The Bhagavad Gita in Simple English : CHAPTER EIGHTEEN

              Chapter eighteen is the final chapter  of the Gita. In this chapter Lord Krishna tells Arjuna the difference between sanyasa, that is renunciation, and tyaga, that is relinquishment, or surrender. He advises that we should  surrender, or give up, only the rewards and the fruits of action, and not the actions themselves. He tells about the three kinds of action, the three kinds of knowledge, the three kinds of intelligence, and the three kinds of perseverance or efforts, in accordance with the attributes of nature, as well as about the three kinds of happiness.

             He also explains the qualities and duties of brahmins, kshatriyas, vaishyas, and of the lower castes, born of their respective natures. He speaks of the yoga of action, of Supreme realization, of realization and Brhm, of the highest devotion, of how to overcome distress and trouble, and, with the final exhortation to Arjuna that he leave everything, and  take refuge only in Him, Lord Krishna promises Arjuna that He would free him from all sins, He concludes His discourse.


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             Arjuna asks Krishna : Lord, I would like to know about sanyasa, and tyaga. What is the difference between the two, please explain to me in detail.

            Lord Krishna explains :

             Listen Partha, sanyasa is renunciation, it is the giving up of all actions motivated by selfish desire.

            Tyaga is surrender, it is the giving up of all the fruits, giving up of all the rewards of all the actions.

            While in sanyasa, action itself is renounced; in tyaga, it is the fruit, the reward of actions, that is renounced, and not the actions themselves.

            Some pundits, the learned ones, hold that action itself carries within it defects and taints and, therefore, considering action as tainted, it should be given up, it should be renounced.

              Other pundits  hold that  the activities of sacrifice, austerity and charity should never be given up . Now hear  the truth about tyaga, or surrender, which is of three types.

             Activities such as sacrifice, austerity and charity should never be given up because these purify the intelligent ones who undertake them. But these activities, too, should be performed without any attachment, and by totally surrendering the fruits of such activities. This is My considered and final view.

           Any action worth doing should never be given up. One's prescribed and ordained duty, one's natural duty and action, should never be given up. Giving up such activity on account of ignorance is called tamasik tyaga .

           The person who gives up his prescribed duty because he finds it difficult to do, or because he fears bodily pain or harm in doing so, such tyaga is rajasik in nature, and he gets no benefit from such tyaga, from such surrender.

           But the person who does his prescribed work, thinking that it is his ordained duty, that it is part of his righteous conduct to do so, and who gives up all attachment to the activity, as well as to the fruit or reward of that activity, such tyaga is called Sattvik.

            The intelligent person who surrenders, whose all doubts and all misgivings have been set at rest, and whose nature is sattvik, such a one always dwells in sattvaguna. He neither despises bad deeds, nor does he have any attachment to good deeds.

          Giving up work totally is impossible for the embodied, but he who totally surrenders the fruit and the reward of his actions, he is called a renouncer, a tyagi.

           Those who have not surrendered the fruit of their actions during their lifetime, after death, they are bound to get the fruit of their actions, which would be of three kinds : pleasant, unpleasant and mixed, that is, partly pleasant and partly unpleasant; and it is this fruit that becomes the cause of their rebirth.

              But those who have given up the fruit of their actions, after death they get no fruit, they are freed from the actions, and the resultant bondage of those actions and, therefore, they get out of this cycle of births and deaths, they become free from repeated births and deaths.

           According to the Sankhya doctrine, there are five causes for doing work. One, the place of work. Two, the doer of that work. Three, the resources required for doing the work. Four, the efforts involved in doing the work, and fifth, providence or God, who makes every thing possible, and who is actually doing all this.

        One who, with his body, or with his mind, or with his speech, does any work, proper or improper, it is only as a result of these five elements, these five causes, all acting together.

          But the person who, on account of his dull and low intelligence, his ignorance, and his ego, believes that he alone is the doer, he is ignorant, and he does not see the proper form of work.

           The person who does not have this feeling of ego that he alone is the doer, and who understands that providence also has a hand in all the actions, whose intelligence is not attached to the fruits  of action, he, while slaying all these people, yet does not slay them, and he does not get into the bondage on account of his actions.

           The causes that inspire a person to action are three : knowledge, the goal of knowledge, and the doer who knows.

            The causes that form the basis of action, and which make action possible are also three : resources, action and the doer of action.

           Knowledge, action and the doer of action are also differentiated into three types, according to the three attributes of nature, Sattvaguna, Rajoguna and Tamoguna, as indicated in the sankhya doctrine.

           The knowledge whereby a person sees the underlying unity in the diversity of creation, is sattvik, or pure, and good knowledge.

             Although apparently divisible and present separately in all beings, he sees the Lord's Imperishable authority and sovereignty, as one and the same in all beings. He sees only the unity of God's creation, and he sees God as the same in all beings, and in all creation.

            The knowledge, that on account of the different forms, and the different shapes, and also because of the diversity of beings, sees them all as separate, is rajasik knowledge. In this he sees the Lord's Imperishable authority and sovereignty divided among beings, as a result of which he differentiates and discriminates between them.

          The knowledge by which a person does not understand the truth, which is narrow and limited, and which considers any one single action, without considering its cause and effect, as the be all, and the end all, of everything, such knowledge is tamasik, it is not knowledge but  is ignorance.

          The action which is prescribed in the scriptures, which is in accordance with one's nature, and which is done without attachment, without hatred, and without expectation of fruit or reward, such action is Sattvik or pure.

           The action that is done with the desire for fruit, with great effort, and with ego, is rajasik action.
   
            And the action that is done out of ignorance, with violence, to cause harm, done without thought to one's capacity to do the action, and also done without thought of future bondage, on account of the action, is tamasik action.

          The doer of action who is without ego, who is without attachment, who is full of enthusiasm and patience, and who remains balanced, and the same in success and in failure, and who is not moved or confused by them, such a doer is a sattvik doer.

          The doer who is motivated by passion and anger, who is eager to get the fruit of his labour, who is greedy, who is violent by nature, who is impure, and who is moved, and confused, by both joy and sorrow, such a doer is a rajasik doer.

         And the doer who is unbalanced, who is materialistic, who is stubborn, who is deceitful, who insults others, who hates, who is troubled, who keeps on delaying, and putting off actions, such doer is tamasik.

          Now hear about intelligence and perseverance according to the three attributes of nature, which I will tell you separately and in detail.

         The intelligence that understands the difference between action and inaction, between action worth doing, and action not worth doing, between what we should fear, and what we should not fear,  between what binds and what frees, such intelligence is sattvik, it is pure and good.

         The intelligence that only partially understands the difference between the good and the bad, between righteousness and unrighteousness, between work worth doing and work not worth doing, such intelligence is Rajasik, it is passionate and incomplete.

         And the intelligence that is steeped in ignorance and darkness, that considers the bad as the good, and the good as the bad, the unrighteous as the righteous, and the righteous as the unrighteous, that considers adharma, as dharma, and dharma as adharma, that is always focused in the wrong direction, and always goes on the wrong and contrary path, such intelligence is tamasik, it is dark and evil.

          The determination that is strong and resolute, and by which one keeps the mind, the life breaths, and the activities of all the senses focused and under control, such determination, such perseverance is sattvik, good and pure.

        The determination by which a person remains strongly attached to his religion, his duty, his wealth, his desires, his actions and to the fruits of those actions, remaining stuck in them, such determination, such perseverance is rajasik, passionate and incomplete.

          And the determination by which the unintelligent person does not renounce sleep, fear, grief, cruelty, despondency, and pride, and remains stuck in them, such determination, such persevsrance is tamasik, dark and impure.

         Now Partha, listen to three kinds of joy. The joy that comes from a clear understanding of the Atma, in which a person through long practice, experiences bliss by which all his sorrows end, such joy is Sattvik which is like poison in the beginning, but it is like nectar in the end.

            That joy which comes from the senses enjoying the objects of the senses is Rajasik joy, which is like nectar in the beginning and like poison in the end.

             And that joy which both in the beginning, as well as at the end, keeps the atma in doubt and confusion, is Tamasik and results from sleep, sloth, ignorance and carelessness.

             In all the three worlds, including the devas in heaven, there is no one who is free from these three attributes of nature, who does not have these three attributes : Sattvaguna, Rajoguna and Tamoguna.

            Brahmins, kshatriyas, vaishyas, and the low castes, all have qualities in accordance with their respective natures. Hear about them.

           The brahmins natural attributes are : humility, peaceful disposition, self control, penance and austerity, purity, patience and fortitude, truthfulness, knowledge and wisdom, study of the scriptures, and faith in dharma, in righteousness.

         The kshatriya's natural attributes are leadership, courage, strength, perseverence, competence and skill, not fleeing from battle, and a generous and charitable disposition.

           The vaishya's natural duty is agriculture, animal husbandry and trade. The natural duty of the lower castes is to serve.

          Each one doing his natural and ordained duty, achieves realization. Now listen as to how doing one's natural, one's ordained duty, how a person may achieve realization.

        Performing the duty enjoined by one's nature, following one's dharma or one's righteous conduct, is like worshiping that Supreme Lord, that Param Atma, from whom all beings are born, and who pervades the entire creation.

         One's natural duty even though performed imperfectly, is far better than performing another's duty. A person who performs his natural duty diligently, can never commit sin.

           Therefore, one should never give up, one should never renounce, one's natural duty, even though it may have some defect or flaw in it, because, just as fire is covered by smoke, so too, does every duty have some flaw, or some imperfection, or the other in it.

          The person whose intelligence is always unattached, who has no desire left in him, and who has even controlled his Atma, his soul, he through renunciation, reaches that highest Supreme state, reaching which he is freed from all actions.

          After achieving realization, how one attains Brahm, the Absolute, which is the culmination, the highest point of all knowledge, now I will tell you about that.

           Full of, and brimming with intelligence, keeping himself firmly under control, controlling sound and all other senses and their objects, and renouncing attraction, attachment and aversion, residing in a secluded place, eating frugally, eating but little, keeping one's speech, one's body and one's mind under control, seeking shelter in dispassion and detachment, renouncing one's ego, one's might, one's power, one's pride, one's desires, one's anger and one's property; giving up all these, and also accepting and believing that he owns nothing, that he has ownership over nothing, then, with that belief, and becoming of serene conscience and consciousness, he becomes fit to become one with Brahm, the Absolute.

            And when he becomes one with Brahm, the Absolute, and becomes a serene soul, then he has neither any sorrows, nor does he have any desires. Considering all beings as one, as equal, he attains to My Supreme devotion.

            And through this devotion of his to Me, he comes to know in truth who I am, and what is My extent. Then, knowing Me in My true Form, he enters into Me.

             Coming into My refuge, even though he be always engaged in all types of work, yet through My grace and compassion, he attains the Eternal, Immortal and Supreme State.

            Merging yourself completely in Me, offering up all your actions by your conscious mind to Me, taking refuge in the yoga of knowledge, keep your thoughts always on Me.

           Fixing your consciousness always on Me, by My grace, you will cross all obstacles and all difficulties. But if, because of your false ego, you do not listen to Me, you will perish.

         If, on account of your false ego and your misconception,  you think that you will not fight this war, then you are sadly mistaken; because your very own nature, will compel you to fight the war.

         Because of doubt, the act you do not want to do, the war you do not wish to fight, that very act you will do, that very war you will fight, without even having the desire to do so. You will do all this helplessly, because your very own nature will force you to do this act, and you will not be able to resist.

         The Lord dwells in the hearts of all beings, and through his power, controlling them, he moves them around as if they were mounted on a machine.

        Go with your entire being, with your whole body and soul, into the refuge of that very Lord. By His grace, you will attain Supreme peace, and the Supreme Abode.

         In this way, I have told you this secret knowledge, which among all secrets is the most secret; and which among all knowledge is the highest knowledge.

          Think about all this, weigh and consider it very carefully, ponder over it, and then do as you wish.

           Now also hear My utmost secret words, which are the most secret and full of mystery. Because you are dear to Me, I will tell you only that which is good for you.

           Fix your mind on Me. Become My devotee. Sacrifice for Me. Salute Me. Worship Me. By doing so, you will most certainly reach Me. I promise you this because you are very dear to Me.

         Abandon and give up all actions, all duties, all ideas, all views and all concepts. Give up everything, and just take refuge only in Me. Do not grieve. I will free you, I will liberate you from all sins.

         Remember Partha, this secret knowledge must never be given to one who has done no penance, who has done no austerity in life, who has no faith to listen to it, who does not have faith and belief in Me, or who hates Me.

          Whosoever teaches this supreme secret to My devotees, he shows pure devotion towards Me, and he most certainly, without doubt, will reach Me.

           There is no one more dearer to Me among men in this whole world than the one who does My work, nor will there be any one dearer to Me than him.

         And whosoever studies this sacred and pure dialogue of ours, whosoever reads it, I will understand that he worships Me with the sacrifice of knowledge.

         And whosoever listens to this sacred and pure dialogue of ours, with full faith, devotion and belief, and without hatred, he too is freed, and reaches the blissful realms of the pure souled ones.

         Partha, have you heard all this with full concentration and attention? Have all your doubts, your ignorance, and your delusion been removed?

         Arjuna replies : Lord, I have heard all that you have said with the utmost attention and concentration. By your grace and kindness, and by your explaining every thing in detail, all my doubts have been removed, my ignorance and my delusion have been destroyed. My memory has also returned to me, and I have become calm and composed. I will do my duty and fight this war.


             Here the dialogue between Lord Krishna  and Prince Arjuna concludes.


         After which, Sanjaya says to Dhritrashtra : Sire, in this way, I have heard this most wonderful dialogue between two great ones, Lord Krishna and Arjuna, hearing which my hair stands on end. By the grace of the sage Vyas, I was able to hear this secret yoga from the very mouth of the Lord of Yoga, Lord Krishna himself.

        Sire, remembering this most marvelous and most sacred dialogue between Keshava and Arjuna again and again, I drown in bliss. And whenever I recall that Ultimate and Wonderful form of the Lord Hari, I am absolutely amazed and thrilled through and through.

        Wherever there is the Lord of Yoga, Yogeshwar Krishna, and wherever there is the bow wielding archer Arjuna, there will always be glory, victory, well being, sound policy and righteousness there. This is my firm and strong belief.



                                                            End of Chapter Eighteen


                                                              End of Bhagavad Gita


                                                    OM SHANTI SHANTI SHANTI OM
         
       



     

       






           

The Bhagavad Gita in Simple English : CHAPTER SEVENTEEN

         In this chapter Lord Krishna tells about the three kinds of faith, the three kinds of food, the three kinds of penance and austerity, and the three kinds of charity, in keeping with the three attributes of nature. He also tells about the three words Aum, Tat and Sat.


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             Arjuna asks Lord Krishna : Lord, those people who do not follow the tenets of the scriptures, yet who perform sacrifices with full faith, what is their situation? Is their faith Sattvik, Rajasik or Tamasik?

             Lord Krishna explains : Listen Partha, the faith of beings is according to their nature, Sattvik, Rajask or Tamasik. As is the person, so is his faith. Listen to this in detail.

             The Sattvik people worship the different forms of God, the Rajasik worship the gods of power and wealth, while the Tamasik worship the spirits and ghosts.

             People who love ostentation and showing off, who are full of arrogance and lust, and who perform severe austerities motivated only by the desire to acquire things, and who do penance that is not approved by the scriptures, such people on account of their folly, not only trouble the collection of elements in their own bodies, they also trouble Me, residing in them. Consider such people to be of demonic nature.

             The food that every person eats is also of three types : Sattvik, Rajasik and Tamasik, as are  Sacrifice, Austerity and Charity. I will now tell you about them in detail.

              The foods that increase the lifespan, the  life force, health, bliss, love, affection and enthusiasm, such foods are Sattvik,  and they are dear to the Sattvik natured.

             The foods that are bitter, astringent, sharp, salty, very hot, spicy and dry, that cause heartburn and result in sorrow, grief and illness, such foods are Rajasik, and they are liked by the Rajasik  natured.
           
              The foods that are undigestible, that are spoiled, that are rotten, that are stale, tasteless and impure, such foods are Tamasik, and they are dear to the Tamasik natured.

              Now I will tell you about Sacrifice, Austerity and Charity.

             The Sacrifice that is in accordance with the tenets of the Scriptures, that is performed by those who do not expect any reward, and which is done with the belief that performing sacrifices is an ordained and rightful duty, such Sacrifice is Sattvik.

              The Sacrifice performed with expectation of reward, or for the sake of show, such Sacrifice is Rajasik.

             And the Sacrifice that is performed without faith and without following the rules, where no chants are recited, where no food is distributed, and where the presiding priest is not paid, such Sacrifice is Tamasik.

          Worship of the Devas, respect and honour for the Gurus, for the teachers, for the seekers of Brahm, and for other learned ones; purity, simplicity, celibacy and non violence; this is known as austerity of the body, the penance of the body.

           Peace of mind, gentleness, silence, purity of nature, self control, and control of the mind, this is known as austerity of the mind, penance of the mind.

           Speaking words that are true, loving and soothing, and not speaking words that hurt or offend others, or words others dislike, and regular reading and study of the Scriptures, this is known as the austerity of speech, the penance of speech.

           If all these three austerities, these three penances, that is : austerity of the body, austerity of the mind, and austerity of speech, if all these three are done with full faith, and without expectation of any reward, by a person of balanced mind, then that austerity, that penance is Sattvik, it is stable and long lasting.

         If the penance or austerity is done to gain honour, recognition, fame or done for show, then such penance, such austerity is  Rajasik, it is unstable and temporary, and it is not long lasting.

        And if the penance or austerity is done with bad intentions, in a foolish way, by putting oneself to a great deal of trouble, and which is done  for causing harm to others, such penance, such austerity is Tamasik, dark and impure.

          The Charity that is given to such a person from whom there is no expectation of return, which is given from the heart with the feeling that giving Charity is an ordained and bounden duty; and the Charity is given to a deserving person, at the proper time, and at a proper place, such Charity is Sattvik, it is  pure and pristine.

        The Charity that is given with  expectation, or in the hope of future gain, and the giving of which causes trouble and suffering, such Charity is Rajasik, it is passionate and with blemish.

         The Charity given to an undeserving person, at an inappropriate time, at an improper place, without much thought, and with contempt, such Charity is Tamasik, it is impure and useless.

         AUM, TAT, SAT, these three words are understood to be the symbols of Brahm, the Absolute. From times immemorial, the Vedas, the seekers of Brahm, and sacrifices have been ordained by these.

           Therefore, the knowers of Brahm always started the activities of sacrifice, penance and charity, as ordained in the scriptures, by uttering the syllable AUM.

         Without expectation of reward, desiring salvation, people completed and ended the various activities of sacrifice, penance and charity by uttering the word TAT.

        The word SAT stands for truth, and is used for truth, goodwill and goodness, and also for authentic, authoritative and outstanding works and actions.

         Remaining firm, strong and steady in sacrifice, austerity and charity, is also called SAT, and in the same way, any of these activities, and any activity done for God, is also called SAT.

       However, any sacrifice done without faith, any penance or austerity done without faith, any activity or action done without faith, any charity given without faith; in fact all these, and also anything else, done without faith, all these are called ASAT, Untruth. And Asat, Untruth, gives no benefit at all in this life, in this world, in the after world or, for that matter, in any other world.


                                                         End of Chapter Seventeen


                                                  OM SHANTI SHANTI SHANTI OM

   

The Bhagavad Gita in Simple English : CHAPTER SIXTEEN

                 In this chapter Lord Krishna describes the divine, the good and the virtuous attributes, and the demonic, the malevolent and the evil attributes; and the result of those attributes; He goes on to describe the demonic attributes in detail. He speaks of the three gates to hell : desire, anger and greed and that we must avoid them at all costs. He further says that to determine our duty, to determine what we must do, and what we must not do, we must always rely on the authority of the scriptures.


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             Lord Krishna says : Listen Partha, in this world two kinds of beings are born; those with good and virtuous qualities, the divine natured, and those with malevolent, evil qualities, the demon natured.

             The qualities of the divine natured ones are : fearlessness, purity of mind, balanced application of the yoga of action and of knowledge, charity, self control, performing sacrifices, study of the scriptures, austerity and honesty, non violence, truth, absence of anger, renunciation, peace, not finding fault in others, compassion, absence of greed, sweetness of disposition, tenderness, honour, steadfastness, forgiveness, vigour, patience and fortitude, purity and absence of hatred, envy and arrogance.

           In the demon natured people, the attributes of conceit, showing off, pride, excessive arrogance, harshness, cruelty, and hypocrisy are specially seen, and they dominate.

           The divine qualities lead to salvation, while the demonic qualities lead to bondage. You need not  worry or fear, Partha, because you are born with divine qualities.

         The divine qualities have been told in detail, now hear about the people with demonic traits.

            People with demonic  qualities neither know the path of action nor that of renunciation. There is no purity in them, no good conduct, nor is truth found in them.

            They believe that the world is false, that it has no basis, and it has no God. They say the world has not originated from God, but is only the result of lust and desire.

             Firmly adopting this point of view, these people of low intelligence and little understanding, are always ready to commit violence to bring about the destruction of the world.

            In the grip of unquenchable lust and desire, and full of conceit, hypocrisy, pride and excessive arrogance, on account of foolishness, and adopting a false point of view, they do work with impure resolves and with evil intentions.

            They remain burdened with countless worries, which worries would end only with their death. They consider the fulfillment of their desires as the highest goal, considering this as everything, and hold that there is nothing beyond this.

             Entangled in the web of hundreds of desires, in the grip of anger and lust, for the fulfillment of their desires, and to  amass wealth and property, they adopt wrong and unlawful means.

           The person of demonic  nature thinks : " I have acquired this today, this desire too, I will fulfill today itself . This is mine today, and in future, more wealth and property will also be mine. This enemy has been slain by me today, and other enemies will also be slain by me as well. I am wealthy and I am high born. Who is there to equal me? I will sacrifice, I will give charity, I will enjoy bliss, " because of ignorance and delusion, they speak such words.

         Because of their thoughts, stuck in the web of ignorance and foolishness, and focused only on fulfilling their desires, they fall into foul, impure hell.

          In the grip of arrogance, might, pride, lust and anger, these hateful people despise Me dwelling in them as well as in others.

          These irreligious, harsh, cruel, and hateful doers of evil deeds, I consign to births in the lower levels of existence and keep them in this cycle of birth and death.

           Stuck in the evil, demonic  births, these foolish people, even after endless births and deaths, do not reach Me, but fall deeper still into the lower regions of hell.

             There are three gates which take the soul towards the destruction of hell : desire, anger and greed. One should avoid them at all costs.

             Whosoever is able to avoid these three gateways, who is able to steer clear of them, he becomes free from desire, anger and greed, and then he does only those actions  which are good and beneficial for the soul, and because of these, he attains salvation.

            But he who rejects the teachings,  the tenets, the and rules of the Scriptures and acts only according to his desires, he neither gets realization, nor does he get happiness, nor does he get salvation.

            Therefore, Partha, to determine what is to be done and what is not to be done, always rely on and accept, the authority of the Scriptures, and do all your actions, do all your works, and do all your duties  according to the rules prescribed in the Scriptures.


                                                     End of Chapter Sixteen


                                                OM SHANTI SHANTI SHANTI OM

The Bhagavad Gita in Simple English : CHAPTER FIFTEEN

                In this chapter Lord Krishna describes human life in the form of a Peepul tree. God and Being are described. The Lord God is the life of this world. He is the Supreme Lord of all.


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                 Lord Krishna says : Partha, human life is like the indestructible Peepul tree (somewhat like the Fig Tree). The roots of  the tree of life are upwards and its branches are downwards. Its leaves are the Vedas, and he who knows the true form of this tree of life, he is the knower of the Vedas and he comes to know the secrets and the mysteries of life.

                 The branches of this tree of life are spread out upwards and downwards, and they are nourished by the three attributes of Nature. Objects of the senses are its buds, and the roots of this tree spread out below, in the world of men in all directions. These roots are the actions which bind man firmly to the world, as a result of which, he has to be born again and again.

                 The true form of this tree of life cannot be seen in this world of men; neither its origin, nor its end, nor yet its source is seen here.

                  To get freedom from the cycle of births and deaths, it is necessary to cut down this strong rooted tree. With the strong axe of detachment, this tree of life should be cut from its very roots, and then that eternal path leading to salvation should be sought, going on which one attains freedom from the cycle of births and deaths and does not return to the world.

                  One should seek refuge in that Supreme Atma, the Soul of this world, from which have originated the ancient streams of life, and which is the source and origin of this entire creation.

                  Those people who have subdued pride and delusion of the mind, who have rid themselves of  both of these, who have subdued the taint of attachment, who always reside in their Soul, in their Atma, who have understand the duality, the confusion and the doubt about sorrow and happiness , and have overcome these, and whose all desires have ended, they reach that eternal state which is far, far brighter than the sun, the moon and fire; which state once reached, one does not have to return to this world. That is My Supreme State. That is My Supreme Abode.

                   A very small fragment of My Imperishable Being is always coming to life, and coming to life in this world, it draws to itself the five senses, and sixth, the mind, all of which are situated in Nature.

                 When the Lord takes on a body, or when He leaves the body, then He takes along with Him the senses and the mind, just as the wind carries away the fragrances and scents from their places.

                 Using the five knowledge senses of ears, nose, eyes, skin and tongue, as well as the mind, He enjoys the objects of the senses.

                 When the Atma, in the form of the Lord, leaves a body, or when it resides in it, or when, coming in contact with the senses and with the attributes of nature, it enjoys them, then, all this time, the deluded and the ignorant, are not able to see the Lord Atma who has been residing within themselves, but those whose eyes of knowledge have opened, they alone are able to see Him.

                Only those yogis who are  fully engaged in the practice of yoga and who keep on trying to achieve yoga, are able to see the Param Atma residing within themselves, but the ignorant and the indisciplined, even though striving and trying, are unable to see the Param Atma within themselves.

                 The light of the sun which lights up and warms the earth is My light only,  as are the light and the brightness of the moon.

                Pervading the world of men, with My life giving powers, I give life to beings, and becoming the nourishing, sap giving moon, I nourish all vegetation and herbs.

               Mixing with the incoming and the outgoing breaths, becoming the digestive fire, I help digest all kinds of food.

              I dwell in the hearts of all. From Me come memory, knowledge and wisdom. I also destroy doubts and remove scarcity.

              In truth, I am the One who am known through the Vedas. I am the knowledge, and the wisdom of the Vedas. I am the maker of the Vedanta, and it is I who am the knower of the Vedas.

            In this world two types of beings are born, the perishable, whose end must come, and the imperishable, whose end never comes. All beings of the physical world are perishable, while the changeless Atma is imperishable.

          But beyond both these perishable and imperishable, is yet another Supreme Atma, called the Param Atma. That Param Atma, as the Supreme Lord, pervades the three worlds and also nourishes and nurtures them. I am that Param Atma.

            Because I transcend both the perishable and the imperishable, because I am above both the perishable and the imperishable, I am superior to all. Therefore, in this world, I am recognized as Purushottama, the Supreme Person.

           Whosoever, without any doubt, knows Me as the Supreme Person, as Purushottama, understand that he has known every thing, and he worships Me with his entire being, with his entire body and soul.

             In this way, Partha, I have told you this most secret knowledge and wisdom, knowing which a person becomes wise, all his duties and actions get completed, he gains immortality and attains salvation, he attains the Supreme State.


                                                         End of Chapter Fifteen


                                                      OM SHANTI SHANTI SHANTI OM

the Bhagavad Gita in Simple English : CHAPTER FOURTEEN

               In this chapter Lord Krishna tells Arjuna about the three attributes of Nature : Sattvaguna,  light and goodness, Rajoguna, fire and passion, and Tamoguna, darkness and evil, and also about what results from them. He also tells about the qualities of those who transcend the attributes, those who rise above the three attributes.


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              Lord Krishna says : Partha, I will now tell you about that knowledge which is the Supreme knowledge, knowing which sages and the realized ones, rose above this world and attained salvation, attained the Supreme.

              Taking the support of this knowledge and becoming like Me, they are neither born at the beginning of creation, nor do they die when creation ends, when it dissolves.

              Great Nature is My womb, into which I cast the seed whereby all beings and things are born, whereby all creation comes into being.

              Where ever, and in whatever form, and in whatever womb, any birth takes place, great Nature is their source womb, and I am the seed giving Father.

             Sattvaguna, light and goodness, Rajoguna, fire and passion, and Tamoguna, darkness and evil; these are the three attributes born of Nature, and it is these that bind the imperishable Soul to the body.

             Of these Sattvaguna is pure and without blemish or taint. It produces light and frees one from sinful activity. But even sattvaguna binds because of the pride of knowledge and the pride of happiness.

            Rajoguna gives rise to passion, desire and attachment. It binds through action and through desire for the fruit and reward of action.

            Tamoguna results from darkness and ignorance and keeps one under delusion. It binds through carelessness, sloth and sleep.

           Sattvaguna engages one in bliss and happiness, Rajoguna in passion and action, and Tamoguna, veiling ones knowledge, deludes, and results in carelessness and sloth.

           From time to time, from age to age, one of the three attributes dominates and the others weaken.

            Sattvaguna dominates weakening Rajoguna and Tamoguna, Rajoguna dominates weakening Sattvaguna and Tamoguna, and similarly, Tamoguna dominates weakening Sattvaguna and Rajoguna.

          When the light of knowledge,virtue, the power of discrimination, and conscientiousness,  pervade the entire being and senses of a person, then it must be understood that Sattvaguna is on the rise, and it dominates.

           When greed, activity, desire, restlessness and excessive ambition begin appearing in a person, then it must be understood that Rajoguna is on the rise and it dominates.

             When there is a lack of light, when evil, carelessness, and delusion begin to appear in a person, then it must be understood that Tamoguna is on the rise, and it dominates.

             Listen Partha, after the death of the body where the Soul will go depends on the attribute of Nature dominating in the person at the time of his death.

             If his death occurs when Sattvaguna dominates, then his Atma will go to the pure worlds of those knowing the Supreme, it will be born there.

             If his death occurs when Rajoguna dominates, then his Atma will be born among people committed to action and if his death occurs when Tamoguna dominates then his Atma will be born in the lower classes of the ignorant and the foolish.

            The fruit of Sattvik action is good and pure, the fruit of Rajasik action is sorrow, while the fruit of Tamasik action is ignorance and dullness.

            From Sattvaguna is born knowledge, from Rajoguna comes greed, and from Tamoguna come ignorance, carelessness and foolishness.

            Those who are situated in Sattvaguna rise upwards towards salvation and the Supreme. The ones in Rajoguna remain in the middle, on the earth itself, while those in Tamoguna, always engaging in evil and nefarious activities fall into hell.

            When one understands that apart from these three attributes of Nature, there is no other doer, and when he also knows the One, who is even beyond and greater than these three attributes, then one attains to My form, then one becomes like Me.

              When a person rises above the three attributes of Nature, when he transcends Sattvaguna, Rajoguna and Tamoguna, all born of the body, then he becomes free from birth and death, old age and sorrows, and then he gets eternal life.

             Arjuna's curiosity is aroused, he wants to know more and asks Lord Krishna : Dear Lord, how do we recognize the person who has risen above the three attributes of Nature? How is his conduct and how does he go beyond the three attributes?

           Lord Krishna explains to Arjuna : Partha, the person who has risen above the three attributes of Nature is one who,  when light, attachment, and delusion are within him, then he does not consider them as bad, and when these go away, or when they are absent, then he does not desire them, or hanker after them.

          He is always satisfied, he is always free from desires, he remains unaffected by the play of the attributes, by all their activities, he remains calm, untouched and poised, and he  understands that it is only the attributes that act, and none else, and knowing this, he stands aloof, steadfast and calm.

         Such a one considers sorrow and joy as the same. He is always established in his Atma, in his Soul. He does not distinguish between mud, stones, gems, diamonds, gold and silver; he considers all these as the same. He considers good and bad things, good and bad situations and conditions as the same.

            He is patient, he is the same in praise and in blame, in honour and in dishonour. He behaves in the same way with friends and with foes. He has given up all actions, as well as the rewards of those actions.

               Such a one is great. He is the best, and he is said to have risen above the attributes, to have transcended, the  gunas, the  attributes of Nature.

         The person who, without wavering, and with full devotion, serves Me, he rises above the three gunas, he transcends the three attributes, and reaches the Supreme, the Absolute.

          And because I am the dwelling place, I am the abode of the Immortal, the Imperishable Brahm, and of Eternal Dharma, of Eternal Righteousness, and of Supreme Bliss, he who, with full devotion, faith and allegiance, worships and serves Me, he rises above the three attributes and he attains to Me.


                                                        End of Chapter Fourteen


                                                     OM SHANTI SHANTI SHANTI OM

         

   

         

           

The Bhagavad Gita in simple English : CHAPTER THIRTEEN

                 In chapter thirteen Lord Krishna tells about the field of action, about the knower of the field of action, about Spirit, the Atma, and about matter, Nature, about knowledge and ignorance, about Parbrahm, the Absolute, and about salvation.


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                  Arjuna asks Krishna : Keshava, What is Kshetra, and what is the Kshetragya? What is knowledge, and what is the purpose and goal of that knowledge ?

                 Lord Krishna explains to Arjuna : Partha, this body is the Kshetra, it is the Field where all  the actions are done and also where the rewards of those actions are reaped. This is also Nature and Matter.

           He who knows the truth about the Field, and also about the working of the Field, is called the Kshetragya, the Knower of the field.

           In all the Fields, know Me to be The Knower of all the fields.

          Fully understanding the knowledge of the Field, and the Knower of the field, understanding them both, is considered by Me to be true knowledge.

                 Now I will tell you in brief what the Field is, of what type it is, from where it has come, what its modifications are, who is the Knower of the Field, and what his powers are.

                The Sages of old have expounded about the Field and its Knower  through various verses, and these have also been described in detail, along with critiques and commentaries, in the ancient scriptures.

                  In brief, along with its various modifications, the different parts of the Field are :

                 the five basic elements, which are earth, water, fire, wind and the sky,

                  the ten sense organs, of which five are the knowledge organs-eyes, ears, nose, tongue and skin,

                 five are  the action organs-speech, legs, hands, anus and the regenerative organs,

                  five are objects of the senses-form, smell, taste, touch and sound,

                   and also, the ego, the intellect, and the three attributes of Nature--Sattvaguna, Rajoguna and Tamoguna, in an unmanifest form,

                  the mind, desire, and hatred, the physical body, patience, and fortitude.

                     All these together constitute the field.

                  And knowledge is : absence of pride and arrogance, absence of deceit, non-violence, forgiveness, patience and fortitude, simplicity of the mind and speech,

               serving the teacher with devotion and faith, purity of both body and mind, steadiness and self control, dispassion and detachment from the objects of the senses,

                 absence of ego, the feeling of "I," the feeling of "mine," no attachment towards sons, daughters, wife, and residence, absence of attraction, remaining the same in the pleasant and the unpleasant,

                   constant  devotion to, and worship of Me, without any distraction, living in a solitary place, and shunning crowds of people.

                   Constantly remaining immersed and absorbed in the knowledge of the Atma.

                   Seeking the Lord in every element, and seeing Him everywhere.

                    All this is true knowledge, and whatever is against this, and every thing else is ignorance.

               Now I will tell you that which is worth knowing, and knowing which, one attains Supreme Bliss, one attains the Supreme state of Liberation.

          That is Parbrahm, The Absolute, which is without beginning, which is everlasting and eternal. It is beyond both Truth and Untruth, the Real and the Unreal.

              Its hands and feet, its head, its face, its eyes and its ears are everywhere, facing all directions.

               Pervading all objects and every thing, it resides in the world.

              It has attributes and qualities of all the senses, and yet it is without them too.

               It remains unattached yet it supports all. It is without attributes, yet it enjoys all attributes.

              It is inside all animate and inanimate objects, the moving and the non moving, and it is outside them as well.

               It moves, and It moves not. It is so subtle that it cannot be known. It is very far and yet it is very near.

               It is indivisible, yet it appears to be divided in all that exists.

               It should be understood, that it nurtures and nourishes all, It destroys them, and brings them forth anew again, gives them a new life all over again.

              It is the light of lights. It is beyond darkness and it dispels darkness too.

             It is knowledge and it is the object of knowledge, and it is the goal of knowledge too.

              It resides in the hearts of all.

               In this way the Field, Knowledge, and the object of Knowledge have been briefly described.

             Whosoever understands this, he becomes capable of attaining My status.

              Understand this very well that  Atma and Nature, are both without beginning, and also understand that all the defects in beings, and all the good qualities in them, are born of that very Nature.

              Nature is the cause of all that happens in the world. The bodies of all beings, as well as the senses, are all born of Nature.

           All actions, all acts and the means and agency for doing all these acts and actions, are also because of Nature.

             But the experience of happiness and sorrow during the lifetime of beings is on account of the Atma, the Spirit.

              Situated in Nature, the Atma experiences the attributes of Nature, it enjoys them. It is attachment to these attributes, that is the cause of good or bad classes of births for beings.

             But there is yet another Supreme Enjoyer, situated in the body, who is the Lord, the Witness, the One who gives approval, the One who supports, The Enjoyer, called the Great Lord, the Param Atma.

             He who, in this way knows Spirit and Matter, Atma and Nature, along with their attributes, no matter what actions he keeps doing in the present, he would not be born again.

            Some try to see the Lord within themselves through meditation, some through knowledge, while some try to see him through the yoga of selfless action.

            But there are many others, who do not know these paths of meditation, knowledge and selfless action. Such people hear about Me from the wise and the realized, and believing, and having faith in what they have heard, they start worshiping Me, and through this worship of Me, they too, cross over death.

            Partha, understand this that whatever is born in this world, animate or inanimate, moving or non moving, is born because of the union of the Spirit and Matter, the union of the Atma and Nature, because of the joining of these two.

             The person who sees the same  Atma, the same Spirit,  residing in every object, and on that object perishing or being destroyed, who does not see the Atma, the Spirit, being destroyed, he sees truly, he sees the truth.

             Because he sees the Lord God in the same form everywhere, therefore he does not cause trouble to himself by his mind, and then he attains the Supreme State, he attains Salvation.

             The person who sees that all acts and actions are done  only by the body, which is born of Nature, and who also knows that the Atma, the Soul is not the doer of the actions, he truly knows, and he truly understands.

            When he understands this, that even though all things appear to be separate, yet they are concentrated in that One, from whom the entire creation emerges and spreads, from whom this whole expansion takes place, then he attains the Absolute, the Supreme.

             Because the Supreme Being, the Param Atma, is without beginning , is imperishable, is without attributes, is without blemish, is without qualities, therefore, though He resides in the body, yet, neither does He do any work, any action, nor is He attached to any work, nor is He bound by any action or any work.

            Just as the all pervading atmosphere, on account of its subtleness, does not get attached to any thing  or to any object, it does not get stuck to anything, so too, does  the Dweller in the bodies, the Atma, the Soul, does not get attached to the bodies, it does not stick to the bodies.

           Just as a single sun lights up the whole world, in the same way the Lord of the Field lights up His entire field.

            In this way, those people who, through their eyes of knowledge, know the difference between the Field and its Knower, who are able to distinguish between the two, and who also know the way, the method, of how all beings can be freed from Nature, they definitely, with that knowledge, attain the Supreme Goal.


                                                             End of Chapter Thirteen


                                                         OM SHANTI SHANTI SHANTI OM

The Bhagavad Gita in Simple English :CHAPTER TWELVE

               In chapter twelve, Lord Krishna tells about the worship of a personal God, having Form and attributes, and also about worship of Brahm , the Absolute, who is without form and attributes; and the fruit of such worship. He also describes the various devotees of His.


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         Arjuna asks Krishna : Lord, Those devotees who, with full faith and devotion, worship Your manifest form, and others who worship that unmanifest, formless, Imperishable Brahm, without attributes, which of them is better versed in yoga.

          Lord Krishna replies : Partha, those who apply their minds to My manifest form, and worship Me with utmost faith and devotion, these I consider to be better versed in yoga.

            Those who, fully controlling all their senses, continuously, without distraction, with single pointed concentration, and with full faith and devotion, worship the unmanifest Brahm, who is beyond the mind and the intellect, who is all pervading, who is indescribable and who is always the same, who is permanent, immovable, formless, and the same in all situations, they too, like the others, attain to Me only.

           But the difficulty of those who worship the unmanifest is very great indeed, because the goal of the unmanifest is very hard to attain for the embodied.

             Those people who offer up all their actions to Me, the manifest Lord with attributes and who, constantly meditating on Me, worship Me,with full faith and devotion, who always concentrate all their thoughts on Me, I quickly release them from this finite and limited world, which is defined by death.

             Therefore, Partha, concentrate your mind and your intellect, and surrender them both to Me only. After that, without doubt, you shall attain Me.

             If you are unable to concentrate your mind and your intellect and are unable to surrender them to Me, then adopt the method of practice, of abhyasa, to control your mind and your intellect to reach Me.

             If you are unable to do this, then make serving Me, make service to Me, as your supreme goal and work only for Me. Working for Me, you shall attain liberation.

              If you are unable to do even this, then controlling your mind and your intellect, come to Me, come to My refuge, and give up the rewards, give up the fruits, of all your actions.

             Knowledge is better than abhyasa or practice, meditation with knowledge, is better than just knowledge, and even better than meditation, is the relinquishing of, is the giving up of, all the fruit, all the rewards of action, because with such relinquishment,  peace and tranquility come immediately.

             The person who hates no one, who loves all selflessly, who is compassionate, who is free from ego and attachment, who remains the same in sorrow and in happiness, who is patient, who is always satisfied, who keeps himself, along with his mind and his senses, under control, who is of firm resolve, who is of firm determination, and who has fully surrendered both his mind and his intellect to Me, such a devote of Mine is very dear to Me.

             One who is not the cause of sorrow for anyone, and who is not bewildered by another's sorrow; who is not afraid of the world, and whom the world does not fear, such devotee of Mine is dear to Me.

             One who does not expect any thing from any one, who is pure inside and out, who is skilled in action, who is free from worries, and who does not make any effort to get any reward of any action of his, such devotee of Mine is dear to Me.

              One who is neither pleased nor displeased, who neither hates nor desires, who has given up both good and bad actions, and who worships Me thus, such devotee of Mine is dear to Me.

           One who remains the same among friends and foes, in honour and in dishonour, in heat and in cold, in sorrow and in happiness, in praise and in blame; who remains unaffected in all situations, who is free from attachment, who has controlled his words and his speech, and who is satisfied with whatever comes his way, who has no attachment for any place of residence, and whose intellect is stable, such devotee of Mine is dear to Me.

           But those devotees are the most dear to Me, who with full faith, making Me as their supreme goal, join fully with Me, and completely follow the eternal knowledge and wisdom stated above.


                                                      End of Chapter Twelve


                                                  OM SHANTI SHANTI SHANTI OM







         
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The Bhagavad Gita in Simple English : CHAPTER ELEVEN

             In this chapter Arjuna wants to see the Divine Form of Lord Krishna, who gives Arjuna special vision, and shows him that form. That Divine Form has been described here. Arjuna's praise of the Lord and his request to the Lord, The Lord's terrifying form, more praises of the Lord, and ultimately Krishna promises Arjuna His grace, all these are contained in this chapter.


                                                                   CHAPTER

                       Arjuna says : Dear Lord, through your love and kindness for me, you have told me the Supreme Secret of the Atma, knowing which all my doubts, and all my delusion, have gone.

                     I have heard from you in detail, about the birth, and about the destruction of things, and also about your never ending, imperishable glory, all of which I consider to be absolutely true.

                    After hearing all this, I would like to see your Divine Form. If you think that that Form can be seen by me, then dear Lord, please reveal to me that Eternal, Imperishable, Divine Form of yours.

                  On Arjuna's thus requesting, Lord Krishna showers His grace on Arjuna and says : Partha, behold My hundreds, thousands, many different shaped, and many different colored, Divine Form.

                  Behold the Adityas, the Vasus, the Rudras, both the Ashvin twins, the Maruts, and the various different, and separate forms of the Devas, which you have never seen before.

                 Today behold the whole world, the entire creation, behold all the animates and the inanimates, the moving and the non moving, and in addition, anything else that you wish to see, behold  them all, in My body, gathered together in one place.

                  But you cannot see Me as such, with your human eyes. I will give you divine vision.

                  Behold My glory, and My Divine Cosmic Form.

                  Saying so, Lord Krishna gave Arjuna divine vision, and revealed to him, His Supreme, Cosmic, All Encompassing, Divine Form.

                  That Form had many mouths and many eyes. It contained many wonderful and amazing sights. It was adorned with many divine jewels, clothes, and garlands.

                   It had many divine weapons and armours. It was annointed with many divine fragrances and scents.

                  That Form was full of wonders. It was Divine, dazzling, Infinite, and All pervading.

                   As if a thousand suns had risen, and were all shining at the same time, such was the brightness and dazzle of that world encompassing, Divine Being.

                     There Arjuna saw, gathered in the body of Lord Krishna, the entire world, in all its different forms and shapes, the whole multitude of creation, gathered together in one place, in the body of the Lord.

                       Seeing this, Arjuna was wonder struck. His hair stood on end. He bowed his head, and with folded hands, saluted the Lord and said : Lord in Your body, I see all the gods, and the groups of various and different beings.

                      I see Lord Brahma on his lotus throne, I see Lord Shiva, and I see all the sages, and  the divine serpents.

                  Your form extends to infinity on all sides. Your many arms, your many stomachs, your many faces, and your many eyes, spread out in all the directions. I can see neither Your beginning, nor Your middle, nor Your end.

                    I see you wearing your crown, holding your disc and the mace. I see you shining in all directions, like a huge collection of dazzling lights, looking at whom is very difficult, and who blinds and dazzles, being much , much brighter than many, many blazing suns.

                    You are the Imperishable God, who should be known. You are the total cause of this world.

                    You are the Immortal guardian of the Eternal Dharma, of Eternal Righteousness. I now know, that You are the Eternal Person.

                     I see that You have no beginning, You have no middle, and You have no end. Your glory is limitless. You have countless arms.

                      The sun and the moon are your eyes. Your face is like a blazing fire, and through Your radiant energy, You light up, and warm the entire world.

                  The entire space between the earth and the sky, and all the directions are pervaded by You alone. When this wondrous, terrible form of Yours is seen, then all the three worlds tremble.

                  Groups of deities enter into You, some of whom, full of fear and with folded hands sing your praises. Great sages and the realized ones saying, " may all be well, "  also sing verses full of praises for you.

                   Rudras, Adityas, Vasus, monks, deities, the Ashwin twins, Maruts and the ancestors, plus groups of Celestial musicians, benevolent spirits, demons and realized ones, are all looking at You and, seeing You, are all wonder struck.

                   Seeing this colossal form of Yours, having many faces and many eyes, many arms, many thighs and many legs, and many stomachs, made all the more terrible looking, by your many large teeth, all the worlds tremble, and, like every one else, I too tremble.

                 Seeing this sky touching, many colored, dazzling form of Yours, with mouths wide open, and with big shining eyes, my whole being is gripped with fear. I tremble, and I am neither able to compose myself, nor  do I have any peace.

                When I see Your terrible and fearsome, all devouring, flame throwing mouths, with their big teeth, I lose sight of all directions, and I am not even able to maintain my composure. O Lord and source of all the gods, as well as of the world, have pity on me.

                  There I see all the groups of kings, along with the sons of Dhritrashtra, Bhishma, Drona, Karna, and the main warriors of our army as well. I see all of them rush into Your terrible mouths, which on account of the big teeth, look very fearsome indeed.

                  Just as the many fast moving currents of the rivers, rush towards the ocean, so too, are the brave warriors of this world, rushing into Your flame gorging mouths.

               Just as the moths hasten to their destruction towards the flame, so too are these people rushing into Your mouths, for their destruction.

                O Vishnu, licking them, you swallow up all these people, with Your flaming mouths.

                Your rays, full of fire, with their terrible heat, scorch the entire world.

                Foremost among the Gods, tell me who You are, You of terrible form? Have pity on me.

              I want to know who You, the First God are, because I do not know Your activities, I do not know Your Nature, I do not know Your Design, and I do not know  your scheme of things.

                 Lord Krishna replies : I am Time, the destroyer of the worlds, at present engaged in subjugating all these worlds. The warriors in both the armies will not remain alive even without your fighting. They will all die.

               Therefore, get up, defeat your enemies, enjoy this prosperous kingdom, and attain fame. All these warriors have already been slain by Me. You be just My instrument and slay Bhishma, Drona, Karna, Jayadratha and the other brave warriors. In this war, you will definitely be victorious over your enemies.

              Hearing Lord Krishna's words Arjuna trembles, he folds his hands, bows his head, and in a choked, and tremulous voice says :

         Lord,the world which takes delight in singing Your praises, rightly does so, and the whole world tries to be like You.

                 Demons, stricken with fear, scatter in all directions, and groups of the realized ones salute you with respect. And why should they not salute You, because You are greater than even Lord Brahma, the creator.

               O Lord of the world, O Limitless One, O Source and the Origin of the world, O Imperishable One, You are the Truth, and You are the Untruth, and what is beyond them both, You are That.

                Because You are the first among the Gods, you are the final refuge.

                Only You are the knower,  and only You are worth knowing.

                 You are the highest goal, the highest aim; and You have pervaded this whole world.

                 You are the wind, You are the fire, You are the aquatic being, You are death, You are the moon, You are the sun . You are the Father of all, even of Prajapati, the Creator, Lord Brahma.

                 I salute You a thousand times, I salute You again and again, and yet again. I salute You from front, I salute you from behind. You of all Forms, I salute you from all sides. Your power has no limits, and Your might is infinite. You are absorbed in every one. Therefore, you are everything.

                Not knowing this greatness and this glory of Yours, and also not knowing that You are God, and understanding You to be my friend only, unknowingly, through ignorance, and because of my love and affection for You, I have, in the past, addressed You as "Hey Krishna, hey Yadava, hey friend, " sometimes during play, sometimes during meal time, sometimes while resting on the bed, sometimes  alone, or in front of others and, sometimes in jest. If, in any way, I have shown any disrespect to You, then, for all such infractions of mine, I seek your forgiveness.

                    You are the Lord of this whole moving and non moving world. You are the Teacher to be respected and worshiped.

                   In all the three worlds, there is none to even equal You, then how can there be anyone greater than You?

                 Therefore, prostrating My entire body before You, and saluting You, I seek to please You, O Lord worth worshiping.

                 Forgive and tolerate my infractions and my behavior, just as a father forgives the transgressions of his son, the friend of his friend, and the lover of his beloved.

                 I have seen that wonderful and amazing form of Yours, which before this,
 has never been seen by any one else, and seeing which, though I am filled with bliss, yet my heart trembles with fear. O Lord, be pleased with me, and show me Your earlier human form.

                  O thousand armed Lord, of colossal form, I want to see you as before, wearing your crown and holding your mace and disc in your hands. O Lord, please show me only Your earlier, calm and serene human form.

                   On Arjuna's so requesting lord Krishna says : Partha, pleased with You, through My divine power, I have showed You My Supreme Form, full of light, world straddling, limitless and the First, which in this world of mortals, apart from you, no one else has seen.

                 Seeing this terrifying Form of Mine, do not be afraid, do not be confused, and do not be deluded. Forsake your fear, be happy, and behold My earlier human form.

                  Saying so, Krishna resumes his normal calm and serene, human form, and comforts Arjuna.

                 Seeing the Lord's human form again, Arjuna calms down and says : Lord seeing this serene human form of Yours, I have become calm and composed, and have returned to my natural state.

                Then Lord Krishna says to Arjuna : Partha, you have seen that form of Mine which is very difficult to see. Even the Gods in heaven are ever eager to see this Form of Mine.

             In the Form you have seen Me, in that Form I cannot be seen through the study of the Vedas or other scriptures, or through performing rituals, or through charity, or through rigorous penance or austerity, or through sacrifices. In this world I cannot be seen through any of these.

             But through continuous and undistracted devotion and worship, I can be known in this Form, really seen, and also entered into.

             The person who does work only for me, Who considers only Me as his goal, who worships only Me, who has no attachments, and who has no enmity or feelings of hatred towards any one, such a one definitely reaches Me.


                                                            End of Chapter Eleven


                                                  OM SHANTI SHANTI SHANTI OM

       




           



       

The Bhagavad Gita in Simple English : CHAPTER TEN

              In the tenth chapter Lord Krishna reaffirms that He is  the Lord God of all creation. He is both the seed of every thing and of everyone and He is the fruit of the seed too. He also tells Arjuna about His various and different Manifestations.


                                                                     CHAPTER

             Lord Krishna says : Partha, now listen to My Supreme word, which I will tell you since I wish you well, and because you are dear to Me, and you are taking  pleasure in listening to Me.

             Neither the gods, nor the devas, nor even the great sages, know My origin, because in all ways, I am the primal, original cause of all the gods, the devas, and the great sages.

             I am the Unborn. I am without beginning, and I am the powerful Lord of all the worlds. Whosoever knows Me as such, such a one has no delusion and attachment, and he becomes free from all sins.

             Intellect, knowledge, freedom from doubt, forgiveness, truth, self control, keeping the mind and the senses under control, happiness and sorrow, life and death, fear and fearlessness, non violence, balance and harmony, satisfaction, austerity, charity, honour and dishonour; all these are the various qualities of all people, all of which are born from Me, which originate from Me.

            The seven Great Sages, and the four Manus, the original creators and ancestors, are of My Nature, and they were all born from my mind, and from them all beings, and all creatures of the world have been born.

           He who, in this way, knows My glory and yoga in its true form, he, without doubt, through his unshakeable practice of yoga, joins with me.

            I am the place of origin of all things. The whole world and all creation moves and lives because of Me. Knowing this, the wise, with full confidence and faith, worship Me.

           Their thoughts get fixed and firm in Me. They offer their entire life working for Me and serving Me. Giving knowledge to one another, and always talking about Me, they remain satisfied, and obtain bliss only in Me.

           Those who, in this way, always full of love and devotion, are constantly engaged in worshiping Me, to them I grant the concentration of their mind. I make their concentration focused and single pointed. I grant them the wisdom by which they attain Me.

           Granting them My grace, and showing compassion towards them, abiding in their intellect, and in their hearts, through the bright light of wisdom, I destroy their dark ignorance.

           Hearing these words of Lord Krishna, Arjuna says : You are Parbrahm, the Ultimate, You are the final abode, and You are the purifying, supreme truth.

              You are the Immortal Divine Being. You are the First God, You are Unborn, and You are The All Pervading.

            All the sages have said this about You. The Divine Sage Narada, Asita, Devala, and Vyas have also said the same, and You Yourself, have also told me so.

            Whatever You say, I consider that as the complete truth. Neither the Devas nor the Demons know Your Manifestations.

             O Origin of all beings, O Lord of all beings, O God of the Gods, O Lord of the entire creation, only You know Yourself through Yourself.

            Tell me about all Your Divine, Glorious Forms and Manifestations in detail, by which, abiding in them, You not only pervade them, but are also beyond them.

             O Supreme Yogi,constantly thinking and meditating, how do I know You? On what different and separate Forms of Yours should I meditate?

             Tell me in detail about Your Yoga powers and Manifestations because I do not tire of listening to Your nectar like speech, I want to keep on listening to your nectar like speech for ever and ever.

            Responding to Arjuna, Lord Krishna says : Listen Partha, I will tell you about My Divine Forms.  But I will tell you about the main ones only, because there is no end to all My various and different Manifestations.

           I am the Soul, the Atma, residing in the hearts of all beings. Of all things I am the beginning, the middle and the end.

            Of the Aditi born I am Vishnu. Of the lights I am the dazzling Sun. Among the purifiers, I am the wind. Among the constellations, I am the Moon. Among the Vedas, I am the Sama Veda.

            Among the Gods, I am Indra, the king of the Gods. Among the senses, I am the mind. Among the living beings, I am consciousness.

          Among the destroyers, I am Shankara. Among the other -worldly beings and demons I am Kubera, the Lord of Wealth.

           Among the Vasus, the elements, I am Fire. Among the Mountain peaks. I am Meru. Among the priests, I am the Chief Priest Brihaspati.

                 Among the Army Commanders, I am Skanda, born of Shiva. Among water bodies, I am the Ocean. Among the great Sages, I am Bhrigu.

                 Of speech, I am the letter AUM. Among the sacrifices, I am the silent meditation, Japa-Yagya. Among the steadfast and the immovable, I am Himalaya.

                  Among the trees, I am the Peepul tree. Among the divine Sages, I am Narada. Among the Celestial musicians, I am Chitrartha. Among the realized Sages, I am Kapilmuni, Among the horses, I am Ucchaishravas, born from the churning of the ocean. Among the elephants, I am Indra's mount Airavata.

           Among  men, I am the King. Among weapons, I am the Thunderbolt. Among cows, I am the cow of plenty, Kamadhenu. Among those who help procreate, I am Kamadeva.

          Among snakes, I am the king of snakes Vasuki. Among the Nagas, I am Sheshanaga, the Primal Being.

             Among water beings, I am Varuna. Among the ancestors, I am Aryama. Among the rule makers and followers of the system, I am Death.

             Among the Demons, I am Prahalada. Among the enumerators, I am Time. Among animals, I am the king of animals the Lion. Among birds, I am Vishnu's mount Garuda, the Eagle.

               Among warriors, I am Rama. Among fish, I am the Whale. Among rivers, I am Ganga. Of all creation, I am the beginning, the middle, and the end.

               Of knowledge, I am the Spiritual Knowledge. Among those who reason, I am the reason.

             I am eternal Time, and among Creators, I am Brahma. I am Death that swallows everything, and in future I am the cause of birth of things.

               Among the feminine, I am wealth, fame, speech, memory, intellect, steadfastness and forgiveness.

              Of the melodies of the Samaveda,  I am Brihatsama. Among metres, I am Gayatri. Among months, I am Margsirsa. Among seasons, I am the flowery spring.

           Of the deceitful, I am the deceit. Of the powerful, I am the power. Of the victors, I am the Victory. Of the determined, I am the determination. Of those who decide, I am the decision. In good people, I am the Goodness.

               Among the Vrishnis, I am Vasudeva, Among the Pandavas, I am Arjuna.

            Among the sages, I am Vyas. Of Thinkers, I am Shukracharya. Among the punishers, I am punishment. Of those desiring victory, I am the Strategy. Of Secrets, I am Silence, and I am the wisdom of the wise.

             I am the cause of the birth of everything in this animate and inanimate world. In this entire creation, there is nothing that can do without Me.

              Partha, there is no end to My divine manifestations, they are endless. What I have told you is but a small fraction, a very small part of My limitless glory, just an indication of what My glory really is.

             Whatever splendour, whatever glory, whatever beauty, and whatever radiance there is in this whole world, know them all to be born from a very small part of My Limitless Splendid Energy.

               But Partha, Why do you need this detailed knowledge? Suffice it to know that I support this entire world, by pervading it with but a very small part, with but a mere fragment of My Divine Self.


                                                                End of Chapter Ten


                                                      OM SHANTI SHANTI SHANTI OM