The Bhagavad-Geeta (Chapters VII - XII)

• Chapter VII - Self-Knowledge and Self-Realisation
• Chapter VIII - Imperishable Brahman
• Chapter IX - Supreme Knowledge and the Big Mystery
• Chapter X - Manifestation of the Absolute
• Chapter XI - Vision of the Cosmic Form
• Chapter XII - Path of Devotion

Chapter VII - Self-Knowledge and Self-Realisation

The Supreme Lord said: O Arjuna, listen how you shall know Me completely without any doubt, with your mind absorbed in Me, taking refuge in Me, and performing yogic practices. (7.01)

I shall fully explain to you the Self-knowledge together with Self-realization after knowing that nothing more remains to be known in this world. (7.02)

Scarcely one out of thousands of persons strives for perfection of Self-realization. Scarcely any one of the striving, or even the perfected persons, truly understands Me. (7.03)

The mind, intellect, ego, ether, air, fire, water, and earth are the eightfold transformation of My Prakriti. (See also 13.05) (7.04)

That which creates diversity, and all that can be seen or known is called Prakriti. Prakriti is also the material cause or the material out of which everything is made. Prakriti is the original source of the material world consisting of three Gunas, and eight basic elements out of which everything in this universe has evolved according to Saamkhya doctrine. Prakriti is also referred to as Asat, perishable, body, matter, nature, material nature, Maya, Mahat Brahma, field, creation, and manifest state.

This Prakriti is My lower energy. My other higher energy is the Purusha by which this entire universe is sustained, O Arjuna. (7.05)

Purusha is the consciousness that observes, witnesses, watches, and supervises Prakrti. It is the spiritual energy or the efficient cause of the universe. This is also referred to as Sat, imperishable, Atma, consciousness, spirit, self, soul, energy, field knower, creator, and the unmanifest state. Prakriti and Purusha are not two independent identities but the two aspects of Brahman, the Absolute Reality.

Know that all creatures have evolved from this twofold energy, and Brahman is the origin as well as the dissolution of the entire universe. (See also 13.26) (7.06)

O Arjuna, there is nothing higher than Brahman. Everything in the universe is strung on Brahman like jewels on the thread of a necklace. (7.07)

O Arjuna, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacred syllable OM in all the Vedas, the sound in the ether, and the manhood in men. (7.08)

I am the sweet fragrance in the earth. I am the heat in the fire, the life in all living beings, and the austerity in the ascetics. (7.09)

O Arjuna, know Me to be the eternal seed of all creatures. I am the intelligence of the intelligent, and the brilliance of the brilliant. (See also 9.18 and 10.39) (7.10)

I am the strength, that is devoid of lust and attachment, of the strong. I am the lust (or Kaama) in human beings that is in accord with Dharma (for procreation), O Arjuna. (7.11)

Know that the three Gunas, Saattvika, Raajasika, and Taamasika, also emanate from Me. I am not in (or dependent on) the Gunas, but the Gunas are in (or dependent on) Me. (See also 9.04 and 9.05) (7.12)

Human beings are deluded by these three Gunas of nature; therefore, they do not know Me who is above these Gunas and eternal. (7.13)

My divine Maya consisting of three Gunas or states of mind is difficult to overcome. Only they who surrender unto Me cross over this Maya. (See also 14.26, 15.19, and 18.66) (7.14)

The evil doers, the ignorant, the lowest persons who are attached to demonic nature, and whose intellect has been taken away by Maya do not worship or seek Me. (7.15)

Four types of virtuous ones worship or seek Me, O Arjuna. They are: the distressed, the seeker of Self-knowledge, the seeker of wealth, and the wise one who knows the Supreme. (7.16)

Among them the wise one, who is ever united with Me and whose devotion is single minded, is the best. Because, I am very dear to the wise, and the wise is very dear to Me. (7.17)

All these (seekers) are indeed noble, but I regard the wise as My very Self, because the one who is steadfast becomes one with the Supreme Being. (See also 9.29) (7.18)

After many births the wise ones resort (or surrender) to Me by realizing that everything is (a manifestation of) Brahman indeed. Such a great soul is very rare. (7.19)

They, whose wisdom has been carried away by various desires impelled by their own Sanskaara, resort to other gods (or deities) and practice various religious rites. (7.20)

Whosoever desires to worship whatever deity (using whatever name, form, and method) with faith, I make their faith steady in that very deity. (7.21)

Endowed with steady faith they worship that deity, and fulfill their wishes through that deity. Those wishes are, indeed, granted only by Me. (7.22)

Such (material) gains of these less intelligent human beings are temporary. The worshipers of Devas go to Devas, but My devotees come to Me. (7.23)

The ignorant think of Me, the Para-Brahman, as having no form or personality and I can take (any physical) form; because (these) people are not being able to comprehend My supreme imperishable and incomparable existence. (7.24)

The word 'Avyakta' has been used in verses 2.25, 2.28, 7.24, 8.18, 8.20, 8.21, 9.04, 12.01, 12.03, 12.05, and 13.05. It takes different meaning according to the context. Avyakta does not mean formless; it means unmanifest or a transcendental form that is invisible to our physical eyes. It is used in the sense of unmanifest Prakriti, and also in the sense of Para-Brahman. The Para-Brahman or absolute consciousness is higher than both Brahman and the unmanifest Prakriti. Para-Brahman (or Krishna) is imperishable, without any origin and end. Para-Brahman is not formless. It has Divya Roopa, a transcendental form and Supreme Personality. The ignorant think of the Lord as formless because He is not visible. Because:

Veiled by My divine Maya, I am not known by all. Therefore, the ignorant one does not know Me as the unborn and eternal Brahman. (7.25)

I know, O Arjuna, the beings of the past, of the present, and those of the future, but no one really knows Me. (7.26)

All beings in this world are in utter ignorance due to the delusion of dualities born of likes and dislikes, O Arjuna. (7.27)

Persons of virtuous (or unselfish) deeds, whose Karma has come to an end, become free from the delusion of dualities and worship Me with firm resolve. (7.28)

Those who strive for freedom from (the cycles of birth) old age and death by taking refuge in Me know Brahman, the individual self, and Karma in its entirety. (7.29)

The steadfast persons, who know that Brahman is everything, the Adhibhoota, the Adhidaiva, and the Adhiyajna, remember Me even at the time of death (and attain Me). (See also 8.04) (7.30)

Chapter VIII - Imperishable Brahman

Arjuna said: O Krishna, what is Brahman? What is Adhyaatma? What is Karma? What is called Adhibhoota? And what is known as Adhidaiva? (8.01)

O Krishna, who is Adhiyajna, and how does He dwell in the body? How can You be remembered at the time of death by the steadfast? (8.02)

The Supreme Lord said: Brahman is the Supreme imperishable. The individual self (or Jeevaatma) is called Adhyaatma. The creative power that causes manifestation of beings is called Karma. (8.03)

All perishable objects are called Adhibhoota, and the soul is Adhidaiva. I am Adhiyajna, the five basic elements, in the body, O Arjuna. (8.04)

The One who leaves the body, at the hour of death, remembering Me attains My abode. There is no doubt about this. (8.05)

Remembering whatever object one leaves the body at the end of life, one attains that object, O Arjuna, because of the constant thought of that object (one remembers that object at the end of life and achieves it). (8.06)

Therefore, always remember Me and do your duty. You shall certainly attain Me if your mind and intellect are fixed on Me. (8.07)

By contemplating on Me with an unwavering mind, disciplined by the practice of meditation, one attains the Supreme divine spirit, O Arjuna. (8.08)

The one who meditates on Brahman as the omniscient, the oldest, the controller, smaller than the smallest (and bigger than the biggest), the sustainer of everything, the inconceivable, the self luminous like the sun, and as transcendental or beyond the material reality; (8.09)

At the time of death with steadfast mind and devotion; making the flow of Pranic impulse rise up (to the middle of two eye brows) by the power of yoga and holding there; attains the Supreme divine spirit. (See also 4.29, 5.27, and 6.13) (8.10)

I shall briefly explain to you (the process to attain) that goal which the knowers of the Vedas call the imperishable; into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy. (8.11)

Controlling all the (nine) doors of the body, the abode of consciousness; focusing the mind on the heart and Prana in the cerebrum, and engaged in yogic practice; (8.12)

One who leaves the body while meditating on Brahman and uttering OM, the sacred monosyllable sound of Brahman, attains the Supreme goal. (8.13)

I am easily attainable, O Arjuna, by that ever steadfast yogi who always thinks of Me and whose mind does not go elsewhere. (8.14)

After attaining Me the great souls do not incur rebirth, the impermanent home of misery, because they have attained the highest perfection. (8.15)

The dwellers of all the worlds including the world of Brahmaa, the creator, are subject to (the miseries of) repeated birth and death. But, after attaining Me, O Arjuna, one does not take birth again. (See also 9.25) (8.16)

Those who know that the day of Brahmaa lasts one thousand Yugas (or 4.32 billion years) and that his night also lasts one thousand Yugas, they are the knowers of day and night. (8.17)

All manifestations come out of the unmanifest state or Prakriti at the arrival of Brahmaa's day, and they again merge into the same Prakriti at the coming of Brahmaa's night. (8.18)

The same multitude of beings come into existence again and again at the arrival of the day of Brahmaa, and they are annihilated, inevitably, at the arrival of Brahmaa's night. (8.19)

There is another eternal unmanifest state higher than (both Purusha and) Prakriti that does not perish when all beings perish. (8.20)

This unmanifest state is called the imperishable or Brahman. This is said to be the ultimate goal. Those who reach My Supreme abode do not return (or take rebirth). (8.21)

This Supreme abode, O Arjuna, is attainable by unswerving devotion to Me within which all beings exist, and by which all this universe is pervaded. (See also 9.04 and 11.55) (8.22)

O Arjuna, now I shall describe different paths departing by which, during death, the yogis do or do not come back. (8.23)

Fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of the sun; departing by the path of these gods the yogis, who know Brahman, attain nirvana. (8.24)

Smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun; departing by these paths, the righteous person attains lunar light (or heaven) and reincarnates. (8.25)

The path of light (of spiritual practice of Kundalini yoga and Self-knowledge) and the path of darkness (of materialism and ignorance) are thought to be the world's two eternal paths. The former leads to nirvana and the latter leads to rebirth. (8.26)

Knowing these two paths, O Arjuna, a yogi is not bewildered at all. Therefore, O Arjuna, be steadfast in yoga (of meditation) at all times. (8.27)

The yogi who knows all this goes beyond getting the benefits of the study of the Vedas, performance of sacrifices, austerities, and charities, and attains the Supreme eternal abode. (8.28)

Chapter IX - Supreme Knowledge and the Big Mystery

The Supreme Lord said: I shall reveal to you, who do not disbelieve, the most profound secret of Self-knowledge and Self-realization. Having known this you will be freed from the miseries of worldly existence. (9.01)

This knowledge is the king of all knowledge, is the most secret, is very sacred, it can be perceived by instinct, conforms to Dharma, is very easy to practice, and is imperishable. (9.02)

O Arjuna, those who have no faith in this knowledge follow the cycle of birth and death without attaining Me. (9.03)

This entire universe is pervaded by Me, the unmanifest Brahman. All beings depend on (or remain in) Me (like a chain depends on gold). I do not depend on them. (See also 7.12) (9.04)

From a Dvaitic or dualistic view point, waves depend on the ocean, the ocean does not depend on the waves. But, from a Advaitic or non-dualistic point of view, as stated in verse 9.05 below, the question of wave abiding in the ocean or the ocean abiding in the wave does not arise, because there is no wave or ocean. It is water only. Similarly, everything is a manifestation of Brahman only. (Gita 7.19)

And yet beings, in reality, do not remain in Me. Look at the power of My divine mystery. Though the sustainer and creator of all beings, I do not remain in them. (In reality, the chain does not depend on gold; the chain is nothing but gold. Also, matter and energy are different as well as non-different). (9.05)

Consider that all beings remain in Me (without any contact or without producing any effect) as the mighty wind, moving everywhere, eternally remains in space. (9.06)

All beings merge into My Prakriti at the end of a Kalpa (or a cycle of 4.32 billion years), O Arjuna, and I create (or manifest) them again at the beginning of the next Kalpa. (9.07)

Using My Prakriti I create, again and again, the entire multitude of beings that are helpless, being under the control of (the Gunas of) Prakriti. (9.08)

These acts of creation do not bind Me, O Arjuna, because I remain indifferent and unattached to those acts. (9.09)

The Prakriti or nature, under My supervision, creates all animate and inanimate objects; and thus the creation keeps on going, O Arjuna. (See also 14.03) (9.10)

The ignorant ones, not knowing My supreme natures as the great Lord of all beings, disregard Me when I assume human form. (9.11)

The ignorant persons having false hopes, false actions, and false knowledge, possess the delusive (or Taamasika) qualities (See 16.04-18) of fiends and demons. (9.12)

But great souls, O Arjuna, who possess divine qualities (See 16.01-03) know Me as the (material and efficient) cause of creation and imperishable, and worship Me single-mindedly. (9.13)

Persons of firm resolve worship Me with ever steadfast devotion by always singing My glories, striving to attain Me, and prostrating before Me. (9.14)

Some worship Me by knowledge sacrifice. Others worship the infinite as the one in all (or non-dual), as the master of all (or dual), and in various other ways. (9.15)

I am the ritual, I am the Yajna, I am the offering, I am the herb, I am the mantra, I am the Ghee, I am the fire, and I am the oblation. (See also 4.24) (9.16)

I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the purifier, the sacred syllable OM, and also the Rig, the Yajur, and the Sama Vedas. (9.17)

I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substratum, and the imperishable seed. (See also 7.10 and 10.39) (9.18)

I give heat, I send as well as withhold the rain, I am immortality as well as death, I am also both the Sat and the Asat, O Arjuna. (Brahman is everything, See also 13.12) (9.19)

The knowers of the three Vedas and the drinkers of the juice of Soma (or devotion), whose sins are cleansed, worship Me by Yajna for gaining heaven. As a result of their good Karma they go to heaven and enjoy celestial sense pleasures. (9.20)

Having enjoyed the wide world of heavenly sense pleasures they go to the mortal world upon exhaustion of their good Karma (or Punya). Thus following the injunctions of three Vedas, the fruitive workers take repeated birth and death. (See also 8.25) (9.21)

To those ever steadfast devotees, who always remember or worship Me with single-minded contemplation, I personally take responsibility for their welfare. (9.22)

O Arjuna, even those devotees who worship demigods with faith, they too worship Me, but in an improper way. (9.23)

Because I alone am the enjoyer of all Yajna, and the Lord. But, people do not know My true transcendental nature. Therefore, they fall (into the repeated cycles of birth and death). (9.24)

Worshippers of the demigods go to the demigods, the worshippers of the ancestors go to the ancestors, and the worshippers of the ghosts go to the ghosts, but My devotees come to Me (and are not born again). (See also 8.16) (9.25)

Whosoever offers Me a leaf, a flower, a fruit, or water with devotion; I accept and eat the offering of devotion by the pure-hearted. (9.26)

O Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever charity you give, whatever austerity you perform, do all that as an offering unto Me. (See also 12.10, 18.46) (9.27)

By this attitude of complete renunciation (or Samnyasa-yoga) you shall be freed from the bondage, good and bad, of Karma. You shall be liberated, and come to Me. (9.28)

The Self is present equally in all beings. There is no one hateful or dear to Me. But, those who worship Me with devotion, they are with Me and I am also with them. (See also 7.18) (9.29)

Even if the most sinful person resolves to worship Me with single-minded loving devotion, such a person must be regarded as a saint because of making the right resolution. (9.30)

Such a person soon becomes righteous and attains everlasting peace. Be aware, O Arjuna, that My devotee never falls down. (9.31)

Anybody, including women, merchants, laborers, and the evil-minded can attain the supreme goal by just surrendering unto My will (with loving devotion), O Arjuna. (See also 18.66) (9.32)

Then, it should be very easy for the holy Braahmanas and devout royal sages (to attain the Supreme state). Therefore, having obtained this joyless and transient human life, one should always remember Me with loving devotion. (9.33)

Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me. Thus uniting yourself with Me, and setting Me as the supreme goal and sole refuge, you shall certainly realize (or come to) Me. (9.34)

Chapter X - Manifestation of the Absolute

The Supreme Lord said: O Arjuna, listen once again to My supreme word that I shall speak to you, who are dear, for your welfare. (10.01)

Neither the Devas nor the great sages know My origin, because I am the origin of all Devas and sages also. (10.02)

One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, is considered wise among the mortals, and gets liberation from the bondage of Karma. (10.03)

Discrimination, knowledge, non-delusion, forgiveness, truthfulness, control over the mind and senses, pleasure, pain, birth, death, fear, fearlessness; (10.04)

Nonviolence, equanimity, contentment, austerity, charity, fame, and ill fame; all these diverse qualities in human beings arise from Me alone. (10.05)

The seven great sages and four ancient Manus, from whom all these creatures of the world were born, originated from My potential energy. (10.06)

One who truly understands My manifestations and yogic powers, is united with Me in unswerving devotion. There is no doubt about this. (10.07)

I am the origin of all. Everything emanates from Me. Understanding this, the wise ones worship Me with love and devotion. (10.08)

With their minds absorbed in Me, with their lives surrendered unto Me, always enlightening each other by talking about Me; they remain ever content and delighted. (10.09)

I give the knowledge, to those who are ever united with Me and lovingly adore Me, by which they come to Me. (10.10)

Out of compassion for them I, who dwell within their heart, destroy the darkness born of ignorance by the shining lamp of knowledge. (10.11)

Arjuna said: You are the Supreme Brahman, the supreme abode, the supreme purifier, the eternal divine spirit, the primal God, the unborn, and the omnipresent. (10.12)

All sages have thus acclaimed You. The divine sage Narada, Asita, Devala, Vyaasa, and You Yourself tell me. (10.13)

O Krishna, I believe all that You have told Me to be true. O Lord, neither the Devas nor the demons fully understand Your manifestations. (See also 4.06) (10.14)

O Creator and Lord of all beings, God of all gods, Supreme person and Lord of the universe, You alone know Yourself by Yourself. (10.15)

(Therefore), You alone are able to fully describe Your own divine glories, the manifestations, by which You exist pervading all the universe. (10.16)

How may I know You, O Lord, by constant contemplation? In what form (of manifestation) are You to be thought of by me, O Lord? (10.17)

O Lord, explain to me again in detail, Your yogic power and glory; because, I am not satiated by hearing Your nectar-like words. (10.18)

The Supreme Lord said: O Arjuna, now I shall explain to you My prominent divine manifestations, because My manifestations are endless. (10.19)

O Arjuna, I am the Atma abiding in the heart of all beings. I am also the beginning, the middle, and the end of all beings. (10.20)

I am Vishnu among the (twelve) sons of Aditi, I am the radiant sun among the luminaries, I am Marici among the gods of wind, I am the moon among the stars. (10.21)

I am the Sama Veda among the Vedas; I am Indra among the Devas; I am the mind among the senses; I am the consciousness in living beings. (10.22)

I am Shiva among the Rudras; (I am) Kubera among the Yakshas and demons; I am the fire among the Vasus; and I am Meru among the mountain peaks. (10.23)

Among the priests, O Arjuna, know Me to be the chief, Brihaspati. Among the army generals, I am Skanda; I am the ocean among the bodies of water. (10.24)

I am Bhrigu among the great sages; I am the monosyllable OM among the words; I am Japa among the Yajna; and I am the Himalaya among the immovables. (10.25)

I am the Peepal tree among the trees, Narada among the sages, Chitraaratha among the Gandharvas, and sage Kapila among the Siddhas. (10.26)

Know Me as Uchchaihshrava, born at the time of churning the ocean for getting the nectar, among the horses; Airaavata among the elephants; and the King among men. (10.27)

I am thunderbolt among the weapons, Kaamadhenu among the cows, and the cupid among the procreators. Among the serpents, I am Vaasuki. (10.28)

I am Sheshanaaga among the Naagas, I am Varuna among the water gods, and Aryamaa among the manes. I am Yama among the controllers. (10.29)

I am Prahlaada among Diti's progeny, time or death among the healers, lion among the beasts, and the Garuda among birds. (10.30)

I am the wind among the purifiers, and Lord Rama among the warriors. I am the shark among the fishes, and the Ganges among the rivers. (10.31)

I am the beginning, the middle, and the end of the creation, O Arjuna. Among the knowledge I am knowledge of the supreme Self. I am logic of the logician. (10.32)

I am the letter "A" among the alphabets, among the compound words I am the dual compound, I am the endless time, I am the sustainer of all, and have faces on all sides (or I am omniscient). (10.33)

I am the all-devouring death, and also the origin of future beings. Among the feminine nouns I am fame, prosperity, speech, memory, intellect, resolve, and forgiveness. (10.34)

I am Brihatsaama among the hymns. I am Gaayatri among the mantras, I am Maargsirsha (November-December) among the months, I am the spring among the seasons. (10.35)

I am the fraud of the gambler; I am the splendor of the splendid; I am victory (of the victorious); I am resolution (of the resolute); I am the goodness of the good. (10.36)

I am Vaasudeva among the Vrishni, Arjuna among the Paandavas, Vyaasa among the sages, and Ushanaa among the poets. (10.37)

I am the power of rulers, the statesmanship of the seekers of victory, I am silence among the secrets, and the Self-knowledge of the knowledgeable. (10.38)

I am the origin or seed of all beings, O Arjuna. There is nothing, animate or inanimate, that can exist without Me. (See also 7.10 and 9.18) (10.39)

There is no end of My divine manifestations, O Arjuna. This is only a brief description by Me of the extent of My divine manifestations. (10.40)

Whatever is endowed with glory, brilliance, and power; know that to be a manifestation of a fraction of My splendor. (10.41)

What is the need for this detailed knowledge, O Arjuna? I continually support the entire universe by a small fraction of My energy. (10.42)

Chapter XI - Vision of the Cosmic Form

Arjuna said: My illusion is dispelled by Your profound words, that You spoke out of compassion towards me, about the supreme secret of the Self. (11.01)

O Krishna, I have heard from You in detail about the origin and dissolution of beings, and Your imperishable glory. (11.02)

O Lord, You are as You have said, yet I wish to see Your divine cosmic form, O Supreme Being. (11.03)

O Lord, if You think it is possible for me to see this, then O Lord of the yogis, show me Your imperishable Self. (11.04)

The Supreme Lord said: O Arjuna, behold My hundreds and thousands of multifarious divine forms of different colors and shapes. (11.05)

See the Adityas, the Vasus, the Rudras, the Ashvins, and the Maruts. Behold, O Arjuna, many wonders never seen before. (11.06)

O Arjuna, now behold the entire creation; animate, inanimate, and whatever else you like to see; all at one place in My body. (11.07)

But, you are not able to see Me with your physical eye; therefore, I give you the divine eye to see My majestic power and glory. (11.08)

Sanjaya said: O King, having said this; Lord Krishna, the great Lord of (the mystic power of) yoga, revealed His supreme majestic form to Arjuna. (11.09)

(Arjuna saw the Universal Form of the Lord) with many mouths and eyes, and many visions of marvel, with numerous divine ornaments, and holding divine weapons. (11.10)

Wearing divine garlands and apparel, anointed with celestial perfumes and ointments, full of all wonders, the limitless God with faces on all sides. (11.11)

If the splendor of thousands of suns were to blaze forth all at once in the sky, even that would not resemble the splendor of that exalted being. (11.12)

Arjuna saw the entire universe, divided in many ways, but standing as (all in) One (and One in all) in the body of Krishna, the God of gods. (11.13)

Then Arjuna, filled with wonder and his hairs standing on end, bowed his head to the Lord and prayed with folded hands. (11.14)

Arjuna said: O Lord, I see in Your body all the gods and multitude of beings, all sages, celestial serpents, Lord Shiva as well as Lord Brahmaa seated on the lotus. (11.15)

O Lord of the universe, I see You everywhere with infinite form, with many arms, stomachs, faces, and eyes. Neither do I see the beginning nor the middle nor the end of Your Universal Form. (11.16)

I see You with Your crown, club, discus; and a mass of radiance, difficult to behold, shining all around with immeasurable brilliance of the sun and the blazing fire. (11.17)

I believe You are the imperishable, the Supreme to be realized. You are the ultimate resort of the universe. You are the protector of eternal Dharma, and the imperishable primal spirit. (11.18)

I see You with infinite power, without beginning, middle, or end; with many arms, with the sun and the moon as Your eyes, with Your mouth as a blazing fire whose radiance is scorching all the universe. (11.19)

The entire space between heaven and earth is pervaded by You alone in all directions. Seeing Your marvelous and terrible form, the three worlds are trembling with fear, O Lord. (11.20)

These hosts of demigods enter into You. Some with folded hands sing Your names and glories in fear. A multitude of Maharishis and Siddhas hail and adore You with abundant praises. (11.21)

Rudras, Adityas, Vasus, Saadhyas, Vishwedevas, Ashvins, Maruts, Ushmapas, Gandharvas, Yakshas, Asuras, and Siddhas; they all amazingly gaze at You. (11.22)

Seeing your infinite form with many mouths, eyes, arms, thighs, feet, stomachs, and many fearful teeth; the worlds are trembling with fear and so do I, O mighty Lord. (11.23)

Seeing Your great effulgent and various-colored form touching the sky; Your mouth wide open and large shining eyes; I am frightened and find neither peace nor courage, O Krishna. (11.24)

Seeing Your mouths, with fearful teeth, glowing like fires of cosmic dissolution, I lose my sense of direction and find no comfort. Have mercy on me! O Lord of gods, refuge of the universe. (11.25)

The sons of Dhritaraashtra along with the hosts of kings; Bheeshma, Drona, and Karna together with chief warriors on our side are also quickly entering into Your fearful mouths having terrible teeth. Some are seen caught in between the teeth with their heads crushed. (11.26-27)

As many torrents of the rivers rush toward the ocean, similarly, those warriors of the mortal world are entering Your blazing mouths. (11.28)

As moths rush with great speed into the blazing flame for destruction, similarly all these people are rapidly rushing into Your mouths for destruction. (11.29)

You are licking up all the worlds with Your flaming mouths, swallowing them from all sides. Your powerful radiance is burning the entire universe, and filling it with splendor, O Krishna. (11.30)

Tell me who are You in such a fierce form? My salutations to You, O best of gods, be merciful! I wish to understand You, the primal Being, because I do not know Your mission. (11.31)

The Supreme Lord said: I am death, the mighty destroyer of the world, out to destroy. Even without your participation all the warriors standing arrayed in the opposing armies shall cease to exist. (11.32)

Therefore, you get up and attain glory. Conquer your enemies and enjoy a prosperous kingdom. All these (warriors) have already been destroyed by Me. You are only an instrument, O Arjuna. (11.33)

Kill Drona, Bheeshma, Jayadratha, Karna, and other great warriors who are already killed by Me. Do not fear. You will certainly conquer the enemies in the battle, therefore, fight! (11.34)

Sanjaya said: Having heard these words of Krishna; the crowned Arjuna, trembling with folded hands, prostrated with fear and spoke to Krishna in a choked voice. (11.35)

Arjuna said: Rightly, O Krishna, the world delights and rejoices in glorifying You. Terrified demons flee in all directions. The hosts of Siddhas bow to You in adoration. (11.36)

Why should they not, O great soul, bow to You, the original creator who is even greater than Brahmaa? O infinite Lord, O God of gods, O abode of the universe, You are both Sat and Asat, and the imperishable Brahman that is beyond both (Sat and Asat). (11.37)

You are the primal God, the most ancient Person. You are the ultimate resort of all the universe. You are the knower, the object of knowledge, and the supreme abode. The entire universe is pervaded by You, O Lord of the infinite form. (11.38)

You are Vaayu, Yama, Agni, Varuna, Shashaanka, and Brahmaa as well as the father of Brahmaa. Salutations to You a thousand times, and again and again salutations to You. (11.39)

My salutations to You from front and from behind. O Lord, my obeisances to You from all sides. You are infinite valor and the boundless might. You pervade everything, and therefore You are everywhere and in everything. (11.40)

Considering You merely as a friend, not knowing Your greatness, I have inadvertently addressed You as O Krishna, O Yadava, O friend; merely out of affection or carelessness. (11.41)

In whatever way I may have insulted You in jokes; while playing, reposing in bed, sitting, or at meals; when alone, or in front of others; O Krishna, I implore You for forgiveness. (11.42)

You are the father of this animate and inanimate world, and the greatest guru to be worshipped. No one is even equal to You in the three worlds; how can there be one greater than You? O Being of Incomparable Glory. (11.43)

Therefore, O adorable Lord, I seek Your grace by bowing down and prostrating my body before You. Bear with me as a father to his son, as a friend to a friend, and as a husband to his wife, O Lord. (11.44)

I am delighted by beholding that which has never been seen before, and yet my mind is tormented with fear. Show me that (four-armed) form. O God of gods, the refuge of the universe have mercy! (11.45)

I wish to see You with a crown, holding mace and discus in Your hand. O Lord with thousand arms and universal form, appear in the four-armed form. (11.46)

The Supreme Lord said: O Arjuna, being pleased with you I have shown you, through My own yogic powers, this supreme, shining, universal, infinite, and primal form of Mine that has never been seen before by anyone other than you. (11.47)

Neither by study of the Vedas, nor by Yajna, nor by charity, nor by rituals, nor by severe austerities, can I be seen in the cosmic form in this human world by anyone other than you, O Arjuna. (11.48)

Do not be perturbed and deluded by seeing such a terrible form of Mine as this. With fearless and cheerful mind, now behold My four-armed form. (11.49)

Sanjaya said: Lord Krishna, having thus spoken to Arjuna, revealed His four-armed form. Then assuming His gentle human form, Mahatma Krishna consoled Arjuna who was terrified. (11.50)

Arjuna said: O Krishna, seeing this gentle human form of Yours, I have now become composed and I am normal again. (11.51)

The Supreme Lord said: This (four-armed) form of Mine that you have seen is very difficult, indeed, to see. Even the gods are ever longing to see this form. (11.52)

Neither by study of the Vedas, nor by austerity, nor by charity, nor by ritual, can I be seen in this form as you have seen Me. (11.53)

However, through single-minded devotion alone, I can be seen in this form, can be known in essence, and also can be reached, O Arjuna. (11.54)

The one who does all works for Me, and to whom I am the supreme goal, who is my devotee, who has no attachment, and is free from enmity towards any being attains Me, O Arjuna. (See also 8.22) (11.55)

Chapter XII - Path of Devotion

Arjuna said: Those ever-steadfast devotees (or Bhaktas) who thus worship You (as the manifest or personal God), and those who worship the eternal unmanifest (the formless or impersonal) Brahman (by developing Jnana), which of these has the best knowledge of yoga? (12.01)

The Supreme Lord said: Those ever steadfast devotees who worship with supreme faith by fixing their mind on Me as personal God, I consider them to be the best yogis. (See also 6.47) (12.02)

But those who worship the imperishable, the undefinable, the unmanifest, the omnipresent, the unthinkable, the unchanging, the immovable, and the eternal Brahman; (12.03)

Restraining all the senses, even minded under all circumstances, engaged in the welfare of all creatures, they also attain Me. (12.04)

Self-realization is more difficult for those who fix their mind on the formless Brahman, because the comprehension of the unmanifest Brahman by the average embodied human being is very difficult. (12.05)

But, to those who worship Me as the personal God, renouncing all actions to Me; setting Me as their supreme goal, and meditating on Me with single minded devotion; (12.06)

I swiftly become their savior, from the world that is the ocean of death and transmigration, whose thoughts are set on Me, O Arjuna. (12.07)

Therefore, focus your mind on Me alone and let your intellect dwell upon Me through meditation and contemplation. Thereafter you shall certainly come to Me. (12.08)

If you are unable to meditate (or focus your mind) steadily on Me, then seek to reach Me, O Arjuna, by practice of (any other) spiritual discipline (or Sadhana of your choice). (12.09)

If you are unable even to do any Sadhana, then be intent on performing your duty for Me. You shall attain perfection just by working for Me (as an instrument, just to serve and please Me, without selfish motives). (See also 9.27, 18.46) (12.10)

If you are unable to work for Me then just surrender unto My will with subdued mind, and renounce (the attachment to, and the anxiety for) the fruits of all work (by learning to accept all results, as God-given, with equanimity). (12.11)

Knowledge is better than mere ritualistic practice, meditation is better than mere knowledge, renunciation of the fruit of work is better than meditation, peace immediately follows the renunciation of (the attachment to) the fruit of work. (See more on renunciation in Chapter 18) (12.12)

One who does not hate any creature, who is friendly and compassionate, free from (the notion of) "I" and "my", even-minded in pain and pleasure, forgiving; and (12.13)

The yogi who is ever content, who has subdued the mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me; such a devotee is dear to Me. (12.14)

The one by whom others are not agitated, and who is not agitated by others; who is free from joy, envy, fear, and anxiety; is also dear to Me. (12.15)

One who is free from desires; who is pure, wise, impartial, and free from anxiety; who has renounced (the doership in) all undertakings; and who is devoted to Me, is dear to Me. (12.16)

One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good and the evil, and who is full of devotion, such a person is dear to Me. (12.17)

The one who remains the same towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or pain; who is free from attachment; and (12.18)

The one who is indifferent or silent in censure or praise, content with anything, unattached to a place (country, or house), equanimous, and full of devotion; that person is dear to Me. (12.19)

But those devotees who have faith and sincerely try to develop the above mentioned immortal virtues, and set Me as their supreme goal; are very dear to Me. (12.20)