Essence of Bhagavad Gita - Chapter-17


“Arjuna asked: My Lord! Those who do acts of sacrifice, not according to the scriptures but
nevertheless with implicit faith, what is their condition? Is it one of Purity, of Passion or of
Lord Shri Krishna replied: Man has an inherent faith in one or another of the Qualities –
Purity, Passion and Ignorance. Now listen.
The faith of every man conforms to his nature. By nature he is full of faith. He is in fact
what his faith makes him.
The Pure worship the true God; the Passionate, the powers of wealth and magic; the
Ignorant, the spirits of the dead and of the lower orders of nature.
Those who practise austerities not commanded by scripture, who are slaves to hypocrisy
and egotism, who are carried away by the fury of desire and passion,
They are ignorant. They torment the organs of the body; and they harass Me also, Who
lives within. Know that they are devoted to evil.
The food which men enjoy is also threefold, like the ways of sacrifice, austerity and
almsgiving. Listen to the distinction.
The foods that prolong life and increase purity, vigour, health, cheerfulness and happiness
are those that are delicious, soothing, substantial and agreeable. These are loved by the
Those in whom Passion is dominant like foods that are bitter, sour, salty, over-hot,
pungent, dry and burning. These produce unhappiness, repentance and disease.
The Ignorant love food which is stale, not nourishing, putrid and corrupt, the leavings of
others and unclean.
Sacrifice is Pure when it is offered by one who does not covet the fruit thereof, when it is
done according to the commands of scripture, and with implicit faith that the sacrifice is a
Sacrifice which is performed for the sake of its results, or for self-glorification – that, O best
of Aryans, is the product of Passion.
Sacrifice that is contrary to scriptural command, that is unaccompanied by prayers or gifts
of food or money, and is without faith – that is the product of Ignorance.
Worship of God and the Master; respect for the preacher and the philosopher; purity,
rectitude, continence and harmlessness – all this is physical austerity.
Speech that hurts no one, that is true, is pleasant to listen to and beneficial, and the
constant study of the scriptures – this is austerity in speech.
Serenity, kindness, silence, self-control and purity – this is austerity of mind.

These threefold austerities performed with faith, and without thought of reward, may
truly be accounted Pure.
Austerity coupled with hypocrisy or performed for the sake of self-glorification,
popularity or vanity, comes from Passion, and its result is always doubtful and temporary.
Austerity done under delusion, and accompanied with sorcery or torture to oneself or
another, may be assumed to spring from Ignorance.
The gift which is given without thought of recompense, in the belief that it ought to be
made, in a fit place, at an opportune time and to a deserving person – such a gift is Pure.
That which is given for the sake of the results it will produce, or with the hope of
recompense,or grudgingly – that may truly be said to be the outcome of Passion.
And that which is given at an unsuitable place or time or to one who is unworthy, or with
disrespect or contempt – such a gift is the result of Ignorance.
`Om Tat Sat’ is the triple designation of the Eternal Spirit, by which of old the Vedic
Scriptures, the ceremonials and the sacrifices were ordained.
Therefore all acts of sacrifice, gifts and austerities, prescribed by the scriptures, are always
begun by those who understand the Spirit with the word Om.
Those who desire deliverance begin their acts of sacrifice, austerity or gift with the word
`Tat’ (meaning `That’), without thought of reward.
`Sat’ means Reality or the highest Good, and also, O Arjuna, it is used to mean an action of
exceptional merit.
Conviction in sacrifice, in austerity and in giving is also called `Sat.’ So too an action done
only for the Lord’s sake.
Whatsoever is done without faith, whether it be sacrifice, austerity or gift or anything else,
as called `Asat’ (meaning `Unreal’) for it is the negation of `Sat,’ O Arjuna! Such an act has
no significance, here or hereafter.”
Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the
Prince Arjuna, stands the seventeenth chapter, entitled: The Threefold Faith

Essence of Bhagavad Gita - Chapter-18


“Arjuna asked: O mighty One! I desire to know how relinquishment is distinguished from
Lord Shri Krishna replied: The sages say that renunciation means forgoing an action which
springs from desire; and relinquishing means the surrender of its fruit.
Some philosophers say that all action is evil and should be abandoned. Others that acts of
sacrifice, benevolence and austerity should not be given up.
O best of Indians! Listen to my judgment as regards this problem. It has a threefold aspect.
Acts of sacrifice, benevolence and austerity should not be given up but should be
performed, for they purify the aspiring soul.
But they should be done with detachment and without thought of recompense. This is my
final judgment.
It is not right to give up actions which are obligatory; and if they are misunderstood, it is
the result of sheer ignorance.
To avoid an action through fear of physical suffering, because it is likely to be painful, is to
act from passion, and the benefit of renunciation will not follow.
He who performs an obligatory action, because he believes it to be a duty which ought to
be done, without any personal desire to do the act or to receive any return – such
renunciation is Pure.
The wise man who has attained purity, whose doubts are solved, who is filled with the
spirit of self-abnegation, does not shrink from action because it brings pain, nor does he
desire it because it brings pleasure.
But since those still in the body cannot entirely avoid action, in their case abandonment of
the fruit of action is considered as complete renunciation.
For those who cannot renounce all desire, the fruit of action hereafter is threefold – good,
evil, and partly good and partly evil. But for him who has renounced, there is none.
I will tell thee now, O Mighty Man, the five causes which, according to the final decision
of philosophy, must concur before an action can be accomplished.
They are a body, a personality, physical organs, their manifold activity and destiny.
Whatever action a man performs, whether by muscular effort or by speech or by thought,
and whether it be right or wrong, these five are the essential causes.
But the fool who supposes, because of his immature judgment, that it is his own Self alone
that acts, he perverts the truth and does not see rightly.
He who has no pride, and whose intellect is unalloyed by attachment, even though he kill
these people, yet he does not kill them, and his act does not bind him.

Knowledge, the knower and the object of knowledge, these are the three incentives to
action; and the act, the actor and the instrument are the threefold constituents.
The knowledge, the act and the doer differ according to the Qualities. Listen to this too:
That knowledge which sees the One Indestructible in all beings, the One Indivisible in all
separate lives, may be truly called Pure Knowledge.
The knowledge which thinks of the manifold existence in all beings as separate – that
comes from Passion.
But that which clings blindly to one idea as if it were all, without logic, truth or insight,
that has its origin in Darkness.
An obligatory action done by one who is disinterested, who neither likes nor dislikes it,
and gives no thought to the consequences that follow, such an action is Pure.
But even though an action involve the most strenuous endeavour, yet if the doer is seeking
to gratify his desires, and is filled with personal vanity, it may be assumed to originate in
An action undertaken through delusion, and with no regard to the spiritual issues
involved, or the real capacity of the doer, or to the injury which may follow, such an act
may be assumed to be the product of Ignorance.
But when a man has no sentiment and no personal vanity, when he possesses courage and
confidence, cares not whether he succeeds or fails, then his action arises from Purity.
In him who is impulsive, greedy, looking for reward, violent, impure, torn between joy
and sorrow,it may be assumed that in him Passion is predominant.
While he whose purpose is infirm, who is low-minded, stubborn, dishonest, malicious,
indolent, despondent, procrastinating – he may be assumed to be in Darkness.
Reason and conviction are threefold, according to the Quality which is dominant. I will
explain them fully and severally, O Arjuna!
That intellect which understands the creation and dissolution of life, what actions should
be done and what not, which discriminates between fear and fearlessness, bondage and
deliverance, that is Pure.
The intellect which does not understand what is right and what is wrong, and what
should be done and what not, is under the sway of Passion.
And that which, shrouded in Ignorance, thinks wrong right, and sees everything
perversely, O Arjuna, that intellect is ruled by Darkness.
The conviction and steady concentration by which the mind, the vitality and the senses are
controlled – O Arjuna! They are the product of Purity.
The conviction which always holds fast to rituals, to self-interest and wealth, for the sake
of what they may bring forth – that comes from Passion.

And that which clings perversely to false idealism, fear, grief, despair and vanity is the
product of Ignorance.
Hear further the three kinds of pleasure. That which increases day after day delivers one
from misery,
Which at first seems like poison but afterwards acts like nectar – that pleasure is Pure, for
it is born of Wisdom.
That which as first is like nectar, because the senses revel in their objects, but in the end
acts like poison – that pleasure arises from Passion.
While the pleasure which from first to last merely drugs the senses, which springs from
indolence, lethargy and folly – that pleasure flows from Ignorance.
There is nothing anywhere on earth or in the higher worlds which is free from the three
Qualities – for they are born of Nature.
O Arjuna! The duties of spiritual teachers, the soldiers, the traders and the servants have
all been fixed according to the dominant Quality in their nature.
Serenity, self-restraint, austerity, purity, forgiveness, as well as uprightness, knowledge,
wisdom and faith in God – these constitute the duty of a spiritual Teacher.
Valour, glory, firmness, skill, generosity, steadiness in battle and ability to rule – these
constitute the duty of a soldier. They flow from his own nature.
Agriculture, protection of the cow and trade are the duty of a trader, again in accordance
with his nature. The duty of a servant is to serve, and that too agrees with his nature.
Perfection is attained when each attends diligently to his duty. Listen and I will tell you
how it is attained by him who always minds his own duty.
Man reaches perfection by dedicating his actions to God, Who is the source of all being,
and fills everything.
It is better to do one’s own duty, however defective it may be, than to follow the duty of
another, however well one may perform it. He who does his duty as his own nature
reveals it, never sins.
The duty that of itself falls to one’s lot should not be abandoned, though it may have its
defects. All acts are marred by defects, as fire is obscured by smoke.
He whose mind is entirely detached, who has conquered himself, whose desires have
vanished, by his renunciation reaches that stage of perfect freedom where action
completes itself and leaves no seed.
I will now state briefly how he, who has reached perfection, finds the Eternal Spirit, the
state of Supreme Wisdom.
Guided always by pure reason, bravely restraining himself, renouncing the objects of
sense and giving up attachment and hatred;

Enjoying solitude, abstemiousness, his body, mind and speech under perfect control,
absorbed in meditation, he becomes free – always filled with the spirit of renunciation.
Having abandoned selfishness, power, arrogance, anger and desire, possessing nothing of
his own and having attained peace, he is fit to join the Eternal Spirit.
And when he becomes one with the Eternal, and his soul knows the bliss that belongs to
the Self, he feels no desire and no regret, he regards all beings equally and enjoys the
blessing of supreme devotion to Me.
By such devotion, he sees Me, who I am and what I am; and thus realising the Truth, he
enters My Kingdom.
Relying on Me in all his action and doing them for My sake, he attains, by My Grace,
Eternal and Unchangeable Life.
Surrender then thy actions unto Me, live in Me, concentrate thine intellect on Me, and
think always of Me.
Fix but thy mind on Me, and by My grace thou shalt overcome the obstacles in thy path.
But if, misled by pride, thou wilt not listen, then indeed thou shalt be lost.
If thou in thy vanity thinkest of avoiding this fight, thy will shall not be fulfilled, for
Nature herself will compel thee.
O Arjuna! Thy duty binds thee. From thine own nature has it arisen, and that which in thy
delusion thou desire not to do, that very thing thou shalt do. Thou art helpless.
God dwells in the hearts of all beings, O Arjuna! He causes them to revolve as it were on a
wheel by His mystic power.
With all thy strength, fly unto Him and surrender thyself, and by His grace shalt thou
attain Supreme Peace and reach the Eternal Home.
Thus have I revealed to thee the Truth, the Mystery of mysteries. Having thought it over,
thou art free to act as thou wilt.
Only listen once more to My last word, the deepest secret of all; thou art My beloved, thou
are My friend, and I speak for thy welfare.
Dedicate thyself to Me, worship Me, sacrifice all for Me, prostrate thyself before Me, and
to Me thou shalt surely come. Truly do I pledge thee; thou art My own beloved.
Give up then thy earthly duties, surrender thyself to Me only. Do not be anxious; I will
absolve thee from all thy sin.
Speak not this to one who has not practised austerities, or to him who does not love, or
who will not listen, or who mocks.
But he who teaches this great secret to My devotees, his is the highest devotion, and verily
he shall come unto Me.

Nor is there among men any who can perform a service dearer to Me than this, or any
man on earth more beloved by Me than he.
He who will study this spiritual discourse of ours, I assure thee, he shall thereby worship
Me at the altar of Wisdom.
Yea, he who listens to it with faith and without doubt, even he, freed from evil, shalt rise
to the worlds which the virtuous attain through righteous deeds.
O Arjuna! Hast thou listened attentively to My words? Has thy ignorance and thy
delusion gone?
Arjuna replied: My Lord! O Immutable One! My delusion has fled. By Thy Grace,
O Changeless One, the light has dawned. My doubts are gone, and I stand before Thee
ready to do Thy will.”
Sanjaya told: “Thus have I heard this rare, wonderful and soul-stirring discourse of the Lord Shri
Krishna and the great-souled Arjuna.
Through the blessing of the sage Vyasa, I listened to this secret and noble science from the lips of its
Master, the Lord Shri Krishna.
O King! The more I think of that marvellous and holy discourse, the more I lose myself in joy.
As memory recalls again and again the exceeding beauty of the Lord, I am filled with amazement
and happiness.
Wherever is the Lord Shri Krishna, the Prince of Wisdom, and wherever is Arjuna, the Great
Archer, I am more than convinced that good fortune, victory, happiness and righteousness will
Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the
Prince Arjuna, stands the eighteenth chapter, entitled: The Spirit of Renunciation
May the Lord Shri Krishna bless you!

Essence of Bhagavad Gita - Chapter-16


“Lord Shri Krishna continued: Fearlessness, clean living, unceasing concentration on
wisdom, readiness to give, self-control, a spirit of sacrifice, regular study of the scriptures,
austerities, candour,
harmlessness, truth, absence of wrath, renunciation, contentment, straightforwardness,
compassion towards all, uncovetousness, courtesy, modesty, constancy,
Valour, forgiveness, fortitude, purity, freedom from hate and vanity; these are his who
possesses the Godly Qualities, O Arjuna!
Hypocrisy, pride, insolence, cruelty, ignorance belong to him who is born of the godless
Godly qualities lead to liberation; godless to bondage. Do not be anxious, Prince! Thou
hast the Godly qualities.
All beings are of two classes: Godly and godless. The Godly I have described; I will now
describe the other.
The godless do not know how to act or how to renounce. They have neither purity nor
truth. They do not understand the right principles of conduct.
They say the universe is an accident with no purpose and no God. Life is created by sexual
union, a product of lust and nothing else.
Thinking thus, these degraded souls, these enemies of mankind – whose intelligence is
negligible and whose deeds are monstrous – come into the world only to destroy.
Giving themselves up to insatiable passions, hypocritical, self-sufficient and arrogant,
cherishing false conception founded on delusion, they work only to carry out their own
unholy purposes.
Poring anxiously over evil resolutions, which only end in death; seeking only the
gratification of desire as the highest goal; seeing nothing beyond;
Caught in the toils of a hundred vain hopes, the slaves of passion and wrath, they
accumulate hoards of unjust wealth, only to pander to their sensual desire.
This I have gained today; tomorrow I will gratify another desire; this wealth is mine now,
the rest shall be mine ere long;
I have slain one enemy, I will slay the others also; I am worthy to enjoy, I am the
Almighty, I am perfect, powerful and happy;
I am rich, I am well-bred; who is there to compare with me? I will sacrifice, I will give,
I will pay – and I will enjoy. Thus blinded by Ignorance,
Perplexed by discordant thoughts, entangled in the snares of desire, infatuated by passion,
they sink into the horrors of hell.

Self-conceited, stubborn, rich, proud and insolent, they make a display of their patronage,
disregarding the rules of decency.
Puffed up by power and inordinate conceit, swayed by lust and wrath, these wicked
people hate Me Who am within them, as I am within all.
Those who thus hate Me, who are cruel, the dregs of mankind, I condemn them to a
continuous, miserable and godless rebirth.
So reborn, they spend life after life, enveloped in delusion. And they never reach Me,
O Prince, but degenerate into still lower forms of life.
The gates of hell are three: lust, wrath and avarice. They destroy the Self. Avoid them.
These are the gates which lead to darkness; if a man avoid them he will ensure his own
welfare, and in the end will attain his liberation.
But he who neglects the commands of the scriptures, and follows the promptings of
passion, he does not attain perfection, happiness or the final goal.
Therefore whenever there is doubt whether thou shouldst do a thing or not, let the
scriptures guide thy conduct. In the light of the scriptures shouldst thou labour the whole
of thy life.”
Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the
Prince Arjuna, stands the sixteenth chapter, entitled: Divine and Demonic Civilization

Essence of Bhagavad Gita - Chapter-15


“Lord Shri Krishna continued: This phenomenal creation, which is both ephemeral and
eternal, is like a tree, but having its seed above in the Highest and its ramifications on this
earth below. The scriptures are its leaves, and he who understands this, knows.
Its branches shoot upwards and downwards, deriving their nourishment from the
Qualities; its buds are the objects of sense; and its roots, which follow the Law causing
man’s regeneration and degeneration, pierce downwards into the soil.
In this world its true form is not known, neither its origin nor its end, and its strength is
not understood., until the tree with its roots striking deep into the earth is hewn down by
the sharp axe of non-attachment.
Beyond lies the Path, from which, when found, there is no return. This is the Primal God
from whence this ancient creation has sprung.
The wise attain Eternity when, freed from pride and delusion, they have conquered their
love for the things of sense; when, renouncing desire and fixing their gaze on the Self, they
have ceased to be tossed to and fro by the opposing sensations, like pleasure and pain.
Neither sun, moon, nor fire shines there. Those who go thither never come back. For,
O Arjuna, that is my Celestial Home!
It is only a very small part of My Eternal Self, which is the life of the universe, drawing
round itself the six senses, the mind the last, which have their source in Nature.
When the Supreme Lord enters a body or leaves it, He gathers these senses together and
travels on with them, as the wind gathers perfume while passing through the flowers.
He is the perception of the ear, the eye, the touch, the taste and the smell, yea and of the
mind also; and the enjoyment the things which they perceive is also His.
The ignorant do not see that it is He Who is present in life and Who departs at death or
even that it is He Who enjoys pleasure through the Qualities. Only the eye of wisdom sees.
The saints with great effort find Him within themselves; but not the unintelligent, who in
spite of every effort cannot control their minds.
Remember that the Light which, proceeding from the sun, illumines the whole world, and
the Light which is in the moon, and That which is in the fire also, all are born of Me.
I enter this world and animate all My creatures with My vitality; and by My cool
moonbeams I nourish the plants.
Becoming the fire of life, I pass into their bodies and, uniting with the vital streams of
Prana and Apana, I digest the various kinds of food.
I am enthroned in the hearts of all; memory, wisdom and discrimination owe their origins
to Me. I am He Who is to be realised in the scriptures; I inspire their wisdom and I know
their truth.

There are two aspects in Nature: the perishable and the imperishable. All life in this world
belongs to the former, the unchanging element belongs to the latter.
But higher than all am I, the Supreme God, the Absolute Self, the Eternal Lord, Who
pervades the worlds and upholds them all.
Beyond comparison of the Eternal with the non-eternal am I, Who am called by scriptures
and sages the Supreme Personality, the Highest God.
He who with unclouded vision sees Me as the Lord-God, knows all there is to be known,
and always shall worship Me with his whole heart.
Thus, O Sinless One, I have revealed to thee this most mystic knowledge. He who
understands gains wisdom and attains the consummation of life.”
Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the
Prince Arjuna, stands the fifteenth chapter, entitled: The Lord-God

Essence of Bhagavad Gita - Chapter-14


“Lord Shri Krishna continued: Now I will reveal unto the Wisdom which is beyond
knowledge, by attaining which the sages have reached Perfection.
Dwelling in Wisdom and realising My Divinity, they are not born again when the
universe is re-created at the beginning of every cycle, nor are they affected when it is
The eternal Cosmos is My womb, in which I plant the seed, from which all beings are
born, O Prince!
O illustrious son of Kunti! Through whatever wombs men are born, it is the Spirit Itself
that conceives, and I am their Father.
Purity, Passion and Ignorance are the Qualities which the Law of nature bringeth forth.
They fetter the free Spirit in all beings.
O Sinless One! Of these, Purity, being luminous, strong and invulnerable, binds one by its
yearning for happiness and illumination.
Passion, engendered by thirst for pleasure and attachment, binds the soul through its
fondness for activity.
But Ignorance, the product of darkness, stupefies the senses in all embodied beings,
binding them by chains of folly, indolence and lethargy.
Purity brings happiness, Passion commotion, and Ignorance, which obscures wisdom,
leads to a life of failure.
O Prince! Purity prevails when Passion and Ignorance are overcome; Passion, when Purity
and Ignorance are overcome; and Ignorance when it overcomes Purity and Passion.
When the light of knowledge gleams forth from all the gates of the body, then be sure that
Purity prevails.
O best of Indians! Avarice, the impulse to act and the beginning of action itself are all due
to the dominance of Passion.
Darkness, stagnation, folly and infatuation are the result of the dominance of Ignorance,
O joy of the Kuru-clan!
When Purity prevails, the soul on quitting the body passes on to the pure regions where
live those who know the Highest.
When Passion prevails, the soul is reborn among those who love activity; when Ignorance
rules, it enters the wombs of the ignorant.
They say the fruit of a meritorious action is spotless and full of purity; the outcome of
Passion is misery, and of Ignorance darkness.
Purity engenders Wisdom, Passion avarice, and Ignorance folly, infatuation and darkness.

When Purity is in the ascendant, the man evolves; when Passion, he neither evolves nor
degenerates; when Ignorance, he is lost.
As soon as man understands that it is only the Qualities which act and nothing else, and
perceives That which is beyond, he attains My divine nature.
When the soul transcends the Qualities, which are the real cause of physical existence,
then, freed from birth and death, from old age and misery, he quaffs the nectar of
Arjuna asked: My Lord! By what signs can he who has transcended the Qualities be
recognized? How does he act? How does he live beyond them?
Lord Shri Krishna replied: O Prince! He who shuns not the Quality which is present, and
longs not for that which is absent;
He who maintains an attitude of indifference, who is not disturbed by the Qualities, who
realises that it is only they who act, and remains calm;
Who accepts pain and pleasure as it comes, is centred in his Self, to whom a piece of clay
or stone or gold are the same, who neither likes nor dislikes, who is steadfast, indifferent
alike to praise or censure;
Who looks equally upon honour and dishonour, loves friends and foes alike, abandons all
initiative, such is he who transcends the Qualities.
And he who serves Me and only Me, with unfaltering devotion, shall overcome the
Qualities, and become One with the Eternal.
For I am the Home of the Spirit, the continual Source of immortality, of eternal
Righteousness and of infinite Joy.”
Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the
Prince Arjuna, stands the fourteenth chapter, entitled: The Three Qualities.

Essence of Bhagavad Gita - Chapter-13


“Arjuna asked: My Lord! Who is God and what is Nature; what is Matter and what is the
Self; what is that they call Wisdom, and what is it that is worth knowing? I wish to have
this explained.
Lord Shri Krishna replied: O Arjuna! The body of man is the playground of the Self; and
That which knows the activities of Matter, sages call the Self.
I am the Omniscient self that abides in the playground of Matter; knowledge of Matter
and of the all-knowing Self is wisdom.
What is called Matter, of what it is composed, whence it came, and why it changes, what
the Self is, and what Its power – this I will now briefly set forth.
Seers have sung of It in various ways, in many hymns and sacred Vedic songs, weighty in
thought and convincing in argument.
The five great fundamentals (earth, fire, air, water and ether), personality, intellect, the
mysterious life force, the ten organs of perception and action, the mind and the five
domains of sensation;
Desire, aversion, pleasure, pain, sympathy, vitality and the persistent clinging to life, these
are in brief the constituents of changing Matter.
Humility, sincerity, harmlessness, forgiveness, rectitude, service of the Master, purity,
steadfastness, self-control;
Renunciation of the delights of sense, absence of pride, right understanding of the painful
problem of birth and death, of age and sickness;
Indifference, non-attachment to sex, progeny or home, equanimity in good fortune and in
Unswerving devotion to Me, by concentration on Me and Me alone, a love for solitude,
indifference to social life;
Constant yearning for the knowledge of Self, and pondering over the lessons of the great
Truth – this is Wisdom, all else ignorance.
I will speak to thee now of that great Truth which man ought to know, since by its means
he will win immortal bliss – that which is without beginning, the Eternal Spirit which
dwells in Me, neither with form, nor yet without it.
Everywhere are Its hands and Its feet; everywhere It has eyes that see, heads that think
and mouths that speak; everywhere It listens; It dwells in all the worlds; It envelops them
Beyond the senses, It yet shines through every sense perception. Bound to nothing, It yet
sustains everything. Unaffected by the Qualities, It still enjoys them all.

It is within all beings, yet outside; motionless yet moving; too subtle to be perceived; far
away yet always near.
In all beings undivided, yet living in division, It is the upholder of all, Creator and
Destroyer alike;
It is the Light of lights, beyond the reach of darkness; the Wisdom, the only thing that is
worth knowing or that wisdom can teach; the Presence in the hearts of all.
Thus I have told thee in brief what Matter is, and the Self worth realising and what is
Wisdom. He who is devoted to Me knows; and assuredly he will enter into Me.
Know thou further that Nature and God have no beginning; and that differences of
character and quality have their origin in Nature only.
Nature is the Law which generates cause and effect; God is the source of the enjoyment of
all pleasure and pain.
God dwelling in the heart of Nature experiences the Qualities which nature brings forth;
and His affinity towards the Qualities is the reason for His living in a good or evil body.
Thus in the body of man dwells the Supreme God; He who sees and permits, upholds and
enjoys, the Highest God and the Highest Self.
He who understands God and Nature along with her qualities, whatever be his condition
in life, he comes not again to earth.
Some realise the Supreme by meditating, by its aid, on the Self within, others by pure
reason, others by right action.
Others again, having no direct knowledge but only hearing from others, nevertheless
worship, and they, too, if true to the teachings, cross the sea of death.
Wherever life is seen in things movable or immovable, it is the joint product of Matter and
He who can see the Supreme Lord in all beings, the Imperishable amidst the perishable, he
it is who really sees.
Beholding the Lord in all things equally, his actions do not mar his spiritual life but lead
him to the height of Bliss.
He who understands that it is only the Law of Nature that brings action to fruition, and
that the Self never acts, alone knows the Truth.
He who sees the diverse forms of life all rooted in One, and growing forth from Him, he
shall indeed find the Absolute.
The Supreme Spirit, O Prince, is without beginning, without Qualities and Imperishable,
and though it be within the body, yet It does not act, nor is It affected by action.
As space, though present everywhere, remains by reason of its subtlety unaffected, so the
Self, though present in all forms, retains its purity unalloyed.

As the one Sun illuminates the whole earth, so the Lord illumines the whole universe.
Those who with the eyes of wisdom thus see the difference between Matter and Spirit, and
know how to liberate Life from the Law of Nature, they attain the Supreme.”
Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the
Prince Arjuna, stands the thirteenth chapter, entitled: Spirit and Matter.

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