Yogeshwari Srimad Bhagavad Gita: A Yogic Commentary

To the truth seekers

Holding this yogic key
To know Time,
How long shall I call alone
And who will listen?
Looking at me
As if I’m limited in Time
Who will believe
That I’m saying something
About Time itself?

Shailendra Sharma

Yogeshwari Shriamd Bhagawadagita
A Yogic Commentary

Dhrtarastra said, “Oh Samjaya! What did my sons and the sons of Pandu, who have gathered on the sacred land of Kuruksetra with a desire of war, do?”

Samjay said, “Upon viewing the army of Pandavas in a battle formation, king Duryodhan approached acarya and said,

Oh! Acarya, please look at this great army of Pandavas which your intelligent disciple, the son of Drupad has arranged in the battle formation.

Here, in this battlefield, are valiant great archers like Bhima and Arjuna. Yuyudhan, Virat and the great warrior Drupada are here.

Dhrstaketu, Cekitan, mighty Kashiraj, Kuntibhoj, Purujit and the great Saibya are here.

Valorous Yudhamanyu, mighty Uttamouja, sons of Subhadra and Draupadi, they are all great warriors.

Oh! The great brahmana! Please know the main warriors who are on our side. I shall narrate their names for your knowledge.

Yourself, Bhisma the great, Karna, Krpacarya the victor (conqueror), similarly Ashvatthama, Vikarna and the son of Somadatta

, and also many others who would lay down their lives for me. They are all equipped with various arms and weapons and are proficient in the art of warfare.

Our force that is guarded by Bhisma is wanting but their force guarded by Bhima is thorough.

Hence please keep guard at all entries of the formation, keeping everyone’s respective places and protect Bhisma in every manner.

Then Bhisma, the mighty veteran grandfather of Kauravas, enhanced their spirit by roaring like a lion and blew a conch.

After this, conches, drums, various tabors were blown and horns started sounding at once. Their sound was frightening.

Then Madhava and Pandava, seated in a huge chariot pulled by white horses, also blew their divine conches.

Hrshikesa blew Pancajanya, Dhanamjaya blew Devadatta and Vrkodar Bhima, the performer of terrible acts, blew the great conch Paundra.

King Yudhisthir, the son of Kunti, blew the conch Anantavijay and Nakul and Sahadev blew the conches Sughosa and Manipushpak respectively.

Great archer Kasiraj, great warrior Sikhandi, Dhrshtadrumnya, Virata and invincible Satyaki, and also King Drupada, sons of Draupadi and the great warrior sons of Subhadra blew their separate conches, Oh King!

That great sound caused vibrations to pervade the sky and the earth and rended the hearts of the sons of Dhrtarastra.

Oh Mahipate! Kapidhvaja, the son of Pandu then saw the sons of Dhrtarashtra present there, he lifted his bow just when arms were about to be crossed, and asked Hrshikesa thus, “Oh! Acyuta, please station my chariot between both the armies».

So that I may see those warriors who have come here with a desire to fight and know whom I have to battle with.

I would see the warriors who have come here with a desire to benefit the evil minded sons of Dhrtarastra in war“.

Samjay said, “Oh descendent of Bharat! When Gudakesa said thus, Hrshikesa stationed the imposing chariot amidst the armies facing Bhisma, Drona and all other kings and said, Oh Partha! See this congregation of the Kauravas.”

Arjun saw paternal uncles, grandfathers, teachers, maternal uncles, brothers, sons, in-laws and well wishers positioned in both the armies.
When Kounteya saw the entire fraternity in a position like this, he was seized by extreme lament and said thus in sadness.

Arjuna said, “Oh Krishna! Watching my people present here to embattle is causing all my organs to slacken and my mouth is drying up as well. My body is shivering and is getting goose flesh.

Only he, who is lost in the crowd of his thoughts, is afraid of facing a crowd. Whereas the one, who has singled out one particular thought from the multitude of thoughts and has practiced to bring it forth, can face the world all by himself.

Gandiva is falling from my hands, my skin is burning, my mind is getting confused and I am not able to stand steadily.

Oh Kesava! I envision only adverse omens and do not see any good in killing my own people.

Oh Krishna! I have no desire for victory, no desire for the kingdom and the pleasures. Oh Govinda, of what use is the kingdom, and of what use are the pleasures and the life?

All those for whom we wish kingdom, pleasure and happiness are present in this battle to forsake their wealth and their lives.

Teachers, uncles, sons and similarly grandfathers, in-laws, grandsons and other relatives are here.

Oh Madhusudan ! What of this world, I do not wish to kill them all even for the kingdom of the three worlds.

Oh Janardan! What happiness can be gained by killing the sons of Dhrtarshtra? It will only bring us sin to kill these barbarians.

Oh Madhava! Hence these sons of Dhrtarshtra do not deserve to be killed by us, as how are we going to be happier by killing our own people.

Their mind is preoccupied by greed and they do not realize the evil of hostility against friends and the ills arising out of terminating a pedigree.

Oh Janardan! Why should we not think of dissociating ourselves from this sin in view of the ills that are caused by terminating the family lineage?

When a family is wiped out, its age-old blood lineage is ruined. When dharma is lost, the lineage sinks into viciousness.

Oh SrKrisna! When viciousness grows, women in the family are corrupted. Oh Varshneya! When women are corrupted, inter-class breed is produced.

Cross-color breeding invariably sends the clan and the ruiner of the clan to hell. Even the manes are debased due to non-observance of the rituals of pinda and tarpana.

The guilt that produces cross-colour progeny destroys the time honored family traditions and the class traditions.

Oh Janardan! It is learnt that, when, the family rituals are not observed, their family-members have to rot in hell for indefinite periods.

Ah! It is sad that we are prepared to commit a great sin. We are intent on killing our own people for the desire of stately pleasures.

It would be more auspicious for me to die unarmed and unresisting at the hands of armed sons of Dhrtarastra in the battle.

Samjay said, “Overwhelmed by sorrow in the battlefield, Arjuna said thus, left his bow and arrows and sat down at the rear of the chariot.”

Thus ends the first chapter named Arjuna Vishad Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Samjay said “Then Madhusudan said these words to the sorrowful Arjuna, whose eyes were full of tears of compassion”.

Shri Bhagawan said, “Oh Arjuna, what causes you such dejection in this odd situation? It is unlike the behavior of great men, it does not grant you heavens, it does not earn you fame.”

Oh Partha, don’t show impotence, this is unbecoming of you. Oh Parantapa , shed this despicable weakness of heart and get ready for the battle.

Arjuna said, “Oh Madhusudan, how can I wage a war of arrows against Bhisma and Drona? I revere both of them.”

It is better to beg than to kill such great teachers in this world. By killing teachers I will be enjoying wealth and lustful pleasures that are soaked in blood.

We are unaware of what is better for us, whether we will conquer them or they will conquer us. Those sons of Dhrtarastra are standing in front of us after killing whom we would not want to live ourselves.

Standing on the crossroads in regard of duty I impassionedly plead to you, I am your disciple, I am surrendered to you, please advise me on what is really appropriate.

Even if I win the thorn–less land of the kingdom of abundance and an authority like that of a god, I don’t see any redress that will dispel my sadness which is drying my senses.

Sanjay said, “Oh Parantapa! Gudakesa told Hrsikesa clearly, ‘Oh Govinda! I will not go to war’ and then he became silent.”

Oh Bharat! Hrishikesh smilingly said this to him, who was buried in sadness in the midst of both the armies.

You are lamenting those who do not deserve to be lamented and making statements like the wise. The wise mourn neither the living nor the dead.

Those who are not yet realized or the ones who are unaware of the conscious presence that is manifested through the medium of body, when they come face to face with a situation of life and death they repeat the words of the wise and lament those who do not deserve to be lamented. Those who have a cognition of the immense consciousness that remains latent within this body and have realized that the real relationship exists between a soul and a soul or between the consciousness and the consciousness, and, that the body is merely a medium for that, for such great people there is no difference between the existence and non–existence of the body.

It is not as if I never existed, you never existed and these kings never existed and it is not that we all shall never exist again.

Whether or not the consciousness is manifested through a medium, its unmanifest existence is always present. It is also not proper to presume that a thought ceases to exist once its manifestation is complete. Whether a thought is manifested through a medium or not, its consciousness is always present.

Just as the corporal body of the embodied passes through the phases of childhood, youth and old age; similarly, life avails of another corporal body. The noble bear no confusion in this regard.

The unmanifest consciousness, which ancient sages termed as Atman or the feeling of beingness, is manifested through the body. Whenever a body is manifested the consciousness appears to be limited in the three phases viz. childhood, youth and old age. When the physical body withers, the soul consciousness abandons the emaciated body and manifests itself by means of a new body.

Oh Kounteya! Concurrence of senses and their objects causes experiences of heat and cold and happiness and sorrow, they are temporary. Oh Bharat–vanshi , you should bear with them.

The consciousness which is manifested through the medium of the body assumes the limitations of the body and the senses and therefore experiences the objects that cause heat and cold and happiness and sorrow. One should realize the relativity of these objects and endeavor to rise above the limitations of the body by awakening the immense dormant consciousness within oneself.

Oh Purusas Nstha! A noble person, who sees no difference between happiness and grief and is not swayed by them, qualifies for immortality.

The noble who have realized the relativity of happiness and sorrow know that the same situation appears to be grievous to some and pleasant to others depending on their outlook. Those who realize this also realize that life and death are experienced when the immense consciousness changes the medium of embodiment. The one, who realizes this, awakens his immense dormant consciousness, thereby knowing the unmanifest Time in its element and surpasses death to attain immortality that lies beyond death.

Asat (unreal) does not exist and Sat (real) is not non-existent. The reality of both has been perceived by the perceivers of the essence.

A very small fraction of the entire consciousness of one’s mind, which an average person can use, is termed by the thinkers as the conscious mind and the vast consciousness of the mind that remains dormant and which an average person cannot use is called as the unconscious. When unreal and real is being discussed, the intended meaning is that the dormant consciousness of the mind because it is dormant is unreal (Asat) and that the awakened consciousness of the mind is real (Sat). The great who can perceive the truth, realize the inter–dependence of the dormant and the awakened consciousness. They practice yoga and by rising above the limitations of the body succeed in awakening the immense dormant consciousness of their mind. The Asat (unreal) then no longer exists for them. They realize that even though a state of unreality (Asat) is perceived when the consciousness is dormant, the real (Sat) is never absent. This applies to all human beings whether they have been able to awaken their dormant consciousness or not, the consciousness does exist in its complete vastness in everyone.

The One that pervades this entirety is indestructible. No one is capable of destroying that indestructible.

That ultra–brilliant unmanifest Time is being manifested by means of this entire visible world. It is indestructible and no one is capable of destroying the truth of that indestructible Time.

The entire corporal bodies of this embodiment that is unending, unlimited, imperishable and which is manifested by means of corporal bodies are said to be destructible. Hence, oh Bharat! Go and fight.

This entire creation is manifested by the unmanifest ultra–brilliant Time. This corporal body that is manifested by a mind with a vast consciousness is also manifested by that same unmanifest Time. This body does not merit preeminence merely for its presence, and just for being a sensor of the immense mind for grasping experiences. The immense mind, by awakening its dormant consciousness by means of the body, can know the true character of the Time, essence of all light (the brilliance of all brilliance), the creator of the mind itself. This corporal body, a support for the manifestation of the immense consciousness, is perishable but the consciousness that is manifested through the medium of an embodiment is eternal, unlimited and indestructible.

Those who consider this as the killer and those who consider this as the killed both do not realize that this neither kills nor gets killed.

Those who consider that the immense consciousness that manifests this body perishes with the death of the body and also those who consider that they have killed the other person, do so, because they do not realize that the presence of consciousness actually remains latent in the body. They are not able to realize that the conscious presence, which manifests the body, is eternal. It is never destroyed.

It is never born and it never dies. Neither is it going to be created nor would it ever recur. It is without birth, is eternal, perpetual and primal. It is not destroyed even with the death of the body.

The immense consciousness of the mind, which is the transphysical manifestation of the Time, is neither born nor does it die. This unmanifest conscious presence is continual, is without birth and is eternal and primal. When a body that manifests it perishes, it creates another body for manifesting itself.

Oh Parth! He, who knows this as indestructible, perpetual, without birth and unending, how does he kill anybody and how does he get anybody killed?

He, who has realized the immense consciousness, which is manifested by that ultra–brilliant Time through the medium of the body by rising above its limitations, to him the corporal body becomes secondary and the consciousness that manifests it becomes foremost. Such realized ones have understood that life and death are basically separate manifestations of one singular presence and are experienced because of the confinement of one’s consciousness level within physical limits. For such great people, whose consciousness has awakened in its entire immensity by rising above the limitation of the body, there remains no difference between life and death.

Just as a human being abandons old clothes for the new ones, a soul forsakes old bodies and avails of new corporal bodies.

Just as a person abandons his old clothes and puts on new clothes and his personality and mind–set can be judged by a look at the clothes, the immense mind is manifested through the support of different bodies. When the suitability of a particular body for acquiring experiences declines, that immense consciousness, to know itself, is manifested by means of a new body.

Weapons cannot cut it, flames cannot burn it, water does not make it wet nor can the wind dry it.

Immense consciousness that is beyond the body is not subject to cut by weapons, or to burns by flames, or to wetness by water and to dryness due to wind. It is almost like the way the sky can only be experienced but cannot be touched by any body.

It is indivisible, it is noncombustible, cannot be wetted nor can be dried. It is eternal, all–pervading, immovable, absolute and primeval.

The immense consciousness of mind is indivisible, cannot be burnt, cannot be wetted nor can be dried. This immense consciousness is all–pervading, perpetual, immovable, absolute and primeval.

This is unmanifest; this is imponderable and is described as being immutable. Having realized this it is not proper for you to lament.

The immense consciousness that is manifested by means of a body remains unmanifest for those whose consciousness is confined in physical limitations. The immense consciousness, which is a manifestation of the unmanifest Time, is immutable. Those who realize this as a result of practicing yoga do not lament for those who remain within physical limitations.

And then, Oh Mahabaho! Even if you presume that this is born time and again and also dies again and again, it is not proper for you to mourn like this.

As death is inevitable after birth and birth is inevitable after death, you should not be lamenting this inescapable situation.

Ruminating even on the premises that the body is primary, just as death is inevitable after birth, birth must also be certain after death. Even if this alone is understood, a person of limited sensibilities can overcome grief.

All are unmanifest before birth and are unmanifest even after death. They are manifested for a spell between the birth and the death. What good is mourning in this situation?

The unmanifest immense consciousness – the Time itself remains unmanifest before availing of the support of a body and remains unmanifest even after forsaking the support of the body. An evidence of that immense consciousness is available only when it is manifested through a body. Those who have risen above the physical limitations and are established in that immense consciousness can realize the inter–relation of birth and death. In this state, the existence as–well–as nonexistence of the body is the same for them.

Some are astonished to perceive it, some describe it in astonishment, others listen to it with astonishment but yet cannot grasp even a bit of it after listening.

When a yogi practices kriya and settles in the depths of dhyana, he experiences the conscious presence which is manifested through an embodiment. Since it is a new experience, he experiences that unmanifest consciousness with astonishment. The words used for narrating that presence are also full of astonishment. Those who listen to these narrations are also surprised because they have no knowledge of the unmanifest presence which is beyond life. They are not able to understand the presence of the unmanifest immense consciousness merely by hearing about it.

Oh Bharat! This dweller in the body of all cannot be killed, hence do not mourn all the embodied.

The conscious presence that is manifested through the medium of life is manifested by the unmanifest Time, hence it has no end. Only the mediums on the support of which it is manifested meet their end.

And even from the point of view of Dharma, it is not proper to fear, because there is nothing holier for a warrior (kshtriya) than a holy war.

After explaining the immense conscious presence hidden within the body, Lord Krishn further explains from a perspective of one limited in physical limitations. Arjuna belonged to a warrior race. The epitome of natural duties of warrior is not to retreat from war. He is making an implied suggestion towards this. Here He is reminding Arjuna that he is a warrior, his holy duty is to fight a war, and nothing is better for a warrior than a holy war, therefore he should not be fearful.

Oh Parth! Warriors are happy at the opportunity of war which comes all by itself and is such that it opens the door to heavens.

Warriors consider an opportunity to fight the war as auspicious. They believe that death in a war affords them an access to the heaven of self–fulfillment.

Therefore, if you don’t fight you stand to lose your duty and your fame, and you will incur sin.

By not following the holy duties of a warrior which is in your nature, if you fail to fight the war, you will get extremely agitated for having acted against your nature and your fame as an unrivalled warrior will also be destroyed.

And everybody will be talking about your disrepute. For an honorable person, such disrepute is worse than death.

Each and every one of those who recognize you as a great warrior will discuss your withdrawal from the war for a long time. For a great warrior like you this will be worse than being discarded alive.

In spite of being very honorable to those great warriors you will become an object of ridicule to them and they will assume that you dissociated from the war due to fear.

You have established your pre–eminence among the eminent warriors, but even then your retreat from the battlefield will be considered as your cowardice.

Your enemies will condemn you and will make many vile comments. Then what will be more distressing than this?

If you do not fight this war, your enemies who are prepared to brave you will all make fun of your ability, they will condemn you. What could be more distressful for a warrior than this?

Either die and go to heaven or be a victor and enjoy the earth. Oh Kounteya! Stand up with a determination to fight.

After explaining this much, Bhagawan now introduces Arjuna to the acts of yoga which help one remain level minded in all situations. “Even if you die in this war, you will reach the heaven of self–exaltation because you would have fought in agreement with your nature, and if you win the war you will enjoy the earth with the satisfaction of one who has won the war. Therefore make up your mind and stand up to fight”.

Victory and defeat, gain and loss, happiness and sorrow, treat these evenly and then get ready for the war. You will not be committing a sin in this course.

Victory and defeat, gain and loss, happiness and sorrow, treat these evenly and get ready for the war. If you attain this state of equanimity, you shall not incur the sin of repentance. Perform all the duties in a state of Samadhi.

Oh Parth! This deliverance was given for your comprehension. Now take heed of its substance whereby you will attain wisdom and thereby rid yourself of the bondage of karma.

After a brief narration on Samadhi, Bhagawan Krisn, now makes Arjuna the medium to give an advice on yoga for the benefit of the entire humanity. Practice of yoga causes attainment of equanimity and a yogi, by his establishment in Samadhi, rises above the bondage of karma and unites with the Time, the unmanifest, the brilliance of all brilliance, the indestructible Supreme, by knowing It through the medium of death.

Inception of this does not end and it does not give adverse results. Even a brief practice of this yoga gives freedom from great fears.

There is no possibility of failure in the practice of this yoga and it never gives any adverse consequences. Even a brief practice of this yoga frees the practitioner from the great fear of death. The yogi realizes the true nature of death, which always instills fear in those whose intellect is confined within physical limitations, and is thereby liberated of its fear. Death is one such medium through which a great person awakens the immense consciousness of the mind and goes beyond the physical limitations to become immense himself.

Oh Kurunandan! Absolute judgment in this regard is only one, whereas its modifications are vast in variety.

Those who proceed on this path with a determination to awaken the entire immensity of their consciousness are already aware of the objective of their life, and those who are not intelligent enough to know the objective of their life spend their life full of confusions.

Oh Parth! Those who are engrossed in the pleasures, are committed to scriptural texts that eulogize the fruits of karma, and in whose judgment heaven is the supreme fruit, such thoughtless people make pretentious and pompous statements.
The lustful believe that heaven is ultimate and assume that heaven gives the rewards of karmas of life. Several special rituals are prescribed for the attainment of pleasures and splendor.
And the intellect of those, whose mind is excessively obsessed with wealth, cannot make up their mind for Samadhi.

Before starting the rituals such bewildered people, with the promise of the fruits of the rituals, allure other bewildered people, in particular those who have a predilection for the body, and whose intellect does not grasp the conscious presence that manifests the body. Such people belong to a lot which considers transient physical pleasures as ultimate. In order to fulfill their own vested interests, they allure other bewildered people with the promise that they will attain pleasures and wealth and make sugar–coated descriptions of numerous duties and religious rites.

Intellect of those, whose mind under the influence of such alluring tales remains strongly attached to the enjoyments and plentiful wealth, is not at all suitable for Samadhi. With their consciousness being limited only up to the body, they consider even a talk of Samadhi as a flight of imagination.

Oh Arjuna! Three constituent gunas are implied in Veda. You should reach beyond the three gunas (and) get established in the indisputable eternal truth and attain self–possession by remaining level minded with respect to gain and loss.

Immense consciousness of the mind, which is the provider of enjoyment and wealth, remains limited within the three gunas. It is not suitable for Samadhi for the reason of its being limited within the trio of gunas. Therefore one should rise above these three gunas by means of yoga, and by sitting in Samadhi one should make a great effort to awaken the dormant immense consciousness of one’s mind to know the true nature of the Time – the brilliance of all brilliance, the ultra brilliant Time.

When the earth is inundated from all sides what use are the small ponds? Similarly, a Brahman (knower) who is well realized has the same regard for all scriptures.

When a yogi performs a sedulous practice of yoga and awakens the entire immense consciousness of his mind by surpassing the physical limitations, the consciousness limited to the senses to him is almost like the small ponds are to the one who has acquired an ocean.

You have a right only to karma, and never to its fruit. You should not be an object to the fruits of karma, nor should you have a fixation for not doing karma.

To start with, everybody has a desire for the fruit, and this desire itself is a reason for the inception of karma. All karma in this world begins with the desire of fruits of karma, but, only yoga is one such karma, that begins with the desire of Samadhi. When a yogi goes deeper into this karma and begins to realize the immense consciousness that is beyond his body, he becomes detached to the thought of obtaining its fruit. The moment he has this experience, Samadhi begins. When the Samadhi begins, desire–less karma begins to take place through the medium of Sadhak.

Oh Dhananjaya! You should perform karma with evenness with respect to fulfillment and non–fulfillment and forsake attachment by remaining established in the yoga. This equanimity itself is recognized as yoga.

While performing yogic karma for awakening one’s entire consciousness, a yogi is elevated above the physical limitations and the attraction for the sensuous pleasures obtainable by means of body and senses disappears. After realizing the relativity of life and death, the yogi is established in a state of equanimity. Life and death, gain and loss, fulfillment and non–fulfillment all become equal in his perception.

Karma is extremely inferior to Buddhi–yoga . Oh Dhananjaya! Take refuge in the intellect because those who have a desire for reward are an extremely miserable lot.

The average people, who cherish the desire of only satiating the senses that are limited to physical limitations, do not make efforts for awakening their dormant immense consciousness. That is why they are said to be pitiable. Due to their lust for physical pleasures, they remain afraid of death all their lives,and because of this fear don’t make efforts to awaken their dormant immense consciousness.

A wise person rids himself of both sin and piety in this very world. Therefore make efforts only for yoga; this yoga itself is the expertise in karma.

The yogis, who are successful in awakening their dormant immense consciousness by performing yogic karma with extreme expertise and realize the relativity of the good and the bad karma, concentrate their immense consciousness upon the immutable Supreme Being, the brilliance of all brilliance, the ultra–brilliant and become united with It.

The wise with a high intellect shun fruits of karma and become free from the bondage of birth and reach an unblemished immortal spiritual destination.

The yogis, who by practicing yoga have realized the unmanifest immense consciousness that manifests the body, can understand that all the manifestations are merely the instruments of the Supreme Consciousness for manifesting itself. By their establishment in that conscious presence, they become free from the great obligation of taking rebirth and attain unity with the unmanifest, the most exalted immutable Supreme Spirit.

When your intellect will clear away the mire of delusion you will get established in detachment towards what is worth hearing and what has been heard.

When the consciousness of a yogi gets elevated above the physical limitations, he comprehends the relationship of the mind and the senses. He is able to realize that the mind comes first and then the instrument of body and organs. Without mind, the body and the senses have no sovereignty of their own. By knowing this, he knows the true character of the attraction of the organs towards the objects of senses and thereby he gets detached from that attraction. This state is termed as the state of “Vairagya”.

Your intellect, which has become unsteady by hearing utterances, will become steady in the state of Samadhi and then you will attain yoga.

When the intellect that has become unsteady by doing karma to fulfill the many desires becomes determined to awaken its dormant consciousness and gets established in Samadhi by way of practicing yoga karma, the yogi is supposed to have achieved the results of yogic karma. This is the state that is called equanimity.

Arjuna said, “Oh Kesava! What are the characteristic qualities of a Sthitaprajna? How does one with steady intellect speak? How does he sit and how does he move about?”

Shri Bhagavan said, “Oh Parth! When a person abandons all the desires of his mind, then, self–satisfied all by himself, he is called Sthitaprajna .”

When a yogi, by awakening his dormant consciousness knows the unmanifest conscious presence that is expressed through the medium of the body, then he knows himself through his own medium and becomes satisfied within himself. Thereby he goes beyond all the desires. Such a great yogi is called Sthitaprajana.

One, whose mind is not agitated by sorrow, who has no desire for obtaining pleasures, and whose affection, fear, and anger have disappeared, such a sage is called Sthirabuddhi .

Such great people can realize that all the feelings like grief and pleasure, fear and anger, attachment, are different expressions of one singular consciousness, almost in the same way it is music that is basically manifested through different musical instruments.

One who is everywhere without affection and is neither happy nor sad when faced with the auspicious and the inauspicious, his super wisdom is consecrated.

Of Sthitaprajna, it cannot be said that they have attachment for something or that they are absolutely devoid of attachment. For them, auspicious and inauspicious are the manifestations of one singular presence that differs in appearance. When a great person is established in this state, he is reaching the farthest frontiers of the development of his wisdom. Then his super wisdom is said to be consecrated.

Just as a tortoise draws together its limbs, when a person draws together the sense organs from the objects of senses, his super wisdom is consecrated.

A super intelligent person gets a perfect insight into his body, a manifestation of the immense consciousness. During the course of this education, he realizes that it is the mind that experiences sensuous objects through different sense organs. A great person, who realizes this, awakens the entire dormant consciousness of his mind by yogic karma. When consciousness is thus awakened, the mind no longer requires the support of organs. In his awakened disposition, the yogi then remains in bliss by virtue of his mind with awakened consciousness. For such a great person, body and its organs become subordinate.

The one, who lives without food, manages to give up sensuous objects but not his lust for them. But the man, who perceives the Supreme, overcomes this lust as well.

Many so called yogis who do not understand that it is predominantly the mind that grasps the experiences, presume their senses to be their enemy and many of them try to suppress their sense organs in an effort to control their mind. Several people are seen to remain without food for long spells of time in this exercise. Their body becomes infirm without food and their sense organs become debilitated. Even in this condition they continue to reminisce about the experiences obtainable by means of the sense organs, being totally ignorant that organs function as the instruments of the mind. Without mind, the organs have no authority of their own. Those who practice yoga can understand this, and by knowing the mind through the mind they get established in the conscious presence that lies hidden behind the body.

Oh Kounteya! Troublesome senses forcefully captivate even the mind of an intelligent person during the course of his efforts.

Sometimes it is observed that a beginner yogi, in the course of his practice, gets attracted towards the experiences obtainable by senses. This state should be wakefully overcome. This situation is faced by almost all the yogis. This situation should be considered as a stage of one’s mind and it should be controlled through the mind. In the process of knowing the co–relation of the organs and the mind, it is sometimes the organs that dominate and sometimes it is the mind. In this condition, one who practices yogic karma with a firm determination examines the stages of his mind and develops a good understanding of the preeminence of mind and becomes free from the attraction of the organs.

Therefore control all those senses, follow Me, be accomplished and settled. As the one, whose senses are compliant to him, his super–wisdom is refulgent .

When a yogi understands that it is the mind that grasps the experiences through the medium of organs, he understands the reason behind the attraction for sensuous objects. When the reason for this attraction is known, he becomes free from their influences.

A person indulging in reminiscences of sensuous object develops an attachment for them, attachment causes desire and desire causes anger.
Anger leads to indiscretion, indiscretion causes disorientation of memory, this disorientation leads to the ruin of intellect and the ruined intellect destroys the person.

Yogis who are profound in the practice of yoga know that it is their mind that is the basis for attraction towards any object. When this attraction Shining with bright light, brilliant, splendid arises in the mind, fascination for that object is created in the mind. Arousal of this fascination causes a desire for experiencing that object. When an obstruction appears in the way of fulfillment of this desire, this desire is expressed in the form of anger. Anger results in the loss of pragmatism which in turn destroys the foundation of the memory. When memory is lost intellect also ceases to exist. In this condition that person ruins himself.

But a person, who is devoid of attachment and envy and grasps the objects by means of senses that are compliant to him, attains purity.

Yogis who could understand these subtle stages of mind could realize that all the senses are merely the instruments of the mind for grasping experiences. Such great yogis awaken their immense consciousness and go beyond their physical limitations. They remain satisfied as they experience immensity within themselves. They have therefore no attachment for the sensuous pleasures. Since there is no attachment there is no envy either. Such great people attain purity and are established in supreme serenity.

All the sorrows disappear by this purity, and the intellect of the cheerful person soon becomes steady.

Unto those great persons who are able to awaken the entire consciousness of their mind, there remains no difference between happiness and sorrow, or between loss and gain. Because they realize the relativity of these feelings and with no residual desire they become completely accomplished and rest in peace.

Vain people have no intellect, nor do vain people have feelings. In the absence of feelings they do not get peace and how can one who is not at peace earn happiness?

Those who cannot understand the co–relation between the mind and the senses cannot realize the unmanifest presence that manifests life. Their consciousness being dormant and being concerned only with the desire of satiating the organs, they cannot earn peace. Not being at peace, happiness is conspicuously absent from their life. Not having awakened their consciousness, their intellect remains confined to the matters like happiness and sorrow, loss and gain or life and death. On account of their shortcomings, they spend their lives with a worrisome mindset under a constant fear of death.

Whichever of the wandering senses the mind pursues, that same sense organ sways the intellect of a vain person, just as a boat floating on water is swayed by the wind.

The intellect of average people, who have not been able to awaken their dormant consciousness to immensity, considers the senses to be supreme. The one thing they don’t realize is that it is through this very mind that they consider senses to be supreme.

Oh Mahabaho! He, who has withdrawn his sense organs from the sensuous objects, is steady in intellect.

For those, who have realized the preeminence of their mind, the objects of senses become unimportant. People who have an agitated mind because of giving preeminence to senses are prone to assume that the intellect of yogis is steady because they have attained the subjugation of the sense organs.
This is not the fact. When yogis, by means of their body, awaken the dormant immense consciousness of their mind by performing yogic karma, the body becomes unimportant to them, and they are left with no attraction for the objects of senses. Since there is no attraction for the objects of senses, the organs become like friends to them. For others, who remain unaware of their dormant consciousness, the body and the objects of senses remain foremost and their intellect remains unsteady.

When it is night for all the creatures, a Samyami is wakeful and when all the creatures are awake, that condition is perceived as night by a sage.

Those who are known as advanced Sadhak of Yoga are the personages who have been able to awaken the entire consciousness of their mind by practicing yoga. Bhagawan SriKrisn has honored such great persons with the noun Sthitaprajca. For those who are able to use a very small fraction of the competencies of their mind, the dormant competencies of their immense mind are like the night. For those great people who have been able to awaken all the competencies of their mind, the people with dormant competencies are as if they are in a slumber. For those whose consciousness is wakeful, the others with dormant consciousness are as if they are established in the night.

Just as the waters enter the steady motionless sea which is becoming whole from all sides, he, who remains steady even when all sensuous objects are approaching him, attains peace and not him who has desires for enjoyments.

The great men who are successful in completely awakening the entire immensity of their mind are not distracted by the experiences gained through the senses. It can be said that only those, who could awaken all the competencies of their mind by means of yoga were classed as ‘whole’ and by uniting with the entire creation they became Vishvatama ; by uniting with that supremely brilliant, the brilliance of all brilliance, the Creator of entire creation, the unmanifest Time, they became calm.

The great person, who forsakes all desires and lives in a state that is free from affection, pride and avarice, attains peace.

It is as if these great people are there and yet they aren’t, they renounce everything and yet they renounce nothing, they overflow with affection and yet appear to be free from meum, while enjoying everything they enjoy nothing, they are free from pride and yet appear to be proud. Such fully awakened great personages live in absolute peace.

Oh Parth! This is the Brahmi state; this is the state of Omnipotence. One is never bewildered again after attaining this state. Established in this state even at the last moment, he attains Brahmanirvan.

A yogi who knows the entire immensity of his mind by awakening the entire dormant consciousness of his mind becomes established in Omnipotence. Such a great man is never ever limited in a mundane mindset. At the end of his life or when the physical body becomes redundant owing to his establishment in immensity, the great person while surpassing the limitations of the body through the medium of death, concentrates the entire immense consciousness of his mind into the unmanifest Time and becomes one with It.

Thus ends the second chapter named Sankhya Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Arjuna said, “Oh Janardan! If intellect is superior to karma in your view, then oh Kesava, why are you impelling me to perform horrible acts?”

You are confusing my intellect by making mixed statements. Please give me one definite advice that will bring me credit.

Shri Bhagawan said, “Oh Anagha! I have earlier described two disciplines of adherence in this world. Unto the knowers as the Jnana yoga; and unto the yogis as the karma yoga.”

Those who are not initiated into kriya yoga are likely to be confused by hearing the statements of the realized who have attained immensity. It is almost impossible to believe without practicing the expedients of kriya-yoga, that the knowers who have realized the correlation of the mind and the senses, can control their senses by means of the mind itself. Those who have realized this by awakening their dormant immense consciousness are called Jcanis and those who are still in the process of awakening their infinite competencies are called yogis.

No one becomes Nishkarma without beginning karma, nor does any body attain Samadhi merely by dying.

One cannot get established in the results of kriyayoga without practicing its expedients. Those who presume themselves to be the knowers by hearing the discourses of the knowers are merely demonstrating their incompetence. If such incompetent persons become inactive by imitating a knower who appears to be sitting calm and doing nothing, it does not result in the awakening of their immense consciousness. Having not practiced the expedients of yoga, such people cannot realize the true character of death. Unaware of the truth of death, they fear it throughout their lives. Not having attained immensity by crossing the limitations of the body, when death presents itself, they take another birth and are once again entrapped in physical limitations.

No-one at no time remains without performing karma, because, being governed by the properties inherited from the nature, everybody performs karma.

Everybody who takes birth and gets confined in physical limitations is a consequence of the karma performed by somebody else. Being themselves a consequence of someone else’s karma, they cannot remain without doing karma themselves.

He, who suppresses his organs of action and reminisces about the sensuous objects in his mind, is called a hypocrite.

Those who have a consciousness limited within physical boundaries are inspired by the personality of knowers and try with a great zeal to forcefully suppress their organs of action so as to rise above karma and thereby to settle in a state of Akarma . They do this just by hearing the discourses of knowers, and without applying even a bit of their mind. Little do they understand that it is not the organs that perform karma, but it is the human mind itself that performs karma through organs as its instruments. Such people, by forcefully suppressing their organs, keep thinking about the objects of organs and thereby increase their frustrations and tensions.

Oh Arjuna, he, who becomes unattached by regulating the organs by his mind and performs yogic karma by the organs of action, is the illustrious one.

The yogis, who understand by sedulous practice of yoga that it is basically the consciousness of the mind that grasps experiences through the instruments of different senses, such great Sadhakas, by studying their mind, also understand why there exists an attraction for the experiences gained through the sense organs. By virtue of this understanding they become free from that attraction. When yogis attain this stage, they rise above the limitations of the senses and are able to do an unhindered practice of yoga to completely awaken the immense consciousness of their mind. They awaken their entire consciousness and are elevated above the physical limitations. By knowing the truth of death, they also know life in its entireness and thereby become free from its attraction. They are called “Jivanmukata ”. Such great men stand distinguished among the masses.

Perform your assigned duty (karma), because performing karma is better than being a sluggard, and without doing karma the journey of your life is not accomplished.

Such distinguished yogis who have completely awakened their competencies become a source of inspiration for other beginners. Such great men remain the purest manifestation of the immense unmanifest conscious presence and perform their karma, which they assign to themselves to inspire other beginners. All karma that is performed by such people is a form of devotional worship (Yajna). Such great men remain the purest manifestation of the supreme presence and for a common person even a look at them is enough for grasping a reflection of the unmanifest conscious presence manifested by means of their body. Their body is a direct indicator towards the unmanifest consciousness that lies beyond it.

All karma other than that which is carried out for yajna causes the bondage of karma. Oh Kounteya, get unattached and properly perform karma towards it (yajna).

Those who are practicing yoga karma to know the unmanifest presence that remains hidden behind the physical manifestation go beyond the attraction of senses and consequently remain free from their karma. On account of his consciousness being limited to physical limitations, an average person cannot even imagine anything beyond that. On receiving even a slight reflection of one’s immense dormant consciousness, a sedulous practice of yoga should be performed to awaken that.

Prajapati first arranged subjects together with Yajna, and said, “May this Yajna bring prosperity to you, may it fulfill your desires, may it bestow upon you your desired objects!”

This body, being a manifestation of the unmanifest Time that manifests this entire creation, stores within itself all the elements of the creation. It is the distinctive characteristic of this body that the immense unmanifest consciousness that manifests it can be known by means of it. The practice of yoga by which a yogi awakens immense consciousness of his mind is recognized as a yajna that takes place through the medium of this body. This yajna elevates its performer above all desires and makes him fulfilled of his desires (Purna karma). On the one hand, this body is a medium to do yogic karma and thereby to liberate the consciousness from physical limitation; on the other hand, the same body is a medium of fulfilling the desires of sensuous pleasures and is therefore also a cause of bondage.

May gods flourish by way of these Yajnas of yours and may gods foster you in turn. By way of fostering each other, may you attain the supreme good!

Since the Supreme Being is himself present in this body, all gods are present as well. In other words, on account of its immensity the mind itself is like the Supreme Being, and all organs of senses and organs of action being instrumental to it are the forms of gods. A yogi who grasps a reflection of the immense capacity of mind by his intellect, puts in efforts to awaken that capacity and all his organs of action and organs of senses get focused on that immensity. The mind and its companion organs of such a yogi become divine.

Gods promoted by means of yajna will bless you with your desired objects. A person who enjoys objects bestowed by them without giving those in return is positively a thief.

All the senses of a yogi who has achieved immensity of mind become his friends and after awakening this immensity the yogi doesn’t need to take any experience by means of the organs. The organs are nothing but a means of their amusement. They are self-satisfied in themselves, all by themselves. The common people, who can not avail of this knowledge, continue to presume that organs are paramount because they are unaware of the profound capacities of the mind. Little do they understand that senses are instrumental to the mind in taking experiences. They indulge in satisfying their organs in accordance with their limited intellect. Unaware of their dormant immense consciousness, such people are stealing their own selves from themselves. The great men who awaken their immense consciousness realize the importance of organs and treat their body and organs with full respect throughout their lives.

The saints who eat what is left from the yajna are relieved of all sins. Sinners who cook only for themselves eat only sins.

Great men, who offer their body as an oblation in the fires of yoga, go far beyond all sins by awakening the immense consciousness which is a result of this great yajna. No sin is greater than not trying to awaken the dormant consciousness. Those who can’t kindle the fires of yoga in their lives and can’t offer their body as an oblation, remain confined in physical limitations throughout their lives and thereby ingest only sins.

All creatures are created by food, food is created by rains, rains are caused by yajna and yajna happens through karma.
May it be known that karma originates from Brahma; Brahma is created from the Imperishable (Akshar). All pervading Brahma is ever present in yajna.

Yogis who could awaken the immense dormant consciousness of their mind could understand that the immense consciousness of the mind is a manifestation of the omnipresent imperishable Supreme Being, the Time – that never passes away, the Time which is immutable and is yet manifested in the immensity of the mind. This body supports the mind and everything is experienced through the medium of the body. Hence karma is caused by the body. Body is supported by food, which is created by the rains that result from the association of the earth and the sun.

Oh Parth! He, who doesn’t abide by this customary cycle and remains charmed in the pleasures of senses, is living in vain.

The common people, who can not comprehend the cycle of manifestation of the Supreme Presence by awakening their dormant consciousness and who don’t even make efforts towards it, avail of this life in vain. Being themselves limited, the manifestation of immense unconsciousness that takes place through their medium remains meaningless.

There remains no duty for him, who takes delight in the self, is contented in the self and is fully self-satisfied.

The great yogis, who could know the ultimate imperishable Supreme Being, the Time, by awakening the immense consciousness of their mind by practicing yoga, fulfill the objective of their life and they remain selfcontended and self-satisfied. It is not essential for them to do any karma nor any karma remains to be done by them.

In this world, it is not meaningless for him to do any karma, nor is there really any cause for not doing any karma. He doesn’t have a selfish relationship with any of the creatures.

When yogis are established in Samadhi by awakening their consciousness by practicing yogic kriyas, there remains no purpose for them to be practicing yoga because of having already received the fruits (results) of yoga. Being established in equanimity, they are above the consideration of loss and gain, which is why not to practice yoga is also of no meaning to them.

Hence get detached and do your karma properly and continuously, because a detached person doing karma reaches the ultimate destination.

For the great men, there remains nothing to be done for themselves, and yet, being a source of inspiration to others, they don’t abandon karma.

Janak and others reached the ultimate accomplishment by means of karma itself. For the welfare of masses, it is only proper for you to do karma.

Sthitaprajna personages like Janak achieved equanimity by awakening their entire consciousness by practicing yoga, after that no duty was left to be performed by them. And yet they did not abandon karma so as to inspire the beginners and the masses.

The masses behave just as the great men behave. People follow only that which is attested by them.

We all are inspired by great persons and try to emulate them. They, for whom no duty is left, continue to perform special karma to inspire their followers so that the followers inspired by them may themselves make great achievements.

Oh Parth! There is nothing in the three worlds that concerns Me, nor is there anything unachievable that needs to be achieved and yet I continue to do karma.

Because, oh Parth, if I don’t do karma with attention, the entire humanity will follow My conduct.
If I don’t perform karma this world will be ruined and I will be causing the ruin and corruption of the subjects.

For that infinite consciousness of Time, to manifest Itself is neither necessary nor unnecessary. Since It manifests Itself through the creation, that same consciousness is central to the (entire) creation. If that Ultimate Element does not manifest Itself, It can be named as the destroyer of the creation. If that Unmanifest Conscious Presence manifests Itself without attention, the manifestation will be impure and thereby unclean.

Oh Bharat! Just like the ignorant that are attached to karma, the scholars also ought to do karma with detachment for the sake of the masses.

Those who have become Nishkam by practicing yoga and as a result are established in Samadhi, don’t abandon yogic karma though it is no longer essential for them to do it. They do this to inspire others who are committed to yogic karma with a desire for the reward of Samadhi but aren’t yet accomplished.

Scholars shouldn’t muddle the intellect of those who have an attachment for karma; they should perform karma by attaining perfection and make others do it as well.

In case a Sthitaprajña person, who is Time Conscious by having attained Samadhi, gives up yogakarma because it is inconsequential to him, then his followers or those who derive inspiration from him or the beginners who have an ambition for Samadhi, are likely to desist from that yogakarma. Doubts are likely to occur to them by viewing a Sthitaprajca person sitting quietly and not doing anything. In order to save such students from doubts, they do not give up yogakarma even when it is quite inutile to them, so that, initial learners may maintain their unbudging faith in yoga by following them.

All karma takes place by virtue of the properties of nature and yet, captivated by pride, one assumes himself as the doer.

It is the mind that induces the beginning of all karma and the body is a medium for doing karma. Those who couldn’t understand this by applying their mind couldn’t understand the unmanifest immense presence within their body either. They assumed the body and its sense organs to be paramount and by assuming this, they withheld their consciousness within the limitations of the body.

Oh Mahabaho! One who knows the true character of the division of the guna and the karma, understands that it is only the gunas that are coacting with gunas and thence he does not become attached.

But the great men who realize all the karma to be the creation of the mind also realize the conscious presence that remains beyond the body. Such great men realize that it is the mind that sports with itself through itself. Subsequent to this realization, their consciousness rises above the physical limitations and they are not again tempted to do karma to appease the senses.

The bewildered, a product of the gunas of nature, remain attached to guna and karma. The wise should not confuse such dull-witted persons.

The great men who have already awakened all the competencies of their mind do not deliver any advice to those who have most of their mental competencies dormant and who presume the body and its senses to be paramount. Because, he, who is not awake cannot understand the advice of the great men without first awakening himself, and for this lack of understanding there is a greater chance of his remaining confused.

Place upon Me all your karma with a spiritual mind. Go beyond hope and meum and fight the war without rage.

Subsequent to having an experience of the immensity of mind, all natural karma of that great person also assumes immensity and whatever he does is an indicator towards that immensity. In this state he is above hope, meum, rage etc. By knowing the basic character of death, he unites with the unmanifest consciousness of the Time through the medium of death. All karma of such great men is dedicated to the ultimate truth of the Time through their immense wakeful mind.

Those who follow this doctrine of Mine without impaired vision and with devotion become free from all karma.

For a great person who is availed of immensity, there remains no residual karma to be performed, and yet he does not give up karma so as to inspire others who are yet to attain immensity. The vision of those who are availed of Time Consciousness becomes free from impairment and they perceive in the entire creation the play of the Time. Such great men remain surrendered to the Time and by their behavior that is just like that of Time, they become free from the bondage of karma.

Ignorant persons of impaired vision do not follow this advice of Mine. Assume such fools to be ruined.

The unambitious men who are indifferent towards awakening the innumerable competencies that are dormant within their mind; life and death of such men hold no meaning. They avail of their life for nothing and continue to ruin themselves.

The wise also behave in accordance with their nature. All creatures follow their nature, what use is the suppression?

Most people do not experience the immensity of human mind, which is the main strength behind the body and all its organs of action, whereby they consider their sense organs as their enemy and try to suppress them forcibly. They do not realize that it is mind itself that plays through the medium of sense organs, and for lack of this understanding they inevitably fail in their endeavor of suppressing the organs. But those who can experience, in the course of practicing yoga, the immensity of the mind that lies hidden behind the organs, remain established in the immensity which is beyond the organs and accomplish all their desires.

Attendant to every sense organ and to its cause is love and envy. One should not become compliant to them. Both of them are the enemies of this course of life.

Those, to whom the organs are foremost, limit themselves within the scope of the organs and are not elevated above affection and envy throughout their lives. Confined to the limitations, they behave with themselves with enmity. Affection and envy are the biggest obstacles in getting a reflection of one’s dormant immense consciousness.

It is better to follow one’s own tenets even if they are without merit than to follow other’s tenets. Death in following one’s own tenets is better, for other’s tenets are perilous.

At the root of fear is the apprehension of separation from one’s object of desire. Our love for life is the cause of our fear of death. Factually, life and death are different manifestations of one singular presence. Just as love and dislike are manifestations of the same abstraction, two sides of the feeling of beingness become evident in the form of life and death.
We prefer to forget that factually life and death are there to unite. Life has its beauty, and equally poetic is the beauty of death, but only a handful of yogis could appreciate the poetic beauty of death. The intensity of love that life has for death is realized rather late. Life continues to race through the entire life to embrace death. A splendid beauty is born at the moment of meeting of life and death. Moments of union are always beautiful. Those who rose on the ladder of knowledge and realized the love of life and death became free from attachment for life and were called Jivanmukta . Such great men realized as a result of yoga that the power that sustains life, or the unmanifest presence expressed by life, is death, or the Time. Ancient sages pronounced “Dharayet Sah Dharmah”, meaning that the sustaining element itself is dharma. Yogic exposition of this is that, death or the Time, manifests life and it therefore follows that the sustaining power of life is death, and since it sustains life, to gain its knowledge is Dharma. Thinkers in the past could understand this and that is why they called the deity of death Dharmaraj .

Also a yogi who is committed to “Svadharma ” is the one who is engaged in awakening the dormant competencies of the mind to know death, or, the Time, that is manifested through the medium of life. Committed to Svadharma, a yogi attains ultimate peace as he perceives the beauty of the union when life and death actually meet.
Others, who don’t follow dharma, cannot understand that it is death that supports life, and cannot realize the love that life has for death; they remain in fear of death all their lives. They do not understand that what is revealed in the love of life and death are the two faces of the same unmanifest presence that is manifested as life. They continue to embrace life which is only one face of this presence and in this endeavour of theirs, continue to fear death throughout their life. They simply do not understand that death is a medium for experiencing the immensity of the mind and thereby of understanding the love between life and death. A great person, who realizes this, becomes immense by surpassing the limits of life at the moment of the meeting of life and death.

Arjuna said:
Oh Varsneya! What is it then that impels this purusa against his wish to behave in a sinful manner under pressure?

O Krishna, what impels that man to behave forcibly in a sinful manner even against his will?

Shri Bhagavan said, “It is this passion and anger caused by rajoguna, this gratification is insatiable, is a great sinner; beware of this enemy.”

Rajoguna means giving an excessive emphasis to the senses than to the mind. It is the cause of desire, and, when desire faces hindrance, that same desire is expressed in the form of anger. Both of these influences are the biggest impediments in the way of awakening the innumerable competencies of the mind that are dormant, and since they hold one in ignorance, they are also sins.

Just as fire is covered by smoke, mirror by dust and foetus by womb, This is covered by that.
Oh Kounteya! Wisdom, which pervades everything like the fire is enveloped by passion that is the perpetual enemy of the realized ones.
Sense organs, mind and reason are its resorts, by means of these it envelops the wisdom and bewilders the mind.

When most of its competencies are dormant, the immense consciousness of mind is enveloped by the prominence of body and organs. Those who practice yoga to awaken the competencies of their mind, realize as a result of their practice that it is the mind itself that experiences itself through the medium of organs. Sense organs being just instrumental, desire is born to the mind itself, which impels the senses towards their objects. Since most of the competencies of the mind of average people are dormant, they stall their consciousness in physical boundaries and unaware of the immensity of their mind, remain deluded all their life by the sensuous objects.

Oh Bharata shrestha! Therefore first tame these organs and then tame this sinner (passion) that destroys the knowledge and the wisdom.

Those who practice yoga to awaken all their dormant competencies, become aware that the senses and the body are a medium of grasping experiences for the mind, and the mind being a manifestation of the imperishable Supreme Being, is itself a form of the Supreme Being. Such yogis go beyond all the limits and are established in the Unmanifest Presence.

Organs are considered great, conscious mind is beyond organs, intellect is beyond conscious mind, and It is beyond intellect.

Conscious mind is beyond organs; it is but a small quotient of the total capacity of the mind. Intellect that inspires to awaken the mind by means of body is said to be beyond that. The mind, with its entire immensity is present beyond the intellect and is said to be manifested by the infinite, imperishable Supreme Being – the unmanifest conscious presence, the Time.

Thus, by realizing That which transcends the intellect and by controlling yourself on your own, o Mahabaho, you conquer this invincible enemy, the desire.

When a yogi, in the course of practicing yoga, experiences his immensity by controlling himself i.e. by awakening his dormant competencies himself, he experiences his immense consciousness; at this juncture he is called a Sthitaprajña, the one established in Samadhi.

Thus ends the thrid chapter named Karma Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Shri Bhagawan said, “I expounded this eternal yoga to Vivasvat, Vivasvat expounded to Manu and Manu expounded to Ikshvaku.”

Having introduced the results of yoga, Lord ShriKrishn now explains the expedient part of yoga practice from its beginning.

In this way the royal sages learned this yoga which was inherited through tradition. Oh Parantapa! Yoga became extinct from the world for a long time.

I have delivered to you the same excellent secret ancient yoga because you are my devotee and a friend.

Arjuna said, “You are living at present whereas Vivasvan lived in the past. How do I believe that you had delivered this in the past?”

Sri Bhagawan said, “Oh Arjuna! You and I have been reborn many times. Oh Parantapa! You don’t know any of those incarnations whereas I do.”

In spite of being imperishable, unborn and the Supreme Lord of all the creatures, I manifest Myself through My maya by mastering My nature.

I am manifested whenever there is a decline of virtuousness and a rise of unrighteousness.

In this creation whenever an age befalls when the human being, the best manifestation of the consciousness of Time, immures himself in physical limitations and becomes averse to the ancient system of yoga which develops the dormant mental faculties for knowing the Time that manifests him; at this time the human gives rise to unrighteousness by his failure to undertake yoga to know the unmanifest conscious presence of the Time. In such situations, the unmanifest Parmeshwar, the Time, advents Itself as a super-human being, providing afflatus to Its best manifestation, the human-being, so that by awakening his latent immense consciousness through yoga he may establish himself in the unmanifest Time-conscious presence, the brilliance of all brilliance, that manifests such consciousness.

I appear from age to age to restitute the sages and to destroy the wicked and to establish righteousness.

The ones, who follow the doctrine of yoga which is delivered by this great human being, get a direct perception of the Paramatma , the epitome of the Time, and through the medium of death they achieve liberation from the great bondage of rebirth. Such Sthitaprajna persons are called Sadhu. And those who don’t take heed of the immense conscious presence that prevails with the body and cannot even imagine the unmanifest Paramatma, remain unrighteous by simply nourishing their body. Such people remain entrapped in the cycle of birth and death and being fearful of death, they are again and again destroyed by death.

Oh Arjuna! My lives as well as deeds are divine. One, who recognizes this, is not reborn after leaving this body and he attains Me.

Appearance of the ultimate truth, the Time, in the form of a human body as well as Its providing a hint towards Itself by means of that human body, both are divine acts. The yogi, who understands these hints and knows Its true character, no longer needs his own manifestation in the form of his body. He realizes the true character of the Time, the ultimate Supreme Being, by Its grace and attains union with It.

Free from passion, anger and love, absorbed in Me and purified by gyana-tapa, several who are surrendered to Me have attained My state of being.

Several yogis, in the shelter of Time itself, are elevated above the feelings of love, fear and anger and by awakening their immense consciousness by yoga they become one with the immense unmanifest conscious Time.

Oh Parth! In whichever way one surrenders to Me, I accept him in that same way. Human beings, by all means, follow a path that leads to Me.

Yogis, who understand that it is the Time itself that manifests the visible world, remain surrendered to the Time. By realizing the immensity of the Time, such great men remain surrendered to the Time and behave only in accordance with the Time. Such wise persons know that whatever may be the mode of behavior of individuals, i.e. whether they are trying to fulfill the desires of organs confined in physical limits, or trying to know the true character of Time by awakening their dormant consciousness by rising above the physical limits, they are all following the course of the time, i.e. they meet death when the journey of life is over. Those who know the true character of death become united with the Time, the ultimate element. Those, who don’t know the Time, remain in fear of death and are reborn after they meet their death.

In this world, people desiring the fruits of karma worship the gods. Fruition of karma in this mortal world is quickly realized.

Intellect of those who cannot understand the founding element of this creation remains within the physical limits. They act with a desire of its fruit. The acts are limited, so are the fruits which are quick in coming. People, who are strongly committed to gaining enjoyment and to the satiation of the organs, worship gods for the fulfillment of their objectives. And those, who are ambitious for awakening their dormant consciousness for their establishment in the unmanifest Time-consciousness, perform yogic karma. It is a specialty of this body and the mortal world that karma performed by this body yields quick results.

By dividing according to character and actions, I have created four varnas . Consider Me, the creator of those, to be free from karma.

That ultimate truth, whether you name it imperishable Brahma or Parmeshwar or Ishwar or the Time, when It appears in the form of a human being which is Its best manifestation, It does so on the support of human bodies of four colors based on their character, actions and nature.

Creation evolves from the gross to the subtle. Shudras are at the first stage of development of the consciousness of the mind. When the soul, or, the mind, which is the same thing as one’s self-being, experiences out of those several possible feelings the ones that are mostly carnal in nature, it becomes qualified for the next stage of development. Here it experiences all those passions (especially in which wealth is a main consideration) that feed the body. e.g. agriculture, cow herding, commerce etc. These are essential activities for sustaining the gross body. Vaishyas (trading class) are at the second stage of development of consciousness. When all the departments of nurturing a body are experienced consciousness reaches the threshold of rising above the physical limits. Then it is called Kshatriya (warrior class). War is one such situation through which all the feelings of sacrificing life are expressed at its best. When these devout feelings of embracing death are experienced, then the human mind, by rising above the mundane temperament, gets motivated to experience the trans-physical presence and the feeling of all the feelings, the consciousness of consciousness, the Time, the Paramatma. It may be said that it proceeds towards its final emancipation, when it is stationed at the fourth stage of its evolution. At this stage it is termed as Brahmin.
Presently we have spoiled the entire beauty of a great system like the system of four varnas by applying an extremely limited and narrow view point. Our scriptures say that these four classes viz., Brahman, Kshatriya, Vaishya and Shudra are four principal limbs of the body. In other words, these are four principal modes of manifestation of that Immense Element. Devoid of any one of these modes, the manifestation of that Immense Truth will remain incomplete.

Traditions of wisdom have perpetually existed in India. This perpetuity of traditions was misappropriated to circumscribe the varna system to Indian soil by those sciolists who were not realized themselves but posed to be so by imitating wise persons. Such ‘half-baked’ scholars created several absurdities in Indian society in the name of social system. Now this is an old story. Times have changed. Now entire mankind should rise above the so called political barriers and consider themselves as global citizens. We are now living in the space age; mankind is developing an understanding that the entire humanity is a global entity rather than a national unit. When we take a global view we easily understand that what Lord Srikrsna said above was with reference to the entire mankind. Those who couldn’t understand this, they confined this system to the Indian landscape. Rising above the Indian land and by taking a global view, the mankind will appear to have four colors – black, yellow, white and brown. No other varna prevails on the earth. The human race, which according to Indian wisdom, is manifested by the feet of Virat Purusha are the Shudras. The black race of this globe comes in this category. This is easily understood by observing their life style, habits, mind-set, culture etc.

Agriculture, cow-herding and commerce – these jobs are natural to Vaishyas. Subdivided on the basis of characteristics, a conclusion emerges that yellow colored Mongol race is Vaishya. All over this earth no one equals the Mongol race in their dedication to agriculture, cow-herding etc. They are the Vaishyas of this globe, manifested by the stomach of the Virat Purush.

From the arms of the Virat Purush were created the Kshatriyas. Jobs and characteristics natural to Kshatriya are bravery, brilliance, courage, tact, not to withdraw from fight, to sacrifice, lordship, to produce arms and weaponry and to practice them. These properties are naturally present in the white race. Every body of the white race is a Kshatriya of this earth. A look into history reveals that most great wars fought on this globe were fought by the armies of white race and they also ruled most of the territories on this earth.

Now let’s talk about the Brahmans who emerge from the mouth of the Virat Purush. Their natural inclination is towards quietude, self-restraint, purity, penance, forgiveness, simplicity of mind senses and body, piety, knowledge of scriptures, composing scriptures, experiencing the Paramatma, spreading virtuousness etc. From this view point, we find that the specific race that resides from India to Israel whose physical structure is Caucasian but who are not the whites are the Brahmins on this globe. All the religions found in the world were preached by these people. All the messiahs and the incarnations of God emerged among them. An inborn belief in God and spiritual wisdom is an innate characteristic of theirs. Regardless of their faith, whether they are the followers of Sanatan (ancient) dharma or of Islam, are Parsis or Buddhists, or are Jews or Christians, the inborn devotion towards Supreme Being which is evident in them is the natural characteristic of the Brahmans.

The current need is to dispel the feeling that varna system is a narrow vision of the Indian wisdom and to realize on the basis of global observation that subdivisions emerge from the creation itself and they are not man-made. The only thing is that this remains to be understood.

I have no desire for the fruit of karma, karma does not stick to Me; one who knows Me in this way is not bonded by karma.

And those who comprehend these hints and awaken the immense consciousness of their mind by going beyond the physical limitations are able to know the true character of the unmanifest Time. Free from all desires, they attain freedom from all bondages.

Even the ancient seekers performed karma with this impression. Therefore you should also perform the karma of your ancestors.

Many of those who proclaimed themselves as scholars by studying the stories of ancient sages are quite often found to pronounce that the Brahma is real and the gross world is an illusion. While pronouncing that the entire visible world is an illusion, they place themselves at par with the ancient sages. They simply ignore that it is almost impossible to comprehend the secret of these matters without attaining that same level at which the sages made these expositions. Those, who pose as scholars by reading such statements in the scriptures, know not that those who proclaimed this statement had realized that the human mind is the support of all knowledge and that it is the human mind that can know the truth of the consciousness of the Time (or the Brahma) by awakening its immense consciousness by doing yoga by means of the body. Human body is said to be hard to acquire even for gods. This is that great field, which when ploughed by means of yoga, and wherein are sown the seeds of knowledge, then is received the fruit of the knowledge of unmanifest Time that manifests this creation. When a yogi succeeds in awakening his entire consciousness by rising above the physical limits by practicing yoga, he finds himself competent to ponder upon the Truth that creates, fosters and then destroys. When he knows the secret, whatever is expressed by such great person, those expositions are nothing more than just a hint for the ignorant. Those who commit the fallacy of thinking of themselves as scholars by reading such hints in the scriptures actually remain involved in satiating their senses throughout their life and prate upon the concepts like Prakruti, Purusha, Maya, Brahma, Atma etc, and they just consume themselves. A proper approach for becoming a knower by understanding the hints expressed by scholars would be to develop one’s faculties and by knowing one’s self being to plunge into the infinite ocean of consciousness and then experience the truth that is manifested by means of the entire visible world.

What is karma? What is akarma? This is bewildering even to the scholars. I will advice you on karma, this knowledge will bring your salvation.
One should know the form of karma; the truth of vikarma and the truth of akarma as well because the consequence of karma is inscrutable.

What is yogic karma and what is its effect called akarma? This subject has fascinated many a scholar. Bhagawan Shri Kirsna is explaining through Arjuna exactly that same yogic karma, the practice of which causes one’s liberation from the bondage of birth that binds one with limitations. One ought to know the nature of this yoga karma. Also what one ought to know is its result called akarma, a state beyond the karma that is also termed as Samadhi. One should also very well apprehend vikarma that detains a person from this great yogic karma. The course of this yogic karma that emancipates the consciousness from physical boundaries is unmanifest in its results and is therefore described as inscrutable.

One who beholds akarma in karma and karma in akarma is an intellectual among the folks; such a yogi is the doer of all karma.

A yogi, who performs yogic karma to awaken his dormant consciousness with a strong desire to attain its result Samadhi, becomes Nishkam and is established in akarma which is a result of karma. When established in akarma, he also perceives that his Nishkam state is a result of yoga-karma done in the past. Such a great person perceives karma in akarma and akarma in karma. Such Sthitaprajna men are the intellectuals who become Purna-kama by knowing karma and akarma.

He whose all enterprises are without desire and resolve, and whose karma is burnt in the fires of knowledge is called a scholar.

Those who undertook yogic karma and received its results, became Nishkam by going beyond desires and resolve, and who, being Nishkam, achieved Samadhi and were called Sthitaprajna. Such knowers, when established in akarma, are termed wise.

He, who is without hope, has won himself over and has abandoned all the attainments; he doesn’t incur sin by merely doing physical work.

Those who have realized their limitations and have risen above them by awakening their entire consciousness by doing yoga, and to whom the attraction of life is over by their having accomplished the objective of life, all their hopes cease to exist as they have already been fulfilled. Though such Sthitaprajna great beings seem to be doing physical work during their lifetime, they are verily beyond the limitations.

One, who, remains satisfied in objects that come on their own, is without conflict and envy, and is even in success and failure; he is not tied to the karma that he does.

Established in Samadhi, a Sthitaprajna appears the same whether he gains anything or not, and in situations of delight-grief, envy, success and failure as well. For him, all these conditions are expressions of one singular consciousness and therefore they are the same.

Withdrawn from attachment with their consciousness established in wisdom, the liberated beings conduct yajna whereby all their karma completely disappears.

A yajna that is performed in a state of complete detachment by igniting the fires of yoga through the medium of the body to awaken one’s entire consciousness, and, by way of which all the karma, because of their conception within the mind, are absorbed within the mind itself, that doctrine of yoga is now expounded by Bhagawan ShriKrishn.

Offering is Brahma, oblation is Brahma; invoked by Brahma in the fires of Brahma is also Brahma, Brahma is the attainment of Samadhi that is an act of Brahma.

Being a manifestation of the Brahma, the mind itself is the Brahma. Yogis who ignite the fires of yoga in their body and offer that body as an oblation to awaken the innumerable competencies of their mind and to know its Brahma-like omnipotence, experience that infinite omnipotence in their life-time and are themselves availed of the omnipotence by surpassing the physical limitation through death. They realize that this body, the fires of yoga blazing in it, the dormant consciousness, the awakened consciousness and everything else is a manifestation of the Time and is therefore akin to Brahma.

These yogis worship only the natural yajna, and by means of yajna offer an oblation of yajna itself in the fires of Brahma.

Yogis devoted to yoga, as a result of their practice, become aware of the immensity of their mind and also of the fact that senses are the instruments of mind for grasping the experiences. The godly persons who keep on satisfying their mind, a form of Brahma, also comprehend this. When such yogis awaken their entire consciousness, then stationed in Samadhi and delivered of their desires, they offer themselves as an oblation in the yajna of yoga practice that is performed by means of their body and attain one-ness with the ultimate Brahma.

Some offer hearing and other senses in the fires of self-restraint and others offer sound and other objects in the fires of senses.
In the fires of yoga of self-restraint that is ignited by wisdom, the yogis offer all their mundane acts together with all their spiritual acts.

A yogi who is eager for the fruit of Samadhi, performs a strong practice of yoga and in his effort of knowing the co-relation of the mind and the senses, he restrains his senses by mind and thereby realizes that it is the mind that grasps sound and all other objects of senses through the medium of organs. By way of this he rises above these matters. He realizes that the co-relation of the mind and the senses is supported by prana which is expressed in the form of breath. He regulates prana by means of breath and by offering the objects of senses as oblations in the fires of yoga ignited by pranayam proceeds towards attaining immensity.

The other persistent ones performing yajna for wealth, or yajna for penance or yajna of yoga, or, pursuing difficult observances, they perform Jnana-yajna by means of self-learning.

Yogis do self-learning in accordance with the level of their consciousness, i.e. they do self-study of their self-being. Their penance is a yajna that happens through pranayam; by means of which they ignite the fires of yoga in their body. By pouring themselves as oblation, they, by knowing themselves, remain self-satisfied. Whether they are engaged in earning wealth, or doing penance or practicing yoga or are performing an observance, such persons verily perceive different aspects of the consciousness of their mind. Those who study themselves realize that whatever task one undertakes, he thereby perceives different aspects of his personality.

Earnest in doing pranayam, they oblate prana in apana and apana in prana by first restraining the course of prana and apana. Delivered of their impurities by this yajna, they all happen to be the knowers of yajna.

The course adopted by the yogis to awaken their dormant consciousness by pranayam, is mentioned as under. These expedients are bestowed only from the mouth of the Guru.

The first course of this yoga which a beginner yogi practices for liberating his consciousness from physical limitations is known as Brahma-granthi-bheda or jivha-granthi-bheda. This consists of mastering the khechari posture and an act of special pranayam in which the natural moves of prana and apana are restrained and prana is oblated into apana and apana is oblated into prana to bring them into equilibrium. During this course, when a yogi is able to do khechari, which means his tongue, folded backwards, enters the palate and stands erect towards the bhrumadhya, and, simultaneously pran and apan become level, he rises above the physical limitations and proceeds towards his establishment in the immensity. At this stage he is qualified for the second course of this ancient yoga.
The second course is called as hridaya-granthi-bheda or Vishnu-granthi-bheda. This includes two extraordinary pranayamas. The first one consists of sitting in khechari posture and raising apana to station it in the heart and to lower the prana from the heart and station it at the place of apana. A special act of the head and the neck is performed with this pranayam. In the second pranayam of hrdaya-granthi-bheda a yogi practices to silence both prana and apana together with a special act of the head and the neck. A yogi who is successful at this stage can have a direct darshan of Lord Vasudev, who is so called because he resides in the heart of all the creatures and contains the entire corporeal world. A yogi is then established in the consciousness of the all-pervading Void, an embodiment of Vishnu himself. When successful in hridaya-granthi-bhed, a yogi becomes fit for the practice of Rudra-granthi-bheda or muladhar-granthi-bheda. It is so called, because a yogi, through the medium of death, can directly perceive the ultimate truth, the Time, which is called Muladhar because it is the basic support of all the supports.

Only those yogis become successful in this practice who have succeeded in achieving hridaya-grathi-bheda as they are already established in the consciousness of Void and can easily quieten their heart-beat. In this final course of yoga that causes a direct perception of the unmanifest Time, prana is oblated in prana by sitting in the posture of yonimudra. This pranayam is called as ‘Omkar kriya’. As a result of this, the yogis have a direct darshan of the Time, the ultimate Supreme Being, and thereby know Its true character. This ‘Omkar kriya’ even enables them to forsake their body by yogic strength at the end of their life.

Oh Kurushreshtha! Those who are blessed with amrit – the produce of the yajna, attain the Eternal Brahma. For those who are without yajna, there is not even this world, then what is there of the world beyond?

Yogis awaken their entire consciousness by practicing this great yoga and realize the true character of death and having crossed the physical limits, they are established in the Eternal Brahma. Those who cannot do this, remain bewildered and with their limited consciousness they get consumed just for nothing in this world. When death presents itself they are verily frightened because they have no knowledge of death.

Many yajnas of this kind emanated from the mouth of Brahma; consider them all as assigned karma. In this way you shall be emancipated.

Three main stages giving step by step knowledge of this ancient yoga were enunciated by the knowers of the Brahma. These are practiced with a firm determination by the seekers of absolution after receiving advice from great persons who have realized the Brahma. Thereby they liberate their consciousness from the physical limits. They become Sthitaprajana by knowing the true character of death and become free from the big obligation of taking birth.

Oh Parantapa! Jnan yajna is superior to yajna that is full of wealth. Oh Parth! All karma eventually ends in wisdom.

Compared to the acts of the body and the senses that do not tend to the knowledge of the Time - the Paramatma, but instead result in ascribing physical limitations to the consciousness of the mind, the acts that take one beyond the physical limits and cause the knowledge of the unmanifest presence are superior. In fact, the result of all such karma, that frees the yogi from physical and mental boundaries and establishes him in the immensity, is wisdom.

You revere them, serve them and ask them again and again and thus know it from the realized, the perceivers of truth. They will bestow knowledge upon you.

One should endeavor to obtain an advice on this ancient yoga from a great soul, the perceiver of truth, by revering him, serving him and by asking several questions regarding this. The knowers of yogic kriya, the perceivers of truth, give an initiation of this discipline with due consideration of merit. Whenever an average person bows before a yogi, or reveres him, the reverence is addressed not to the individual but is addressed to the perpetual expression of the knowledge that takes place through the guru-disciple tradition. An individualis only a medium of that expression.

Oh Pandav! When you know this, you will never again face bewilderment. By virtue of that knowledge you will once again see yourself in all the creatures.

After receiving a benediction of this yoga and then by practicing it, a person never faces bewilderment again. When established in Samadhi by awakening his entire dormant consciousness, he knows the Unmanifest Element that creates this entire world and he beholds no difference whatsoever between himself and all the creatures of this world. While beholding everywhere only one unmanifest truth, he beholds himself and all other creatures established in that Singular Truth.

Even if you are a greater sinner than all other sinners, you will very well overcome all sins by means of knowledge.

Even if a beginner has been confined to physical limitations and has had a fixation only for sensuous enjoyment, if he firmly determines to liberate his consciousness from physical limitations and to attain Samadhi, and practices this ancient yoga, he can awaken his dormant consciousness. By concentrating his awakened consciousness on the truth of the Time, he can know Its true character and can be released of all his sins which are associated with a narrow mentality.

Oh Arjuna! Just as a blazing fire reduces firewood to ashes, the fire of wisdom reduces all karma to ashes.

Yogis who have ignited the fires of yoga in their body and have poured all their desires as an oblation into it, awaken their immense consciousness and become free from the physical boundaries. They are established in a state of «akarma» as a result of yogakarma and are elevated above all desires and karma.

There is indeed nothing in this world that purifies like wisdom. Accomplished by means of yoga, one knows this within himself in due course of time.

In this world there is nothing that purifies like wisdom. A yogi attains this knowledge by igniting the fires of yoga in his body and by knowing the secret of life and death by awakening his entire dormant consciousness.

He, who has controlled his sense organs, is dedicated and is eager to know, such a person soon attains the ultimate peace.

Adherer of this discipline of yoga, a sadhak, is always intent on his practice. By experiencing the immensity of the mind, he is able to know the unmanifest truth of Time that is beyond that. Such Jitendriya, after clearing all his doubts becomes calm.

Ignorant, undevout and skeptical individuals especially perish. A doubtful one has neither this world nor the world-beyond, nor the happiness.

Individuals, to whom the body and the senses are foremost, remain under the fear of death all their lives due to their limited intellect. In spite of hearing the discourses of the wise, they remain deluded by sensuous objects that induce doubt in them. They can neither earn any grace for themselves through yogakarma nor can they gain full satisfaction from sensuous objects in their life. They live a life afflicted by skepticism and just pass away.

Oh Dhananjaya! One, all of whose karma have been released and whose doubts have been vanquished by knowledge, karma does not bind such a self-realized person.

One who is established in a state of akarma by becoming Nishkam as a result of yoga, has gained the knowledge of the immensity and has all his doubts about life and death removed, becomes free from self-attraction, and by remaining surrendered to the Time, he becomes one with It.

Oh Bharat! Get up. Tear off the doubt of mind caused by ignorance by the sword of wisdom by getting established in yoga.

Lord ShriKrishn hints at those who live in doubts and addresses Arjuna, “Don’t consider yourself limited within the body, tear apart all the doubts of your mind by the sword of wisdom and practice this ancient yoga to attain the wisdom.”

Thus ends the fourth chapter named Jnana Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Arjuna said, “First you extol giving up karma and then taking up yoga. Oh Krisn, tell me positively which one of the two is better.”

After extolling giving up karma, which is the same as death or Samadhi, Lord Krishn recommends yoga, whereupon Arjuna says, “Oh ShriKrishn, explain to me the one that is better of the two?”

Renunciation as well as yoga-karma are benevolent, but between them yoga-karma is better than giving up karma.

Ancient yoga and knowledge of death by achieving Samadhi through yoga-karma, both are excellent. Samadhi is excellent for it gives an experience of immensity through the medium of death. One can never attain Samadhi even with his most ardent desire for it if one does not practice yoga. Yoga-karma is special for being a stage of attaining Samadhi.

Oh Mahabaho! One, who does not hate others and harbors no ambitions, such a renouncer is calld sanyasy for ever. He, who is free from conflict, is happily liberated from the bondage.

The great men, who, in the state of Samadhi, could know the immensity beyond death, could understand that this entire world is a manifestation of the imperishable Brahma and for them there remains no difference between worldly pleasures and Samadhi.

It is only the puerile who think that yoga and knowledge are separate things, and not the learned. To be truly established in any one of these is the same as receiving the fruit of both.

It is only the average people who consider the practice of yoga and its result, the Samadhi, as being separate. They don’t know that only a yogi practicing yoga can achieve its result viz. Samadhi.

The destination that the realized attain is same as that of the yogis. The one, who perceives knowledge and yoga as one, alone truly perceives.

The same immensity beyond death that is experienced by yogis in a state of Samadhi, is experienced even by the advanced yoga sadhakas who are yet to attain Samadhi, but who by virtue of their practice have attained enough yogic strength within themselves to end their life at will. Such yoga sadhakas, when their time comes, lay their life by means of yogic strength and avail of the same immensity through the medium of death that is attained by the yogis who are established in Samadhi in their lifetime.

Oh Mahabaho! Self-surrender is difficult to occur without yoga. Pious adherers of yoga quickly avail of the Brahma.

A state of Sanyas i.e. the knowledge of death is not possible without strong practice of yoga. Those who surpass physical limitations by the strength of yoga-practice are established in the Brahma with the entire immensity of their mind.

A sublime soul accomplished in yoga, a conqueror of passions who is self subdued, a soul of all spirits, he does karma and is yet unattached to them.

When a yogi, by awakening all the faculties of his mind by practicing yoga, becomes immense himself, and understands that this entire world is a manifestation of the immense infinite Time, he does karma solely to inspire others and still remains above these karma.

When he is watching, or is touching, smelling, walking, sleeping, breathing, giving, talking and is opening and closing the eyes, the knower of the truth believes that all senses are doing their respective functions and feels that he is not doing anything.

A great man doesn’t see even when he is seeing, doesn’t smell when he is smelling, doesn’t touch when he is touching, doesn’t eat when he is eating, remains still even as he is moving, doesn’t breathe when he is breathing. Established in the immensity that lies behind the senses, he uses his senses through the medium of the mind and yet does nothing while doing something.

Just as water does not stick to lotus leaves, unto him adheres no sin who has placed upon the Brahma all his karma performed without attachment.

The yogi understands that the foundation of the body, the organs and the intellect is the immense mind that is manifested through the medium of the body. Self-satisfied in this knowledge and beholding the entire visible world as a manifestation of the imperishable Brahma, he exists while not existing. Detached even from his keenness to know the unmanifest immensity after his establishment in immensity, such a great person never again indulges in the sin of ignorance and narrowness.

Without attachment, the yogis perform karma by means of their body, the conscious mind, the intellect and the senses, only for their selfpurification.

When the yogi realizes the correlation of the body, the conscious mind, the intellect and the senses with the consciousness of the mind, his attachment for the body and the senses disappears. He then performs karma to awaken the entire immensity of his consciousness by igniting fires of yoga through the medium of the body, the conscious mind, the intellect and the senses.

Those, who devotedly adhere to yoga, attain the highest peace by forsaking the fruit of karma. The undevout get bonded by their desire for fruit.

Karma of yogis is performed without attachment for its fruit. Their consciousness being free from physical limitations, all their karma is surrendered to the unmanifest Time and is addressed to It. An ordinary person who is indifferent to awakening the infinite faculties of his mind remains limited in physical limitations and stays bonded to the karma.

The embodied, who acquires self-control by expelling all karma from the mind, lives happily in an abode of nine doors while doing as well as while doing nothing.

A great person, who achieves the status of Sthitaprajna after awakening his immense consciousness, appears to be confined in physical limitations till the very end of his life, even when he contains within himself the whole of the immensity.

Prabhu authors neither assigned karma nor the fruit of karma, not even the combination of karma and fruit. This world is being conducted by its own nature.

Manifested by the imperishable unmanifest Time, the immense mind itself envisions in its natural way all karma and its fruit. The unmanifest Time manifests this entire creation through the medium of mind but still remains beyond it and does nothing even though it does everything.

The omnipresent Vibhu receives no one’s sins or pious deeds. Creatures are facing bewilderment as wisdom is enveloped in ignorance.

The omnipresent imperishable Supreme Being, the Time, remains beyond karma and the fruit of karma as ideated by the mind. Big portions of their consciousness being dormant, most of the people are bewildered as their consciousness is limited only to karma and to its fruit.

Those whose ignorance is destroyed by their wisdom, their wisdom shines like the Ultimate Truth that shines like the sun.

When a yogi, who is ambitious of awakening his dormant immense consciousness, overcomes his ignorance by awakening his dormant competencies, then, he gets a direct darshan of the brilliance of all brilliance, the unmanifest Time that shines like the sun.

Those whose intellect is in It, who are themselves in It, who are dedicated to It and who are adhering to It, they are purified by knowledge and they reach there from where there is no return.

The yogis, by knowing the Kala-Brahma that is as bright as the sun and is the brilliance of all brilliance, concentrate their entire consciousness into It. By remaining surrendered to the Time, they unite with the immense, unbearable, brilliant Time through the medium of death with their consciousness that is purified in the fires of knowledge. After their death, they never die again as they are never born again.

They view a Brahmin enriched with humility of learning, a cow, an elephant, a dog and an outcast at par with the learned.

The great beings, who, by awakening their entire consciousness by practicing ancient yoga have known the true character of the brilliant Time, realize that this entire visible world is manifested by the Time Itself. For such Sthitaprajca great beings all are equal, whether they are the ones who have accomplished Samadhi, or they are realized, learned, ignorant and for that matter all other creatures, by reason of their being the manifestations of the Time – the ultimate Supreme Being.

Those who have their mind placed in equanimity have won this world. Supreme Being is established in it, because Supreme Being is unblemished and is uniform.

Those yogis, who, ignite the fires of yoga in their body and pour themselves as an oblation in that fire, know in their lifetime the immense conscious truth, the Time, which is far beyond the physical limits. With their consciousness grown into immensity, it is as if they have won the entire world. This visible world is manifested by the ultimate consciousness, the Time. The yogis who know the truth of the Time become one with the Time and become just like the soul of the entire world.

The one who is not delighted by gains nor is aggrieved on receiving the unpleasant, such a knower of Brahma who is free from illusions and has a resolute intellect, is settled in the Brahma.

A yogi who has awakened his immense consciousness by practicing this ancient yoga appears confined in the body even though he is in union with the unmanifest, imperishable Supreme Being that manifests the world. Such a great being is not delighted by gains of sensuous objects. Also, unlike common people, who fear death due to their ignorance about it, he, having already known the true character of death, does not fear it at the end of his life. Such a Sthitaprajna great soul remains in union with the imperishable Supreme Being, the Time, together with the entire immense consciousness of his immense mind.

A person, who has no attachment in his heart for worldly pleasure i.e. for outward objects, attains the delight that arises in the heart by meditation on God. Such a person, settled in the oneness of yoga that is a form of the ultimate Brahma, the ultimate soul, attains inexhaustible joy.

He, who practices yoga for awakening immense consciousness of his mind, knows that it is the mind that satisfies itself through the medium of the senses. A yogi who knows this, becomes free from the attraction of the senses and successfully awakens the entire consciousness of his mind. He then concentrates that immense consciousness in the unmanifest Time, the Supreme Being and thereby knows Its true character and by uniting with It, is established in the eternal universal happiness.

Enjoyments caused by contact verily result in sorrow; they are subject to a beginning and an end. Oh Kounteya, knowers do not entertain them.

The ordinary persons presume that the senses and the pleasures arising through them are foremost as most of the competencies of their mind are dormant, and they are extremely anguished by the fear of losing their body when death presents itself. Whereas the ones who have realized death by practicing yoga, are never again tied in physical boundaries.

He, who can endure the rushing force of lust and anger before giving up the body, is a yogi and he alone is happy.

Those who practice this ancient yoga, very well grasp the relationship of the mind and the senses by awakening their consciousness even before giving up the body. They know their mind by means of the mind itself and rise above the desire of enjoying the sensuous pleasures through the sense organs, and in an absence of such a desire become free from anger. Devotees of this ancient yoga who have experienced this stage are termed as yogis.

A yogi, who is happy in himself, and remains charmed in the self and directly perceives that flame within himself, becomes an epitome of the Supreme Being and attains Brahma-Nirvana .

One, who has an intuition of his infinite capacities, and, who ignites the fires of yoga in his body to awaken them, he, by awakening his infinite consciousness, directly perceives within himself the flame of the immensely brilliant, the brilliance of all brilliance, the Supreme Being, the Time, by awakening his infinite consciousness all by himself. Such a yogi surpasses the limitations of life by uniting his consciousness with that of the immense, imperishable, Supreme Time and becomes immense himself.

With all his sins wiped out and all his conflicts over, a sage united with self and devoted to the interest of all creatures, reaches Brahma-Nirvana.

After directly perceiving that ultimate flame, the sin of limited consciousness disappears, and a yogi established within himself, unites with that imperishable Supreme Being by viewing within himself the presence of the timbre of Time.

An ascetic with a devoted mind, who is free from lust and anger, knows his state of being and united with Brahma, he conducts himself.

The Sthitaprajna great beings, with a consciousness that is free from physical limitations because of awakening of their dormant consciousness through a practice of ancient yoga, roam freely with their immense consciousness perceiving the Unmanifest Element manifested in this entire creation. All that is done by them is an indication towards the unmanifest Time.

With his outward connections held at bay, and his eyes fixed upon bhrumadhya, and prana and apana pacing in the nostrils in equilibrium, such a seeker of emancipation who has controlled the sense organs, the conscious mind and the intellect, lives free from desire, fear and anger. He is forever free and has attained peace by knowing Me as the great God of all the world who consumes yajna as well as penances, and who resides in the heart of all the creatures.

Seated still in khechari mudra with eyes and sight fixed at bhrumadhya, and having made prana and apana equal by means of a special pranayam, a yogi who is thus established in the practice of yoga truly knows the conscious mind and the intellect that is beyond the organs. By its immense growth, his consciousness surpasses the physical limits and begins to touch the thresholds of the farthest frontiers of the immense mind. Such a great person is released from the physical limitations due to the immense growth of his consciousness. A yogi, who, in this manner, surpasses physical limitations by offering himself as an oblation by igniting the fires of yoga in his body, makes great advances in receiving the fruits of yoga. He then attains peace by knowing the Creator of the world who resides in the heart of all the creatures and who for this reason is known as Vasudev.

Thus ends the fifth chapter named Sanyas Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Sribhagavan said, “He who performs karma without desire for its fruit is called an ascetic and a yogi, and not the one who merely abandons the fires and is a non-performer.”

A great person who is free from desire and is thereby established in Samadhi doesn’t abandon karma so as to inspire the initiated and the common people. It is essentially for his knowledge of death, that he is called a Samnyasi . The commoners who have not ignited the fires of yoga and are inactive have a physically limited consciousness due to their lack of yoga practice. They cannot realize the true character of death. For their lack of knowledge of the true character of death they cannot become Samnyasis. Common people presume that giving up family life and putting on saffron robes is Samnyas. We have reduced an exalted state of Samnyas to the status of being merely a ritual. Why cannot it occur to us that it is not possible to realize death merely by carrying out one’s last rites at the time of receiving so-called Samnyas. It is absolutely essential to practice this ancient yoga for knowing the true character of death within the spell of one’s life. It is only by practicing yoga that one can awaken his consciousness and can unite with the unmanifest Time, the ultimate Parameshwar by knowing Its true character. Only the one who attains this state can be called a Samnyasi in the true sense.

Oh Pandav! Let it be known that yoga is that same thing which is called as Samnyas, because one who does not give up mental resolve can not be a yogi.

Presuming themselves to be governed by physical limitations, the commoners do not try to know death nor do they have any ambition to awaken the innumerable dormant competencies of their mind. They do not ignite fires of yoga in their body. But, those who devote themselves to yoga for awakening all the competencies of their mind for knowing death perform yoga and consequently know death by becoming desireless. They are named as Samnyasis. Such Sthitaprajna great-beings are established in akarma, a form of Samadhi, and they do not behold any difference in yoga-karma and its result akarma.

Karma is the only equipage for a sage desiring to go up in yoga. Serenity is said to be the means when established in yoga.

The practice of yoga is the only equipage for establishment in Samadhi which is a reward of yoga. When this is gained, a yogi knows death and by surpassing physical limits is established in the unmanifest Time, the embodiment of infinite consciousness. He then accomplishes all desires and attains ultimate peace.

A renouncer of all the volitions is said to be established in yoga when he has no attachment either for sensuous objects or for karma.

A great person who has awakened all the faculties of mind and knows death is said to be established in yoga. Being established in the consciousness of the immense mind that is beyond the senses, the great person is not confined to the senses nor does he have any attachment for their objects. His principal desire of awakening his consciousness being already accomplished, other narrow desires never arise in him again.

One should try for self-upliftment, should not cause selfdejection, for, one is his own friend and also one is his own enemy.

He, who masters himself, is his own friend and the one who does not master himself, is his own enemy i.e. he behaves with himself with enmity. One, who experiences immensity of his entire mind by igniting the fires of yoga, realizes that it is only through oneself that one can know oneself. Also, for lack of this self-realization, he only affirms his limitations. The great persons who have known their state of self-being are their own friends. A commoner, who has no ambition for awakening the dormant capacities of his mind, is his own enemy.

Happiness and sorrow, heat and cold, honor and dishonor are all at par for them who have won themselves and who remain absorbed in the quiet Paramatma.

A great person, who, by himself, has thoroughly apprehended all his competencies, experiences the immensity of his mind and is fully established in that Soul of the soul, the Paramatma, the unmanifest presence behind that immensity. Such a great person beholds honor-dishonor, joy-grief, heat-cold etc. as manifold manifestations of one singular consciousness and completes the journey of his life.

One who is self saturated by the knowledge of gross as well as subtle, does not transform, has conquered the passions, and beholds stone and gold at par, such a yogi is called accomplished.

A great person, who knows the latent immensity in his body, also considers the body as divine. He has an understanding that body itself is that field which when tilled by the practice of yoga and sown with the seeds of knowledge, yields the crop of immensity. Such a great soul becomes completely free from resolves. By knowing the body and the unmanifest presence that lies beyond the body, he remains immersed within himself. He becomes equanimous by knowing the entire creation as a manifestation of that unmanifest Time.

He, who has the same feelings for the kind-hearted, friends, enemies, the indifferent, mediators, and the despicable as well as for brothers, sages and also the sinners, is a great person.

When his consciousness gets liberated from physical limitations by the practice of the first stage of yoga i.e. Brahma-granthi-bhedan, a yogi begins to perceive Vasudev, who is so named because he resides in the heart of all the creatures. By beholding Vasudev in the heart of all the creatures he beholds everybody at par.

Living a solitary life, self-controlled and without equipage, a yogi should perfect himself incessantly.

By crossing the physical limitations, or to describe in yoga parlance, when the practice of Brahma-granthi-bheda is perfected, a yogi proceeds to perform the practice of hrdaya-granthi-bheda, or Visnu-granthibheda, to know the true nature of Vasudev who resides in the heart of everybody. Bhagavan ShriKrishn now narrates that splendid practice.

Living at a holy place, neither a hill nor a dale and seated upon a carpet of grass, deer skin and cloth with a focused mind and all physical and mental activities duly controlled, a yogi should take the seat and then practice yoga.

When a yogi qualifies for the practice of hrdaya-granthi-bheda, he is graced by the guru with the advice of this secret practice and while living alone at a holy place that is neither at a mountain top nor quite close to the sea level, he should prepare his seat by laying a grass carpet, cover it with deer skin and then cover it with a silk cloth. Seated upon this, he should practice this special expedient of yoga to know in Its entire immensity, the immensity of Time prevailing in the heart which is named Vasudev.

The body, head and the neck retained straight and still, eyes fixed straight in front of the nose and not looking in other directions.

He, whose consciousness is established beyond his physical limitations, should poise his body and perform a special kriya of the head and the neck, and sitting still as a result of above, should fix his eyes in the blank straight in front of the nose. Being established in the consciousness of the Void that not only contains the corporeal matter but is also the very support of all the motions of matter, he, by doing this practice attains thorough knowledge of the Conscious Void which contains all the matter and is named by the knowers after Lord Vishnu, the fosterer of the entire world.

Established in the observance of continence, a fearless and quiet person, by controlling his mind, should devote his mind to Me and should stay firm by conducting himself towards Me.

He, who is into the practice of knowing the consciousness of the Conscious Void, has attained a fearless and peaceful disposition by virtue of already surpassing the physical limits. Such a great man is said to be established in celibacy even while he is endeavoring to be established in the consciousness of Void.

Many thinkers have explained the natural attraction of a man towards a woman and the natural attraction of a woman towards a man in a somewhat perverse manner. They have badly condemned women-folk in the name of so-called continence. So much so, that women have been called a doorway to hell. Unnatural observance of celibacy was imposed on the yogis whereby not only their entire personality was frustrated, they couldn’t attain continence either.

A new facet reveals itself if we ponder in greater depth over this. I expound that attaining continence is impossible without the company of a woman although exceptions to this can be there. When the root cause of attraction towards a woman is understood, a man is lifted above this attraction. Same thing applies to the attraction that a woman has towards a man. Dealing first with the attraction a man has for a woman – not to have a fascination for a body which was once the very support of our life, both before birth and after birth, would be surprising. In this connection, thinkers have made a frightful description of the state of gestation. But was the spell of gestation really so frightful? Reviewed on the basis of latest knowledge, quite a different story emerges.

We were entirely carefree when we were in the womb. A female body was supporting our life; neither was there any anxiety for food nor the fear of injury nor the worry of heat or cold, nor was there any need even to breathe. We were satisfied and the basis of this satisfaction was a female body which we called as the mother. Subsequent to the throes of birth, if it can be called throes at all, when we were helpless, it was a woman who was the sole support of our life. In her breasts was flowing the juice of our life. It was a female body that was central to our life. Can we consider attraction for such a female body as abnormal? Should we describe a woman who was a doorway to life to us, as a doorway to hell? I affirm that this would be a great blunder. Perhaps, they could not understand this natural attraction that a man has for a woman, and called this attraction as abnormal. Those who have pondered upon Indian wisdom and have practiced this ancient yoga with a desire to attain Samadhi know that it is knowledge alone that liberates. A yogi is liberated from the attraction of everything that he knows. Those who could understand life by ascending the ladder of knowledge became free from the attraction of life and were called “Jivanmukta”.

Now take the case of the natural attraction a woman has for a man. A female body is created entirely for motherhood, and it is this body which performs the noble task of manifesting an unmanifest consciousness through the medium of a physical form. We are all aware that a woman cannot become a mother without the cooperation of a man just as a man cannot become a father without the cooperation of a woman and womanhood is fruitless without motherhood. This is the main basis for the attraction a woman has for a man.

When traditions of this ancient yoga became almost extinct in this world and thinkers failed to analyze these natural attractions, these failed thinkers just miscalled these mutual attractions as being abnormal. Perhaps they could not understand that the passion of love is the basis of perpetuation of life. Passion of love was treated in isolation from motherhood and fatherhood. So much so that motherhood was worshipped but a love-sick woman was condemned, a love-lorn man was condemned but fatherhood was held high. The fact that motherhood and fatherhood emerge from love was forgotten. Ancient sages realized the divinity of love and gave it due respect. Divinity of love was distorted in the middle-ages.

No one can attain Brahmacharya by worshipping motherhood along with condemning a woman’s love-sick form. Neither can any woman become a Brahmacharini by condemning a man and by simultaneously acclaiming fatherhood. Only those yogis and yoginis could attain Brahmacharya who were able to know the root cause of attraction between a man and a woman and became free from this attraction by way of this knowledge. They experienced the divine strength of love and by restraining the fall of semen/menses became Urdhvareta

Continence surely is a great power. When Arjun asked Lord ShriKrishn “what is Brahma?” pat came the answer – “Aksaram Paramam Brahma”, that which does not perish is Brahma. Ancient sages realized this truth and concluded, as a result of their sedulous practice of yoga, that only those yogis could attain
Brahmacharya who were able to restrain the fall of their vital fluid. They could know the unmanifest imperishable Brahma by becoming imperishable themselves.

Established in Me by appropriating himself in this manner, a yogi with a self restrained mind, who is apt at all times, attains the peace that is beyond death.

Being already free from physical limitations, a yogi who is into the practice of hrydaya-granthi-bheda is in full control of his mind. He knows the conditions beyond death even during his lifetime and becomes quiet by way of his establishment in the consciousness of the Conscious Void that supports all the matter together with its motion.

Oh Arjun! This yoga does not suit those who eat in excess or who fast, and those who sleep far too much or remain awake.

Only he is suitable and qualified for this practice who has known the correlation of the mind and the body and also he, who, in spite of having controlled his imagination, has not been able to awaken all the capabilities of his mind but has advanced far enough in awakening his mind after fulfillment of Brahma-granthi-bheda.

This yoga that takes away sorrow is for them who maintain a decent comportment, make suitable efforts for karma, and possess appropriate knowledge and take enough sleep.

Only he, who is devoted to the practice of this yoga and has already restrained and focused all acts and efforts of his body by means of practice of Brahma-granthi-bheda, and has realized the truth of the immensity beyond the body which commoners presume to be dream-like, becomes successful in this second stage, a special process of yoga that causes establishment in the consciousness of the Void. Only a great being can realize the true character of the consciousness of this Conscious Void.

When an extraordinarily controlled mind is established in itself, then, free from the craving of all desires, (he) is said to be «Yoga Yukta».

When a yogi knows the true character of the consciousness of the Void, he acquires appropriate capacity to know the consciousness of the Time that is replete in the Void. In this state, with all his desires fulfilled, he is said to be accomplished in yoga.

Simile of a lamp burning in still air that does not flicker is applied to the focused mind of a self-accomplished yogi.

When a mind that is restrained by assimilation of yoga becomes desireless, then, beholding himself, a yogi remains self-satisfied.
When he experiences that trans-physical ecstasy that is within the grasp of the intellect, then established in this state, a yogi does not drift away from the truth.

A great yogi who successfully passes this second stage practice of hridaya-granthi-bheda of ancient yoga, is established in the consciousness of the Void. In this state of Samadhi, when he is breathless, his eyes are still, his heart beats cease and he appears dead to the commoners, he directly perceives the embodiment of the Time, the Vasudev in his entire immensity and he stays satisfied within himself. He, who experiences this superb state, performs karma so as to inspire other yogis and commoners, after his withdrawal from the state of Samadhi. Though he appears limited in the body, he is actually omnipotent.

This attainment is such that there is no attainment beyond and a position such that not even great sorrow causes any agitation.

To a great person, who by practicing this ancient yoga, gets a direct darshan of Vasudev that resides in everybody’s heart, there is nothing better in this world than knowing Him. The events that are extremely painful to masses are insignificant to such great persons. They behold Vasudev everywhere and remain in bliss.

That, which causes a disassociation from the association of sorrows, is called «Yoga». It should be practiced with great spirit and determination.

It is quite frustrating for a common man to realize that most of the competencies of his mind are dormant. While endeavoring to activate those dormant mental activities, he, by good fortune, receives advice of this secret ancient discipline from a sagacious great person. He then spiritedly practices this ancient yoga with a determination to awaken all his faculties after receiving the advice.

By giving up all the desires that originate from imagination, and by taming the flock of sense organs from all sides by means of the mind and by gradually attaining Vairagya , one should fix his mind on himself with a confident intellect and should stay free from reflection.

Imagination is the most powerful flow in this world. Those who are imaginative and yet are able to control their imagination by yoga are possessed of the power to do anything in this world. Only such persons can acknowledge the immense capacity of their mind. By controlling all their sense organs by means of the mind i.e. by controlling the imagination of sensuous objects, they can focus their unlimited imagination into the Ultimate Truth and thereby know It. A yogi, who practices this ancient yoga, experiences the immense potency of his mind when he knows the correlation of the mind and the senses by his pure intellect. He is able to understand that what is considered commonly as a state of «no thought» i.e. Nirvicar is to be established in pure thought by rising above the word and the visual that supports common thinking. A yogi established in pure thought alone is able to know the true character of the consciousness of that ultimate Void.

This unsteady and fickle mind should be restricted from wherever it strays and should be made self-compliant.

Those, who have most of their consciousness dormant, do not consider the immense consciousness of the mind to be real, as they utilize only a small portion of their unlimited consciousness. Because of their lack of ambition, that limited consciousness of theirs keeps them confined only in the imagination of sensuous objects. Whereas those who have a reflection of the infinite dormant consciousness of their mind and are practicing yoga to awaken it with full enthusiasm, advance gradually towards immensity and cross all physical limitations.

Supreme happiness comes to a yogi whose mind is unusually calm, whose passions are quiet, and who is pure and is united with Brahma.

Those great persons, who could eliminate the limitations of their consciousness by practicing this ancient yoga on receiving its advice, became ecstatic by awakening themselves and by establishing themselves in the consciousness of the Void, the imperishable Brahma which is beyond them.

A sinless yogi continuously perfects himself in this way and becomes ecstatic by the delight of his intimacy with Brahma.

Delivered from the sin of limited consciousness, a yogi awakens his immense consciousness by yoga, and thereby established in the Conscious Void, he becomes super satisfied by the ecstasy of receiving a direct darshan of Vasudev.

An accomplished yogi, who beholds himself in all creatures and all creatures within himself, beholds everything evenly.

A great being who knows the true character of Vasudev who is present everywhere in the Conscious Void, beholds Him in his heart and also beholds Him in the heart of all creatures. A great person who is thus established in the consciousness of the Void acknowledges himself as a manifestation of Vasudev who has a hue of blue sky, and beholds this entire creation and all its creatures as His numinous manifestations.

To him, who beholds Me all the time and also beholds the entire Time within Me, neither am I invisible nor is he invisible to Me.

After achieving hridaya-granthi-bheda, a yogi beholds the Conscious Void everywhere and gets a darshan of Vasudev everywhere. Vasudev Himself graces the yogi established in the consciousness of the Void and inspires him to know in Its true character, the consciousness of the Time that is immanent in the consciousness of the Void.

Established in the unity, a yogi takes refuge in Me who is present in all the creatures, and present at all times, he deals only in Me.

A great person, who, by his practice of hridaya-granthi-bheda has realized that this conscious sky holds all matter and the original consciousness of this sky itself is Vasudev, beholds in this visible world the expansion of the consciousness of the Void.

Oh Arjuna! He who beholds all creatures at par with himself, and perceives joy and grief evenly, such a yogi is exalted.

A yogi who is established in the consciousness of the Void and has begun to know Its true character has his sight focused on the Void and focused in a realm beyond the reach of the vision. He directly perceives the fosterer of the entire world, Vasudev, the Lord Vishnu.

Arjuna said, “Oh Madhusudan, being fickle, I am unable to grasp the steady state of yoga that you have expounded.
Because, Oh Krishn! Conscious mind is unsteady, disturbing and mighty. I find that controlling the conscious mind, like controlling the wind, is extremely difficult.”

To those common persons who have no intuition of the dormant capacities of their mind and therefore have no aspiration to awaken them, this ancient discipline of yoga appears impossible because they cannot even imagine its results. A small bit of their consciousness that is awake is limited in physical boundaries, which is why they cannot even imagine a state beyond the body and the organs. They do not realize that the immense consciousness of the mind can be awakened by means of this discipline of yoga.

Bhagawan ShriKrishn said, “Oh Mahabaho! No doubt this mind is fickle and irrepressible. But it can be tamed by practice and Vairagya.”

One, who is devoted to awaken the dormant consciousness of his mind, faces difficulties in the beginning due to the consciousness being confined in physical limits. But when he successfully passes the practice of Brahma-granthi- bheda, the first stage of this ancient yoga, by putting in a determined continuous practice, he develops aversion for sensuous objects, and, by rising above the physical limits, he begins to experience the immensity of his consciousness. When we thoroughly grasp a level of consciousness through our practice, we become free from its attraction and move beyond it. Yogis know that the result of yoga is always Vairagya i.e. a state of desirelessness. It may be said that when we are satisfied by studying some situation, that satisfaction causes a feeling of weariness. This weary feeling itself becomes the cause of loss of desire for that particular situation.

It is my conviction that this yoga is unattainable to those who have an unrestrained conscious mind, but is well within the reach of those selfcontrolled ones who make efforts.

Common men neither have an ambition to awaken dormant capacities of their mind, nor they make efforts to know it, and without effort they do not receive it either. Whereas those who have realized that most of the immense consciousness of their mind is dormant and make an effort for getting initiated into the practice of ancient yoga to awaken it, are graced with this by the great authorities of this discipline.

Arjuna said, “Oh Krishn! A devoted person who is a laggard and drifts away from practice and does not gain full results of yoga, what destination does he reach?
Oh Mahabaho! Does a bewildered and unaccomplished person on his way to Brahman get corrupted from both ends and perish like a riven cloud?
Oh Krishn! Only you are capable of dispelling my doubts completely because there can not be anyone else other than you who could dispel these doubts.”

Most beginner yogis have this question on their minds, those who are doing a stage by stage practice of this ancient discipline of yoga on receiving its advice, what would happen to them, if for some reason their life ends before attaining Samadhi that is the result of their practice.

Sri Bhagawan said, “Oh Parth! He is perished neither in this world nor in the world beyond, for no one who does welfare begets misfortune, oh Taat! ”

If the life of a yogi, who is doing stage-wise practice of this ancient yoga, ends for some reason even before he attains Samadhi by awakening his dormant immense consciousness, then even in this condition a yogi does not meet misfortune.

Tempered in yoga, (he) begets the eternal worlds by virtue of his pious deeds, stays there and is reborn in a pious and glorious family.
Or (he) is reborn in the family of sagacious yogis. Such a birth is extremely difficult and rare to earn in this world.

A yogi, whose life ends for some reason before completely awakening his immense consciousness, crosses physical limitations through the medium of death as a result of this sacred yoga-practice. He grasps an experience of that ultimate immense consciousness of the Void in the subtle worlds for a long time and is reborn in the clan of great men through the medium of the body of a virtuous wife. Those yogis, whose life ends for some reason after carrying out the practice of hridaya-granthi-bheda of this ancient yoga, take a deep experience of that most fierce, starry, immense consciousness of the Time and are born to a yogini mother in the clan of yogis. Compared with the birth of common people, such births are extremely distinguished and are said to be rare to occur.

Oh Kurunandan! He gets connected with the intellect gained in his preceding embodiment and again endeavors for accomplishment under its influence.

Such great men, under the influence of the fierce practice performed in their preceding life, perform a sedulous practice of yoga to know the true character of the Unmanifest by means of their newly acquired body.

Emancipated due to his past practice, a seeker of yoga surpasses Sabda-Brahma.

Having already accomplished the practice of hridaya-granthi-bheda by means of his past body, and having thereby overstepped ‘Anahada Nada’ that pervades the consciousness of the Void, a yogi proceeds to perform the next practice of Rudra-granthi-bheda. A yogi then embarks on a great effort to perfect the third yoga stage of Muladhar-granthi-bheda for knowing the Time, also called ‘Muladhar’ for being the support of all supports.

A yogi who practices with perseverance becomes pure and is accomplished after several incarnations to reach that ultimate destination.

Having overcome the fear of death due to the practice of yoga performed in several of his past incarnations, a yogi, who has surpassed physical limitations on several occasions through the medium of death, is established in the Conscious Void. He performs sedulous practice of yoga to know the true character of the consciousness of the Time that lies beyond the Void, and, thereby becomes one with It by knowing It.

A yogi is greater than an ascetic, especially honorable than the knowers, is greater even than those who do karma. Therefore, Oh Arjuna! Be a yogi.

A yogi, who is doing sedulous practice of Rudra-granthi-bheda to know the consciousness of the Time that is beyond the Void and is immanent in the Void and pervades this visible world and yet remains beyond this, such a yogi is at a higher stage than those who are doing primary expedients of yoga to know their physical limitations; and he is distinct from those who have realized their physical limits. He is also at a higher stage than those yogis who are doing efforts for hrdaya-granthi-bheda and have realized themselves. One ought to put in great efforts to earn the capability for this final stage to know the true character of the consciousness of the Time by successfully passing all the stages of this yoga.

Even amongst all the yogis, that devoted one, who by his devout mind attains Me, that most accomplished yogi is honored by Me.

The greatest among all the yogis is the one who has crossed all physical limits, and is established in the consciousness of the Void by awakening the immense consciousness of his mind; and has thereby begun to know the consciousness of the Time that is replete in the consciousness of the Void. Such a great man is honored by the ultimate Supreme Being, the brilliance of all brilliance, the unmanifest Time Itself.

Thus ends the sixth chapter named Dhyana Yoga in the Upanishad of theS hrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Sri Bhagawan said, “Oh Parth! With your mind devoted to Me, your self surrendered to Me, accomplished in yoga, give heed to that integral perception of Mine that you will know without doubt.”

A yogi, who has achieved the result of the practice of hridaya-granthi- bheda, directly perceives Lord Vishnu who supports the entire world, which means that he begins to know the true character of the consciousness of the Conscious Void. When he achieves this state, he is introduced by his guru to the consciousness of the Time that is replete in the consciousness of the Void and then he becomes qualified for receiving the last stage of this ancient yoga. This practice of yoga is called Rudra-granthi-bheda or muladhar-granthi-bheda.

I will bestow upon you all this knowledge along with its expedients. When this is known, there is nothing worthwhile in this world that remains to be known.

In this world, nothing worthwhile remains to be known after receiving advice of this great secret practice.

Hardly someone in thousands undertakes this course, and one amongst these persevering yogis knows My true character.

A common man has no feeling of the immense consciousness of his mind that is dormant and is therefore unaware of the fact that the dormant consciousness can be awakened. Inspired by great men, only a few among such innumerable commoners do a valorous practice after receiving the advice of this ancient discipline of yoga from a sagacious yogi, and, hardly one among such seekers of Samadhi is able to accomplish all the stages of this ancient yoga in his lifetime and is able to know the true character of the Time, the brilliance of all brilliance, the unbearable brilliant Time.

Earth, water, fire, air, sky, conscious mind, intellect and ego; My state of self being is different from these eight aspects.

The Time, the Supreme Soul, that gets manifested through the medium of earth, water, fire, air and sky (the five elements) in the form of this entire world is likewise manifested in the human form which is its supreme manifestation by means of these five elements together with the conscious mind, the intellect and infinite competencies of the mind that are intrinsic to it.

This is My worldly self-existence, Oh Mahabaho! But beyond this, i.e. beyond the Soul of all creatures lies My subtle self-existence that holds this entire world.

The eight distinct dimensions of the consciousness of the Time are reflected in Its manifestations. These remain well beyond the limited intellect of the commoners, but, yogis who have made enough progress towards knowing the truth of the unmanifest Time know that it is the consciousness of the Time Itself that is replete in the consciousness of the Void and that the consciousness of the Time alone manifests this entire visible world. It is the Time that was unmanifest before this creation came into being, that remains unmanifest after the creation came into being and that will remain unmanifest even after this creation disappears.

Let it be known that all creatures originated out of these two states of self-existence, and I am the origin and the annihilation of the entire universe.

This entire visible world originated from the womb of the Time; the Time Itself is its fosterer and the Time Itself is the cause of its annihilation.

Oh Dhananjaya! There is no one that excels Me. This all is entwined with Me just like the jewels are strung with the thread.

There is nothing in this moveable and immoveable world other than the all-pervading Conscious Void that is hailed as Vishnu and the consciousness of the Time that is replete in it. The threshold where the consciousness of the Void transforms into the consciousness of the Time and the division where the consciousness of the Time becomes conscious in the form of the Void is known only to the unmanifest Time, the ultimate Supreme Being, or, to him who has become one with the Time by knowing Its true character; who else can know about it?

Oh Kounteya! I am the fluid in water, the brightness of the moon and the sun. I am Om in the Vedas, the sound in the sky and the vitality in the men.

That immense Unmanifest Element is manifested through the medium of water and is the fluid in the water. Though It is experienced by gross vision in the form of light, It is the ultimate light that is beyond the light. That ultimate light is directly perceived by the yogis. It Itself manifests the manhood and is also the great sound of Omkar that is experienced when one is established in the consciousness of the immense Void.

I am the sacred smell in the earth and the brilliance of fire. The life of all creatures and the penance of all sages is also Me.

Being a foundation for the synthesis of all the elements, this body is like the earth, and all the sense organs of the body are like the smell, the principal property of the earth-like body. It Itself is the brilliance of the fires of yoga that is ignited by a yogi in this body to know the unmanifest consciousness of the Time. The support of all life, or, the life of all life, is the Time Itself.

Oh Parth! Know Me to be the eternal seed of all the spirits. I am the intellect of the intellectuals and the brilliance of the brilliant.

This Time is such that it manifests the entire world, It is present before its manifestation, after its manifestation and will always remain present even after the universal destruction. It is the distinguished intellect of intellectuals and the brilliance of the brilliant, because intellect and brilliance have been observed to grow only in the course of time.

Oh Bharat! I am the desireless and the detached might of the mighty, and, also the lust that is pertinent to Dharma.

Time Itself is the yogic power of the yogis who are practicing the final stage of this ancient yoga by concentrating their awakened immense consciousness in the consciousness of the Time with a desire of knowing that immense Time. And that Time Itself, inspiring to know Itself, is Conscious Time.

Know also that Sattva, Raja, and Tama bhava originated from Me, but, I am not in them and they are not in Me.

The Satvik inspiration to know the Time by awakening one’s consciousness, the Rajoguna that is the cause of the corelation of the mind and the senses, and the Tamoguna that causes a complete confinement within the limitations of the sensuous objects, these all originate from the Time Itself. The manifestation of the three gunas is only an extremely minute part of the great consciousness of the Time, and this is why the Time-Conscious immensity remains beyond them even though It is present in them.

This entire world is bewildered by the presence of these three gunas. That is why, it cannot comprehend Me, the imperishable Me that is beyond this world.

All the creatures of the world are captivated by the manifestation of these three gunas, and by virtue of this captivation of theirs, they do not take refuge in this ancient discipline of yoga to awaken the unlimited consciousness of their mind. By not practicing yoga, they are unable to know the consciousness of all the consciousness, the consciousness of the Time.

This illusion of Mine that has trans-worldly characteristics is difficult to surmount. Those who are constantly surrendered to Me, surmount this illusion.

Due to an absence of ambition to surmount physical limitations, it is not possible for a common man to experience his immensity by crossing his limitations. And those who are doing a determined practice of yoga to know the truth of the immensity of Time by taking refuge in the Time Itself, become Time- Conscious themselves by crossing all limitations.

The ones with their knowledge captivated by illusion, the mean among the demonic persons, and the foolish doing sinful acts do not surrender to Me.

The mediocre men, who possess an intellect limited to physical boundaries and are attached to sensuous objects, by not having a desire to awaken themselves, are unable to have a feel of their dormant immense consciousness. Because of their dormant consciousness, they cannot even think of the consciousness of the Time, the consciousness of the entire consciousness which is even beyond the consciousness of the Void.

Oh Bharatasresta Arjuna! The virtuous who worship Me are of four types - the seekers of wealth, the afflicted, the seekers of knowledge, and the realized. Distinct amongst them is the realized who is constantly devoted and singularly trustful, because he adores Me and I love him too.

Those who have become eager to awaken their dormant immense consciousness by receiving a glimpse of it, they out of their keenness to know how to awaken it, try to receive the advice of this ancient practice of yoga. They begin with the practice of yoga after receiving this advice from a great person, a knower of the Brahma. Consequently, the yogis, by awakening their dormant consciousness, concentrate that same upon the consciousness of the Time and thereby acquiring the ultimate knowledge, take refuge in the Time Itself. Distinguished even among such knowers is the one who successfully oversteps the stages of yoga and unites with the consciousness of the Time by knowing Its true character and thereby comes to love himself.

They are all great, and yet, I feel that a knower is after all My own form, because devoted as he is, he stands established in My best destination.

All those yogis who are doing a determined practice of this ancient yoga by receiving its advice are excellent. But those who are able, after passing the stages of yoga, to unite their consciousness with the consciousness of the Time, get absorbed in It by knowing Its true character.

A knower, who, at the end of many of his births, worships Me as ‘Vasudev, who is everything’, such a great soul is difficult to find.

He who comprehends Vasudev, the consciousness of the Void that resides in the heart of all creatures by doing a step by step practice of yoga for many lives and then knows, by the strength of yoga, the consciousness of the Time that is replete in the Void, such a great soul is difficult to find even amongst the knowers.

Distracted by a variety of desires, people worship various gods. Their faith in their observances is decided by the state of their self-being itself.

Ordinary people have an intellect that is held up within physical boundaries and, therefore, they do not have even a feel of the unmanifest immensity. Due to their limited intellect they remain committed to nurturing themselves. Impelled by a desire to gain more, they place their faith upon some god of their preference and worship that god.

I fix the faith of each worshipper in that very form that he desires to worship with faith.

Either by reading about the deities in the scriptures or by hearing enticing stories of ceremonial acts, a mediocre person places his faith upon the deity of his preference and worships it. The Time further strengthens his faith in that same deity. His faith continues to grow stronger in the course of time in the hope of getting the fruit.

He propitiates that deity with faith and receives by the grace of that god his desired joys that are ordained by Me.

A mediocre person propitiating deities in this manner does not awaken the immense consciousness of his mind, but instead worships an extremely minute part of that immense Kala-Brahma. Fascinated by whichever desire he performs that worship, that desire is fulfilled, as it is central to the acts performed by him along with the worship of that deity.

But this gain of those mediocre men is transient. Worshippers of deities attain the deities, whereas My devotees attain Me.

The mediocre men who remain fenced within their physical limitations, consider their senses as godly on account of their predilection for them, and continue to remain limited to sensuous objects. The yogis, who earnestly practice yoga to awaken the innumerable competencies of their mind to become Time-Conscious by knowing that consciousness of the Time, are united with the Time Itself. But those who beseech the deities that are but a very miniscule part of that unmanifest Time reminisce about those deities at the end of their life and thus attain the world of those deities. They are born again in this world.

Unaware of My best imperishable ultimate presence, the foolish consider Me, the unmanifest, to be a manifest presence.

The foolish whose intellect is limited to the body and the senses cannot even think about the unmanifest presence that manifests the body. Being limited in physical limitations, they have a preference for the body and cannot grasp even a gleam of the consciousness of the Time that is replete in the consciousness of the Conscious Void even after leading numerous lives.

Enveloped by yogamaya I do not appear in the presence of all. This ignorant world does not comprehend Me to be unborn and imperishable.

Those, who do not practice yoga to awaken their dormant consciousness, remain within physical limitations; which is why they cannot know the immensity of the consciousness of the Time, the brilliance of all brilliance, which is without beginning, is imperishable and unmanifest.

Oh Arjuna! I know all those spirits that exist in the present, that have passed, and also those that would appear in the future, but, no one knows Me.

The present was the future of the past and the present will be the past of the future. Those, who are able to awaken themselves by yoga, can realize that the time itself is standstill, but appears to be flowing. Consciousness grasps that moment of time upon which it is focused. Focus of the consciousness keeps shifting continuously, which is why it appears as if the time is flowing. The yogis, who know this, can understand that past, present and future remain merged together at once in that immense consciousness of the Time.

Oh Bharat! The delusion of the duel arising out of desire and envy is causing all the creatures in this world to face bewilderment.

Those who have consigned their consciousness to physical limitations, they, by virtue of their ignorance about their latent immensity, remain unhappy. They continue to long for the appeasement of the senses, and think of happiness and sorrow in terms of the fulfillment of a wish or an obstruction in it, and thereby they continue to remain confined to it.

But those who have their sins cleared by sacred acts, become free from the illusion of the conflicts, and established in a determined observance, they worship only Me.

By virtue of the observances that they follow to awaken the entire immensity of their mind and to rise above the physical limits, the yogis rise above the imaginary conflicts of happiness and sorrow, and by knowing the nature of death, they unite with the consciousness of the Time that is replete in the Conscious Void.

Those who take refuge in Me in their endeavor to get freedom from ageing and death, know the Brahma, the entire spiritual wisdom and also the entire karma.

Those great persons who take support of this ancient discipline of yoga for liberation from the great bondage of birth, and are successful in awakening their immense consciousness by practicing yoga, very well realize the importance of the body that provides a support to the consciousness of the mind. Such great yogis complete all the stages of this ancient practice of yoga in their life and persist in protecting their bodies to know the consciousness of the Time that pervades the Conscious Void. In order to protect their body from ageing and death until they do not get the ultimate result of their practice, they take support of the Time Itself and take the help of medicinal procedures of transformation of the body and of extending their life. Those who surrender to the Time and endeavor in this manner to remain unaffected by age and death until the completion of their practice, are able to know fully the Time-Conscious imperishable Brahma, as-well-as the immensity of their mind that is Its manifestation and also the expedients of yoga that awaken that immensity.

Accomplished yogis, who know Me to possess the Supreme Spirit, the Supreme God and the Supreme Yajna, remember only Me even at the moment of death.

Such highly accomplished great yogis awaken the immensity of the mind by means of the body and are able to know the true character of the unmanifest consciousness that manifests this immensity, i.e. the consciousness of the Time that is replete in the Conscious Void. By knowing the consciousness of the Time through the medium of death, they become Time-Conscious themselves by forsaking their body.

Thus ends the seventh chapter named Jnana-Vijnana Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Arjuna said, “Oh Purushottam! What is Brahman? What is Supreme Being? What is karma? What is sovereign spirit? What is sovereign godliness?”

Oh Madhusudan! Here, who is the supreme yajna? How does it prevail in this body? And, at the time of their death, how are You grasped by those who have a self-restrained mind.

Sri Bhagawan said, “The ultimate, imperishable is Brahman, self-beingness is said to be spiritual wisdom and giving up the root cause of beingness is said to be karma.”

Imperishable unmanifest Time that is never spent is known as the ultimate imperishable Brahma; a conscious human mind which is its best manifestation is called as self-beingness; and the ancient yoga which, after abandoning the acts performed by a mediocre person that confine him in physical limitations and that are performed solely to appease the senses, causes an awakening of the immense consciousness of the mind and which is called ‘kriya yoga’ by the yogis is defined as ‘karma’.

The perishable presence itself is the Supreme Being, the Purusa is the Supreme God, and O the best among the embodied! The supreme yajaña in this body is Me.

Even though it is a support of the immense consciousness of the mind, the body, which itself is transient and mortal is called as Adhibhuta. Conscious mind, a small fraction of the immense mind, which appeases itself through the organs and rules like the lord of the organs and for this reason is like Indra, a Purusa among the organs, is known as Adhideva. The Time, the Paramatma that manifests the body as well as the mind, the intellect and the entire consciousness, which is called as Vasudev because of Its prevalence in everybody’s mind, that, in this body is called as Adhiyajna.

There is no doubt that he who remembers only Me at the time of his death is liberated from the body and attains My state of presence.

The difference between the death of a common person and a Sthitaprajna person is explained now. A person unites with the same abstraction after death that occurs in his mind at his last moments when he is liberated from physical limits, regardless of whether those abstractions are limited or are immense. Common people, due to their lifelong preference for the body, have a strong physical attachment even at the moment of death and hence are reborn soon after their death, whereas those great persons who forsake their body after knowing the true character of the consciousness of the Time that is replete in the Conscious Void by awakening their immense consciousness, are united with that same Ultimate Consciousness.

Being always infused with that abstraction, one attains only that very abstraction which occurs in the mind at the end when this life ends.

One begets the consequences of that feeling after death which one recalls at the time of one’s death. The thought that dominates the mind at the time of death is the same in which one has spent his entire life. If the life has been used up to satisfy the organs with one’s mediocre intellect, then even after crossing physical boundaries by way of death, because of one’s narrow mentality one has to yoke up once again with the physical limitations.

Therefore you remember Me all the time, and also go to war. With a mind and intellect devoted to Me, you will undoubtedly attain Me.

Those great persons who begin to know the true character of the ultimate consciousness of the Time by knowing death after awakening their immense consciousness, behold the entire creation as Its manifestation. They always think of that ultimate imperishable Time only, and when the journey of life is over, such Time-Conscious great persons merge with the brilliance of all brilliance, the unbearable brilliant Time.

Oh Parth! One attains the ultimate divine Pursa by introspecting with a mind that is perfected by the practice of yoga, and, which dose not stray elsewhere.

The great persons, by knowing the Conscious Void by a sedulous practice of yoga, proceed with great efforts to know the consciousness of the Time that is replete in it. Attaining the yogic power in this way, great persons directly perceive the shining form of the unmanifest Time and thereby become omniscient.

The omniscient person recalls that State of Being which is primal, is the governor, is subtle and even super subtle, contains everything, has imponderable form and a color like that of the sun, and is the one that is beyond darkness.

That unbearable brilliance which is the flame of all flames and is of the color of the sun, the one by which this entire creation is manifested, which is super-subtle, which fosters everything and even imagination of which is not possible without Its direct experience, that great brilliance of the Time is directly perceived by the yogi.

That fully devoted person, at the time of death, stations his soul in a suitable manner between the eyebrows with a quiet mind by means of yogic power and attains that divine ultimate Purusa.

When the last moment of the life of a yogi, who has had an experience of the Ultimate Brilliance, approaches, he concentrates upon that unbearable brilliance, and surrendered to the Time, raises his soul by yogic power up to the head via susumna and by stationing it at the middle of eyebrows, he forsakes his body and gets united with the great brilliance.
This yogic power is induced by a valorous practice of the expedients of Rudra-granthi-bheda. It is possible, by means of this practice, to directly see the unbearable brilliance of the Time, the support of all supports. Yogis call this distinguished kriya as Omkar kriya. Cosmic cavity, Brahma-randhra, gets ruptured at the time of death when Omkar kriya is repeated 20736 (Twenty thousand seven hundred and thirty six) times in a single breath and the yogi becomes one with the Immense Brilliance.

That, which the knowers call as the imperishable, and, wherein enter the desireless ascetics, and towards which the seekers observe continence, I shall now briefly describe that Destination to you.

The truth of the immense Time that is described by Sthitaprajna yogis as imperishable, and on viewing whose great brilliance, the viewer enters into It, that which is known after the practice of the last stage of the ancient yoga, and to qualify for which the yogis valorously practice Brahma-granthi-bheda and hridaya-granthi-bheda, such mystical discipline of yoga is now explained by Lord Srikrsna.

He, who closes all the exits, holds his mind into the heart, places his prana at the head, is established in deep concentration, repeats the monosyllabic mantra Om and forsakes his body by recalling Me, attains that Ultimate Destination.

He, who, by closing the nine exits of the body by yonimudra (this applies to a yogi whose heart has become sushumna due to his capacity to stop heart-beats after achieving hridaya-granthi-bheda), by conveying the mind along with the prana into the state of sushumna and by placing the prana at the middle of the eye-brows (bhrumadhya), gets a direct darshan of the unbearable brilliance of the Time, and who when firmly placed in it, can performs 20736 (Twenty thousand seven hundred and thirty six) Omkar kriyas in one breath for forsaking his body, he attains the ultimate destination by uniting with the unbearable brilliance of that Time.

Oh Parth! I am easily available to an ever-devoted yogi who always recalls Me with an undivided mind.

It is easier for those yogis who have been doing a valorous practice of yoga all their lives to directly perceive the immense brightness of Time by means of this last stage of yoga.

The great souls, who have achieved ultimate accomplishment, attain Me, and do not avail of rebirth that is transient and is a home to the pains.

The Time-Conscious great souls established in the results of yoga are established in the immense brilliance of the Time and are never again trapped in physical limitations.

Oh Arjuna! All the worlds including Brahma-Loka are reiterative, but, oh Kounteya! There is no rebirth after attaining Me.

All the souls in this creation are born and reborn until they realize the true character of the imperishable Supreme Time. Once realized, they are not again confined in physical limitations by way of rebirth.

Some of the after-death conditions are explained below for the benefit of the average men, who, for their lack of practice of yoga, have no knowledge of the unbearable brilliance of the Time that is faced at the time of death. If an average person, by knowing these conditions, can remain unfrightened at the time of death and for some time soon after death, then even he can become free from the obligation of rebirth.

When breathing is slowing down at the time of death, there is a fear of death with a feeling of lightness. When the heart stops beating there is a strong feeling of giddiness and one can hear a sound of whistling or rattling or ringing of bells. Simultaneously with this, the consciousness of the dying person quits his body. The course of giddiness can last from a few moments to three or four days on the physical scale depending upon one’s mental development. When the consciousness is quitting physical body, the person gets a momentary experience of the great brilliance of the Time. Having had no previous experience, the ordinary people are horrified by this.

This momentary experience is like that of suddenly facing the dazzling sun-light after staying confined to a dark room for very long. If one is not disturbed by this experience and recollects that this is that same great brilliance that manifests him and also this creation, then, he has a chance to unite with that brilliance. If he is frightened by the darshan of that dreadful brilliance and tries to seek shelter, that brilliance disappears instantly, and the soul finds itself exited from the body. Without physical support his consciousness has a feeling of emptiness at that time. He doesn’t understand at that time that death has overtaken him. When he observes his kin, he even tries to communicate with them, but no one can hear (feel) him. He fails in all his attempts. He slowly and gradually understands that he has died, when he observes last rites being performed on his body. At this instant, and sometimes a while earlier, he once again observes that ultimate brilliance. This time, the brilliance resembles a pure light that glows and then dims in the shape of a big circle of very shining golden color and the center of this is deep blue in color. This is a direct darshan of the Conscious Void. The dead man also hears the great Anahad Nada that reverberates from its center simultaneously with the darshan of the great light. This sound is just like that of thousands of clouds thundering simultaneously. If one can remain fearless and realize during this experience that, this itself is his real form, and this itself is the brilliance that manifests his consciousness; then the common man who can hold on this way and remain bold during this experience can unite with that brilliance and get rid of the cruel obligation of rebirth.

Those who are frightened by this experience go to heaven or hell in accordance with the level of their consciousness and remain tied up with the bondage of taking birth again and again. A yogi takes these experiences while he is alive and becomes fearless. He unites through the medium of death with the brilliance of all brilliance, the brilliance of the Time.

Those who are aware that one cosmic day has one thousand yuga and that one cosmic night also has one thousand yuga are the knowers of day and night.

The corporal matter that is the very support of manifestation of the entire creation, that matter which is the body of the entire creation, this conscious matter which is named as Brahma for its mere immensity, its timescale is being narrated by Lord Srikrsna. One day of the corporal matter constitutes 4,320,000,000 (Four hundred and thirty two million) solar years of mankind and its night also has the same duration. When the consciousness of a yogi surpasses physical limitations and becomes immense by first passing the boundaries of the earth and then of the solar system, he begins to become Time-Conscious. Such great souls have a grasp of the time interval between the manifestation of the matter and its subsequent merger.

All the manifestations originate from the Unmanifest at the dawn of the day, and at the fall of the night, they merge into the reality that is called as Unmanifest.

When this entire visible world is manifested on the support of the matter from the womb of the unmanifest Time, that time is reckoned as the beginning of the day of the Brahma, or of the matter. When the matter wanes in course of time and sinks into the Conscious Void, the time of its sinking is reckoned as the beginning of the night of Brahma.

Oh Parth! This multitude of spirits appears and reappears and merges helplessly at the fall of the night, and is created again at the dawn of the day.

Immense conscious matter supporting the entire creation that was merged in the womb of time, once again appears from the womb of the Time with its entire consciousness. The moment the conscious matter appears is referred to as the beginning of the immense day. This knowledge naturally comes to the yogis who awaken their entire consciousness because they begin to grasp the immensity of the Time by focusing their consciousness on the consciousness of the Time. When one hundred immense years are over by the measure of this immense day of the matter, at that time the life of this immense conscious matter is over and it merges into the womb of the Time only to be reborn in due course of time.

But beyond this Unmanifest there remains an Eternal Unmanifest Presence that does not perish even when all creatures are wiped out.

The Time, the unmanifest, imperishable Brahma is beyond the Conscious Void into which the matter is ultimately merged. That verily remains unmanifest even after the entire matter and the Conscious Void get merged.

That, which is described as the unmanifest and imperishable is also called as the ultimate destination, that is My ultimate resort. No one who attains it, ever again returns.

The immensity with which a great soul combines by surpassing death after a direct perception of the unbearable brilliance of the ultimate Time, a yogi is never born again after his merger with that immensity.

Oh Parth! The ultimate Purusa, within whom are contained all the creatures and by whom this entire world gets manifested, That is reached by having undivided faith in It.

The unmanifest truth of the Time that manifests the entire world from Its womb is attained by virtue of an undivided faith in the consciousness of the Time that is induced when It is experienced by a valorous practice of yoga.

Oh Bharatasrestha! I will now explain the time when the yogis depart never to come back or to come back.

Now Lord SrKrisn explains the conditions, and the time of quitting the body that causes a yogi who is physically limited to the boundaries of earth, either to take birth or not to be born again.

The knowers of Brahma (the Absolute) who follow the route marked by fire, light, day, bright half month, and half year of northward travel attain Brahma.

Those who can know the consciousness of the Void by awakening their dormant consciousness can directly see the unmanifest Time, the ultimate Soul, the brilliance of all brilliance that has a color like that of the sun.The yogis, at the end of their life, quit their body by yogic power during that period of six months when the earth is filled with numinous feelings, when the motion of the sun appears northward to the people who are earthbound. Thereby they merge into the brilliance of all brilliance, the immense brilliance of the Time, and never ever return.

A yogi who follows the route marked by smoke, night, the dark half month and the half year of the southward motion, returns after receiving the light of the moon.

The yogis, who pass away before knowing the consciousness of the Conscious Void while practicing yoga in their endeavor of awakening the immensity of their mind, are able to behold only a partial glimpse of that light of all lights, the unbearable brilliant Time; this glimpse is like that of the moon compared to that of the sun. Such yogis usually pass away when the sun appears to the earthlings to be in the southward course. They begin with their practice of yoga after their rebirth.

Since two routes, one bright and one dark are recognized as eternal in this world; a dead one who follows the bright course reaches a destination from where there is no return and the one who follows the other, verily returns.

Sagacious great souls have specified two routes for the human beings. One is the luminous way of the knowledge of direct perception of the shining form of the unmanifest, imperishable, absolute Time that opens up by awakening the entire immensity of one’s mind. Followers of this route have no
obligation to return. The other one is that of not realizing the Time, the ultimate Supreme Being owing to one’s failure to awaken the competencies of the mind, and this is full of darkness of ignorance. Those who tread this route are obliged to take birth again and again.

Oh Parth! No yogi, who has knowledge of both these routes is seized by delusion. Therefore, Oh Arjuna! Stay tuned to yoga forever.

A yogi who is initially unable to know the Unmanifest on account of the dormant faculties of his mind, undertakes a practice of yoga to awaken those faculties of his, and by receiving the reward of his valorous practice of yoga, he knows the true character of the consciousness of the Time and is thereby merged in Its brilliance.

A yogi oversteps the sacred gains described in the texts of yajna and penances, and begets the ultimate destination.

Such great souls, having become Time-Conscious by knowing the true nature of the Time, overstep death by means of death. Thereby they enjoy immortality by uniting with the brilliance of Mahakal, the great Time.

Thus ends the eighth chapter named Akshar Brahma Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

I shall now deliver to you, who is free from malice, this knowledge with its most secret expedients. By knowing this, you will get rid of the inauspicious.

When practicing this most secret yoga, a yogi who succeeds in its earlier stages, proceeds to become Time-Conscious as a result of his last stage practice of knowing the true character of the original root of all the roots, the Time. Lord Krishn now narrates the experiences gained by a yogi who is surrendered to the Time and is devoted to the Time.

This Rajavidya is the most secret, the best and sacred; it can be directly experienced and is full of virtue. It can be easily practiced and is everlasting.

This ancient yoga is a giver of Samadhi, which is its obvious consequence, to those who practice it. As it is a means of realizing the true character of the consciousness of the Time through the medium of Samadhi, it is the secret mystery that gives joy. Its traditions never become extinct in this world.

Oh Parantapa! Those who have no faith in this Dharma do not reach Me and they continue to return in this mortal world.

The mediocre, who have not had even a gleam of the unmanifest immense consciousness present within themselves and which supports them, have no faith in this discipline of yoga and in its results. Failing to know that great brilliance, the Time, by means of yoga, they are born again and again and spend a fearful life in fear of death. Those, who succeed in awakening their consciousness by practicing yoga, find themselves capable of ideating over issues like the origin of the creation, its destruction and the like, and can understand its secrets.

This entire world is occupied by the manifestations of Mine, the unmanifest Me, and all the elements (earth, water, fire, air and sky) are present in Me; I am not in them.

The entire manifested creation is established in that unmanifest consciousness of the Time which is replete in the consciousness of the Void that contains all matter. That consciousness of the Time remains unmanifest beyond the entire manifested creation.

Those creatures are not posited within Me. Look at the splendor of My yoga, that, despite being the fosterer of all that is created and despite being the creator of the spirits, I am not present within them.

The great souls, who by their practice of yoga are vested with great yogic power, are able to know that the unmanifest ultimate truth of the Time manifests the creation from Its womb and yet remains aloof from it. The consciousness of the Time is there, and yet it isn’t. It manifests the matter that is the prime support of the manifestation of the creation, and also their five elementary radicals, the five elements - earth, water, fire, air and sky, and yet It remains unmanifest beyond the consciousness of the Void that contains the creation.

May it be known that just as the free wandering great wind is contained in the sky, similarly all the spirits (earth, water, fire, air and sky) are contained in Me.

Just as the wind can be experienced though it can not be seen, and that great wind remains contained in the sky that appears as if it is unmanifest; similarly, this entire creation, being contained in the Conscious Void, is contained in the unmanifest truth of the Time.

Oh Kounteya! All creatures attain My own State of Being at the end the of kalpa , and I again cause creation at the dawn of kalpa.

The great souls, who have realized the entire immensity of the matter and are proceeding to settle in the consciousness of the Void that is above it, come to know that one day of the consciousness of the conscious matter constitutes 4,320,000,000 (four billion, three hundred and twenty million) years of mankind. The entire creation appears from the Conscious Void on the support of the consciousness of the matter at the dawn of that day, and at the end of this long day, the creation vanishes into the consciousness of the Void and the consciousness of the Time that pervades it. The yogis who have a grasp of the dimension of this immense day have named it as a “kalpa”.

Dormant by My true nature and also released from the obligation of My true nature, I again and again cause the formation of the flock of all the spirits (viz. earth, water, fire, air and sky).

It is the nature of the Time, the ultimate Soul, i.e. the unmanifest brilliance of the Time Consciousness to cause the manifestation of the creation and yet not create it. It does verily nothing even in creating and destroying this creation again and again.

Oh Dhananjaya! Being detached and indifferent in those acts, they do not bind Me.

A Sthitaprajna Time-Conscious great yogi is able to understand that the vastly brilliant form of the unmanifest Time, for the knowledge of whose true character the yogis undertake yogic karma and get established in Samadhi by becoming desireless, that Time being its own result in spite of appearing as if manifesting creation and get reflected (Itself in it) but still remains beyond it.

Oh Kounteya! It is My true character that presides over the creation of the moveable and the immovable; that is why this world is changing in several ways.

This itself is the reason why the act of the Time, the Supreme Being, of conceiving this creation to Himself all by Himself, then of manifesting it, and again of absorbing it within Himself is described as being the true nature of the Time. It is by the virtue of this nature of the Time, that, the entire creation is comprehended as if it is being created and is being destroyed.

The foolish who are unaware of My ultimate presence ignore Me, the very support of the human life, the Maheswara, the Lord Supreme of all creatures.

Although, the Time, the Supreme Lord manifests Himself on the support of the human body to provide an indication towards the unmanifest consciousness of the Time, the mediocre common souls commit the blunder of considering Him a mere human being. Little do they understand that the Time Itself has appeared in the form of Its epitome, so as to provide an indication towards Itself.

Those, with aimless hopes, useless karma and vain knowledge, take refuge in the demonical and evil traits that cause the dispersal of mind and the delusion.

The persons, who have no reach beyond the physical limits and who have a preference only for sensuous enjoyments, live with the devilish traits of ignorance. For their failure in awakening their consciousness, they cannot even think of the unmanifest immense presence underlying the manifestation of life.

Oh Parth! But the great souls, who take refuge in the divine self presence, recognize Me as the Eternal Origin of all spirits, the Imperishable Being, and worship Me with an undivided mind.

Those great persons, who are able to understand the divine immensity of the mind that gives strength to the organs, are established in the consciousness of the Time i.e. the unmanifest presence that manifests the immensity of the mind and is replete in the consciousness of the Void. Being Time-Conscious, whatever is done by them, is an indication towards that unmanifest brilliance of all brilliance - the unbearable brilliant Time.

They worship Me with devoted love, glorifying Me with fervor, keeping their vows constantly, invoking Me, being united eternally.

The great persons, who exercise in sacrificing prana into prana by (to perform) Omkar kriya being established in yonimudra, having come to know unbearable brilliant Time, Light of all Light, whitch colour is like that of the Sun, become devoted to It, live under the aegis of It, glorify that Light of immense Time and hear sound “Anahad Nad”, emanating from that Light, bow down before Time itself and worship Time Itself eternally, on becoming conscious of Time.

Some worship Me with a feeling of oneness by means of Jnana-yajna. Others worship Me, the face of the world, in various ways with a feeling of otherness.

The yogis, who attain wisdom by knowing the unmanifest immensely brilliant Time, behold the Time alone to be sporting in this world, by virtue of their consciousness that is in union with the consciousness of the Time.

I am the sacrifice, I am sacrificial worship, I am oblation, I am medicament, I am incantation, I am purified butter, and I am the fire and the act of oblation.

Those who have achieved Time realization are called as Time-Conscious great souls. Such great persons behold, in all karma in this visible world as well as in the unmanifest Conscious Void that lies beyond this world, the consciousness of the Time alone. They are able to perceive the Time as the doer, as all that is being done as well as its consequence. The body, the medicaments that nourish the body, the practice of mantra that liberates from ignorance, the fire, the purified butter, the oblation, the killed, the killer, all is Time.

I am myself the father and the mother, the fosterer and the grand father of this world; the sacred Omkar that ought to be known is Me. I Myself am Rigveda, Samveda and Yajurveda.

The brilliant Time Itself is the father, the mother, the fosterer, the grandfather of this world. The entire memorabilia, called as vedas, which was preserved by the ancient sages through the medium of words for their future progeny and the Omkar that is the support of words, everything is the Time Itself.

I am myself the destination, the overseeing Lord who fosters, and everybody’s abode, a friend worthy to submit to, the creation, the support and the universal destruction. I am the imperishable seed.

The Time is moving; the Time is standstill, despite being stand still it appears to be moving. It is the Master to whom everybody is surrendered; It is all creatures, their friends and enemies. The Time Itself is everybody’s support and also the lack of it.

I heat up, I procure the rains and then pour the rains, and, oh Arjuna! I am the death, the reality and the illusion.

Time Itself, in the form of a woman, attracts the Time in the form of a man, and burning Itself in the fires of passion, drops Itself in the form of semen and menses, and is Itself born in the form of a progeny. It dies Itself when death comes. Beyond death, everything that is called as immortal, real, unreal and whatever else that exists, it is the Time Itself.

Those who drink the juice of soma are purified of sins and worship Me in three ways through yajna and pray for the heaven. They access the world of Indra and enjoy the divine pleasures of gods.
After enjoying the vast heaven, they return to the mortal world when their fortune is exhausted. Thus resorting to the three laws and full of the desires of joy, they only repeat the to and fro journey.

Those who could not avail of this knowledge, exert themselves to the practice of yoga by knowing about the three stages of this ancient discipline. Sanctified in the fires of yoga, they begin to procure bit by bit knowledge of the Unmanifest that manifests life by surpassing the first stage of yoga. If yogis pass away at this stage, they are reborn after death on this earth after living for a long time in the subtle worlds of gods, so that they may fulfill their remaining stages of development. Such yogis have to take several births to know the consciousness of the Time that is imbued in the Conscious Void by awakening their entire immense consciousness by a valorous practice of yoga.
Those who have gone beyond the physical limitations by practicing yoga, can see the subtle world that is beyond this mortal world. Several such great persons have personally observed several subtle worlds like the heavens and the hells, and have described them at length. Such great souls are already aware that this gross mortal world, and beyond that all the subtle worlds, are the manifestations of the ultimate brilliance of the Time.
Those, who have an undying desire for joy during and after their life, take support of the rituals prescribed in scriptures and of so called holy acts like yajna, charity, etc. that give limited fruits. As a result, they dwell in the pleasure-oriented subtle worlds like heaven, after their death and are reborn again on the earth.

United with Me, the people worship Me by recalling Me. I ensure the well being of those who are forever tuned to yoga.

The yogis, who have achieved desirelessness, behold everywhere the play of the Time. The Time, the Paramatma, Itself bestows the results of the practice performed by such yogis for knowing the Time.

Oh Kounteya! Even those devotees who worship other gods with devotion, worship only Me, albeit indirectly.

People limited in physical limitations, who have a fixation for pleasures, come across the knowledge of deities of the subtle world and begin to worship them. Little do they know that by worshiping a deity that is a manifestation of the Time itself, they are indirectly worshiping the Time. Unaware of this, that endeavor of theirs can not fetch them even a gleam of that brilliance of all brilliance, the unbearable brilliant Time.

I am Myself the recipient of all the yajnas and also the Supreme Deity. But, unaware of My true nature, they inevitably fall.

All the yajnas, the reward of the yajnas, the intended cause of the yajna, everything is the Unmanifest Itself. The ordinary people who are unaware of this reality have no reach beyond their physical limitations or at most up to some subtle worlds beyond their physical limits; which is why they die again and again and are born again and again.

Worshipers of deities reach the deities, worshipers of manes reach the manes, and worshipers of spirits reach the spirits. All those who worship Me, reach Me.

Those, who worship the deities either by self-acquired reflection of subtle worlds or by way of knowing through others, and those, who worship their ancestors in the form of manes, and also those, with tamasik tendencies who worship ghosts and spirits; all of them, owing to their respective mental fixation, remain confined within the limitations of the subtle worlds. After their death they reach the worlds of their lifelong worship, and are born again and again. Yogis who directly perceive the unbearable brilliance of the Time are devoted to the Time Itself and get merged in that same brilliance after their death. They are not born again.

Whoever places leaves, flowers, fruits, water with devotion upon Me; I eat whatever is earnestly gifted by such self-controlled souls.

A devotee of the Time, by knowing the truth of the Time, comprehends himself as the manifestation of the Time, and worships himself through himself. Fruits, flowers, whatever he offers to others or receives himself, all that is ultimately availed of by the brilliance of all brilliance, the Time.

Oh Kounteya! Whatever you do, whatever you eat, whatever you pour in the fires, whatever you give away in charity and do in penance, place all that upon Me.

Whatever is done by the great souls who proceed to know the true character of the Time, whether they are burning in the fires of yoga or are bestowing the knowledge of yoga to a seeker, all that is just as if it is being placed upon the Time by the Time Itself.

In this manner you will become free from the bondage of karma that bears auspicious and inauspicious fruits, and will attain Sanyas Yoga (i.e. the knowledge of death); duly accomplished you will reach Me.

The great persons established in Samadhi - a result of yoga, come to know death, and thinking only about the immensely brilliant Time all the time, they get merged into It.

I am uniform in all the spirits (viz. earth, water, fire, air and sky). I have no likes or dislikes; but those who worship Me with affection, they are within Me and I am within them.

In its brilliant form, the Time Itself is stationed in all the creatures. No one is Its favored, nor anybody is Its disfavored. And yet, those yogis who ignite the fires of yoga and offer their body in those fires, take a direct darshan of this brilliant form of the Time. Such yogis are always faced with the brilliant form of the Time and having Its direct darshan all the time become Its unique devotees and remain placed in It.

Even if a very wicked person worships Me with inimitable devotion, he deserves to be considered as a righteous person because he has acquired a proper focus.

Just satiating his sense organs, if a common person who has been living in physical limitations, begins to practice yoga by getting a reflection of the immensity of the mind that enjoys all the pleasures through the medium of the senses; then such a person should be properly accredited for his firm determination of getting established in Samadhi. Especially, since he has already embarked on his journey to the Infinity by overcoming his physical limitations.

Soon he becomes a pious soul and attains eternal peace. Oh Kounteya! Take it from Me, My devotee never perishes.

Such a great man knows death and by knowing the Time that fosters the entire world by manifesting it, he becomes a Time-Conscious righteous soul. He is absorbed in the brilliance of the Time, and thereby avails of eternal peace. Such a great soul is not obligated to become limited in physical limitations.

Oh Parth! The sinful creatures, women, Vaisyas, Sudras, even they reach the ultimate destination by taking refuge in Me.

Women, who manifest an unmanifest consciousness through the medium of their body by sheltering it in a human body; the Sudras who have no reach beyond the physical boundaries; the Vaisyas who are the specialists of nourishing the body; and all those who are born to sinful intermarriages; if they practice yoga for their upliftment from the physical limits, they all can take a direct experience of that ultimately brilliant form of the Time, and surrendered to the Time, they also can attain the Ultimate Destiny.

And more over those virtuous brahmans, rajarishas and devotees, having taken refuge in Me, attain absolute salvation from re-incarnations. That’s why you, having got this unhappy perishable human body, worship only Me.

The Ksatriyas who tend to rise above the physical limits by giving up their body, and the Brahmins who naturally tend to ponder upon the unmanifest trans-physical presence beyond physical limits, take support of this ancient discipline of yoga, and by knowing the brilliance of the great brilliant Time personally, they become one with It. One must practice this yoga for his establishment in the consciousness of the Time that imbues the Conscious Void by completely awakening his mind and by knowing the limitations of this human body.

Keep your mind in Me, be devoted to Me, worship Me, bow to Me. In this manner amalgamate yourself with Me, thus tending to Me, you will attain Me.

The yogis, who have overstepped physical limitations for knowing the Time and are established in the consciousness of the Time that is imbued in the Conscious Void, focus their mind into It by completing their practice of hridaya-granthi-bheda. They become the devotees of the Time, and by doing Omkar kriya in yonimudra, take Its direct darshan. They bow only to It and by concentrating the entire immense consciousness of their mind into the shining ultimate brilliance of the Time, they get an ingression into the Time.

Thus ends the ninth chapter named Raj-Vidhya Raj-Guhya Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Lord Krishn said, “Oh Mahabaho! Now listen to My supreme words that I shall deliver to you with a desire to benefit you, as you are extremely dear to Me.”

The Stithaprajna great persons, who can focus the entire immensity of their mind in the most brilliant consciousness of the Time, get an access into the brilliance of that unbearable brilliant Time. Time Itself gives Its description to such great yogis.

Neither gods nor great sages know My beginning because I Myself am the originator of all gods and great sages.

The yogis, who are established in the Conscious Void and have the entire immensity of their mind focused in the consciousness of the Time, begin to comprehend the consciousness of the Time. At this juncture they can experience that the creatures, the gods and the sages of the gross as well as the subtle worlds can not have a complete grasp of the influence of the Time, simply because they are still in the process of knowing the ultimate truth.

He, who knows My reality of being without birth, without a beginning an the Supreme Lord, such a scholar among mortals is liberated from all his sins.

Despite the limitations of the human body, the one who has been able to awaken the entire immensity of his mind by practicing this ancient yoga, and has been able to focus the entire consciousness of that awakened mind into the brilliance of the great shining Time; such a sage is able to understand that the Time has no beginning and no end. The unmanifest Time Itself is that Great Lord who manifests all these gross and subtle worlds or the various dimensions.

Intellect, knowledge, non-delusion, forgiveness, truth, restraint, quietude, happiness, grief, presence and absence, fear and the absence of fear.
Nonviolence, equanimity, satisfaction, penance, charity, success and failure, all these different feelings of creatures originate from Me.

The Time, that is the support of all supports, the foremost support, the brilliance of all brilliance, the unmanifest, Itself is manifested in all those abstractions that are manifested in this creation, like the intellect, the knowledge of knowledge itself, forgiveness, capacity to realize the basic character of the senses, happiness and sorrow, fear and fearlessness, violence and nonviolence, equanimity, penance in the form of fires of yoga, gracing the deserving with yoga and other disciplines, success and failure etc.

Seven great sages, the four who are their ancients and Manu have originated from the innate property of My mind. All these subjects are their progeny.

The seven sages, Sanat Kumar and others who came even earlier and Manu, were created from just one thought of the thought of all the thoughts. The entire subjects in this creation have come into being through them.

He, who knows the real character of this splendor of Mine and of yoga, accomplishes this unwavering yoga. There is no doubt about this.

Those great persons, who were able to offer their body as an oblation in the fires of yoga ignited by a fierce practice, are able to focus their consciousness with their entire yogic strength upon the unmanifest Time, the Supreme Lord. Thereby they unite with the Time by Its blessings and know Its true character.

The devoted wise worship Me with an understanding that I am the very originator of every thing and that everything is happening only through Me.

Availed of equanimity, a Sthitaprajna great soul can understand that it is the Unmanifest Itself that causes the creation of the entire visible world, and that by manifesting Itself, It is sporting with Itself only. The great souls who take this experience are surrendered to the Time and they end the journey of their life by becoming Time-Conscious.

Those who have their mind committed to Me and those who have placed their life upon Me, they explain and narrate to each other and they live satisfied.

The yogis, who are enthused to practice this ancient yoga to know the unmanifest reality that causes life and death, successfully pass the second stage of hridaya-granthi-bheda of yoga, and are established in the consciousness of the Void. When they start with the practice of the last stage of yoga to know the consciousness of the Time that is imbued in the consciousness of the Void, they sit steady in yonimudra and while observing the great brilliant form of the Time, they concentrate their entire consciousness into It, and by means of Omkar kriya they place their prana upon the prana of the prana, the Time. Thereby knowing the Time, they become Time-Conscious and remain charmed in the Time. By concentrating their awakened immense consciousness in the unbearable brilliance of the Time, they remain satisfied while having a conversation with themselves, which is the same thing as having a conversation with the brilliant Time.

To those who are forever attuned, who worship Me with fondness, I bestow Buddhi-Yoga , whereby they verily reach Me.

Those who, out of their fondness for the Time, have offered their life as an oblation in the immense brilliance of the Time by means of Omkar kriya, to such great persons Time Itself bestows the knowledge of Time.

As an act of compassion for them, I myself remove the darkness of ignorance in their self-consciousness by the torch of shining wisdom.

Those great persons, who, for the sake of knowing the ultimate truth, have offered their whole life as an oblation in the fires of yoga ignited by their practice of yoga, upon such great persons the Time Itself bestows compassion and gives them a direct darshan of Its immense unbearable shining form.

Arjuna said, “You are the ultimate Brahma, the ultimate Destiny, the ultimate Holiness. All sages recognize You as the Eternal Divine Creator, the primal Deity, the Unborn and the omnipresent. This same truth is narrated to me by Narad, the sage of gods, Asita, Devala, the great sage Vyasa, and also Yourself.”

Oh Kesava! Now I trust as truth all that You say to me. Oh Lord! Neither demons nor deities know Your personality.

Oh the favorite of the creatures! Oh the Lord of the creatures, the God of the gods, the Universal Lord, Purushottam! You Yourself know Yourself through Yourself.

Only You have the competence to narrate those divine splendid creations of Yours with completeness by which You are occupying all the worlds.

Oh Great Yogi! Continuously reflecting upon You, how should I know You? And how should I reflect upon You in Your very many forms?

Oh Janardan! Please narrate once again at length Your yoga and Your splendid creations, because I am not getting satisfied in hearing these immortal words.

A great person who has focused the entire immensity of his mind into that infinite imperishable Supreme Time, by knowing the Time and duly settled in the Time, he asks a question to the Time Itself. And, that flame of all flames, the support of all supports, the immensity of the immense itself, the Time Itself reveals Itself to such a sadhak.

Lord SrKrisn said, “Oh Kurusrestha! Now I will narrate for your cause only the pre-eminent among my divine splendid creations because there is no end to my extent.”

The Time, the ultimate Lord, the support of all supports, the shine of all that shines, the Soul of the soul, the Void of the Void itself, the consciousness of consciousness, now Itself explains itself. Who else can know It completely if It doesn’t Itself gives an exposé on Itself? He, who has appeared in the form of SriKrisn, has bestowed this knowledge for the entire future mankind by giving an indication towards Himself, through the medium of Arjuna.

Oh Gudakesa! I am the feeling of ‘I’ consciousness that is present in the mind of every creature. I am the beginning, the middle and also the end of all creatures.

Oh the conqueror of sleep! I am the essence of all the constituents - earth, water, fire, air and sky which make the basic matter of this creation. I am the beginning, the middle and the end, or, the past, the present and the future of this all.

I am Visnu among the Adityas, the sun among the radiant, Marichi among the Marutas and the moon among the constellations.

I am Samveda in the ancient knowledge, Indra among the gods, the conscious mind among the senses and the consciousness of all creatures.

I am Shankar among the Rudras, Kuber among the yakshas and the demons, and the fire among the Vasus. I am Meru among the mountain peaks.

I am Sankar among the rudras, Kuber among the yaksas and the demons, and the fire among the Vasus. I am Meru among the mountain peaks. Lord ShriKrisn has described Himself as Meru among the mountain peaks. There has been for too long a mystery about Meru. In my opinion, ‘Aurora Borealis’ near the north pole that looks like a peak or the shining aura of the earth itself, should be considered as Meru. Attempts were made to discover Meru by assuming that it could be a mountain peak but a mountain peak of its description is not found any where. If we ponder in view of the available description of the peak of Meru, we find that the golden peak of Meru on which deities and several para-human beings reside could be the shining brilliance of Aurora Borealis that appears near the North Pole, and which may possibly be the aura of our planet - earth. We also read in ancient scriptures that the gods have their one day that lasts six months and one night that also lasts six months, which holds true for the northern polar region.

Know Me as Brihaspati, the chief among the priests; Skandha among the warriors and an ocean among the lakes.

I am Bhrigu among the great sages, a letter in the spoken words, yajna of Japa among the yajnas, and the Himalaya among the immovable.

I am Bhrigu among the great sages, I am the letter – the foundation of the word, yajna of Japa among the yajnas, and the Himalaya among the immovable.

I am the holy Ashvattha tree among the trees, Narada among the sages of gods, Chitraratha among the celestial musicians and Kapila among the Siddhas .

I am Uccaisrava, the horse that originated from Ambrosia (the nectar of immortality) among horses, Airavata among the great elephants, and the King among the human beings.

I am Vajra among the weapons, Kamadhenu among the cows, Kamadeva who is the progenitor, and Vasuki among the serpents.

I am Vajra among the weapons, Kamadhenu among the cows; I am the passion of love which is the basis of reproduction, and Vasuki among the serpents.

Among the snakes, I am Ananta (Sheshnag), the god of water Varuna is Me, Aryama among the manes and Yamaraj that controls the creatures, is Me.

I am Prahlada among the demons, time among the measures, lion among the animals, and eagle among the birds.

I am Prahlada among the demons, and the time that is felt in the beings that are conscious of the past, the present and the future. I am the Lord of animals - Mrugendra among the animals, and eagle among the birds.

I am the wind among the swift, Ram among the warriors, alligator among the fish, and the Ganges among the rivers.

I am the vital air that sanctifies the mortal body with life, among the warriors I am Rama, alligator among the fish, and among the rivers, I am the Ganges.

Oh Arjuna! I am the beginning, and the end, and the middle of the creation. Among the disciplines, I am the spiritual and ancient yoga. I am the argument of the debaters.

I am the letter ‘A’ among the letters, and the dvandva among the compounds. I am the imperishable Time and the Creator of the creation.

I am letter ‘A’ among the letters. I am the clash among those who live in group, and I myself am the imperishable immense Time that fosters all.

I am the Death that claims everybody, and also the cause of future prospects. Among the women, I am the fame, the prosperity, the speech, the memory, the intellect, the courage and the compassion.

I am the music of the musicians, Gayatri among the metres. I am Margasirsa among the months and Vasanta (the spring) among the seasons.

I am the gamble of the deceitful, brilliance of the brilliant, and the victory of the victors. I am the trade of the traders, and the reality of the real.

I am Vasudeva in the lineage of Vrusni, Dhananjaya among the Pandavas, Vyasa among the sages and also the poet Sukracarya among the poets (the wise).

I am the scepter of the conquerors, the strategy of the desirers of victory. I am the silence of the secret feelings, and the wisdom of the wise.

And, oh Arjuna! I am also the seed of the origin of all the creatures. There is no moveable and immoveable creation that is without Me.

I am the seed of all the creatures. There is no moveable or immoveable creature that is not created by Me; everywhere it is only I and I alone.

Oh Parantapa, there is no end to My divine splendid creations. I have briefly described the extent of My splendid creations.

I am the Infinite; My divine splendid creations are endless. I have narrated these splendid creations for your cause.

My special brilliance gets expressed in every reality in this creation that is imbued with splendor, is shining, and is full of vigor.

And what is your interest in knowing all this, oh Arjuna! I remain established retaining this entire world by a small quantum of Mine.

And what use is knowing all this, oh Arjuna! I retain this entire world by a small quantum of Mine.The great soul who has been able to focus the entire immensity of his mind into the great flame, the brilliance of the Time, and has united his consciousness with It, is able to understand that this entire creation is very much a manifestation of that Kal, yet among all these manifestations, the most eminent divine splendid ones imbued with glory and vigor are a direct indication towards that immense Time.

Thus ends the tenth chapter named Vibhuti Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Arjuna said, “By placing Your blessings upon me, the secret supreme words that You have expounded have destroyed my delusion.”

Oh Kamalapatraksa! I have heard from You at length the creation and the destruction of all creatures, and also Your imperishable greatness.

Oh Parameshwar! You are exactly like You describe Yourself. Oh Purushottam! I wish to see Your divine form.

Oh Prabho! If You think that I am capable to see that form, then, Oh Yogeswar , please give me a darshan of Your indestructible immortal self.

The great person who could concentrate the entire immensity of his mind upon the great brilliance of the Time, and who could thereby unite with that and could thereupon converse with the Time, the Creator of all; he, subsequent to knowing all the splendid creations and also about the entire creation, seeks to take a direct darshan of Its immensely plentiful actual form, and he prays to the imperishable, unmanifest, ultimately brilliant Time to appear in that immense form.

Sri Bhagawan said, “Oh Parth! Look at My hundreds and thousands of divine forms of several types and of several colors and figures.”

The Time accepts the prayers of the great person who, by kindling the fires of yoga in his body, has offered his life as an oblation to It. Time Itself shows him Its immense form, and asks him to behold Its hundreds and thousands of divine forms of several hues and figures.

Oh Bharat! Observe Adityas, Vasus, Rudras, Ásvinikumars and Marutas. Observe the wonders and great forms never seen before.

Oh Gudakesa! Now behold in this body of Mine, the entire world together with the moveable and the immoveable and whatever else that You wish to behold.

The Time, the ultimate Lord, blesses that great soul with a direct darshan of Its entire wealth, and offers him to watch the entire world together with all the gross and the subtle worlds, and also whatever else that he wishes; all contained in Its unmanifest sky-like body.

But you cannot see Me with your eyes. I shall bestow divine vision upon you. Look at My splendorous wealth of yoga.

While blessing a yogi with Its direct darshan, It gives divine vision to the great yogi and gives a direct darshan of Its entire brilliant splendor.

Sanjay said, “The great Lord of yoga said this to Parth and then displayed His ultimately splendorous form.”

A yogi, who has concentrated the entire immense consciousness of his mind into the great flame of the Time, watches by means of divine vision, Its divine form which is full of great plentiful wealth.

Furnished with numerous mouths and eyes, having several unique appearances, provided with innumerable divine ornaments and equipped with divine weapons. Garnished by divine strings and garments, anointed with divine fragrance, full of all kind of wonders, having innumerable faces everywhere; Arjuna viewed the Lord like this.

That immense form of the Time has several mouths and eyes and is full of marvelous scenes. All worlds are Its ornaments and It is armed with several weapons, wearing all the planets and the celestial bodies as a string. The whole sky is like Its garment. The energy of the entire creation is the fragrance anointed on Its body. With wonders greater than all possible wonders, such infinite, boundless Time can be viewed by the yogis with Its blessings.

The brightness caused by thousands of suns appearing simultaneously in the sky may perhaps be hardly comparable with the brightness of that Mahatma.

The brilliance of that boundless brilliance of all brilliance, the immensely brilliant form is such that the brilliance caused by a simultaneous appearance of several thousand suns may perhaps be a very small part of that, when compared.

At this juncture, Pandav viewed aggregated in the body of the foremost Lord of the lords, the entire world that is segregated in several ways.

Several differently manifested worlds inside that brilliant great flame appear simultaneously in the body of the unbearably brilliant Mahadeva.

Then, wonder struck and agitated, Dhananjay bowed his head before the God and with his hands folded, he said.

Arjuna said, “Oh God! I behold all the gods, several groups of creatures, Lord Brahma sitting upon a lotus-seat, all the sages and the divine serpents, all contained within Your body.

With Your blessings alone I am able to see within Your unmanifest body all the gods, various forms of corporal matter, the consciousness of the matter embodied as God Brahma, all the sages and the huge divine serpents; all manifested from Your great brilliance.

I behold You in Your endless form, with several arms, bellies, mouths and eyes. Oh Visvarupa! I see no end, no middle and no beginning to You.

I behold You everywhere with crown, mace and chakra , with profoundly radiant cloud of brilliance, and a luminance like a blazing fire, such a boundless form is very difficult to watch.

That great brilliance in front of which the brightness of thousands of suns is nothing, that great brilliance is like Your crown. That same brilliance is like the mace of Your unmanifest body and that very brilliance is like Your face which is round like a disc. I am beholding that Your face is like a mass of infinite radiant shine, luminous like a terribly ablaze fire and the sun; it is like an abyss, a terrible fireball of Time.

You are That worth knowing Ultimate Imperishable; You only are the Supreme Refuge of this world. Only You are the guardian of the eternal law. I have recognized that You are that Indestructible Purusa that is the Eternal Truth.

I behold You without a beginning, a middle and an end, provided with extremely mighty innumerable arms; the sun and the moon are Your eyes; Your face resembles a blazing fire; You are heating this world with Your brilliance.

The ultimate embodiment, the absolute imperishable Time has no past, present and future; It remains in the trio simultaneously. All the directions are Its infinitely mighty arms. The sun and the moon are Its eyes, and It has a brilliant face that is luminous like thousands of frightful suns together and is heating this world with its brilliance.

Oh Mahatman! The space between the earth and the heaven and all the directions are imbued verily with Your presence. All the three worlds are getting afflicted with the sight of such miraculous terrific form.

The heavens, the earth, the planets and the stars, the galaxies, all the directions and the space is pervaded only by It. Despite being permeated by the Time, and despite themselves being the manifestation of the Time, they regret not knowing the Time by watching the frightful destructive form of the marvelously beautiful Time.

Those groups of gods are plunging into You. Many of them are praising You in fright with folded hands. Groups of great sages and accomplished yogis are praising You in several panegyric hymns as they hail You.

Groups of great sages and accomplished yogis are praising You in several panegyric hymns as they hail You. All creatures and gods are manifested by the Time and are absorbed in the Time Itself soon after their time is over. Those, who have gained some acquaintance of the Time, scared by the Time, they, with all other sages and accomplished persons pay encomiums to the Time by taking refuge only in the Time.

The groups of Rudra, Aditya, Vasu, Adhya, Vísvadeva, Ásvinikumara, maruta, Manes, Gandharva, Yaksa, Raksasa and the accomplished yogis are all observing You in amazement.

That unmanifest Time who is the Soul of the soul, the support of all supports, whose brilliance remains unmatched by any other brilliance; that Time, the Creator of all, Itself is the eternal embodiment. In the form of Shiva, in the form of Vishnu, in the form of Brahma the grandfather, and the sun, the moon, Indra, Varuna, Vayu, Yama, past, future and present and in the form of the entire world, It Itself is manifested. The great persons who are able to see It with Its blessings are stunned by the sight of that unbearable frightful scene, and their eyes remain glued to It.

Oh Mahabaho! People are getting frightened at the sight of Your vast form of several mouths and eyes, several arms, thighs and feet, several bellies and terrible tusks. I am also feeling agitated.

While personally viewing the unbearable flame of the Time, the yogis observe Its frightful face of fearful teeth, and unbearable brilliant burning mouths; where there are eyes there are arms and legs and bellies as well, It has all Its organs spread all over the world simultaneously. Time Conscious great persons take fright at the sight of this frightful, brilliant, dangerous display.

Oh Vishnu! Touching the skies in several radiant hues, and mouths wide open, and big glowing eyes, my mind is overtaken by fright at this sight of You. I am not able to resume courage and peace.

Great persons lose courage at the sight of the fearful appearance of the Time, that has an all-pervading frightful brilliance, teeth that are huge and vast, and unbearable fire-ball like eyes.

My sense of direction is gone, and I don’t get solace at the sight of the face that is frightful, like the all-enveloping fire of universal destruction, Oh Lord of Gods! Be pleased.

Frightened at the sight of the terrible faces of the Time, which with frightful molars are like the fire of ultimate annihilation, burning with a brilliance more than the combined brilliance of thousands of suns, the great person seeks shelter with the great Time only.

All those sons of Dhrtarastra, together with the groups of kings are plunging into You. Bishma, Drona and this sutaputra, together with the main warriors of our side are running impetuously and entering Your formidable mouth of frightful molars. Several of them can be seen with their crushed heads trapped between Your teeth.

Blessed by the Time Itself, a Time Conscious great person is able to see quite clearly that all the creatures and all the human beings begin to race towards death with all their strength from the very moment of their birth. Being sucked so forcefully towards death, these creatures, created by the Time Itself, enter the terrible mouths of terrible teeth. Their gross bodies are crushed by the terrible teeth of the Time. It may be said that their gross bodies are either reduced to ashes by burning in the funeral pyre or by their underground burial. No body could ever survive the Time.

Just as several streams of waters of rivers race towards the ocean and are merged into it, the brave human beings enter Your mouth.
Just as insects plunge with a great force into the burning flame only to be burnt, this entire world also enters Your mouth with a great force just to vanish.

While personally observing this frightful form of the Time by Its grace, these great persons directly see that just as rivers flowing with their full force towards the ocean simply terminate in the ocean, similarly all the human beings, whether they are brave or coward, whether somebody is killing them or they are dying their natural deaths, are terminated by the Time Itself. Just as insects attracted by a flame race towards it only to be destroyed, almost in the same manner, all the creatures that are the creation of the Time rush only into the mouth of the Time.

While eating with Your blazing mouth You are licking these worlds from all sides. Oh Vishnu! Your intense brilliance is heating up this entire world with ever growing brilliance.

This entire creation is being diminished and consumed by the Time, and the frightful illumination of the Time that manifests the entire world is heating it up from all sides.

Tell me, who are You with such a terrible form? Oh Supreme God! I bow to You, be propitiated. The Eternal Embodiment, I wish to know You in Your true character as I cannot know Your inclination.

Frightened by the direct perception of the terrible form of immense shining Time, the great person, in a state of surrender to the Time, asks, “Oh Aadi svarup, the Lord of all the lords, immense beyond the immense, who are You? What is Your true character?”

Sri Bhagawan said, “I am the Death, the Time, the destroyer of the world. My advent is for destroying these worlds. All warriors in the army of Your adversaries won’t be there even without You.”

Time Itself describes Itself to the Time-Conscious. ‘I am the Death that destroys the entire world. Past, present and future have no sovereignty over Me. In every moment, it’s Me and Me alone. I create the entire world and then destroy it too.’ Whatever is created, its destruction is sure.

Therefore, you stand up. Earn glory and enjoy the kingdom by vanquishing the enemy. Already they stand killed by Me, Oh Savyasacin! You are just an instrument!

Whoever is born, his diminution with the course of time begins from the very moment of his birth. Even if he is killed by someone either in war or in other condition, the killer is just an instrument of the Time. Even if no one kills him, his death at the end of life is certain. All creatures, right from their birth, stand killed by the Time.

Bhisma, Drona, Jayadrath and Karna and also many others, slay them; they have already been slain by Me. Don’t fear. You will conquer your enemy in the war; fight it out.

Sanjay said, “Loquacious on hearing this speech of Kesava, Kirity shivered and bowed with folded hands, then bowed again in fear and said to Lord Srikrishan.”

Surrendered to the Time, a frightened Time Conscious great person, while taking a direct darshan of the Time by Its grace and watching the frightful scene of all worlds being devoured by the Time, beseeches the Time.

Arjuna said, “Oh Rsikesa! It is only appropriate that the world is exulting in Your glory and is enamored, the demons are running berserk in fear and the congregations of all accomplished ones are bowing to You.”

Oh Paramesvar, only You and You alone are there in this world. This world is excited by Your influence. It is hued only in Your hue. The mediocre who are concerned about guarding their life, run helter-skelter in Your fear, but even then they don’t survive. Your knowers bow only before You.

Oh Mahatman, and why won’t they bow before You, the prime Creator of Brahma himself and the greatest of all; because, Oh Anant! Oh Devesh! Oh Jagannivas! The real-unreal and the imperishable beyond it, is You.

Oh! Mahakal! You are immense than the immense that manifests the immense. Who is there who does not recognize the supremacy of the Time? You are the Time Infinite. Although You are omnipresent in this world, You remain beyond it. All consciousness and dormant consciousness is just Your ingenuity. Oh inexhaustible, You are the ultimate imperishable.

You are the prime God, the Eternal Purusha. You are the ultimate support of this world, the knower, the knowable and the ultimate destiny. Oh Infinite, the world is imbued by You.

You are the beginning of the beginning itself and the Eternal Purusa, and You are the fosterer of this world. You are everything, the effort for knowledge, the procedure for knowledge and the true knowledge.

You are Vayu, Yama, Agni, Varyna, Moon, Prajapati, and the great-grand father. I bow before You a thousand times, bow before You again and again and again.

Oh Kal! You are manifested in the form of air, You are Yourself the Death and Yamaraja, the God of death. You are Agni, Varuna, the Moon and the Lord of all the subjects. You are the father of the grandfather. I bow down before You a thousands times; I bow before You again and again.

Salutations to You from the front and from the back! Salutations to You from all sides! You are the infinitely omnipotent Almighty. You occupy the entire world and You are the true character of all.

Oh the infinitely brilliant Time! I bow to You in the time to come and in the time that has passed. I bow down before You all the while at all times. Your might is infinite. You have this entire world within You. Everywhere, it is You and only You.

But for my ignorance of Your highness, if I have insisted on addressing You as Oh Krsna, Oh Yadav, Oh friend, out of affection in a friendly disposition; if I have offended You privately or openly, or in moments of laughter, while sitting, wandering or resting; for all such misdemeanors of mine, I beseech forgiveness from You, Oh Brahma!

Oh Parameshvar! Please forgive me for all that I have uttered about the inexhaustible Time out of my ignorance of Its influence, either out of arrogance or out of affection, either personally or publicly.

You are the Father of this moveable and immoveable world, the revered Guru and are greater than the Guru. There is no one in the three worlds that compares with Your matchless influence, then how can anything surpass You.

You are the Father of this entire world, the Guru of gurus, the most revered one. All the three worlds are manifested by You. None of Your manifestations comes close to You.

Therefore, Oh the respected and praiseworthy God! I fall prostrate and pray to propitiate You. Oh God! Pour upon me the love that a father has for a son, a friend has for a friend and a lover has for his beloved.

Oh Mahakal, the unbearable brilliance! I place upon You my life by igniting the fires of yoga. Oh Isvar! Give me a reward, pour upon me Your love like a father’s towards a son, a friend’s towards a friend and a lovelorn one’s towards the beloved.

I am delighted at the sight of that which was never seen before. At the same time, my mind is getting very much agitated by fear. Please show to me Your godly form only. Oh Devesa! Oh Jagatniwas! Please be propitiated.

I am feeling both delighted and frightened at the sight of such frightfully shining, unbearably brilliant fearful appearance of Yours. Oh God! Please show to me that form of Yours which is lovely. Oh the Supporter of the world! Please be propitiated and give me this reward.

I wish to see You just with crown, mace and disc held in hands. Oh Sahastrabaho! Oh Vísvamurti! Show me that form of Yours with four arms.

Prior to watching this unbearable brilliant form, I was watching Your form with crown, mace and divine disc held in Your hands; please show to me once again that form of Yours. Oh! The One, possessed of thousands of arms in spite of being unmanifest in this whole world, please show to me once again that form of Yours which has four arms and that I was perceiving directly in my mind after achieving hridaya-granthi-bheda.

Sri Bhagawan said, “Oh Arjuna! Being pleased, I have shown to You by means of yoga, this ultimately brilliant universal figure that is without a beginning and an end, which no one other than You has ever seen.”

After knowing this request of the yogi which He knew from the very beginning, He once again displays that four armed Vasudev form which yogis can view after their establishment in the consciousness of the Conscious Void, after having already shown that form of His which cannot be viewed without successfully passing the final stage of this ancient yoga.

Oh Kurupravir! No one in this mortal world can ever see this form of Mine by studying scriptures, by sacrificial rituals, by way of charity, by means of observances or by difficult penances.

In this mortal world, it is not possible to know the frightful brilliant form of the Time by performing sacrificial rituals prescribed in scriptures, by merely studying, by charity, by vedic rituals or by difficult penances. This immense form can be observed only with the blessings of the Time Itself by those yogis who pass all the stages of this ancient yoga by its sedulous practice.

May this frightful display of My form not agitate You, get fearless and cheerful and watch My earlier form once again.

In order to relieve the fear of the yogis who are stunned and affected by the sight of the frightful shining form of the Time, Mahakal once again gives the charming darshan of Its four-armed Vasudev form.

Sanjay said, “Saying this to Arjuna, Vasudev once again displayed His earlier form. The Mahatma appeared in His auspicious form and granted assurance to the fear-struck.”

A yogi, who is struck by fear at the sight of the unbearable, frightfully brilliant form of the Time, is relieved of the fear and becomes at ease by viewing the most handsome, radiant, four-armed embodiment, which is named as Vasudev because of its presence in the mind of all creatures.

Arjuna said, “Oh Janardan! After viewing this auspicious human form of Yours, I have become alert resuming my natural disposition.”

After viewing Vasudev, the most handsome and the auspicious four armed human embodiment of that frightful Time, an accomplished yogi becomes quiet by getting established in himself.

Sri Bhagawan said, “To view this form of Mine that you have seen, is an exceptional achievement. The gods always long to see this form of Mine all the time.”

It is an exceptional achievement to be able to see the frightful unbearable brilliant immense form of the Time, and to be able to see Its beautiful four armed embodiment is also an exceptional achievement. When the yogis who are practicing this ancient yoga, attain a stage of hridaya-granthi-bheda by their valorous practice, at this juncture, they directly perceive the four armed beautiful shining auspicious embodiment of the Time.

That appearance of Mine which you saw cannot be seen by vedic knowledge, nor by penance, nor by charity, nor by sacrificial worships.

The unmanifest Parmeshwar, in Its frightful, brilliant form, as well as in Its extremely charming four armed human figure, can not be comprehended or known by means of vedic scriptures, nor by vedic sacrifices, nor by charity, nor even by a forced restraint of the senses. This divine form of Vasudev, who resides in everybody’s mind, can be perceived by only those great men who are intent on receiving Samadhi and have matured in the second stage practice of hridaya-granthi-bheda of this ancient yoga. They, by knowing the true character of the Time by the blessings of the Time, are enabled by their valorous practice of the third stage of yoga to have a direct darshan of the unbearable, brilliant immense form of the Time, which is imbued in the consciousness of the Void.

Oh Parantapa Arjuna! With undivided dedication, I can be seen thus, My true character can be known, and I can be attained as well.

Those great yogis, who take a personal darshan of Vasudev who resides in everybody’s mind, by their establishment in the consciousness of the Void by a valorous practice of yoga, become His dedicated devotees. Such great yogis focus the immense consciousness of their mind in the consciousness of the Time that abounds in the Conscious Void, and thereby knowing Its true character, they are able to directly perceive the frightful unbearable brilliance of the Time. They become Time Conscious and attain union with the Time.

Oh Pandav! He, who acts only for Me, who is surrendered only to Me and is My devotee, is without attachment, is with a heart that is free from enmity for all creatures, attains only Me.

A Time Conscious great person, by concentrating his entire immense consciousness into the Time, gets Its direct darshan and thereby becomes an ardent devotee of the Time, the Pramatma. While beholding all creatures as Its manifestations, he does not behold any difference between them and himself. Such a great person stays surrendered to the Time. Being an adherer of the Time, doing all the karma towards the cause of the Time Itself, he gets united with the brilliance of all brilliance, the ultra-brilliant Time.
The figures of Bhagawan Vishu and his incarnation Bhagawan Sri-krishana and Bhagawan Siva and Durga, Kali and other goddesses as well as some other deities that are found across India are not mere figments of imagination. They are actually what the great persons, who, by their sedulous practice of yoga and thereby first observing Vasudev who resides in everybody’s heart and then by observing the immense unbearable, brilliant frightful form of the Time, could personally see. It is an effort of installing those figures in the idol form, which provides an eidetic hint of unmanifest Time, the Parameshwar; so that a common man by taking a darshan of these corporeal figures that signify the Time may understand those hints and get an inspiration to know the true character of the Time. Those, who remain trapped in the vain debate of abstract and nonabstract, don’t realize that the figures established as idols are clear indicators towards the unmanifest Time. These were established by the self-realized great persons in the form of symbols, with compassion for the common man.

Thus ends the eleventh chapter named Vishwarup Darshan Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Arjuna said, “Those devotees who worship You in this way and those who worship only the Unmanifest and the Imperishable, who between them is possessed of superior wisdom?”

The great souls, who awaken the immensity of their mind and who are established thereby in the consciousness of the Void by having achieved hridaya-gransthi-bheda and get a direct darshan of Vasudev who resides in everybody’s mind; and those who perceive thereafter the unbearable brilliant immense and frightful form of the Time, becoming Time-Conscious by the blessings of the Time Itself; who among the knowers of these stages of this ancient yoga is greater?

Sri Bhagawan said, “With their mind instilled in Me, the yogis who always worship Me with utmost devotion, are recognized as accomplished.”

Those great souls, who pass the second stage practice of hridaya-granthi-bheda of this ancient yoga and are successful in establishing themselves in the consciousness of the Void, can get a direct darshan of the shining, extremely beautiful four armed human figure of Vasudev. Such great souls are the eminent among the sadhakas.

Those who exercise a proper control on all the sense organs, and worship the Esoteric, the Omnipresent, the Kutashta , the Perpetually Resolute, the Immovable, the Unmanifest, the Imperishable; such even-minded persons, dedicated to the cause of all creatures, verily attain Me.

These great yogis, while surpassing the limitations of the body, awaken the entire consciousness of their mind and get established in the consciousness of the Void. Following this, they, by concentrating their awakened immense consciousness into the verity of truth that is immanent in the Void, take a direct darshan of the brilliance of all brilliance, the brilliant immense Kutastha. Thereby they know Its true character and become Its devotees, and become Visvatma because of their union with the unmanifest imperishable Brahma, the great shining Time. Such great persons are known as the Kutashtha-conscious great souls.

Extra hard work is expedient to the one who is seeking the Unmanifest because the unmanifest destiny is hard to come by for a physically limited soul.

Eager to take a direct darshan of the immense brilliant form of the Time, the yogis do a sedulous practice of yoga to become Time-Conscious. When liberated from the physical limits, this practice of yoga appears to be ultimately auspicious to the yogis who awaken their dormant consciousness. And the common people who have a physically limited intellect and cannot even think of the Unmanifest, for them, this ancient yoga that yields great results, is a painful experience.

The one who, by giving up all his karma for My cause takes refuge in Me, worships Me by recalling Me with undivided devotion.

The great souls, who could achieve hridaya-granthi-bheda by practicing this ancient yoga, obtain a direct darshan of the shining four armed human embodiment of Vasudev and completely immersed in His thought, by knowing death, realize Me - the Time, in a Nishkam state.

Oh Parth! Those with their mind instilled in Me, I cause their upliftment from this mortal ocean of creation rather soon.

Sthitaprajna great beings, the worshipers of the Time, concentrate their consciousness into the consciousness of the Time that is immanent in the Conscious Void. Thereby knowing the true character of the Time they become fearless by the blessings of the shining Time. Fearless, they behold everywhere the play of the Time Itself, and are established in that Unmanifest Imperishable Truth.

Place your mind upon Me, fix your intellect on Me, you will then exist in Me. There is no doubt about this.

The great souls know the true character of the Time by concentrating their mind with its entire immensity in the Time Consciousness. And by viewing the Time in the entire creation, they reside in the Time Itself. Such Time Conscious great souls overstep death by yogic strength at the end of their life and are established in immortality in union with the Time.

Oh Dhananjaya! If you cannot concentrate your mind unbudgingly upon Me, then think of attaining Me by practicing yoga.

Those great yogis who have not been able to realize the Time and are eager to get a direct darshan of the great shining form of the Time, they, after achieving hridaya-granthi-bheda, continue to do a sedulous practice of the third stage of this ancient yoga.

If you are unable even to practice, then inure yourself to do karma only for the cause of Mine. You will achieve accomplishment even by doing karma for My cause.

If a yogi is not able to take a direct darshan of the brilliant immense form of the Time by practicing the last stage of yoga in his present life, even then, having already achieved hridaya-granthi-bheda and being established in the consciousness of the unmanifest Void, he remains satisfied within himself by directly viewing Vasudev who resides in everybody’s mind.

And if you are unable to do even this, then be a restrained soul devoted to Me and shun the fruits of karma.

Unable to achieve hridaya-granthi-bheda, if a yogi is not able to establish in the consciousness of the Void and is not able to take darshan of the four-armed figure of Vasudev, even then, through his valorous practice of yoga he becomes desireless and becomes aware of the immensity of his mind. He rises above physical limitations and continues with the valorous practice to attain hridaya-granthi-bheda.

Wisdom is superior to practice, dhyana excels wisdom, and giving up the fruits of karma excels dhyana. Renunciation gives immediate peace.

Wisdom arises by an awakening of the consciousness of the mind by practicing yoga. Attaining the knowledge of that Immense Truth and having a darshan of Vasudev causes a continual dhyana of Vasudev. A yogi becomes desireless by dhyana and thereby rises above the desire for the fruits of karma. Such a great soul lives in peace.

He, who is friendly, compassionate and has no envy towards any creature, has no feeling of possession and no ego, and is tolerant in happiness and sorrow.

That great soul, in a state of supreme peace, beholds himself and all creatures as the manifestations of the immense unmanifest Time; and though he is himself beyond the feeling of meum, he is full of friendship and compassion for all the creatures. Such a man, having already crossed the physical limitations, cherishes no ego for his corporeal presence. He understands the relativity of happiness and sorrow, and by rising above these remains in equanimity.

The yogi who is always satisfied, is self-restrained and firmly determined and who has placed his mind and intellect upon Me; such a devotee of Mine is dear to Me.

The yogis, by rising above the physical limitations through their continuous practice of yoga, are established in the consciousness of the Void and focus their awakened immense consciousness in the unmanifest, imperishable Supreme Time. Thereby they get a direct darshan of the brilliant immense form of the Time; and surrendered to the Time, they become dear to the Time thereby becoming dear to themselves.

One, who does not cause affliction to the world nor is himself afflicted, and who remains free from delight, envy, fear and other afflictions, he is dear to Me.

United with the entire creation, a Time Conscious great soul does not afflict anybody, nor can anybody cause affliction to him. Having already known everything, there is no existence of delight for him. Beholding himself in the entire creation, there is no cause of fear for him. Having overstepped all boundaries, such a great person unites with the unmanifest consciousness of the Time and becomes dear to himself.

He, who has no expectations from anybody, is pure, attentive, resigned, beyond the reach of distress, and does not undertake anything; such a devotee of Mine is dear to Me.

A great soul who is eager to know the unmanifest, imperishable Time becomes fulfilled by knowing Its true character by a valorous practice of yoga. All his vexations come to rest. Such a sacred soul, the Great who has known everything by knowing the true character of the Time and has shunned all karma because of accomplishing the objective of undertaking yoga, accomplishes all his desires, and self-satisfied, becomes dear to himself by uniting with the Time.

He, who is neither delighted nor envious, neither aggrieved nor desirous, who gives up the auspicious as well as the inauspicious, such a devotee of Mine is dear to Me.

Having already achieved everything, such a great soul has a desire for nothing. The feelings like delight, envy, auspicious and inauspicious have no place for him. Being in union with the Time, he himself is an epitome of the Time, and devoted to himself he becomes dear to himself.

He who is impartial towards friends and foes, honor and dishonor, heat and cold, happiness and sorrow and who remains aloof.

A Time Conscious great person becomes one with the entire world. Being a Visvatma; he realizes the relativity of the feelings of honor and dishonor, friendship and enmity, joy and grief, heat and cold, and, beyond these he beholds himself in the entire creation. By beholding himself in the universal aggregate, it is as if he becomes a unique manifestation of the brilliance of brilliance, the unmanifest, imperishable Brahma – the Time.

He, who sees no difference between criticism and praise, is reticent, is satisfied in every condition and is abode-less, such a firm-minded devotee is dear to Me.

The great soul who beholds himself in the entire world, despite appearing as a manifestation in the creation, remains established in the unmanifest that lies beyond. By remaining resolute in the unmanifest immensity, he becomes silent. Already self-satisfied, he becomes dispassionate towards honor and dishonor, criticism and praise. For such a Time Conscious great person, there is no assigned abode in the entire world as he is already living in union with the entire creation. He becomes extremely dear to the unmanifest Time, the Parameshwar.

Dedicated to Me, My devotees who avail of the immortal wisdom of Dharma thus pronounced by Me, are extremely dear to Me.

The great souls, firmly determined to know the unmanifest Time, put in a valorous practice of the ancient yoga to awaken their dormant immense consciousness, and they become conscious themselves. Thereby they realize the true character of the Time. Devoted to the Time Itself and surrendered to the Time, they realize death by means of the body and are established as immortal beings beyond the realm of death. Such great souls attain union with the luminance of all luminance, the frightful Time and become extremely dear to the Time.

Thus ends the twelfth chapter named Bhakti Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Sri Bhagawan said, “Oh Kounteya! This physical embodiment is called as ksetra, and the knower of this embodiment as ksetrajana by the knowers themselves.”

This physical embodiment is a field. Awakened human mind, a manifestation of the imperishable Brahma supported on this embodiment, is the ksetrajna that awakens its dormant competencies by means of this embodiment. Those great persons, who have an intuition of their dormant competencies and who are inspired to awaken them, start the practice of this ancient yoga kriya. Thereby they rise above the physical limitations and awaken their dormant consciousness. Such sthitaprajca great souls know the ksetra and the ksetrajana in the true sense.

Oh Bharat! Know Me alone as ksetrajna in all the fields. I expound that the knowledge of ksetra–ksetrajna alone is the knowledge.
The field as it is, however it is, what its properties are, and what has originated from whatever, and what that is, what influences it; hear about all this from Me in brief.

The body is the support of the mind, and is termed as ksetra for it being an instrument of the mind for taking experiences as well as for knowing itself. The attributes with which the body appears to be occupied after its manifestation through birth, and its creator, together with the immense mind that manifests itself through the medium of the body, Bhagawan Srikrshn now describes all these as they are.

Chanted by the sages in various ways; adorned in different meters separately and also described by the definitive codified verses of Brahma Sutra.

The human mind itself is immense for the reason of it being a manifestation of the imperishable Supreme Being, the luminance of all luminance, the Time. The ancient great yogis, who were later called as rishi, have endeavored to express the immense mind and its creator - the imperishable Brahma by means of various hymns and verses which we know as Vedas. They have expressed the imperishable Brahma, the Time, in the format of Brahmasutra in a symbolic form, for the sake of those seekers who would be prepared to awaken their dormant consciousness to understand these symbols.

The great elements, the ego, the intellect and also the unmanifest, and the ten organs together with one mind and the objects of the five senses.

Immense mind which is a manifestation of the imperishable Brahma - the Time, is manifested through the medium of the body. The five great elements - earth, water, fire, air and sky, which are five principal ingredients of the conscious matter which is the foremost support of the manifestation of the creation, appear to have combined together in the form of the body. Together with this, the ten organs of action which are main instruments of the mind for grasping experiences; the five organs of senses that grasp five foremost experiences of touch, form, taste, smell and hearing by means of these organs; the mind - the lord of these organs; the intellect that controls the mind; the ego of the mediocre that is confined to physical limitations; and the vast ego, which has united with the creation, of those yogis who have realized the immensity of the mind - all these remain present within this body and also beyond that.

Desire, envy, happiness, sorrow, the union of the body and the sense organs, consciousness and dhruti. The Ksetra, along with its properties, is mentioned in brief.

The common people with a limited intellect have a predilection for the body. They have a strong desire to appease the sense organs. A strong desire for sensuous enjoyment is itself the source of envy, joy, grief and anger. Their consciousness that is confined in physical limitations becomes the cause of their taking births after births. This is a natural characteristic of the average embodied beings.

Humility and sincerity, non-violence, forgiveness, simplicity, service of teachers, purity, firmness, and self-restraint.

The great soul, who, by practicing this ancient yoga awakens the dormant competencies of his mind, and who, by knowing its immensity, is established in the consciousness of the Void, knows the unmanifest truth of the Time that is immanent in it. This great person remains within the body with a consciousness that is in union with the entire creation. Beholding himself everywhere, he goes beyond the realm of pride & hypocrisy. Having attained a uniform feeling towards all creatures, he becomes fearless and goes beyond violence, appears lenient and becomes ultimately pure. His consciousness having grown immensely, his intellect remains firm. Having risen above the physical limitations, he comes to know that the body, being a medium of knowing the Unmanifest, is venerable. He can also understand that his guru has been extremely kind to him in giving an advice of this ancient yoga, through practice of which he could become self-satisfied by knowing himself.

Indifference for objects of senses, an absence of pride and a constant perception of the evils of birth, death, old age, sickness, and sorrow.

Such a great person realizes the pre-dominance of the mind in the correlation of the body and the mind, and is lifted above the limitations of senses. By realizing the true character of life, he becomes free form its attraction. He has already realized the nature of pains like birth and death, old age, sickness etc. that are experienced by the ordinary people.

Without attachment, not having possessiveness for sons, spouse, property etc, and always remaining balanced towards the favorable and the unfavorable.

There exists no place in the consciousness of Sthitaprajna great souls for possessiveness for spouse, son, kin and worldly wealth. They have already realized that this entire creation has appeared out of the Unmanifest. Those who are aware of this maintain a balanced view everywhere and remain established in equanimity.

An incorruptible unique devotion to Me, a natural preference for living in a solitary place and an indifference towards the company of people.

A great person, who makes a firm determination to awaken his dormant consciousness to know the true character of the Time and performs a valorous practice of the stages of this ancient yoga towards the goal of attaining Time Consciousness, gets established in the consciousness of the immense Void after achieving hridaya-granthi-bheda, and takes a direct darshan of the divine four armed embodiment of Vasudev. Thereby he becomes a unique devotee of the Void as well as of the truth of the Time that remains immanent in it. Such great persons, being far above the intellectual level of common people, prefer a solitary life.

It has been said that the knowledge is all about visualizing the import of the true knowledge that is forever present in the spiritual wisdom. Anything other than this is ignorance.

This ancient yoga gives a direct experience of the support of all supports - the great brilliant truth of the Time, to those who sedulously practice it. To realize all the stages of this yoga is termed as wisdom. In contrast, the acts limited to sensuous pleasures that only strengthen physical limitations are termed as ignorance.

I shall elaborate on That which is worth knowing and the knowledge of which endows immortality. It is described as being without beginning, Parambrahma , which is neither real nor unreal.

The great persons, who could awaken their consciousness beyond the physical limitations and who could become Time Conscious by concentrating that awakened consciousness upon the Time, are established in immortality by overstepping death by means of the body. That great brilliant truth of the Time is imperishable, eternal, and beyond the realm of real and unreal.

With hands and legs all over, eyes, heads and mouths everywhere, and ears at every place; that Truth permeates in a universal pervasion.

A yogi who knows the true character of the ultimate, supreme, eternal unmanifest Time - the brilliance of brilliance in its entire immensity, attains oneness with it, and becomes omniscient. His consciousness, through his transformation into a Time Conscious being, becomes omnipresent. As if it has eyes, mouths, hands and legs everywhere, that consciousness remains instilled in all the gross and the subtle worlds of this creation.

The knower of the characteristics of all the senses is beyond all the senses, is unattached, is the fosterer of all, is the Nirguna, yet the enjoyer of all the gunas.

Such a great accomplished yogi, by knowing in its entire immensity, the mind, that is the prime support of all the senses, is liberated from all the sensuous charms. He becomes Nirguna by overstepping all the three gunas. It is as if the consciousness of such a yogi, by uniting with the Time, is manifested in the form of the entire world. For such a great person, there remains no difference between worldly pleasures and Samadhi.

It is within and without all the creatures; It is moveable and immoveable; being subtle It is inscrutable. The Unmanifest is present nearby and is also far away.

Time Conscious great souls know that their immense self-presence is the creator of all the creatures and though it is present within them, it remains beyond them; it is gross and is subtle as well. Being beyond the gross and the subtle, it is also the unmanifest. Though such a situation appears fictitious to common people, it is the ultimate reality.

It is indivisible and still disposed as if It is divided in organisms. That object of knowledge is the retainer and the fosterer, the destroyer and the creator of life.

Time Conscious great souls know that it is the Time that appears everywhere in this creation. It is the truth of the Time Itself that appears as if It is divided because of Its manifestation in the form of this creation and appears progressional despite being standstill due to the differential levels of consciousness. It is the Time Itself that is the creator of the entire world, its fosterer and its destroyer.

It is the luminance of all luminance. It is described as being ‘beyond the darkness’. It is the knowledge, the object of knowledge and that which is grasped through the knowledge; and that which resides in everybody’s mind.

The luminance of all luminance, the unbearable brilliant Time is the Kutastha that can be perceived by surpassing the darkness of ignorance. Residing in the mind of the knowers as well as the ignorant, it is Vasudev, the truth that is realized by concentrating the entire immensity of the mind by awakening its dormant faculties.

The Ksetra (the field), the knowledge and that which is knowable have been narrated briefly in this way. My devotee attains My presence by this knowledge.

The great souls, who, by means of the body, have availed of the immensity by awakening their dormant consciousness, and have focused the entire immense consciousness to know the Time, become one with the Ultimate Truth by knowing It by means of the Ksetrajna, the mind, that resides in the ksetra i.e. the field of this body. Such yogis are able to know that the immense Time Itself causes the manifestation of the mind, which is eternal because the Time Itself is eternal. The Time manifests the body as well. The apparent attributes of the body that appear to be faulty are also the manifestations of that Unmanifest.

Know the Swabhava and the Purusa to be eternal, and know the characteristics and the gunas to be caused by Swabhava.

The imperishable Brahma, the Kala, is called as Prakrti for manifesting the entire creation, where as the ksetrajna mind that knows its entire competencies through the medium of the body is called as Purusa.

Swabhava is said to be instrumental in causing the effects and the means. Purusa is said to be the agency that experiences the pleasure and the pain, because residing within the Prakrti, Purusa himself experiences the gunas that originate from Swabhava. An association with the gunas is itself the reason for good or evil births.

The innate character of the Time that manifests the entire creation is termed as Prakrti (nature); manifested by Prakrti, the immense mind that knows its entire competencies through the body, confines itself within the body for the cause of knowing itself. By getting attached with the organs, it experiences the pleasures and the grief and is thereby instrumental in the bondage of taking birth after birth.

In this body the Absolute Purusa itself is the observer, the acceptor, the lord, the enjoyer and the Maheshwar. So it has been said.

Though this immense mind appears confined to the body, it remains boundless beyond the bounds of the body. The Time that resides in everybody’s mind comprehends the limitations as well as the vastness of the mind. It manifests the body, retains it and then destroys it through the medium of death, and yet remains beyond it. Those who could understand their limitations themselves, became endless through a valorous practice of yoga, thereby becoming Sthitaprajna by realizing the ultimate Brahma, the Soul of the Universal Soul - the Paramatma.

He, who knows the Purusa, and the Swabhava with the gunas conducts himself in all manners and still he is not reborn.

A great yogi, who crosses physical limitations as a result of practicing yoga, is disposed in the consciousness of the Void that contains everything. Thereby he can know the true character of the innate nature of the Time. Blessed by the Time, he takes a direct darshan of the Time. And though he performs his duties to give inspiration to common people, he is never again obliged to take birth.

They behold themselves within themselves by means of dhyana. Many others behold by means of jnan yoga, several others behold by yoga karma.

Those, who awaken their consciousness on their own, focus their consciousness upon the consciousness of the Time and thereby obtain the knowledge of Its true character. Those who cannot reach this level are disposed in the consciousness of the Void after achieving hridaya-granthi-bheda. They take a direct darshan of Vasudev and are able to meditate upon Him continuously. Those who cannot achieve hridaya-granthi-bheda, endeavor to awaken their dormant immense consciousness by yoga, and experience the immensity by rising above the physical limitations.

But, unaware of this, the others who worship as advised by others, such ardent listeners also overstep death.

One, who becomes eager to awaken the dormant consciousness of his mind, by way of his endeavor to obtain the advice of this ancient yoga, comes in contact with a Brahmajna person. He then obtains the advice of this discipline form the great soul who knows the true character of the Time. By hearing about the Time, he becomes extremely devoted to that Ultimate Truth. Such a person ascends the ladder of knowledge by practicing yoga. As he becomes free from the fear of death, he experiences his immensity and is established in the immensity beyond death.

Oh Bharatasrustha! Take heed, whatever inanimate and animate substance gets created; it is by the combination of the ksetra and the ksetrajana, the field and the knower.

The Sthitaprajna great souls realize that the entire creation that is manifested by the ultimate Brahma, the Time, comes into evidence through the medium of the body and the mind. When the body, the field (the ksetra) is cultivated by the mind (the ksetrajana), by means of the plough of yoga-karma, and the seeds of knowledge are sown therein, then blooms the harvest of the immensity of the mind that acquires the knowledge of the Time.

He alone beholds, who beholds the imperishable Parameswar uniformly present in all the mortal creatures.

The great person who realizes that this entire creation is a manifestation of the absolute reality of the Time, the Parameswar, who alone is its creator and also its destroyer; such a Time Conscious great soul beholds It everywhere. He who is able to behold this, he alone beholds the truth.

Because he who evenly beholds the Ishwar as being uniformly disposed everywhere, does not destroy himself by his own hands; thus he avails of the ultimate destiny.

A Sthitaprajna great being knows himself through himself thereby knowing the Ishwar that created him. Beholding Him in the mind of every creature and the entire world, that great person is availed of equanimity. By knowing himself on his own he becomes one with his Creator and attains the ultimate destiny.

He, who discerns the entire karma as being throughout performed by Prakrti and discerns himself as a non-actor, he alone is the visionary.

While discerning all the natural activities of the Prakrti that have appeared out of the unmanifest, the one who discerns all the activities of his body as being performed by the mind; such a Time Conscious great soul can comprehend that the unmanifest Time manifests the entire world and yet It remains unmanifest. It does everything while doing nothing. Whoever discerns this, alone discerns the innate truth.

When the separate presence of all the elements is seen existing in One, and when the entire expanse is seen emanating from That; at this time one is availed of the Brahma.

A Time Conscious great person knows that when manifested, what appears in so many modifications of the conscious matter is the Time, the brilliance of all brilliance that Itself is manifested. By knowing this, that great person becomes one with the Time.

Oh Kounteya! The Eternal Being is without gunas. This imperishable Paramata, though It dwells in the body, neither does anything nor gets attached.

The unmanifest Time is eternal. It manifests all the gunas but Itself remains beyond their sphere. The entire creation is consumed several times but It never gets consumed. Although It is forever present in the body, It is never confined to it. That Time does everything while doing nothing.

Just as the sky pervades everywhere, but being subtle, does not get attached; the Atman that is present everywhere in the body does not get attached.

The Conscious Void that contains the entire corporal matter is instilled in the conscious matter and yet remains unaffected by it. In spite of its all pervading presence and it being the very support of all the activities, it remains beyond anybody’s touch. Similarly, present in the body, the void and the truth of the Time that is instilled in it, remain beyond the sphere of the body. It is as if It is there without really being there.

Oh Bharat! Just as one sun illuminates this entire world, one ksetrajna illuminates the entire field (ksetra).

Just as the sun that illuminates the entire solar system appears to be the support of entire life, similarly, the light of life is given to the ksetra body by the ksetrajna mind which by virtue of being the supreme manifestation of the unmanifest imperishable Brahma, the Time, is an epitome of the Brahma.

Those, who, in this manner, perceive through the eyes of wisdom the difference between the ksetra (the body) and the ksetrajna (the mind) as well as the absolution of the beings from their state of beingness, are availed of the absolute destiny.

The great persons take up a valorous practice of yoga, and thereby awaken their dormant immense consciousness by rising above the physical limitations. Such great yogis, when established in the consciousness of the Void, know the true character of the Time that is imbued in it. Thereby knowing all the bits of the entire matter that is manifested by the Time, and by knowing the true character of the nature of the Conscious Void that contains it, they know the Time, the Creator of all, that is immanent everywhere and become one with the Time Itself.

Thus ends the thirteenth chapter named Ksetra-Ksetrajna Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Sri Bhagavan said, “I shall once again narrate that absolute knowledge which is the quintessence of all knowledge and by knowing which all the sages have attained the ultimate accomplishment.”

Bhagwan SriKrishn once again narrates - The Time Consciousness which is the consequence of ancient yoga and the stages of Its manifestation; the stages by which the immense mind, a manifestation of the imperishable Brahma- the Time, gets confined in the body; and the stages of its rising above the physical boundaries and becoming emancipated by attaining oneness with the Time by knowing death.

Those who take recourse to this knowledge and attain My form of Self Being do not reappear at the dawn of creation and do not get agitated in the event of universal dissolution.

Those who do a valorous practice of yoga and become Time Conscious know the true character of the Time by knowing all Its manifestations. By knowing death and becoming free from its fear and uniting with the consciousness of the Time that is immanent in the Conscious Void, they are not again tied with the obligation of birth. Time Conscious great souls are not perplexed at the time of the manifestation of the creation or at the time of its absolute dissolution.

Oh Bharat! I place the seed in My great infinite Womb. All creatures come into existence through It.

There is a prolonged debate amongst the thinkers on this issue. When this creation was not there, this universe was not there, when there was nothing - no real or unreal, what was there at that time? Whence originated this, that appears in the form of the creation? The great persons who put in a valorous practice of yoga and were able to awaken their dormant consciousness, could know, by concentrating their awakened consciousness upon the consciousness of the Time that is immanent in the Conscious Void, that whatever existed before the manifestation of this creation existed in the Womb of the Time. The Time Itself caused a conception to the Time, and it was the Time Itself that appeared in the form of the creation. It will get destroyed when the spell of Its manifestation is over, which would mean the destruction of the Time by the Time Itself. It is only the Time that will remain at that time. Who else other than a Time Conscious, Sthitaprajna great sage can realize this truth?

The immense Brahma is the Womb of all embodiments born from all the wombs, and I am the seed-giving Father.

Time Itself is the Mother that conceives in its Womb all kinds of embodiments that appear in this creation. And the Time Itself is the Father who impregnates the Time with the form of the creation.

Oh Mahabaho! The gunas of Sattva, Raja and Tama that originate from Prakrti bind the imperishable life with the embodiment.

The great souls whose consciousness is united with the Time can understand that the human mind, the best manifestation of the ultimate imperishable Brahma, gets confined in the body by virtue of these three gunas, viz. the sattva, the raja and the tama.

Oh Anagha! Among these, the sattva which is pure, is illuminating and unblemished. It binds with a strong desire of spiritual bliss and wisdom.

Time-conscious great persons could comprehend that the sattva guna, one of the three gunas that confine the immense consciousness of the mind to the body, provides an afflatus to raise the consciousness of the mind above the physical limitations and to know the true character of the Time by awakening all the dormant competencies. It is only the influence of the sattva guna that gives the happiness of the endeavor for spiritual wisdom.

Oh Kounteya! Know the rajoguna, a form of passion, to originate from avarice and attachment. It binds this embodied being with karma.

A Sthitaprajna great person realizes by knowing the totality of the correlation of the senses and the awakened mind, that the awakened mind receives experiences by means of the conscious mind that is but its small quotient. Rajoguna is the guna that causes the intellect to have a predilection for the senses. A predilection for the senses entraps the intellect in greed to obtain more and more sensuous objects. This avarice caused by rajoguna itself is said to be responsible for confining the immense consciousness to the body and the organs.

Oh Bharat! Know the tamoguna that deludes all the embodied beings, to originate from ignorance. It binds with insanity, indolence and sleep.

The influence of the guna that causes most competencies of the mind to become dormant, and the guna that bewilders the immense consciousness of the mind by enveloping it with ignorance; that guna is called as tamoguna by the Sthitaprajna great men.

Oh Bharat! Sattvaguna causes a fixation with happiness, rajoguna with karma (action) and tamoguna leads to insanity by enveloping the wisdom.

Sattvaguna inspires to awaken the dormant consciousness and is therefore said to be the giver of bliss. Rajoguna impels to fence the immense consciousness of the mind within the body and the senses and to perform the karma that fosters them. Tamoguna drives the immense consciousness into indolence and induces insanity by causing bewilderment.

Oh Bharat! Sattvaguna overcomes rajoguna and tamoguna, rajoguna overpowers sattvaguna and tamoguna, and tamoguna overwhelms sattvaguna and rajoguna.

When a person is inspired with sattvaguna, he oversteps rajoguna and tamoguna. When tamoguna grows in strength by enveloping all the mental competencies, at that time, it is as if sattvaguna and rajoguna are not really there because of being dormant in the consciousness of that person of dormant capacities. When rajoguna that gives preference to the senses as compared to the mind, becomes powerful, it predominates both sattvaguna and tamoguna.

When all the doors of the body are illuminated by wisdom, it should be inferred that sattvaguna is on the rise at that time.

When the knowledge of the primacy of the mind in the correlation of mind and senses, and the knowledge of the immense dormant consciousness of the mind is acquired by means of the body, at that time sattva guna is predominant in the consciousness.

Oh Bhratasrestha! The predominance of rajoguna creates an initiative for acts that induce greed, disquiet and sensuous longings.

An average person, who has a predilection for the senses, remains ignorant of the immensity of the mind. All his initiatives are inspired by a longing to appease the organs. In his hope of achieving satisfaction of the organs, he is entrapped in the transient pleasures when efforts are fruitful, and in the thought of grief when faced with an obstruction. The great wise men see him as being circumscribed by rajoguna in this state.

Oh Kurunandan! The growth of tama causes darkness, laziness, insanity and bewilderment.

A person, most of whose mental competencies are torpid and who has very little awakening even about his body, is stupid, has no common-sense and his entire life is devoted to eating and sleeping. Such a bewildered person appears to the knowers as being embraced by tamaguna.

When an embodied being dies at the height of sattva-guna, he attains the superb, pure worlds of the knowers.

When the predominance of sattva-guna in a person inspires him to know his immensity by rising above the physical limitations, then such a person does a valorous practice of yoga and attains Samadhi, and by knowing the true character of death, attains either the unmanifest pure truth that lies beyond death or the other divine worlds in accordance with the level of his accomplishments after the end of his life.

Meeting death in rajoguna, one is born among those, who have a fixation for action. The one who dies in tamoguna is born in stupid embodiments.

A person with an especially predominant rajoguna gives a preference to the body and the senses all his life and remains in fear of death. A timid person dominated by rajoguna shows a strong attachment for life at the time of death and is reborn after death amongst rajoguna dominated masses with a narrow mind. The stupid person who consumes his life under the influence of tamoguna does not understand what has happened to him even after his death. A tamoguna dominated person remains in a state of stupor both at the time of death as well as after death, and is reborn among the stupid. Passionate and evil persons begin to grasp a glimpse of their immensity after facing death and rebirth several times. The moment they catch this reflection, sattvaguna begins to flourish in their life and they proceed in the direction of knowing their immensity.

It is said that the fruit of good karma is pious and pure, the fruit of rajas is grief, and that of tamas is ignorance.

Effect of yogakarma performed under a pious stimulation is said to enthuse the mind to awaken its dormant immense consciousness in order to know the pure truth of the Time. Karma performed under the influence of rajoguna is effectual in limiting the consciousness to the body and the organs and thereby keeping the person in fear of death for all his life. Such karma become the cause of extreme sorrow at the very thought of the end of life. Those who remain stimulated by tamoguna pass their life in ignorance. Ignorance is invariably the effect of their evil actions.

Sattvaguna leads to wisdom, rajoguna invariably leads to avarice, and tamoguna causes insanity, bewilderment and ignorance.

Sattvaguna provides an afflatus to know the Unknown that lies beyond the physical threshold and that afflatus itself gives rise to wisdom. Rajoguna confines the consciousness to physical limitations and thereby creates a desire for the objects of senses that becomes the cause of great fear and sorrow in the event of death. A person with a dormant consciousness under the influence of tamoguna, being trapped in insanity and delusion, remains in ignorance for a very long time.

Those who are disposed to sattva obtain the higher destiny, those in raja remain intermediate, and the tamasi evil ones with vilest tendencies gain the lowest destiny.

Those who are driven by sattva, take up a valorous practice of yoga to know the unmanifest Time by awakening their immense consciousness. They develop the capacity to forsake their life by yogic power, and by knowing death by means of the body enjoy immortality by overstepping death. Those who have a rajas intellect believe in the preeminence of the body and the senses and can not even think of the unmanifest presence beyond the body. Being fear-struck, they can not experience the immensity beyond death even at the time of their death. They are reborn again, getting confined in the physical limitations.
Those who have a tamasik consciousness and do not have even a gleam of the immensity of their mind and of the divinity of the body, execute the vilest of acts for their sadistic satisfaction. They remain in a state of stupor for a long time after their death and on recovering from that stupor after languishing for a long time in hell, are availed of the abject forms of existence like the ghosts and the fiends.

When a beholder does not behold anything other than the gunas to be the doer and realizes That Which prevails beyond the gunas, he attains My State of Being.

When a Sthitaprajana great person becomes Time Conscious by knowing the true character of the Time, at that stage, he notices the predominance of these three gunas in the entire world. He becomes aware that there is nothing other than these three gunas in this world that perform karma. The stimulus for all karma is caused by the influence of these gunas. The great persons who know the true nature of all the three gunas become ‘nirguna’ beyond the three gunas, and by knowing the true character of the Time, become one with It.

The embodied being, by overstepping the three gunas (sattva, raja and tama) - the cause of the creation of the embodiment, attains immortality by becoming completely free from birth-death, old age and sorrow.

The great person, who can awaken the entire immensity of his mind, goes beyond sattva, raja and tama, and thereby knowing the true character of death and getting rid of all the sorrows of physical limitations through the medium of death, enjoys immortality.

Arjuna said, “Oh Prabho! What are the signs of him who is well past these gunas? What are his practices? How does he overstep these three gunas?”

Sribhagavan said, “Pandav, he neither despises the arousal of illumination, activity and delusion nor desires when they cease.”

The great soul, who has been able to awaken his dormant consciousness in its entire immensity through a valorous practice of yoga, recognizes the entire creation as a manifestation of the unmanifest imperishable Brahma. The Sthitaprajna also knows that the three gunas have originated from the imperishable Brahma Itself. A great soul, who has attained such evenness, neither despises these gunas nor has any desire for them.

Seated in resignation, not distracted by the gunas, aware that it is the gunas that are acting, he remains stable and is never shaken.

A great person, who knows the true character of the Time that is the basic cause of the creation, by surpassing the stages of yoga, is established beyond the three gunas - sattva, raja and tama. He knows that all karma taking place in this entire creation is inspired by these three gunas. Such a Sthitaprajna great person remains established in the consciousness of the Time that is neutral to the gunas.

He, who is alike in grief and joy, is self-sufficient, has the same feeling towards dust, stone and gold, is brave, is alike towards the desirable and the undesirable and is equal in criticism and praise.

The great person, who remains in self-disposition, knows himself through himself. For him, joy and sorrow, dust and gold, desirable and undesirable, blame and praise are all equal. For such a resolute person, all these separate feelings are separate manifestations of one singular unmanifest presence.

He, who is even in honor and dishonor, is equal to friends and foes, has given up all initiative, is said to be beyond the gunas.

For a Time Conscious great person, honor and dishonor, friends and foes, beginning and end are all equal, being manifestations of one unique presence. Being disposed beyond sattva, raja and tama, he is said to be beyond the gunas.

And he, who serves Me continuously through yoga with an incorruptible devotion, qualifies for union with the Brahma by overstepping these gunas.

A great person, who embarks on this ancient path of yoga for awakening the dormant consciousness of the mind for knowing the true character of the Time, awakens the entire consciousness of his mind through a valorous practice of yoga on receiving its advice from a Brahmajna sage. He takes a direct darshan of the truth of the Time and becomes Its devotee by focusing his awakened consciousness into that Truth. That great person, a devotee of the Time, goes far beyond sattva, raja and tama, and attains oneness with the luminance of all luminance, the great brilliant inexhaustible Time.

I am the Eternal Law, the Imperishable Brahma, the Immortal, and the foundation of the unique bliss.

The luminance of all luminance, the immensely brilliant, inexhaustible Time Itself is the Eternal Law that never withers. It manifests death and retains the entire creation by Its mere small quotient. The one and only joy in this immense world is to know Its true nature.

Thus ends the fourteenth chapter named Guna-traya Vibhag Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Sri Bhagavan said, “With roots upwards and branches downwards, this Ashwattha tree is said to be inexhaustible, with knowledge as its leaves; he who knows this is a Vedajna.”

The human mind, a manifestation of the imperishable Brahma immense Time, which is situated at the top in the head, is the root of this treelike body. Susumna that extends downwards is its trunk. Nerves which are radial to Susumna are its branches, the mind grasps experiences through them. Leaves of desires grow on these branches. This tree-like embodiment is the best creation of the unmanifest Time. Being the resort of the mind, it cherishes within it, the immense indestructible consciousness of the Time; this is the reason commoners treat it as if it is permanent even though it is perishable. A great person who awakens his entire immense consciousness by practicing yoga with a full understanding of this physical manifestation, alone is said to be a wise man.

Its branches, which are nourished by the gunas and have the buds of passion, are spread downward and upward. The roots that fasten to karma are spread out in the mortal world.

This human body, affected by the three gunas - sattva, raja and tama, or in other words, watered by these three gunas, has the nerve-like branches on which continue to sprout the buds of desire for enjoying sensuous objects and the buds of attachment. These nerves are spread downwards from the mind to all the organs and again from the organs to the mind; they are spread out upwards, downwards and in all the directions in this body. These very branches are the cause for confining an ordinary person within the body and fastening him in the bondage of karma.

That embodiment of it is not available here, because it has no beginning and no end, nor is it well-founded. By cutting this firmly rooted Asvattha by a strong weapon.

People of limited consciousness remain confined to the leaves of desire and attachment that grow in this tree-like body. Owing to this limitedness, they cannot get a gleam of the immense dormant consciousness of their mind that is manifested on the support of the body. In spite of their consciousness being limited to the body, they do not know the beginning and the end of their physical boundaries. The great persons, who grasp a reflection of their immensity that lies stored in the body at the dawn of sattva guna, conduct a strong practice of yoga to awaken their immensity on receiving the advice of this ancient discipline of yoga from a Brahmajna guru. They are thereby inducted to know the true character of the unmanifest Time that manifests the mind by rising above the physical limitations and thereby awakening the entire consciousness of their mind.

Thereafter one should search the course of those steps whose followers never come back again. And I remain the shelter of Adi Purusa from whom this ancient practice has prospered.

Those great persons, who, by rising above the physical limitations are able to awaken their dormant immense consciousness to know the true character of the brilliance of all brilliance, the immense, the unmanifest imperishable Brahma Time that manifests the entire creation, and those, who can focus their awakened consciousness upon the truth of the Time, become Time Conscious. Thereby they know the true character of the Time and get united with It. They are not obliged to be confined in physical limitations any more.

Those whose honor and delusion has disappeared, who are free from the blemish of attachment, who always remain in spiritual disposition, whose desires have ceased, who are free from the sense of duality like happiness and sorrow; such wise persons reach that immutable position.

The great persons who know the immensity of their mind by surpassing the physical limitations upon knowing the correlation of the body and the mind, rise above their attachment for the body and all the desires, and truly realize the relativity of happiness and sorrow. They have no place for ignorance, having already awakened their dormant consciousness. Such great yogis become one with the Time by concentrating all their consciousness in the unmanifest Time.

Neither the sun, nor the moon, nor the fire can illuminate It. Attaining which no one ever comes back, that is My Ultimate Abode.

Yogis who put in a strong practice of ancient yoga directly perceive the immense Time, the brilliance of all brilliance, the unbearably brilliant, frightful Time that illuminates the sun and the moon by a mere bit of It, and they, by becoming one with It are not confined in physical limitations anymore.

It is My Eternal Quotient, which acquiring an embodiment in the mortal world attracts the mind and the five senses that are stationed in Prakriti.

The body contains the immense mind that is the best manifestation of the unmanifest Time. Its consciousness, being a manifestation of that Ultimate Truth, is permanent. The immense mind, intent to know itself through the conscious mind and the organs, assumes the limitedness.

When the Lord of the body rises above the body and is availed of the body, then it grasps them in just the same manner as the air grasps the smell from the source of smell.

Just as the presence of smell is perceived through air and the experience of smell is the evidence of air, similarly, the immensity of mind is felt by means of an apparently limited body through the conscious mind, the senses and the intellect. And the physical limitations are comprehended when the consciousness of the mind is awakened.

It enjoys objects of senses by means of the ears, the eyes, the skin, the nose and the mind.

The immense mind, also called Atman by the ancient sages, experiences the sense of sound, sight, touch, taste and smell with all their passions, through the conscious mind by means of the five sense organs.

The foolish cannot perceive It while leaving the body or while remaining inside the body enjoying its passions, despite being constituted by the gunas. Those, with eyes of wisdom, perceive It.

Only the great persons, who have risen above the physical limitations and are established in the consciousness of the Void by awakening all their consciousness, can comprehend all these - the trans-physical immensity of the mind, its curtailment in the body because of dormant consciousness, the mind itself, the objects of senses through the body, and the influence of the three gunas - the sattva, the raja and the tamo guna.

Yogis in self-disposition can see This, the foolish without selfawareness cannot see This even with efforts.

Yogis, who awaken the dormant consciousness of their immense mind through yoga-karma, know the unmanifest Truth that manifests them, by knowing themselves. In contrast, common people who do not endeavor to awaken the competencies of mind cannot even know the immense consciousness of their own mind that is inherent in them.

The brilliance of the sun that illuminates the entire world, the brilliance present in the moon, and the brilliance that is present in the fire; know that brilliance to be Mine.

The great persons, who became Sthitaprajna by their disposition in Samadhi through a valorous practice of yoga, could know that the great brilliance of the Time which is similar in radiance to the unbearable sun is itself the creator of the brilliance of the sun and the moon, is present in the fire, and is the creator of all the worlds. It is this great brilliance that causes the world to appear. This brilliance itself appears in the form of a golden aura surrounding the heads of Time Conscious great persons.

And, by entering the earth I sustain all creatures by My strength. I infuse potency in all the medicaments by becoming the juicy Soma.

The unmanifest, ultimate imperishable Truth Itself is the foundation of the cycles of all the planets and the constellations, and their life. It sustains all creatures by Its brilliance in the form of the earth. The unmanifest Time Itself forms the juice of all juices and manifests all the medicaments.

The unmanifest Time, Vasudev Himself, resides in the heart of all human beings and receives in the form of food, the four objects of human life, namely, dharma, artha, kama and moksa that become possible through the medium of prana and apana.

I reside in the heart of all. Memory and wisdom both submerge into Me. I am all that is to be known through knowledge. Creator of the supreme knowledge, I am the Supreme Knower.

The unmanifest imperishable Time Itself resides in the heart of all in the form of Vasudev. As It manifests the mind, It is also the entire knowledge stored in memory, the wisdom that causes freedom from duality, That which is worth knowing, the knower, as well as the effect of knowledge. That Time Itself is also the cause of the extinction of memory and wisdom after a period of time.

There are only two Purusa in the world, the perishable and the imperishable. All creatures are perishable, only Kutastha is said to be imperishable.

Two principal manifestations are found in the visible world. One is the body that supports the immense consciousness of the mind, which has limitations and is therefore perishable. The other is Vasudev who manifests the mind in this mundane body and who resides in the heart of every creature. Being eternal and indestructible, it is named as the imperishable Kutastha by the yogis.

The excellent Purusa though is different, and is named as Paramatma. It is instilled in the three worlds and sustains and fosters all.

The imperishable unmanifest Time, the excellent Purusa, remains present beyond both these Purusa; it is as if It is there without really being there. It manifests all the worlds and also fosters them. Time Conscious great persons know It in Its true nature.

Since I am beyond the perishable and excel the imperishable, I am famous by the name of Purusottam in the world and in the scriptures of knowledge.

Time Conscious persons know that the unmanifest Time is beyond the visible world that appears to be perishable. It is even beyond the Conscious Void that is brimming with the consciousness of the Void. The great yogis who became Time Conscious through a valorous practice of yoga saw for themselves the immense embodiment of that Time and named him Purusottam.

Oh Bharat! He, who becomes free from delusion and knows Me, the Purusottam, that omniscient person worships only Me in all respects.

The great persons, who surpass physical limitations by yoga, awaken the vast consciousness of their mind and by concentrating it upon the unmanifest truth of the Time directly perceive the Time by Its blessings. Thereby they know the true character of the Time and become Time Conscious. Such Time Conscious wise persons, while beholding It everywhere and settled in Its disposition, worship only the Time.

Oh Anagha! I have narrated this most secret knowledge in this way. Oh Bharat! He, who knows this, attains wisdom and accomplishment.

Those great persons, who awaken the latent consciousness of the dormant mind contained within their body through a valorous practice of yoga, observe the ultimately secret Time that manifests the consciousness of the body and they know It in Its true nature. Such Time Conscious great souls surpass all desires and become self-satisfied.

Thus ends the fifteenth chapter named Purushottam Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Sribhagavan said, “Courage, sattva, purity of natural character, well-set in knowledge and yoga, charity, restraint, worship, self-study, penance, and simplicity.”

Time Conscious great persons become free from physical limitations by practicing yoga-karma, and thereby settling in Samadhi, become fearless by uniting with the entire creation. Such great persons, by awakening the entire consciousness of their mind, attain purity by becoming free from the blemish of ignorance. Having realized the true character of their self, they are engaged in self-study. They never give up this ancient yoga-karma so as to provide inspiration to others. These knowers of the true character of the Time bless the seekers of this ancient discipline of yoga and thereby perform the penance of the bestowal of knowledge.

Non-violence, truth, absence of anger, sacrifice, not being critical, compassion towards all creatures, absence of greed, tenderness, modesty and absence of rashness.

Those who have awakened the entire consciousness of their mind have already given up their limitedness. Being without desires, they are free from anger as well. Having already accomplished the objective of becoming Time Conscious, they become calm. They are established in the Truth by knowing the true nature of the ultimate Truth. In this state of theirs, whatever they say happens to be the truth. Owing to the realization that the three gunas are the manifestations of the Time, they do not criticize anybody. They appear resolute because of their establishment in the immensity. They appear extremely tender, both physically and mentally.

Brilliance, forgiveness, patience, purity, benevolence, humility, Oh Bharat! are intrinsic to divine wealth.

They become brilliant by knowing the true character of the brilliance of all brilliance, the unbearable brilliant Time. That brilliance can be seen around the heads of such great persons as the golden aura by a little focused observation. Having known the reality of the corporeal aggregate, they seem to be full of forgiveness and patience. Settled in an even disposition, they behold all persons as equal. They have already been purified in the fires of yoga. They observe the ultimate brilliant Time manifested in all the creatures and thereby become free of self-pride. All these characteristics are evident in those great souls, who become divine by knowing the true character of the ultra brilliant Time.

Oh Partha! Hypocrisy, arrogance and pride, anger, scathing speech and ignorance, these are the characteristics of the one born with demonic exuberance.

The ordinary people, most of whose mental competencies are dormant, have a trivial tendency for annoyance. They assume themselves as the most intelligent and are full of pride. They pass their life in anger and in issuing scathing speech as they cherish so many petty desires. Such persons, who are ignorant about their latent divinity, are said to have devilish tendencies.

It is presumed that divine abundance leads to absolution and devilish exuberance causes bondage. Oh Pandav! Be consoled! You are born with divine abundance.

The great persons who rise above the physical limitations by knowing the divine presence within them through a valorous practice of yoga, realize death and by becoming free from the attraction of life within their lifetime become ‘Jivan mukta’. Such liberated persons do not mourn those, who are limited in physical limitations, are ignorant about their divinity, and have devilish tendencies.

Oh Parth! Only two types of embodiments - divine and devilish are created in this world. Divine has been already elaborated; now know from Me the devilish nature.

Mainly only two types of personalities are observed in mankind. The first consists of those great persons who achieve divinity by awakening their immense consciousness by themselves; and the second consists of those devilish persons who are ignorant about their divinity that is fenced within physical limitations.
After elaborating upon the characteristics of Sthitarajna great persons, Lord SriKrisn now narrates the characteristics of devilish persons for the future generations, through the medium of Arjuna.

The devilish are unaware of both, the worldly inclination and the relinquishment. They have no purity, no ethics, and no truth.

Persons with a devilish nature and a limited intellect do not realize all their lives as to what they should do and what they shouldn’t. They do not get even a gleam of the immensity that is latent within them. Competencies of their mind continue to remain dormant, which is why knowledge eludes them and they do not attain purity. Not knowing the truth of life, their life gets consumed for nothing.

They expound that this world is false, it has no basis, it is without God and is purported for an objective that issues from involuntary mutual interplay, and nothing else.

People with a limited intellect, do not get even a gleam of the unmanifest Time that manifests this creation due to their dormant consciousness, and presume that this creation has resulted from the union of male and female and a combination of different chemicals. The principal interest in the life of such persons is sexual enjoyment. They consider the reminiscences of the Time-Conscious great persons about the unmanifest God, which provide a hint towards the Supreme Being, as false and to be a flight of imagination. With an intellect that has no reach beyond the body, they presume that the fulfillment of desires achieved through the sense organs is the only truth. They cannot even think that there is a world beyond the sense organs.

Those clouded with such vision, with a degenerated nature and with little intelligence, perform hostile and cruel acts and are born to destroy the world.

Such fools experience pleasure in causing the maximum possible damage to the adversary who causes any obstruction in the fulfillment of their sensuous desires. Such cruel beings are born time and again in this world only to perish through the medium of death.

Full of hypocrisy, ego and insanity, and taking refuge in the desires that cannot be satiated in any way, those with impure habits behave at the behest of false compulsions that are inspired by delusion.

Those who have a preference only for sexual enjoyments perform all their acts only for its fulfillment. Desires of such dullards always remain unfulfilled. Deluded with fulfilling their unfulfilled desires, these devilish people get involved in the rituals of propitiating ghosts and spirits or they become devotees of the propitiators of ghosts, and cherish a hope of fulfilling their own desires through their medium. Such fools consider the procedures of propitiating ghosts and spirits to be the great spiritual discipline.

With infinite anxieties that remain until death, they remain engaged in sexual gratification. They are those who believe this to be the be-all and end-all of everything.

Such people, on account of their narrow mentality, remain in anxiety all their life due to their fear of death. Fantasizing about the pleasures of sexual relations, they consider that alone to be supreme. They think of themselves as the great intellectuals by expounding that the sexual act is at par with the delight of knowing the unmanifest Brahma.

Bound by hundreds of bonds of hope, such lustful and angry persons, desiring sense gratification, make efforts to amass wealth by unjust means.

In the hope of fulfilling their many desires, these people, trapped in the cobweb of desires are angered when these are not fulfilled. They presume that more wealth will bring better fulfillment of their desires. Such foolish, devilish people, in greed of amassing more and more wealth, readily execute the most heinous of crimes with utmost ease.

I have procured this today, I shall fulfill that longing, I possess so much wealth, and I shall procure even more.

Such persons are always planning, “I have enjoyed this today, I shall have even better enjoyment tomorrow. I have earned this much wealth today, I shall have even more wealth in future. I shall show the whole world that I am the greatest person in the entire world. All those who do not recognize my greatness are fools.” They consume their life in such fatuous imaginations.

I have killed this enemy, I shall kill others too, I am the Supreme God, I am the enjoyer, I am enlightened, and I am mighty and happy.

Presuming themselves to be great, they consider anybody who even slightly obstructs the fulfillment of their desires as their enemy, and are filled with pride by eliminating or defeating him. Presuming themselves to be the mightiest they continue to make pompous statements of their greatness and ask if anybody is there to defeat them.“Who in this world is as great as I am? Who has enjoyed pleasures like me? It is me all the way – the mightiest and the most intelligent. I am exceedingly happy and who else is as happy as I?”

“I am wealthy and high born. Who else is there like me? I shall perform yajna, give in charity and celebrate in joy”; distracted in this manner by ignorance.

The foolish take pride in assuming the traditions of their family lineage as being the best. They become more insanely perverse by hearing their praise from other fools who have some expectations from them. They come under the influence of karmakandi wage-earner, so-called scholars, and on hearing some statements of false praise from them, perform some yajna, charity etc. and thereby provide extra food to their false pride.

With a mind confused in several ways, trapped in the cobwebs of delusion and obsessively attached to sexual gratification, they plummet into the sinful hell.

Confined in physical limitations, having a predilection for the senses, busy in fulfilling their urges, trapped in the cobwebs of delusion, and thinking of the sexual act as the only pleasure, such persons consume themselves, and with their crooked mentality, plummet into the sinful hell in fear when death presents itself.

Egoistic, proud, full of conceit and insanity due to plenty, they pretentiously worship by untraditional Nama yajna.

The passionate, who sketch false conceptions of self-adoration and admire themselves on earning even small riches, being full of desires, they sacrifice themselves in the fires of anger.

Having taken shelter in egoism, pride, covetousness and anger, spiteful to others, they are the ones who envy Me present in their own bodies and in others.

Charring their life in the fires of anger and always annoyed in an express urge to fulfill their desires, such persons are always prone to blame others. They cannot even think of Vasudev who resides in their heart.

Time and again I cast those envious, inauspicious, cruel, vile humans in the demonic wombs.

Such inauspicious, self-despising vile persons are unable to know the true character of the Time by awakening their immensity. Thereby they remain afraid of death all their life, and after experiencing hell after death are born once again in the family of demonic characters.

Oh Kounteya! Those fools do not reach Me, but acquiring demonic wombs birth after birth, reach an increasingly perverse destiny.

Such fools with dormant consciousness undergo hellish torture after death again and again and are born again and again in the families with the vilest of vile mentality.

Lust, anger and avarice are three self-destructing separate doorways to hell; therefore all three should be given up.

Self-flattering sciolists with a dormant consciousness do not realize that there are three tendencies that are the cause of all the sorrows of their life and which prevent them from having an experience of the divine immensity of their mind. The first is their preference for sexual acts and their engagement in planning the fulfillment of various petty desires, second is their greed to store more and more wealth for the fulfillment of those desires, and the third is to continue to burn in anger when that greed is unfulfilled. These three main tendencies hide the divine immensity that remains latent within them. They enter hell after their death through these very doorways of lust, anger and avarice. Those, who progress towards the immensity by recognizing the limitations, endeavor to give up these three main circumscribing tendencies.

Oh Kounteya! A person, who is free from these three doorways that lead to darkness, adopts practices of self-propitiation and thereby reaches the ultimate destiny.

A person, who discerns these three doorways to hell that hold him limited in the body and keep him attached to the objects of senses, becomes free from their attraction by knowing them. He performs a valorous practice of yoga to awaken the dormant immensity of his mind. By awakening the immensity of his mind by the valorous practice of yoga, he concentrates that into the unmanifest imperishable, brilliance of all brilliance, the Time and becomes one with It by knowing Its true character.

He, who violates the sacred precepts and adopts practices of his own choice, neither attains fulfillment nor the Supreme Destiny nor happiness.

A person who violates procedures in scriptural precepts and presumes the wisdom of the scriptures as a mere flight of imagination out of conceit, remains trapped in lust, anger and avarice. He is not able to get rid of fear in his lifetime nor is able to know the unmanifest beyond death. He cannot even experience happiness all his life.

Know that only the scriptural precepts are authoritative in a situation concerning appropriate and inappropriate actions, and act according to the dictates of the scriptures.

Words give us the superb gift of memory. All the scriptures that were authored are the personal experiences of the ancient great persons that were preserved through the medium of words for future generations. Those great sages, who, by their establishment in the consciousness of the Void, had a direct experience of the brilliance of all brilliance, the Time, they, out of their compassion for the future progeny, preserved in the memory through the medium of words, that entire knowledge about how they perceived the Time by developing their consciousness; this was for the cause of all those who would be willing to understand these signals in the future.

Thus ends the sixteenth chapter named Deva-Asur-Sampad Vibhag Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Arjuna said, “Oh Srikrsna! What is the merit of faith of those who worship devotedly, albeit in violation of the scriptural procedures? Is it satvik, rajasik or tamasik?”

Sribhagavan said, “Natural faith of embodied beings is of three types - satvik, rajasik and tamasik; now give heed to its description.”

Persons, with the consciousness of immense mind confined to the body, cherish faith at three levels of merit - satvik, rajasik and tamasik. Bhagavan Srikrsna now describes these as follows. Those, who realize their limitedness within the physical boundaries and endeavor through the yoga-karma to awaken their immense consciousness to surpass these physical limitations, are said to have a satvik faith. Those, who have a preference for the body, have an intellect that has no reach beyond the body, have an obsession for satisfying the senses and act in accordance with these desires, such people pledged only to the sensuous enjoyments are said to have a rajasik faith. And those, who have most of their consciousness in a dormant state and do not know why and for what purpose their actions are being performed, are said to have a tamasik faith.

Oh Bharat! Everybody has a faith that conforms to his mental setup. This purusa is full of faith, everyone is characteristic of the type of faith he has.

It is only one’s mind that motivates one towards different types of acts. The mind, along with its immense consciousness, is set up on the support of the body. Those who know, as well as those who don’t know the immensity of the mind are motivated to act through the inspiration the mind itself. As the level of consciousness differs, the individuals are found to have a faith on the karma that is in accordance with that level. As is the level of an individual’s consciousness, likewise will be the direction and level of his karma.

Satvik persons worship the gods, rajasik ones worship the yaksas and the demons and tamasik ones worship the ghosts and the fiends.

Satvik persons are keen to know the nature of Vasudev, who resides in everybody’s mind, by awakening their entire consciousness. Those who are said to be rajasik are occupied only with the task of preservation of their bodies; above everything else, they exert themselves to appease their senses and to promote their self-gratification. The ones with a tamasik consciousness pass their life with minimal consciousness for the sake of food and sex and live in the terror of ghosts that they worship.

Hypocritical, arrogant and vested with desire, attachment and might, these people perform a terrible penance in violation of scriptural procedures.

Those, who consider the scriptures that have preserved the wisdom and the vision of Time-conscious ancient sages in the form of memory as well as the procedures for knowing the truth mentioned in these scriptures as a flight of imagination, they, with their addiction for sex and with their brimming vanity and arrogance, yearn only to appease the body and the senses, and continue to burn in the terrible fires of anger.

Such stupid persons are liable to demean the group of spirits (earth, water, fire, air and sky) present in the body as well as Me, who dwells in the body. Know them to have demonic fixations.

Being the ones to limit the immense consciousness to the dormant state, they limit the consciousness of the mind to the sensuous pleasures. It is as if such persons, with their demonic characteristics, dishonor Vasudev who is latent within them.

Even everybody’s choice of food is of three types and so are the yajnas, the penance and the charity. Know their distinguishing characteristics from Me.

Persons with satvik, rajasik and tamasik characteristics are found to have a taste for three types of foods for nourishing their body; and based on these three mental dispositions, all their actions (karma) can be classified into three types.

Juicy, unctuous, durable, and cherished food that enhances longevity, intellect, health, happiness and cheerfulness are preferred by satvik persons.

The foods and the eatables, which are not spoiled over long durations of storage, which abound in oily juices that preserve the body over long periods owing to their property of durability, whose sight is conducive to good feelings, such a diet is preferred by satvik personalities who have been inspired to awaken their immense consciousness.

Eatables that are bitter, sore, salty, very hot, pungent, dry, and caustic and which produce sorrow, lamentation and sickness are preferred by rajasik persons.

Persons with rajasik characteristics have a taste for food which is excessively spicy, salty, and heavy and which further fuels the fires of passion in the body. The effect of all such foods, in addition to its relish, is sorrow and lamentation as it causes physical sickness.

The food, which has been cooked a long time back, whose juices have dried up, which is spoiled and stale, which is rejected (left over) and unclean, that is preferred by tamasik persons.

The food that begins to spoil after three hours, like animal flesh, and which causes a foul smell in the body, and which is availed of by chopping a dead body and is therefore stale and unclean and contains no life-juice, this along with alcohol, which is an abstract of some degenerated spoiled material, all these foods are extremely dear to the persons having tamasik characteristics.

The yajna, which is as per the dictates of the scriptural procedures, is performed by persons without a desire for fruit and with the satisfaction that it is the duty; such yajna is called sattvik.

Those, who are motivated by an awareness of their limits to awaken their immense
consciousness, endeavor to get initiated in the practice of yoga by understanding the hints given by ancient sages through the scriptures. They are able to get the advice of the ancient yoga-karma as a result of their efforts. Such persons become desireless as an effect of their practice of yoga.This entire karma is said to be satvik karma.

Oh Bharatsrestha! Inspired by hypocrisy and conducted to yield gains, presume such yajna to be rajasik.

The actions which specifically block the consciousness within the physical limitations and which are conducted with an objective of gaining the sensuous satisfaction while enhancing hypocrisy and vanity are termed as rajasik.

Conducted haphazardly, with no provision for food, in an unformulated manner, carelessly and without faith, such yajna is called as tamasik.

Haphazard and mindlessly carried out acts, which do not call for alertness and which are not even premeditated, such acts being devoid of faith are tamasik.

Worship of gods, Brahman, guru and wise persons, purity, simplicity, continence and nonviolence; this is called the penance regarding the body.

Those, who are practicing yoga to know the true character of the immense unmanifest Time on receiving its advice from a Brahmajna great guru, pay heartfelt respects to other yoga practitioners, to their own guru and to other Brahmajna great persons.
Fully aware that the holiness of the body is pertinent, they observe continence to awaken their immense consciousness by restraining the loss of virile fluid of the body through the practice of yoga. Being awakened, their consciousness cherishes no desire for their own body and for others. For them, the feeling of violence has come to an end. Such great persons perform physical penance through the medium of body to know the Immense.

The speech that does not provoke, is true, affable and benevolent, this along with a constant practice of self-study is assuredly the penance related to speech.

The great persons, who are awakening the immensity of their consciousness by means of the body, speak only the truth while gradually perceiving that immense Truth. They study themselves through themselves and speak a benevolent language that enthuses others.

Happiness of mind, gentleness, silence, self-restraint and purity of thought; these are said to be the mental penances.

They become happy when their conscious mind realizes the immensity of mind. Placed in immensity, they appear placid and calm. Because of their awakened consciousness, they appear silent to others. By knowing their limits, they become unlimited, and owing to their awakened consciousness, their mind becomes sacred.

Performed by accomplished persons with an extreme devotion and without a longing for fruit, these three types of penances are called satvika tapa.

Sthitaprajna great persons, who have achieved desirelessness and who have been established in Samadhi through yogakarma, have termed the valorous practice of the three principal stages of yogakarma as satvik karma.

An occasional and unstable penance performed pretentiously to earn felicitations, honors and adorations has been called rajasik in this world.

Performed by men of limited intellect who are confined in physical limitations and are fuming in anger due to their subservience to their desire for self-adoration, for earning more and more respect which they ill deserve and for procuring more and more sensuous pleasures; all such karma that give momentary results by reason of their being performed by a limited gross consciousness are called rajasik karma.

The penance that is performed foolishly and forcibly through selftorture or performed to harm others is called tamas.

The acts, which are carried out by persons with a torpid mind while burning in the fires of their own foolishness and while harming themselves and others, are called tamasik.

The charity, given with a feeling that it is the duty, to a deserving recipient at an appropriate place and time, to him who does not oblige in return, is called satvik.

The sattvik charity is the bestowal of the advice of yoga, with due judgment of the seeker’s suitability, by the persons who have become Time Conscious by concentrating on the unmanifest truth of the Time the entire immensity of their mind which they have awakened by rising above the physical limitations, to those seekers who are intent upon knowing the true character of the Time by awakening the immensity of the mind by rising above the physical limitations.

But that which is done with an expectation of reciprocal favors or for gains, in a hurtful manner; such a charity is called as rajasik.

The people who help others with the expectation that the obliged person would continue to sing their praise and would continue to serve them all through his life, and the charity that is done in an offending manner while causing anguish; all such acts performed with a mentality of give and take are termed as rajasik.

And the charity given to the undeserving at an inappropriate place and time, without courtesy, is called tamasik.

Those who have no judgment at all of the deserving and the undeserving, and who harm themselves along with the others by their foolishness, the effect of whatever is done by such persons is invariably harmful to someone or the other. Such persons, in hopes of small gains, do not hesitate to commit any crime. All actions of such persons are called tamasik.

‘Om Tat Sat’ are said to the three directives of Brahma. It is only from these that Brahman, Veda and Yajna first originated.

‘Om’ itself is that omnipresent unmanifest Brahma that yogis are able to know through the successful practice of the three stages of ancient yoga; and such great yogis, who were earlier able to realize the truth of the Time and to achieve oneness with It, have preserved in the scriptures the indicators towards that ultimate Truth, through the word ‘Om Tat Sat’ for the seekers to come.

It is for this reason that the acts of the proponents of Brahma in the form of yajna, charity and penance begin with the recitation of ‘Om’.

The procedures of yoga, specified by the Time Conscious Brahmajna great souls, that lead to the knowledge of the unmanifest Truth through rising above the physical limits, have been manifested from the same unmanifest truth of the Time whose signifying symbol is ‘Om’.

Several procedures like yajna, penance and charity are performed by persons seeking liberation without any longing for the fruit.

The consciousness of the Void, in which is instilled the consciousness of the Time that is symbolised by the letter ‘Om’, is connoted by the word ‘Tat’ and It pervades everywhere. The seekers of Samadhi practice the stages of yoga for their establishment in It.

The word ‘Sat’ is used to denote the sense of Truth as well as the sense of the follower of Truth. Similarly, ‘Sat’ is also employed in propitious rites.

The great men, who were established in the consciousness of the Void by successfully passing the stages of yoga and who could have a direct darshan of its four armed embodiment, such men employed the symbolic word ‘Sat’ to denote the unmanifest Time immanent in the Void by knowing Its true character. They were able to know that the one and only truth in this world is the unmanifest Time.

And, the establishment in yajna, penance and charity is also termed as ‘Sat’, and karma performed towards it is also termed as ‘Sat’.

This creation that is manifested by the ultimate, imperishable Brahma, the Time, all the three stages of yoga that lead to the knowledge of Its truth, and the practice of those stages and its advice to the deserving; all these three being the manifestations of the unmanifest Time, are called ‘Sat’.

Oh Parth! Without faith, an oblation offered, a charity given, a tempered penance, and other acts are said to be ‘Asat’. These bear no influence either in this world or in the world beyond.

All such karma, which strengthen the physical limitations and are performed with a desire of satisfying the senses by the persons of limited consciousness who presume the dormant immense consciousness of their mind as fictitious and have no faith in it, are called as ‘Asat’. Established in ‘Asat’, the people who don’t know death, lead their lives in its fear and because of this fear, after their death they beget a greater fear beyond death as well.

Thus ends the seventeenth chapter named Shraddha-tray Vibhag Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

Arjuna said, “Oh Mahabaho! I wish to know, Oh Hrsikesa! Oh Kesinusudana, the truth of death, sanyas and of renunciation independently.”

Oh Mahabaho! I wish to know, both the truth of death and also that which is called as sacrifice, independently. Please explain it to me.

Sribhagavan said, “The scholars recognize giving up purposeful acts as Samnyas i.e. renunciation and the wise persons call giving up the fruit of all karma as sacrifice.”

Those great persons, who have risen above the physical limitations and have awakened the entire dormant consciousness of their mind, have understood, by knowing the correlation of the body and its senses with the mind that all desires originate from the mind itself. This knowledge causes their desires to sink in the mind itself. Such yogis, by knowing the true nature of death, know the creator of all, the unmanifest, imperishable Brahma, the Time that is beyond the mind, and are said to be established in Samnyas. And those who are able to become desireless by banishing their limitedness as a result of doing yoga-karma are said to be the ones who give up the fruits of all their karma.

Many scholars say that karma is full of blemish and hence ought to be given up; others expound that yajna, charity and penance ought not to be given up.

The others, who are unable to realize the truth of the origination of karma, are dazzled by the brilliance of the Time-conscious persons, and by observing their somewhat inactive disposition, presume even without doing yoga karma that all karma is full of blemish and is therefore fit to be given up. The Time Conscious great persons who have realized the truth and who understand the inter-relation of the organs and the mind, even after realizing the yajna of self restraint in its true nature which is the result of their practice of yoga, do not consider it fit to give up the practice of yoga so as to inspire the new seekers and continue with their penance of giving as charity the advice of this discipline of yoga to the deserving.

Oh Bharatasattama! Take heed of My judgment with regard to sacrifice. Oh Purusasrestha! Sacrifice is said to be of three types.

Bhagavan SriKrishn himself is pronouncing to the seekers his judgment regarding the basic nature of sacrifice, through the medium of Arjuna. Since personalities are of three types, sacrifice is also is found to be of three types.

Yajna, charity, penance are not worth giving up. These are the duties. Yajna, charity and penance purify the learned ones.

Sthitaprajana great persons ignite the fires of yoga in their body, and by pouring the oblation of their limitations into it, awaken the immensity of their dormant consciousness which is the result of a valorous practice of yoga, and by focusing that awakened immensity into the imperishable Brahma, the truth of the Time, they procure Its knowledge. They do not give up yoga karma so as to inspire other yogis and the seekers of yoga, and bestow this great discipline upon the deserving ones, who in turn are uplifted from the darkness of ignorance and become pure by its practice.

Oh Parth! It is My confirmed opinion that even these acts should be performed by giving up the attachment and the fruit.

Only those great persons, who have become desireless by yoga and have thereby known the true character of the Time by knowing death, can give up the fruit of the entire karma in this manner. Only such Stithaprajnya great persons really give up the fruit of karma. Great persons thus established in equanimity alone can be a source of inspiration to others.

And ordained karma can not be renounced. Its renunciation that is done out of delusion is said to be tamasik.

To give up, under the charm of physical pleasures, the lessons of yoga which the Time conscious great persons have preserved and prescribed in the scriptures, through the medium of words in the memory-form, and which give the knowledge of the true character of the Time by knowing death, and to give up even the efforts to know It, is called a tamasik renouncement.

If someone renounces karma thinking ‘whatever is karma, is grief’under the fear of physical discomfort, then he does not receive the fruit of sacrifice by such rajasik renunciation.

Giving up this great yoga-karma in the fear of physical discomfort in spite of knowing its importance is called rajasik renunciation, whose result is to remain in physical limitations under the fear of death throughout one’s life.

Oh Arjuna! ‘It is the duty’, when the assigned karma is thus performed by giving up attachment and fruit, then this sacrifice is considered as satvik.

The great persons who could become desireless by practicing the yoga-karma prescribed in the scriptures to awaken the immense consciousness of their mind by rising above their physical limitations, and who, in their Niskam state were established in Samadhi, and could comprehend the unmanifest truth of the Time by concentrating their immense consciousness awakened by their practice of yoga; conducted by such great persons, the renouncement of their narrowness as well as the surrender of the fruit of karma that naturally follows with desirelessness, is called satvik sacrifice.

An intelligent person with sattvaguna neither despises unskilled acts nor gets attached to skilled acts.

Sthitaprajana great persons know the true character of the imperishable Brahma, the Time, that manifests the entire creation and they behold everywhere in the creation that ultimate Truth only. Being established in equanimity, such great persons are neither carried away by skill nor despise an absence of skills. They are aware that the difference between the presence and absence of skill is relative and there is one and only one Singular Presence that is manifested separately.

Since a total surrender of karma by embodied beings is not possible, it is said that the giver of the fruit of karma is the true giver.

The common people, with their consciousness confined in physical limitations, do not have even a gleam of their immense consciousness. They remain attached to the sensuous objects and perform their acts to satiate them with a desire for fruit and thus remain limited within physical boundaries. In contrast, the great persons who practice yoga-karma to awaken their dormant immense consciousness on getting its glimpse, become desireless and give up their limitedness.

Acts of those who don’t renounce bear three types of fruits - auspicious, inauspicious and mixed. This never happens to Sanyasis.

Those who remain afraid of death all their lives due to their ignorance, perform whichever good or bad acts for fulfilling the urges of the body for which they have a predilection, thus further enhancing their pride and vanity, they have to experience the fruits of all such acts after their death in the subtle worlds through the experience of either heaven or hell. The great men, who become fearless by knowing the true character of death, become desireless thereafter. Such Sthitaprajna men understand the relativity of good and bad and hence give up the desire for the fruit of karma. Such great yogis enjoy immortality after death by overstepping death through the medium of death.

Oh Mahabaho! These five expedients of the fulfillment of karma are narrated in the Sankhya of the annulment of karma. Take them from Me.

Sthitaprajca great souls, by realizing the fundamental element of life, have described the five principal causes that initiate karma and that lead to the effects of that karma.

In that subject are the co-action of the sense organs and their objects, the doer, separate actions by each of the senses, numerous efforts, and likewise the fifth expedient, the providence.

This body and the mind that grasps experiences through it, the sense organs that convey different experiences to the mind, separate efforts for the gain of different sensuous objects, and Vasudev who is unlike all others despite being present everywhere residing in everybody’s mind – these are the five principal expedients manifesting life that are the causatives of the origination of karma and the deliverance from it.

Whichever act a person performs through the body, the mind and the speech, whether legitimate or otherwise, that also has five expedients.

Whatever is done by an individual, either to reenforce his physical fences or to awaken his immense consciousness by rising above the physical limits, these are the same five expedients that initiate those acts.

But, notwithstanding this reality, he, who beholds only himself as the doer due to his uncultured intellect, that imbecile does not behold.

The common people who are unaware of these five expedients that cause the beginning of an act, and presume themselves as the doers due to their contracted intellect, they, on account of their dormant consciousness, do not take a proper perspective of their karma.

He, who is free from a feeling of enterprise and whose intellect does not get vitiated, in spite of killing entire worlds he neither kills nor gets bound.

The great person who has been able to awaken his immense consciousness by a regular practice of yoga and has realized the true character of the Time, he, being desireless, beholds only the manifestations of the Time in the entire creation. He does not kill anybody even when he does, as he is already one with the Truth that creates the body.

Knowledge, the object of knowledge and the knower, these are the three motivations to act. The work done by the senses, the deed and the doer, these are the three aspects of karma.

The process of knowledge, the subject of knowledge and the knower, these three motivate to act. The doer, the nature of work and the work itself, these three together lead karma to its consequence.

Sankhya enumerates only three separate qualitative classes of the three expedients, the knowledge, the karma and the doer. Listen to it with its pros and cons.

Wise persons have narrated three types of separate classes of the expedients viz. the subject of knowledge, the procedure for knowledge and the follower of the procedure of knowledge.

The knowledge, by means of which a single Imperishable Presence that is dispersed between all creatures is perceived to be integral; take heed, it is satvik.

The great persons, who, upon knowing their physical limitations, awaken their immense consciousness by the practice of yoga, focus that immense consciousness in the unmanifest Truth and behold the imperishable Supreme Time everywhere by comprehending that the entire creation is Its manifestation.This knowledge of theirs is called satvik.

And the knowledge which perceives the wide variety of several states of being in all creatures in discretely different forms, presume such knowledge to be rajasik.

The persons whose consciousness is confined in physical limitations and who are unaware of the immensity of their mind, presume the objects of senses to have a separate identity and hence they are not able to know the mind working behind them that grasps the experiences. Unaware of the unmanifest Truth that manifests the entire creation, they perceive the creation as being full of several discrete entities. This knowledge of theirs is called rajas.

But the knowledge that is wholly obsessed with any one act, is thoughtless, trivial and unscrupulous; that knowledge is said to be tamas.

The people, who have most of their consciousness in slumber, have a special fixation to satiate one particular sense organ. They are not able to catch an impression of the mind behind these senses. The trivial knowledge of such persons is called as tamasik.

The self-assigned karma, performed without affection or envy, by the men who have no desire for the fruit and no attachment, is called as satvik.

The great persons who could know their immense consciousness by becoming desireless by practicing yoga, and who could also know, by means of that awakened consciousness, the true character of the unmanifest Brahma that manifests the visible world, the karma performed by such great persons to provide inspiration to others is called as satvik.

And karma performed with great labor by the one who is craving for enjoyment or by the one who is proud is called as rajasik.

The karma that is performed by men of limited intellect who have a predilection for the body and its senses with a desire to satiate their senses, and which adds to their pride and vanity; such karma which limit the consciousness within the body are called rajas.

The karma that leads to loss and violence and is undertaken in delusion without estimating one’s power is called tamasik.

The karma that results in a loss to the doer and to others and also leads to violence, and the karma which is initiated under the delusion of only fulfilling a specific desire without any judgment of one’s power, such karma is said to be tamasik.

The one, who is free from propinquity and does not utter vain words, is full of Dharana and enthusiasm and is unaffected in success and failure, such a doer is called satvik.

The great persons, who, having awakened the immense consciousness of their mind, have attained self-realization of being a manifestation of the truth of the Time, and who have performed a regular practice of yoga with patience and strength to know the Ultimate Truth, become fearless by knowing the real nature of death as a result of their regular practice. Such great persons are already aware of the relativity of success and failure, or in other words, of existence and non-existence. Since such great persons perform karma only to inspire others, they are said to be doing satvik karma as they are already way above the need of doing any karma for themselves.

One, who is full of attachment, is a greedy desirer of the fruits of karma, is violent, impure and subject to joy and sorrow, such a doer is called as rajasik.

Those who have their consciousness tied in physical fences, who are obsessively indulgent in satiating the senses, are ready to act violently on provocation, are full of impurity due to their dormant consciousness, and being unaware of the relativity of joy and sorrow are delighted on fulfillment of some desire and wallow in sorrow when a desire is unfulfilled, and those whose objective in life is to satiate their senses thereby adding to their pride and vanity; such persons doing trivial karma are said to be the doers of rajasik karma.

Vagabond, proud with an unrefined reasoning, deceitful, destroyer of the livelihood of others in self-interest, lazy, morose and procrastinating; such a doer is called tamasik.

He, whose most of the consciousness is dormant, who has not acquired even a rudimentary learning, is full of deceit, is self-aggrandizing despite his foolishness, is lazy and dejected because of taking an unduly long time even for ordinary tasks; such a person is called a doer of tamasik karma.

Oh Dhananjay, now listen to the threefold division of the intellect and of the holdings on the basis of their merits that are now explained fully and serially.

Lord Srikrsna now narrates three discrete levels of holding the intellect and the consciousness.

Oh Parth! The intellect, that knows initiative and resignation, appropriate and inappropriate actions, fear and fearlessness, bondage and freedom, is satvik.

An intellect that makes a judgment of one’s immense consciousness that remains restricted to one’s body, and motivates to awaken that dormant consciousness; and the intellect, which by knowing the true nature of death by rising above the physical limitations, assesses what is fear, what is the state of fearlessness, and after realizing the exiguous consciousness of itself and of others, realizes the unmanifest immensity prevailing beyond the body; such an intellect is said to be satvik.

Oh Parth! An intellect which does not know Dharma and Adharma and appropriate and inappropriate action in true sense, such an intellect is rajasik.

And the narrow intellect, which can not know the secret of the correlation of the body and the sense organs, does not comprehend death and therefore does not understand life either, and it can not even rightly know what ought to be done and what ought not to be done; this is rajasik intellect.

Oh Parth! Intellect, which is enveloped by tamoguna, which confuses Dharma for Adharma, and makes adverse observations on all matter, that is tamasik.

An intellect, with a dormant consciousness that is profuse with the darkness of ignorance, which remains afraid of death, gives priority to sustaining life at all costs, and grasps the opposite meaning of the pronouncements of the great Sthitaprajna persons; such an intellect is said to be tamasik.

The incorruptible Dharana which holds, by means of yoga, the acts of the mind, the soul and the organs; that Dharana is called as satvik.

The immense consciousness which is the result of yoga-karma results in a resolute intellect, which, by rising above the physical limitations begins to hold the unmanifest immensity within itself and acts as a stimulus to know the true nature of the Time through a valorous practice of ancient yogakarma that takes place through the union of the mind and the prana; the consciousness which holds this immensity is called satvik.

Oh Arjuna! The Dharana which holds Dharma, wealth and passion and which has a desire for due reward; Oh Parth! Such Dharana is rajasik.

An intellect which is limited to the body due to a limited consciousness, and which holds the desires to satiate the senses and false vanity and pride, and because of which a person cannot rid himself of the attachment and continues to strongly retain only the physical limitations within his consciousness; such Dharana is called rajasik.

Oh Parth! The Dharana due to which wicked persons do not quit slumber, fear, sorrow, irritation and insanity, that Dharana is tamasik.

An ignorant person with a dormant consciousness, being stupid, becomes insane by holding a variety of fears, sorrows and depressions within his dormant consciousness; and life remains like a dream to him because of his ignorance of its gist. Such Dharana is tamasik.

Oh Bharatsrestha! Now hear from Me the three types of happiness that one enjoys by a regular practice and attains the end of sorrows.

The great persons, who could transform their consciousness into immensity by the practice of yoga and could know the gist of life and death in its actuality, have described three types of joys.

That which is initially like poison but its effect is like the nectar of immortality, such a joy that originates as the reward of one’s own intellect is said to be satvik.

The ancient yoga, that is practiced with a firm determination to rise above the physical limits and to know the true nature of death, may initially be perceived as poison when the physical attachments are strong, but it is immortal in its effect because it gives true knowledge of death and causes one’s establishment in the unmanifest consciousness of the Time that is beyond death. From this point of view, the satisfaction or the joy of practicing this yoga is called satvik.

The joy caused by the union of passions and sense organs is initially like nectar. That joy, which is eventually like poison, is called as rajasik.

The limited consciousness that is confined to the satiation of the body and the senses, believes that the fulfillment of desires is the greatest joy. Its consequence, which is the failure to know death, along with a strong attachment for the satiation of the senses, has been said to be like poison by wise persons.

The joy that deludes both in the beginning as well as in the end, that joy caused by slumber, laziness and negligence is said to be tamasik.

Persons with a dormant consciousness find happiness in dawdling in slumber and laziness for lack of their capacity to think, and due to this they remain in delusion all their life; this kind of addiction to joy is called tamasik.

Not on the earth, nor in the heaven, nor even among the gods, is the character that is free from the three gunas that are innate to nature.

There is nobody in this mortal world and also in the subtle worlds beyond it, who is above the three gunas - sattva, raja, and tama that are manifested by the Time Itself.

Oh Parantapa! The duties of Brahman, Ksatriya, Vaisya and Sudra are classified by the gunas that are naturally inherited.

Mind, the immense manifestation of the ultimate imperishable Brahma, appears to take separate experiences in accordance with the three gunas by availing of the support of four embodiments viz. Brahman, Ksatriya, Vaisya and Sudra. On account of the separate gunas of these embodiments, their goals and the duties that lead to those goals appear to be separate.

Calmness, restraint, penance, purity, forgiveness, simplicity, wisdom, knowledge and faith; these are the natural duties of a Brahmin.

Those, whose attachment for the senses disappears by understanding the correlation of the body and the mind, those who become physically and mentally pure as a result of absence of attachment for the senses, those who endeavor to awaken their consciousness by means of their body, who have developed an innate faith in the unmanifest imperishable Brahma by knowing about It through the words of the Time-Conscious great persons, and are motivated by the satvik guna to endeavor to know the true nature of the Time by concentrating their entire consciousness upon It, those who have almost eliminated envy from their minds after realizing that this entire creation is manifested by the Unmanifest Being, those who awaken the dormant consciousness of their mind by rising above the physical limitations and concentrate that consciousness upon the unmanifest truth of the Time and thereby know Its true character; only such persons are qualified to give spiritual advice to others. All these characteristics appear naturally in Brahmins. As expounded earlier in chapter 4, the class of humanity that resides between Israel and India who are Caucasian but not the white, all of them are the Brahmins of this earth.

Bravery, brilliance, patience, alertness, intrepidity, charity and lordship, these are the natural duties of a Ksatriya.

Ingrained bravery, brilliance, a capacity to perform duty for long spells with patience, fighting wars, not retreating, not shying away from accepting any challenge even other than fight, rendering help to others and lordship, these are found to be naturally present is the Ksatriya class. Their duties are also in agreement with these characteristics of theirs. An overview of the humanity reveals to us that these are the inborn characteristics of the white race. They are the Ksatriyas of this planet.

Agriculture, cow-herding and trade are the natural duties of the Vaisyas. Service is the natural duty of the Sudras.

An observation of the yellow-colored earthlings of the Mongol race leads to the natural conclusion that the natural tendencies of Vaisyas for agriculture, animal tending, and an acumen for trade and sincerity to work are intrinsic to the Mongol race. All of them are the Vaisyas of this globe. The natural duty of the Sudras is to provide service to the above three classes. On overall observation, their mental development compared to other three colors is also found to be inadequate, and being providers of service, they are physically stronger than the other varnas. All these symptoms are naturally found in the black race of the earthlings. Most of the humans of black race are the Sudras of this globe who were created by nature.

A human being who is intent on his natural duty attains absolution. Now hear how a person intent on his natural duty reaches absolution.

Any one from among these four varnas who comprehends his physical limitations and endeavors to awaken the immense consciousness of the unmanifest mind behind it, he, by comprehending the latent competencies of his mind can awaken them and thereby know the unmanifest Time by his practice of yoga, which he may perform to awaken his immense consciousness.

That, from which advent the creatures, and That which permeates the world, a human being achieves accomplishment by worshiping That same by his karma.

The unmanifest imperishable Brahma by which is manifested this visible world, and which is omnipresent for being the Creator of this manifestation, a human being gets united with this brilliance of all brilliance, the Time, by awakening the entire consciousness of his mind and by concentrating it upon the Time.

Self-duty even if it has flaws is superior to a perfectly conducted duty of others. A person, while performing the duty assigned to him by providence, does not incur sin.

Although the karma that is performed to awaken the immense consciousness of one’s mind appears to be without merit in the beginning, it is superior to remaining confined in physical limitations. This is because he, who endeavors to know the immensity of the mind by breaking the barriers of physical limitations, is not involved in the sin of ignorance of desiring to appease the senses, and of contributing to his hypocrisy and pride.

Oh Kounteya! Even if it is flawed, the natural duty should not be abandoned. Just as fire is enveloped by smoke, all karma is enveloped by blemish.

The effects of practicing the yoga that causes upliftment from the physical limitations appear in the beginning to be somewhat flawed, because both the common people and the beginners of yoga cannot envision its unmanifest results. Even then, by looking at the examples of great persons, the karma that leads to absolute ease by the knowledge of the unmanifest Time ought not to be given up. Because, just as dirty smoke is encountered at first when the fire is starting to flare up and it disappears soon after the fire has strongly flared up, similarly, at first, the ancient yoga that takes one beyond the limitations of the body may appear to be faulty. This is because a common man remains under the fear of death all his life, by giving preference to his body. Because of his fear of death, the yoga that leads to a genuine perspective of death, appears to be somewhat faulty to him.

He, who has an intellect that is unattached everywhere, has a self controlled mind and is without greed, he attains the ultimate accomplishment of Niskarma by Samnyas.

One, who performs valorous regular practice of yoga with a total faith on the words of Brahmajna persons, goes beyond the physical barriers and procures the whole knowledge of the immensity of mind. Such a great person, by becoming desireless after realizing the true nature of death, knows the Unmanifest Truth.

Oh Kounteya! Take it from Me in brief, how a fulfilled person attains Brahma, the supreme seat of knowledge.

Lord Srikrsna now narrates how the great persons, who awaken the dormant consciousness of their mind by breaking the physical barriers, know that unmanifest, ultimate, imperishable brilliance of all brilliance, the Time, by concentrating that immense consciousness.

Possessing a sublime intellect, engaged in self-control with determination, abstaining from the objects of senses like sound etc., free from love and hatred, residing in solitude, eating lightly, having a self-governed mind, speech and body, constantly absorbed in meditation and sheltered in Vairagya.

The great persons who realize, by a regular practice of ancient yoga, the preeminence of the mind in the correlation of the mind and the body, and whose intellect has become sublime by the awakening of the immense consciousness of their mind by overstepping limitedness, such great persons attain a total self-governance of their body and mind. They realize the relativity of love and hate. They rise way above the objects of senses. Such great persons, by leaving the company of those with limited intellect, stay in a solitary place and partake the satvik food, and overstepping the physical limitations and being completely detached from all sensuous desires, they do a valorous practice of yoga for their establishment in the consciousness of the Void.

The one, who becomes dispassionate and peaceful by giving up vanity, force, pride, lust and accumulation, qualifies for the union with Brahma.

The great persons, who put in a valorous practice of yoga for their establishment in the consciousness of the Void, become indifferent to all their desires, their anger, their tendency to accumulate, and from their pride for their immense mental strength, when established in that consciousness. And by their establishment in the consciousness of the Void, they become peaceful, placed in that great immensity.

One with the Brahma, the blissful, neither laments nor desires. Attaining evenness towards all creatures, he attains My Supreme Devotion.

The great person, placed in that ultimate immensity, also knows the true character of the Time that abounds in that immensity. His ambitions being fulfilled, he appears extremely blissful. He has no desire anymore. That great accomplished person becomes the ultimate devotee of the Time while beholding that Time, the Parameshwar, everywhere.

He, who, through his devotion, realizes what I am, what is My influence, knows My true nature and soon enters into Me.

That great person, while directly observing that brilliance of all brilliance, the unbearable brilliant Time, and while realizing Its sovereign influence by knowing Its true character, becomes one with It.

He, who is always surrendered to Me while doing all his duties, attains the Eternal Permanent Destination by My blessings.

He, who knows the true character of that immense luminance of all luminance, the luminous Time and remains surrendered to It while beholding It everywhere, and performs all his duties only by Its inspiration; he himself becomes an epitome of the Time by uniting with It by the blessings of the Time Itself.

Mentally surrendering all your actions to Me, while adhering to Me, take refuge in Buddhi Yoga and place your mind constantly upon Me.

The great Time-conscious person becomes an example worth emulating for the beginners in yoga. Inspired by them, the sadhakas, who do a valorous practice of ancient yoga surrendered to the Time Itself, begin to know the true character of death by crossing the physical limits.

Placing your mind upon Me, you will cross all the obstacles by My blessings. But you will perish if you do not heed, out of egoism.

A yogi who places his mind upon the Time, the Parmeswar by Its blessings, does the yoga-karma and overstepping the physical limits conquers the fortress of death, and thus going beyond that, enjoys the nectar of immortality. And the one who considers the sensuous pleasures to be foremost because of his limited intellect and does not endeavor to know death by awakening his dormant consciousness, imperiled by the fear of death, he is ruined again and again.

Egoism, resorting to which you presume ‘I shall not fight’, this conviction of yours is false. Your self-disposition will urge you to fight.

The one, with an intellect confined to physical limits, who does not take a resolve to know death and to awaken his immense consciousness, does not realize that his mind will impel him to practice yoga some time or the other for awakening his immense consciousness.

Oh Kounteya! Bound by your naturally ordained duties, you will do under compulsion what you do not wish to do because of delusion.

A person deluded by the desire to satiate the senses that are confined in physical limitations will also endeavor to awaken his immense consciousness sometime or the other when motivated by the immense mind latent within him.

Oh Arjuna! God remains present in the heart of every creature, and by the force of Maya, moves all creatures as if they are mounted on a contrivance.

That unmanifest Governor of all, the brilliance of all brilliance, remains present in everybody’s heart, and governs this embodiment as a machine through the medium of mind.

Oh Bharat! You should seek shelter in Him alone, with all your being. By His grace, you will attain the ultimate power and the Eternal Destination.

He, who performs a valorous practice of yoga to know the Governor of this machine like embodiment by catching a glimpse of It, awakens the immense consciousness of his mind and thereby understands that the manifestation of this entire world is a blessed gift from Vasudev. The great person, who attains supreme peace by realizing this, becomes one with the unmainfest Vasudev, an epitome of the Time.

Thus I have narrated to you the knowledge that is the secret of all secrets. Contemplate upon this deeply and then act as you like.

The great Time Conscious people have expressed this ultimately secret knowledge through the medium of scriptures in a symbolic form, for the benefit of the entire mankind.

Hear from Me once again the most secret and supreme words. As you are extremely dear to Me, I am divulging these words for your benefit.

The entire knowledge is once again expressed in a brief symbolic form. The Truth is explained symbolically for the benefit of mankind at large, and for such individuals particularly, who might become eager to know the unmanifest truth of the Time by understanding these indications.

You keep your mind upon Me, be My devotee, worship Me, bow to Me, you will certainly reach Me. This is My solemn vow as you are dear to Me.

Concentrate the immense consciousness of your mind in the brilliance of all brilliance, the unbearable ultra-brilliant Time. Consign your devotion to It. Place upon the Time Itself, the four duties of life performed by your body. Bow before that unmanifest great eternal Time with the combined consciousness of the past, the present and the future. By doing this through the medium of ancient yoga, you will become extremely dear to the Time.

Give up all other Dharmas and seek refuge only in Me. I will liberate you from all your sins. Do not be worried.

Give up the limitations of the body and the senses that withhold the mind. Awaken the immense consciousness of your mind and focus that consciousness on the unbearable ultra-brilliant Time. Thereby know the true character of the Time and surrender yourself only to It. The Time, the ultimate Supreme Lord, will surely release you from the sin of ignorance caused by limited consciousness. Do not worry.

You should never expose this secret to anybody who is not austere, who is not a devotee, who is not compliant and also to the one who is averse to Me.

This ancient discipline of yoga, because of awakening the immense consciousness of the mind, leads to the direct perception of the unbearable ultrabrilliant Time. The advice of such secret practice should never be bestowed upon him who has no mind for it, who is always averse to the Time due to indolence, ensuing from bad intentions, to such a person who does not even have a gleam of his latent immensity and is neither willing to know it.

With extreme devotion to Me, the one, who spreads this secret knowledge among My devotees, will without doubt reach only Me.

Devoted only to the Time, the great Time Conscious person, who gives advice of this extremely secret discipline of yoga to the individuals who are eager to know the truth of the Time by awakening the entire immense consciousness of their mind by breaking the physical barriers; such a great soul, while beholding the truth of the Time in every embodiment, will go beyond death to become one with that unbearable brilliant Time.

No one in this humanity can propitiate Me better than this, and no one in this world is more dear to Me than him.

Whoever shall study this spiritual discourse between us, I shall be worshiped by that worship of knowledge; this is My tenet.

A devoted person, who listens without envy, shall also get liberated and shall attain the auspicious worlds of the people of pious deeds.

Oh Parth! Have you listened to this with a focused mind? And, Oh Dhananjaya! Has the delusion caused by your ignorance been dispelled?

Arjuna said, “Oh Achyuta! By Your grace, my delusion is over and I have regained my original memory. I am stable without any doubts. I shall do as you ask.”

Sanjaya said, “Thus I have heard this marvelous, thrilling dialogue between Lord Vasudev and the great Arjuna.”

By the grace of Vyasa I have personally heard Yogeswar delivering this ultimately secret yoga.

Oh King! While recalling this holy marvelous dialogue between Kesava and Arjuna, I am rejoicing over and over again.

And Oh King! Remembering that marvelous form of Shri Hari , I’m filled with great wonder and I am rejoicing again and again.

Where there is Krishn, the Lord of yoga and where there is Arjuna, the great archer, there is certainly victory, fortune and an unbudging morality. This is my opinion.

Thus ends the eighteenth chapter named Moksha-Sanyas Yoga in the Upanishad of the Shrimadbhagavad Gita, Brahma-Vidhya (the discipline of knowing the Absolute), the yogic scripture, and the dialogue between Arjuna and Lord Krishn.

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