Bhagavad-Gita: Chapter 1-3

Chapter 1

Visada Yoga: Lamenting the Consequence of War

Chapter one introduces the scene, the setting , the circumstances and the characters involved determining the reasons for the revelation of the Bhagavad-Gita. The scene is the holy land ofKuruksetra in India. The setting is a battlefield. The circumstance is war. The main character is Lord Krishna. The supporting character is Prince Arjuna and the witnesses are 4 million soldiers. After naming the principle commanders on both sides , Arjunas growing dejection isrevealed due to his apprehension of losing the lives of friends and family members in the course of the impending battle and the subsequent sins attached to warfare. Thus chapter oneis entitled: Visada Yoga or Lamenting the Consequense of War.

Verse 1

Dhrìtarastra said: O Sanjaya what did my sons desirous of battle and the sons of Pandu do after assembling at the holy land of righteousness Kuruksetra ?

Verse 2 Sanjaya said: At that time King Duryodhana after seeing the army of the Pandavas arranged in military phalanx approaching near his respected preceptor Dronacarya spoke these words.

Verse 3

O respected perceptor, please behold the mighty army of the Pandavas arranged in military phalanx by your intelligent disciple, Dhrstadyumna the son of Drupada.

Verse 4

In these military divisions are great bowmen equal to Bhima and Arjuna in battle such as Satyaki, King Virata and the mighty chariot warrior Drupada.

Verse 5

Dhìrstaketu, Cekitana, the powerful King of Kasi, Purujit, Kuntibhoja and King Saibya are the noblest of men.

Verse 6

The valiant Yudhamanyu, the courageous Uttamauja, Abhimanyu the son of Subhadra and the sons of Draupadi; certainly are all mighty chariot warriors.

Verse 7

O best of the twice born brahmanas please note those who are especially qualified amongst us to lead my military forces, for your information I am naming them.

Verse 8

Your respected self and Bhisma and Karna and the always victorious in battle Krìpa and Asvatama, Vikaìna, Bhurisrava and Jayadratha the king of Sindhu.

Verse 9

All of them equipped with many weapons, expert in military science are prepared to risk their lives for my sake as well as a great many other heroes.

Verse 10

Our army protected by the strength of Bhisma is unlimited; but the army of the Pandavas being protected by the strength of Bhisma is limited.

Verse 11

All of you must certainly fully protect Bhisma foremost at all strategic points situated respectively in your various formations.

Verse 12

Then Bhisma, the valiant grandsire of the Kuru dynasty roaring like a lion, blew his conch shell very loudly for increasing Duryodhana's cheerfulness.

Verse 13

Thereafter conchshells, bugles, trumpets, kettledrums and cow horns suddenly were all simultaneously sounded and that combined sound became tumultuous.

Verse 14

Thereafter both Lord Krishna and Arjuna stationed on a magnificent chariot harnessed by white horses resounded their transcendental conchshells.

Verse 15

Lord Krishna blew His conchshell Pancajanya and Arjuna blew his conchshell Devadatta and Bhima that activator of incredible prowess blew the great conchshell Paundra.

Verses 16, 17, 18

King Yudhisthira, son of Kunti blew his conchshell Anantavijaya and Nakula and Sahadeva blew their conchshells Sughosa and Manipuspaka. O king, the expert bowman King of Kasi, the mighty chariot warrior Sikhandi, Dhrìtadyumna and King Virata, the unconquerable Satyaki and King Drupada of Pancala, the sons of Draupadi and Abhimanyu, the mighty armed son of Subhadra, all blew their respective conchshells.

Verse 19

The uproarious vibration resounding in the sky as well as the land shattered the hearts of the sons of Dhrìtarastra. Verse 20
O King, thereafter while about to engage in the releasing of weapons, Arjuna on whose banner Hanuman is pictured, having observed the sons of Dhrìtarastra ready for battle, at that time taking up his bow and spoke these words unto Lord Krishna.

Verses 21,22

Arjuna said: O Krishna please place my chariot between both of the armies so that I may lookupon those warriors arrayed for battle with whom I have to fight in preperation for combat.

Verse 23

Let I see those warriors who have assembled here in this battle as well wishers of the evil minded Duryodhana .

Verse 24

Sanjaya said, O Dhrìtarastra , thus being addressed by Arjuna, Lord Krishna drew up that finest of chariots between both of the armies.

Verse 25

In front of Bhishma, Drona and all the kings of the world and said, behold Arjuna all the assembled members of the Kuru dynasty.

Verse 26

Thereafter Arjuna sitiuated therein could observe in both armies fatherly elders, grand-fatherly elders, teachers, maternal uncles, brothers, sons, grandsons, friends, fathers in law and well wishers.

Verse 27

After seeing all his kinsman present Arjuna became overwhelmed with compassion and thenstricken by grief spoke thus:

Verse 28

Arjuna said: O Krishna seeing all these kinsman assembled ready for battle the limbs of my body are weakening and my mouth is drying up.

Verse 29

My whole body is trembling my hair is standing on end, my bow Gandiva is slipping from my hands and my skin is burning.

Verse 30

O Krishna I am unable to keep composed, my mind is unsteady and I see dire indications of inauspicious omens.

Verse 31

O Krishna I do not see any good in slaying kinsman in this battle, nor do I desire victory, nora kingdom or even happieness.

Verses 32, 33, 34, 35

O Krishna, of what value are kingdoms, what value is living for happiness if they for whom our kingdom, material pleasure and happieness is desired: preceptors, fatherly elders, sons; and grandfaterly elders, maternal uncles, fathers in law, grandsons, brothers in law and relatives are all present on this battle field ready to give up their kingdoms and very lives. O Krishna even if they want to take my life I do not wish to take their lives. O Krishna what to speak for the sake of the earth, even for the rulership of the three worlds; in exchange for slaying the sons of Dhritarastra what happieness will be derived by us?

Verse 36

O Krishna by killing these aggressors sin will surely come upon us; therefore it is not properof us to slay the sons of Dhrìtarastra along with our family members; since how by slaying our own kinsmen will we be happy.

Verse 37, 38

O Krishna although these men their hearts afflicted by greed do not see the sinful reaction inquarreling with friends and the crime of destroying family members; why should we not refrain from this sinful act understanding this grevious crime of destroying family members.

Verse 39

With the destruction of the family the spiritual traditions of the family perish forever; when spiritual values are destroyed then unrighteousness predominates the entire society.

Verse 40

O Krishna, when unrighteousness is predominant then women in the family become degraded and from the degradation of womanhood O Krishna; undesirable progeny comes into existence.

Verse 41

Such undesirable population certainly creates a hellish situation for both the family and the destroyers of the family. Their anscestors certainly fall down due to the cessation of performing offerings of food and water.

Verse 42

Such heinous deeds by all those destroyers of the family gives rise to a population of undesirable progency completely eradicating the time honored spiritual tradtions of the family and nobilty of lineage.

Verse 43

O Krishna, I have heard from the learned that those persons whose spiritual family traditions have been destroyed, perpetually become residents in hell.

Verse 44

Alas, how strange it is that we have resolved to commit great sin. Just because of greed for royal luxuries we are prepared to slay our own kinsmen.

Verse 45

Even if the sons of Dhrìtarastra armed with weapons in hand slay I unarmed and unresisting on the battlefield that would be considered better for me.

Verse 46

Sanjaya said: Thus having spoken Arjuna cast aside his bow and arrows on the battlefield and sat down on the seat of the chariot his mind overwhelmed with deep sorrow.

Thus ends the Bhagavad-Gita Trust translation of the Bhagavad-Gita, chapter one, entitled: Visada Yoga: Lamenting the Consequence of War.

Chapter 2

Sankhya Yoga: The Eternal Reality of the Souls Immortality

In chapter two Prince Arjuna accepts Lord Krishna as his spiritual master and requests the Lord to instruct him how to mitigate his lamentation and grief. This chapter is considered as an overview of the complete Bhagavad-Gita as points from all of the chapters are mentioned. Special emphasis is given regarding knowledge of the soul. Since such predominance and importance has been placed on the immortal nature of the soul existing within all living entities chapter two is entitled: Sankhya Yoga or The Eternal Reality of the Souls Immortality.

Verse 1

Sanjaya said: Lord Krishna thus spoke these words unto griefstricken Arjuna, whose saddened eyes were brimming with tears being overwhelmed by compassion.

Verse 2

Lord Krishna said: O Arjuna from where has this illusion of yours appeared in this moment of crisis? This is not befitting honorable men nor conducive to the attainment of heavenly spheres and is the cause of infamy.

Verse 3

O Arjuna do not yield to unmanliness, this is not worthy of you. O chastiser of enemies giving up this base weakness of heart rise up.

Verse 4

Arjuna said: O Krishna how can I counterattack with arrows in battle, Bhishma and Drona who are worthy of respect, O annihilator of enemies.

Verse 5

It is better to live in this world by begging, without slaying our great and elevated superiors;otherwise by slaying our superiors the wealth and pleasureable things we are bound to enjoywill be tainted with blood.

Verse 6

We do not know what is better for us whether we conquer them or they conquer us; those sons of Dhrìtarastra, whom by slaying we would not desire to live are gathered before us.

Verse 7

Now my natural qualities are beseiged by weakness and apprehension and my thinking bewildered regarding righteousness. I am asking you to please state what is definitely good for me. I am your disciple, surrendered to you, kindly instruct me.

Verse 8

Even after obtaining a properous and unrivaled kingdom on the Earth and supremacy of eventhe demigods; I do not see that which can dispel this grief of mine draining my senses.

Verse 9

Sanjaya said: Having addressed Lord Krishna thus, Arjuna that chastiser of enemies said: I shall not fight O Krishna, and became silent.

Verse 10

O Dhrìtarastra, thereafter situated between the armies, Lord Krishna as if smiling, spoke these words unto the grieving Arjuna.

Verse 11

Lord Krishna said: you are mourning for those not worthy of sorrow; yet speaking like one knowledgeable. The learned neither laments for the dead or the living.

Verse 12

Certainly never at any time did I not exist, nor you, nor all these kings and certainly never shall we cease to exist in the future.

Verse 13

Just as in the physical body of the embodied being is the process of childhood, youth and oldage; similarly by the transmigration from one body to another the wise are never deluded.

Verse 14

O Arjuna, only the interaction of the senses and sense objects give cold, heat,pleasure and pain. These things are temporary,appearing and disappearing; therefore try to tolerate them. O noblest of men, that person of wise judgement equipoised in happiness and distress, whomcannot be disturbed by these is certainly eligible for liberation.

Verse 16

In the unreal there is no duration and in the real there is no cessation; indeed the conclusion between both the two has been analyzed by knowers of the truth.

Verse 17

But know that by whom this entire body is pervaded, is indestructible. No one is able to causethe detruction of the imperishable soul.

Verse 18

The embodied soul is eternal in existence, indestructible and infinite, only the material body is factually perishable; therefore fight O Arjuna.

Verse 19

Anyone who thinks the soul is the slayer and anyone who thinks the soul is slain both of them are in ignorance; the soul never slays nor is slain.

Verse 20

The soul never takes birth and never dies at any time nor does it come into being again when the body is created. The soul is birthless, eternal, imperishable and timeless and is never destroyed when the body is destroyed.

Verse 21

O Arjuna, one who knows the soul as eternal, unborn, undeteriorating and indestructable; how does that person cause death to anyone and whom does he slay?

Verse 22

Just as a man giving up old worn out garments accepts other new apparrel, in the same way the embodied soul giving up old and worn out bodies verily accepts new bodies.

Verse 23

Weapons cannot harm the soul, fire cannot burn the soul, water cannot wet and air cannot dry up the soul.

Verse 24

The soul is indestructible, the soul is incombustible, insoluble and unwitherable. The soul is eternal, all-prevading, unmodifiable, immovable and primordial.

Verse 25

It is declared that the soul is imperceptible, the soul is inconceivable, the soul is immutable; therefore understanding the soul as such, it is improper for you to lament.

Verse 26

O mighty armed one, even if you think the soul always takes birth or is always subject to death even then you should not lament.

Verse 27

For one who has taken birth, death is certain and for one who is dead, birth is certain; therefore you ought not to lament for an inevitable situation.

Verse 28

O Arjuna, of created beings before birth is unknown, between birth and death is known and after death is again unknown; therefore what is the cause for lamentation?

Verse 29

Some see the soul as amazing and others describe the soul as amazing; similarly others also hear of the soul as amazing and some even after having heard still have no knowledge of it.

Verse 30

O Arjuna, this eternal soul within the body of every living entity is immortal; therefore you should not lament for any being.

Verse 31

Moreover considering your righteousness you should not falter; indeed for upholders of justice there does not exist a more appropriate endeavor then a battle for righteousness.

Verse 32

O Arjuna, happy are the upholders of justice who achieve a battle of this kind presented by its own accord and which is a wide open path to the heavenly planets.

Verse 33

However if you do not engage in this war of righteousness then abandoning your natural spiritual duty and reputation you will incur sinful reaction.

Verse 34

Also all people will speak of your infamy for all time and for respected persons infamy is worse than death.

Verse 35

The mighty chariot warriors will consider that you retired from the battlefield out of fear and for those whom you have been held in great esteem you will fall into disgrace.

Verse 36

Your enemies will speak many malicious and insulting words discrediting your prowess. Alaswhat could be more painful than that? Verse 37
Either being slain you will attain the heavenly worlds or by gaining victory you will enjoy theEarth; therefore O Arjuna, confident of success rise up and fight.

Verse 38

Being equipoised in happieness and unhappieness, profit and loss, victory and defeat; thereafter prepare for battle and in this way you will not incur sinful reaction.

Verse 39

O Arjuna I have explained to you this spiritual intelligence regarding the nature of the soul; now listen to this science of actions without fruitive desires by which spiritual intelligence is endowed completely releasing you from the bondage of reactions from actions.

Verse 40

In this yoga there is no loss in any endeavor, there is no dimunition of result and even the slightest effort performed righteously saves one from the greatest of danger.

Verse 41

In this yoga O Arjuna, spiritual intelligence is firmly resolved and exclusive; but the intellectof those full of material desires indeed has unlimited diverse branches.

Verse 42, 43

O Arjuna, men of limited understanding presume speculative interpretations of the Vedic scriptures, advocating that there is no divine principle in creation; full of lascivious desires, aiming to attain the lush heavenly worlds; they glorify only the statements in the Vedas whichare pleasing to their senses; performing numerous ostentatious rituals productive of good birth, wealth and power insuring sense enjoyment and worldly pleasures.

Verse 44

Their resolve deluded by contemplating sense enjoyments and worldly pleasures by such ideas do not attain the spiritual intelligence to concentrate their minds on the Supreme Lord.

Verse 45

O Arjuna, the Vedic scriptures deal with subjects in the three modes of the material nature. Become self-realized, transcendent to the three modes in pure spiritual consciousness, free fromduality and free from conceptions of acquisition and preservation.

Verse 46

All that is served in a well of water is better served by a vast lake; similarly all the purposes inall Vedic scriptures are realized to he who knows the Ultimate Truth.

Verse 47

You certainly have the right for prescribed activities but never at anytime in their results. You should never be motivated by the results of the actions, nor should there be any attachment innot doing your prescribed activities.

Verse 48

O Arjuna, established in the science of yoga in actions, perform your activities giving up attachment and become equipoised in both success and failure. This equanimity is known as the science of uniting the individual consciousness with the Ultimate Consciousness.

Verse 49

O Arjuna, by spiritual intelligence discard fruitive actions which certainly are abominable and aspire for the refuge of the science of uniting the individual consciousness with the Ultimate Consciousness by this spiritual intelligence . Those impelled by fruitive results are wretched.

Verse 50

One endowed with spiritual intelligence can get rid of both positive and negative reactions inthis very life; therefore be diligent in the science of uniting the individual consciousness withthe Ultimate Consciousness; in all activities the science of uniting the individual consciouness with the Ultimate Consciousness is superlative genius.

Verse 51

Endowed with spiritual intelligence wise men giving up the results arising from actions certainly liberate themselves from the bondage of birth and death attaining the state of complete tranquility.

Verse 52

When your spiritual intelligence overcomes this myriad of delusion at that time you will become indifferent towards all that has been heard and all that is to be heard.

Verse 53

When your spiritual intelligence, unaffected and uninfluenced by karmic interpretations of the Vedas remains steady; at that time you will achieve the pure spiritual state by the science of uniting the individual consciousness with the Ultimate Consciousness.

Verse 54

Arjuna said: O Krishna what are the signs of one properly situated in perfect knowledge? Of one absorbed in pure spiritual consciousness? How does one steadfast in this consciousness talk? How does he sit? How does he walk?

Verse 55

Lord Krishna said, O Arjuna when gives up all desires for sense gratification produced withinthe mind and becoming satisfied by the realization of the self in the pure state of the soul; then it is said one is properly situated in perfect knowledge.

Verse 56

One whose mind is undisturbed by distress, without desires for happiness, free from attachment, fear and anger; that sage is known as steadfast in consciousness.

Verse 57

One who without attachment in every respect, neither rejoices nor curses obtaining correspondingly good or evil; he is established in perfect knowledge.

Verse 58

When one completely withdraws the senses similarly as the tortise withdraws its limbs, from the objects of the senses he is established in perfect knowledge.

Verse 59

An embodied being by restricting the senses may refrain from the objects of sense enjoyment; but the taste for enjoyment remains; however even this desire for sense enjoyment ceases forone realizing the Ultimate Consciousness.

Verse 60

O Arjuna the senses are so turbulent they can forcibly lead astray the mind of even a vigilant person of sound judgement.

Verse 61

Keeping under control all the senses, the self controlled should meditate on Me; since for onewhose senses have been brought under control is established in perfect knowledge.

Verse 62

While concentrating on objects of the senses a person developes attachment to the sense objects; from attachment desires are born, from desire anger arises.

Verse 63

From anger delusion occurs, from delusion bewilderment of memory, after forgetfulness of memory the loss of spiritual intelligence and losing spiritual intelligence one perishes.

Verse 64

But that self-controlled being who follows the Vedic injunctions while amidst objects of the senses, freed from attachment and aversion, with senses governed by the self; attains the precious mercy of the Ultimate Personality.

Verse 65

When one attains the precious mercy of the Ultimate Personality; certainly the end of all miseries occurs and very soon this happy minded person has his spiritual intelligence fully established. Verse 66
One with an uncontrolled mind cannot have spiritual intelligence, one devoid of spiritual intelligence never meditates on the Ultimate Truth and for one who never meditates on the Ultimate Truth there is no peace and for one destitute of peace where is happiness?

Verse 67

Whichever among the various senses the wandering mind becomes engrossed in that sense certainly leads astray his intelligence like the wind snatches away a boat on the water.

Verse 68

Therefore one whom has his senses subdued fully from the objects of the senses, O mighty armed Arjuna is established in perfect knowledge.

Verse 69

What is night for all living entities then the self-controlled is wakeful and that in which all living beings are awake, that is night for the introspective sage.

Verse 70

That sage achieves peace whom approaching all kinds of enjoyable sense objects remains unaffected; like unto the ocean being always being filled by approaching rivers and not that person desirious of sense enjoyment.

Verse 71

That person attains peace who giving up all material desires for sense gratification lives free from attachment, free from false ego and sense of proprietorship.

Verse 72

O Arjuna, having gained the realization of the Ultimate Truth, one is never again deluded and even at the moment of death, being situated in this state, liberation from the material existence and attainment of the Ultimate Consciousness is assured.

Thus ends the Bhagavad-Gita Trust translation of the Bhagavad-Gita, chapter two entitled: Sankhya Yoga: The Eternal Reality of the Souls Immortality.

Chapter 3

Karma Yoga: The Eternal Duties of a Human Being

Chapter three establishes the fact from various points of view that performance of prescribed duties is obligatory for everyone. Here Lord Krishna categorically and comprehensively explains how it is the duty of each and every member of humanity to carry out their functionsand responsibilities respectively in life according to the rules and regulations within the society in which one lives. Futher it is explained why such duties must be performed, what benefit is gained by performing them and what occurs by not performing them. Also is givenwhat actions lead to salvation and what actions are the cause of bondage. As these instructions are specifically related to duty chapter three is entitled: Karma Yoga or The Eternal Duties of Human Beings.

Verse 1

Arjuna said: O Krishna if spiritual intelligence is considered better by you than fruitive activities; then why O Krishna are you engaging I in such horrendous activities?

Verse 2

My spiritual intelligence is certainly becoming confused by your words of conflicting conclusions; therefore ascertaining one of them, please reveal definitly that by which I may obtain the greatest benefit.

Verse 3

Lord Krishna said,O sinless one, in this world, two kinds of faith werejust previously declared by Me; the science of the individual consciousness attaining communion with the Ultimate Consciousness by the path of knowledge for the empiric philosophers and the science of the individual consciousness attaining communion with the Ultimate Consciousness by the path of action for the yogis.

Verse 4

A person can never achieve freedom from reactions to activities without first performing prescribed Vedic duties; neither can perfection be attained by renouncing them as well.

Verse 5

One cannot remain without engaging in activity at any time, even for a moment; certainly all living entities are helplessly compelled to action by the qualities endowed by material nature.

Verse 6

Anyone who having controlled the five working sense organs remains thinking within the mind about sense objects, that foolish being is known as a hypocrite.

Verse 7

But anyone who regulates the senses by the mind O Arjuna, begins the science of uniting the individual consciousness with the Ultimate Consciousness by the actions of the working sense organs without desire for results; he is superior.

Verse 8

You should perform your prescribed Vedic activities since actions are better than renouncing actions; by ceasing activity even your bodily maintenance will not possible.

Verse 9

O Arjuna this whole world is bound by actions except for actions sacrificed unto the SupremeLord; being free from attachment perfectly engage in actions for the purpose of sacrifice.

Verse 10

In the beginning of creation, Brahma after generating all beings as a result of the performance of sacrifice unto the Supreme Lord said: by the performance of sacrifice may you evolve and prosper; let sacrifice bestow all that is desirable for you.

Verse 11

By this sacrifice unto the Supreme Lord the demigods are propitiated; the demigods being propitiated will mutually propitiate you and you will obtain supreme blessings.

Verse 12

The demigods being satisfied by the performance of sacrifice unto the Ultimate Personality will grant unto you all the deisred necessities of life; therefore he who enjoys these given necessities without offering them first unto the Supreme Lord, that person is certainly a thief.

Verse 13

Spiritual persons partaking of vegetarian remnants offerred in sacrifice unto the Supreme Lord get relief from all varieties of sins; but those who prepare food for their own consumption, those sinners eat only sin.

Verse 14

Living entities come into being from food, food is produced from rainfall, rainfall occurs fromthe performance of sacrifice unto the Supreme Lord, the performance of sacrifice unto the Supreme Lord originates from prescribed Vedic activities.

Verse 15

One should understand that actions originate from the Vedic scriptures, the Vedic scriptures originate directly from the Supreme Lord; therefore the all prevading Ultimate Truth is established eternally in performing sacrifice unto the Supreme Lord.

Verse 16

O Arjuna, one who in this world does not apply the procedures prescribed and established bythe Vedic scriptures; that person living in sin wastes their human life captivated by sense gratification.

Verse 17

But one who remains ecstatic within the self; self illuminated and fully satisfied within the self only; activities do not exist for him.

Verse 18

In this world for him no purpose is gained by discharge of actions neither is any sin incurred by non-discharge of actionsand among all living beings never needs to depend upon anyone.

Verse 19

Therefore without attachment, without interuption, perfectly perform prescribed actions; since by performing prescribed actions a person achieves the highest good.

Verse 20

By performing prescribed activities King Janaka and others certainly realized complete perfection; likewise you should perform as well considering for the sake of benefiting the welfare of the world.

Verse 21

Whichever and however a great personality conducts himself common men do also; whateverhe accepts as authority that and that alone certainly all the world will follow.

Verse 22

O Arjuna, in the spiritual worlds, the heavenly worlds and the material worlds there is no prescribed duty for Me; neither anything to be obtained or unobtained; yet still I am engagedin prescribed activities.

Verse 23

O Arjuna if ever I would not engage in prescribed activities certainly all men would follow My path in all respects.

Verse 24

If I cease to perform prescribed actions the inhabitants of all the worlds would be put into ruin and I would be the cause of unvirtuous population and would destroy all these living entities.

Verse 25

O Arjuna, just as the ignorant act attached to activities; even so the wise being unattached should act desiring to benefit the welfare of the world.

Verse 26

The wise should not create discord in the intelligence of the foolish who are attached to fruitive actions; being unattached he should perfectly perform all his prescribed activities, keeping them fully engaged.

Verse 27

All activities are being enacted by the senses of the material nature without exception; but theunrealized, deluded by false identification of being the body, thus thinks: "I am the doer."

Verse 28

But O mighty armed one, a knower of the truth of the fruitive actions of the senses and their diverse functions; he observing that it is the senses engaging in sense objects, does not become attached.

Verse 29

Beguiled by the false identification of the bodily senses of the material nature they become entangled in fruitive activities. One in perfect knowledge should not disturb those unintelligent persons lacking knowledge.

Verse 30

Surrendering completely all activities unto Me, with consciousness firmly established in knowledge of the self being without any desire for gain, free from proprietorship, fight without grief.

Verse 31

Those human beings who always execute regularly these injunctions of Mine with full faith,without envy; all of them become free from the bondage of reactions from actions.

Verse 32

However those who out of envy do not execute regularly this injunction of Mine, know it wellthat they are deluded by all types of knowledge, deviated from the purpose of human existence and devoid of spiritual consciousness.

Verse 33

Even a knowledgeable person acts according to his own nature; all living entities are controlled by their own natures. What can repression accomplish?

Verse 34

Attraction and aversion of the senses to their corresponding sense objects is unavoidable; oneshould not be controlled by them; since they are obstacles in one's path.

Verse 35

Performing one's natural prescribed duty tinged with faults is far better than performing anothers prescribed duty perfectly; even death in performing one's natural prescribed duty isbetter; for performing prescribed duties of others is fraught with danger.

Verse 36

Arjuna said: what is it that incites one to commit sinful acts even against one's will as if compelled by force?

Verse 37

Lord Krishna said: it is lust which becomes anger arising from the mode of passion; know thislust to be insatiable, extremely sinful and the greatest enemy in this world.

Verse 38

Just as fire is covered by smoke, as a mirror by dust and the embryo is covered by the womb; so this knowledge is covered by that lust.

Verse 39

O Arjuna, the discrimination of even the knowledgeable is covered by this perpetual enemy in the form of lust, which is like an unsatiable fire.

Verse 40

It is declared that the senses, the mind and the intelligence are the stronghold of this lust, covering one's discrimination this enemy of lust deludes the living entities.

Verse 41

Therefore O Arjuna, first you must bring the senses under control and directly destroy this lust, which is the embodiment of sin and the destroyer of knowledge and realization.

Verse 42

It is declared the sense are superior but more than the senses the mind is superior but more than the mind the intelligence is superior and more than the intelligence that which is superior is the individual consciousness.

Verse 43

Thus knowing the individual consciousness to be superior to the intelligence, O mighty armed one, steady the mind by self realization and conquer this insatiable enemy in the form of lust.

Thus ends the Bhagavad-Gita Trust translation of the Bhagavad-Gita, chapter three entitled: Karma Yoga: The Eternal Duties of a Human Being.