english abbreviated 2013

8/13/2019 English Abbreviated 2013

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THE BHAGAVAD-GITAAbbreviated

by

Harry Bhalla

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International Gita Society, USA


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Seventh PublicationJune 2010

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THE BHAGAVAD-GITA(Abbreviated)

PREFACE

As a young Hindu adult, I was afraid to read theGita. My perception was that its teachings were tooidealistic, not relevant to our computerized, spaceage world. Nirvana was for those who gave up onlife.

On my 50th birthday, I realized that at the timeof my birth, life expectancy was about 57. Oneretired at 55 and died soon after. I sensed a great

achievement at being one-half century old, still inpretty good physical shape and health. Soon after Ibegan to mellow, started to eat more vegetables, anddwell upon the hereafter.

Roots took me back to Hinduism. I did notunderstand hierarchy of Hindu gods and demi-

gods. Seeking answers to my numerous questions,I talked to enlightened ones. I was asked to reada transcript of a dialogue between a renownedSwami, and an American correspondent . I t


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seemed to me that the Swami was trying to belittleNorth American lifestyle in an effort to convince thecorrespondent that Indian lifestyle was superior. Ifelt that the Swami did not really understand muchabout American way of life.

I purchased a copy of the Bhagavad-Gita, alsofound it on the web, downloaded it, and took outall the text except for translation of the verses fromSanskrit to English. I found the translation dif cultto understand because of language used by theauthor. Presumably, the author had better commandof English than I. I became truly discouraged andconvinced that salvation was not to be my fortune.

As time went by, my desire to pursue teachingsof the Gita intensi ed, as did my search for a Gitawritten in everyday English. As luck would haveit, I found a correspondence course offered by theInternational Gita Society. Finally, I was on my wayto understanding teachings of the Gita. The Gita

says: Do your duty to the best of your abil i tywithout worrying about results. (A farmer hascontrol over how he works his land, yet no


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The Bhagavad-Gita, Abbreviated

control over the harvest. But, he cannot expecta harvest if he does not work his land.)

Perceive that God is present equally in allbeings.

Treat all beings equally.

Four goals of human life are:

Doing ones duty; Earning wealth; Material and sensual enjoyment (with senses

under control); Attaining salvation.

The aim of the Gita doctrine is to lead one totranquility, happiness and equanimity. No ritualsare prescribed. The Gita says that the world needsdifferent religions, cults and deities to meet vastlydifferent needs of individuals.

Dont worry, be happy! may well be a modernphrase but the secret of achieving this lies in the

Gita. The Gita Doctrine is beyond Religious andNational boundaries.Dr. Ramananda Prasad, founder of International

Gita Society, and author of "The Bhagavad-Gita"written in simple English, helped me immensely


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in understanding the Gita Doctrine. I am gratefulto Dr. Prasad for enriching my life and for his timein ensuring that this abbreviation of the Bhagavad-Gita is a true representation of the Lords message.In the process of abbreviating the Gita I comparedpublications from six different authors. Thisabbreviation is based on Dr. Ramanada Prasad'swork.

The numbers in parentheses are chapter andverse numbers respectively, of the Bhagavad-Gita.If any of this interests you, please visit:

www.gita4free.com

orwww.gita-society.com


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1. ARJUNAS DILEMMA

Circa 3000 BC, cousins went to war overinheritance of a kingdom. Their armies were madeup of relatives, teachers, and respected communityleaders. Arjuna was a renowned warrior recognizedas a master archer. Lord Krishna offered Himselfand His well trained army to the feuding cousins.They could either have Him with them or His army.One or the other. Arjuna had the first choice. Hechose Lord Krishna to be his charioteer, leavingthe well trained army to fight against him, for hiscousins.

Arjuna became bewildered upon seeing peoplehe loved and respected ready to battle, and said: Idesire neither victory, nor pleasure nor kingdom,O Krishna. What is the use of a kingdom, orenjoyment, or even life because all those for whomwe desire kingdom, enjoyment, and pleasure arestanding here for battle, ready to give up theirlives? (1.32-33)


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I do not wish to kill my seniors, spiritualleaders, and relatives who are ready to kill us, evenfor sovereignty of three worlds, let alone for thisearthly kingdom, O Krishna. (1.34-35)

2. TRANSCENDENTAL KNOWLEDGE

It would be better indeed, to live on alms in thisworld than to slay these noble personalities, becauseby killing them I will enjoy wealth and pleasurestained with their blood. (2.05) We do not knowwhich alternative, to ght or to quit, is better for us.Further, we do not know whether we shall conquerthem or they will conquer us. We should not evenwish to live after killing our relatives. (2.06)

Lord Krishna said: You grieve for those whoare not worthy of grief, and yet speak words ofwisdom. There was never a time when theseMonarchs, you or I did not exist, nor shall weever cease to exist in the future. (2.12) The soulacquires another body after death. (2.13) Theinvisible Spirit is eternal. Visible physical bodyis transitory. (2.16) The Spirit pervades entire


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universe and is indestructible. No one can destroythe imperishable Spirit. (2.17) Physical bodies of theeternal, immutable, and incomprehensible Spirit areperishable. Therefore, fight for your right as yourduty, O Arjuna. (2.18) The Spirit is neither born nordoes it die at any time. It does not come into being,or cease to exist. It is unborn, eternal, permanent,and primeval. The Spirit is not destroyed when thebody is destroyed. (2.19-20) Just as a person puts onnew garments after discarding old ones, the livingentity or the individual soul acquires a new bodyafter casting off the old body. (2.22)

Even if you think that physical body takesbirth and dies perpetually, even then O Arjuna, youshould not grieve like this. Death is certain for onewho is born, and birth is certain for one who dies.Therefore, you should not lament over the inevitablebut pray for salvation of the departed soul. (2.26-27).

Considering also your duty as a warrior youshould not waver like this. There is nothing moreauspicious for a warrior than a righteous war.(2.31) Only fortunate warriors, O Arjuna, get anopportunity of an unsought war that is like an


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open door to heaven. (2.32) War fought toreestablish morality is considered righteous, not onefought for dominance.

If you will not fight this righteous war, thenyou will fail in your duty, lose your reputation,and incur sin. (2.33) People will talk about yourdisgrace forever. To the honored, disgrace is worsethan death. (2.34) You will go to heaven if killedin line of duty, or you will enjoy kingdom on earthif victorious. Therefore, get up with determinationto fight, O Arjuna. (2.37) Just do your duty to thebest of your ability without becoming discouragedby thought of the outcome which may be successor failure, gain or loss, victory or defeat. By doingyour duty with this attitude, you will not incur sin orKarmic bondage. (2.38)

Resolute determination of Self-realization isnot formed in minds of those who are attachedto pleasure and power, and whose judgment isobscured by ritualistic activities. (2.44) Becomefree from pairs of opposites, be ever balancedand unconcerned with thought of acquisition andpreservation. Rise above three modes of MaterialNature (goodness, passion and ignorance) and be


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Self-conscious, O Arjuna. (2.45) To an enlightenedperson, who has realized true nature of the Selfwithin, Vedas become as useful as water of a smallpond when water of a huge lake becomes available.(2.46)

You have control over doing your respectiveduty, but no control or claim over the result. Fearof failure, from being emotionally attached to fruitof work, is the greatest impediment to successbecause it robs efficiency by constantly disturbingequanimity of the mind. A farmer is responsible forworking his land yet has no control over the harvest.But, if he does not work his land he cannot expect aharvest. Boundary of ones jurisdiction ends with

completion of ones duty. Do your duty to the bestof your ability, O Arjuna, with your mind attached tothe Lord. Abandon worry and attachment to results.Remain calm in both success and failure. Suchsel ess service brings peace and equanimity of themind. (2.48)

Lord Krishna further said: Mind and intellectof a person become steady who is neither elatedby getting desired results, nor perturbed byundesired results. (2.57) Restless senses, O Arjuna,forcibly carry away the mind of even a wise


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person striving for perfection. (2.60) One shouldfix ones mind on God with loving contemplationafter bringing senses under control. Ones intellectbecomes steady when ones senses are undercomplete control. (2.61)

A disciplined person, enjoying sense objectswith senses that are under control and free fromattachment and aversion, attains tranquility. (2.64)An uncontrolled mind distracts the intellect as astorm sways a ship from its course. (2.67) A personwho is not disturbed by incessant flow of desire,that enter the mind, like rivers into an ocean whichis ever being lled but is not disturbed by the rivers,can achieve peace, not one who strives to satisfysuch desires. (2.70)

Self-realization is to know ones relationshipwith the Supreme Lord and His true transcendentalnature. A Self-realized person does not need ritualsto reach God.


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1The Bhagavad-Gita, Abbreviated

3. PATH OF SERVICE

Arjuna asked: If You consider that acquiringtranscendental knowledge is better than working,then why do You want me to engage in this horriblewar, O Krishna?

Lord Krishna said: I have stated a twofold

path of spiritual discipline in the past. Path of Self-knowledge for contemplative ones, and path ofunselfish work for all others. (3.03) One does notattain freedom from bondage of Karma by merelyabstaining from work. No one attains perfection bymerely giving up work, because no one can remaininactive even for a moment. Forces of Nature driveeveryone to action. (3.04-05)'

People get confused and think that leadinga life devoted to scriptural study, contemplation,and acquiring transcendental knowledge maybe better for spiritual progress than doing onesworldly duty. A God-realized person does notconsider oneself doer of any action, but only aninstrument in hands of the Divine for His use. Bothmetaphysical knowledge and selfless service aremeans to attain the Supreme Being. These two


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paths are not separate, but complimentary. O Arjuna,do your duty to the best of your ability as service toGod. (3.09)

Lord Krishna said: There is nothing unattainedthat I should obtain, yet I engage in action. (3.22)If I do not engage in action relentlessly, O Arjuna,people will follow my path in every way. Theseworlds will perish if I do not work, and I shall bethe cause of confusion and destruction of all thesepeople. (3.23-24) Do your duty and dedicate allwork to God in a spiritual frame of mind; becomefree from ego, mental grief and compulsion tosatisfy all desires. (3.30) Likes and dislikes aretwo major stumbling blocks, on the path to Self-realization. (3.34) Control over attachment, andaversion, is needed to attain peace of mind andtranquility.

Arjuna asked: O Krishna, what impels one tocommit sin as if forced against ones will? (3.36)

Lord Krishna sa id: I t i s the des i re forunrestrained gratification (lust) that becomesanger when unfulfilled. Lust is insatiable and is agreat devil. Know it as an enemy. (3.37) Senses,mind, and intellect are said to be the abode of lust;


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with these it deludes a person by veiling Self-knowledge. (3.40) Therefore, O Arjuna, bycontrolling the senses first, control this devil(material desire) that destroys Self-knowledge andSelf-realization. (3.41)

Senses are said to be superior to the body.Mind is superior to senses. Intellect is superior tothe mind. Transcendental knowledge is superiorto intellect. Self is superior to transcendentalknowledge. (3.42) Thus, knowing the Self to besuperior to intellect, and controlling the mind byintellect that is purified by spiritual practice, onemust kill this mighty enemy, lust, O Arjuna. (3.43)

4. PATH OF RENUNCIATION WITHKNOWLEDGE

Lord Krishna said: Both you and I have takenmany births. I remember them all O Arjuna, butyou do not. (4.05) Though I am eternal, immutable,and the Lord of all beings, yet I manifest Myself bycontrolling Material Nature using My own divinepotential energy.


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knowledge is superior to any material sacrificesuch as giving charity. Puri cation of the mind andintellect eventually leads to dawn of transcendentalknowledge and Self-realization, which is the solepurpose of any spiritual practice. (4.33)

After knowing transcendental science, OArjuna, you shall not become deluded like thisagain. With this knowledge you shall see entirecreation within your own higher Self, and thuswithin Me. (4.35) Even if one is the most sinful ofall sinners, one shall yet cross over ocean of sinby raft of Self-knowledge alone. (4.36) There isno puri er in this world like true knowledge of theSupreme Being. One discovers this knowledge fromwithin in due course, when ones mind is cleansedof selfishness by selfless service. (4.38) One whohas faith in God, is sincere in selfless practice,and has control over the mind and senses, gainsthis transcendental knowledge. Having gained thisknowledge, one quickly attains supreme peace andliberation. (4.39)


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5. PATH OF RENUNCIATION

Arjuna asked: O Krishna, You praise path oftranscendental knowledge, and also path of sel essservice, which is better of the two? (5.01)

Lord Krishna said: Path of Self-knowledge andpath of selfless service both lead to the supreme

goal. But, of the two, path of selfless serviceis superior to path of Self-knowledge, becauseit is easier to practice. (5.02) Wise ones see nodifference between renunciation of sel sh activities,and performance of ones worldly duties withoutattachment to results. Renunciation does not meanbecoming a hermit. (5.04) Selfless service is thegoal, and renunciation is the means.

One is a true renunciant and enlightened who: Does all the work as an offering to God

abandoning attachment to results; Enjoys sensual pleasure with mind and senses

under control; Sees one and the same Spirit in all beings.

Looks at a learned person, an outcast, evenan animal with equal eye, and can feel pain andpleasure of others as ones own;


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6. PATH OF MEDITATION

Lord Krishna said: One does not become arenunciant by merely not lighting the fire, or byabstaining from work. (6.01) Sel ess service is saidto be the means to attain equanimity of the mind.Equanimity leads to Self-realization. (6.02) One

attains perfection by renouncing attachment to fruitof work, and to sel sh desire. (6.04) One can elevateor degrade oneself by ones own mind. The mindbecomes a friend of one who has control over it, andan enemy of one who is controlled by the mind.(6.05-06)

Perceive the same Self (or spirit) abiding inevery being, and all beings abiding in the Self. (6.29)Those who see Me in everything and see everythingin Me, are not separated from Me and I am notseparated from them. (6.30) Undoubtedly O Arjuna,the mind is restless and very dif cult to control, but

it can be subdued by sincere spiritual practice andby detachment. (6.35)Arjuna asked: Faithful one who deviates from

path of meditation due to an un-subdued mind ---


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what is the destination of such a person, O Krishna?(6.37) Does he not perish like a dispersing cloud,O Krishna, having lost both heavenly and worldlypleasures, without support and bewildered on thepath to Self-realization? (6.38)

Lord Krishna said: There is no destruction,O Arjuna, for one who tries to attain perfectioneither here or hereafter. A transcendentalist is neverput to grief, My dear friend. (6.40) Less evolvedunsuccessful one is reborn in house of pious andprosperous after attaining heaven and living therefor many years. Highly evolved unsuccessful onedoes not go to heaven, but is born in a spirituallyadvanced family. Birth like that is very dif cult toobtain. (6.41-2) There, one regains the knowledgeacquired in previous life, and strives again toachieve perfection, O Arjuna. (6.43) Most devotedof all is one who lovingly remembers Me with faith,and whose mind is ever absorbed in Me. (6.47)


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7. SELF-KNOWLEDGE ANDENLIGHTENMENT

Lord Krishna said: O Arjuna, listen to how youshall know Me fully without any doubt, with yourmind absorbed in Me, taking refuge in Me, andtrying to reach Me. (7.01)

Material Nature or matter is My lower energy.My other higher energy is the Spirit by which thisentire universe is sustained, O Arjuna. (7.05) Knowthat all creatures have evolved from this twofoldenergy; and the Supreme Spirit is source of origin aswell as dissolution of entire universe. (7.06) There isnothing higher than the Supreme Being, O Arjuna.Everything in the universe is strung on the SupremeBeing, like jewels strung on a necklace. (7.07)

Know that three modes of Material Nature ---goodness, passion, and ignorance --- also emanatefrom Me. I am not dependent on, or affected by,modes of Material Nature; but modes of MaterialNature are dependent on Me. (7.12) Human beingsare deluded by various aspects of these three modesof Material Nature; therefore, they do not understand


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that I am eternal and above these modes. (7.13)This divine power (Maya) of Mine, consisting

of three states of mind and matter, is very dif cult toovercome. Only those who surrender unto Me, crossover this Maya easily. (7.14) Four types of virtuousones worship or seek Me, O Arjuna. They are:

the distressed,

the seeker of Self-knowledge, the seeker of wealth, the enlightened who have experienced the Supreme Being. (7.16)Wise ones surrender to Me by realizing --- after

many births --- that everything in the universe andthe world is nothing but My manifestation. Suchgreat souls are very rare. (7.19)

Whosoever desires to worship whatever deity--- using whatever name, form, and method ---with faith, I make their faith steady in that deity.

Endowed with steady faith they worship that deity,and obtain their wishes through that deity. Thosewishes are granted by Me. (7.22)


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8. THE ETERNAL SPIRIT

Arjuna asked: O Krishna, who is the EternalBeing or the Spirit? What is the nature of the EternalBeing? What is Karma? Who are mortal beings?And who are Temporal Beings? Who is the SupremeBeing, and how does He dwell in the body? Howcan You, the Supreme Being, be remembered at timeof death by those who have control over their minds,O Krishna? (8.01-2)

Lord Krishna said: The eternal and immutableSpirit of the Supreme Being is also called theEternal Being or the Spirit. Inherent power ofcognition and desire of the Eternal Being (Spirit)is called the nature of the Eternal Being. Creativepower of the Eternal Being (Spirit) that causesmanifestation of living entities is called Karma.(8.03) All living creatures on earth are calledmortal beings. Various expansions of the SupremeBeing are called Temporal Beings. The SupremeBeing also resides in the inner psyche of allbeings as the Divine Controller. (8.04) Thoughtof whatever object that predominates during oneslifetime, one remembers that object at the end of


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life and achieves it. (8.06) Therefore, alwaysremember Me and do your duty. You shall certainlyattain Me if your mind and intellect are ever focusedon Me. (8.07) Ones thoughts and memories atdeath are influenced by ones consciousness andactivities during life, think of Him constantly andset Him as your ultimate goal.

I am easily attainable, O Arjuna, by that ever-steadfast devotee who always thinks of Me. (8.14)Dwellers of all worlds up to and including heavenand world of the creator are subject to miseries ofrepeated birth and death. Those who attain me OArjuna, are not born again. (8.16)

9. SUPREME KNOWLEDGE

Lord Krishna said: I shall reveal to you,who do not d isbel ieve, the most profoundsecret transcendental knowledge together with

transcendental experience. Upon understandingthis you will be freed from miseries of worldlyexistence. (9.01) This Self-knowledge is theking of all knowledge, is the most secret, is verysacred, it can be perceived by instinct, conforms


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to righteousness (Dharma), is very easy to practice,and is timeless. (9.02)

Entire universe is an expansion of Mine. Allbeings depend on Me. I do not depend on them,and am not affected by them. (9.04) Perceive thatall beings remain in Me --- without any contact orwithout producing any effect --- as the mighty windmoving everywhere, eternally remains in space.(9.06) I create entire multitude of beings again andagain with the help of My Material Nature. Thesebeings are under control of modes of MaterialNature. (9.08) These acts of creation do not bindMe, O Arjuna, because I remain indifferent andunattached to these acts. (9.09) Divine kinetic

energy (Maya) with the help of Material Naturecreates all animate and inanimate objects under Mysupervision, and thus creation keeps on going, OArjuna. (9.10)

I personally take care of both spiritual andmaterial welfare of those ever-steadfast devotees

who always remember and adore Me with single-minded contemplation. (9.22) O Arjuna, eventhose devotees who worship the deities with faith,they really worship Me. (9.23) Whosoever offersMe a leaf, a ower, fruit, or water with devotion; I


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accept and eat the offering of devotion by thepure-hearted. (9.26) O Arjuna, whatever you do,eat, give, or sacrifice, do it as an offering to Me.(9.27) A dedicated heart full of devotion is neededto obtain Gods grace, not rituals.

The Self is present equally in all beings. Thereis no one hateful or dear to Me. But, those whoworship Me with love and devotion are very closeto Me, and I am also very close to them. (9.29) Ifthe most sinful person resolves to worship Me withsingle-minded loving devotion, such a person mustbe regarded as a saint because of making the rightresolution. (9.30) O Arjuna, My devotee shall neverperish or fall down. (9.31) There is no unforgivablesin or sinner.

Anybody can attain the Supreme Abode by justsurrendering unto My will with loving devotion,O Arjuna. (9.32) Always think of Me, be devotedto Me, worship Me, and bow down to Me. Thus

uniting yourself with Me by setting Me as yoursupreme goal and sole refuge, you shall certainlycome to Me. (9.34)


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10. MANIFESTATION OFTHE ABSOLUTE

Neither celestial controllers, nor great sagesknow My origin, because I am the origin of celestialcontrollers and great sages also. (10.02) One whoknows Me as the unborn, without a beginning or

an end, and the Supreme Lord of the universe, isconsidered wise amongst mortals, and becomesliberated from bondage of Karma. (10.03)

Discrimination, Self-knowledge, non-delusion,forgiveness, truthfulness, control over mind andsenses, tranquility, pleasure, birth, death, fear,fearlessness, nonviolence, equanimity, contentment,austerity, charity, fame, disgrace, all these diversequalities in human beings arise from Me alone.(10.04-05) I am the source of all. Everythingoriginates from Me. Understanding this, wise ones,whose minds remain absorbed in Me and theirlives surrendered unto Me, worship Me with loveand devotion. (10.08-09). I give knowledge andunderstanding of metaphysical science to those whoare ever united with Me and lovingly adore Me, by


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which they come to Me. (10.10)Arjuna said: O Krishna, I believe all that You

have told me to be true. O Lord, neither celestialcontrollers nor demons comprehend Your glory.(10.14) O Creator and Lord of all beings, God of allcelestial rulers, the Supreme person, and Lord of theuniverse, no one understands You. You alone knowYourself. (10.15)

Lord Krishna said: O Arjuna, now I shallexplain to you My prominent divine manifestations,because My manifestations are endless. (10.19)There is no end to My divine manifestations, OArjuna. Whatever is endowed with glory, brilliance,

and power; know that to be manifestation of a verysmall fraction of My splendor. (10.41) I continuallysupport entire creation by a small fraction of Mydivine energy. (10.42)


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11. VISION OF THE COSMIC FORM

Arjuna said: O Lord, You are as You havesaid; yet I wish to see Your divine cosmic form, OSupreme Being. (11.03) O Lord, if You think it ispossible for me to see Your universal form, then, OLord of the devotees, show me Your transcendental

form. (11.04)Lord Krishna said: O Arjuna, behold My

hundreds and thousands of multifarious divine formsof different colors and shapes. Behold all celestialbeings, and many wonders never seen before. Alsobehold entire creation animate, inanimate, and

whatever else you like to see all at one place in Mybody. (11.05-07) You will not be able to see Me withyour physical eye; therefore, I will give you a divineeye to see My majestic power and glory. (11.08)

Arjuna saw entire universe, divided in manyways, but standing as all in One, and One in all inthe transcendental body of Krishna, the Lord ofcelestial rulers. (11.13) Arjuna said: I believe Youare the Supreme Being to be realized. You are theultimate resort of the universe. You are the Spirit,


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and protector of the eternal order. (11.18) O Lord,You pervade entire space between heaven and earthin all directions. Seeing Your marvelous and terribleforms, the worlds tremble. (11.20)

Lord Krishna said: I am death, the mightydestroyer of the world. I have come here to destroyall these people. Even without your participationin this war, most of the warriors standing arrayedin opposing armies shall cease to exist. (11.32)Therefore, get up and attain glory. Conquer yourenemies, and enjoy a prosperous kingdom. I havealready destroyed all these warriors. You are only aninstrument, O Arjuna. (11.33)

O Arjuna, neither by study of scriptures, nor byausterity, charity, or ritual, can I be seen in the formas you have seen Me. (11.53) However, throughsingle minded devotion I can be seen in this form,can be known in essence, and also can be reached.(11.54) One who does his worldly duty for Me, to

whom I am the supreme goal, who is my devotee,free from attachment and without enmity towardsliving beings, realizes Me. (11.55)


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12. PATH OF DEVOTION

Lord Krishna said: Those ever steadfastdevotees who worship the supreme with faith byfixing their minds on a personal form of God, Iconsider them to be the best devotees. (12.02)Those who worship unchangeable, inexplicable,

invisible, omnipresent, inconceivable, unchanging,immovable, and formless impersonal aspect ofGod; restraining all senses, even-minded underall circumstances, engaged in the welfare of allcreatures, also attain God. (12.03-04)

Self-realization is difficult for those who fix

their minds on an impersonal, unmanifest, andformless Absolute because comprehension of theunmanifest is dif cult for mortal beings. (12.05)

Those who worship the Supreme wi thunswerving devotion as their personal God, offerall actions to Me, intent on Me as the Supreme,and meditate on Me; I swiftly become their saviorfrom the world that is an ocean of death andtransmigration, O Arjuna. (12.06-07) True devotionis intense love for God.


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Therefore, focus your mind on Me, and let yourintellect dwell upon Me alone through meditationand contemplation. Thereafter you shall certainlyattain Me. (12.08) If you are unable to focus yourmind steadily on Me, then long to attain Me bypractice of any 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 beintent on performing your duty just for Me. Youshall attain perfection by doing your prescribedduty for Me --- without (sel sh) attachment --- justas an instrument to serve and please Me. (12.10)If you are unable to do your duty for Me, then justsurrender unto My will; renounce attachment to, andanxiety for, fruit of all work by learning to accept allresults as Gods grace, with equanimity. (12.11)

Transcendental knowledge of the scripturesis better than mere ritualistic practice. Meditation

is better than scriptural knowledge. Renunciationof sel sh attachment to fruit of work is better thanmeditation. Peace immediately follows renunciationof sel sh attachment to fruit of work. (12.12)


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One who does not hate any creature, who isfriendly and compassionate, free from the notionof I and my, even-minded in pleasure and pain(disappointment), forgiving, ever content, who hassubdued his mind, whose resolve is firm, whosemind and intellect are engaged on dwelling uponMe, who is devoted to Me, is dear to Me. (12.13-

14) One by whom others are not perturbed and whois not perturbed by others, who is free from joy,envy, fear, and anxiety, is also dear to Me. (12.15)One who is without desire, wise, impartial, and freefrom anxiety; who has renounced doer-ship in allundertakings; such a devotee is dear to Me. (12.16)One who remains the same towards friend or foe,in honor or disgrace, in heat or cold, in pleasure orpain (disappointment); who is free from attachment;who is indifferent to censure or praise; who is quiet,and content with whatever one has. Unattached to a

place, a country, or a house; equanimous, and full ofdevotion that person is dear to Me. (12.18-19) Butthose faithful devotees, who set Me as their supremegoal and follow --- or just sincerely try to develop


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--- above-mentioned nectar of moral values are verydear to Me. (12.20)

13. CREATION AND THE CREATOR

O Arjuna, know Me to be the creator of allcreation. True understanding of both the creator and

creation is considered by Me to be transcendentalknowledge. (13.02) Understanding physical body(creation) with all its attributes including intellect,mind, sense organs, abilities, and all humanemotions; steadfastness in acquiring knowledgeof the Spirit, and seeing the omnipresent Supreme

Being (creator) everywhere is said to be Self-knowledge. That which is contrary to this isignorance. (13.09-11)

The Supreme spirit is all pervading, andomnipresent. (13.13) He is perceiver of all senseobjects without physical sense organs; unattached,

yet the sustainer of all. Devoid of three modesof Material Nature, and yet enjoyer of modesof Material Nature by becoming a living entity.(13.14) He is inside as well as outside all beings,animate and inanimate. He is incomprehensible


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because of His subtlety. He resides in ones innerpsyche as well as far away in His Supreme Abode.(13.15) He is undivided, and yet appears to existas if divided in all beings. He is the object ofknowledge, and appears as the creator, sustainer,and destroyer of all beings. (13.16) Know that bothMaterial Nature and the Spiritual Being are without abeginning. All manifestations and three dispositionsof mind and matter, called modes, are born ofMaterial Nature. Material Nature is said to be thecause of production of physical bodies and organsof perception and action. Spirit (or Consciousness)is said to be the cause of experiencing pleasure andpain (disappointment). (13.19-20)

Spiritual Being enjoys three modes of MaterialNature by associating with Material Nature.Attachment to modes of Material Nature is causedby previous Karma, which also causes birth of aliving entity in good and evil wombs. (13.21) TheSpirit in the body is witness, guide, supporter,enjoyer, and controller. (13.22) Whatever is bornanimate or inanimate, know them to be born fromthe union of Spirit and matter, O Arjuna. (13.26)


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One who sees the same eternal Supreme Lorddwelling as the Spirit within all mortal beings trulysees. (13.27) When one beholds one and the sameLord existing equally in every being, one does notinjure anybody, because one considers every beingas ones own self; and thereupon attains Salvation.(13.28) One who perceives that all work is done bypower of Material Nature truly understands, andthus does not consider oneself as the doer. (13.29)The moment one discovers diverse variety of beingsand their different ideas abiding in One, and comingout from That alone, one attains the SupremeBeing. (13.30) Just as the sun illuminates entireuniverse, the Spirit gives life to entire creation, OArjuna.(13.33)

Those who perceive --- with an eye of Self-knowledge --- the difference between creation(body) and the Creator (Spirit) as well as know thetechnique of liberation (through Selfless service,Knowledge, Devotion and Meditation) of the livingentity from the trap of divine illusory energy (Maya),attain the Supreme. (13.34)


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14. THREE MODES OF MATERIAL NATURE

My Material Nature is the womb of creationwherein I place the seed of Consciousness fromwhich all beings are born, O Arjuna. (14.03)Goodness, passion, and ignorance --- these three

modes or ropes of Material Nature bind the eternalindividual soul to the body, O Arjuna. (14.05) Ofthese, mode of goodness is illuminating and good,because it is pure. Mode of goodness attaches theliving entity to happiness and knowledge. Modeof passion is characterized by intense craving forsensual pleasure and greed, and is the source ofmaterial desire, attachment, and restlessness. Modeof passion binds the living entity to fruit of work.(14.07) Mode of ignorance, deluder of the livingentity, is born of inertia. It binds the living entity to

carelessness, laziness, and excessive sleep. (14.08)When one perceives no doer other than

power of the Supreme Being in form of modes ofMaterial Nature, and know That which is above


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and beyond these modes; then they attain Nirvana orSalvation. (14.19)

Arjuna asked: What is the mark of those whohave transcended the modes of Material Nature, andwhat is their conduct? How does one transcend thesethree modes of Material Nature, O Lord Krishna?(14.21)

Lord Krishna said: One who neither hatespresence of enlightenment, activity, or delusion; nordesires for them when they are absent; who remainslike a witness without being affected by modes ofMaterial Nature, and stays firmly attached to theLord without wavering, knowing that modes ofMaterial Nature cause all activity. (14.22-23)

One who depends on the Lord and is indifferentto pleasure and pain (disappointment); to whoma clod, a stone, and gold are alike; to whomdear and unfriendly are alike; who is of firm

mind, and is calm in censure and in praise. Onewho is indifferent to honor and disgrace; who isimpartial to friend and foe, and has renouncedsense of doer-ship and ownership --- is said to


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have transcended modes of Material Nature.(14.24-25)

One who offers service to Me with love andunswerving devotion transcends three modes ofMaterial Nature, and becomes fit for Salvation(Nirvana) (14.26)

15. THE SUPREME BEING

Those who are free from pride and delusion,who have conquered the evil of attachment, whoconstantly dwell on the Supreme Being with sensesunder control, who understand dualities of pleasureand pain (disappointment), such wise ones reach MySupreme Abode. (15.05) Individual soul in bodiesof living beings is an integral part of the universalSpirit, or Consciousness. Individual soul associateswith six sensory faculties of perception includingthe mind, and activates them. (15.07)

Just as air takes aroma away from a flower;individual soul takes sensory faculties from thephysical body it casts off during death to a newphysical body it acquires. (15.08) Living entity


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enjoys sensual pleasures using sensory facultiesof hearing, touch, sight, taste, smell, and themind. Devotees striving for perfection beholdthe living entity abiding in their inner psyche asconsciousness.

I am seated in the inner psyche of all beings.Memory, Self-knowledge, removal of doubt andwrong notions about God come from Me. I amverily that which is to be known by study of allVedas. I am, indeed, the author as well as a studentof Vedas (Scriptures). (15.15)

There are two entities in the cosmos: changeableTemporal Beings, and unchangeable Eternal Beings(Spirit). All created beings are subject to change,but the Spirit does not change. (15.16) The SupremeBeing (or the Absolute) is beyond both TemporalBeings and Eternal Beings. Therefore, He is knownin this world and in scriptures as the SupremeBeing (Absolute Reality, Truth, or Super-soul). ThatSupreme Being sustains both Temporal and EternalBeings by pervading everything. (15.17-18) Wiseones who truly understand the Supreme Being,worship Him whole-heartedly. (15.19) Thus thismost secret transcendental science of the Absolute has


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been explained by Me. Upon understanding this,one becomes enlightened, and all of ones duties areaccomplished, O Arjuna.(15.20)

16. DIVINE AND DEMONIC QUALITIES

Lord Krishna said: Fearlessness, purity of

inner psyche, perseverance (with devotion) inattaining Self-knowledge, charity, sense restraint,sacrifice, study of scriptures, austerity, honesty,nonviolence, truthfulness, absence of anger,renunciation, equanimity, abstaining from malicioustalk, compassion for all creatures, freedom from

greed, gentleness, modesty, absence of fickleness,splendor, forgiveness, fortitude, cleanliness, absenceof malice, and absence of pride are some of thequalities of those endowed with divine virtues, OArjuna. (16.01-03)

Basically, there are two types of human

beings in this world, divine, and demonic. (16.06)People of demonic nature do not know what to doand what not to do. They neither have purity norgood conduct nor truthfulness. (16.07) They thinkthe world is unreal, without a moral structure,


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without God, and without order. (16.08) Adheringto this wrong atheist view, these degraded souls ---with small intellect and cruel deeds --- are born asenemies for the destruction of the world. (16.09)Filled with insatiable desire, hypocrisy, pride, andarrogance; holding wrong views due to delusion;they act with impure motives. (16.10) Obsessedwith endless anxiety lasting until death, considering

sense grati cation their highest goal, convinced thatsensual pleasure is everything. (16.11) Bound byhundreds of ties of desire and enslaved by lust andanger; they strive to obtain wealth for ful llment ofsensual pleasure.

They think: I have gained this today, I shall

ful ll this desire. I have this much wealth, and willhave more wealth in the future. (16.13) That enemyhas 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 bornin a noble family. No one is equal to me. I shallperform sacrifice, I shall give charity, and I shallrejoice. Thus deluded by ignorance, bewildered bymany fancies, entangled in a net of delusion, andaddicted to enjoyment of sensual pleasure, theyfall into foul hell. (16.16) Self-conceited, stubborn,


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filled with pride and intoxication of wealth; theyperform religious services 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 dwellsin their own bodies and those of others. (16.18) Ihurl these haters, cruel, sinful, and mean peopleinto cycles of rebirth in the wombs of demons againand again. (16.19) O Arjuna, entering the wombs ofdemons birth after birth, deluded ones sink to lowesthell without ever attaining Me, (until their mindschange for the better, by the causeless mercy of theLord). (16.20)

Lust (desire for unrestrained gratification),anger, and greed are three gates to hell, leading todownfall (or bondage) of an individual. Therefore,one must learn to give these up. (16.21) Speakingill of others is a terrible sin, because, it pollutes themind of the speaker without any beneficial effect.

Perform your duty following scriptural injunction.(16.24).


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17. THREEFOLD FAITH

Arjuna asked: What is the mode of devotionof those who perform spiritual practice with faithbut without following scriptural injunction, OKrishna? Is it in the mode of goodness, passion, orignorance? (17.01)

Lord Krishna said: Natural faith of embodiedbeings is of three kinds: goodness, passion, andignorance. Now hear about these from Me. (17.02)O Arjuna, faith of each is in accordance with onesown natural disposition that is governed by Karmicimpressions. A person is known by faith. One can

become whatever one wants to be, if one constantlycontemplates on the object of desire with faith.(17.03)

People in the mode of goodness: Like healthy, juicy foods; Undertake sel ess work. (austerity of deed); Worship celestial controlling forces (guardian

angels, devas or gods); Speak inoffensively, in a pleasant, bene cial, and

truthful manner (austerity of speech) (17.15);


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Whatever is done without faith whether itis sacrifice, charity, austerity, or any other act isuseless. It has no value here or hereafter, O Arjuna.(17.28)

18. SALVATION THROUGHRENUNCIATION

Arjuna said: I wish to know the nature ofrenunciation and sacrifice, and the differencebetween the two, O Lord Krishna. (18.01)

Lord Krishna said: Sages de ne renunciation asabstaining from all work for personal profit. Wise

ones define sacrifice as sacrifice of, and freedomfrom, sel sh attachment to fruit of all work. (18.02)Giving up ones duty is not proper. Abandonment ofobligatory work is due to delusion, and is declaredto be in the mode of ignorance. (18.07) Embodiedbeings are unable to completely abstain from work;

therefore, one who renounces sel sh attachment tofruit of work is considered a renunciant. (18.11)Five causes, for accomplishment of all actions

are: (18.13-14)


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Physical body, the seat of Karma; Modes of Material Nature, the doer; Eleven organs of perception and action, the

instruments; (six sense organs: ear, skin, eye,tongue, nose, and the mind; and five organs of action: mouth, hand, leg, and components ofexcretion and procreation);

Various bio-impulses, or life forces;

Presiding controlling forces or deities of theeleven organs.Whatever action, whether right or wrong, one

performs by thought, word, and deed; these are theve causes. (18.15)

Threefold driving forces for an action are: The subject; The object; Knowledge of the object.

Three components of action are: (18.18) Eleven organs; The act; The agent or modes of Material Nature.

Four goals of human life designed for gradualand systematic growth of an individual and progressof society are:


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Doing ones duty; Earning wealth; Material and sensual enjoyment (with senses

under control); Attaining salvation.

In the mode of goodness one: Possesses knowledge by which one sees a single

(undivided) immutable Reality in all beings; Performs obligatory duties without likes anddislikes, or attachment to results;

Enjoys sensual pleasure with senses undercontrol;

Is free from attachment, non-egotistic, has

resolve and enthusiasm, and is unperturbed insuccess or failure;

Has intellect by which one understands pathof work and path of renunciation, right andwrong action, fear and fearlessness, bondage andliberation;

Manipulates functions of the mind and senses forGod-realization with rm resolve;

Enjoys pleasure from spiritual practice resultingin cessation of all sorrow;


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Enjoys pleasure that comes by the grace of Self-knowledge.In the mode of passion one:

Sees different realities of various types amongall beings as separate from one another;

Abandons duty merely because it is dif cult, orbecause of fear of bodily trouble; (18.08)

Performs action with ego, sel sh motives, andwith too much effort;

Is emotional, attached to fruit of his work,greedy, violent, impure, and is affected by joyand sorrow;

Cannot distinguish between righteousness(Dharma) and unrighteousness (Adharma), and

right and wrong action; Craves for fruit of work and enjoyment. Clingsto duty, accumulating wealth with greatattachment;

Enjoys sensual pleasure without control oversenses.

In the mode of ignorance one: Has worthless knowledge by which one clings

to one single effect (such as the body) as if thatis everything;


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Abandons obligatory work due to delusion;(18.07)

Undertakes action because of delusion;disregarding consequences, loss, or injury toothers;

Is undisciplined, vulgar, stubborn, wicked,malicious, lazy, depressed, and procrastinating;

Accepts unrighteousness (Adharma) asrighteousness (Dharma), has intellect which iscovered by ignorance;

Does not give up sleep, fear, grief, despair, andcarelessness;

Considers the body or oneself as the sole agentdue to imperfect knowledge.

There is no being, either on earth or amongcelestial controllers in heaven, who can remain freefrom these three modes of Material Nature. (18.40)

Human labor is categorized as intellectuals,administrators (or protectors), businessmen, andunskilled workers based on qualities inherent inpeoples nature and their make up. (18.41) Onecan attain the highest perfection by devotion toones natural work. Listen to Me how one attains


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perfection while engaged in ones natural work.(18.45)

One attains tranquility, freedom from bondage ofKarma, and attains the Supreme Being by: Renouncing sel sh attachment to fruit of work; Performing ones natural duty, to the best of

ones ability, for the Supreme Being;

Purifying the intellect by spiritual practice; Subduing the mind and senses with rm resolve; Giving up likes and dislikes; Enjoying solitude; Eating lightly;

Controlling the mind, speech, and organs ofaction; Taking refuge in detachment; Relinquishing egotism, violence, pride, lust,

anger, greed and proprietorship; Becoming free from notion of I, me, and mine.

Absorbed in the Supreme Being, serene oneneither grieves nor desires; becoming impartial toall beings, one obtains the highest devotional lovefor the Supreme Being. (18.54) By devotion one


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truly understands Me in essence and merges intoMe. (18.55) Mentally offer all actions to Me and bedevoted to Me. Be calm and always x your mindon Me. (18.57)

If due to ego you think: I shall not fight;this resolve of yours is in vain. Your own naturewill compel you to fight. (18.59) O Arjuna, youare controlled by your own nature-born Karmicimpressions. Therefore, you shall do even againstyour will what you do not wish to do out ofdelusion. (18.60)

The Supreme Lord --- as controller abiding inthe inner psyche of all beings --- causes them to

work out their Karma. We are puppets of our ownKarma. (18.61)Set aside all meritorious deeds and religious

rituals. Just surrender completely to My will withfirm faith and loving devotion. I shall liberate youfrom all sin, the bond of Karma. Do not grieve.

(18.66)This knowledge should never be spoken to

one who is devoid of austerity, who is withoutdevotion, who does not desire to listen, who


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HARE KRISHNA, HARE KRISHNA, KRISHNA KRISHNA, HARE HARE,

HARE RAMA, HARE RAMA, RAMA RAMA, HARE HARE.


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54

EPILOGUELORD KRISHNAS LAST SERMON

At the end of another long sermon comprisingof more than one thousand verses, disciple Uddhavasaid: O Lord Krishna, I think pursuit of God as Younarrated to Arjuna, and now to me, is very dif cultindeed for most people; because it entails controlof unruly senses. Please tell me a short, simple,and easy way to God-realization. Lord Krishnaupon Uddhavas request gave the essentials of Self-realization as follows: Do your duty, to the best of your ability, for Me

without worrying about the outcome. RememberMe at all times.

Perceive that God is within every living being.Mentally bow down to all beings and treat allbeings equally.

Perceive through activities of the mind, senses,

breathing, and emotions that power of God iswithin you at all times, and is constantly doingall the work using you as a mere instrument anda trustee.


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INTERNATIONAL GITA SOCIETYFounded in 1984, International Gita Society (IGS)is a registered, non-profit, tax-exempt, spiritualinstitution in the United States of America underSection 501(c) (3) of the IRS Code. Membershipis free of charge. All are welcome. The Aims andObjectives of IGS are to: Publish and distribute, free of charge, The

Bhagavad-Gita in simple, easy to understandlanguage.

Provide a correspondence course, support, andguidance to encourage the adoption of The GitaDoctrine as a way of life.

Paperback Copy of Dr. Prasads Bhagavad Gita(verses only) is available free of charge from

gita4free.com or you may download a copy from:www.gita4free.com or www.gita-society.com

Printing and distribution expenses borne bygita4free.com


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The Gita Says:

Do your duty to the best of your abilitywithout worrying about the result. Perceivethat God is present equally in all beings andtreat all beings equally.

Four goals of human life are: doing ones

duty, earning wealth, material and sensualenjoyment (with senses under control), andattaining salvation.

The aim of the Gita doctrine is to lead oneto tranquility, happiness and equanimity. Norituals are prescribed.

The world needs different religions, cultsand deities to meet vastly different needs ofindividuals.

The Gita Doctrine is beyond Religious and National boundaries.

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