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BG10.29 10 29
अनÛतæच
◌ािèम 
नागानां 
वǽणो 
यादसामह
म् |
ͪपतॄणाम
य[मा 
चािèम 
यमः 
संयमताम
हम् ||१०-
२९||
anantaścāsmi 
nāgānāṃ 
varuṇo 
yādasāmaham .
pitṝṇāmaryamā 
cāsmi yamaḥ 
saṃyamatāmah
am ||10-29||
।।10.29।। मɇ 
नागɉ मɅ अनÛत 
(शेषनाग) हूँ 
और जल 
देवताओं मɅ 
वǽण हूँ; मɇ 
ͪपतरɉ मɅ अय[मा 
हँ और Ǔनयमन 
करने वालɉ मɅ 
यम हूँ।।
10.29 I am 
Ananta 
among the 
Nagas; I am 
Varuna 
among water-
deities; 
Aryaman 
among the 
Manes I am; I 
am Yama 
among the 
governors.
10.29 अनÛतः Ananta? च


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among the 
governors.
10.29 अनÛतः Ananta? च 
and? अिèम (I) am? 
नागानाम् among Nagas? 
वǽणः Varuna? यादसाम् 
among watergods? अहम् 
I? ͪपतृ ़ णाम् among the 
Pitris or ancestors? 
अय[मा Aryaman? च and? 
अिèम (I) am? यमः 
Yama? संयमताम् among 
governors? अहम् I.
Commentary Ananta is 
the king of hooded 
serpents or cobras. He 
is firecoloured.Varuna is 
the king of the 
watergods.Waterdeities 
The gods connected 
with waters.Aryaman is 
the king of the manes.I 
am Yama? the witness


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the king of the manes.I 
am Yama? the witness 
of the acts of all living 
beings? who keeps 
account of the good and 
bad actions of the 
people.
BG10.30 10 30
Ĥéलादश्
चािèम 
दै×यानां 
कालः 
कलयता
महम् |
मृगाणां च 
मृगेÛġोऽहं 
वैनतेयæच 
पͯ¢णाम् 
||१०-३०||
prahlādaścāsmi 
daityānāṃ 
kālaḥ 
kalayatāmaham 
.
mṛgāṇāṃ ca 
mṛgendro.ahaṃ 
vainateyaśca 
pakṣiṇām ||10-
30||
।।10.30।। मɇ 
दै×यɉ मɅ Ĥéलाद 
और गणना 
करने वालɉ मɅ 
काल हूँ, मɇ 
'पशुओं' मɅ ͧसंह 
(मृगेÛġ) और 
पͯ¢यɉ मɅ गǽड़ 
हूँ।।
10.30 And, I


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(मृगेÛġ) और 
पͯ¢यɉ मɅ गǽड़ 
हूँ।।
10.30 And, I 
am Prahlada 
among the 
demons, 
among the 
reckoners I 
am time; 
among beasts 
I am the lion, 
and 
Vainateya 
(Garuda) 
among birds.
10.30 Ĥéलादः Prahlada? 
च and? अिèम (I) am? 
दै×यानाम् among 
demons? कालः time? 
कलयताम् among 
reckoners? अहम् I? 
मृगाणाम् among beasts? 
च and? मृगेÛġः lion? 
अहम् I? वैनतेयः son of 
Vinata (Garuda)? च 
and? पͯ¢णाम् among 
birds.Commentary 
Prahlada? though he 
was the son of a demon 
(Hiranyakasipu)? was a


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BG10.31 10 31
पवनः 
पवताम
िèम रामः 
शèğभृता
महम् |
झषाणां 
मकरæचा
िèम 
İोतसाम
िèम 
जाéनवी 
||१०-३१||
pavanaḥ 
pavatāmasmi 
rāmaḥ 
śastrabhṛtāmah
am .
jhaṣāṇāṃ 
makaraścāsmi 
srotasāmasmi 
jāhnavī ||10-31||
।।10.31।। मɇ 
पͪवğ करने 
वालɉ मɅ वायु हूँ 
और 
शèğधाǐरयɉ मɅ 
राम हूँ; तथा 
म×èयɉ 
(जलचरɉ) मɅ मɇ 
मगरमÍछ और 
नǑदयɉ मɅ मɇ 
गंगा हूँ।।
10.31 Among 
the purifiers 
(or the 
speeders) I 
am the wind; 
Rama among 
the warriors 
am I; among 
the fishes I 
am the shark; 
among the 
streams I am


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am the shark; 
among the 
streams I am 
the Ganga.
10.31 पवनः the wind? 
पवताम् among purifiers 
or the speeders? अिèम 
(I) am? रामः Rama? 
शèğभृताम् among 
wielders of weapons 
(warriors)? अहम् I? 
झषाणाम् among fishes? 
मकरः Makara (shark)? च 
and? अिèम (I) am? 
İोतसाम् among 
streams? अिèम (I) am? 
जाéनवी the Ganga.
Commentary The holy 
river Ganga (spelt 
Ganges in English) was 
swallowed by Jahnu 
when she was being 
brought down by 
Bhagiratha from heaven. 
Hence the name


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BG10.32 10 32
सगा[णामा
ǑदरÛतæच 
मÚयं 
चैवाहमजु[
न |
अÚया×म
ͪवɮया 
ͪवɮयानां 
वादः 
Ĥवदताम
हम् ||१०-
३२||
sargāṇāmādiran
taśca madhyaṃ 
caivāhamarjuna 
.
adhyātmavidyā 
vidyānāṃ 
vādaḥ 
pravadatāmaha
m ||10-32||
।।10.32।। हे 
अजु[न ! सृिçटयɉ 
का आǑद, अÛत 
और मÚय भी मɇ 
हȣ हूँ, मɇ 
ͪवɮयाओं मɅ 
अÚया×मͪवɮया 
और ͪववाद 
करने वालɉ मɅ 
(अथा[त् ͪववाद 
के Ĥकारɉ मɅ) मɇ 
वाद हूँ।।
10.32 Among 
creations I am 
the beginning, 
the middle 
and also the 
end, O 
Arjuna; 
among the 
sciences I am 
the science of


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among the 
sciences I am 
the science of 
the Self; and I 
am the logic 
among 
controversiali
sts.
10.32 सगा[णाम् among 
creations? आǑदः the 
beginning? अÛतः the 
end? च and? मÚयम् the 
middle? च and? एव 
also? अहम् I? अजु[न O 
Arjuna? अÚया×मͪवɮया 
the science of the Self? 
ͪवɮयानाम् among 
sciences? वादः logic? 
Ĥवदताम् among 
controversialists? अहम् I.
Commentary I am the 
metaphysics among all 
sciences. I am 
knowledge of the Self 
among all branches of 
knowledge. I am the


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among all branches of 
knowledge. I am the 
argument of dators. I am 
the logic of disputants. I 
am the speech of 
orators.In verse 20 
above the Lord says? I 
am the beginning? the 
middle and the end of 
the whole movable and 
immovable creation. 
Here the whole creation 
in general is referred to.
As the knowledge of the 
Self leads to the 
attainment of the final 
beatitude of life or 
salvation? it is the chief 
among all branches of 
knowledge.Pravadatam 
By the word


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knowledge.Pravadatam 
By the word 
controversialists? we 
should here understand 
the various kinds of 
people using various 
kinds of argumentation 
in logic such as Vada? 
Jalpa and Vitanda. Yada 
is a way of arguing by 
which one gets at the 
truth of a certain estion. 
The aspirants who are 
free from RagaDvesha 
and jealousy raise 
amongst themselves 
estions and answers 
and enter into 
discussions on 
philosophical problems 
in order to ascertain and 
understand the nature of


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understand the nature of 
the Truth. They do not 
argue in order to gain 
victory over one 
another. This is Vada. 
Jalpa is wrangling in 
which one asserts his 
own opinion and refutes 
that of his opponent. 
Vitanda is idle carping at 
the arguments of ones 
opponents. No attempt 
is made to establish the 
other side of the estion. 
In Jalpa and Vitanda 
one tries to defeat 
another. There is desire 
for victory.


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BG10.33 10 33
अ¢राणा
मकारोऽ
िèम 
ɮवÛɮवः 
सामाͧसक
èय च |
अहमेवा¢
यः कालो 
धाताहं 
ͪवæवतोमु
खः ||१०-
३३||
akṣarāṇāmakār
o.asmi 
dvandvaḥ 
sāmāsikasya ca 
.
ahamevākṣaya
ḥ kālo 
dhātāhaṃ 
viśvatomukhaḥ 
||10-33||
।।10.33।। मɇ 
अ¢रɉ 
(वण[माला) मɅ 
अकार और 
समासɉ मɅ 
ɮवÛɮव (नामक 
समास) हूँ; मɇ 
अ¢य काल 
और 
ͪवæवतोमुख 
(ͪवराɪ èवǾप) 
धाता हूँ।।
10.33 Among 
the letters of 
the alphabets, 
the letter 'A' I 
am and the 
dual among 
the 
compounds. I 
am verily the 
inexhaustible 
or everlasting


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am verily the 
inexhaustible 
or everlasting 
time; I am the 
dispenser (of 
the fruits of 
actions) 
having 
faces in all 
directions.
10.33 अ¢राणाम् among 
letters? अकारः the letter 
A? अिèम (I) am? ɮवÛɮवः 
the dual? सामाͧसकèय 
among all compounds? 
च and? अहम् I? एव 
verily? अ¢यः the 
inexhaustible or 
everlasting? कालः time? 
धाता the dispenser? 
अहम् I? ͪवæवतोमुखः the 
Allfaced (or having faces 
in all directions).
Commentary Among the 
alphabets I am the letter 
A. Among the various


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alphabets I am the letter 
A. Among the various 
kinds of compounds 
used in Sanskrit 
language I am the 
Dvandva (union of the 
two)? the copulative.
Time here refers to the 
moment? the ultimate 
element of time or to 
Paramesvara? the 
Supreme Lord Who is 
the time of even time? 
since He is beyond time.
As the Supreme Being 
is allpervading it is said 
that He has faces in all 
directions.


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BG10.34 10 34
मृ×युः 
सव[हरæचा
हमुɮभवश्
च 
भͪवçयता
म् |
कȧǓत[ः 
Įीवा[Èच 
नारȣणां 
èमृǓतमȶध
◌ा धृǓतः 
¢मा 
||१०-३४||
mṛtyuḥ 
sarvaharaścāha
mudbhavaśca 
bhaviṣyatām .
kīrtiḥ śrīrvākca 
nārīṇāṃ 
smṛtirmedhā 
dhṛtiḥ kṣamā 
||10-34||
।।10.34।। मɇ 
सव[भ¢क मृ×यु 
और भͪवçय मɅ 
होने वालɉ कȧ 
उ×पͪƣ का 
कारण हूँ; 
िèğयɉ मɅ कȧǓत[, 
Įी, वाक 
(वाणी), èमृǓत, 
मेधा, धृǓत और 
¢मा हूँ।।
10.34 And I 
am the all-
devouring 
Death, and 
the prosperity 
of those who 
are to be 
prosperous; 
among the 
feminine


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are to be 
prosperous; 
among the 
feminine 
alities (I am) 
fame, 
prosperity, 
speech, 
memory, 
intelligence, 
firmness and 
forgiveness.
10.34 मृ×युः death? 
सव[हरः alldevouring? च 
and? अहम् I? उɮभवः the 
prosperity? च and? 
भͪवçयताम् of those who 
are to be prosperous? 
कȧǓत[ः frame? Įीः 
prosperity? वाक् speech? 
च and? नारȣणाम् of the 
feminine? èमृǓतः the 
memory? मेधा 
intelligence? धृǓतः 
firmness? ¢मा 
forgiveness.
Commentary I am also 
the allsnatching death


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Commentary I am also 
the allsnatching death 
that destroys everything. 
Death is of two kinds? 
viz.? he who seizes 
wealth and he who 
seizes life. Of them he 
who seizes life is the 
allseizer and,hence he 
is called Sarvaharah. I 
am he.Or? there is 
another interpretation. I 
am the Supreme Lord 
Who is the allseizer? 
because I destroy 
everything at the time of 
the cosmic dissolution.I 
am the origin of all the 
beings to be born in the 
future. I am the 
prosperity and the


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future. I am the 
prosperity and the 
means of achieving it of 
those who are fit to 
attain it.Beauty is Sri. 
Lustre is Sri. I am fame? 
the best of the feminine 
alities. People who have 
attained slight fame 
think that they have 
achieved great success 
in life and that they have 
become very big or 
great men. I am speech 
which adorns the throne 
of justice. I am memory 
which recalls objects 
and pleasures of the 
past.The power of the 
mind which enables one 
to hold the teachings of


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mind which enables one 
to hold the teachings of 
the scriptures is Medha. 
Firmness or Dhriti is the 
power to keep the body 
and the senses steady 
even amidst various 
kinds of sufferings. The 
power to keep oneself 
unattached even while 
doing actions is Dhriti. It 
also means courage. 
Kshama also means 
endurance.Fame? 
prosperity? memory? 
intelligence and 
firmness are the 
daughters of Daksha. 
They had been given in 
marriage to Dhrama and 
so they are all called 
Dharmapatnis.


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BG10.35 10 35
बृह×साम 
तथा 
साàनां 
गायğी 
छÛदसाम
हम् |
मासानां 
माग[शीषȾ
ऽहमृतूनां 
कुसुमाकर
◌ः ||१०-
३५||
bṛhatsāma tathā 
sāmnāṃ gāyatrī 
chandasāmaha
m .
māsānāṃ 
mārgaśīrṣo.
ahamṛtūnāṃ 
kusumākaraḥ 
||10-35||
।।10.35।। 
सामɉ (गेय 
मÛğɉ) मɅ मɇ 
बृह×साम और 
छÛदɉ मɅ गायğी 
छÛद हूँ; मɇ 
मासɉ मɅ 
माग[शीष[ 
(Ǒदसàबरजनव
रȣ के भाग) और 
ऋतुओं मɅ 
वसÛत हूँ।।
10.35 Among 
the hymns 
also I am the 
Brihatsaman; 
among 
metres 
Gayatri am I; 
among the 
montsh I am 
the 
Margasirsha; 
among the


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montsh I am 
the 
Margasirsha; 
among the 
seasons (I 
am) the 
flowery 
season.
10.35 बृह×साम 
Brihatsaman? तथा also? 
साàनाम् among Sama 
hymns? गायğी Gayatri? 
छÛदसाम् among metres? 
अहम् I? मासानाम् among 
months? माग[शीष[ः 
Margasirsha? अहम् I? 
ऋतूनाम् among 
seasons? कुसुमाकरः the 
flowery season (spring).
Commentary 
Brihatsaman is the chief 
of the hymns of the 
SamaVeda. Brihat 
means big.Margasirsha 
From the middle of 
December to the middle 
of January. This has a


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December to the middle 
of January. This has a 
temperate climate. In 
olden days it was usual 
to start with this month 
in counting the months 
of the year. The first 
place was given to this 
month.Kusumakara The 
beautiful flowery 
season? the spring.


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BG10.36 10 36
ɮयूतं 
छलयता
मिèम 
तेजèतेज
िèवनामह
म् |
जयोऽिèम 
åयवसायो
ऽिèम 
सǂवं 
सǂववता
महम् 
||१०-३६||
dyūtaṃ 
chalayatāmasmi 
tejastejasvinām
aham .
jayo.asmi 
vyavasāyo.asmi 
sattvaṃ 
sattvavatāmaha
m ||10-36||
।।10.36।। मɇ 
छल करने वालɉ 
मɅ ɮयूत हूँ और 
तेजिèवयɉ मɅ 
तेज हूँ, मɇ 
ͪवजय हूँ; मɇ 
åयवसाय 
(उɮयमशीलता) 
हूँ और साि×वक 
पुǽषɉ का 
साि×वक भाव हूँ
।।
10.36 I am 
the gambling 
of the 
fraudulent; I 
am the 
splendour of 
the splendid; I 
am victory; I 
am 
determination 
(of those who


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am victory; I 
am 
determination 
(of those who 
are 
determined); I 
am the 
goodness of 
the good.
10.36 ɮयूतम् the 
gambling? छलयताम् of 
the fraudulent? अिèम (I) 
am? तेजः splendour? 
तेजिèवनाम् of the 
splendid? अहम् I? जयः 
victory? अिèम (I) am? 
åयवसायः determination? 
अिèम (I) am? सǂवम् the 
goodness? सǂववताम् of 
the good? अहम् I.
Commentary Of the 
methods of defrauding 
others I am gambling 
such as diceplay. 
Gambling is My 
manifestation. I am the 
power of the powerful. I


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power of the powerful. I 
am the victoyr of the 
victorious. I am the effort 
of those who make that 
effort.I am Sattva which 
assumes the forms of 
Dharma (virtue)? Jnana 
(knowledge)? Vairagya 
(dispassion)? and 
Aisvarya (wealth or 
lordship) in Sattvic 
persons.
BG10.37 10 37
वृçणीनां 
वासुदेवोऽ
िèम 
पाÖडवानां 
धनÑजयः 
|
मुनीनामप्
यहं 
åयासः 
कवीनामु
शना 
कͪवः 
||१०-३७||
vṛṣṇīnāṃ 
vāsudevo.asmi 
pāṇḍavānāṃ 
dhanañjayaḥ .
munīnāmapyah
aṃ vyāsaḥ 
kavīnāmuśanā 
kaviḥ ||10-37||
।।10.37।। मɇ


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kavīnāmuśanā 
kaviḥ ||10-37||
।।10.37।। मɇ 
वृिçणयɉ मɅ 
वासुदेव हूँ और 
पाÖडवɉ मɅ 
धनंजय, मɇ 
मुǓनयɉ मɅ åयास 
और कͪवयɉ मɅ 
उशना कͪव हूँ।।
10.37 Among 
the Vrishnis I 
am 
Vaasudeva; 
among the 
Pandavas I 
am Arjuna; 
among the 
sages I am 
Vyasa; 
among the 
Poets I am 
Usanas, the 
poet.
10.37 वृçणीनाम among 
the Vrishnis? वासुदेवः 
Vaasudeva? अिèम (I) 
am? पाÖडवानाम् among 
the Pandavas? धनÑजयः 
Dhananjaya? मुनीनाम् 
among the sages? अͪप 
also? अहम् I? åयासः 
Vyasa? कवीनाम् among


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also? अहम् I? åयासः 
Vyasa? कवीनाम् among 
poets? उशनाः Usanas? 
कͪवः the poet.
Commentary Vrishnis 
are Yadavas or the 
descendants of Yadu. I 
am the foremost among 
them.Usanas is 
Sukracharya? the 
preceptor of the 
demons.


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BG10.38 10 38
दÖडो 
दमयताम
िèम 
नीǓतर
िèम 
िजगीषता
म् |
मौनं 
चैवािèम 
गुéयानां 
£ानं 
£ानवता
महम् 
||१०-३८||
daṇḍo 
damayatāmasm
i nītirasmi 
jigīṣatām .
maunaṃ 
caivāsmi 
guhyānāṃ 
jñānaṃ 
jñānavatāmaha
m ||10-38||
।।10.38।। मɇ 
दमन करने 
वालɉ का दÖड हूँ 
और 
ͪवजयेÍछुओं कȧ 
नीǓत हूँ; मɇ 
गुéयɉ मɅ मौन हूँ 
और £ानवानɉ 
का £ान हूँ।।
10.38 Of 
those who 
punish, I am 
the sceptre; 
among those 
who seek 
victory, I am 
statesmanshi
p; and also 
among 
secrets, I am 
silence; 
knowledge 
among


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among 
secrets, I am 
silence; 
knowledge 
among 
knowers I am.
10.38 दÖडः the sceptre? 
दमयताम् among 
punishers? अिèम (I) 
am? नीǓतः 
statesmanship? अिèम (I) 
am? िजगीषताम् among 
thoese who seek 
victory? मौनम् silence? 
च and? एव also? अिèम 
(I) am? गुéयानाम् among 
secrets? £ानम् the 
knowledge? £ानवताम् 
among the knowers? 
अहम् I.Commentary Niti 
Diplomacy? polity.
Maunam The silence 
produced by constant 
meditation on Brahman 
or the Self.Jnanam 
Knowledge of the Self.
BG10.39 10 39


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Knowledge of the Self.
BG10.39 10 39
यÍचाͪप 
सव[भूतान
◌ां बीजं 
तदहमजु[
न |
न तदिèत 
ͪवना 
य×èयान्
मया भूतं 
चराचरम् 
||१०-३९||
yaccāpi 
sarvabhūtānāṃ 
bījaṃ 
tadahamarjuna .
na tadasti vinā 
yatsyānmayā 
bhūtaṃ 
carācaram ||10-
39||
।।10.39।। हे 
अजु[न ! जो 
समèत भूतɉ कȧ 
उ×पͪƣ का बीज 
(कारण) है, वह 
भी मɅ हȣ हूँ, 
Èयɉͩक ऐसा 
कोई चर और 
अचर भूत नहȣं 
है, जो मुझसे 
रǑहत है।।
10.39 And 
whatever is 
the seed of all 
beings, that 
also am I, O 
Arjuna; there 
is no being, 
whether 
moving or


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Arjuna; there 
is no being, 
whether 
moving or 
unmoving, 
that can exist 
without Me.
10.39 यत् which? च and? 
अͪप also? सव[भूतानाम् 
among all beings? बीजम् 
seed? तत् that? अहम् I? 
अजु[न O Arjuna? न not? 
तत् that? अिèत is? ͪवना 
without? यत् which? 
èयात् may be? मया by 
Me? भूतम् being? 
चराचरम् moving or 
unmoving.Commentary I 
am the primeval seed 
from which all creation 
has come into 
existence. I am the seed 
of everything. I am the 
Self of everything. 
Nothing can exist


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Self of everything. 
Nothing can exist 
without Me. Everything 
is of My nature. I am the 
essence of everything. 
Without Me all things 
would be mere void. I 
am the soul of 
everything.


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BG10.40 10 40
नाÛतोऽ
िèत मम 
Ǒदåयानां 
ͪवभूतीनां 
परÛतप |
एष 
तूɮदेशतः 
ĤोÈतो 
ͪवभूतेͪव[स्
तरो मया 
||१०-४०||
nānto.asti 
mama 
divyānāṃ 
vibhūtīnāṃ 
parantapa .
eṣa tūddeśataḥ 
prokto 
vibhūtervistaro 
mayā ||10-40||
।।10.40।। हे 
परÛतप ! मेरȣ 
Ǒदåय ͪवभूǓतयɉ 
का अÛत नहȣं 
है; अपनी 
ͪवभूǓतयɉ का 
यह ͪवèतार मɇने 
एक देश से 
अथा[त् सं¢ेप मɅ 
कहा है।।
10.40 There 
is no end to 
My divine 
gloreis, O 
Arjuna, but 
this is a brief 
statement by 
Me of the 
particulars of 
My divine 
glories.


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Me of the 
particulars of 
My divine 
glories.
10.40 न not? अÛतः end? 
अिèत is? मम My? 
Ǒदåयानाम् of divine? 
ͪवभूतीनाम् glories? परंतप 
O scorcher of foes? एषः 
this? तु indeed? उɮदेशतः 
briefly? ĤोÈतः has been 
stated? ͪवभूतेः of glory? 
ͪवèतरः particulars? मया 
by Me.Commentary It is 
impossible for anyone to 
describe or know the 
exact extent of the 
divine gloreis of the 
Lord. There is no limit to 
His powers or glories. 
What could be 
expressed of Him is 
nothing when compared


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expressed of Him is 
nothing when compared 
to His infinte glories.
Parantapa Scorcher of 
foes -- he who burns the 
internal enemies? lust? 
anger? greed? deluion? 
etc.
BG10.41 10 41
यɮयɮͪव
भूǓतम×स
ǂवं 
Įीमदूिज[
तमेव वा |
तƣदेवाव
गÍछ ×वं 
मम 
तेजɉऽशस
àभवम् 
||१०-४१||
yadyadvibhūtim
atsattvaṃ 
śrīmadūrjitamev
a vā .
tattadevāvagac
cha tvaṃ mama 
tejoṃśasambha
vam ||10-41||
।।10.41।। जो 
कोई भी 
ͪवभूǓतयुÈत, 
कािÛतयुÈत 
अथवा 
शिÈतयुÈत 
वèतु (या Ĥाणी) 
है, उसको तुम 
मेरे तेज के अंश 
से हȣ उ×पÛन


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है, उसको तुम 
मेरे तेज के अंश 
से हȣ उ×पÛन 
हुई जानो।।
10.41 
Whatever 
being there is 
glorious, 
prosperous or 
powerful, that 
know thou to 
be a 
manifestation 
of a part of 
My splendour.
10.41 यत् यत् whatever? 
ͪवभूǓतमत् glorious? 
सǂवम् being? Įीमत् 
prosperous? ऊिज[तम् 
powerful? एव also? वा 
or? तत् तत् that? एव 
only? अवगÍछ know? 
×वम् thou? मम My? 
तेजɉऽशसंभवम् a 
manifestation of a part 
of My splendour.No 
Commentary.


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BG10.42 10 42
अथवा 
बहुनैतेन 
ͩकं £ातेन 
तवाजु[न |
ͪवçटßया
हͧमदं 
कृ×èनमे
कांशेन 
िèथतो 
जगत् 
||१०-४२||
athavā 
bahunaitena 
kiṃ jñātena 
tavārjuna .
viṣṭabhyāhamid
aṃ 
kṛtsnamekāṃśe
na sthito jagat 
||10-42||
।।10.42।। 
अथवा हे अजु[न 
! बहुत जानने से 
तुàहारा Èया 
Ĥयोजन है? मɇ 
इस सàपूण[ 
जगत् को अपने 
एक अंश माğ से 
धारण करके 
िèथत हूँ।।
10.42 But, of 
what avail to 
thee is the 
knowledge of 
all these 
details, O 
Arjuna? I 
exist, 
supporting 
this whole 
world by one 
part of Myself.


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this whole 
world by one 
part of Myself.
10.42 अथवा or? बहुना 
(by) many? एतेन (by) 
this? ͩकम् what? £ातेन 
known? तव to thee? 
अजु[न O Arjuna? ͪवçटßय 
supporting? अहम् I? इदम् 
this? कृ×èनम् all? एकांशेन 
by one part? िèथतः 
exist? जगत् the world.
Commentary The Lord 
concludes Having 
established or pervaded 
this whole world with 
one fragment of Myself? 
I remain.This verse is 
based on the declaration 
in the Purusha Sukta 
(RigVeda10.90.3) that 
One arter of Him is all


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(RigVeda10.90.3) that 
One arter of Him is all 
the cosmos the three 
arters are the divine 
transcendent Reality.I 
exist supporting this 
whole world by one 
part? by one limit? or by 
one foot. One part of 
Myself constitutes all 
beings.All beings form 
His foot (Taittiriya 
Aranyaka 3.12). The 
whole world is one Pada 
or foot of the Lord. 
Amsa (part) or Pada 
(foot) is mere Kalpana 
or imagination or 
account of our own 
ignorance,or limiting 
adjunct. In reality 
Brahman is without any


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adjunct. In reality 
Brahman is without any 
such parts or limbs and 
is formless.Arjuna has 
now a knowledge of the 
glories of the Lord. He is 
fit to behold the 
magnificent cosmic form 
of the Lord. Lord 
Krishna prepares Arjuna 
for this grand vision by 
giving him a description 
of His glories.Arjuna 
says O Lord? I now 
realise that the whole 
world is filled by Thee. I 
now wish to behold the 
whole universe in Thee 
with my eye of intuition.
Thus in the Upanishads 
of the glorious


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Thus in the Upanishads 
of the glorious 
Bhagavad Gita? the 
science of the Eternal? 
the scripture of Yoga? 
the dialogue between 
Sri Krishna and Arjuna? 
ends the tenth discourse 
entitledThe Yoga of the 
Divine Glories.,


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BG11.1 11 1
अजु[न 
उवाच |
मदनुĒहा
य परमं 
गुéयमध्
या×मसं
ͯ£तम् |
यǂवयोक्
तं 
वचèतेन 
मोहोऽयं 
ͪवगतो 
मम ||११-
१||
arjuna uvāca .
madanugrahāya 
paramaṃ 
guhyamadhyāt
masaṃjñitam .
yattvayoktaṃ 
vacastena 
moho.ayaṃ 
vigato mama 
||11-1||
।।11.1।। 
अजु[न ने कहा -- 
मुझ पर अनुĒह 
करने के ͧलए 
जो परम 
गोपनीय, 
अÚया×मͪवषय
क वचन 
(उपदेश) आपके 
ɮवारा कहा 
गया, उससे मेरा 
मोह दूर हो गया 
है।।
11.1 Arjuna 
said  By this 
word 
(explanation) 
of the highest 
secret 
concerning 
the Self which 
Thou hast


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secret 
concerning 
the Self which 
Thou hast 
spoken, for 
the sake of 
blessing me, 
my delusion 
is gone.
11.1 मदनुĒहाय for the 
sake of blessing me? 
परमम् the highest? 
गुéयम् the secret? 
अÚया×मसंͯ£तम् called 
Adhyatma? यत् which? 
×वया by Thee? उÈतम् 
spoken? वचः word? तेन 
by that? मोहः delusion? 
अयम् this? ͪवगतः gone? 
मम my.Commentary 
After hearing the glories 
of the Lord? Arjuna has 
an intense longing to 
have the wonderful 
vision of the Cosmic 
Form with his own eyes.


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vision of the Cosmic 
Form with his own eyes. 
His bewilderment and 
delusion have now 
vanished.Adhyatma 
That which treats of the 
discrimination between 
the Self and the notSelf 
metaphysics.I was 
worried about the sin 
involved in killing my 
relations and 
preceptors. I had the 
ideas? I am the agent in 
killing them they are to 
be killed by me.This 
delusion has vanished 
now after receiving Thy 
most profound and 
valuable instructions. 
Thou hast dispelled this


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valuable instructions. 
Thou hast dispelled this 
delusion of ignorance 
from me.The vision of 
the Cosmic Form is not 
the ultimate goal. If that 
were so? the Gita would 
have ended with this 
chapter. The vision of 
the Cosmic Form is also 
one more in a series of 
graded experiences. It is 
a terrible experience 
too. That is the reason 
why Arjuna said to the 
Lord? stammering with 
fear What an awful form 
Thou hast I have seen 
that which none hath 
seen before. My heart is


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that which none hath 
seen before. My heart is 
glad? yet faileth me on 
account of fear. Show 
me? O God? Thine 
other form again. O God 
of gods? support of all 
the worlds? let me see 
Thy form with the 
diadem? and with the 
mace and discus in Thy 
hands. Again I wish to 
see Thee as before 
assume Thy fourarmed 
form? O Lord of 
thousand arms and of 
forms innumerable.
Arjuna heard the Lords 
statement? viz.? Having 
pervaded this whole 
universe with one 
fragment of Myself? I


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universe with one 
fragment of Myself? I 
remain. This induced 
him to have the vision of 
the Lords Cosmic Form. 
He says? O Lord of 
compassion? Thou hast 
taught me the spiritual 
wisdom which can 
hardly be found in the 
Vedas. Thou hast saved 
me. My delusion has 
disappeared. Thou hast 
disclosed to me the 
nature of the Supreme 
Self? the secrets of 
Nature and Thy divine 
glories. My greatest 
ambition at the present 
moment is that I should 
behold with my own 
eyes Thy entire Cosmic


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BG11.2 11 2
भवाÜययौ 
Ǒह भूतानां 
Įुतौ 
ͪवèतरशो 
मया |
×वƣः 
कमलपğा
¢ 
माहा×àय
मͪप 
चाåययम् 
||११-२||
bhavāpyayau hi 
bhūtānāṃ 
śrutau vistaraśo 
mayā .
tvattaḥ 
kamalapatrākṣa 
māhātmyamapi 
cāvyayam ||11-
2||
।।11.2।। हे 
कमलनयन ! 
मɇने भूतɉ कȧ 
उ×पͪƣ और 
Ĥलय आपसे 
ͪवèतारपूव[क 
सुने हɇ तथा 
आपका अåयय 
माहा×àय 
(Ĥभाव) भी सुना 
है।।
11.2 The 
origin and the 
destruction of 
beings verily 
have been 
heard by me 
in detail from 
Thee, O 
lotus-eyed 
Lord, and 
also Thy 
inexhaustible 
greatness.


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Lord, and 
also Thy 
inexhaustible 
greatness.
11.2 भवाÜययौ the origin 
and the dissolution? Ǒह 
indeed? भूतानाम् of 
beings? Įुतौ hav been 
heard? ͪवèतरशः in 
detail? मया by me? ×वƣः 
from Thee? कमलपğा¢ O 
lotuseyed? माहा×àयम् 
greatness? अͪप also? च 
and? अåययम् 
inexhaustible.
Commentary 
Kamalapatraksha 
Lotuseyed or having 
eyes like lotuspetals. 
Kamalapatra also 
means knowledge of the 
Self. He who can be 
obtained by knowledge 
of the Self is 
Kamalapatraksha.
BG11.3 11 3
एवमेतɮ
यथा×थ


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Kamalapatraksha.
BG11.3 11 3
एवमेतɮ
यथा×थ 
×वमा×मा
नं 
परमेæवर 
|
ġçटुͧमच्
छाͧम ते 
Ǿपमैæवरं 
पुǽषोƣम 
||११-३||
evametadyathāt
tha 
tvamātmānaṃ 
parameśvara .
draṣṭumicchāmi 
te 
rūpamaiśvaraṃ 
puruṣottama 
||11-3||
।।11.3।। हे 
परमेæवर ! आप 
अपने को जैसा 
कहते हो, यह 
ठȤक ऐसा हȣ है। 
(परÛतु) हे 
पुǽषोƣम ! मɇ 
आपके ईæवरȣय 
Ǿप को Ĥ×य¢ 
देखना चाहता हूँ
।।
11.3 (Now) O 
Supreme 
Lord, as Thou 
hast thus 
described 
Thyself, O 
Supreme 
Person, I wish 
to see Thy 
divine form.
11.3 एवम् thus? एतत्


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to see Thy 
divine form.
11.3 एवम् thus? एतत् 
this? यथा as? आ×थ hast 
declared? ×वम् Thou? 
आ×मानम् Thyself? 
परमेæवर O Supreme 
Lord? ġçटुम् to see? 
इÍछाͧम (I) desire? ते 
Thy? Ǿपम् form? ऐæवरम् 
sovereign? पुǽषोƣम O 
Supreme Purusha.
Commentary Some 
commentators take the 
two halves of this verse 
as two independent 
sentences and interpret 
it thusSo it is? O 
Supreme Lord? as Thou 
hast declared Thyself to 
be. (But still) I desire to 
see Thy form as Isvara? 
O Supreme Person.


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see Thy form as Isvara? 
O Supreme Person.
Rupamaisvaram Thy 
form as Isvara? that of 
Vishnu as possessed of 
infinite knowledge? 
sovereignty? power? 
strength? prowess and 
splendour.


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BG11.4 11 4
मÛयसे 
यǑद 
तÍछÈयं 
मया 
ġçटुͧमǓत 
Ĥभो |
योगेæवर 
ततो मे 
×वं 
दश[या×मा
नमåयय
म् ||११-
४||
manyase yadi 
tacchakyaṃ 
mayā draṣṭumiti 
prabho .
yogeśvara tato 
me tvaṃ 
darśayātmānam
avyayam ||11-
4||
।।11.4।। हे 
Ĥभो ! यǑद आप 
मानते हɇ ͩक मेरे 
ɮवारा वह 
आपका Ǿप 
देखा जाना 
संभव है, तो हे 
योगेæवर ! आप 
अपने अåयय 
Ǿप का दश[न 
कराइये।।
11.4 If Thou, 
O Lord, 
thinkest it 
possible for 
me to see it, 
do Thou, 
then, O Lord 
of the Yogins, 
show me Thy 
imperishable 
Self.


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of the Yogins, 
show me Thy 
imperishable 
Self.
11.4 मÛयसे Thou 
thinkest? यǑद if? तत् 
that? शÈयम् possible? 
मया by me? ġçटुम् to 
see? इǓत thus? Ĥभो O 
Lord? योगेæवर O Lord of 
Yogins? ततः then? मे 
me? ×वम् Thou? दश[य 
show? आ×मानम् (Thy) 
Self? अåययम् 
imperishable.
Commentary Arjuna is 
very keen and eager to 
see the Cosmic Form of 
the Lord. He prays to 
Him to grant him the 
vision. This supreme 
vision can be obtained 
only through His grace.
Yogesvara also means


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only through His grace.
Yogesvara also means 
the Lord of Yoga. A Yogi 
is one who is endowed 
with the eight psychic 
powers (Siddhis). The 
Lord of the Yogins is 
Yogesvara. And? Yoga 
is identity of the 
individual soul with the 
Absolute. He who is 
able to bestow this 
realisation of identity on 
the deserving spiritual 
aspirant is Yogesvara.
He Who is able to 
create? preserve? 
destroy? veil and 
graciously release is the 
Lord. (These five 
actions? Panchakriyas?


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Lord. (These five 
actions? Panchakriyas? 
are known respectively 
as Srishti? Sthiti? 
Samhara? Tirodhana 
and Anugraha.)


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BG11.5 11 5
Įीभगवा
नुवाच |
पæय मे 
पाथ[ 
Ǿपाͨण 
शतशोऽथ 
सहİशः |
नानाͪवधा
Ǔन 
ǑदåयाǓन 
नानावणा[
कृतीǓन च 
||११-५||
śrībhagavānuvā
ca .
paśya me 
pārtha rūpāṇi 
śataśo.atha 
sahasraśaḥ .
nānāvidhāni 
divyāni 
nānāvarṇākṛtīni 
ca ||11-5||
।।11.5।। 
Įीभगवान् ने 
कहा -- हे पाथ[ ! 
मेरे सैकड़ɉ तथा 
सहİɉ नाना 
Ĥकार के और 
नाना वण[ तथा 
आकृǓत वाले 
Ǒदåय Ǿपɉ को 
देखो।।
11.5 The 
Blessed Lord 
said  Behold, 
O Arjuna, 
forms of 
Mine, by the 
hundreds and 
thousands, of 
different 
sorts, divine,


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thousands, of 
different 
sorts, divine, 
and of various 
colours and 
shapes.
11.5 पæय behold? मे My? 
पाथ[ O Partha? Ǿपाͨण 
forms? शतशः by 
hundreds? अथ and? 
सहİशः by thousands? 
नानाͪवधाǓन of different 
sorts? ǑदåयाǓन divine? 
नानावणा[कृतीǓन of various 
colours and shapes? च 
and.Commentary 
Divyani Divine 
supernatural.Satasah? 
Sahasrasah By the 
hundreds and 
thousands -- countless.
O Arjuna? I want you to 
behold the Cosmic 
Form. All beings and 
entities are there. The


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Form. All beings and 
entities are there. The 
fat and the lean? the 
short and the tall? the 
red and the black? the 
active and the passive? 
the rich and the poor? 
the intelligent and the 
dull? the healthy and the 
sick? the noisy and the 
silent? those that are 
awake? those that are 
asleep? the beautiful 
and the ugly? and all 
grades of beings with 
their distinctive marks 
are all there. The 
blueness of the sky? the 
yellowness of the silk? 
the redness of the


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yellowness of the silk? 
the redness of the 
twilight? the blackness 
of the coal? the 
whiteness of the snow? 
and the greenness of 
the leaves will be seen 
by you. You will also 
behold the objects of 
various shapes.


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BG11.6 11 6
पæयाǑदत्
याÛवसू
न
◌Yुġानिæवनौ 
मǽतèत
था |
बहूÛयǺष्
टपूवा[ͨण 
पæयाæच
या[ͨण 
भारत 
||११-६||
paśyādityānvas
ūnrudrānaśvina
u marutastathā .
bahūnyadṛṣṭapū
rvāṇi 
paśyāścaryāṇi 
bhārata ||11-6||
।।11.6।। हे 
भारत ! (मुझमɅ) 
आǑद×यɉ, 
वसुओं, ǽġɉ 
तथा 
अिæवनीकुमारɉ 
और मǽɮगणɉ 
को देखो, तथा 
और भी अनेक 
इसके पूव[ कभी 
न देखे हुए 
आæचयɟ को 
देखो।।
11.6 Behold 
the Adityas, 
the Vasus, 
the Rudras, 
the two 
Asvins and 
also the 
Maruts; 
behold many 
wonders 
never seen 
before, O 
Arjuna.


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wonders 
never seen 
before, O 
Arjuna.
11.6 पæय behold? 
आǑद×यान् the Adityas? 
वसून् the Vasus? ǽġान् 
the Rudras? अश्ि◌वनौ 
the (two) Asvins? मǽतः 
the Maruts? तथा also? 
बहूǓन many? अǺçटपूवा[ͨण 
never seen before? पæय 
see? आæचया[ͨण 
wonders? भारत O 
Bharata.Commentary 
Adityas? Vasus? Rudras 
and Maruts have 
already been described 
in the previous chapter.
Not these alone Behold 
also many other 
wonders never seen 
before by you or 
anybody else in this 
world.
BG11.7 11 7
इहैकèथं


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anybody else in this 
world.
BG11.7 11 7
इहैकèथं 
जग×कृ×स्
नं 
पæयाɮय 
सचराचर
म् |
मम देहे 
गुडाकेश 
यÍचाÛय
ɮ 
ġçटुͧमच्
छͧस 
||११-७||
ihaikasthaṃ 
jagatkṛtsnaṃ 
paśyādya 
sacarācaram .
mama dehe 
guḍākeśa 
yaccānyad 
draṣṭumicchasi 
||11-7||
।।11.7।। हे 
गुडाकेश ! आज 
(अब) इस मेरे 
शरȣर मɅ एक 
èथान पर 
िèथत हुए 
चराचर सǑहत 
सàपूण[ जगत् 
को देखो तथा 
और भी जो कुछ 
तुम देखना 
चाहते हो, उसे 
भी देखो।।
11.7 Now 
behold, O 
Arjuna, in 
this, My body, 
the whole 
universe 
centred in 
one  including


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the whole 
universe 
centred in 
one  including 
the moving 
and the 
unmoving  
and whatever 
else thou 
desirest to 
see.
11.7 इह in this? एकèथम् 
centred in one? जगत् the 
universe? कृ×èनम् 
whole? पæय behold? 
अɮय now? सचराचरम् 
with the moving and the 
unmoving? मम My? देहे 
in body? गुडाकेश O 
Gudakesa? यत् 
whatever? च and? 
अÛयत् other? ġçटुम् to 
see? इÍछͧस (thou) 
desirest.Commentary 
Anyat Other whatever 
else. Your success or 
defeat in the war? about 
which you,have


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BG11.8 11 8
न तु मां 
शÈयसे 
ġçटुमनेनै
व 
èवच¢ुषा 
|
Ǒदåयं 
ददाͧम ते 
च¢ुः पæय 
मे 
योगमैæव
रम् ||११-
८||
na tu māṃ 
śakyase 
draṣṭumanenaiv
a svacakṣuṣā .
divyaṃ dadāmi 
te cakṣuḥ paśya 
me 
yogamaiśvaram 
||11-8||
।।11.8।। 
परÛतु तुम 
अपने इÛहȣं 
(Ĥाकृत) नेğɉ के 
ɮवारा मुझे 
देखने मɅ समथ[ 
नहȣं हो; 
(इसͧलए) मɇ 
तुàहɅ Ǒदåयच¢ु 
देता हूँ, िजससे 
तुम मेरे 
ईæवरȣय 
'योग' को देखो।
।
11.8 But thou 
art not able to 
behold Me 
with these 
thine own 
eyes; I give 
thee the 
divine eye; 
behold My


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eyes; I give 
thee the 
divine eye; 
behold My 
lordly Yoga.
11.8 न not? तु but? माम् 
Me? शÈयसे (thou) 
canst? ġçटुम् to see? 
अनेन with this? एव 
even? èवच¢ुषा with own 
eyes? Ǒदåयम् divine? 
ददाͧम (I) give? ते (to) 
thee? च¢ुः the eye? पæय 
behold? मे My? योगम् 
Yoga? ऐæवरम् lordly.
Commentary No fleshly 
eyes can behold Me in 
My Cosmic Form. One 
can see It through the 
divine eye or the eye of 
intuition. It should not be 
confused with seeing 
through the eye or the


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confused with seeing 
through the eye or the 
mind. It is an inner 
experience.Lord Krishna 
says to Arjuna I give 
thee the divine eye? by 
which you will be able to 
behold My sovereign 
form. By it see My 
marvellous power of 
Yoga.Anena With this 
the fleshly eye or the 
physical eye? the 
earthly eye. (Cf.VII.25IX.
5X.7)
BG11.9 11 9
सÑजय 
उवाच |
एवमुÈ×व
◌ा ततो 
राजÛमहा
योगेæवरो 
हǐरः |
दश[यामा
स पाथा[य 
परमं 
Ǿपमैæवर
म् ||११-
९||
sañjaya uvāca .
evamuktvā tato 
rājanmahāyoge
śvaro hariḥ .


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evamuktvā tato 
rājanmahāyoge
śvaro hariḥ .
darśayāmāsa 
pārthāya 
paramaṃ 
rūpamaiśvaram 
||11-9||
।।11.9।। 
संजय ने कहा -- 
हे राजन् ! 
महायोगेæवर 
हǐर ने इस 
Ĥकार कहकर 
ͩफर अजु[न के 
ͧलए परम 
ऐæवय[युÈत Ǿप 
को दशा[या।।
11.9 Sanjaya 
said  Having 
thus spoken, 
O king, the 
great Lord of 
Yoga, hari 
(Krishna), 
showed to 
Arjuna His 
supreme form 
as the Lord.
11.9 एवम् thus? उÈ×वा 
having spoken? ततः 
then? राजन् O king? 
महायोगेæवरः the great 
Lord of Yoga? हǐरः Hari? 
दश[यामास showed?


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Lord of Yoga? हǐरः Hari? 
दश[यामास showed? 
पाथा[य to Arjuna? परमम् 
Supreme? Ǿपम् form? 
ऐæवरम् Sovereign.
Commentary King This 
verse is addressed by 
Sanjaya to 
Dhritarashtra.Supreme 
Form The Cosmic Form.


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BG11.10 11 10
अनेकवक्
ğनयनम
नेकाɮभुत
दश[नम् |
अनेकǑदव्
याभरणं 
Ǒदåयानेक
◌ोɮयतायुध
म् ||११-
१०||
anekavaktranay
anamanekādbh
utadarśanam .
anekadivyābhar
aṇaṃ 
divyānekodyatā
yudham ||11-
10||
।।11.10।। उस 
अनेक मुख और 
नेğɉ से युÈत 
तथा अनेक 
अɮभुत दश[नɉ 
वाले एवं बहुत 
से Ǒदåय भूषणɉ 
से युÈत और 
बहुत से Ǒदåय 
शèğɉ को हाथɉ 
मɅ उठाये हुये।।
11.10 With 
numerous 
mouths and 
eyes, with 
numerous 
wonderful 
sights, with 
numerous 
divine 
ornaments, 
with 
numerous 
divine 
weapons


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ornaments, 
with 
numerous 
divine 
weapons 
uplifted (such 
a form He 
showed).
11.10 अनेकवÈğनयनम् 
with numerous 
mouthsand eyes? 
अनेकाɮभुतदश[नम् with 
numerous wonderful 
sights? अनेकǑदåयाभरणम् 
with numerous divine 
ornaments? 
Ǒदåयानेकोɮयतायुधम् with 
numerous divine 
weapons uplifted.
Commentary Countless 
faces appeared there. 
Arjuna looked at this 
Cosmic Form in all its 
magnificence. He saw 
the Lord everywhere 
and in everything. The 
whole manifestation 
appeared as one


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BG11.11 11 11
Ǒदåयमाल्
याàबरधरं 
Ǒदåयगन्
धानुलेपन
म् |
सवा[æचय[
मयं 
देवमनÛतं 
ͪवæवतोमु
खम् ||११-
११||
divyamālyāmba
radharaṃ 
divyagandhānul
epanam .
sarvāścaryama
yaṃ 
devamanantaṃ 
viśvatomukham 
||11-11||
।।11.11।। 
Ǒदåय माला और 
वèğɉ को धारण 
ͩकये हुये और 
Ǒदåय गÛध का 
लेपन ͩकये हुये 
एवं समèत 
Ĥकार के 
आæचयɟ से 
युÈत अनÛत, 
ͪवæवतोमुख 
(ͪवराɪ èवǾप) 
परम देव (को 
अजु[न ने देखा)।
।
11.11 
Wearing 
divine 
garlands 
(necklaces) 
and apparel, 
anointed with 
divine 
unguents, the


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anointed with 
divine 
unguents, the 
all-wonderful, 
resplendent 
(Being) 
endless with 
faces on all 
sides.
11.11 Ǒदåयमाãयाàबरधरम् 
wearing divine garlands 
(necklaces) and 
apparel? 
ǑदåयगÛधानुलेपनम् 
anointed with divine 
unguents? सवा[æचय[मयम् 
the allwonderful? देवम् 
resplendent? अनÛतम् 
endless? ͪवæवतोमुखम् 
with faces on all sides.
Commentary 
Visvatomukham With 
faces on all sides? as 
He is the Self of all 
beings.Devam God. 
Also means 
resplendent.Anantam 
Endless. He Who is free


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resplendent.Anantam 
Endless. He Who is free 
from the three kinds of 
limitations? viz.? 
DesaKalaVastuParicche
da (limitations of space? 
time? and thing 
respectively) is 
Anantam. He is 
Brahman. This 
philosophical concept is 
explained below.The pot 
is here. This is 
spacelimitatio. The pot 
is now here. This is 
timelimitation. The pot is 
not a cloth. This is thing
(material) limitation. 
There is saffron in 
Kashmir only. This is 
limitation of space and 
thing. You can have


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limitation of space and 
thing. You can have 
apples only in 
September. This is 
limitation of time and 
thing. But Brahman is 
everywhere? as It is 
allpervading. It exists in 
the past? the present 
and the future. It dwells 
in all parts. Hence It is 
beyond these three 
limitations. It is therefore 
endless.


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BG11.12 11 12
Ǒदͪव 
सूय[सहİ
èय 
भवेɮयुग
पदुि×थता 
|
यǑद भाः 
सǺशी सा 
èयाɮभास
èतèय 
महा×मनः 
||११-१२||
divi 
sūryasahasrasy
a 
bhavedyugapad
utthitā .
yadi bhāḥ 
sadṛśī sā 
syādbhāsastasy
a mahātmanaḥ 
||11-12||
।।11.12।। 
आकाश मɅ 
सहİ सूयɟ के 
एक साथ उदय 
होने से उ×पÛन 
जो Ĥकाश होगा, 
वह उस 
(ͪवæवǾप) 
परमा×मा के 
Ĥकाश के सǺश 
होगा।।
11.12 If the 
splendour of 
a thousand 
suns were to 
blaze out at 
once 
(simultaneous
ly) in the sky, 
that would be 
the splendour 
of that mighty 
Being (great


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the splendour 
of that mighty 
Being (great 
Soul).
11.12 Ǒदͪव in the sky? 
सूय[सहİèय of a 
thousand suns? भवेत् 
were? युगपत् at once 
(simultaneously)? 
उि×थता arisen? यǑद if? 
भाः splendour? सǺशी 
like? सा that? èयात् 
would be? भासः 
splendour? तèय of that? 
महा×मनः of the mighty 
Being (great soul).
Commentary Divi here 
means in the Antariksha 
or the sky.Mahatma 
here refers to the great 
Soul or the mighty 
Being? the Cosmic 
Form.


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BG11.13 11 13
तğैकèथं 
जग×कृ×स्
नं 
ĤͪवभÈत
मनेकधा |
अपæयɮदे
वदेवèय 
शरȣरे 
पाÖडवèत
दा ||११-
१३||
tatraikasthaṃ 
jagatkṛtsnaṃ 
pravibhaktaman
ekadhā .
apaśyaddevade
vasya śarīre 
pāṇḍavastadā 
||11-13||
।।11.13।। 
पाÖडुपुğ अजु[न 
ने उस समय 
अनेक Ĥकार से 
ͪवभÈत हुए 
सàपूण[ जगत् 
को देवɉ के देव 
Įीकृçण के 
शरȣर मɅ एक 
èथान पर 
िèथत देखा।।
11.13 There, 
in the body of 
the God of 
gods, Arjuna 
then saw the 
whole 
universe 
resting in one, 
with its many 
groups.
11.13 तğ there? एकèथम्


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with its many 
groups.
11.13 तğ there? एकèथम् 
resting in one? जगत् the 
universe? कृ×èनम् the 
whole? ĤͪवभÈतम् 
divided? अनेकधा in many 
groups? अपæयत् saw? 
देवदेवèय of the God of 
gods? शरȣरे in the body? 
पाÖडवः son of Pandu? 
तदा then.Commentary 
Tatra There -- in the 
Cosmic Form.Anekadha 
Many groups -- gods? 
manes? men and other 
species of beings.Arjuna 
beheld all forms as the 
forms of the Lord? all 
heads as His heads? all 
eyes as His eyes? all 
hands as His hands? all


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eyes as His eyes? all 
hands as His hands? all 
feet as His feet? every 
part of every body as 
the limb of the Lords 
divine form. Wherever 
he looked he beheld 
nothing but the Lord. He 
got mystic divine 
knowledge.Sanjaya has 
given a truly graphic 
description of the 
Cosmic Form. Yet? it 
would be futile to grasp 
it with the finite mind. It 
is a transcendental 
vision? beyond the 
reach of the mind and 
senses. It has to be 
realised in Samadhi.


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BG11.14 11 14
ततः स 
ͪवèमया
ͪवçटो 
ǿçटरोमा 
धनÑजयः 
|
Ĥणàय 
ͧशरसा 
देवं 
कृताÑज
ͧलरभाषत 
||११-१४||
tataḥ sa 
vismayāviṣṭo 
hṛṣṭaromā 
dhanañjayaḥ .
praṇamya 
śirasā devaṃ 
kṛtāñjalirabhāṣa
ta ||11-14||
।।11.14।। 
उसके उपराÛत 
वह 
आæचय[चͩकत 
हुआ हͪष[त रोमɉ 
वाला (िजसे 
रोमांच का 
अनुभव हो रहा 
हो) धनंजय 
अजु[न ͪवæवǾप 
देव को (Įɮधा 
भिÈत सǑहत) 
ͧशर से Ĥणाम 
करके हाथ 
जोड़कर बोला।।
11.14 Then, 
Arjuna, filled 
with wonder 
and with his 
hair standing 
on end, 
bowed down 
his head to 
the God and


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on end, 
bowed down 
his head to 
the God and 
spoke with 
joined palms.
11.14 ततः then? सः he? 
ͪवèमयाͪवçटः filled with 
wonder? ǿçटरोमा with 
hair standing on end? 
धनÑजयः Arjuna? Ĥणàय 
having prostrated? 
ͧशरसा with (his) head? 
देवम् the God? कृताÑजͧलः 
with joined palms? 
अभाषत spoke.
Commentary Tatah 
Then? having seen the 
Cosmic Form.Arjuna 
joined his palms in order 
to do prostration to the 
Cosmic Form. The great 
hero had attained true 
humility which the 
bowed head and joined


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humility which the 
bowed head and joined 
palms represented? and 
which is the essential 
ingredient of devotion.


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BG11.15 11 15
अजु[न 
उवाच |
पæयाͧम 
देवांèतव 
देव देहे
सवाɍèतथा 
भूतͪवशेष
सɨघान् |
Ħéमाणम
◌ीशं 
कमलास
नèथ-
मृषींæच 
सवा[नुरगां
æच 
Ǒदåयान् 
||११-१५||
arjuna uvāca .
paśyāmi 
devāṃstava 
deva dehe 
sarvāṃstathā 
bhūtaviśeṣasaṅ
ghān .
brahmāṇamīśa
ṃ 
kamalāsanasth
aṃ ṛṣīṃśca 
sarvānuragāṃś
ca divyān ||11-
15||
।।11.15।। 
अजु[न ने कहा -- 
हे देव! मɇ आपके 
शरȣर मɅ समèत 
देवɉ को तथा 
अनेक 
भूतͪवशेषɉ के 
समुदायɉ को 
और कमलासन 
पर िèथत सृिçट 
के èवामी 
Ħéमाजी को, 
ऋͪषयɉ को और 
Ǒदåय सपɟ को


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के èवामी 
Ħéमाजी को, 
ऋͪषयɉ को और 
Ǒदåय सपɟ को 
देख रहा हूँ।।
11.15 Arjuna 
said  I see all 
the gods, O 
God, in Thy 
body, and 
(also) hosts of 
various 
classes of 
beings, 
Brahma, the 
Lord, seated 
on the lotus, 
all the sages 
and the 
celestial 
serpents.
11.15 पæयाͧम (I) see? 
देवान् the gods? तव Thy? 
देव O God? देहे in the 
body? सवा[न् all? तथा 
also? भूतͪवशेषसɨघान् 
hosts of various classes 
of beings? Ħéमाणम् 
Brahma? ईशम् the Lord? 
कमलासनèथम् seated on 
the lotus? ऋषीन् sages?


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कमलासनèथम् seated on 
the lotus? ऋषीन् sages? 
च and? सवा[न् all? उरगान् 
serpents? च and? 
Ǒदåयान् divine.
Commentary Arjuna 
describes his own 
experience of the 
Cosmic Form in this and 
the following verses? 15 
to 31.
Bhutaviseshasanghan 
Hosts of various classes 
of beings? both animate 
and inanimate. These 
numerous entities are in 
Thy Cosmic Form? like 
hairs on the human 
body.Brahma? the 
fourfaced? the Lord of 
all creatures? is seated 
in the centre of the 
earthlotus on the Meru


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in the centre of the 
earthlotus on the Meru 
which forms the 
thalamus as it were of 
the earthlotus.Sages? 
such as Vasishtha. 
Serpents? such as 
Vasuki.Moreover --


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BG11.16 11 16
अनेकबाहू
दरवÈğने
ğं
पæयाͧम 
×वां 
सव[तोऽन
ÛतǾपम् |
नाÛतं न 
मÚयं न 
पुनèतवा
Ǒदं
पæयाͧम 
ͪवæवेæवर 
ͪवæवǾप 
||११-१६||
anekabāhūdara
vaktranetraṃ 
paśyāmi tvāṃ 
sarvato.
anantarūpam .
nāntaṃ na 
madhyaṃ na 
punastavādiṃ 
paśyāmi 
viśveśvara 
viśvarūpa ||11-
16||
।।11.16।। हे 
ͪवæवेæवर! मɇ 
आपकȧ अनेक 
बाहु, उदर, मुख 
और नेğɉ से 
युÈत तथा सब 
ओर से अनÛत 
Ǿपɉ वाला 
देखता हूँ। हे 
ͪवæवǾप! मɇ 
आपके न अÛत 
को देखता हूँ 
और न मÚय को 
और न आǑद को
।।
11.16 I see 
Thee of 
boundless


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और न आǑद को
।।
11.16 I see 
Thee of 
boundless 
form on every 
side with 
many arms, 
stomachs, 
mouths and 
eyes: neither 
the end nor 
the middle 
nor also the 
beginning do I 
see, O Lord 
of the 
universe, O 
Cosmic Form.
11.16 
अनेकबाहूदरवÈğनेğम् with 
manifold arms? 
stomachs? mouths and 
eyes? पæयाͧम (I) see? 
×वाम् Thee? सव[तः on 
every side? अनÛतǾपम् 
of boundless form? न 
not? अन×म् end? न not? 
मÚयम् middle? न not? 
पुनः,again? तव Thy? 
आǑदम् origin? पæयाͧम (I)


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पुनः,again? तव Thy? 
आǑदम् origin? पæयाͧम (I) 
see? ͪवæवेæवर O Lord of 
the universe? ͪवæवǾप O 
Cosmic Form.
Commentary A thing 
that is limited by space 
and time has a 
begining? a middle and 
an end? but the Lord is 
omnipresent and 
eternal. He exists in the 
three periods of time -- 
past? present and 
future? but is not limited 
by time and space. 
Therefore He has 
neither a beginning nor 
middle nor end.Arjuna 
could have this divine 
vision only with the help 
of the divine eye


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vision only with the help 
of the divine eye 
bestowed upon him by 
the Lord. He who has 
supreme devotion to the 
Lord and on whom the 
Lord showers His grace 
can enjoy this wondrous 
vision.


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BG11.17 11 17
ͩकरȣǑटनं 
गǑदनं 
चͩĐणं च
तेजोराͧशं 
सव[तो 
दȣिÜतमन्
तम् |
पæयाͧम 
×वां 
दुǓन[रȣêयं 
समÛताɮ
दȣÜतानल
◌ाक[ɮयुǓत
मĤमेयम् 
||११-१७||
kirīṭinaṃ 
gadinaṃ 
cakriṇaṃ ca 
tejorāśiṃ 
sarvato 
dīptimantam .
paśyāmi tvāṃ 
durnirīkṣyaṃ 
samantād 
dīptānalārkadyu
timaprameyam 
||11-17||
।।11.17।। मɇ 
आपका 
मुकुटयुÈत, 
गदायुÈत और 
चĐधारण ͩकये 
हुये तथा सब 
ओर से 
Ĥकाशमान् तेज 
का पुंज, दȣÜत 
अिÊन और सूय[ 
के समान 
ÏयोǓतम[य, 
देखने मɅ अǓत 
कǑठन और 
अĤमेयèवǾप 
सब ओर से 
देखता हूँ।।
11.17 I see


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अĤमेयèवǾप 
सब ओर से 
देखता हूँ।।
11.17 I see 
Thee with the 
diadem, the 
club and the 
discus, a 
mass of 
radiance 
shining 
everywhere, 
very hard to 
look at, 
blazing all 
round like 
burning fire 
and the sun, 
and 
immeasurable
.
11.17 ͩकरȣǑटनम् one with 
diadem? गǑदनम् with 
club? चͩĐणम् with 
discus? च and? 
तेजोराͧशम् a mass of 
radiance? सव[तः 
everywhere? दȣिÜतमÛतम् 
shining? पæयाͧम (I) see? 
×वाम् Thee? दुǓन[रȣêयम् 
very hard to look at? 
समÛतात् all round? 
दȣÜतानलाक[ɮयुǓतम्


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समÛतात् all round? 
दȣÜतानलाक[ɮयुǓतम् 
blazing like burning fire 
and sun? अĤमेयम् 
immeasurable.
Commentary Kiritam is a 
special ornament for the 
head? the crown.Arjuna 
had worshipped the 
Lord as having a crown? 
club and discus and the 
Lord showed him the 
same form now. He is in 
all forms and He is 
beyond all forms as the 
transcendental Reality. 
Who can comprehend 
His GloryTejorasim A 
mass of splendour that 
cannot be perceived 
without the inner divine 
eye of intuition.


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without the inner divine 
eye of intuition.
Aprameyam 
Immeasurable? whose 
limits cannot be fixed.I 
infer from this vision of 
Thy power of Yoga that 
Thu art the 
Imperishable? etc.


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BG11.18 11 18
×वम¢रं 
परमं 
वेǑदतåयं
×वमèय 
ͪवæवèय 
परं 
Ǔनधानम् 
|
×वमåयय
◌ः 
शाæवतध
म[गोÜता
सनातनस्
×वं पुǽषो 
मतो मे 
||११-१८||
tvamakṣaraṃ 
paramaṃ 
veditavyaṃ 
tvamasya 
viśvasya paraṃ 
nidhānam .
tvamavyayaḥ 
śāśvatadharma
goptā 
sanātanastvaṃ 
puruṣo mato me 
||11-18||
।।11.18।। 
आप हȣ जानने 
योÊय 
(वेǑदतåयम्) 
परम अ¢र हɇ; 
आप हȣ इस 
ͪवæव के परम 
आĮय (Ǔनधान) 
हɇ ! आप हȣ 
शाæवत धम[ के 
र¢क हɇ और 
आप हȣ सनातन 
पुǽष हɇ,ऐसा 
मेरा मत है।।
11.18 Thou 
art the 
Imperishable, 
the Supreme


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11.18 Thou 
art the 
Imperishable, 
the Supreme 
Being, worthy 
to be known. 
Thou art the 
great 
treasure-
house of this 
universe; 
Thou art the 
imperishable 
protector of 
the eternal 
Dhrama; 
Thou art the 
Primal 
Person, I 
deem.
11.18 ×वम् Thou? अ¢रम् 
imperishable? परमम् the 
Supreme Being? 
वेǑदतåयम् worthy to be 
known? ×वम् Thou? अèय 
(of) this? ͪवæवèय of 
universe? परम् the 
great? Ǔनधानम् 
treasurehouse? ×वम् 
Thou? अåययः 
imperishable? 
शाæवतधम[गोÜता Protector


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imperishable? 
शाæवतधम[गोÜता Protector 
of the Eternal Dharma? 
सनातनः ancient? ×वम् 
Thou? पुǽषः Purusha? 
मतः thought? मे of me.
Commentary 
VisvasyaNidhaanam 
Treasurehouse of this 
universe? also means 
abode or refuge or the 
substratum of this 
universe. It is because 
of this that all the beings 
in the universe are 
preserved and 
protected. He is the 
inexhaustibel source to 
Whom the devotee turns 
at all times. Deluded 
indeed are they that 
ignore this divine


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indeed are they that 
ignore this divine 
treasurehouse and runa 
fter the shadow of the 
objects of the senses 
which do not contain 
even an iota of pleasure.
Veditavyam To be 
known by the aspirants 
or seekrs of liberation? 
through Sravana 
(hearing of the 
scriptures)? Manana 
(reflection) and 
Nididhyasana 
(meditation).Avyayah 
means inexhaustible? 
unchanging? undying.


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BG11.19 11 19
अनाǑदम
ÚयाÛतम
नÛतवीय[-
मनÛतबा
हुं 
शͧशसूय[
नेğम् |
पæयाͧम 
×वां 
दȣÜतहुता
शवÈğं
èवतेजसा 
ͪवæवͧमदं 
तपÛतम् 
||११-१९||
anādimadhyānt
amanantavīrya
m anantabāhuṃ 
śaśisūryanetra
m .
paśyāmi tvāṃ 
dīptahutāśavakt
raṃ svatejasā 
viśvamidaṃ 
tapantam ||11-
19||
।।11.19।। मɇ 
आपको आǑद, 
अÛत और मÚय 
से रǑहत तथा 
अनंत साम[Øय 
से युÈत और 
अनंत बाहुओं 
वाला तथा 
चÛġसूय[Ǿपी 
नेğɉ वाला और 
दȣÜत अिÊनǾपी 
मुख वाला तथा 
अपने तेज से 
इस ͪवæव को 
तपाते हुए 
देखता हूँ।।
11.19 I see 
Thee without


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तपाते हुए 
देखता हूँ।।
11.19 I see 
Thee without 
beginning, 
middle or 
end, infinite in 
power, of 
endless arms, 
the sun and 
the moon 
being Thy 
eyes, the 
burning fire 
Thy mouth, 
heating the 
whole 
universe with 
Thy radiance.
11.19 अनाǑदमÚयाÛतम् 
without beginning? 
middle or end? 
अनÛतवीय[म् infinite in 
power? अनÛतबाहुम् of 
endless arms? 
शͧशसूय[नेğम् Thy eyes as 
the sun and the moon? 
पæयाͧम (I) see? ×वाम् 
Thee? दȣÜतहुताशवÈğम् 
Thy mouth as the 
burning fire? èवतेजसा


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Thy mouth as the 
burning fire? èवतेजसा 
with Thy radiance? 
ͪवæवम् the universe? 
इदम् this? तपÛतम् 
heating.Commentary 
Anantabahu Having 
endless arms. This 
denotes that the 
multiplicity of His limbs 
are endless.
BG11.20 11 20
ɮयावापृ
ͬथåयोǐरद
मÛतरं Ǒह
åयाÜतं 
×वयैकेन 
Ǒदशæच 
सवा[ः |
Ǻçɪवाɮभु
तं ǾपमुĒं 
तवेदं
लोकğयं 
Ĥåयͬथतं 
महा×मन् 
||११-२०||
dyāvāpṛthivyori
damantaraṃ hi 
vyāptaṃ 
tvayaikena 
diśaśca sarvāḥ .
dṛṣṭvādbhutaṃ 
rūpamugraṃ 
tavedaṃ 
lokatrayaṃ 
pravyathitaṃ 
mahātman ||11-


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tavedaṃ 
lokatrayaṃ 
pravyathitaṃ 
mahātman ||11-
20||
।।11.20।। हे 
महा×मन् ! 
èवग[ और पृØवी 
के मÚय का यह 
आकाश तथा 
समèत Ǒदशाएं 
अकेले आप से 
हȣ åयाÜत हɇ; 
आपके इस 
अɮभुत और 
उĒ Ǿप को 
देखकर तीनɉ 
लोक अǓतåयथा 
(भय) को ĤाÜत 
हो रहे हɇ।।
11.20 This 
space 
between the 
earth and the 
heaven and 
all the arters 
are filled by 
Thee alone; 
having seen 
this, Thy 
wonderful and 
teriible form, 
the three 
worlds are 
trembling with 
fear, O great-
souled Being.
11.20 ɮयावापृͬथåयोः of


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souled Being.
11.20 ɮयावापृͬथåयोः of 
heaven and earth? इदम् 
this? अÛतरम् 
interspace? Ǒह indeed? 
åयाÜतम् is filled? ×वया by 
Thee? एकेन alone? Ǒदशः 
arters? च and? सवा[ः all? 
Ǻçɪवा having seen? 
अɮभुतम् wonderful? Ǿपम् 
form? उĒम् terrible? तव 
Thy? इदम् this? लोकğयम् 
the three worlds? 
Ĥåयͬथतम् are trembling 
with fear? महा×मन् O 
greatsouled Being.
Commentary Thee In 
Thy Cosmic Form.The 
space and the arters 
This denotes that the 
Lord has filled the whole 
universe of animate and


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universe of animate and 
inanimate objects.In 
order to remove the 
doubt entertained by 
Arjuna as to his success 
(Cf.II.6) Lord Krishna 
makes him feel now that 
victoyr for the Pandavas 
is certain.


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BG11.21 11 21
अमी Ǒह 
×वां 
सुरसɨघा 
ͪवशिÛत
केͬचɮभी
ताः 
ĤाÑजलय
◌ो गृणिÛत 
|
èवèती×यु
È×वा 
महͪष[ͧसɮ
धसɨघाः
èतुविÛत 
×वां 
èतुǓतͧभः 
पुçकला
ͧभः ||११-
२१||
amī hi tvāṃ 
surasaṅghā 
viśanti 
kecidbhītāḥ 
prāñjalayo 
gṛṇanti .
svastītyuktvā 
maharṣisiddhas
aṅghāḥ stuvanti 
tvāṃ stutibhiḥ 
puṣkalābhiḥ 
||11-21||
।।11.21।। ये 
समèत 
देवताओं के 
समूह आप मɅ हȣ 
Ĥवेश कर रहे हɇ 
और कई एक 
भयभीत होकर 
हाथ जोड़े हुए 
आप कȧ èतुǓत 
करते हɇ; महͪष[ 
और ͧसɮधɉ के 
समुदाय 
'कãयाण होवे' 
(èविèतवाचन 
करते हुए) ऐसा


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समुदाय 
'कãयाण होवे' 
(èविèतवाचन 
करते हुए) ऐसा 
कहकर, उƣम 
(या सàपूण[) 
İोतɉ ɮवारा 
आपकȧ èतुǓत 
करते हɇ।।
11.21 Verily, 
into Thee 
enter these 
hosts of gods; 
some extol 
Thee in fear 
with joined 
palms; saying 
'may it be 
well', bands of 
great sages 
and perfected 
ones praise 
Thee with 
hymns 
complete.
11.21 अमी these? Ǒह 
verily? ×वाम् Thee? 
सुरसɨघाः hosts of gods? 
ͪवशिÛत enter? केͬचत् 
some? भीताः in fear? 
ĤाÑजलयः with joined 
palms? गृणिÛत extol? 
èविèत may it be well?


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palms? गृणिÛत extol? 
èविèत may it be well? 
इǓत thus? उÈ×वा having 
said? महͪष[ͧसɮधसɨघाः 
bands of great Rishis 
and Siddhas? èतुविÛत 
paise? ×वाम् Thee? 
èतुǓतͧभः with hymns? 
पुçकलाͧभः complete.
Commentary 
Pushkalabhih means 
complete or wellworded 
praises or praises full of 
deep meanings.Great 
sages like Narada and 
perfected ones like 
Kapila praise Thee with 
inspiring hymns.


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BG11.22 11 22
ǽġाǑद×या 
वसवो ये 
च साÚया
ͪवæवेऽिæव
नौ 
मǽतæचो
çमपाæच |
गÛधव[य
¢ासुरͧस
ɮधसɨघा
वी¢Ûते 
×वां 
ͪविèमता
æचैव सवȶ 
||११-२२||
rudrādityā 
vasavo ye ca 
sādhyā viśve.
aśvinau 
marutaścoṣmap
āśca .
gandharvayakṣ
āsurasiddhasaṅ
ghā vīkṣante 
tvāṃ 
vismitāścaiva 
sarve ||11-22||
।।11.22।। 
ǽġगण, 
आǑद×य, वसु 
और साÚयगण, 
ͪवæवेदेव तथा 
दो 
अिæवनीकुमार, 
मǽɮगण और 
उçमपा, गÛधव[, 
य¢, असुर और 
ͧसɮधगणɉ के 
समुदाय- ये सब 
हȣ ͪविèमत होते 
हुए आपको 
देखते हɇ।।
11.22 The 
Rudras, 
Adityas, 
Vasus,


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देखते हɇ।।
11.22 The 
Rudras, 
Adityas, 
Vasus, 
Sadhyas, 
Visvedevas, 
the two 
Asvins, 
Maruts, the 
manes and 
the hosts of 
celestial 
singers, 
Yakshas, 
demons and 
the perfected 
ones, are all 
looking at 
Thee, in great 
amazement.
11.22 ǽġाǑद×याः Rudras 
and Adityas? वसवः 
Vasus? ये these? च 
and? साÚयाः Sadhyas? 
ͪवæवे Visvedevas? 
अश्ि◌वनौ the two 
Asvins? मǽतः Maruts? च 
and? उçमपाः Pitris? च 
and? 
गÛधव[य¢ासुरͧसɮधसɨघाः 
hosts of Gandharvas? 
Yakshas? Asuras and


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hosts of Gandharvas? 
Yakshas? Asuras and 
Siddhas? वी¢Ûते are 
looking at? ×वाम् Thee? 
ͪविèमताः astonished? च 
and? एव even? सवȶ all.
Commentary Sadhyas 
are a class of gods of 
whom Brahma is the 
chief.Visvedevas are ten 
gods who in Vedic times 
were considered as 
protectors of human 
beings. They were 
called guardians of the 
world. They were givers 
of plenty to the human 
beings. Their names are 
Krata? Daksha? Vasu? 
Satya? Kama? Kala? 
Dhvani? Rochaka? 
Adrava and Pururava.


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Dhvani? Rochaka? 
Adrava and Pururava.
The two Asvins? born of 
Prabha (light)? daughter 
of Tushta and the Sun? 
are the physicians of the 
gods.Rudras? Adityas? 
Vasus and Maruts -- see 
tenth chapter? verses 
21 and 23.Ushmapa A 
class of manes. They 
accept the food offered 
in the Sraaddha 
(anniversary) ceremony 
or the obseies? while it 
is hot. Hence they are 
called Ushmapas. There 
are seven groups of 
manes.Gandharvas are 
celestial singers such as 
Haha and Huhu.
Yakshas such as


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Haha and Huhu.
Yakshas such as 
Kubera (the god of 
wealth) Asuras such as 
Virochana perfected 
ones such as Kapila.


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BG11.23 11 23
Ǿपं महƣे 
बहुवÈğने
ğं
महाबाहो 
बहुबाहूǽप
◌ादम् |
बहूदरं 
बहुदंçĚाक
रालं
Ǻçɪवा 
लोकाः 
Ĥåयͬथता
èतथाहम् 
||११-२३||
rūpaṃ mahatte 
bahuvaktranetra
ṃ mahābāho 
bahubāhūrupād
am .
bahūdaraṃ 
bahudaṃṣṭrākar
ālaṃ dṛṣṭvā 
lokāḥ 
pravyathitāstath
āham ||11-23||
।।11.23।। हे 
महाबाहो! 
आपके बहुत 
मुख तथा नेğ 
वाले, बहुत बाहु, 
उǽ (जंघा) तथा 
पैरɉ वाले, बहुत-ंं
सी उदरɉ वाले 
तथा बहुतसी 
ͪवकराल दाढ़ɉ 
वाले महान् Ǿप 
को देखकर सब 
लोग åयͬथत हो 
रहे हɇ और उसी 
Ĥकार मɇ भी 
(åयाकुल हो रहा 
हूँ)।।


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रहे हɇ और उसी 
Ĥकार मɇ भी 
(åयाकुल हो रहा 
हूँ)।।
11.23 Having 
seen Thy 
immeasurable 
form with 
many mouths 
and eyes, O 
mighty-
armed, with 
many arms, 
thighs and 
feet, with 
many 
stomachs and 
fearful with 
many teeth  
the worlds are 
terrified and 
so am I.
11.23 Ǿपम् form? महत् 
immeasurable? ते Thy? 
बहुवÈğनेğम् with many 
mouths and eyes? 
महाबाहो O,mightyarmed? 
बहुबाहूǽपादम् with many 
arms? thighs and feet? 
बहूदरम् with many 
stomachs. बहुदंçĚाकरालम् 
fearful with many teeth?


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fearful with many teeth? 
Ǻçɪवा having seen? 
लोकाः the worlds? 
Ĥåयͬथताः are terrified? 
तथा also? अहम् I.
Commentary Lokah The 
worlds -- all living beings 
in the world. Here is the 
cause of my fear. Arjuna 
describes below the 
nature of the Cosmic 
Form which has caused 
terror in his heart.
BG11.24 11 24
नभःèपृशं 
दȣÜतमने
कवणɍ
åयाƣाननं 
दȣÜतͪवशा
लनेğम् |
Ǻçɪवा Ǒह 
×वां 
Ĥåयͬथता
Ûतरा×मा
धृǓतं न 
ͪवÛदाͧम 
शमं च 
ͪवçणो 
||११-२४||
nabhaḥspṛśaṃ 
dīptamanekavar
ṇaṃ 
vyāttānanaṃ


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nabhaḥspṛśaṃ 
dīptamanekavar
ṇaṃ 
vyāttānanaṃ 
dīptaviśālanetra
m .
dṛṣṭvā hi tvāṃ 
pravyathitāntarā
tmā dhṛtiṃ na 
vindāmi śamaṃ 
ca viṣṇo ||11-
24||
।।11.24।। हे 
ͪवçणो! आकाश 
के साथ èपश[ 
ͩकये हुए 
देदȣÜयमान 
अनेक Ǿपɉ से 
युÈत तथा 
ͪवèतǐरत मुख 
और Ĥकाशमान 
ͪवशाल नेğɉ से 
युÈत आपको 
देखकर भयभीत 
हुआ मɇ धैय[ और 
शािÛत को नहȣं 
ĤाÜत हो रहा हूँ।
।
11.24 On 
seeing Thee 
(the Cosmic 
Form) 
touching the 
sky, shining in 
many colours, 
with mouths 
wide open, 
with large 
fiery eyes, I


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wide open, 
with large 
fiery eyes, I 
am terrified at 
heart and find 
neither 
courage nor 
peace, O 
Vishnu.
11.24 नभःèपृशम् 
touching the sky? दȣÜतम् 
shining? अनेकवण[म् in 
many colours? 
åयाƣाननम् with mouths 
wide open? 
दȣÜतͪवशालनेğम् with 
larve fiery eyes? Ǻçɪवा 
having seen? Ǒह verily? 
×वाम् Thee? 
ĤåयͬथताÛतरा×मा terrified 
at heart? धृǓतम् 
courage? न not? ͪवÛदाͧम 
(I) find? शमम् peace? च 
and? ͪवçणो O Vishnu.
Commentary Dhriti also 
means patience and 
strength. Sama also


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means patience and 
strength. Sama also 
means control.The 
vision of the Cosmic 
Form has frightened 
Arjuna considerably.


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BG11.25 11 25
दंçĚाकरा
लाǓन च 
ते मुखाǓन
Ǻçɪवैव 
कालानल
सिÛनभा
Ǔन |
Ǒदशो न 
जाने न 
लभे च 
शम[
Ĥसीद 
देवेश 
जगिÛनव
◌ास ||११-
२५||
daṃṣṭrākarālāni 
ca te mukhāni 
dṛṣṭvaiva 
kālānalasannibh
āni .
diśo na jāne na 
labhe ca śarma 
prasīda deveśa 
jagannivāsa 
||11-25||
।।11.25।। 
आपके ͪवकराल 
दाढ़ɉ वाले और 
ĤलयािÊन के 
समान 
ĤÏवͧलत मुखɉ 
को देखकर, मɇ 
न Ǒदशाओं को 
जान पा रहा हूँ 
और न शािÛत 
को ĤाÜत हो रहा 
हूँ; इसͧलए हे 
देवेश!  हे 
जगिÛनवास! 
आप ĤसÛन हो 
जाइए।।
11.25 Having 
seen Thy 
mouths


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जाइए।।
11.25 Having 
seen Thy 
mouths 
fearful with 
teeth 
(blazing) like 
the fires of 
cosmic 
dissolution, I 
know not the 
four arters, 
nor do I find 
peace. Have 
mercy, O 
Lord of the 
gods, O 
abode of the 
universe.
11.25 दंçĚाकरालाǓन 
fearful with teeth? च 
and? ते Thy? मुखाǓन 
mouths? Ǻçɪवा having 
seen? एव even? 
कालानलसिÛनभाǓन 
blazing like 
Pralayafires? Ǒदशः the 
four arters? न not? जाने 
know? न not? लभे do (I) 
obtain? च and? शम[ 
peace? Ĥसीद have 
mercy? देवेश O Lord of


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peace? Ĥसीद have 
mercy? देवेश O Lord of 
the gods? जगिÛनवास O 
abode of the universe.
Commentary 
Jagannivasa The 
substratum of the 
universe.Kalanala The 
fires which consume the 
worlds during the final 
dissolution of the worlds 
(Pralaya). Time (Kala) is 
the consumer of all that 
is manifest.Diso no jane 
I do not know the four 
arters. I cannot 
distinguish the east from 
the west? nor the north 
from the south.
BG11.26 11 26
अमी च 
×वां 
धृतराçĚस्
य पुğाः
सवȶ 
सहैवावǓन
पालसɨघै
◌ः |


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धृतराçĚस्
य पुğाः
सवȶ 
सहैवावǓन
पालसɨघै
◌ः |
भीçमो 
ġोणः 
सूतपुğèत
थासौ
सहाèमदȣ
यैरͪप 
योधमुÉयै
◌ः ||११-
२६||
amī ca tvāṃ 
dhṛtarāṣṭrasya 
putrāḥ sarve 
sahaivāvanipāla
saṅghaiḥ .
bhīṣmo droṇaḥ 
sūtaputrastathā
sau 
sahāsmadīyaira
pi 
yodhamukhyaiḥ 
||11-26||
।।11.26।। और 
ये समèत 
धृतराçĚ के पुğ 
राजाओं के 
समुदाय सǑहत 
आप मɅ Ĥवेश 
करते हɇ। भीçम, 
ġोण तथा कण[ 
और हमारे प¢ 
के भी Ĥधान 
योɮधाओं के 
सǑहत.।।
11.26 All the 
sons of 
Dhritarashtra, 
with the hosts 
of kings of the 
earth, 
Bhishma,


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of kings of the 
earth, 
Bhishma, 
Drona and 
Karna, with 
the chief 
among our 
warriors.
11.26 अमी these? च 
and? ×वाम् Thee? 
धृतराçĚèय of 
Dhritarashtra? पुğाः 
sons? सवȶ all? सह with? 
एव even? अवǓनपालसɨघैः 
hosts of kings? भीçमः 
Bhishma? ġोणः Drona? 
सूतपुğः Karana? तथा 
also? असौ this? सह 
with? अèमदȣयैः with 
(those) of ours? अͪप 
also? योधमुÉयैः (with) 
warrior chiefs.
Commentary Karna? 
though he was the son 
of Kunti? the mother of 
the Pandavas? was 
brought up by a


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BG11.27 11 27
वÈğाͨण 
ते 
×वरमाणा 
ͪवशिÛत
दंçĚाकरा
लाǓन 
भयानका
Ǔन |
केͬचɮͪव
लÊना 
दशनाÛत
रेषु
सÛǺæयन्
ते 
चूͨण[तैǽƣ
माɨगैः 
||११-२७||
vaktrāṇi te 
tvaramāṇā 
viśanti 
daṃṣṭrākarālāni 
bhayānakāni .
kecidvilagnā 
daśanāntareṣu 
sandṛśyante 
cūrṇitairuttamāṅ
gaiḥ ||11-27||
।।11.27।। तीĭ 
वेग से आपके 
ͪवकराल दाढ़ɉ 
वाले भयानक 
मुखɉ मɅ Ĥवेश 
करते हɇ और 
कई एक चूͨण[त 
ͧशरɉ सǑहत 
आपके दांतɉ के 
बीच मɅ फ ँ से हुए 
Ǒदख रहे हɇ।।
11.27 Some 
hurriedly 
enter Thy 
mouths with 
their terrible


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enter Thy 
mouths with 
their terrible 
teeth, fearful 
to behold. 
Some are 
found sticking 
in the gaps 
between the 
teeth with 
their heads 
crushed to 
powder.
11.27 वÈğाͨण mouths? 
ते Thy? ×वरमाणाः 
hurrying? ͪवशिÛत enter? 
दंçĚाकरालाǓन 
terribletoothed? 
भयानकाǓन fearful to 
behold? केͬचत् some? 
ͪवलÊनाः sticking? 
दशनाÛतरेषु in the gaps 
between the teeth? 
संǺæयÛते are found? 
चूͨण[तैः crushed to 
powder? उƣमाɨगैः with 
(their) heads.
Commentary How do 
they enter into the


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Commentary How do 
they enter into the 
mouth Arjuna continues
BG11.28 11 28
यथा 
नदȣनां 
बहवोऽàबु
वेगाः
समुġमेवा
ͧभमुखा 
ġविÛत |
तथा 
तवामी 
नरलोकवी
रा
ͪवशिÛत 
वÈğाÖय
ͧभͪवÏव
लिÛत 
||११-२८||
yathā nadīnāṃ 
bahavo.
ambuvegāḥ 
samudramevāb
himukhā 
dravanti .
tathā tavāmī 
naralokavīrā 
viśanti 
vaktrāṇyabhivijv
alanti ||11-28||
।।11.28।। जैसे 
नǑदयɉ के बहुत 
से जलĤवाह 
समुġ कȧ ओर 
वेग से बहते हɇ, 
वैसे हȣ 
मनुçयलोक के 
ये वीर 
योɮधागण 
आपके 
ĤÏवͧलत मुखɉ 
मɅ Ĥवेश करते हɇ
।।
11.28 Verily,


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ĤÏवͧलत मुखɉ 
मɅ Ĥवेश करते हɇ
।।
11.28 Verily, 
just as many 
torrents of 
rivers flow 
towards the 
ocean, even 
so these 
heroes in the 
world of men 
enter Thy 
flaming 
mouths.
11.28 यथा as? नदȣनाम् of 
rivers? बहवः many? 
अàबुवेगाः watercurrents? 
समुġम् to the ocean? एव 
verily? अͧभमुखाः 
towards? ġविÛत flow? 
तथा so? तव Thy? अमी 
these? नरलोकवीराः 
heroes in the world of 
men? ͪवशिÛत enter? 
वÈğाͨण mouths? 
अͧभͪवÏवलिÛत flaming.
Commentary Ami These 
warriors such as


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Commentary Ami These 
warriors such as 
Bhishma. Arjuna is now 
seeing all these 
warriors,whom he did 
not wish to kill? rushing 
to death. His delusion 
has vanished. He thinks 
now This battle cannot 
be avoided. It has the 
sanction of the Supreme 
Lord. Why should I 
worry about the 
inevitable The Lord has 
already destroyed these 
warriors. I am only an 
instrument in His hands. 
No sin can touch me 
even if I kill them. This is 
a just cause also.Why 
and how do they enter


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BG11.29 11 29
यथा 
ĤदȣÜतं 
Ïवलनं 
पतɨगा
ͪवशिÛत 
नाशाय 
समृɮधवे
गाः |
तथैव 
नाशाय 
ͪवशिÛत 
लोकास्-
तवाͪप 
वÈğाͨण 
समृɮधवे
गाः ||११-
२९||
yathā pradīptaṃ 
jvalanaṃ 
pataṅgā viśanti 
nāśāya 
samṛddhavegāḥ 
.
tathaiva nāśāya 
viśanti lokāsa- 
tavāpi vaktrāṇi 
samṛddhavegāḥ 
||11-29||
।।11.29।। जैसे 
पतंगे अपने 
नाश के ͧलए 
ĤÏवͧलत अिÊन 
मɅ अǓतवेग से 
Ĥवेश करते हɇ, 
वैसे हȣ ये लोग 
भी अपने नाश 
के ͧलए आपके 
मुखɉ मɅ 
अǓतवेग से 
Ĥवेश करते हɇ।।
11.29 As 
moths 
hurriedly rush 
into a blazing


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11.29 As 
moths 
hurriedly rush 
into a blazing 
fire for (their 
own) 
destruction, 
so also these 
creatures 
hurriedly rush 
into Thy 
mouths for 
(their own) 
destruction.
11.29 यथा as? ĤदȣÜतम् 
blazing? Ïवलनम् fire? 
पतɨगाः moths? ͪवशिÛत 
enter? नाशाय to 
destruction? समृɮधवेगाः 
with ickened speed? तथा 
so? एव only? नाशाय to 
destruction? ͪवशिÛत 
enter? लोकाः creatures? 
तव Thy? अͪप also? 
वÈğाͨण mouths? 
समृɮधवेगाः with ickened 
speed.No Commentary.
BG11.30 11 30
लेͧलéयसे 
Ēसमानः


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BG11.30 11 30
लेͧलéयसे 
Ēसमानः 
समÛताल्
-
लोकाÛस
मĒाÛवद
नैÏव[लɮ
ͧभः |
तेजोͧभरा
पूय[ 
जग×सम
Ēं
भासèतवो
Ēाः 
ĤतपिÛत 
ͪवçणो 
||११-३०||
lelihyase 
grasamānaḥ 
samantāl- 
lokānsamagrān
vadanairjvaladb
hiḥ .
tejobhirāpūrya 
jagatsamagraṃ 
bhāsastavogrāḥ 
pratapanti viṣṇo 
||11-30||
।।11.30।। हे 
ͪवçणो! आप 
ĤÏवͧलत मुखɉ 
के ɮवारा इन 
समèत लोकɉ 
का Ēसन करते 
हुए आèवाद ले 
रहे हɇ, आपका 
उĒ Ĥकाश 
सàपूण[ जगत् 
को तेज के 
ɮवारा पǐरपूण[ 
करके तपा रहा 
है।।
11.30 Thou 
lickest up, 
devouring all


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है।।
11.30 Thou 
lickest up, 
devouring all 
the worlds on 
every side 
with Thy 
flaming 
mouths. Thy 
fierce rays, 
filling the 
whole world 
with radiance, 
are burning, 
O Vishnu!
11.30 लेͧलéयसे (Thou) 
lickest? Ēसमानः 
devouring? समÛतात् on 
every side? लोकान् the 
worlds? समĒान् all? 
वदनैः with mouths? 
Ïवलɮͧभः flaming? 
तेजोͧभः with radiance? 
आपूय[ filling? जगत् the 
world? समĒम् the 
whole? भासः rays? तव 
Thy? उĒाः fierce? 
ĤतपिÛत are burning? 
ͪवçणो O 
VishnuCommentary 
Vishnu means


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BG11.31 11 31
आÉयाǑह 
मे को 
भवानुĒǾ
पो
नमोऽèतु 
ते देववर 
Ĥसीद |
ͪव£ातुͧम
Íछाͧम 
भवÛतमा
ɮयं
न Ǒह 
Ĥजानाͧम 
तव 
Ĥवृͪƣम् 
||११-३१||
ākhyāhi me ko 
bhavānugrarūp
o namo.astu te 
devavara 
prasīda .
vijñātumicchāmi 
bhavantamādya
ṃ na hi 
prajānāmi tava 
pravṛttim ||11-
31||
।।11.31।। 
(कृपया) मेरे 
ĤǓत कǑहये, ͩक 
उĒǾप वाले 
आप कौन हɇ? हे 
देवɉ मɅ Įेçठ! 
आपको 
नमèकार है, 
आप ĤसÛन 
होइये। आǑद 
èवǾप आपको 
मɇ (तǂव से) 
जानना चाहता 
हूँ, Èयɉͩक 
आपकȧ Ĥवृͪƣ 
(अथा[त् Ĥयोजन 
को) को मɇ नहȣं 
समझ पा रहा हूँ


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(अथा[त् Ĥयोजन 
को) को मɇ नहȣं 
समझ पा रहा हूँ
।।
11.31 Tell 
me, who 
Thou art, so 
fierce of form. 
Salutations to 
Thee, O God 
Supreme: 
have mercy. I 
desire to 
know Thee, 
the original 
Being. I know 
not indeed 
Thy working.
11.31 आÉयाǑह tell? मे 
me? कः who (art)? भवान् 
Thou? उĒǾपः fierce in 
form? नमः salutation? 
अèतु be? ते to Thee? 
देववर O God Supreme? 
Ĥसीद have mercy? 
ͪव£ातुम् to know? 
इÍछाͧम (I) wish? भवÛतम् 
Thee? आɮयम् the 
original Being? न not? Ǒह 
indeed? Ĥजानाͧम (I)


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original Being? न not? Ǒह 
indeed? Ĥजानाͧम (I) 
know? तव Thy? Ĥवृͪƣम् 
doing.No Commentary.
BG11.32 11 32
Įीभगवा
नुवाच |
कालोऽ
िèम 
लोक¢य
कृ×Ĥवृɮध
◌ो
लोकाÛस
माहतु[ͧमह 
Ĥवृƣः |
ऋतेऽͪप 
×वां न 
भͪवçय
िÛत सवȶ
येऽविèथ
ताः 
Ĥ×यनीके
षु योधाः 
||११-३२||
śrībhagavānuvā
ca .
kālo.asmi 
lokakṣayakṛtpra
vṛddho 
lokānsamāhartu
miha pravṛttaḥ .
ṛte.api tvāṃ na 
bhaviṣyanti 
sarve ye.
avasthitāḥ 
pratyanīkeṣu 
yodhāḥ ||11-32||
।।11.32।। 
Įीभगवान् ने 
कहा -- मɇ लोकɉ 
का नाश करने 
वाला Ĥवृɮध 
काल हूँ। इस


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का नाश करने 
वाला Ĥवृɮध 
काल हूँ। इस 
समय, मɇ इन 
लोकɉ का संहार 
करने मɅ Ĥवृƣ हूँ
। जो 
ĤǓतपͯ¢यɉ कȧ 
सेना मɅ िèथत 
योɮधा हɇ, वे सब 
तुàहारे ǒबना भी 
नहȣं रहɅगे।।
11.32 The 
Blessed Lord 
said  I am the 
full-grown 
world-
destroying 
Time, now 
engaged in 
destroying the 
worlds. Even 
without thee, 
none of the 
warriors 
arrayed in the 
hostile armies 
shall live.
11.32 कालः time? अिèम 
(I) am? लोक¢यकृत् 
worlddestroying? Ĥवृɮधः 
fullgrown? लोकान् the 
worlds? समाहतु[म् to


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fullgrown? लोकान् the 
worlds? समाहतु[म् to 
destroy? इह here? Ĥवृƣः 
engaged? ऋते without? 
अͪप also? ×वाम् thee? न 
not? भͪवçयिÛत shall 
live? सवȶ all? ये these? 
अविèथताः arrayed? 
Ĥ×यनीकेषु in hostile 
armies? योधाः warriors.
Commentary Even 
without thee Even if 
thou? O Arjuna? wouldst 
not fight? these warriors 
are doomed to die under 
My dispensation. I am 
the alldestroying Time. I 
have already slain them. 
You have seen them 
dying. Therefore thy 
instrumentality is not of


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dying. Therefore thy 
instrumentality is not of 
much importance.Such 
being the case? 
therefore? stand up and 
obtain fame.


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BG11.33 11 33
तèमाǂव
मुͪƣçठ 
यशो 
लभèव
िज×वा 
शğून् 
भुɨêव 
राÏयं 
समृɮधम् 
|
मयैवैते 
Ǔनहताः 
पूव[मेव
Ǔनͧमƣमा
ğं भव 
सåयसा
ͬचन् 
||११-३३||
tasmāttvamuttiṣ
ṭha yaśo 
labhasva jitvā 
śatrūn 
bhuṅkṣva 
rājyaṃ 
samṛddham .
mayaivaite 
nihatāḥ 
pūrvameva 
nimittamātraṃ 
bhava 
savyasācin ||11-
33||
।।11.33।। 
इसͧलए तुम उठ 
खड़े हो जाओ 
और यश को 
ĤाÜत करो; 
शğुओं को 
जीतकर समृɮध 
राÏय को भोगो। 
ये सब पहले से 
हȣ मेरे ɮवारा 
मारे जा चुके हɇ। 
हे सåयसाͬचन्! 
तुम केवल 
Ǔनͧमƣ हȣ बनो।
।
11.33 
Therefore,


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तुम केवल 
Ǔनͧमƣ हȣ बनो।
।
11.33 
Therefore, 
stand up and 
obtain fame. 
Coner the 
enemies and 
enjoy the 
unrivalled 
kingdom. 
Verily by Me 
have they 
been already 
slain; be thou 
a mere 
instrument, O 
Arjuna.
11.33 तèमात् therefore? 
×वम् thou? उͪƣçठ stand 
up? यशः fame? लभèव 
obtain? िज×वा having 
conered? शğून् 
enemies? भुɨêव enjoy? 
राÏयम् the kingdom? 
समृɮधम् the unrivalled? 
मया by Me? एव even? 
एते these? Ǔनहताः have 
been slain? पूव[म् before? 
एव even? Ǔनͧमƣमाğम् a


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एव even? Ǔनͧमƣमाğम् a 
mere instrument? भव 
be? सåयसाͬचन् O 
ambidexterous one.
Commentary Be thou 
merely an apparent or 
nominal cause. I have 
already killed them in 
advance. I have 
destroyed them long 
ago.Fame People will 
think that Bhishma? 
Drona and the other 
great warriors whom 
even the gods cannot 
kill have been defeated 
by you and so you will 
obtain great fame. Such 
fame is due to virtuous 
Karma only.Satrun 
Enemies such as 
Duryodhana.Savyasachi 
Arjuna who could shoot


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BG11.34 11 34
ġोणं च 
भीçमं च 
जयġथं च
कणɍ 
तथाÛयान
ͪप 
योधवीरा
न् |
मया 
हतांè×वं 
जǑह मा 
åयͬथçठा
युÚयèव 
जेताͧस 
रणे 
सप×नान् 
||११-३४||
droṇaṃ ca 
bhīṣmaṃ ca 
jayadrathaṃ ca 
karṇaṃ 
tathānyānapi 
yodhavīrān .
mayā 
hatāṃstvaṃ 
jahi 
mavyathiṣṭhā 
yudhyasva 
jetāsi raṇe 
sapatnān ||11-
34||
।।11.34।। 
ġोण, भीçम, 
जयġथ, कण[ 
तथा और भी 
बहुत से मेरे 
ɮवारा मारे गये 
वीर योɮधाओं 
को तुम मारो; 
भय मत करो; 
युɮध करो; तुम 
युɮध मɅ शğुओं 
को जीतोगे।।
11.34 Drona, 
Bhishma, 
Jayadratha, 
Karna and


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11.34 Drona, 
Bhishma, 
Jayadratha, 
Karna and 
other brave 
warriors  
these are 
already slain 
by Me: do 
thou kill; be 
not distressed 
with fear; fight 
and thou shalt 
coner thy 
enemies in 
battle.
11.34 ġोणम् Drona? च 
and? भीçमम् Bhishma? 
च and? जयġथम् 
Jayadratha? च and? 
कण[म् Karna? तथा also? 
अÛयान् others? अͪप 
also? योधवीरान् brave 
warriors? मया by Me? 
हतान् slain? ×वम् thou? 
जǑह do kill? मा not? 
åयͬथçठाः be distressed 
with fear? युÚयèव fight? 
जेताͧस shall coner? रणे


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जेताͧस shall coner? रणे 
in the battle? सप×नान् 
the enemies.
Commentary Already 
slain by Me Therefore? 
O Arjuna? you need not 
be afraid of incurring sin 
by killing them.Drona 
had celestial weapons. 
He was Arjunas teacher 
in the science of 
archery. He was Arjunas 
beloved and greatest 
Guru. Bhishma also 
possessed celetial 
weapons. He could die 
only if and when he 
wanted to die. He once 
faught singlehanded 
with Lord Parasurama 
and was not defeated. 
So powerful was he.The


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and was not defeated. 
So powerful was he.The 
father of Jayadratha 
performed penance with 
a resolve the head of 
the man who may cause 
the head of my son to 
fall on the ground? shall 
also fall. During the 
war? however? Arjunas 
arrow cuts the head and 
drops it on the lap of the 
father who? 
inadvertently? makes it 
fall on the ground he too 
dies at once. Karna? the 
son of the Sungod? had 
obtained an unerring 
missile from Indra.


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BG11.35 11 35
सÑजय 
उवाच |
एतÍǦ×वा 
वचनं 
केशवèय
कृताÑज
ͧलवȶपमा
नः 
ͩकरȣटȣ |
नमèकृ×व
◌ा भूय 
एवाह 
कृçणं
सगɮगदं 
भीतभीतः 
Ĥणàय 
||११-३५||
sañjaya uvāca .
etacchrutvā 
vacanaṃ 
keśavasya 
kṛtāñjalirvepam
ānaḥ kirīṭī .
namaskṛtvā 
bhūya evāha 
kṛṣṇaṃ 
sagadgadaṃ 
bhītabhītaḥ 
praṇamya ||11-
35||
।।11.35।। 
संजय ने कहा -- 
केशव भगवान् 
के इस वचन को 
सुनकर 
मुकुटधारȣ 
अजु[न हाथ जोड़े 
हुए, कांपता 
हुआ नमèकार 
करके पुन: 
भयभीत हुआ 
Įीकृçण के ĤǓत 
गɮगɮ वाणी से 
बोला।।
11.35 
Sanjaya said


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गɮगɮ वाणी से 
बोला।।
11.35 
Sanjaya said  
Having heard 
that speech of 
Lord Krishna, 
Arjuna, with 
joined palms, 
trembling, 
prostrating 
himself, again 
addressed 
Krishna, in a 
choked voice, 
bowing down, 
overwhelmed 
with fear.
11.35 एतत् that? Įु×वा 
having heard? वचनम् 
speech? केशवèय of 
Kesava? कृताÑजͧलः with 
joined palms? वेपमानः 
trembling? ͩकरȣǑट 
Arjuna? नमèकृ×वा 
prostrating (himself)? 
भूयः again? एव even? 
आह addressed? कृçणम् 
to Krishna? सगɮगदम् in 
a choked voice?


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to Krishna? सगɮगदम् in 
a choked voice? 
भीतभीतः overwhelmed 
with fear? Ĥणàय having 
prostrated.Commentary 
When anyone is in a 
state of extreme terror 
or joy he sheds tears on 
account of pain or 
exhilaration of spirits. 
Then his throat is 
choked and he 
stammers or speaks 
indistinctly or in a dull? 
choked voice. Arjuna 
was extremely 
frightened when he saw 
the Cosmic Form and so 
he spoke in a 
stammering tone.There 
is great significane in 
Sanjayas words. He 
thought that


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Sanjayas words. He 
thought that 
Dhritarashtra might 
come to terms or make 
peace with the 
Pandavas when he 
knew that his sons 
would certainly be killed 
for want of proper 
support when Drona and 
Karna would be killed by 
Arjuna. He hoped that 
conseently there would 
be peace and happiness 
to both the parties. But 
Dhritarashtra was 
obstinate he did not 
listen to this suggestion 
on account of the force 
of destiny.


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BG11.36 11 36
अजु[न 
उवाच |
èथाने 
ǿषीकेश 
तव 
Ĥकȧ×या[
जग×Ĥǿष्
य×यनुरज्
यते च |
र¢ांͧस 
भीताǓन 
Ǒदशो 
ġविÛत
सवȶ 
नमèय
िÛत च 
ͧसɮधसɨ
घाः ||११-
३६||
arjuna uvāca .
sthāne hṛṣīkeśa 
tava prakīrtyā 
jagatprahṛṣyaty
anurajyate ca .
rakṣāṃsi 
bhītāni diśo 
dravanti sarve 
namasyanti ca 
siddhasaṅghāḥ 
||11-36||
।।11.36।। 
अजु[न ने कहा -- 
यह योÊय हȣ है 
ͩक आपके 
कȧत[न से जगत् 
अǓत हͪष[त 
होता है और 
अनुराग को भी 
ĤाÜत होता है। 
भयभीत रा¢स 
लोग समèत 
Ǒदशाओं मɅ 
भागते हɇ और 
समèत 
ͧसɮधगणɉ के


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Ǒदशाओं मɅ 
भागते हɇ और 
समèत 
ͧसɮधगणɉ के 
समुदाय आपको 
नमèकार करते 
हɇ।।
11.36 Arjuna 
said  It is 
meet, O 
Krishna, that 
the world 
delights and 
rejoices in 
Thy praise; 
demons fly in 
fear to all 
arters and the 
hosts of the 
perfected 
ones bow to 
Thee.
11.36 èथाने it is meet? 
ǿषीकेश O Krishna? तव 
Thy? Ĥकȧ×या[ by praise? 
जगत् the world? ĤǿçयǓत 
is delighted? अनुरÏयते 
rejoices? च and? र¢ांͧस 
the demons? भीताǓन in 
fear? Ǒदशः to all arters? 
ġविÛत fly? सवȶ all? 
नमèयिÛत bow (to


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ġविÛत fly? सवȶ all? 
नमèयिÛत bow (to 
Thee)? च and? 
ͧसɮधसɨघाः the hosts of 
the perfected ones.
Commentary Praise 
description of the glory 
of the Lord. The Lord is 
the object worthy of 
adortion? love and 
delight? because He is 
the Self and friend of all 
beings.The Lord is the 
object of adoration? love 
and delight for the 
following reason also. 
He is the primal cause 
even of Brahma? the 
Creator of the universe.


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BG11.37 11 37
कèमाÍच 
ते न 
नमेरÛमह
◌ा×मन्
गरȣयसे 
Ħéमणोऽ
ÜयाǑदकğȶ 
|
अनÛत 
देवेश 
जगिÛनव
◌ास
×वम¢रं 
सदसƣ×प
रं यत् 
||११-३७||
kasmācca te na 
nameranmahāt
man garīyase 
brahmaṇo.
apyādikartre .
ananta deveśa 
jagannivāsa 
tvamakṣaraṃ 
sadasattatpara
ṃ yat ||11-37||
।।11.37।। हे 
महा×मन् ! 
Ħéमा के भी 
आǑद कता[ और 
सबसे Įेçठ 
आपके ͧलए वे 
कैसे नमèकार 
नहȣं करɅ? 
(Èयɉͩक) हे 
अनÛत! हे 
देवेश! हे 
जगिÛनवास! 
जो सत् असत् 
और इन दोनɉ 
से परे 
अ¢रतǂव है, 
वह आप हȣ हɇ।।
11.37 And 
why should


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अ¢रतǂव है, 
वह आप हȣ हɇ।।
11.37 And 
why should 
they not, O 
great Soul, 
bow to Thee 
Who art 
greater (than 
all else), the 
primal cause 
even of the 
Creator 
(Brahma), O 
Infinite Being, 
O Lord of the 
gods, O 
Abode of the 
universe; 
Thou art the 
imperishable, 
the Being, the 
non-being 
and That 
which is the 
supreme (that 
which is 
beyond the 
Being and the 
non-being).
11.37 कèमात् why? च 
and? ते they? न not? 
नमेरन् may prostrate? 
महा×मन् O greatsouled 
One? गरȣयसे greater?


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महा×मन् O greatsouled 
One? गरȣयसे greater? 
Ħéमणः of Brahma? अͪप 
also? आǑदकğȶ the primal 
cause? अनÛत O Infinite 
Being? देवेश O Lord of 
the gods? जगिÛनवास O 
Abode of the universe? 
×वम् Thou? अ¢रम् 
Imperishable? सत् the 
Being? असत् nonbeing? 
तत् That? परम् the 
Supreme? यत् which.
Commentary The Lord 
is Mahatma. He is 
greater than all else. He 
is the imperishable. So 
He is the proper object 
of worship? love and 
delight.That which exists 
in the three periods of


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in the three periods of 
time is Sat. Brahman is 
Sat. That which does 
not exist in the three 
periods of time is Asat. 
This world is Asat. This 
body is Asat.The words 
Sat and Asat mean here 
the manifested and the 
unmanifested which 
form the adjuncts of the 
Akshara (imperishable). 
In reality the Akshara 
transcends both these. 
The word Akshara is 
applied in the Gita 
sometimes to the 
Unmanifest (Nature) and 
sometimes to the 
Supreme Being.Ananta 
is He Who is free from


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Supreme Being.Ananta 
is He Who is free from 
the three kinds of 
limitations (of time? 
space and thing) which 
have already been 
explained.Arjuna again 
praises the Lord thus


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BG11.38 11 38
×वमाǑददे
वः पुǽषः 
पुराणस्-
×वमèय 
ͪवæवèय 
परं 
Ǔनधानम् 
|
वेƣाͧस 
वेɮयं च 
परं च 
धाम
×वया ततं 
ͪवæवमन
ÛतǾप 
||११-३८||
tvamādidevaḥ 
puruṣaḥ 
purāṇasa- 
tvamasya 
viśvasya paraṃ 
nidhānam .
vettāsi vedyaṃ 
ca paraṃ ca 
dhāma tvayā 
tataṃ 
viśvamanantarū
pa ||11-38||
।।11.38।। 
आप आǑददेव 
और पुराण 
(सनातन) पुǽष 
हɇ। आप इस 
जगत् के परम 
आĮय, £ाता, 
£ेय, (जानने 
योÊय) और 
परम धाम हɇ। हे 
अनÛतǾप 
आपसे हȣ यह 
ͪवæव åयाÜत है।
।
11.38 Thou 
art the primal 
God, the 
ancient 
Purusha, the


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art the primal 
God, the 
ancient 
Purusha, the 
supreme 
refuge of this 
universe, the 
knower, the 
knowable and 
the supreme 
Abode. By 
Thee is the 
universe 
pervaded, O 
Being of 
infinite forms.
11.38 ×वम् Thou? 
आǑददेवः the primal God? 
पुǽषः Purusha? पुराणः 
the ancient? ×वम् Thou? 
अèय of (this)? ͪवæवèय of 
Universe? परम् the 
Supreme? Ǔनधानम् 
Refuge? वेƣा Knower? 
अͧस (Thou) art? वेɮयम् 
to be known? च and? 
परम् the Supreme? च 
and? धाम abode? ×वया 
by Thee? ततम् is


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and? धाम abode? ×वया 
by Thee? ततम् is 
pervaded? ͪवæवम् the 
Universe? अनÛतǾप O 
Being of infinite forms.
Commentary Primal 
God? because the Lord 
is the creator of the 
universe.Purusha? 
because the Lord lies in 
the body (Puri Sayanat).
Nidhaanam That in 
which the world rests 
during the great deluge 
or cosmic dissolution.
The pot comes out of 
the clay and gets 
merged in clay. Even so 
the world has come out 
of the Lord and gets 
dissolved or involved in 
the Lord. So the Lord is


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the Lord. So the Lord is 
the material cause of the 
world. Therefore? He is 
the primal God and the 
supreme refuge also.
Vetta Knower of the 
knowable things. As the 
Lord is omniscient? He 
knows all about the 
world? and He is the 
instrumental or the 
efficient cause of this 
world.Param Dhama 
Supreme Abode of 
Vishnu. Just as the rope 
(the substratum for the 
superimposed snake) 
pervades the snake? so 
also Brahman or Vishnu 
through His Nature as 
ExistenceKnowledgeBlis


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BG11.39 11 39
वायुय[मोऽ
िÊनव[ǽणः 
शशाɨकः
ĤजापǓतस्
×वं 
Ĥͪपतामह
æच |
नमो 
नमèतेऽस्
तु 
सहİकृ×व
◌ः
पुनæच 
भूयोऽͪप 
नमो 
नमèते 
||११-३९||
vāyuryamo.
agnirvaruṇaḥ 
śaśāṅkaḥ 
prajāpatistvaṃ 
prapitāmahaśca 
.
namo namaste.
astu 
sahasrakṛtvaḥ 
punaśca bhūyo.
api namo 
namaste ||11-
39||
।।11.39।। 
आप वायु, यम, 
अिÊन, वǽण, 
चÛġमा, 
ĤजापǓत 
(Ħéमा) और 
Ĥͪपतामह 
(Ħéमा के भी 
कारण) हɇ; 
आपके ͧलए 
सहİ बार 
नमèकार, 
नमèकार है, 
पुन: आपको 
बारàबार 
नमèकार, 
नमèकार है।।
11.39 Thou 
art Vayu, 
Yama, Agni,


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नमèकार है।।
11.39 Thou 
art Vayu, 
Yama, Agni, 
Varuna, the 
moon, the 
Creator, and 
the great-
grandfather. 
Salutations, 
salutations 
unto Thee, a 
thousand 
times, and 
again 
salutations, 
salutations 
unto Thee.
11.39 वायुः Vayu? यमः 
Yama? अिÊनः Agni? 
वǽणः Varuna? शशाɨकः 
moon? ĤजापǓतः 
Prajapati? ×वम् Thou? 
Ĥͪपतामहः 
greatgrandfather? च 
and? नमःनमः 
salutations? ते to Thee? 
अèतु be? सहİकृ×वः 
thousand times? पुनः 
again? च and? भूयः 
again? अͪप also ? 
नमःनमः salutations? ते


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again? अͪप also ? 
नमःनमः salutations? ते 
to Thee.Commentary 
Prajapati Marichi and 
others were the seven 
mindborn sons of 
Brahma. Kasyapa 
descended from Marichi 
and from Kasyapa came 
all other progeny. 
Therefore? Marichi? 
Kasyapa and others are 
known as Prajapatis or 
the gods or progeny. 
The word Prajapati here 
is interpreted by some 
as Kasyapa and other 
Prajapatis. But as the 
word has been used 
here in the singular 
number it is appropriate 
to take Brahma as


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number it is appropriate 
to take Brahma as 
Prajapati. Brahma is the 
grandfather (Pitamaha) 
of Kasyapa. Brahma or 
the Hiranyagarbha is the 
Karya Brahman (effect). 
Isvara is the Karana 
Brahman (the cause for 
Brahma). Therefore? 
Isvara is the 
greatgrandfather. He is 
the father of,even 
Brahma.Isvara has 
Maya as the limiting 
adjunct. Maya is His 
causal body. Isvara has 
no plane. Maya is in an 
undifferentiated state. 
She is in a state where 
the alities of Nature


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She is in a state where 
the alities of Nature 
(Gunas) are in eilibrium. 
When the eilibrium is 
disturbed through the 
will of Isvara? the three 
Gunas? Brahma? 
Vishnu and Siva 
manifest.Thou art the 
moon alludes to and 
includes the sun also.
Punah? Bhuyah Again. 
Salutations a thousand 
times and again 
salutations. This 
indicates that Arjuna 
had intense faith in and 
boundless devotion for 
Lord Krishna. He was 
not satisfied even if he 
prostrated himself a 
thousand times.


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BG11.40 11 40
नमः 
पुरèताद
थ 
पृçठतèते
नमोऽèतु 
ते सव[त 
एव सव[ |
अनÛतवी
या[ͧमतͪव
Đमè×वं
सवɍ 
समाÜनो
ͪष 
ततोऽͧस 
सव[ः ||११-
४०||
namaḥ 
purastādatha 
pṛṣṭhataste 
namo.astu te 
sarvata eva 
sarva .
anantavīryāmita
vikramastvaṃ 
sarvaṃ 
samāpnoṣi tato.
asi sarvaḥ ||11-
40||
।।11.40।। हे 
अनÛतसाम[Øय 
वाले भगवन्! 
आपके ͧलए 
अĒत: और 
पृçठत: 
नमèकार है, हे 
सवा[×मन्! 
आपको सब 
ओर से 
नमèकार है। 
आप अͧमत 
ͪवĐमशालȣ हɇ 
और आप 
सबको åयाÜत 
ͩकये हुए हɇ, 
इससे आप 
सव[Ǿप हɇ।।
11.40 
Salutations to


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इससे आप 
सव[Ǿप हɇ।।
11.40 
Salutations to 
Thee, in front 
and behind! 
Salutations to 
Thee on 
every side! O 
All!! Thou 
infinite in 
power and 
prowess, 
pervadest all; 
wherefore 
Thou art all.
11.40 नमः salutation? 
पुरèतात् (from) front? अथ 
also? पृçठतः (from) 
behind? ते to Thee? नमः 
salutation? अèतु be? ते 
to Thee? सव[तः on every 
side? एव even? सव[ O 
all? अनÛतवीय[ infinite 
power? अͧमतͪवĐमः 
infinite in prowess? ×वम् 
Thou? सव[म् all? 
समाÜनोͪष pervadest? 
ततः wherefore? अͧस


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समाÜनोͪष pervadest? 
ततः wherefore? अͧस 
(Thou) art? सव[ः all.
Commentary The words 
I prostrate myself before 
Thee? behind Thee and 
on every side indicate 
the allpervading nature 
of the Lord. How can the 
allpervading Self have 
front and back Finite 
objects only have front 
and back sides Arjuna 
imagined that there 
were front and back 
sides to the Lord and so 
prostrated himself in his 
extreme faith and 
devotion.O All Nothing 
exists without Thee. As 
the Self is allpervading?


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the Self is allpervading? 
He is called the All. 
There is nothing except 
the Self.On every side? 
as Thou art present 
everywhere or in all 
arters.One may be 
powerful but may not 
possess the courage to 
kill the enemies or he 
may be endowed with a 
mild form of courge but 
the Lord is infinite in 
courage and infinite in 
power.Pervadest by Thy 
One Self.


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BG11.41 11 41
सखेǓत 
म×वा 
Ĥसभं 
यदुÈतं
हे कृçण हे 
यादव हे 
सखेǓत |
अजानता 
मǑहमानं 
तवेदं
मया 
Ĥमादा×Ĥ
णयेन 
वाͪप 
||११-४१||
sakheti matvā 
prasabhaṃ 
yaduktaṃ he 
kṛṣṇa he 
yādava he 
sakheti .
ajānatā 
mahimānaṃ 
tavedaṃ mayā 
pramādātpraṇa
yena vāpi ||11-
41||
।।11.41।। हे 
भगवन्! आपको 
सखा मानकर 
आपकȧ इस 
मǑहमा को न 
जानते हुए मेरे 
ɮवारा Ĥमाद से 
अथवा Ĥेम से 
भी "हे कृçण हे! 
यादव हे सखे!" 
इस Ĥकार जो 
कुछ बलात् कहा 
गया है।।
11.41 
Whatever I 
have 
presumptuou
sly said from


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Whatever I 
have 
presumptuou
sly said from 
carelessness 
or love, 
addressing 
Thee as O 
Krishna! O 
Yadava! O 
Friend! 
regarding 
Thee merely 
as a friend, 
unknowing of 
this, Thy 
greatness.
11.41 सखा friend? इǓत 
as? म×वा regarding? 
Ĥसभम् presumptuously? 
यत् whatever? उÈतम् 
said? हे कृçण O Krishna? 
हे यादव O Yadava? हे 
सखा O friend? इǓत thus? 
अजानता unknowing? 
मǑहमानम् greatness? तव 
Thy? इदम् this? मया by 
me? Ĥमादात् from 
carelessness? Ĥणयेन 
due to love? वा or? अͪप


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BG11.42 11 42
यÍचावहा
साथ[मसत्
कृतोऽͧस
ͪवहारशय्
यासनभो
जनेषु |
एकोऽथवा
ÜयÍयुत 
त×सम¢ं
त×¢ामये 
×वामहम
Ĥमेयम् 
||११-४२||
yaccāvahāsārth
amasatkṛto.asi 
vihāraśayyāsan
abhojaneṣu .
eko.
athavāpyacyuta 
tatsamakṣaṃ 
tatkṣāmaye 
tvāmahamapra
meyam ||11-42||
।।11.42।। 
और, हे अÍयुत! 
जो आप मेरे 
ɮवारा हँसी के 
ͧलये ǒबहार, 
शáया, आसन 
और भोजन के 
समय अकेले मɅ 
अथवा अÛयɉ के 
सम¢ भी 
अपमाǓनत 
ͩकये गये हɇ, उन 
सब के ͧलए 
अĤमेय èवǾप 
आप से मɇ 
¢मायाचना 
करता हूँ।।
11.42 In 
whatever way 
I may have


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करता हूँ।।
11.42 In 
whatever way 
I may have 
insulted Thee 
for the sake 
of fun, while 
at play, 
reposing, 
sitting or at 
meals, when 
alone (with 
Thee), O 
Krishna, or in 
company  that 
I implore 
Thee, 
immeasurable 
one, to 
forgive.
11.42 यत् whatever? च 
and? अवहासाथ[म् for the 
sake of fun? अस×कृतः 
disrespected? अͧस 
(Thou) art? 
ͪवहारशáयासनभोजनेषु 
while at play? on bed? 
while sitting or at meals? 
एकः (when) one? अथवा 
or? अͪप even? अÍयुत O 
Krishna? तत् so? सम¢म्


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or? अͪप even? अÍयुत O 
Krishna? तत् so? सम¢म् 
in company? तत् that? 
¢ामये implore to forgive? 
×वाम् Thee? अहम् I? 
अĤमेयम् immeasurable.
Commentary Arjuna? 
beholding the Cosmic 
Form of Lord Krishna? 
seeks forgiveness for 
his past familiar 
conduct. He says? I 
have been stupid. I have 
treated Thee with 
familiarity? not knowing 
Thy greatness. I have 
taken Thee as my friend 
on account of 
misconception. I have 
behaved badly with 
Thee. Thou art the origin 
of this universe and yet I


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of this universe and yet I 
have joked with Thee. I 
have taken undue 
liberties with Thee. 
Kindly forgive me? O 
Lord.Tat All those 
offences.Achyuta He 
who is unchanging.In 
company In the 
presence of others.
Aprameyam 
Immeasurable. He Who 
has unthinkable glory 
and splendour.


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BG11.43 11 43
ͪपताͧस 
लोकèय 
चराचरस्
य
×वमèय 
पूÏयæच 
गुǽग[रȣया
न् |
न 
×व×समोऽ
è×यßय
ͬधकः 
कुतोऽÛयो
लोकğयेऽ
ÜयĤǓतम
Ĥभाव 
||११-४३||
pitāsi lokasya 
carācarasya 
tvamasya 
pūjyaśca 
gururgarīyān .
na tvatsamo.
astyabhyadhika
ḥ kuto.anyo 
lokatraye.
apyapratimapra
bhāva ||11-43||
।।11.43।। 
आप इस 
चराचर जगत् 
के ͪपता, 
पूजनीय और 
सव[Įेçठ गुǽ हɇ। 
हे अͪĤतम 
Ĥभाव वाले 
भगवन्! तीनɉ 
लोकɉ मɅ आपके 
समान भी कोई 
नहȣं हɇ, तो ͩफर 
आपसे अͬधक 
Įेçठ कैसे 
होगा?।।
11.43 Thou 
art the Father 
of this world,


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11.43 Thou 
art the Father 
of this world, 
moving and 
unmoving. 
Thou art to be 
adored by this 
world, Thou, 
the greatest 
Guru; (for) 
none there 
exists who is 
eal to Thee; 
how then 
could there 
be another 
superior to 
Thee in the 
three worlds, 
O Being of 
unealled 
power?
11.43 ͪपता Father? अͧस 
(Thou) art? लोकèय of 
the world? चराचरèय of 
the moving and 
unmoving? ×वम् Thou? 
अèय of this? पूÏयः to be 
reserved? च and? गुǽः 
the Guru? गरȣयान् 
weightier? न not?


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the Guru? गरȣयान् 
weightier? न not? 
×व×समः eal to Thee? 
अिèत is? अßयͬधकः 
surpassing? कुतः 
whence? अÛयः other? 
लोकğये in the three 
worlds? अͪप also? 
अĤǓतमĤभाव O Being of 
unealled power.
Commentary There 
exists none who is eal to 
Thee There cannot be 
two or more Isvaras. If 
there were? the world 
will not get on as it does 
now. All the Isvaras may 
not be of one mind? as 
they would all be 
independent of one 
another. What one 
wishes to create? 
another may wish to


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wishes to create? 
another may wish to 
destroyWhen there does 
not exist one who is eal 
to Thee? how could 
there be one superior to 
TheeFather Creator. As 
the Lord is the creator of 
this world He is fit to be 
adored. He is the 
greatest Guru also. 
Therefore there is no 
one who is eal to the 
Lord.


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BG11.44 11 44
तèमा×Ĥ
णàय 
Ĥͨणधाय 
कायं
Ĥसादये 
×वामहमी
शमीɬयम् 
|
ͪपतेव 
पुğèय 
सखेव 
सÉयुः
ͪĤयः 
ͪĤयायाह[
ͧस देव 
सोढुम् 
||११-४४||
tasmātpraṇamy
a praṇidhāya 
kāyaṃ 
prasādaye 
tvāmahamīśamī
ḍyam .
piteva putrasya 
sakheva 
sakhyuḥ priyaḥ 
priyāyārhasi 
deva soḍhum 
||11-44||
।।11.44।। 
इसͧलये हे 
भगवन्! मɇ 
शरȣर के ɮवारा 
साçटांग 
Ĥͨणपात करके 
èतुǓत के योÊय 
आप ईæवर को 
ĤसÛन होने के 
ͧलये Ĥाथ[ना 
करता हूँ। हे देव! 
जैसे ͪपता पुğ 
के, ͧमğ अपने 
ͧमğ के और 
ͪĤय अपनी 
ͪĤया के(अपराध 
को ¢मा करता


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ͧमğ के और 
ͪĤय अपनी 
ͪĤया के(अपराध 
को ¢मा करता 
है), वैसे हȣ आप 
भी मेरे अपराधɉ 
को ¢मा 
कȧिजये।।
11.44 
Therefore, 
bowing down, 
prostrating 
my body, I 
crave Thy 
forgiveness, 
O adorable 
Lord. As a 
father 
forgives his 
son, a friend 
his (dear) 
friend, a lover 
his beloved, 
even so 
shouldst Thou 
forgive me, O 
God.
11.44 तèमात् therefore? 
Ĥणàय saluting? Ĥͨणधाय 
having bent? कायम् 
body? Ĥसादये crave 
forgiveness? ×वाम् 
Thee? अहम् I? ईशम् the 
Lord? ईɬयम् adorable?


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Thee? अहम् I? ईशम् the 
Lord? ईɬयम् adorable? 
ͪपता father? ͪĤयः 
beloved? ͪĤयायाः to the 
beloved? अह[ͧस (Thou) 
shouldst? देव O God? 
सोढुम् to bear.
Commentary O Lord? 
take me to Thy bosom 
as a mother does her 
child. Forgive me for all 
tht I have hitherto 
spoken or done. Forgive 
my faults. Please 
overlook my past 
mistakes. I have done 
this through ignorance. 
Now I have come to 
Thee in submission. I 
beg Your pardon now.
BG11.45 11 45
अǺçटपूवɍ 
ǿͪषतोऽ
िèम 
Ǻçɪवा
भयेन च 
Ĥåयͬथतं


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अǺçटपूवɍ 
ǿͪषतोऽ
िèम 
Ǻçɪवा
भयेन च 
Ĥåयͬथतं 
मनो मे |
तदेव मे 
दश[य देव 
Ǿपं
Ĥसीद 
देवेश 
जगिÛनव
◌ास ||११-
४५||
adṛṣṭapūrvaṃ 
hṛṣito.asmi 
dṛṣṭvā bhayena 
ca pravyathitaṃ 
mano me .
tadeva me 
darśaya deva 
rūpaṃ prasīda 
deveśa 
jagannivāsa 
||11-45||
।।11.45।। मɇ 
आपके इस 
अǺçटपूव[ Ǿप 
को देखकर 
हͪष[त हो रहा हूँ 
और मेरा मन 
भय से 
अǓतåयाकुल भी 
हो रहा हɇ। 
इसͧलए हे देव! 
आप उस 
पूव[काल को हȣ 
मुझे Ǒदखाइये। 
हे देवेश! हे 
जगिÛनवास! 
आप ĤसÛन 
होइये।।
11.45 I am 
delighted, 
having seen


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होइये।।
11.45 I am 
delighted, 
having seen 
what has 
never been 
seen before; 
and yet my 
mind is 
distressed 
with fear. 
Show me that 
(previous) 
form only, O 
God; have 
mercy, O God 
of gods, O 
Abode of the 
universe.
11.45 अǺçटपूव[म् what 
was never seen before? 
ǿͪषतः delighted? अिèम 
(I) am? Ǻçɪवा having 
seen? भयेन with fear? च 
and? Ĥåयͬथतम् is 
distressed? मनः mind? 
मे my? तत् that? एव 
only? मे to me? दश[य 
show? देव O God? Ǿपम् 
form? Ĥसीद have 
mercy? देवेश O Lord of


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form? Ĥसीद have 
mercy? देवेश O Lord of 
the gods? जगिÛनवास O 
Aboe of the universe.
Commentary For an 
ordinary man the 
Cosmic Form (Vision) is 
overwhelming and 
terrifying but for a Yogi it 
is encouraging? 
strengthening and 
soulelevating.Arjuna 
says The Cosmic Form 
was never before seen 
by me. Show me only 
that form which Thou 
wearest as my friend.


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BG11.46 11 46
ͩकरȣǑटनं 
गǑदनं 
चĐहèतं
इÍछाͧम 
×वां 
ġçटुमहं 
तथैव |
तेनैव 
Ǿपेण 
चतुभु[जेन
सहİबाहो 
भव 
ͪवæवमूतȶ 
||११-४६||
kirīṭinaṃ 
gadinaṃ 
cakrahastaṃ 
icchāmi tvāṃ 
draṣṭumahaṃ 
tathaiva .
tenaiva rūpeṇa 
caturbhujena 
sahasrabāho 
bhava 
viśvamūrte ||11-
46||
।।11.46।। मɇ 
आपको उसी 
Ĥकार 
मुकुटधारȣ, गदा 
और चĐ हाथ 
मɅ ͧलए हुए 
देखना चाहता हूँ
। हे ͪवæवमूतȶ! हे 
सहİबाहो! आप 
उस चतुभु[जǾप 
के हȣ बन जाइए
।।
11.46 I desire 
to see Thee 
as before, 
crowned, 
bearing a 
mace, with


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as before, 
crowned, 
bearing a 
mace, with 
the discus in 
hand, in Thy 
former form 
only, having 
four arms, O 
thousand-
armed, 
Cosmic Form 
(Being).
11.46 ͩकरȣǑटनम् wearing 
crown? गǑदनम् bearing a 
mace? चĐहèतम् with a 
discus in the hand? 
इÍछाͧम (I) desire? ×वाम् 
Thee? ġçटुम् to see? 
अहम् I? तथैव as before? 
तेनैव that same? Ǿपेण of 
form? चतुभु[जेन (by) 
fourarmed? सहİबाहो O 
thousandarmed? भव 
be? ͪवæवमूतȶ O Universal 
Form.Commentary 
Arjuna says O Lord in 
the Cosmic Form I do


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Arjuna says O Lord in 
the Cosmic Form I do 
not know where to turn 
and to whom to address 
myself. I am frightened. I 
am longing to see Thee 
with conch? discus? 
mace and lotus. 
Withdraw Thy Cosmic 
Form. Assume that 
same fourarmed form as 
before.Spiritual 
aspirants are ofen 
impatient to have the 
highest spiritual 
experiences 
immediately they begin 
their Sadhana. This is 
wrong. They will not be 
able to withstand the 
great power that will,
surge into them. Be 
patientO


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BG11.47 11 47
Įीभगवा
नुवाच |
मया 
ĤसÛनेन 
तवाजु[नेदं
Ǿपं परं 
दͧश[तमात्
मयोगात् |
तेजोमयं 
ͪवæवमन
Ûतमाɮयं
यÛमे 
×वदÛयेन 
न 
Ǻçटपूव[म् 
||११-४७||
śrībhagavānuvā
ca .
mayā 
prasannena 
tavārjunedaṃ 
rūpaṃ paraṃ 
darśitamātmayo
gāt .
tejomayaṃ 
viśvamanantam
ādyaṃ yanme 
tvadanyena na 
dṛṣṭapūrvam 
||11-47||
।।11.47।। हे 
अजु[न! तुम पर 
ĤसÛन होकर 
मɇने अपनी 
योगशिÈत 
(आ×मयोगात्) 
के Ĥभाव से यह 
अपना परम 
तेजोमय, सबका 
आǑद और 
अनÛत 
ͪवæवǾप तुझे 
दशा[या है, िजसे 
तुàहारे पूव[ 
ͩकसी ने नहȣं 
देखा है।।


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तुàहारे पूव[ 
ͩकसी ने नहȣं 
देखा है।।
11.47 The 
Blessed Lord 
said  O 
Arjuna, this 
Cosmic Form 
has 
graciously 
been shown 
to thee by Me 
by My own 
Yogic power; 
full of 
splendour, 
primeval, and 
infinite, this 
Cosmic Form 
of Mine has 
never been 
seen before 
by anyone 
other than 
thyself.
11.47 मया by Me? 
ĤसÛनेन gracious? तव to 
thee? अजु[न O Arjuna? 
इदम् this? Ǿपम् form? 
परम् supreme? दͧश[तम् 
has been shown? 
आ×मयोगात् by My own 
Yogic power? तेजोमयम्


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आ×मयोगात् by My own 
Yogic power? तेजोमयम् 
full of splendour? ͪवæवम् 
universal? अनÛतम् 
endless? आɮयम् 
primeval? यत् which? मे 
of Me? ×वत् from thee? 
अÛयेन by another? न 
not? Ǻçटपूव[म् seen 
before.Commentary 
Lord Krishna eulogises 
the Cosmic Form 
because Arjuna should 
be regarded to have 
achieved all his ends by 
seeing this Cosmic 
Form.It is also an 
inducement to all 
spiritual aspirants to 
strive to attain this 
sublime vision. What 
they should do is 
explained by the Lord in


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BG11.48 11 48
न 
वेदय£ाध्
ययनैन[ 
दानैर्-
न च 
ͩĐयाͧभन[ 
तपोͧभǽ
Ēैः |
एवंǾपः 
शÈय अहं 
नृलोके
ġçटुं 
×वदÛयेन 
कुǽĤवीर 
||११-४८||
na 
vedayajñādhyay
anairna 
dānaira- na ca 
kriyābhirna 
tapobhirugraiḥ .
evaṃrūpaḥ 
śakya ahaṃ 
nṛloke draṣṭuṃ 
tvadanyena 
kurupravīra 
||11-48||
।।11.48।। हे 
कुǽĤवीर! 
तुàहारे 
अǓतǐरÈत इस 
मनुçय लोक मɅ 
ͩकसी अÛय के 
ɮवारा मɇ इस 
Ǿप मɅ, न 
वेदाÚययन और 
न य£, न दान 
और न 
(धाͧम[क) 
ͩĐयायɉ के 
ɮवारा और न 
उĒ तपɉ के 
ɮवारा हȣ देखा 
जा सकता हूँ।।
11.48 Neither


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ɮवारा हȣ देखा 
जा सकता हूँ।।
11.48 Neither 
by the study 
of the Vedas 
and 
sacrifices, nor 
by gifts nor by 
rituals nor by 
severe 
austerities 
can I be seen 
in this form in 
the world of 
men by any 
other than 
thyself, O 
great hero of 
the Kurus 
(Arjuna).
11.48 न not? 
वेदय£ाÚययनैः by the 
study of the Vedas and 
of Yajnas? न not? दानैः 
by gifts? न not? च and? 
ͩĐयाͧभः by rituals? न 
not? तपोͧभः by 
austerities? उĒैः severe? 
एवंǾपः in such form? 
शÈयः (am) possible?


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एवंǾपः in such form? 
शÈयः (am) possible? 
अहम् I? नृलोके in the 
world of men? ġçटुम् to 
be seen? ×वत् than 
thee? अÛयेन by another? 
कुǽĤवीर O great hero of 
the Kurus.Commentary 
Mere cramming of the 
texts of the Vedas 
without knowing the 
meaning will not do. A 
study of the sacrifices 
also is necessary. One 
should know the 
meaning of these? also.
Dana Charity such as a 
Tula Purusha (gift of 
gold eal in weight of a 
man) Kanyadana (gift of 
ones daughther in 
marriage)? gift of a


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ones daughther in 
marriage)? gift of a 
cow? rice? etc.Kriya 
Rituals such as 
Agnihotra.Tapas Such 
as the Chandrayana 
Vrata. (This is a kind of 
Vrata or observance. 
The daily consumption 
of food is reduced by 
one mouthful every day 
for the dark half of the 
month beginning with 
the fullmoon. Then the 
food is increased by one 
mouthful every day 
during the bright 
fortnight during the 
increase of the moon. 
This Vrata (observance) 
is a great purifier of the


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BG11.49 11 49
मा ते 
åयथा मा 
च 
ͪवमूढभाव
◌ो
Ǻçɪवा 
Ǿपं 
घोरमीǺɨ
ममेदम् |
åयपेतभीः 
Ĥीतमनाः 
पुनè×वं
तदेव मे 
Ǿपͧमदं 
Ĥपæय 
||११-४९||
mā te vyathā 
mā ca 
vimūḍhabhāvo 
dṛṣṭvā rūpaṃ 
ghoramīdṛṅma
medam .
vyapetabhīḥ 
prītamanāḥ 
punastvaṃ 
tadeva me 
rūpamidaṃ 
prapaśya ||11-
49||
।।11.49।। इस 
Ĥकार मेरे इस 
घोर Ǿप को 
देखकर तुम 
åयथा और 
मूढ़भाव को मत 
ĤाÜत हो। 
Ǔनभ[य और 
ĤसÛनͬचƣ 
होकर तुम पुन: 
मेरे उसी (पूव[ 
के) Ǿप को देखो
।।
11.49 Be not 
afraid, nor 
bewildered on 
seeing such a


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afraid, nor 
bewildered on 
seeing such a 
teriible form 
of Mine as 
this; with thy 
fear dispelled 
and with a 
gladdened 
heart, now 
behold again 
this former 
form of Mine.
11.49 मा not? ते thee? 
åयथा fear? मा not? च 
and? ͪवमूढभावः 
bewildered state? Ǻçɪवा 
having seen? Ǿपम् 
form? घोरम् terrible? 
ईǺक् such? मम My? इदम् 
this? åयपेतभीः with (thy) 
fear dispelled? Ĥीतमनाः 
with gladdened heart? 
पुनः again? ×वम् thou? 
तत् that? एव even? मे 
My? Ǿपम् form? इदम् 
this? Ĥपæय behold.


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My? Ǿपम् form? इदम् 
this? Ĥपæय behold.
Commentary Former 
form is the form with 
four hands with conch? 
discus? club or mace 
and lotus.The Lord was 
Arjuna in a state of 
terror. Therefore? He 
withdrew the Cosmic 
Form and assumed His 
usual gentle form. He 
consoled Arjuna and 
spoke sweet? loving 
words.
BG11.50 11 50
सÑजय 
उवाच |
इ×यजु[नं 
वासुदेवस्
तथोÈ×वा
èवकं Ǿपं 
दश[यामा
स भूयः |
आæवासय
◌ामास च 
भीतमेनं
भू×वा 
पुनः 
सौàयवपु
म[हा×मा 
||११-५०||
sañjaya uvāca .
ityarjunaṃ


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म[हा×मा 
||११-५०||
sañjaya uvāca .
ityarjunaṃ 
vāsudevastatho
ktvā svakaṃ 
rūpaṃ 
darśayāmāsa 
bhūyaḥ .
āśvāsayāmāsa 
ca bhītamenaṃ 
bhūtvā punaḥ 
saumyavapurm
ahātmā ||11-50||
।।11.50।। 
संजय ने कहा -- 
भगवान् वासुदेव 
ने अजु[न से इस 
Ĥकार कहकर, 
पुन: अपने (पूव[) 
Ǿप को दशा[या, 
और ͩफर, 
सौàयǾप 
महा×मा 
Įीकृçण ने इस 
भयभीत अजु[न 
को आæवèत 
ͩकया।।
11.50 
Sanjaya said  
Having thus 
spoken to 
Arjuna, 
Krishna again 
showed His 
own form and 
the great Soul 
(Krishna), 
assuming His


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the great Soul 
(Krishna), 
assuming His 
gentle form, 
consoled him 
(Arjuna) who 
was terrified.
11.50 इǓत thus? अजु[नम् 
to Arjuna? वासुदेवः 
Vaasudeva? तथा so? 
उÈ×वा having spoken? 
èवकम् His own? Ǿपम् 
form? दश[यामास 
showed? भूयः again? 
आæवासयामास consoled? 
च and? भीतम् who was 
terrified? एनम् him? भू×वा 
having become? पुनः 
again? सौàयवपुः of 
gentle form? महा×मा the 
greatsouled One.
Commentary His own 
form His form as the son 
of Vasudeva.


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BG11.51 11 51
अजु[न 
उवाच |
Ǻçɪवेदं 
मानुषं Ǿपं 
तव सौàयं 
जनाद[न |
इदानीम
िèम 
संवृƣः 
सचेताः 
ĤकृǓतं 
गतः 
||११-५१||
arjuna uvāca .
dṛṣṭvedaṃ 
mānuṣaṃ 
rūpaṃ tava 
saumyaṃ 
janārdana .
idānīmasmi 
saṃvṛttaḥ 
sacetāḥ 
prakṛtiṃ gataḥ 
||11-51||
।।11.51।। 
अजु[न ने कहा -- 
हे जनाद[न! 
आपके इस 
सौàय मनुçय 
Ǿप को देखकर 
अब मɇ शांतͬचƣ 
हुआ अपने 
èवभाव को 
ĤाÜत हो गया हूँ
।।
11.51 Arjuna 
said  Having 
seen this Thy 
gentle human 
form, O 
Krishna, now 
I am 
composed 
and am 
restored to 
my own


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I am 
composed 
and am 
restored to 
my own 
nature.
11.51 Ǻçɪवा having 
seen? इदम् this? मानुषम् 
human? Ǿपम् form? तव 
Thy? सौàयम् gentle? 
जनाद[न O Krishna? 
इदानीम् now? अिèम (I) 
am? संवृƣः composed? 
सचेताः with mind? 
ĤकृǓतम् to nature? गतः 
restored.Commentary 
Arjuna says to Lord 
Krishna O Lord? I now 
behold Thy human form. 
Now my thoughts are 
collected and I am 
serene. I can speak. My 
senses perform their 
proper functions. My 
fear has vanished. Thou 
hast treated me as a


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fear has vanished. Thou 
hast treated me as a 
mother would treat her 
erring child whom she 
embraces and nurses. 
Just as the calf rejoices 
when it beholds its 
mother who was missing 
for some days? so also I 
rejoice now when I 
behold Thy gentle form. 
I have drunk the nectar. 
Now I am alive.


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BG11.52 11 52
Įीभगवा
नुवाच |
सुदुद[श[ͧम
दं Ǿपं 
Ǻçटवान
ͧस 
यÛमम |
देवा 
अÜयèय 
Ǿपèय 
Ǔन×यं 
दश[नकाɨ
ͯ¢णः 
||११-५२||
śrībhagavānuvā
ca .
sudurdarśamida
ṃ rūpaṃ 
dṛṣṭavānasi 
yanmama .
devā apyasya 
rūpasya nityaṃ 
darśanakāṅkṣiṇ
aḥ ||11-52||
।।11.52।। 
Įीभगवान् ने 
कहा -- मेरा यह 
Ǿप देखने को 
ͧमलना अǓत 
दुल[भ है, 
िजसको ͩक 
तुमने देखा है। 
देवतागण भी 
सदा इस Ǿप के 
दश[न के इÍछुक 
रहते हɇ।।
11.52 The 
Blessed Lord 
said  Very 
hard indeed it 
is to see this 
form of Mine 
which thou 
hast seen.


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form of Mine 
which thou 
hast seen. 
Even the 
gods are ever 
longing to 
behold it.
11.52 सुदुद[श[म् very hard 
to see? इदम् this? Ǿपम् 
form? Ǻçटवानͧस thou 
hast seen? यत् which? 
मम My? देवाः gods? अͪप 
also? अèय (of) this? 
Ǿपèय of form? Ǔन×यम् 
ever? दश[नकाɨͯ¢णः (are) 
desrious to behold.
Commentary Lord 
Krishna says to Arjuna 
Though the gods long to 
behold the Cosmic Form 
yet they have not seen it 
as you have done. THey 
can never behold it.Just 
as the Chataka (a bird)


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as the Chataka (a bird) 
longs for a drop of rain? 
eagerly turning its eyes 
towards the clouds? so 
also do gods yearn to 
behold the Cosmic Form 
but their wishes have 
not been gratified even 
in their dreams. Such is 
that marvellous vision 
which thou hast easily 
seen.


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BG11.53 11 53
नाहं वेदैन[ 
तपसा न 
दानेन न 
चेÏयया |
शÈय 
एवंͪवधो 
ġçटुं 
Ǻçटवान
ͧस मां 
यथा ||११-
५३||
nāhaṃ vedairna 
tapasā na 
dānena na 
cejyayā .
śakya 
evaṃvidho 
draṣṭuṃ 
dṛṣṭavānasi 
māṃ yathā ||11-
53||
।।11.53।। न 
वेदɉ से, न तप 
से, न दान से 
और न य£ से 
हȣ मɇ इस Ĥकार 
देखा जा सकता 
हूँ, जैसा ͩक 
तुमने मुझे देखा 
है।।
11.53 Neither 
by the Vedas 
nor by 
austerity, nor 
by gift, nor by 
sacrifice can I 
be seen in 
this form as 
thou hast 
seen Me (so 
easily).


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this form as 
thou hast 
seen Me (so 
easily).
11.53 न not? अहम् I? वेदैः 
by the Vedas? न not? 
तपसा by austerity? न 
not? दानेन by gift? न 
not? च and? इÏयया by 
sacrifice? शÈयः (am) 
possible? एवंͪवधः like 
this? ġçटुम् to be seen? 
Ǻçटवानͧस (thou) hast 
seen? माम् Me? यथा as.
Commentary This 
Cosmic Form which 
thou hast seen so easily 
cannot be obtained 
either by the study of the 
Vedas and the six 
modes of philosophy? 
nor by the practice of 
manifold austerities 
(penances)? nor by


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manifold austerities 
(penances)? nor by 
charity? nor by 
sacrifices of various 
kinds.Arjuna was indeed 
very fortunate in seeing 
the Cosmic Form.How 
can the Lord be seen 
Listen The heart must 
be overflowing with true 
devotion to Him. (Cf.XI.
48)


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BG11.54 11 54
भÈ×या 
×वनÛयय
◌ा शÈय 
अहमेवंͪव
धोऽजु[न |
£ातुं ġçटुं 
च तǂवेन 
Ĥवेçटुं च 
परÛतप 
||११-५४||
bhaktyā 
tvananyayā 
śakya 
ahamevaṃvidh
o.arjuna .
jñātuṃ draṣṭuṃ 
ca tattvena 
praveṣṭuṃ ca 
parantapa ||11-
54||
।।11.54।। 
परÛतु हे 
परÛतप अजु[न! 
अनÛय भिÈत 
के ɮवारा मɇ 
तǂवत: 'जानने', 
'देखने' और 
'Ĥवेश' करने के 
ͧलए (एकȧ भाव 
से ĤाÜत होने के 
ͧलए) भी, शÈय 
हूँ!।।
11.54 But by 
single-minded 
devotion can 
I, of this 
Form, be 
known and 
seen in reality 
and also 
entered into,


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seen in reality 
and also 
entered into, 
O Arjuna.
11.54 भÈ×या by 
devotion? तु indeed? 
अनÛयया singleminded? 
शÈयः (am) possible? 
अहम् I? एवंͪवधः of this 
form? अजु[न O Arjuna? 
£ातुम् to know? Ǻçटुम् to 
see? च and? तǂवेन in 
reality? Ĥवेçटुम् to enter 
into? च and? परंतप O 
Parantapa (O scorcher 
of the foes).
Commentary Devotion is 
the sole means to the 
realisation of the Cosmic 
Form.AnanyaBhakti 
Singleminded devotion. 
Onepointed unbroken 
devotion the devotion


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Onepointed unbroken 
devotion the devotion 
which does not seek any 
other object but the Lord 
alone. In this type of 
devotion no object other 
than the Lord is 
experienced by any of 
the senses. Egoism and 
dualism totally vanish.Of 
this form refers to the 
Cosmic Form.By 
singleminded devotion it 
is possible not only to 
know Me as declared in 
the scriptures but also to 
realise Me? i.e.? to 
attain liberation. The 
devotee realises that the 
Lord is all this and He


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Lord is all this and He 
alone is the ultimate 
Reality. When he gets 
this experience of 
illumination he gets 
merged in Him. (Cf.VIII.
22X.10)


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BG11.55 11 55
म×कम[कृ
Ûम×परमो 
मɮभÈतः 
सɨगविज[
तः |
Ǔनवȷरः 
सव[भूतेषु 
यः स 
मामेǓत 
पाÖडव 
||११-५५||
matkarmakṛnma
tparamo 
madbhaktaḥ 
saṅgavarjitaḥ .
nirvairaḥ 
sarvabhūteṣu 
yaḥ sa māmeti 
pāṇḍava ||11-
55||
।।11.55।। हे 
पाÖडव! जो 
पुǽष मेरे ͧलए 
हȣ कम[ करने 
वाला है, और 
मुझे हȣ परम 
लêय मानता है, 
जो मेरा भÈत है 
तथा संगरǑहत 
है, जो भूतमाğ 
के ĤǓत Ǔनवȷर है, 
वह मुझे ĤाÜत 
होता है।।
11.55 He who 
does all 
actions for 
Me, who 
looks upon 
Me as the 
Supreme, 
who is 
devoted to


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Me as the 
Supreme, 
who is 
devoted to 
Me, who is 
free from 
attachment, 
who bears 
enmity 
towards no 
creature, he 
comes to Me, 
O Arjuna.
11.55 म×कम[कृत् does 
actions for Me? म×परमः 
looks on Me as the 
Supreme? मɮभÈतः is 
devoted to Me? 
सɨगविज[तः is freed from 
attachment? Ǔनवȷरः 
without enmity? सव[भूतेषु 
towards all creatures? 
यः who? सः he? माम् to 
Me? एǓत goes? पाÖडव O 
Arjuna.Commentary 
This is the essence of 
the whole teaching of 
the Gita. He who 
practises this teaching


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the Gita. He who 
practises this teaching 
will attain Supreme Bliss 
and Immortality. This 
verse contains the 
summary of the entire 
philosophy of the Gita.
He who performs 
actions (duties) for the 
sake of the Lord? who 
consecrates all his 
actions to Him? who 
serves the Lord with his 
heart and soul? who 
regards the Lord as his 
supreme goal? who 
lives for Him alone? who 
works for Him alone? 
who sees the Lord in 
everything? who sees 
the whole world as the 
Cosmic Form of the


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the whole world as the 
Cosmic Form of the 
Lord and therefore 
cherishes no feeling of 
hatred or enmity 
towards any creature 
even when great injury 
has been done by 
others to him? who has 
no attachment or love to 
wealth? children? wife? 
friends and relatives? 
and who seeks nothing 
else but the Lord? 
realises Him and enters 
into His Being. He 
becomes one with Him.
Thus in the Upanishads 
of the glorious 
Bhagavad Gita? the 
science of the Eternal? 
the scripture of Yoga?


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science of the Eternal? 
the scripture of Yoga? 
the dialogue between 
Sri Krishna and Arjuna? 
ends the eleventh 
discourse entitledThe 
Yoga of the Vision of the 
Cosmic Form.,


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BG12.1 12 1
अजु[न 
उवाच |
एवं 
सततयुक्
ता ये 
भÈताèत्
वां 
पयु[पासते 
|
ये 
चाÜय¢र
मåयÈतं 
तेषां के 
योगͪवƣ
माः ||१२-
१||
arjuna uvāca .
evaṃ 
satatayuktā ye 
bhaktāstvāṃ 
paryupāsate .
ye 
cāpyakṣaramav
yaktaṃ teṣāṃ 
ke 
yogavittamāḥ 
||12-1||
।।12.1।। 
अजु[न ने कहा -- 
जो भÈत, सतत 
युÈत होकर इस 
(पूवȾÈत) Ĥकार 
से आपकȧ 
उपासना करते 
हɇ और जो भÈत 
अ¢र, और 
अåयÈत कȧ 
उपासना करते 
हɇ, उन दोनɉ मɅ 
कौन उƣम 
योगͪवत् है।।
12.1 Arjuna 
said  Those 
devotees 
who, ever 
steadfast, 
thus worship


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devotees 
who, ever 
steadfast, 
thus worship 
Thee and 
those also 
who worship 
the 
imperishable 
and the 
unmanifested  
which of them 
are better 
versed in 
Yoga?
12.1 एवम् thus? 
सततयुÈताः ever 
steadfast? ये who? 
भÈताः devotees? ×वाम् 
Thee? पयु[पासते worship? 
ये who? च and? अͪप 
also? अ¢रम् the 
imperishable? अåयÈतम् 
the unmanifested? तेषाम् 
of them? के who?  
योगͪवƣमाः better versed 
in Yoga.Commentary 
The twelfth discourse 
goes to prove that 
Bhakti Yoga or the Yoga


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goes to prove that 
Bhakti Yoga or the Yoga 
of devotion is much 
easier than Jnana Yoga 
or the Yoga of 
knowledge. In Bhakti 
Yoga the devotee 
establishes a near and 
dear relationship with 
the Lord. He cultivates 
slowly and one of the 
five Bhavas (attitudes) 
according to his 
temperament? taste and 
capacity. The five 
attitudes are the Santa 
Bhava (the attitutde of 
peaceful adoration) 
Dasya Bhava (the 
attitude of servant 
towards the master) 
Sakhya Bhava (the


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towards the master) 
Sakhya Bhava (the 
attitude of a friend) 
Vatsalya Bhava (the 
attitude of a parent to 
the child) and Madhurya 
Bhava (the attitutde of 
the lover towards the 
beloved). The devotee 
adopts these attitudes 
towards the Lord. The 
last (Madhurya Bhava) 
is the culmination of 
devotion. It is merging or 
absorption in the Lord.
The devotee adores the 
Lord. He constantly 
remembers Him 
(Smarana). He sings His 
Name (Kirtana). He 
speaks of His glories.


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Name (Kirtana). He 
speaks of His glories. 
He repeats His Name. 
He chants His Mantra 
(Japa). He prays and 
prostrates himself. He 
hears His Lilas (divine 
plays). He does total? 
ungrudging and 
unconditional 
selfsurrender? obtains 
His grace? hols 
communion wih? and 
eventually gets 
absorbed in Him.The 
devotee begins by 
worshipping the idols or 
the symbols of God. 
Then he performs 
internal worship of the 
Form. Ultimately he is 
led to the supreme 
worship of the


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led to the supreme 
worship of the 
allpervading Brahman 
(Para Puja).Thus As 
declared in the last 
verse of the previous 
chapter.Avyaktam The 
unmanifested? i.e.? 
incomprehensible to the 
senses? transcending 
all limiting adjuncts. The 
unmanifested Brahman 
is beyond all limitations. 
That which is visible to 
the senses is called 
Vyakta or manifest.The 
hearts of the devotees 
are wholly fixed on 
Thee. They worship 
Thee with all their heart 
and soul.There are 
others who worship the


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and soul.There are 
others who worship the 
unmanifested Brahman 
which is beyond time? 
space and causation? 
which is attributeless? 
which is eternal and 
indefinable? which is 
beyond the reach of 
speech and mind. These 
are the wise sages.Of 
these two? the devotees 
and the men of 
knowledge -- who are 
the better knowers of 
Yoga (Cf.XI.55)


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BG12.2 12 2
Įीभगवा
नुवाच |
मáयावेश्
य मनो ये 
मां 
Ǔन×ययुक्
ता 
उपासते |
Įɮधया 
परयोपेताः 
ते मे 
युÈततमा 
मताः 
||१२-२||
śrībhagavānuvā
ca .
mayyāveśya 
mano ye māṃ 
nityayuktā 
upāsate .
śraddhayā 
parayopetāḥ te 
me yuktatamā 
matāḥ ||12-2||
।।12.2।। 
Įीभगवान् ने 
कहा -- मुझमɅ 
मन को एकाĒ 
करके 
Ǔन×ययुÈत हुए 
जो भÈतजन 
परम Įɮधा से 
युÈत होकर मेरȣ 
उपासना करते 
हɇ, वे, मेरे मत 
से, युÈततम हɇ 
अथा[त् Įेçठ हɇ।
।
12.2 The 
Blessed Lord 
said  Those 
who, fixing 
their mind on 
Me, worship


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who, fixing 
their mind on 
Me, worship 
Me, ever 
steadfast and 
endowed with 
supreme 
faith, are the 
best in Yoga 
in My opinion.
12.2 मǓय on Me? आवेæय 
fixing? मनः the mind? ये 
who? माम् Me? 
Ǔन×ययुÈताः ever 
steadfast? उपासते 
worship? Įɮधया with 
faith? परया supreme? 
उपेताः endowed? ते 
those? मे of Me? 
युÈततमाः the best 
versed in Yoga? मताः (in 
My) opinion.
Commentary Those 
devotees who fix their 
minds on Me in the 
Cosmi Form? the 
Supreme Lord and 
worship Me? ever


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Supreme Lord and 
worship Me? ever 
harmonised and with 
intense and supreme 
faith? regarding Me as 
the Lord of all the 
masters of Yoga? who 
are free from attachment 
and other evil passions 
-- these? in My opinion? 
are the best versed in 
Yoga.They spend their 
days and nights in 
worshipping Me. They 
have no other thoughts 
except those,of Myself. 
They live for Me only. 
Therefore it is indeed 
proper to say that they 
are the best Yogins.Are 
not the others? those


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are the best Yogins.Are 
not the others? those 
who contemplate the 
imperishable? formless? 
attributeless? alityless 
Supreme Brahman? the 
best of Yogins Listen 
now to what I have to 
say regarding them.


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BG12.3 12 3
ये 
×व¢रम
Ǔनदȶæयम
åयÈतं 
पयु[पासते 
|
सव[ğगम
ͬचÛ×यञ्
च 
कूटèथम
चलन्
Ģुवम् 
||१२-३||
ye 
tvakṣaramanird
eśyamavyaktaṃ 
paryupāsate .
sarvatragamaci
ntyañca 
kūṭasthamacala
ndhruvam ||12-
3||
Swami 
Tejomayanan
da did not 
comment on 
this sloka
Swami 
Sivananda 
did not 
comment on 
this sloka
Swami Sivananda did 
not comment on this 
sloka


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BG12.4 12 4
सिÛनयम्
येिÛġयĒा
मं सव[ğ 
समबुɮध
यः |
ते 
ĤाÜनुव
िÛत 
मामेव 
सव[भूतǑह
ते रताः 
||१२-४||
sanniyamyendri
yagrāmaṃ 
sarvatra 
samabuddhaya
ḥ .
te prāpnuvanti 
māmeva 
sarvabhūtahite 
ratāḥ ||12-4||
।।12.4।। 
इिÛġय समुदाय 
को सàयक् 
Ĥकार से 
Ǔनयͧमत करके, 
सव[ğ समभाव 
वाले, भूतमाğ 
के Ǒहत मɅ रत वे 
भÈत मुझे हȣ 
ĤाÜत होते हɇ।।
12.4 Having 
restrained all 
the senses, 
even-minded 
everywhere, 
intent on the 
welfare of all 
beings  verily 
they also 
come unto 
Me.
12.4 संǓनयàय having


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they also 
come unto 
Me.
12.4 संǓनयàय having 
restrained? इिÛġयĒामम् 
the aggregate of the 
senses? सव[ğ 
everywhere? समबुɮधयः 
evenminded? ते they? 
ĤाÜनुविÛत obtian? माम् 
Me? एव only? सव[भूतǑहते 
in the welfare of all 
beings? रताः rejoicers.
Commentary Those who 
are free from likes and 
dislikes (attraction and 
repulsion) can possess,
eanimity of mind. Those 
who have destroyed 
ignorance which is the 
cause for exhilaration 
and grief? through the 
knowledge of the Self?


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and grief? through the 
knowledge of the Self? 
those who are free from 
all kinds of sensual 
cravings through the 
constant practice of 
finding the defects or the 
evil in sensual pleasures 
can have evenness of 
mind. Those who are 
neither elated nor 
troubled when they get 
desirable or undesirable 
objects can possess 
evenness of mind.The 
two currents of love and 
hatred (likes and 
dislikes) make a man 
think of harming others. 
When these two are 
destroyed through


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When these two are 
destroyed through 
meditation on the Self? 
the Yogi is intent on the 
welfare of others. He 
rejoices in doing service 
to the people. He 
plunges himself in 
service. He works 
constantly for the 
solidarity or wellbeing of 
this world. He gives 
fearlessness 
(Abhayadana) to all 
creatures. No creature is 
afraid of him. He 
becomes a 
Paramahamsa Sannyasi 
who gives shelter to all 
in his heart. He attains 
Selfrealisation. He 
becoes a knower of 
Brahman. The knower of


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becoes a knower of 
Brahman. The knower of 
Brahman becomes 
Brahman.By means of 
the control of the senses 
the Yogi closes the ten 
doors (the senses) and 
withdraws the senses 
from the sensual objects 
and fixes the mind on 
the innermost Self. 
Those who meditate on 
the imperishable 
transcendental 
Brahman? restraining 
and subduing the 
senses? regarding 
everything eally? 
rejoicing in the welfare 
of all beings -- these 
also come to Me. It 
needs no saying that 
they reach Myself?


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needs no saying that 
they reach Myself? 
because I hold the wise 
as verily Myself (Cf.VII.
18). Further it is not 
necessary to say that 
they are the best Yogins 
as they are one with 
Brahman Himself. (Cf.V.
25XI.55)But --


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BG12.5 12 5
Èलेशोऽͬध
कतरèतेष
◌ामåयÈता
सÈतचेत
साम् |
अåयÈता 
Ǒह 
गǓतदु[ःखं 
देहवɮͧभर
वाÜयते 
||१२-५||
kleśo.
adhikatarasteṣā
mavyaktāsaktac
etasām ||
avyaktā hi 
gatirduḥkhaṃ 
dehavadbhiravā
pyate ||12-5||
।।12.5।। 
परÛतु उन 
अåयÈत मɅ 
आसÈत हुए 
ͬचƣ वाले पुǽषɉ 
को Èलेश 
अͬधक होता है, 
Èयɉͩक 
देहधाǐरयɉ से 
अåयÈत कȧ 
गǓत 
कǑठनाईपूव[क 
ĤाÜत कȧ जाती 
है।।
12.5 Greater 
is their trouble 
whose minds 
are set on the 
unmanifested; 
for the goal; 
the 
unmanifested, 
is very hard 
for the 
embodied to


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is very hard 
for the 
embodied to 
reach.
12.5 Èलेशः the trouble? 
अͬधकतरः (is) greater? 
तेषाम् of those? 
अåयÈतासÈतचेतसाम् 
whose minds are set on 
the unmanifested? 
अåयÈता the 
unmanifested? Ǒह for? 
गǓतः goal? दुःखम् pain? 
देहवɮͧभः by the 
embodied? अवाÜयते is 
reached.Commentary 
Worshippers of the 
Saguna (alified) and the 
Nirguna (unalified) 
Brahman reach the 
same goal. But the latter 
path is very hard and 
arduous? because the 
aspirant has to give up 
attachment to the body


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aspirant has to give up 
attachment to the body 
from the very beginning 
of his spiritual practice.
The embodied Those 
who identify themselves 
with their bodies. 
Identification with the 
body is Dehabhimana. 
The imperishable 
Brahman is very hard to 
reach for those who are 
attached to their bodies. 
Further? it is extremely 
difficult to fix the resltess 
mind on the formless 
and attributeless 
Brahman. 
Contemplation on the 
imperishable? 
attributeless Brahman 
demands a very sharp?


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attributeless Brahman 
demands a very sharp? 
onepointed and subtle 
intellect. The Upanishad 
says Drisyate tu agraya 
buddhya sukshmaya 
sukshmadarsibhih -- It is 
seen by subtle seers 
through their subtle 
intellect.He who 
meditates on the 
unmanifested should 
possess the four means. 
Then he will have to 
approach a Guru who is 
well versed in the 
scriptures and who is 
also established in 
Brahman. He will have 
to hear the Truth from 
him? then reflect and 
meditate on It.He who


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him? then reflect and 
meditate on It.He who 
realises the Nirguna 
(attributeless) Brahman 
attains eternal bliss or 
Selfrealisation or 
Kaivalya (Moksha) 
which is preceded by 
the destruction of 
ignorance with its 
effects. He who realises 
the Saguna Brahman 
(Brahman with 
attributes) goes to 
Brahmaloka and enjoys 
all the wealth and 
powers of the Lord. He 
then gets initiation into 
the mysteries of the 
Absolute from 
Hiranyagarbha and 
without any effort and


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Hiranyagarbha and 
without any effort and 
without the practice of 
hearing? reflection and 
meditation attains? 
through the grace of the 
Lord alone? the same 
state as attained by 
those who have realised 
the Nirguna Brahman. 
Through the knowledge 
of the Self? ignorance 
and its effects,are 
destroyed in the case of 
the worshippers of the 
Saguna Brahman also.


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BG12.6 12 6
ये तु 
सवा[ͨण 
कमा[ͨण 
मǓय 
संÛयèय 
म×परः |
अनÛयेनै
व योगेन 
मां 
ÚयायÛत 
उपासते 
||१२-६||
ye tu sarvāṇi 
karmāṇi mayi 
saṃnyasya 
matparaḥ .
ananyenaiva 
yogena māṃ 
dhyāyanta 
upāsate ||12-6||
।।12.6।। 
परÛतु जो 
भÈतजन मुझे 
हȣ परम लêय 
समझते हुए सब 
कमɟ को मुझे 
अप[ण करके 
अनÛययोग के 
ɮवारा मेरा 
(सगुण का) हȣ 
Úयान करते हɇ।।
12.6 But to 
those who 
worship Me, 
renouncing all 
actions in Me, 
regarding Me 
as the 
supreme 
gaol, 
meditating on 
Me with 
single-minded 
Yoga.


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meditating on 
Me with 
single-minded 
Yoga.
12.6 ये who? तु but? 
सवा[ͨण all? कमा[ͨण 
actions? मǓय in Me? 
संÛयèय renouncing? 
म×पराः regarding Me as 
the supreme goal? 
अनÛयेन singleminded? 
एव even? योगेन with the 
Yoga? माम् Me? 
ÚयायÛतः meditating? 
उपासते worship.
Commentary Ananya 
Yoga Unswerving Yoga 
exclusive? having no 
other objects of worship 
or support save the Lord 
Samadhi.Even in Bhakti 
Yoga one should not 
abandon actions. He 
must perform actions 
but he will have to


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must perform actions 
but he will have to 
dedicate the merits or 
the fruits to the Lord. 
(Cf.IX.27)


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BG12.7 12 7
तेषामहं 
समुɮधता[ 
मृ×युसंसा
रसागरात् 
|
भवाͧम 
नͬचरा×पा
थ[ 
मáयावेͧश
तचेतसाम् 
||१२-७||
teṣāmahaṃ 
samuddhartā 
mṛtyusaṃsāras
āgarāt .
bhavāmi 
nacirātpārtha 
mayyāveśitacet
asām ||12-7||
।।12.7।। हे 
पाथ[ ! िजनका 
ͬचƣ मुझमɅ हȣ 
िèथर हुआ है 
ऐसे भÈतɉ का 
मɇ शीē हȣ 
मृ×युǾप संसार 
सागर से उɮधार 
करने वाला होता 
हूँ।।
12.7 To those 
whose minds 
are set on 
Me, O Arjuna, 
verily I 
become ere 
long the 
saviour out of 
the ocean of 
Samsara.
12.7 तेषाम् for them?


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the ocean of 
Samsara.
12.7 तेषाम् for them? 
अहम् I? समुɮधता[ the 
saviour? 
मृ×युसंसारसागरात् out of 
the ocean of the mortal 
Samsara? भवाͧम (I) 
become? नͬचरात् ere 
long? पाथ[ O Arjuna? 
मǓय in Me? 
आवेͧशतचेतसाम् of those 
whose minds are set.
Commentary Mortal 
Samsara The round of 
birth and death. The 
devotee who does total? 
unconditional? and 
ungrudging 
selfsurrender to the 
Lord? who places 
himself completely at 
the mercy of the Lord? 
and who fixes of actions


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the mercy of the Lord? 
and who fixes of actions 
by offering them to the 
Lord and who thus 
destroys any power in 
the actions to bear fruit? 
and who has abandoned 
even the idea of 
liberation? is soon lifted 
by the Lord from the 
mortal plane to the 
abode of Immortality.I 
redeem such persons 
who have become 
Macchitta i.e.? mind 
united with Me? from the 
ocean of the mortal 
world or worldly life? 
without delay. (Cf.X.
10.11XII.6and7)


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BG12.8 12 8
मáयेव 
मन 
आध×èव 
मǓय 
बुɮͬधं 
Ǔनवेशय |
Ǔनवͧसçय
ͧस 
मáयेव 
अत ऊÚवɍ 
न संशयः 
||१२-८||
mayyeva mana 
ādhatsva mayi 
buddhiṃ 
niveśaya .
nivasiṣyasi 
mayyeva ata 
ūrdhvaṃ na 
saṃśayaḥ ||12-
8||
।।12.8।। तुम 
अपने मन और 
बुɮͬध को 
मुझमɅ हȣ िèथर 
करो, तदुपराÛत 
तुम मुझमɅ हȣ 
Ǔनवास करोगे, 
इसमɅ कोई 
संशय नहȣं है।।
12.8 Fix thy 
mind in Me 
only, thy 
intellect in 
Me, (then) 
thou shalt no 
doubt live in 
Me alone 
hereafter.
12.8 मǓय in Me? एव 
only? मनः the mind? 
आध×èव fix? मǓय in Me?


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only? मनः the mind? 
आध×èव fix? मǓय in Me? 
बुɮͬधम् (thy) intellect? 
Ǔनवेशय place? 
Ǔनवͧसçयͧस thou shalt 
live? मǓय in Me? एव 
alone? अतः ऊÚव[म् 
hereafter? न not? संशयः 
doubt.Commentary Fix 
thy mind means thy 
purposes and thoughts 
in Me the Lord in the 
Cosmic Form. Give up 
entirely all thoughts of 
sensual objects. Fix in 
Me thy intellect also -- 
the faculty which 
resolves and 
determines.What will be 
the result then Thou 
shalt undoubtedly live in 
Me as Myself. O Arjuna?


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Me as Myself. O Arjuna? 
of this there is no doubt 
whatsoever.The Yoga of 
meditation is described 
in this verse. (Cf.VIII.7X.
9XI.34XVIII.65)


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BG12.9 12 9
अथ ͬचƣं 
समाधातुं 
न 
शÈनोͪष 
मǓय 
िèथरम् |
अßयासय
◌ोगेन ततो 
माͧमÍछा
Üतुं 
धनÑजय 
||१२-९||
atha cittaṃ 
samādhātuṃ na 
śaknoṣi mayi 
sthiram .
abhyāsayogena 
tato 
māmicchāptuṃ 
dhanañjaya 
||12-9||
।।12.9।। हे 
धनंजय ! यǑद 
तुम अपने मन 
को मुझमɅ िèथर 
करने मɅ समथ[ 
नहȣं हो, तो 
अßयासयोग के 
ɮवारा तुम मुझे 
ĤाÜत करने कȧ 
इÍछा (अथा[त् 
Ĥय×न) करो।।
12.9 If thou 
art unable to 
fix thy mind 
steadily on 
Me, then by 
the Yoga of 
constant 
practice do 
thou seek to 
reach Me, O


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constant 
practice do 
thou seek to 
reach Me, O 
Arjuna.
12.9 अथ if? ͬचƣम् the 
mind? समाधातुम् to fix? न 
not? शÈनोͪष (thou) art 
able? मǓय in Me? िèथरम् 
steadily? अßयासयोगेन by 
the Yoga of constant 
practice? ततः them? 
माम् Me? इÍछ wish? 
आÜतुम् to reach? 
धनÑजय O Arjuna.
Commentary Abhyasa 
Yoga Abhyasa is 
constant practice to 
steady the mind and fix 
it on one point the 
practice of repeatedly 
withdrawing the mind 
from all sorts of sensual 
objects and fixing it


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from all sorts of sensual 
objects and fixing it 
again and again on one 
particular object or the 
Self. The constant effort 
to separate or detach 
oneself from the illusory 
five sheaths and identify 
oneself with the Atman 
is also Abhyasa. If you 
are not able to fix your 
mind and intellect wholly 
on the Lord all the time? 
then do it for some time 
at least. If your mind 
wanders much? try to fix 
it on the Lord through 
the continous practice of 
remembrance. Resort to


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remembrance. Resort to 
the worship of the 
images of God? feeling 
His Living Presence in 
them. This will also help 
you.Why did Lord 
Krishna address Arjuna 
by the name 
Dhananjaya here Surely 
there is some 
significance. Arjuna 
conered many people 
and brought immense 
wealth for the Rajasuya 
Yajna performed by 
Yudhishthira. For such a 
man of great powers 
and splendour? it is not 
difficult to coner this 
mind? and obtain the 
spiritual wealth of 
knowledge of the Self.


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spiritual wealth of 
knowledge of the Self. 
This is what Lord 
Krishna meant when He 
addressed Arjuna by the 
name Dhananjaya.


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BG12.10 12 10
अßयासेऽ
ÜयसमथȾ
ऽͧस 
म×कम[पर
मो भव |
मदथ[मͪप 
कमा[ͨण 
कुव[िÛसɮ
ͬधमवाÜस्
यͧस 
||१२-१०||
abhyāse.
apyasamartho.
asi 
matkarmapara
mo bhava .
madarthamapi 
karmāṇi 
kurvansiddhima
vāpsyasi ||12-
10||
।।12.10।। यǑद 
तुम अßयास मɅ 
भी असमथ[ हो 
तो म×कम[ 
परायण बनो; 
इस Ĥकार मेरे 
ͧलए कमɟ को 
करते हुए भी 
तुम ͧसɮͬध को 
ĤाÜत करोगे।।
12.10 If thou 
art unable to 
practise even 
this Abhyasa 
Yoga, be thou 
intent on 
doing actions 
for My sake; 
even by doing 
actions for My 
sake, thou


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even by doing 
actions for My 
sake, thou 
shalt attain 
perfection.
12.10 अßयासे in 
practice? अͪप also? 
असमथ[ः not capable? 
अͧस (thou) art? 
म×कम[परमः intent on 
doing actions for My 
sake? भव be? मदथ[म् for 
My sake? अͪप also? 
कमा[ͨण actions? कुव[न् by 
doing? ͧसɮͬधम् 
perfection? अवाÜèयͧस 
thou shalt attain.
Commentary Even if 
thou doest mee actions 
for My sake without 
practising Yoga thou 
shalt attain perfection. 
Thou shalt first attain 
purity of mind? then


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Thou shalt first attain 
purity of mind? then 
Yoga (concentration and 
meditation)? then 
knowledge and then 
ultimately perfection 
(Moksha or liberation). 
Serving humanity with 
Narayana Bhava 
(feeling that one is 
serving the Lord in all) is 
also doing actions for 
the sake of the Lord. 
such service should go 
hand in hand with 
worship of God and 
meditation.If you are not 
able to practise the 
Yoga of meditation 
mentioned in verse 8 or 
the Yoga of constant 
practice mentioned in


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the Yoga of constant 
practice mentioned in 
verse 9? hear the 
glorious stories 
connected with the Lord 
by attending religious 
discourses? conducted 
by the devotees of the 
Lord? sing Kirtan and 
the praises of the Lord.
Practise the nine kinds 
of Bhagavata Dharma 
(the nine modes of 
devotion). viz.? (1) 
hearing the Lilas 
(glorious and divine 
sports) of the Lord 
(Sravana)? (2) singing 
His Names (Kirtana)? 
(3) constant 
remembrance of the 
Lord and constant 
repetition of His Names


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Lord and constant 
repetition of His Names 
or Mantras (Smarana)? 
(4) service of His feet 
(Padasevana)? (5) 
offering flowers in 
worship (Archana)? (6) 
doing prostrations to the 
Lord (Vandana)? (7) 
becoming His servant 
(Dasya)? (8) friendship 
with Him (Sakhya)? and 
(9) doing total 
selfsurrender to the Lord 
(Atmanivedana). (Cf.III.
19XI.55)


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BG12.11 12 11
अथैतदप्
यशÈतोऽ
ͧस कतुɍ 
मɮयोगम
◌ाͬĮतः |
सव[कम[फ
ल×यागं 
ततः कुǽ 
यता×मवा
न् ||१२-
११||
athaitadapyaśa
kto.asi kartuṃ 
madyogamāśrit
aḥ .
sarvakarmaphal
atyāgaṃ tataḥ 
kuru 
yatātmavān 
||12-11||
।।12.11।। और 
यǑद इसको भी 
करने के ͧलए 
तुम असमथ[ हो, 
तो आ×मसंयम 
से युÈत होकर 
मेरȣ ĤािÜत Ǿप 
योग का आĮय 
लेकर, तुम 
समèत कमɟ के 
फल का ×याग 
करो।।
12.11 If thou 
art unable to 
do even this, 
then, 
resorting to 
union with 
Me, renounce 
the fruits of all 
actions with 
the self


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the fruits of all 
actions with 
the self 
controlled.
12.11 अथ if? एतत् this? 
अͪप also? अशÈतः 
unable? अͧस (thou) art? 
कतु[म् to do? मɮयोगम् My 
Yoga? आͬĮतः resorting 
to? सव[कम[फल×यागम् the 
renunciation of the fruits 
of all actions? ततः then? 
कुǽ do? यता×मवान् 
selfcontrolled.
Commentary This is the 
easiest path. If thou art 
unable to perform 
actions for My sake? if 
thou canst not even be 
intent on My service? if 
thou art unable to 
practise the Bhagavata 
Dharmas? if thous


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practise the Bhagavata 
Dharmas? if thous 
wishest to do actions 
impelled by personal 
desires? then do thou 
perform them (for your 
sake from a sense of 
duty) renouncing them 
all in Me and also 
abandon the fruits of all 
actions? at the same 
time practising 
selfcontrol.In verse 8 the 
Yoga of meditation is 
prescribed for advanced 
students in verse 9 the 
Yoga of constant 
practice if one finds 
that? too? to be difficult? 
the performance of 
actions for the sake of


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the performance of 
actions for the sake of 
the Lord alone has been 
taught in verse 10 and 
those who cannot do 
even this are asked to 
abandon the fruits of all 
actions.Madyogam My 
Yoga. Surrendering all 
actions and their fruits to 
Me is My Yoga.
Yatatmavan The man of 
discrimination who has 
controlled all the 
senses? who has 
withdrawn the senses 
from sound? touch? 
form? taste and smell.
Now the Lord eulogises 
the renunciation of the 
fruits of all actions in


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fruits of all actions in 
order to encourage the 
aspirants to practise the 
Yoga of renunciation of 
the fruits of actions.


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BG12.12 12 12
Įेयो Ǒह 
£ानमßय
◌ासाÏ£ान
◌ाɮÚयानं 
ͪवͧशçयते 
|
Úयाना×क
म[फल×या
गè×यागा
ÍछािÛतर
नÛतरम् 
||१२-१२||
śreyo hi 
jñānamabhyāsā
jjñānāddhyāna
ṃ viśiṣyate .
dhyānātkarmap
halatyāgastyāg
ācchāntirananta
ram ||12-12||
।।12.12।। 
अßयास से £ान 
Įेçठ है; £ान से 
Įेçठ Úयान है 
और Úयान से 
भी Įेçठ 
कम[फल ×याग 
है ×याग; से 
त×काल हȣ 
शािÛत ͧमलती 
है।।
12.12 Better 
indeed is 
knowledge 
than practice; 
than 
knowledge 
meditation is 
better; than 
meditation the 
renunciation 
of the fruits of


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meditation the 
renunciation 
of the fruits of 
actions: 
peace 
immediately 
follows 
renunciation.
12.12 Įेयः better? Ǒह 
indeed? £ानम् 
knowledge? अßयासात् 
than practice? £ानात् 
than knowledge? Úयानम् 
meditation? ͪवͧशçयते 
excels? Úयानात् than 
meditation? कम[फल×यागः 
the renunciation of the 
fruits of actions? ×यागात् 
from renunciation? 
शािÛतः peace? अनÛतरम् 
immediately.
Commentary Theoretical 
or indirect knowledge of 
Brahman gained from 
the scriptures is better


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Brahman gained from 
the scriptures is better 
than the practice (of 
restraining the 
modifications of the 
mind or worship of idols 
or selfmortification for 
the purpose of control of 
the mind and the 
senses) accompained 
with ignorance. 
Meditation is better than 
theoretical knowledge. 
Renunciation of the 
fruits of actions is 
bettern than meditation. 
Renunciation of the 
fruits of all actions as a 
means to the attainment 
of supreme peace or 
Moksha is merely 
eulogised here by the


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Moksha is merely 
eulogised here by the 
declaration of the 
superiority of one over 
the other to encourage 
Arjuna (and other 
spiritual aspirants) to 
practise Nishkama 
Karma Yoga? to create 
a strong desire in them 
to take up the Yoga of 
selfless action? in the 
same manner as by 
saying that the ocean 
was drunk by the 
Brahmana sage Agastya 
even the Brahmanas of 
this age are extolled 
because they are also 
Brahmanas.Desire is an 
enemy of peace. Desire 
causes restlessness of


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enemy of peace. Desire 
causes restlessness of 
the mind. Desire is the 
source of all human 
miseries? sorrows and 
troubles. Stop the play 
of desire through 
discrimination? 
dispassion and eniry 
into the nature of the 
Self then you will enjoy 
supreme peace.
Renunciation of the 
fruits of actions? is 
prescribed for the 
purification of the 
aspirants heart. It 
annihlates desire? the 
enemy of wisdom. The 
sage? too? renounces 
the fruits of actions. It 
has become natural to


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BG12.13 12 13
अɮवेçटा 
सव[भूतान
◌ां मैğः 
कǽण एव 
च |
Ǔनम[मो 
Ǔनरहɨका
रः 
समदुःख
सुखः 
¢मी 
||१२-१३||
adveṣṭā 
sarvabhūtānāṃ 
maitraḥ karuṇa 
eva ca .
nirmamo 
nirahaṅkāraḥ 
samaduḥkhasu
khaḥ kṣamī 
||12-13||
।।12.13।। 
भूतमाğ के ĤǓत 
जो ɮवेषरǑहत है 
तथा सबका 
ͧमğ तथा 
कǽणावान् है; 
जो ममता और 
अहंकार से 
रǑहत, सुख और 
दु:ख मɅ सम 
और ¢मावान् है
।।
12.13 He who 
hates no 
creature, who 
is friendly and 
compassionat
e to all, who 
is free from 
attachment 
and egoism, 
balanced in 
pleasure and


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and egoism, 
balanced in 
pleasure and 
pain, and 
forgiving.
12.13 अɮवेçटा nonhater? 
सव[भूतानाम् of (to) all 
creatures? मैğः friendly? 
कǽणः compassionate? 
एव even? च and? Ǔनम[मः 
without mineness? 
Ǔनरहɨकारः without 
egoism? समदुःखसुखः 
balanced in pleasure 
and pain? ¢मी forgiving.
Commentary Lord 
Krishna gives a 
description of the nature 
of a Bhagavata or a 
sage in the following 
eight verses. These 
eight verses are called 
Amritashtakam.The 
devotee who is 
established in God


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devotee who is 
established in God 
bears illwill to none. He 
looks on all with love 
and great compassion. 
He regards all beings as 
himself. He does not 
hate even a single 
being? not even the 
creature which gives 
him intense pain. He 
who entertains mercy 
towards suffering people 
and tries to relieve their 
sufferings is a man of 
Karuna. He puts himself 
in the position of the 
sufferer and feels the 
pain himself. Mercy is a 
divine attribute. God is 
allmerciful. If you wish to


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allmerciful. If you wish to 
hold communion with 
the Lord? and if you 
desire to attain 
Godhead? you must 
also become allmerciful.
The perfect devotee 
offers full security of life 
(Abhayadana) to all 
beings. He is a 
Paramahamsa 
Sannyasi. The devotee 
only can really 
understand the 
mysterious ways of the 
Lord. He beholds the 
Lord everywhere. He 
sees the Lord in all 
creatures. That is the 
reason why he has eal 
vision. He is like the sun 
or the river. The sun


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or the river. The sun 
sheds its light eally on a 
palace or a cottage. 
Anyone can drink the 
water of a river. A river 
enches the thirst of 
cows as well as tigers 
and lions. The idea of 
mineness and Iness 
never arises in the 
devotees mind. He has 
no sense of mine and 
thine. He is indifferent to 
pleasure and pain. He is 
not attached to pleasant 
objects. He does not 
hate the objects that 
give him pain. He is as 
forgiving as the earth. 
He is not affected a bit


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BG12.14 12 14
सÛतुçटः 
सततं 
योगी 
यता×मा 
ǺढǓनæच
यः |
मáयͪप[त
मनोबुɮ
ͬधयȾ 
मɮभÈतः 
स मे 
ͪĤयः 
||१२-१४||
santuṣṭaḥ 
satataṃ yogī 
yatātmā 
dṛḍhaniścayaḥ .
mayyarpitaman
obuddhiryo 
madbhaktaḥ sa 
me priyaḥ ||12-
14||
।।12.14।। जो 
संयता×मा, 
Ǻढ़Ǔनæचयी 
योगी सदा 
सÛतुçट है, जो 
अपने मन और 
बुɮͬध को 
मुझमɅ अप[ण 
ͩकये हुए है, जो 
ऐसा मेरा भÈत 
है, वह मुझे ͪĤय 
है।।
12.14 Ever 
content, 
steady in 
meditation, 
self-
controlled, 
possessed of 
firm 
conviction, 
with the mind 
and intellect


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firm 
conviction, 
with the mind 
and intellect 
dedicated to 
Me, he, My 
devtoee, is 
dear to Me.
12.14 सÛतुçटः 
contented? सततम् ever? 
योगी Yogi? यता×मा 
selfcontrolled? 
ǺढǓनæचयः possessed of 
firm,conviction? मǓय 
अͪप[तमनोबुɮͬधः with 
mind and intellect 
dedicated to Me? यः 
who? मɮभÈतः My 
devotee? सः he? मे to 
Me? ͪĤयः dear.
Commentary He knows 
that all that comes to 
him is the fruit of his 
own actions in the past 
and so he is ever 
contented. He does not 
endeavour to attain the


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contented. He does not 
endeavour to attain the 
finite or perishable 
objects. He fixes his 
mind and intellect on the 
Supreme Being or the 
Absolute? attains 
eternal satisfaction and 
stands adamant like 
yonder rock? amidst the 
vicissitudes of time.
Contentment ever 
dwells in the heart of My 
devotee. Like the ocean 
which is ever full? his 
heart is ever full as he 
has no cravings. He is 
ever cheerful and 
joyous. He has a feeling 
of fullness whether or 
not he gets the means


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of fullness whether or 
not he gets the means 
for the bare 
sustencance of his 
body. He is satisfied 
with a little thing and he 
does not care whether it 
is good or not. He never 
grumbles? complains or 
murmurs when he does 
not obtain food and 
clothing which are 
necessary for the 
maintenance of the 
body. His mind is ever 
filled with Me through 
constant and steady 
meditation.Yogi He who 
has evenness of mind 
always. He has 
controlled all the senses 
and desires. With a firm


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and desires. With a firm 
determination he has 
fixed his mind and 
intellect on Me in a spirit 
of perfect selfsurrender. 
He is endowed with a 
firm conviction regarding 
the essential nature of 
the Self. He who has the 
knowledge through 
Selfrealisation? I am 
Asanga Akarta Suddha 
Satchidananda 
Svayamprakasa Advitiya 
Brahman (unattached? 
nondoer? pure? 
ExistenceKnowledgeBlis
s Absolute? 
selfluminous? nondual 
Brahman) is a sage of 
firm determination. He 
has given to Me


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firm determination. He 
has given to Me 
exclusively his mind (the 
faculty that wills and 
doubts) and the intellect 
(the faculty that 
determines). He is dear 
to Me as life itself. Such 
a comparison falls far 
short of the reality.The 
same thing which was 
said by Lord Krishna to 
Arjuna in chapter VII. 
17? I am very dear to 
the wise and he is very 
dear to Me? is here 
described in detail.


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BG12.15 12 15
यèमाÛनो
ɮͪवजते 
लोको 
लोकाÛनो
ɮͪवजते 
च यः |
हषा[मष[भ
योɮवेगैमु[
Èतो यः स 
च मे 
ͪĤयः 
||१२-१५||
yasmānnodvijat
e loko 
lokānnodvijate 
ca yaḥ .
harṣāmarṣabha
yodvegairmukto 
yaḥ sa ca me 
priyaḥ ||12-15||
।।12.15।। 
िजससे कोई 
लोक (अथा[त् 
जीव, åयिÈत) 
उɮवेग को ĤाÜत 
नहȣं होता और 
जो èवयं भी 
ͩकसी åयिÈत 
से उɮवेग 
अनुभव नहȣं 
करता तथा जो 
हष[, अमष[ 
(असǑहçणुता) 
भय और 
उɮवेगɉ से मुÈत 
है,वह भÈत 
मुझे ͪĤय है।।
12.15 He by 
whom the 
world is not 
agitated and 
who cannot


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whom the 
world is not 
agitated and 
who cannot 
be agitated by 
the world, and 
who is freed 
from joy, 
anger, fear 
and anxiety  
he is dear to 
Me.
12.15 यèमात् for whom? 
न not? उɮͪवजते is 
agitated? लोकः the 
world? लोकात् from the 
world? न not? उɮͪवजते is 
agitated? च and? यः 
who? हषा[मष[भयोɮवेगैः by 
(from) joy? wrath? fear 
and anxiety? मुÈतः 
freed? यः who? सः he? 
च and? मे to Me? ͪĤयः 
dear.Commentary 
Harsha Joy? 
exhilaration of the mind 
when one obtains an


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exhilaration of the mind 
when one obtains an 
object of desire. This is 
indicated by hair 
standing on end? tears 
flowing down the face? 
etc.Amarsha Anger. 
Some say that it is a 
mixture of jealousy and 
anger.Udvega Anxiety? 
worry? sorrow? 
discomfiture.The knower 
of Brahman or the 
devotee of the Lord 
never injures any 
creature in thought? 
word and deed. He 
gives security of life to 
all creatures. Therefore? 
no creature is afraid of 
him. The sage feels that


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him. The sage feels that 
the world is his body? 
his own Self. How can 
he be afraid of the world 
then He never hurts 
others and is not hurt by 
the words or deeds of 
others.The mental 
modifications of joy? 
envy? fear and anxiety 
leave the sage or 
devotee of their own 
accord? just as the 
beasts and birds leave 
the forest when it is on 
fire.Such a sage or 
devotee is dear to Me. 
How can I describe him


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BG12.16 12 16
अनपे¢ः 
शुͬचद[¢ 
उदासीनो 
गतåयथः 
|
सवा[रàभ
पǐर×यागी 
यो 
मɮभÈतः 
स मे 
ͪĤयः 
||१२-१६||
anapekṣaḥ 
śucirdakṣa 
udāsīno 
gatavyathaḥ .
sarvārambhapa
rityāgī yo 
madbhaktaḥ sa 
me priyaḥ ||12-
16||
।।12.16।। जो 
अपे¢ारǑहत, 
शुɮध, द¢, 
उदासीन, 
åयथारǑहत और 
सव[कमɟ का 
संÛयास करने 
वाला मेरा भÈत 
है, वह मुझे ͪĤय 
है।।
12.16 He who 
is free from 
wants, pure, 
expert, 
unconcerned, 
and free from 
pain, 
renouncing all 
undertakings 
or 
commenceme
nts  he who is 
(thus) 
devoted to


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commenceme
nts  he who is 
(thus) 
devoted to 
Me, is dear to 
Me.
12.16 अनपे¢ः (he who 
is) free from wants? 
शुͬचः pure? द¢ः expert? 
उदासीनः unconcerned? 
गतåयथः free from pain? 
सवा[रàभपǐर×यागी 
renouncing all 
undertakings or 
commencements? यः 
who? मɮभÈतः My,
devotee? सः he? मे to 
Me? ͪĤयः dear.
CommentarY He is free 
from dependence. He is 
indifferent to the body? 
the senses? the objects 
of the senses and their 
mutual connections. He 
has external and internal


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has external and internal 
purity. External purity is 
attained through earth 
and water (washing and 
bathing). Inner purity is 
attained by the 
eradication of likes and 
dislikes? lust? anger? 
jealousy? etc.? and 
through the cultivation of 
the virtues -- friendship 
(towards eals)? 
compassion (towards 
those who are inferior) 
and complacency 
(towards superiors).
Daksha Prompt? swift 
and skilful in all actions 
expert. He is able to 
decide rightly and 
immediately in matters


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decide rightly and 
immediately in matters 
that demand prompt 
attention and action.
Udasina He who does 
not take up the side of a 
friend and the like (in a 
controversy) he who is 
indifferent to whatever 
happens.Gatavyathah 
He who is free from 
pain. He is not troubled 
even if he is beaten by a 
wicked man. He is not 
pained or afflicted by 
any result of any action 
or any happening.
Sarvarambhaparityagi 
He habitually renounces 
all actions calculated to 
secure the objects of


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all actions calculated to 
secure the objects of 
enjoyment? whether of 
this world or of the next. 
He has abandoned all 
egoistic? personal and 
mental initiative in all 
actions? mental and 
physical. He has 
merged his will in the 
cosmic will. He allows 
the divine will to work 
through him. He has 
neither preference nor 
personal desire and so 
he is swift? prompt and 
skilful in all actions. The 
divine will works through 
him in a dynamic 
manner.Such a devotee 
is My own Self and so


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BG12.17 12 17
यो न 
ǿçयǓत न 
ɮवेिçट न 
शोचǓत न 
काɨ¢Ǔत 
|
शुभाशुभप
ǐर×यागी 
भिÈतमा
Ûयः स मे 
ͪĤयः 
||१२-१७||
yo na hṛṣyati na 
dveṣṭi na śocati 
na kāṅkṣati .
śubhāśubhapari
tyāgī 
bhaktimānyaḥ 
sa me priyaḥ 
||12-17||
।।12.17।। जो 
न हͪष[त होता है 
और न ɮवेष 
करता है; न 
शोक करता है 
और न 
आकां¢ा; तथा 
जो शुभ और 
अशुभ को ×याग 
देता है, वह 
भिÈतमान् पुǽष 
मुझे ͪĤय है।।
12.17 He who 
neither 
rejoices, nor 
hates, nor 
grieves, nor 
desires, 
renouncing 
good and evil, 
and who is 
full of


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renouncing 
good and evil, 
and who is 
full of 
devotion, is 
dear to Me.
12.17 यः who? न not? 
ǿçयǓत rejoices? न not? 
ɮवेिçट hates? न not? 
शोचǓत grieves? न not? 
काɨ¢Ǔत desires? 
शुभाशुभपǐर×यागी 
renouncing good and 
evil? भिÈतमान् full of 
devotion? यः who? सः 
he? मे to Me? ͪĤयः dear.
Commentary What is 
described in verse 13 is 
dealt with at length in 
this.He does not rejoice 
when he attains the 
desirable objects. He 
does not hate when he 
gets the undesirable 
objects. He does not


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gets the undesirable 
objects. He does not 
grieve when he parts 
with his beloved objects. 
He does not desire the 
unattained.
Subhasubhaparityagi 
Here is a further 
description of 
Sarvarambhaparityagi of 
verse 16. He who has 
renounced good and evil 
actions which produce 
pleasure and pain is a 
devotee of the Lord.
Such a devotee or 
knower of Brahman? 
who is My own Self? is 
dear to Me. (Cf.VII.17IX.
29)
BG12.18 12 18
समः शğौ 
च ͧमğे च 
तथा 
मानापमा
नयोः |
शीतोçण
सुखदुःखे
षु समः


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तथा 
मानापमा
नयोः |
शीतोçण
सुखदुःखे
षु समः 
सɨगͪवव
िज[तः 
||१२-१८||
samaḥ śatrau 
ca mitre ca 
tathā 
mānāpamānayo
ḥ .
śītoṣṇasukhadu
ḥkheṣu samaḥ 
saṅgavivarjitaḥ 
||12-18||
Swami 
Tejomayanan
da did not 
comment on 
this sloka
Swami 
Sivananda 
did not 
comment on 
this sloka
Swami Sivananda did 
not comment on this 
sloka


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BG12.19 12 19
तुãयǓनन्
दाèतुǓत
मȿनी 
सÛतुçटो 
येन 
केनͬचत् |
अǓनकेतः 
िèथरमǓत
भ[िÈतमा
Ûमे ͪĤयो 
नरः ||१२-
१९||
tulyanindāstutir
maunī santuṣṭo 
yena kenacit .
aniketaḥ 
sthiramatirbhakt
imānme priyo 
naraḥ ||12-19||
।।12.19।। 
िजसको ǓनÛदा 
और èतुǓत दोनɉ 
हȣ तुãय है, जो 
मौनी है, जो 
ͩकसी अãप 
वèतु से भी 
सÛतुçट है, जो 
अǓनकेत है, वह 
िèथर बुɮͬध का 
भिÈतमान् पुǽष 
मुझे ͪĤय है।।
12.19 He to 
whom 
censure and 
praise are 
eal, who is 
silent, content 
with anything, 
homeless, of 
a steady


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with anything, 
homeless, of 
a steady 
mind, and full 
of devotion  
that man is 
dear to Me.
12.19 तुãयǓनÛदाèतुǓतः to 
whom censure and 
praise are eal? मौनी -- 
silent? सÛतुçटः 
contented? येनकेनͬचत् 
with anything? अǓनकेतः 
homeless? िèथरमǓतः 
steadyminded? 
भिÈतमान् full of 
devotion? मे to Me? ͪĤयः 
dear? नरः (that) man.
Commentary He is 
neither elated by praise 
nor pained by censure. 
He keeps a balanced 
state of mind. He has 
controlled the organ of 
speech and so he is


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controlled the organ of 
speech and so he is 
silent. His mind also is 
serene and silent as he 
has controlled the 
thoughts also. He is ite 
content with the bare 
means of bodily 
sustenance. It is said in 
the Mahabharata (Santi 
Parva? Moksha 
Dharma) Who is 
dressed in anything? 
who eats any kind of 
food? who lies down 
anywhere? him the gods 
call a Brahmana or a 
liberated sage or 
Jivanmukta.He does not 
dwell in one place. He 
has no fixed abode. He 
is homeless. He regards


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has no fixed abode. He 
is homeless. He regards 
the world as his dwelling 
place. His mind is ever 
fixed on Brahman. (Cf.
VII.17IX.29XII.17)


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BG12.20 12 20
ये तु 
धàया[मृत
ͧमदं 
यथोÈतं 
पयु[पासते 
|
Įɮदधाना 
म×परमा 
भÈताèते
ऽतीव मे 
ͪĤयाः 
||१२-२०||
ye tu 
dharmyāmṛtami
daṃ yathoktaṃ 
paryupāsate .
śraddadhānā 
matparamā 
bhaktāste.atīva 
me priyāḥ ||12-
20||
।।12.20।। जो 
भÈत 
Įɮधावान् तथा 
मुझे हȣ परम 
लêय समझने 
वाले हɇ और इस 
यथोÈत धम[मय 
अमृत का 
अथा[त् धम[मय 
जीवन का 
पालन करते हɇ, 
वे मुझे अǓतशय 
ͪĤय हɇ।।
12.20 They 
verily who 
follow this 
immortal 
Dharma (law 
or doctrine) 
as described 
above, 
endowed with 
faith,


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as described 
above, 
endowed with 
faith, 
regarding Me 
as their 
supreme 
goal, they, the 
devotees, are 
exceedingly 
dear to Me.
12.20 ये who? तु indeed? 
धàया[मृतम् immortal 
Dharma (Law)? इदम् 
this? यथोÈतम् as 
declared (above)? 
पयु[पासते follow? 
Įɮदधानाः endowed with 
faith? म×परमाः regarding 
Me as their Supreme? 
भÈताः devotees? ते 
they? अतीव 
exceedingly? मे to Me? 
ͪĤयाः dear.Commentary 
The Blessed Lord has in 
this verse given a 
description of His 
excellent devotee.Amrita


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description of His 
excellent devotee.Amrita 
Dharma Amrita is the 
lifegiving nectar. 
Dharma is 
righteousness or 
wisdom. Dharma is that 
which leads to 
immortality when 
practised. The real 
devotees regard Me as 
their final or supreme 
refuge.Above Beginning 
with verse 13.A great 
truth that should not go 
unnoticed is that the 
devotee? the man of 
wisdom and the Yogi 
have all the same 
fundamental 
characteristics.Priyo hi 
Jnaninotyartham (I am 
exceedingly dear to the


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Jnaninotyartham (I am 
exceedingly dear to the 
wise man) (VII.12) has 
thus been explained at 
length and concluded 
here thus? Te ativa me 
priyah (they are 
exceedinlgy dear to Me).
He who follows this 
immortal Dharma as 
described above 
becomes exceedingly 
dear to the Lord. 
Therefore? every 
aspirant who thirsts for 
salvation? and who 
longs to attain the 
Supreme Abode of the 
Lord should follow this 
immortal Dharma with 
zeal and intense faith.
Thus in the Upanishads


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zeal and intense faith.
Thus in the Upanishads 
of the glorious 
Bhagavad Gita? the 
science of the Eternal? 
the scripture of Yoga? 
the dialogue between 
Sri Krishna and Arjuna? 
ends the twelfth 
discourse entitledThe 
Yoga of Devotion.


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BG13.1 13 1
अजु[न 
उवाच |
ĤकृǓतं 
पुǽषं चैव 
¢ेğं 
¢ेğ£मेव 
च |
एतɮवेǑद
तुͧमÍछा
ͧम £ानं 
£ेयं च 
केशव 
||१३-१||
arjuna uvāca .
prakṛtiṃ 
puruṣaṃ caiva 
kṣetraṃ 
kṣetrajñameva 
ca .
etadveditumicch
āmi jñānaṃ 
jñeyaṃ ca 
keśava ||13-1||
।।13.1।। 
अजु[न ने कहा -- 
हे केशव ! मɇ, 
ĤकृǓत और 
पुǽष, ¢ेğ और 
¢ेğ£ तथा 
£ान और £ेय 
को जानना 
चाहता हूँ।।
13.1 Arjuna 
said  I wish to 
learn about 
Nature 
(matter) and 
the Spirit 
(soul), the 
field and the 
knower of the 
field, 
knowledge 
and that


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knower of the 
field, 
knowledge 
and that 
which ought 
to be known, 
O Kesava.
13.1 ĤकृǓतम् the Prakriti 
(matter)? पुǽषम् the 
Purusha (Spirit or Soul)? 
च and? एव even? ¢ेğम् 
the field? ¢ेğ£म् the 
knower of the field? एव 
even? च and? एतत् this? 
वेǑदतुम् to know? इÍछाͧम 
(I) wish? £ानम् 
knowledge? £ेयम् what 
ought to be known? च 
and? केशव O Kesava.
Commentary In some of 
the books you will not 
find this verse. If you 
include this verse also? 
the number of verses of


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the number of verses of 
the Bhagavad Gita will 
come to 701. Some 
commentators look upon 
this verse as an 
interpolation.We have 
come to the beginning of 
the third section of the 
Gita. Essentially the 
same knowledge is 
taught in this section but 
there are more details.
This discourse on 
Kshetra (matter) is 
commenced with a view 
to determine the 
essential nature of the 
possessor of the two 
Prakritis (Natures)? the 
lower and the higher? 
described in chapter


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lower and the higher? 
described in chapter 
VII? verses 4 and 5.In 
the previous discourse a 
description of the 
devotee who is dear to 
the Lord is given from 
verse 13 to the end. 
Now the estion arises 
What sort of knowledge 
of Truth should he 
possess The answer is 
given in this discourse.
Nature is composed of 
the three alities. It 
transforms itself into the 
body? senses and the 
sensual objects to serve 
the two purposes of the 
individual soul? viz.? 
Bhoga (enjoyment) and


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individual soul? viz.? 
Bhoga (enjoyment) and 
Apavarga (liberation).
The Gita is divided into 
three sections illustrative 
of the three words of the 
Mahavakya or Great 
Sentence of the Sama 
Veda -- TatTvamAsi 
(That thou art). In 
accordance with this 
view the first six 
chapters deal with the 
path of action or Karma 
Yoga and the nature of 
the thou (TvamPada). 
The next six chapters 
explain the path of 
devotion or Bhakti Yoga 
and the nature of That 
(TatPada). The last six


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and the nature of That 
(TatPada). The last six 
chapters treat of the 
path of knowledge or 
Jnana Yoga and the 
nature of the middle 
term art (AsiPada) which 
establishes the identity 
of the individual and the 
Supreme Soul (Jiva 
Brahma Aikyam).Arjuna 
now wishes to know in 
detail the difference 
between Prakriti and 
Purusha (Matter and 
Spirit). He desires to 
have a discriminative 
knowledge of the 
difference between 
them.


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BG13.2 13 2
Įीभगवा
नुवाच |
इदं शरȣरं 
कौÛतेय 
क
◌्षेğͧम×यͧभधीयते |
एतɮयो 
वेͪƣ तं 
Ĥाहुः 
¢ेğ£ 
इǓत 
तɮͪवदः 
||१३-२||
śrībhagavānuvā
ca .
idaṃ śarīraṃ 
kaunteya 
kṣetramityabhid
hīyate .
etadyo vetti taṃ 
prāhuḥ 
kṣetrajña iti 
tadvidaḥ ||13-2||
।।13.2।। 
Įीभगवान् ने 
कहा -- हे 
कौÛतेय ! यह 
शरȣर ¢ेğ कहा 
जाता है और 
इसको जो 
जानता है, उसे 
तǂव£ जन, 
¢ेğ£ कहते हɇ।
।
13.2 The 
Blessed Lord 
said  This 
body, O 
Arjuna, is 
called the 
field; he who 
knows it is 
called the 
knower of the


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knows it is 
called the 
knower of the 
field, by those 
who know of 
them.
13.2 इदम् this? शरȣरम् 
body? कौÛतेय O son of 
Kunti (Arjuna)? ¢ेğम् the 
field? इǓत thus? 
अͧभधीयते is called? एतत् 
this? यः who? वेͪƣ 
knows? तम् him? Ĥाहुः 
(they) call? ¢ेğ£ः the 
knower of the field? इǓत 
thus? तɮͪवदः the 
knowers of that.
Commentary Kshetra 
literally means field. The 
body is so called 
because the fruits 
(harvest) of actions in 
the form of pleasure and 
pain are reaped in it as


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pain are reaped in it as 
in a field. The physical? 
the mental and the 
causal bodies go to 
constitute the totality of 
the field. It is not the 
physical body alone that 
forms the field.He who 
knows the field and he 
who beholds it as 
distinct from himself 
through knowledge is 
the knower of the field or 
matter.Those who know 
them The sages.


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BG13.3 13 3
¢ेğ£ं 
चाͪप मां 
ͪवɮͬध 
सव[¢ेğेषु 
भारत |
क
◌्षेğ¢ेğ£यो£ा[नं 
यƣÏ£ानं 
मतं मम 
||१३-३||
kṣetrajñaṃ cāpi 
māṃ viddhi 
sarvakṣetreṣu 
bhārata .
kṣetrakṣetrajña
yorjñānaṃ 
yattajjñānaṃ 
mataṃ mama 
||13-3||
।।13.3।। हे 
भारत ! तुम 
समèत ¢ेğɉ मɅ 
¢ेğ£ मुझे हȣ 
जानो। ¢ेğ और 
¢ेğ£ का जो 
£ान है, वहȣ 
(वाèतव मɅ) 
£ान है , ऐसा 
मेरा मत है।।
13.3 Do thou 
also know Me 
as the knower 
of the field in 
all fields, O 
Arjuna. 
Knowledge of 
both the field 
and the 
knower of the 
field is


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both the field 
and the 
knower of the 
field is 
considered by 
Me to be 
ï1the ï1 
knowledge.
13.3 ¢ेğ£म् the knower 
of the field? च and? अͪप 
also? माम् Me? ͪवɮͬध 
know? सव[¢ेğेषु in all 
fields? भारत O 
descendant of Bharata 
(Arjuna)? ¢ेğ¢ेğ£योः of 
the field and of the 
knower of the field? 
£ानम्,knowledge? यत् 
which? तत् that? £ानम् 
knowledge? मतम् is 
considered to be? मम 
My.Commentary The 
fields are different but 
the knower of the field is 
one. The individual


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the knower of the field is 
one. The individual 
souls (Jivatmas) are 
different but the 
Supreme Soul 
(Paramatma) is one. 
Wherever there is mind? 
there are lifreath? 
egoism and the 
individual 
consciousness or 
reflected intelligence 
side by side. He who 
has the sense of duality 
will take birth again and 
again. This delusion of 
dulaity can only be 
removed by knowledge 
of the identity of the 
individual soul and the 
Absolute. I am happy? I 
am miserable? I am the


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Absolute. I am happy? I 
am miserable? I am the 
doer of this action? and I 
am the enjoyer of this 
experience -- these are 
the experiences of all 
human beings. 
Therefore the individual 
soul is bound to 
Samsara and is subject 
to pleasure and pain? 
and the individual souls 
are in different bodies. 
But? the Supreme Soul 
is free from pleasure 
and pain. It is not bound 
to Samsara. It is 
eternally free. It is one 
without a second.If there 
is only one individual


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is only one individual 
soul in all bodies? all 
should have the same 
experience at the same 
time. If Rama suffers 
from abdominal colic? 
Krishna also should 
experience the pain at 
the same time. If John 
experiences joy? Jacob 
also should have a 
similar experience. If 
Choudhury is stung by a 
scorpion? Banerjee also 
should suffer from the 
pain. But this is not the 
case. When Rama 
suffers? Krishna 
rejoices. When John is 
jubilan? Jacob is 
depressed. When 
Choudhury suffers from


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depressed. When 
Choudhury suffers from 
the sting of a scorpion? 
Banerjee is enjoying his 
breakfast. Fields are 
different? bodies are 
different? minds are 
different and the 
individual souls are 
different from each 
other. But the knower in 
all these fields is one. 
Pleasure and pain are 
the Dharmas (functions) 
of the mind only. The 
individual soul is in 
essence identical with 
the Supreme Soul.The 
knower of the field or the 
Self is not affected by 
pleasure and pain?


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Self is not affected by 
pleasure and pain? 
virtue and vice. He is the 
silent witness only. 
Pleasure and pain are 
the functions of the 
mind. They are ascribed 
to the Self through 
ignorance. The ignorant 
man regards the 
physical body as the 
Self. He is swayed by 
the two currents of likes 
and dislikes? he does 
virtuous and vicious 
actions and reaps the 
fruits of these actions? 
viz.? pleasure and pain? 
and takes birth again 
and again. But the sage 
who knows that the


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and again. But the sage 
who knows that the 
Kshetrajna or the 
knower of the field or the 
Self is distinct from the 
body is not swayed by 
likes and dislikes. He 
identifies himself with 
the pure? eternal? 
Absolute or the 
Supreme Self and is 
always happy and 
actionless? though he 
performs actions for the 
welfare of humanity.The 
disease of Timira (partial 
blindness) which causes 
perception of what is 
contrary to truth pertains 
to the eye but not to the 
man who perceives. If


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to the eye but not to the 
man who perceives. If 
the disease is removed 
by proper treatment he 
perceives things in their 
true light. Even so 
ignorance? doubt? 
pleasure and pain? 
virtue and vice? likes 
and dislikes? false 
perceptions as well as 
their cause belong to the 
instrument (the mind) 
but not to the silent 
witness? the knower of 
the field? the Self.In the 
state of liberation 
wherein there is 
annihilation of the mind? 
there is no ignorance 
and the play of the two


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there is no ignorance 
and the play of the two 
currents of likes and 
dislikes does not exist 
there. If false 
perception? ignorance? 
pleasure and pain? 
doubt? bondage? 
delusion? sorrow? etc.? 
were the essential 
properties of the Self? 
just as heat is the 
essential property of 
fire? they could not be 
got rid of at any time. 
But there have been 
sages of Selfrealisation 
in the past like Sankara? 
Dattatreya? Jada 
Bharata and 
Yajnavalkya who 
possessed extraordinary


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Yajnavalkya who 
possessed extraordinary 
supersensual or 
intuitional knowledge? 
who were free from false 
perception? doubt? 
fear? delusion? sorrow? 
etc. They were not 
conscious of Samsara 
but they had perfect 
awareness of the Self. 
Therefore? we will have 
to conclude that the Self 
is ever free? pure? 
perfect? eternal and that 
ignorance inheres in the 
instrument (the mind) 
and not in the Self.
Ignorance born of 
Tamas acts as a veil 
and prevents man from 
knowing his essential


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and prevents man from 
knowing his essential 
nature as,the 
ExistenceKnowledgeBlis
s Absolute. It causes 
perception of what is ite 
the contrary of truth and 
causes doubt or 
nonperception of truth. 
As soon as knowledge 
of the Self dawns these 
three forms of ignorance 
vanish in toto. Therefore 
these three forms of 
ignorance are not the 
attributes of the Self. 
They belong to the 
mind? the organ or the 
instrument. Mind is only 
an effect or a product of 
ignorance.The wheel of


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ignorance.The wheel of 
Samsara or the 
worldprocess rotates on 
account of ignorance. It 
exists only for the 
ignorant man who 
perceives the world as it 
appears to him.There is 
no Samsara for a 
liberated sage. Any 
disease of the eye 
cannot in any way effect 
the sun (the dity 
presiding over the eye). 
The breaking of the pot 
will not in any way affect 
the ether or space in the 
pot. The water of the 
mirage cannot render 
the earth moist. Even so 
ignorance and its effecs


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ignorance and its effecs 
cannot in the least affect 
the pure? subtle? 
attributeless? formless? 
limbless? partless and 
selfluminous Kshetrajna 
or the Self. Ignorance 
does not touch the Self. 
(Cf.X.20XIII.32XVIII.61)


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BG13.4 13 4
त×¢ेğं 
यÍच 
याǺÈच 
यɮͪवका
ǐर यतæच 
यत् |
स च यो 
य×Ĥभावश्
च 
त×समासे
न मे शृणु 
||१३-४||
tatkṣetraṃ 
yacca yādṛkca 
yadvikāri 
yataśca yat .
sa ca yo 
yatprabhāvaśca 
tatsamāsena 
me śṛṇu ||13-4||
।।13.4।। 
इसͧलये, वह 
¢ेğ जो है और 
जैसा है तथा 
िजन ͪवकारɉ 
वाला है, और 
िजस (कारण) 
से जो (काय[) 
हुआ है तथा वह 
(¢ेğ£) भी जो 
है और िजस 
Ĥभाव वाला है, 
वह सं¢ेप मɅ 
मुझसे सुनो।।
13.4 What the 
field is and of 
what nature, 
what are its 
modifications 
and whence it 
is and also


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modifications 
and whence it 
is and also 
who He is 
and what His 
powers are  
hear all that 
from Me in 
brief.
13.4 तत् that? ¢ेğम् 
field? यत् which? च and? 
याǺक् what like? च and? 
यɮͪवकाǐर what its 
modifications? यतः 
whence? च and? यत् 
what? सः He? च and? यः 
who? य×Ĥभावः what His 
powers? च and? तत् 
that? समासेन in brief? मे 
from Me? Įृणु hear.
Commentary I will tell 
you? O Arjuna? what 
the field is? why the 
body is called the field? 
what are its 
modifications or


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what are its 
modifications or 
changes in other words 
what transformations it 
undergoes? what are its 
properties? what effects 
arise in it from what 
causes? to whom it 
belongs? whether it is 
cultivated or whether it 
grows wild.That field 
refers to the field 
mentioned in verse 1.
Who He is Who is that 
knower of the field What 
are His powers 
(Prabhavas are powers 
such as the power of 
seeing? hearing? etc.) 
which originate from the 
limiting adjuncts (such 
as the eys? the ears?


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limiting adjuncts (such 
as the eys? the ears? 
etc.) Do thou hear My 
speech which describes 
succinctly the real 
nature of the field and 
the knower of the field in 
all these specific 
aspects.O Arjuna? I am 
ite sure that thou wilt 
clearly comprehend the 
truth on hearing My 
speech.The body is the 
field. The ten senses 
represent the ten bulls. 
The bulls work 
unceasingly day and 
night through the field of 
the objects of the 
senses. The mind is the 
supervisor. The


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senses. The mind is the 
supervisor. The 
individual soul is the 
tenant. The five vital airs 
(Pranas) are the five 
labourers. The 
Primordial Nature is the 
mistress of the field. 
This field is Her 
property. She Herself 
watches over the field 
vigilantly. She is 
endowed with the three 
alities. Rajas sows the 
seed Sattva guards it 
Tamas reaps the 
harvest. On the 
threshing floor or 
MahatTattva (the cosmic 
mind) with the help of 
the ox called time? She 
-- Primordial Nature --


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the ox called time? She 
-- Primordial Nature -- 
thrashes out the corn. If 
the individual soul does 
evil actions? it sows the 
seeds of sin? manures 
with evil? reaps a crop 
of sin? and undergoes 
the pains of Samsara? 
viz.? birth? decay? old 
age? sickness? and the 
three kinds of afflictions. 
If it does virtuous 
actions it sows the good 
seeds of virtue and 
reaps a crop of 
happiness.Lord Krishna 
now speaks very highly 
in the following verse of 
the true nature of the


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the true nature of the 
field and the knower of 
the field in order to 
create interest in the 
hearer.


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BG13.5 13 5
ऋͪषͧभब[
हुधा गीतं 
छÛदोͧभ
ͪव[ͪवधैः 
पृथक् |
Ħéमसूğप
दैæचैव 
हेतुमɮͧभ
ͪव[Ǔनिæच
तैः ||१३-
५||
ṛṣibhirbahudhā 
gītaṃ 
chandobhirvivid
haiḥ pṛthak .
brahmasūtrapa
daiścaiva 
hetumadbhirvini
ścitaiḥ ||13-5||
।।13.5।। (¢ेğ-
¢ेğ£ के ͪवषय 
मɅ) ऋͪषयɉ 
ɮवारा ͪवͧभÛन 
और ͪवͪवध 
छÛदɉ मɅ बहुत 
Ĥकार से गाया 
गया है, तथा 
सàयक् Ĥकार 
से Ǔनिæचत 
ͩकये हुये 
युिÈतयुÈत 
Ħéमसूğ के पदɉ 
ɮवारा (अथा[त् 
Ħéम के सूचक 
शÞदɉ ɮवारा) भी 
(वैसे हȣ कहा 
गया है)।।
13.5 Sages 
have sung in 
many ways, 
in various


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13.5 Sages 
have sung in 
many ways, 
in various 
distinctive 
chants and 
also in the 
suggestive 
words 
indicative of 
the Absolute, 
full of 
reasoning 
and decisive.
13.5 ऋͪषͧभः by Rishis? 
बहुधा in many ways? 
गीतम् sung? छÛदोͧभः in 
chants? ͪवͪवधैः various? 
पृथक् distinctive? 
Ħéमसूğपदैः in the 
suggestive words 
indicative of Brahman? 
च and? एव even? 
हेतुमɮͧभः full of 
reasoning? ͪवǓनिæचतैः 
decisive.Commentary 
Many sages (such as 
Vasishtha) have talked 
about it (the true nature


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about it (the true nature 
of the field and its 
knower) since ancient 
times. The ancient 
hymns? such as the Rig 
Veda? have explained 
this in various ways.The 
word Brahma Sutras 
refers to the Vedanta 
Sutras written by Vyasa 
or Badarayanacharya in 
order to reconcile the 
mutually contradictory 
passages in the 
Upanishads. A study of 
the Brahma Sutras is 
very necessary in order 
to comprehend the 
esoteric significance of 
the Upanishads. The 
Braham Sutras are also


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the Upanishads. The 
Braham Sutras are also 
known by the name 
Sariraka Sutras because 
fifteen Sutras in the third 
Pada of the second 
chapter deal with the 
Sarira or Kshetra (body).
The true nature of the 
field and its knower has 
also been taught in the 
Brahma Sutras which 
deal with Brahman such 
as Atmanyevopasita 
(only as the Self? let a 
man meditate on It.) 
(Brihadaranyaka 
Upanishad? I.4.7).They 
are full of reasoning? 
convincing and decisive. 
There is no doubt in the


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BG13.6 13 6
महाभूतान्
यहंकारो 
बुɮͬधरåय
Èतमेव च 
|
इिÛġया
ͨण दशैकं 
च पÑच 
चेिÛġयगो
चराः 
||१३-६||
mahābhūtānyah
aṃkāro 
buddhiravyakta
meva ca .
indriyāṇi 
daśaikaṃ ca 
pañca 
cendriyagocarā
ḥ ||13-6||
।।13.6।। पंच 
महाभूत, 
अहंकार, बुɮͬध, 
अåयÈत 
(ĤकृǓत), दस 
इिÛġयाँ, एक 
मन, इिÛġयɉ के 
पाँच ͪवषय।।
13.6 The 
great 
elements, 
egoism, 
intellect, and 
also the 
Unmanifested 
Nature, the 
ten senses 
and one 
(mind), and 
the five 
objects of the 
senses.
13.6 महाभूताǓन the great


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objects of the 
senses.
13.6 महाभूताǓन the great 
elements? अहɨकारः 
egoism? बुɮͬधः intellect? 
अåयÈतम् the 
unmanifested 
(MulaPrakriti)? एव even? 
च and? इिÛġयाͨण the 
senses? दश ten? एकम् 
one? च and? पÑच five? 
च and? इिÛġयगोचराः 
objects of the senses.
Commentary The field 
and its modifications are 
described in this verse. 
The twentyfour 
principles of the 
Sankhya school of 
philosophy are 
mentioned here.Great 
elements Earth? water? 
fire? air and ether are so 
called because they


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fire? air and ether are so 
called because they 
pervade all 
modifications of matter. 
The elements here 
referred to are the 
subtle? not the gross 
ones.Egoism is the 
cause of the great 
elements. It is the 
selfarrogating principle. 
Intellect is the cause of 
egoism. The function of 
the intellect is 
determination. Buddhi is 
the faculty of 
determination. The 
cause of the intellect is 
the Unmanifested 
(which is the 
undifferentiated energy 
of the Lord). (Cf.VII.14


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of the Lord). (Cf.VII.14 
Daivi hyesha gunamayi 
mama maya duratyaya  
-- This divine illusion of 
Mine? caused by the 
alities? is difficult to 
cross over.) The above 
Nature is divided 
eightfold (Cf.VII.4).The 
ten senses are the five 
organs of knowledge 
(ears? skin? eyes? 
tongue and nose)? so 
called because they 
enable the mind to get 
knowledge of the 
external world? and the 
five organs of action 
(hands? feet? mouth? 
anus and the generative 
organ)? so called


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anus and the generative 
organ)? so called 
because they perform 
actions.The one This is 
the mind. This is the 
eleventh sense whose 
function is thinking and 
doubting (Sankalpa and 
Vikalpa).The five objects 
of the senses are 
sound? touch? form 
(colour)? taste and 
smell. These are the 
fivefol pastures of the 
senses.All the great 
elements? egoism? 
intellect? the senses 
and mind are all 
absorbed in the 
Unmanifested at the 
time of the cosmic 
dissolution.Mind is


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time of the cosmic 
dissolution.Mind is 
Maya. Mind is Avidya 
(ignorance). Mind is at 
the root of all activities. 
It gives strength to 
desires? fosters fear 
and builds castles in the 
air. It confers force on 
egoism and stimultates,
aspirations. Every 
tendency has its origin 
in the mind. It augments 
passions? gives 
strength to hope and 
awakens the sense of 
duality. It increases 
ignorance and plunges 
the senses in the ocean 
of senseobjects. It 
creates distinctions and


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of senseobjects. It 
creates distinctions and 
differences. It 
separates? divides and 
limits. It is a strong wall 
or an iron barrier that 
stands between the 
individual soul and the 
Absolute. It is this mind 
that has brought 
Brahman to the 
condition of the 
individual soul. It is the 
storehouse of error? 
cravings? doubt? 
delusion and ignorance. 
It is an everrevolving 
wheel that generates 
thoughts. It is a 
miraculous 
thoughtproducing 
machine. It creates at


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BG13.7 13 7
इÍछा 
ɮवेषः 
सुखं दुःखं 
संघातæचे
तना 
धृǓतः |
एत×¢ेğं 
समासेन 
सͪवकार
मुदाǿतम् 
||१३-७||
icchā dveṣaḥ 
sukhaṃ 
duḥkhaṃ 
saṃghātaśceta
nā dhṛtiḥ .
etatkṣetraṃ 
samāsena 
savikāramudāhṛ
tam ||13-7||
।।13.7।। 
इÍछा, ɮवेष, 
सुख, दुख, 
संघात 
(èथूलदेह), 
चेतना (अÛत:
करण कȧ चेतन 
वृͪƣ) तथा धृǓत 
-  इस Ĥकार यह 
¢ेğ ͪवकारɉ के 
सǑहत सं¢ेप मɅ 
कहा गया है।।
13.7 Desire, 
hatred, 
pleasure, 
pain, the 
aggregate 
(the body), 
intelligence, 
fortitude  the 
field has thus 
been briefly


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fortitude  the 
field has thus 
been briefly 
described 
with its 
modifications.
13.7 इÍछा desire? ɮवेषः 
hatred? सुखम् pleasure? 
दुःखम् pain? सɨघातः the 
aggregate? चेतना 
intelligence? धृǓतः 
fortitude? एतत् this? 
¢ेğम् field? समासेन 
briefly? सͪवकारम् with 
modifications? उदाǿतम् 
has been described.
Commentary These 
principles form the 
frame or the skelteton 
on which the world of 
forms is built. All these 
are mental states and 
treated as properties of 
the body by the


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treated as properties of 
the body by the 
Sankhya school of 
thought. According to 
the NyayaYaiseshika 
schools? these are the 
inherent alities of the 
Self. The modifications 
have a beginning and an 
end. Only that which is 
unchanging can be the 
witness of these 
modifications. The 
knower of the field is 
unchanging. He is the 
witness of the field and 
its modifications.Desire 
is a modification of the 
mind. It is an earnest 
longing for an object. It 
is a Vritti (thoughtwave)


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is a Vritti (thoughtwave) 
born of Rajas which 
urges a man who has 
once experienced a 
certain object of 
pleasure to get hold of it 
as conducive to his 
pleasure when he 
beholds the same object 
again. This is the 
property of the inner 
sense. It is the field 
because it is knowable.
You enjoy a certain 
sensual object. The 
impression of this is 
produced in the 
subconscious mind. This 
impression is vivified or 
revived through memory 
or remembrance of the 
sensual pleasure. Then


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or remembrance of the 
sensual pleasure. Then 
desire arises to enjoy 
the object again. 
Repetition of the 
sensual enjoyment 
intensifies the memory 
and desire. 
Renunciation of the 
objects and meditation 
thin out the impressions 
and the desires.If 
anyone gives a 
description of the 
beautiful scenery of 
Badri Narayana or 
Mount Kailasa at once a 
desire arises in our 
minds to vist those 
places. If a man says 
that very good 
sweetmeats and 
mangoes are available


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sweetmeats and 
mangoes are available 
in Bangalore? a desire 
to get these objects 
crops up in your mind. 
Therefore memory of 
sensual enjoyments and 
the hearing of the alities 
of the sensual objects 
are the root causes of 
desires. Hope fattens 
the desires. Hope gives 
a new lease of life to 
desires. Desire excites 
the mind and the 
senses. Desire makes 
the mind restless. 
Desire makes the mind 
wander in the sensual 
grooves.An object which 
is sweet and pleasant to


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is sweet and pleasant to 
you at one moment 
produces the very 
reverse of that sensation 
at another moment. 
Everyone of you might 
have had this 
experience. Objects are 
pleasant only when 
there is a longing for 
them. But they are 
unpleasant when there 
is no longing for them. 
Therefore desires are 
the cause of pleasure. If 
satisfaction arises 
through enjoyment of 
the objects? pleasure 
will cease. If your mind 
is destitute of desires 
then you will always 
enjoy serenity?


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then you will always 
enjoy serenity? 
eanimity? balance or 
poise in spite of many 
obstalces or adversities. 
The foundation of desire 
is the love of sensual 
pleasures. Desires run 
along the path of your 
inclination? proclivity or 
tendency or taste. 
Desire is the fuel. 
Thought is the fire. If 
you withdraw the fuel of 
desire? the fire of 
thought will be 
extinguished like an 
oilless lamp. The 
intellect becomes 
impure by association 
with desires.Hatred is a


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impure by association 
with desires.Hatred is a 
modification of the mind. 
It is a negative one. It is 
a Vritti that impels a 
man who,experienced 
pain from a certain 
object to dislike it when 
he beholds the same 
object again. Hatred 
also is field because it is 
knowable. The 
modification that arises 
in the mind when your 
desire is not fulfilled is 
called hatred.Pleasure is 
agreeable? peaceful? 
made of Sattva. This is 
also the field because it 
is knowable.Pain is


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also the field because it 
is knowable.Pain is 
disagreeable or 
unpleasant. It is also the 
field because it is 
knowable.Sanghata 
Aggregate? the 
combination of the body 
and the senses or the 
bundle of the 35 
components of the body.
Chetana Intelligence is a 
mental state which 
manifests itself in the 
aggregate just as fire 
manifests itself in a ball 
of iron. This is also the 
field because it is 
knowable. Chetana 
means consciousness 
and also the activity of 
the vital airs.Dhriti


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and also the activity of 
the vital airs.Dhriti 
Firmness? courage? 
fortitude. It is a Sattvic 
modification of the mind. 
The body? the senses 
and the mind are 
sustained by firmness 
when they are 
depressed and agitated. 
The five elements are 
antagonistic to each 
other. Water destroys 
earth. Fire dries up 
water. Water puts out 
fire. Wind puts out a 
lamp (fire). Ether 
absorbs the wind. The 
five elements fight 
amongst themselves 
and yet they (that have 
a natural dislike for one


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a natural dislike for one 
another) dwell together 
ite amicably in the same 
body. Each element 
beautifully cooperates 
with the others in 
carrying on the common 
functions of the body 
harmoniously. Each 
element nourishes the 
other elements also with 
its own alities. Dhriti is 
firmness or the power by 
which these fighting 
elements are held in 
union and harmony and 
kept in a state of 
steadiness and balance. 
This is also the field 
because it is knowable.
Desire and the other


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because it is knowable.
Desire and the other 
alities that are spoken of 
in this verse stand for all 
the alities of the mind. 
The field that is 
mentioned in the first 
verse has been dealth 
with in all its different 
forms in the fifth and the 
sixth verses.


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BG13.8 13 8
अमाǓन×व
मदिàभत्
वमǑहंसा 
¢ािÛतरा
ज[वम् |
आचायȾपा
सनं शौचं 
èथैय[मात्
मͪवǓनĒ
हः ||१३-
८||
amānitvamada
mbhitvamahiṃs
ā 
kṣāntirārjavam .
ācāryopāsanaṃ 
śaucaṃ 
sthairyamātmav
inigrahaḥ ||13-
8||
।।13.8।। 
अमाǓन×व, 
अदिàभ×व, 
अǑहंसा, ¢मा, 
आज[व, आचाय[ 
कȧ सेवा, शुɮͬध, 
िèथरता और 
आ×मसंयम।।
13.8 Humility, 
unpretentious
ness, non-
injury, 
forgiveness, 
uprightness, 
service of the 
teacher, 
purity, 
steadfastness
, self-control.
13.8 अमाǓन×वम् humility? 
अदिàभ×वम् 
unpretentiousness?


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अदिàभ×वम् 
unpretentiousness? 
अǑहंसा noninjury? ¢ािÛतः 
forgiveness? आज[वम् 
uprightness? 
आचायȾपासनम् service of 
the teacher? शौचम् 
purity? èथैय[म् 
steadiness? 
आ×मͪवǓनĒहः selfcontrol.
Commentary These are 
the alities that constitute 
wisdom or lead to 
wisdom. These are the 
attributes of the man 
whose mind is turned 
towards the inner 
wisdom. If these 
characteristics are seen 
in a man in their 
entirety? you can infer 
that the knowledge of 
the Self has dawned in


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that the knowledge of 
the Self has dawned in 
him.Humility It is the 
negation of vanity. It is 
absence of selfesteem 
or selfpraise. The basis 
of pride is the 
consciousness of 
possessing something 
(wealth? knowledge? 
strength? beauty and 
virtuous alities) in a 
larger measure than 
others. A proud man 
possesses at least 
something but a man of 
vanity possesses 
nothing and yet he 
thinks he is superior to 
others. Vanity is 
exaggerated pride. A 
humble man dislikes


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exaggerated pride. A 
humble man dislikes 
respect? honour and 
praise. He shuns fame 
and distinction. He 
never shows his 
knowledge? ability? 
prowess? etc. He never 
praises himself.Absence 
of hypocrisy Hypocrisy 
is the desire to appear 
what one is not. A 
Sannyasi has some 
virtues and a little 
theoretical knowledge 
derived from books. He 
pretends to be a 
liberated sage. This is 
religious hypocrisy. A 
man in whom this is 
absent is simple and 
modest. He never 
advertises his own


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modest. He never 
advertises his own 
virtuous alities in order 
to get respect? name 
and worship from 
others. He will never 
disclose any meritorious 
or charitable act done by 
him. He is free from 
pedantry. He will never 
sell his knowledge in 
order to achieve fame.
Ahimsa Noninjuring of 
any living being in 
thought? word and 
deed. He who practises 
Ahimsa places his feet 
very carefully on the 
ground and avoids 
stepping on any living 
creature. If he perceives


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creature. If he perceives 
any living creature in 
front of him he stops 
and turns to the other 
side. His heart is full of 
compassion.Kshanti 
Forbearance? patience? 
forgiveness. This is a 
true symptom of 
knowledge. The man of 
wisdom puts up with 
everything. He is not 
affected a bit when 
others injure him. He 
never retaliates. He 
bears insult and injury 
calmly.Arjavam 
Straightforwardness. 
The man of wisdom is 
upright or 
straightforward. He is 
free from cunningness


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straightforward. He is 
free from cunningness 
or diplomacy? 
doubledealing or 
crookedness. He is ite 
frank? candid or 
openhearted. He does 
not hide anything. His 
thoughts and words 
agree. He speaks his 
mind openly to the 
people. He is as simple 
as a child in his speech. 
He has a heart as pure 
as a crystal. He never 
cheats others.Service of 
the teacher Devotion to 
the preceptor? worship 
of the Guru doing acts of 
service to him who 
teaches BrahmaVidya or 
the means of attaining


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teaches BrahmaVidya or 
the means of attaining 
liberation. Acharya is the 
Master in whom the 
divine wisdom is 
embodied. Service of 
the Guru enables the 
aspirant to attain 
Selfrealisation. The 
aspirant adores his Guru 
as Brahman? God 
Himself. He worships 
him as Lord Vishnu. He 
superimposes on him all 
the attributes of 
Brahman or Lord 
Vishnu. He realises 
Brahman in and through 
his Guru. This is the fruit 
of devotion to the Guru. 
For a student of 
Vedanta devotion to the


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For a student of 
Vedanta devotion to the 
Guru is absolutely 
necessary. Even for a 
correct understanding of 
the scriptures the 
guidance of a Guru is 
necessary.Purity is of 
two kinds? external and 
internal purity. External 
purity is cleansing of the 
physical body with earth 
and water. Internal 
purity is cleansing of the 
mind of the dirt of 
attachment? hatred and 
other passions? by the 
method of Pratipaksha 
Bhavana? i.e.? by 
cultivating the opposite 
positive virtues? and by


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positive virtues? and by 
the recognition of the 
evil in all objects of the 
senses.Steadfastness 
The aspirant never 
leaves his efforts on the 
path of salvation even 
though he comes across 
many stumbling blocks 
on the path. This is 
steadfastness or 
firmness. No meditation 
on Brahman is possible 
with a fickle mind.
Selfcontrol is control of 
the aggregate of the 
body and the senses. 
The senses and the 
body which naturally run 
externally towards the 
sensual objects are


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externally towards the 
sensual objects are 
checked and directed on 
to the path of salvation. 
No meditation is 
possible in a body 
wherein the senses are 
out of control and 
distract attention.


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BG13.9 13 9
इिÛġयाथȶ
षु 
वैराÊयम
नहंकार 
एव च |
जÛममृत्
युजराåया
ͬधदुःखदो
षानुदश[न
म् ||१३-
९||
indriyārtheṣu 
vairāgyamanah
aṃkāra eva ca .
janmamṛtyujarā
vyādhiduḥkhad
oṣānudarśanam 
||13-9||
।।13.9।। 
इिÛġयɉ के 
ͪवषय के ĤǓत 
वैराÊय, अहंकार 
का अभाव, 
जÛम, मृ×यु, 
वृɮधवèथा, 
åयाͬध और दुख 
मɅ दोष दश[न...
৷৷.।।
13.9 
Indifference 
to the objects 
of the senses 
and also 
absence of 
egoism; 
perception of 
(or reflection 
on) the evil in 
birth, death, 
old age, 
sickness and 
pain.


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birth, death, 
old age, 
sickness and 
pain.
13.9 इिÛġयाथȶषु in 
senseobjects? वैराÊयम् 
dispassion? अनहɨकारः 
absence of egoism? एव 
even? च and? 
जÛममृ×युजराåयाͬधदुःखदोष
◌ानुदश[नम् perception of 
evil in birth? old age? 
sickness and pain.
Commentary The feeling 
of renunciation towards 
the objects of the 
senses is constant in the 
man of wisdom. He 
does not even like to 
talk about them. His 
senses do not run 
towards them.
Vairagyam Indifference 
to the senseobjects


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Vairagyam Indifference 
to the senseobjects 
such as sound? touch? 
etc.? for pleasure seen 
or unseen? heard or 
unheard (for pleasure in 
heaven? too).
Anahankara The idea 
that arises in the mind I 
am superior to all? is 
egoism. Absence of this 
idea is Anahankara or 
absence of egoism.
Reflection on the evils 
and miseries of birth? 
death? old age and 
sickness One has to 
dwell in the womb for 
nine months and to 
undergo the pangs of 
birth. These are the evils 
of birth. The man of


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birth. These are the evils 
of birth. The man of 
wisdom never forgets 
the troubles of birth? 
death? old age? etc. He 
wants to avoid being 
born. In old age the 
intellect becomes dull 
and the memory is lost 
and the senses become 
cold and weak. There is 
decay of power and 
strength. The old man is 
treated with contempt by 
his relatives. These are 
the evils of old age. A 
sick man who suffers 
from piles? suffers from 
weakness and anaemia 
through loss of blood. A 
man suffering from


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through loss of blood. A 
man suffering from 
malaria gets an 
enlarged spleen. These 
are the evils caused by 
sickness.Pain The three 
types of pain or 
afflictions are referred to 
in the Introduction.Pain 
itself is evil. Birth is 
painful. Birth is misery. 
Death is misery. Old age 
is misery. Sickness is 
misery. Birth? death? 
etc.? are all miseries? 
because they produce 
misery or pain.By such 
reflection and perception 
of the evil in these 
arises indifference to the


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of the evil in these 
arises indifference to the 
pleasures of the body 
and the sensual 
pleasures. Then the 
mind turns within 
towards the innermost 
Self to attain knowledge 
of the Self. As the 
perception of the evil of 
pain in birth helps to 
obtain knowledge of the 
Self? it is spoken of as 
knowledge.


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BG13.10 13 10
असिÈतर
नͧभçवɨ
गः 
पुğदारगृह
◌ाǑदषु |
Ǔन×यं च 
समͬचƣत्
वͧमçटा
Ǔनçटोपप
ͪƣषु ||१३-
१०||
asaktiranabhiṣv
aṅgaḥ 
putradāragṛhādi
ṣu .
nityaṃ ca 
samacittatvamiṣ
ṭāniṣṭopapattiṣu 
||13-10||
।।13.10।। 
आसिÈत तथा 
पुğ, प×नी, गृह 
आǑद मɅ 
अनͧभçवɨग 
(तादा×àय का 
अभाव); और 
इçट और 
अǓनçट कȧ 
ĤािÜत मɅ 
समͬचƣता।।
13.10 Non-
attachment, 
non-
identification 
of the Self 
with son, wife, 
home and the 
rest, and 
constant 
even-
mindedness 
on the 
attainment of 
the desirable 
and the


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on the 
attainment of 
the desirable 
and the 
undesirable.
13.10 असिÈतः 
nonattachment? 
अनͧभçवɨगः 
nonidentification of the 
Self? पुğदारगृहाǑदषु in 
son? wife? home and 
the rest? Ǔन×यम् 
constant? च and?
समͬचƣ×वम् 
evenmindedness? 
इçटाǓनçटोपपͪƣषु on the 
attainment of the 
desirable and the 
undesirable.
Commentary When a 
man thinks? This object 
is mine? the idea of 
mineness enters his 
mind. He develops 
Abhimana (false 
identification). Then he 
begins to love the


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identification). Then he 
begins to love the 
objects. He clings to 
them and gets attached 
to them. Asakti is 
nonattachment to 
objects. There is 
absence of liking for the 
objects.Anabhishvangah 
There is intense 
attachment to wife? son 
or mother? etc. There is 
complete identification 
of the Self with another. 
He feels happy or 
miserable when that 
person is happy or 
miserable. Govindan 
feels miserable when his 
wife is dead because he 
was very much attached


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wife is dead because he 
was very much attached 
to her but he does not 
feel anything when his 
neighbours wife is dead. 
A man of wisdom has no 
attachment to his home. 
He considers his home 
as a public inn on the 
side of a public road.
And the rest Others who 
are very dear relatives 
or other dependants.
Constant 
evenmindedness or 
eanimity is an index of 
knowledge. The man of 
wisdom is neither elated 
when he gets the 
desirable or pleasant 
objects? nor grieves 
when he attains the


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objects? nor grieves 
when he attains the 
undesriable or painful 
objects.Nonattachment? 
absence of affection and 
eanimity are all 
conducive to the 
attainment of knowledge 
of the Self. They are 
designated as 
knowledge because 
they are the means of 
attaining knowledge.


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BG13.11 13 11
मǓय 
चानÛययो
गेन 
भिÈतरव्
यͧभचाǐर
णी |
ͪवͪवÈतदे
शसेͪव×व
मरǓतज[न
संसǑद 
||१३-११||
mayi 
cānanyayogena 
bhaktiravyabhic
āriṇī .
viviktadeśasevit
vamaratirjanasa
ṃsadi ||13-11||
।।13.11।। 
अनÛययोग के 
ɮवारा मुझमɅ 
अåयͧभचाǐरणी 
भिÈत; एकाÛत 
èथान मɅ रहने 
का èवभाव और 
(असंèकृत) 
जनɉ के समुदाय 
मɅ अǽͬच।।
13.11 
Unswerving 
devotion unto 
Me by the 
Yoga of non-
separation, 
resort to 
solitary 
places, 
distaste for 
the society of 
men.
13.11 मǓय in Me? च 
and? अनÛययोगेन by the


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men.
13.11 मǓय in Me? च 
and? अनÛययोगेन by the 
Yoga of nonseparation? 
भिÈतः devotion? 
अåयͧभचाǐरणी 
unswerving? 
ͪवͪवÈतदेशसेͪव×वम् resort 
to solitary places? अरǓतः 
distaste? जनसंसǑद in the 
society of men.
Commentary The man 
of wisdom is firmly 
convinced that there is 
nothing higher than Me 
and that I am the sole 
refuge. He has 
unflinching devotion to 
Me through Yoga 
without any thought,for 
other objects. His mind 
has merged or entered 
into Me. Just as a river?


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has merged or entered 
into Me. Just as a river? 
when it merges itself in 
the ocean becomes 
completely one with it? 
even so he? being 
united with Me? 
worships only Me. This 
is Ananya Yoga or 
Aprithak Samadhi (Yoga 
of nonseparation or the 
superconscious state in 
which the devotee feels 
that he is nondistinct 
from God). Such 
devotion is a means of 
attaining knowledge. 
Such a devotee will 
never give up his 
devotion and worship 
even when he is under 
great trials and


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even when he is under 
great trials and 
adversities.
Viviktadesasevitvam He 
lives on the banks of 
sacred rivers? in caves? 
in the mountains? on the 
shores of seas or lakes 
and in beautiful solitary 
gardens where there is 
no fear of serpents? 
tigers or thieves. In 
solitary places the mind 
is ite calm. There are no 
disturbing elements that 
can distract ones 
attention. You can have 
uninterrupted meditation 
on the Self and can 
enter into Samadhi ickly.
Society of men Distaste


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Society of men Distaste 
for the society of 
worldlyminded people? 
not of the wise? pure 
and holy. Satsanga or 
association with the 
wise is a means to the 
attainment of the 
knowledge of the Self.


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BG13.12 13 12
अÚया×म
£ानǓनत्
य×वं 
तǂव£ाना
थ[दश[नम् 
|
एतÏ£ान
ͧमǓत 
ĤोÈतम£
◌ानं 
यदतोऽन्
यथा ||१३-
१२||
adhyātmajñāna
nityatvaṃ 
tattvajñānārthad
arśanam .
etajjñānamiti 
proktamajñāna
ṃ yadato.
anyathā ||13-
12||
।।13.12।। 
अÚया×म£ान 
मɅ Ǔन×य×व 
अथा[त् िèथरता 
तथा तǂव£ान 
के अथ[ Ǿप 
परमा×मा का 
दश[न, यह सब 
तो £ान कहा 
गया है, और जो 
इससे ͪवपरȣत 
है, वह अ£ान है
।।
13.12 
Constancy in 
Self-
knowledge, 
perception of 
the end of 
true 
knowledge  
this is 
declared to 
be 
knowledge,


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knowledge  
this is 
declared to 
be 
knowledge, 
and what is 
opposed to it 
is ignorance.
13.12 
अÚया×म£ानǓन×य×वम् 
constancy in 
Selfknowledge? 
तǂव£ानाथ[दश[नम् 
perception of the end of 
true knowledge? एतत् 
this? £ानम् knowledge? 
इǓत thus? ĤोÈतम् 
declared? अ£ानम् 
ignorance? यत् which? 
अतः from it? अÛयथा 
opposed.Commentary 
The liberated sage has 
constant awareness of 
the Self. He knows that 
knowledge of the Self 
alone is permanent and 
all other learning relating


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all other learning relating 
to this world is 
ignorance. He knows 
that the knowledge 
which leads to the 
realisation of the Self is 
the only truth.These 
attributes beginning with 
humility are declared to 
be knowledge? because 
they are conducive to 
knowledge they are the 
means to knowledge. 
They are secondary or 
auxiliary causes of 
knowledge. The fruit of 
this knowledge of the 
Self is deliverance from 
the round of births and 
deaths. The spiritual 
aspirant should always


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deaths. The spiritual 
aspirant should always 
keep the end of 
knowledge in view. Only 
then will he attempt to 
develop the various 
virtues which are 
conducive to the 
attainment of knowledge 
of the Self. What is 
opposed to knowledge? 
viz.? lust? anger? 
greed? pride? 
hypocrisy? attachment? 
cunningness? 
diplomacy? injuring 
others? is ignorance. 
These evil traits which 
are the products of 
ignorance bind a man to 
Samsara. If you wish to 
attain the knowledge of


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Samsara. If you wish to 
attain the knowledge of 
the Self you will have to 
eradicate these evil 
traits which stand as 
stumbling blocks on the 
path of salvation. If you 
cultivate the opposite 
virtues? the evil traits 
will die by themselves 
just as the plants which 
are deprived of water in 
a garden die by 
themselves. It is difficult 
to eradicate the evil 
traits by fighting against 
them.


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BG13.13 13 13
£ेयं 
यƣ×Ĥव¢्
याͧम 
यÏ£ा×वा
मृतमæनु
ते |
अनाǑदमत्
परं Ħéम 
न 
सƣÛनास
दुÍयते 
||१३-१३||
jñeyaṃ 
yattatpravakṣyā
mi 
yajjñātvāmṛtam
aśnute .
anādi matparaṃ 
brahma na 
sattannāsaducy
ate ||13-13||
।।13.13।। मɇ 
उस £ेय वèतु 
को èपçट 
कहूंगा िजसे 
जानकर मनुçय 
अमृत×व को 
ĤाÜत करता है। 
वह £ेय है - 
अनाǑद, परम 
Ħéम, जो न 
सत् और न 
असत् हȣ कहा 
जा सकता है।।
13.13 I will 
declare that 
which has to 
be known, 
knowing 
which one 
attains to 
immortality, 
the 
beginningless 
supreme


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immortality, 
the 
beginningless 
supreme 
Brahman, 
called neither 
being nor 
non-being.
13.13 £ेयम् has to be 
known? यत् which? तत् 
that? Ĥवêयाͧम (I) will 
declare? यत् which? 
£ा×वा knowing? अमृतम् 
immortality? अæनुते (one) 
attains to? अनाǑदमत् the 
beginningless? परम् 
supreme? Ħéम 
Brahman? न not? सत् 
being? तत् that? न not? 
असत् nonbeing? उÍयते is 
called.Commentary The 
Lord praises that which 
ought to be known (Para 
Brahman) in order to 
create in Arjuna (or any


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Brahman) in order to 
create in Arjuna (or any 
hearer) an intense 
desire to know It.
Brahman cannot be 
expressed in words like 
being or nonbeing? 
because Brahman does 
not belong to any class 
or genus like a 
Brahmana? cow or 
horse. It has no ality like 
whiteness? blackness? 
etc. It has no relation or 
connection with anything 
else? because It is one 
without a second. It is 
no object of any sense. 
It is beyond the reach of 
the mind and the 
senses. It is actionless.


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the mind and the 
senses. It is actionless. 
It is the great 
transcendental and 
unmanifested Absolute. 
It is always the 
witnessing subject in all 
objects.The Vedas 
emphatically declare 
that Brahman is without 
attributes? activity? 
attachment or parts.In 
chapter IX. 19 it was 
stated that He is the 
being and also the 
nonbeing. It is now 
stated that He is neither 
being nor nonbeing. 
This would seem to the 
readers to be a 
contradiction in terms 
but it is not so. Though


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contradiction in terms 
but it is not so. Though 
the manifest 
(perishable) and the 
unmanifest 
(imperishable) universe 
are both forms of 
Brahman? He is beyond 
both these. (Cf.VII.2XV.
16?17and18)


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BG13.14 13 14
सव[तः 
पाͨणपादं 
त×सव[तोऽ
ͯ¢ͧशरोमु
खम् |
सव[तः 
श
◌YुǓतमãलोके 
सव[मावृत्
य 
ǓतçठǓत 
||१३-१४||
sarvataḥ 
pāṇipādaṃ 
tatsarvato.
akṣiśiromukham 
.
sarvataḥ 
śrutimalloke 
sarvamāvṛtya 
tiṣṭhati ||13-14||
।।13.14।। वह 
सब ओर हाथ-
पैर वाला है और 
सब ओर से नेğ, 
ͧशर और 
मुखवाला तथा 
सब ओर से 
Įोğवाला है; वह 
जगत् मɅ सबको 
åयाÜत करके 
िèथत है।।
13.14 With 
hands and 
feet 
everywhere, 
with eyes, 
heads and 
mouths 
everywhere, 
with ears 
everywhere, 
He exists in 
the worlds


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with ears 
everywhere, 
He exists in 
the worlds 
enveloping 
all.
13.14 सव[तः 
everywhere? पाͨणपादम् 
with hands and feet? तत् 
that? सव[तः everywhere? 
अͯ¢ͧशरोमुखम् with eyes? 
heads and mouths? 
सव[तः everywhere? 
ĮुǓतमत् with ears? लोके 
in the world? सव[म् all? 
आवृ×य having 
enveloped? ǓतçठǓत 
exists.Commentary He 
(the knower of the field 
or Para Brahman) 
pervades everything in 
this world. He fills and 
surrounds this world 
with Himself. He abides 
in the universe


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with Himself. He abides 
in the universe 
enveloping everything.In 
the previous verse it is 
said that the Brahman 
Which is to be known is 
neither being nor 
nonbeing. One may 
think that It is nonentity 
or void or nothing. In 
order to remove this 
misapprehension? the 
Lord says in this verse 
that the knowable has 
hands and feet 
everywhere? etc. It 
directs the mind and the 
senses to do their 
proper functions. This is 
only the manifest aspect 
of Saguna Brahman 
(Brahman with


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of Saguna Brahman 
(Brahman with 
attributes).Just as the 
enginedriver drives the 
engine? so also the 
knowable or the knower 
of the field drieves the 
bodyengine. It is the 
Inner Ruler. It is the 
innermost Self. It is the 
support? substratum or 
basis for this world? 
body? mind? lifeforce 
and the senses. The 
existence of Brahman is 
determined or 
ascertained or indicated 
by the existence of the 
limiting adjuncts? viz.? 
body? mind and 
senses? because there 
must be


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body? mind and 
senses? because there 
must be 
selfconsciousness 
behind their activities. 
How can you call It 
nonexistence thenJust 
as the rope is not 
affected by the alities or 
the defects of the 
illusory superimposed 
snake? so also Para 
Brahman (the knower of 
the field) is not affected 
by the superimposed 
world? body? senses? 
mind and the lifeforce. 
There is only one 
common consciousness 
is eternal? selfluminous 
and allpervading. That 
common consciousness


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and allpervading. That 
common consciousness 
is Para Brahman.The 
body? mind? senses 
and the lifeforce are by 
nature insentient. But 
they are moved by 
Brahman to action. They 
act on account of the 
mere presence of 
Brahman or the knower 
of the field. (The limiting 
adjuncts are illusory.) 
Hence they put on the 
semblance of 
consciousness? just as 
the iron piece puts on 
the semblance of a 
magnet when it is in the 
presence of a magnet.
The whole world is 
superimposed on


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The whole world is 
superimposed on 
Brahman like the snake 
on the rope. This is 
called Adhyaropa. It is 
sublated by the method 
(Yukti) of Apavada 
(negation or denial).This 
verse is taken from the 
Svetasvataropanishad 
3.16.


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BG13.15 13 15
सवȶिÛġय
गुणाभासं 
सवȶिÛġय
ͪवविज[त
म् |
असÈतं 
सव[भृÍचै
व Ǔनगु[णं 
गुणभोÈतृ 
च ||१३-
१५||
sarvendriyaguṇ
ābhāsaṃ 
sarvendriyaviva
rjitam .
asaktaṃ 
sarvabhṛccaiva 
nirguṇaṃ 
guṇabhoktṛ ca 
||13-15||
।।13.15।। वह 
समèत इिÛġयɉ 
के गुणो (कायɟ) 
के ɮवारा 
Ĥकाͧशत होने 
वाला, परÛतु 
(वèतुत:) 
समèत इिÛġयɉ 
से रǑहत है; 
आसिÈत रǑहत 
तथा गुण रǑहत 
होते हुए भी 
सबको 
धारणपोषण 
करने वाला और 
गुणɉ का भोÈता 
है।।
13.15 Shining 
by the 
functions of 
all the 
senses, yet 
without the 
senses;


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all the 
senses, yet 
without the 
senses; 
unattached, 
yet supporting 
all; devoid of 
alities, yet 
their 
experiencer.
13.15 सवȶिÛġयगुणाभासम् 
shining by the functions 
of all senses? 
सवȶÛġयͪवविज[तम् (yet) 
without the senses? 
असÈतम् unattached? 
सव[भृत् (yet) supporting 
all? च and? एव even? 
Ǔनगु[णम् devoid of alities? 
गुणभोÈतृ (yet) 
experiencer of the 
alities? च and.
Commentary Brahman 
sees without eyes? 
hears without ears? 
smells without nose? 
eats without mouth?


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smells without nose? 
eats without mouth? 
feels without skin? 
grasps without hands? 
walks without feet. He is 
the unseen seer? the 
unheard hearer? the 
unthought thinker. Other 
than Him there is no 
seer? no hearer? no 
thinker. He is the Self? 
the Inner Ruler? the 
Immortal. 
(Brihadaranyaka 
Upanishad III.7.23) He 
is free from the,alities of 
Nature and yet He is the 
enjoyer of the alities.All 
the senses The five 
organs of knowledge 
and the five organs of 
action? the inner


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and the five organs of 
action? the inner 
senses? mind and 
intellect come under the 
term all the senses. The 
organs of action and 
those of knowledge 
perform their functions 
in conjunction with the 
mind and the intellect. 
They cannot function 
independently. 
Therefore? the mind and 
the intellect are included 
in the term all the 
senses.Brahman is 
transcendental and 
unmanifest? but It 
manifests Itself through 
the limiting adjuncts of 
the extrnal and the


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the limiting adjuncts of 
the extrnal and the 
internal senses. As It is 
destitute of the senses It 
is unattached and yet It 
supports all. It is the 
support or substratum of 
everything. It is destitute 
of the alities of Nature 
and yet It is the enjoyer 
of those alities. 
Brahman is really 
mysterious.This verse is 
taken from the 
Svetasvataropanishad 
3.17.


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BG13.16 13 16
बǑहरÛतश्
च 
भूतानाम
चरं 
चरमेव च 
|
सूêम×वा
ƣदͪव£ेयं 
दूरèथं 
चािÛतके 
च तत् 
||१३-१६||
bahirantaśca 
bhūtānāmacara
ṃ carameva ca 
.
sūkṣmatvāttada
vijñeyaṃ 
dūrasthaṃ 
cāntike ca tat 
||13-16||
।।13.16।। (वह 
Ħéम) भूत माğ 
के अÛतबा[éय 
िèथत है; वह 
चर है और अचर 
भी। सूêम होने 
से वह अͪव£ेय 
है; वह सुदूर 
और अ×यÛत 
समीपèथ भी है
।।
13.16 Without 
and within 
(all) beings 
the unmoving 
and also the 
moving; 
because of Its 
subtlety, 
unknowable; 
and near and 
far away is 
That.


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unknowable; 
and near and 
far away is 
That.
13.16 बǑहः without? 
अÛतः within? च and? 
भूतानाम् of (all) beings? 
अचरम् the unmoving? 
चरम् the moving? एव 
also? च and? सूêम×वात् 
because of Its subtlety? 
तत् That? अͪव£ेयम् 
unknowable? दूरèथम् is 
far? च and? अिÛतके 
near? च and? तत् That.
Commentary Brahman 
is subtle like the ether. It 
is incomprehensible to 
the unillumined on 
account of Its extreme 
subtlety. It is 
unknowable to the man 
who is not endowed with 
the four means of


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who is not endowed with 
the four means of 
salvation.Brahman is 
known or realised by the 
wise. It is realised by the 
first class aspirant who 
is eipped with these 
means. It is near to the 
wise man or the 
illumined because It is 
his very Self. It is very 
far to the ignorant man 
who is drowned in 
worldliness or sensual 
pleasures. It is not 
attainable by the 
ignorant or 
unenlightened even in 
millions of years.Near 
and far away This 
expression is found in 
the Isavasya Upanishad


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BG13.17 13 17
अͪवभÈतं 
च भूतेषु 
ͪवभÈत
ͧमव च 
िèथतम् |
भूतभतृ[ च 
तÏ£ेयं 
Ēͧसçणु 
Ĥभͪवçणु 
च ||१३-
१७||
avibhaktaṃ ca 
bhūteṣu 
vibhaktamiva ca 
sthitam .
bhūtabhartṛ ca 
tajjñeyaṃ 
grasiṣṇu 
prabhaviṣṇu ca 
||13-17||
।।13.17।। और 
वह अͪवभÈत 
है, तथाͪप वह 
भूतɉ मɅ ͪवभÈत 
के समान िèथत 
है। वह £ेय 
Ħéम भूतमाğ 
का भता[, 
संहारकता[ और 
उ×पͪƣ कता[ है।
।
13.17 And 
undivided, yet 
It exists as if 
divided in 
beings; It is to 
be known as 
the supporter 
of being; It 
devours and 
It generates.


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of being; It 
devours and 
It generates.
13.17 अͪवभÈतम् 
undivided? च and? भूतेषु 
in beings? ͪवभÈतम् 
divided? इव as if? च 
and? िèथतम् existing? 
भूतभतृ[ the supporter of 
beings? च and? तत् That 
£ेयम् to be known? 
Ēͧसçणु devouring? 
Ĥभͪवçणु generating? च 
and.Commentary 
Brahman must be 
regarded as That which 
supports? swallows up 
and also creates all 
beings? in the three 
forms of Brahma who 
creates the world of 
names anf forms? 
Vishnu who preserves 
or sustains? and Rudra


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Vishnu who preserves 
or sustains? and Rudra 
who destroys. It is 
undivided in the various 
bodies. It is like ether. It 
is allpervding like space 
(Akasa). It is indivisible 
and the One? but It 
seems to divide Itself in 
forms and appears as all 
the separate existing 
things and beings. It is 
essentially unbroken. 
Yet? It is? as it were? 
divided among all 
beings.It devours this 
world during the cosmic 
dissolution. It generates 
it at the time of the origin 
of the next age. It


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of the next age. It 
supports all beings 
during the period of 
sustenance of this 
world.Just as fire is 
hidden in the wood? so 
also Brahman is hidden 
in all bodies. Just as the 
one space appears to 
be different through the 
limiting adjuncts (pot? 
house? etc.) so also the 
one indivisible Brahman 
appears to be different 
through the limiting 
adjuncts (the body? 
etc.). (Cf.XVIII.20)An 
objector says The 
knowable Brahman? the 
Knower of the field? is 
allpervading. It exists


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Knower of the field? is 
allpervading. It exists 
everywhere and yet It is 
not perceived. Therefore 
It must be of the nature 
of darkness or Tamas.
The answer is No. It 
cannot be.What? then It 
is the Light of Lights.


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BG13.18 13 18
ÏयोǓतषा
मͪप 
तÏÏयोǓत
èतमसः 
परमुÍयते 
|
£ानं £ेयं 
£ानगàयं 
ǿǑद 
सव[èय 
ͪविçठतम् 
||१३-१८||
jyotiṣāmapi 
tajjyotistamasaḥ 
paramucyate .
jñānaṃ jñeyaṃ 
jñānagamyaṃ 
hṛdi sarvasya 
viṣṭhitam ||13-
18||
।।13.18।। (वह 
Ħéम) ÏयोǓतयɉ 
कȧ भी ÏयोǓत 
और (अ£ान) 
अÛधकार से परे 
कहा जाता है। 
वह £ान 
(चैतÛयèवǾप) 
£ेय और £ान 
के ɮवारा जानने 
योÊय 
(£ानगàय) है। 
वह सभी के 
ǿदय मɅ िèथत 
है।।
13.18 That, 
the Light of all 
lights, is said 
to be beyond 
darkness: 
knowledge, 
the knowable


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darkness: 
knowledge, 
the knowable 
and the goal 
of knowledge, 
seated in the 
hearts of all.
13.18 ÏयोǓतषाम् of 
lights? अͪप even? तत् 
That? ÏयोǓतः Light? 
तमसः from darkness? 
परम् beyond? उÍयते is 
said (to be)? £ानम् 
knowledge? £ेयम् that 
which is to be known? 
£ानगàयम् attainable by 
knowledge? ǿǑद in the 
heart? सव[èय of all? 
ͪविçठतम् seated.
Commentary The 
Supreme Self illumines 
the intellect? the mind? 
the sun? moon? stars? 
fire and lightning. It is 
selfluminous? The sun


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fire and lightning. It is 
selfluminous? The sun 
does not shine there? 
nor do the moon and the 
stars? nor do these 
lightnings shine and 
much less this fire. 
When It shines? 
everything shines after It 
all these shine by Its 
Light. (Kathopanishad 
5.15 also 
Svetasvataropanishad 
6.14)Knowledge Such 
as humility. (Cf.XIII.
7to11)The knowable As 
described in verses 12 
to 7.The goal of 
knowledge? i.e.? 
capable of being 
understood by wisdom.
These three are 
installed in the heart


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These three are 
installed in the heart 
(Buddhi) of every living 
being. Though the light 
of the sun shines in all 
objects? yet the suns 
light shines more 
brilliantly in all bright and 
clean objects such as a 
mirror. Even so? though 
Brahman is present in 
all objects? the intellect 
shines with special 
effulgence received from 
Brahman. (Cf.X.20XIII.
3XVIII.61)


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BG13.19 13 19
इǓत ¢ेğं 
तथा £ानं 
£ेयं 
चोÈतं 
समासतः 
|
मɮभÈत 
एतɮͪव£ा
य 
मɮभावाय
◌ोपपɮयते 
||१३-१९||
iti kṣetraṃ tathā 
jñānaṃ jñeyaṃ 
coktaṃ 
samāsataḥ .
madbhakta 
etadvijñāya 
madbhāvāyopa
padyate ||13-
19||
।।13.19।। इस 
Ĥकार, (मेरे 
ɮवारा) ¢ेğ, 
£ान और £ेय 
को सं¢ेपत: 
कहा गया। इसे 
तǂव से जानकर 
(ͪव£ाय) मेरा 
भÈत मेरे 
èवǾप को ĤाÜत 
होता है।।
13.19 Thus 
the field, as 
well as 
knowledge 
and the 
knowable 
have been 
briefly stated. 
My devotee, 
knowing this, 
enters into My 
Being.


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knowing this, 
enters into My 
Being.
13.19 इǓत thus? ¢ेğम् 
the field? तथा as well 
as? £ानम् knowledge? 
£ेयम् the knowable? च 
and? उÈतम् have been 
stated? समासतः briefly? 
मɮभÈतः My devotee? 
एतत् this? ͪव£ाय 
knowing? मɮभावाय to 
My being? उपपɮयते 
enters.Commentary He 
whohas controlled his 
mind and organs? who 
has the knowledge of 
the field and the 
knowable? and who 
fixes his mind on Me 
becomes one with Me.
Thus the field described 
above (beginning with 
the great elements and


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above (beginning with 
the great elements and 
ending with firmness? 
verses 5 and 6)? 
knowledge described 
above (beginning with 
humility and ending with 
perception of the end of 
true knowledge in 
verses 7 to 11) and the 
knowable described in 
verses 12 to 17 -- these 
have briefly been stated.
He who has 
singleminded devotion 
unto Me? who takes Me 
(Vaasudeva? the 
Supreme Lord? the 
omniscient? and the 
supreme Guru) as the 
Self of everything? he 
who thinks and feels


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Self of everything? he 
who thinks and feels 
that all that he sees? 
hears and touches is 
nothing but the Lord and 
he who has the right 
knowledge described 
above enters into My 
Being or attains release 
from birth and death.


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BG13.20 13 20
ĤकृǓतं 
पुǽषं चैव 
ͪवɮÚयना
दȣ 
उभावͪप |
ͪवकारांश्
च 
गुणांæचैव 
ͪवɮͬध 
ĤकृǓतसम्
भवान् 
||१३-२०||
prakṛtiṃ 
puruṣaṃ caiva 
viddhyanādi 
ubhāvapi .
vikārāṃśca 
guṇāṃścaiva 
viddhi 
prakṛtisambhav
ān ||13-20||
।।13.20।। 
ĤकृǓत और 
पुǽष इन दोनɉ 
को हȣ तुम 
अनाǑद जानो। 
और तुम यह भी 
जानो ͩक सभी 
ͪवकार और गुण 
ĤकृǓत से हȣ 
उ×पÛन हुए हɇ।।
13.20 Know 
thou that 
Nature 
(matter) and 
the Spirit are 
both 
beginningless
; and know 
also that all 
modifications 
and alities are 
born of


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modifications 
and alities are 
born of 
Nature.
13.20 ĤकृǓतम् matter? 
पुǽषम् spirit? च and? एव 
even? ͪवɮͬध know? 
अनादȣ beginningless? 
उभौ both? अͪप also? 
ͪवकारान् modifications? 
च and? गुणान् alities? च 
and? एव even? ͪवɮͬध 
know? ĤकृǓतसंभवान् born 
of Prakriti.Commentary 
Steps are necessary to 
reach the top floor of a 
building. Even so? steps 
are necessary to reach 
the summit of the 
knowledge of the Self. 
That is the reason why 
Lord Krishna took 
Arjuna to the summit of


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Lord Krishna took 
Arjuna to the summit of 
knowledge step by step. 
He first taught Arjuna 
the nature of the field? 
then knowledge? 
ignorance or 
nonwisdom? and 
ultimately the knowable. 
When a child is to be 
fed,the intelligent mother 
divides the food into 
small portions and feeds 
the child little by little. 
Even so Lord Krishna 
fed His spiritual child 
Arjuna with the spiritual 
food little by little.Lord 
Krishna says O Arjuna I 
will give you the same 
teaching in another form


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will give you the same 
teaching in another form 
by the description of the 
Spirit and Nature.Till 
now the Lord 
expounded the 
knowledge of the field 
and the Self in 
accordance with the 
philosophy of the 
Upanishads. Now He 
explains the same 
knowledge in 
accordance with the 
Sankhya philosophy? 
but without accepting its 
dual nature in the form 
of discrimination 
between the Spirit and 
Nature.Vikaras 
Modifications from the 
MahatTattva or intellect 
down to the physical


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MahatTattva or intellect 
down to the physical 
body the twentyfour 
principles of the 
Sankhyas. The Self 
within is changeless. All 
changes take place in 
Nature. Mulaprakriti (the 
Primordial Nature? the 
Unmanifested) becomes 
modified into Mahat? 
egoism? mind? the 
great elements and 
other minor 
modifications.Just as 
coolness and ice? the 
day and the night? are 
inseparable? so also 
matter and Spirit are 
inseparable. The three 
alities Sattva? Rajas 
and Tamas are born of


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alities Sattva? Rajas 
and Tamas are born of 
Nature (matter). All 
actions proceed from 
the mind? the lifeforce? 
the senses and the 
physical body.According 
to the Sankhya 
philosophy? Prakriti and 
Purusha are not only 
eternal and 
beginningless but also 
independent of each 
other and selfcreated. 
According to Vedanta 
philosophy? Prakriti or 
Maya originates from 
Brahman and is? 
therefore? neither 
selfcreated nor 
independent. Isvara has 
Maya under His perfect


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independent. Isvara has 
Maya under His perfect 
control. Maya is His 
causal body. Maya is 
His illusory power.Matter 
and Spirit are the 
Natures of Isvara. Know 
that these two are 
beginningless. That 
which has no beginning 
is Anadi. As Isvara is 
eternal? His two Natures 
also should be eternal. 
(This is according to the 
Sankhyas.)Isvara 
possesses these two 
Natures (superior and 
inferior) by which He 
causes the creation? 
preservation and 
destruction of the


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preservation and 
destruction of the 
universe. Therefore He 
has the Lordship and 
rules over the universe. 
The two Natures have 
no beginning. Therefore 
they are the cause of 
Samsara.The inferior 
Nature (Apara Prakriti) 
which consists of the 
eightfold division of 
Nature referred to in 
chapter VII? verse 4? is 
the Prakriti of chapter 
XIII? verse 19. The 
superior Nature (Para 
Prakriti) referred to in 
chapter VII? verse 5? is 
the Purusha of chapter 
XIII? verse 19. Purusha


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the Purusha of chapter 
XIII? verse 19. Purusha 
here means Jiva (the 
individual soul).Even a 
child smiles and 
experiences 
exhilaration? grief? 
fear? anger? pleasure 
and pain. Who taught it 
The impressions of the 
virtuous and vicious 
actions of this birth 
cannot be the cause of 
these. The impressions 
of the previous birth 
alone are the cause of 
all these. They (the 
impressions) must have 
a support. From this we 
can clearly infer the 
existence of the 
individual soul in the


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existence of the 
individual soul in the 
previous birth and that 
the individual soul is 
beginningless. If you do 
not accept that the 
individual soul is 
beginningless? the two 
defects of Kritanasa 
(nonfruition of actions 
performed) and 
Akritabhyagama 
(causeless effect) will 
creep in. Pleasure and 
pain which are the fruits 
of virtuous and vicious 
actions done previously 
will pass away without 
being experienced. This 
is the defect of 
Kritanasa. So also? one 
will have to enjoy


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Kritanasa. So also? one 
will have to enjoy 
pleasure and pain? the 
fruits of good and bad 
actions which were not 
done by him previously. 
This is the defect of 
Akritabhyagama. In 
order to get rid of these 
two defects we will have 
to accept that the 
individual soul is 
beginningless. The 
scriptures,also 
emphatically declare 
that the soul is 
beginningless.


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BG13.21 13 21
काय[कार
णकतृ[×वे 
हेतुः 
ĤकृǓतǽच्
यते |
पुǽषः 
सुखदुःखा
नां 
भोÈतृ×वे 
हेतुǽÍयते 
||१३-२१||
kāryakāraṇakart
ṛtve hetuḥ 
prakṛtirucyate .
puruṣaḥ 
sukhaduḥkhānā
ṃ bhoktṛtve 
heturucyate 
||13-21||
।।13.21।। 
काय[ और 
कारण के 
उ×पÛन करने मɅ 
हेतु ĤकृǓत कहȣ 
जाती है और 
पुǽष सुख-दु:ख 
के भोÈतृ×व मɅ 
हेतु कहा जाता 
है।।
13.21 In the 
production of 
the effect and 
the cause, 
Nature 
(matter) is 
said to be the 
cause; in the 
experience of 
pleasure and 
pain, the soul 
is said to be


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pleasure and 
pain, the soul 
is said to be 
the cause.
13.21 काय[कारणकतृ[×वे in 
the production of the 
effect? and the cause? 
हेतुः the cause? ĤकृǓतः 
Prakriti? उÍयते is said (to 
be)? पुǽषः Purusha? 
सुखदुःखानाम् of pleasure 
and pain? भोÈतृ×वे in the 
experience? हेतुः the 
cause? उÍयते is said (to 
be).Commentary 
Pleasure and pain are 
the fruits of virtuous and 
vicious actions. The 
force of desire acts on 
the mind and the mind 
impels the senses to act 
to get the objects of


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impels the senses to act 
to get the objects of 
desire. Good and evil 
actions proceed from 
Nature and lead to 
happiness or misery. 
Evil actions produce 
misery and sorrow. 
Virtuous actions cause 
happiness and joy. The 
soul is the enjoyer. The 
wife works and prepares 
nice? palatable dishes 
the huand silently enjoys 
the fruits of her labour. 
He sits ietly and eats 
them to his hearts 
content. Even so Nature 
works and the soul 
experiences the fruits of 
Her labour? viz.?


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experiences the fruits of 
Her labour? viz.? 
pleasure and pain.When 
harmony predominates? 
virtuous actions are 
performed. When there 
is a preponderance of 
Rajas? both virtuous 
and vicious actions are 
performed. When 
Tamas predominates? 
sinful? unlawful and 
unrighteous actions are 
done.In the place of 
Kaarana (कारण) which 
means cause? some 
read Karana (करण) 
which means instrument 
such as the five organs 
of knowledge? five 
organs of action? mind? 
intellect and egoism


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organs of action? mind? 
intellect and egoism 
(thirteen principles 
located in the body).
Karya The effect? viz.? 
the physical body. The 
five elements which 
form the body and the 
five senses? and which 
form the senseobjects 
which are born of Nature 
come under the term 
effect. All alities? such 
as pleasure and pain 
and delusion which are 
born of Nature? come 
under the term 
instruments because 
these alities reside in 
the instruments? the 
senses.In the production


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the instruments? the 
senses.In the production 
of the body? the senses 
and their sensations 
Nature is said to be the 
cause. Thus Nature is 
the cause of Samsara.
Sugarcane is the cause. 
Sugarcane juice? sugar 
and sugarcandy are the 
effects or modifications 
of sugarcane. Milk is the 
cause. Curd? butter and 
ghee (meleted butter) 
are the modifications of 
milk. Whatever is a 
modification of 
something is its effect? 
and that from which the 
modifications come is


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and that from which the 
modifications come is 
their cause. Nature is 
the source or cause of 
all modifications. She 
generates everything. 
The ten organs? mind 
and the five objects of 
the senses are the 
sixteen modifications or 
effects.Mahat (intellect) 
is born of Mulaprakriti. 
From Mahat Ahamkara 
(egoism) is born. Mahat 
is the effect of 
Mulaprakriti and the 
cause of Ahamkara. 
Therefore Mahat is 
called PrakritiVikriti. 
Mahat? Ahamkara and 
the five Tanmatras


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Mahat? Ahamkara and 
the five Tanmatras 
(rootelements of matter) 
are the seven 
PrakritiVikriti. Each of 
these is a modification 
of its predecessor and is 
in turn the cause of its 
successor. The five 
rootelements generate 
the five gross elements. 
They are the subtle 
elements. These seven 
are both Nature and 
modification (Prakriti 
and Vikriti)? cause and 
effect? and are included 
under the term cause.
The functions of the 
body? senses? 
lifeforce? mind and 
intellect are


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lifeforce? mind and 
intellect are 
superimposed on the 
pure Self. So the 
ignorant man says I am 
black I am fat I am 
hungry I am angry I am 
deaf I am blind I am the 
son of so and so? I 
know? I am the doer? I 
am the enjoyer? etc.The 
intellect is very subtle. It 
is in close contact with 
the most subtle Self. 
The Consciousness of 
the Self is reflected in 
the intellect 
(Chidabhasa) and so the 
intellect which has the 
semblance of,the 
Consciousness feels I 
am pure consciousness


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Consciousness feels I 
am pure consciousness 
or Chaitanya. I 
experience pleasure and 
pain. The attributes of 
the pure Self are 
superimposed on the 
intellect. There is mutual 
superimposition 
between the intellect 
and the Self? Nature 
and Spirit. This is the 
cause of Samsara.
Purusha? Jiva? 
Kshetrajna and Bhokta 
are all synonymous 
terms. Purusha here 
referred to is not the 
Supreme Self. He is the 
conditioned soul? the 
soul subject to 
transmigration who 
experiences pleasure


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transmigration who 
experiences pleasure 
and pain. The Self or the 
Absolute is ever free 
from Samsara and is 
unchanging.Prakriti and 
Purusha are the cause 
of Samsara. Nature 
generates the body? 
lifeforce? mind? intellect 
and the senses. The 
soul experiences 
pleasure and pain. 
Samsara is the 
experience of pleasure 
and pain. The soul is the 
Samsarin. He is the 
experiencer of pleasure 
and pain. (Cf.XV.9)


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BG13.22 13 22
पुǽषः 
ĤकृǓतèथ
◌ो Ǒह 
भुɨÈते 
ĤकृǓतजा
Ûगुणान् |
कारणं 
गुणसɨगो
ऽèय 
सदसɮयो
ǓनजÛमसु 
||१३-२२||
puruṣaḥ 
prakṛtistho hi 
bhuṅkte 
prakṛtijānguṇān 
.
kāraṇaṃ 
guṇasaṅgo.
asya 
sadasadyonijan
masu ||13-22||
।।13.22।। 
ĤकृǓत मɅ िèथत 
पुǽष ĤकृǓत से 
उ×पÛन गुणɉ 
को भोगता है। 
इन गुणɉ का 
संग हȣ इस 
पुǽष (जीव) के 
शुभ और अशुभ 
योǓनयɉ मɅ 
जÛम लेने का 
कारण है।।
13.22 The 
soul seated in 
Nature 
experiences 
the alities 
born of 
Nature; 
attachment to 
the alities is 
the cause of


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attachment to 
the alities is 
the cause of 
its birth in 
good and evil 
wombs.
13.22 पुǽषः Purusha? 
ĤकृǓतèथः seated in 
Prakriti? Ǒह indeed? 
भुङÈते enjoys? ĤकृǓतजान् 
born of Prakriti? गुणान् 
alities? कारणम् the 
cause? गुणसɨगः 
attachment to the 
Gunas? अèय of his? 
सदसɮयोǓनजÛमसु of birth 
in good and evil wombs.
Commentary The soul 
residing in Nature and 
identifying itself with the 
body and the senses 
which are modifications 
of Nature acts through 
the alities of Nature and


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the alities of Nature and 
experiences pleasure 
and pain and delusion. It 
thinks? I am happy? I 
am miserable? I am 
deluded? I am wise. 
When it thus identifies 
itself with the alities? it 
assumes individuality 
and takes birth in pure 
and impure wombs.The 
soul (Jivatma) enjoys 
the sensual objects in 
conjunction with the 
body? mind and the 
senses and thus 
becomes the enjoyer. 
Brahman is the silent 
witness and nonenjoyer. 
The souls attachment to 
the alities of pleasure?


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the alities of pleasure? 
pain and delusion is the 
chief cause of its birth. If 
you add the word 
Samsara to the second 
half of the verse? it will 
mean Attachment to the 
alities is the cause of 
Samsara through births 
in good and evil wombs.
Good wombs (Sat Yoni) 
are those of the gods 
and the like evil wombs 
(Asat Yoni) are those of 
lower animals. The 
human womb is partly 
good and partly evil on 
account of mixed 
Karmas.Purushah 
prakritisthah Purusha 
(the soul) seated in


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prakritisthah Purusha 
(the soul) seated in 
Prakriti (Nature). This is 
Avidya (ignorance). 
Attachment to the alities 
of Nature is Kama 
(desire). Avidya and 
Kama are the cause of 
Samsara.Jnana 
(wisdom) and Vairagya 
(dispassion) will destroy 
ignorance and desire. 
(Cf.XIV.5XV.7)


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BG13.23 13 23
उपġçटानु
मÛता च 
भता[ 
भोÈता 
महेæवरः |
परमा×मे
Ǔत 
चाÜयुÈतो 
देहेऽिèमन्
पुǽषः परः 
||१३-२३||
upadraṣṭānuma
ntā ca bhartā 
bhoktā 
maheśvaraḥ .
paramātmeti 
cāpyukto dehe.
asminpuruṣaḥ 
paraḥ ||13-23||
।।13.23।। 
परम पुǽष हȣ 
इस देह मɅ 
उपġçटा, 
अनुमÛता ,
भता[, भोÈता, 
महेæवर और 
परमा×मा कहा 
जाता है।।
13.23 The 
Supreme 
Soul in this 
body is also 
called the 
spectator, the 
permitter, the 
supporter, the 
enjoyer, the 
great Lord 
and the 
Supreme 
Self.
13.23 उपġçटा the


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and the 
Supreme 
Self.
13.23 उपġçटा the 
spectator? अनुमÛता the 
permitter? च and? भता[ 
the supporter? भोÈता the 
enjoyer? महेæवरः the 
great Lord? परमा×मा the 
Supreme Self? इǓत 
thus? च and? अͪप also? 
उÈतः is called? देहे in the 
body? अिèमन् (in) this? 
पुǽषः Purusha? परः 
Supreme.Commentary 
Upadrashta A 
spectator? a witness? a 
lookeron? a bystander? 
one who sits near. 
When the priests and 
the sacrificer perform 
the sacrificial rites? an 
expert who has good


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the sacrificial rites? an 
expert who has good 
experience in sacrifical 
matters sits by their 
side. He does not take 
any part at all in the 
sacrifice. He sits as a 
silent witness. He 
guides them. He points 
out their defects and 
corrects them. Even so 
the Supreme Self does 
not act. It does not take 
any part in the activities 
of the body? the mind 
and the senses. It is 
entirely distinct from 
them. It is a silent 
witness of their 
activities. It sits near 
Nature and silently


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activities. It sits near 
Nature and silently 
watches Her actions.It 
may be explained in 
another way. The body? 
the eyes? the mind? the 
intellect and the Self are 
the,seers. Of these the 
body is the most 
external seer the Self is 
the most internal and 
nearest seer. Beyond 
the Self there is no other 
internal seer.Anumanta 
Permitter. The Supreme 
Self gives consent. It 
expresses Its approval 
or satisfaction regarding 
the actions done by the 
senses? the mind and


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the actions done by the 
senses? the mind and 
the intellect. The King 
consents and says Yes. 
The Prime Minister and 
the other officers carry 
out his orders. Even so 
the Supreme Self 
consents or gives 
permission the body? 
the mind? the intellect? 
and the senses perform 
their respective 
functions. Or? though It 
Itself does not work 
while the senses? the 
mind and the intellect 
work? It appears to be 
engaged in action? it 
seems to cooperate with 
them. As It is an


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seems to cooperate with 
them. As It is an 
onlooker or mere 
witness? It never stands 
in the way of the 
activities of the body? 
the mind? the intellect 
and the senses.Bharta 
Supporter. Just as the 
huand is the supporter 
of his wife? so also the 
Self is the supporter of 
this body? mind? 
intellect? lifeforce and 
the senses. It is different 
from them? just as the 
father who supports the 
children is different from 
them.Bhokta Enjoyer the 
Self? of the nature of


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them.Bhokta Enjoyer the 
Self? of the nature of 
eternal intelligence. Just 
as heat is the inherent 
nature of fire? so also 
eternal intelligence is 
the inherent nature of 
the Self. All the states of 
the mind such as 
pleasure? pain and 
delusion are permeated 
and illumined by the 
intelligent Self. Just as 
Govindan who takes the 
food is different from the 
foo? so also the Self is 
different from the 
intellect? the mind and 
the senses.Mahesvarah 
The great Lord. As He is


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the senses.Mahesvarah 
The great Lord. As He is 
the soul or essence of 
everything and as He is 
independent of all? He 
is Mahesvara. The sky 
is very big. Mahesva is 
bigger than even the 
sky? and so He is called 
Mahesvara. Just as the 
king is different from his 
subjects? so also the 
Self is different from 
Nature and the effects 
or modifications of 
Nature.Paramatma The 
Supreme Self. It is 
supreme because It is 
superior to all those 
things? from the 
Unmanifested to the


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things? from the 
Unmanifested to the 
physical body? which 
are mistaken for the Self 
on account of ignorance. 
Just as an iron piece 
moves in the presence 
of a magnet so also the 
mind and the intellect 
which are insentient 
move and function in the 
presence of the 
Supreme Self. Just as 
the moon borrows its 
light from the sun? so 
also the mind and the 
intellect borrow their 
light from the Supreme 
Self. The Supreme Self 
is selfluminous. Mind 
and intellect have no


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is selfluminous. Mind 
and intellect have no 
selfluminosity. In the 
Vedas also He is called 
the Supreme Self. Lord 
Krishna says in verse 17 
of the fifteenth chapter 
But distinct is the 
Highest Purusha spoken 
of as the Supreme Self.
Do thou also know Me 
as the knower of the 
field in all the fields? has 
been described in detial 
and the subject is 
concluded in this verse.


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BG13.24 13 24
य एवं 
वेͪƣ पुǽषं 
ĤकृǓतं च 
गुणैः सह 
|
सव[था 
वत[मानोऽ
ͪप न स 
भूयोऽͧभ
जायते 
||१३-२४||
ya evaṃ vetti 
puruṣaṃ 
prakṛtiṃ ca 
guṇaiḥ saha .
sarvathā 
vartamāno.api 
na sa bhūyo.
abhijāyate ||13-
24||
।।13.24।। इस 
Ĥकार पुǽष और 
गुणɉ के सǑहत 
ĤकृǓत को जो 
मनुçय जानता 
है, वह सब 
Ĥकार से रहता 
हुआ (åयवहार 
करता हुआ) भी 
पुन: नहȣं 
जÛमता है।।
13.24 He who 
thus knows 
the Spirit and 
Matter 
together with 
the alities, in 
whatever 
condition he 
may be, he is 
not born 
again.


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condition he 
may be, he is 
not born 
again.
13.24 यः who? एवम् 
thus? वेͪƣ knows? पुǽषम् 
Purusha? ĤकृǓतम् 
Prakriti? च and? गुणैः 
alities? सह with? सव[था in 
all ways? वत[मानः living? 
अͪप also? न not? सः he? 
भूयः again? अͧभजायते is 
born.Commentary One 
who knows the Soul and 
Nature with its alities? 
whatever his conduct 
may be? frees himself 
from the cycle of births 
and deaths. Such is the 
advantage he gains 
from the discriminative 
knowledge of Spirit and 
Matter. He knows that


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knowledge of Spirit and 
Matter. He knows that 
he is eternal and 
changeless and that all 
changes are due to the 
modifications of Nature 
on account of its alities. 
The self through 
ignorance identifies itself 
with the body and 
suffers rirth.In 
whatsoever condition he 
may be? whether he is 
engaged in prescribed 
or forbidden acts (like 
Indra who killed the 
Purohita Visvarupa and 
many Sannyasins)? he 
is not born again? 
because the,actions 
(which are the seeds of


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because the,actions 
(which are the seeds of 
rirth)? of one who knows 
the Spirit and Matter? 
who has gained the 
knowledge of the Self? 
are burnt by the fire of 
that knowledge. Just as 
the seeds that are fried 
in fire do not sprout 
again? so also the 
actions burnt in the fire 
of knowledge cannot 
produce new bodies or 
further births. In his case 
they are Karmabhasa 
(mere semblance of 
Karma). They are not 
effective causes and 
cannot produce further 
births. A burnt cloth


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cannot produce further 
births. A burnt cloth 
cannot serve the 
purpose of the cloth.
Those actions which are 
done with egoism and 
desire (expectation of 
fruits) will produce fruits 
or results. In the case of 
a wise man? the seeds 
of evil? viz.? ignorance? 
egoism? attachment? 
etc.? are burnt by the 
fire of knowledge. 
Therefore he cannot 
have rirths.The Karmas 
(Prarabdha) which have 
already started their 
operation by producing 
this present birth do not 
perish? notwithstanding


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perish? notwithstanding 
the dawn of the 
knowledge of the Self. 
When an arrow is once 
sent out from a bow at a 
mark? it pierces the 
mark and continues to 
act till it falls to the 
ground when the full 
force with which it was 
dischared is exhausted. 
Even so the Prarabdha 
Karma which has given 
rise to the body 
continues to act till the 
inherent force is fully 
exhausted? although the 
sage has attained 
Selfrealisation through 
his body. But he is not in 
the least affected by


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the least affected by 
this? because he has no 
identification with the 
body? and as he has 
identified himelf with 
Brahman or the 
Absolute. If a carbuncle 
or cancer arises in the 
body on account of 
Prarabdha Karma? he 
will not suffer a bit as he 
has risen above 
bodyconsciousness? 
and as he stands as a 
witness of his body. But 
a bystander or a 
spectator wrongly 
imagines that the 
liberated sage is also 
suffering like an ordinary 
worldly man. This is a 
serious and sad


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worldly man. This is a 
serious and sad 
mistake. From the 
viewpoint of the 
liberated sage he has 
neither body nor 
Prarabdha Karma.An 
arrow that is placed 
ready on the bow but 
not discharged with 
force can be withdrawn. 
Similarly? the Karmas 
which have not begun to 
generate their fruits or 
effects can be 
neutralised or destroyed 
by the knowledge of the 
Self. Therefore it is 
proper to say that the 
liberated sage is not 
born again. He will not 
take another body when


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born again. He will not 
take another body when 
the body through which 
he attained knowledge 
perishes. As ignorance? 
the cause of this body? 
is destroyed by the 
knowledge of the Self? 
birth? the effect of 
ignorance? is also 
destroyed. As one takes 
birth through virtuous 
and vicious actions? a 
sage will not take birth 
as his virtuous and 
visiouc actions (the 
whole Sanchita or 
accumulated Karmas of 
his previous births) are 
destroyed by the 
knowledge of the Self.


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destroyed by the 
knowledge of the Self. 
The Karmas done by 
him after he has 
attained Selfrealisation 
cannot touch him at all 
as he has neither 
egoism (agency) nor 
desires. (Cf.XIII.32)


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BG13.25 13 25
Úयानेनात्
मǓन 
पæयिÛत 
केͬचदा×म
◌ानमा×मन
◌ा |
अÛये 
साɨÉयेन 
योगेन 
कम[योगेन 
चापरे 
||१३-२५||
dhyānenātmani 
paśyanti 
kecidātmānamā
tmanā .
anye 
sāṅkhyena 
yogena 
karmayogena 
cāpare ||13-25||
।।13.25।। कोई 
पुǽष Úयान के 
अßयास से 
आ×मा को 
आ×मा (ǿदय) 
मɅ आ×मा 
(शुɮध बुɮͬध) 
के ɮवारा देखते 
हɇ; अÛय लोग 
सांÉय योग के 
ɮवारा तथा कोई 
साधक कम[योग 
से (आ×मा को 
देखते हɇ )।।
13.25 Some 
by meditation 
behold the 
Self in the self 
by the self, 
others by the 
Yoga of 
knowledge,


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by the self, 
others by the 
Yoga of 
knowledge, 
and still 
others by the 
Yoga of 
action.
13.25 Úयानेन by 
meditation? आ×मǓन in 
the self? पæयिÛत 
behold? केͬचत् some? 
आ×मानम् the Self? 
आ×मना by the self? अÛये 
others? सांÉयेन योगेन by 
the Yoga of knowledge 
(by the Sankhya Yoga)? 
कम[योगेन by Karma 
Yoga? च and? अपरे 
others.Commentary 
There are severla paths 
to reach the knowledge 
of the Self according to 
the nature or 
temperament and 
capacity of the 
individual. The first path


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capacity of the 
individual. The first path 
is the Yoga of 
meditation taught by 
Maharshi Patanjali. The 
Raja Yogins behold the 
Supreme Self in the self 
(Buddhi) by the self 
(purified mind). 
Meditation is a 
continous and unbroken 
flow of thought of the 
Self like the flow of oil 
from one vessel to 
another. Through 
concentration hearing 
and the other senses 
are withdrawn into the 
mind. The senses are 
not allowed to run 
towards their respective 
sensual objects. They


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towards their respective 
sensual objects. They 
are kept under proper 
check and control 
through the process of 
abstraction. Then the 
mind itself is made to 
abide in the Self through 
constant meditation on 
the Self. The mind is 
refined or purified by 
meditation. The mind 
that is rendered pure will 
naturally move towards 
the Self. It is not 
attracted by nor is it 
attached to the sensual 
objects.Sankhya Yoga is 
Jnana Yoga. The 
aspirant does Vichara 
(analysis? reflection)


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aspirant does Vichara 
(analysis? reflection) 
and separates himself 
from the three alities of 
Nature? the three 
bodies and the five 
sheaths and identifies 
himself with the witness 
(Self). He thinks and 
feels? I am distinct from 
the three alities. I am the 
silent witness. I am 
unattached. I am 
nondoer. I am 
nonenjoyer. I am 
immortal? eternal? 
selfexistent? 
selfluminous? 
indivisible? unborn and 
unchanging.The Karma 
Yogi surrenders his 
actions and their fruits to


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Yogi surrenders his 
actions and their fruits to 
the Lord. He has 
Isvarapana Buddhi 
(intelligence that offers 
everything to God). This 
produces purity of mind 
which gives rise to 
knowledge of the Self. 
Karma Yoga brings 
about concentration of 
the mind through the 
purification of the mind. 
It leads to Yoga through 
the purification of the 
mind and so it is spoken 
of as Yoga itself.Those 
who practise Sankhya 
Yoga are the highest 
class of spiritual 
aspirants. Those who


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class of spiritual 
aspirants. Those who 
practise the Yoga of 
meditation are aspirants 
of the middling class. 
Those who practise 
Karma Yoga are the 
lowest class of spiritual 
aspirants. The aspirants 
of the middling and 
lowest class soon 
become aspirants of the 
highest class through 
rigorous Sadhana or 
spiritual practices. (Cf.V.
5VI.46)


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BG13.26 13 26
अÛये 
×वेवमजा
नÛतः 
श
◌Yु×वाÛयेßय उपासते |
तेऽͪप 
चाǓततरन्
×येव मृ×युं 
श
◌YुǓतपरायणाः ||१३-२६||
anye 
tvevamajānanta
ḥ 
śrutvānyebhya 
upāsate .
te.api 
cātitarantyeva 
mṛtyuṃ 
śrutiparāyaṇāḥ 
||13-26||
।।13.26।। 
परÛतु, अÛय 
लोग जो èवयं 
इस Ĥकार न 
जानते हुए, 
दूसरɉ से 
(आचायɟ से) 
सुनकर हȣ 
उपासना करते 
हɇ, वे 
ĮुǓतपरायण 
(अथा[त् Įवण 
हȣ िजनके ͧलए 
परम साधन है) 
लोग भी मृ×यु 
को Ǔन:सÛदेह 
तर जाते हɇ।।
13.26 Others 
also, not 
knowing thus, 
worship, 
having heard 
of It from


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worship, 
having heard 
of It from 
others; they, 
too, cross 
beyond 
death, 
regarding 
what they 
have heard 
as the 
Supreme 
refuge.
13.26 अÛये others? तु 
indeed? एवम् thus? 
अजानÛतः not knowing? 
Įु×वा having heard? 
अÛयेßयः from others? 
उपासते worship? ते they? 
अͪप also? च and? 
अǓततरिÛत cross 
beyond? एव even? 
मृ×युम् death? 
ĮुǓतपरायणाः regarding 
what they have heard as 
the Supreme refuge.
Commentary The three 
paths? viz.? the Yoga of 
meditation? the Yoga of


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meditation? the Yoga of 
knowledge? and the 
Yoga of action to attain 
the knowledge of the 
Self were described in 
the previous verse. In 
this verse the Yoga of 
worship is described.
Some who are ignorant 
of the methods 
described in the 
previous verse listen to 
the teachings of the 
spiritual preceptors 
regarding this great 
Truth or the Self with 
intense and unshakable 
faith? solely depending 
upon the authority of 
others instructions? and 
through constant 
remembrance and


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through constant 
remembrance and 
contemplation of them 
attain immortality. They 
are devoted to their 
preceptor. Some study 
the books written by 
realised seers? stick 
with great faith to the 
teachings contained 
therein and live 
according to them. They 
also overcome death. 
Whichever path one 
follows? one eventually 
attains the knowledge of 
the Self and final 
liberation from birth and 
death? -- salvation 
(Moksha). There are 
several paths to suit 
aspirants of different


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several paths to suit 
aspirants of different 
temperaments and 
eipments.Freeing 
oneself from ignorance 
with its effects through 
the knowledge of the 
Self? is crossing the 
Samsara or attaining 
immortality or 
overcoming death or 
obtaining release or 
salvation.


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BG13.27 13 27
याव×सञ्
जायते 
ͩकिÑच×स
ǂवं 
èथावरज
ɨगमम् |
क
◌्षेğ¢ेğ£संयोगाƣɮͪवɮͬध भरतष[भ 
||१३-२७||
yāvatsañjāyate 
kiñcitsattvaṃ 
sthāvarajaṅgam
am .
kṣetrakṣetrajña
saṃyogāttadvid
dhi 
bharatarṣabha 
||13-27||
।।13.27।। हे 
भरत Įेçठ ! 
यावÛमाğ जो 
कुछ भी èथावर 
जंगम (चराचर) 
वèतु उ×पÛन 
होती है, उस 
सबको तुम ¢ेğ 
और ¢ेğ£ के 
संयोग से 
उ×पÛन हुई 
जानो।।
13.27 
Wherever a 
being is born, 
whether 
unmoving or 
moving, know 
thou, O best 
of the 
Bharatas 
(Arjuna), that 
it is from the 
union


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Bharatas 
(Arjuna), that 
it is from the 
union 
between the 
field and its 
knower.
13.27 यावत् whatever? 
सÑजायते is born? 
ͩकिÑचत् any? सǂवम् 
being? èथावरजɨगमम् 
the unmoving and the 
moving? ¢ेğ¢ेğ£संयोगात् 
from the union between 
the field and the knower 
of the field? तत् that? 
ͪवɮͬध know? भरतष[भ O 
best of the Bharatas.
Commentary O Arjuna? 
remember that whatever 
is born? unmoving or 
moving? know thou that 
to be done to the union 
between the body and 
the Self.The knower of


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between the body and 
the Self.The knower of 
the field is like the ether 
without parts. 
Therefore? there cannot 
be a union of the field 
and the knower of the 
field through contact of 
each others parts like 
the contact of the drum 
and the stick or a rope 
and a vessel. There 
cannot be the 
inseparable connection 
between them like the 
connection that exists 
between the head and 
the neck? or the arm 
and the shoulder? 
because the field and its 
knower are not related


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knower are not related 
to each other as cause 
and effect.Then? what 
sort of union is there 
between the field and its 
knower It is of the nature 
of mutual 
superimposition or 
illusion. This consists in 
confounding the one 
with the other as well as 
their attributes? like the 
union of a rope with a 
snake? and 
motherofpearl with 
silver? on account of 
lack of discrimination of 
their real nature. The 
attributes of the Self are 
transferred to the body 
and vice versa. The


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transferred to the body 
and vice versa. The 
insentient body is 
mistaken for the sentient 
Self. The activities of the 
body or Nature are 
transferred to the silent? 
actionless Self. This sort 
of illusion or 
superimposition will 
disappear when one 
attains knowledge of the 
Self? when he is able to 
separate the field from 
the knower like the reed 
from the Munja grass? 
when he realises that 
Brahman which is free 
from all limiting adjuncts 
is his own immortal


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from all limiting adjuncts 
is his own immortal 
Self? and that the field is 
a mere appearance like 
the snake in the rope? 
silver in motherofpearl? 
an imaginary city in the 
sky? and is like an 
object seen in a dream 
or like the horses? 
places and forests 
projected by ajuggler. A 
sage who has the 
knowledge of the Self is 
not born again.


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BG13.28 13 28
समं सवȶषु 
भूतेषु 
ǓतçठÛतं 
परमेæवर
म् |
ͪवनæय×स्
वͪवनæय
Ûतं यः 
पæयǓत स 
पæयǓत 
||१३-२८||
samaṃ sarveṣu 
bhūteṣu 
tiṣṭhantaṃ 
parameśvaram .
vinaśyatsvavina
śyantaṃ yaḥ 
paśyati sa 
paśyati ||13-28||
।।13.28।। जो 
पुǽष समèत 
नæवर भूतɉ मɅ 
अनæवर 
परमेæवर को 
समभाव से 
िèथत देखता है, 
वहȣ (वाèतव मɅ) 
देखता है।।
13.28 He 
sees, who 
sees the 
Supreme 
Lord, existing 
eally in all 
beings, the 
unperishing 
within the 
perishing.
13.28 समम् eally? सवȶषु 
(in) all? भूतेषु in beings?


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(in) all? भूतेषु in beings? 
ǓतçठÛतम् existing? 
परमेæवरम् the Supreme 
Lord? ͪवनæयèतु among 
the perishing? 
अͪवनæयÛतम् the 
unperishing? यः who? 
पæयǓत sees? सः he? 
पæयǓत sees.
Commentary He who 
beholds the Supreme 
Lord through the inner 
eye of wisdom? Him 
Who is seated in all 
beings from the Creator 
down to the unmoving 
objects and Who is not 
destroyed even when all 
beings are destroyed? 
he is said to have 
realised the Self.In 
different kinds of fire? 
the heat is the same.


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different kinds of fire? 
the heat is the same. 
Gold is the same in 
different forms of 
ornaments. The light 
from many lamps is the 
same. So also in all 
living being?s the soul is 
the same. The soul or 
the Self is uniform 
everywhere. The Self is 
the same in ants? 
elephants? kings? 
beggars? saints and 
rogues.The Self is 
indestructible all living 
beings are perishable. It 
is the Supreme Lord 
when compared to the 
body? senses? mind? 
intellect? the 
Unmanifested Nature


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intellect? the 
Unmanifested Nature 
and the individual soul.
Birth is the root cause of 
the BhavaVikaras or the 
modifications? viz.? 
change? growth? decay 
and death. The other 
changes of state 
manifest themselves 
after the birth of the 
body.The Supreme Lord 
is one and changeless 
as He is birthless? 
decayless and 
deathless. He is the one 
common consciousness 
in all beings. He sees 
rightly who sees the 
Supreme Lord as now 
described. He is a 
Jivanmukta. He has 
knowledge of the


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Jivanmukta. He has 
knowledge of the 
knower of the field or the 
immortal Self. He is the 
real seer or a liberated 
sage.The sage alone 
sees properly on 
account of knowledge. 
The whole world sees 
erroneously on account 
of ignorance. He who is 
suffering from defective 
vision beholds many 
moons. He sees 
erroneously. But he who 
sees one moon only 
sees in the proper 
manner? correctly. Even 
so he who beholds the 
one immortal indivisible 
Self in all beings really


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Self in all beings really 
sees the Truth. He alone 
sees. He who sees 
many distinct selves 
erroneously does not 
really see though he 
sees. He is like the man 
who beholds many 
moons. (Cf.VIII.20


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BG13.29 13 29
समं 
पæयिÛह 
सव[ğ 
समविèथ
तमीæवर
म् |
न 
Ǒहनè×या
×मना×मा
नं ततो 
याǓत परां 
गǓतम् 
||१३-२९||
samaṃ 
paśyanhi 
sarvatra 
samavasthitamī
śvaram .
na 
hinastyātmanāt
mānaṃ tato yāti 
parāṃ gatim 
||13-29||
।।13.29।। 
Ǔनæचय हȣ, वह 
पुǽष सव[ğ सम 
भाव से िèथत 
परमेæवर को 
समान हुआ 
आ×मा (èवयं) 
के ɮवारा आ×मा 
(èवयं) का नाश 
नहȣं करता है, 
इससे वह परम 
गǓत को ĤाÜत 
होता है।।
13.29 
Because he 
who sees the 
same Lord 
eally dwelling 
everywhere 
does not 
destroy the 
Self by the


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everywhere 
does not 
destroy the 
Self by the 
self; he goes 
to the highest 
goal.
13.29 समम् eally? पæयन् 
seeing? Ǒह indeed? सव[ğ 
everywhere? 
समविèथतम् eally 
dwelling? ईæवरम् the 
Lord? न not? Ǒहनिèत 
destroys? आ×मना by the 
self? आ×मानम् the Self? 
ततः then? याǓत goes? 
पराम् the highest? गǓतम् 
the goal.Commentary 
This is the vision of a 
liberated sage. The 
Supreme Self abides in 
all forms. There is 
nothing apart from It.An 
ignorant man destroyes 
the Self by identifying


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ignorant man destroyes 
the Self by identifying 
himself with the body 
and the modifications of 
the mind and by not 
seeing the one Self in all 
beings. He has a blurred 
vision. His mind is very 
gross. He cannot think 
of the subtle Self. He is 
swayed by the force of 
ignorance. He mistakes 
the impure body for the 
pure Self. He has false 
knowledge. But the sage 
has knowledge of the 
Self or true knowledge 
and so he beholds the 
one Self in all beings. 
An ignorant man is the


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one Self in all beings. 
An ignorant man is the 
slayer of his Self. He 
destroys this body and 
takes another body and 
so on. But he who 
beholds the one Self in 
all beings does not 
destroy the Self by the 
self. Therefore he 
attains the Supreme 
Goal? i.e.? he attains 
release from the round 
of birth and death. 
Knowledge of the Self 
leads to liberation or 
salvation. Knowledge of 
the Absolute annihilates 
the ignorance in toto. If 
the ignorance is 
destroyed and false


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the ignorance is 
destroyed and false 
knowledge is also 
destroyed? all evils are 
simultaneously 
destroyed.Those who 
have realised that unity 
of the Self in all these 
diverse forms are never 
caught in the meshes of 
birth and death. They 
attain the state of Turiya 
(the fourth state beyond 
waking? dreaming and 
deep sleep) where form 
and sound do not exist.
The self is everybodys 
friend and also his 
enemy as well. The idea 
first expressed in 
chapter VI? verses 5


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BG13.30 13 30
Ĥकृ×यैव 
च 
कमा[ͨण 
ͩĐयमाणा
Ǔन सव[शः 
|
यः 
पæयǓत 
तथा×मान
मकता[रं 
स पæयǓत 
||१३-३०||
prakṛtyaiva ca 
karmāṇi 
kriyamāṇāni 
sarvaśaḥ .
yaḥ paśyati 
tathātmānamak
artāraṃ sa 
paśyati ||13-30||
।।13.30।। जो 
पुǽष समèत 
कमɟ को सव[श: 
ĤकृǓत ɮवारा हȣ 
ͩकये गये देखता 
है तथा आ×मा 
को अकता[ 
देखता है, वहȣ 
(वाèतव मɅ) 
देखता है।।
13.30 He 
sees, who 
sees that all 
actions are 
performed by 
Nature alone 
and that the 
Self is 
actionless.
13.30 Ĥकृ×या by Nature? 
एव alone? च and?


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13.30 Ĥकृ×या by Nature? 
एव alone? च and? 
कमा[ͨण actions? 
ͩĐयमाणाǓन being 
performed? सव[शः all? यः 
who? पæयǓत sees? तथा 
so also? आ×मानम् the 
Self? अकता[रम् 
actionless? सः he? 
पæयǓत sees.
Commentary Nature is 
responsible for all 
activities. The Self is 
beyond all action. It is 
the silent witness only. 
He who experiences 
thus is the real seer or 
sage.He who knows that 
all actions proceeding 
from the five organs of 
knowledge? the five 
organs of action? the


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knowledge? the five 
organs of action? the 
mind and the intellect 
are prompted by Nature 
and that the Self is 
actionless? really sees. 
He alone sees. He who 
identifies himself with 
the body? the mind and 
the senses and foolishly 
thinks that the Self is the 
actor is an ignorant 
man. He sees only with 
the physical eyes. He 
has no inner eye of 
intuition. The sky 
remains motionless but 
the clouds move across 
the sky. Even so the 
Self is actionless but 
Nature does everythin.


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Self is actionless but 
Nature does everythin. 
The Self is destitute of 
any limiting adjunct. Just 
as there is no variety in 
ether? so also there is 
no variety in the Self. It 
is one homogeneous 
essence. It is free from 
any kind of 
characteristics. (Cf.III.
27XIV.19XVIII.16)


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BG13.31 13 31
यदा 
भूतपृथग्
भावमेकस्
थमनुपश्
यǓत |
तत एव च 
ͪवèतारं 
Ħéम 
सàपɮयते 
तदा ||१३-
३१||
yadā 
bhūtapṛthagbhā
vamekasthama
nupaśyati .
tata eva ca 
vistāraṃ 
brahma 
sampadyate 
tadā ||13-31||
।।13.31।। यह 
पुǽष जब भूतɉ 
के पृथक् भावɉ 
को एक 
(परमा×मा) मɅ 
िèथत देखता है 
तथा उस 
(परमा×मा) से 
हȣ यह ͪवèतार 
हुआ जानता है, 
तब वह Ħéम 
को ĤाÜत होता 
है।।
13.31 When a 
man sees the 
whole variety 
of beings as 
resting in the 
One, and 
spreading 
forth from 
That alone, 
he then 
becomes


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forth from 
That alone, 
he then 
becomes 
Brahman.
13.31 यदा when? 
भूतपृथÊभावम् the whole 
variety of beings? 
एकèथम् resting in the 
One? अनुपæयǓत sees? 
ततः from that? एव 
alone? च and? ͪवèतारम् 
the spreading? Ħéम 
Brahman? सàपɮयते (he) 
becomes? तदा then.
Commentary A man 
attains to unity with the 
Supreme when he 
knows or realises 
through intuition that all 
these manifold forms 
are rooted in the One. 
As waves in water? 
atoms in the earth? rays 
in the sun? organs in the


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in the sun? organs in the 
body? emotions in the 
mind? sparks in the fire? 
so verily are all forms 
rooted in the One. 
Wherever he turns his 
gaze he beholds only 
the one Self and enjoys 
the bliss of the Self.
When he beholds the 
diversity of beings 
rooted in the One in 
accordance with the 
teachings of the 
scriptures and the 
preceptor? he realises 
through intuitive 
experience that all that 
he beholds is nothing 
but the Self and that the 
origin and the evolution


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origin and the evolution 
of all is from That One 
alone. Compare with the 
Chhandogya 
Upanishad? 7.26.1.
आ×मतः Ĥाण आ×मत आशा 
आ×मतः èमरआ×मत 
आकाश आ×मतèतेज 
आ×मत आपःआ×मत 
आͪवभा[वǓतरोभावावा×मतोऽ
Ûनम्।।Atmatah prana 
atmata asa atmatah 
smaraAtmata akasa 
atmatasteja atmata 
apahAtmata 
avirbhavatirobhavavatm
atonnam.From the Self 
is life from the Self is 
desire from the Self is 
love from the Self is 
ether from the Self is 
light from the Self are 
the waters from the Self 
is appearance and


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BG13.32 13 32
अनाǑद×व
◌ािÛनगु[णत्
वा×परमात्
मायमåय
यः |
शरȣरèथो
ऽͪप 
कौÛतेय 
न करोǓत 
न ͧलÜयते 
||१३-३२||
anāditvānnirguṇ
atvātparamātmā
yamavyayaḥ .
śarīrastho.api 
kaunteya na 
karoti na lipyate 
||13-32||
।।13.32।। हे 
कौÛतेय ! 
अनाǑद और 
Ǔनगु[ण होने से 
यह परमा×मा 
अåयय है। शरȣर 
मɅ िèथत हुआ 
भी, वèतुत:, वह 
न (कम[) करता 
है और न (फलɉ 
से) ͧलÜत होता 
है।।
13.32 Being 
without 
beginning and 
being devoid 
of (any) 
alities, the 
Supreme 
Self, 
imperishable, 
though 
dwelling in


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Self, 
imperishable, 
though 
dwelling in 
the body, O 
Arjuna, 
neither acts 
nor is tainted.
13.32 अनाǑद×वात् being 
without beginning? 
Ǔनगु[ण×वात् being devoid 
of alities? परमा×मा the 
Supreme Self? अयम् 
this? अåययः 
imperishable? शरȣरèथः 
dwelling in this body? 
अͪप though? कौÛतेय O 
son of Kunti (Arjuna)? न 
not करोǓत acts? न not? 
ͧलÜयते is tainted.
Commentary The 
Supreme Self is beyond 
Nature. Therefore It is 
without alities. It is 
Nirguna. The activity in


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without alities. It is 
Nirguna. The activity in 
Nature is really due to 
its own alities which 
inhere in it. The 
Supreme Self existed 
before the body came 
into being and will 
continue to be after its 
dissolution. It is eternally 
the same and 
imperishable.Avyaya 
That which is free from 
the changes of birth and 
death or appearance 
and destruction. That 
which has a beginning 
has birth. After the 
object is born it is 
subject to the changes 
of being (growth?


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subject to the changes 
of being (growth? 
decay? etc.). As the Self 
is birthless? It is free 
from the changes of 
state (existence? birth? 
growth? change? decay 
and death). As the Self 
is free from all sorts of 
functions? It is Avyaya. 
Even if the reflection of 
the sun in the water 
moves? the sun does 
not move a bit. Even so 
the Supreme Self is not 
touched by the fruits of 
action as It is not the 
doer? as It is without the 
alities of Nature? or 
limbs? indivisible?


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alities of Nature? or 
limbs? indivisible? 
devoid of parts? without 
action? beginningless 
and unattached and 
causeless.This Supreme 
Self is free from the 
three kinds of 
differences? viz.? 
Sajatiyabheda? 
Vijatiyabheda and 
Svagatabheda. A 
mango tree is different 
from a fig tree. This is 
Sajatiyabheda. A mango 
tree is different from a 
stone. This is 
Vijatiyabheda. In the 
same mango tree there 
is difference between 
leaves? flowers and 
fruits. This is 
Svagatabheda. But the


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fruits. This is 
Svagatabheda. But the 
Supreme Self is one 
without a second. There 
is no other Brahman 
Which is eal to It. 
Therefore? there cannot 
be Sajatiyabheda in 
Brahman. This world is 
a mere appearance. It is 
a mere figment of our 
imagination. It is 
superimposed on the 
Absolute on account of 
ignorance. An imaginary 
object has no 
independent existence 
apart from its 
substratum? just as the 
snake in the rope has no 
independent existence 
apart from its


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independent existence 
apart from its 
substratum? the rope. 
Therefore? there cannot 
be Vijatiyabheda in 
Brahman. Brahman is 
indivisible? partless? 
without alities? without 
form and without any 
limbs. Therefore there 
cannot be 
Svagatabheda in 
Brahman.Brahman or 
the Supreme Self is 
beginningless. It is 
without a cause. It is 
selfexistent. It is without 
parts. It is without alities. 
Therefore Brahman is 
imperishable. As It is 
unattached? It is neither 
the doer nor the enjoyer.


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the doer nor the enjoyer. 
If Brahman also is the 
doer and enjoyer. It is 
no longer Brahman. It is 
in no way better than 
ourselves. This cannot 
be. Agency and 
enjoyment are attributed 
to the ego on account of 
ignorance. It is Nature 
that acts. (Cf.V.14XV.9)


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BG13.33 13 33
यथा 
सव[गतं 
सौêàयाद
◌ाकाशं 
नोपͧलÜय
ते |
सव[ğाव
िèथतो 
देहे 
तथा×मा 
नोपͧलÜय
ते ||१३-
३३||
yathā 
sarvagataṃ 
saukṣmyādākāś
aṃ nopalipyate 
.
sarvatrāvasthito 
dehe tathātmā 
nopalipyate 
||13-33||
।।13.33।। 
िजस Ĥकार 
सव[गत आकाश 
सूêम होने के 
कारण ͧलÜत 
नहȣं होता, उसी 
Ĥकार सव[ğ देह 
मɅ िèथत आ×मा 
ͧलÜत नहȣं होता
।।
13.33 As the 
all-pervading 
ether is not 
tainted, 
because of its 
subtlety, so 
the Self 
seated 
everywhere in 
the body is 
not tainted.
13.33 यथा as? सव[गतम्


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the body is 
not tainted.
13.33 यथा as? सव[गतम् 
the allpervading? 
सौêàयात् because of its 
subtlety? आकाशम् ether? 
न not? उपͧलÜयते is 
tainted? सव[ğ 
everywhere? अविèथतः 
seated? देहे in the body? 
तथा so? आ×मा the Self? 
न not? उपͧलÜयते is 
tainted.Commentary 
Ether pervades 
everything. All are 
immersed in it. There is 
no point whereunto 
ether does not penetrate 
and pervade and yet it is 
not tainted by anything. 
Even so the Self 
pervades the whole 
body and the whole


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pervades the whole 
body and the whole 
world. Being subtler 
than the body the Self is 
never tainted by it or 
anything else. It is 
unattached and 
actionless. It has no 
parts or limbs. So 
virtuous and vicious 
actions cannot 
contaminate the Self. It 
is ever pure and 
stainless.


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BG13.34 13 34
यथा 
Ĥकाशयत्
येकः 
कृ×èनं 
लोकͧममं 
रͪवः |
¢ेğं ¢ेğी 
तथा 
कृ×èनं 
Ĥकाशय
Ǔत भारत 
||१३-३४||
yathā 
prakāśayatyeka
ḥ kṛtsnaṃ 
lokamimaṃ 
raviḥ .
kṣetraṃ kṣetrī 
tathā kṛtsnaṃ 
prakāśayati 
bhārata ||13-
34||
।।13.34।। हे 
भारत ! िजस 
Ĥकार एक हȣ 
सूय[ इस सàपूण[ 
लोक को 
Ĥकाͧशत करता 
है, उसी Ĥकार 
एक हȣ ¢ेğी 
(¢ेğ£) सàपूण[ 
¢ेğ को 
Ĥकाͧशत करता 
है।।
13.34 Just as 
the one sun 
illumines the 
whole world, 
so also the 
Lord of the 
field 
(Supreme 
Self) 
illumines the 
whole field, O


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(Supreme 
Self) 
illumines the 
whole field, O 
Arjuna.
13.34 यथा as? ĤकाशयǓत 
illumines? एकः one? 
कृ×èनम् the whole? 
लोकम् world? इमम् this? 
रͪवः sun? ¢ेğम् the field? 
¢ेğी the Lord of the field 
(Paramatma)? तथा so? 
कृ×èनम् the whole? 
ĤकाशयǓत illumines? 
भारत O descendant of 
Bharata (Arjuna).
Commentary The 
Supreme Self is one. It 
illumines the whole 
matter from the 
Unmanifested down to 
the blade of grass or a 
lump of clay? from the 
great elements down to


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lump of clay? from the 
great elements down to 
firmness or fortitude. 
(Cf. verses 5 and 6.) 
Just as the sun is one? 
just as the sun illumines 
the whole world? just as 
the sun is not tainted? 
so also the Self is One 
in all bodies? It illumines 
all the bodies and It is 
not contaminated.


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BG13.35 13 35
क
◌्षेğ¢ेğ£योरेवमÛतरं 
£ानच
¢ुषा |
भूतĤकृǓत
मो¢ं च ये 
ͪवदुया[
िÛत ते 
परम् 
||१३-३५||
kṣetrakṣetrajña
yorevamantara
ṃ jñānacakṣuṣā 
.
bhūtaprakṛtimok
ṣaṃ ca ye 
viduryānti te 
param ||13-35||
।।13.35।। इस 
Ĥकार, जो पुǽष 
£ानच¢ु के 
ɮवारा ¢ेğ और 
¢ेğ£ के भेद 
को तथा ĤकृǓत 
के ͪवकारɉ से 
मो¢ को जानते 
हɇ, वे परम Ħéम 
को ĤाÜत होते हɇ
।।
13.35 They 
who, by the 
eye of 
knowledge, 
perceive the 
distinction 
between the 
field and its 
knower and 
also the 
liberation 
from the


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knower and 
also the 
liberation 
from the 
Nature of 
being, go to 
the Supreme.
13.35 ¢ेğ¢ेğ£योः 
between the Kshetra 
and the Kshetrajna? 
एवम् thus? अÛतरम् 
distinction? £ानच¢ुषा by 
the eye of knowledge? 
भूतĤकृǓतमो¢म् the 
liberation from the 
Prakriti of being? च and? 
ये who? ͪवदुः know? 
यािÛत go? ते they? परम् 
the Supreme.
Commentary They who 
know through the eye of 
intuition opened by 
meditation and the 
instructions of the 
spiritual preceptor and 
the scriptures? that the


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the scriptures? that the 
field is insentient? the 
doer? changing and 
finite? and that the 
knower of the field (the 
Self) is pure 
consciousness? the 
nondoer? unchanging 
and infinite? and who 
also perceive the 
nonexistence of Nature? 
ignorance? the 
Unmanifested? the 
material cause of being 
-- they attain the 
Supreme. Through the 
attainment of 
Selfrealisation or 
knowledge of the Self? 
they are entirely 
liberated from the 
clutches or the influence 
of Maya (delusion) and


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of Maya (delusion) and 
ignorance. They do not 
assume any more 
bodies. They are not 
born again. They attain 
Kaivalya Moksha.In 
accordance with the 
doctrine of the 
Sankhyas? bondage 
and freedom do not 
pertain to the Self 
because It is always 
unattached and it is the 
nondoer and nonenjoyer 
and also without limbs 
or parts. But on account 
of Its union with Nature? 
It assumes agency 
through superimposition. 
When ignorance is 
annihilated through the 
knowledge of the Self?


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annihilated through the 
knowledge of the Self? 
Nature which is 
conjoined with the Self 
is liberated. Then She 
gives up Her play or 
dance in front of the 
Spirit. She has 
discharged all Her 
duties well for the sake 
of the enjoyment and 
the release (Bhoga and 
Apavarga) of the 
Purusha (Spirit). 
Therefore the Sankhyas 
declare that bondage 
and freedom are states 
of Nature only. Some 
interpret that the Self is 
emancipated from the 
shackles of Nature and 
Her modifications.(This


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shackles of Nature and 
Her modifications.(This 
chapter is known by the 
name 
PrakritiPurushaVibhaga
Yoga also.)Thus in the 
Upanishads of the 
glorious Bhagavad Gita? 
the science of the 
Eternal? the scripture of 
Yoga? the dialogue 
between Sri Krishna and 
Arjuna? ends the 
thirteenth discourse 
entitledThe Yoga of the 
Distinction BetweenThe 
Field and the Knower of 
the Field.    ,


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BG14.1 14 1
Įीभगवा
नुवाच |
परं भूयः 
Ĥवêयाͧम 
£ानानां 
£ानमुƣम
म् |
यÏ£ा×वा 
मुनयः 
सवȶ परां 
ͧसɮͬधͧम
तो गताः 
||१४-१||
śrībhagavānuvā
ca .
paraṃ bhūyaḥ 
pravakṣyāmi 
jñānānāṃ 
jñānamuttamam 
.
yajjñātvā 
munayaḥ sarve 
parāṃ 
siddhimito 
gatāḥ ||14-1||
।।14.1।। Įी 
भगवान् ने कहा 
-- समèत £ानɉ 
मɅ उƣम परम 
£ान को मɇ पुन: 
कहूंगा, िजसको 
जानकर सभी 
मुǓनजन इस 
(लोक) से जाकर 
(इस 
जीवनोपराÛत) 
परम ͧसɮͬध को 
ĤाÜत हुए हɇ।।
14.1 The 
Blessed Lord 
said  I will 
again declare 
(to thee) that 
supreme


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again declare 
(to thee) that 
supreme 
knowledge, 
the best of all 
knowledge, 
having known 
which all the 
sages have 
gone to the 
supreme 
perfection 
after this life.
14.1 परम् supreme? भूयः 
again? Ĥवêयाͧम (I) will 
declare? £ानानाम् of all 
knowledge? £ानम् 
knowledge? उƣमम् the 
best? यत् which? £ा×वा 
having known? मुनयः 
the sages? सवȶ all? पराम् 
supreme? ͧसɮͬधम् to 
perfection? इतः after this 
life? गताः gone.
Commentary Further 
analysis of the field is 
made in this chapter.In


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made in this chapter.In 
chapter XIII? verse 21? 
it has been stated that 
attachment to the alities 
is the cause of Samsara 
or births in good and evil 
wombs. In this chapter 
the Lord gives answers 
to the estions What are 
the alities of Nature 
(Gunas) How do they 
bind a man What are the 
characteristics of these 
alities How do they 
operate How can one 
obtain freedom from 
them What are the 
characteristics of a 
liberated soulAll 
knowledge has no 
reference to the


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knowledge has no 
reference to the 
knowledge described in 
chapter XIII? verse 7 to 
10? but it refers to that 
kind of knowledge which 
concerns sacrifices. 
That kind of knowledge 
which relates to 
sacrifices cannot give 
liberation. But the 
knowledge which is 
going to be imparted in 
this discourse will 
certainly lead to 
emancipation. The Lord 
eulogises this 
knowledge by the 
epithets supreme and 
the best in order to 
create great interest in 
Arjuna and other 
spiritual aspirants.


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Arjuna and other 
spiritual aspirants.
Having learnt this 
supreme knowledge? all 
the sages who practised 
Manana or reflection 
(Munis) have attained 
perfection after being 
freed from bondage to 
the body.Itah After this 
life after being freed 
from this bondage to the 
body.


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BG14.2 14 2
इदं 
£ानमुपा
ͬĮ×य 
मम 
साधàय[म
◌ागताः |
सगȶऽͪप 
नोपजायन्
ते Ĥलये 
न 
åयथिÛत 
च ||१४-
२||
idaṃ 
jñānamupāśrity
a mama 
sādharmyamāg
atāḥ .
sarge.api 
nopajāyante 
pralaye na 
vyathanti ca 
||14-2||
।।14.2।। इस 
£ान का आĮय 
लेकर मेरे 
èवǾप 
(साध[àयम्) को 
ĤाÜत पुǽष 
सृिçट के आǑद 
मɅ जÛम नहȣं 
लेते और 
Ĥलयकाल मɅ 
åयाकुल भी नहȣं 
होते हɇ।।
14.2 They 
who, having 
taken refuge 
in this 
knowledge, 
have attained 
to unity with 
Me, are 
neither born 
at the time of 
creation nor


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neither born 
at the time of 
creation nor 
are they 
disturbed at 
the time of 
dissolution.
14.2 इदम् this? £ानम् 
knowledge? उपाͬĮ×य 
having taken refuge in? 
मम My? साधàय[म् unity? 
आगताः have attained to? 
सगȶ at the time of 
creation? अͪप also? न 
not? उपजायÛते are born? 
Ĥलये at the time of 
dissolution? न not? 
åयथिÛत are (they) 
disturbed? च and.
Commentary Having 
resorted to this 
knowledge they (the 
sages) are assimilated 
into My own nature. 
They have attained to


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into My own nature. 
They have attained to 
My Being. They have 
become identical with 
Me. They live in Me with 
no thought of thou or I. 
They go beyond birth 
and death. There is no 
birth for them when 
creation begins and 
there is no death for 
them at the time of 
dissolution. Having 
reached Me they attain 
eternity? immortality and 
perfection. Having 
become identical with 
Me through the 
attainment of the 
knowledge of the Self by 
practising the necessary 
means? they are neither


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means? they are neither 
born at the time of 
creation nor are they 
disited at the time of 
dissolution. Knowledge 
of the Self is eulogised 
by the Lord in this verse.


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BG14.3 14 3
मम 
योǓनम[हɮ 
Ħéम 
तिèमÛग
भɍ 
दधाàयह
म् |
सàभवः 
सव[भूतान
◌ां ततो 
भवǓत 
भारत 
||१४-३||
mama 
yonirmahad 
brahma 
tasmingarbhaṃ 
dadhāmyaham .
sambhavaḥ 
sarvabhūtānāṃ 
tato bhavati 
bhārata ||14-3||
।।14.3।। हे 
भारत ! मेरȣ 
महɮ ĦéमǾप 
ĤकृǓत, (भूतɉ 
कȧ) योǓन है, 
िजसमɅ मɇ 
गभा[धान करता 
हूँ; इससे 
समèत भूतɉ कȧ 
उ×पͪƣ होती है।
।
14.3 My 
womb is the 
great 
Brahma; in 
that I place 
the germ; 
thence, O 
Arjuna, is the 
birth of all 
beings.
14.3 मम My? योǓनः 
womb? महत् the great?


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beings.
14.3 मम My? योǓनः 
womb? महत् the great? 
Ħéम Brahma? तिèमन् in 
that? गभ[म् germ? दधाͧम 
bears? अहम I? संभवः the 
birth? सव[भूतानाम् of all 
beings? ततः thence? 
भवǓत is? भारत O 
descendant of Bharata 
(Arjuna).Commentary 
My womb is the great 
Nature. The cosmos is 
evolved out of His 
Nature. Nature is called 
the great Brahma for 
She is the resting place 
of the five subtle 
elements and also the 
Mahat (cosmic mind). 
She is callled the great 
Brahma? because


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She is callled the great 
Brahma? because 
through Her the whole 
manifestation takes 
place.All changes arise 
out of this great Nature. 
So She has got the 
name Mulaprakriti or 
Primordial Nature or the 
original principle. From 
the point of view of the 
Unmanifest She is 
called Avyakta. The 
Vedantins call Her Maya 
(illusion). The Sankhyas 
call Her Prakriti.This 
Prakriti is called great 
because She is greater 
than all Her effects. This 
Nature? made of the 
three alities? is the


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Nature? made of the 
three alities? is the 
material cause of all 
beings. As She is the 
source or cause of all 
Her,modifications and 
also nourishes all the 
modifications with Her 
energy? She is called 
Brahma.I place in it (the 
Mahabrahma) the 
embryo of life then all 
beings begin to come to 
life therefrom. In the 
great Brahma or Nature 
I place the germ or the 
seed for the birth of 
Hiranyagarbha and the 
seed gives birth to all 
beings. The birth of 
Hiranyagarbha or


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beings. The birth of 
Hiranyagarbha or 
Brahma (the Creator) 
gives rise to the birth of 
beings. The Primordial 
Nature is like the clay. 
She cannot create the 
forms Herself. She gives 
birth to Brahma Who 
creates all beings just as 
the potter creates 
various forms from the 
clay. I am endowed with 
the two Saktis? viz.? the 
superior and the inferior 
Natures (Cf. VII. 4 and 
5)? the field and its 
knower. I unite these 
two (the Spirit and the 
matter). The individual


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two (the Spirit and the 
matter). The individual 
soul comes under the 
influence of the limiting 
adjuncts? viz.? 
ignorance? desire and 
action. On account of 
ignorance (Avidya)? the 
individual soul forgets 
his original divine 
nature? gets himself 
entangled in the meshes 
of desire (Kama) and 
action (Karma)? and 
revolves in the wheel of 
birth and death. The 
individual soul turns 
towards ignorance 
without knowing his own 
true divine nature. The 
Jiva (individual soul)


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true divine nature. The 
Jiva (individual soul) 
being overpowered by 
ignorance and the 
modifications? forgets 
its pristine purity and 
moves in various forms.
The Primordial Nature or 
the Unmanifested is a 
dark matrix with infinite 
potentialities. It is not a 
substance. Sound and 
energy are in an 
undifferentiated state in 
It. The whole world gets 
involved into It during 
the cosmic dissolution. 
There is no relationship 
of substance or ality 
between It and the three


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of substance or ality 
between It and the three 
Gunas. The alities are 
the Mulaprakriti and the 
latter is the former in a 
state of poise or 
eilibrium. This 
manifested world of the 
three alities is compared 
to a twisted rope of 
three colours? viz.? 
white? red and black. 
Each colour represents 
a Guna. Sattvic is 
white? Rajas is red and 
Tamas is black. The 
three are not in a state 
of eilibrium in the 
manifested world.Water 
and the seed coming in 
contact with the earth


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and the seed coming in 
contact with the earth 
produce sprouts which 
grow into trees. In the 
womb of Nature? the 
seed develops into the 
eightfold elements -- 
earth? water? fire? air? 
ether? mind? intellect 
and egoism. The first 
fruit of the contact of 
Nature with the soul is 
the MahatTattva or 
intellect. From intellect 
mind is born from mind 
egoism from egoism? 
the five elements.There 
are four classes of 
beings? viz.? Jarayuja? 
Andaja? Svedaja and 
Udbhijja. The Jarayuja is


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Andaja? Svedaja and 
Udbhijja. The Jarayuja is 
born of the placenta 
(viviparous). Human 
beings? cows? 
elephants? horses? 
etc.? belong to this 
class. In this variety the 
five senses of 
knowledge exist. The 
Andaja is born of eggs 
(oviparous). In this 
variety the elements of 
wind and ether 
predominate. Lice come 
under the category of 
Svedaja they are born of 
sweat. In this variety fire 
and water predominate. 
Trees that are born of 
seeds are classified 
under the head Udbhijja


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seeds are classified 
under the head Udbhijja 
in this variety earth and 
water predominate. (Cf.
VII.6IX.17XV.7)


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BG14.4 14 4
सव[योǓन
षु कौÛतेय 
मूत[यः 
सàभव
िÛत याः |
तासां 
Ħéम 
महɮयोǓन
रहं 
बीजĤदः 
ͪपता 
||१४-४||
sarvayoniṣu 
kaunteya 
mūrtayaḥ 
sambhavanti 
yāḥ .
tāsāṃ brahma 
mahadyoniraha
ṃ bījapradaḥ 
pitā ||14-4||
।।14.4।। हे 
कौÛतेय ! 
समèत योǓनयɉ 
मɅ िजतनी 
मूǓत[याँ (शरȣर) 
उ×पÛन होती हɇ, 
उन सबकȧ 
योǓन अथा[त् 
गभ[ है 
महɮĦéम और 
मɇ बीज कȧ 
èथापना करने 
वाला ͪपता हूँ।।
14.4 
Whatever 
forms are 
produced, O 
Arjuna, in any 
womb 
whatsoever, 
the great 
Brahma is 
their womb 
and I am the


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the great 
Brahma is 
their womb 
and I am the 
seed-giving 
father.
14.4 सव[योǓनषु in all the 
wombs? कौÛतेय O son of 
Kunti (Arjuna)? मूत[यः 
forms? सàभविÛत are 
produced? याः which? 
तासाम् their? Ħéम 
Brahma? महत् great? 
योǓनः womb? अहम् I? 
बीजĤदः seedgiving? ͪपता 
father.Commentary I am 
the father The 
Primordial Nature is the 
mother. The whole 
manifested world is the 
child Nature has 
produced in its 
association with me. 
Therefore I am called 
the father of this world.


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Therefore I am called 
the father of this world.
Wombs Such as the 
gods? the manes? 
men? cattle? beasts? 
birds? etc.Forms Bodies 
consisting of parts? 
limbs? organs? etc.


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BG14.5 14 5
सǂवं 
रजèतम 
इǓत 
गुणाः 
ĤकृǓतसम्
भवाः |
ǓनबÚन
िÛत 
महाबाहो 
देहे 
देǑहनमव्
ययम् 
||१४-५||
sattvaṃ 
rajastama iti 
guṇāḥ 
prakṛtisambhav
āḥ .
nibadhnanti 
mahābāho dehe 
dehinamavyaya
m ||14-5||
।।14.5।। हे 
महाबाहो ! 
सǂव, रज और 
तम ये ĤकृǓत से 
उ×पÛन तीनɉ 
गुण देहȣ आ×मा 
को देह के साथ 
बांध देते हɇ।।
14.5 Purity, 
passion and 
inertia  these 
alities, O 
Arjuna, born 
of Nature, 
bind fast in 
the body, the 
embodied, 
the 
indestructible.
14.5 सǂवम् purity? रजः


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the 
indestructible.
14.5 सǂवम् purity? रजः 
passion? तमः inertia? 
इǓत these? गुणाः alities? 
ĤकृǓतसंभवाः born of 
Prakriti? ǓनबÚनिÛत bind? 
महाबाहो O mightyarmed? 
देहे in the body? देǑहनम् 
the embodied? अåययम् 
the,indestructible.
Commentary Sattva is 
the best. Rajas comes 
next. Tamas is the 
lowest and the worst. 
The three alities indicate 
the triple mentality. They 
produce attachment in 
the individual souls? 
delude them and bind 
them down? as it were? 
to Samsara. Just as the


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them down? as it were? 
to Samsara. Just as the 
three conditions of 
childhood? youth and 
old age are found in the 
same body? so also the 
three alities inhere in the 
mind. The soul gets 
limited by identifying 
itself with body and the 
three alities. It is subject 
to birth and death and 
experiences happiness 
and misery? pleasure 
and pain? joy and 
sorrow till it realises its 
identity with the 
supreme Self.The word 
Guna is usually 
translated as ality. It 
does not signify


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translated as ality. It 
does not signify 
property? attribute or 
ality? such as the blue 
colour of a cloth. Gunas 
are really the primary 
constitutents of Nature 
and are the basis of all 
substances. Therefore it 
is not proper to call them 
alities inhering in 
substances.If you want 
to attain freedom or 
perfection? if you wish 
to become immortal? 
you must rise above the 
modes of Nature. You 
must transcend the 
Gunas.If the water in the 
vessel is agitated? the


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vessel is agitated? the 
reflected sun in the 
water also appears to be 
agitated through 
Pratibimba Adhyasa 
(superimposition of 
reflection on water). 
Even so the pure 
unchanging Self 
appears to be bound by 
the alities of Nature 
through superimposition. 
In reality the Self is ever 
free and untainted. It is 
beyond them.The 
Gunas which are only 
forms of ignorance are 
ever dependent on the 
knower of the field. They 
bind? fast? as it were? 
the knower of the field.


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the knower of the field. 
They have him as the 
basis of their existence.
A knowledge of the 
Gunas and their 
operation is very 
necessary. Only if you 
have this knowledge can 
you free yourself from 
their clutches.Mahabaho 
Mightyarmed with strong 
and sinewy arms 
reaching down to the 
kness. This is a very 
auspicious sign. Yogis 
and sages have such 
beautiful arms.These 
three Gunas are present 
in all human beings. No 
one is free from the 
operation of any one of


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one is free from the 
operation of any one of 
the three alities of 
Nature. They are not 
constant. Sometimes 
Sattva predominates at 
other times Rajas or 
Tamas predominates.
Sattva has the 
characteristic of 
effulgence. It is also 
harmony and goodness 
or purity. Rajas is 
passion or activity. 
Tamas is inertia or 
darkness.Analyse all 
phenomena in terms of 
these three. Know their 
characteristics. Stand as 
a witness of these 
alities. Do not identify 
yourself with them.


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alities. Do not identify 
yourself with them. 
Separate yourself from 
them. Become a 
Gunatita. You will attain 
Supreme Peace? 
immortality and eternal 
bliss. (Cf.XIII.22)


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BG14.6 14 6
तğ सǂवं 
Ǔनम[ल×वा
×Ĥकाशक
मनामयम् 
|
सुखसɨगे
न 
बÚनाǓत 
£ानसɨगे
न चानघ 
||१४-६||
tatra sattvaṃ 
nirmalatvātprak
āśakamanāmay
am .
sukhasaṅgena 
badhnāti 
jñānasaṅgena 
cānagha ||14-6||
।।14.6।। हे 
Ǔनçपाप अजु[न ! 
इन (तीनɉ) मɅ, 
सǂवगुण Ǔनम[ल 
होने से Ĥकाशक 
और अनामय 
(Ǔनǽपġव, 
Ǔनͪव[कार या 
Ǔनरोग) है; (वह 
जीव को) सुख 
कȧ आसिÈत से 
और £ान कȧ 
आसिÈत से 
बांध देता है।।
14.6 Of these, 
Sattva, which 
from its 
stainlessness 
is luminous 
and healthy, 
binds by 
attachment to 
happiness


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and healthy, 
binds by 
attachment to 
happiness 
and by 
attachment to 
knowledge, O 
sinless one.
14.6 तğ of these? सǂवम् 
purity? Ǔनम[ल×वात् from 
its stainlessness? 
Ĥकाशकम् luminous? 
अनामयम् healthy? 
सुखसɨगेन by attachment 
to happiness? बÚनाǓत 
binds? £ानसɨगेन by 
attachment to 
knowledge? च and? 
अनग O sinless one.
Commentary Sattva is 
stainless like the crystal. 
It lays for one the trap of 
happiness and 
knowledge. It is a 
golden fetter. A Sattvic 
man compares himself


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golden fetter. A Sattvic 
man compares himself 
with others and rejoices 
in his excellence. He is 
puffed up with his 
knowledge. His heart is 
filled with pride when he 
thinks that he,has more 
comforts or more 
pleasant experiences. 
He thinks? I am happy I 
am wise? and so he is 
bound as it were. These 
ideas really belong to 
the field but they are 
transferred through 
superimposition to the 
Self on account of the 
force of SattvaGuna.
Rajas and Tamas are 
pitfalls on the path of


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Rajas and Tamas are 
pitfalls on the path of 
knowledge.This 
attachment to happiness 
is an illusion. This is 
ignorance. An attribute 
of the object cannot 
belong to the subject. All 
the alities from desire to 
firmness (Cf.XIII.6) 
belong to the field. From 
ignorance? 
nondiscrimination is 
born and so the 
individual self is not able 
to discriminate between 
the permanent and the 
impermanent? the 
subject and the object.
Knowledge is an 
attribute of the 
Antahkarana (inner


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attribute of the 
Antahkarana (inner 
instrument? viz.? mind? 
intellect? the 
unconscious and the 
ego) but not of the Self. 
It if were an attribute of 
the Self? it could not 
produce attachment and 
bondage. Sattva binds 
the soul to knowledge 
through attachment.


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BG14.7 14 7
रजो 
रागा×मकं 
ͪवɮͬध 
तृçणासɨ
गसमुɮभ
वम् |
तिÛनबध्
नाǓत 
कौÛतेय 
कम[सɨगे
न देǑहनम् 
||१४-७||
rajo 
rāgātmakaṃ 
viddhi 
tṛṣṇāsaṅgasam
udbhavam .
tannibadhnāti 
kaunteya 
karmasaṅgena 
dehinam ||14-7||
।।14.7।। हे 
कौÛतेय ! 
रजोगुण को 
रागèवǾप 
जानो, िजससे 
तृçणा और 
आसिÈत 
उ×पÛन होती है। 
वह देहȣ आ×मा 
को कमɟ कȧ 
आसिÈत से 
बांधता है।।
14.7 Know 
thou Rajas to 
be of the 
nature of 
passion, the 
source of 
thirst (for 
sensual 
enjoyment) 
and 
attachment; it 
binds fast, O


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enjoyment) 
and 
attachment; it 
binds fast, O 
Arjuna, the 
embodied 
one by 
attachment to 
action.
14.7 रजः Rajas? 
रागा×मकम् of the nature 
of passion? ͪवɮͬध 
know? 
तृçणासɨगसमुɮभवम् the 
source of thirst and 
attachment? तत् that? 
ǓनबÚनाǓत binds? कौÛतेय 
O son of Kunti (Arjuna)? 
कम[सɨगेन by attachment 
to action? देǑहनम् the 
embodied one.
Commentary The ality of 
Rajas denotes activity 
and ambition. The 
Rajasic man is full of 
cravings and desires. 
The cravings force him


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cravings and desires. 
The cravings force him 
to act for their fulfilment. 
He gets attached to 
those who help him in 
the fulfilment of his 
desire and hates those 
who stand in his way. 
He is attached to action. 
He enters on great 
undertakings. He 
performs various sorts 
of sacrifices and rituals 
and charitable activities. 
He runs after sensual 
pleasures and his 
desires become 
insatiable like a flame 
fed by oil. The Self is not 
the doer. It is the silent 
witness but Rajas


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the doer. It is the silent 
witness but Rajas 
creates in the man the 
idea? I am the doer.
Rajas pleases the mind 
and keeps alive the 
passions.A Rajasic man 
is never contented. He 
is ever greedy and 
restless. The more he 
acires? the more 
passionate and greedy 
he becomes. Desires 
multiply. Nothing gives 
him satisfaction. If he is 
a millionaire? he tries to 
become a 
multimillionaire. It is like 
petrol poured into the 
fire? which inflames it 
further. A Rajasic man


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fire? which inflames it 
further. A Rajasic man 
loses his understanding 
and power of 
discrimination. His 
understanding is 
clouded. He is under 
intoxication of the pride 
of wealth. His intellect is 
turbid. He has a 
perverted intellect. On 
account of perversion of 
intellect misery appears 
to him to be happiness 
pain appears to him to 
be pleasure sorrow 
appears to be joy. His 
goal is money and 
women. He worships 
mammon as his god.He 
runs after name? fame 
and comforts and


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runs after name? fame 
and comforts and 
involves himself in 
endless activities. 
Quickness has been 
associated with the fish? 
with the flash of lightning 
and with the glance of a 
woman. But Rajas is 
icker than these. A 
Rajasic man is more 
active than these. He 
thinks What will happen 
to me after my 
possessions are gone 
and thus worries himself 
unnecessarily and 
engages himself in 
endless activities. He 
has no peace of mind.
He thirsts for what has 
not been attained and is


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not been attained and is 
attached to what has 
already been obtained. 
He wishes and tries to 
protect his possessions. 
This is Sanga. I will do 
such and such an 
action. I will get such 
and such a result. I will 
do this sacrifice. I will 
enjoy in heaven. This 
sort of clinging to action 
and its fruits is Karma 
Sanga.


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BG14.8 14 8
तमè×व£
◌ानजं 
ͪवɮͬध 
मोहनं 
सव[देǑहना
म् |
Ĥमादालस्
यǓनġाͧभ
èतिÛनब
ÚनाǓत 
भारत 
||१४-८||
tamastvajñānaj
aṃ viddhi 
mohanaṃ 
sarvadehinām .
pramādālasyani
drābhistannibad
hnāti bhārata 
||14-8||
।।14.8।। और 
हे भारत ! 
तमोगुण को 
अ£ान से 
उ×पÛन जानो; 
जो समèत 
देहधाǐरयɉ 
(जीवɉ) को 
मोǑहत करने 
वाला है। वह 
Ĥमाद, आलèय 
और Ǔनġा के 
ɮवारा जीव को 
बांधता है।।
14.8 But 
know thou 
Tamas to be 
born of 
ignorance, 
deluding all 
embodied 
beings; it 
binds fast, O 
Arjuna, by 
heedlessness


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binds fast, O 
Arjuna, by 
heedlessness
, indolence 
and sleep.
14.8 तमः inertia? तु but? 
अ£ानजम् born of 
ignorance? ͪवɮͬध know? 
मोहनम् deluding? 
सव[देǑहनाम् to all,
embodied beings? 
ĤमादालèयǓनġाͧभः by 
heedlessness? 
indolence and sleep? 
तत् that? ǓनबÚनाǓत binds 
fast? भारत O 
descendant of Bharata 
(Arjuna).Commentary 
Tamas is that binding 
force with a tendency to 
lethargy? sloth and 
foolish actions. It causes 
delusion or 
nondiscrimination. It 
binds him who


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nondiscrimination. It 
binds him who 
associates the Self with 
the body. A Tamasic 
man acts under the 
compulsion of the wants 
of the body. He has no 
power of judgment. 
Troubled by the wants of 
the body he acts under 
pressure to keep himself 
alive. His actions are not 
guided by reason. They 
are on the plane of 
instinct. His senses are 
dull. He becomes 
infatuated and stupefied. 
He has no inclination to 
work. He yawns much. 
He sleeps too much. He 
always wants to sleep.


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He sleeps too much. He 
always wants to sleep. 
He nevr knows when 
and how to act? what? 
to whom and how to 
talk. He takes delight in 
following the wrong 
path. He does not know 
how to behave or how to 
address others. He is 
thoughtless and 
ignorant. He forgets 
everything. He is 
negligent and indolent. 
He is just in a stage 
higher than lifeless 
matter.He who is under 
the grip of heedlessness 
(Pramada) is not able to 
discriminate between 
the eternal and the


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discriminate between 
the eternal and the 
noneternal. This is an 
enemy of illumination? 
the effect of Sattva. He 
who is overpowered by 
laziness (Alasya) is not 
able to exert. This is an 
enemy of Pravritti? the 
effect of Rajas. Sleep 
(Nidra) is LayaVritti? (a 
state of absorption into 
ignorance) which is 
dependent on Tamas. 
This is the enemy of the 
works done by Sattva 
and Rajas.


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BG14.9 14 9
सǂवं सुखे 
सÑजयǓत 
रजः 
कम[ͨण 
भारत |
£ानमावृत्
य तु तमः 
Ĥमादे 
सÑजयत्
युत ||१४-
९||
sattvaṃ sukhe 
sañjayati rajaḥ 
karmaṇi bhārata 
.
jñānamāvṛtya tu 
tamaḥ pramāde 
sañjayatyuta 
||14-9||
।।14.9।। हे 
भारत ! 
सǂवगुण सुख 
मɅ आसÈत कर 
देता है और 
रजोगुण कम[ 
मɅ, ͩकÛतु 
तमोगुण £ान 
को आवृƣ करके 
जीव को Ĥमाद 
से युÈत कर 
देता है।।
14.9 Sattva 
attaches to 
happiness, 
Rajas to 
action, O 
Arjuna, while 
Tamas verily 
shrouding 
knowledge 
attaches to 
heedlessness
.


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shrouding 
knowledge 
attaches to 
heedlessness
.
14.9 सǂवम् purity? सुखे to 
happiness? सÑजयǓत 
attaches? रजः active 
force? कम[ͨण to action? 
भारत O Bharata? £ानम् 
knowledge? आवृ×य 
shrouding? तु verily? 
तमः inertia? Ĥमादे to 
heedlessness? सÑजयǓत 
attaches? उत but.
Commentary Just as a 
dark cloud enshrouds 
the sun? so also Tamas 
envelops knowledge or 
the light of the Self. 
Tamas creates an 
attachment for 
heedlessness? that is? 
ignorance or 
forgetfulness of duty or


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BG14.10 14 10
रजèतमश्
चाͧभभूय 
सǂवं 
भवǓत 
भारत |
रजः सǂवं 
तमæचैव 
तमः सǂवं 
रजèतथा 
||१४-१०||
rajastamaścābh
ibhūya sattvaṃ 
bhavati bhārata 
.
rajaḥ sattvaṃ 
tamaścaiva 
tamaḥ sattvaṃ 
rajastathā ||14-
10||
।।14.10।। हे 
भारत ! कभी 
रज और तम को 
अͧभभूत (दबा) 
करके सǂवगुण 
कȧ वृɮͬध होती 
है, कभी रज 
और सǂव को 
दबाकर 
तमोगुण कȧ 
वृɮͬध होती है, 
तो कभी तम 
और सǂव को 
अͧभभूत कर 
रजोगुण कȧ 
वृɮͬध होती है।।
14.10 Now 
Sattva arises 
(prevails), O 
Arjuna, 
having 
overpowered 
Rajas and


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Arjuna, 
having 
overpowered 
Rajas and 
Tamas; nor 
Rajas, having 
overpowered 
Sattva and 
Tamas; and 
now Tamas, 
having 
overpowered 
Sattva and 
Rajas.
14.10 रजः Rajas? तमः 
inertia? च and? अͧभभूय 
having overpowered? 
सǂवम् Sattva? भवǓत 
arises? भारत O Arjuna? 
रजः Rajas? सǂवम् 
Sattva? तमः inertia? च 
and? एव even? तमः 
inertia? सǂवम् purity? 
रजः active force? तथा 
also.Commentary Just 
as winter has its sway 
when summer and 
autumn have gone? just 
as sleep has its sway


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autumn have gone? just 
as sleep has its sway 
when a man is neither 
dreaming nor waking? 
so also Sattva has its 
sway when Rajas and 
Tamas are suppressed 
and makes people say 
that they are happy. The 
Sadhana for increasing 
Sattva is given in the 
17th and 18th chapters.
Each ality acts in its own 
turn at different times. 
All the three alities 
cannot operate at one 
and the same time. 
When one ality asserts 
itself or prdominates by 
overpowering or 
suppressing the other


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overpowering or 
suppressing the other 
two? it produces its own 
effect. Sattva produces 
knowledge and 
happiness Rajas action 
Tamas veiling of 
knowledge? inertia? 
error? indolence? sloth 
and sleep. When Sattva 
is in the ascendant in a 
man? he is endowed 
with discrimination. 
Sublime thoughts roll in 
his mind. He has pure 
understanding. His mind 
turns away from sensual 
pleasures and moves 
inward towards the Self.
What is the 
characteristic mark by 
which you can know that


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characteristic mark by 
which you can know that 
a particular ality is 
predominant or is in the 
ascendant The answer 
is given in the following 
three verses.


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BG14.11 14 11
सव[ɮवारेषु 
देहेऽिèमन्
Ĥकाश 
उपजायते 
|
£ानं यदा 
तदा 
ͪवɮयाɮ
ͪववृɮधं 
सǂवͧमत्
युत ||१४-
११||
sarvadvāreṣu 
dehe.
asminprakāśa 
upajāyate .
jñānaṃ yadā 
tadā 
vidyādvivṛddha
ṃ sattvamityuta 
||14-11||
।।14.11।। जब 
इस देह के 
ɮवारɉ अथा[त् 
समèत इिÛġयɉ 
मɅ £ानǾप 
Ĥकाश उ×पÛन 
होता है, तब 
सǂवगुण को 
Ĥवृɮध हुआ 
जानो।।
14.11 When 
through every 
gate (sense) 
in this body, 
the wisdom-
light shines, 
then it may be 
known that 
Sattva is 
predominant.
14.11 सव[ɮवारेषु through


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Sattva is 
predominant.
14.11 सव[ɮवारेषु through 
every gate (sense)? देहे 
in the body? अिèमन् in 
this? Ĥकाशः 
wisdomlight? उपजायते 
shines? £ानम् 
knowledge? यदा when? 
तदा then? ͪवɮयात् (it) 
may be known? ͪववृɮधम् 
(is) predominant? सǂवम्,
Sattva? इǓत thus? उत 
indeed.Commentary 
When a particular ality 
becomes predominant? 
it reveals its distinctive 
characteristics in man. 
Just as jasmine scatters 
its fragrance far and 
wide? so also 
knowledge disseminates


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wide? so also 
knowledge disseminates 
itself in all directions. 
Convert Tamas into 
Rajas and Rajas into 
Sattva. Now stand firm 
in Sattva. You will get 
increase of light? purity? 
peace and harmony. 
Sattva will lead you 
upwards. You will have 
an upward pull towards 
the Supreme Light. 
Sattvic diet? Japa? 
meditation? study of 
holy scriptures? living in 
seclusion? company of 
holy men? singing His 
Names and glories? and 
regulation of breath 
(Pranayama) will 
increase Sattva.


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(Pranayama) will 
increase Sattva.
Introspect. Look within. 
Watch the Gunas 
carefully. Be vigilant. 
Stand as a doorkeeper. 
Allow only Sattvic 
thoughts to pass 
through the door of the 
mental factory. Check 
Rajas. Curb Tamas. 
When Sattva 
predominates there is 
unruffled peace of 
mind? inner harmony? 
perfect serenity and 
tranillity. There is clarity 
or clear vision also. The 
understanding is not 
clouded. There is 
penetrative insight. The 
door or threshold of


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penetrative insight. The 
door or threshold of 
intuition is wide open. 
The senses will not run 
towards external 
objects.The senses are 
the avenues of 
senseknowledge. They 
are the gateways of 
perception for the Self. 
When light shines in all 
the gates of the body? 
such as the eyes? the 
ears? etc. (in other 
words when there is the 
manifestation of the 
BuddhiVritti of the 
Antahkarana)? then 
knowledge arises. You 
can understand by the 
mark of knowledge that


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can understand by the 
mark of knowledge that 
Sattva is predominant. 
You can also know that 
Sattva is increasing by 
the mark of happiness. 
Just as the aspirant 
knows that Sattva is 
predominant in him by 
the marks of knowledge 
and happiness? so also 
he knows by the mark of 
knowledge that Rajas 
and Tamas are 
gradually decreasing.
The ears shun whatever 
is improper to be heard. 
The eyes abandon what 
they should not look at. 
The tongue avoids to 
speak anything that is


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The tongue avoids to 
speak anything that is 
not right to speak of. 
The mind is not 
attracted by the sensual 
objects. Purity thus 
increases gradually by 
Japa? meditation? and 
selfrestraint. If there is 
increase of Sattva or 
harmony? there is also 
increase of knowledge. 
Sattva is the only sure 
means for the 
attainment of the 
knowledge of the Self. It 
lays the foundation of 
knowledge.


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BG14.12 14 12
लोभः 
Ĥवृͪƣरार
àभः 
कम[णाम
शमः 
èपृहा |
रजèयेता
Ǔन 
जायÛते 
ͪववृɮधे 
भरतष[भ 
||१४-१२||
lobhaḥ 
pravṛttirārambh
aḥ 
karmaṇāmaśam
aḥ spṛhā .
rajasyetāni 
jāyante 
vivṛddhe 
bharatarṣabha 
||14-12||
।।14.12।। हे 
भरत-Įेçठ ! 
रजोगुण के 
Ĥवृɮध होने पर 
लोभ, Ĥवृͪƣ 
(सामाÛय 
चेçटा) कमɟ का 
आरàभ, शम 
का अभाव तथा 
èपृहा, ये सब 
उ×पÛन होते हɇ।
।
14.12 Greed, 
activity, the 
undertaking 
of actions, 
restlessness, 
longing  these 
arise when 
Rajas is 
predominant, 
O Arjuna.


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arise when 
Rajas is 
predominant, 
O Arjuna.
14.12 लोभः greed? Ĥवृͪƣः 
activity? आरàभः the 
undertaking? कम[णाम् of 
actions? अशमः 
restlessness? èपृहा 
longing? रजͧस in Rajas? 
एताǓन these? जायÛते 
arise? ͪववृɮधे having 
become predominant? 
भरतष[भ O best of the 
Bharatas (or O Lord of 
the Bharatas).
Commentary Greed 
Covetousness Desire to 
appropriate the property 
of others a desire to 
possess more wealth 
though one has 
sufficient already.
Pravritti Action in 
general.Asamah


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Pravritti Action in 
general.Asamah 
Restlessness being 
agitated by joy? 
attachment? etc. I will 
do this and then I wil 
take up that action. After 
finishing the second? I 
will take up the third? 
and so on. There is no 
end to the continuity of 
desire? will and action. 
This is called Asama or 
restlessness.Spriha 
Thirsting or longing for 
all sensual objects in 
general.These are the 
characteristic marks that 
indicate that Rajas is 
predominant.Do not 
mistake Rajasic


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predominant.Do not 
mistake Rajasic 
restlessness or Rajasic 
movements for Karma 
Yoga or divine activity. 
People may say that 
they are doing selfless 
service to the world? but 
if you analyse their 
motives,there will be the 
taint of personal desire 
in some form or other. 
Many persons cannot sit 
iet even for a moment. 
They think that moving 
about here and there or 
doing some action or 
other is to full of life. The 
Yogi or sage who sits 
still by calming the


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Yogi or sage who sits 
still by calming the 
mind? who does nothing 
at all physically? is the 
most active man in the 
whole world whereas 
the man who runs here 
and there and who is 
always very busy does 
nothing at all. This may 
be paradoxical to you. 
Very few can 
comprehend the truth of 
this statement. Sattva is 
intense activity. A wheel 
that revolves very 
rapidly appears to be at 
rest. So is Sattva. So is 
a Sattvic man.


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BG14.13 14 13
अĤकाशो
ऽĤवृͪƣæच 
Ĥमादो 
मोह एव 
च |
तमèयेता
Ǔन 
जायÛते 
ͪववृɮधे 
कुǽनÛदन 
||१४-१३||
aprakāśo.
apravṛttiśca 
pramādo moha 
eva ca .
tamasyetāni 
jāyante 
vivṛddhe 
kurunandana 
||14-13||
।।14.13।। हे 
कुǽनÛदन ! 
तमोगुण के 
Ĥवृɮध होने पर 
अĤकाश, 
अĤवृͪƣ, Ĥमाद 
और मोह ये सब 
उ×पÛन होते हɇ।
।
14.13 
Darkness, 
inertness, 
heedlessness 
and delusion  
these arise 
when Tamas 
is 
predominant, 
O Arjuna.
14.13 अĤकाशः 
darkness? अĤवृͪƣः 
inertness? च and? Ĥमादः 
heedlessness? मोहः


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inertness? च and? Ĥमादः 
heedlessness? मोहः 
delusion? एव even? च 
and? तमͧस in inertia? 
एताǓन these? जायÛते 
arise? ͪववृɮधे have 
become prdominant? 
कुǽनÛदन O descendant 
of Kuru (Arjuna).
Commentary When 
Tamas increases? 
darkness? a desire to do 
nothing? forgetfulness of 
ones duties and 
confusion ome into 
existence.Darkness 
Absence of 
discrimination.Apravritti 
Inertness extreme 
inactivity.Pramada 
(heedlessness) and 
Moha (delusion) are the 
effects of darkness. 
These are the


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effects of darkness. 
These are the 
characteristics or marks 
which indicate that 
Tamas is predominant. 
Tamas is a great 
stumbling block to 
spiritual progress and 
success in any walk of 
life. It must be destroyed 
at all costs. People 
mistake Tamas for 
Sattva or Santi (peace). 
They take the Tamasic 
man for a silent Yogi All 
is Prarabdha Everything 
is Maya There is no 
world Why should I work 
Work will bind me. I am 
Brahman. This is not 
spirituality but pure and 
thick Tamas.


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BG14.14 14 14
यदा सǂवे 
Ĥवृɮधे तु 
Ĥलयं 
याǓत 
देहभृत् |
तदोƣमͪव
दां 
लोकानम
लाÛĤǓतप
ɮयते 
||१४-१४||
yadā sattve 
pravṛddhe tu 
pralayaṃ yāti 
dehabhṛt .
tadottamavidāṃ 
lokānamalānpra
tipadyate ||14-
14||
।।14.14।। जब 
यह जीव 
(देहभृत्) 
सǂवगुण कȧ 
Ĥवृɮͬध मɅ मृ×यु 
को ĤाÜत होता 
है, तब उƣम 
कम[ करने वालɉ 
के Ǔनम[ल 
अथा[त् èवगा[Ǒद 
लोकɉ को ĤाÜत 
होता है।।
14.14 If the 
embodied 
one meets 
with death 
when Sattva 
is 
predominant, 
then he 
attains to the 
spotless 
worlds of the 
knowers of


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spotless 
worlds of the 
knowers of 
the Highest.
14.14 यदा when? सǂवे in 
Sattva? Ĥवृɮधे having 
become predominant? तु 
verily? Ĥलयम् death? 
याǓत meets? देहभृत् the 
embodied one? तदा 
then? उƣमͪवदाम् of the 
knowers of the Highest? 
लोकान् to the worlds? 
अमलान् of the spotless? 
ĤǓतपɮयते (he) attains.
Commentary Lokan 
Amalan Sptless worlds 
Brahmaloka and the like 
where Rajas and Tamas 
never predominate.The 
Highest Deities such as 
Hiranyagarbha.
BG14.15 14 15
रजͧस 
Ĥलयं 
ग×वा 
कम[सɨͬग


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BG14.15 14 15
रजͧस 
Ĥलयं 
ग×वा 
कम[सɨͬग
षु जायते |
तथा 
Ĥलȣनèत
मͧस 
मूढयोǓनषु 
जायते 
||१४-१५||
rajasi pralayaṃ 
gatvā 
karmasaṅgiṣu 
jāyate .
tathā 
pralīnastamasi 
mūḍhayoniṣu 
jāyate ||14-15||
।।14.15।। 
रजोगुण के 
Ĥवृɮध काल मɅ 
मृ×यु को ĤाÜत 
होकर 
कमा[सिÈत वाले 
(मनुçय) लोक 
मɅ वह जÛम 
लेता है तथा 
तमोगुण के 
Ĥवृɮधकाल मɅ 
(मरण होने पर) 
मूढ़योǓन मɅ 
जÛम लेता है।।
14.15 
Meeting 
death in 
Rajas, he is 
born among 
those who are 
attached to 
action; and 
dying in 
Tamas, he is 
born in the


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action; and 
dying in 
Tamas, he is 
born in the 
womb of the 
senseless.
14.15 रजͧस in Rajas? 
Ĥलयम् death? ग×वा 
meeting? कम[सɨͬगषु 
among those attached 
to action? जायते (he) is 
born? तथा so? Ĥलȣनः 
dying? तमͧस in inertia? 
मूढयोǓनषु in the wombs 
of the senseless? जायते 
(he) is born.
Commentary Meeting 
with death in Rajas If he 
dies when Rajas is 
predominant in him? he 
is born among men who 
are attached to action. If 
he dies when Tamas is 
fully predominant in


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he dies when Tamas is 
fully predominant in 
him? he takes birth in 
ignorant species such 
as cattle? birds? beasts 
or insects.He may take 
his birth amongst the 
dull and the stupid or the 
lowest grades of human 
beings. He need not 
take the body of an 
animal. This is the view 
of some persons.


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BG14.16 14 16
कम[णः 
सुकृतèया
हुः 
सािǂवकं 
Ǔनम[लं 
फलम् |
रजसèतु 
फलं 
दुःखम£ा
नं तमसः 
फलम् 
||१४-१६||
karmaṇaḥ 
sukṛtasyāhuḥ 
sāttvikaṃ 
nirmalaṃ 
phalam .
rajasastu 
phalaṃ 
duḥkhamajñāna
ṃ tamasaḥ 
phalam ||14-16||
।।14.16।। शुभ 
कम[ का फल 
साि×वक और 
Ǔनम[ल कहा 
गया है; रजोगुण 
का फल दु;ख 
और तमोगुण 
का फल अ£ान 
है।।
14.16 The 
fruit of good 
action, they 
say, is Sattvic 
and pure, 
verily the fruit 
of Rajas is 
pain, and 
ignorance is 
the fruit of 
Tamas.
14.16 कम[णः of action?


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the fruit of 
Tamas.
14.16 कम[णः of action? 
सुकृतèय (of) good? आहुः 
(they) say? सािǂवकम् 
Sattvic? Ǔनम[लम् pure? 
फलम् the fruit? रजसः of 
Rajas? तु verily? फलम् 
the fruit? दुःखम् pain? 
अ£ानम् ignorance? 
तमसः of inertia? फलम् 
the fruit.Commentary 
Good action Sattvic 
action. The fruit of good 
action is both happiness 
and,knowledge.They 
The wise.Rajas means 
Rajasic action as this 
verse deals with action. 
The fruit of Rajasic 
action is bitter. Rajasic 
action brings pain?


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action is bitter. Rajasic 
action brings pain? 
disappointment and 
dissatisfaction. Rajasic 
activity leads to greed. 
When the Rajasic man 
tries to gratify his 
original desires? new 
desires crop up. This 
opens the door to greed.
Tamas Tamasic action? 
unrighteous deeds or sin 
(Adharma). There is no 
knowledge within and no 
foresight.


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BG14.17 14 17
सǂवा×सञ्
जायते 
£ानं 
रजसो 
लोभ एव 
च |
Ĥमादमोह
◌ौ तमसो 
भवतोऽ£ा
नमेव च 
||१४-१७||
sattvātsañjāyate 
jñānaṃ rajaso 
lobha eva ca .
pramādamohau 
tamaso 
bhavato.
ajñānameva ca 
||14-17||
।।14.17।। 
सǂवगुण से 
£ान उ×पÛन 
होता है। 
रजोगुण से लोभ 
तथा तमोगुण से 
Ĥमाद, मोह और 
अ£ान उ×पÛन 
होता है।।
14.17 From 
Sattva arises 
knowledge, 
and greed 
from Rajas; 
heedlessness 
and delusion 
arise from 
Tamas, and 
also 
ignorance.
14.17 सǂवात् from 
purity? सÑजायते arises?


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14.17 सǂवात् from 
purity? सÑजायते arises? 
£ानम् knowledge? रजसः 
from activity? लोभः 
greed? एव even? च 
and? Ĥमादमोहौ 
heedlessness and 
delusion? तमसः from 
inertia? अ£ानम् 
ignorance? एव even? च 
and.Commentary From 
Sattva When Sattva 
becomes predominant. 
Sattva awakesn 
knowledge just as the 
sun causes daylight. 
Sattva enlightens the 
intellect.Greed is 
insatiable like fire. 
Greed brings misery and 
pain. Greed is born of 
Rajas. Rajas creates 
insatiable desire. Rajas


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Rajas. Rajas creates 
insatiable desire. Rajas 
makes one blind to the 
interests and the 
feelings of others. A 
Rajasic man treats 
others as tools to be 
utilised for his own 
selfadvancement or 
selfaggrandisement.
Tamas produces 
shortsightedness? 
torpor and ignorance. A 
Tamasic man does not 
think a bit of the future 
conseences. He 
completely identifies 
himself with the body 
and begins to fight with 
people if they injure his 
body or speak ill of him. 
He is ready to do any


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body or speak ill of him. 
He is ready to do any 
sinful act in retaliation. 
He has no sense of 
proportion and no sense 
of balance or poise.


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BG14.18 14 18
ऊÚवɍ 
गÍछिÛत 
सǂवèथा 
मÚये 
ǓतçठिÛत 
राजसाः |
जघÛयगु
णवृͪƣèथ
◌ा अधो 
गÍछिÛत 
तामसाः 
||१४-१८||
ūrdhvaṃ 
gacchanti 
sattvasthā 
madhye 
tiṣṭhanti rājasāḥ 
.
jaghanyaguṇavṛ
ttisthā adho 
gacchanti 
tāmasāḥ ||14-
18||
।।14.18।। 
सǂवगुण मɅ 
िèथत पुǽष 
उÍच (लोकɉ 
को) जाते हɇ; 
राजस पुǽष 
मÚय (मनुçय 
लोक) मɅ रहते हɇ 
और तमोगुण 
कȧ अ×यÛत 
हȣन Ĥवृͪƣयɉ मɅ 
िèथत तामस 
लोग अधोगǓत 
को ĤाÜत होते हɇ
।।
14.18 Those 
who are 
seated in 
Sattva go 
upwards; the 
Rajasic dwell 
in the middle;


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upwards; the 
Rajasic dwell 
in the middle; 
and the 
Tamasic, 
abiding in the 
function of the 
lowest Guna, 
go 
downwards.
14.18 ऊÚव[म् upwards? 
गÍछिÛत go? सǂवèथाः in 
Sattva seated? मÚये in 
the middle? ǓतçठिÛत 
dwell? राजसाः the 
Rajasic? 
जघÛयगुणवृͪƣèथाः 
abiding in the function of 
the lowest Guna? अधः 
downwards? गÍछिÛत 
go? तामसाः the Tamasic.
Commentary Those who 
abide in Sattva become 
the lords of heaven after 
giving up the physical 
body. The Rajasic are 
rorn on this earth as


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body. The Rajasic are 
rorn on this earth as 
human beings. The 
Tamasic go 
downwards? i.e.? they 
will be born in the 
wormbs of cattle and 
beasts. They may take 
their birth amongst the 
lowest grades of human 
beings. The lowest 
grades of human beings 
are only brutes though 
they have assumed 
human form. Their 
actions are brutal. 
Therefore it is not 
necessary for them to 
enter into animal 
incarnation.Man 
identifies himself with 
Nature on account of the 
force of ignorance or


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Nature on account of the 
force of ignorance or 
illusory knowledge and 
gets attached to the 
alities of Nature. This is 
the cause of his birth in 
the wombs of high or 
low creatures. He feels? 
I am happy? miserable 
or deluded? on account 
of the attachment to the 
Gunas.The nature of the 
Gunas? their functions? 
how they bind a man to 
the Samsara? the 
effects of each Guna 
when it is predominant? 
and the plane reached 
by the man when he is 
under the influence of a


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by the man when he is 
under the influence of a 
particular Guna are 
described in the 
previous verses. Now 
the Lord describes in the 
following verse that 
liberation comes when 
one knows Him Who is 
above the three Gunas.


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BG14.19 14 19
नाÛयं 
गुणेßयः 
कता[रं 
यदा 
ġçटानुपश्
यǓत |
गुणेßयश्
च परं 
वेͪƣ 
मɮभावं 
सोऽͬधगच्
छǓत 
||१४-१९||
nānyaṃ 
guṇebhyaḥ 
kartāraṃ yadā 
draṣṭānupaśyati 
.
guṇebhyaśca 
paraṃ vetti 
madbhāvaṃ so.
adhigacchati 
||14-19||
।।14.19।। जब 
ġçटा (साधक) 
पुǽष तीनɉ गुणɉ 
के अǓतǐरÈत 
ͩकसी अÛय को 
कता[ नहȣं 
देखता, अथा[त् 
नहȣं समझता है 
और तीनɉ गुणɉ 
से परे मेरे त×व 
को जानता है, 
तब वह मेरे 
èवǾप को ĤाÜत 
होता है।।
14.19 When 
the seer 
beholds no 
agent other 
than the 
Gunas and 
knows That


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agent other 
than the 
Gunas and 
knows That 
which is 
higher than 
they, he 
attains to My 
Being.
14.19 न not? अÛयम् 
other? गुणेßयः than the 
Gunas? कता[रम् agent? 
यदा when? ġçटा the 
seer? अनुपæयǓत 
beholds? गुणेßयः than 
the alities? च and? परम् 
higher? वेͪƣ knows? 
मɮभावम् My Being? सः 
he? अͬधगÍछǓत,attains 
to.Commentary The 
Supreme Self is in no 
way contaminated by 
the alities. The liberated 
sage exclaims I am the 
witness of the alities. I 
am neither the enjoyer


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am neither the enjoyer 
nor the doer. The alities 
form the motive power 
of all actions. I am 
beyond the Gunas. The 
Gunas alone are 
responsible for all 
actions. I am entirely 
distinct from the alities. I 
am pure consciousness. 
I cannot be touched by 
the alities. I am like the 
ether.When a man gets 
illumination or attains 
knowledge of the Self? 
when he realises that 
there is no agent except 
the Gunas which are 
themselves modified as 
the bodies? the senses


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themselves modified as 
the bodies? the senses 
and their objects? when 
he knows that it is the 
Gunas only that become 
the agent in all 
transformations? in all 
states and in all actions? 
and when he realises 
the Supreme Self Who 
is distinct from the 
Gunas? Who is the 
silent witness of the 
Gunas and their 
functions? he attains to 
My state (liberation)? i.
e.? becomes identical 
with Me. He becomes a 
Gunatita? i.e.? one who 
has transcended the 
three Gunas.


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BG14.20 14 20
गुणानेता
नती×य 
ğीÛदेहȣ 
देहसमुɮ
भवान् |
जÛममृत्
युजरादुः
खैͪव[मुÈत
◌ोऽमृतमश्
नुते ||१४-
२०||
guṇānetānatītya 
trīndehī 
dehasamudbha
vān .
janmamṛtyujarā
duḥkhairvimukt
o.amṛtamaśnute 
||14-20||
।।14.20।। यह 
देहȣ पुǽष शरȣर 
कȧ उ×पͪƣ के 
कारणǾप तीनɉ 
गुणɉ से अतीत 
होकर जÛम, 
मृ×यु, जरा और 
दु:खɉ से 
ͪवमुÈत हुआ 
अमृत×व को 
ĤाÜत होता है।।
14.20 The 
embodied 
one having 
crossed 
beyond these 
three Gunas 
out of which 
the body is 
evolved, is 
freed from 
birth, death, 
decay and


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freed from 
birth, death, 
decay and 
pain, and 
attains to 
immortality.
14.20 गुणान् Gunas? 
एतान् these? अती×य 
having crossed? ğीन् 
three? देहȣ the 
embodied? देहसमुɮभवान् 
out of which the body is 
evolved? 
जÛममृ×युजरादुःखैः from 
birth? death? decay and 
pain? ͪवमुÈतः freed? 
अमृतम् immortality? 
अæनुते attains to.
Commentary Just as a 
river is absorbed in the 
ocean? so also he who 
has? while still alive? 
gone beyond the alities 
which form the seed 
from which all bodies


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which form the seed 
from which all bodies 
have sprung and of 
which they are 
composed? is absorbed 
in Me. He ever enjoys 
the bliss of the Eternal. 
He attains release or 
Moksha. He attains to 
My Being.When the 
Lord said that the wise 
man crosses beyond the 
three alities and attains 
immortality? Arjuna 
became inspired with 
the desire of learning 
more about it. Just as he 
has asked a estion 
about the sage of steady 
wisdom in chapter II? 
verse 54? he now asks


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wisdom in chapter II? 
verse 54? he now asks 
Lord Krishna about the 
characteristics of a sage 
who has crossed over 
the three alities. How 
does he act What is his 
conduct or behaviour 
How has he gone 
beyond the alities


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BG14.21 14 21
अजु[न 
उवाच |
कैͧल[ɨगैस्
ğीÛगुणाने
तानतीतो 
भवǓत 
Ĥभो |
ͩकमाचारः 
कथं 
चैतांèğीन्
गुणानǓत
वत[ते 
||१४-२१||
arjuna uvāca .
kairliṅgaistrīngu
ṇānetānatīto 
bhavati prabho .
kimācāraḥ 
kathaṃ 
caitāṃstrīnguṇā
nativartate ||14-
21||
।।14.21।। 
अजु[न ने कहा -- 
हे Ĥभो ! इन 
तीनो गुणɉ से 
अतीत हुआ 
पुǽष ͩकन 
ल¢णɉ से युÈत 
होता है ? वह 
ͩकस Ĥकार के 
आचरण वाला 
होता है ? और, 
वह ͩकस उपाय 
से इन तीनɉ 
गुणɉ से अतीत 
होता है।।
14.21 Arjuna 
said  What 
are the marks 
of him who 
has


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said  What 
are the marks 
of him who 
has 
transcended 
the three 
alities, O 
Lord? What is 
his conduct 
and how does 
he go beyond 
these three 
alities?
14.21 कैः by what? ͧलंगैः 
by marks? ğीन् three? 
गुणान् Gunas? एतान् 
these? अतीतः crossed? 
भवǓत becomes? Ĥभो O 
Lord? ͩकमाचारः what (is 
his) conduct? कथम् 
how? च and? एतान् 
these? ğीन् three? गुणान् 
Gunas? अǓतवत[ते goes 
beyond.Commentary 
Arjuna said O Lord? by 
what characteristics may 
a man be recognised as


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what characteristics may 
a man be recognised as 
having gone beyond the 
three alities What is the 
behaviour of that 
Trigunatita sage (one 
who has gone beyond 
the three alities) and 
how does he go beyond 
the world and is above 
the Gunas Tell me that.
These are the 
characteristics of the 
sage who has gone 
beyond the Gunas 
others should cultivate 
them.Just as a king is 
able to remove the 
grievances and sorrows 
of his servants? so also 
the Lord is able to 
remove the sorrows of


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the Lord is able to 
remove the sorrows of 
His devotees. That is 
the reason why Arjuna 
addresses Sri Krishna 
as Lord and uses the 
term Prabhu. By using 
this word? Arjuna hinted 
to the Lord that He 
alone was capable of 
relieving his sorrows 
and pains. (Cf.II.54)


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BG14.22 14 22
Įीभगवा
नुवाच |
Ĥकाशं च 
Ĥवृͪƣं च 
मोहमेव 
च पाÖडव 
|
न ɮवेिçट 
सàĤवृƣा
Ǔन न 
ǓनवृƣाǓन 
काɨ¢Ǔत 
||१४-२२||
śrībhagavānuvā
ca .
prakāśaṃ ca 
pravṛttiṃ ca 
mohameva ca 
pāṇḍava .
na dveṣṭi 
sampravṛttāni 
na nivṛttāni 
kāṅkṣati ||14-
22||
।।14.22।। 
Įीभगवान् ने 
कहा -- हे 
पाÖडव ! (£ानी 
पुǽष) Ĥकाश, 
Ĥवृͪƣ और मोह 
के Ĥवृƣ होने पर 
भी उनका ɮवेष 
नहȣं करता तथा 
Ǔनवृƣ होने पर 
उनकȧ आकां¢ा 
नहȣं करता है।।
14.22 The 
Blessed Lord 
said  When 
light, activity 
and delusion 
are present,


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light, activity 
and delusion 
are present, 
he hates 
them not, nor 
does he long 
for them 
when they are 
absent.
14.22 Ĥकाशम् light? च 
and? Ĥवृͪƣम् activity? च 
and? मोहम् delusion? एव 
even? च and? पाÖडव O 
Arjuna? न not? ɮवेिçट 
hates? सàĤवृƣाǓन (when) 
gone forth? न not? 
ǓनवृƣाǓन when absent? 
काɨ¢Ǔत longs.
Commentary This is the 
answer to Arjunas first 
estion. Light is the effect 
of Sattva? activity of 
Rajas and delusion of 
Tamas. The liberated 
sage does not hate


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Tamas. The liberated 
sage does not hate 
them when they are 
present. When Sattva 
shines he is not carried 
away by pride. He does 
not think? I am a vey 
learned man. When the 
impulse for action is 
awakened in the body or 
when there is a divine 
call for him to do work 
for the solidarity of the 
world (Lokasangraha) 
he does not hate any 
action and he does not 
regret it after the action 
is accomplished. He 
feels no remorse while 
performing actions. The 
work is like the play of a


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work is like the play of a 
child. While inertia 
increases in him? he is 
not deluded by 
infatuation.Only an 
ignorant man thinks 
Tamas has entered into 
me. I am deluded. I am 
under the influence of 
heedlessness? torpor? 
sloth? laziness and 
indolence. Now I am 
under the influence of 
Rajas. I am forced to do 
activities. This is painful. 
I have fallen from my 
true nature. This gives 
me a lot of pain. Now 
Sattva predominates in 
me. I am attached to 
happiness and


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me. I am attached to 
happiness and 
knowledge. I am proud 
of my learning and 
better status.The 
liberated sage who has 
transcended the Gunas 
does not thus hate them 
when they are present.A 
man of Sattva or Rajas 
or Tamas longs for 
light? action or inertia 
which first manifested 
themselves and 
disappeared. But a 
liberated sage or one 
who has gone beyond 
the three alities does not 
at all long for these 
states which have 
vanished. This mark or 
characteristic is an


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vanished. This mark or 
characteristic is an 
internal mental state. It 
cannot be perceived or 
detected by others. It 
can be felt by ones own 
self alone. If one is 
endowed with 
clairvoyant vision or the 
inner eye of intuition? he 
can directly behold the 
longins that arise in the 
mind of another man.In 
the following three 
verses the Lord gives 
His answer to Arjunas 
second estion What is 
the conduct of the sage 
who has crossed over 
the Gunas


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BG14.23 14 23
उदासीनव
दासीनो 
गुणैयȾ न 
ͪवचाãयते 
|
गुणा 
वत[Ûत 
इ×येवं 
योऽवǓतष्
ठǓत 
नेɨगते 
||१४-२३||
udāsīnavadāsīn
o guṇairyo na 
vicālyate .
guṇā vartanta 
ityevaṃ yo.
avatiṣṭhati 
neṅgate ||14-
23||
।।14.23।। जो 
उदासीन के 
समान आसीन 
होकर गुणɉ के 
ɮवारा ͪवचͧलत 
नहȣं ͩकया जा 
सकता और 
"गुण हȣ 
åयवहार करते 
हɇ" ऐसा जानकर 
िèथत रहता है 
और उस िèथǓत 
से ͪवचͧलत 
नहȣं होता।।
14.23 He 
who, seated 
like one 
unconcerned, 
is not moved 
by the alities, 
and who, 
knowing that 
the alities are


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and who, 
knowing that 
the alities are 
active, is self-
centred and 
moves not.
14.23 उदासीनवत् like one 
unconcerned? आसीनः 
seated? गुणैः by the 
Gunas? यः who? न not? 
ͪवचाãयते is moved? गुणाः 
the Gunas? वत[Ûते 
operate? इǓत thus? एव 
even? यः who? 
अवǓतçठǓत is 
selfcentred? न not? 
इɨगते moves.
Commentary He is 
seated as a neutral (one 
who inclines to neither 
party). He is free from 
likes and dislikes. He is 
entirely unconcerned 
whether the alities with 
their effects and the


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whether the alities with 
their effects and the 
body come or go. He is 
like the spectator at a 
football or a cricket 
match or a drama. Just 
as the sky remains 
unconcerned when the 
wind blows? so also he 
remains ite unconcerned 
when the alities operate.
He does not swerve 
from the path of 
Selfrealisation. He 
treads the path firmly. 
He thinks and feels The 
alities are modified into 
the body? senses and 
senseobjects. They act 
and react upon one 
another? remains


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and react upon one 
another? remains 
unshaken by them. He 
abides in his own Self 
and stands firm like the 
mountain Meru. (Cf.III.
28V.8to11)


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BG14.24 14 24
समदुःख
सुखः 
èवèथः 
समलोçटा
æमकाÑच
नः |
तुãयͪĤया
ͪĤयो 
धीरèतुल्
यǓनÛदात्
मसंèतुǓत
◌ः ||१४-
२४||
samaduḥkhasu
khaḥ svasthaḥ 
samaloṣṭāśmak
āñcanaḥ .
tulyapriyāpriyo 
dhīrastulyanind
ātmasaṃstutiḥ 
||14-24||
।।14.24।। जो 
èवèथ (èवǾप 
मɅ िèथत), सुख-
दु:ख मɅ समान 
रहता है तथा 
ͧमɪटȣ, प×थर 
और èवण[ मɅ 
समǺिçट रखता 
है; ऐसा वीर 
पुǽष ͪĤय और 
अͪĤय को तथा 
ǓनÛदा और 
आ×मèतुǓत को 
तुãय समझता 
है।।
14.24 Who is 
the same in 
pleasure and 
pain, who 
dwells in the 
Self, to whom 
a clod of


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dwells in the 
Self, to whom 
a clod of 
earth, stone 
and gold are 
alike, who is 
the same to 
the dear and 
the unfriendly, 
who is firm, 
and to whom 
censure and 
praise are as 
one.
14.24 समदुःखसुखः alike 
in pleasure and pain? 
èवèथः standing in his 
own Self? 
समलोçटाæमकाÑचनः 
regarding a clod of 
earth? a stone and gold 
alike? तुãयͪĤयाͪĤयः the 
same to the dear and 
the undear? धीरः firm? 
तुãयǓनÛदा×मसंèतुǓतः the 
same in censure and 
praise. Commentary 
Night and day have no


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praise. Commentary 
Night and day have no 
meaning to a post fixed 
in the ground. Even so 
pleasure and pain have 
no meaning to a sage 
who dwells in his own 
Self. He is above the 
pairs of opposites. In his 
eyes cowdung or gold? 
a jewel or a stone? are 
of eal value. He is free 
from the idea of,giving 
and taking. His mind is 
not perturbed by 
anything pleasant or 
unpleasant. He is the 
same towards agreeable 
and disagreeable things. 
Praise and censure 
cannot affect him. He


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Praise and censure 
cannot affect him. He 
stands adamant. He 
abides in his own 
essential state as 
ExistenceKnowledgeBlis
s Absolute. He is ever 
calm and serene. (Cf.V.
18)


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BG14.25 14 25
मानापमा
नयोèतुल्
यèतुãयो 
ͧमğाǐरप
¢योः |
सवा[रàभ
पǐर×यागी 
गुणातीतः 
स उÍयते 
||१४-२५||
mānāpamānayo
stulyastulyo 
mitrāripakṣayoḥ 
.
sarvārambhapa
rityāgī guṇātītaḥ 
sa ucyate ||14-
25||
।।14.25।। जो 
मान और 
अपमान मɅ सम 
है; शğु और 
ͧमğ के प¢ मɅ 
भी सम है, ऐसा 
सवा[रàभ 
पǐर×यागी पुǽष 
गुणातीत कहा 
जाता है।।
14.25 Who is 
the same in 
honour and 
dishonour, 
the same to 
friend and 
foe, 
abandoning 
all 
undertakings  
he is said to 
have 
transcended 
the alities.


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he is said to 
have 
transcended 
the alities.
14.25 मानापमानयोः in 
honour and dishonour? 
तुãयः the same? तुãयः 
the same? ͧमğाǐरप¢योः 
to friend and foe? 
सवा[रàभपǐर×यागी 
abandoning all 
undertakings? गुणातीतः 
crossed the Gunas? सः 
he? उÍयते is said.
Commentary He keeps 
a balanced mind in 
honour and dishonour. 
He is the same to friend 
and foe. He is not 
affected by the dual 
throng. He has risen 
above the Gunas. He 
rests in his own 
essential nature as 
ExistenceKnowledgeBlis


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essential nature as 
ExistenceKnowledgeBlis
s Absolute. He abids in 
his own Self. He is a 
Gunatita (one who has 
transcended the alities 
of Nature) who is not 
affected by the play of 
the alities. He keeps an 
even outlook amidst 
changes. He maintains 
a clam eilibrium.He 
abandons all actions 
that can bring visible or 
invisible fruits or results 
but he does actions that 
are necessary for the 
bare maintenance of his 
body. The alities 
described in verses 23? 
24 and 25? such as


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described in verses 23? 
24 and 25? such as 
indifference? etc.? are 
the means for attaining 
liberation. They 
represent the ideal that 
you should have before 
you. The aspirant should 
cultivate them. But one 
attains knowledge of the 
Self when he abides in 
his own true nature. 
These attributes form 
part and parcel of his 
nature and serve as 
marks to indicate that he 
has crossed beyond the 
three alities.The Lord 
gives in the following 
verse the answer to the


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gives in the following 
verse the answer to the 
third estion of Arjuna 
How does one go 
beyond the three alities


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BG14.26 14 26
मां च 
योऽåयͧभ
चारेण 
भिÈतयो
गेन सेवते 
|
स 
गुणाÛसम
ती×यैतान्
Ħéमभूया
य कãपते 
||१४-२६||
māṃ ca yo.
avyabhicāreṇa 
bhaktiyogena 
sevate .
sa 
guṇānsamatītya
itānbrahmabhūy
āya kalpate 
||14-26||
।।14.26।। जो 
पुǽष 
अåयͧभचारȣ 
भिÈतयोग के 
ɮवारा मेरȣ सेवा 
अथा[त् उपासना 
करता है, वह 
इन तीनɉ गुणɉ 
के अतीत होकर 
Ħéम बनने के 
ͧलये योÊय हो 
जाता है।।
14.26 And he 
who serves 
Me with 
unswerving 
devotion, he, 
crossing 
beyond the 
alities, is fit 
for becoming 
Brahman.


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alities, is fit 
for becoming 
Brahman.
14.26 माम् Me? च and? 
यः who? अåयͧभचारेण 
unswerving? भिÈतयोगेन 
with devotion? सेवते 
serves? सः he? गुणान् 
Gunas? समती×य 
crossing beyond? एतान् 
these? Ħéमभूयाय for 
becoming Brahman? 
कãपते is fit.Commentary 
A Sannyasi or even a 
Karma Yogi who serves 
Him (the Isvara? 
Narayana Who abides in 
the hearts of all beings) 
with unswerving 
devotion? is endowed 
with the knowledge of 
the Self. He then goes 
beyond the three alities


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the Self. He then goes 
beyond the three alities 
and becomes fit to 
become Brahman? for 
attaining liberation or 
release from birth and 
death.He attains to the 
knowledge of the Self 
through the grace and 
mercy of the Lord. To 
these everharmonious 
devotees worshipping 
Me in love? I give the 
Yoga of discrimination 
by which they come 
unto Me. Out of pure 
compassion for them? 
dwelling within their 
Self? I destroy the 
ignorancorn darkness by 
the shining lamp of


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ignorancorn darkness by 
the shining lamp of 
wisdom. (Chapter X. 10 
and 11)Avyabhicharini 
Bhakti The devotee 
constantly meditates on 
the Lord. He has 
exclusive devotion to the 
Lord alone. He has no 
other thought save that 
of his Lord. His mind is 
filled with the thoughts 
of the Lord. His thoughts 
flow towards the Lord 
like the continuous flow 
of oil from one vessel to 
another. There is 
Sajatiya Vritti Pravaha? 
i.e.? unbroken flow of 
the one thought of God. 
There is total


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the one thought of God. 
There is total 
abandonment of 
thoughts of sensual 
objects. Constant 
thinking of God is the 
sure means for crossing 
beyond the three alities 
of Nature.


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BG14.27 14 27
Ħéमणो 
Ǒह 
ĤǓतçठाह
ममृतèया
åययèय 
च |
शाæवतस्
य च 
धम[èय 
सुखèयैक
◌ािÛतकèय 
च ||१४-
२७||
brahmaṇo hi 
pratiṣṭhāhamam
ṛtasyāvyayasya 
ca .
śāśvatasya ca 
dharmasya 
sukhasyaikāntik
asya ca ||14-
27||
।।14.27।। 
Èयɉͩक मɇ 
अमृत, अåयय, 
Ħéम, शाæवत 
धम[ और 
ऐकािÛतक 
अथा[त् 
पारमाͬथ[क सुख 
कȧ ĤǓतçठा हूँ।।
14.27 For I 
am the abode 
of Brahman, 
the immortal 
and the 
immutable, of 
everlasting 
Dharma and 
of absolute 
bliss.
14.27 Ħéमणः of 
Brahman? Ǒह indeed? 
ĤǓतçठा the abode? अहम्


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Brahman? Ǒह indeed? 
ĤǓतçठा the abode? अहम् 
I? अमृतèय the immortal? 
अåययèय the immutable? 
च and? शाæवतèय 
everlasting? च and? 
धम[èय of Dharma? 
सुखèय of bliss? 
एकािÛतकèय absolute? च 
and.Commentary The 
Self Which is immortal 
and immutable? Which 
is attainable by the 
eternal Dharma or the 
knowledge of the Self? 
Which is unending 
bliss? abides in Me? the 
Supreme Being.,I? the 
innermost Self? am the 
abode of the Supreme 
Self. The aspirant 
beholds? with the eye of


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Self. The aspirant 
beholds? with the eye of 
intuition? that the 
innermost Self is the 
very Supreme Self? 
through Selfrealisation.
The Lord bestows grace 
and mercy on His 
devotees through His 
Sakti? energy or power? 
or Maya. Sakti and the 
Lord are one. Just as 
heat is inseparable from 
fire? so also Maya or 
Sakti is inseparable from 
the Lord. Sakti cannot 
be distinct from the Lord 
in Whom She inheres.
There is another 
interpretation. By 
Brahman here is meant 
the Brahman with


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Brahman here is meant 
the Brahman with 
attributes or alities? the 
conditioned Brahman. I? 
the Absolute Brahman? 
transcending the 
attributes or alities? the 
unconditioned Absolute? 
am the abode of the 
Saguna (conditioned) 
Brahman Who is 
immortal and 
imperishable. I am also 
the abode of the eternal 
Dharma of Jnananishtha 
(establishment in the 
highest wisdom) and the 
abode of the unending 
bliss born of that 
unswerving devotion.
Thus in the Upanishads 
of the glorious


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Thus in the Upanishads 
of the glorious 
Bhagavad Gita? the 
science of the Eternal? 
the scripture of Yoga? 
the dialogue between 
Sri Krishna and Arjuna? 
ends the fourteenth 
discourse entitledThe 
Yoga of the Division of 
the Three Gunas.,


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BG15.1 15 1
Įीभगवा
नुवाच |
ऊÚव[मूल
मधःशाख
मæव×थं 
Ĥाहुरåयय
म् |
छÛदांͧस 
यèय 
पणा[Ǔन 
यèतं वेद 
स वेदͪवत् 
||१५-१||
śrībhagavānuvā
ca .
ūrdhvamūlamad
haḥśākhamaśv
atthaṃ 
prāhuravyayam 
.
chandāṃsi 
yasya parṇāni 
yastaṃ veda sa 
vedavit ||15-1||
।।15.1।। Įी 
भगवान् ने कहा 
-- (£ानी पुǽष 
इस संसार वृ¢ 
को) ऊÚव[मूल 
और अध:शाखा 
वाला अæव×थ 
और अåयय 
कहते हɇ; िजसके 
पण[ छÛद 
अथा[त् वेद हɇ, 
ऐसे (संसार 
वृ¢) को जो 
जानता है, वह 
वेदͪवत् है।।
15.1 The 
Blessed Lord 
said  They 
(the wise)


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15.1 The 
Blessed Lord 
said  They 
(the wise) 
speak of the 
indestructible 
peepul tree 
having its root 
above and 
branches 
below, whose 
leaves are the 
metres or 
hymns: he 
who knows it 
is a knower of 
the Vedas.
15.1 ऊÚव[मूलम् rooted 
above? अधःशाखम् 
branches below? 
अæव×थम् the Asvattha? 
Ĥाहुः they speak of? 
अåययम् indestructible? 
छÛदांͧस metres or 
hymns? यèय of which? 
पणा[Ǔन leaves? यः who? 
तम् that? वेद knows? सः 
he? वेदͪवत् is the knower 
of the Vedas.
Commentary The


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of the Vedas.
Commentary The 
description of the 
universe as a peepul 
tree is only 
metaphorical. This 
peepul is said to be 
eternal because it 
cannot be cut except by 
the axe of knowledge.All 
persons depend upon 
the Lord for the fruits of 
their actions? because 
He alone knows the 
right relation between 
the actions and their 
fruits. He alone is the 
dispenser of the fruits of 
actions of human 
beings. The wise 
persons also depend 
upon the Lord for the 
fruit of their knowledge.


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upon the Lord for the 
fruit of their knowledge. 
The Lord alone removes 
the veil of ignorance 
through His grace and 
mercy. The inclination 
for Advaita Vedantic 
Sadhana arises through 
the Lords grace. The 
desire for the realisation 
of the Oneness is 
produced in the minds of 
wise men by the grace 
of the Lord? which is the 
antidote to all fears. 
(Avadhuta Gita? I.1)
Those who serve the 
Lord with unswerving or 
singleminded devotion 
go beyond the three 
alities of Nature through


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go beyond the three 
alities of Nature through 
His grace. They attain 
knowledge of the Self 
through the grace of the 
Lord and get release 
from the round of birth 
and death. Those who 
have a right 
understanding of the 
real nature of Brahman 
or the Supreme Being 
also get emancipation 
easily.The Lord teaches 
Arjuna in this discourse 
about the real nature of 
Brahman or the 
Supreme Self and the 
path that leads the soul 
to union with Him. The 
Lord describes the


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to union with Him. The 
Lord describes the 
nature of Samsara or 
worldly life as a peepul 
tree in order to create 
nonattachment or 
dispassion? because he 
who is endowed with 
true and lasting 
dispassion alone is fit for 
attaining the knowledge 
of the Self. Samsara is 
compared to a tree. 
because it can be cut off 
like a tree.All the other 
trees have their roots 
below? but this 
peculiar? strange and 
most wonderful tree of 
Samsara (Maya) has its 
root above? in Brahman.


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Samsara (Maya) has its 
root above? in Brahman. 
This peepul tree is 
different from all other 
trees. Brahman is the 
resting place or support 
of everything. It is 
eternal. It is great. It is 
the most high. It is the 
Supreme Being. It is 
supreme over all things. 
It is the source of 
everything. Therefore it 
is said that It is the One 
above. This One above 
is the root of this tree of 
Samsara. Brahan Who 
is superior to all is 
Urdhva. That which has 
Brahman as its cause is


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Urdhva. That which has 
Brahman as its cause is 
Urdhvamulam.In the 
Puranas it is said The 
tree of the Unmanifest 
has sprung from 
Brahman. Buddhi is its 
trunk? the 
senseopenings are its 
hollows? the great 
elements its boughs? 
the senseobjects its 
leaves and branches? 
Dharma and Adhrama 
(virtue and vice) its 
beautiful flowers? 
pleasure and pain its 
fruits. Having cut 
asunder this tree with 
the powerful sword of 
the knowledge of the 
Self? and then having


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the knowledge of the 
Self? and then having 
attained to the eternal 
bliss of Brahman? no 
one comes back from 
there again.Brahman is 
the root of this tree. It is 
the upper part of this 
tree and so It is called 
Urdhva. In reality there 
are no distinctions such 
as upward? downward 
or middle in the One 
Which is the indivisible 
unity.The name 
Asvattha is usually 
derived from Asvattha 
which means not 
standing or enduring or 
remaining till tomorrow. 
A means not Sva means


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remaining till tomorrow. 
A means not Sva means 
tomorrow Ttha means 
remaining. This is ite an 
appropriate word for this 
worldtree which is ever 
changing and passing 
away.In the Katha 
Upanishad also there is 
a mention about this 
Asvattha tree (II.6.1). 
The Gita is an essence 
of the Upanishads only.
Samsara is generally 
understood by the 
common people as 
meaning remaining 
surrounded by ones wife 
and children and doing 
ones daily duties. This is 
a restricted or narrow


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a restricted or narrow 
meaning. Samsara 
means the whole 
worldprocess or the 
cosmic manifestation or 
the everchanging 
phenomenal world. 
Hiranyagarbha? the 
individual souls? the 
cosmic intelligence? 
egoism? the 
rootelements? etc.? 
represent the brancehs 
of this tree of Samsara. 
They extend 
downwards. They 
evolve into grosser and 
grosser states. 
Therefore it is said that 
the tree has its branches 
below. Egoism is the 
sprout which goes 
downwards in three


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sprout which goes 
downwards in three 
directions? viz.? the 
three alities of Nature.
Mind is the offshoot. 
Then come the five 
elements? viz.? earth? 
water? fire? air and 
ether? and the five 
organs of knowledge. 
Then comes sound 
which stimulates the 
ears to hear sweet 
music. Then comes 
touch which stimulates 
the skin to enjoy soft 
things. Then comes 
form which stimultaes 
the eye to behold 
beautiful objects. Then 
comes taste which 
stimulates the tongue to


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comes taste which 
stimulates the tongue to 
enjoy palatable things. 
Then comes smell which 
stimulates the nose to 
enjoy fragrant and 
scented objects.From 
the roots of actions with 
expectation of fruits a 
new branch of rirth 
comes up. The mineral 
kingdom? the vegetable 
kingdom? the animal 
kingdom and the human 
kingdom are all 
branches of this tree of 
Samsara. Man does 
good and evil actions 
with the help of the body 
and takes births to 
experience the fruits 
thereof. The human


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experience the fruits 
thereof. The human 
body is the water for this 
tree of Samsara.The 
body itself is the peepul 
tree. The root is the 
cerrospinal nervous 
system (brain). The 
various nerves are the 
branches that ramify 
downwards to the 
various organs 
distributed over the 
body.Avyaya Eternal? 
because this tree rests 
on an unbroken seires 
of births without 
beginning and end it is 
thus eternal. It can be 
cut down by the sword 
of knowledge of 
Brahman. Just as the


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of knowledge of 
Brahman. Just as the 
leaves of a tree protect 
it? so also the Vedas 
protect this tree of 
Samsara? treating of 
virtue and vice? with 
their causes and fruits.
He who knows this tree 
of Samsara and its roots 
as described above is a 
knower of the Vedas. He 
is a knower of the 
teachings of the Vedas. 
Not even an iota 
remains to be known 
beyond this tree of 
Samsara and its root. 
He who knows it is 
omniscient. The Lord 
has eulogised the 
knowledge of the tree of


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has eulogised the 
knowledge of the tree of 
Samsara and its root in 
order to encourage 
aspirants to acire this 
knowledge.


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BG15.2 15 2
अधæचो
Úवɍ 
Ĥसृताèत
èय शाखा
गुणĤवृɮ
धा 
ͪवषयĤवा
लाः |
अधæच 
मूलाÛयनु
सÛतताǓन
कमा[नुबन्
धीǓन 
मनुçयलो
के ||१५-
२||
adhaścordhvaṃ 
prasṛtāstasya 
śākhā 
guṇapravṛddhā 
viṣayapravālāḥ .
adhaśca 
mūlānyanusant
atāni 
karmānubandhī
ni manuṣyaloke 
||15-2||
।।15.2।। उस 
वृ¢ कȧ शाखाएं 
गुणɉ से Ĥवृɮध 
हुɃ नीचे और 
ऊपर फैलȣ हुɃ 
हɇ; (पंच) ͪवषय 
इसके अंकुर हɇ; 
मनुçय लोक मɅ 
कमɟ का 
अनुसरण करने 
वालȣ इसकȧ 
अÛय जड़Ʌ नीचे 
फैलȣ हुɃ हɇ।।
15.2 Below 
and above 
spread its 
branches, 
nourished by


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and above 
spread its 
branches, 
nourished by 
the Gunas; 
sense-objects 
are its buds; 
and below, in 
the world of 
men, stretch 
forth the 
roots, 
originating 
action.
15.2 अधः below? च and? 
ऊÚव[म् above? Ĥसृताः 
spread? तèय its? शाखाः 
branches? गुणĤवृɮधाः 
nourished by the 
Gunas? ͪवषयĤवालाः 
senseobjects (are) its 
buds? अधः below? च 
and? मूलाǓन the roots? 
अनुसÛतताǓन are 
stretched forth? 
कमा[नुबÛधीǓन originating 
action? मनुçयलोके in the 
world of men.
Commentary The


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world of men.
Commentary The 
countless objects? large 
and small? which life 
needs are all products of 
the five elements 
through the activity of 
the alities. This tree of 
Samsara is nourished 
by the three alities of 
Nature. The 
senseobjects are its 
buds and the roots 
which grow downwards 
are the bonds of Karma 
for those who lead a life 
of passion and 
attachment in this 
world? who are under 
the sway of likes and 
dislikes. The sprouts of 
this marvellous tree are


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this marvellous tree are 
the charming objects of 
the senses with their 
characteristics of 
sound? touch? colour? 
taste and smell. The 
roots? the Karmic 
tendencies from the past 
lives? grow downwards 
to generate the bonds of 
Karma in the world of 
men. These roots 
strengthen the bondage 
by further actions.The 
primal root is ignorance 
from which arises the 
eightfold Nature -- the 
five elements? mind? 
intellect and egoism. 
From the stem of the 
tree spring four 
branches called


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tree spring four 
branches called 
Svedaja? Andaja?,
Jarayuja and Udbhijja. 
Eightyfour lakhs (eight 
million and four hundred 
thousand) of species 
came into being.One 
branch shoots straight 
upwards. This is the 
branch of Dharma which 
yields the fruit of 
enjoyment in heaven. 
Another branch is the 
branch of dispassion 
which yields the fruit of 
Selfrealisation. The 
sun? the planets? the 
manes and the sages 
have also come out of 
this wonderful tree. 
Above them are the


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this wonderful tree. 
Above them are the 
branches of the worlds 
of Indra and the gods. 
Still higher are those of 
the sages and the men 
of austerities and 
penance. Still higher is 
the Satyaloka where 
Hiranyagarbha dwells.
From man down to the 
immovable objects 
below and from him up 
to the realm of the 
Creator above? 
whatever regions are 
attained in accordance 
with the nature of 
knowledge or action? 
they are the ramifying 
branches of the tree of 
Samsara. They are


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branches of the tree of 
Samsara. They are 
nurtured and fattened by 
the three Gunas which 
form their material base.
The senseobjects such 
as sound? touch? 
colour? taste and smell 
represent the buds that 
sprout from the 
branches of the physical 
bodies which are the 
products of actions.The 
highest root of this 
wondeful tree is 
Brahman. The 
secondary roots are the 
latent impressions 
(Samskaras) of likes 
and dislikes? which 
spread in this world of 
men and impel them to


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spread in this world of 
men and impel them to 
perform virtuus and 
vicious actions and bind 
them fast to actions.Now 
listen to the way by 
which this tree can be 
cut off. Only he who 
thus cuts his bondage to 
this tree of Samsara can 
be happy even in this 
world. He has the 
highest wisdom because 
he stands as a spectator 
of this tree and knows it 
as it is? without being 
tied to it.


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BG15.3 15 3
न 
Ǿपमèयेह 
तथोपलभ्
यते
नाÛतो न 
चाǑदन[ च 
सàĤǓतष्
ठा |
अæव×थमे
नं 
सुͪवǾढमू
लं
असɨगश
èğेण 
Ǻढेन 
Ǔछǂवा 
||१५-३||
na 
rūpamasyeha 
tathopalabhyate 
nānto na 
cādirna ca 
sampratiṣṭhā .
aśvatthamenaṃ 
suvirūḍhamūla
ṃ 
asaṅgaśastreṇa 
dṛḍhena chittvā 
||15-3||
।।15.3।। इस 
(संसार वृ¢) का 
èवǾप जैसा 
कहा गया है 
वैसा यहाँ 
उपलÞध नहȣं 
होता है, Èयɉͩक 
इसका न आǑद 
है और न अंत 
और न ĤǓतçठा 
हȣ है। इस अǓत 
Ǻढ़ मूल वाले 
अæव×थ वृ¢ को 
Ǻढ़ असɨग 
शèğ से काटकर 
...৷৷৷৷।।
15.3 Its form 
is not


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शèğ से काटकर 
...৷৷৷৷।।
15.3 Its form 
is not 
perceived 
here as such, 
neither its end 
nor its origin, 
nor its 
foundation 
nor resting 
place: having 
cut asunder 
this firmly 
rooted peepul 
tree with the 
strong axe of 
non-
attachment.
15.3 न not? Ǿपम् form? 
अèय its? इह here? तथा 
as such? उपलßयते is 
perceived? न not? अÛतः 
(its) end? न not? च and? 
आǑदः (its) origin? न not? 
च and? संĤǓतçठा 
foundation or resting 
place? अæव×थम् 
Asvattha? एनम् this? 
सुͪवǾढमूलम् firmrooted?


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Asvattha? एनम् this? 
सुͪवǾढमूलम् firmrooted? 
असɨगशèğेण with the 
axe of nonattachment? 
Ǻढेन strong? Ǔछǂवा 
having cut asunder.
Commentary The idea is 
continued in the next 
verse.So long as one is 
under the sway of 
ignorance? he cannot 
understand the form of 
this tree? its end? origin 
and foundation (middle). 
O Arjuna Thou mayest 
perhaps consider that 
such a huge tree cannot 
be uprooted by any 
means whatever. It is 
not so. However firmly 
rooted it may be? it can


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not so. However firmly 
rooted it may be? it can 
be cut by the powerful 
axe of nnattachment or 
dispassion within the 
twinkling of an eye.After 
cutting this tree you will 
have to look within? 
meditate on the Self and 
behold the Supreme.
Tatha As such As 
described above. Is it 
necessary to pull down 
castles in the air or to 
break the horns of a 
hare or to pluck a flower 
growing in the sky or to 
get butter from the milk 
of a tortoise or oil from 
stone Similarly? O


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of a tortoise or oil from 
stone Similarly? O 
Arjuna? there is no 
reality in this tree. 
Therefore why should 
you entertain any fear 
as to whether it may be 
uprooted or not Its form 
as such is not perceived 
by anybody here it is like 
a dream or a mirage or 
an imaginary city in the 
sky formed by the 
clouds or caused by a 
juggler. It appears and 
disappears. This tree 
has 
DrishtaNashtaSvarupa 
like the mirage. That 
object which is 
destroyed when one 
beholds it is


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destroyed when one 
beholds it is 
DrishtaNashta. Nobody 
has perceived the end? 
the origin or the 
foundation of this 
illusory tree. No one can 
say that it has arisen 
from such and such a 
place or point.Samsara 
or the peepul tree is 
inveterately deeprooted. 
You will have to struggle 
hard to uproot it with its 
seed or the 
selfreproducing deep 
root.Asanga 
Dispassion? freedom 
from attachment to 
children? wealth and the 
world.Dridhena Strong. 
You will have to cut the


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world.Dridhena Strong. 
You will have to cut the 
tree with a strong axe 
which is sharpened 
again and again on the 
whetstone of the 
practice of 
discrimination. Further 
your mind should be 
turned towards the 
Supreme Being with the 
strong determination 
that you can attain 
eternal bliss only in Him 
and that He is the ony 
Reality.The desire for 
sensual pleasure is 
Sanga. Its opposite 
(dispassion) is Asanga. 
Renunciation of the 
three kinds of Eshanas 
(desires)? viz.?


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three kinds of Eshanas 
(desires)? viz.? 
children? wealth and the 
world 
(PutraVittaLokeshana) is 
Asanga. Just as the axe 
cuts the tree? so also 
dispassion cuts this tree 
of Samsara. Hence 
dispassion is termed an 
axe. Cutting the tree of 
Samsara is annihilation 
of egoism? ignorance? 
latent tendencies? and 
renunciation of the fruits 
of all actions? through 
the practice of 
dispassion? control of 
the mind and the 
senses? etc. (Cf.VII.14)


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BG15.4 15 4
ततः पदं 
त×पǐरमा
ͬग[तåयं
यिèमÛग
ता न 
Ǔनवत[िÛत 
भूयः |
तमेव 
चाɮयं 
पुǽषं 
Ĥपɮये |
यतः 
Ĥवृͪƣः 
Ĥसृता 
पुराणी 
||१५-४||
tataḥ padaṃ 
tatparimārgitavy
aṃ yasmingatā 
na nivartanti 
bhūyaḥ .
tameva cādyaṃ 
puruṣaṃ 
prapadye .
yataḥ pravṛttiḥ 
prasṛtā purāṇī 
||15-4||
।।15.4।। 
(तदुपराÛत) उस 
पद का अÛवेषण 
करना चाǑहए 
िजसको ĤाÜत 
हुए पुǽष पुन: 
संसार मɅ नहȣं 
लौटते हɇ। "मɇ 
उस आǑद पुǽष 
कȧ शरण हूँ, 
िजससे यह 
पुरातन Ĥवृͪƣ 
Ĥसृत हुई है"।।
15.4 Then 
That goal 
should be 
sought for,


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15.4 Then 
That goal 
should be 
sought for, 
whither 
having gone 
none returns 
again. I seek 
refuge in that 
Primeval 
Purusha 
Whence 
streamed 
forth the 
ancient 
activity or 
energy.
15.4 ततः then? पदम् 
goal? तत् That? 
पǐरमाͬग[तåयम् should be 
sought for? यिèमन् 
whither? गताः gone? न 
not? Ǔनवत[िÛत return? 
भूयः again? तम् that? एव 
even? च and? आɮयम् 
primeval? पुǽषम् 
Purusha? Ĥपɮये I seek 
refuge? यतः whence? 
Ĥवृͪƣः activity or energy? 
Ĥसृता streamed forth? 
पुराणी ancient.


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Ĥसृता streamed forth? 
पुराणी ancient.
Commentary That which 
fills the whole world with 
the form of 
ExistenceKnowledgeBlis
s is Purusha. Or? that 
which sleeps in this Puri 
(city) of the body is the 
Purusha.Singleminded 
devotion which consists 
of ceaselessly thinking 
of or meditating on the 
Supreme Being is the 
sure means of attaining 
Selfrealisation. Taking 
sole refuge in the 
Primeval Purusha is the 
means to know or 
realise that supreme 
goal goind whither the


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realise that supreme 
goal goind whither the 
wise do not return again 
to this world of death.
The aspirant should 
know the abode of 
Vishnu. He should 
struggle hard to reach it. 
He should seek it by 
taking refuge in the 
Primeval Purusha. If he 
reaches this immortal 
abode of Vishnu or the 
imperishable Brahmic 
seat of ineffable 
splendour and glory he 
will never return to this 
mortal world.The 
Primeval Purusha or the 
pure? Supreme Being 
Who is 
ExistenceKnowledgeBlis


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Who is 
ExistenceKnowledgeBlis
s Absolute is the goal or 
the supreme abode or 
the abode of Vishnu. 
Just as illusory objects 
like elephants? horses? 
etc.? come forth through 
the jugglery of the 
magician? so also this 
ancient energy or the 
original divine power or 
emanation of this tree or 
illusory Samsara has 
streamed forth from that 
Primeval Purusha.What 
sort of persons reach 
that goal eternal Listen.


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BG15.5 15 5
Ǔनमा[नमो
हा 
िजतसɨग
दोषा
अÚया×म
Ǔन×या 
ͪवǓनवृƣ
कामाः |
ɮवÛɮवैͪव[
मुÈताः 
सुखदुःख
सं£ैर्-
गÍछÛ×य
मूढाः 
पदमåययं 
तत् ||१५-
५||
nirmānamohā 
jitasaṅgadoṣā 
adhyātmanityā 
vinivṛttakāmāḥ .
dvandvairvimukt
āḥ 
sukhaduḥkhasa
ṃjñaira- 
gacchantyamūḍ
hāḥ 
padamavyayaṃ 
tat ||15-5||
।।15.5।। 
िजनका मान 
और मोह Ǔनवृƣ 
हो गया है, 
िजÛहɉने 
संगदोष को 
जीत ͧलया है, 
जो अÚया×म मɅ 
िèथत हɇ 
िजनकȧ 
कामनाएं Ǔनवृƣ 
हो चुकȧ हɇ और 
जो सुख-दु:ख 
नामक ɮवÛɮवɉ 
से ͪवमुÈत हो 
गये हɇ, ऐसे 
सàमोह रǑहत


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से ͪवमुÈत हो 
गये हɇ, ऐसे 
सàमोह रǑहत 
£ानीजन उस 
अåयय पद को 
ĤाÜत होते हɇ।।
15.5 Free 
from pride 
and delusion, 
victorious 
over the evil 
of 
attachment, 
dwelling 
constantly in 
the Self, their 
desires 
having 
completely 
turned away, 
freed from the 
pairs of 
opposites 
known as 
pleasure and 
pain, the 
undeluded 
reach the 
eternal goal.
15.5 Ǔनमा[नमोहाः free 
from pride and 
delusion? िजतसɨगदोषाः 
victorious over the evil 
of attachment? 
अÚया×मǓन×याः dwelling


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of attachment? 
अÚया×मǓन×याः dwelling 
constantly in the Self? 
ͪवǓनवृƣकामाः (their) 
desires having 
completely turned 
away? ɮवÛɮवैः from the 
pairs of opposites? 
ͪवमुÈताः freed? 
सुखदुःखसं£ैः known as 
pleasure and pain? 
गÍछिÛत reach? अमूढाः 
the undeluded? पदम् 
goal? अåययम् eternal? 
तत् That.Commentary 
Wherever there is pride 
there is stiff egoism. 
Absence of 
discrimination between 
the Real and the unreal 
is Moha. Perversion is 
Moha. Infatuation is 
Moha. Those who are


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Moha. Infatuation is 
Moha. Those who are 
free from likes and 
dislikes even when they 
attain pleasant or 
unpleasant objects have 
triumphed over the,evil 
of attachment. Kartritva 
Abhimana or the idea I 
am the doer is Sanga. 
Likes and dislikes are 
the Doshas or the evils. 
Heat and cold? pleasure 
and pain? honour and 
dishonour? censure and 
praise? etc.? are the 
pairs of opposites. Only 
those who have 
destroyed ignorance 
and who have attained 
the knowledge of the


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and who have attained 
the knowledge of the 
Self reach the eternal 
goal.Adhyatmanityah 
Ever engaged in the 
contemplation of the 
nature of Brahman or 
the Supreme Being.
Vinivrittakamah All the 
desires vanish in toto 
without leaving any 
trace or taint behind. 
They who have reached 
this stage become Yatis 
or Sannyasins. In the 
fire of wisdom all desires 
are burnt. As the birds 
fly away from a tree 
which has caught fire? 
so do desires go away 
from him.Tat That (the


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BG15.6 15 6
न 
तɮभासय
ते सूयȾ न 
शशाɨको 
न पावकः 
|
यɮग×वा 
न 
Ǔनवत[Ûते 
तɮधाम 
परमं मम 
||१५-६||
na 
tadbhāsayate 
sūryo na 
śaśāṅko na 
pāvakaḥ .
yadgatvā na 
nivartante 
taddhāma 
paramaṃ 
mama ||15-6||
।।15.6।। उसे 
न सूय[ Ĥकाͧशत 
कर सकता है 
और न चÛġमा 
और न अिÊन। 
िजसे ĤाÜत कर 
मनुçय पुन: 
(संसार को) नहȣं 
लौटते हɇ, वह 
मेरा परम धाम 
है।।
15.6 Neither 
doth the sun 
illumine there 
nor the moon, 
nor the fire; 
having gone 
thither they 
return not; 
that is My 
supreme 
abode.


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return not; 
that is My 
supreme 
abode.
15.6 न not? तत् that? 
भासयते illumines? सूय[ः 
the sun? न not? शशाɨकः 
the moon? न not? पावकः 
fire? यत् to which? ग×वा 
having gone? न not? 
Ǔनवत[Ûते (they) return? 
तत् that? धाम Abode? 
परमम् Supreme? मम 
My.Commentary That 
supreme abode is 
selfillumined for 
Brahman is 
selfluminous. It existed 
before the sun? the 
moon and the fire came 
into existence during 
creation. It remains even 
after they dissolve into 
the Unmanifested during


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the Unmanifested during 
the dissolution of the 
world.This verse is 
taken from the 
Kathopanishad The sun 
does not shine there? 
nor do the moon and the 
stars? nor does this 
lightning shine and 
much less this fire. 
When It shines? 
everything shines after 
It? by Its light? all these 
shine (Chap.II?5.15). 
The same idea occurs in 
the Svetasvatara 
Upanishad (6.14) and 
the Mundaka Upanishad 
(II.2.10). The sun? the 
moon? etc.? derive their 
light from Para 
Brahman. Nothing else


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light from Para 
Brahman. Nothing else 
is needed for 
illuminating the 
Supreme Being because 
It is selfluminous.Dhama 
paramam Supreme 
abode or superexcellent 
seat or Para Brahman.
Though the sun is 
endowed with the power 
of illumining all? it 
cannot illumine the 
Supreme Being.यत् धाम 
वैçणवं पदं ग×वा ĤाÜय न 
Ǔनवत[Ûते यत् च सूया[Ǒदͧभः 
न भासयते तत् धाम पदं 
परमं मम ͪवçणोः।That 
abode? to which having 
gone? none returns? 
and which the sun? 
moon? stars? lightning


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and which the sun? 
moon? stars? lightning 
and fire do not illumine? 
is the highest abode of 
Vishnu.(Cf.VIII.21)


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BG15.7 15 7
ममैवांशो 
जीवलोके 
जीवभूतः 
सनातनः 
|
मनःषçठा
नीिÛġया
ͨण 
ĤकृǓतèथ
◌ाǓन 
कष[Ǔत 
||१५-७||
mamaivāṃśo 
jīvaloke 
jīvabhūtaḥ 
sanātanaḥ .
manaḥṣaṣṭhānī
ndriyāṇi 
prakṛtisthāni 
karṣati ||15-7||
।।15.7।। इस 
जीव लोक मɅ 
मेरा हȣ एक 
सनातन अंश 
जीव बना है। 
वह ĤकृǓत मɅ 
िèथत हुआ 
(देह×याग के 
समय) पाँचो 
इिÛġयɉ तथा 
मन को अपनी 
ओर खींच लेता 
है अथा[त् उÛहɅ 
एकǒğत कर 
लेता है।।
15.7 An 
eternal 
portion of 
Myself having 
become a 
living soul in 
the world of 
life, draws to 
(itself) the


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the world of 
life, draws to 
(itself) the 
(five) senses 
with the mind 
for the sixth, 
abiding in 
Nature.
15.7 मम My? एव even? 
अंशः portion? जीवलोके in 
the world of life? जीवभूतः 
having become a soul? 
सनातनः eternal? 
मनःषçठाǓन with mind as 
the sixth? इिÛġयाͨण the 
(five) Indriyas? 
ĤकृǓतèथाǓन abiding in 
Prakriti? कष[Ǔत draws (to 
itself).Commentary Now 
the Lord explains how 
the individual soul 
comes into being. The 
individual soul is a ray of 
the Lord. A ray of the


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the Lord. A ray of the 
Supreme Being enters 
Nature? draws to itself 
the five senses and the 
mind and becomes an 
embodied soul (Jiva) by 
assuming a body. Here 
is a description of how 
the subtle body or 
LingaSariria enters the 
gross body.Although the 
sun is reflected in 
water? it is not in any 
way tainted. When a 
crystal comes in,contact 
with a red cloth or red 
flower? it seems to be 
red but it is really not so. 
Even so the Supreme 
Beings is not in any way


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Even so the Supreme 
Beings is not in any way 
tainted by the actions of 
the individual soul.
Ignorance is the limiting 
adjunct of the individual 
soul. On account of the 
limitation caused by this 
ignorance the soul 
experiences that it is the 
doer and the enjoyer. In 
essence the individual 
soul is identical with the 
Supreme Being or 
Brahman. When 
ignorance? the limiting 
adjunct or principle? is 
destroyed? the 
individual soul (Jiva) 
realises it identity with 
the Supreme Being


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realises it identity with 
the Supreme Being 
(Brahman).Just as the 
ether in the pot 
becomes one with the 
universal ether when the 
limiting adjunct? the 
pot? is broken? so also 
the individual soul 
becomes one with 
Brahman when the 
limiting adjunct? 
ignorance? is 
annihilated. Just as 
there is no return of the 
potether after it has 
become one with the 
universal ether when the 
pot is destroyed? so 
also there is no return of 
the individual soul after 
the limiting adjunct (the


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the limiting adjunct (the 
Antahkarana? i.e.? mind 
and the other inner 
instruments) is 
destroyed. It becomes 
one with Brahman.
Pratibimba (reflection) is 
only a portion of the 
Bimba (object). The 
reflected sun is only a 
portion of the real sun 
(the rays of the sun). 
When the water is 
removed the reflected 
sun goes back to the 
original sun? as it were. 
It does not return to the 
water again. Even so? 
when ignorance or the 
mind is annihilated? the 
Jiva (individual soul)


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mind is annihilated? the 
Jiva (individual soul) 
which is a reflection of 
Brahman in ignorance is 
absorbed in the Bimba 
Brahman. It does not 
return to this world of 
birth and death.The 
individual soul is only an 
imaginary or fictitious 
portion of Brahman. It is 
not a real portion. For 
the Supreme Being is 
indivisible. It has no 
parts. If It has parts? It 
would be liable to 
destruction when the 
parts are disjointed or 
removed.The senses 
abide in Nature? in their


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removed.The senses 
abide in Nature? in their 
respective seats such as 
ear? skin? tongue? eye 
and nose. A Sannyasi 
living in the caves of the 
Himalayas dreams that 
he is a married man and 
moves about hither and 
thither to get a job for 
his livelihood. Even so? 
the individual soul 
forgets its real divine 
nature? mistakes the 
impure? perishable body 
for the pure? immortal 
Self and imagines that it 
is the real actor and 
enjoyer by identifying 
itself with the body. It


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enjoyer by identifying 
itself with the body. It 
says? I am the Karta. I 
am the Bhokta. I am a 
soul bound by Samsara. 
I am happy. I am 
miserable. It becomes 
finite.In essence the Jiva 
is identical with 
Brahman. The 
difference is on account 
of delusion or 
imagination or 
superimposition. The 
illusion of difference is 
due to the limiting 
adjunct or principle (the 
mind) even as the 
illusion that the ether in 
the pot is different from 
the universal ether is


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the universal ether is 
caused by the limiting 
adjunct? viz.? the pot. 
Jivabrahmabhedabhrant
i (the delusion of the 
distinctior between the 
individual soul and the 
Supreme Being) is 
removed when the 
limiting adjunct (mind) is 
annihilated. In deep 
sleep the mind rests in a 
subtle state along with 
all the Samskaras 
(impressions) and 
Vasanas (tendencies) in 
its cause (primordial 
ignorance). Again it 
comes back from this 
state of ignorance when 
you return to the waking


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you return to the waking 
state. If the cause 
(ignorance) is destroyed 
by the knowledge of the 
Self? its effect (mind) is 
also annihilated.Just as 
the tortoise stretches out 
its head and feet which 
were in a state of Laya 
(absorption) in its body? 
so also the individual 
soul strecthces out its 
mind and senses which 
were in a state of 
absorption in primordial 
ignorance in deep 
sleep? to enjoy the 
sensual objects in the 
waking state.A ray of the 
Supreme Being enters


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waking state.A ray of the 
Supreme Being enters 
Nature? draws to itself 
the five senses and the 
mind In this verse the 
formation of the astral 
body (LingaSarira or 
Sukshmasarira) is 
described.The Sruti 
declaresस एष इह Ĥͪवçटः 
आनखाĒेßयः तत् सृçɪवा 
तदेवानुĤाͪवशत्।।That 
Supreme Being Itself? 
having created this 
aggregate of the body 
from the head to the 
toe? entered this body in 
the form of the Jiva.
According to Vedanta 
there are nineteen 
principles? viz.? the five


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there are nineteen 
principles? viz.? the five 
organs of knowledge? 
the five organs of 
action? the five vital airs 
(Prana? Apana? Vyana? 
Samana and Udana)? 
the mind? intellect? 
Chitta (the subconscious 
or the unconscious 
mind)? and egoism. We 
will have to conclude 
that the words the five 
senses and the mind 
point to the collection of 
the remaining thirteen 
principles also.Amsa 
This does not mean 
here a particle or portion 
which has been cut out. 
It is like the Amsar of the


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It is like the Amsar of the 
ether in the pot the ether 
is not cut out but still 
remains the whole ether. 
(Cf.XIV.3)


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BG15.8 15 8
शरȣरं 
यदवाÜनो
Ǔत 
यÍचाÜयुत्
Đामतीæव
रः |
गृहȣ×वैता
Ǔन 
संयाǓत 
वायुग[Ûधा
Ǔनवाशया
त् ||१५-
८||
śarīraṃ 
yadavāpnoti 
yaccāpyutkrām
atīśvaraḥ .
gṛhitvaitāni 
saṃyāti 
vāyurgandhāniv
āśayāt ||15-8||
।।15.8।। जब 
(देहाǑद का) 
ईæवर (जीव) 
(एक शरȣर से) 
उ×Đमण करता 
है, तब इन 
(इिÛġयɉ और 
मन) को Ēहण 
कर अÛय शरȣर 
मɅ इस Ĥकार ले 
जाता है, जैसे 
गÛध के आĮय 
(फूलाǑद) से 
गÛध को वायु ले 
जाता है।।
15.8 When 
the Lord (as 
the individual 
soul) obtains 
a body and 
when He 
leaves it, He


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a body and 
when He 
leaves it, He 
takes these 
and goes 
(with them) as 
the wind 
takes the 
scents from 
their seats 
(flowers, etc.).
15.8 शरȣरम् a body? यत् 
when? अवाÜनोǓत 
obtains? यत् when? च 
and? अͪप also? उ×ĐामǓत 
leaves? ईæवरः the Lord? 
गृहȣ×वा taking? एताǓन 
these? संयाǓत goes? 
वायुः the wind? गÛधान् 
the scents? इव as? 
आशयात् from (their) 
seats (the flowers).
Commentary Here is a 
description of how the 
subtle body leaves the 
gross body.When the 
Jiva? the Lord of the


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gross body.When the 
Jiva? the Lord of the 
aggregate of the body 
and the rest takes up 
this body he brings in 
with him the mind and 
the senses when he 
leavs the body at its 
dissolution he takes with 
him the senses and the 
mind? just as the wind 
carries with it the 
fragrance from the 
flowers. Wherever he 
goes and whatever form 
he assumes he again 
operates through these 
senses and the mind.
Lord Jiva? the Lord of 
the aggregate of the 
body and the rest.The 
Self appears to be an


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body and the rest.The 
Self appears to be an 
agent or an enjoyer only 
when he possesses or 
assumes a body.


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BG15.9 15 9
Įोğं च¢ुः 
èपश[नं च 
रसनं 
ēाणमेव 
च |
अͬधçठाय 
मनæचायं 
ͪवषयानुप
सेवते 
||१५-९||
śrotraṃ cakṣuḥ 
sparśanaṃ ca 
rasanaṃ 
ghrāṇameva ca 
.
adhiṣṭhāya 
manaścāyaṃ 
viṣayānupaseva
te ||15-9||
।।15.9।। (यह 
जीव) Įोğ, 
च¢ु, 
èपशȶिÛġय, 
रसना और ēाण 
(नाक) इन 
इिÛġयɉ तथा 
मन को आĮय 
करके अथा[त् 
इनके ɮवारा 
ͪवषयɉ का सेवन 
करता है।।
15.9 
Presiding 
over the ear, 
the eye, 
touch, taste 
and smell, as 
well as the 
mind, it 
enjoys the 
objects of the 
senses.
15.9 Įोğम् the ear? च¢ुः


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objects of the 
senses.
15.9 Įोğम् the ear? च¢ुः 
the eye? èपश[नम् the 
(organ of) touch? च 
and? रसनम् the (organ 
of) taste? ēाणम् the 
(organ of) smell? एव 
even? च and? अͬधçठाय 
presiding over? मनः the 
mind? च and? अयम् this 
(soul)? ͪवषयान् objects 
of the senses? उपसेवते 
enjoys.Commentary 
Here is a description of 
how the subtle body 
remaining in the gross 
body enjoys the objects 
of the senses.The 
individual soul uses the 
mind along with each 
sense separately and


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mind along with each 
sense separately and 
enjoys or experiences 
the objects of the 
senses such as sound? 
touch? colour (form)? 
taste and smell.It sits on 
the marvellous car of its 
mind? passes through 
the gateway of the ear in 
the twinkling of an eye 
and enjoys the various 
kinds of music of this 
world. It holds the reins 
of the nerves of 
sensation? enters the 
domain of touch through 
the portal of the skin and 
enjoys the diverse kinds 
of soft objects. It roams


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of soft objects. It roams 
about in the hills of 
beautiful forms and 
enjoys them through the 
windows of his eyes. It 
enters the cave of taste 
by the avenue of the 
tongue and enjoyes 
dainties? palatable 
dishes and refreshing 
beverages. It enters the 
forest of scents through 
the door of the nose and 
enjoys them to its hearts 
content.It makes its 
abode in the ears? the 
eyes? the skin? the 
tongue and the nose? 
as also in the mind and 
enjoys the objects of the 
senses. It gains


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enjoys the objects of the 
senses. It gains 
experiences of the outer 
world through the 
mind?,intellect? 
subconscious mind? 
egoism? the ten senses 
and the five vital airs.
Ghranameva cha The 
word cha (and) indicates 
that we shall have to 
include the five organs 
of action? and also the 
fourfold inner instrument 
(mind? intellect? 
subconscious mind and 
egoism). In the Katha 
Upanishad it is said 
आ×मेिÛġयमनोयुÈतं 
भोÈते×याहुम[नीͪषणः।।The 
Self? the senses and 
the mind united? the


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BG15.10 15 10
उ×Đामन्
तं िèथतं 
वाͪप 
भुÑजानं 
वा 
गुणािÛव
तम् |
ͪवमूढा 
नानुपæय
िÛत 
पæयिÛत 
£ानच
¢ुषः 
||१५-१०||
utkrāmantaṃ 
sthitaṃ vāpi 
bhuñjānaṃ vā 
guṇānvitam .
vimūḍhā 
nānupaśyanti 
paśyanti 
jñānacakṣuṣaḥ 
||15-10||
।।15.10।। 
शरȣर को 
×यागते हुये, 
उसमɅ िèथत हुये 
अथवा (ͪवषयɉ 
को) भोगते हुये, 
गुणɉ से 
समिÛवत 
आ×मा को 
ͪवमूढ़ लोग नहȣं 
देखते हɇ; 
(परÛतु) 
£ानच¢ु वाले 
पुǽष उसे देखते 
हɇ।।
15.10 The 
deluded do 
not see Him 
Who departs, 
stays and 
enjoys; but 
they who 
possess the


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stays and 
enjoys; but 
they who 
possess the 
eye of 
knowledge 
behold Him.
15.10 उ×ĐामÛतम् 
departing? िèथतम् 
staying? वा or? अͪप 
also? भुÑजानम् enjoying? 
वा or? गुणािÛवतम् united 
with the Gunas? ͪवमूढाः 
the deluded? न not? 
अनुपæयिÛत do see 
(Him)? पæयिÛत behold 
(Him)? £ानच¢ुषः those 
who possess the eye of 
knowledge.Commentary 
Though the Self is 
nearest and comes most 
easily within their field of 
vision or 
consciousness? the 
ignorant and the 
deluded are not able to


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ignorant and the 
deluded are not able to 
behold Him? because 
they are swayed by the 
alities of Nature their 
minds constantly run 
towards the sensual 
objects and are 
saturated with passion 
they identify the Self 
with the body their vision 
is engrossed in external 
forms. But those who 
are endowed with the 
inner eye of intuition do 
behold Him.Yama said 
to Nachiketas The 
selfexistent Brahma 
created the senses with 
outgoing tendencies 
therefore man beholds 
the external universe


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therefore man beholds 
the external universe 
and not the internal Self. 
He aded But some wise 
men with their senses 
turned away from the 
objects? desirous of 
immortality? turn their 
gaze inwards and 
behold the Self within 
(seated in their heart). 
(Katha Upanishad IV.1)
Those who possess the 
inner eye of knowledge 
behold that the Self is 
entirely distinct from the 
body. They realise the 
Selfs separate existence 
from the body and know 
that the body moves and


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from the body and know 
that the body moves and 
acts on account of Its 
presence therein? just 
as the iron moves and 
acts in the presence of 
the magnet.


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BG15.11 15 11
यतÛतो 
योͬगनæचै
नं 
पæयÛ×या
×मÛयव
िèथतम् |
यतÛतोऽप्
यकृता×मा
नो नैनं 
पæयÛ×य
चेतसः 
||१५-११||
yatanto 
yoginaścainaṃ 
paśyantyātman
yavasthitam .
yatanto.
apyakṛtātmāno 
nainaṃ 
paśyantyacetas
aḥ ||15-11||
।।15.11।। 
योगीजन Ĥय×न 
करते हुये हȣ 
अपने ǿदय मɅ 
िèथत आ×मा 
को देखते हɇ, 
जब ͩक अशुɮध 
अÛत:करण 
वाले 
(अकृता×मान:) 
और अͪववेकȧ 
(अचेतस:) लोग 
य×न करते हुये 
भी इसे नहȣं 
देखते हɇ।।
15.11 The 
Yogins 
striving (for 
perfection) 
behold Him 
dwelling in 
the Self; but,


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behold Him 
dwelling in 
the Self; but, 
the unrefined 
and 
unintelligent, 
even though 
striving, see 
Him not.
15.11 यतÛतः striving (for 
perfection)? योͬगनः the 
Yogins? च and? एनम् 
this? पæयिÛत see? 
आ×मǓन in the Self? 
अविèथतम् dwelling? 
यतÛतः striving? अͪप 
also? अकृता×मानः the 
unrefined? न not? एनम् 
this? पæयिÛत see? 
अचेतसः unintelligent.
Commentary The 
description of the 
evolution of the 
individual soul is now 
complete.The Yogins 
who strive with an iron 
determination? fiery


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who strive with an iron 
determination? fiery 
resolve? faith? 
earnestness and 
wellbalanced mind? see 
Him established in their 
hearts. They behold Him 
dwelling in their own 
mind or intellect. They 
recognise Him -- This I 
am. But those who are 
of full intellect and 
without proper discipline 
of the mind and the 
senses? who have not 
been purified by 
austerity? selfless 
service and charity? 
who have not subdued 
their senses? who have 
not practised regular 
meditation? who have


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not practised regular 
meditation? who have 
not given up their evil 
ways? who have not 
eradicated lust? pride? 
egoism? anger? greed 
and hypocrisy? who 
have not developed true 
discrimination between 
the Real and the unreal? 
however hard they may 
struggle to know Him by 
means of the study of 
the sacred scriptures? 
do not behold Him. They 
are not able to attain 
Selfrealisation. Mere 
study of scriptues alone 
cannot help one who 
has an impure mind to 
attain Selfrealisation.


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has an impure mind to 
attain Selfrealisation. 
The aspirant should 
have a calm and pure 
mind. He should 
practise constant? 
protracted and profound 
meditation on the Self. 
Only then will he 
realise? recognise and 
behold the Self abiding 
in his own heart.That 
Goal (the Supreme 
Being) which the fire? 
stars? lightning? sun 
and moon do not 
illumine? having 
reached which the 
aspirants do not return 
to this Samsara or the 
world of birth and 
death? of which the


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world of birth and 
death? of which the 
individual souls are only 
imaginary parts 
appearing so on account 
of the limiting adjunct 
(ignorance)? just as the 
ether in the pot appears 
to be limited though it is 
one with the,universal 
ether -- is the essence 
of all worldly 
experiences.Just as the 
ether in the pot 
becomes identical with 
the universal ether when 
the limiting adjunct (pot) 
is broken? so also the 
individual soul becomes 
identical with the 
Supreme Being when


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identical with the 
Supreme Being when 
the limiting adjunct 
(ignorance) is destroyed 
through the knowledge 
of the Self or 
Selfrealisation born of 
meditation on the right 
significance of the great 
sentences of the 
Upanishads? viz.? 
TatTvamAsi (That thou 
art) or 
AhamBrahmaAsmi (I am 
the Supreme Being). 
Then he realises that 
Brahman is the essence 
of all and tht He is the 
basis of all experiences.
In order to make Arjuna 
understand this? the 
Lord gives a brief 
summary of His


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Lord gives a brief 
summary of His 
manifestations in the 
following four verses. A 
description is given here 
of the allpervasiveness 
of the Self.


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BG15.12 15 12
यदाǑद×य
गतं तेजो 
जगɮभास
यतेऽͨखल
म् |
यÍचÛġम
ͧस 
यÍचाÊनौ 
तƣेजो 
ͪवɮͬध 
मामकम् 
||१५-१२||
yadādityagataṃ 
tejo 
jagadbhāsayate
.akhilam .
yaccandramasi 
yaccāgnau 
tattejo viddhi 
māmakam ||15-
12||
।।15.12।। जो 
तेज सूय[ मɅ 
िèथत होकर 
सàपूण[ जगत् 
को Ĥकाͧशत 
करता है तथा 
जो तेज चÛġमा 
मɅ है और अिÊन 
मɅ है, उस तेज 
को तुम मेरा हȣ 
जानो।।
15.12 That 
light which 
residing in the 
sun illumines 
the whole 
world, that 
which is in the 
moon and in 
the fire  know 
that light to be


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moon and in 
the fire  know 
that light to be 
Mine.
15.12 यत् which? 
आǑद×यगतम् residing in 
the sun? तेजः light? जगत् 
the world? भासयते 
illumines? अͨखलम् 
whole? यत् which? 
चÛġमͧस in the moon? 
यत् which? च and? अÊनौ 
in the fire? तत् that? तेजः 
light? ͪवɮͬध know? 
मामकम् Mine.
Commentary The 
immanence of the Lord 
as the allilluminating 
light of consciousness is 
described in this verse.I 
am the cause and the 
source of the light by 
which the sun illumines 
the world? as also the


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which the sun illumines 
the world? as also the 
reflected light of the sun 
in the moon and that of 
fire.Tejah Light The light 
of consciousness.If that 
is so? an objector says 
The light of 
consciousness exists 
alike in all moving and 
unmoving objects. Then 
why has the Lord 
mentioned this special 
alification of light as 
residing in the sun? 
moon and fire Please 
explain. We say The 
higher manifestation of 
the light of 
consciousness in the 
sun? etc.? is due to a


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consciousness in the 
sun? etc.? is due to a 
large concentration of 
Sattva in them. Sattva is 
very brilliant and 
luminous in them. That 
is the reason why there 
is this special alification.
Here is an illustration. 
The face of a man is not 
at all reflected on a 
wall? piece of wood or a 
block of stone? but the 
same face is reflected 
beautifully in a very 
clean mirror. The degree 
of clearness of the 
reflection in the mirror is 
acording to the degree 
of transparency of the


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acording to the degree 
of transparency of the 
mirror. The more the 
transparency of the 
mirror? the better the 
reflection of the face the 
less the transparency? 
the worse the reflection. 
Even so Gods light 
shines in the sun and 
also in the pure heart of 
a devotee.


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BG15.13 15 13
गामाͪवश्
य च 
भूताǓन 
धारयाàय
हमोजसा 
|
पुçणाͧम 
चौषधीः 
सवा[ः 
सोमो 
भू×वा 
रसा×मकः 
||१५-१३||
gāmāviśya ca 
bhūtāni 
dhārayāmyaha
mojasā .
puṣṇāmi 
cauṣadhīḥ 
sarvāḥ somo 
bhūtvā 
rasātmakaḥ 
||15-13||
।।15.13।। मɇ 
हȣ पृØवी मɅ 
Ĥवेश करके 
अपने ओज से 
भूतमाğ को 
धारण करता हूँ 
और रसèवǾप 
चÛġमा बनकर 
समèत 
औषͬधयɉ का 
अथा[त् 
वनèपǓतयɉ का 
पोषण करता हूँ।
।
15.13 
Permeating 
the earth I 
support all 
beings by 
(My) energy; 
and having 
become the 
watery moon I 
nourish all 
herbs.


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become the 
watery moon I 
nourish all 
herbs.
15.13 गाम the earth? 
आͪवæय permeating? च 
and? भूताǓन all beings? 
धारयाͧम support? अहम् 
I? ओजसा by (My) 
energy? पुçणाͧम (I) 
nourish? च and? औषधीः 
the herbs? सवा[ः all? 
सोमः moon? भू×वा having 
become रसा×मकः 
watery.Commentary The 
immanence of the Lord 
as the allsustaining life 
is described in this 
verse.Ojas The energy 
of the Lord (Isvara). The 
vast heaven and earth 
are firmly held by this 
energy. It permeates the


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energy. It permeates the 
earth to support the 
world. This energy is 
destitute of passion and 
attachment. As the vast 
earth is supported by 
the energy of the Lord? 
it does not fall? it is not 
broken down to pieces 
and it does not sink into 
the nether worlds.The 
Lord penetrates the 
earth and supports all 
movable and immovable 
objects by His energy.
Rasatmakah somah The 
watery moon The moon 
is regarded as the 
repository of all savours 
or,fluids (Rasas). I? 
becoming the watery


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or,fluids (Rasas). I? 
becoming the watery 
moon? nourish all herbs 
and plants such as rice? 
wheat? etc.? by infusing 
sap into them? and 
make them savoury. I 
feed the vegetable 
kingdom with My vital 
juice (Ojas) which 
pervades the soil and 
generates sweet juice or 
sap in herbs? plants and 
trees. The watery or 
savoury moon nourishes 
all herbs and plants by 
infusing sap or savours 
into them.Moreover --


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BG15.14 15 14
अहं 
वैæवानरो 
भू×वा 
Ĥाͨणनां 
देहमाͬĮत
◌ः |
Ĥाणापान
समायुÈत
◌ः 
पचाàयन्
नं 
चतुͪव[धम् 
||१५-१४||
ahaṃ 
vaiśvānaro 
bhūtvā 
prāṇināṃ 
dehamāśritaḥ .
prāṇāpānasamā
yuktaḥ 
pacāmyannaṃ 
caturvidham 
||15-14||
।।15.14।। मɇ 
हȣ समèत 
Ĥाͨणयɉ के देह 
मɅ िèथत 
वैæवानर 
अिÊनǾप होकर 
Ĥाण और अपान 
से युÈत चार 
Ĥकार के अÛन 
को पचाता हूँ।।
15.14 Having 
become the 
fire 
Vaisvanara, I 
abide in the 
body of living 
beings and, 
associated 
with the 
Prana and the 
Apana, digest 
the fourfold


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Prana and the 
Apana, digest 
the fourfold 
food.
15.14 अहम् I? वैæवानरः 
(the fire) Vaisvanara? 
भू×वा having become? 
Ĥाͨणनाम् of living 
beings? देहम् the body? 
आͬĮतः abiding? 
ĤाणापानसमायुÈतः 
associated with Prana 
and Apana? पचाͧम (I) 
digest? अÛनम् food? 
चतुͪव[धम् fourfold.
Commentary The 
immanence of the Lord 
as the gastric fire in all 
living beings is 
described in this verse.
Vaisvanara The fire that 
abides in the stomach. 
This fire is fanned by the 
bellows of the incoming


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bellows of the incoming 
and the outgoing 
breaths continuously 
and large antities of food 
are digested. Inside the 
wonderful laboratory of 
the stomach I digest the 
food by taking the form 
of this gastric fire.Four 
kinds of food (1) Food 
which has to be eaten 
by mastication 
(Bhakshyam). (2) That 
which has to be sucked 
in (Bhojyam). (3) That 
which has to be licked 
(Lehyam). (4) That 
which has to be 
devoured or swallowed 
(Choshyam). Another 
classification is as


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(Choshyam). Another 
classification is as 
follows (1) Rice is 
PrithiviAnnam (solid 
food) for human beings. 
(2) Water is Apyannam 
(watery food) for birds 
like the Chataka. (3) Fire 
is Tejasannam (hot 
food) for certain 
creatures. (4) Air is 
Vayvannam (air as food) 
for serpents.
अयमिÊनवȷæवानरो 
योऽयमÛतः पुǽषः येनेदमÛनं 
पÍयते।।This fire which is 
within man and by which 
the food is digested is 
Vaisvanara. 
(Brihadaranyaka 
Upanishad 5.9.1)He 
who thinks or meditates


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Upanishad 5.9.1)He 
who thinks or meditates 
and feels that the 
Vaisvanara fire is the 
eater? that the food 
eaten by the fire is the 
Soma (moon) and that 
the two together form 
AgniSoma is not 
contaminated by the 
impurities in the food. 
He who meditates 
before he takes his food 
that the whole world 
which is in the form of 
eater and eaten is made 
up of Agni and Soma? is 
not tainted by the evil 
arising from eating bad 
food.Repeat this verse 
daily before you take


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food.Repeat this verse 
daily before you take 
your food. You will be 
free from all taints of 
impurity in food.


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BG15.15 15 15
सव[èय 
चाहं ǿǑद 
सिÛनͪवष्
टो
मƣः 
èमृǓत£ा[
नमपोहन
Ñच |
वेदैæच 
सवȷरहमेव 
वेɮयो
वेदाÛतकृ
ɮवेदͪवदेव 
चाहम् 
||१५-१५||
sarvasya 
cāhaṃ hṛdi 
sanniviṣṭo 
mattaḥ 
smṛtirjñānamap
ohanañca .
vedaiśca 
sarvairahameva 
vedyo 
vedāntakṛdveda
videva cāham 
||15-15||
।।15.15।। मɇ 
हȣ समèत 
Ĥाͨणयɉ के ǿदय 
मɅ िèथत हूँ। 
मुझसे हȣ 
èमृǓत, £ान 
और अपोहन 
(उनका अभाव) 
होता है। समèत 
वेदɉ के ɮवारा मɇ 
हȣ वेɮय (जानने 
योÊय) वèतु हूँ 
तथा वेदाÛत का 
और वेदɉ का 
£ाता भी मɇ हȣ 
हूँ।।
15.15 And I


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और वेदɉ का 
£ाता भी मɇ हȣ 
हूँ।।
15.15 And I 
am seated in 
the hearts of 
all; from Me 
are memory 
and 
knowledge, 
as well as 
their absence. 
I am verily 
That which 
has to be 
known by all 
the Vedas; I 
am indeed 
the author of 
the Vedanta 
and the 
knower of the 
Vedas am I.
15.15 सव[èय of all? च 
and? अहम् I? ǿǑद in the 
heart? सिÛनͪवçटः 
seated? मƣः from Me? 
èमृǓतः memory? £ानम् 
knowledge? अपोहनम् 
(their) absence? च and? 
वेदैः by the Vedas? च 
and? सवȷः (by) all? अहम्


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वेदैः by the Vedas? च 
and? सवȷः (by) all? अहम् 
I? एव even? वेɮयः to be 
known? वेदाÛतकृत् the 
author of the Vedanta? 
वेदͪवत् the knower of 
Vedas? एव even? च 
and? अहम् I.
Commentary I am 
seated in the hearts of 
all sentient beings as 
their innermost Self. 
Therefore from Me? the 
Self of all beings? are 
memory? knowledge 
and their loss. 
Righteous persons have 
knowledge and memory 
as a result of virtuous 
deeds. Sinful persons 
have loss of memory 
and knowledge as a


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have loss of memory 
and knowledge as a 
result of vicious deeds. 
Virtue promotes peace 
and hence intellectual 
powers.Apohanam Loss 
(destruction or absence) 
of memory and 
knowledge? as also of 
the reasoning faculty. 
The loss of memory and 
knowledge is due to 
lust? anger? grief and 
delusion.Smriti Memory. 
It is a special 
modification of the mind 
(Antahkarana Vritti) born 
of the Samskaras that 
causes the revival of the 
past experiences or 
enjoyments of sensual


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past experiences or 
enjoyments of sensual 
objects of this life in a 
worldy man who has not 
practised Yoga. A Yogi 
gets revival of 
experiences of his past 
lives and transcendental 
knowledge that is 
beyond time? space and 
causation and visible 
nature.I am the central 
topic of the Vedas. To 
understand the Vedas is 
to Know Me. I? the 
Supreme Being? am to 
be known in all the 
Vedas. It is I Who know 
the Vedic teaching or 
the meaning of the 
Vedas. I cause the


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the meaning of the 
Vedas. I cause the 
teaching of the Vedanta 
to be handed down in 
regular succession. I am 
the author of what is 
beyond the Vedas? viz.? 
the Upanishads that 
constitute the Vedanta? 
that deal with the 
transcendental Supreme 
Being beyond all names 
and forms and devoid of 
all alities.A brief 
description of the glories 
of the Lord Narayana as 
manifested through 
special vehicles has 
been given in the above 
four verses. From the 
next verse a description


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four verses. From the 
next verse a description 
of the form of 
Purushottama Who is 
free from any limiting 
adjunct is given. (Cf.X.
20)


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BG15.16 15 16
ɮवाͪवमौ 
पुǽषौ 
लोके 
¢रæचा¢
र एव च |
¢रः 
सवा[ͨण 
भूताǓन 
कूटèथोऽ
¢र 
उÍयते 
||१५-१६||
dvāvimau 
puruṣau loke 
kṣaraścākṣara 
eva ca .
kṣaraḥ sarvāṇi 
bhūtāni 
kūṭastho.akṣara 
ucyate ||15-16||
।।15.16।। इस 
लोक मɅ ¢र 
(नæवर) और 
अ¢र (अनæवर) 
ये दो पुǽष हɇ, 
समèत भूत ¢र 
हɇ और 'कूटèथ' 
अ¢र कहलाता 
है।।
15.16 Two 
Purushas 
there are in 
this world, the 
perishable 
and the 
imperishable. 
All beings are 
the perishable 
and the 
Kutastha  the 
unchanging  
is called the


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Kutastha  the 
unchanging  
is called the 
imperishable.
15.16 ɮवौ two? इमौ 
these? पुǽषौ Purushas 
(beings)? लोके in the 
world? ¢रः the 
perishable? च and? 
अ¢रः the imperishable? 
एव even? च and? ¢रः 
the perishable? सवा[ͨण 
all? भूताǓन beings? 
कूटèथः the immutable 
(unchanging)? अ¢रः the 
imperishable? उÍयते is 
called.Commentary Now 
the Lord describes the 
three aspects of the 
divine existence. One is 
the individual soul called 
the perishable? the 
second is the 
imperishable or the


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second is the 
imperishable or the 
Maya Sakti of the Lord 
and the third is the 
Purushottama or the 
Supreme Being.The 
perishable comprises 
the whole world of 
changing forms. From 
Brahma down to the tiny 
blade of grass? all 
movable and immovable 
objects? all that can be 
thought of by the mind? 
all that is made up of the 
five elements? all that is 
changing? all that has 
names and forms? all 
that appears to the 
naked eye and what is 
described as the body


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naked eye and what is 
described as the body 
and the modifications of 
the field? in the 
thirteenth chapter? are 
Kshara or the 
perishable. Kshara is 
the changing one. It is 
the everchanging form 
of matter which is inert 
or insentient. Akshara is 
the changeless.In 
Samsara there are two 
categories arranged in 
two separate groups of 
beings? called 
Purushas? as they are 
the limiting adjuncts of 
the Purusha. Maya 
Sakti? the illusory power 
of the Lord? is the seed 
from which the


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of the Lord? is the seed 
from which the 
perishable being takes 
its birth. It is the seat of 
all the latent 
impressions of desires? 
actions? etc.? of various 
perishable creatures. 
Maya Sakti is the 
Akshara Purusha. The 
unmanifest condition is 
generally described as 
deep ignorance or sleep 
for there is neither 
consciousness nor 
unconsciousness. It is 
only a potential state. It 
is the condition in which 
all forms of life with its 
accompanying 
limitations lie latent? just


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accompanying 
limitations lie latent? just 
as the tree lies latent in 
the seed of the fruit. In 
this state matter and 
energy are one. In this 
state sound? matter and 
energy exist in an 
undifferentiated state. In 
this state the Gunas 
exist in a state of 
eilibrium.The 
imperishable is known 
as the Kutastha? i.e.? 
that which remains 
immovable like a heap. 
That which is at the root 
(Kuta) of all these 
beings is the Kutastha. 
Or? Kuta also means 
illusion? and Kutastha


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Or? Kuta also means 
illusion? and Kutastha 
means that which 
manifests itself in 
diverse forms of illusion. 
That which conceals the 
Truth and shows the 
false thing and deceives 
the worldyminded 
people is Maya or Kuta. 
That which is of the form 
of the AvaranaVikshepa 
Sakti (veiling and 
vacillating power) is 
Kutastha. As this Maya 
Sakti cannot be 
destroyed except by the 
knowledge of the Self? it 
is said to be endless. 
That is the reason why 
this is called Akshara.


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That is the reason why 
this is called Akshara. 
That seed of Samsara 
has no end. Therefore? 
it is said to be 
imperishable in the 
sense that it is not 
destroyed in the 
absence of knowledge 
of the Self. But the seed 
is scorched or destroyed 
in toto when one gets 
the knowledge of 
Brahman. The,illusion 
vanishes and everything 
is realised as the one 
Cosmic Consciousness. 
Only the illusory 
perception of matter is 
destroyed.Purushottama 
or the highest Purusha


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destroyed.Purushottama 
or the highest Purusha 
is distinct from these two 
-- the perishable and the 
imperishable. He is not 
affected by the evils of 
the two vehicles or 
limiting adjuncts of the 
perishable and the 
imperishable. He is 
eternal? pure? intelligent 
and free by nature.


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BG15.17 15 17
उƣमः 
पुǽषè×व
Ûयः 
परमा×मेत्
युधाǿतः |
यो 
लोकğयम
◌ाͪवæय 
ǒबभ×य[व्
यय 
ईæवरः 
||१५-१७||
uttamaḥ 
puruṣastvanyaḥ 
paramātmetyud
hāhṛtaḥ .
yo 
lokatrayamāviśy
a 
bibhartyavyaya 
īśvaraḥ ||15-17||
।।15.17।। 
परÛतु उƣम 
पुǽष अÛय हȣ 
है, जो परमा×मा 
कहलाता है और 
जो तीनɉ लोकɉ 
मɅ Ĥवेश करके 
सबका धारण 
करने वाला 
अåयय ईæवर है
।।
15.17 But 
distinct is the 
Supreme 
Purusha 
called the 
highest Self, 
the 
indestructible 
Lord Who, 
pervading the 
three worlds, 
sustains 
them.


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pervading the 
three worlds, 
sustains 
them.
15.17 उƣमः the 
Supreme? पुǽषः 
Purusha? तु but? अÛयः 
another? परमा×मा the 
highest? Self? इǓत thus? 
उदाǿतः called? यः who? 
लोकğयम् the three 
worlds? आͪवæय 
pervading? ǒबभǓत[ 
sustains? अåययः the 
indestructible? ईæवरः 
Lord.Commentary 
Purushottama is beyond 
the universe though He 
pervades the three 
worlds. Therefore He is 
called the Supreme 
Being by the Vedas and 
men of this world. He 
pervades the three 
worlds and upholds


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pervades the three 
worlds and upholds 
them yet? He is not 
tainted by the world. He 
is above the world or 
worldliness.Just as the 
waking state is different 
from the dram or the 
deep sleep states? just 
as the orb of the sun is 
different from his rays or 
the mirage they casue? 
so also is the highest 
Purusha different from 
the perishable and the 
imperishable Purushas.
The highest Purusha is 
the haven of peace. In 
Him all take their refuge 
and eternal rest. He is


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and eternal rest. He is 
incomparable for He is 
selfcontained there is 
nothing like Him. He can 
only be compared to 
Himself. The 
imperishable Being 
(Akshara Brahman) 
Who is beyond the world 
and the Avyaktam (the 
Unmanifested) are 
essentially the same as 
the Purushottama Who 
transcends both the 
Kshara and the 
Akshara.The 
Purushottama is ite 
distinct from the two -- 
Kshara and Akshara. He 
is the Supreme Being. 
The physical body? the 
astral body and the 
causal body are also


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astral body and the 
causal body are also 
termed the Self. But 
these are secondary 
selves. Paramatma or 
the Supreme Self is the 
primary Self. 
Purushottama or 
Paramatma is the 
supreme or the highest 
when compared with the 
other secondary selves 
created by ignorance. 
He is the innermost 
consciousness of all 
beings. He is the 
support of everything. 
He is the Niyanta? the 
Inner Ruler. He is 
independent. Therefore 
He is known as the 
Supreme Self in the 
Vedanta.Anyah


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Supreme Self in the 
Vedanta.Anyah 
Another? ite distinct 
from the two.
Lokatrayam The three 
worlds Bhuh (the earth)? 
Bhuvah (the midregion) 
and Svah (heaven) are 
the three worlds.
Purushottama is further 
described as follows He 
is the imperishable and 
omniscient Lord 
Narayana Who 
permeates the three 
worlds by His vital 
energy and sustains 
them by His mere 
existence in them.
Avyaya Imperishable? 
that which is free from 
the modifications such 
as birth? death? etc.


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the modifications such 
as birth? death? etc. 
Just as the king who 
rules his subjects and 
controls them is distinct 
from them? so also the 
Supreme Being Who is 
the ruler of the 
perishable and the 
imperishable is distinct 
from them. (Cf.VIII.20)


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BG15.18 15 18
यèमा×¢
रमतीतोऽ
हम¢राद
ͪप चोƣमः 
|
अतोऽिèम 
लोके वेदे 
च Ĥͬथतः 
पुǽषोƣमः 
||१५-१८||
yasmātkṣarama
tīto.
ahamakṣarādap
i cottamaḥ .
ato.asmi loke 
vedeca 
prathitaḥ 
puruṣottamaḥ 
||15-18||
।।15.18।। 
Èयɉͩक मɇ ¢र 
से अतीत हूँ और 
अ¢र से भी 
उƣम हूँ, 
इसͧलये लोक मɅ 
और वेद मɅ भी 
पुǽषोƣम के 
नाम से Ĥͧसɮध 
हूँ।।
15.18 As I 
transcend the 
perishable 
and am even 
higher than 
the 
imperishable, 
I am declared 
to be the 
highest 
Purusha in 
the world and 
in the Vedas.


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highest 
Purusha in 
the world and 
in the Vedas.
15.18 यèमात् as? ¢रम् 
the perishable? अतीतः 
transcend? अहम् I? 
अ¢रात् than the 
imperishable? अͪप also? 
च and? उƣमः best? अतः 
therefore? अिèम (I) am? 
लोके in the world? वेदे in 
the Vedas? च and? 
Ĥͬथतः declared? 
पुǽषोƣमः the Highest 
Purusha.Commentary 
Purushottama is a 
wellknown name of the 
Lord. The name is ite 
appropriate as He is the 
supreme Purusha.
Kshara The perishable 
-- the tree of Samsara.
Akshara The


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-- the tree of Samsara.
Akshara The 
imperishable -- the seed 
of the tree of Samsara.
Because I excel the 
perishable (the tree of 
illusory Samsara) and 
am more excellent also 
than the imperishable 
(the seed of the tree of 
the illusory Samsara) 
and because I am thus 
superior to the 
perishable and the 
imperishable? I am 
proclaimed in the world 
and in the Vedas as the 
highest Purusha. 
Devotees know Me as 
such. Poets also 
describe Me as such.I 
am beyond all


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describe Me as such.I 
am beyond all 
limitations. There is no 
trace of dualism in Me. 
Therefore? I am called 
by all and by the 
scriptures the highest 
Purusha.


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BG15.19 15 19
यो 
मामेवमस
àमूढो 
जानाǓत 
पुǽषोƣम
म् |
स 
सव[ͪवɮभ
जǓत मां 
सव[भावेन 
भारत 
||१५-१९||
yo 
māmevamasam
mūḍho jānāti 
puruṣottamam .
sa 
sarvavidbhajati 
māṃ 
sarvabhāvena 
bhārata ||15-
19||
।।15.19।। हे 
भारत ! इस 
Ĥकार, जो, 
संमोहरǑहत, 
पुǽष मुझ 
पुǽषोƣम को 
जानता है, वह 
सव[£ होकर 
सàपूण[ भाव से 
अथा[त् पूण[ 
ǿदय से मेरȣ 
भिÈत करता है।
।
15.19 He 
who, 
undeluded, 
knows Me 
thus as the 
highest 
Purusha, he, 
knowing all, 
worships Me 
with his whole 
being (heart), 
O Arjuna.


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with his whole 
being (heart), 
O Arjuna.
15.19 यः who? माम् Me? 
एवम् thus? असàमूढः 
undeluded? जानाǓत 
knows? पुǽषोƣमम् the 
Supreme Purusha? सः 
he? सव[ͪवत् allknowing? 
भजǓत worships? माम् 
Me? सव[भावेन with his 
whole being (heart)? 
भारत O Bharata.
Commentary The glory 
of the knowledge of the 
Self is described in this 
verse.Asammudhah 
Undeluded? free from 
delusion. The undeluded 
does not identify himself 
with the physical body. 
He never looks upon the 
physical body? the


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He never looks upon the 
physical body? the 
lifeforce? senses? 
mind? intellect and the 
causal body as the Self 
or as belonging to 
himself? because he is 
resting in his own 
essential nature as 
ExistenceKnowledgeBlis
s Absolute and because 
he identifies himself with 
Brahman or the 
Supreme Being.That 
aspirant who knows that 
Sri Krishna is not a 
human being and that 
He is the highest 
Purusha or the Supreme 
Being is undeluded. 
Such an aspirant or 
devotee alone worships


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Such an aspirant or 
devotee alone worships 
Him with his whole 
being. He is the Sarvavit 
or Sarvajna? allknower. 
He knows and realises 
that Lord Krishna? the 
supreme Lord? is the 
Inner Self of all beings. 
He beholds the One in 
the many? and the 
many in the One. For 
him there is neither high 
nor low? neither 
pleasure nor pain? 
neither virtue nor vice? 
neither good nor evil? 
neither likes nor dislikes.
Me The Lord as 
specified above.Sarvavit 
One who knows 
everything in detail.


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One who knows 
everything in detail.
Knows that I am He.
Sarvabhavena With all 
his heart? with his whole 
being? wholeheartedly 
with his whole thought 
devoted exclusively to 
the Self of all with his 
whole mind centred on 
the Supreme Self alone.


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BG15.20 15 20
इǓत 
गुéयतमं 
शाèğͧमद
मुÈतं 
मयानघ |
एतɮबुɮध्
वा 
बुɮͬधमान्
èया×कृत
कृ×यæच 
भारत 
||१५-२०||
iti guhyatamaṃ 
śāstramidamukt
aṃ mayānagha 
.
etadbuddhvā 
buddhimānsyāt
kṛtakṛtyaśca 
bhārata ||15-
20||
।।15.20।। हे 
Ǔनçपाप भारत ! 
इस Ĥकार यह 
गुéयतम शाèğ 
मेरे ɮवारा कहा 
गया, इसको 
जानकर मनुçय 
बुɮͬधमान और 
कृतकृ×य हो 
जाता है।।
15.20 Thus, 
this most 
secret 
science has 
been taught 
by Me, O 
sinless one; 
on knowing 
this, a man 
becomes 
wise, and all 
his duties are


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becomes 
wise, and all 
his duties are 
accomplished
, O Arjuna.
15.20 इǓत thus? 
गुéयतमम् most secret? 
शाèğम् science 
(teaching)? इदम् this? 
उÈतम् has been taught? 
मया by Me? अनघ O 
sinless one? एतत् बुɮÚवा 
knowing this? बुɮͬधमान् 
wise? èयात् will 
become? कृतकृ×यः (who 
has) accomplished all 
the duties? च and? भारत 
O Bharata.Commentary 
Guhyatamam Most 
profound secret.
Buddhiman means here 
a knower of the Self or 
Atmart.The knowledge 
of the Self which gives 
emancipation from the


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of the Self which gives 
emancipation from the 
round of birth and 
death? and freedom 
from the bonds of 
Karma is eulogised in 
this verse. If this most 
profound teaching is 
rightly understood? 
known or realised? it 
makes a man wise and 
gives him illumination. 
After this there is 
nothing left for him to 
know or strive for. He 
has reached the goal of 
life or the aim of human 
existence. He has 
arrived at the end of his 
journey. His endeavour 
for Selfrealisation is


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journey. His endeavour 
for Selfrealisation is 
over. He has attained 
perfection. He has 
complete knowledge of 
the Supreme Being. He 
gets Brahma Jnana. He 
moves in the 
consciousness of the 
Divine. He beholds the 
Self everywhere. He 
lives in Brahman. He 
regards all activities as 
His divine play.When 
one realises Brahman? 
he has discharged all 
the duties of life. He is 
liberated from the bonds 
of Karma. He becomes 
a Jivanmukta or 
illumined  sage who has 
transcended the


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illumined  sage who has 
transcended the 
bodyconsciousness? the 
three alities of Nature? 
the three states of 
consciousness (wakeful 
state? dream and deep 
sleep)? the pairs of 
opposites and the cycle 
of birth and death. He 
knows fully well that rirth 
has been destroyed? 
that what has to be done 
has been 
accomplished? that lifes 
highest goal has been 
reached and that he has 
nothing more to do or to 
learn. He has 
understood the profound 
mystery of life -- the


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understood the profound 
mystery of life -- the 
riddle of this universe. 
He is a Sarvavit or 
allknower.The whole of 
the Gita is called 
science? yet the 
fifteenth discourse alone 
is here declared as the 
science for the sake of 
eulogising it. The 
fifteenth discourse 
contains the intessence 
of the Gita? the 
Upanishads and the 
Vedas. This is the butter 
churned from the milk of 
the Vedas. It has been 
said that? He who 
knows the peepul tree 
knows the Veda (XV.1).


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knows the peepul tree 
knows the Veda (XV.1). 
The Lord has also said? 
It is I Who am to be 
known by all the Vedas 
(XV.15). Only when a 
man knows this science 
as taught above does he 
become wise -- but not 
otherwise. Whatever 
duty a Brahmana of the 
highest birth has to do? 
all that has been doen 
when one attains the 
knowledge of the Self. 
All actions in their 
entirety culminate in 
knowledge (IV.33). This 
is the fulfilment of the 
birth? particularly of a 
Brahmana because the


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birth? particularly of a 
Brahmana because the 
twicorn accomplishes all 
his duties only by 
attaining to this? but not 
otherwise? says Manu 
Smriti.As you have 
heard from Me this truth 
about the Supreme 
Being? you are a happy 
man and you have done 
all your duties you have 
attained Selfrealistion.
By using the words 
Anagha and Bharata? 
Lord Krishna hints that 
even when an ordinary 
man who knows this 
fifteenth discourse can 
attain knowledge of the 
Self and become a


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attain knowledge of the 
Self and become a 
Kritakritya? then what to 
say of Arjuna who was 
sinless and who was 
born in a noble family 
with divine attributes 
The Lord? by using the 
word Anagha? also 
indicates that the Guru 
who is a knower of 
Brahman should instruct 
the most profound 
secret (the science of 
the Self) only to alified 
persons who are free 
from impurities of the 
heart or tossing of the 
mind? who are calm and 
endowed with the four 
means of salvation. The


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endowed with the four 
means of salvation. The 
man of impure mind will 
not be able to grasp the 
truth. The sinful man 
with his perverted 
intellect will distort the 
truth and thus pave the 
way for the destruction 
of himself and his 
followers.Thus in the 
Upanishads of the 
glorious Bhagavad Gita? 
the science of the 
Eternal? the scripture of 
Yoga? the dialogue 
between Sri Krishna and 
Arjuna? ends the 
fifteenth discourse 
entitledThe Yoga of the 
Supreme Spirit.   ,,


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BG16.1 16 1
Įीभगवा
नुवाच |
अभयं 
सǂवसंशुɮ
ͬध£ा[नयो
गåयव
िèथǓतः |
दानं 
दमæच 
य£æच 
èवाÚयाय
èतप 
आज[वम् 
||१६-१||
śrībhagavānuvā
ca .
abhayaṃ 
sattvasaṃśudd
hirjñānayogavy
avasthitiḥ .
dānaṃ 
damaśca 
yajñaśca 
svādhyāyastapa 
ārjavam ||16-1||
।।16.1।। Įी 
भगवान् ने कहा 
-- अभय, अÛत:
करण कȧ 
शुɮͬध, 
£ानयोग मɅ Ǻढ़ 
िèथǓत, दान, 
दम, य£, 
èवाÚयाय, तप 
और आज[व।।
16.1 The 
Blessed Lord 
said  
Fearlessness, 
purity of 
heart, 
steadfastness 
in knowledge 
and Yoga, 
almsgiving, 
control of the


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and Yoga, 
almsgiving, 
control of the 
senses, 
sacrifice, 
study of 
scriptures, 
austerity and 
straightforwar
dness.
16.1 अभयम् 
fearlessness? 
सǂवसंशुɮͬधः purity of 
heart? 
£ानयोगåयविèथǓतः 
steadfastness in 
knowledge and Yoga? 
दानम् atmsgiving? दमः 
control of the senses? च 
and? य£ः sacrifice? च 
and? èवाÚयायः study of 
Sastras? तपः austerity? 
आज[वम् 
straightforwardness.
Commentary The Lord 
made a mention of the 
three kinds of Nature 
that belong to sentient


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three kinds of Nature 
that belong to sentient 
beings? viz.? the nature 
of the gods? Asuras and 
Rakshasas? in the ninth 
discourse (verses 12 
and 13). He now 
describes them in detail 
in this discourse. The 
distinction between the 
god or the godman and 
the Asuras is clearly 
drawn in the first? 
second? third and fourth 
verses. Daivi Prakriti or 
the nature of the gods 
leads to Moksha or 
release from the round 
of birth and death. The 
nature of the Asuras and 
Rakshasas leads to


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nature of the Asuras and 
Rakshasas leads to 
bondage. This is an 
obstacle to the 
attainment of knowledge 
of the Self. The divine 
nature must be 
accepted and cultivated 
the Asuric and 
Rakshasic nature should 
be abandoned. All these 
alities are found in 
human beings. There 
are Sattvic people who 
possess the divine 
attributes there are 
Asuras and Rakshasas 
among human beings 
also? who are endowed 
with demoniacal alities? 
who are filled with 
excessive Tamas. In an


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who are filled with 
excessive Tamas. In an 
ordinary man there is a 
mixture of the three 
Gunas. Tamas and 
Rajas pull a man 
downwards Sattva lifts a 
man upwards. Tamas 
and Rajas lead to 
bondage Sattva helps to 
attain salvation. 
Discipline yourself and 
develop Sattva This is 
the foundation of Yoga. 
This is the first 
preparatory discipline. 
The first rung in the 
spiritual ladder is 
reached by developing 
Sattva. When the mind 
is Sattvic? thee is 
calmness in it. Divine


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is Sattvic? thee is 
calmness in it. Divine 
light can descend only 
when the mind is serene 
and cheerful.The Sattvic 
man controls the 
senses? does selfless 
service? and practises 
Japa? Pranayama? 
concentration? 
meditation? selfanalysis 
and eniry of Who am I 
He is not attracted by 
sensual objects. He has 
a burning desire for 
attaining Moksha. He is 
humble? generous? 
merciful? forbearing? 
tolerant and pious. He 
destroys his little 
personality. The Rajasic 
man is proud?


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personality. The Rajasic 
man is proud? 
intolearnt? egoistic? 
selfsufficient? lustful? 
hottermpered? greedy 
and jealous. He works 
for his own glory and 
fame and 
selfaggrandisement. he 
develops his own little 
vain personality.There is 
intimate connection 
between the Gunas and 
Karmas. The nature of 
the Karmas depends 
upon the nature of the 
Gunas. A Sattvic man 
will do virtuous actions. 
A Rajasic and Tamasic 
man will perform evil 
actions. It is the Guna 
that goads a man to do


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actions. It is the Guna 
that goads a man to do 
actions. The Self or 
Brahman is actionless. It 
is the silent witness.The 
Lord sums up in the first 
three verses the alities 
of a godly man who is 
inclined to the path of 
liberation. He then 
enumerates the alities of 
the demoniacal man. 
The theme of this 
chapter is the tracing of 
the difference between 
the divine and the Asuric 
nature.Virtue and vice 
are relative terms. The 
virtue of one period will 
become the vice of the


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become the vice of the 
other. From the 
transcendental point of 
view? there is neither 
virtue nor vice.Why 
should there be evil How 
did evil arise -- these are 
all transcendental 
estions (Atiprasnas). 
You can get answers to 
these estions only when 
you attain 
Selfrealisation. People 
unnecessarily rack their 
brains to get an answer 
to these estions. It is a 
serious mistake.Daivi 
Sampat (divine wealth 
or the wealth of divine 
alities) helps the 
aspirant to attain


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alities) helps the 
aspirant to attain 
knowledge of the Self. 
The Sattvic or divine 
attributes such as 
fearlessness? purity of 
heart? control of the 
senses? etc.? constitute 
Daivi Sampat. They 
enable the aspirant to 
attain the highest state 
of superconsciousness 
(Nirvikalpa Samadhi) 
wherein the seer and 
the seen are united in 
one? the meditator and 
the meditated become 
identical. Divine alities 
or attributes which go to 
augment the bliss of the 
Self? which help the


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augment the bliss of the 
Self? which help the 
aspirant to attain the 
happiness of the Self? 
are called divine,wealth.
Among the divine 
alities? fearlessness 
stands foremost. Fear is 
an effect of ignorance. 
Identification with the 
body causes fear. Blind 
attachment to the body? 
wife? children? house or 
property is the cause of 
fear. The sge who has 
realised the Self is 
absolutely fearless.He 
who knows the Bliss of 
Brahman from which 
words as well as the 
mind turn powerless?


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words as well as the 
mind turn powerless? 
fears nothing. (Taittiriya 
Upanishad)
Fearlessness is the 
devout observance of 
the precepts enjoined in 
the scriptures without 
doubting. The state of 
being free from the fear? 
How can I live now 
when I have renounced 
everything? when I have 
none to support me is 
fearlessness. A 
Sannyasi resolves when 
he takes Sannyasa? I 
will not induce fear in 
any living creature. 
Keeping up this resolve 
of Abhaya Dana (gift of


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Keeping up this resolve 
of Abhaya Dana (gift of 
the boon of fearlessness 
to all creatures) in 
thought? word and deed 
is Abhayam or 
fearlessness. Fear can 
be removed by constant 
thinking of the immortal 
and allblissful nature of 
the Self. If you lead a life 
of honesty and 
truthfulness? if you 
devoutly observe the 
precepts of the 
scriptures without 
doubting? if you lead a 
life of right conduct? and 
if you remember God 
always? you will 
become fearless. When


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always? you will 
become fearless. When 
one beholds the Self 
only everywhere? when 
the sense of duality has 
vanished? when the 
sense of unity has 
dawned in him? how 
can he be afraid of 
anything? how can the 
feeling of fear arise in 
him Fearlessness is 
essential for the 
attainment of Moksha or 
salvation. Fearlessness 
is the chief characteristic 
of a liberated sage. It is 
the one accurate 
measure of ones 
spiritual progress. It is 
the cardinal virtue of an


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the cardinal virtue of an 
illumined sage. That is 
the reason why it is 
placed in the forefront of 
all divine alities. Only a 
liberated sage can be 
absolutely fearless.
Sattvic Subha Vasana 
(good tendency) is Daivi 
Sampat. It induces a 
man to practise 
discrimination? 
dispassion? control of 
the mind and the 
senses? etc.? which 
help him to attain 
knowledge of the Self. 
The Rajasic and the 
Tamasic (Asubha or 
evil) Vasnas 
(tendencies) which 
operate along the


