Foreword
Life is very complex in these days. The struggle for existence is very keen. Man finds no time to study big philosophical and religious books, or the whole of the Gita. Here is an abridged edition of the Gita which contains its quintessence for the use of students, doctors, advocates and busy people.

That man who merely studies daily even a few Slokas is not stained by Karma. He obtains perfect wisdom, Supreme Peace and eternal Bliss and Immortality. Then what to speak of him who lives and acts according to the spirit of the teachings of the Gita?

He who reads even a quarter of a Sloka is freed from great sins and fear of death.

The Gita is your benefactor and constant companion. The Gita is your Teacher and Guru. The Gita is your real Father and Mother. The Gita is your solace, support and prop. The Gita is an embodiment of nectar. Drink this nectar daily and attain Immortality. May the Gita guide you!

THE DIVINE LIFE SOCIETY

Chapter I
The Despondency of Arjuna
(Arjuna Vishada Yoga)

This is the Yoga of the despondency of Arjuna. Arjuna saw all his kinsmen, sons, brothers-in-law, cousins, teachers (Bhishma, Drona and others) standing arrayed in battle and said to Lord Krishna (26): “My limbs fail and my mouth is parched, my body quivers and my hairs stand on end; Gandiva slips from my hand (29). I do not wish to kill them even for the sake of the Kingship of the three worlds (35). It is a great sin to kill my teachers and relatives. If I kill them, family traditions will perish. There will be lawlessness (40). Women will become corrupt. There will be caste-confusion. The slayer of the families will go to hell for, their ancestors will fall, deprived of rice-balls and oblations (42). Caste-customs and family-customs will vanish”(43). Arjuna was overwhelmed with grief. He threw away his bow and arrows and sank down on the seat of the chariot (47).

Chapter II
Sankhya Yoga
This is Jnana Yoga or Vedanta which bespeaks of the Immortality of the Soul. Lord Krishna said to Arjuna: “Wake up from the slumber of ignorance. This body and the world are indwelt by the Imperishable Atman, Brahman or the Soul. None can cause the destruction of That—the Imperishable. This Atman is not born nor does It ever die. It is unborn, eternal, changeless, ancient and inexhaustible. It is not killed when the body is killed (20). It slays not, nor is It slain. Just as a man casts off worn out clothes and puts on new ones, so also the embodied Self casts off worn out bodies and enters others which are new (22). Weapons cut It not, fire burns It not, water wets It not, wind dries It not (23). This Self is unmanifested, unthinkable and unchangeable (24).

“O Arjuna! do your duty. It is the duty of a Kshatriya to fight. There is nothing higher for a Kshatriya than a righteous war (31). Develop a balanced mind. Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle, thus thou shalt not incur sin; thou shalt cast off the bonds of action (38).

“Thy right is to work only but never with its fruits. Let not the fruit of action be thy motive, nor let thy attachment be for inaction (47). Perform action, being steadfast in Yoga abandoning attachment and balanced in success and failure. Evenness of mind is Yoga” (48). Arjuna says, “O Lord Krishna! What is the state of a Sthithaprajna? How does he speak? How does he sit, how does he walk?” (54). Lord Krishna replies, “A Jivanmukta is free from desires, longings, mine-ness, I-ness, attachment and fear. He is satisfied in his own Self. He is indifferent amidst sensual pleasures. He is not elated by getting desirable objects. He has a poised mind at all times and under all conditions. He has perfect control over his mind and senses. He lives in Brahman. He is centred in his own Self. He is dead to the sensual world” (55 to 57).

Chapter III
The Yoga of Action
(Karma Yoga)

Arjuna said, “If it be thought by Thee that knowledge is superior to action, why then O Krishna, does Thou engagest me in this terrible action (1)? Thou confusest my understanding. Tell me that one way for certain by which I may attain eternal bliss” (2). Lord Krishna replies, “In this world there is a twofold path, the path of knowledge of the Sankhyas and the path of action of the Yogins (3). Man cannot remain even for a moment without performing some kind of action. Everyone is helplessly driven to action by the qualities born of nature (5). That fool, who merely controls the organs of action but continually thinks of the objects of senses is called a Mithyachara or hypocrite (6).

“Do sacrifice to the Devatas. They will in turn give you plenty of food and cattle (11). Constantly perform your duty without attachment. You will attain the Supreme (19). Janaka attained perfection by action (20). The great man should set an example to the world (21). I perform action though there is nothing in the three worlds that should be done by Me (22).

“The egoistic man thinks ‘I am the doer’. In reality Prakriti does everything (27). A Jnani who remains as a silent witness and who knows the essence of the division of the quality and functions is not bound (28).

“Control Raga-dvesha, obstructors of the spiritual path. Do your own duty well. Control desire and anger—the enemies of wisdom. Master first the senses. Kill this enemy-desire by restraining the self by the Self and by knowing Him who is superior to intellect” (37-43).

Chapter IV
The Yoga of Wisdom
(Jnana-Vibhaga Yoga)

Lord Krishna said, “O Bharata! Whenever righteousness declines and unrighteousness becomes powerful, then I Myself come to birth (7). For the protection of the good, for the destruction of evil-doers, for the sake of firmly establishing righteousness I am born from age to age (8). In whatever way men approach Me, so do I reward them: men follow in every way My path, O son of Pritha (11). He who sees inaction in action and action in inaction, he is wise among men, he is a Yogi, even while performing all actions (18). Whose undertakings are all destitute of desires and purposes and whose actions have been burnt by the fire of knowledge him the wise have called a Sage (19).

“Without hope, with the mind self-controlled, having abandoned attachment to the fruit of actions, all greed and envy, always content with whatsoever he obtains without effort, free from the pairs of opposites, balanced in success and failure, with his thoughts established in Brahman, he is not doing anything, although doing actions; he is not bound, though acting (20-23).

“Brahman is the oblation; Brahman is the clarified butter; by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees Brahman in action (24).

“Some Yogins perform sacrifice to Devas; while the Jivanmuktas offer the Self in the fire Brahman. Some again offer hearing and other senses in the fire of restraint. Others again sacrifice all the functions of the senses and the breath in the fire of Yoga of self-restraint kindled by knowledge. Others again offer wealth, austerity, study of scriptures and knowledge as sacrifice. Others offer as sacrifice the outgoing breath in the incoming and the incoming in the outgoing (25-29).

“Superior is knowledge-sacrifice to the sacrifice of objects. All actions in their entirety, O Partha, culminate in knowledge (33).

“Know that by long prostration, by question and service; the wise who have realised the Truth will instruct thee in that knowledge (34). Even if thou art the most sinful of all sinners, yet thou shalt verily cross all sins by the raft of knowledge (39). Just as the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes (37).

“The man who is full of faith, who is devoted to it, and who has subdued the senses and obtains this knowledge and having obtained knowledge he goes at once to the Supreme Peace (39). The ignorant, the faithless, the doubting self goes to destruction; there is neither this world, nor the other, nor happiness for the doubting (40).

“Therefore, with the sword of knowledge cut asunder the doubt of the Self born of ignorance, residing in the heart and take refuge in Yoga. Arise, O Bharata” (42).

Chapter V
The Yoga of Renunciation of Action
(Karma-Sannyasa Yoga)

Arjuna said, “Renunciation of actions, O Krishna, Thou praisest, and then also Yoga. Tell me conclusively that which is the better of the two” (1).

The Blessed Lord said, “Renunciation and Yoga of action both lead to the highest bliss; but out of the two, Yoga of action is superior to the renunciation of action (2). Children, not the wise, speak of Sankhya (knowledge) and Yoga (Yoga of action) as distinct; he who is truly established in one obtains the fruits of both (4). That place which is reached by the Sankhyas (Jnanis) is reached by the Yogis (Karma Yogis). He sees, who sees Sankhya and Yoga are one (5).

“’I do nothing at all’, thus would the knower of Truth think—seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, seizing, opening and closing the eyes—convinced that the senses move among the sense-objects (8-9). Neither agency nor action does the Lord create for the world, nor union with the fruits of actions. But it is Nature that acts (14).

“Thinking of That, merged in That, established in That, solely devoted to That, they go whence there is no return, their sins dispelled by knowledge (17).

“Sages look with an equal eye in a Brahmin endowed with learning and humility, in a cow, in an elephant, and even in a dog and in an outcaste (13). With the self unattached to external contacts he finds bliss in the Self: with the self engaged in the meditation of Brahman he attains endless bliss (21). The enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end, O son of Kunti (O Kaunteya); the wise do not rejoice in them (22).

“He who is able, while still in the world, to withstand before the liberation from the body the impulse born out of desire and anger, he is a Yogi, he is a happy man (23).

“Eternal peace lies near to those controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self (26).

“Shutting out all external contacts and fixing the gaze between the eyebrows, equalising the outgoing and incoming breaths moving within the nostrils, with senses, mind and intellect ever controlled, having liberation as his supreme goal, free from desire, fear and anger—the sage is verily liberated for ever” (27-28).

Chapter VI
The Yoga of Meditation
(Adhyatma Yoga)

Lord Krishna said, “He who performs his bounden duty without depending on the fruits of action—he is a Sannyasin and a Yogi; not he who is without fire and without action (1). For a Muni or a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction or quiescence is said to be the means (3).

“Let a man lift himself by his own Self alone, let him not lower himself; for the Self alone is the friend of oneself and this Self alone is the enemy of oneself (5). The Self is the friend of the self for him who has conquered himself by the Self, but to the unconquered self, this self stands in the position of an enemy like the external foe (6).

“Having in a clear spot established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and Kusa grass one over the other, let him firmly hold his body, head and neck erect and still, gazing at the tip of his nose, without looking around, serene-minded fearless, firm in the vow of a Brahmachari, having controlled the mind, thinking on Me, and balanced, let him sit, having Me as the Supreme Goal (11-14).

“Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much nor for him who is always wakeful, O Arjuna (16).

“Yoga becomes the destroyer of pain for him who is moderate in eating and recreation, who is moderate in exertion in actions, who is moderate in sleep and wakefulness (17). Little by little let him attain quietude by intellect held in firmness; having made the mind established in the Self, let him not think of anything (25). From whatever cause the restless and unsteady mind wanders away, from that let him restrain it and bring it under the control of the self alone (26).

“With the mind harmonised by Yoga he sees the Self, abiding in all beings, and all beings in the Self, he sees the same everywhere (29). He who sees Me everywhere and sees everything in Me, he never becomes separated from Me, nor do I become separated from him” (30).

Arjuna said, “The mind verily, O Krishna, restless, turbulent, strong and unyielding, I deem it quite as difficult to control it as that of the wind” (34).

Lord Krishna said, “Undoubtedly, O mighty-armed, the mind is difficult to control and restless, but by practice, O Kaunteya and by dispassion, it can be restrained” (35).

Arjuna said, “He who is unable to control himself though he is possessed of faith, whose mind wanders away from Yoga, what end does he, having failed to attain perfection in Yoga meet, O Krishna?” (37).

The blessed Lord said, “Having attained to the worlds of the righteous and having dwelt there for everlasting years, he who fell from Yoga is reborn in a house of the pure and wealthy (41). Or he is born in a family of wise Yogins only; verily a birth like this is very difficult to obtain in this world (42). Then he comes in touch with the knowledge acquired in his former body and strives more than before for perfection, O son of the Kurus (43). By that very former practice he is born on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmic world (44).

“The Yogi is thought to be superior to the ascetics and even superior to men of knowledge (obtained through study of Sastras); he is also superior to men of action; therefore, be thou a Yogi, O Arjuna! (46). And among all Yogins, he who, full of faith with his inner self merged in Me, worships Me, he is deemed by Me to be the most devout (47).

Chapter VII
The Yoga of Wisdom
(Jnana Yoga)

The Blessed Lord said, “I shall declare to thee in full this knowledge combined with realisation, which being known, nothing here remains to be known (2). Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence (3).

“Earth, water, fire, air, ether, mind, intellect, egoism—thus is My Prakriti divided eightfold (4). This is the inferior Prakriti, but different from it, know thou, O mighty-armed, My higher Prakriti, the very life-element, by which this world is upheld (5).

“I am the sapidity in waters, O son of Kunti. I am the light in the moon, and the sun; I am the syllable OM in all the Vedas, sound in ether and virility in men (8).

“Verily, this divine illusion of Mine, caused by the qualities is difficult to cross over; those who take refuge in Me alone cross over this illusion (14).

“Four kinds of virtuous men worship Me O Arjuna, and they are the distressed, the seeker of knowledge, the seeker of wealth and the wise, O lord of Bharatas (16). Of these, the wise, ever steadfast and devoted to the One excels; for I am exceedingly dear to the wise, and he is dear to Me (17). Noble indeed are all these; but the wise man, I deem as My very Self; for, steadfast in mind he is established in Me alone, as the Supreme Goal (18). At the end of many births the wise man comes to Me, realising that all this is Vasudeva, the innermost Self, such a great soul is very hard to find (19).

“By the delusion of the pairs of opposites, arising from desire and aversion (likes and dislikes) O Bharata, all beings are subject to illusion, O Parantapa (scorcher of foes) (27). But those men of pure deeds, whose sin has come to an end, who are freed from the delusion of the pairs of opposites, worship Me, steadfast in vows (23).

“Those who know Me in the Adhibhuta (pertaining to the elements) in the Adhidaiva (pertaining to the gods) and in the Adhiyajna (pertaining to the sacrifice), know Me even at the time of death, steadfast in mind” (30).



Chapter VIII
The Yoga of Imperishable Brahman
(Akshara Brahma Yoga)

Arjuna asked: “What is that Brahman? What is Self-knowledge? What is action, O Purushottama? What is declared to be the knowledge of the elements? And, what is Adhidaiva? (1). Who and how is Adhiyajna here in this body, O Madhusudana (destroyer of Madhu)? And how at the time of death, art Thou to be known by the self-controlled?” (2).

The Blessed Lord said: “Brahman is the Imperishable, the Supreme; His essential nature is called self-knowledge; the offering to gods which causes the origin, existence and manifestation of beings and also sustains them is called action (3). Adhibhuta or knowledge of the elements pertains to My perishable nature and the Purusha or the Soul is Adhidaivata; I alone am the Adhiyajna here in this body, O best of the embodied (4).

“Whosoever, leaving the body, goes forth remembering Me alone at the time of death, he attains My Being; there is no doubt about this (5). Whosoever at the end leaves the body, thinking upon any being, to that being alone he goes, O Kaunteya (O son of Kunti), because of his constant thought of that being (6).

“Having closed all the gates, having confined mind in the heart, having fixed the life-breath in the head, engaged in the practice of concentration, uttering the one-syllabled Om, the Brahman, and remembering Me, he who departs, leaving the body, attains the Supreme Soul (12-13).

“I am easily attainable by that ever-steadfast Yogi who constantly remembers Me, daily, not thinking of another (with a single mind) O Partha! (14). What is called the unmanifested and Imperishable, That, they say is the highest goal (path). They who reach It return not. That is My highest abode (place or state) (20).

“That Highest Purusha, O Partha, is attainable by unswerving devotion to Him alone, within Whom all beings dwell, by Whom all this is pervaded (22).

“Fire, light, daytime, the bright fortnight, the six months of the northern path of the sun (the northern solstice)—then departing men who know Brahman go to Brahman (24). This is the path of Devayana or the path of light.

“Smoke, night time, the dark fortnight also, the six months of the southern path of the sun (the southern solstice)—attaining by these to the lunar light, the Yogi returns (29). This is the path of Pitriyana or the path of darkness.

“Whatever fruit of merit is declared in the scriptures to accrue from the study of the Vedas, the performance of sacrifices, practice of austerities and gift beyond all this goes the Yogi, having known this, and attains to the Supreme Primeval or first Abode” (28).

Chapter IX
The Yoga of Kingly Science and Kingly Secret
(Raja Vidya Raja Guhya Yoga)

Lord Krishna said, “Kingly Science, Kingly Secret, the Supreme Purifier is this realisable by direct intuitional knowledge, according to righteousness, very easy to perform, imperishable (2).

“All this world is pervaded by Me in My unmanifested form (aspect); all beings exist in Me, but I do not dwell in them (4). I am the father of this world, the mother, the dispenser of fruits of action, and grandfather; the one thing to be known, the Purifier, the syllable Om, and also the Rik, the Sama and the Yajus also (17). I am the goal, the supporter, the Lord, the witness, the Abode, the shelter, the friend, the origin, dissolution, the foundation, the treasure-house and the seed imperishable (18).

“To those men who worship Me alone, thinking of no other, to those ever united, I secure what is not already possessed (Yoga) and preserve what they already possess (Kshema) (22). Whoever offers Me with devotion a leaf, a flower, a fruit, water, that I accept, offered with devotion by the pure-minded (26). Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatsoever givest, whatsoever practiseth as austerity, O Kaunteya, do it as an offering unto Me (27).

“Even if the most sinful worship Me, with devotion to none else, he too should indeed be regarded as righteous, for he has rightly resolved (30). Soon he becomes righteous and attains eternal peace, O Kaunteya; know thou for certain that My devotee is never destroyed” (31).

Chapter X
The Yoga of Divine Glories
(Vibhuti Yoga)

The Blessed Lord said, “With their minds wholly in Me, with their life absorbed in Me, enlightening each other and ever speaking of Me, the wise are satisfied and delighted (9). To them ever steadfast, worshipping Me with love, I give the Yoga of discrimination by which they come to Me (10). Out of mere compassion for them, I, dwelling within their self, destroy the darkness born of ignorance by the luminous lamp of knowledge” (11).

Arjuna said, “O Lord! Thou shouldst indeed tell, without reserve of Thy divine glories by which Thou existeth pervading all these worlds” (16).

The Blessed Lord said, “I am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle, and also the end of all beings (20). Among the twelve Adityas, I am Vishnu; among luminous objects, the radiant Sun; I am Marichi among the forty-nine Maruts; among the stars the Moon am I (21). Among the Vedas I am the Sama Veda; I am Vasava (Indra) among the gods; among the senses I am the mind; and I am the intelligence among living beings (22). And among the Rudras, I am Sankara; among the Yakshas and Rakshasas, the Lord of wealth (Kubera); among the Vasus I am Pavaka (Agni); and among the (seven) mountains I am the Meru (23). Among the household priests (of kings) O Partha, know Me to be the chief, Brihaspati; among generals I am Skanda; among lakes, I am the ocean (24). Among the great Rishis I am Bhrigu; among words I am the one syllable OM; among sacrifices I am the sacrifice of silent repetition (Japa Yajna); among immovable things, the Himalayas (25). Among the trees I am the Asvattha; among divine Rishis Narada; among Gandharvas Chitraratha; among the perfected ones the Muni Kapila (26).

“Of purifiers I am the wind; Rama of warriors am I; among fishes I am the shark; among streams I am the Ganga (31). Among letters the letter ‘A’ I am; and the dual among all compounds; I am, verily the inexhaustible or everlasting Time; I am the dispenser of fruits of actions having faces in all directions (33). I am the gambling of cheat; I am the splendour of the splendid; I am victory, I am determination of those who are determined; I am the goodness of the good (36). There is no end of My Divine Glories, O Parantapa; but this is a brief statement of My divine attributes” (40).

A Treasure Of Wisdom
Prostrations to Satchidananda Parabrahman, who is the prop, basis and source for everything! Salutations to all Brahmavidya-Gurus or the preceptors of knowledge of Brahman!