Selections from the Bhagavad-Gita
Abridged and translated by James G. Lochtefeld, Spring 2003
Any shortcomings here fall on me alone. This text may be downloaded or copied for any non-commercial use, provided the source is acknowledged.
General Introduction: The Bhagavad-Gita has been an important Hindu religious text for about two millennia, in part because it can be interpreted in many different ways--the philosopher Shankaracharya read it as promoting insight (jnana), the philosopher Ramanuja read it as promoting devotion (bhakti), and Gandhi read it as giving a call to action (karma). It is also a non-linear text, in that the narrative does not have a focused beginning and middle leading up to a conclusive end. I am persuaded by A.L.Basham's contention that the text was actually written in stages, with differing textual layers being added on to the existing text. The earliest layer examines the notion of righteous warfare and the immortality of the soul, together with thoughts on the idea of religious duty (dharma); a later layer focuses on the practice of yoga based on the sort of monism found in the Upanishads; the last and latest layer was written by an ardent devotee of Vishnu, and stresses devotion (bhakti). This final layer is inserted into the text as a block in chapters 7-12--where the tone completely shifts--as well as some of the concluding verses at the end of the text. These multiple textual layers mean that the Gita is not one text, but many, and this variety has made it appealing to many different groups.
Chapter 1—Arjuna’s Depression
The Bhagavad-Gita ("Song of the Blessed One"), one of the best-known Hindu texts, is itself only a section of the Mahabharata, one of the Indian epics. The part of the Mahabharata preceding the Bhagavad-Gita catalogues the strife between two branches of a royal family, and the Gita is set just before the battle that destroys these families. The opening chapter sets out the central dilemma. Arjuna and his brothers are royal princes, and have gathered an army only after their wicked cousins have repeatedly refused to give them their rightful share of the kingdom. As Arjuna looks over the enemy and realizes that the people he is about to kill are his relatives, teachers, and friends, he has second thoughts. Note that Arjuna’s central concern here is the survival and welfare of the family—and that destroying the family is described as a great sin.
1: 26-27 Then Arjuna saw standing in both armies fathers and grandfathers, teachers, mother’s brothers, dear friends, sons, grandsons, and comrades, fathers-in-law and benefactors; seeing all these relatives arranged [for battle], seized by the deepest pity, Arjuna uttered this in sorrow:
Arjuna said:
1.28 Seeing these my kinsmen, O Krishna, arranged and eager for battle,
1.29 My limbs grow weak and my mouth grows dry, my body quivers, and my hair stands on end.
1.31 I see evil omens, Krishna, and foresee no benefit from slaying my kinsmen in battle.
1.33 Those for whose sake we desire kingdom, enjoyment, and happiness, they stand arrayed in this battle, abandoning riches and life—
1.34 Teachers, parents, sons, and grandfathers, uncles, fathers-in-law, grandsons, brothers-in-law, and other relations,
1.35 I do not wish to kill them, Krishna, though slain myself, even to rule the entire universe, how much less for the earth?
1.38 Even though our opponents, their minds overpowered with greed, see no fault in destroying a family, or evil in the hostility of friends,
1.39 Why shouldn’t we learn to turn from this evil, seeing the evils done by destroying a family, O Krishna?
1.40 When the family is destroyed, the eternal family duty (kula-dharma) perishes, and when sacred duty perishes, irreligion (adharma) overcomes the entire family,
1.41 Overcome by irreligion, the women of the family are corrupted, and when the women are corrupted, there is mixing of castes.
1.42 This mixing leads the family and the slayers of the family to hell; their ancestors fall, their rites of water and rice-ball neglected.
1.43 Because those who slay their families commit sins leading to mixing of castes, caste-duty (jatidharma) and the eternal family duty (kuladharma) are ruined.
1.44 O Krishna, men whose family duty is ruined dwell eternally in hell; thus we have heard.
1.45 Alas, what a great sin we seek to commit, who are ready to destroy our family out of greed for the pleasures of kingship!
Chapter 2—Krishna’s Initial Answer
Krishna’s initial answer takes two directions. He first distinguishes between the soul and the body, emphasizing that the soul (as one’s true identity) is eternal and indestructible. When that doesn’t work, he takes another tack, appealing to Arjuna’s sense of duty as a warrior in a righteous war. Finally, from verse 47, Krishna talks about the need to perform one’s duty with detachment—performing one’s duty upholds the social order, but detachment frees one and gives one peace.
The Blessed One (Krishna) said:
2.11 You sorrow for those for whom you should not sorrow; yet you talk about wisdom! The wise sorrow for neither the living nor the dead.
2.12 Truly, at no time did I not exist, nor you, nor these kings, nor shall we ever cease to be.
2.13 The soul experiences childhood, youth, and old age in this body, then it passes on to another body; in this the steadfast are not confused.
2.18 These bodies are perishable, the embodied soul is said to be eternal, immeasurable, indestructible. Therefore fight, Arjuna!
2.19 The one who knows this as the slayer and the one who thinks it slain are both mistaken, the embodied soul is neither slayer nor slain.
2.20 It is never born, never dies, it has never not existed, nor having been born does it ever cease to be; unborn, eternal, everlasting, ancient, it is not killed when the body is slain.
2.22 As a man casts off old clothes and puts on new ones, even so the embodied soul casts off old bodies and enters other new ones.
2.31 So too you should look to your sacred duty (svadharma) and should not tremble, since for a warrior (kshatriya) nothing is better than a righteous war (dharma-yuddha).
2.37 If you are slain, you will go to heaven, if you are victorious, you will enjoy the earth, therefore get up, Arjuna, determined to fight!
2.38 Becoming the same to happiness and sorrow, gain and loss, victory and defeat, prepare for battle, thus you will incur no sin.
2.47 Your right is to the action alone, but never to its results. Do not act merely for the sake of results, but neither should you be attached to inaction.
2.48 Abandoning attachment, act with discipline, Arjuna. Be the same to success or failure, equanimity is called discipline (yoga).
2.51 The wise whose minds are disciplined renounce the fruits of action, freed from the bonds of birth, they attain the undying realm.
2.62 Focusing on the sense objects creates attachment to them, from attachment springs desire, from desire comes anger,
2.63 from anger comes confusion, from confusion loss of memory, from loss of memory the destruction of the mind, and when the mind is destroyed one perishes.
2.64 But one whose Self is subdued, who is devoid of attachment and enmity, and who encounters all sense-objects with the senses controlled by the Self—that one attains peace.
2.65 With peace comes the destruction of all sorrows, and for one whose heart is peaceful the mind is quickly stilled.
2.66 The undisciplined have no discernment, nor have they concentration, those without concentration can have no peace, and without peace how can anyone be happy?
2.70 As water flows continually into the ocean, but the ocean remains unmoved, so all desires enter into one who has attained peace, not one who desires desires.
Chapter 3—The Discipline of Action
The earlier chapters talk about detachment in action. The particular concern here was for ritual action—particularly required rituals—but this also spills over into the whole notion of dharma and social duty. This chapter argues the need for people to perform required actions because of the larger social implications (in performing their required and often hereditary roles, people uphold society). The example here is Krishna himself, who never ceases to act, even though (as God) he needs nothing.
The Blessed One (Krishna) said:
3.8 Act continually, knowing that action is superior to inaction, for even maintaining the body is impossible without action.
3.19 Therefore always do your duty, but without attachment, without attachment one attains the highest good.
3.21 As the superior person does, so do others imitate, the common people follow whatever standards he sets.
3.22 In the whole universe, O Arjuna, there is nothing at all I must do and nothing that I lack, and yet I too continue to act.
3.24 If I did not act, these worlds would fall into ruin, I would be causing the confusion of castes, and destroy these beings (on earth).
3.25 As the ignorant act with attachment, so the wise should act with detachment for the welfare of the world.
3.29 (Go and) fight dedicating all actions to me, with (your) thoughts on the Highest Self, without ego, hope, or anxiety.
3.31 Those who constantly uphold this teaching of mine, full of faith and without distraction, are released even by their actions.
3.32 But know that those mindless detractors who do not uphold my teaching are deluded in all awareness, fated for destruction.
3.35 Better one's own duty (dharma) devoid of merit than another's (duty) well performed. Better death in fulfilling one's own duty, another's duty is full of fear.
Arjuna said
3.36 "But what is it that moves one to do evil, even though not wanting to, drawn as if by force?"
The Blessed One said:
3.37 It is desire and anger, rising from the quality of Passion, know this as the enemy here on earth, the great destroyer, the great sinner. (Note: The “Passion” described here is Rajas, one of the three primordial qualities [gunas] that are found in all things; these are described at greater length in chapter 17).
Chapter 4—The Discipline of Insight
This chapter talks about the essence of the divine nature—to protect the universe and to uphold morality-- and the need for others to act in the same way that Krishna is acting. This ethos clearly encourages social action, and the mention of the “four castes” in verse 13 shows that this also ties into established notions of social ordering.
The Blessed One (Krishna) said:
4.8 Whenever there is a decline of righteousness (dharma), O Arjuna, and the arising of unrighteousness (adharma), then I bring myself forth,
4.9 To protect the righteous, to destroy the wicked, and to establish righteousness firmly, I come into being from age to age.
4.10 One who knows my divine birth and activity as they really are is not born again after death, that one comes to me, O Arjuna.
4.11 In the same way I accept those who take refuge in me, for all paths lead to me.
4.13 The four castes were brought forth by me, with their diverse qualities and actions, know me as their creator, although action less and unchanging.
4.14 Actions do not affect me, nor do I desire the fruits of actions. One who knows me thus is not bound by actions.
4.20 Abandoning attachment to the fruits of action, always content, completely independent, even while engaging in actions, he does nothing at all.
Chapter 5—Discipline and Yoga
This chapter begins to talk about yoga (discipline). This word can be used for any sort of spiritual discipline, and the major spiritual paths—karma, jnana, and bhakti-- are all described as yogas. What is notable in this chapter is the picture of the ultimate reality, which talks about Brahman, and identity with Brahman (as in verse 7). Such monistic imagery, while clearly in line with earlier ideas, is quite different from the theistic imagery that begins in Chapter 7. These shifting emphases are one sign that the text was composed in parts, by different people.
The Blessed One (Krishna) said:
5.6 Renunciation is hard to attain without discipline (yoga), Arjuna, the sage possessing discipline swiftly attains Brahman.
5.7 One possessing yoga, self-purified, self-controlled, with senses controlled, whose Self is the Self of all beings—although acting, he is not affected.
5.10 One who abandons attachments and acts placing all actions in Brahman is not stained by evil, just as a lotus leaf is not stained by water.
5.12 Abandoning the fruits of action, the disciplined man attains the highest peace; the undisciplined man--impelled by desire, attached to fruits—is bound.
Chapter 6—Discipline and Yoga
Chapter six also talks about “yoga” but here it is clearly describing the practices most commonly identified with yoga in contemporary American culture—it involves sitting in meditation and living a disciplined life. The goal here is the same as in Chapter Five—to perceive and to experience the indwelling Brahman, for which yoga practice is a means.
The Blessed One (Krishna) said:
6.1 One who performs actions as duty, detached from the fruits of action, he is both a renunciant (sanyasi) and a disciplined one (yogi), not one without a sacred fire and without ritual actions.
6.7 The Higher Self of one who is peaceful and Self-controlled is the same to heat and cold, happiness and sorrow, and praise and blame.
6.10 The disciplined man (yogi) should constantly practice yoga in a secluded place, alone, with self and mind controlled, free from hope and greed.
6.11 Establishing in a pure place a fixed seat of his own, neither too high nor too low, consisting of a cloth, animal skin, and kusha grass.
6.12 There making the mind one-pointed, with action, senses, and mind controlled, seated on one’s seat, one should practice yoga for the purification of one’s Self.
6.13 Holding the head, neck, and body in line, fixed and immobile, fixing one’s gaze at the tip of one’s nose, looking at nothing in particular.
6.14 The disciplined man (yogi), his mind controlled, thus ever uniting with the Self, attains my abode--peace, the highest Bliss (nirvana).
6.15 Discipline (yoga) is not for one who eats too much, nor one who fasts too much, nor one wont to sleep too much, nor even wakeful, Arjuna
6.19 As a lamp in a windless place does not flicker, neither does the yogi of controlled mind, engrossed in the yoga of the self.
6.29 The Self, disciplined by yoga, sees everything equally everywhere; he sees the Self in all beings, and all beings in the Self.
6.30 One who sees me everywhere, and sees all things in me, I will never be lost to him, and he will never be lost to me.
6.36 I think yoga is difficult for one whose self is not controlled, but one whose self is controlled can attain it through effort.
6.45 The disciplined man (yogi), free from sin, whose mind is controlled by efforts, perfected by manifold births, attains the highest goal.
Chapter 7—“Fragments of Divine Power”
The tone of the text changes sharply here. Krishna is now not only described as the Supreme Deity, but is said to be the essence of any particular thing (and thus in these things one can see “fragments of Divine Power”). He also describes himself at the ultimate source of the three gunas (Sattva/Purity, Rajas/Activity, and Tamas/Darkness), which all things are believed to contain in differing proportions. The final verses highlight Krishna’s supremacy, since they say that he alone is the object of all worship (whatever the devotees may think), and he grants benefits to the faithful because of their faith.
The Blessed One (Krishna) said:
7.3 Among thousands of men only one strives for attainment, and even among the successful strivers only one knows my essential nature.
7.6 This [higher nature] is the womb of all beings; I am the source and the dissolution of the entire universe.
7.7 There is nothing is higher than me, Arjuna, all things are bound to me, as pearls on a string.
7.8 I am the taste of water, the radiance of sun and moon, the sound Om in all the Vedas, sound in the ether, manliness in men.
7.9 I am the pure smell in earth, and the brilliance in fire, the life-force in all beings, and I am the ascetic power of ascetics.
7.10 Know me as the eternal vital seed of all living things; I am the judgment of those possessing Judgment, and the luster of the lustrous.
7.11 I am the strength of the strong, devoid of desire and passion, in beings I am the desire that is not opposed to righteousness (dharma), Arjuna.
7.12 Those whose natures are pure, or active, or dark (these attributes refer to the three gunas or essential qualities); know that they come from me alone, they are in me, but I am not in them.
7.13 This whole universe, bewildered by the natures created by the three qualities (gunas), does not know me as superior to these, unchanging.
7.14 My divine illusion (maya), created by the three qualities (gunas), is difficult to overcome; those who take refuge in me alone break through this illusion.
7.15 Evil-doers, the deluded, and vile men do not take refuge in me; they have taken on the demonic nature, their awareness clouded by my power of illusion.
7.21 I give unshakeable faith to any devotee who worships any deity with sincere faith.
7.22 He worships it, impelled by that faith, and from this obtains desires, the benefits fixed by me alone.
7.23 These benefits are finite; they come into being for those of small happiness. Worshippers of the gods go to the gods, but my devotees come to me.
Chapter 9—Bhakti (Devotion to God)
This chapter continues the tone of Chapter 7, and was probably inserted in the text at the same time. It is a clear description of Krishna as the Supreme Being, as well as how “simple” it is to worship him. One important feature of this worship is that it is open to all sorts of people (see verse 30), and can involve the simplest, plainest offerings
The Blessed One (Krishna) said:
9.22 Those who serve me ever-disciplined, thinking on no other, I bring them to ultimate bliss.
9.23 And those devoted to other deities, who worship full of faith, they too worship me alone, although contrary to established rules.
9.24 I alone am the object and recipient of all worship, but they do not know my essence, hence they fall short.
9.25 Those who worship the Shining Ones (deva) go to the Shining Ones, those who worship the Ancestors go to the Ancestors, those who worship the Elements go to the Elements, but my devotees go only to me.
9.26 One who offers me with devotion a leaf, a flower, a fruit, or water; I accept that devotee’s sincere offering.
9.27 Whatever you do, whatever you eat, whatever you sacrifice, whatever you give, whatever your ascetic practices, O Arjuna, do that as an offering to me.
9.28 Doing this will free you from the results of good and evil actions, and from the bondage of karma, set free, your Self harmonized by the discipline of renunciation, you will come to me.
9.30 Even those who come from evil wombs—women, merchants, and even shudras—if they take refuge in me, they too attain the highest goal.
9.32 Keep your mind fixed on me, worship me, sacrifice to me, revere me, disciplining yourself with me as the goal, you shall come to me.
Chapter 10—The Divine Nature
Chapter Seven described the essence of various things as fragments of Krishna’s divine qualities. Here he describes the divine nature in another way, comparing himself to the most perfect example of any class of things. Note that in verse 37 Krishna says that he is Arjuna (thus setting up an identity).
The Blessed One said
10.19 May you be happy! I will describe the chief aspects of my essential divine qualities; there is no end to the details
10.20 O Arjuna, I am the Self in the heart of all beings, I am the beginning, the middle, and the end of all beings.
10.21 Among the solar deities I am Vishnu, of celestial bodies the luminous sun, I am Prajapati among the wind gods, the moon among the lunar mansions.
10.22 I am the Sama Veda among the Vedas, the Vasus among the Shining Ones, of the sense organs the mind, of living things I am consciousness.
10.25 Of the great sages I am Bhrgu, of speech, the sound Om, of religious practices recitation, of immovable things the Himalayas.
10.31 I am the wind among purifying things, among warriors I am Rama, among fishes the Sea-Monster, among rivers the Ganges.
10.32 I am the beginning, middle, and end of all created things, O Arjuna, the spiritual wisdom of the wise, and eloquence of the eloquent.
10.36 I am the cunning of the cheat, the radiance of radiant things; I am victory, resolution, the goodness of the good.
10.37 In the Vrshni clan I am Vasudeva, Arjuna among the Pandavas, Vyasa among the sages, Ushana among poets.
10.39 I am that vital essence of all beings, Arjuna, and no being, moving or unmoving, can exist without me.
10.40 There is no end to my divine powers, Arjuna, what I have told you has been to point out particular aspects.
10.41 Whatever has power, goodness, auspiciousness, or excellence, know that these stem from a fragment of my splendor.
Chapter 11—The Vision of Krishna’s Divine Form
This chapter is pretty simple, at least in theory. Having learned that Krishna is the Supreme Being, Arjuna asks to see his divine form, and Krishna obliges him. Arjuna is terrified, and asks Krishna to resume his former form. Before doing so, Krishna reveals that he has already ordained the death of all those who die in the Mahabharata war, and directs Arjuna to serve as his divine instrument.
Arjuna said:
11.1 Even as you have described yourself, O Greatest Lord, I desire to see your lordly form.
11.2 If you think that I am able to see it, O Lord, then show me your immutable Self.
The Blessed Lord Said:
11.3 Behold my forms, Arjuna, a hundred and thousand-fold, with manifold colors, forms, and divine qualities.
Sanjaya said: (Note: Sanjaya was a bard with the ability to see things at a great distance, and is narrating the whole Bhagavad-Gita to the blind King Dhrtarashtra. Invoking Sanjaya as the speaker here gives greater distance from the events, and helps make the divine vision even more magnificent and awe-inspiring).
11.9 Saying this, O King, Krishna, the Master of the supreme yoga, showed Arjuna his highest supreme form.
11.10 With many mouths and eyes, many wondrous aspects, many divine ornaments, and many upraised divine weapons;
11.11 Wearing divine necklaces and clothes, anointed with divine scents, the deity all-marvelous, endless, facing everywhere.
11.12 If the light of a thousand suns shone forth at once in the sky, that would resemble the light of that great being.
11.13 Then Arjuna saw the entire universe, divided into many parts, located there in the body of the Supreme God.
The Blessed Lord said
11.32 I am Time, grown old to destroy the worlds, not one of all these warriors arrayed for battle shall survive, except for you.
11.33 Therefore get up! Seize Glory! Conquering your enemies, enjoy uncontested kingship! I alone have already slain them, be my instrument, Arjuna!
11.34 Drona and Bhishma and Jayadratha, Karna and other heroic warriors, they are slain by me, destroy them without distress; fight, you will conquer your enemies in battle.
Arjuna said
11.39 You are Vayu, Yama, Agni, Varuna, the moon, the Creator and the Primordial Ancestor! Hail, hail a thousand fold! Again and yet again, hail, hail to thee!
11.44 Therefore bowing, I stretch out my body; I worship you as the Master to be praised. O God, bear with me as father to a son, as a friend to a friend, as a lover with the beloved.
11.45 I am happy to see what has never been seen before, but my heart trembles with fear. O God, show me your former form. Have mercy, Lord of the Gods, home of the universe.
Chapter 12—Bhakti (Devotion)
Having highlighted his divine nature with this cosmic vision, Krishna continues to describe the benefits that come to those who worship him with faith.
The Blessed One said:
12.2 Those who serve me, ever disciplined, their minds fixed on me, endowed with faith; I consider them to be the most disciplined.
12.3 Those who serve the Undecaying, the Inexpressible, the Unmanifest, the Omnipresent, the Inconceivable, the Ultimate, Immovable, and Unchanging,
12.4 Controlling the host of the senses, at all times evenly minded, seeking the welfare of all beings, they come to me alone.
12.5 Those whose minds are intent on the Unmanifest have greater difficulty; the path to the Unmanifest is difficult for people.
12.6 But those who renounce all actions in me, meditating upon me, they worship me with single-hearted yoga.
12.7 I quickly save those whose minds are fixed upon me from the ocean of death and rebirth.
12.9 If you cannot stably fix your mind on me, then by the discipline of practice desire to obtain me, Arjuna.
12.10 And if you cannot practice thus, act intently for me; in performing actions for my sake, you will attain perfection.
12.11 And if cannot do this, then take refuge in union with me, and thus with the Self controlled, abandon the fruits of all action.
Chapter 13—The Field and the Knower of the Field
This chapter is full of images from the Samkhya philosophical school, which was based around two fundamental principles—Conscious Spirit (purusha), and unconscious Matter (prakrti). Of course, in the Samkhya perspective Purusha is identified with the Self and with the Ultimate Reality, which is very different from what the text has been saying in the previous chapters. Including these topics here highlights that the Bhagavad-Gita is a document with many different perspectives, and no unified voice. For further information about the Samkhyas, refer to the link in the web page version of this text.
Arjuna said:
13.1 I want to know about prakrti (Nature) and Purusha (Consciousness), the field and the field-knower, that is the knowledge to be known, O Krishna.
The Blessed Lord said:
13.2 This body is called the field, Arjuna, and the wise call one who knows this a “field-knower.”
13.3 Know me as the field-knower in all fields; knowledge of the field and the field-knower is real knowledge, in my opinion.
13.4 And I will you tell you briefly what that field is, of what sort, what forms, from whence, and from what origins.
13.5 Sages have sung many definitive verses to explain about Brahma, in manifold ways and in varied different chants.
13.6 Three Great Elements—Egoism, Reason, and the Unmanifest, the Eleven Senses, and the Five Objects of the Senses
13.7 Desire, hatred, happiness, frustration, association, mental faculties, fortitude; in brief these are called the field, together with its modifications. (Note: These things named in verse 6 are the constituents of prakrti as it evolves from a single to multiple things; the elements in verse 7 are the qualities associated with the experience of the Self).
13.14 That has hands and feet everywhere, everywhere eyes, head, and mouths, everywhere hearing, spreading everywhere, it exists in the world.
13.15 Possessing the qualities of all the senses, but apart from all the senses, unattached, and bearing all, without qualities, but experiencing the qualities.
13.16 That [Purusha] is outside and inside all beings, moving and unmoving too, not able to be known because of its subtle qualities, far away and near at hand.
13.17 Undivided among beings, yet located as if divided; know That to be the bearer of beings, it generates and consumes them.
13.18 That is called the light among lights, superior to darkness, wisdom, the thing to be known, attained by wisdom, seated in the hearts of all.
13.19 The field, knowledge, and the object of knowledge have now been briefly described; knowing this, my devotee enters my being.
13.20 Prakrti (Nature) and Purusha (Consciousness) too, know that are without beginning, and the qualities of nature and their modifications both take place in prakrti.
13.21 Prakrti is described as the cause with respect to performing causes and effects; Purusha is said to be the cause with respect to experiencing happiness and frustration.
13.22 Purusha, located in Prakrti, experiences the qualities of nature born of prakrti; attachment to the qualities is the cause of its birth in good and vile wombs.
13.23 The supreme Purusha is in this body; it is called the Perceiver and Thinker, Bearer, Experiencer, Great Lord and the Supreme Self.
13.24 One who knows thus Purusha and Prakrti, together with the qualities of nature, existing in whatever form, is not born again.
Chapter 16—The Divine and Demonic Qualities
This is pretty self-explanatory. The text does seem to suggest that a person shows either one or the other of these sets of qualities.
The Blessed Lord said
16.1 Fearlessness, purity of nature, fixedness in knowledge and discipline, liberality, self-control and sacrifice, recitation, ascetic practice, and steadfastness,
16.2 Harmlessness, truth, lack of anger, renunciation, peace, straightforwardness, compassion for beings, lack of covetousness, gentleness, modesty, not fickle,
16.3 Splendor, patience, steadfastness, purity, without hatred, humility, these belong to one born with the divine qualities.
16.4 Hypocrisy, pride, and arrogance, anger, harshness, and ignorance too, belong to one born with demonic qualities.
16.5 The divine qualities lead to liberation, and the demonic are believed to lead to bondage; do not grieve, Arjuna, you are born with the divine qualities.
16.6 In this world the creation of beings is twofold, the divine and the demonic; the divine has been described at length, hear now the demonic.
16.7 Demonic people know neither action nor cessation; purity, right conduct, and truth are not found among them.
16.8 They say, “The universe is without truth, unstable, and without a God, arisen through natural forces, brought about by desire, what else could there be?”
16.9 These dimwits, who have destroyed themselves by fixing on these ideas, these malignant people of fearful deeds, come into being to ruin the world.
16.10 Seeking only desire, difficult to satisfy, beset by stubbornness, pride, and intoxication, delusionally grasping unreal objects, they do their impure actions.
16.11 Impelled by immeasurable thoughts that lead to death, having their desires as their highest goal, thinking that this world is all there is,
16.12 Bound by hundreds of bonds of desire, intent only on anger and desire, they seek to collect wealth by unlawful means to enjoy their desires.
16.13 [thinking to themselves] “this I already have, and this I will obtain, this is mine, and this wealth I will get,
16.14 I have killed this enemy, and I will kill others too, I am the Lord, I am the enjoyer, I am perfect, strong, happy,
16.15 I am wealthy, I am well born, who else is equal to me? I will sacrifice, I will give, I will be happy”--thus they think, bewildered by ignorance.
16.16 Bewildered by such thoughts, enmeshed in delusion’s net, attached to enjoying desires, they fall into foul hells.
16.17 Esteeming themselves, stubborn, intoxicated by praise and wealth, they hypocritically perform sacrifices in name alone, ignoring established rules.
16.18 Full of pride, strength, arrogance, desire, and anger, the calumniators hate me in their own bodies and in others.
16.19 I perpetually hurl those cruel hateful people, the lowest in the universe, inauspicious, into demonic wombs.
16.21 Threefold is the gateway to hell, destructive of the Self—desire, anger, and greed, therefore one should renounce these three.
Chapter 17—The Threefold Division of Reality
This chapter begins by talking about different types of faith, and then goes on to talk about threefold division of other things. Each of these tendencies stems from a person’s inner nature, which is dominated by one of the three primordial qualities (gunas): Satya/Purity, Rajas/Passion, and Tamas/Darkness. The gunas come from the Samkhya philosophical school, and although the rest of the school’s metaphysics have been discredited, the gunas are still a very important idea in Indian thought. All things have varying mixtures of these three gunas, but generally one will be dominant, and from this dominant guna each person’s behavior will naturally and spontaneously proceed—as an expression of that person’s basic nature. Hence—for example—the food that people like reveals their dominant quality, as do the ways that they do other religious practices.
The Blessed Lord said:
17.2 Faith is threefold, it stems from the essential nature of embodied beings--pure, passionate, and dark, hear them.
17.3 Faith conforms to a person’s inner nature, Arjuna, a person is made up of his faith, and his faith reflects his true being.
17.4 The Pure worship the gods, the Passionate worship nature-spirits and rakshasas, the others, the Dark, worship ghosts and the hosts of wandering spirits.
17.5 Those doing severe asceticism contrary to the sacred texts, driven by stubbornness and egotism, stemming from the power of passion and desire,
17.6 Without thought, tormenting a host of embodied beings, and me also, seated in the inner body, know them as demonic.
17.7 The food each group likes is also threefold, so too worship, asceticism, and alms giving; listen to the differences between them.
17.8 The Pure like tasty, bland, substantial, and agreeable food; it promotes life, purity, strength, health, happiness, and pleasure.
17.9 The Passionate desire bitter, sour, salty, pungent, astringent, and fiery hot food; these foods produce frustration, grief, and illness.
17.10 The Dark love spoiled, desiccated, putrid, and corrupted food, even garbage and food unfit for sacrifice.
17.11 The Pure sacrifice in accordance with prescribed procedures, without desire for fruit, thinking only “sacrifice should be done.”
17.12 The Passionate offer sacrifice with an eye toward a certain fruit, and also out of arrogance, Arjuna.
17.13 Sacrifice contrary to prescribed procedures, without distributing food, without mantras or priest’s fees, without faith, is called darkness.
17.14 Homage to gods, Brahmins, religious teachers, and the wise, purity, sincerity, self-control and harmlessness are called bodily asceticism.
17.15 Asceticism of speech are words that do not cause agitation, truthful, dear and helpful, and regular scriptural recitation.
17.16 Tranquility of mind, gentleness, silence, self-control, and purity of nature—that is mental Asceticism.
17.17 Such threefold asceticism is Pure when performed by disciplined men with the highest faith, with no desire for fruit.
17.18 Asceticism comes from Passion, constant and unsteady, when it is done for honor, esteem, reverence, and especially for ostentation.
17.19 Asceticism comes from Darkness when done by a person overpowered by stupidity, with suffering, or in order to destroy another.
17.20 A gift is Pure when given as duty, to one who does nothing in return, at an appropriate place and time, and to an appropriate recipient.
17.21 A gift is Passionate when given to obtain a favor, or begrudgingly to get something back.
17.22 A gift is Dark when given without considering place and time, and to inappropriate recipients, offensively and contemptuously.
17.27 Steadfastness in worship, asceticism, and gift giving is called Truth (“Sat”), and action for the sake of it is also named Truth.
17.28 That which is done without faith—whether sacrifice, gift, or asceticism—that is called “Falsity” (Asat), and it is nothing, both here and hereafter.
Chapter 18—Summary and Conclusion
This chapter both reiterates points that have already been made, such as the stress on doing one’s duty (see verses 5ff.), and also extends them to greater lengths (see verse 66, which recommends abandoning all duties and taking refuge in Krishna alone). Verses 41ff. describe the organization of society according to the social classes (varnas-- Brahmin, kshatriya, vaishya and shudra), each with specific tasks—tasks that reflect that group’s essential nature. This notion harks back to the description of the gunas in the previous chapter—just as one cannot control one’s taste buds, one might argue, in the same way the social duty one should perform is encoded into one’s being. The text concludes by describing the virtues of the text and the benefits that come from hearing it with faith; this is a common literary strategy in Indian religious texts.
The Blessed One said
18.5 Worship, gift giving, and asceticism should not be renounced, but should be done; worship, gift giving, and especially asceticism purify the wise.
18.6 But even these actions should be performed as duty, abandoning attachment and fruits; this is my firmest conviction, Arjuna.
18.7 Renunciation of prescribed action is improper; abandoning it because of delusion comes from Darkness.
18.8 Abandoning an action because of fear of bodily distress, saying, “frustrating,” is renunciation coming from Passion, and does not bring the fruit of renunciation.
18.9 Renunciation is Pure when a prescribed action is done as duty, abandoning action and also fruit,
18.10 The renunciant who is intent upon purity, wise and without doubts, does not cling to happy actions, and does not hate unhappy ones.
18.41 The tasks for Brahmins, Kshatriyas, Vaishyas, and Shudras, have been variously divided, according to the qualities that spring from their inner natures.
18.42 Brahmin duties are tranquility, self-restraint, asceticism, purity, patience, and especially sincerity, awareness, discernment, belief in God; these stem from their inner nature.
18.43 Kshatriya duties are heroism, splendor, steadfastness, skill, bravery in battle, generosity, and belief in God; these stem from their inner nature.
18.44 Vaishya duties are farming, keeping cattle, and business, and the Shudra’s duty is to serve; these too stem from their inner natures.
18.45 A man intent upon his own duty reaches perfection; hear now one devoted to duty attains perfection.
18.47 Better one’s own duty (dharma) imperfectly than another’s to perfection. Performing the actions prescribed by one’s own nature, one does not sin.
18.49 One whose will is utterly detached, who has conquered himself, without desires, attains the highest freedom through renunciation.
18.53 Freed from egoism, might, pride, desire, anger, covetousness, selfless and peaceful, he is worthy of the Supreme State.
18.53 Merged with the Supreme, serene in the Self, he does not sorrow, he does not desire; the same to all beings, he obtains supreme devotion to me.
18.64 Listen further to my most secret teaching. You are dear to me and resolute, and I speak it for your benefit.
18.65 Fix your mind upon me, be my devotee, worship me, pay homage to me; you will come to me alone, I promise you truly, you are dear to me.
18.66 Completely abandoning all duties (dharma), come to me alone for refuge; I will free you from all evil, do not grieve.
18.67 Never reveal this teaching to one without asceticism, or without devotion, or one who does not wish to hear, or one who speaks ill of me.
18.68 Whoever teaches this highest secret among my devotees; putting the highest devotion in me, will come to me alone, without doubt.
18.69 No human being is dearer to me, and nor anything else in all the earth.
18.70 One who studies this religious discourse, worships me with the sacrifice of wisdom, this is my opinion.
18.71 So too one who hears it with faith and sincerity--that one is liberated, and attains the pure worlds of the upright.