American/International Gita Society Bhagavad Gita

One is considered the best yogi who regards every being like oneself, and who can feel the pain and pleasures of others as one’s own, O Arjuna. (6.32) TWO METHODS TO SUBDUE THE RESTLESS MIND Arjuna said: O Krishna, You have said that the yoga of meditation is characterized by the equanimity of mind, but due to restlessness of mind I do not perceive the steady state of mind. Because the mind, indeed, is very unsteady, turbulent, powerful, and obstinate, O Krishna. I think restraining the mind is as difficult as restraining the wind. (6.33-34) Lord Krishna said: Undoubtedly, O Arjuna, the mind is restless and difficult to restrain, but it is subdued by any constant vigorous spiritual practice ¾ such as meditation ¾ with perseverance, and by detachment, O Arjuna. (6.35) In My opinion, yoga is difficult for the one whose mind is not subdued. However, yoga is attainable by the person of subdued mind by striving through proper means. (6.36) DESTINATION OF UNSUCCESSFUL YOGI Arjuna said: The faithful who deviates from the path of meditation and fails to attain yogic perfection due to unsubdued mind — what is the destination of such a person, O Krishna? (6.37) Do they not perish like a dispersing cloud, O Krishna, having lost both the heavenly and the worldly pleasures, supportless and bewildered on the path of Self-realization? (6.38) O Krishna, only You are able to completely dispel this doubt of mine. Because

O Krishna, only You are able to completely dispel this doubt of mine. Because there is none, other than You, who can dispel this doubt. (See also 15.15) (6.39) Lord Krishna said: There is no destruction, O Arjuna, for a yogi either here or hereafter. A transcendentalist is never put to grief, My dear friend. (6.40) The less evolved unsuccessful yogi is reborn in the house of the pious and prosperous after attaining heaven and living there for many years. The highly evolved unsuccessful yogi does not go to heaven, but is born in a spiritually advanced family. A birth like this is very difficult, indeed, to obtain in this world. (6.41-42) There he or she regains the knowledge acquired in the previous life, and strives again to achieve perfection, O Arjuna. (6.43) The unsuccessful yogi is instinctively carried towards God by virtue of the impressions of yogic practices of previous lives. Even the inquirer of yoga ¾ the union with God ¾ surpasses those who perform Vedic rituals. (6.44) The yogi, who diligently strives, becomes completely free from all imperfections after gradually perfecting through many incarnations, and reaches the Supreme Abode. (6.45) WHO IS THE BEST YOGI The yogi, who is devoted to meditation, is superior to the ascetics. The yogi is superior to the Vedic scholars. The yogi is superior to the ritualists. Therefore, O Arjuna, be a yogi. (6.46) And I consider the yogi-devotee ¾

And I consider the yogi-devotee ¾ who lovingly contemplates on Me with supreme faith, and whose mind is ever absorbed in Me ¾ to be the best of all the yogis. (See also 12.02 and 18.66) (6.47) CHAPTER 7 SELF-KNOWLEDGE AND ENLIGHTENMENT Lord Krishna said: O Arjuna, listen how you shall know Me fully without any doubt, with your mind absorbed in Me, taking refuge in Me, and performing yogic practices. (7.01) METAPHYSICAL KNOWLEDGE IS THE ULTIMATE KNOWLEDGE I shall impart you Self-knowledge together with enlightenment, after comprehending that nothing more remains to be known in this world. (7.02) SEEKERS ARE VERY FEW Scarcely one out of thousands of persons strives for perfection of Self-realization. Scarcely one among those successful strivers truly understands Me. (7.03) DEFINITIONS OF MATTER, CONSCIOUSNESS, AND SPIRIT The mind, intellect, ego, ether, air, fire, water, and earth are the eightfold division of My material energy. (See also 13.05) (7.04) The material Nature or matter is My lower Nature. My other higher Nature is the Spirit by which this entire universe is sustained, O Arjuna. (7.05) SUPREME SPIRIT IS THE BASIS OF MATTER, CONSCIOUSNESS, AND SPIRIT Know that all creatures have evolved from this twofold energy; and the Supreme Spirit is the source of origin as well as dissolution of the entire universe. (See also 13.26) (7.06) There is nothing higher than the Supreme Being, O

There is nothing higher than the Supreme Being, O Arjuna. Everything in the universe is strung on the Supreme Being, like jewels are strung on the thread of a necklace. (7.07) SUPREME SPIRIT IS THE BASIS OF EVERYTHING O Arjuna, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacred syllable OM in all the Vedas, the sound in the ether, and potency in human beings. I am the sweet fragrance in the earth. I am the heat in the fire, the life in all living beings, and the austerity in the ascetics. (7.08-09) O Arjuna, know Me to be the eternal seed of all creatures. I am the intelligence of the intelligent, and the brilliance of the brilliant. (See also 9.18 and 10.39). I am the strength of the strong who is devoid of selfish attachment. I am the lust in human beings that is devoid of sense gratification, and is in accord with Dharma (for the sacred purpose of procreation after marriage), O Arjuna. (7.10-11) Know that three modes of material Nature ¾ goodness, passion, and ignorance ¾ also emanate from Me. I am not dependent on, or affected by, the modes of material Nature; but the modes of material Nature are dependent on Me. (See also 9.04 and 9.05) (7.12) Human beings are deluded by various aspects of these three modes of material Nature; therefore, they do not know Me, who is eternal and above these modes. (7.13) HOW TO OVERCOME THE DELUSIVE DIVINE

HOW TO OVERCOME THE DELUSIVE DIVINE POWER (MAYA) This divine power (Maya) of Mine, consisting of three states of matter or mind, is very difficult to overcome. Only those who surrender unto Me easily cross over this Maya. (See also 14.26, 15.19, and 18.66) (7.14) WHO SEEKS GOD? The evil doers, the ignorant, the lowest persons who are attached to demonic nature, and whose power of discrimination has been taken away by divine illusive power (Maya) do not worship or seek Me. (7.15) Four types of virtuous ones worship or seek Me, O Arjuna. They are: The distressed, the seeker of Self-knowledge, the seeker of wealth, and the enlightened one who has experienced the Supreme Being. (7.16) Among them the enlightened devotee, who is ever united with Me and whose devotion is single-minded, is the best. Because I am very dear to the enlightened, and the enlightened is very dear to Me. (7.17) All these seekers are indeed noble. But, I regard the enlightened devotee as My very Self, because the one who is steadfast abides in My Supreme Abode. (See also 9.29) (7.18) After many births the enlightened one resorts to Me by realizing that everything is, indeed, My (or Supreme Being’s) manifestation. Such a great soul is very rare. (7.19) Persons, whose discernment has been carried away by various desires impelled by their Karmic impression, resort to celestial controllers and practice various religious rites. (7.20)

religious rites. (7.20) WORSHIP OF DEITY IS ALSO A WORSHIP OF GOD Whosoever desires to worship whatever deity — using any name, form, and method — with faith, I make their faith steady in that very deity. Endowed with steady faith they worship that deity, and obtain their wishes through that deity. Those wishes are, indeed, granted only by Me. (7.21-22) Such material gains of these less intelligent human beings are temporary. The worshipers of celestial controllers go to celestial controllers, but My devotees certainly come to Me. (7.23) GOD CAN BE SEEN IN AN IMAGE OF ANY DESIRED FORM OF WORSHIP The ignorant ones — unable to understand My immutable, incomparable, incomprehensible, and transcendental form — assume that I, the Supreme Being, am formless and take forms or incarnate. Concealed by My divine power (Maya), I do not reveal Myself to such ignorants who do not know and understand My unborn, eternal, and transcendental form and personality. (7.24-25) I know, O Arjuna, the beings of the past, of the present, and those of the future, but no one really knows Me. (7.26) All beings in this world are in utter ignorance due to delusion of pairs of opposites born of likes and dislikes, O Arjuna. But persons of unselfish deeds, whose Karma or sin has come to an end, become free from the delusion of pairs of opposites and worship Me with firm resolve. (7.27-28) Those who strive for freedom from the cycles of birth, old age, and death —

Those who strive for freedom from the cycles of birth, old age, and death — by taking refuge in God — fully comprehend the true nature and powers of the Supreme. (7.29) The steadfast persons, who know Me alone as the basis of all ¾ the mortal beings, Temporal Beings, and the Eternal Being ¾ even at the time of death, attain Me. (See also 8.04) (7.30) CHAPTER 8 THE ETERNAL SPIRIT Arjuna said: O Krishna, who is the Eternal Being or the Spirit? What is the nature of the Eternal Being? What is Karma? Who are the mortal beings? And who are Temporal Beings? Who is the Supreme Being, and how does He dwell in the body? How can You, the Supreme Being, be remembered at the time of death by those who have control over their minds, O Krishna? (8.01-02) DEFINITION OF SUPREME SPIRIT, SPIRIT, INDIVIDUAL SOUL, AND KARMA Lord Krishna said: The eternal and immutable Spirit of the Supreme Being is also called Eternal Being or the Spirit. The inherent power of cognition and desire of Eternal Being (Spirit) is called the nature of Eternal Being. The creative power of Eternal Being (or Spirit) that causes manifestation of the living entity is called Karma. (8.03) Various expansions of the Supreme Being are also called Temporal Beings or Divine Beings. The Supreme Being also resides inside the physical bodies as the divine Controller. (8.04) THEORY OF REINCARNATION AND KARMA The one who remembers the Supreme Being exclusively even while leaving the

The one who remembers the Supreme Being exclusively even while leaving the body at the time of death, attains the Supreme Abode; there is no doubt about it. (8.05) Remembering whatever object one leaves the body at the end of life, one attains that object. Thought of whatever object prevails during one's lifetime, one remembers only that object at the end of life and achieves it. (8.06) A SIMPLE METHOD OF GOD-REALIZATION Therefore, always remember Me and do your duty. You shall certainly attain Me if your mind and intellect are ever focused on Me. (8.07) By contemplating on Me with an unwavering mind that is disciplined by the practice of meditation, one attains the Supreme Being, O Arjuna. (8.08) One who meditates on the Supreme Being ¾ as the omniscient, the oldest, the controller, smaller than the smallest and bigger than the biggest, the sustainer of everything, the inconceivable, the self-luminous like the sun, and transcendental (or beyond the material reality) ¾ at the time of death with steadfast mind and devotion by making the flow of bioimpulses rise up to the middle of the eye brows by the power of yogic practices; one attains the Supreme Being. (See also verses 4.29, 5.27, 6.13) (8.09-10) Now I shall briefly explain the process to attain the Supreme Abode that the knowers of the Veda call immutable; into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy. (8.11)

enter; and desiring which people lead a life of celibacy. (8.11) ATTAIN SALVATION BY MEDITATING ON GOD AT THE TIME OF DEATH When one leaves the physical body by controlling all the senses; focusing the mind on God, and the bioimpulses (Pranas) in the cerebrum; engaged in yogic practice; meditating on Me and uttering OM ¾ the sacred monosyllable sound power of Spirit ¾ one attains the Supreme Abode. (8.12-13) I am easily attainable, O Arjuna, by that ever steadfast devotee who always thinks of Me and whose mind does not go elsewhere. (8.14) After attaining Me, the great souls do not incur rebirth in this miserable transitory world, because they have attained the highest perfection. (8.15) The dwellers of all the worlds ¾ up to and including the world of the creator ¾ are subject to the miseries of repeated birth and death. But, after attaining Me, O Arjuna, one does not take birth again. (See also 9.25) (8.16) EVERYTHING IN THE CREATION IS CYCLIC Those who know that the duration of creation lasts 4.32 billion years and that the duration of destruction also lasts 4.32 billion years, they are the knowers of the cycles of creation and destruction. (8.17) All manifestations come out of the primary material Nature during the creative cycle, and they merge into the primary material Nature during the destructive cycle. (8.18) The same multitude of beings comes into existence again and again at the arrival of the creative cycle; and is annihilated, inevitably,

again and again at the arrival of the creative cycle; and is annihilated, inevitably, at the arrival of the destructive cycle. (8.19) There is another eternal transcendental existence ¾ higher than the changeable material Nature ¾ called Eternal Being or Spirit that does not perish when all created beings perish. This is also called the Supreme Abode. Those who attain the Supreme Abode do not take birth again. (8.20-21) TWO BASIC PATHS OF DEPARTURE FROM THE WORLD This Supreme Abode, O Arjuna, is attainable by unswerving devotion to Me within which all beings exist, and by which the entire universe is pervaded. (See also 9.04 and 11.55) (8.22) O Arjuna, now I shall describe different paths departing by which, during death, the yogis do or do not come back. (8.23) Fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of the sun — departing by the path of these celestial controllers, yogis who know the Spirit attain the Supreme. (8.24) Smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun — departing by these paths, the righteous person attains heaven and comes back to earth. (8.25) The path of light of spiritual practice and Self-knowledge and the path of darkness of materialism and ignorance are thought to be the world’s two eternal paths. The former leads to salvation and the latter leads to rebirth as human beings. (8.26)

to rebirth as human beings. (8.26) TRANSCENDENTAL KNOWLEDGE LEADS TO SALVATION Knowing these two paths, O Arjuna, a yogi is not bewildered at all. Therefore, one should be resolute in attaining salvation — the goal of human birth — at all times. (8.27) The one who knows all this knowledge goes beyond getting the benefits of the study of the Vedas, performance of sacrifices, austerities, and charities; and attains salvation. (8.28) CHAPTER 9 SUPREME KNOWLEDGE AND THE BIG MYSTERY Lord Krishna said: I shall reveal to you, who do not disbelieve, the most profound secret transcendental knowledge together with transcendental experience. Having known this you will be freed from the miseries of worldly existence. (9.01) KNOWLEDGE OF THE NATURE OF SUPREME IS THE BIGGEST MYSTERY This Self-knowledge is the king of all knowledge, is the most secret, is very sacred, it can be perceived by instinct, conforms to righteousness (Dharma), is very easy to practice, and is timeless. (9.02) O Arjuna, those who have no faith in this knowledge do not attain Me, and follow the cycles of birth and death. (9.03) This entire universe is an expansion of Mine. All beings depend on Me (like a chain depends on gold, and the milk products depend on milk). I do not depend on ¾ or affected by ¾ them; because I am the highest of all. (See also 7.12) (9.04) Look at the power of My divine mystery; in reality, I ¾

I ¾ the sustainer and creator of all beings ¾ do not depend on them, and they also do not depend on Me. (In fact, the gold-chain does not depend on gold; the gold-chain is nothing but gold. Also, matter and energy are different as well as non-different). (9.05) Perceive that all beings remain in Me — without any contact or without producing any effect — as the mighty wind, moving everywhere, eternally remains in space. (9.06) THEORY OF EVOLUTION AND INVOLUTION All beings merge into My primary material Nature at the end of a cycle of just over 311 trillion solar years, O Arjuna, and I create them again at the beginning of the next cycle. (See also 8.17) (9.07) I create the entire multitude of beings again and again with the help of My material Nature. These beings are under control of the modes of material Nature. (9.08) These acts of creation do not bind Me, O Arjuna, because I remain indifferent and unattached to those acts. (9.09) The divine kinetic energy (Maya) ¾ with the help of material Nature ¾ creates all animate and inanimate objects under My supervision, and thus the creation keeps on going, O Arjuna. (See also 14.03) (9.10) WAYS OF THE WISE, AND OF THE IGNORANT ARE DIFFERENT The ignorant persons despise Me when I appear in human form, because they do not know My transcendental nature as the great Lord of all beings, and take Me for an ordinary human being. They are unable to recognize Me, because they

Me for an ordinary human being. They are unable to recognize Me, because they have false hopes, false actions, and false knowledge; and possess delusive qualities of fiends and demons. (9.11-12) But great souls, O Arjuna, who possess divine qualities (See 16.01-03) know Me as immutable; as the material and efficient cause of creation, and worship Me single-mindedly with loving devotion. (9.13) Persons of firm resolve worship Me with ever-steadfast devotion by always singing My glories, striving to attain Me, and prostrating before Me with devotion. (9.14) Some worship Me by acquiring the knowledge of God. Others worship the infinite as the One in all (or non-dual), as the master of all (or dual), and in various other ways. (9.15) EVERYTHING IS A MANIFESTATION OF THE ABSOLUTE I am the ritual, I am the sacrifice, I am the offering, I am the herb, I am the mantra, I am the clarified butter, I am the fire, and I am the oblation. (See also 4.24). I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllable OM, and the Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substratum, and the immutable seed. (See also 7.10 and 10.39) (9.16-18) I give heat, I send as well as withhold the rain. I am immortality as well as death, I am also both the eternal Absolute and the temporal, O Arjuna. (The

as death, I am also both the eternal Absolute and the temporal, O Arjuna. (The Supreme Being has become everything, See also 13.12) (9.19) ATTAIN SALVATION BY DEVOTIONAL LOVE The doers of the rituals prescribed in the Vedas, the drinkers of the nectar of devotion, and whose sins are cleansed, worship Me by doing good deeds for gaining heaven. As a result of their meritorious deeds they go to heaven and enjoy celestial sense pleasures. (9.20) They return to the mortal world ¾ after enjoying the wide world of heavenly pleasures ¾ upon exhaustion of the fruits of their good Karma. Thus following the injunctions of the Vedas, persons working for the fruit of their actions take repeated birth and death. (See also 8.25) (9.21) I personally take care of both spiritual and material welfare of those ever-steadfast devotees who always remember and adore Me with single-minded contemplation. (9.22) O Arjuna, even those devotees who worship the deities with faith, they also worship Me, but in an improper way. (9.23) Because I, the Supreme Being, alone am the enjoyer of all sacrificial services, and Lord of the universe. But people do not know My true transcendental nature. Therefore, they fall into the repeated cycles of birth and death. (9.24) Worshippers of the celestial controllers go to the celestial controllers, the worshippers of the ancestors go to the ancestors, and the worshippers of the

worshippers of the ancestors go to the ancestors, and the worshippers of the ghosts go to the ghosts, but My devotees come to Me, and are not born again. (See also 8.16) (9.25) LORD ACCEPTS AND EATS THE OFFERING OF LOVE AND DEVOTION Whosoever offers Me a leaf, a flower, a fruit, or water with devotion; I accept and eat the offering of devotion by the pure-hearted. (9.26) O Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever charity you give, whatever austerity you perform, do all that as an offering unto Me. (See also 12.10, 18.46) (9.27) You shall become free from the bondage ¾ good and bad ¾ of Karma and come to Me by this attitude of complete renunciation. (9.28) The Self is present equally in all beings. There is no one hateful or dear to Me. But, those who worship Me with love and devotion are very close to Me, and I am also very close to them. (See also 7.18) (9.29) THERE IS NO UNFORGIVABLE SINNER Even if the most sinful person resolves to worship Me with single-minded loving devotion, such a person must be regarded as a saint because of making the right resolution. (9.30) Such a person soon becomes righteous and attains everlasting peace. Be aware, O Arjuna, that My devotee shall never perish or fall down. (9.31) PATH OF DEVOTIONAL LOVE IS EASIER Anybody can attain the Supreme Abode by just surrendering unto My will with

Anybody can attain the Supreme Abode by just surrendering unto My will with loving devotion, O Arjuna. (See also 18.66) (9.32) Then, it should be very easy for the wise and devout sages to attain the Supreme Being. Therefore, having obtained this joyless and transitory human life, one should always worship Me with loving devotion. (9.33) Always think of Me, be devoted to Me, worship Me, and bow down to Me. Thus uniting yourself with Me by setting Me as the supreme goal and the sole refuge, you shall certainly come to Me. (9.34) CHAPTER 10 MANIFESTATION OF THE ABSOLUTE Lord Krishna said: O Arjuna, listen once again to My supreme word that I shall speak to you, who is very dear to Me, for your welfare. (10.01) GOD IS THE ORIGIN OF EVERYTHING Neither the celestial controllers, nor the great sages know My origin, because I am the origin of celestial controllers and great sages also. (10.02) One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, is considered wise among the mortals, and becomes liberated from the bondage of Karma. (10.03) Discrimination, Self-knowledge, non-delusion, forgiveness, truthfulness, control over the mind and senses, tranquillity, pleasure, pain, birth, death, fear, fearlessness; nonviolence, equanimity, contentment, austerity, charity, fame, ill fame ¾ these diverse qualities in human beings arise from Me alone. (10.04-05)

arise from Me alone. (10.04-05) The great saints, sages, and all the creatures of the world were born from My potential energy. (10.06) One who truly understands My manifestations and yogic powers is united with Me by unswerving devotion. There is no doubt about it. (10.07) I am the origin of all. Everything emanates from Me. The wise ones who understand this adore Me with love and devotion. (10.08) My devotees remain ever content and delighted. Their minds remain absorbed in Me, and their lives surrendered unto Me. They always enlighten each other by talking about Me. (10.09) LORD GIVES KNOWLEDGE TO HIS DEVOTEES I give the knowledge and understanding of the metaphysical science ¾ to those who are ever united with Me and lovingly adore Me ¾ by which they come to Me. (10.10) I, who dwell within their inner psyche as consciousness, destroy the darkness born of ignorance by the shining lamp of transcendental knowledge as an act of compassion for them. (10.11) Arjuna said: You are the Supreme Being, the Supreme Abode, the Supreme Purifier, the Eternal Being, the primal God, the unborn, and the omnipresent. All saints and sages have thus acclaimed You, and now You Yourself are telling me. (10.12-13) NOBODY CAN KNOW THE REAL NATURE OF REALITY O Krishna, I believe all that You have told me to be true. O Lord, neither the celestial controllers nor the demons fully understand Your real nature.

the celestial controllers nor the demons fully understand Your real nature. (See also 4.06) (10.14) O Creator and Lord of all beings, God of all celestial rulers, the Supreme person, and Lord of the universe, You alone know Yourself by Yourself. (10.15) Therefore, You alone are able to fully describe Your own divine glories ¾ the manifestations ¾ by which You exist pervading all the universes. (10.16) How may I know You, O Lord, by constant contemplation? In what form of manifestation are You to be thought of by me, O Lord? (10.17) O Lord, explain to me again in detail, Your yogic power and glory; because I am not satiated by hearing Your nectar-like words. (10.18) EVERYTHING IS A MANIFESTATION OF THE ABSOLUTE Lord Krishna said: O Arjuna, now I shall explain to you My prominent divine manifestations, because My manifestations are endless. (10.19) O Arjuna, I am the Supreme Spirit (or Supersoul) abiding in the inner psyche of all beings. I am also the creator, maintainer, and destroyer ¾ or the beginning, the middle, and the end ¾ of all beings. (10.20) I am the sustainer, I am the radiant sun among the luminaries, I am the controller of wind, I am the moon among the stars. (10.21) I am the Vedas, I am the celestial rulers, I am the mind among the senses, I am the consciousness in living beings. (10.22) I am Lord Shiva, I am the god of wealth, I am the fire god, and the mountains.

I am Lord Shiva, I am the god of wealth, I am the fire god, and the mountains. (10.23) I am the priest, and the army general of the celestial controllers, O Arjuna. I am the ocean among the bodies of water. (10.24) I am the monosyllable cosmic sound, OM, among the words; I am the chanting of mantra among the spiritual disciplines; and I am the Himalaya among the mountains. (10.25) A BRIEF DESCRIPTION OF DIVINE MANIFESTATIONS I am the holy fig tree among the trees, Narada among the sages, and I am all other celestial rulers. (10.26) Know Me as the celestial animals among the animals, and the King among men. I am thunderbolt among the weapons, and I am the cupid for procreation. (10.27-28) I am the water-god, and the manes. I am the controller of death. I am the time or death among the healers, lion among the beasts, and the king of birds among birds. (10.29-30) I am the wind among the purifiers, and Lord Rama among the warriors. I am the crocodile among the fishes, and the holy Ganges river among the rivers. (10.31) I am the beginning, the middle, and the end of all creation, O Arjuna. Among the knowledge I am knowledge of the supreme Self. I am logic of the logician. (10.32) I am the letter "A" among the alphabets. I am the dual compound among the compound words. I am the endless time. I am the sustainer, and I am omniscient. (10.33) I am the all devouring death, and also the origin of future beings. I am the

I am the all devouring death, and also the origin of future beings. I am the seven goddesses or guardian angels presiding over the seven qualities ¾ fame, prosperity, speech, memory, intellect, resolve, and forgiveness. (10.34) I am the Vedic and other hymns. I am the mantras, I am November-December among the months, I am the spring among the seasons. (10.35) I am gambling of the cheats; splendor of the splendid; victory of the victorious; resolution of the resolute; and goodness of the good. (10.36) I am Krishna, Vyasa, Arjuna, and the power of rulers, the statesmanship of the seekers of victory. I am silence among the secrets, and the Self-knowledge of the knowledgeable. (10.37-38) I am the origin of all beings, O Arjuna. There is nothing, animate or inanimate, that can exist without Me. (See also 7.10 and 9.18) (10.39) MANIFEST CREATION IS A VERY SMALL FRACTION OF THE ABSOLUTE There is no end of My divine manifestations, O Arjuna. This is only a brief description by Me of the extent of My divine manifestations. (10.40) Whatever is endowed with glory, brilliance, and power; know that to be a manifestation of a very small fraction of My splendor. (10.41) What is the need for this detailed knowledge, O Arjuna? I continually support the entire universe by a very small fraction of My divine power. (10.42) CHAPTER 11 VISION OF THE COSMIC FORM Arjuna said: My illusion is dispelled by the profound words of wisdom You spoke

Arjuna said: My illusion is dispelled by the profound words of wisdom You spoke ¾ out of compassion towards me ¾ about the supreme secret of Spirit. (11.01) O Krishna, I have heard from You in detail about the origin and dissolution of beings, and Your immutable glory. (11.02) VISION OF GOD IS THE ULTIMATE AIM OF A SEEKER O Lord, You are as You have said; yet I wish to see Your divine cosmic form, O Supreme Being. (11.03) O Lord, if You think it is possible for me to see Your universal form, then, O Lord of the yogis, show me Your transcendental form. (11.04) Lord Krishna said: O Arjuna, behold My hundreds and thousands of multifarious divine forms of different colors and shapes. Behold all the celestial beings, and many wonders never seen before. Also behold the entire creation ¾ animate, inanimate, and whatever else you like to see ¾ all at one place in My body. (11.05-07) But, you are not able to see Me with your physical eye; therefore, I give you the divine eye to see My majestic power and glory. (11.08) LORD SHOWS HIS COSMIC FORM TO ARJUNA Sanjaya said: O King, having said this; Lord Krishna, the great Lord of the mystic power of yoga, revealed His supreme majestic form to Arjuna. (11.09) Arjuna saw the Universal Form of the Lord with many mouths and eyes, and many visions of marvel, with numerous divine ornaments, and holding many divine weapons. Wearing divine garlands and apparel, anointed with celestial perfumes and ointments,

Wearing divine garlands and apparel, anointed with celestial perfumes and ointments, full of all wonders, the limitless God with faces on all sides. (11.10-11) If the splendor of thousands of suns were to blaze forth all at once in the sky, even that would not resemble the splendor of that exalted being. (11.12) Arjuna saw the entire universe, divided in many ways, but standing as all in One, and One in all in the transcendental body of Krishna, the Lord of celestial rulers. (See also 13.16, and 18.20) (11.13) ONE MAY NOT BE PREPARED, OR QUALIFIED, TO SEE THE LORD Having seen the cosmic form of the Lord, Arjuna was filled with wonder; and his hairs standing on end, bowed his head to the Lord and prayed with folded hands. (11.14) Arjuna said: O Lord, I see in Your body all supernatural controllers, and multitude of beings, sages, and celestials. (11.15) O Lord of the universe, I see You everywhere with infinite form, with many arms, stomachs, faces, and eyes. O Universal Form, I see neither your beginning nor the middle nor the end. (11.16) I see You with Your crown, club, discus; and a mass of radiance, difficult to behold, shining all around like the immeasurable brilliance of the sun and the blazing fire. (11.17) I believe You are the Supreme Being to be realized. You are the ultimate resort of the universe. You are the Spirit, and protector of the eternal order (Dharma). (11.18)

(11.18) I see You with infinite power, without beginning, middle, or end; with many arms, with the sun and the moon as Your eyes, with Your mouth as a blazing fire scorching all the universe with Your radiance. (11.19) O Lord, You pervade the entire space between heaven and earth in all directions. Seeing Your marvelous and terrible form, the three worlds are trembling with fear. (11.20) Hosts of supernatural rulers enter into You. Some with folded hands sing Your names and glories in fear. A multitude of perfected beings hail and adores You with abundant praises. (11.21) All the celestial beings amazingly gaze at You. Seeing your infinite form with many mouths, eyes, arms, thighs, feet, stomachs, and many fearful tusks; the worlds are trembling with fear and so do I, O mighty Lord. (11.22-23) ARJUNA IS FRIGHTENED TO SEE THE COSMIC FORM I am frightened and find neither peace nor courage, O Krishna, after seeing Your effulgent and colorful form touching the sky, and Your wide open mouth with large shining eyes. (11.24) I lose my sense of direction and find no comfort after seeing Your mouths with fearful tusks glowing like the fires of cosmic dissolution. Have mercy on me! O Lord of celestial rulers, and refuge of the universe. (11.25) All my cousin brothers, along with the hosts of other kings and warriors of the other side, together with chief warriors on our side, are also quickly entering

the other side, together with chief warriors on our side, are also quickly entering into Your fearful mouths with terrible tusks. Some are seen caught in between the tusks with their heads crushed. (11.26-27) These warriors of the mortal world are entering Your blazing mouths as many torrents of the rivers enter into the ocean. (11.28) All these people are rapidly rushing into Your mouths for destruction as moths rush with great speed into the blazing flame for destruction. (11.29) You are licking up all the worlds with Your flaming mouths, swallowing them from all sides. Your powerful radiance is filling the entire universe with effulgence and burning it, O Krishna. (11.30) Tell me, who are You in such a fierce form? My salutations to You, O best of all celestial rulers, be merciful! I wish to understand You, O primal Being, because I do not know Your mission. (11.31) LORD DESCRIBES HIS POWERS Lord Krishna said: I am death, the mighty destroyer of the world. I have come here to destroy all these people. Even without your participation in the war, all the warriors standing arrayed in the opposing armies shall cease to exist. (11.32) Therefore, you get up and attain glory. Conquer your enemies, and enjoy a prosperous kingdom. I have already destroyed all these warriors. You are only an instrument, O Arjuna. (11.33) Kill all these great warriors who are already killed by Me. Do not fear. You

Kill all these great warriors who are already killed by Me. Do not fear. You will certainly conquer the enemies in the battle; therefore, fight! (11.34) ARJUNA’S PRAYERS TO THE COSMIC FORM Sanjaya said: Having heard these words of Krishna; the crowned Arjuna, trembling with folded hands, prostrated with fear and spoke to Krishna in a choked voice. (11.35) Arjuna said: Rightly, O Krishna, the world delights and rejoices in glorifying You. Terrified demons flee in all directions. The hosts of sages bow to You in adoration. (11.36) Why should they not ¾ O great soul ¾ bow to You, the original creator who is even greater than the creator of material worlds? O infinite Lord, O God of all celestial rulers, O abode of the universe, You are both Eternal and Temporal, and the Supreme Being that is beyond Eternal and Temporal. (See also 9.19, and 13.12 for a commentary) (11.37) You are the primal God, the most ancient Person. You are the ultimate resort of the entire universe. You are the knower, the object of knowledge, and the Supreme Abode. You, O Lord of the infinite form, pervade the entire universe. (11.38) You are the controller of death, the fire, the wind, the water god, the moon god, and the creator, as well as the father of the creator. Salutations to You a thousand times, and again and again salutations to You. (11.39) My salutations to You from front, and from behind. O Lord, my obeisance to

My salutations to You from front, and from behind. O Lord, my obeisance to You from all sides. You are infinite valor and the boundless might. You pervade everything, and therefore You are everywhere and in everything. (11.40) Considering You merely as a friend, and not knowing Your greatness, I have inadvertently addressed You as O Krishna, O Yadava, and O friend merely out of affection or carelessness. (11.41) In whatever way I may have insulted You in jokes; while playing, reposing in bed, sitting, or at meals; when alone, or in front of others; O Krishna, the immeasurable One, I implore You for forgiveness. (11.42) You are the father of this animate and inanimate world, and the greatest guru to be worshipped. No one is even equal to You in the three worlds; how can there be one greater than You? O Being of incomparable glory. (11.43) Therefore, O adorable Lord, I seek Your mercy by bowing down and prostrating my body before You. Bear with me as a father to his son, as a friend to a friend, and as a husband to his wife, O Lord. (11.44) Beholding that which has never been seen before delights me, and yet my mind is tormented with fear. Therefore, O God of celestial rulers, the refuge of the universe, have mercy on me; and show me your four-armed form. (11.45) ONE MAY SEE GOD IN ANY FORM OF ONE'S CHOICE I wish to see You with a crown, holding mace and discus in Your hand. Therefore,

I wish to see You with a crown, holding mace and discus in Your hand. Therefore, O Lord with thousand arms and universal form, please appear in the four-armed form. (11.46) Lord Krishna said: O Arjuna, being pleased with you I have shown you, through My own yogic powers, this particular supreme, shining, universal, infinite, and primal form of Mine that has never been seen before by anyone other than you. (11.47) O Arjuna, neither by study of the Vedas, nor by sacrifice, nor by charity, nor by rituals, nor by severe austerities, can I be seen in this cosmic form by any one other than you in this human world. (11.48) LORD SHOWS ARJUNA HIS FOUR-ARMED AND THE HUMAN FORM Do not be perturbed and confused by seeing such a terrible form of Mine as this. With fearless and cheerful mind, now behold My four-armed form. (11.49) Sanjaya said: After speaking like this to Arjuna, Krishna revealed His four-armed form. And then assuming His pleasant human form, Lord Krishna, the Great One, consoled Arjuna who was terrified. (11.50) Arjuna said: O Krishna, seeing this lovely human form of Yours, I have now become tranquil and I am normal again. (11.51) LORD CAN BE SEEN BY DEVOTIONAL LOVE Lord Krishna said: This four-armed form of Mine that you have seen is very difficult, indeed, to see. Even celestial controllers are ever longing to see this form. (11.52) This four-armed form of Mine that you have just seen

This four-armed form of Mine that you have just seen cannot be seen even by study of the Vedas, or by austerity, or by acts of charity, or by the performance of rituals. (11.53) However, through single-minded devotion alone, I can be seen in this form, can be known in essence, and also can be reached, O Arjuna. (11.54) The one who does all works for Me, and to whom I am the supreme goal; who is my devotee, who has no attachment, and is free from enmity towards any being; attains Me, O Arjuna. (See also 8.22) (11.55) CHAPTER 12 PATH OF DEVOTION SHOULD ONE WORSHIP A PERSONAL OR AN IMPERSONAL GOD? Arjuna asked: Those ever steadfast devotees who worship the personal aspect of God with form(s), and others who worship the impersonal aspect, or the formless Absolute; which of these has the best knowledge of yoga? (12.01) Lord Krishna said: Those ever steadfast devotees who worship with supreme faith by fixing their mind on a personal form of God, I consider them to be the best yogis. (See also 6.47) (12.02) But those who worship the unchangeable, the inexplicable, the invisible, the omnipresent, the inconceivable, the unchanging, the immovable, and the formless impersonal aspect of God; restraining all the senses, even-minded under all circumstances, engaged in the welfare of all creatures, also attain God. (12.03-04) REASONS FOR WORSHIPPING A PERSONAL FORM OF GOD Self-realization is more difficult for those who fix

Self-realization is more difficult for those who fix their mind on the impersonal, unmanifest, and formless Absolute; because, comprehension of the unmanifest by embodied beings is attained with difficulty. (12.05) For those who worship the Supreme with unswerving devotion as a personal deity of their choice, offer all actions to Me, intent on Me as the Supreme, and meditate on Me; I swiftly become their savior ¾ from the world that is the ocean of death and transmigration ¾ whose thoughts are set on My personal form, O Arjuna. (12.06-07) FOUR PATHS TO GOD Therefore, focus your mind on Me, and let your intellect dwell upon Me alone through meditation and contemplation. Thereafter you shall certainly attain Me. (12.08) If you are unable to focus your mind steadily on Me, then long to attain Me by practice of any other spiritual discipline; such as a ritual, or deity worship that suits you. (12.09) If you are unable even to do any spiritual discipline, then be intent on performing your duty just for Me. You shall attain perfection by doing your prescribed duty for Me — without any selfish motive — just as an instrument to serve and please Me. (12.10) If you are unable to do your duty for Me, then just surrender unto My will, and renounce the attachment to, and the anxiety for, the fruits of all work — by learning to accept all results as God's grace — with equanimity. (12.11) KARMA-YOGA IS THE BEST WAY

KARMA-YOGA IS THE BEST WAY TO START WITH The transcendental knowledge of scriptures is better than mere ritualistic practice; meditation is better than scriptural knowledge; renunciation of selfish attachment to the fruits of work (Karma-yoga) is better than meditation; peace immediately follows renunciation of selfish motives. (See more on renunciation in 18.02, 18.09) (12.12) THE ATTRIBUTES OF A DEVOTEE One who does not hate any creature, who is friendly and compassionate, free from the notion of "I" and "my", even-minded in pain and pleasure, forgiving; and who is ever content, who has subdued the mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me, who is devoted to Me, is dear to Me. (12.13-14) The one by whom others are not agitated and who is not agitated by others, who is free from joy, envy, fear, and anxiety, is also dear to Me. (12.15) One who is desireless, pure, wise, impartial, and free from anxiety; who has renounced the doership in all undertakings; such a devotee is dear to Me. (12.16) One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good and the evil, and is full of devotion; is dear to Me. (12.17) The one who remains the same towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or pain; who is free from attachment; who is indifferent to censure or praise; who is quiet, and content with whatever he or she has;

to censure or praise; who is quiet, and content with whatever he or she has; unattached to a place, a country, or a house; equanimous, and full of devotion ¾ that person is dear to Me. (12.18-19) ONE SHOULD SINCERELY TRY TO DEVELOP DIVINE QUALITIES But those faithful devotees, who set Me as their supreme goal and follow — or just sincerely try to develop — the above mentioned nectar of moral values are very dear to Me. (12.20) CHAPTER 13 CREATION AND THE CREATOR THEORY OF CREATION Lord Krishna said: O Arjuna, this physical body, the miniature universe, may be called the field or creation. One who knows the creation is called the creator (or Spirit) by the seers of truth. (13.01) O Arjuna, know Me to be the creator of all the creation. The true understanding of both the creator and the creation is considered by Me to be the transcendental knowledge. (13.02) What the creation is, what it is like, what its transformations are, where its source is, who that creator is, and what His powers are, hear all these from Me in brief. (13.03) The seers have separately described the creation and the creator in different ways in the Vedic hymns, and also in the conclusive and convincing verses of other scriptures. (13.04) The primary material Nature, the cosmic intellect, "I" consciousness or ego, five basic elements, ten organs, mind, five sense objects; and desire, hatred, pleasure, pain, the physical body, consciousness, and resolve ¾

pleasure, pain, the physical body, consciousness, and resolve ¾ thus the entire field has been briefly described with its transformations. (See also 7.04) (13.05-06) THE FOURFOLD NOBLE TRUTH AS MEANS OF NIRVANA Humility, modesty, nonviolence, forgiveness, honesty, service to guru, purity of thought, word, and deed, steadfastness, self-control; and aversion towards sense objects, absence of ego, constant reflection on pain and suffering inherent in birth, old age, disease, and death; (13.07-08) Detachment, non-fondness with son, wife, and home; unfailing equanimity upon attainment of the desirable and the undesirable; and unswerving devotion to Me through single-minded contemplation, taste for solitude, distaste for social gatherings and gossips; steadfastness in acquiring the knowledge of Spirit, and seeing the omnipresent Supreme Being everywhere ¾ this is said to be knowledge. That which is contrary to this is ignorance. (13.09-11) GOD CAN BE DESCRIBED BY PARABLES, AND NOT IN ANY OTHER WAY I shall fully describe the object of knowledge. By knowing this one attains immortality. The beginningless Supreme Being is said to be neither eternal, nor temporal. (See also 9.19, 11.37, and 15.18) (13.12) The Spirit has His hands, feet, eyes, head, mouth, and ears everywhere, because He is all-pervading and omnipresent. (13.13) He is the perceiver of all sense objects without the physical sense organs;

He is the perceiver of all sense objects without the physical sense organs; unattached, and yet the sustainer of all; devoid of the three modes of material Nature, and yet the enjoyer of the modes of material Nature by becoming a living entity. (13.14) He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. And because of His omnipresence, He is very near ¾ residing in one’s inner psyche; as well as far away ¾ in the Supreme Abode. (13.15) He is undivided, and yet appears to exist as if divided in beings. He is the object of knowledge, and appears as the creator, sustainer, and destroyer of all beings. (See also 11.13, and 18.20) (13.16) The Supreme Being is the source of all lights. He is said to be beyond darkness of ignorance. He is the Self-knowledge, the object of Self-knowledge, and seated in the inner psyche as consciousness (See verse 18.61) of all beings, He is to be realized by Self-knowledge. (13.17) Thus the creation as well as the knowledge and the object of knowledge have been briefly described by Me. Having understood this, My devotee attains My Supreme Abode. (13.18) A DESCRIPTION OF THE SUPREME SPIRIT, SPIRIT, MATERIAL NATURE, AND THE INDIVIDUAL SOULS Know that both the material Nature and the Spiritual Being are beginningless. All manifestations and three dispositions of mind and matter, called modes,

All manifestations and three dispositions of mind and matter, called modes, are born of material Nature. Material Nature is said to be the cause of production of physical body and organs of perception and action. Spirit (or Consciousness) is said to be the cause of experiencing pleasures and pains. (13.19-20) Spiritual Being enjoys three modes of material Nature by associating with the material Nature. Attachment to the three modes of material Nature due to ignorance caused by previous Karma is the cause of birth of living entity in good and evil wombs. (13.21) The Spirit in the body is the witness, the guide, the supporter, the enjoyer, and the controller. (13.22) They who truly understand Spirit and the material Nature with its three modes are not born again regardless of their way of life. (13.23) Some perceive the Supersoul in their inner psyche through mind and intellect that have been purified either by meditation, or by metaphysical knowledge, or by selfless service. (13.24) FAITH ALONE CAN LEAD TO NIRVANA Others, however, do not know the yogas of meditation, knowledge, devotion, and work; but they perform deity worship with faith as mentioned in the scriptures by the saints and sages. They also transcend death by virtue of their firm faith to what they have heard. (13.25) Whatever is born ¾ animate or inanimate ¾ know them to be born from the union of Spirit and matter, O Arjuna. (See also

know them to be born from the union of Spirit and matter, O Arjuna. (See also 7.06) (13.26) The one who sees the same eternal Supreme Lord dwelling as Spirit equally within all mortal beings truly sees. (13.27) When one beholds one and the same Lord existing equally in everybeing, one does not injure anybody; because one considers everything as one’s own self. And thereupon attains the Supreme Abode. (13.28) The one who perceives that all works are done by the powers of material Nature truly understands, and thus does not consider oneself as the doer. (See also 3.27, 5.09, and 14.19) (13.29) The moment one discovers diverse variety of beings and their different ideas abiding in One, and coming out from ‘That’ alone, one attains the Supreme Being. (13.30) ATTRIBUTES OF THE SPIRIT (BRAHM) Because of being beginningless and unaffectable by three modes of material Nature, the eternal Supersoul ¾ even though dwelling in the body as a living entity ¾ neither does anything nor becomes tainted, O Arjuna. (13.31) Just as the all-pervading space is not tainted because of its subtlety; similarly, the Spirit abiding in all bodies is not tainted. (13.32) Just as one sun illuminates the entire world; similarly, Spirit gives life to the entire creation, O Arjuna. (13.33) They who perceive — with the eye of Self-knowledge — the difference between the creation (or the body) and the creator (or the

— the difference between the creation (or the body) and the creator (or the Spirit) as well as know the technique of liberation of the living entity from the trap of divine illusory energy (Maya), attain the Supreme. (13.34) CHAPTER 14 THREE MODES OF MATERIAL NATURE Lord Krishna said: I shall further explain to you that supreme knowledge, the best of all knowledge, knowing that all the sages have attained supreme perfection after this life. (14.01) They who have taken refuge in this transcendental knowledge attain unity with Me; and are neither born at the time of creation, nor afflicted at the time of dissolution. (14.02) ALL BEINGS ARE BORN FROM THE UNION OF SPIRIT AND MATTER My material Nature is the womb of creation wherein I place the seed of Consciousness from which all beings are born, O Arjuna. (See also 9.10) (14.03) Whatever forms are produced in all different wombs, O Arjuna, the material Nature is their body-giving mother; and the Spirit or Consciousness is the life-giving father. (14.04) HOW THREE MODES OF MATERIAL NATURE BIND THE SPIRIT SOUL TO THE BODY Goodness, activity, and inertia — these three modes or ropes material Nature fetter the eternal individual soul to the body, O Arjuna. (14.05) Of these, the mode of goodness is illuminating and good, because it is pure. The mode of goodness fetters the living entity by attachment to happiness and knowledge, O sinless Arjuna. (14.06)

knowledge, O sinless Arjuna. (14.06) Arjuna, know that the mode of passion is characterized by intense craving for sense gratification, and is the source of material desire and attachment. The mode of passion binds the living entity by attachment to the fruits of work. (14.07) Know, O Arjuna, that the mode of ignorance ¾ the deluder of living entity ¾ is born of inertia. The mode of ignorance binds living entity by carelessness, laziness, and excessive sleep. (14.08) O Arjuna, the mode of goodness attaches one to happiness of learning and knowing the Spirit, the mode of passion attaches to action, and the mode of ignorance attaches to negligence by covering the Self-knowledge. (14.09) CHARACTERISTICS OF THREE MODES OF NATURE Goodness prevails by suppressing passion and ignorance; passion prevails by suppressing goodness and ignorance; and ignorance prevails by suppressing goodness and passion, O Arjuna. (14.10) When the light of Self-knowledge glitters all the senses in the body, then it should be known that goodness is predominant. (14.11) O Arjuna, when passion is predominant; greed, activity, undertaking of selfish works, restlessness, and excitement arise. (14.12) O Arjuna, when inertia is predominant; ignorance, inactivity, carelessness, and delusion arise. (14.13) THREE MODES ARE ALSO THE VEHICLES OF TRANSMIGRATION FOR THE INDIVIDUAL SOUL One who dies during the dominance of goodness goes to heaven ¾

One who dies during the dominance of goodness goes to heaven ¾ the pure world of knowers of the Supreme. (14.14) When one dies during the dominance of passion, one is reborn as attached to action (or the utilitarian type); and dying in ignorance, one is reborn as lower creatures. (14.15) The fruit of good action is said to be beneficial and pure, the fruit of passionate action is pain, and the fruit of ignorant action is laziness. (14.16) Self-knowledge arises from mode of goodness; greed arises from mode of passion; and negligence, delusion, and slowness of mind arise from the mode of ignorance. (14.17) They who are established in goodness go to heaven; passionate persons are reborn in the mortal world; and the insipid ones, abiding in the mode of ignorance, go to lower planets of hell, or take birth as lower creatures depending on the degree of their ignorance. (14.18) ATTAIN NIRVANA AFTER TRANSCENDING THREE MODES OF MATERIAL NATURE When visionaries perceive no doer other than the powers of the Supreme Being ¾ the modes of material Nature; and know That which is above and beyond these modes; then they attain Nirvana or salvation. (See also 3.27, 5.09, and 13.29) (14.19) When one rises above the three modes of material Nature that originate in the body, one attains immortality or salvation, and is freed from the pains of birth, old age, and death. (14.20) THE PROCESS OF RISING ABOVE

THE PROCESS OF RISING ABOVE THE THREE MODES Arjuna said: What are the marks of those who have transcended the three modes of material Nature, and what is their conduct? How does one transcend these three modes of material Nature, O Lord Krishna? (14.21) Lord Krishna said: One who neither hates the presence of enlightenment, activity, and delusion; nor desires for them when they are absent; who remains like a witness without being affected by the modes of material Nature; and stays firmly attached to the Lord without wavering ¾ thinking that the modes of material Nature only are operating. (14.22-23) The one who depends on the Lord and is indifferent to pain and pleasure; to whom a clod, a stone, and gold are alike; to whom the dear and the unfriendly are alike; who is of firm mind, who is calm in censure and in praise, and the one who is indifferent to honor and disgrace, who is impartial to friend and foe, and who has renounced the sense of doership ¾ is said to have transcended the modes of material Nature. (14.24-25) BONDS OF THREE MODES CAN BE CUT BY DEVOTIONAL LOVE The one who offers service to Me with love and unswerving devotion transcends three modes of material Nature, and becomes fit for Nirvana, or salvation. (See also 7.14 and 15.19) (14.26) Because, I am the basis (or source) of the immortal Spirit, of everlasting cosmic order (Dharma), and of the absolute bliss. (14.27)

cosmic order (Dharma), and of the absolute bliss. (14.27) CHAPTER 15 THE SUPREME BEING CREATION IS LIKE A TREE CREATED BY THE POWERS OF MAYA Lord Krishna said: The universe (or human body) may be compared to an eternal tree that has its origin (or root) in the Supreme Being and its branches below in the cosmos. The Vedic hymns are the leaves of this tree. One who understands this tree is a knower of the Vedas. (15.01) The branches of this eternal tree are spread all over the cosmos. The tree is nourished by the energy of material Nature; sense pleasures are its sprouts; and its roots of ego and desires stretch below in the human world causing Karmic bondage. (15.02) HOW TO CUT THE TREE OF ATTACHMENT AND ATTAIN SALVATION BY TAKING REFUGE IN GOD The beginning, the end, or the real form of this tree is not perceptible on the earth. Having cut the firm roots ¾ the desires ¾ of this tree by the mighty ax of Self-knowledge and detachment, one should seek that Supreme Abode reaching where one does not come back to the mortal world again. One should be always thinking: "In that very primal person I take refuge from which this primal manifestation comes forth." (15.03-04) Those who are free from pride and delusion, who have conquered the evil of attachment, who are constantly dwelling in the Supreme Being with all lust completely stilled, who are free from dualities of pleasure and pain; such wise ones reach My Supreme Abode. (15.05)