(1) Krishna said: Without depending on the results of action, he who does necessary actions, he is a renouncer (samnyasi) and also a contemplative (yogi), not he who has (merely) given up sacrificial fire, or who (merely) abstains from ritualist (or other) action.

(2) That which people call renunciation (samnyasa), know that to be yoga, 0 Pandava (Arjuna); one who has not given up his wilful desires for particularized ends never indeed becomes a yogi.

(3) The yoga of a man of self-control who is still an aspirant for it,
is said to have action as its motive-principle (karana); for the same person, when he has ascended to the unitive state (yoga), tranquillity is said to be its motive-principle.

(4) When, however, neither in the objects of the senses nor in actions one finds attachment, such a man who has renounced wilful desires for particularized ends is said to be one who has ascended to yoga.

( 5) By the Self the Self must be upheld; the Self should not be let down; the Self indeed is (its own) dear relative; the Self indeed is the enemy of the Self.

(6) The Self is dear to one (possessed) of Self, by whom even the Self
by the Self has been won; for one not (possessed) of Self, the Self would be in conflict with the very Self, as if an enemy.

(7) To one of conquered Self who rests in peace, the Supreme (paramatma) is in a state neutral balance in heat-cold, happiness-suffering, honour- disgrace.

(8) One whose Self is satisfied by wisdom (synthetic) and knowledge (analytic), established in unchanging immobility, who has gained full control over sense-attachments, that yogi is said to be unified, one to whom a lump of earth, a stone and gold are the same.

(9) As between dear well-wishers, friends, enemies, those indifferent, those in between, haters, relations and also as between good people and sinners, he who can maintain an equal attitudes excels.

(10)  The yogi should constantly gather his own Self unitively, established in a place where he can be by himself, alone, with relational mind and Self under control, without expectations and without possessive (intentions).

(11 & 12) Having established firmly in a clean place a seat for himself, one neither too high nor too low, and covered respectively with cloth, skin and grass,
There having made the mind one-pointed and with relational mind and sense- functions subdued, (duly) taking his place on his seat, let him unitively engage in yoga for transparent Self-consciousness.

 (13 & 14) With body, head and neck held evenly and in immobile poise, looking at one's nose-tip and not perceiving the (actual) directions
(of space), With the Self tranquilized,  with fear gone, established in the vow of a brahmachari (aspirant walking in the way of the Absolute), having mind subdued, related to Me through contemplative thought., he may sit, united, having Me for his supreme goal.

(15) Thus unitively joining ever the Self, the yogi whose mind is subdued enters into that peace which abides in Me, which has as its ultimate phase total effacement (nirvana).

(16) To be sure, there is no yoga for a glutton nor for one who fasts, nor even, 0 Arjuna, is it either for one who over-sleeps or wakes.

(17) To one of proper food (habits) and recreations who engages in activities in proper moderation, who sleeps and wakes in a well-regulated ways, yoga takes its course painlessly.

(16) When the subdued relational mind stays in the Self itself, desireless of all desires, then (it) is said to be united.

(19) As a lamp set in a windless place does not flicker, such a simile is thought of in regard to a yogi who has brought under restraint his (rela-
tional) mind, (ever) uniting thus in the union of the Self.

(20) (That state) where the (relational) mind attains tranquillity, restrained through continued cultivation of a yogic attitude, and where also the Self by the Self in the Self enjoys happiness;

(21) - that which cognizes the ultimate limit of happiness which can be grasped by reason and goes beyond the senses, and wherein also established there is no more swerving from the true principle;

(22) - and which, having obtained there is no other gain thought of which could be greater (in value), in which when established., there is no swerving even by heavy suffering;                    I

(23) - that should be known by the name of yoga - disaffiliation from the context of suffering. Such a yoga should be adhered to with determination, free from spiritual regret.

(24) Abandoning completely all desires originating in the will for particularized ends, curbing the collection of sense-functionings on every side

(25) Slowly, slowly, activities should be brought to a standstill by reason steadily applied, establishing the mind reflexively in the Self, without thinking of anything whatever.

(26) Whatever causes the changeful, unsteady mind to go out (again and again), from each such, restraining (it again and again) it should ever be led to the side of the Self.

(27) Such a yogi, verily, of calmed mind, of pacified passions who has become the Absolute, and free from all dross, comes to supreme happiness.

(28) Ever uniting thus the self, that yogi, rid of dross, having contact with the Absolute, enjoys easily happiness that is ultimate

(29) One whose Self is united by yoga sees the Self as abiding in all beings and all beings as abiding in the Self, everywhere seeing the same.

(30) He who sees Me everywhere, and sees everything in Me, to him I am not lost and he is not lost to me.

 (31) That yogi who honours Me as abiding in all beings, established in unity, remaining as he may, in every (possible) way, he abides in Me.

(32) By establishing an analogy with the Self, he who sees equality everywhere, 0 Arjuna, whether (in) pleasant or painful (situations), he is considered a perfect yogi.

(33) Arjuna said: That yoga you have outlined as consisting of sameness, O Madhusudana (Krishna), I do not see for this any stable foundation, owing to changefulness.

(34) The mind is changeful indeed, 0 Krishna; it is agitated, forceful and imperative (in character); like the winds I consider its control difficult.

(35) Krishna said: Doubtless, 0 Mighty-Armed (Arjuna), the mind is difficult to control and changeful. By practice indeed, 0 Son of Kunti (Arjuna), and by dispassion (it) is held (together).

(36) By a Self uncontrolled, yoga is hard to attain; such is my opinion; but by a Self which is its own support, endeavouring, it is possible to reach through the means (indicated).

(37) Arjuna said: (For) he whose mind, unsubdued (but) endowed with faith, has deviated from yoga, not reaching to yogic attainments, what path does he takes 0 Krishna?

(38) Is he not fallen from both like a riven cloud destroyed without a mainstay,, 0 Mighty-Armed (Krishna), confounded regarding the path of the Absolute?                                         

(39) My doubt, 0 Krishna, you should dispel completely, other than you there is none to be found to dispel this doubt,

(40)  Krishna said:  0 Partha (Arjuna), neither here nor hereafter is there any destruction for him, for none of good deeds, 0 Son, ever goes to perdition.

(41) Having attained to the worlds of the righteous and having dwelt there for eternal years, he who deviated from the path of yoga is reborn in a house of the pure and well-to-do.

(42)  Else he is born in a family of wise yogis only; birth like this is very rare to obtain in this world.

 (43) There he obtains that union with reason pertaining to a previous
body, and strives thence again for perfection, 0 Prize of the Kurus (Arjuna).

(44) By the former practice itself he is drawn on though disabled;
as one merely desiring to know of yoga, he transcends the Absolute of sound (sabdabrahman).

 (45) But the yogi who strives with perseverance, purified from evils, and perfected by many births, then reaches the supreme path.

(46) The yogi is greater than men of austerity, and he is thought to
be greater than men of wisdom, and greater than men of works; therefore become a yogi, 0 Arjuna.

(47)  Of all yogis, he who with inner Self is merged in Me, full of faith, devoted to Me, is considered by Me the most unitive (yuktatamah).
Thus ends in the Upanishads of the Songs of God, in the Science of the Wisdom of the Absolute, in the Dialogue between Sri Krishna and Arjuna, the Sixth Chapter entitled Unitive Contemplation.

CHAPTER 7

THE UNITIVE WAY OF WISDOM SYNTHESIS - Jnana-Vijnana Yoga

(1) Krishna said: Having a mind attached to me, 0 Partha (Arjuna), and joining unitively through yoga, and having Me as refuge, how you will know Me without any doubt, comprehensively, that do hear.

(2) I shall teach you this (pure) wisdom together with this (applied) knowledge without any omission, knowing which, there will be nothing more here left over that should be known.

(3) Among thousands of men, one perchance strives for perfection.
Even among the striving who have attained one perchance knows Me according to proper principles.

(4) Earth, water, fire, air, sky, mind, reason also, and consciousness of individuality, thus here is divided My eightfold nature.

(5) This is the non-transcendental (apara-immanent). Know the other to be my nature, which is transcendental, constituting life, 0 Mighty-Armed (Arjuna), by which the phenomenal world is sustained.

(6) Know that all beings have this as their common source (womb). the becoming as also the dissolution of all this (phenomenal) world (jagat)
I am .

(7) Nothing else is higher than this, 0 Winner of Wealth (Arjuna). In Me is all this strung as a classified series (ganah) of precious beads on a string.

(8) I am the taste in waters, 0 Son of Kunti (Arjuna), I am the light in the moon and the sun, I am Aum (numinous exclamation) in all the Vedas, sound in the sky and the human quality in men.

(9) I am the holy fragrance of the earth (divinity), and also the brilliance of the luminary (presence), the vital principle in all beings, and the (essence of) austerity in all ascetics.

(10) Know Me, 0 Partha (Arjuna), to be the perennial seed of all beings; I am the reason of the intelligent, and I the brightness of (those who are) the brilliant.

(11) I am the strength of the strong devoid of desire and passion.
In beings I am desire which is not contrary to righteousness (dharma), 0 Leader of the Bharatas (Arjuna).

(12) Even those manifestations recognized as according with existence (sattviki), and active or dominant (rajasi), and dark or inert (tamasi) know them even to be My own. I am not in them but they are in Me.

(13) Deluded by these three manifestations (of value) this whole world is unable to know Me who am beyond them and unexpended.

(14) Verily this divine illusion of Mine (Maya)   made up of the manifestations (of value - gunah), is hard to surmount. Those who seek Me alone, pass over this illusion.

 (15) Not Me do evil-doers foolish, attain, lowest among men; their wisdom being distracted by illusion (maya), affiliated as they are to the demonic (or non-intelligent) aspect of nature.

(16) Four kinds of the (doers of the) good are intent on Me, Arjuna: the distressed the seeker of knowledge the seeker of the goods of life and the wise, 0 Leader of the Bharatas (Arjuna).

(17) Of these the wise man forever united and unitively affiliated with the Absolute excels, for dear to the utmost limit am I to the wise, and he is dear to Me.

(18) Honourable are all these, but My firm opinion is that the wise one is the Self itself. He of unitively established Self indeed remains in My path which has nothing higher.

(19) After many births the wise man attains Me. Such a great Self, thinking Vasudeva to be all, is rare indeed to find.

(20) Their wisdom distracted by such (or) such (other) desire (counterparts) they attain to other divinities committed to obligations such or such belonging to each, prompted by their own particular nature (in each case).

(21) By whichever particular form such and such a devotee with faith wishes to worship each to his own faith I confirm.

(22) He, endowed with that faith, seeks the worship of such a one, and from him obtains his desires the benefits being decreed by me.

(23) Terminable indeed is the benefit (accruing) to these of small intelligence; sacrificers to the divinities go to the divinities, but My devotees come to Me.

(24) Unreasoning persons consider this as the unmanifest come to manifestation; not knowing My supreme (value), unexpended, with no superior.

(25) I am not revealed brightly to all; shrouded as I am by the illusive effect of negative reality (yoga-maya) this deluded world does not know Me, unborn, unexpended.

(26) I know the beings that are past, present and to come, 0 Arjuna, but no one knows Me.

(27) From the delusion of the pairs of opposites arising from attraction and repulsion 0 Bharata (Arjuna), all beings, on being created are subject to confusion (of values), 0 Burner of the Foes (Arjuna).

(26) But those persons of pure deeds whose sin has come to an end, freed from the conflict of pairs of opposites, adore Me with a firm resolve.

(29) Whoever resorting to Me, strives for liberation from decay and
death, they know That,  that Absolute, all that constitutes Self-knowledge, and everything pertaining to (ritualistic) action.

(30) Those who know Me, taking together what refers to existential (adhibuta), hypostatic (adhidaiva) and sacrificial (adhiyajna) aspects, they know Me in a unitive spirit, even at the time of their departure.
Thus ends in the Upanishads of the Songs of Gods in the Science of the Wisdom of the Absolutes in the Dialogue between Sri Krishna and Arjuna., the Seventh Chapter entitled Unitive Way of Wisdom Synthesis.

CHAPTER 8

THE UNITIVE WAY IN (GENERAL) SPIRITUAL PROGRESS - Akshara-Brahma Yoga , or Taraka-Brahma Yoga

(1) Arjuna said: What is that Absolute? What (is) the Principle of the Self? What (is) action, 0 Highest Spirit? What is said to be the principle of existence, and what is spoken of as the principle of divinity?

(2) Here in this body what and how (is to be understood) the principle of sacrifices, 0 Madhusudana (Krishna)? Again, how are You to be known by self-controlled persons at the time of going forth from the body?

(3) Krishna said: Perennial, the Absolute supreme - (its) own nature, principle of Self is called. The creative urge, the cause of the origin of existent beings, is designated action.

(4)  The principle of existence is the transient aspect, and spirit is the principle of divinity; what pertains to sacrifice is Myself here in the body, 0 Most Superior Bearer of the Body (Arjuna).

(5) And he who at the time of death, thinking of Me alone, leaves the body and goes forth, reaches My being; herein there is no room for doubt.

(6) Whatever manifested aspect a man might think of at death when he leaves the body, that 0 Son of Kunti (Arjuna)s he reaches, whose thoughts always conform to that particular life-expression.

(7)  Therefore at all times remember Me and fight; when your mind and intelligence are surrendered to Me, you shall come to Me; (have) no doubt.

(8) Meditating with the mind engaged in the yoga involving positive effort, undistracted by anything else, he goes to the supreme divine Person, 0 Partha (Arjuna).

(9) He who meditates on the Poet-seer, the Ancient, the Ordainer, minuter than the atoms the Dispenser of all, of unthinkable nature, sun-coloured, beyond the darkness -

(10)  - who meditates at the time of departure with a steady mind possessed of devotion as also of the strength that comes from yoga, well-fixing the life-breath betwixt the eyebrows, he reaches that supreme divine Person.

(11) That imperishable (value) which the knowers of the Vedas speak of, which the Self-controlled and passion-free enter, which desiring they lead the life of the disciplined (Vedic) students, that state I shall succinctly describe.

(12) Inhibiting all exits, holding the mind-factors convergent in the heart, vitality-functionings operating centred between the eyebrows, well-established in sustained unitive contemplation.

(13) uttering the one-syllabled word Aum which is the Absolute while constantly remembering Me, he who departs, abandoning the body, he it is who treads the highest path.

(14) One without extraneous relational mental interests remembering Me day in and day out, to such an ever unitively affiliated man of contemplation I am easy of attainments 0 Partha (Arjuna).

(15)  Having attained to Me they do not return to this transitory abode of suffering, they having reached the highest attainment.

(16) All worlds beginning from here to the world of Brahma are subject
to phenomenal repetitions, Arjuna; but on reaching Me, 0 Son of Kunti (Arjuna), there is not another birth.

(17) Those who know that the day of Brahma is a thousand unit periods in the cosmic cycle and the night of a thousand (such) units, they are understanders of the day and night (principle).

(18) From the unmanifested all the manifested proceed at the coming of day; at the coming of night they merge in that same named the unmanifested.

(19) This very same aggregate of beings coming into existence again and again merges subject to necessity at the onset of night, 0 Partha (Arjuna), and comes into being at the coming of day.

(20) But beyond the unmanifested there is yet another unmanifested perennial existence which among perishables itself does not perish.

(21) That unmanifested, it is called the imperishable. That they speak of as the highest (spiritual) path, attaining which they return not. Such is My supreme abode.

(22) This is the supreme Spirit, 0 Partha (Arjuna), within whom all existences abide and by whom all this is pervaded, who is attainable how- ever, by devotion exclusive (of all extraneous factors).

(23) That (cosmological) occasion in which yogis go forth (causes them) to return or not to return (as the case may be) - that temporal circumstance, I am going to tell you, 0 Chief of Bharatas (Arjuna).

(24) Fire, lights day-time, the bright fortnight, the six months of the (summer) northern solstice going forth on that (cosmological) occasion, those people who can understand the Absolute reach the Absolute.

25) Smoke, night, the dark fortnight, the six months of the (winter) southern solstice, on that (cosmological) occasion, the yogi attaining the lunar (relativist) lights returns.

(26) These, the white and the black, are known to be in this world the twin perennial paths; by one of them one attains to non-return, while by the other one comes back.

 (27) Understanding (the basic nature of) these two paths, 0 Partha (Arjuna), one of contemplation is not confounded at all; therefore at all times, 0 Arjuna be unitively established in yoga.

(28) Whatever meritorious result is found implied in the Vedas in sacrifices, austerities and in gifts, the contemplative who is unitively established, having understood this (teaching here) transcends all these and attains to the supreme primal state.

Thus ends in the Upanishads of the Songs of God in the Science of the Wisdom of the Absolutes in the Dialogue between Sri Krishna and Arjuna, the Eighth Chapter entitled The Unitive Way in (General) Spiritual Progress, (The Perennial Absolute Unitively Understood).