~ Bhagavad Gita In English ~

[MysteRy]

CHAPTER 15. THE SUPREME PERSON

Creation is like a tree created by the powers of Maya
The Supreme Lord said: They speak of the eternal banyan tree that has its origin above in the Supreme Being (ParBrahm) and its branches below in the cosmos, and whose leaves are the Vedic hymns. One who understands this tree is a knower of the Vedas. (See also 10.08) (15.01) The branches of this cosmic tree of Maya (Illusion) spread all over the cosmos. The tree is nourished by three modes (Gunas) of material Nature (Prakriti); sense pleasures are its sprouts; and its roots of ego and desires stretch below in the human world, causing Karmic bondage. (15.02)

How to cut the tree of attachment and attain salvation by taking refuge in God
The real form of this tree is not perceptible here on earth, nor is its beginning, end, or existence. Having cut the firm roots --- the desires --- of this tree by the mighty ax of Self-knowledge and detachment; thus thinking: "I take refuse in that very primal person from which this primal manifestation comes forth", seek that supreme abode from where one does not come back (to the mortal world) again. (15.03-04) The wise reach that eternal goal, who are free from pride and delusion, who have conquered the evil of attachment, who constantly dwell in the Supreme Self with all lust (Kaam) completely stilled, and who are free from dualities of pleasure and pain. (15.05) The sun does not illumine there, nor the moon, nor the fire. That is My supreme abode. Having reached there people do not come back (to the temporal world). (See also 13.17 and 15.12) (15.06)

The embodied soul is the enjoyer
The eternal individual soul (Jeevaatma) in the body of living beings is, indeed, My integral part. It associates with the six sensory faculties of perception --- including the mind --- and activates them. (15.07) Just as the air takes aroma away from the flower; similarly, the individual soul (Jeevaatma) takes the six sensory faculties from the physical body it casts off during death to the new physical body it acquires in reincarnation (by the power of Karm). (See also 2.13) (15.08) The living entity (Jeev) enjoys sense pleasures using six sensory faculties of hearing, touch, sight, taste, smell, and mind. The ignorant cannot perceive Jeev departing from the body, nor staying in the body and enjoying sense pleasures by associating with the modes of material Nature. But those who have the eye of Self-knowledge can see it. (15.09-10) The yogis, striving for perfection, behold the living entity (Jeev) abiding in their inner psyche (as consciousness), but the ignorant and those whose inner psyche is not pure; even though striving, do not perceive Him. (15.11)

Spirit is the essence of everything
Know the light energy to be Mine that comes from the sun and illumines the whole world, and is in the moon and in fire. (See also 13.17 and 15.06) (15.12) Entering the earth, I support all beings with My energy. Becoming the sap-giving moon, I nourish all the plants. (15.13) Becoming the digestive fire, I remain in the body of all living beings. Uniting with vital life forces (Praan and Apaan), I digest all types of food. (15.14) And I am seated in the inner psyche of all beings. Memory, Self-knowledge, and removal of doubts and wrong notions (about the Eternal Being by reasoning, or in trance (Samaadhi)) come from Me. I am, in truth, that which is to be known by the study of all the Vedas. I am, indeed, the author of the Vedant and the knower of the Vedas. (See also 6.39) (15.15)

What are the supreme spirit, spirit and the individual soul?
There are two entities (Purushas) in the cosmos: The changeable or temporal Divine Beings (Kshar Purush), and the unchangeable Eternal Being (Brahm, Akshar Purush). All created beings are subject to change, but the Eternal Being does not change. (15.16) There is another Supreme Personality of the Godhead (beyond both the temporal and the eternal) called the Absolute Reality or Paramaatma, who sustains both the temporal and the eternal (Kshar and Akshar) by pervading all three planetary spheres (Lokas) as the eternal Lord (Ishvar). (15.17) Because I am beyond both the temporal (Kshar) and the eternal (Akshar); therefore, I am known in this world and in the Veda as the Supreme Being (ParBrahm, Paramaatma, Purushottam, the Absolute, Truth, Sat, Supersoul, etc.). (15.18) The wise, who truly understand Me as the Supreme Being (Purushottam), know everything and worship Me wholeheartedly, O Arjun. (See also 7.14, 14.26, and 18.66) (15.19) Thus, I have explained this most secret science of Self-knowledge (Taaratamya-vidyaa, Brahm-vidyaa) , O sinless Arjun. Having understood this, one becomes enlightened, and one’s all duties are accomplished, O Arjun. (15.20)

[MysteRy]

CHAPTER 16: DIVINE AND DEMONIC QUALITIES

A list of major divine qualities that should be cultivated for salvation
The Supreme Lord said: Fearlessness, purity of the inner psyche, perseverance in the yog of Self-knowledge, charity, sense-restraint, sacrifice, study of the scriptures, austerity, honesty; nonviolence, truthfulness, absence of anger, renunciation, calmness, abstinence from malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness, splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride --- these are the (twenty-six) qualities of those endowed with divine virtues, O Arjun. (16.01-03)

A list of demonic qualities that should be given up before spiritual journey can begin
O Arjun, the marks of those who are born with demonic qualities are: Hypocrisy, arrogance, pride, anger, harshness, and ignorance. (16.04) Divine qualities lead to salvation (Moksh); the demonic qualities are said to be for bondage. Do not grieve, O Arjun, you are born with divine qualities. (16.05)

There are only two types of human beings, the wise and the ignorant
Basically, there are only two types or castes of human beings in this world: The divine, and the demonic. The divine has been described at length. Now hear from Me about the demonic, O Arjun. (16.06) Persons of demonic nature do not know what to do and what not to do. They have neither purity nor good conduct nor truthfulness. (16.07) They say that the world is unreal, without a substratum, without a God, and without an order. The world is caused by sexual union of man and woman alone and nothing else. (16.08) Adhering to this wrong, atheistic view, these degraded souls --- with small intellect and cruel deeds --- are born as enemies for the destruction of the world. (16.09) Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion; they act with impure motives. (16.10) Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, and convinced that sense pleasure is everything; (16.11)

Bound by hundreds of ties of desire and enslaved by lust and anger, they strive to obtain wealth by unlawful means to fulfill sensual pleasures. They think: (16.12) This has been gained by me today; I shall fulfill this desire; I have this much wealth and will have more wealth in the future; (16.13) that enemy has been slain by me, and I shall slay others also. I am the lord. I am the enjoyer. I am successful, powerful, and happy; (16.14)

I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance, (16.15) bewildered by many fancies, entangled in the net of delusion, addicted to the enjoyment of sensual pleasures, they fall into a foul hell. (16.16) Self-conceited, stubborn, filled with pride and intoxication of wealth, they perform sacrifice (charity,Yajn) only in name, for show, and not according to scriptural injunction. (16.17) These malicious people cling to egoism, power, arrogance, lust, and anger; and hate Me who dwells in their own bodies and those of others. (16.18)

Suffering is the destiny of the ignorant
I hurl these haters, cruel, sinful, and mean people into the cycles of rebirth in the womb of demons again and again. (16.19) O Arjun, entering the wombs of demons, birth after birth, the deluded ones sink to the lowest hell without ever attaining Me. (16.20)

Lust, anger, and greed are the three gates to hell
Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of the individual. Therefore, one must (learn to) give up these three. (16.21) One who is liberated from these three gates of hell, O Arjun, does what is best and consequently attains the supreme abode. (16.22)

One must follow the scriptural injunctions
One who acts under the influence of his or her desires, disobeying scriptural injunctions, neither attains perfection nor happiness nor the supreme abode. (16.23) Therefore, let the scripture be your authority in determining what should be done and what should not be done. You should perform your duty following the scriptural injunction. (16.24)

[MysteRy]

CHAPTER 17: THREEFOLD FAITH

Arjun said: What is the mode of devotion of those who perform spiritual practices with faith, but without following the scriptural injunctions, O Krishn? Is it in the mode of goodness (Saattvik), passion (Raajasik), or ignorance (Taamasik)? (17.01)

Three types of faith
The Supreme Lord said: The natural faith of embodied beings is of three kinds: Goodness, passion, and ignorance (Saattvik, Raajasik, and Taamasik). Now hear about these from Me. (17.02) O Arjun, the faith of each is in accordance with one’s own natural disposition (governed by Karmic impressions). One is known by one’s faith. One can become whatever one wants to be (if one constantly contemplates on the object of desire with faith). (17.03) Persons in the mode of goodness worship celestial controllers (Devas); those in the mode of passion worship supernatural rulers and demons; and those in the mode of ignorance worship ghosts and spirits. (17.04) Ignorant persons of demonic nature are those who practice severe austerities without following the prescription of the scriptures, who are full of hypocrisy and egotism, who are impelled by the force of desire and attachment, and who senselessly torture the elements in their body and also Me who dwells within the body. (17.05-06)

Three types of food
The food preferred by all of us is also of three types. So are the sacrifice, austerity, and charity. Now hear the distinction between them. (17.07) The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Such foods are liked by persons in the mode of goodness. (17.08) People in the mode of passion like foods that are very bitter, sour, salty, hot, pungent, dry, and burning; and cause pain, grief, and disease. (17.09) People in the mode of ignorance like foods that are stale, tasteless, putrid, rotten, refuse, and impure (such as meat and alcohol). (17.10)

Three types of sacrifices
Selfless service (Seva, Yajn), enjoined by the scriptures and performed without the desire for the fruit, with a firm belief and conviction that it is a duty, is in the mode of goodness. (17.11) Selfless service (Seva, Yajn) that is performed only for show and aiming for fruit, is in the mode of passion, O Arjun. (17.12) Selfless service (Seva, Yajn) that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, faith, and gift, is said to be in the mode of ignorance. (17.13)

Austerity of thought, word, and deed
The worship of celestial controllers (Devas), the priest, the guru, and the wise; purity, honesty, celibacy, and nonviolence --- these are said to be austerity of deed. (17.14) Speech that is non-offensive, truthful, pleasant, beneficial, and is used for the regular study of scriptures is called the austerity of word. (17.15) Serenity of mind, gentleness, calmness, self-control, and purity of thought --- these are called austerity of thought. (17.16)

Three types of austerity
The above mentioned threefold austerity (of thought, word, and deed), practiced by yogis with supreme faith, without a desire for the fruit, is said to be in the mode of goodness. (17.17) Austerity that is performed for gaining respect, honor, reverence, and for the sake of show, yielding an uncertain and temporary result, is said to be in the mode of passion. (17.18) Austerity performed with foolish stubbornness or with self-torture or for harming others, is said to be in the mode of ignorance. (17.19)

Three types of charity
Charity that is given at the right place and time as a matter of duty to a deserving candidate who does nothing in return, is considered to be in the mode of goodness. (17.20) Charity that is given unwillingly, or to get something in return, or to gain for some fruit, is said to be in the mode of passion. (17.21) Charity that is given at a wrong place and time to unworthy persons, or without paying respect to the receiver or with ridicule, is said to be in the mode of ignorance. (17.22)

Threefold name of God
"OM TAT SAT" is said to be the threefold name of the Eternal Being (Brahm). Persons with good (Braahmanic) qualities, the Vedas, and the selfless service (Seva, Yajn) were created by and from Brahm in the ancient time. (17.23) Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering "OM" by the knowers of the Supreme Being (ParBrahm). (17.24) Various types of sacrifice, charity, and austerity are performed by the seekers of salvation (Moksh) by uttering "TAT" (or He is all) without seeking a reward. (17.25) The word "SAT" is used in the sense of Reality and goodness. The word "SAT" is also used for an auspicious act, O Arjun. (17.26) Faith in sacrifice, charity, and austerity is also called "SAT". Selfless service for the sake of the Supreme is, in truth, termed as "SAT". (17.27) Whatever is done without faith --- whether it is sacrifice, charity, austerity, or any other act --- is called "ASAT". It has no value here or hereafter, O Arjun. (17.28)

[MysteRy]

CHAPTER 18: LIBERATION THROUGH RENUNCIATION

Arjun said: I wish to know the nature of Samnyaas and Tyaag and the difference between the two, O Lord Krishn. (18.01)

Definition of renunciation and sacrifice
The Supreme Lord said: The sages call Samnyaas (Renunciation) the complete renunciation of work for personal profit. The wise define Tyaag (Sacrifice) as the sacrifice of, and the freedom from, a selfish attachment to the fruits of all work. (See also 5.01, 5.05, and 6.01) (18.02) Some philosophers say that all work is full of faults and should be given up, while others say that acts of sacrifice, charity, and austerity should not be abandoned. (18.03)

O Arjun, listen to My conclusion about sacrifice. Sacrifice is said to be of three types. (18.04) Acts of service, charity, and austerity should not be abandoned, but should be performed because service, charity, and austerity are the purifiers of the wise. (18.05) Even these obligatory works should be performed without attachment to the fruits. This is My definite supreme advice, O Arjun. (18.06)

Three types of sacrifice
Giving up one's duty is not proper. The abandonment of obligatory work is due to delusion and is declared to be in the mode of ignorance. (18.07) One who abandons duty merely because it is difficult or because of fear of bodily affliction, does not get the benefits of sacrifice by performing such a sacrifice in the mode of passion. (18.08) Obligatory work performed as duty, renouncing selfish attachment to the fruit, is alone to be regarded as sacrifice in the mode of goodness, O Arjun. (18.09) One who neither hates a disagreeable work, nor is attached to an agreeable work, is considered a renunciant (Tyaagi), imbued with the mode of goodness, intelligent, and free from all doubts about the Supreme Being. (18.10) Human beings cannot completely abstain from work. Therefore, one who completely renounces selfish attachment to the fruits of all work is considered a renunciant. (18.11) The threefold fruit of works --- desirable, undesirable, and mixed --- accrues after death to the one who is not a Tyaagi (Renunciant), but never to a Tyaagi. (18.12)

Five causes of an action
Learn from Me, O Arjun, the five causes, as described in the Saamkhya doctrine, for the accomplishment of all actions. They are: The physical body, the seat of Karm; the modes (Gunas) of material Nature, the doer; the eleven organs of perception and action, the instruments; various Praanas (bioimpulses, life forces); and the fifth is presiding deities (of the eleven organs). (18.13-14) These are the five causes of whatever action, whether right or wrong, one performs by thought, word and deed. (18.15) Therefore, the ignorant, who consider one’s body or the soul as the sole agent, do not understand due to imperfect knowledge. (18.16) One who is free from the notion of doership and whose intellect is not polluted by the desire to reap the fruit --- even after slaying all these people --- neither slays nor is bound by the act of killing. (18.17) The subject, the object, and the knowledge of the object are the threefold driving force (or impetus) to an action. The eleven organs (of perception and action), the act, and the agent or the modes (Gunas) of material Nature are the three components of action. (18.18)

Three types of knowledge
Jnaan (Self-knowledge), Karm (Action), and Kartaa (Agent) are said to be of three types, according to the Guna theory of Saamkhya doctrine. Hear duly about these also. (18.19) The knowledge by which one sees a single immutable Reality in all beings as undivided in the divided, such knowledge is in the mode of goodness. (See also 11.13, and 13.16) (18.20) The knowledge by which one sees different realities of various types among all beings as separate from one another; such knowledge is in the mode of passion. (18.21) The irrational, baseless, and worthless knowledge by which one clings to one single effect (such as the body) as if it is everything, such knowledge is declared to be in the mode of darkness of ignorance (18.22)

Three types of action
Obligatory duty performed without likes and dislikes and without selfish motives and attachment to enjoy the fruit, is said to be in the mode of goodness. (18.23) Action performed with ego, with selfish motives, and with too much effort, is in the mode of passion. (18.24) Action that is undertaken because of delusion, disregarding consequences, loss, injury to others, as well as one’s own ability, is said to be in the mode of ignorance. (18.25)

Three types of agen
The agent who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called good. (18.26) The agent who is impassioned, who desires the fruits of work, who is greedy, violent, impure, and gets affected by joy and sorrow; is called passionate. (18.27) The agent who is undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating is called ignorant. (18.28)

Three types of intellect
Now hear Me explain fully and separately, O Arjun, the threefold division of intellect and resolve, based on modes of material Nature. (18.29) O Arjun, that intellect is in the mode of goodness which understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation. (18.30) That intellect is in the mode of passion which cannot distinguish between righteousness (Dharm) and unrighteousness (Adharm), and right and wrong action, O Arjun. (18.31) That intellect is in the mode of ignorance which, when covered by ignorance, accepts unrighteousness (Adharm) as righteousness (Dharm) and thinks everything to be that which it is not, O Arjun. (18.32)

Three types of resolve, and the four goals of human life
That resolve is in the mode of goodness by which one manipulates the functions of the mind, Praan (bioimpulses, life forces) and senses for God-realization only, O Arjun. (18.33) That resolve is in the mode of passion by which one, craving for the fruits of work, clings to Dharm (Duty), Arth (Wealth), and Kaam (Pleasure) with great attachment. (18.34) That resolve is in the mode of ignorance by which a dull person does not give up sleep, fear, grief, despair, and carelessness, O Arjun. (18.35)

Three types of pleasure
And now hear from Me, O Arjun, about the threefold pleasure. The pleasure that one enjoys from spiritual practice results in cessation of all sorrows. (18.36) The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge and is in the mode of goodness. (18.37) Sensual pleasures that appear as nectars in the beginning, but become poison in the end, are in the mode of passion. (See also 5.22) (18.38) Pleasure that confuses a person in the beginning and in the end as a result of sleep, laziness, and carelessness, is in the mode of ignorance. (18.39) There is no being, either on the earth or among the celestial controllers (Devas) in the heaven, who can remain free from these three modes (Gunas) of material Nature (Prakriti). (18.40)

Division of labor is based on one’s ability
The division of labor into the four categories --- Braahman, Kshatriya, Vaishya, and Shudr --- is also based on the qualities inherent in people’s nature (or the natural propensities, and not necessarily as one’s birth right), O Arjun. (See also 4.13) (18.41) Intellectuals who have serenity, self-control, austerity, purity, patience, honesty, transcendental knowledge, transcendental experience, and belief in God are labeled as Braahmans. (18.42) Those having the qualities of heroism, vigor, firmness, dexterity, steadfastness in battle, charity, and administrative skills are called Kshatriyas or protectors. (18.43) Those who are good at cultivation, cattle rearing, business, trade, and industry are known as Vaishyas. Those who are very good in service and labor type work are classed as Shudras. (18.44)

Attainment of salvation through duty, discipline, and devotion
One can attain the highest perfection by devotion to one’s natural work. Listen to Me how one attains perfection while engaged in one’s natural work. (18.45) One attains perfection by worshipping the Supreme Being --- from whom all beings originate, and by whom all this universe is pervaded --- through performance of one’s natural duty for Him. (See also 9.27, 12.10) (18.46) One’s inferior natural work is better than superior unnatural work even though well performed. One who does the work ordained by one’s inherent nature (without selfish motives) incurs no sin (or Karmic reaction). (See also 3.35) (18.47) One’s natural work, even though defective, should not be abandoned, because all undertakings are enveloped by defects as fire is covered by smoke, O Arjun. (18.48) The person whose mind is always free from selfish attachment, who has subdued the mind and senses, and who is free from desires, attains the supreme perfection of freedom from the bondage of Karm by renouncing selfish attachment to the fruits of work. (18.49)

Learn from Me briefly, O Arjun, how one who has attained such perfection (or the freedom from the bondage of Karm) attains the Supreme Person, the goal of transcendental knowledge. (18.50) Endowed with purified intellect, subduing the mind with firm resolve, turning away from sound and other objects of the senses, giving up likes and dislikes; living in solitude; eating lightly; controlling the mind, speech, and organs of action; ever absorbed in yog of meditation; taking refuge in detachment; and relinquishing egotism, violence, pride, lust, anger, and proprietorship --- one becomes peaceful, free from the notion of "I” and “my", and fit for attaining oneness with the Supreme Being (ParBrahm). (18.51-53) Absorbed in the Supreme Being (ParBrahm), the serene one neither grieves nor desires. Becoming impartial to all beings, one obtains My Paraa-Bhakti, the highest devotional love. (18.54) By devotion one truly understands what and who I am in essence. Having known Me in essence, one immediately merges with Me. (See also 5.19) (18.55)

A KarmaYogi devotee attains Moksh, the eternal immutable abode, by My grace --- even while doing all duties --- just by taking refuge in Me (by surrendering all action to Me with loving devotion). (18.56) Sincerely offer all actions to Me, set Me as your supreme goal, and completely depend on Me. Always fix your mind on Me and resort to KarmaYog. (18.57) When your mind becomes fixed on Me, you shall overcome all difficulties by My grace. But, if you do not listen to Me due to ego, you shall perish. (18.58)

Karmic bondage and the free will
If due to ego you think: I shall not fight, your resolve is vain. Because, your own nature will compel you (to fight). (18.59) O Arjun, you are controlled by your own nature-born Karmic impressions (Samskaar). Therefore, you shall do --- even against your will --- what you do not wish to do out of delusion. (18.60) The Supreme Lord, abiding as the controller (Ishvar) in the causal heart (or the inner psyche) of all beings, O Arjun, causes them to act (or work out their Karm) like a puppet (of Karm) mounted on a machine. (18.61) Seek refuge in the Supreme Lord (Krishn or Ishvar) alone with loving devotion, O Arjun. By His grace you shall attain supreme peace and the Eternal Abode (ParamDhaam). (18.62) Thus, I have explained the knowledge that is more secret than the secret. After fully reflecting on this, do as you wish. (18.63)

Path of surrender is the ultimate path to God
Hear once again My most secret, supreme word. You are very dear to Me; therefore, I shall tell this for your benefit. (18.64) Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall certainly reach Me. I promise you because you are My very dear friend. (18.65) Setting aside all meritorious deeds (Dharm), just surrender completely to My will (with firm faith and loving contemplation). I shall liberate you from all sins (or the bonds of Karm). Do not grieve. (18.66) (The meaning of abandoning all duties and taking refuge in the Lord is that one should perform duty without selfish attachment as an offering to the Lord, and totally depend only on the Him for help and guidance. The Lord takes full responsibility for a person who totally depends on Him with a spirit of genuine self-surrender)

The highest service to God, and the best charity
This knowledge should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who speaks ill of Me. (18.67) The one who shall propagate (or help the propagation of) this supreme secret philosophy (of the Gita) amongst My devotees, shall be performing the highest devotional service to Me and shall certainly (attain the Supreme Abode and) come to Me. (18.68) No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me. (18.69)

The grace of the Gita
Those who shall study our sacred dialogue shall be performing a holy act of sacrifice (JnaanYajn, knowledge-sacrifice). This is My promise. (18.70) Whoever hears or reads this sacred dialogue in the form of the Gita with faith and without cavil becomes free from sin, and attains heaven --- the higher worlds of those whose actions are pure and virtuous. (18.71) O Arjun, did you listen to this with single-minded attention? Has your delusion born of ignorance been completely destroyed? (18.72) Arjun said: By Your grace my delusion is destroyed; I have gained Self-knowledge; my confusion (with regard to body and Atma) is dispelled; and I shall obey Your command. (18.73) Sanjay said: Thus, I heard this wonderful dialogue between Lord Krishn and Mahaatma Arjun, causing my hair to stand on end. (18.74) By the grace of (guru) sage Vyaas, I heard this most secret and supreme yog directly from Krishn, the Lord of yog, Himself speaking (to Arjun) before my very eyes (of clairvoyance granted by sage Vyaas). (18.75) O King, by repeated remembrance of this marvelous and sacred dialogue between Lord Krishn and Arjun, I am thrilled at every moment, and (18.76) recollecting again and again, O King, that marvelous form of Krishn I am greatly amazed, and I rejoice over and over again. (18.77)

Both transcendental knowledge and action are needed for a balanced living
Wherever there will be both Krishn, the Lord of yog (or Dharm in the form of the scriptures (Shaastr)), and Arjun with the weapons (Shastr) of duty and protection, there will be everlasting prosperity, victory, happiness, and morality. This is my conviction. (18.78)

HARIH AUM TATSAT, HARIH AUM TATSAT,
HARIH AUM TATSAT

This book is offered to Lord Shri Krishn. May

He bless us all with Goodness, Prosperity, and Peace.