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          अध्याय एक -  सैनिकहरुको लेखाजोखा

1. (संजयसंग) धृतराष्ट्रले भने : हे संजय ! कुरुक्षेत्रको पवित्र भूमिमा लडाईंको लागि जम्मा भएका मेरा र पाण्डुका छोराहरू के गर्दै छन् ?

2.संजयले भने : युद्धका लागि तम्तयार भएर उभिएका पाण्डवसेना हेर्दै राजा दुर्योधन आफ्ना गुरु द्रोणाचार्य नजिकै पुगेर यसरी बोले |

3.हे गुरुवर ! तपाईंको परम बुद्धिजीवी शिष्य धृतद्युम्नले तयार परेको मोर्चाबंदीमा उभिएका पाण्डवहरुको विशाल सेना नजरहोस् |

4-7 यस सेनामा महान् बीर एवं धनुर्धारी भीम र अर्जुन, सिपालु सत्यकी, राजा विराट, महायोद्धा द्रोपद, धृष्टकेतु, चेकितान, अजेय काशीराज, पुरुजित, कुन्तिभोज, सत्यवादी शैब्य, प्रभावशाली युधामन्न्यु, अजेय उत्तमौजा, द्रोपदीपुत्र अभिमन्यु इत्यादि सबै महान् बीर एवं नि:सन्देह अजेय योद्धा छन् | हे द्विजश्रेष्ठ ! अब आफ्ना पक्षमा रहेका सेना-नायक र बीरहरुका वारेमा पनि तपाईं समक्ष जानकारीका लागि वर्णन गर्दछु |

8.मेरो सेनामा सदैव विजयी हजुर स्वयं, पितामह भीष्म, कृपाचार्य, अश्वोत्थामा, विकर्ण, र सोमदत्तका छोरा भूरीश्रवा आदि बीरहरू हुनुहुन्छ | 

9.यहाँ मेरोलागि आफ्नो जीवनको समेत कुनै पर्वाह नगर्ने अरुपनि असंख्य बीरहरू छन् | रह सबै अनेकौं थरिका हतियारहरुले सजिएका र युद्धका लागि ज्यादै कुशल छन् |

10.पितामह भीष्मको सेनापतित्वमा रहेको हाम्रो सेना हाम्रालागि पूर्ण सुरक्षित छ बने भीमको अगुवाइमा रहेको तिनको सेना पनि कम छैन |

11.हजुरहरु सबैले सेनामा अ-आफ्नो मोर्चामा रहेर चारैतिरबाट पितामह भीष्मलाई सहयोग गर्नुहोस् |

12.त्यसपछि, दुर्योधनलाई उत्साहित गराउदैं कुरुबंशका हजुर-बाबा बलबान् पितामह भीष्मले बाघझैं गर्जने आफ्नो शंख जोडले फुक्नु भयो |

13.अनि, अनायास नै शंखहरु, दमाहाहरु, स-सङ मादलहरू, नरसिंहाहरु र अन्य थरीथरीका वाद्य-साधनहरू जोड-जोडले बज्न थाले जसका कारण ठूलो कोलाहल सुनियो |

14.त्यसपछि, सेता घोडाहरुले तानेको ठुलो रथमा सवारी भएका श्रीकृष्ण र अर्जुनले अ-आफ्ना दिव्य शंख बजाए |

15.ऋषिकेश श्रीकृष्णले आफ्नो पंचजन्य नामक शंख, अर्जुनले देवदत्त, धेरै आहार खाने  जस्तोपनि काम गर्न सक्ने भीमसेनले पौन्ड्र नामको शंख बजाए |

16-18. हे राजा धृतराष्ट्र ! त्यसपछि कुन्तिपुत्र राजा युधिष्ठिरले अनन्त-बिजय नामको शंख, नकुल र सहदेवले सुघोष र मणिपुष्पक नामक शंख बजाए भने महाप्राण काशीराज, महारथ शिखण्डी, धृष्टद्युम्न, बिराट, बलबान् सत्यकी, द्रुपद, द्रोपदी र द्रोपदी र सुभद्राका छोराहरुले पनि अ-आफ्ना शंखहरु जोडले बजाउन थाले |

19.थरिथरिका शंखहरू बज्नाले निस्किएको ठुलो हल्लाले पृथ्वी-आकाश समेत धृतराष्ट्रका छोराहरूको हृदयलाई छियाछिया बनाउन थाल्यो |

20.हे राजा ! त्यसपछि हनुमानको झण्डा भएको रथमा सबार भएर अर्जुनले आफ्नो धनुष हातमा उठाएर बाण चलाउनै लागेको बेलामा धृतराष्ट्रका सन्तानलाई सैनिक संरचनामा उभिएको भेटेर कृष्णसंग यी वचन भने :

21-22. अर्जुनले भने - हे अच्युत ! कृपया मेरो रथ दुवै सेनाहरुद्को माँझमा लगेर उभ्याउनु होस् ! यहाँ कुटील दुर्योधनको पक्षमा लागेर हामीसंग लडाई गर्न आएका को-कोसँग मैले लड्नु पर्नेछ, हेर्छु |

23. धृतराष्ट्रको नराम्रा बिचार भएको छोरा दुर्योधनलाई खुसिपार्नका लागि लड्न यहाँ भेला भएका यी सबैलाई बुझ्न चाहन्छु |

24. संजयले भने: हे भारत ! अर्जुनले श्रीकृष्णलाई यसरी भनेपछि उनले उनी चढेको उत्तम रथलाई दुवै सेनाका बीचमा लगेर उभ्याईदिए |

25. भीष्म, द्रोण एबं संसारभरिका सबै प्रमुख राजाहरुका अगाडि श्रीकृष्णले अर्जुनलाई ‘हे पार्थ ! यहाँ युद्धका लागि भेला भएका कुरुबंशिहरुलाई हेर’ भन्नुभयो |

26. दुवै सेनाका माँझवाट उभिएर हेर्दा असलमा अर्जुनले दुवै सेनातर्फ वुबा पर्नेहरु, हजुरबाहरु, गुरुहरू, मामाहरू, दाईभाईहरू, छोराहरू, नातिहरू, साथीहरु, ससुराहरू एवं आफ्ना शुभचिंतक समेतलाई देखे |

27. कुन्तिपुत्र अर्जुनले यसरी त्यहाँ सवै साथी-सम्बन्धिहरुलाई देखेपछि अत्यन्त करुणामय भएर पीर मान्दै यसरी भने |

28. अर्जुनले भने - हे कृष्ण ! मेरा अगाडि युद्धका निमित्त उभिएका आफन्तहरुलाई देखेर मेरो शरीर कामिरहेको छ भने मुख पनि सुकिरहेको छ |

29-31. मेरो सम्पूर्ण शरीर थरथर कामिरहेको छ, शरीरका रौं ठडिएका छन्, मेरो गाण्डिव धनुष हातवाट चिप्लिदै छ र मेरो छाला पोलिरहेको छ |

हे केशव ! मेरो मन वरालिएको र उभिन समेत मलाई असजिलो परिरहेको छ भने अमंगल मात्रै देखिरहेको छु |

हे कृष्ण ! युद्धमा आफन्तलाई मारेर न म आफ्नो कुनै श्रेय देख्छु न ता जितेपछि प्राप्त हुने राज्य र राजकीय सुखसत्ता प्रति नै मेरो कुनै अभिरुचि नै रह्यो |

32-35. हे गोविन्द ! जसका लागि हामी राज्य, भोग, सुखसम्पदाहरू चाहन्छौं तिनिहरू नै आ-आफ्नो प्राण र धनको माया मारेर युद्ध गर्न मैदानमा उभिएका छन् भने त्यो राज्य, भोग र जीवन समेतले हामीलाई के उपलब्धि भयो ? त्यसैले हे मधुसुदन ! मलाई विजय र राज्यको सुखसुबिधा केही पनि चाहिएन ! पितामहहरु, छोराहरू, हजुर-बाहरू, मामाहरु, नातिहरु, साला-जेठानहरू र अन्य नातेदारहरु लडाईं लड्न मेरा अगाडि उभिएका छन् | यो पृथ्वीको त कुरै छोडौं तीनै लोकको शासन पाए पनि म यिनीलाई मार्न चाहन्न ! यिनीहरुले नै बरु मलाई मारुन् ! हे जनार्दन ! यी धृतराष्ट्रका छोरालाई मारेर हामीलाई के आनन्द होला र ?

36. यस्ता पापिहरुलाई मार्यों भने पनि हामीलाई नै पाप लाग्ने छ,  त्यसैले यी धृतराष्ट्रका छोरा र अन्य बान्धवहरूलाई मार्नु हाम्रा लागि उचित छैन | हे माधव ! यी आफन्तलाई     मारेर हामीलाई के लाभ होला अनि, के सुख नै होला र ?

36-38. हे जनार्दन ! यी कौरवहरुको बुद्धि लोभले भ्रष्ट  भएकोले   यिनीहरुले आफ्ना  परिवार र मित्रहरुसंग झगडा गर्नु र मार्नुमा समेत कुनै दोष देख्दैनन् | असल र कमअसल बीचको  फरक जान्ने हामी किन  यस्तो पापकर्म गर्न तम्सिने ?

39. वंशको नाश संगै सनातन कुलपरम्परा पनि लोप हुन्छन् र सनातन धर्मको बाटोबाट विचलित भएको वंश पापकर्ममा संलग्न हुनसक्छ !

40. हे काले ! कुलमा अधर्म थालेपछि सो कुलका महिलाहरु नराम्रो काममा लाग्छन् र यस्ता आइमाईहरूबाट नचाहिएका वर्णसंकर सन्तानहरू जन्मिन्छन् |

41. वर्णसंकर सन्तान जन्माएर तिनबाट सनातनधर्म लोप गर्न सघाउने कुलानाशी हुन्छन् र यस्ता कुलनाशीका पितृहररू श्राद्धकर्मको अभावले नरकमा खस्छन् |

42. अधर्मीले गरेका पापकर्मका कारण वर्णसंकर सन्तति उत्तपन्न हुन्छन् र तिनका पापमय कार्यहरुले जातिधर्म तथा कुलाधर्मको समेत विनाश हुन्छ |

43. हे जनार्दन ! सनातन धर्मको विनाश गर्नेहरु सदैवका लागि नरकमा  कोचिन्छन् भन्ने  कुरा मैले परम्पराबाट सुनेको छु |

44. ओहो ! क्या अचम्मको कुरा कि हामी सामान्य राज्यसुख प्राप्तिका लागि आफन्तहरुलाई मार्नेजस्तो महान् पाप गर्न तम्सिएका छौं |

45. युद्धमा कुनै प्रकारको प्रतिरोध नगर्ने मलाई आफ्ना हातमा अस्त्रशस्त्र लिएर लड्नलाई तम्तयार धृतराष्ट्रका छोराहरूले मर्छन् भने बरु मेरालागि असल हुनेछ |

46. संजयले भने : लडाईंको त्यो मैदानमा अर्जुनले एतिकुरा भनेर आफ्नो धनुवाण एकातिर पन्छाएर मनले शोकाकुल हुँदै रथमा गएर थुचुक्क बसे |


|| यसरी श्रीमद्भागवतगीताको “कुरुक्षेत्रको लडाईं मैदानमा सेना निरिक्षण” नामको पहिलो अध्याय सकियो ||



                         

Chapter Eighteen

Conclusion – The Perfection of Renunciation

VERSE 1: Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyāga] and of the renounced order of life [sannyāsa], O killer of the Keśī demon, master of the senses.

VERSE 2: The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyāsa]. And giving up the results of all activities is what the wise call renunciation [tyāga].

VERSE 3: Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.

VERSE 4: O best of the Bhāratas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.

VERSE 5: Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.

VERSE 6: All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pṛthā. That is My final opinion.

VERSE 7: Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.

VERSE 8: Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.

VERSE 9: O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.

VERSE 10: The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.

VERSE 11: It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.

VERSE 12: For one who is not renounced, the threefold fruits of action – desirable, undesirable and mixed – accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.

VERSE 13: O mighty-armed Arjuna, according to the Vedānta there are five causes for the accomplishment of all action. Now learn of these from Me.

VERSE 14: The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul – these are the five factors of action.

VERSE 15: Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

VERSE 16: Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.

VERSE 17: One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.

VERSE 18: Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.

VERSE 19: According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.

VERSE 20: That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.

VERSE 21: That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.

VERSE 22: And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

VERSE 23: That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.

VERSE 24: But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.

VERSE 25: That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.

VERSE 26: One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.

VERSE 27: The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.

VERSE 28: The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.

VERSE 29: O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.

VERSE 30: O son of Pṛthā, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.

VERSE 31: O son of Pṛthā, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.

VERSE 32: That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.

VERSE 33: O son of Pṛthā, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.

VERSE 34: But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.

VERSE 35: And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion – such unintelligent determination, O son of Pṛthā, is in the mode of darkness.

VERSE 36: O best of the Bhāratas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.

VERSE 37: That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.

VERSE 38: That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.

VERSE 39: And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.

VERSE 40: There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.

VERSE 41: Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.

VERSE 42: Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness – these are the natural qualities by which the brāhmaṇas work.

VERSE 43: Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kṣatriyas.

VERSE 44: Farming, cow protection and business are the natural work for the vaiśyas, and for the śūdras there are labor and service to others.

VERSE 45: By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.

VERSE 46: By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.

VERSE 47: It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.

VERSE 48: Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kuntī, even if such work is full of fault.

VERSE 49: One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.

VERSE 50: O son of Kuntī, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.

VERSES 51-53: Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful – such a person is certainly elevated to the position of self-realization.

VERSE 54: One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.

VERSE 55: One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.

VERSE 56: Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.

VERSE 57: In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.

VERSE 58: If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.

VERSE 59: If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.

VERSE 60: Under illusion you are now declining to act according to My direction

. But, compelled by the work born of your own nature, you will act all the same, O son of Kuntī.

VERSE 61: The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the 

wanderings of all living entities, who are seated as on a machine, made of the material energy.

VERSE 62: O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

VERSE 63: Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.

VERSE 64: Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.

VERSE 65: Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

VERSE 66: Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

VERSE 67: This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.

VERSE 68: For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.

VERSE 69: There is no servant in this world more dear to Me than he, nor will there ever be one more dear.

VERSE 70: And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.

VERSE 71: And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.

VERSE 72: O son of Pṛthā, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?

VERSE 73: Arjuna said: My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.

VERSE 74: Sañjaya said: Thus have I heard the conversation of two great souls, Kṛṣṇa and Arjuna. And so wonderful is that message that my hair is standing on end.

VERSE 75: By the mercy of Vyāsa, I have heard these most confidential talks directly from the master of all mysticism, Kṛṣṇa, who was speaking personally to Arjuna.

VERSE 76: O King, as I repeatedly recall this wondrous and holy dialogue between Kṛṣṇa and Arjuna, I take pleasure, being thrilled at every moment.

VERSE 77: O King, as I remember the wonderful form of Lord Kṛṣṇa, I am struck with wonder more and more, and I rejoice again and again.

VERSE 78: Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion

Chapter Seventeen

The Divisions of Faith

VERSE 1: Arjuna inquired: O Kṛṣṇa, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?

VERSE 2: The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one’s faith can be of three kinds – in goodness, in passion or in ignorance. Now hear about this.

VERSE 3: O son of Bharata, according to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.

VERSE 4: Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.

VERSES 5-6: Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons.

VERSE 7: Even the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them.

VERSE 8: Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.

VERSE 9: Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease.

VERSE 10: Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness

.

VERSE 11: Of sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness.

VERSE 12: But the sacrifice performed for some material benefit, or for the sake of pride, O chief of the Bhāratas, you should know to be in the mode of passion.

VERSE 13: Any sacrifice performed without regard for the directions of scripture, without distribution of prasādam [spiritual food], without chanting of Vedic hymns and remunerations to the priests, and without faith is considered to be in the mode of ignorance.

VERSE 14: Austerity of the body consists in worship of the Supreme Lord, the brāhmaṇas, the spiritual master, and superiors like the father and mother, and in cleanliness, simplicity, celibacy and nonviolence.

VERSE 15: Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature.

VERSE 16: And satisfaction, simplicity, gravity, self-control and purification of one’s existence are the austerities of the mind.

VERSE 17: This threefold austerity, performed with transcendental faith by men not expecting material benefits but engaged only for the sake of the Supreme, is called austerity in goodness.

VERSE 18: Penance performed out of pride and for the sake of gaining respect, honor and worship is said to be in the mode of passion. It is neither stable nor permanent.

VERSE 19: Penance performed out of foolishness, with self-torture or to destroy or injure others, is said to be in the mode of ignorance.

VERSE 20: Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness.

VERSE 21: But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood is said to be charity in the mode of passion.

VERSE 22: And charity performed at an impure place, at an improper time, to unworthy persons, or without proper attention and respect is said to be in the mode of ignorance.

VERSE 23: From the beginning of creation, the three words oṁ tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brāhmaṇas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme.

VERSE 24: Therefore, transcendentalists undertaking performances of sacrifice, charity and penance in accordance with scriptural regulations begin always with oṁ, to attain the Supreme.

VERSE 25: Without desiring fruitive results, one should perform various kinds of sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from material entanglement.

VERSES 26-27: The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. The performer of such sacrifice is also called sat, as are all works of sacrifice, penance and charity which, true to the absolute nature, are performed to please the Supreme Person, O son of Pṛthā.

VERSE 28: Anything done as sacrifice, charity or penance without faith in the Supreme, O son of Pṛthā, is impermanent. It is called asat and is useless both in this life and the next.

Chapter Sixteen

The Divine and Demoniac Natures

VERSES 1-3: The Supreme Personality of Godhead said: Fearlessness; purification of one’s existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor – these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.

VERSE 4: Pride, arrogance, conceit, anger, harshness and ignorance – these qualities belong to those of demoniac nature, O son of Pṛthā.

VERSE 5: The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pāṇḍu, for you are born with the divine qualities.

VERSE 6: O son of Pṛthā, in this world there are two kinds of created beings. One is called divine and the other demoniac. I have already explained to you at length the divine qualities. Now hear from Me of the demoniac.

VERSE 7: Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them.

VERSE 8: They say that this world is unreal, with no foundation, no God in control. They say it is produced of sex desire and has no cause other than lust.

VERSE 9: Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world.

VERSE 10: Taking shelter of insatiable lust and absorbed in the conceit of pride and false prestige, the demoniac, thus illusioned, are always sworn to unclean work, attracted by the impermanent.

VERSES 11-12: They believe that to gratify the senses is the prime necessity of human civilization. Thus until the end of life their anxiety is immeasurable. Bound by a network of hundreds of thousands of desires and absorbed in lust and anger, they secure money by illegal means for sense gratification.

VERSES 13-15: The demoniac person thinks: “So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him, and my other enemies will also be killed. I am the lord of everything. I am the enjoyer. I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice.” In this way, such persons are deluded by ignorance.

VERSE 16: Thus perplexed by various anxieties and bound by a network of illusions, they become too strongly attached to sense enjoyment and fall down into hell.

VERSE 17: Self-complacent and always impudent, deluded by wealth and false prestige, they sometimes proudly perform sacrifices in name only, without following any rules or regulations.

VERSE 18: Bewildered by false ego, strength, pride, lust and anger, the demons become envious of the Supreme Personality of Godhead, who is situated in their own bodies and in the bodies of others, and blaspheme against the real religion.

VERSE 19: Those who are envious and mischievous, who are the lowest among men, I perpetually cast into the ocean of material existence, into various demoniac species of life.

VERSE 20: Attaining repeated birth amongst the species of demoniac life, O son of Kuntī, such 

persons can never approach Me. Gradually they sink down to the most abominable type of existence.

VERSE 21: There are three gates leading to this hell – lust, anger and greed. Every sane man should give these up, for they lead to the degradation of the soul.

VERSE 22: The man who has escaped these three gates of hell, O son of Kuntī, performs acts conducive to self-realization and thus gradually attains the supreme destination.

VERSE 23: He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.

VERSE 24: One should therefore understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated.

Chapter Fifteen

The Yoga of the Supreme Person

VERSE 1: The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

VERSE 2: The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.

VERSES 3-4: The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.

VERSE 5: Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom.

VERSE 6: That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.

VERSE 7: The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.

VERSE 8: The living entity in the material world carries his different conceptions of life from one body to another, as the air carries aromas. Thus he takes one kind of body and again quits it to take another.

VERSE 9: The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.

VERSE 10: The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.

VERSE 11: The endeavoring transcendentalists who are situated in self-realization can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try.

VERSE 12: The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.

VERSE 13: I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.

VERSE 14: I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff.

VERSE 15: I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas.

VERSE 16: There are two classes of beings, the fallible and the infallible. In the material world every living entity is fallible, and in the spiritual world every living entity is called infallible.

VERSE 17: Besides these two, there is the greatest living personality, the Supreme Soul, the imperishable Lord Himself, who has entered the three worlds and is maintaining them.

VERSE 18: Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.

VERSE 19: Whoever knows Me as the Supreme Personality of Godhead, without doubting, is the knower of everything. He therefore engages himself in full devotional service to Me, O son of Bharata.

VERSE 20: This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.

Chapter Fourteen

The Three Modes of Material Nature

VERSE 1: The Supreme Personality of Godhead said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.

VERSE 2: By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution.

VERSE 3: The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.

VERSE 4: It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.

VERSE 5: Material nature consists of three modes – goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.

VERSE 6: O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.

VERSE 7: The mode of passion is born of unlimited desires and longings, O son of Kuntī, and because of this the embodied living entity is bound to material fruitive actions.

VERSE 8: O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.

VERSE 9: O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one’s knowledge, binds one to madness.

VERSE 10: Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.

VERSE 11: The manifestation of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

VERSE 12: O chief of the Bhāratas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop.

VERSE 13: When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.

VERSE 14: When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.

VERSE 15: When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.

VERSE 16: The result of pious action is pure and is said to be in the mode of goodness. But action done in the mode of passion results in misery, and action performed in the mode of ignorance results in foolishness.

VERSE 17: From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion.

VERSE 18: Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the abominable mode of ignorance go down to the hellish worlds.

VERSE 19: When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.

VERSE 20: When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

VERSE 21: Arjuna inquired: O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature?

VERSES 22-25: The Supreme Personality of Godhead said: O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities – such a person is said to have transcended the modes of nature.

VERSE 26: One who engages in full devotional service, unfailing in all circumstances, at once 

transcends the modes of material nature and thus comes to the level of Brahman.

VERSE 27: And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.

Chapter Thirteen

Nature, the Enjoyer and Consciousness

VERSES 1-2: Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti [nature], puruṣa [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge. The Supreme Personality of Godhead said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field.

VERSE 3: O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion.

VERSE 4: Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.

VERSE 5: That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedānta-sūtra with all reasoning as to cause and effect.

VERSES 6-7: The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions – all these are considered, in summary, to be the field of activities and its interactions.

VERSES 8-12: Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth – all these I declare to be knowledge, and besides this whatever there may be is ignorance.

VERSE 13: I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.

VERSE 14: Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.

VERSE 15: The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature.

VERSE 16: The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.

VERSE 17: Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.

VERSE 18: He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone’s heart.

VERSE 19: Thus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.

VERSE 20: Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.

VERSE 21: Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.

VERSE 22: The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.

VERSE 23: Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.

VERSE 24: One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.

VERSE 25: Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.

VERSE 26: Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.

VERSE 27: O chief of the Bhāratas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field.

VERSE 28: One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul within the destructible body is ever destroyed, actually sees.

VERSE 29: One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination.

VERSE 30: One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.

VERSE 31: When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception.

VERSE 32: Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.

VERSE 33: The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman vision does not mix with the body, though situated in that body.

VERSE 34: O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.

VERSE 35: Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.