American/International Gita Society Bhagavad Gita

and pain; such wise ones reach My Supreme Abode. (15.05) The sun does not illumine My Supreme Abode, nor the moon, nor the fire. Having reached there people attain permanent liberation (Mukti), and do not come back to this temporal world. (15.06) THE EMBODIED SOUL IS THE ENJOYER The individual soul (Jiva, Jivatma) in the body of living beings is the integral part of the universal Spirit, or consciousness. The individual soul associates with the six sensory faculties ¾ including the mind ¾ of perception and activates them. (15.07) Just as the air takes aroma away from the flower; similarly, the individual soul takes the six sensory faculties from the physical body it casts off during death to the new physical body it acquires in reincarnation. (See also 2.13) (15.08) The living entity enjoys sense pleasures using six sensory faculties of hearing, touch, sight, taste, smell, and mind. The ignorant cannot perceive living entity departing from the body, or staying in the body and enjoying sense pleasures by associating with the material body. But those who have the eye of Self-knowledge can see it. (15.09-10) The yogis, striving for perfection, behold the living entity abiding in their inner psyche as consciousness; but the ignorant whose inner psyche is not pure, cannot perceive Him even though striving. (15.11) SPIRIT IS THE ESSENCE OF EVERYTHING The light energy that coming from the sun illumines the whole world; and that

The light energy that coming from the sun illumines the whole world; and that in the moon, and in the fire; know that light to be Mine. (See also 13.17 and 15.06) (15.12). Entering the earth, I support all beings with My energy; becoming the sap-giving moon, I nourish all the plants. (15.13) Becoming the digestive fire, I remain in the body of all living beings; uniting with vital breaths or bioimpulses, I digest all types of food; and (15.14) I am seated in the inner psyche of all beings. The memory, Self-knowledge, and the removal of doubts and wrong notions about God come from Me. I am verily that which is to be known by the study of all the Vedas. I am, indeed, the author as well as the student of the Vedas. (See also 6.39) (15.15) WHAT ARE THE SUPREME SPIRIT, SPIRIT AND THE INDIVIDUAL SOUL? There are two entities in the cosmos: The changeable Temporal Beings, and the unchangeable Eternal Being (Spirit). All created beings are subject to change, but the Spirit does not change. (15.16) The Supreme Being is beyond both ¾ the Temporal Beings and the Eternal Being. He is also called the Absolute Reality that sustains both the Temporal and the Eternal by pervading everything. (15.17) Because the Supreme Being is beyond both Temporal and Eternal; therefore, He is known in this world and in the scriptures as the Supreme Being (Absolute Reality, Truth, Supersoul) (15.18) The wise one who truly understands the Supreme Being, knows everything and

The wise one who truly understands the Supreme Being, knows everything and worships Him wholeheartedly. (See also 7.14, 14.26, and 18.66) (15.19) Thus this most secret transcendental science of the Absolute has been explained by Me. Having understood this, one becomes enlightened, and one’s all duties are accomplished, O Arjuna. (15.20) CHAPTER 16 DIVINE AND THE DEMONIC QUALITIES A LIST OF MAJOR DIVINE QUALITIES THAT SHOULD BE CULTIVATED FOR SALVATION Lord Krishna said: Fearlessness, purity of inner psyche, perseverance in the yoga of Self-knowledge, charity, sense restraint, sacrifice, study of the scriptures, austerity, honesty; nonviolence, truthfulness, absence of anger, renunciation, equanimity, abstaining from malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness, splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride ¾ these are some of the qualities of those endowed with divine virtues, O Arjuna. (16.01-03) A LIST OF DEMONIC QUALITIES THAT SHOULD BE GIVEN UP BEFORE SPIRITUAL JOURNEY CAN BEGIN O Arjuna, the marks of those who are born with demonic qualities are: Hypocrisy, arrogance, pride, anger, harshness, and ignorance. (16.04) Divine qualities lead to salvation, the demonic qualities are said to be for bondage. Do not grieve, O Arjuna, you are born with divine qualities. (16.05) THERE ARE ONLY TWO TYPES OF HUMAN

THERE ARE ONLY TWO TYPES OF HUMAN BEINGS ¾ THE WISE AND THE IGNORANT There are only two types (or castes) of human beings in this world: The divine, or the wise; and the demonic, or the ignorant. The divine has been described at length, now hear from Me about the demonic, O Arjuna. (16.06) Persons of demonic nature do not know what to do and what not to do. They neither have purity nor good conduct nor truthfulness. (16.07) They say: The world is unreal, without a substratum, without a God, and without an order. Sexual union of man and woman alone and nothing else causes the world. (16.08) Adhering to this wrong atheist view, these degraded souls — with small intellect and cruel deeds ¾ are born as enemies for the destruction of the world. (16.09) Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion; they act with impure motives. (16.10) Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, convinced that sense pleasure is everything; (16.11) Bound by hundreds of ties of desire and enslaved by lust and anger; they strive to obtain wealth by unlawful means for the fulfillment of sensual pleasures. They think: (16.12) This has been gained by me today, I shall fulfill this desire, I have this much wealth, and will have more wealth in the future; (16.13) That enemy has been slain by me, and I shall slay others also. I am the Lord.

That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy; (16.14) I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance; (16.15) Bewildered by many fancies; entangled in the net of delusion; addicted to the enjoyment of sensual pleasures; they fall into a foul hell. (16.16) Self-conceited, stubborn, filled with pride and intoxication of wealth; they perform service only in name, for show, and not according to scriptural injunction. (16.17) These malicious people cling to egoism, power, arrogance, lust, and anger; and hate Me who dwells in their own bodies and those of others. (16.18) SUFFERING IS THE DESTINY OF THE IGNORANT I hurl these haters, cruel, sinful, and mean people into the cycles of rebirth in the womb of demons again and again. (16.19) O Arjuna, entering the wombs of demons birth after birth, the deluded ones sink to the lowest hell without ever attaining Me (until their minds change for the better by the causeless mercy of the Lord). (16.20) LUST, ANGER, AND GREED ARE THE THREE GATES TO HELL Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of the individual. Therefore, one must learn to give up these three. (16.21) One who is liberated from these three gates of hell, O Arjuna, does what is

One who is liberated from these three gates of hell, O Arjuna, does what is best for him or her, and consequently attains the Supreme Abode. (16.22) ONE MUST FOLLOW THE SCRIPTURAL INJUNCTIONS One, who acts under the influence of his or her desires, disobeying scriptural injunctions, neither attains perfection nor happiness, nor the Supreme Abode. (16.23) Therefore, let the scripture be your authority in determining what should be done and what should not be done. You should perform your duty following the scriptural injunction. (16.24) CHAPTER 17 THREEFOLD FAITH Arjuna said: What is the mode of devotion of those who perform spiritual practices with faith but without following the scriptural injunctions, O Krishna? Is it in the mode of goodness, passion, or ignorance? (17.01) THREE TYPES OF FAITH Lord Krishna said: The natural faith of embodied beings is of three kinds: Goodness, passion, and ignorance. Now hear about these from Me. (17.02) O Arjuna, the faith of each is in accordance with one’s own natural disposition that is governed by Karmic impressions. A person is known by the faith. One can become whatever one wants to be, if one constantly contemplates on the object of desire with faith. (17.03) Persons in the mode of goodness worship celestial controllers; those in the mode of passion worship supernatural rulers and demons; and those in the mode of ignorance worship ghosts and spirits. (17.04)

of ignorance worship ghosts and spirits. (17.04) They who practice severe austerities without following the prescription of the scriptures; who are full of hypocrisy and egotism; who are impelled by the force of desire and attachment; who senselessly torture the elements in their body and also Me who dwells within the body, know these ignorant persons to be of demonic nature. (17.05-06) THREE TYPES OF FOOD The food preferred by all of us is also of three types. So are the sacrifice, austerity, and charity. Now hear the distinction between them. (17.07) The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Persons in the mode of goodness like such foods. (17.08) Foods that are very bitter, sour, salty, hot, pungent, dry, and burning; and cause pain, grief, and disease; are liked by persons in the mode of passion. (17.09) The foods liked by people in the mode of ignorance are stale, tasteless, putrid, rotten, refuses, and impure (such as meat and alcohol). (17.10) THREE TYPES OF SACRIFICES Selfless service enjoined by the scriptures, and performed without the desire for the fruit, with a firm belief and conviction that it is a duty, is in the mode of goodness. (17.11) Selfless service that is performed only for show, and aiming for fruit, know that to be in the mode of passion, O Arjuna. (17.12) Selfless service that is performed without following the scripture, in which

Selfless service that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, faith, and gift, is said to be in the mode of ignorance. (17.13) AUSTERITY OF THOUGHT, WORD, AND DEED The worship of celestial controllers, the priest, guru, and the wise; purity, honesty, celibacy, and nonviolence; these are said to be the austerity of deed. (17.14) Speech that is non-offensive, truthful, pleasant, beneficial, and is used for the regular study of scriptures is called the austerity of word. (17.15) The serenity of mind, gentleness, equanimity, self-control, and the purity of thought ¾ these are called the austerity of thought. (17.16) THREE TYPES OF AUSTERITY The above mentioned threefold austerity (of thought, word, and deed) practiced by yogis with supreme faith, without a desire for the fruit, is said to be in the mode of goodness. (17.17) Austerity that is performed for gaining respect, honor, reverence, and for the sake of show that yields an uncertain and temporary result is said to be in the mode of passion. (17.18) Austerity performed with foolish stubbornness, or with self-torture, or for harming others, is declared to be in the node of ignorance. (17.19) THREE TYPES OF CHARITY Charity that is given as a matter of duty, to a deserving candidate who does nothing in return, at the right place and time, is considered to be charity

nothing in return, at the right place and time, is considered to be charity in the mode of goodness. (17.20) Charity that is given unwillingly, or to get something in return, or looking for some fruit, is said to be in the mode of passion. (17.21) Charity that is given at a wrong place and time, and to unworthy persons; or without paying respect to the receiver or with ridicule, is said to be in the mode of ignorance. (17.22) THREEFOLD NAME OF GOD The Spirit is all pervading. The persons with divine qualities, the Vedas, and the selfless service were created by and from the Spirit. (17.23) Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering any one of the many names of God such as OM, Amen, or Allah by the knowers of the Supreme. (17.24) The seekers of salvation perform various types of sacrifice, charity, and austerity by uttering "He is all" without seeking a reward. (17.25) The word "Truth" is used in the sense of Reality and goodness. The word Truth is also used for an auspicious act, O Arjuna. (17.26) Faith in sacrifice, charity, and austerity is also called Truth. The selfless service for the sake of the Supreme is verily termed as Truth. (17.27) Whatever is done without faith ¾ whether it is sacrifice, charity, austerity, or any other act ¾ is useless. It has no value here or hereafter, O Arjuna. (17.28) CHAPTER 18

CHAPTER 18 SALVATION THROUGH RENUNCIATION Arjuna said: I wish to know the nature of renunciation and sacrifice, and the difference between the two, O Lord Krishna. (18.01) DEFINITION OF RENUNCIATION AND SACRIFICE Lord Krishna said: The sages define renunciation as abstaining from all work for personal profit. The wise define sacrifice as the sacrifice of, and the freedom from, the selfish attachment to the fruits of all work. (See also 5.01, 5.05, and 6.01) (18.02) Some philosophers say that all work is full of faults and should be given up, while others say that acts of sacrifice, charity, and austerity should not be abandoned. (18.03) O Arjuna, listen to My conclusion about sacrifice. Sacrifice is said to be of three types. (18.04) Acts of service, charity, and austerity should not be abandoned, but should be performed, because service, charity, and austerity are the purifiers of the wise. (18.05) Even these obligatory works should be performed without attachment to the fruits. This is My definite supreme advice, O Arjuna. (18.06) THREE TYPES OF SACRIFICE Giving up one's duty is not proper. The abandonment of obligatory work is due to delusion, and is declared to be in the mode of ignorance. (18.07) One who abandons duty merely because it is difficult, or because of fear of bodily trouble, does not get the benefits of sacrifice by performing such a sacrifice in the mode of passion. (18.08)

sacrifice in the mode of passion. (18.08) Obligatory work performed as duty, renouncing selfish attachment to the fruit, is alone regarded to be sacrifice in the mode of goodness, O Arjuna. (18.09) The one who neither hates a disagreeable work, nor is attached to an agreeable work, is considered a renunciant (Tyagi), imbued with the mode of goodness, intelligent, and free from all doubts about the Supreme Being. (18.10) Human beings cannot completely abstain from work. Therefore, the one who completely renounces the selfish attachment to the fruits of all works is considered a renunciant. (18.11) The threefold fruit of works — desirable, undesirable, and mixed ¾ accrues after death to the one who is not a renunciant (Tyagi), but never to a Tyagi. (18.12) FIVE CAUSES OF ANY ACTION Learn from Me, O Arjuna, the five causes, as described in the Sankhya doctrine, for the accomplishment of all actions. They are: The physical body, the seat of Karma; the modes of material Nature, the doer; the eleven organs of perception and action, the instruments; various bioimpulses; and the fifth is the presiding deities of the eleven organs. (18.13-14) Whatever action, whether right or wrong, one performs by thought, word, and deed; these are its five causes. (18.15) Therefore, the ignorant one who considers one’s body or the soul as the sole agent due to imperfect knowledge does not understand. (18.16)

agent due to imperfect knowledge does not understand. (18.16) The one who is free from the notion of doership, and whose intellect is not polluted by the desire to reap the fruit; even after slaying these people, he or she neither slays nor is bound by the act of killing. (18.17) The subject, the object, and the knowledge of the object are the threefold driving force to an action. The eleven organs; the act, and the agent or the modes of material Nature are the three components of action. (18.18) THREE TYPES OF KNOWLEDGE Self-knowledge, action), and agent are said to be of three types according to Sankhya doctrine. Hear duly about these also. (18.19) The knowledge by which one sees a single immutable Reality in all beings as undivided in the divided; such knowledge is in the mode of goodness. (See also 11.13, and 13.16) (18.20) The knowledge by which one sees different realities of various types among all beings as separate from one another; consider that knowledge to be in the mode of passion. (18.21) The irrational, baseless, and worthless knowledge by which one clings to one single effect (such as the body) as if it is everything; such knowledge is declared to be in the mode of darkness of ignorance (18.22) THREE TYPES OF ACTION The obligatory duty performed without likes and dislikes, and without selfish motives and attachment to enjoy the fruit, is said to be in the mode of goodness.

motives and attachment to enjoy the fruit, is said to be in the mode of goodness. (18.23) Action performed with ego, with selfish motives, and with too much effort; is declared to be in the mode of passion. (18.24) Action that is undertaken because of delusion; disregarding consequences, loss, injury to others, as well as one’s own ability is said to be in the mode of ignorance. (18.25) THREE TYPES OF AGENT The agent who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called good. (18.26) The agent who is impassioned, attached to the fruits of their work, greedy, violent, impure, and is affected by joy and sorrow is called passionate. (18.27) The undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating agent is called ignorant. (18.28) THREE TYPES OF INTELLECT Now hear the threefold division of intellect and resolve, based on modes of material Nature, as explained by Me fully and separately, O Arjuna. (18.29) O Arjuna, the intellect by which one understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation, that intellect is in the mode of goodness. (18.30) The intellect by which one cannot distinguish between righteousness (Dharma) and unrighteousness (Adharma), and right and wrong action; that intellect is

and unrighteousness (Adharma), and right and wrong action; that intellect is in the mode of passion, O Arjuna. (18.31) The intellect ¾ when covered by ignorance ¾ accepts unrighteousness (Adharma) as righteousness (Dharma), and thinks everything to be that which it is not, is in the mode of ignorance, O Arjuna. (18.32) THREE TYPES OF RESOLVE, AND THE FOUR GOALS OF HUMAN LIFE The resolve by which one manipulates the functions of the mind, Prana (bioimpulses), and senses for God-realization only; that resolve is in the mode of goodness, O Arjuna. (18.33) The resolve by which a person, craving for the fruits of work, clings to duty, accumulating wealth, and enjoyment with great attachment; that resolve, O Arjuna, is in the mode of passion. (18.34) The resolve by which a dull person does not give up sleep, fear, grief, despair, and carelessness; that resolve is in the mode of ignorance, O Arjuna. (18.35) THREE TYPES OF PLEASURE And now hear from Me, O Arjuna, about the threefold pleasure. The pleasure one enjoys from spiritual practice results in cessation of all sorrows. (18.36) The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge, and is in the mode of goodness. (18.37) Sensual pleasures appear as nectar in the beginning, but become poison in the end; such pleasures are in the mode of passion. (See also 5.22) (18.38)

also 5.22) (18.38) Pleasure that confuses a person in the beginning and in the end; which comes from sleep, laziness, and carelessness; such pleasure is said to be in the mode of ignorance. (18.39) There is no being, either on the earth or among the celestial controllers in the heaven, who can remain free from these three modes of material Nature. (18.40) DIVISION OF LABOR IS BASED ON ONE’S ABILITY The division of human labor is also based on the qualities inherent in peoples’ nature or their make up. (See also 4.13) (18.41) Those who have serenity, self control, austerity, purity, patience, honesty, transcendental knowledge, transcendental experience, and belief in God are labeled as intellectuals (Braahmans). (18.42) Those having the qualities of heroism, vigor, firmness, dexterity, not fleeing from battle, charity, and administrative skills are called leaders or protectors (Kshatriyas). (18.43) Those who are good in cultivation, cattle rearing, business, trade, finance, and industry are known as business men (Vaishyas). Those who are very good in service and labor type work only are classed as workers (Shudras). (18.44) ATTAINMENT OF SALVATION THROUGH DUTY, DISCIPLINE, AND DEVOTION One can attain the highest perfection by devotion to one’s natural work. Listen to Me how one attains perfection while engaged in one’s natural work. (18.45) One attains perfection by worshipping the Supreme

One attains perfection by worshipping the Supreme Being ¾ from whom all beings originate, and by whom all this universe is pervaded ¾ through performance of one’s natural duty for Him. (See also 9.27, 12.10) (18.46) One’s inferior natural work is better than superior unnatural work even though well performed. One who does the work ordained by one’s inherent nature, without any selfish motive, incurs no sin (or Karmic reaction). (See also 3.35) (18.47) One’s natural work, even though defective, should not be abandoned; because all undertakings are enveloped by defects as fire is covered by smoke, O Arjuna. (18.48) The person whose mind is always free from selfish attachment, who has subdued the mind and senses, and who is free from desires attains the supreme perfection of freedom from the bondage of Karma by renouncing selfish attachment to the fruits of work. (18.49) Learn from Me briefly, O Arjuna, how one who has attained such perfection, or the freedom from the bondage of Karma, attains Supreme Being, the goal of transcendental knowledge. (18.50) Endowed with purified intellect, subduing the mind with firm resolve, turning away from sound and other objects of the senses, giving up likes and dislikes; living in solitude, eating lightly, controlling the mind, speech, and organs of action, ever absorbed in yoga of meditation, taking refuge in detachment; and after relinquishing egotism, violence, pride, lust, anger, and proprietorship;

and after relinquishing egotism, violence, pride, lust, anger, and proprietorship; one becomes peaceful, free from the notion of "I, me, and my", and fit for attaining oneness with the Supreme Being. (18.51-53) Absorbed in the Supreme Being, the serene one neither grieves nor desires; becoming impartial to all beings, one obtains the highest devotional love for God. (18.54) By devotion one truly understands what and who I am in essence. Having known Me in essence, one immediately merges with Me. (See also 5.19) (18.55) A Karma-yogi devotee attains the eternal immutable abode by My grace ¾ even while doing all duties ¾ just by taking refuge in Me (by surrendering all action to Me with loving devotion). (18.56) Sincerely offer all actions to Me, set Me as your supreme goal, and completely depend on Me. Always fix your mind on Me, and resort to Karma-yoga. (18.57) You shall overcome all difficulties by My grace when your mind becomes fixed on Me. But, if you do not listen to Me due to ego, you shall perish. (18.58) THE KARMIC BONDAGE If due to ego you think: I shall not fight; this resolve of yours is vain. Because your own nature will compel you to fight. (18.59) O Arjuna, you are controlled by your own nature-born Karmic impressions. Therefore, you shall do ¾ even against your will ¾ what you do not wish to do out of delusion. (18.60) WE BECOME THE PUPPETS OF OUR OWN FREEWILL The Supreme Lord — as the controller abiding in the

The Supreme Lord — as the controller abiding in the inner psyche of all beings — causes them to work out their Karma like a puppet (of Karma created by the free will) mounted on a machine. (18.61) Seek refuge in the Supreme Lord alone with loving devotion, O Arjuna. By His grace you shall attain supreme peace and the Eternal Abode. (18.62) Thus the knowledge that is more secret than the secret has been explained to you by Me. After fully reflecting on this, do as you wish. (18.63) PATH OF SURRENDER IS THE ULTIMATE PATH TO GOD Hear once again My most secret, supreme word. You are very dear to Me, therefore, I shall tell this for your benefit. (18.64) Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall certainly reach Me. I promise you because you are My very dear friend. (18.65) Set aside all meritorious deeds and religious rituals, and just surrender completely to My will with firm faith and loving devotion. I shall liberate you from all sins, the bonds of Karma. Do not grieve. (18.66) This knowledge should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who speaks ill of Me. (18.67) THE HIGHEST SERVICE TO GOD, AND THE BEST CHARITY The one who shall propagate this supreme secret philosophy ¾ the transcendental knowledge of the Gita ¾ amongst My devotees, shall be performing the highest devotional service to Me,

amongst My devotees, shall be performing the highest devotional service to Me, and shall certainly come to Me. No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me. (18.68-69) GRACE OF THE GITA I promise the study of this sacred dialogue of ours will be equivalent to worshipping Me with knowledge-sacrifice. (18.70) Whoever hears this sacred dialogue with faith and without cavil becomes free from sin, and attains heaven ¾ the higher worlds of those whose actions are pure and virtuous. (18.71) O Arjuna, did you listen to this with single-minded attention? Has your delusion born of ignorance been completely destroyed? (18.72) Arjuna said: By Your grace my delusion is destroyed, I have gained Self-knowledge, my confusion with regard to body and Spirit is dispelled and I shall obey Your command. (18.73) Sanjaya said: Thus I heard this wonderful dialogue between Lord Krishna and Arjuna, causing my hair to stand on end. (18.74) By the grace of sage Vyasa, I heard this most secret and supreme yoga directly from Krishna, the Lord of yoga, Himself speaking to Arjuna before my very eyes of clairvoyance granted by sage Vyasa. (18.75) O King, by repeated remembrance of this marvelous and sacred dialogue between Lord Krishna and Arjuna, I am thrilled at every moment; and (18.76) Recollecting again and again, O King, that marvelous form of Krishna I am greatly

Recollecting again and again, O King, that marvelous form of Krishna I am greatly amazed and I rejoice over and over again. (18.77) BOTH TRANSCENDENTAL KNOWLEDGE AND ACTION ARE NEEDED FOR A BALANCED LIVING Wherever there will be both Krishna, the Lord of yoga, or Dharma in the form of the scriptures, and Arjuna with the weapons of duty and protection; there will be everlasting prosperity, victory, happiness, and morality. This is my conviction. (18.78) AIMS AND OBJECTIVES of The American Gita SocietyÒ The American Gita Society (AGS) is a registered, non-profit, tax-exempt, spiritual institution in the United States of America under Section 501(c) (3) of the IRS Code. It was founded in 1984 to enlighten and serve the humanity through the medium of the Bhagavad-Gita. The Aims and Objectives of AGS include the following: 1. To publish the Bhagavad-Gita in English and other languages and distribute it at a nominal subsidized cost, and put the Gita in libraries, hospitals, hotels, motels, and other public places throughout the world, starting from India and the USA, similar to what the American Bible Society has done for the Bible all over the world. 2. To Spread the basic Non-sectarian Universal Teachings of Shrimad Bhagavad-Gita and other Vedic scriptures in an easy to understand language by establishing branches of the Society in other countries to be named as: International Gita Society (IGS). The membership to the Society

will be free, and open to all. 3. To provide support, and guidance in establishing Gita Study and Discussion (Satsang) Groups, and provide free Gita correspondence course to the youth, students, busy executives and other interested persons. 4. To provide inspiration, cooperation, and support to persons and non-profit organizations engaged in the study and propagation of the Vedic knowledge; and to arrange lectures, seminars, and short courses on meditation, yoga, and metaphysical sciences. 5. To break the barriers between faiths, and establish unity of races, religions castes, and creeds through the immortal non-sectarian teachings of the Vedas, Upanishads, Gita, Ramayana, as well as other major world scriptures such as the Dhammapada, the Bible, and the Koran; and to promote the Universal Brotherhood of Humankind. Readers interested in promoting the ideals of the society are invited to correspond with the secretary: gitaprasad@aol.com The American Gita Society 511 Lowell Place Fremont, California 94536-1805 117, USA International Gita Society Gita Bhavan C-3 Khapara Mohal, Kanpur 208 004, INDIA Visit American/International Gita Society Webpage: www.gita-society.com/gita3rd.htm For Gita in Hindi with Sanskrit verses, and comprehensive study of the Gita in English