Dharma protects the one who protects Dharma.

                  *************************************

                           INVOCATION

                   Om OM OM OM OM OM Om Om Om
              Om Om Om OM OM OM OM OM Om Om Om Om Om

                           Lord Ganesha!
                     Please hear this prayer,
               please do grant this our hearts' desire:
    Grant us the ability to pay attention, to concentrate,
        to gain discrimination and to grow in wisdom.
    Kindly remove all obstacles between us and the Lord;
  Kindly remove all obstacles between us and our loved ones;
  Kindly remove all obstacles between our loved ones and the Lord-
         Let us see all as One, and let us see One as all.
   With you ever in mind Lord, we commence this sacred endeavour,
      please grant us your auspicious presence and let our
                           minds be clear.

                        OM Peace Peace Peace

      Srimad Bhagavad-gita                    Chapter One
                        The Despondency of Arjuna

             1:   Gathered on the holy plain of Kurukshetra, O Sanjaya,
             what did my sons and the sons of Pandu, eager to fight, do?

             2:   Having seen the army of the sons of Pandu arrayed, King
             Duryodhana then approached the preceptor Drona and spoke
             these words:

             3:  "Behold, O Preceptor, this vast army of the Pandava
             forces arrayed by the son of Drupada, your gifted disciple.

             4:    "Here are the mighty-bowed heroes, equal to Bhima and
             Arjuna in battle- Yuyudhaana and Viraata and Drupada, the
             mighty warrior.

             5:   "Drishtaketu, Chekitaana, the valiant king of Kaasi,
             Purujit, Kuntibhoja and the prince among men the king of the
             Shibis.

             6:    Yudhaamanyu the Powerful, Uttamaujas the Valiant, the
             son of Subhadraa, and the sons of Draupadi- all mighty
             warriors.

             7:   "Know also, O best among the twice-born, those who are
             distinguished among us, the leaders of my army. I shall name
             them for you.

             8:"Yourself, Bhishma, Karna and Kripa, the winner of
             battles; Asvatthaama, Vikarna and also the son of Somadatta.

             9:   "And many other heroes as well are there, determined to
             give up their lives for my sake, wielding various weapons
             for attack, all dexterous in battle.

             10:  "That army of ours, protected by Bhishma, is
             insufficient; but this army of theirs, protected by Bhima,
             is sufficient.

             11:   "So do you all, keeping to your respective stations,
             at all approaches to the army, protect Bhishma on all
             sides."

             12:   Gladdening Duryodhana's heart, the powerful eldest of
             the Kurus, the grandsire, thundered forth a lion's roar, and
             blew his conch.

             13:   Then all of a sudden conches, kettle-drums, trumpets,
             drums and horns blared forth; the sound was tumultuous.

             14:   Then, seated in a great chariot to which white horses
             were yoked, Maadhava and Paandava blew their celestial
             conches.

             15:   Hrishikesa blew the conch Paanchajanya, Dhananjaya
             blew the conch Devadatta, and Vrikodara, the man of terrible
             deeds, blew the great conch Paundra.

             16:   King Yudhisthira, the son of Kunti, blew the
             Anantavijaya, and Nakula blew his conch the Sughosha and
             Sahadeva blew the Manipushpaka.

             17-18:   The mighty-bowed king of Kaasi, the mighty warrior
             Sikhandi, Dhrishtadyumna, Viraata, the unconquered Saatyaki,
             Drupada, the sons of Drapaudi, and Subhadraa's son of
             powerful arms, all O Lord of the earth, blew their conches
             on all sides.

             19:   The great tumult, making the heaven and the earth
             resound, rent the hearts of Dhritarshtra's sons.

             20-22:   Then the monkey-bannered son of Pandu, Arjuna, when
             he saw the sons of Dhritaraashtra thus arrayed, and when
             missiles were about to be discharged, raised his bow, O
             king, and said to Hrisheekesha the following words:

             Arjuna said: O Achyuta, keep my chariot between the two
             armies while I see those who are arrayed, seeking battle,
             and know with whom I shall have to fight in this preparation
             for combat.

             23:   And while I see those who are gathered here ready to
             fight, desirous of pleasing in battle the evil-minded son of
             Dhritaraashtra.

             24-25:   Sanjaya said O descendant of Bharata, thus spoken
             by Gudaakesa, Hrisheekesha placing that excellent chariot
             between the two armies, in front of Bhishma, Drona, and all
             the kings, said, "See, O son of Prithaa, these
             assembled Kurus."

             26:   There situated in both the armies, Paartha saw
             fathers, as also grandsires, preceptors, maternal uncles,
             brothers, sons, grandsons, associates, fathers-in-law, and
             well-wishers.

             27:   Seeing all these kinsmen gathered together, the son of
             Kunti, overcome with great compassion, spoke thus in grief.

             28:    Arjuna said: Seeing these kinsmen, O Krishna, arrayed
             with a view to fighting, my limbs fail, and my mouth is
             parched up.

             29:   My body quivers, and there is horripilation; the
             Gandiva slips from my hands, and my skin burns.

             30:   I am not able to stand, my mind is reeling, as it
             were, and I see, O Keshava, adverse omens.

             31-32:   And I see no good from killing kinsmen in battle. I
             do not desire victory, O Krishna, nor sovereignty, nor
             pleasures; of what use is sovereignty to us O Govinda, or
             enjoyments, or life itself?

             33:   They for whose sake we desire sovereignty, enjoyments
             and pleasures, are gathered here for battle, giving up
             lives and wealth.

             34:   Preceptors, fathers, sons, as also grandsires,
             maternal uncles, fathers-in-law, grandsons, brothers-in-law,
             and other kinsmen as well.

             35:   I do not like to kill them, O Madhusoodana, even if
             they should kill us- no, not even for the sovereignty of the
             three worlds, and much less for that
             of this earth.

             36:   What joy will be ours O Janaardana by slaying these
             sons of Dhritaraashtra? Sin alone will overtake us if we
             kill these aggressors.

             37: Therefore, we ought not to kill these sons of
             Dhritaraashtra, our kinsman; how can we indeed be happy O
             Maadhava, by killing our own people?

             38-39:   Although these, with their minds overcome by greed,
             see no evil in destroying the family or sin in hostility to
             friends, why should we O Janaardana, who see the evil
             resulting from destruction of the family, not
             learn to desist from this sins?

             40:   With the destruction of the family the time-honoured
             family traditions are lost; and when the traditions are
             lost, unrighteousness overtakes the
             whole family.

             41:   When unrighteousness prevails, O Krishna, the women of
             the family become corrupt, and when the women are corrupt, O
             descendent of the Vrishnis, there arises a mixture of
             castes.

             42:   The mixture of castes in the family only leads its
             destroyers to hell; their ancestors fall from heaven, for
             they are deprived of the offerings of funeral cakes and
             drink.

             43:   From these sins of the destroyers of the family that
             lead to a mixture of castes, the long-standing traditions of
             the caste, of the family, and more
             are destroyed.

             44:   Persons whose family traditions , O Janaardana, are
             doomed to live perpetually in hell- thus have we heard.

             45:   Alas, what a heinous sin we are resolved to commit, in
             that we are ready to kill our kinsmen, out of greed for the
             joys of sovereignty.

             46:   If the sons of Dhritaraashtra with weapons in their
             hands should slay me in battle, while I am unarmed and
             unresisting, that would be better for me.

             47:   Sanjaya said: Thus speaking, Arjuna sat down on the
             chariot in that battle, casting away his bow and arrows,
             being grief-stricken at heart.

                                       End Chapter One
                                      The Sorrow of The Warrior.
                                  ********************************

                                       Chapter Two
                                The Way of Discrimination

             1:               Sanjaya said: To him thus overcome with
             pity and grieving, with eyes filled with tears and agitated,
             Madhusoodhana spoke these words:

             2:         The Blessed Lord said: Whence, O Arjuna, has this
             weakness, not entertained by honourable men, nor conducive
             to the attainment of heaven, and leading to ill-fame, come
             on you at this crisis?

             3:   Yield not to unmanliness, O Partha, it is not worthy of
             you; shaking off this mean faint-heartedness, arise, O
             scorcher of foes.

             4:           Arjuna said: How, O Madhusoodhana, shall I in
             battle fight with arrows against Bheeshma and Drona, who are
             worthy of respect, O slayer of enemies?

             5:   Without killing the noble-minded elders, even to live
             on alms in the world would be much better. But by killing
             these elders, I shall be enjoying even here pleasures like
             wealth and fulfillment of desires, drenched with
             their blood.

             6:   And we do not know which would be the better course for
             us- whether we should conquer them or they should conquer
             us. Those very persons, killing whom we should desire to
             live, viz. the sons of Dhritaraashtra, are gathered
             in front.

             7:   With my natural traits overcome by a sense of
             helplessness and sin, and my mind perplexed regarding my
             duty, I ask You- tell me that which is definitely good for
             me. I am your disciple; teach me who have taken refuge in
             You.

             8:   I do not indeed see that which would remove this grief
             of mine that is utterly drying up my senses, even if I were
             to attain in this world a kingdom without rivals and
             prosperous, and even lordship over the gods.

             9:   Having thus spoken to Hrisheekesha, Gudaakesa, the
             harasser of foes, said to Govinda, 'I shall not fight,' and
             kept quiet.

             10:   O Descendant of King Bhararta, to him who was
             sorrowing, between the  two armies, Hriseekesa spoke these
             words, as if smiling.

             11:          The Blessed Lord said: You have been sorrowing
             for those who should not be grieved for, and yet you are
             talking learned words. The learned grieve neither for the
             dead nor for the living.

             12:   It is not indeed that I did not exist at any time, nor
             you, nor these kings; nor that we shall not exist hereafter.

             13:   Even as the embodied self attains in this body
             childhood, youth, and old age, so does it attain another
             body; the wise man does not get deluded at this.

             14:   O son of Kunti, sense-contact with objects result in
             heat and cold, pleasure and pain. They are subject to coming
             and going and are transient; therefore, O descendant of
             Bharata, just ignore them.

             15:   O best of men, that wise person whom these do not
             afflict, who is equanimous in pleasure and pain, is fit for
             immortality.

             16:   The unreal has no existence, and the real has no non-
             existence; the conclusion about both these has been seen by
             the knowers of Truth. 

             17:   But know that by which all this is pervaded to be
             imperishable. No one can bring about the destruction of this
             immutable principle.

             18:   These bodies of the eternal, imperishable,
             immeasurable, embodied self are said to have an end;
             therefore, fight, O descendent of Bharata.

             19:   He who thinks self to be a slayer, and he who thinks
             it is slain, both are ignorant of the truth; self neither
             slays nor is it slain.

             20:   Self is not born and it does not die at any time. And
             it does not again come into existence by being born. Self is
             birthless, constant, eternal and ancient; it is not slain
             when the body is slain.

             21:   Whom O Partha can that person who knows this self to
             be imperishable, constant, birthless and immutable, slay or
             cause to be slain, and how?

             22:   Just as a person gives up worn out clothes and puts on
             other new ones, even so does the embodied self give up
             decrepit bodies and enter new ones.

             23:   Weapons do not cut it, fire does not burn it, water
             also does not moisten it, and wind does not dry it.

             24:   This self is indeed incapable of being cut, of being
             burnt, of being moistened and of being dried; it is eternal,
             all-pervading, stable, immovable, and primordial.

             25:   This self is said to be unmanifest, unthinkable, and
             unchangeable; therefore, knowing it to be such, you ought
             not to grieve.

             26:   If, however, you think that it is perpetually born and
             perpetually dies, even then O mighty-armed one, you ought
             not to grieve for it.

             27:   For to one who is born, death is certain, and to one
             who dies, rebirth is certain. Therefore over this inevitable
             fact you ought not to grieve.

             28;   Beings, O descendant of Bharata, have the Unmanifest
             as their beginning, are manifest in the middle, and have
             their dissolution in the Unmanifest itself; so why lament
             for them?

             29:   One sees this as a wonder, so also another talks of
             this as a wonder, still another hears of this as a wonder,
             and some other, again does not know this even after often
             hearing about it.

             30:   This embodied self in everyone's body is eternally
             indestructible, O Descendant of Bharata; therefore, you
             ought not to grieve for any creature.

             31:   And considering your duty also you ought not to
             falter, because there is no greater good-fortune for a
             Kshatriya than a righteous battle.

             32:   And happy, O Partha, are the Kshatriya who get such a
             battle, which has come of its own accord, and is an open
             gateway to heaven.

             33:   If, however, you do not fight this righteous battle,
             then failing in your duty and losing your reputation, you
             will incur sin.

             34:   Besides, people will talk of your eternal infamy; and
             of one held in esteem infamy is worse than death.

             35:   These mighty warriors will think that you have retired
             from the battle through fear. Having been highly esteemed by
             them, you will now fall into
             disgrace.

             36:     And your enemies will be saying many unmentionable
             things, decrying your prowess. What can be more painful than
             that?

             37;     Either killed in battle you will attain heaven, or
             being victorious you will enjoy the earth. Therefore arise O
             Son of Kunti, resolved to fight.

             38:     Regarding pleasure and pain, gain and loss, victory
             and defeat as alike, prepare yourself then for battle; you
             will not thus incur sin.

             39:     The requisite mental attitude towards the Self has
             just been taught to you, now hear about it in respect of the
             way of action, being endowed with which attitude, O Partha,
             you will get rid of the bondage of actions.

             40:    In this area there is no waste of any undertaking nor
             chance of incurring sin: even the least bit of this religion
             can save one from danger.

             41:    In this, descendant of Kuru, there is a single one-
             pointed determination. The thoughts of the irresolute are
             many-branched and infinite.

             42-44: The dull-witted, whose minds are full of desires, who
             regard heaven as their highest goal, who are enamoured of
             the panegyric statements in the Vedas and assert that there
             is nothing else higher than this, speak familiar
             flowery words about numerous kinds of rites prescribed by
             the Vedas producing birth, actions and their results, as the
             means to enjoyment and power. those who are attached to
             enjoyment and power, and whose minds are carried away by
             these flowery words do not attain one-pointed determination
             leading to concentration on the Lord.

             45:  The Vedas deal with subjects coming under the three
             gunas. O Arjuna, be above the three gunas, free from the
             dualities, always established in goodness, regardless of
             acquisition or preservation, and self-possessed.

             46:  All the purpose that small reservoirs serve is served
             by a vast lake entirely filled with water. Similarly the
             purpose that all the Vedas serve is attained by a man of
             realization.

             47:   To work alone you have the right, but never to claim
             its results. Let not the results of actions be your motive,
             nor be attached to inaction.

             48:   Established in yoga, O Dhananjaya perform actions,
             giving up attachment, and unconcerned as to success or
             failure: this equanimity is called Yoga.

             49:  Far inferior is work prompted by desire to work done
             through wisdom, O Dhananjaya. Take refuge in wisdom: those
             who are impelled by results are miserable.

             50:   Endowed with this wisdom, one gets rid of both good
             and evil even here; therefore take to Yoga; yoga is the
             skill in work.

             51:   Endowed with this wisdom, giving up the fruit
             resulting from action, attaining self-realization, and freed
             from the bondage of birth, verily, they go to that abode
             which is free from evil.

             52:   When your understanding will get beyond the maze of
             delusion, then you will have attained the indifference to
             what is to be heard and what is heard.

             53:   When your understanding now perplexed by hearing will
             rest in Samadhi, unwavering and steady, then you shall
             attain Yoga.

             54:   Arjuna said: What is the definition,O Keshava of a man
             of steady wisdom, absorbed in contemplation? How does a man
             of steady wisdom talk, how does he sit and how does he walk?

             55:  Sri Bhagavan said: When a man gives up all desires of
             the mind, O PAR, and himself delights in his Self, then he
             is said to be 'a man of steady wisdom.'

             56:  He who is unperturbed in misery and free from desires
             amidst pleasures, who is devoid of all attachment, fear and
             anger- that sage is said to be a man of steady wisdom.

             57:  He who is free from all affection everywhere, and who
             getting whatever good or evils neither welcomes nor hates
             them has steady wisdom.

             58:  And when he completely withdraws his senses from the
             sense-objects, even as a tortoise its limbs, then his wisdom
             is steady.

             59:  From an abstemious embodied being, sense-objects fall
             off, but not the relish for them; but even this relish of
             the man of steady wisdom ceases when that supreme Being is
             realized.

             60:   The turbulent senses, O Son of Kunti, forcibly lead
             astray the mind of even the struggling wise person.

             61:  Controlling all these senses, the self-controlled one
             should sit meditating on Me. Verily his wisdom is steady,
             whose senses are under control.

             62-63:   For a person thinking of the sense-objects there
             grows an attachment for them; from attachment arises desire,
             from desire results anger, from anger results delusion, from
             delusion results confusion of memory, from confusion of
             memory results destruction of intelligence and from
             destruction of intelligence, he perishes.

             64:   But that person of controlled self who moves about
             amdist sense-objects with the senses governed by the self
             and free from attachment and aversion- he attains serenity.

             65:   When this serenity is attained, there results the
             destruction of all his misery. Verily, the wisdom of the
             serene-minded one gets steady soon.

             66:   For the uncontrolled person there is no knowledge, nor
             is there meditation for him; and for the unmeditative person
             there is no peace, and for one bereft of peace, how can
             there be happiness?

             67:   Whichever of the wandering senses the mind follows,
             that one carries away his wisdom as the wind a ship on the
             sea.

             68:   Therefore, O mighty-armed one, he whose senses are
             well controlled from their objects has steady wisdom.

             69:   That which to all creatures is night, is where the man
             of self-control is awake, and that in which all creatures
             are wide awake is night to the sage
             who sees.

             70:   He attains peace into whom all sense-objects enter,
             even as rivers enter an ocean which is unaffected though
             being ever filled, and not one who is desirous of
             enjoyments.

             71:   That person who is giving up all sense-objects goes
             about unattached, devoid of the idea of ownership, free from
             egoism- he attains peace.

             72:   This is the Braahmee state, O Partha, attaining it one
             is not again deluded; one who rests in it, at the time of
             death, attains Nirvana in Brahman.

                              End Chapter Two
                         The Way of Discrimination
             ************************************************************

                                           Chapter Three
                                          The Way of Action

             1:    Arjuna said: If in your opinion, O Janaardana,
             knowledge is superior to action then why do You, O Keshava,
             engage me in this terrific action?

             2:   By these apparently conflicting words You sem to
             confuse my understanding; tell me definitely that one thing
             by which I can attain final beatitude.

             3:   The Blessed Lord Said: O sinless one, a twofold path
             has been declared by Me earlier for this human race: the way
             of knowledge for the Saankhyas, and the way of action for
             the Yogis.

             4:   By not doing work a person does not reach inactivity,
             nor does he attain perfection by mere renunciation of
             action.

             5:   Verily no one remains inactive even for a moment; for
             all are forcibly made to act by the qualities born of
             Prakriti.

             6:   That fool, who outwardly controlling the organs of
             action keeps dwelling on sense objects with the mind, is
             called a hypocrite.

             7:   But he O Arjuna who controlling the organs of the mind
             performs Karma-Yoga with the organs of action being
             unattached- he excels.

             8:   Perform the prescribed duties: for action is superior
             to inaction; moreover, if you are inactive, even the
             maintenance of your body will be impossible.

             9:   This world is bound by action other than that done for
             sacrifice; therefore perform actions for the sake of that, O
             Son of Kunti, free from attachment.

             10:   Prajaapti, creating of yore beings who co-exist with a
             sacrifice said; "By this you multiply, let this yield you
             covetable objects of desire.

             11:   "By this entertain the gods and let the gods entertain
             you; entertaining each other you will both attain supreme
             good.

             12:    "Being entertained by sacrifices the gods will surely
             bestow on you the desired enjoyments. He who enjoys what is
             given by them without offering it to them, is indeed a
             thief.

             13:   "The good who partake of the remnants of a sacrifice
             are freed from all sins; but those sinful persons who cook
             for their own sake, partake of sin.

             14:   Beings are born from food, food is produced from rain,
             rain comes from a sacrifice, and a sacrifice results from
             action.

             15:   Know that the action originates from Brahman, the
             Veda, and Brahman originates from the Imperishable.
             Therefore the All-Pervading Brahman, Veda, rests eternally
             in the sacrifice.

             16:   He who does not follow here this cycle thus set
             revolving, who leads a sinful life and delights in the
             senses, in vain O Paartha does he live.

             17:   But that person who delights only in the Self, is
             satisfied with the Self, is contented in the Self alone, has
             no duties to perform.

             18:   He has nothing to gain by action or lose by inaction
             in this world; nor does he depend on any being for attaining
             his purpose.

             19:   Therefore always perform action which has to be done,
             unattached; verily, man attains the highest by performing
             action unattached.

             20:   By action even Janaka and others realized perfection.
             Even considering the incentive to people you should perform
             action.

             21:   Whatever a great man does others also copy; that which
             he accepts as authority, people only follow.

             22:   I have no duty to perform, O Paartha, nor is there
             anything in the three worlds unattained which is to be
             attained, still I am engaged in action.

             23:   If ever I cease to be vigilantly engaged in action O
             Paartha, then people would follow My footsteps in every way.

             24:   If I cease doing work, these worlds would be ruined,
             and I should be causing an admixture of castes and
             destroying theses beings

             25:   As the ignorant perform action being attached to it,
             even so, O descendant of Bharata, should the  wise perform
             action unattached, desiring the welfare of the world.

             26:   The wise man should not unsettle the faith of the
             ignorant who are attached to work. He should make them
             devoted to all work, performing action himself intently.

             27:   Actions are done in all cases by the Gunas of
             Prakriti. he whose mind is deluded through egoism, thinks,
             'I am the doer.'

             28:   But he who knows, O mighty-armed one, the truth as to
             the differentiation of the sense and their functions from
             the Self he, knowing that the Gunas or senses rest in the
             Gunas or sense-objects, is not attached.

             29:   Being deluded by the constituents of Prakriti, people
             get attached to the senses and their functions. He who knows
             everything should not unsettle these people who are dull-
             witted and imperfect in knowledge.

             30:   Renouncing all actions in Me, with your mind resting
             on the Self, and giving up all hope and idea of ownership,
             fight- being free from fever.

             31:   Those men who ever practise this teaching of Mine with
             faith and without cavilling, are also freed from actions.

             32:   But those who carp at this teaching of Mine and do not
             practise it- know such fools, bereft of all knowledge, to be
             doomed.

             33:   Even a wise man acts according to his own disposition;
             beings follow their nature; what can restraint do?

             34:   In respect of each of the senses, attachments and
             aversion to objects are fixed. One should not come under
             their sway, for they are impediments in one's way.

             35:   Better is one's own duty, though defective, than
             another's duty well-performed. Death in one's own duty is
             better; the duty of another is fraught with fear.

             36:   Arjuna said: Prompted by what, does a man commit sin,
             even though unwilling, O Vaarshneya, being constrained as it
             were by force?

             37:   The Blessed Lord said: This is desire, this is anger,
             born of the constituent of Prakriti called Rajas- of
             inordinate appetite and most sinful. Know it to be an enemy
             here.

             38:   As fire is enveloped by smoke, as a mirror is covered
             by dust, as a foetus is enveloped by the amnion, even so is
             this covered by it.

             39:   O Son of Kunti, knowledge is covered by this eternal
             enemy of the wise in the form of desire, which is like an
             insatiable fire.

             40:   The senses, the mind, and the intellect are said to be
             its seat; covering knowledge by these, it deludes the
             embodied being.

             41:   Therefore, controlling the senses at the very outset,
             O Best of the Bharatas, kill this sinful thing which
             destroys realization and knowledge.

             42:    The senses are said to be superior to their objects;
             superior to the senses is the mind; but superior to the mind
             is the intellect; while that which is superior to the
             intellect is the Self.

             43:   Thus knowing that which is beyond the intellect, and
             controlling the self-mind by the self-intellect, kill O
             mighty-armed one, the enemy in the form of desire, which is
             difficult to conquer.

                                  End Chapter Three
                                  The Way of Action

                   ***************************************************

                                     Chapter Four

                                  The Way of Knowledge

             1:    The Blessed Lord said: This eternal Yoga I taught to
             Vivaswat, Vivaswat taught it to Manu and Manu taught it to
             Ikshvaaku.

             2:   This Yoga thus traditionally handed down, the royal
             sages knew. Through the great lapse of time this Yoga is
             lost to the world, O Scorcher of foes.

             3:   That very ancient Yoga has been taught by Me to you this
             day, since you are my devotee and friend; for this is a
             supreme secret.

             4:   Arjuna said: Later is Your birth, and Vivaswat's birth
             earlier; how am I to understand this, that You taught this
             to him at the beginning.

             5:   The Blessed Lord said: Many lives have I passed through
             as also yourself; I know them all, but you do not know them
             O Scorcher of foes.

             6:   Though I am birthless, immutable and the Lord of
             creatures, yet resorting to My Prakriti, I come into being
             through My own inscrutable power of Maayaa.

             7:   Whenever, O descendant of Bharata, righteousness
             declines and unrighteousness prevails, I manifest myself.

             8:   For the protection of the righteous and the destruction
             of the wicked, and for the establishment of religion, I come
             into being from age to age.

             9:   He who thus knows truly My divine birth and work, is no
             more born after death; he attains Me, O Arjuna.

             10:   Free from attachment, fear and anger, with their minds
             intent on Me, purified by knowledge and penance, many have
             attained My Being.

             11:   By whatsoever way men worship Me, even so do I accept
             them; for in all ways O Paartha, men walk in my path.

             12:   People seeking the fruit of actions worship the gods
             in this world; for in this world of men the fruit of action
             comes quickly.

             13:   The four castes were created by Me according to
             differences in aptitudes and actions of men. Though the
             author of them, know Me as the immutable non-agent.

             14:   Actions do not touch Me, nor have I any desire for
             their fruit- he who knows Me thus, is not bound by actions.

             15:   Thus knowing, even the ancient seekers of Liberation
             performed work of yore. Therfore perform work alone done by
             the ancients.

             16:   Even the wise are deluded as to what is action and
             what is inaction. I shall expound to you that action knowing
             which you will be free from all ills.

             17:   There is something to know about prescribed action and
             about action that is prohibited, as also about inaction; the
             way of action is mysterious.

             18:   He who sees inaction in action, and action in inaction
             is wise amongst men; he is poised and a performer of all
             actions.

             19:   He whose actions are all free from the hankering for
             desires, whose actions have been burnt by the fire of
             knowledge, him the wise call a sage.

             20:   Renouncing the attachment for action and its fruit,
             ever contented, and without any refuge, he does not do
             anything, even though engaged in action.

             21:   Bereft of desire, controlled in mind and body, with
             all possessions relinquished and doing merely bodily action,
             he does not get tainted.

             22:   Contented with what chance brings, transcending the
             pairs of opposites, free from jealousy, and unperturbed in
             success and failure, he is not bound even though performing
             action.

             23:  He who is devoid of attachment, free, whose mind is
             established in knowledge, and who does work as a sacrifice
             for the Lord- his entire action melts away.

             24:   The ladle is Brahman, the oblation is Brahman, it is
             offered by Brahman in the fire which is Brahman, Brahman
             alone he attains who sees Brahman in action.

             25:   Sacrifices to the gods alone other Karma-Yogins resort
             to. Still others offer their sacrifice by way of a sacrifice
             in the fire of Brahman alone.

             26:  Others offer the ear and other senses as sacrifice in
             the fire of self-control; others again offer sound and other
             objects of the senses in the fires of the senses.

             27:   Others offer the functions of all the organs and
             Praanas in the fire of the Yoga of self-control lighted by
             knowledge.

             28:   There are others who sacrifice through gifts, others
             again who sacrifice through penance, and still others who
             sacrifice through Yoga; while there are others, aspirants of
             austere vows, who sacrifice through knowledge from
             scriptural studies.

             29:   Still others, devoted to the control of the vital
             force (Praanayaama), offer as a sacrifice the outgoing
             breath (Praana) in the incoming breath (Apaana), as also the
             incoming breath in the outgoing, after retraining the
             activity of the incoming and the outgoing breath.

             30:   Other again, who regulate their food, offer as a
             sacrifice the functions of the sense in the senses. All
             these indeed are knowers of the sacrifices, purified of
             their sins through sacrifice.

             31:   Eating of the ambrosial food after the sacrifice, they
             attain the eternal Brahman. Even this world is not for the
             non-sacrificing, much less the other, O best of the Kuru
             family.

             32:   Thus various sacrifices are prescribed by the Vedas.
             Know all these to be born of action: knowing thus you will
             be free.

             33:   The sacrifice through knowledge is superior to
             sacrifice performed with materials, O scorcher of foes; all
             actions in their entirety, O Paartha, are comprised in
             knowledge.

             34    Acquire that through prostration, inquiry and service.
             The wise who are knowers of the Truth will instruct you in
             wisdom.

             35:   Acquiring which, O son of Paandu, you will no more be
             thus deluded; by which you will see all creatures in
             yourself and then in Me.

             36:   Even if you will be the worst sinner amongst all
             sinners, yet you will cross all sin by the boat of knowledge
             alone.

             37:   Even as a blazing fire burns the fuel to ashes, O
             Arjuna, even so the fire of knowledge burns to ashes all
             actions.

             38:   There is indeed nothing so purifying here as
             knowledge. One perfected in Yoga attains that automatically
             in himself in time.

             39:   The man of faith, zeal, and self-control attains
             knowledge: having attained knowledge, he immediately attains
             supreme Peace.

             40:   He who is ignorant, wanting in faith,, and of a
             doubting mind is ruined; for the doubting man there is
             neither this nor the other world, nor happiness.

             41:   But he who has renounced the fruit of actions through
             Yoga, whose doubts have been destroyed by knowledge, and who
             is self-possessed, O Dhananjaya, is not bound by actions.

             42:   Therefore, O descendant of Bharata, destroying this
             doubt born of ignorance of the Self and seated in the heart,
             with the sword of knowledge, take to Yoga and arise.

                                   End Chapter Four
                                 The Way of Knowledge

             **********************************************************

                                     Chapter Five
                                 Renunciation of Action

             1:   Arjuna said: O Krishna, You teach renunciation of
             actions and again action; tell me decisively that one of the
             two which is good for me.

             2:   The Blessed Lord said: Renunciation and the performance
             of selfless action both lead to Liberation; but of the two
             the performance of selfless action is superior to the
             renunciation of action.

             3:   He who neither likes nor dislikes, nor desires, should
             be known as a perpetual renouncer of action; for O mighty-
             armed one, one who is free form the dual throng is easily
             freed from bondage.

             4:   The ignorant say that knowledge and selfless action are
             different but not the wise; practising thoroughly even one,
             a person attains to the fruit of both.

             5:   That status which is attained by men of knowledge is
             also attained by men of selfless action; he sees truly who
             sees the way of knowledge and that of selfless action as
             one.

             6:   But renunciation O mighty-armed one, is difficult to
             attain without performance of selfless action; the sage
             devoted to selfless action attains to Brahman quickly.

             7:     He who is devoted to selfless action as Yoga and is
             pure in mind, whose body and senses are under control, and
             whose Self has become the Self of all, is not touched even
             though he may be performing work.

             8-9:   The man of selfless action, who knows the Truth,
             thinks, 'I am not doing anything,' even while seeing,
             hearing, touching, smelling, going, sleeping, breathing,
             speaking, excreting, grasping, and opening and closing of
             the eyelids,  believing that the senses rest in the sense-
             objects.

             10:    He who performs action dedicating them to the Lord
             and giving up attachment, is not touched by sin, as a lotus
             leaf by water.

             11:    Men of selfless action, giving up attachment, perform
             action through the body, mind, intellect, as also the other
             senses, for the purification of the mind.

             12:    The harmonised one, giving up the fruit of action,
             attains the highest peace; the non-harmonised one, working
             under the sway of desire, is attached to the fruit and gets
             bound.

             13:    The self-controlled embodied being, renouncing all
             actions through his mind, rests at ease in the city of nine
             gates (the body), neither acting nor causing to act.

             14:    The Lord creates for this world neither agency nor
             actions, nor the union with the fruit of actions; but nature
             acts.

             15:    The omnipresent Lord does not accept the sin or
             virtue of anybody. Knowledge is enveloped by ignorance;
             because of this beings get deluded.

             16:    But those whose ignorance has been destroyed by the
             knowledge of the Self- their knowledge, like the sun,
             manifests that highest Being.

             17:    Those who are decided on That, whose mind is set in
             That, who are devoted to That, and whose last resort is
             That, attain to non-return, with their sins winnowed off by
             knowledge.

             18:     The wise look with equal eye on a Braahmana endowed
             with learning and humility, a cow, an elephant, a dog and an
             outcaste.

             19:    Even here is the relative existence conquered by them
             whose mind rests in equality; for Brahman is even and
             faultless, therefore are they established in Brahman.

             20:   The knower of Brahman who is established in Brahman,
             poised in mind and undeluded, is not elated on getting what
             is pleasant nor feels worried on getting what is unpleasant.

             21:   He whose mind is unattached to the external objects of
             the senses attains to the bliss that is in the self; he with
             his mind identified with Brahman through absorption in It,
             enjoys undecaying bliss.

             22:   Enjoyments born of sense-objects are indeed the
             sources of misery: they have, O son of Kunti, a beginning
             and an end; the wise man does not rejoice in them.

             23:   He who is able to withstand the urge arising from
             passion and anger in this very life, before the fall of the
             body, is a poised and happy man.

             24:   He whose happiness is within, whose rejoicing is
             within and whose light is within, that Yogi, established in
             Brahman, attains mergence in Brahman.

             25:   Sages whose sins have waned away, whose doubts have
             been dispelled, who have controlled their mind, and who are
             devoted to the welfare fo all beings, attain absorption in
             Brahman.

             26:   Sages who are free from passion and anger, who have
             controlled their mind and who have realized the Self, attain
             absorption in Brahman here and hereafter.

             27-28:  Shutting out external sense-objects, fixing the gaze
             between the eyebrows, controlling the outgoing and incoming
             breaths that move through the nostrils, with the senses,
             mind and intellect restrained, and free from desire, fear
             and anger, the sage who has Liberation as his highest goal
             is indeed ever free.

             29:  Knowing Me, the enjoyer of all sacrifices and
             asceticism, the great Lord of all the worlds and the well-
             wisher of all beings, one attains peace.

                                End of Chapter Five
                            The Renunciation of Action

                                    Chapter Six
                               The Way of Contemplation.

             1:    The Blessed Lord said: He who does the prescribed work
             without caring for its fruit, is a Sannyaasi as also a Yogi,
             and not he who is without the sacred fire and without
             action.

             2:    Know that which is extolled as Sannyaasi, to be Yoga,
             O Paandava. Verily, no one become a Yogi without renouncing
             desire for the fruit of action.

             3:    For the sage who desires to attain to Yoga, action is
             said to be the means; and for him alone, when he has
             attained to Yoga, inaction is said to be the means.

             4:    When one habitually renounces all desires and is no
             more attached either to sense-objects or to actions, then
             one is said to have attained to Yoga.

             5:    One should raise oneself through the Self, and never
             lower oneself; for the Self alone is one's friend and the
             self alone is one's enemy.

             6:    To him who has conquered the self (body and senses) by
             his Self, the self is his friend; for the uncontrolled man,
             however, the self alone is adverse like an enemy.

             7:   The self of one who is self-controlled and serene is
             alone poised in heat and cold, happiness and misery, as also
             in honour and dishonour.

             8:   The Yogi whose self is satisfied through knowledge and
             realization, who is steady and has the senses under control,
             and to whom a clod of earth, a stone and gold are of equal
             value, is said to be steadfast.

             9:   He excels, who looks equally on a well-wisher, a
             friend, an enemy, a neutral, an arbiter, a hateful person, a
             relative and also on the good and the sinful.

             10:    The Yogi, with his mind and self (body) subjugated,
             free from desire, destitute and living alone in solitudes
             should constantly concentrate his mind.

             11-12:   In a clean spot fixing his seat firm, neither too
             high nor too low, made of the Kusha grass, skin and cloth
             one on top of the other, sitting on that, with the
             activities of the mind and the senses controlled,
             concentrating his mind, he should practise Yoga for the
             purification of the mind.

             13-14:   Holding the trunk, head and neck erect and steady,
             becoming firm, fixing the gaze on the tip of his nose and
             not looking around, tranquil in mind, fearless, practising
             continence, controlling the mind, intent on Me, he should
             sit absorbed having Me as the supreme Goal.

             15:   Thus constantly concentrating the mind, the Yogi, with
             his mind controlled, attains the peace culminating in final
             Beatitude in the form of abiding in Me.

             16:   Yoga is not attained by one who eats too much or who
             eats nothing at all, nor by him who sleeps too much or who
             keeps awake too much, O Arjuna.

             17:   He who is moderate in food and movements, in his
             engagement in actions, and in sleep and wakefulness, attains
             to Yoga which destroys misery.

             18:   When the mind, well-controlled, remains fixed in the
             Self alone, and one is free from cravings for all
             enjoyments, then one is said to have attained Yoga.

             19:   Even as a lamp placed in a place free from any breeze
             does not flicker- this is the simile for a Yogi of
             controlled mind, practising concentration on the Self.

             20-23...That state in which the mind controlled by the
             practice of concentration gets settled; in which seeing the
             Self by the purified mind one is satisfied with the Self; in
             which one realizes absolute, transcendent bliss which is
             experienced through the intellect; established in which one
             does not waver from  the Truth; attaining which one thinks
             of no other acquisition as greater than that; and
             established in which, one is not perturbed even by great
             pain- that one should know is designated as Yoga, untouched
             by all contact with pain. That Yoga should be practiced with
             conviction and without depression of spirit.

             24:   Having completely renounced all desires born of fancy,
             controlling well the senses from all sides by the mind
             alone, Yoga should be practiced.

             25:   One should withdraw by degrees, establishing the mind
             in the Self by the intellect regulated by concentration, and
             should not think of anything else.

             26:   Wheresoever the restless and unsteady mind wanders,
             from that very object it should be restrained and brought
             under the control of the Self alone.

             27:   To this Yogin whose activity has subsided, who is of a
             tranquil mind, sinless and identified with Brahman, comes
             supreme bliss.

             28:   The Yogi entirely free from taint, constantly
             controlling the mind thus, attains easily the infinite bliss
             of union with Brahman.

             29:   The man whose mind is absorbed through Yoga and who
             sees the same Brahman everywhere, sees the Self in all
             beings and all beings in the Self.

             30:   He who sees Me everywhere, and sees all things in Me,
             does note lose sight of Me, nor do I of him.

             31:   He who worships me residing in all beings in a spirit
             of unity, becomes a Yogi and, whatever his mode of life,
             lives in Me.

             32:   He who by comparison with himself looks upon the
             pleasure and pain of all creatures as similar- that Yogi, O
             Arjuna, is considered the best.

             33:   Arjuna said: For this Yoga that you have described as
             equanimity, O slayer of Madhu, I do not see any permanence,
             owing to the restlessness of the mind.

             34:   For the mind, O Krishna, is restless, turbulent,
             strong and obstinate; I think it is extremely difficult to
             control like the wind.

             35:   The Blessed Lord said: Undoubtedly, O mighty-armed
             one, the mind is restless and hard to control; yet by
             practice and dispassion, O son of Kunti, it is controlled.

             36:   For one whose mind is not controlled, I consider Yoga
             is hard to attain; but it is attainable by one whose mind is
             under control and who strives through the prescribed means.

             37:   Arjuna asked: He who, though endowed with faith,
             strives not, and whose mind wanders from Yoga- failing to
             attain the fruition of Yoga, what goal, O Krishna, does a
             person attain?

             38:   Does he not, O mighty-armed one, fallen from both and
             without any support, perish like a detached cloud, being
             deluded in the path of Brahman.

             39:   This doubt of mine, O Krishna, You should dispel in
             its entirety, for there is none else but You can remove this
             doubt.

             40:   The Blessed Lord said: Verily neither here no
             hereafter, O Paartha, is there destruction for him; for the
             doer of good, my child, never comes by evil.

             41:   Having attained the worlds of the righteous and lived
             there for many, many years, one who has fallen from Yoga is
             born again in the house of the pure and prosperous.

             42:   Or he is reborn even in the family of Yogis who are
             wise; such a birth is rare indeed in this world.

             43:   There he comes in contact with knowledge acquired in
             the previous birth, and strives harder than before for
             perfection.

             44:   By that very previous practice he is irresistibly
             carried away. Even a mere inquirer after Yoga transcends the
             Vedas.

             45:   Verily, a Yogi who practices assiduously, being
             purified by all sins, is perfected through many births, and
             then attains the supreme goal.

             46:   The Yogi is regarded as greater than ascetics, greater
             even than men of knowledge and greater also than those
             devoted to work; therefore be a Yogi, O Arjuna.

                                    End Chapter Six
                                Renunciation of Action

             ***********************************************************

                                      Chapter Seven
                          The Way of Knowledge and Realization

             1:   The Blessed Lord said: Listen how, with the mind intent
             on Me, taking refuge in ME, and practising Yoga, O Paartha,
             you will know Me in full, free from doubt.

             2:   I shall tell you without reserve about this knowledge
             together with realization, knowing which there remains
             nothing further to be known here.

             3:   Among thousands of men one perchance struggles for
             perfection; even among those that struggle one perchance
             becomes perfect, and even among those that are perfect, one
             perchance knows Me in reality.

             4:   Earth, water, fire, air, ether, mind, intellect,
             egoism- this is My Prakriti divided into eight categories.

             5:  This is my lower Prakriti; different form this, O
             mighty-armed one, know that the higher Prakriti of Mine in
             the form of the individual soul by which this world is
             sustained.

             6:   Know that all beings have these two for their origin; I
             am the origin of the entire Universe as also its destroyer.

             7:   Higher than Myself there is nothing else, O Dhananjaya.
             In Me all this is strung like gems on a string.

             8:   I am, O son of Kunti, sapidity in water, lustre in the
             moon and the sun, the syllable Om in all the Vedas, sound in
             ether and enterprise in man.

             9:   I am pure odor in earth, brightness in fire, life in
             all beings and austerity in the ascetics.

             10:   Know Me O Paartha, to be the eternal seed of all
             beings. I am the intelligence of the intelligent and the
             prowess of the powerful.

             11:   I am the strength of the strong, free from passion and
             attachment, and, O best of the Bharatas, I am that passion
             in people which is unopposed to one's duty.

             12:   All those serene, active, and passive states that are
             there- know them to be born of Me alone; but I am not in
             them, though they abide in Me.

             13:   All this world, deluded by these three states composed
             of the Gunas does not know Me, who am beyond these and
             immutable.

             14:   This divine illusion of Mine, constituted of the
             Gunas, is indeed hard to surmount; those who take refuge in
             Me alone, get over this delusion.

             15:   Wretches among men, the wicked and the ignorant do not
             take refuge in Me, being deprived of discrimination by
             Maayaa, and betaking themselves to demonic attitude.

             16:   Four kinds of people who have done virtuous deeds
             worship Me, O Arjuna: the distressed person, the aspirant
             after knowledge, the seeker of wealth, and the man of
             knowledge, O best of the Bharatas.

             17:   Of these, the man of knowledge who is constantly in
             communion and single-minded in devotion excels. To the man
             of knowledge I am very dear indeed, and he is dear to Me.

             18:   All of theses are indeed noble, but the man of
             realization I regard as My very Self; for with his mind
             fixed on Me, he has taken refuge in Me alone as the highest
             goal.

             19:   At the end of innumerable births, the man of
             realization takes refuge in Me, knowing that all this is
             Vaasudeva. Such a saint is exceedingly rare.

             20:   Deprived of discrimination by particular desires, they
             worship other deities observing particular rites, being
             swayed by their own natures.

             21:   Whatever form a particular devotee wishes to worship
             with faith- concerning that alone I make his faith
             unflinching.

             22:   Endowed with that faith, he worships that deity, and
             from which he gets his desires, which are indeed granted by
             Me alone.

             23:   But that fruit of these men of little understanding
             has an end; the worshipers of the gods go to the gods, but
             My devotees come to Me.

             24:   Not knowing My immutable, unsurpassed supreme nature,
             the ignorant regard Me, the unmanifest, as coming into
             being.

             25:   I am not manifest to all, being veiled by My
             mysterious power of Yoga-maayaa. The ignorant world does not
             know Me, the unborn and immutable.

             26:   I know, O Arjuna, all beings past, present and future,
             but nobody knows Me.

             27:   All beings, O Scorcher of foes, are deluded at birth
             by that deception due to the pairs of opposites which arises
             out of desire and aversion, O descendant of Bharata.

             28:   But those of virtuous actions whose sins have been at
             an end, are freed from the delusion of the dualities

             29   Those who strive for freedom from decay and death,
             taking refuge in Me, know that Brahman, all about the
             embodied self and action in its entirety.

             30:   Those who know Me together with what concerns beings,
             the gods and sacrifices- fix their mind on Me and know Me
             even at the time of death.

                                    End Chapter Seven
                             The Way of Knowledge and Realization

             ************************************************************

                                     Chapter Eight
                              The Way to the Supreme Spirit

             1:   Arjuna said: What is that Brahman, what is Adhyaatma,
             and what is action, O best of men? What is called the
             Adhibhuta and what is said to be the Adhidaiva?

             2:   Who and how is this Adhiyajna in this body, O slayer of
             Madhu? And how are You known at the time of death by the
             self-restrained?

             3:   The Blessed Lord said: The highest imperishable
             principle is Brahman. Its existence as the embodied soul is
             called Adhyaatma, and the offering into the sacrificial fire
             which causes the origin and development of beings is called
             action.

             4:   Perishable entities are called Adhibhuta, the cosmic
             Being is called Adhidaiva, and I Myself am called the
             Adhiyajna in this body, O best of embodied beings.

             5:   He who at the time of death remembers Me alone and
             passes out, leaving his body, attains My being- there is no
             doubt about this.

             6:   Thinking of whatever object at the time of death a
             person leaves the body, he attains, O son of Kunti, that
             very object, being constantly absorbed in its thought.

             7:   Therefore remember Me at all times and fight; with your
             mind and intellect devoted to Me, you shall attain Me alone-
             there is no doubt about this.

             8:  With a mind that has been taken to the way of constant
             practise and does not stray to anything else, one who thinks
             of the supreme divine Being, attains Him, O Paartha.

             9-10:   He who endowed with devotion, meditates at the time
             of death with a steady mind, having by the power of Yoga
             properly fixed the life-breath in between the eyebrows, on
             the Being who is wise, ancient, the ruler, smaller than the
             smallest, the sustainer of all,of inconceivable form,
             resplendent like the sun and beyond ignorance- he attains
             the shining supreme Being.

             11:   That imperishable Principle which the knowers of the
             Vedas describe, into which aspirants bereft of all desires
             enter, desiring which one lives the abstinent life of a
             student- that goal I shall tell you in brief.

             12-13:   Controlling all the inlets, confining the mind to
             the heart, fixing the life-breath in the head, betaking
             himself to absorption in Yoga, repeating the monosyllable
             Om, which is Brahman, and thinking of Me, he who departs
             leaving the body attains the highest Goal.

             14:   To the ever-restrained Yogi who constantly remembers
             Me every day with his mind on nothing else, O Paartha, I am
             easily accessible.

             15:   The great-souled ones, having attained Me, have no
             more birth, which is the abode of misery and non-eternal,
             for they have attained the highest perfection.

             16:   All of the worlds, O Arjuna, including the world of
             Brahman are subject to recurrence, but after attaining Me,
             there is no rebirth, O son of Kunti.

             17:   Those who know Brahmaa's day that lasts for a thousand
             Yugas, are knowers of day and night.

             18:   From the Unmanifest all manifested beings are born at
             the advent of Brahmaa's day, and at the approach of His
             night, they get merged in that very thing called the
             Unmanifest.

             19:   That very multitude of beings, being born again and
             again, is absorbed at the approach of night, O Paartha, and
             at the approach of the day is born again in spite of
             itself.

             20:   Beyond this Unmanifest there is another unmanifest
             eternal Being that does not perish when all creatures
             perish.

             21:   That Unmanifest which is called the Imperishable is
             said to be the Supreme Goal, attaining which they return
             not; that is My Supreme abode.

             22:   That Supreme Being, O Paartha, in whom are all beings
             and by whom all this is pervaded, is attainable by one-
             pointed devotion.

             23:   The time at which departing from hence the Yogis
             attain non-return or return- that time, O best of Bharatas,
             I shall tell you.

             24:   Fire, the flame, the day, the bright half of the month
             and the six months of the sun's northern course- departing
             by this path the knowers of Brahman attain Brahman.

             25:   Smoke, the night, the dark half of the month, and the
             six months of the sun's southern passage- departing by this
             path the Yogi attains the lunar sphere and returns thence.

             26:    These two paths of the world, the bright and the
             dark, are considered to be eternal; by one, one returns not,
             and by the other, one returns.

             27:   Knowing these paths, O Paartha, no Yogi is deluded;
             therefore at all time, O Arjuna, be endowed with Yoga.

             28:   Whatever good result is declared regarding the Vedas,
             sacrifices, asceticism and gifts- all that the Yogi who
             knows the above transcends and attains the primeval supreme
             Abode.

                                       End Chapter Eight
                                   The Way to the Supreme Spirit

             ************************************************************

                                       Chapter Nine
                            The Way of Royal Knowledge and Royal Secret

             1:   The Blessed Lord said: To you who are not cavilling, I
             shall teach this most secret knowledge in particular,
             coupled with realization, knowing which you will be freed
             from evil.

             2:   This is royal knowledge, the royal secret, supremely
             holy, directly experienced, righteous, easy to practise and
             imperishable.

             3:   Persons wanting in faith in this teaching, O Scorcher
             of foes, return to the path of this mortal world without
             attaining Me.

             4:   All this is pervaded by Me of unmanifest form; all
             beings are in me, but I am not in them.

             5:   Nor are the beings in Me, behold My Divine Mystery;
             though the sustainer and the protector of all beings, yet
             Myself is not in these beings.

             6:   As the vast wind blowing everywhere ever abides in
             space, know even so do all beings abide in Me.

             7:   At the end of a cycle all beings, O son of Kunti,
             attain My Prakriti; at the beginning of the next cycle I
             again send them forth.

             8:   Presiding over My Nature, I again and again send forth
             this entire aggregate of helpless beings, according to their
             nature.

             9:    These acts of creation, etc, do not bind Me, O Arjuna,
             who remain unattached to them like one indifferent.

             10:   Presided over by Me, Prakriti brings forth the world
             of moving and unmoving things; for this reason O son of
             Kunti, the world revolves.

             11:   The ignorant deride Me who have taken a human form,
             not knowing My higher nature as the great Lord of beings.

             12:   Of vain hopes, of vain efforts, of vain knowledge,
             thoughtless and taking to the deceptive, demonic and
             fiendish nature, they deride Me.

             13:   But the great-souled ones taking to the divine nature,
             O Paartha, worship Me with one-pointed devotion, knowing Me
             to be the cause of all beings and immutable.

             14:   Always praising Me, striving with austere vows, and
             bowing down to Me with devotion, always steadfast, they
             worship Me.

             15:   Worshipping through the knowledge-sacrifice others
             adore Me, either as identical or as separate, or they adore
             Me, the Unmanifest, in different forms.

             16:   I am Kratu, I am Yajna, I am the oblation to the
             Manes, I am the product of annuals, I am the Mantra, I alone
             am the clarified butter, I am the sacrificial fire and the
             offering in the fire.

             17:   I am the father of this world, the mother, the
             dispenser, the grandsire, that which is to be known, the
             purifier, the Om and also the Vedas- Rik, Saaman and Yajus.

             18:   I am the goal, the sustainer, the Lord, the witness,
             the abode, the refuge, the friend, the source, the
             destroyer, the support, the repository and the eternal
             seed.

             19:   I give heat, I restrain and let loose the rain, I am
             immortality, I am death, I am manifest and unmanifest also,
             O Arjuna.

             20:   The knowers of the three Vedas, purified from sins by
             drinking the Soma juice and worshiping Me with sacrifices,
             pray for access to heaven; they having attained the
             meritorious sphere of Indra, experience in heaven celestial
             enjoyments of the gods.

             21:   Having enjoyed the extensive heavenly sphere, when
             their virtue is exhausted, they enter the mortal world. Thus
             those who take refuge in the religion of the Vedas, desirous
             of enjoyments, go and come.

             22:   Those persons, who think of nothing else and worship
             Me through meditation- the accession to and the maintenance
             of the welfare or such ever devout person I look after.

             23:   Even those devotees of other gods who worship them
             endowed with faith, worship Me alone, O son of Kunti, though
             in an unauthorized way.

             24:   I am the enjoyer, and the Lord also, of all
             sacrifices. But they do not know Me in truth; therefore they
             fall down.

             25:   The worshipers of the gods go to the gods, the
             worshipers of the manes go to the manes, the worshipers of
             the spirits go to the spirits, and My worshipers too come to
             me.

             26:   He who with devotion offers me a leaf, a flower, a
             fruit or water, that devout offering of the pure-minded one
             I accept.

             27:   Whatever you do, or eat, or sacrifice, or give,
             whatever austerity you perform, that, O son of Kunti, offer
             unto Me.

             28:   Thus you will be rid of the bonds of action resulting
             in good and evil; being free and with your mind endowed with
             the Yoga of renunciation, you will attain Me.

             29:   I am the same to all beings; there is no one hateful
             or dear to Me; but they who worship Me with devotion, are in
             Me, and I am also in them.

             30:   Even if a very wicked person worships Me to the
             exclusion of anybody else, he should be regarded as
             righteous, for he has rightly resolved.

             31:   He soon becomes righteous-minded and attains eternal
             peace: O son of Kunti, proclaim to the world that My devotee
             never perishes.

             32: Even they who are of sinful birth, women, Vaishyas, as also 
             Sudras, taking refuge in Me, verily attain the highest goal.

             33: Not to mention virtuous Brahmanas and devoted royal sages.
             Having attained this ephemeral joyless body, worship Me.

             34: Fix your mind on Me, be My devotee, sacrifice to Me; thus
             fixing your mind on Me and having Me for the supreme goal, you
             will attain Me alone.

                                   End Chapter Nine
                       The Royal Knowledge and Royal Secret.
             ************************************************************

               Chapter 10
      Meditation on the Divine Glories

The Blessed Lord said:
1:   Hear again, O Mighty-armed one,
My supreme word, which I, wishing your
welfare, shall tell you who take
delight in it.

2:   Neither the gods nor the great
sages know My birth; for I am the
cause of the gods and the great sages
in all respects.

3:   He who knows Me, the birthhless
and the beginningless Lord of
creatures, is undeluded among men and is
freed from all sins.

4-5:   Discrimination, knowledge,
nondelusion, forgiveness,
truthfulness, selfcontrol,
tranquiliity, happiness, misery,
existence, non-existence, fear and also
fearlessness, non-injurty, equanimity,
contentment, austerity, charity, fame,
ill-fame- these differenct
dispositions of beings are indeed born
of Me.

6:   The seven great sages, the
earlier four, and also the Manu, were
born of My mind endowed with My
essence- whose progeny are these in
the world.

7:   He who knows in truth this glory
and pwer of Mine, attains unflinching
yoga: there is no doubt about this.

8:   I am the source of all, everything
is produced out of me, knowing thus
the wise worship Me with devotion.

9:   With their mind and senses
directed to Me, explaining Me to each
other, and talking of Me- they are
always pleased and happy.

10:   To those who are thus ever
devoted to Me and worship me with love,
I give that yoga of understanding by
which they come unto Me.

11:   Just to bless them, I residing
in their intellect, destroy the
darkness born of ignorance by the
resplednedent light of knowledge.

Arjuna said:
12-13:   You are the supreme Brahman,
the supreme abode and extremely holy.
All sages, the divine sage Naarada, as
also Asita, Devala and Vyaasa call You
the eternal, resplencent Being, the
primeval Deity, birthless and
omnipreesent. And You too are telling
me so.

14:   All this and what else You say
unto me o Keshava, I regard as true; O
Lord, verily niether the gods nor the
demons know your manifestatins.

15:   You alone know Yourself by
Yourself, O best of persons, O creator
of beings, O Lord of Beings, O God of
gods, O Lord of the universe.

16:   Verily, You alone can fully tell
about Your divine glories, through
which pervading all these worlds You
exist.

17:   In what ways always thinking of
You, O Yogin, can I know You? In which
particular objects are You to be
meditated upon by me?

18:   O Janaardana, tell me once more
in detail about Your powers and
glories; for I am not satiated by
listening to Your nectarlike words.

The Blessed Lord said:

19:   All right, I shall tell you
about My principal divine glories, O
best of the Kurus; for there is no end
to the details of my glories.

20:   I am, O Gudaakesha, the Self
residing in the minds of all cratures;
I am the beginning, the middle and
also the end of beings.

21:   Of the Adityas, I am Vishnu, of
luminaries I am the radiant sun, of
the Maruts I am Marichi, and among the
constellations I am the moon.

22:   Of the Vedas, I am the Saama
Veda, of the gods I am Indra, of the
sense I am the mind, and in beings I
am consciousness.

23:   Of the Rudras I am Sankara, of
the Yakshas and Rakshasas I am Kubera,
of the Vasus I am Fire, and among
mountains I am Meru.

24:   Know that I am Brihaspati, the
foremost among priests, O Paartha: of
army leaders I am Skanda, of natural
reservoirs, I am the ocean.

25:   Of the great sages I am Bhrigu,
of words I am the monosyllable Om, of
sacrifices I am the Japa sacrifice, of
immoveables, I am the Himaalayas.

26:   Of all trees I am the Asvattha,
of deivine sages I am Naarada, of
Gandhravas I am Chitraratha, and
amongst perfect souls I am the saint
Kapila.

27:   Of horses know Me to be
Uchchaihshravas born of the churning
for nectar, of lordly elephants
Airaavata, and among men the king.

28:   Of weapons I am the thunderbolt,
of cows I am the Kaamadhenu, I am the
productive passion, and of poisonous
serpents I am Vaasuki.

29:   Among non-poisonous snakes I am
Ananta, of acquatic beings I am
Varuna, of the manes I am Aryaman, of
regulators I am Yama.

30:   Of demons, I am Prahlaada, of
reckoners I am time, among beasts I am
the lion, and among birds I am Garuda.

31:   I am the wind among those who
move fast, of wielders of weapons I am
Raama, among fish I am the Makara, of
rivers I am the Gangaa.

32:   Of creations I am the beginning,
the end, as also the middle, O Arjuna;
of sciences I am metaphystics, and I am
the constructive reasoning of the
controversialists.

33:   Of letters I am the letter A and
of compounds I am the Dvandva; I Myself
am eternal time, I am theuniversal
dispenser.

34:   I am the all-destroying death,
the propensity of potentially
prosperous beings, amongs women I am
fame, prosperity, speech, memory,
intelligence, fortitude and
forgiveness.

35:   Of the Vedic lyrics also I am the
Brihat Saama, of meters I am the
Gaayatri, of months I am the
Agrahaayana, of seasons I am the
spring.

36:   Of those who deceive I am
gambling, I am the prowess of the
powerful, I am victory, I am effort,
and I am the goodness of the good.

37:   Of the Vrishnis I am Vaasudeva,
of the Paandavas, I am Dhananjaya, of
sages I am Vyaasa, of seers I am the
seer Ushanas.

38:   Of punishers I am the rod, of
thoe desirous of victory I am policy,
of secrets also I am silence, I am the
knowledge of the wise.

39:   I am alos, O Arjuna, that which
is the germ of all beings; there is no
being, moving or statinary, which can
exist without Me.

40:   O Tormentor of foes, there is no
end to My divine glories; thses details
of My glories I have only stated in
brief.

41:   Whatever thing is glorious,
excellent or preeminent, verily know
that is born of a portion of My
splendour.

42:   But of what avail is it to you to
know all these details; I exist
pervading this entire univers by a
portion of Myself.

             End Chapter 10
          The Divine Glories
 *************************************

                Chapter 11
       The Vision of the Universal Form

Arjuna said:
1:   By the supreme and secret
discourse known as Adhyaatma that you
have deliverd for favoring me, this
delusion of mine has been destroyed.

2:   Verily, about the origin and
dissolution of beings I have heard from
You in detail, as also O lotus-eyed
one, about Your inexhaustible
greatness.

3:   That You say about Yourself, O
great Lord, is just so; O best of
person, I desire to see Your Divine
form.

4:   O Lord, if You think that that
form of Yours can be seen by me, then
O Lord of Yogis, show me Your eternal
Self.

The Blessed Lord said:
5:   See My varius divine forms, O
Paartha, of diverse shapes and hues,
by the hunreds and thousands.

6:   See the Aadityas, the Vasus, the
rudras, the two Asvins and the Maruts;
see many wonderful forms never seen
before, O descendent of Bharata.

7:   See this day the entire universe
with moveable and immoveable objects
united in this My body, O Gudakesha,
and anything else that you like to
see.

8:   But you will not be able to see Me
just with these eyes of yours; I am
giving unto you the celestial eye,
behold My divine miracle.

Sanjaya said:
9:   O king, having spoken thus, hair,
the great Lord of Yoga, next showed to
Paartrtha the supreme divine form.

10:   Having many mouths and eyes, and
containing many a womderful sight,
with many heavenly ornaments and
wielding many heavenly umplifted
weapons.

11:   Wearing celestial garlands and
apparel, annointed with heavenly
perfumes, ful of wonders, resplendent,
infinite and having faces on every
side.

12:   If the effulgence of a thousand
suns were to apper in the skies
simultaneously, it might compare
somehwat with the splendour of that
great form.

13:   Then the son of Paandu saw the
entire universe with its manifold
divisions united there, in the body of
the God of gods.

14:   Then Dhananjaya, filled with
wonder and his haris standing on end,
bowing his head before the Lord said
with joined palms:

15:   In Your body, O Lord, I see the
gods, as also the hosts of various
beings, Brahmaa, the ruler seated on
his lotus-seat, all the heavenly sages
and serpents.

16:   I see You with many hands,
bellies, mouths and eyes, possessing
infiniteeforms on every side; O Lord of
the universe, O You of universal form.
I see however neither Your end nor
middle nor Your beginning.

17:   I see You all around with the
diadem, the mace and disc, a mass of
light resplendent on all sides,
blinding, with the effulgence of the
blazing fire and sun, and immeasurable.

18:   you are the Imperishable, the
Supreme, the thing to be known, You
are the supreme resting place of this
universe, You are undecaying and the
preserver of the eternal religion; I
regard You as the primeval Being.

19:   I see You as one with no
beginning, middle or end, of infinite
prowess, with infinite arms, with the
sun and moon for Your eyes, and the
blazing fire in Your mouths, scorching
this universe with Your radiance.

20:   This space betwixt heaven and
earth is pervaded by You only, as also
the quarters; seeing this wonderful
terrible from of Yours, the three
worlds are extremely agitated, O great
Soul.

21:   Verily, these hosts of gods are
entering into You, some being
frightened are praising You with
joined palms, while the bands of great
sages and perfected souls, uttering
the word 'peace' are praising
You with numerous hymns.

22:   The Rudras, the Aadityas, the
Vasus, and the Saadhyas, the
Vishvadevas, the two Asvins, the Asuras
and bands of Siddhas- all these are
verily looking at You aghast.

23:   O mighty-armed one, seeing your
great form consisting of many mouths
and eyes, many arms, thighs and feet,
and many bellies, and fearful with
many tusks- the worlds are awe-struck,
and so am I.

24:   O Vishnu, seeing You touching the
sky, blazing, of many hues, with gaping
mouths and large fiery eyes, I am
frightened at heart, and I feel neither
fortitude nor peace.

25:   Seeing verily Your mouths
fearful with teeth, and blazing like
the fire of dissolution, I know not the
cardinal points, nor do I find
pleasure; O Lord of the gods, O abode
of the universe, be merciful.

26-27:   All those sons of
Dhritaraashtra along with hosts of
kings, Bhishma, Drona, as also that
charioteer's son Karna together with
the principal warriors on our side are
entering in a rush into Your terrible
jaws fearful with teeth; some are seen
sticking in the interstices of the
teeth with their heads smashed.

28:   As many currents of water from
rivers flow towards the sea alone,
even so do these heroes in the world of
men enter Your mouths, flaming all
round.

29:   As moths enter a blazing fire
with great speed only to be destroyed,
even so are these people also entering
into Your mouths with great speed just
to be destroyed.

30:   You are licking all these people
on all sides while devouring them with
Your flaming mouths; filling the
entire world with its radiance, Your
fierce glow is scorching it, O Vishnu.

31:   Tell me who You are, of
ferocious form; salutations to You, O
great God, be pleased. I like to know
You, the primeval Being; for I do not
comprehend Your inclination.

God replied:
32:   I am the terrible Time, the
destroyer of people, and am here
proceeding to destroy them; even
without you, all these warriors in
every division will cease to be.

33:   Therefore arise and attain fame,
and conquering your enemies, enjoy a
flourishing kingdom. By Me alone hae
these been killed already.
O Savyasaachin you be merely an
instrument.

34:   Kill Drona, Bhishma, Jayadratha,
Karna as also other great warriors,
already killed by Me; be not
distressed. Fight, you will conquer
your enemies in battle.

Sanjaya said:
35:   Hearing these words of Keshava,
the trembling Arjuna saluted with
folded palms and said again to Sri
Krishna in flatering accents, bowing
down in great fear:

36:   It is mete, O Hrishikesa, that
by Your glorification the world gets
delighted and attracted towards You,
the demons getting frightened, run in
all directions, and all the hosts of
perfected beings bow down to You.

37:   And why should they not, O noble
soul, salute You the original Agent,
who are greater than even Brahmaa? O
infinite Being, O ruler of the gods,
abode of the worlds, You are
imperishable, the manifest and the
unmanifest, and that which is beyond
both.

38:   You are the primeval God, the
ancient Being, You are the supreme
repository of this universe. You are
the knower and the knowable, and the
highest abode; O You of infinite form,
by You is the universe pervaded.

39:   You are the Wind-god, death,
Fire, the Sea-gods, the moon,
Prajaapati, and also the great
grandsire- salutatins, a thousandfold
salutations to You, salutation again
and again to You, salutation.

40:   O All, salutations to You in
front and from behind, salutations to
You all round; You are infinite
prowess, of immeasurable valour; You
pervade everything, and so You are
everything.

41-42:   Whatever I, not knowing the
greatness and this form of Yours, may
have said to You importunately, out of
ignorance or affection, addressing You
as, O Krishna, O Yaadava, O friend,
regarding You as my friend, and in
whatever way you may have been
slighted out of fun at sport, in bed,
on the seat, or in eating, either
alone or in company- all that, o
Achyuta, I entreat You, the
incomprehnsible one, to forgive.

43:   You are the father of this world
of moving and unmoving things,
adorable and the teacher, greater than
any superiour, there is none indeed
equal to You in all the three worlds,
how then could there be one greater
than You, O You or unrivalled power?

44:   Therefore prostating the body
and bowing down to You, I entreat You,
the adorable Lord to be gracious; just
as a father forgives his son, a friend
his friends, and a lover his beloved
one, even so should You forgive me O
Lord.

45:   O Lord, seeing what has never
been seen before, I am overjoyed, but
my mind is extremely agiated through
fear; show me that very old form; O God
of gods, O abode of the universe, be
gracious.

46:   I like to see You as before
diademed, bearing a mace and disc in
Your hands; assume that very from with
four arms, O thousand-armed one, O You
of universal form.

The Blessed Lord said:
47:   Being pleased, I have shown you,
O Arjuna, through My Yoga Power, this
supreme form of Mine, replendent,
universal, infinite and primeval, which
has not been seen by any one else than
you.

48:   Neither by a study of the Vedas
and sacrifices, nor by charity nor by
ceremonies, nor by austere penances,
can I be seen in this form, in the
world of mortals, by any person than
you, O great hero among the Kurus.

49:   Be not agitated, or deluded,
seeing this terrible form of Mine;
free from fear, and with cheerful mind,
see again that very form of Mine.

Sanjaya said:
50:   Speaking thus to Arjuna,
Vaasudeva agains showed His own form;
the great soul again cheered up the
frightened Arjuna, assuming His benign
body.

Arjuna said:
51:   O Janaardana, seeing this benign
human form of Yours I have now become
self-composed and come to normal state.

The Blessed Lord Said
52:   Exccedingly difficult is it to
see this form of Mine that you have
seen; even the gods are ever eager to
see this form.

53:   Neither by the Vedas, nor by
austerities, nor by gifts, nor by
sacrifices, am I visible in this form,
as you have seen Me.

54:   But by undivided devotion, O
Arjuna, can I in this form be known and
realized in truth and entered into, O
scorcher of foes.

55:   He who works for Me, has Me for
the supreme goal, is devoted to Me,
and non-attached, and bears no hatred
towards any creature, he attains to
Me, O Paandava.

                End Chapter 11
             Vision of the Universal
***************************************************
          Chapter 12
      The Way of Devotion

Arjuna said
1: Between those devotees who worship
You, being thus ever devoted, and
those who worship the Imperishable,
the Unimanifest, who are better versed
in Yoga?

The Blessed Lord said
2: Those who worship Me fixing their
mind on Me, ever devoted, and endowed
with supreme faith- them I regard as
the best Yogins.

3-4: But they who worship the
Imperishable, Indescribable,
Unmanifest, All-pervading,
Inconceivable, Changeless, Immoveable
and Eternal, controlling well their
senses, even-minded everywhere and
devoted to the good of all beings,
also attain Me alone.

5: The trouble of those whose minds
are attached to the Unmanifest is
greater; for the way of the Unmanifest
is attained with difficulty by the
embodied soul.

6-7: Those, however, who renouncing
all actions in Me, and being attached
to Me, worship Me with unswerving
devotion through meditation- these
people, who have fixed the mind on Me,
I quickly redeedm them from this ocean
of transmigratory existence beset with
death.

8: Fix your mind on Me alone, let your
intellect rest in Me, you will live in
Me alone hereafter; there is no doubt
about it.

9: If, howver, you are not able to fix
the mind steadily on Me, then through
the Yoga of practice seek to attain
Me, O Dhananjaya.

10: If you are unable even to
practise, then be solely devoted to
rites for Me; even by doing rites for
My sake, you will attain perfection.

11: If, however, you are unable to do
even this, then taking refuge in Me
and being self-controlled, renounce
the fruit of all actions.

12: Knowledge is superior to mere
practice, meditation is superior to
knowledge, superiour to meditation is
renunciation of the fruit of action,
from renunciation results peace
immeditately.

13-14: Non-envious, friendly, and
compassionate towards all beings, free
from ideas of possession and
ego-consciousness, sympathetic in pain
and pleasure, forgiving, always
contented, contemplative,
self-controlled, of firm conviction
with his mind and intellect dedicated
to Me- such a devotee of Mine is dear
to Me.

15: From whom the world gets no
trouble, and who gets no trouble from
the world, who is free from elation,
jealousy, fear and anxiety- he is dear
to Me.

16: Independent, clean, dexterous,
indifferent, untroubled, and
discarding all endeavours- such a
devotee of Mine is dear to Me.

17: He who niether rejoices nor
dislikes nor grieves nor desires, who
renounces good and evil, and who is
devotred, is dear to Me.

18-19: Alike to foe and friend, in
hounour and dishonour, in heat and
cold, happiness and misery, free from
attachement, alike in praise and
censure, reticent, satisfied wih
anything, without a home, steady in
mind- such a devoted person is dear to
Me.

20: Those devotees who practise this
nectar-like religion just taught with
faith, and with Me as their supreme
soul, are extremely dear to Me.

End Chapter 12 The Way of Devotion

                     Chapter 13
     Discrimination between Nature and Soul

  The Blessed Lord said:
        1:    This body O son of Kunthi is called the kshetra, and that
  which is conscious of it is called the Kestrajna (embodied self).

          2:   And know the embodied self in all the
  bodies to be Myself, O descendant of Bharata. The knowledge of theKshetra
  and Kshetrajna (matter and spirit) is in My opinion, true knowledge.

          3:   What that body is, what it is like, what its modifications
  are, whence it arises, and what its forms are; and also what the other
  entity, Spirit, is and what its powers are- hear that from Me in brief.

          4:   It has been sung differently by the sages and variously in
  different scripture as also in passages indicative and descriptive of
  Brahma, furnished with reasons and decisive.

          5-6: The five great elements, egoism, the intellect, and the
  unmanifest, the ten sense-organs, and the one mind,and the five objects
  of the senses: desire, aversion, happiness, misery, the body,
  intelligence, and patience-thus the body has been described in brief
  together with its modifications.

          7-11:   Humility, unostentatiousness, harmlessness, foreberance,
  uprightness, service to the preceptor, purity, steadiness, self-control,
  dispassion for sense-objects, and absence of egoism, seeing misery and evil
  in birth, death, old age and sickness, non-attachment and non-identi-
  ficationwith son, wife, home, etc., always being even-minded whether good
  or evil befalls, unswerving devotion to Me through the Yoga of nonseparation,
  resorting to solitude, and aversion to company , always being devoted t
  spiritual knowledge, perception of the aim of the knowledge of Truth- all
  this is called knowledge. What is different from this is ignorance.

  12:   I shall tell you that which has to be known, knowing which one
  attains immortality; it is said to be neither being nor non-being; it is
  the beginningless, supreme Brahman.

  13:   With hands and feet everywhere, with eyes heads and faces
  everywhere, with ears everywhere, It rests pervading everything in this
  world.

  14:   It is manifest in the functions of the various sense-organs, yet
  bereft of all sense-organs, unattached, yet sustaining everything, without
  attributes, yet the protector of the qualities.

  15:   It is without and within all beings, It is moving and unmoving,
  being subtle, It is incomprehensible, It is far, yet near.

  16:   It is divided in beings and yet remains as if undivided; that
  Knowable is the sustainer of beings as also the destroyer and creator.

  17:   It is the Light of light and is said to be beyond all darkness, It
  is knowledge, the knowable, and accessible through knowledge, and is
  implanted in the heart of all beings.

  18:   Thus the Kshetra, knowldege, and the Knowable have been stated in
  brief. Knowing this, My devotee becomes fit to attain My being.

  19:   Know both Prakriti and Purusha to be beginningless and know the
  evolutes and the Gunas as born of Prakriti.

  20:   With respect to the production of the effect (body) and the causes
  (the senses), Prakriti is said to be the cause, while with respect to the
  experience of happiness and misery, the Purusha is sai!d to be the cause.

  21:   For the Purusha residing in Prakriti experiences the Gunas born of
  Prakriti. The cause of its birth from good and evil sources is its
  attachment to the Gunas (senses).

  22:   The supreme Purusha in this body is called the Onlooker, the
  Permitter, the Nourisher, the Protector, the great Lord, and also the
  Supreme Self.

  23:  He who thus knows the Purusha and the Prakriti together with the
  Gunas is not born again, whatever his mode of life.

  24:  Some see the Self in the Self by the self through meditation, others
  by the path of knowledge, some others by Yoga and still others by the
  path of action.

  25:  Others, again, not knowing thus, kworship by hearing from others;
  verily, they also, being devoted to hearing, go beyond death.

  26:  Whatever being is born, moving or unmoving (animate or inanimate),
  know that, O best of Bharatas, to coime from the mixing of the Kshetra
  and the Kshetrajna.

  27:  He who sees the supreme Lord abiding equally in all beings, the
  impersishable amidst the perishable- he sees indeed.

  28:  In seeing the Lord abiding equally everywhere, he does not injure
  the Self by the self; therefore he attains the supreme goal.

  29:  He who sees that actions are in every way performed only by
  Prakriti, and likewise sees the Self as the non-doer, alone sees in
  truth.

  30:   When one sees the diversity of beings as abiding in the one
  (Prakriti) and their emanation from that one alone, then one becomes
  Brahman.

  31:   This supreme Self being without a beginning and devotid of
  attribures, is immutable.k Though residing in the body, O son of Kunti,
  It neither acts nor is It attached.

  32:   Just as the all-pervading ether, being subtle, is not contaminated,
  so is the Self located in every body not contaminated.

  33:   Even as the one sun illumines the whole world, even so, O
  descendent of Bharata, does the embodied soul illumine all bodies.

  34: Those who thus perceive with the eye of knowledge the difference
  bewteen the Kshetra and the Kshetrajna as also the means of freedom from
  the cause of beings (Nature)- attain the supreme

                            End Chapter 13
              Discrimination between Nature and Soul

                         Chapter 14
                The Separation of the Three Gunas

    The Blessed Lord said;

   1:   I shall tell you again the supreme knowledge- the best of all
  knowledges, knowing which all the sages have attained supreme felicity
  from thence.

  2:    By resorting to this knowledge they, having attained to My nature,
  are not reborn even at the time of creation, nor are they distressed at
  the time of dissolution.

  3:   The great Nature is My womb; in that I place the germ, and from
  that, O descendant of Bharata, is the origin of all beings.

  4:   Whatever forms, O son of Kunthi, are born in different wombs, of
  them the great Nature is the womb, and I am the seed-giving father.

  5:   Satva, Ratjas and Thamas- these Gunas, O mighty-armed one, that are
  born of Nature (Prakriti), bind fast the immutable, embodied being in
  this body.

  6:   Of these, Sattva on account of its stainlessness is luminous and
  free from evil; it binds (the embodied self) by attachment to happiness
  and by attachment to knowledge, O sinless one.

  7:   Know Rajas to be of the nature of passion, the source of desire and
  attachment: O son of Kunti, it binds fast the emobodied self by
  attachment to action.

  8:   But know Thamas to be born of ignorance and deluding all embodied
  beings: it binds fast, O descendant of Bharata, through inadvertence,
  laziness and sleep.

  9:   Sattva binds one to happiness; Rajas, O descendant of Bharata, binds
  one to work; while Thamas by covering knowledge binds ones to inadvertence,
  etc.

  10:  Sattva manifests, O descendant of Bharata, overpowering Rajas and
  Thamas; Rajas manifests overpowering Sattva and Thamas, and likewise
  Thamas manifests overpowering Sattva and Rajas.

  11:  When through all the sense-openings in this body the light of
  knowledge radiates, then indeed one should know that Sattva predominates.

  12:  Greed, activity, undertaking of works, restlessnes, desire- these
  prevail, O best of the Bharatas, when Rajas predominates.

  13:  Darkness, inactivity, inadvertence, as also delusion- these prevail,
  O descendant of Kuru, when Thamas predominates.

  14:  If the embodied self mets with death when Sattva is predominant,
  then it attains the pure spheress of true worshippers of the highest
  deities.

  15:  If it meets with death wen Rajas is predominant, then it is born
  amongst those who are attached to work; likewise if it meets with
  death when Thamas is predominant, then it is born in the wombs of
  irrational species.

  16:  The result of virtuous action is said to be Sattvika and pure,
  the result of Rajas is pain, while ignorance is the result of Thamas.

  17:  From Sattva results knowledge, from Rajas only greed, and from
  Thamas nothing but inadvertence, delusion and ignorance.

  18:  Those who abide in Sattva go upwards (to higher spheres), the
  Rajasika dwell in the funcions of the middle (spheres), and the
  Thamasika, dweling in the functions of the lowest Guna, go dowmwards
  to lower spheres.

  19:  When the seer beholds no active agent other than Guanas, and knows
  that which is beyond the Gunas, he attains My Being.

  20:  Having transcended these three Guanas, which are the cause of this
  body, the embodied self, bereft of birth, death, old age and misery,
  attains immortality.

  Arjuna said:
  21:  By what characterisitcs, O Lord is one who has transcended these
  three Gunas known?

  The Blessed Lord said:
  22:  He who does not hate when the light of knowledge, activity and
  delusion arise, O son of Pandu, nor desires them when they cease;

  23:  He who rests like one indifferent and is not disturbed by the Gunas,
  who realizing that the Gunas alone function, is steady and does not
  waver;

  24:  Alike in pleasure and pain, Self-abiding, regarding a clod of
  earth;, a stone and gold as of equal worth, the same towards agreeable
  and disagreeable objects, calm and the same to praise and blame bestowed
  on him;

  25:  The same in honour and dishonour, the same towards friend and foe,
  habituated to renounce all actions- such a person is said to have
  transcended the Gunas.

  26: He who serves Me alone through the unswerving Yoga of devotion,
  transcends these Gunas and becomes fit for the state of Brahman.

  27:  For I am the embodiment of Brahman, of immutable immortality, of the
  eternal religion and of absolute bliss.

                      End Chapter 14
           The Separation of the Three Gunas

                             Chapter 15
                      The Way To the Supreme Person

   The Blessed Lord said:
   1:   They speak of the Immutable Ashvattha tree with its root above and
   its branches below, whose leaves are the Vedas; he who knows it is a
   knower of the Vedas.

   2:   Its brancehs, nurtured by the Gunas, spread below and above, its
   shoots are the sense-objects, and its rootilings are stretched below,
   producing actions in the world of men.

   3-4: Its form as such is not experienced here, nor its end nor its 
   beginning nor its continuity. Having severed this deeprooted Ashvattha 
   tree with the strong weapon of non-attachment, one should next seek that
   goal reaching which they do not return, saying, "I seek refuge in that 
   primordial Purusha from whom this eternal process has sprung."

   5:   Free from pride and delusionl, over-coming the evil of attachment, 
   ever devoted to spiritual pursuits, rid of deisres and the dual throng 
   named pleasure and pain, the wise go to that immutable goal.

   6:   The sun does not illumine it, nor the moon lnor the fire; That is My 
   Supreme State raching which they do not return.

   7:   Verily, a prat of Myself, havinmg become this eternal lemvboidied 
   soul, draws to this world of beings the senses with the mind as the 
   sixth, which rest in NMatrure (Prakriti).

   8:   When the masdter (sould) acqures a body, he takes these (the six 
   refered to above) from the one he leaves, even as the breeze carries 
   odours from their seads, and attains the new body.

   9:   Presiding over the ears, the eyse, the organs of taste, touch and 
   semll, and also the mind, he enjys the sense-0obhects.

   10:  the deluded do not see him deartubg frin tghus vbodyl or residing in 
   it or expereiencing objects bidng aasasoiciatesd with the sesnnes; but 
   they who have the eye of knowldege gsee him.

   11:   The Yogis who strive see hinm seated in themselfves but htose who 
   are noir -self-controlled,m bieng thoughtlwess, do not see him in spite 
   of striving.

   12:   The light in the sun which ilumiunes the world and that in the mon 
   and the filre- know that lihgt to be Mine.

   13:   eNTERING THE ERTH WITH My energy, I ksupport the beings; and I 
   nourish all the herbs, lkbecoming tghe watery moon.

   14:   rfesiding in the bodies of kbeingsd as the digestive fire 
   Vaisvanaro, and united with Prana dn Apana breaths I dkgiest the four 
   kins of food.

   15:   I am seated in the hearot of all lbveings; from NMe are memory and 
   knowledge as aslso their loss. I alone am t be known throught all the 
   Vedas, I am the orininartor of the Vedaantic tradition, and I am aslo the 
   knower of the Vedas.

   16:   Ther are two vbeings Puruysahas in this world- perishable and 
   imperishavble; the perishable one is all thise creatukres, and the 
   immuytable is called the imperishable.

   17:   Different from thieses is the supreme Veing nown as the supreme 
   Self Paramaatman, the immutable Lord, who ehaving eneterd the rthree 
   worlds sustains them.

   18:   Since I am beyuond the  perishable and even ex el the 
   imperishable, therefore I am wlell known in this world and in the Vedas 
   as ths supreme Being Purushottama.
   
   19:  He  who being thus undeluded, knows Me, the supreme BVeing,
   worships Me in all respects, O descendant of BVHarata, and becomes
   all-knowing.

   20:  THus the most sectret doctrine has been expounded by Me, O sinless 
   one. Knowing this, one becomes wise, and accomplished are all his duties, 
   O descendant of Bharata.

                  End Chapter 15
        The Way to The Supreme Person.

                           Chapter 16
                  The Distinction Between Divine and Demonic Attributes

  The Blessed Lord said:
  1:  Fearlessness, purity of heart, steadfastness in the Yoga of
  knowledge, charity, self -control, sacrifice, study of the Vedas,
  austerity, uprightness.

  2:  Non-injury, truthfulness, absence of anger, self-sacrifice,
  tranquility, freedom from slander, kindess to beings, non-covetousness,
  gentleness, modesty, absence of fickleness.

  3:  Boldness, forgiveness, fortitude, purity, absence of hatred, absence
  of conceit- these belong to one born of divine wealth, O descendant of
  Bharata.

  4:  Ostetentation, arrogance, self-conceit, anger, rudeness, and
  ingnorance belong O Partha to one who is born of demoniac wealth.

  5:  Divine wealth is deemed to lead to Liberation and the demoniac to
  bondage. Grieve not, O son of Pandu, you are born for divine wealth.

  6:  There are two types of beings created in this world- the divine and
  the demonicac. The divine type has been described at lenght; now hear
  from Me, O Paartha, of the demoniac.

  7:   Persons of a demoniac nature do not know what to do and what to
  refrain from; they have neither purity nor good conduct nor truth.

  8:   They describe the world as being without a truth, without a basis,
  without a God and brought about by mutual union- as nothing but
  originating in lust.

  9:   Holding this view, these ruined souls of small intellects
  and fierce deeds, are born for the destruction of the world as
  its enemies.

  10: Resorting to insatiable desires, full of hypocrisy, pride and
  arrogance, they of impure vows act holding false views through delusion.

  11: Beset with immense cares ending only with death, regarding
  gratification of sensual enjoyment as their highest aim, and convinced
  that this is all;

  12: Bound by a hundred ties of expectation and given to lust and
  anger, they strive to collect by foul means hoards of wealth for sense 
  gratification.

  13: "Thus has been gained today by me; this desire I shall obtain; this 
  wealth is mine, and this other too shall be mine.

  14: "That enemy has been slain by me, and others too I will slay. I am
  the Lord, I am full of enjoyments, I am successful, powerful and happy.

  15: "I am rich and of noble birth; who else is equal to me? I will
  sacrifice, I will make fights, I will rejoice"- thus deluded by
  ignorance,

  16: Perplexed by many a fancy, entangled in the net of delusion, and
  addicted to the gratification of desires, they fall into foul hell.

  17: Self-esteemed, arrogant, filled with vanity and haughtiness due to
  wealth, they ostentatiously perform sacrificies in name, disregarding
  prescribed methods.

  18: Possesed of self-conceit, power, insolence, lust and anger, these
  cavilling people perform sacrifices, hating Me residing in their own
  bodies and in those of others.

  19: These cruel haters, the most degraded of men, I hurl perpetually
  among demioniacal species in the transmigratory worlds.

  20: Obtaining demoniac bodies, and deluded birth after birth, far from 
  attaining Me O son of Kunti, they fall into still lower conditions.

  21: There are three types of gates to hell destructive of the self- lust, 
  anger and greed; therefore these three shuld be shunned.

  22: The man who has got rid of these three gates to darkness, O son of 
  Kunti, practises what is good for himself, and thus goes to the Supreme 
  Goal.

  23: He who, setting aside the ordinances of the Scriptures, acts under 
  the impulse of desire, attains neither perfection nor happiiness nor the
  supreme Goal.

  24: So let the Scriptures be your authority in ascertaining what ouught 
  to be done and what ought not to be done. Having known what has been 
  prescribed by the Scriptures, you shuuld act in this matter.

                   End Chapter 16
      Distinction Between Divine And Demoniac Attributes

                           Chapter 17
        The Separation of the the Three Kinds of Faith

  Arjuna said:
  1:   Those who setting aside the ordinances of the Scriptures
  perform sacrifices with faith (Shraddhaa)- what is their status, O
  Krishna? Is it Sattva, or Rajas, or Thamas?

  The Blessed Lord said:
  2:   Threefold is the natural faith of embodied beings-= Saattvika, 
  Raajasika or Thaamasika. Hear about it.

  3:   The faith of each person is according to his stuff, O descendant of 
  Bharata. A man is made up of his faith; he verily is what his faith is.

  4:   The Saatvika worhsip the gods, the Raajaski worship the Yakshas and 
  Raakshasas, while others, the Taamaskia men, worship spirits and goblins.

  5-6: Those men who practise severe auksterities not enjoined by 
  Scriptures, being given to ostentaion and self-conceity, possessed of 
  desire, attachment and pertinacity, and senseless, torture the elements in 
  the body, as also Me residing with it- know them to be of demoniac 
  resolves.

  7:   The food also like by each is threefold, as also sacrifice, austerity 
  and gift. Listen about these distinctions among them.

  8:   The foods that augment life, energy, strengthm healthl, happiness and 
  joy, land which are savoury,  oleaginours, nourishing and agreeable, are 
  liked by the Saatvika.

  9:   The foods that are very bitter, sour, saltish, hot, pungent, dry and
  burning are liked aby the Raajasika, and are productive of pain, grief and
  disease.

  10:  The food that is pretty cold, worthless, putrid, stale, partly eaten
  and impure is liked by the Thaamasika.

  11:  That sacrifice which is performed according to scriptural injunctins 
  by men desiring no fruit and witrh their mind fixed on it for its own sake 
  is Saattvika.

  12:  But know that sacrifice to be Raajaskia O best of the Bharatas, which 
  is performed aiming at its fruit, as also for ostentation.

  13:  The sacrifice which is contrary to ordinance, in wh;ich no food is
  distributed, which is devoid of Mantras, gifrts to the priests and faith,
  is said to be Thaamasika.

  14:  Worship of the gods, the twice-born, the preceptor and the wise,
  purity, straightforwardness, continence and non-injury, are said to be
  physical austerity.

  15:  Speech that causes no worry and is also truthful, agreeable and 
  beneficial, as also study of the Vedas, are said to be verbal austerity.

  16:  Serenity of mind, kindlines, silence, sel-control and purity of 
  heart, are said to be mental austerity.

  17:  This threefold austerity practised with great fgaith aby men who 
  desire no fruit and are steadfast, is said to be Saatvika.

  18:  That austerity which is practised to gain respect, honour and 
  adoration, and that whith ostentation, and which is transitkory and 
  unstable, is here said to be Raajasika.

  19:  That austerity which is practised out of a foolish notion, with 
  self-torture, or for the purpose of ruining another, is called Thaamasika.

  20:  To give is a duty- a gift given with this idea to one who will do no 
  service in return, in a fit place and time and to a worthy person, is 
  known to be Saattvika.

  21:  That gift however, which is given with a view to receiving in return, 
  or looking for its fruit, or grudgingly, is said to be Raajasika.

  22:  The gift that is given at the wrong place and time, and to unworthy 
  persons, without regard and disdainfully, is said to be Thaamasika.

  23:  'Om Tat Sat'- this is considered to be the threefold designation of 
  Brahman. By that were fashioned, of old, the Braahmanas, the Vedas and 
  sacrifices.

  24:  Therefore the acts of sacrifice, gift and austerity enjoined by the 
  ordinance on the partr of the followers of the Vedas, by uttering the Word 
  OM, are always begun well.

  25:  Uttering 'Tat', the variyus acts of sacrifice, austerity and charity 
  are performed by the seekers of Liberation without aiming at their fruit.

  26:  'Sat' is used to denote existence and goodness; so also, O Paartha, 
  the word 'Sat' is used for any auspicious act.

  27:  Steadiness in sacrifice, austerity, and gift is also called 'Sat'; as 
  also work even done indirectly for the sake of the Lord is verily called 
  'Sat'.

  28:  Offering oblations, making gifts, austerities practised, or anything 
  else done- without faith, are called 'Asat' O Partha; they fructify 
  neither hereafter nor here.

                        End Chapter 17
        The Separation of the Three Kinds of Faith

                            Chapter 18
                    The Way of Renunciation

  Arjuna said:
  1:   I desire to know distinctly the true nature of renunciation
  (Sannyaasa) O hrishikesa, as also of relinquishment (Tyaaga), O
  mighty-armed One, O slayer of Keshin.

  The Blessed Lord said:
  2:  Sages understand the renouncing of actions that fulfill desires as
  renunciation (Sannyaasa) and the learned declare the abandoning of the
  fruit of all actions as relinquishment (Tyaaga).

  3:  Some philosophers declare that all action should be relinquished as
  being evil, while others say that the work in the form of sacrifice, gift
  and austerity should not be relinquished.

  4:  Hear from Me the final truth about this relinquishment, O best of the
  Bharatas; for relinquishment is truly declared to be of three kinds, O
  best of men.

  5:  Work in the form of sacrifice, gift and austerity should not be
  relinquished, but should indeed by performed; for sacrifice, gift and
  austerity are sanctifying to the wise.

  6:  But even theses activities should be performed giving up attachment
  and fruit- this is My decided and best view.

  7:  But the renunciation of obligatory work is not proper; abandonment of
  such work from delusion is declared to be Taamasika.

  8:  If from fear of bodily trouble, one relinquishes action because it is
  irksome, thus performing a Raajasika relinquishment, one certainly does
  not obtain the fruit of relinquishment.

  9:  When obligatory work is performed, O Arjuna, only because it ought to
  be done, giving up attachment for it and its fruit- that relinquishment is
  regarded as Saattvika.

  10: The relinquisher endued with Sattva and a steady understanding, having
  his doubts resolved, neither hates disagreeable works nor is attached to
  agreeable work.

  11:  Action cannote be entirely relinquished by an embodied being. He who
  relinquishes the fruit of action, is called a relinquisher.

  12:  The threefold fruit of action- disagreeable, agreeable and mixed-
  accrues to non-relinquishers after death, but never to relinquishers.

  13:  Learn from Me, O mighty-armed one, these five causes for the
  accomplishment of all work, as declared in the wisdom which is the end of
  all action.

  14:  The seat of action and likewise the agent, the various senses, the
  different and manifold efforts- the presiding divinity being the fifth of
  these.

  15:  Whatever action a man performs by his body, speech and mind, whether
  proper or the reverse, has these five as its causes.

  16:  Such being the case, he who owing to his unrefined understanding
  looks upon the Absolute Self as the agent, is foolish, and does not see.

  17:  He who is free form the notion of 'I' and whose understanding is not
  trammelled, though he kills these beings, does not really kill, nor is he
  bound.

  18:  Knowledge, the knowable and the knower form the threefold impulse to
  action. The instrument, the object and the agent form the threefold basis
  of action.

  19:  Knowledge, action and agent are declared in the science of the 
  Gunas to be of three kinds only, according to the distinctions of the 
  Gunas; of them also hear duly.
  
  20:  The knowledge by which one sees the one undivided, imperishable
  substance in all beings which are divided, should be known to be
  Saattvika.

  21:  But the knowledge by which one sees as distinct, in all beings,
  different entities of various kinds, should be known to be Raajasik.

  22:  While that knowledge which is confined to a single product as if it
  were the whole, which is irrational, not founded upon truth, and trivial,
  is delcared to be Thaamasika.

  23:  An action that is ordained, performed without attachment, free from
  attraction or repulsion, by one not coveting its fruit, is delcared to be
  Saattvika.

  24:  But an action that is done by a person seeking desire or possessed of
  conceit, and that with much trouble is declared to be Raajasika.

  25:  That action which is undertaken through delusion, without regard to
  consequence, loss, hurtfulness and capacity, is declared to be Thaamasika.

  26:  An agent who is free from attachment, non-egoistic, endued with
  fortitude and enthusiasm, and unaffected by success or failure, is called
  Saattvika.

  27:  An agent who is interested, desirous of the fruit of action, greedy,
  malevolent, unclean and subject to elation and dejection, is declared to
  be Raajasika.

  28:  An agent who is unsteady, vulgar, arrogant, deceptive, overbearing,
  indolent, despondent and procrastinating, is said to be Taamasika.

  29:  Listen now to the threefold variety, according to the Gunas, of the
  understanding and tenacity, as I declare them exhaustively and severally,
  O Dhananjaya.

  30:  That understanding which knows inclination and abstention, what ought
  to be done and what ought not to be done, fear and absence of fear, and
  bondage and Liberation, is Saatvika, O Paartha.

  31:  That understanding by which one knows incorrectly righteousness and
  unrighteousness, and what ought to be done and what not to be done, is
  Raajasika, O Paartha.

  32:  That understanding which enveloped in ignorance, regards
  unrighteousness as righteousness and all things in an inverted way, is
  Taamasika, O Paartha.

  33:  That tenacity, unswerving through Yoga, by which one controls the
  functions of the mind, the breaths, (Praanas) and the senses, is Saattvika,
  O Paartha.

  34:  But the tenacity by which one holds fast to duty, pleasure and wealth,
  desiring their fruit because of attachment, is Rajaskia, O Paartha.

  35:  But the tenacity by which a stupid person does not give up sleep,
  fear, grief, depression and pride, is Thaamasika. O Paartha.

  36-37: Now hear from Me, O Prince among the Bharathas, of the threefold
  happiness: The happiness which one relishes through practice, in which one
  comes to the end of all pain, and which is like poison at first, but like
  nectar at the end, is declared to be Saattvika, born of the serentiy of
  the understanding that concerns itself with the Self.

  38:  The happiness that arises from a contact between the objects and the
  senses, which is like nectar at the beginning, but like poison at the
  end, is said to be Raajasika.

  39:  That happiness which is self-delusive both at the beginning and at
  the end, and which arises from sleep, lassitude and inadvertance, is said
  to be Taamasika.

  40:  There is no being on  earth or again in heaven among the gods, that is
  free from these three Gunas born of their own nature.

  41:  The duties of the Braahmanas, Kshatriyas and Vaishyas, as also of the
  Sudras, are clearly divided, O scorcher of foes, according to the
  dispositions born of their own nature.

  42:  Serenity, self-control, austerity, purity, forbearance, and 
  also uprightness, knowledge, realization and faith, are the duties 
  of a Braahamana born of his nature.
  
  43:  Heroism, boldness, firmness, dexterity, not fleeing from the 
  battle, generosity and lordlinesss, are the duties of a Kshatriya, 
  born of his nature.
  
  44:  Agriculture, cattle-rearing and trade are the duties of a 
  Vaishya born of his nature; and work of the nature of service is 
  the duty of a Sudra born of his nature.

  45:  Devoted to his own duty, a man attains perfection. Listen how one
  engaged in one's own duty attains perfection.

  46:  From whom proceeds the activity of all beings, and by whom all this
  is pervaded- worshipping Him through his own duty a man attains
  perfection.

  47:  Better is one's own duty, though defective, than the duty of another, 
  well performed. Doing the duty ordained by one's own nature, one incurs 
  no sin.

  48:  One should not, O son of Kunti, relinquish the duty to which one is
  born, although it may be attended with evil; for all undertakings are
  covered by defect, as fire by smoke.

  49:  He whose understanding is unattached everywhere, whose mind is
  conquered, who is bereft of desires, attains by renunciation that supreme
  state of freedom from action.

  50:  Learn from Me in brief, O son of Kunti, how reaching such perfection, 
  he attains Brahman, which is the supreme consummation of knowledge.

  51:  Endued with a pure understanding, controlling the mind with 
  tenacity, relinquishing sense-objects such as sound, and laying aside
  likes and dislikes,

  52: Resorting to a sequestered place, eating little, controlled in speech,
  body and mind, always devoted to the Yoga of contemplation, culitvating
  dispassion,

  53:  Forsaking egotism,  power, arrogance, desire, anger, and superfluous
  things, free from the notion of 'mine' and tranquil, he is fit for
  becoming Brahman.

  54:  Becoming Brahman and tranquil-minded, he neither grieves nor
  desires; alike to all beings, he attains supreme devotion to Me.

  55:  By devotion he knows Me truly, how much and what I am. Then, having
  known Me truly he forthwith enters in to Me.

  56:  Even performing all works always, taking refuge in Me, he attains
  through My grace the eternal and immutable state.

  57:  Resigning mentally all actions to Me, regarding Me as the supreme
  goal, and resorting to Yoga through the intellect, ever fix your mind on
  Me.

  58: Fixing your mind on Me, you will overcome all difficulties through My
  grace. But if from self-conceit you do not listen to Me, you will perish.

  59:  That, indulging in self-conceit, you think "I will not fight"- vain
  is this resolve of yours. Your nature will compell you to fight.

  60:  O son of Kunti, what you out of delusion do not wish to do, you shall 
  do in spite of yourself, fettered by your own duty born of your nature.

  61:  In the heart of all beings, O Arjuna, resides the Lord, whirling all
  of them by His Maayaa as if they were mounted on a machine.

  62:  Take refuge in Him alone with all your heart, O descendant of 
  Bharata; by His grace you shall attain supreme peace and the eternal
  abode.

  63:  Thus has knowledge, more secret than all secrets been revealed to 
  you by Me; reflect on it fully and act as you like.

  64:  Hear again My supreme word, the most secret of all. Because you are
  dearly beloved of Me, therefore I shall tell you what is good for you.

  65:  Fix your mind on Me, be devoted to Me, worship Me, and bow down to
  Me; then you shall come to Me. Truly do I promise to you, for you are dear
  to Me.

  66:  Giving up all duties, take refuge in Me alone. I will liberate you
  from all sins, do not grieve.

  67:  Never should this be declared by you to one who is devoid of
  austerities, or who is not a devotee, nor to one who does not wish to hear
  it, nor any one who cavils at Me.

  68:  He who will impart this profound secret to My devotees, has supreme
  devotion to Me, and being free from doubt comes to Me alone.

  69:  There is none among men who does dearer service to Me than he, nor
  will there be any; and there is none on earth dearer to Me than he.

  70:  And he who will study this sacred dialogue abetween us, will be
  sacrificing to Me through the knowledge-sacrifice; this is My opinion.

  71:  A person who merely hears with devotion and without cavilling shall
  be freed and attain the blessed spheres attained by men of righteous
  deeds.

  72:  Have you listened to it, O Paartha, with undivided attention? Has
  your delusion due to ignorance been destroyed, O Dhananjaya?

  Arjuna said:
  73:  My delusion is destroyed, and I have gained my memory, through Your
  grace O Achyuta. I stand free from doubt. I will carry out your behest.

  Sanjaya said:
  74:
  Where there is Sri Krishna, the Lord of Yoga, and where there is
  Paartha, the wielder of the bow, there are sure fortune, victory,
  prosperity and statesmanship. Such is my conviction.

                           End Chapter Eighteen
                         The Way of Righteousness
                   May your own Song of God continue forever.