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Source: Selections from the Bhagavad-Gita, Abridged and translated by James G.

Lochtefeld, Spring 2003. Accessed online on 08/17/20 at: https://personal.carthage.edu/jlochtefeld/texts/gitaabridged.html

The Bhagavad Gita

Chapter One—Arjuna’s Depression

The Bhagavad-Gita ("Song of the Blessed One"), one of the best-known Hindu texts, is itself only

a section of the Mahabharata, one of the Indian epics. The part of the Mahabharata preceding

the Bhagavad-Gita catalogues the strife between two branches of a royal family, and the Gita is

set just before the battle that destroys these families. The opening chapter sets out the central

dilemma. Arjuna and his brothers are royal princes, and have gathered an army only after their

wicked cousins have repeatedly refused to give them their rightful share of the kingdom. As

Arjuna looks over the enemy and realizes that the people he is about to kill are his relatives,

teachers, and friends, he has second thoughts. Note that Arjuna’s central concern here is the

survival and welfare of the family—and that destroying the family is described as a great sin.

1: 26-27 Then Arjuna saw standing in both armies fathers and grandfathers, teachers, mother’s

brothers, dear friends, sons, grandsons, and comrades, fathers-in-law and benefactors; seeing all

these relatives arranged [for battle], seized by the deepest pity, Arjuna uttered this in sorrow:

Arjuna said:

1.28 Seeing these my kinsmen, O Krishna, arranged and eager for battle,

1.29 My limbs grow weak and my mouth grows dry, my body quivers, and my hair stands on

end.

1.31 I see evil omens, Krishna, and foresee no benefit from slaying my kinsmen in battle.

1.33 Those for whose sake we desire kingdom, enjoyment, and happiness, they stand arrayed in

this battle, abandoning riches and life—

1.34 Teachers, parents, sons, and grandfathers, uncles, fathers-in-law, grandsons, brothers-in-

law, and other relations,

1.35 I do not wish to kill them, Krishna, though slain myself, even to rule the entire universe,

how much less for the earth?

1.38 Even though our opponents, their minds overpowered with greed, see no fault in destroying

a family, or evil in the hostility of friends,

1.39 Why shouldn’t we learn to turn from this evil, seeing the evils done by destroying a family,

O Krishna?

1.40 When the family is destroyed, the eternal family duty (kula-dharma) perishes, and when

sacred duty perishes, irreligion (adharma) overcomes the entire family,

1.41 Overcome by irreligion, the women of the family are corrupted, and when the women are

corrupted, there is mixing of castes.

1.42 This mixing leads the family and the slayers of the family to hell; their ancestors fall, their

rites of water and rice-ball neglected.

1.43 Because those who slay their families commit sins leading to mixing of castes, caste-duty

(jatidharma) and the eternal family duty (kuladharma) are ruined.

1.44 O Krishna, men whose family duty is ruined dwell eternally in hell; thus we have heard.

1.45 Alas, what a great sin we seek to commit, who are ready to destroy our family out of greed

for the pleasures of kingship!

Chapter Two—Krishna’s Initial Answer

Krishna’s initial answer takes two directions. He first distinguishes between the soul and the

body, emphasizing that the soul (as one’s true identity) is eternal and indestructible. When that

doesn’t work, he takes another tack, appealing to Arjuna’s sense of duty as a warrior in a

righteous war. Finally, from verse 47, Krishna talks about the need to perform one’s duty with

detachment—performing one’s duty upholds the social order, but detachment frees one and gives

one peace.

The Blessed One (Krishna) said:

2.11 You sorrow for those for whom you should not sorrow; yet you talk about wisdom! The

wise sorrow for neither the living nor the dead.

2.12 Truly, at no time did I not exist, nor you, nor these kings, nor shall we ever cease to be.

2.13 The soul experiences childhood, youth, and old age in this body, then it passes on to another

body; in this the steadfast are not confused.

2.18 These bodies are perishable, the embodied soul is said to be eternal, immeasurable,

indestructible. Therefore fight, Arjuna!

2.19 The one who knows this as the slayer and the one who thinks it slain are both mistaken, the

embodied soul is neither slayer nor slain.

2.20 It is never born, never dies, it has never not existed, nor having been born does it ever cease

to be; unborn, eternal, everlasting, ancient, it is not killed when the body is slain.

2.22 As a man casts off old clothes and puts on new ones, even so the embodied soul casts off

old bodies and enters other new ones.

2.31 So too you should look to your sacred duty (svadharma) and should not tremble, since for a

warrior (kshatriya) nothing is better than a righteous war (dharma-yuddha).

2.37 If you are slain, you will go to heaven, if you are victorious, you will enjoy the earth,

therefore get up, Arjuna, determined to fight!

2.38 Becoming the same to happiness and sorrow, gain and loss, victory and defeat, prepare for

battle, thus you will incur no sin.

2.47 Your right is to the action alone, but never to its results. Do not act merely for the sake of

results, but neither should you be attached to inaction.

2.48 Abandoning attachment, act with discipline, Arjuna. Be the same to success or failure,

equanimity is called discipline (yoga).

2.51 The wise whose minds are disciplined renounce the fruits of action, freed from the bonds of

birth, they attain the undying realm.

2.62 Focusing on the sense objects creates attachment to them, from attachment springs desire,

from desire comes anger,

2.63 from anger comes confusion, from confusion loss of memory, from loss of memory the

destruction of the mind, and when the mind is destroyed one perishes.

2.64 But one whose Self is subdued, who is devoid of attachment and enmity, and who

encounters all sense-objects with the senses controlled by the Self—that one attains peace.

2.65 With peace comes the destruction of all sorrows, and for one whose heart is peaceful the

mind is quickly stilled.

2.66 The undisciplined have no discernment, nor have they concentration, those without

concentration can have no peace, and without peace how can anyone be happy?

2.70 As water flows continually into the ocean, but the ocean remains unmoved, so all desires

enter into one who has attained peace, not one who desires desires.

Chapter Three—The Discipline of Action

The earlier chapters talk about detachment in action. The particular concern here was for ritual

action—particularly required rituals—but this also spills over into the whole notion of dharma

and social duty. This chapter argues the need for people to perform required actions because of

the larger social implications (in performing their required and often hereditary roles, people

uphold society). The example here is Krishna himself, who never ceases to act, even though (as

God) he needs nothing.

The Blessed One (Krishna) said:

3.8 Act continually, knowing that action is superior to inaction, for even maintaining the body is

impossible without action.

3.19 Therefore always do your duty, but without attachment, without attachment one attains the

highest good.

3.21 As the superior person does, so do others imitate, the common people follow whatever

standards he sets.

3.22 In the whole universe, O Arjuna, there is nothing at all I must do and nothing that I lack,

and yet I too continue to act.

3.24 If I did not act, these worlds would fall into ruin, I would be causing the confusion of castes,

and destroy these beings (on earth).

3.25 As the ignorant act with attachment, so the wise should act with detachment for the welfare

of the world.

3.29 (Go and) fight dedicating all actions to me, with (your) thoughts on the Highest Self,

without ego, hope, or anxiety.

3.31 Those who constantly uphold this teaching of mine, full of faith and without distraction, are

released even by their actions.

3.32 But know that those mindless detractors who do not uphold my teaching are deluded in all

awareness, fated for destruction.

3.35 Better one's own duty (dharma) devoid of merit than another's (duty) well

performed. Better death in fulfilling one's own duty, another's duty is full of fear.

Arjuna said:

3.36 "But what is it that moves one to do evil, even though not wanting to, drawn as if by force?"

The Blessed One said:

3.37 It is desire and anger, rising from the quality of Passion, know this as the enemy here on

earth, the great destroyer, the great sinner. (Note: The “Passion” described here is Rajas, one of

the three primordial qualities [gunas] that are found in all things).

Chapter Four—The Discipline of Wisdom

This chapter talks about the essence of the divine nature—to protect the universe and to uphold

morality-- and the need for others to act in the same way that Krishna is acting. This ethos

clearly encourages social action, and the mention of the “four castes” in verse 13 shows that

this also ties into established notions of social ordering.

The Blessed One (Krishna) said:

4.8 Whenever there is a decline of righteousness (dharma), O Arjuna, and the arising of

unrighteousness (adharma), then I bring myself forth,

4.9 To protect the righteous, to destroy the wicked, and to establish righteousness firmly, I come

into being from age to age.

4.10 One who knows my divine birth and activity as they really are is not born again after death,

that one comes to me, O Arjuna.

4.11 In the same way I accept those who take refuge in me, for all paths lead to me.

4.13 The four castes were brought forth by me, with their diverse qualities and actions, know me

as their creator, although action less and unchanging.

4.14 Actions do not affect me, nor do I desire the fruits of actions. One who knows me thus is

not bound by actions.

4.20 Abandoning attachment to the fruits of action, always content, completely independent,

even while engaging in actions, he does nothing at all.

Chapter Five—Discipline and Yoga

This chapter begins to talk about yoga (discipline). This word can be used for any sort of

spiritual discipline, and the major spiritual paths—karma, jnana, and bhakti-- are all described

as yogas. What is notable in this chapter is the picture of the ultimate reality, which talks about

Brahman, and identity with Brahman (as in verse 7). Such monistic imagery, while clearly in

line with earlier ideas, is quite different from the theistic imagery that begins in Chapter

7. These shifting emphases are one sign that the text was composed in parts, by different

people.

The Blessed One (Krishna) said:

5.6 Renunciation is hard to attain without discipline (yoga), Arjuna, the sage possessing

discipline swiftly attains Brahman.

5.7 One possessing yoga, self-purified, self-controlled, with senses controlled, whose Self is the

Self of all beings—although acting, he is not affected.

5.10 One who abandons attachments and acts placing all actions in Brahman is not stained by

evil, just as a lotus leaf is not stained by water.

5.12 Abandoning the fruits of action, the disciplined man attains the highest peace; the

undisciplined man--impelled by desire, attached to fruits—is bound.

Chapter Nine—Bhakti (Devotion to God)

This chapter continues the tone of Chapter 7, and was probably inserted in the text at the same

time. It is a clear description of Krishna as the Supreme Being, as well as how “simple” it is to

worship him. One important feature of this worship is that it is open to all sorts of people (see

verse 30), and can involve the simplest, plainest offerings

The Blessed One (Krishna) said:

9.22 Those who serve me ever-disciplined, thinking on no other, I bring them to ultimate bliss.

9.23 And those devoted to other deities, who worship full of faith, they too worship me alone,

although contrary to established rules.

9.24 I alone am the object and recipient of all worship, but they do not know my essence, hence

they fall short.

9.25 Those who worship the Shining Ones (deva) go to the Shining Ones, those who worship the

Ancestors go to the Ancestors, those who worship the Elements go to the Elements, but my

devotees go only to me.

9.26 One who offers me with devotion a leaf, a flower, a fruit, or water; I accept that devotee’s

sincere offering.

9.27 Whatever you do, whatever you eat, whatever you sacrifice, whatever you give, whatever

your ascetic practices, O Arjuna, do that as an offering to me.

9.28 Doing this will free you from the results of good and evil actions, and from the bondage of

karma, set free, your Self harmonized by the discipline of renunciation, you will come to me.

9.30 Even those who come from evil wombs—women, merchants, and even shudras—if they

take refuge in me, they too attain the highest goal.

9.32 Keep your mind fixed on me, worship me, sacrifice to me, revere me, disciplining yourself

with me as the goal, you shall come to me.

Chapter 11—The Vision of Krishna’s Divine Form

This is pretty simple, at least in theory. Having learned that Krishna is the Supreme Being,

Arjuna asks to see his divine form, and Krishna obliges him. Arjuna is terrified, and asks

Krishna to resume his former form. Before doing so, Krishna reveals that he has already

ordained the death of all those who die in the Mahabharata war, and directs Arjuna to serve as

his divine instrument.

Arjuna said:

11.1 Even as you have described yourself, O Greatest Lord, I desire to see your lordly form.

11.2 If you think that I am able to see it, O Lord, then show me your immutable Self.

The Blessed Lord said:

11.3 Behold my forms, Arjuna, a hundred and thousand-fold, with manifold colors, forms, and

divine qualities.

Sanjaya said: (Note: Sanjaya was a bard with the ability to see things at a great distance, and is

narrating the whole Bhagavad-Gita to the blind King Dhrtarashtra. Invoking Sanjaya as the

speaker here gives greater distance from the events, and helps make the divine vision even more

magnificent and awe-inspiring).

11.9 Saying this, O King, Krishna, the Master of the supreme yoga, showed Arjuna his highest

supreme form.

11.10 With many mouths and eyes, many wondrous aspects, many divine ornaments, and many

upraised divine weapons;

11.11 Wearing divine necklaces and clothes, anointed with divine scents, the deity all-marvelous,

endless, facing everywhere.

11.12 If the light of a thousand suns shone forth at once in the sky, that would resemble the light

of that great being.

11.13 Then Arjuna saw the entire universe, divided into many parts, located there in the body of

the Supreme God.

The Blessed Lord said:

11.32 I am Time, grown old to destroy the worlds, not one of all these warriors arrayed for battle

shall survive, except for you.

11.33 Therefore get up! Seize Glory! Conquering your enemies, enjoy uncontested kingship! I

alone have already slain them, be my instrument, Arjuna!

11.34 Drona and Bhishma and Jayadratha, Karna and other heroic warriors, they are slain by me,

destroy them without distress; fight, you will conquer your enemies in battle.

Arjuna said:

11.39 You are Vayu, Yama, Agni, Varuna, the moon, the Creator and the Primordial

Ancestor! Hail, hail a thousand fold! Again and yet again, hail, hail to thee!

11.44 Therefore bowing, I stretch out my body; I worship you as the Master to be praised. O

God, bear with me as father to a son, as a friend to a friend, as a lover with the beloved.

11.45 I am happy to see what has never been seen before, but my heart trembles with fear. O

God, show me your former form. Have mercy, Lord of the Gods, home of the universe.

Chapter Twelve—Bhakti (Devotion)

Having highlighted his divine nature with this cosmic vision, Krishna continues to describe the

benefits that come to those who worship him with faith.

The Blessed One said:

12.2 Those who serve me, ever disciplined, their minds fixed on me, endowed with faith; I

consider them to be the most disciplined.

12.3 Those who serve the Undecaying, the Inexpressible, the Unmanifest, the Omnipresent, the

Inconceivable, the Ultimate, Immovable, and Unchanging,

12.4 Controlling the host of the senses, at all times evenly minded, seeking the welfare of all

beings, they come to me alone.

12.5 Those whose minds are intent on the Unmanifest have greater difficulty; the path to the

Unmanifest is difficult for people.

12.6 But those who renounce all actions in me, meditating upon me, they worship me with

single-hearted yoga.

12.7 I quickly save those whose minds are fixed upon me from the ocean of death and rebirth.

12.9 If you cannot stably fix your mind on me, then by the discipline of practice desire to obtain

me, Arjuna.

12.10 And if you cannot practice thus, act intently for me; in performing actions for my sake,

you will attain perfection.

12.11 And if cannot do this, then take refuge in union with me, and thus with the Self controlled,

abandon the fruits of all action.

Chapter Eighteen—Summary and Conclusion

This chapter both reiterates points that have already been made, such as the stress on doing

one’s duty (see verses 5ff.), and also extends them to greater lengths (see verse 66, which

recommends abandoning all duties and taking refuge in Krishna alone). Verses 41ff. describe

the organization of society according to the social classes (varnas-- Brahmin, kshatriya, vaishya

and shudra), each with specific tasks—tasks that reflect that group’s essential nature. This

notion harks back to the description of the gunas in the previous chapter—just as one cannot

control one’s taste buds, one might argue, in the same way the social duty one should perform is

encoded into one’s being. The text concludes by describing the virtues of the text and the

benefits that come from hearing it with faith; this is a common literary strategy in Indian

religious texts.

The Blessed One said

18.5 Worship, gift giving, and asceticism should not be renounced, but should be done; worship,

gift giving, and especially asceticism purify the wise.

18.6 But even these actions should be performed as duty, abandoning attachment and fruits; this

is my firmest conviction, Arjuna.

18.7 Renunciation of prescribed action is improper; abandoning it because of delusion comes

from Darkness.

18.8 Abandoning an action because of fear of bodily distress, saying, “frustrating,” is

renunciation coming from Passion, and does not bring the fruit of renunciation.

18.9 Renunciation is Pure when a prescribed action is done as duty, abandoning action and also

fruit,

18.10 The renunciant who is intent upon purity, wise and without doubts, does not cling to happy

actions, and does not hate unhappy ones.

18.41 The tasks for Brahmins, Kshatriyas, Vaishyas, and Shudras, have been variously divided,

according to the qualities that spring from their inner natures.

18.42 Brahmin duties are tranquility, self-restraint, asceticism, purity, patience, and especially

sincerity, awareness, discernment, belief in God; these stem from their inner nature.

18.43 Kshatriya duties are heroism, splendor, steadfastness, skill, bravery in battle, generosity,

and belief in God; these stem from their inner nature.

18.44 Vaishya duties are farming, keeping cattle, and business, and the Shudra’s duty is to serve;

these too stem from their inner natures.

18.45 A man intent upon his own duty reaches perfection; hear now one devoted to duty attains

perfection.

18.47 Better one’s own duty (dharma) imperfectly than another’s to perfection. Performing the

actions prescribed by one’s own nature, one does not sin.

18.49 One whose will is utterly detached, who has conquered himself, without desires, attains the

highest freedom through renunciation.

18.53 Freed from egoism, might, pride, desire, anger, covetousness, selfless and peaceful, he is

worthy of the Supreme State.

18.53 Merged with the Supreme, serene in the Self, he does not sorrow, he does not desire; the

same to all beings, he obtains supreme devotion to me.

18.64 Listen further to my most secret teaching. You are dear to me and resolute, and I speak it

for your benefit.

18.65 Fix your mind upon me, be my devotee, worship me, pay homage to me; you will come to

me alone, I promise you truly, you are dear to me.

18.66 Completely abandoning all duties (dharma), come to me alone for refuge; I will free you

from all evil, do not grieve.

18.67 Never reveal this teaching to one without asceticism, or without devotion, or one who does

not wish to hear, or one who speaks ill of me.

18.68 Whoever teaches this highest secret among my devotees; putting the highest devotion in

me, will come to me alone, without doubt.

18.69 No human being is dearer to me, and nor anything else in all the earth.

18.70 One who studies this religious discourse, worships me with the sacrifice of wisdom, this is

my opinion.

18.71 So too one who hears it with faith and sincerity--that one is liberated, and attains the pure

worlds of the upright.

18.72 Arjuna, have you listened

18.73 with your full powers of reason?

18.74 Has the delusion of ignorance now been destroyed?

Arjuna said

18.75 Krishna, my delusion is destroyed,

18.76 and by your grace I have regained memory,

18.77 I stand here, my doubt dispelled,

18.78 Ready to act on your words.