain freedom from action (culmination of the discipline of Action) without entering upon action; nor does he reach perfection (culmination of the discipline of Knowledge) merely by ceasing to act.
Surely, none can ever remain inactive even for a moment; for, everyone is helplessly driven to action by modes of Prakati.
He who outwardly restraining the organs of sense and action, sits mentally dwelling on the objects of senses, that man of deluded intellect is called a hypocrite.
On the other hand, he who controlling the organs of sense and action by the power of his will, and remaining unattached, undertakes the Yoga of selfless Action through those organs, Arjuna, he excels.
Therefore, do you perform your allotted duty; for action is superior to inaction. Desisting from action, you cannot even maintain your body.
Man is bound by his own action except when it is performed for the sake of sacrifice. Therefore, Arjuna, do you efficiently perform your duty, free from attachment, for the sake of sacrifice alone.
Having created mankind along with (the spirit of) sacrifice at the beginning of creation, the creator, Brahmå, said to them, - You shall prosper by this; may this yield the enjoyments you seek.
Foster the gods through this sacrifice, and let the gods be gracious to you. Thus, each fostering the other selflessly, you will attain the highest good.
Fostered by sacrifice, the gods will surely bestow on you unasked all the desired enjoyments. He who enjoys the gifts bestowed by them without offering anything to them in return, is undoubtedly a thief.
The virtuous who partake of what is left over after sacrifice, are absolved of all sins. Those sinful ones who cook for the sake of nourishing their bodies alone, partake of sin only.
All beings are evolved from food; production of food is dependent on rain; rain ensues from sacrifice, and sacrifice is rooted in prescribed action. Know that prescribed action has its origin in the Vedas, and the Vedas proceed from the Indestructible (God); hence the all-pervading Infinite is always present in sacrifice.
Arjuna, he who does not follow the wheel of creation thus set going in this world i.e., does not perform his duties, leads a sinful and sensual life, he lives in vain.
He, however, who takes delight in the Self alone and is gratified with the Self, and is contented in the Self, has no duty.
In this world that great soul has nothing to gain by action nor by abstaining from action; nor has he selfish dependence of any kind on any creature.
Therefore, go on efficiently doing your duty at all times without attachment. Doing work without attachment man attains the Supreme.
It is through action without attachment alone that Janaka and other wise men reached perfection. Having in view the maintenance of the world order too, you should take to action.
For whatever a great man does, that very thing other men also do; whatever standard he sets up, the generality of men follow the same.
Arjuna, there is no duty in all the three worlds for Me to perform, nor is there anything worth attaining, unattained by Me; yet I continue to work.
Should I not engage in action, scrupulously at any time, great harm will come to the world; for, Arjuna, men follow My way in all matters. (
If I ever cease to act, these worlds would perish; nay, I should prove to be the cause of confusion, and of the destruction of these people.
Arjuna, as the unwise act with attachment, so should the wise man, with a view to maintain the world order, act without attachment.
A wise man established in the Self should not unsettle the mind of the ignorant attached to action, but should get them to perform all their duties, duly performing his own duties.
In fact all actions are being performed by the modes of Prakrati(Primordial Matter). The fool, whose mind is deluded by egoism, thinks: "I am the doer."
However, he, who has true insight into the respective spheres of Gunas (modes of Prakrati) and their actions, holding that it is the Gunas (in the shape of the senses, mind, etc.,) that move among the Gunas (objects of perception), does not get attached to them, Arjuna.
Those who are completely deluded by the Gunas (modes) of Prakrati remain attached to those Gunas and actions; the man of perfect Knowledge should not unsettle the mind of those ignorants of imperfect knowledge.
Therefore, dedicating all actions to Me with your mind fixed on Me, the Self of all, freed from desire and the feeling of meum and cured of mental agitation, fight.
Even those men who, with an uncavilling and devout mind, always follow this teaching of Mine are released from the bondage of all actions.
But they, however, who, finding fault with this teaching of Mine, do not follow it, take those fools to be deluded in the matter of all knowledge as lost.
All living creatures follow their tendencies; even the wise man acts according to the tendencies of his own nature. Of what use is any external restraint?
Attraction and repulsion are rooted in all sense- objects. Man should never allow himself to be swayed by them, because they are the two principal enemies standing in the way of his redemption.
One's own duty, though devoid of merit, is preferable to the duty of another well performed. Even death in the performance of One's own duty brings blessed- ness; another's duty is fraught with fear.
Arjuna said: Now impelled by what, Krsna does this man commit sin even involuntarily, as though driven by force?
Sri Bhagavån said : It is desire begotten of the element of Rajas, which appears as wrath; nay, it is insatiable and grossly wicked. Know this to be the enemy in this case.
As fire is covered by smoke, mirror by dust, and embryo by the amnion, so is knowledge covered by desire.
And, Arjuna, Knowledge stands covered by this eternal enemy of the wise known as desire, which is insatiable like fire. (
The senses, the mind and the intellect are declared to be its seat; covering the knowledge through these, it (desire) deludes the embodied soul.
Therefore, Arjuna, you must first control your senses, and then kill this evil thing which obstructs Jnåna (Knowledge of the Absolute or Nirguna Brahma) and Vijnåna (Knowledge of Såkåra Brahma or manifest Divinity).
The senses are said to be greater than the body; but greater than the senses is the mind. Greater than the mind is the intellect; and what is greater than the intellect is He, the Self.
Thus, Arjuna, knowing the Self which is higher than the intellect and subduing the mind by reason, kill this enemy in the form of desire that is hard to overcome.
Sri Bhagavån said: I revealed this immortal Yoga to Vivasvån (Sun-god); Vivasvån conveyed it to Manu (his son); and Manu imparted it to (his son) Iksvåku.
Thus transmitted in succession from father to son, Arjuna, this Yoga remained known to the Råjarsis (royal sages). Through long lapse of time, this Yoga got lost to the world
The same ancient Yoga, which is the supreme secret, has this day been imparted to you by Me, because you are My devotee and friend.
Arjuna said: You are of recent origin, while the birth of Vivasvån dates back to remote antiquity. How, then, am I to believe that You imparted this Yoga at the beginning of the creation!
Sri Bhagavån said: Arjuna, you and I have passed through many births, I remember them all; you do not remember, O chastiser of foes.
Though birthless and immortal and the Lord of all beings, I manifest Myself through My own Yogamåyå (divine potency), keeping My nature (Prakarti) under control.
Arjuna, whenever righteousness is on the decline, unrighteousness is in the ascendant, then I body Myself forth.
For the protection of the virtuous, for the extirpation of evil-doers, and for establishing Dharma (righteousness) on a firm footing, I manifest Myself from age to age.
Arjuna, My birth and activities are divine. He who knows this in reality is not reborn on leaving his body, but comes to Me.
Completely rid of attachment, fear and anger, wholly absorbed in Me, depending on Me, and purified by the penance of wisdom, many have become one with Me even in the past.
Arjuna, howsoever men seek Me, even so do I respond to them; for all men follow My path in everyway.
In this world of human beings, men seeking the fruition of their activities, worship the gods; for success born of actions follows quickly.
The four orders of society (viz., the Bråhmana, the Ksatriya, the Vaisya and the sudra) were created by Me, classifying them according to the Gunas predominant in each and apportioning corresponding duties to them; though the originator of this creation, know Me, the Immortal Lord, to be a non-doer.
Since I have no craving for the fruit of actions, actions do not taint Me. Even he who thus knows Me in reality is not bound by actions.
Having known thus, action was performed even by the ancient seekers for liberation; therefore, do you also perform actions as have been performed by the ancients from antiquity.
What is action and what is inaction? Even men of intelligence are puzzled over this question. Therefore, I shall expound to you the truth about action, knowing which you will be freed from its evil effects i.e., the shackles of karma.
The truth about action must be known and the truth of inaction also must be known; even so, the truth about prohibited action (Vikarma) must be known. For, mysterious are the ways of action.
He who sees inaction in action, and action in inaction, is wise among men; he is a Yogi, who has performed all actions.
Even the wise call him a sage, whose undertakings are all free from desire and Sankalpa (thoughts of the world) and whose actions are burnt up by the fire of wisdom.
He, who, having totally given up attachment to actions and their fruit, no longer depends on anything in the world, and is ever content, does nothing at all, though fully engaged in action.
Having subdued his mind and body, and giving up all objects of enjoyment, and free from craving, he who performs sheer bodily action, does not incur sin.
The Karmayogi, who is contented with whatever is got unsought, is free from jealousy and has transcended all pairs of opposites like joy and grief, and is balanced in success and failure, is not bound by his action.
All his actions get dissolved entirely, who is free from attachment and has no identification with the body; and free from the feeling of mine, whose mind is established in the knowledge of Self and who works merely for the sake of sacrifice.
In the practice of seeing Brahma everywhere as a form of sacrifice, Brahma is the ladle (with which oblation is poured into the fire, etc.); Brahma, again, is the oblation; Brahma is the fire, Brahma itself is the sacrificer and so Brahma itself constitutes the act of pouring the oblation into the fire. And finally Brahma is the goal to be reached by him who is absorbed in Brahma as the act of such sacrifice.
Other Yogi’s duly offer sacrifice only in the shape of worship to gods, while others perform sacrifice by offering the self by the Self itself in the fire of Brahma through the sacrifice known as the perception of identity.
Others offer as sacrifice their senses of hearing etc., into the fires of self-discipline. Other Yogi’s, again, offer sound and other objects of perception into the fires of the senses.
Others sacrifice all the functions of their senses and the functions of the vital airs (Pråa) into the fire of Yoga in the shape of self-control, kindled by wisdom.
Someperform sacrifice with material possessions; some offer sacrifice in the shape of austerities; others sacrifice through the practice of Yoga; while some striving souls, observing austere vows, perform sacrifice in the shape of wisdom through the study of sacred texts
Other Yogi’s offer the act of exhalation into that of inhalation; even so, others the act of inhalation into that of exhalation. There are still others given to the practice of Prånåyåma (breath- control), who having regulated their diet and controlled the processes of exhalation and inhalation both pour their vital airs into the vital airs themselves. All these have their sins consumed away by sacrifice and understand the meaning of sacrificial worship.
Arjuna, Yogi’s who enjoy the nectar that has been left over after the performance of a sacrifice attain the eternal Brahma. To the man who does not offer sacrifice, even this world is not happy; how, then, can the other world be happy?
Many such forms of sacrifice have been set forth in detail in the Vedas; know them all as involving the action of mind, senses and body. Thus, knowing the truth about them you shall be freed from the bondage of action (through their performance).
Arjuna, sacrifice through Knowledge is superior to sacrifice performed with material things. For all actions without exception culminate in Knowledge, O son of Kunti.
Understand the true nature of that Knowledge by approaching illumined soul. If you prostrate at their feet, render them service, and question them with an open and guileless heart, those wise seers of Truth will instruct you in that Knowledge.
Arjuna, when you have achieved enlightenment, ignorance will delude you no more. In the light of that knowledge, you will see the entire creation first within your own Self, and then in Me (the Oversoul).
Even if you were the most sinful of all sinners, this Knowledge alone would carry you, like a raft, across all your sins.
For, as the blazing fire turns the fuel to ashes, Arjuna, even so the fire of Knowledge turns all actions to ashes.
In this world there is no purifier as great as Knowledge; he who has attained purity of heart through prolonged practice of Karmayoga, automatically sees the light of Truth in the self in course of time.
He who has mastered his senses, is exclusively devoted to his practice and is full of faith, attains Knowledge; having had the revelation of Truth, he immediately attains supreme peace in the form of God-realization.
He who lacks discrimination, is devoid of faith, and is at the same time possessed by doubt, is lost to the spiritual path. For the doubting soul there is neither this world nor the world beyond, nor even happiness.
Arjuna, actions do not bind him who has dedicated all his actions to God according to the spirit of Karmayoga, whose doubts have been dispelled by wisdom and who is self-possessed.
Therefore, Arjuna slashing to pieces, with the sword of knowledge, this doubt in your heart, born of ignorance, establish yourself in Karmayoga in the shape of even-mindedness, and stand up for the fight.
Arjuna said : Kshna, you extol Sånkhyayoga (the Yoga of Knowledge) and then the Yoga of Action. Pray, tell me which of the two is decidedly conducive to my good.
Sri Bhagavån said : The Yoga of Knowledge and the Yoga of Action both lead to supreme Bliss. Of the two, however, the Yoga of Action, being easier of practice, is superior to the Yoga of Knowledge
The Karmayogi who neither hates nor desires should ever be considered a man of renunciation. For, Arjuna, he who is free from the pairs of opposites is easily liberated from bondage.
It is the ignorant, not the wise, who say that Sånkhyayoga and Karmayoga lead to divergent results. For, one who is firmly established in either, gets the fruit of both which is the same, viz., God- realization
The (supreme) state which is reached by the Sånkhyayoga is attained also by the Karmayogi. Therefore, he alone who sees Sånkhyayoga and Karmayoga as identical so far as their result goes, sees truly.
Without Karmayoga, however Sånkhyayoga i.e., renunciation of doership in relation to all activities of the mind, senses and body is difficult to accomplish; whereas the Karmayogi, who keeps his mind fixed on God, reaches Brahma in no time, Arjuna.
The Karmayogi, who has fully conquered his mind and mastered his senses, whose heart is pure, and who has identified himself with the Self of all beings (viz., God), remains untainted, even though performing action
However, the Sånkhyayoga ,who knows the reality of things, must believe that he does nothing, even though seeing, hearing, touching, smelling, eating or drinking, walking, sleeping, breathing, speaking, answering the calls of nature, grasping, and opening or closing the eyes, holding that it is the senses alone that are moving among their objects.
