1. Atma Jyothi
Light of the inner self
17th Dec 2010
Special Edition: Gita Jayanthi
Inside this issue:
Yajna 2
Grace of the master 4
Krishna—the great master 5
Nature is the real doer 5
Whom does the lord love most 6
Symbolism of Shri Bhagavad Gita 6
Message of Shrimad Bhagavad Gita 7
Lord in my heart 10
Shri Krishna’s family 11
Surrendering to Sadguru 13
Letter to Krishna 14
Srimad Bhagavad Gita 16
Universal message of the Gita 18
Significance of Vaikunta Ekadasi and 18
Gita Jayanti
Lords’ promise to the devotee 20
Glory of the devotees of the Lord 21
Surredendering to Sadguru 22
How an englightened person lives 24
108 Shlokas from the Gita 26

2. Message from Guruji:
On the auspicious occasion of Gita Jayanthi, Atmajyothis are bringing out e-zine as Yagna
– Selfless service and offering to the welfare of the Universe. May Yogeshwara, Lord Shri
Krishna who is Parabrahman Himself, indweller of all as Vasudeva bless all those who
contributed to this noble effort with success in material life and eternal bliss of Self Reali-
zation. May this effort of Atmajyothis continue and reach audience far and wide spreading
peace and love to one and all.
Gita Jayanthi: Celebrating the advent of the Gita

3. From the editor’s desk by Atmajyothi Subramanyan
Purpose of Life :
× ¢ -
(Atmano Mokshartham, Jagad Hitaya Cha)
Self Realization and Welfare of the World
With Sadguru’s blessings the Atmajoythi e-zine is a step to achieve the above purpose by
regularly giving out the message of self-realization through its publications by featuring
well researched areas of spirituality. The first edition being released on the auspicious oc-
casion of Gita Jayanthi –2010 will mainly feature articles on the Bhagavad Gita contrib-
uted by Atma Jyothis. Atmajyothis’ also offer their obeisance to Maharishi Veda Vyas for
giving us Bhagavad Gita.which has been hailed as the definitive guide to the process of
self realization.
As part of the inaugural edition, it is but reasonable to introduce Atmajyothis and their approach to Self
realization based on the below images.
The spiritual Heart captures the gist of the spiritual process. The swan in the spiritual heart
swimming in the waters of consciousness represents the ego (jivatma) living an existence
separate from the Self. The Sakshi ( witness) is represented by the primodial sound of OM
This is achieved with the blessings of the Sadguru denoted by this footwear in a spirit of
surrender symbolized by the hands above the heart.
Its said that the Guru can save us from the wrath of Shiva, but Shiva can't save us from
the Guru’s wrath. This statement emphasizes the importance of a Guru and it is very
essential that a seeker has a guide to understand the subtleties in the spiritual domain
and would be lost without a Enlightened Master. Sadguru is doing this as a service to
guide seekers in their quest. We offer our humble obeisances to our beloved Sadguru.
This image describes the process to raise human consciousness to merge into the unive-
sal consciousness. It describes 6 energy centers or chakras that are awakened to guide
energy in an upward path to merge into divinity and achieve self realization.
Spirituality is incomplete without service. Not only do you serve the needy, service
also helps purify your own consciousness when you indulge in karma yoga. The 5
essential service activities are 1) Pitr Yagna—Service to Elders 2) Deva Yagna—
Worship of Ishta Devata, Conservation of environment 3) Manushya Yagna - Ser-
vice to guests, human beings, orphans etc 4) Bhuta Yagna—Service to animals/living
beings and 5) Brahma/Rishi Yagna—Service for learning and teaching the message of
rishis.
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4. Selfless Service -Yajna
- by Atmajyothi Padmalochan
One of the important aspects of Karma (action) that Bhagavan unfolds in the third chapter of
Bhagavad Gita is “performing the action for the sake of Yajna”.
All beings in the world are interdependent and the world is sustained by the actions
(Karmas) that are performed under the influence of Ignorance (Avidya). This is a cycle
where the dependency results new actions and the actions results in new bondages
(dependencies). Now, there are two possibilities for an individual (Jeeva); either get more
and more dragged in to this cycle or get out of this cycle. Since duality is the nature of the
world, being in this cycle means being in the experience of duality. This makes one happy
when there is a favorable experience and misery when there is an unfavorable experience.
Hence the world is a mixture of Happiness (Sukha) and Misery (Dhukha). It is certain that
we do get happiness in this world. But a close look will reveal that – it is temporary
(Anithya). For getting happiness in this world, the external conditions have to be favorable.
But the conditions are ever changing and hence the happiness what we get are short lived.
Hence those who are after the worldly objects (conditions) for attaining eternal happiness
are chasing a mirage for quenching their thirst. This is categorically proclaimed by Lord in
sloka 16.
“evam pravartitam cakram nanuvartayatiha yah
aghayur indriyaramo mogham partha sa jivati”
He who here follows not the wheel thus set revolving (in the sreyah direction), living in
sin,O Partha he, satisfied in the senses, lives in vain.
It is a well known fact that everybody wants ever lasting happiness and all are striving for it.
This is where the relevance of Yajna comes forth. In sloka nine Bhagavan says,
“yajnarthat karmano 'nyatra loko 'yam karma bandhanah”. All actions performed, other
‑
than the sake of Yajna, are bondage with the world.
This implies actions (Karmas) performed for the sake of Yajna will lead to liberation
from the world. How does this happen? Bhagavan says:
“devan bhaavayatanena te deva bhaavayantu vah
parasparam bhaavayantah sreyah param avapsyatha”
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5. Cherish the Devas with this (Yajna), and may those Devas cherish you: Thus cherishing one
another, you shall attain the highest goodness.
Yajna here means the action performed with at most Attention, Devotion, Love, Respect and
Unselfishness. And the Devas stands for all superior powers in the universe that controls the
worldly conditions. When one performs the actions as Yajnas and direct them to the Devas,
the Devas will reciprocate with favorable conditions/qualities that will take one to the higher
conscious states. When one lifts upward of different conscious states the bondages with
world break progressively. One while being more and more absorbed in consciousness, he/
she starts experiencing the unconditional happiness more and more. This way by cherishing
one another one can attain the Supreme goodness. The process of blossoming of the world
from the supreme Lord (Paramathma) is given in slokas 14 and 15.
“annad bhavanti bhutani parjanyad anna-sambhavah
yajnad bhavati parjanyo yajnah karma-samudbhavah”
“karma brahmodbhavam viddhi brahmakshara-samudbhavam
tasmat sarva-gatam brahma nityam yajne pratisthitam”
All living beings subsist on food grains, which are produced from rains. Rains are produced
by performance of yajna [sacrifice], and yajna is born of prescribed duties."
"Obligatory activities are prescribed in the Vedas, and the Vedas are directly manifested
from the Supreme Personality. Consequently the all-pervading Transcendence is eternally
situated in acts of sacrifice."
All beings are come forth and sustain from/by food. Food is represented not only that cher-
ishes the physical body but the subtle (Sookshma Sareera) and causal (Karana Sareera) bod-
ies too. The Food is produced by the Rains. The Rain represents all the favorable conditions
that are set forth by the Superior Powers in this universe (Devas). These conditions cause
the respective Food items. e.g. Forests (Vana Devatha) cleans the air by absorbing the Car-
bon Dioxide and releasing Oxygen which is the food for our Pranic Body. The favorable
conditions for living beings (Rains) are the out come of the Yajnas performed to the Supe-
rior Powers (Devas). Yajnas are produced by various actions (Karmas). The methods
(Knowledge) for performing Actions to make it Yajnas are described in Vedas. The Vedas
are originated from the Supreme Lord (Pramathma).
In this process, the best place to take a deviation – Towards the bondage (World) or to the
Freedom (Paramathma) is at the point of performance of Action. Any action performed for
the sake of Yajna will lead to Freedom. Any action performed other than the sake of Yajna
(with selfish motive etc) will lead to Bondage. Hence the Yajnas are described very exten-
sively in Vedas, those are the treasure houses of all-pervading knowledge- tasmat sarva-
gatam brahma nityam yajne pratisthitam.
Hari Om
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6. Grace of the Master
by Atmajyothi Divyasri
tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah — Bhagavad Gita 4.34
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively
and render service unto him. The self-realized souls can impart knowledge unto you because
they have seen the truth.
Before….
O Prabhu, O Lord, please shower your grace on this mind which is always shattered
in countless directions… Come and make a place in this mind so that it is always dissolved
in you, singing and rejoicing in your praise filled with your grace…
Without you, this heart is contaminated with selfishness, jealousy, lust, anger, greed and is
filled with pain which feels like a burden land. Come inside this heart and fill this land with
love, love and unconditional love…I don’t know how to sing in your praise, I don’t know
how to meditate on you, I don’t even know how to pray but I just know you, you, and only
you and nothing else… I searched for you everywhere, in every part of this world around
me, please come and reveal yourself and shower thy grace on this mind and heart… O
Prabhu, O Lord, please show thy grace…
After….
Once the GURU showers his grace there is nothing else other than him…. He alone
exists and everything else disappears… He is the path and he is the destination… He teaches
it with his simple words… It is very easy to experience God… when ‘I’ disappears only he
remains… these are not mere words but it is a real experience… the ‘I’ disappears in the
presence of a SADGURU… he does not allow you to nurture your EGO anymore….. He
cuts it with his sharp sword (Trishula)….. In the previous part it was told “I searched for
you everywhere” but as soon as ‘I’ disappears, you will find him inside you, outside you
and everywhere and everything will be him alone…There is nothing other than him….
O Man just experience the grace of a SADGURU and you will not be able to see
anything else other than the Lord…He is inside, he is outside, wherever you see only he is
there and you will not be able to see anything other than him…You will see him when you
are awake, you will see him when you are sleeping and even in your dreams only he re-
mains…There is only him in different forms, and every creature is him alone…We come
from him, go to him, he is inside us and we are inside him… (He refers to the Lord)
OM GURU
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7. Krishna—the Great Teacher
By Atmajyothi Kathyayini
Krishna is the Master Riddler, a great confuser but an equally good teacher. And Bhagavad
Gita is one of it, where he hides the real meaning very compactly. And it is told in such a
way that you cant say it applies only to the ancestors or for Arjuna, but you will have to
agree that it is still a path leader in any and every situation
One unique thing that I observed is "Many times when u read a shloka along with its mean-
ing & u still don’t understand it properly, and if u want to know it... eventually u come
across some or the other incident or a situation where u will understand the exact meaning &
even remember that u had wanted to know it. Then start wondering if it was a coincidence
or was it on purpose"
Nature is the real Doer
By Atmajyothi Aravind
prakriteh kriyamanani
gunaih karmani sarvasah
ahankara-vimudhatma
kartaham iti manyate. — Bhagavadgita 3.27
All happening actions in the prakruthi are being done by the prakruthi only. In prakruthi
there are tamas, rajas and satwa gunas which are the actual cause of all actions. Mind, Intel-
lect and Ego are influenced by these 3 Gunas. Physical body also the part of prakruthi. Ac-
tually gunas are playing with the Gunas. But the ignorant, whose mind is deluded by the
egoism considers himself as the doer. When this ego destroys, there remains permanent ex-
istence that is called as 'Parabrahma'.
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8. Whom Does the Lord Love Most ?
By Guruji Prabhu
It was back in 2001. My young daughter was playing with the doll of Shri Krishna when one
of my friends Vishwa came home. Vishwa has dedicated his life to practice of karma
yoga. Seeing my daughter, Vishwa asked her. “Do you love Krishna ? “. “ Of course
yes.” , said my daughter. “Does the Lord love you ?” asked my friend. “Of course yes. He
loves everybody.” – said my daughter. “But do you know whom does the Lord love most ?”
asked my friend. “No, I don’t know. I guess He loves everybody equally” – said my daugh-
ter. Vishwa opened the Bhagavad Gita book and read out sloka 18.68 and 18.69 where in
Shri Krishna says, one who teaches the message of Bhagavad Gita to others is dearest to
Him. There is no one else dearer to Shri Krishna. My daughters eyes popped up hearing the
message of the Lord. There was a remarkable transformation in her. In a weeks time, she
memorized the Chapter 12 of Bhagavad Gita.
The message of the Lord is very clear. If you read Bhagavad Gita, if you teach Bhagavad
Gita, you will become dearest to the Lord and attain Him. This is the secret of becoming
dear to the Lord.
Symbolism of Shri Bhagavadgita
By Guruji Prabhu
The Divine song of Srimad Bhagavadgita is delivered to Arjuna by Lord Shri Krishna in
the battlefield of Kurukshetra. This is a dialogue between human being ( Nara) repre-
sented by Arjuna and the Lord (Paramatman) represented by Shri Krishna. Kurukshetra –
the battlefield symbolizes our life torn by strife. The same battlefield can become – Dhar-
makshetra – field of righteousness when guided by the teachings of the Lord Shri Krishna.
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9. The chariot represents our body. Horses represent our senses. They run haywire
seeking pleasure from the world. Arjuna represents the individual soul (ego) – jivatma torn
by the vasanas- deep routed impressions. The rein for the horses represents our mind while
Lord represents our Intellect.
When the mind and senses are guided by the intelligence represented by Lord, the
battlefield transforms into Dharmakshetra – field for exhausting our karmic impressions and
seeking liberation.
Thou Art That – The Message of
Srimad Bhagavadgita
By Guruji Prabhu
The essential message of Bhagavad-Gita can be summarized by the Mahavakya of
Upanishad – “That Thou Art - Tatwamasi”. That Supreme Self – Brahman you are is the
essence of this sentence. Brahman is the supreme reality – one without the second whose
nature is Sat-Chit-Ananda which means existence-consciousness and bliss. Bhagavadgita
teaches the identity of individual soul (atman) with Supreme soul ( Paramatman). It is a
manual of Yoga – union with the Lord. Bhagavadgita has 16 chapters. These 16 chapters
convey the message of Tatwamasi. A birds eye view of the message of Gita is given below.
Chapter 1-6 is about you – Twam.
Chapter 1 – Deals with the dilemma faced by the Arjuna in the war field – battlefield of life.
Arjuna is in a state of mental turmoil. He has come to the war field for fighting a righteous
war. But he gets swayed by his attachment to relatives.
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10. Chapter 2 – Deals with the eternal reality of the immortality of the soul.
In this chapter Arjuna surrenders to Shri Krishna as disciple. Shri Krishna teaches Arjuna
immortality of soul and gives a overview of various systems of yoga – sankhya, karma,
bhakti, Jnana etc.
Chapter 3 – Deals with the eternal duties of human beings.
In this chapter Lord explains to Arjuna the duties of each and every member of the society,
the benefits of performing of such duties and dangers of non-performing. Lord also deals
with the actions causing bondage and actions leading to liberation.
Chapter 4 – Deals with approaching the eternal Truth.
In this chapter, Lord teaches two paths leading to the eternal Truth and Liberation – Path of
action and Path of Wisdom.
Chapter 5 - Deals with action and renunciation.
In this chapter Lord teaches about action with detachment and renunciation in action both
of which lead to liberation.
Chapter 6 – Deals with Science of Self Realization.
In this chapter, Lord teaches how to master the mind through the practice of yoga and attain
the Self Realization.
Chapter 7-12 is about the Lord – Tat.
Chapter 7 – Deals with the Knowledge of Ultimate Truth
In this chapter, Lord deals with the nature of Supreme Reality and maya – the illusive
power of the Lord which binds the souls. Lord also deals with four different types of seekers
of Truth.
Chapter 8 – Deals with attainment of Liberation.
In this chapter, Lord deals with two paths – path of light and path of darkness. While path
of light leads to liberation, path of darkness leads to bondage. Lord also explains the impor-
tance of the last thought at the time of death which leads to future births.
Chapter 9 – Deals with secret knowledge of Ultimate Truth
In this chapter, Lord explains the creation, sustenance and dissolution of the Universe, and
the secret of devotional service.
Chapter 10 – Deals with the Infinite Glories of the Ultimate Truth
In this chapter, Lord explains His Glories, opulence.
Chapter 11 – Deals with Universal form of the Lord.
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11. In this chapter, Lord bestows Arjuna – the vision of the Universal Form of the Lord.
Chapter 12 – Deals with the devotional service.
In this chapter, Lord explains the devotional service for attaining Him.
Chapter 13-18 is about the Union with the Ultimate Truth - Asi
Chapter 13 – Deals with the individual consciousness and Supreme consciousness.
In this chapter, Lord explains the difference between the perishable body and individual soul
and the nature of the Supreme Reality.
Chapter 14 – Deals with three qualities of material nature.
In this Lord deals with the three qualities of material nature – satwa, rajo and tamo gunas
and gives us a call to rise above these qualities.
Chapter 15 – Deals with the realization of Supreme Truth
In this chapter, Lord gives the transcendental qualities of the Lord, purpose of knowing the
Lord and means by which he can be known.
Chapter 16 – Deals with the Divine and Demonic Nature.
In this chapter, Lord explains Divine and demonic qualities.
Chapter 17 – Deals with three divisions of material nature.
In this chapter, Lord explains the three different types of faiths with respect to relationship
with the Lord and how the consciousness is affected due to faith.
Chapter 18 – Deals with final revelation of the Supreme Truth.
In this chapter, Lord summarizes the teaching of the previous chapters and describes libera-
tion through the path of karma and Jnana.
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12. Lord in My Heart
By Atmajyothi Maithreyi
Upadrushtanumanta ca
Bharta bhokta maheshvarah-
Paramatmeti capy ukto
Dehesmin purusah parah. — Bhagavadgita 13.22
The spirit dwelling in the body is really the same as the Supreme. He has been spoken of as
the witness, True guide, sustainer of all, the experiencer (as the embodied soul), the over
lord and the absolute as well.
It is stated in this text that the spirit dwelling in every individual is same as the su-
preme Lord. Actually the individual soul enjoys all the activities on the earth but the Su-
preme Soul is present everywhere as Witness. But the Supreme soul is not an enjoyer of
the worldly pleasures but just present as sakshi – witness.
The individual soul comes on the earth and enjoys all the worldly pleasures and
might forget why he came here and forgets that all are one and the supreme Lord within
them, But the individual soul keeps searching for Him outside. The soul forgets that the Su-
preme Lord is within as a friend and guide and that He is always waiting to give a helping
hand.
But the individual soul always thinks that he is independent and goes to ask help
from Lord only when he requires it. Till then he thinks he doesn’t need anyone s help and
can do all the work by himself. The misuse of his independence is the cause of the prob-
lems. Then the supreme lord tries to instruct him through Bhagavad Gita not to get at-
tached to all the worldly stuff. Lord teaches to do all the work with a unattached mind with
full faith on Lord. Thus a wise person who has read Bhagavad Gita and follows what
Krishna has said will go back to God or back to our real home.
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13. Shri Krishna’s Family
By Atmajyothi Kishore and family
Shrimad Bhagavadgita is a great source inspiration for all of us in our
family. On the occasion of Gita Jayanthi, all the family members sat together to understand
our understanding of Bhagavadgita. We were surprised by different understanding of each
of the family members. Here is a snapshot of the understanding of our family members.
My View.
Atman/Brahman is consciousness which is the everlasting reality and the phenomenal world
is real and unreal i.e it is real as long as the individual does not have atmajnana and it is un-
real if one has atmajnana or self realization. Consciousness is permanent reality and every-
thing else is impermanent. This state if one reaches it is the final truth. In Bhagavad Gita,
Krishna represents the self i.e atman/Brahman while the recipient of the dialogue is Arjuna
which is the mind (manas). The Manas is the battlefield Kurukshetra where the good im-
pressions from the chitta are pandavas and the bad impressions are kauravas. The fight be-
tween these opposing tendencies goes on. What the Gita asks the individual antahkarana
(manas+buddhi+ahankara+chitta) is to delve deeper into the inner chambers of the mind to
turn it inwards so that mind is transcended through jnana or knowledge of the self to reach
and experience the truth which is common to all mind/body organisms.
My wife’s view
When she was 3-4 years old she use to hear Bhagavan Krishna’s amazing stories. And
members of the family use to chat Bhagavadgita’s Shlokas. After some years she also
started to chant the same with the family and liked it , and memorized some of the shlokas .
She grew older and participated in Gita chanting and won prizes. Now she knows that Gita
is the user manual for our life. One Shloka she likes very much i.e., Dhukeshu anudvigna
manaha sukeshu vigathasprhah- 2.56. Shloka meaning is; He whose mind is not perturbed
by adversity, who does not crave for happiness who is free from fondness ,fear and anger, is
the Muni of constant wisdom (sthita prajna). Now Maithreyee wants to be a Muni by the
grace of Sadguru.
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14. My first daughters view:
She used to hear the Shlokas of Gita . She knows Some of them. She has not gone into
depth. She says this is the Holy book for the whole universe. Krishna Bhagavan says so
many things which are very essential for every human beings.
My Second daughters view:
She used to see the photo of Gitopadesha and sentence written beside the picture of the Lord
which read :
Life is a challenge meet it,
Life is a gift accept it,
Life is a game play it
Life is a sorrow overcome it,
Life is a tragedy face it,
Life is a duty perform it
Life is a love Enjoy it
Life is a song sing it
Life is a struggle fight it
Life is puzzle Solve it
Life is a goal achieve it
Life is a mystery unfold it
So she says Krishna teaches all these to Arjuna in Sanskrit. That’s what is in Bha-
gavad Gita. In our family we all respect Gita very much and try to understand more and
more. The more we understand and practice teachings of Lord, our life is becoming more
and more peaceful.
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15. Surrendering to Sadguru
By Atmajyothi Ashwini
!!Shree Sadgurubhyanamah!!
On the occasion of Bhagvad Geeta Jayanti, i would like
to reproduce a shloka from the Chapter 2 – Yoga of
Knowledge (Sankhya Yoga) and it’s meaning.
Everybody knows that Shrimad Bhagvadgeeta is told by
Bhagvan Shree Krishna to his disciple Arjuna at the time
of Mahabharata war, between The Kauravas and the Pan-
davas. The situation was – Arjuna saw Guru
Dronaacharya, Pitamaha Bhishma and his brothers Kau-
ravas in front of him standing at the opposite side of the
battlefield. And then he felt that how can I attack on my
Guru Drona and Pitamaha Bhishma instead of worshiping them. How can I fight
with my brothers and even if I won the war, I do not wish to live thereafter. Its better
to beg rather than fight with own brothers, as such victory is in vain. He was in total
confusion, grief and surrenders himself to the Lord Shree Krishna and says:-
Karpanya-dosopahata-swabhavah
Prucchami tvam dharmasamudha-cetah!
Yacchreyah Syanniscitam bruhi tanme
Sisyasteham Sadhi Mam Tvam Praannam!!
Arjuna Said:- I am totally confused about my duties and I have lost self control and I
am unable to take any decision. In this condition I request you to tell me “what is
best for me”. I surrender myself to you and I am your disciple. Please guide me.
In nutshell, this shloka teaches us that whenever we are in total confusion as regards
to our duties we should approach to the “Guru”. “Guru” means the one who is
enlightened master in this case it is Shree Krishana.
Every individual operates under negative thoughts (The Kauravas) as well as posi-
tive energies (The Pandavas) (which are present inside everyone), which leads to
confusion in the mind and subsequently ends up in grief. He is attached to the fam-
ily, friends, relatives etc., whom he thinks that he can protect from any mishaps / bad
situations. He is always in search of happiness, which he doesn’t find outside world.
He is unable to understand the purpose of human life. His life becomes miserable.
To get out of such situation, one should surrender himself/herself to the Guru, and
should trust him totally. Guru guides his disciple in each and every moment of life
and shows proper path towards our duties in the worldly life. Through his teachings
Guru opens up the path of “Knowledge”, “Bhakti” for his disciple. He unleashes the
secret/purpose of human birth i.e. “Self Realisation”. The Guru takes care of his dis
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16. ciples like mother takes care of her child. He is beyond everything, full of peace, compas-
sion, love and wisdom.
May all those who are suffering and are in search of “The Guru”, find the Guru, and let their
life illuminate with Guru’s teachings. I pray the Guru to bless me with enough peace, com-
passion, love and wisdom to help each and every person on this earth.
I dedicate following lines to The Sadguru:-
Thinking of you
I feel “Peaceful” inside!
Thinking of you
I feel “Complete” inside!
Thinking of you
I feel “Myself” inside!
Thinking of you
I feel “Nothing” inside!
Thinking of you
I feel “Yourself” inside!
Letter to Krishna
By Atmajyothi Murali
Gopi means - secret. Gopi is archetypical representation of the Jivatma - Individual soul.
Krishna represents - Paramatma - Universal Soul. The love of gopis represents the deepest
craving in the heart of all living beings to unite with the Lord. Neither soul can be seen, not
universal soul can be seen. The deepest craving of the soul is explained poetically, meta-
phorically in the form of Rasa Leela, in Srimad Bhagavatam. The language appears to be
the language of the body - of sensuousness. That is the technique of communication for the
soul which thinks "I am the body". An attempt to indicate the Truth by the person with
spiritual eye sight to the person who is spiritually blind in a language he/she can under-
stand.
Dear Krishna,
Gopinatha,Govinda,Achyuta,Keshava…..!!
O Madhava,Mukunda…Hey Yashoda Nandana…!!
How many more names do I have to call you to get you looking at me? Am I that
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17. ugly?
I remember all your names, do you remember mine? Of course you don’t, you only steal
hearts, you don bother who they belong to! Why did you leave me and go? I miss you so
much! You know very well how much I love to sleep in your lap, how much I love to be
held by you to your chest, I just want to lose all my life listening to your heart beat, I can
hear it say my name. Haven’t you heard mine?! It says your name!
I think of you all the time my love, I see you everywhere, but far, you are here, but you are
not near me, come close to me, hold me like you’ll never let me go,
keep your promises, I don’t care if you have to be there for someone else, I don’t care if you
love all, I love you, I want you for myself!
Now don’t make me cry, because I would cry all day if that’s what it takes for you to come
to me. We are meant to be together, you and i. we are perfect together, don’t you fell the
same way? Come now, I want to hear you say nice things about me, I want to feel your skin,
you are so warm. I want to play with your hair, I want to jiggle your earrings, I want to
tickle you to see that beautiful laugh. You are so beautiful my love! Look at what you have
done to me, I’m so crazy about you.
I just cant stop thinking about how you messed up my hair and ran, and I chased you, and
when I caught you, I got lost in your eyes, I lost myself looking at your heavenly face, your
lips, your cheek, you nose, your eyes!
I cant take this anymore Krishna, I’m dying without you. I don’t want to, I want to live with
you, please come back to me, I promise you I won’t bother you in anyway, I will do any-
thing you say. I just want to be loved by you, come fast Hari.
Tears. Yours always
Gopi
15

18. Srimad Bhagavat Gita
By Atmajyothi Prasad
Sri Sadgurubhyoh Namah
Different beings are at different stages on the path of enlightenment. Srimad Bhagavad Gita
is a travelers guide for all such beings. Gita nurtures a person's evolutionary process. There
are different Gita's like Ribhu Gita, Ashtavakra Gita, and Avadhuta Gita etc. Bhagavadgita
is coming straight from an Avatar, Lord Krishna. Here I will take random slokas from Gita
and try to explain.
Index of Topics :
This index of topics in Gita is properly arranged in order of providing solution to the en-
quirer of truth. For Eg : chapter 12 Bhakti yoga comes after karma yoga (path of action),
Jnana yoga (wisdom and knowledge), Viswaroopa yoga. One cannot have Bhakti (devotion)
if one has not spent his sadhana in both karma yoga, jnana yoga and finally when one real-
izes the glory of God as in viswaroopa yoga, devotion automatically follows. Otherwise, the
devotion one has without proper ripening through karma and jnana, will be called hypocrisy.
Chapter 4 , verse 9
Those who understand what an avatar is, how avatar arrives in world, and those who know
the actions of an avatar are untainted by karma, will attain salvation. The actions of avatar
are purposeful and not done with selfish motive, but with a self-less attitude. This sloka en-
courages one to act selflessly thus attaining God or Self. This sloka has the key for Karma
yoga (selfless actions).
Chapter 11 verse 32, 33
Lord says he is Kaala (Death, destruction) who has the mission of destroying the worlds.
The warriors assembled in the battlefield, will be dead inspite of Arjuna deciding not to
fight, and asks Arjuna to be a nimmitta matra (just a tool in the hands of God). Things are
happening in spite of us, the right attitude one needs to take is either act selflessly or at least
know that it is the Lord who is acting and we are just a tool.
16

19. Chapter 15 verse 7,20 meaning of Vasudeva
Jiva (individual) is an amsha(similar entity) to Lord in the world. Lord is present in the heart
of every being. From him comes memory, forgetfullness, knowledge. Lord is the one to be
known from all scriptures. There are two entities, Kshara (entity that gets destroyed, body),
and akshara (entity that has no destruction, Jiva soul). Lord Eswara is above these two hence
known as 'Above all entities' (Purushottama). Those who know me thus will know me as
Vasudeva (residing in all beings).
Chapter 10, verse 8,9,10,11
Verses 8,9,10 explains what is Satsangha. Those who spend their time in hearing, listening,
and talking about God are good company and spending time with such people is called Sat-
sangha.
Lord provides good intellect to such people, and being innermost soul to all others, he
shows the way from inside.
Chapter 8 verse 14
Those who remember me always, I am easily available to such.
Hari Om
in Guruseva
Universal Message of Bhagavad Gita
By Atmajyothi Uma
Guru Devo Namah
Bhagavad Gita ,the song of Divine is beyond the scope of
any religion or philosophy. It is the absolute truth revealed
by Jagat Guru Krishna Paramatma himself to jeevatma.
In the midst of battleground seen through the eyes of San-
jaya, the blind king Dhrutarashtra comes to know that Ar-
juna threw his Gandiva in utter grief. The conversation be-
tween Krishna Paramatma and Arjuna thus became the
most awe inspiring, motivational guide book for human
race for eternity.
The eighteen chapters of Gita explores/explains about
Dharma, (of body, mind and soul) towards self, family and
society at large. Gita dwells on 3 gunas (tamas, rajo, sattwa)
and 3 yogas (karma, bhakti and jgyana yoga) and the importance of meditation and yogic
postures.
17

20. The ultimate truth is that all paths lead to one purpose, that is self realization. It can and will
be attained by absolute surrender to Almighty.
The jeevatma, realizing the futility of all emotions, thoughts and desires caused by attach-
ments through the body, heart and mind complex should surrender/offer everything to Jagat
Guru and do nishkama karma with devotion based on knowledge gained by scriptural stud-
ies and Guru Upadesa.
Hari Om
in Guru Seva
Significance of Vaikunta Ekadasi and Gita Jayanti
By Guruji Prabhu
Vaikunta ekadasi is considered as most auspicious of all the ekadasis. It is said that the gates
of Vaikunta open on that day. One who fasts on the day of Vaikunta ekadasi will reach Vai-
kunta - the abode of Lord Narayana. Let us understand the spiritual significance of the festi-
val.
Fasting and Ekadasi
Fasting is considered as one of the best spiritual practices. Periodic fasting helps one to
overcome the deep routed impressions (vasanas) for food and also cleanses the body. Eka-
dasi stands for eka-dasi (one direction). 10 sense organs which are outwardly directed to-
wards food are directed with one pointed focus towards Self - Atman.
18

21. Vaikunta Ekadasi
Vaikunta stands for Vai+kunta which means where there is no deficiency (kunta). The ego
self "i" suffers from a feeling of deficiency. Because of identification of infinite self with
limited body mind complex, the ego self always feels lacking. When the ego self drops in
total surrender to the Lord, we attain Vaikunta - deep bliss and peace of the Spirit - Atman.
Vaikunta Ekadasi is the fasting done for attaining liberation from the ego self.
Vaikunta is our Real Home
The place we are at rest is called home. Place where we are comfortable and peaceful. This
is our inner Self - Atman. When the mind drops ego sense and rests in Atman, we have
reached our home.
Gates of Vaikunta
It is said that on the day of Vaikunta Ekadasi, gates of Vaikunta open. On the day of Vai-
kunta ekadasi, Lord Shri Krishna taught Bhagavad Gita. Eighteen chapters of Bhagavad
Gita present the moksha shastra - secrets of Liberation. Through the path of Jnana, Bhakti
and Karma, one reaches liberration. Bhagavad Gita is the key to open the locks of gates of
Vaikunta.
Samudra Manthana
On the day of the Vaikunta ekadasi, devatas and asuras churned milky ocean. Milky ocean
represents the satvik mind. Devatas and asuras represent the positive and negative thoughts.
Churning produces the halahala - poison of deep routed samskaras and vasanas in us. Many
powers of the mind - siddhis manifest represented by jewels coming out of Milky ocean,
Dhanvantari -Divine doctor appearing (representing the healing abilities of sadhak),
and Mahalaxmi (representing Divine qualities - shat sampatti) appearing.
Finally, amrita - nectar appears. Nectar of wisdom. Nectar of enlightenment. Nectar of lib-
eration. This is the day Shiva drank poison and hence ekadasi is also called nanjunda eka-
dasi. Shiva represents - adi Guru. Sadguru who drinks the poison of the samskara and va-
sanas of the student.
Ekadasi - Energy of Lord Vishnu
As per Padma Purana, Shri Vishnu was fighting with a demon Muran. Energy from Shri
Vishnu in the form Ekadashi maiden kills Muran. Shri Vishnu gives the boon to Ekadashi -
whoever fasts on that day gets liberated. Muran represents our "ego self" which fights with
the world - embodiment of cosmic form of Lord Vishnu. Ekadashi - one pointedness which
is energy of Lord kills the ego - bestowing liberation.
19

22. Lord’s Promise to the Devotee
By Guruji Prabhu
ananyas cintayanto mam
ye janah paryupasate
tesham nityabhiyuktanam
yoga-ksemam vahamy aham - Bhagavadgita 9.22
"But those who always worship Me with exclusive devotion, meditating on My transcenden-
tal form—to them I carry what they lack, and I preserve what they have."
There was a Brahmin who was a great devotee of the Bhagavadgita. He was a great
devotee and believer in the words of the Lord Yoga Kshemam vahamyaham. He was pov-
erty stricken but very confident that he would receive what he wants because of the prom-
ise that the Almighty gives in the sloka. One day he had nothing to eat; second day he went
starving; third day there was nothing to eat, children were crying, the mother in the house
was weeping. "Is God dead, is He alive? What is the meaning of your sloka? Throw out this
Bhagavadgita," said the old mother.
The poor man was taken aback, he wept, "Is this proclamation false? There is no
truth in this statement?" Down goes the Bhagavadgita - he struck that verse with a nail. He
struck with a nail the verse written on a palm-leaf, tore it up, threw it away and went out in
disgust that no God exists. "We are dying and nothing comes - and yet, there is this prom-
ise."
One boy came running with a bag of rice on his back and with some rations and
many other things on his head - a large hoard - and threw it on the verandah of the house,
but his tongue was bleeding. The mother of the house came out and asked, "Who are you?
What is it that you are bringing?" "These are the rations sent by your master; the father of
the home has sent this - I will go." "Thank you very much, but why are you bleeding? What
happened to your tongue?" "Oh," the boy said, "I was a little delayed in bring you these
things, and your man was so angry with me that he tore my tongue." "Oh, I see. What a
cruel fellow! I did not know this." He vanished - the boy vanished. After the old man came
home, the lady was down upon him. "What happened, are you mad? You tore the tongue of
20

23. that boy because he came a little late?" The old man said, "Which boy? I never sent any
boy." Then the lady described the whole story. The old man burst into tears, cried, and then
told the lady, "From today, you are my Guru, you had darshan of Lord Krishna; I had not
that fortune."
Glory of devotees of the Lord
by Guruji Prabhu
Gita Govinda is a beautiful poetic composition of Jayadeva Goswami.. One day, Sri
Jayadeva Goswami was composing a particulary sensitive section of the Gita-Govinda, de-
scribing Krishna's relationship with the gopis headed by Radharani. He meditated deeply on
what he had written and became concerned that he had perhaps gone too far in describing
the exalted character of the gopis. What he had written seemed to represent Krishna's posi-
tion as being, in a sense, subordinate to that of the gopis. And yet Krishna is the Supreme
Personality of Godhead. How could he be subordinate to the gopis? He had been inspired to
pen a line stating that Krishna bows down to touch the lotus feet of Sri Radha. But his hand
shrank from the page. He hesitated thinking, "How can I commit such an idea to writing?
How can I have the audacity to put such a thing it in black and white?"
At that time he decided to go bathe in the Ganges, in hopes that perhaps some inspi-
ration would come to him. Jayadeva Goswami went off to take his afternoon bath, leaving
his wife Padmavati behind to cook the offering for the Deities.
21

24. While he was away, Krishna arrived at his house in the dress of Jayadeva. Krishna
went over to Jayadeva's writing desk, and there found the sheaves of palm upon which the
Gita-Govinda was written. Krishna picked up Jayadeva's pen and wrote the verse with the
line "dehi padapallava-mudaram," wherein it says "Krishna bows down his head to the lotus
feet of Sri Radha." With this Krishna, disguised as Jayadeva, sat down and took the prasa-
dam prepared by Padmavati. After finishing his prasadam, Krishna stepped outside and van-
ished.
Just at that time, Jayadeva returned from bathing at the Ganges. When he asked
about prasadam, his wife was perplexed. When she told Jayadeva what had just happened,
Jayadeva was astonished. He went over to his book and saw there in wet ink the verse he
had thought of writing before he had gone to bathe in the Ganges: dehi padapallavam uda-
ram: Krishna bows down his head to the lotus feet of Sri Radha.
Upon seeing that verse he said to Padmavati, "It is a miracle! See here: what I told
you I was reluctant to write has been written here exactly as I thought of it." Tears of ecstasy
flowed in rivers from his eyes as he understood the mystery of what had just transpired.
"Padmavati!" he said, "You are most fortunate. Krishna Himself has written the line, dehi
padapallavam udaram, and accepted prasadam from your own hand."
Such is the glory of the devotees of the Lord.
Surrendering to Sadguru
By Atmajyothi Dr Smitha
Bhagavat gita shloka 2.7:
This is a prayer by Arjuna to Krishna in which he confesses that he is confused
about his duty and due to lack of clarity and confusion he is unable to see the right path. He
then accepts Krishna as his Guru and surrenders to him and asks him to instruct him and tell
him clearly what is best for him.
All of us would have, at some point of time felt the same way as Arjuna is feeling
now. We would have gone through this state where we don’t know what to do, we are not
able to see what is right for us and we wish that someone else would instruct us or literally
decide things for us. In such situations it is best to surrender to Sadguru just the way Arjuna
is doing now. We o not have clarity of thought and are confused because we still play host
to kama, krodha, matsarya, lobha, madha and above all bhaya and moha and all our deci-
22

25. sions will directly be based on the above mentioned factors and invariably not the “right
decision.” Sadguru is one who has conquered all these and destroyed them and hence he has
clarity of thought always knows what is the right thing to do in every single situation. In
simple words, Sadguru knows something that we don’t, he can see something that we can’t
his decisions are based on dharma and not on bhagy and kama unlike ours. Untill we be-
come like him or become him, the best we can do is surrender to him completely, trust him
unconditionally and do as he says at every stage. When you are blessed with a Sadguru and
when you do surrender to him, you will begin to lose all your burdens, he will set you free
from kama, bhaya, moha etc., and eventually from the burden of ‘I’.
The immediate effect of surrender is “I feel soooo light now” and the ultimate effect
of surrender is “I am liberated.” Spiritual journey and evolution begins with surrendering to
the Sadguru. Recognising and accepting the fact that we have multiple flaws and at the same
time recognising, appreciating and surrendering to the Sadguru who is perfect is the first
step towards perfection and freedom.
Bhagavat gita shloka 4.34:
In order to understand and to gain the knowledge of ‘the truth’, approach the Sad-
guru, enquire from him submissively and render service unto him and then he, through his
upadeshas will impart the knowledge onto you and give you the darshana of ‘the truth.’
In this shloka, the steps that need to be followed in order to see ‘the truth’ have been de-
scribed. Krishna says that the first thing to do is to approach a Sadugu. I do not know how a
common man can intentionally approach a Sadguru, in my experience, when the divine feels
you are ready and you have done enough to deserve, divinity gives you a Sadguru. The next
step is to interact with the Sadguru. Asking him about everything under the sun, asking him
to answer every single doubt, pouring out completely helps. Asking him doubts in the class,
outside the class, theoretical question, practical questions, out of syllabus questions are all
essential. You never know which question will lead you where, my innocent enquiries about
sleep lead me to understand the significance of penial gland and dopamine in enlightenment.
In my experience, Sadguru not only teaches inside the class but also outside, not only
through his words but also through situations. ‘Talk to sir’, ‘Ask sir’ is the real mantra. I
have learnt more through my interactions with him outside the class n about real life situa-
tions than inside. No conversation with the Sadguru ever goes waste, at the end of every
single conversation one would have learnt something new and become someone better. Seva
is the next step. Grab every single opportunity life gives, to do something selflessly. Seva
means ‘by the guru, for the guru.’ Everything we do is seva in the real sense as long as we
know that it is by him and for him and not by me to someone else.
Once a person approaches the Sadguru, enquires regarding ‘the truth’ and does seva,
then he becomes eligible to receive the knowledge that the Sadguru imparts and see ‘the
truth’ which will be shown to him by the Sadguru. We can only work towards making our-
selves eligible to receive what the Sadguru has to give. The ultimate knowledge and the dar-
shana of the truth is by the grace of the Sadguru. Sadguru gives it to us out of compassion.
23

26. How an Enlightened Person lives?
By Atmajyothi Savitha
“True enlightenment is not in the knowledge, not how much one knows, or how one defines
the truth. But in how one can apply it to his daily life, to Way of life.”
One might have well knowledge about all Veda, Shashtra, Puranas but he might not be able
to explore the truth behind it. Most of the people like to study the scriptures just for knowl-
edge sake or to justify themselves that their views for life are correct. Most of the times they
will not be ready to accept the truth that is hidden since it hurts to their ego. They just want
to show how knowledgeable they are in front of others.
Who is an Enlightened person?
An enlightened person is one who lives with a fully awakened and conscious and
peaceful mind. Who has an understanding and awareness of everything happens around, and
able to respond with wisdom and in most humane ways, Who is able to see things as it is, to
achieve true knowledge, Who is selfless and put his interest behind for the goods of others,
Who loves all beings indiscriminately and who feel reverence for all life.
He is one with the whole (existence); the whole functions through him. His activity is per-
fect because he is not there to distort it. He is just like a hollow bamboo --whatsoever song
the whole chooses to sing through him, it is sung. There is nobody to hinder, there is nobody
to obstruct. He is completely surrendered to the Pure Consciousness.
How he lives?
He lives in unity with all other being and with a feeling of connectedness that re-
sults to compassion, gentleness, humility and kindness. He has dropped himself (ego) and he
trusts the whole. He has not any conflict with the whole. He has fallen in harmony. Hence
he lives in peace with the world and himself. He lives like a child in the sense, by being in-
nocent, living in the present and putting mind, heart and soul into what he is doing.
He is never to be frustrated and he has no regrets. He never looks back, because whatsoever
was –was good. He believes in “Whatever happens, Happens for the Good Reason”.
He takes delight on watching and being with the nature and offers unconditional love and
24

27. respect for him and for each of God’s creations. He welcomes the mysterious in his life
since he knows he is not the doer.
He stops asking people to live according to his expectations. And rather than giving
judgment he avoids unnecessary interference. He allows other to know him without being
afraid of their opinion. Through his words and actions, he sends the message to the world
that he is his real self and came to this world with an inner calling, to fulfill a destiny. Thus
he lives fully his dharma.
How we need to be?
As William Shakespeare said: ‘‘God has given you one face, and you make yourself
another’’ we always try to become others instead of realizing our true Self. This ignorance
of the true Self is the main cause for all sufferings in our life.
We always feel separate from the whole, hence we feel threatened. But the highest
Self doesn’t feel threatened by others because it doesn’t feel separate.
There is one quote:” Be who you are and say what you feel, because those who mind don’t
matter, and those who matter don’t mind’’. And we should try to express not to impress.
The world needs men and women who have come alive and live their life with pas-
sion and natural sincerity that makes other people’s life better as well. The most important
thing is to live in present with full awareness and surrendering to the pure consciousness.
25

28. 108 Gems from Bhagavad Gita
By Guruji Prabhu
CHAPTER 1
Text 1
dhrtarastra uvaca
dharma ksetre kuru ksetre
‑ ‑
samaveta yuyutsavah
mamakah pandavas caiva
kim akurvata sanjaya
dhrtarastrah uvaca--King Dhrtarastra said; dharma ksetre--in the place of pilgrimage; kuru -
‑ ‑
ksetre--in the place named Kuruksetra; samavetah--assembled; yuyutsavah--desiring to fight;
mamakah--my party (sons); pandavah--the sons of Pandu; ca--and; eva--certainly; kim--what;
akurvata--did they do; sanjaya--O Sanjaya.
Translation:
Dhrtarastra said: O Sanjaya, after my sons and the sons of Pandu assembled in the place of pil-
grimage at Kuruksetra, desiring to fight, what did they do?
CHAPTER 2
Text 7
karpanya dosopahata svabhavah
‑ ‑
prcchami tvam dharma sammudha cetah
‑ ‑
yac chreyah syan niscitam bruhi tan me
sisyas te 'ham sadhi mam tvam prapannam
karpanya--of miserliness; dosa--by the weakness; upahata--being afflicted; sva bhavah--
‑
characteristics; prcchami--I am asking; tvam--unto You; dharma--religion; sammudha--
25

29. bewildered; cetah--in heart; yat--what; sreyah--all good; syat--may be; niscitam--confidently;
‑
bruhi--tell; tat--that; me--unto me; sisyah--disciple; te--Your; aham--I am; sadhi--just instruct;
mam--me; tvam--unto You; prapannam--surrendered.
Translation:
Now I am confused about my duty and have lost all composure because of miserly weakness.
In this condition I am asking You to tell me for certain what is best for me. Now I am Your
disciple, and a soul surrendered unto You. Please instruct me.
Text 11
sri bhagavan uvaca
‑
asocyan anvasocas tvam
prajna vadams ca bhasase
‑
gatasun agatasums ca
nanusocanti panditah
sri bhagavan uvaca--the Supreme Personality of Godhead said; asocyan--not worthy of lamen-
‑
tation; anvasocah--you are lamenting; tvam--you; prajna vadan--learned talks; ca--also;
‑
bhasase--speaking; gata--lost; asun--life; agata--not past; asun--life; ca--also; na--never; anuso-
canti--lament; panditah--the learned.
Translation:
The Supreme Personality of Godhead said: While speaking learned words, you are mourning
for what is not worthy of grief. Those who are wise lament neither for the living nor for the
dead.
Text 12
na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param
na--never; tu--but; eva--certainly; aham--I; jatu--at any time; na--did not; asam--exist; na--not;
tvam--you; na--not; ime--all these; jana adhipah--kings; na--never; ca--also; eva--certainly; na-
‑
-not; bhavisyamah--shall exist; sarve vayam--all of us; atah param--hereafter.
Translation:
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future
shall any of us cease to be.
25

30. Text 13
dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara praptir
‑
dhiras tatra na muhyati
dehinah--of the embodied; asmin--in this; yatha--as; dehe--in the body; kaumaram--boyhood;
yauvanam--youth; jara--old age; tatha--similarly; deha antara--of transference of the body;
‑
praptih--achievement; dhirah--the sober; tatra--thereupon; na--never; muhyati--is deluded.
Translation:
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the
soul similarly passes into another body at death. A sober person ls not bewildered by such a
change.
Text 14
matra sparsas tu kaunteya
‑
sitosna sukha duhkha dah
‑ ‑ ‑
agamapayino 'nityas
tams titiksasva bharata
matra sparsah--sensory perception; tu--only; kaunteya--O son of Kunti; sita--winter; usna--
‑
summer; sukha--happiness; duhkha--and pain; dah--giving; agama--appearing; apayinah--
disappearing; anityah--nonpermanent; tan--all of them; titiksasva--just try to tolerate; bharata--
O descendant of the Bharata dynasty.
Translation:
O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappear-
ance in due course, are like the appearance and disappearance of winter and summer seasons.
They arise from sense perception, O scion of Bharata, and one must learn to tolerate them with-
out being disturbed.
Text 20
na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire
na--never; jayate--takes birth; mriyate--dies; va--either; kada-cit--at any time (past, present or
future); na--never; ayam--this; bhutva--having come into being; bhavita--will come to be; va--
or; na--not; bhuyah--or is again coming to be; ajah--unborn; nityah--eternal; sasvatah--
permanent; ayam--this; puranah--the oldest; na--never; hanyate--is killed; hanyamane--being
killed; sarire--the body.
Translation:
25

31. For the soul there is neither birth nor death at any time. He has not come into being, does not
come into being, and will not come into being. He is unborn, eternal, ever existing and prime-
‑
val. He is not slain when the body is slain.
Text 22
vasamsi jirnani yatha vihaya
navani grhnati naro 'parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi
vasamsi--garments; jirnani--old and worn out; yatha--just as; vihaya--giving up; navani--new
garments; grhnati--does accept; narah--a man; aparani--others; tatha--in the same way; sarirani-
-bodies; vihaya--giving up; jirnani--old and useless; anyani--different; samyati--verily accepts;
navani--new sets; dehi--the embodied.
Translation:
As a person puts on new garments, giving up old ones, the soul similarly accepts new mate-
rial bodies, giving up the old and useless ones.
Text 23
nainam chindanti sastrani
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah
na--never; enam--this soul; chindanti--can cut to pieces; sastra-ni--weapons; na--never; enam--
this soul; dahati--burns; pavakah--fire; na--never; ca--also; enam--this soul; kledayanti--
moistens; apah--water; na--never; sosayati--dries; marutah--wind.
Translation:
The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water,
nor withered by the wind.
Text 27
jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye 'rthe
na tvam socitum arhasi
jatasya--of one who has taken his birth; hi--certainly; dhruvah--a fact; mrtyuh--death; dhruvam
--it is also a fact; janma--birth; mrtasya--of the dead; ca--also; tasmat--therefore; apariharye--of
that which is unavoidable; arthe--in the matter; na--do not; tvam--you; socitum--to lament;
25

32. arhasi--deserve.
Translation:
One who has taken his birth is sure to die, and after death one is sure to take birth again. There-
fore, in the unavoid-able discharge of your duty, you should not lament.
Text 30
dehi nityam avadhyo 'yam
dehe sarvasya bharata
tasmat sarvani bhutani
na tvam socitum arhasi
dehi--the owner of the material body; nityam--eternally; avadh-yah--cannot be killed; ayam--
this soul; dehe--in the body; sarva-sya--of everyone; bharata--O descendant of Bharata; tasmat-
-therefore; sarvani--all; bhutani--living entities (that are born); na--never; tvam--you; socitum--
to lament; arhasi--deserve.
Translation:
O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not
grieve for any living being.
Text 40
nehabhikrama naso 'sti
‑
pratyavayo na vidyate
sv alpam apy asya dharmasya
‑
trayate mahato bhayat
na--there is not; iha--in this yoga; abhikrama--in endeavoring; nasah--loss; asti--there is;
pratyavayah--diminution; na--never; vidyate--there is; su alpam--a little; api--although; asya--
‑
of this; dharmasya--occupation; trayate--releases; mahatah--from very great; bhayat--danger.
Translation:
In this endeavor there is no loss or diminution, and a little advancement on this path can protect
one from the most dangerous type of fear.
Text 41
vyavasayatmika buddhir
ekeha kuru nandana
‑
bahu sakha hy anantas ca
‑
buddhayo 'vyavasayinam
vyavasaya atmika--resolute in Krsna consciousness; buddhih--intelligence; eka--only one; iha-
‑
-in this world; kuru nandana--O beloved child of the Kurus; bahu sakhah--having var-ious
‑ ‑
branches; hi--indeed; anantah--unlimited; ca--also; buddha-yah--intelligence; avyavasayinam--
of those who are not in Krsna consciousness.
25

33. Translation:
Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the
Kurus, the intelligence of those who are irresolute is many branched.
‑
Text 44
bhogaisvarya prasaktanam
‑
tayapahrta cetasam
‑
vyavasayatmika buddhih
samadhau na vidhiyate
bhoga--to material enjoyment; aisvarya--and opulence; prasakta-n am--for those who are at-
tached; taya--by such things; apahrta cetasam--bewildered in mind; vyavasaya atmika--fixed
‑ ‑
in determi-nation; buddhih--devotional service to the Lord; samadhau--in the controlled mind;
na--never; vidhiyate--does take place.
Translation:
In the minds of those who are too attached to sense enjoyment and material opulence, and who
are bewildered by such things, the resolute determination for devotional service to the Supreme
Lord does not take place.
Text 45
trai gunya visaya veda
‑ ‑
nistrai gunyo bhavarjuna
‑
nirdvandvo nitya sattva stho
‑ ‑
niryoga ksema atmavan
‑
trai gunya--pertaining to the three modes of material nature; visayah--on the subject matter;
‑
vedah--Vedic literatures; nis-trai gunyah--transcendental to the three modes of material na-
‑
ture; bhava--be; arjuna--O Arjuna; nirdvandvah--without duality; nitya sattva sthah--in a pure
‑ ‑
state of spiritual existence; niryoga ksemah--free from ideas of gain and protection; atma van--
‑ ‑
established in the self.
Translation:
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, be-
come transcendental to these three modes. Be free from all dualities and from all anxieties for
gain and safety, and be established in the self
Text 46
yavan artha udapane
sarvatah samplutodake
tavan sarvesu vedesu
brahmanasya vijanatah
yavan--all that; arthah--is meant; uda pane--in a well of water; sarvatah--in all respects;
‑
25

34. sampluta udake--in a great reservoir of water; tavan--similarly; sarvesu--in all; vedesu--Vedic
‑
liter-atures; brahmanasya--of the man who knows the Supreme Brahman; vijanatah--who is in
complete knowledge.
Translation:
All purposes served by a small well can at once be served by a great reservoir of water.
Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind
them.
Text 59
visaya vinivartante
niraharasya dehinah
rasa varjam raso 'py asya
‑
param drstva nivartate
visayah--objects for sense enjoyment; vinivartante--are practiced to be refrained from; nirahara-
sya--by negative restrictions; dehinah--for the embodied; rasa varjam--giving up the taste;
‑
rasah--sense of enjoyment; api--although there is; asya--his; param--far superior things; drstva--
by experiencing; nivartate--he ceases from.
Translation:
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects
remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in con-
sciousness.
Text 62
dhyayato visayan pumsah
sangas tesupajayate
sangat sanjayate kamah
kamat krodho 'bhijayate
dhyayatah--while contemplating; visayan--sense objects; pumsah--of a person; sangah--
attachment; tesu--in the sense objects; upajayate--develops; sangat--from attachment; sanjayate
--develops; kamah--desire; kamat--from desire; krodhah--anger; abhijayate--becomes manifest.
Translation:
While contemplating the objects of the senses, a person develops attachment for them, and
from such attachment lust develops, and from lust anger arises.
Text 63
krodhad bhavati sammohah
sammohat smrti vibhramah
‑
25

35. smrti bhramsad buddhi naso
‑ ‑
buddhi nasat pranasyati
‑
krodhat--from anger; bhavati--takes place; sammohah--perfect illusion; sammohat--from illu-
sion; smrti--of memory; vibhramah--bewilderment; smrti bhramsat--after bewilderment of
‑
memory; buddhi nasah--loss of intelligence; buddhi nasat--and from loss of intelligence; pra-
‑ ‑
nasyati--one falls down.
Translation:
From anger, complete delusion arises, and from delusion bewilderment of memory. When
memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again
into the material pool.
Text 64
raga dvesa vimuktais tu
‑ ‑
visayan indriyais caran
atma vasyair vidheyatma
‑
prasadam adhigacchati
raga--attachment; dvesa--and detachment; vimuktaih--by one who has become free from; tu--
but; visayan--sense objects; indriyaih--by the senses; caran--acting upon; atma vasyaih--under
‑
one's control; vidheya atma--one who follows regulated freedom; prasadam--the mercy of the
‑
Lord; adhigacchati--attains.
Translation:
But a person free from all attachment and aversion and able to control his senses through regu-
lative principles of freedom can obtain the complete mercy of the Lord.
Text 69
ya nisa sarva bhutanam
‑
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh
ya--what; nisa--is night; sarva--all; bhutanam--of living enti-ties; tasyam--in that; jagarti--is
wakeful; samyami--the self controlled; yasyam--in which; jagrati--are awake; bhutani--all be-
‑
ings; sa--that is; nisa--night; pasyatah--for the introspec-tive; muneh--sage.
Translation:
What is night for all beings is the time of awakening for the self controlled; and the time of
‑
awakening for all beings is night for the introspective sage. There are two kinds of people who
restrain the senses from their objects: (1) one who is endeavoring for self realization and (2)
‑
25

36. one who just can't, who is being forced to do by circum-stance. The first example is compared
"daytime" it is light in his life and the other's life is like "night" or hell. They are just opposite
CHAPTER 3
Text 9
yajnarthat karmano 'nyatra
loko 'yam karma bandhanah
‑
tad artham karma kaunteya
‑
mukta sangah samacara
‑
yajna arthat--done only for the sake of Yajna, or Visnu; karma-nah--than work; anyatra--
‑
otherwise; lokah--world; ayam--this; karma bandhanah--bondage by work; tat--of Him; artham
‑
--for the sake; karma--work; kaunteya--O son of Kunti; mukta sangah--liber-ated from associa-
‑
tion; samacara--do perfectly.
Translation:
Work done as a sacrifice for Visnu has to be performed, otherwise work causes bondage in this
material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfac-tion,
and in that way you will always remain free from bondage.
Text 14
annad bhavanti bhutani
parjanyad anna sambhavah
‑
yajnad bhavati parjanyo
yajnah karma samudbhavah
‑
annat--from grains; bhavanti--grow; bhutani--the material bodies; parianyat--from rains; anna--
of food grains; sambhavah--produc-tion; yajnat--from the performan sacrifice; bhavati--
becomes possible; parjanyah--rain; yajnah--performance of yajna; karma--prescribed duties;
samudbhavah--born of.
Translation:
All living bodies subsist on food grains, which are produced from rains. Rains are produced by
performance of yajna [sacrifice], and yajna is born of prescribed duties.
Text 21
yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate
yat yat--whatever; acarati--he does; sresthah--a respectable leader; tat--that; tat--and that alone;
25

37. eva--certainly; itarah--common; janah--person; sah--he; yat--whichever; pramanam--example;
kurute--does perform; lokah--all the world; tat--that; anuvartate--follows in the footsteps.
Translation:
Whatever action a great man performs, common men follow. And whatever standards he sets
by exemplary acts, all the world pursues.
Text 27
prakrteh kriyamanani
gunaih karmani sarvasah
ahankara vimudhatma
‑
kartaham iti manyate
prakrteh--of material nature; kriyamanani--being done; gunaih--by the modes; karmani--
activities; sarvasah--all kinds of; ahankara vimudha--bewildered by false ego; atma--the spirit
‑
soul; karta--doer; aham--I; iti--thus; manyate--he thinks.
Translation:
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that
are in actuality carried out by the three modes of material nature.
Text 37
sri bhagavan uvaca
‑
kama esa krodha esa
rajo guna samudbhavah
‑ ‑
mahasano maha papma
‑
viddhy enam iha vairinam
sri bhagavan uvaca--the Personality of Godhead said; kamah--lust; esah--this; krodhah--wrath;
‑
esah--this; rajah guna--the mode of passion; samudbhavah--born of; maha asanah--
‑ ‑
all devouring; maha papma--greatly sinful; viddhi--know; enam--this; iha--in the material
‑ ‑
world; vairinam--greatest enemy.
Translation:
The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with
the material mode of pas-sion and later transformed into wrath, and which is the all devouring
‑
sinful enemy of this world.
CHAPTER 4
Text 1
sri bhagavan uvaca
‑
imam vivasvate yogam
25

38. proktavan aham avyayam
vivasvan manave praha
manur iksvakave 'bravit
sri bhagavan uvaca--the Supreme Personality of Godhead said; imam--this; vivasvate--unto the
‑
sun god; yogam--the science of one's relationship to the Supreme; proktavan--instructed; aham
‑
--I; avyayam--imperishable; vivasvan--Vivasvan (the sun god's name); manave--unto the fa-
‑
ther of mankind (of the name Vaivasva-ta); praha--told; manuh--the father of man iksvakave--
unto King Iksvaku; abravit--said.
Translation:
The Personality of Godhead, Lord Sri Krsna, said: I instructed this imperishable science of
yoga to the sun god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and
‑
Manu in turn instructed it to Iksvaku.
Text 2
evam parampara praptam
‑
imam rajarsayo viduh
sa kaleneha mahata
yogo nastah parantapa
evam--thus; parampara--by disciplic succession; praptam--re-ceived; imam--this science; raja - ‑
rsayah--the saintly kings; viduh--understood; sah--that knowledge; kalena--in the course of
time; iha--in this world; mahata--great; yogah--the science of one's relationship with the Su-
preme; nastah--scattered; paranta-pa--O Arjuna, subduer of the enemies.
Translation:
This supreme science was thus received through the chain of disciplic succession, and the
saintly kings understood it in that way. But in course of time the succession was broken, and
therefore the science as it is appears to be lost.
Text 3
sa evayam maya te 'dya
yogah proktah puratanah
bhakto 'si me sakha ceti
rahasyam hy etad uttamam
sah--the same; eva--certainly; ayam--this; maya--by Me; te--unto you; adya--today; yogah--the
science of yoga; proktah--spoken; puratanah--very old; bhaktah--devotee; asi--you are; me--
My; sakha--friend; ca--also; iti--therefore; rahasyam--mystery; hi--certainly; etat--this; uttamam
--transcendental.
Translation:
That very ancient science of the relationship with the Supreme is today told by Me to you be-
cause you are My devotee as well as My friend and can therefore understand the transcendental
mystery of this science.
25

39. Text 6
ajo 'pi sann avyayatma
bhutanam isvaro 'pi san
prakrtim svam adhisthaya
sambhavamy atma mayaya
‑
ajah--unborn; api--although; san--being so; avyaya--without deterioration; atma--body; bhu-
tanam--of all those who are born; isvarah--the Supreme Lord; api--although; san--being so;
prakr-tim--in the transcendental form; svam--of Myself; adhisthaya--being so situated; sambha-
vami--I do incarnate; atma mayaya--by My internal energy.
‑
Translation:
Although I am unborn and My transcendental body never deteriorates, and although I am the
Lord of all living entities, I still appear in every millennium in My original transcendental form.
Text 7
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
yada yada--whenever and wherever; hi--certainly; dharmasya--of religion; glanih--
discrepancies; bhavati--become manifested; bharata--O descendant of Bharata; abhyutthanam--
predominance; adharmasya--of irreligion; tada--at that time; atmanam--self; srjami--manifest;
aham--I.
Translation:
Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a
predominant rise of irreligion--at that time I descend Myself.
Text 8
paritranaya sadhunam
vinasaya ca duskrtam
dharma samsthapanarthaya
‑
sambhavami yuge yuge
paritranaya--for the deliverance; sadhunam--of the devotees; vinasaya--for the annihilation; ca--
and; duskrtam--of the miscre-ants; dharma--principles of religion; samsthapana arthaya--to
‑
reestablish; sambhavami--I do appear; yuge--millennium; yuge--after millennium.
Translation:
To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of
25

40. religion, I Myself appear, millennium after millennium.
Text 9
janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna
janma--birth; karma--work; ca--also; me--of Mine; divyam--tran-scendental; evam--like this;
yah--anyone who; vetti--knows; tattvatah--in reality; tyaktva--leaving aside; deham--this body;
punah--again; janma--birth; na--never; eti--does attain; mam--unto Me; eti--does attain; sah--
he; arjuna--O Arjuna.
Translation:
One who knows the transcendental nature of My appearance and activities does not, upon leav-
ing the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.
Text 10
vita raga bhaya krodha
‑ ‑ ‑
man maya mam upasritah
‑
bahavo jnana tapasa
‑
puta mad bhavam agatah
‑
vita--freed from; raga--attachment; bhaya--fear; krodhah--and anger; mat maya--fully in Me;
‑
mam--in Me; upasritah--being fully situated; bahavah--many; jnana--of knowledge; tapasa--by
the penance; putah--being purified; mat bhavam--transcendental love for Me; agatah--attained.
‑
Translation:
Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in
Me, many, many persons in the past became purified by knowledge of Me--and thus they all at-
tained transcendental love for Me.
Text 11
ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
ye--all who; yatha--as; mam--unto Me; prapadyante--surrender; tan--them; tatha--so; eva--
certainly; bhajami--reward; aham--I; mama--My; vartma--path; anuvartante--follow; manusyah
--all men; partha--O son of Prtha; sarvasah--in all respects.
Translation:
As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects,
O son of Prtha.
25

41. Text 13
catur varnyam maya srstam
‑
guna karma vibhagasah
‑ ‑
tasya kartaram api mam
viddhy akartaram avyayam
catuh varnyam--the four divisions of human society; maya--by Me; srstam--created; guna--of
‑
quality; karma--and work; vibhagasah--in terms of division; tasya--of that; kartaram--the father;
api--although; mam--Me; viddhi--you may know; akartaram--as the nondoer; avyayam--
unchangeable.
Translation:
According to the three modes of material nature and the work associated with them, the four
divisions of human society are created by Me. And although I am the creator of this system,
you should know that I am yet the nondoer, being unchangeable.
Text 34
tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tatt va darsinah
‑
tat--that knowledge of different sacrifices; viddhi--try to understand; pranipatena--by approach-
ing a spiritual master; pariprasnena--by submissive inquiries; sevaya--by the rendering of ser-
vice; upadeksyanti--they will initiate; te--you; jnanam--into knowledge; jnaninah--the self - ‑
realized; tattva--of the truth; darsinah--seers.
Translation:
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and
render service unto him. The self realized souls can impart knowledge unto you be-cause they
‑
have seen the truth.
CHAPTER 5
Text 18
vidya vinaya sampanne
‑ ‑
brahmane gavi hastini
suni caiva sva pake ca
‑
panditah sama darsinah
‑
vidya--with education; vinaya--and gentleness; sampanne--fully equipped; brahmane--in the
brahmana; gavi--in the cow; hastini--in the elephant; suni--in the dog; ca--and; eva--cer-tainly;
sva pake--in the dog eater (the outcaste); ca--respec-tively; panditah--those who are wise;
‑ ‑
25

42. sama darsinah--who see with equal vision.
‑
Translation:
The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brah-
mana, a cow, an elephant, a dog and a dog eater [outcaste].
‑
Text 22
ye hi samsparsa ja bhoga
‑
duhkha yonaya eva te
‑
ady antavantah kaunteya
‑
na tesu ramate budhah
ye--those; hi--certainly; samsparsa jah--by contact with the material senses; bhogah--
‑
enjoyments; duhkha--distress; yonayah--sources of; eva--certainly; te--they are; adi--begin-
ning; anta--end; vantah--subject to; kaunteya--O son of Kunti; na--never; tesu--in those; ramate
--takes delight; budhah--the intelligent person.
Translation:
An intelligent person does not take part in the sources of misery, which are due to contact with
the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the
wise man does not delight in them
Text 29
bhoktaram yajna tapasam‑
sarva loka mahesvaram
‑ ‑
suhrdam sarva bhutanam
‑
jnatva mam santim rcchati
bhoktaram--the beneficiary; yajna--of sacrifices; tapasam--and penances and austerities;
sarva loka--of all planets and the demigods thereof; maha isvaram--the Supreme Lord; su -
‑ ‑ ‑
hrdam--the benefactor; sarva--of all; bhutanam--the living entities; jnatva--thus knowing; mam-
-Me (Lord Krsna); santim--relief from material pangs; rcchati--one achieves.
Translation:
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacri-
fices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and
well wisher of all living entities, attains peace from the pangs of material miseries.
‑
CHAPTER 6
Text 17
yuktahara viharasya
‑
yukta cestasya karmasu
‑
yukta svapnavabodhasya
‑
25

43. yogo bhavati duhkha ha‑
yukta--regulated; ahara--eating; viharasya--recreation; yukta--regulated; cestasya--of one who
works for maintenance; karmasu--in discharging duties; yukta--regulated; svapna avabod-‑
hasya--sleep and wakefulness; yogah--practice of yoga; bhavati--becomes; duhkha ha-- ‑
diminishing pains.
Translation:
He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all mate-
rial pains by practicing the yoga system.
Text 41
prapya punya krtam lokan
‑
usitva sasvatih samah
sucinam srimatam gehe
yoga bhrasto 'bhijayate
‑
prapya--after achieving; punya krtam--of those who performed pious activities; lokan--
‑
planets; usitva--after dwelling; sasva-tih--many; samah--years; sucinam--of the pious; sri - ‑
matam--of the prosperous; gehe--in the house; yoga bhrastah--one who has fallen from the
‑
path of self realization; abhijayate--takes his birth.
‑
Translation:
The unsuccessful yogi, after many, many years of enjoy-ment on the planets of the pious living
entities, is born into a family of righteous people, or into a family of rich aristocracy.
Text 47
yoginam api sarvesam
mad gatenantar atmana
‑ ‑
sraddhavan bhajate yo mam
sa me yuktatamo matah
yoginam--of yogis; api--also; sarvesam--all types of; mat gatena--abiding in Me, always think-
‑
ing of Me; antah atmana--within himself; sraddha van--in full faith; bha-jate--renders tran-
‑ ‑
scendental loving service; yah--one who; mam--to Me (the Supreme Lord); sah--he; me--by
Me; yukta tamah--the greatest yogi; matah--is considered.
‑
Translation:
And of all yogis, the one with great faith who always abides in Me, thinks of Me within him-
self, and renders transcen-dental loving service to Me--he is the most intimately united with Me
in yoga and is the highest of all. That is My opinion.
25

44. CHAPTER 7
Text 3
manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
manusyanam--of men; sahasresu--out of many thousands; kascit--someone; yatati--endeavors;
siddhaye--for perfection; yatatam--of those so endeavoring; api--indeed; siddhanam--of those
who have achieved perfection; kascit--someone; mam--Me; vetti--does know; tattvatah--in fact.
Translation:
Out of many thousands among men, one may endeavor for perfection, and of those who have
achieved perfection, hardly one knows Me in truth.
Text 4
bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
bhumih--earth; apah--water; analah--fire; vayuh--air; kham--ether; manah--mind; buddhih--
intelligence; eva--certainly; ca--and; ahankarah--false ego; iti--thus; iyam--all these; me--My;
bhinna--separated; prakrtih--energies; astadha--eight-fold.
Translation:
Earth, water, fire, air, ether, mind, intelligence and false ego--all together these eight constitute
My separated material energies.
Text 5
apareyam itas tv anyam
prakrtim viddhi me param
jiva bhutam maha baho
‑ ‑
yayedam dharyate jagat
apara--inferior; iyam--this; itah--besides this; tu--but; anyam--another; prakrtim--energy; viddhi
--just try to understand; me--My; param--superior; jiva bhutam--comprising the living entities;
‑
maha baho--O mighty armed one; yaya--by whom; idam--this; dharyate--is utilized or ex-
‑ ‑
ploited; jagat--the mate- rial world.
Translation:
Besides these, O mighty armed Arjuna, there is another, superior energy of Mine, which com-
‑
prises the living entities who are exploiting the resources of this material, inferior nature.
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45. Text 7
mattah parataram nanyat
kincid asti dhananjaya
mayi sarvam idam protam
sutre mani gana iva
‑
mattah--beyond Me; para taram--superior; na--not; anyat kincit--anything else; asti--there is;
‑
dhananjaya--O conqueror of wealth; mayi--in Me; sarvam--all that be; idam--which we see;
protam--is strung; sutre--on a thread; mani ganah--pearls; iva--like.
‑
Translation:
O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are
strung on a thread.
Text 14
daivi hy esa guna mayi
‑
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te
daivi--transcendental; hi--certainly; esa--this; guna mayi--consisting of the three modes of ma-
‑
terial nature; mama--My; maya--energy; duratyaya--very difficult to overcome; mam--unto Me;
eva--certainly; ye--those who; prapadyante--surren-der; mayam etam--this illusory energy; tar-
anti--overcome; te--they.
Translation:
This divine energy of Mine, consisting of the three modes of material nature, is difficult to
overcome. But those who have surrendered unto Me can easily cross beyond it.
Text 15
na mam duskrtino mudhah
prapadyante naradhamah
mayayapahrta jnana
‑
asuram bhavam asritah
na--not; mam--unto Me; duskrtinah--miscreants; mudhah--foolish; prapadyante--surrender;
nara adhamah--lowest among mankind; mayaya--by the illusory energy; apahrta--stolen;
‑
jnanah--whose knowledge; asuram--demonic; bhavam--nature; asritah--accepting.
Translation:
Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge
is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto
Me.
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46. Text 16
catur vidha bhajante mam
‑
janah sukrtino 'rjuna
arto jijnasur artharthi
jnani ca bharatarsabha
catuh vidhah--four kinds of; bhajante--render services; mam--unto Me; janah--persons; su -
‑ ‑
krtinah--those who are pious; arjuna--O Arjuna; artah--the distressed; jijnasuh--the inquisitive;
artha arthi--one who desires material gain; jnani--one who knows things as they are; ca--also;
‑
bharata rsabha--O great one amongst the descendants of Bharata.
‑
Translation:
O best among the Bharatas, four kinds of pious men begin to render devotional service unto Me
--the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of
the Absolute
Text 19
bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma su durlabhah
‑
bahunam--many; janmanam--repeated births and deaths; ante--after; jnana van--one who is in
‑
full knowledge; mam--unto Me; prapady-ate--surrenders; vasudevah--the Personali Godhead,
Krsna; sarvam--everything; iti--thus; sah--that; maha atma--great soul; su durlabhah--very rare
‑ ‑
to see.
Translation:
After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing
Me to be the cause of all causes and all that is. Such a great soul is very rare.
Text 25
naham prakasah sarvasya
yoga maya samavrtah
‑ ‑
mudho 'yam nabhijanati
loko mam ajam avyayam
na--nor; aham--I; prakasah--manifest; sarvasya--to everyone; yoga maya--by internal potency;
‑
samavrtah--covered; mudhah--foolish; ayam--these; na--not; abhijanati--can under-stand; lokah
--persons; mam--Me; ajam--unborn; avyayam--inexhaust-ible.
Translation:
I am never manifest to the foolish and unintelligent. For them I am covered by My internal po-
tency, and therefore they do not know that I am unborn and infallible.
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47. Text 26
vedaham samatitani
vartamanani carjuna
bhavisyani ca bhutani
mam tu veda na kascana
veda--know; aham--I; samatitani--completely past; vartamanani--present; ca--and; arjuna--O
Arjuna; bhavisyani--future; ca--also; bhutani--all living entities; mam--Me; tu--but; veda--
knows; na--not; kascana--anyone.
Translation:
O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the
past, all that is happening in the present, and all things that are yet to come. I also know all liv-
ing entities; but Me no one knows.
Text 27
iccha dvesa samutthena
‑ ‑
dvandva mohena bharata
‑
sarva bhutani sammoham
‑
sarge yanti parantapa
iccha--desire; dvesa--and hate; samutthena--arisen from; dvandva--of duality; mohena--by the
illusion; bharata--O scion of Bharata; sarva--all; bhutani--living entities; sammoham--into delu-
sion; sarge--while taking birth; yanti--go; parantapa--O conqueror of enemies.
Translation:
O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered
by dualities arisen from desire and hate.
Text 28
yesam tv anta gatam papam
‑
jananam punya karmanam ‑
te dvandva moha nirmukta
‑ ‑
bhajante mam drdha vratah ‑
yesam--whose; tu--but; anta gatam--completely eradicated; papam--sin; jananam--of the per-
‑
sons; punya--pious; karmanam--whose previous activities; te--they; dvandva--of duali-ty; moha
--delusion; nirmuktah--free from; bhajante--engage in devotional service; mam--to Me; drdha - ‑
vratah--with determination.
Translation:
Persons who have acted piously in previous lives and in this life and whose sinful actions are
completely eradicated are freed from the dualities of delusion, and they engage themselves in
My service with determination.
25