Eleventh discourse - the yoga of the vision of the cosmic form "Arjuna: O supreme lord, as Thou hast thus described thyself, I wish to see thy divine form... Krishna: behold, forms of Mine, by the hundreds and thousands, of different sorts, divine, and of various colors and shapes... Sanjaya: having thus spoken, the great lord of yoga, Krishna showed Arjuna his supreme form as The Lord. With numerous mouths and eyes, with numerous wonderful sights, with numerous divine ornaments, with numerous divine weapons uplifted. Wearing divine garlands (necklaces) and apparel, anointed with divine unguents, the all-wonderful, resplendent Being endless with faces on all sides. If the splendour of a thousand suns were to blaze out at once simultaneously in the sky, that would be the splendour of the mighty Being (great soul). There, in the body of the God of gods, Arjuna then saw the whole universe resting in One, with its many groups. Then Arjuna, filled with wonder and with his hair standing on end, bowed down his head to the God and spoke with joined palms... Arjuna: I see all the gods, O God, in thy body and also hosts of various classes of beings, Brahma, The Lord seated on the lotus, all the sages and the celestial serpents... The rudras, adityas, vasus, sadhyas, visvadevas, the two asvins, maruts, the manes and the hosts of celestial singers, yakshas, demons and the perfected ones, are all looking at thee in great amazement... Krishna: I am the full-grown world-destroying Time, now engaging in destroying the worlds. Even without thee, none of the warriors arrayed in the hostile armies should live. Therefore stand up and obtain fame. Conquer the enemies and enjoy the unrivaled kingdom. Verily by Me they have already been slain; be thou a mere instrument, O Arjuna. Arjuna: Bowing down, prostrating my body, I crave thy forgiveness, O adorable Lord. As a father forgives his son, a friend his dear friend, a lover his beloved, even so shouldst thou forgive me, O God. Sanjaya: having thus spoken to Arjuna, Krishna again showed his own form and the great soul, assuming His gentle form, consoled Arjuna who was terrified. Krishna: he who does all actions for Me, who looks upon Me as the supreme, who is devoted to Me, who is free from attachment, who bears enmity towards no creature, he comes to Me.” Twelfth discourse - the yoga of devotion "Having restrained all the senses, even-minded everywhere, intent on the welfare of all beings, verily they also come unto Me. Fix thy mind on Me only, thy intellect in Me, then thou shalt no doubt live in Me alone hereafter. If thou art unable to fix thy mind steadily on Me, then by the yoga of constant practice do thou seek to reach Me, O Arjuna. If thou unable to practice yoga, be thou intent on doing actions for My sake; even by doing actions for My sake, thou shalt attain perfection.""Better indeed is knowledge than practice; than knowledge meditation is better; than meditation the renunciation of the fruits of actions; peace immediately follows renunciation. He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving. Ever content, steady in meditation, self-controlled, possessed of firm conviction, with the mind and intellect dedicated to Me, he, My devotee is dear to Me. He by whom the world is not agitated and who cannot be agitated by the world, and who is freed from joy, anger, fear and anxiety- He is dear to Me." Thirteenth discourse - the yoga of distinction between the field and the knower of the field "This body, is called the field. He who knows it is called the knower of the field, by those who know of them... The great elements, egoism, intellect and also the unmanifested nature, the ten senses and one mind and the five objects of the senses. Desire, hatred, pleasure, pain, the aggregate ( body), intelligence, fortitude- the field had thus been briefly described with it modifications. Humility, unpretentiousness, non- injury, forgiveness, uprightness, service of the teacher, purity, steadfastness, self-control. Non-attachment, non-identification of the Self with son, wife, home and the rest, and constant even-mindedness on the attainment of the desirable and the undesirable. Unswerving devotion unto Me by the yoga of non-separation, resort to solitary places, distaste for the society of men... The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord and the Supreme Self. He who thus knows the Spirit and Matter (prakriti) together with the qualities in whatever condition is not born again... He who sees the same lord equally dwelling everywhere does not destroy the Self by the self; he goes to the highest goal. He sees that all actions are performed by Nature (prakriti) alone and that the Self is action less. When a man sees the whole variety of beings as resting in the One, and spreading forth from that alone, he becomes Brahman... As the all-pervading ether is not tainted, because of its subtlety, so the Self seated everywhere in the body in not tainted. Just as the one sun illumines the whole world, so also The Lord of the field illumines the whole field, O Arjuna. They who, by the eye of knowledge, perceive the distinction between the field and its knower and also the liberation from the Nature of being, go to the Supreme." Fourteenth discourse - the yoga of the division of the three Gunas "Purity (sattva), passion (Rajas) and inertia (tamas) - these qualities (Gunas) born of nature (prakriti), bind fast in the body, the embodied and the indestructible. Sattva, stainlessness is luminous and healthy, binds by attachment to happiness and knowledge. Rajas is of the nature of passion, enjoyment and attachment, attachment to actions. Tamas is born of ignorance, heedlessness, indolence and sleep... When through every gate in this body, the wisdom-light shines, it may be sattva predominant. Greed, activity, actions, restlessness, longing is Rajas predominant. Darkness, inertness, heedlessness, delusion is tamas predominant. At death, sattva predominant attains to spotless worlds of knowers of the highest. Rajas at death are among those attached to actions, tamas at death born in the womb of senseless. The fruit of good action is sattvika (pure), Rajas (pain) and tamas (ignorance). Arjuna: what are the marks of him who has transcended the three Gunas? What is the conduct and how does he go beyond? Krishna: When light (sattva), activity (Rajas) and delusion (tamas) are present, he hates them not, nor does he long for them when they are absent. He who seated like one unconcerned, is not moved by the qualities, and who knowing that the qualities are active, is self-centered (God) and moves not. Who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, who is the same to the dear and the unfriendly, who is firm and to whom censure and praise are as one. Who is the same in honor and dishonor, the same to friend and foe, abandoning all undertakings- he is said to have transcended the qualities. And he who serves Me with unswerving devotion, he crossing the qualities, is fit for becoming Brahman. For I am the abode of Brahman, the immortal and the immutable of everlasting dharma and of absolute bliss." Fifteenth discourse - the yoga of the supreme spirit "They the wise speak of the indestructible peepul tree having its root above and branches below, whose leaves are the meters or hymns; he who knows it is a knower of the Vedas. Below and above spread its branches, nourished by the Gunas; sense-objects are its bud; and below, in the world of men, stretch forth the roots, originating action. It's form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place; having cut asunder this firmly rooted peepul tree with the strong axe of non-attachment. Then that goal should be sought for, whither having gone none returns again. I seek refuge in the primeval purusha (spirit) whence streamed forth the ancient activity or energy. Free from pride and delusion, victories over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the un-deluded reach the eternal goal. Neither doth the sun illuminate there nor the moon, nor the fire, having gone thither they return not; that is My supreme abode. An eternal portion of Myself having become a living soul in the world of life, draws to itself the five senses with the mind for the sixth, abiding in Nature (prakriti)... That light which residing in the sun illumines the whole world, which is in the moon and in the fire - know they light to be Mine. Permeating the earth I support all beings by My energy and having become the watery moon I nourish all herbs. Having become the fire vaisvanara, I abide in the body of living beings and associated with the prana and apana, digest the fourfold food. And I am seated in the hearts of all; from Me are memory and knowledge, as well as their absence. I am verily that which has to be known by all the Vedas; I am indeed the author of the Vedanta and the knower of the Vedas I am... Thus, this most secret science has been taught by Me, O sinless One; on knowing this, a man becomes wise, and all his duties are accomplished, O Arjuna." Sixteenth discourse - the yoga of division between the divine and the demoniacal "Fearlessness, purity of heart, steadfastness in knowledge and yoga, alms giving, control of the senses, sacrifice, study of scriptures, austerity and straightforwardness. Harmlessness. Truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion towards beings, non-covetousness, gentleness, modesty, absence of fickleness. Vigor, forgiveness, fortitude, purity, absence of hatred, absence of pride- these belong to the one born for a divine state. Hypocrisy, arrogance and self-conceit, anger and also harshness and ignorance, belong to one who is born for a demoniacal state. The divine nature is deemed conducive to liberation and the demoniacal to bondage. Grieve not. Thou art born with divine endowments. There are two types of beings in this world, the divine and the demoniacal. The divine has been described at length. Now hear about demoniacal. The demoniacal know not what to do and what to refrain from; neither purity nor right conduct nor truth is found in them. They say "this universe is without truth, without moral basis, without a God, brought about my mutual union, with lust for its cause. What else?" Holding this view, these ruined souls of small intellect and fierce deeds, come forth as the enemies of the world for its destruction... Self-conceited, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices in name out of ostentation, contrary to scriptural ordinances. Given over to egoism, power, haughtiness, lust and anger, these malicious people hate Me in their own bodies and those of others. Those cruel haters, worst among men in the world. I hurl those evil-doers into the womb of demons only. Entering into demoniacal wombs and deluded, birth after birth, not attaining Me, they thus fall, O Arjuna, into a condition still lower that that. Triple is the gate of this hell. Destructive of the self- lust, anger and greed: therefore one should abandon these three. A man who is liberated from these three gates to darkness, practices what is good for him and thus goes to the Supreme Goal. He who having cast aside the ordinances of the scriptures, acts under the impulse of desire, attains not perfection, nor happiness nor the Supreme Goal. Therefore, let the scriptures be the authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, thou shouldst act here in this world." Seventeenth discourse - the yoga of division of the threefold faith "Threefold is the faith of the embodied, which is inherent in their nature- sattvic (pure), the Rajasic (passionate) and tamasic (dark). The faith of every person conforms to his inherent nature or natural temperament. As a man's faith, so is he. The sattvic or the pure men worships the gods; Rajasic yakshas (wealth) and the rakshasa's (power) and tamasic worships ghosts and the hosts of nature spirits... The food also which is dear to each is threefold, as also sacrifice, austerity and alms-giving. The foods which increase life, purity, strength, health, joy and cheerfulness (good appetite), savory and oleaginous, substantial and agreeable, are dear to sattvic people. The foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, are liked by Rajasic and are production of pain, grief and disease. They which is stale, tasteless, putrid, rotten, refuse and impure, is the food liked by the tamasic. That sacrifice which is offered by men without desire for reward as enjoined by the scripture is sattvic. The sacrifice for reward is Rajasic. Sacrifice contrary to the scriptures, no food is distributed, devoid of mantras, gifts and faith is tamasic. Worship of the gods, the twice-born, the teachers and the wise, purity, straightforwardness, celibacy and non-injury are called austerities of the body. Speech which causes no excitement, truthful, pleasant and beneficial, the practice of the study of Vedas and scriptures, is austerity of speech. Serenity of mind, good-heartedness, self-control, purity of nature, is mental austerity. The threefold austerity, physical, vocal and mental is sattvic, with utmost faith and desiring no rewards. The austerity with gain, honor and worship, with hypocrisy is Rajasic, unstable and transitory. The austerity practiced out of a foolish notion, self-torture, or destroying other is tamasic. The gift that is given with nothing in return, knowing duty to give in a fit place and time to a worthy person, is sattvic. The gift given to receive something in return, or looking for a reward or reluctantly is Rajasic. The gift given at wrong place and time, to unworthy persons, without respect or with insult is tamasic. Om tat sat is triple destination of Brahman. By that created, Brahmanas, Vedas and sacrifices. Therefore OM are the actions of sacrifice, gift and austerity started. Tat without aiming for fruits is sacrifice, austerity and gifts performed. Sat is sense of reality of goodness, reality in the name of Brahman... Whatever is sacrificed, given or austerity without faith, is called Asat, it is naught here or hereafter (after death, end of days). " Eighteenth discourse - the yoga of liberation by renunciation "Krishna: The sages understand sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions as tyaga. Some philosophers declare that action should be abandoned as an evil; while others declare that acts, gift and austerity should not be relinquished... He who is free from the egoistic notion, whose intelligence is not tainted by good or evil, though he slays these people, he slayeth not nor is he bound by the action. Knowledge, the knowable and the knower from the threefold impulse to action; the organ, the action and the agent from the threefold basis of action... That by which one sees the one indestructible reality in all brings, not separate is sattvic. Different from each other Rajasic, that cling to single effect as a whole without reason and truth is tamasic... The intellect which knows the path of work and renunciation, which ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation is sattvic. By wrongly understanding of dharma and adharma is Rajasic (passionate). That which envelops in darkness, sees dharma and adharma as perverted is tamasic. The unwavering firmness by which senses are restrained is sattvic. The firmness where the aspiring attached to rewards, enjoyment of pleasure and earning of wealth is Rajasic. That by which abandoning sleep, fear, grief, despair and conceit, firmness is tamasic... That which is like poison at first but in the end like nectar is sattvic, due to self-realization. That happiness which arises from the contact of sense organs, at first nectar and end in poison is Rajasic. That happiness which at first as well as sequel deludes the self, arises from sleep, indolence and heedlessness is tamasic... Thus has wisdom, more secret than secrecy itself, been declared unto thee by Me; having reflected over it fully, then act as thou wishest... Abandoning all duties, take refuge in Me alone: I will liberate thee from all sins; grieve not. This is never to be spoken by thee to one who is devoid of austerities or devotion, nor to one who does not render service or who does not desire to listen, nor to one cavils to Me. He who with supreme devotion to Me will teach this supreme secret to My devotees, shall doubtlessly come to Me. Nor is there any among men who does dearer service to Me, nor shall there be another on earth dearer to Me than he... Has this been heard, O Arjuna, with one-pointed mind? Has the delusion of thy ignorance been destroyed? Arjuna: destroyed is my delusion as I have gained my knowledge and memory through Thy grace, O Krishna. I remain freed from doubts. I will act according to Thy word. Sanjaya: thus I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes the hair to stand on end. Through the grace of Vyasa I have heard this supreme and most secret yoga direct from Krishna, The Lord of yoga himself. And remembering again and again, also that most wonderful form of Hari, great is my wonder, O king and I rejoice again and again. Wherever is Krishna, The Lord of yoga, wherever is Arjuna the wielder of the bow; there are prosperity, victory, happiness and firm policy; such is my conviction."