Know that renunciation and Yoga are non-different. If you reflect upon them, you will find them one and the same. If you discard the apparent difference based on two different names, you will see that yoga is renunciation and not different from the standpoint of true knowledge (36-40). Just as the same person is known by two different names or the same place can be reached by two different paths, or the same water is filled in different pots, know the Yoga and renunciation differ in the same way. Arjuna, all is agreed that he alone is Yogi. Who performs actions but is not attached to their fruits. Just as the earth produces plants without any self-sense and does not expect the reward of fruits given by them, so by dint of his wisdom and according to his caste (41-45), he performs properly actions which come his way without egoistic feeling and without hankering after their fruit. O Partha, believe me, he is a renounce as well as a great Yogi. Otherwise, whoever thinks of renouncing his lawful duties as leading to bondage and embarks upon other actions, becomes distracted in vain like a person who, out of obduracy, washes one stain only to soil himself again. Though the householder's lot has fallen upon him, he gives it up and takes on the burden of a enunciate (46-50). Therefore, when a person does not cross the boundary of action by performing sacrificial rites, the joy of yoga greets him of its own accord.

In this world many other scriptures have unfurled the banner of identity between renunciation and the Yoga. It is known from experience that the essence of Yoga is attained only when volition stops after it is renounced.

He who wishes to climb the summit of Yoga should not spurn the easy steps of the way of action. After reaching the foot-hill through the practice of rules of restraint of senses and the mind (yama-niyama), he should take the foot-path of Yogic postures and climb the cliff of breath control (51-55). Then he reaches the precipice of self-control, where even the intellect slips and the Hathayogis too give up their wager of climbing it. But through the force of practice, he should fix his fingernails of dispassion on the edge of the precipice of self-control, where even the intellect slips and the Hathayogis too give up their wager of climbing it. But through the force of proactive, he should fix his fingernails of dispassion on the edge of the precipice of self-control. Thus, from the plateau of breath control, he takes the path of fixed attention (dharana) and climbs until he reaches the summit of meditation. When his spiritual practice reaches the goal of the union with Brahman, the ascent stops and his craving for action also ceases. Then the Yogi remains steady in the plane of Saamadhi in which there is no further journey and no recollection of past practice (56-60). Now I shall describe to you the characteristics of the Yogi, who has ascended yoga by these means and attained perfection.

When the Yogi remains in the linear chamber of wisdom, the sense objects do not enter the4 region of the senses. His mind does not become agitated by pleasure and pain and conscious of the sense-objects even if they are present before him. Even when his organs of actions become active and undertake actions, his mind does not hanker after their fruit. Even if he remains awake in his body, he is as if dead to the world; know then without doubt that he has ascended Yoga (61-65). Then Arjuna said. "Lord, I am surprised to hear all this. Please tell me who gives him this capacity."

Lord Krishna said with a smile, "I am surprised at your talk. In this non-dual state, who can give what and to whom? When the embodied self sleeps on the bed of delusion in ignorance, he experiences the bad dream of life and death. When he suddenly wakes up, this dream vanishes and he apprehends the reality as nothings else but his own self. Therefore, O Arjuna, one brings about his own doom by identifying oneself falsely with his body (66-70).

When a person renounces his ego through reflection, he becomes the existent Brahman and attains the supreme good. But he who regards the decked body as the Self becomes his own enemy like the silkworm. This is just like a luckless person, who feeling like one blind shuts his eyes, when prosperity is at the corner, or like a person who, out of delusion, looks upon himself to be lost and remains under this mistaken fantasy all the time. Otherwise the embodied self is Brahman itself, but he does not realize this truth. Do you think that one can really die of wounds inflicted in a dream? (71-75).It is like the parrot that sits on a pipe hung from a tree, and when it starts moving fast, he does not fly away but grips it out of fear. It then aimlessly turns its neck round, draws in its legs close to the heart and remains holding the pipe firmly in its beak. It falls into the trap under the mistaken notion that it is bound and its legs, although free, get entangled more and more in the pipe. Even if it were cut in the middle, it would not let go the pipe. When it is caught like this needlessly, can one say that somebody has bound it to the pipe? Likewise, he who increases his desires becomes his own enemy. Therefore, O friends, he alone is enlightened who does not falsely regard himself as bound (76-80).

To him who has subdued his mind and stilled his desires, the Supreme Self is not distant as to others. As with the separation of baser metal gold becomes pure, so in the absence of desire the embodied self becomes one with Brahman. When the pot is destroyed, the space therein does not have to go to another place to merge with the akasha, so when the ego is destroyed root and branch, the embodied self remains in his pristine all-pervasive form. Then the sensations of cold and heat or thoughts of pleasure and pain or words of praise and blame do not affect him (81-85). Wherever the sun moves, all the paths become lighted; so he regards all things which he sees as non-different from him. When the clouds send showers, they do not prick the sea; likewise the good and evil deeds do not affect the yogi. When he reflects on wordly knowledge, he realizes its inadequacy, and when he seeks wisdom, he apprehends that he himself is that.

Then he begins to ponder over whether he is all-pervasive or limited; but all such speculation stops when dualistic thought ceases, When a person; conquering his senses even while in the body, has measured up to the level of the supreme self (86-90) and does not entertain such distinctions as small and great, in short, when he has subdued his senses, he becomes endowed with yoga. He treats equally the Meru Mountain of pure gold and clod of earth and is so indifferent to the world that he regards a precious jewel of greater worth than the earth as nothing does better than a stone.

Then how will he believe in the strange distinction between an ally and an enemy, an indifferent person and a friend? When he realizes that he is one with the world, then who is whose brother and who is whose enemy (91-95)? How can he view anything as petty or grand? How cans the touch of the philosopher's stone produce different qualities of gold? Just as it will produce only pure gold, his intellect will find unity in animate and inanimate things.

Even as different ornaments are fashioned out of gold, all worldly things having different shapes have emerged from Brahman. When this full knowledge is attained by him, he is not deceived by the diversity of creation. Just as a close look shows that cloth is made of yarn, he perceives nothing but Brahman in this world (96-100). He attains equanimity when he reaches this conviction on the basis of experience, which is true knowledge. He is a prince among holy men whose sight gives satisfaction and whose company grants Brahmahood even to the deluded. His words enliven religion, his mere glance produces miraculous powers, and heavenly pleasures etc. are mere toys, which he can gift away. A person who remembers him by chance receives this capability from him. In short, to praise and honour him confers great benefit.

When the sun of non-duaalism rises in him never to set again, he remains whole in his pristine nature (101-105). He is non-dual who discrimiinates in this way, and is without worldly possessions. O Partha. Thus Lord Krishna described with greater consideration than to himself the special characteristics of an enlightened person. The Lord said : He is the reacher of the enlightened - nay the light in their eyes, the Lord whose will has created this world. The fine iterary garment of the Vedas spun in the mart of the sacred syllable Om could not sufficiently cover his glory. His physical lustre sustains the activities of the sun and the moon; how then can the world function without this support? (106-110). When even the heavens seem insignificant when his name is uttered, how can you grasp his attributes one and all? Enough of this praise! I do not know howto descirbe his characteristics, but felt like telling them to you. (Shri Jnanadeva says) : the Lord thought that if he were to disclose the knowledge of self which destroys the notion of duality, he would miss the affection of his dear Arjuna. He, therefore, spoke screening that knowledge from Arjunaa, and kept his mind seperate in order to enjoy their mutual friendship. He said to himself, let not those who have almost reached the state of union with God and pining for liberation cast an evileye on his affection (111-115). If he were to lose his ego-sense and become myself, then what shall I do alone without his company? Then who will be there, by seeing whom I can cool my eyes, whom i can talk to freely and hug closely? If I were to attain oneness with Arjuna, whome can I tell my intimate thoughts which I cannot hold in my mind. With an aching heart, therefore, the Lord of the world described to Arjuna the enlightened man and avoided the communion of their minds.

This may seem somewhat odd, but you must remember that Arjuna was the very embodiment of the happiness of Lord Krishna (116-120). When a woman thought to be barren gives birth to a child late in her life, she becomes the very embodiment of affection and dances around it. Similar was the state of Lord Krishna. I would not have mentioned this, but for the fact that I saw his excessive affection for Arjuna. How wonderful! How marvellous! The instruction was as memorable as the occasion. Lord Krishna danced round Arjuna like a marionette. What can one say of a fondness which is bashful, of a hobby which is tiresome and a crazy which is not infatuating? What I mean to convey in this is that Arjuna is the abode of Lord's friendship, the very mirror of his mind filled with happiness (121-125). So blessed was Arjuna, pure and holy, the perfect soil for the seed of devotion, that he became the fit recipient of the Lord's grace. Partha was the presiding deity of friendship, which is anterior to the ninth form of devotion, namely self-surrender to God. Instead of praising the Master, I have praised in his presence the qualities of his pal Arjuna, so dear to Krishna. You see, does not the faithful wife who serves her husband with devotion and is also respected by him, receive more praise than him? Thererfore, I thought it better to praise Arjuna specially because he became the sole beneficiary of good fortune in the three worlds (126-130). Beacause ofhis fondness for Arjuna, the formless God assumed form and though self-suffcient the longed for the company of Arjuna.

Then the hearers said: "How lucky we are! What superb diiction! Its elegance exceeds even the melody of seven notes of music". Is it not amazing that this diction in the local language should leave on the mind an impress of the seven sentiments (rasas)? The knowledge embodied in it shines like the moonlight and the import of the verses pleases like the night-blooming lotuses. It made even the saintly hearers full of desire so that they became enrapt with inner bliss and began to reel (131-135). Percelving their state of mind, Jnandeva, thedisciple of Nivritti, said, "Please listen. The sun in the form of Lord Krishna shed light on the Pandvas. Devaki bore him in her womb, Yashoda reared him with great effort, but ultimately he went to the aid of the Pandavas. Arjuna was so fortunate that he did not have even to serve him for long.Then the hearers said, "Enough of this digression. Continue the story." Then Jnandeva continued: Arjuna, thereafter, accosted Lord Krishna thus: "O Lord, I do not possess these charachtristics, but I could attain that capabiliity through your instruction (136-140). If you dhoe mr yhid kidness, I shall even attain union with Brahman. No matter what you tell me, I shall gladly practise it. Even though I have not fully comprehended your talk, I immensely value it and shall be thrilled to attain that greatness. Lord, will you extend me this favour and make me fit for it?" The Lord smiled and said, "Yes, I will do that for you." Until one attains bliss, one experiences sorrow now and then, but after its attainment, what else would he want? Moreover, a servant of God can easily become one with Brahman. See how fortune has brought abundant harvest to Arjuna (141-145).

He, whom Indra and other gods could not attain evern after thousand births, has become amenable to Arjuna that he wil not deny him anything. When Arjuna said that he would like to become one with Brahman, the Lord heard it all. He thought to himself. "Since Arjuna is loging to become Brahman, dispassion has entered his understanding. Just as a treenot fully grown bends with a profusion of blooms in speing, so Arjuna is sure to blossom into the state of oneness with Brahman. Lord Krishna was convinved that Arjuna had become so full of dispassion that he would attain before long union with Brahman (146-150). He said to himself, "Whatever he does now he will reap its fruit. If I instruct him in the practice of Yoga, it will not go waste." With this tought, Lord Krishna said on that occasion: Arjuna, listen very carefully to this royal path. In this path, the tree of activity is laden with thousand fruits of inactivity. Lord Shiva is still a pilgrim treading this path. Soome yogis, taking the bypath, they came to this straight path of knowledge and made great strides therein (151-155).

The great sages also traversed this path and became adepts (siddhas) and becoming enlightened they attained eminence. Those who tread this path, forget hunger and thirst, and do not know when the day ends and the night comes and vice versa. Wherever they step, they find an open mine of salvation, and even if they go off the path, they gain happiness in heaven. By taking the path of activity, they reach the path of inaction and continue their steady progress on this path. When they reach the goal, they come to realize that they are the goal. But why should I tell you all this? You will come to know it by and by (156-160). Then Partha said, "O Lord, when will you explain this yoga to me and rescue me from this sea of anxiety in which I am plunged." The Lord replied : Why are you talking so impatiently? I was on the point of explaning it to you when you asked me.

I shall tell you this yoga in detail, but it becomes fruitful with practice. Firstly, you must choose a proper spot for practice. That spot should be so pleasant that no one should think of leaving it and that its very sight should redouble dispassion. It must have been occupied by saints before, so that it should make you happy, enthused and firm in your vow (161-165). The place should be so pleasant that one should be able to practise yoga with ease and gain spiritual experience there. Even, if a sceptic, O Partha, passes by that place, he should feel like doing penance at that spot. The place should be such the even if a person arrived there by chance, he should forget the purpose for which he had undertaken the journey. It should be able to detain a person who wishes to leave, to make a wanderer remain there and promote dispassion. Even if a voluptuous prince were to see that spot, he should feel instantly that he should renounce his kingdom and stay there in seclusion (166-170).

That spot should be so pleasant and pure that its sanctity should be apparent to anyone. It must be further borne in mind that it should have been inhabited by spiritual aspirants and not frequented by common people. It should have dense fruit-bearing trees, having roots as sweet as nectar. It should also have pure water here and there even outside tha rainy season, especially of natural springs, easy of access. There should be a mild sun and a cool breeze, (171-175) not much of noise and no movement of animals. though there may be a few parrots and bees. It may have a few ducks, some swans and two or three crows and it does not matter if a cuckoo visits the place somtime or the other. If a few peacocks come there not always but occasionally, we will not raise any objection to it.

O Arjuna, the aspirant should find a spot of this description and locate therein a secret cave of Shiva Temple. He should choose whichever he finds congential, and remain seated there in a secluded place (176-180). After seeing whether he can keep his mind steady there, he should seldct a suitable seat there. Then he should place one below the other a clean cloth, a deer skin and a mat of kusha gras. The kusha grasses must be soft and similar and they should be so joined that they keep together. If the seat is too high, the body will feel shaky and if it is too low, it will be affected by the defects of the ground (such as dampness, insects etc.). It should therefore, be placed at a reasonable height and the seat should be as described above (181-185).

Then he should concentrate his mind after remembering the Guru. When he remembers the Guru with reverence, his mind becomes full of sattba quality and his egoism loses its strength. He will then be oblibious to the sense-objects, his senses wil lose their vigour, and the mind will settle down in the heart. He should remain on that spot until the mind becomes united with the heart, and when he becomes conscious of it, he should take theseat. Then when he holds his body erect and controls his breath, he gains superb experience (186-190). When he becomes seated and his activity ceases, he easily achieves concentration and becomes proficient in yoga.

I shall now describe to you an excellent Mudra. first he should sit folding the legs on the corresponding thighs placing the left leg obliquely over the other leg. Then pressing firmly the right heel against the sphincter of the anus, and keeping it on the ground, he should press it against the pubic bone so that the right heel perches on the left heel. Of the space of four fingers between the anus and the male organ he should leave the space of one and half fingers above and below (191-195) and press by the upper part of the heel the middle space one finger wide. Then balancing the body, as if lifting the lower part of the spinal column, he should keep the two ankles straight. Now the whole body, O Partha, remains steady on the two heels, Arjuna, this is the characteristic of the mudra known as mulabandha, also known as vajrasana, the diamand posture. When he achieves this mudra, the inbreath, with its downward passage blocked, begins to move backwards (196-200).

Then he should place both his palms on the left knee, so that the shoulder blades are raised up. Since the shoulders are lifted up, the head becomes buried (in the chest) and the eye-lashes begin to close. The upper eye-lash remains steady and the lower one spreads out so that the eyes look half-closed. In this way, the vision remains inwards and even if it tries to go out, it remaains confined to the region of thenose-tip. Thus this half-closed sight remains centered inwards and unable, to go outwards, rests on the nose-tip (201-205). Then all desire to look in all directions or to wait until the activity of vaious form to impinge on the sight naturally ceases. Thereafter the adam's apple is pushed back and the chin is tightly set against the jugular notch pressing against the chest. When the adam's apple disappears from sight, the bandha so formed, O Arjuna, is known as Jalandhara (Chin-Lock). Then the navel comes up, the belly becomes deflated and inside the diaphragm rises up. This bandha which is formed above the lowest nerve centre and below the nerve-centre ate the neval is known as Udiyana. When the yoga proceeds in this manner in respect of the parts of the body, then it reduces the grip of the mental functions.

Then the imagination subsides, activity becomes calm, and the functions of the body and the mind stand still. Then thoughts of hunger and sleep do not bother him and he does not even remember them. The in-beath which was confined by the anal construction (mulabandha) moves backwards and being excited and puffy, it grows in its place of confinement and bangs at the naval centre (manipura). Then this expanded in breath churns the belly from all sides and removes the impurities collected theirin from childhood. But instead of rolling at the bottom, it enters the belly and destroys the bile and phlegm therein. It overturns the seven humours without leaving a trace, pulversies the rolls of fat and draws out the marrow of the bones. It calms the nerves and making the limbs loose, frightens the spiritual aspirant, but he should not funk. It gives rise to illness, but cures it also instantaneously and mixes together the liquid (bile, phlegm etc.) and solid (flesh, marrow etc.) parts of the body (216-120). O Arjuna, next the heat nererated by the posture wakes up the serpent power known as Kundalini like a young serrpent bathed in red pigment (kumkuma) resting twisted round itself, this small serpent power, the kundalini, is asleep with mouth downwards in three and a half coils. She is like a streak of lightening or a fold of flame, or a polished band of pure gold.

This kundalini sitting crowded at the naval centre wakes up, when she gets pushed up by the annal contraction (mulabandh) (221-225). Now as though a star has fallen or the sun's seat has broken loose or the seed of lustre, which has been planted, has produced a sprout, so this serpent power is seen to uncoil herself and stand up relaxing her body on the naval centre. She has been hungry for long, and by reason of her being woken up, she opens her mouth wide and forcefully raises it up. Arjuna, then she embraces the in-breath collected under the lotus of the heart, and begins to bite the upper and lower flesh (226-230). She easily swallows the flesh wherever she can find it, and then she takes one or two mouthfuls of the heart's flesh also. Then she searches for the soles of the feet and palms of hands, and piercing their upper parts she shakes up all the limbs and joints. Thereafter without leaving her place, she draws out the core of the finger-nails, and cleansing the skin, clings to the skeleton. She clean up the bones and scrapes the fibres of muscles, so tht the grwoth of the hair-roots of the body begin to wither. Then she quenches her thirst by lapping up the seven humours, and makes the body completely dried up all over (231-235). Then she draws in forcibly the out-breath, flowing outwards from the nostrils to a distance of twelve fingers. She thereafter pulls up the in-breath and pulls down the out-breath, and when they meet, only the sheaths of nerve-centres remain. Both the breaths would have mingled at that time; but the Kundalini, being uneasy for a moment, asks them to keep away. O Arjuna, this serpent power eats up all the solid stuff in the body, and leaves nothing of the watery parts also. When she eats these solid and liquid parts of the body, she becomes satisfied and remains calm in the spinal cord (236-240).

In this state of satiation, the venom she turns in nectar and sustains life. The fiery venom which comes out nectar and sustains life. The fiery venom which comes out cools internally the body, which regains once again the strength which it had lost. The nervous flow stops and the nine life-breaths except prana cease and then the body too loses its functions. Then the breaths flowing through the left and right nostrils mingle, the knots of the three lower nerve-centres become loose, and the six nerve-centres become disjoined. The sun and moon currents of breath, which flow through the nostrils, are so subtle that they are not felt on the fibre held before them (241-245). The sparkle the intellect then ceases and the frangrance in the nose, along with the serpent power, entres the spinal cord. The cask of moon-nectar situated above tilts on one side, and the nectar begins to flow into the mouth of the Kundalini. The nectar fills her and then spreads to the whole body and is soaked therein by the aid of the prana. As wax, placed in a red-hot mould melts and fills it up, so the body looks as if lustre, covered by skin, has descended in the human form (246-250). As the sun, hidden behind the cloak of a cloud, comes out in full splendour when the cloud is scattered, so the scales of skin, which seemed dry, fall off like husk, and then the body assumes a complexion so comely as though it is fashined out of crystal or has sprouted from a gem, or dressed up with the red hue of the evening sky, of it is the figure taken on by the inner light. Then his body looks as if it is filled with red pigment and nectar or it appears as though it is peace incarnate (251-255). It is like a picture of delight, or a form of great happiness, or a full-grown bush of contentment, or a bud of gold-flowered champak (michelia Champaca) or a bust of nectar or an orchared laden with tender leaves, or like the moon embellished with the autumnal dew, or like a statue made of lustre sitting on a seat, when the Kundalini drinks the moon elixir. Then even Death-god stands in awe of that figure.

Then old age recedes, youthfulness takes a leap backwards, and the childhood which had long past returns (256-260). Even though he looks so young, he performs great feats and his courage is equally great and unexcelled. Even as sparkling buds come out from the leaves of the golden tree, new lustrous finger-nails come out of his body. He also gets new teeth, but they are so small, that they look like two rows of pearls set in the mouth. Like the broken bits of atom-sized rubies, tips of hair grow on his whole body. The palms of the hands and the soles of the feet become red like red lotuses and how can one describe his clear eyes (261-265)? Just as the shell cannot contain the pearl when it swells and becomes oversize, and its seam gives way and begins to open, so the sight, instead of being held within the eye-lashes, goes out far and wide and pervades the whole heaven. O Arjuna, the body takes on a golden colour but possesses the lightness of wind, having lost the liquid and solid parts of matter.

Then the yogi can see beyond the seas, hear the sounds of heaven, and comprehend the desire of an ant. He can ride on the wind, walk on water without wetting his feet, and in this way he acquires many miraculous powers (266-270). Holding the hand of prana and climbing the steps in the region of hearts, the Kundalini reaches the heart centre through the spinal cord. This Kundalini is the mother of the world, who illumine the self and gives shade to the sprouted seed of the universe. It is the embodiment of the formless Brahman, the cask of Lord Shiva, the main spring of the sacred syllable Om. When this outhful Kundalini enters the heart-centre, she begins to utter unbeaten sounds. The sounds fall slightly on the ears of intelligence, which is very close to the serpent power (271-275). In the cubicle from which these sounds emanate, they manifest themselves as figures as if drawn on the lines of Om. This can be known only by imagination, but where to find one who possess it? No one knows that rumbling foes on in the region of the heart. I forgot to mention, O Arjuna, that so long as prana remains, these subtle sounds are produced in the region of the heart. When the latter resounds with these sounds resembling the rumbling of clouds, then the window to the Brahmarudhra redily opens. There is another great region resembling the calyx of a lotus, in which the self resides aloft (276-280). The supreme Kundalini then enters this abode of the self and offers him the victuals of her lustre. She indeed offers intelligence as a vegetable dish to him and does it in such a way as to leave no trace of dualism. Then the Kundalini gives up her fiery complexion and reamins in the gaseous state. You might as well ask how she looks at that time. She dissolves herself in this gaseous form and keeps aside her garment of golden stripes. Even as the light is extinguished by the touch of the wind, or the lightning flashes and disappars in the sky (281-285), so when the Kundalinin enters the lotus of the heart centre, she looks like a gold-chain or like water flowing from a spring of light. Then all of a sudden she subsides into the calyx of the heart, and her form merges into the formless Shakti. Although she is called Shakti, she is still in the form of gas (Vayu). At that time one is not aware of the Nada, or the Bindu or of the Kalajyoti. Then the conquest of mind, the support of breath-control and resort to meditation do not survive, and though and its absence come to a stop. So she is the crucible in which the gross elements crubmle (286-290). That the body should be swallowed by the body is the Natha creed and and its purport is disclosed here by Lord Krishna, the incarnation of Vishnu. Untying the bundle of that purport and unfolding the truth, I have presented it before you, who are its clients.

Arjuna, when the Shakti loses her power, the body becomes bereft of form and becomes invisible to the world. But then the body looks like a banana tree which, shedding its outer skin, stands bare in its core or like the sky which has put forth limbs (291-295). When the body assumes this form, the yogi is called the sky-rover. When he attains to his state, his body works wonders in the world. When he walkes leaving a trail behind him, then the eight miraculous powers wait upon him at every step. But of what avail are these powers to us? O Arjuna, the elements of earth, water and fire get dissolved in the body. the earth is dissolved by water, water by fire, and the wind dissolves the fire in the heart. Then the wind alone remains, but in the form of the body; and that too becomes absorbed in the sky of the Brahmarandhra (296-300). She retains her shakti form until she becomes one with Brahman.

Now she is not known as Kundalini, but takes on the name 'aerial' (maruta). Then leaving the jalandhara bandha and breaking open the end of the sushumna nadi she enters the cidakasha of Brahmarandhra. Placing her foot on the back of Omkara, she then crosses the second stage of speech known as pashyanti. Then she pierces the half crescent matra of Om and enters the cidakasha, as the river enters the sea. Making herself steady in the Brahmarandhra with the conviction that 'I am Brahman there. then with the destruction of the veil of the five great elements results the union of Shiva and Shakti. And she along with the cidakasha becomes merged in the blilss of Brahman, just as the sea water being transformed into clouds (by the process of enaporation) and the clouds pouring down into the rivers, ultimately rejoin the sea, in the same way the embodied self, by means of the human body, enters the abode of Brahman and becomes united with it.

At this stage all doubt or discussion whether there is duality or unity comes to an end. When a person experiences this state in which the cidakasha becomes merged in akasha, he becomes one with it (306-310). This state cannot possibly be experessed in words so that it can be explained in conversation. O Arjuna, even Vaikhai, the fourth form of speech which boasts of its power of expressing a thought remains mute in this case. Even the makara, (the third syllable of Om) finds it difficult to enter the region behind the eyebrows. Similarly, the vital breath prana experiences difficult to enter the region behind the eyebrows. Similarly, the vital breath prana experiences difficulty in entering the cidaksha. When it gets merged in the cidakash, the expressive power of words comes to an end, and then even the akasha becomes attenuated, so that one finds it difficult to trace it in thedeep waters of the unmanifest state of the Absolute. Of what avail are words then? (311-315). This state cannot be certainly brought within the scope of words or of hearing: this is the absolute truth. If fortune favours a person and he cares to experience it, he becomes one with it. Then nothing remains to be known, O archer, and any further talk about it would be fruitless. It is a state from which words turn back, in which desire ends and which is beyond paleof thought. This is the beautiful state of mental obsorbtion, the youthful state of samadhi in which the yogi becomes one with Brahman.It is beginningless and unfathmable (316-320). It is the orgin of the universe, the fruit of the Yoga-tree and the very sentience of bliss. It is that in which the state of emancipation, all beginning and end get merged. This Brahman is the orgin of the five great elements, the light of light, in short, o partha, it is my own essence. When the non-believers persecuted the band of my devotees, I became incartnate and assumed the beautiful human form with four arms. In order to attain the indescribable bliss of this form men strove creaselessly and became full of bliss (321-325). Those who practised this method of Yoga described by me became purified and achieved a capability equal to mine. There bodies appear brilliant, as if they are fashioned out of the essence of the supreme spirit, cast in the mould of the human form. Once such experience illumines the mind, the entire world of appearance vanishes.

Then Arjuna said, "O Lord, what you say is all true; by following the path preached by you, one clearly goes to the abode of Brahman. I have now come to realize from your talk that those who practise this Yogaassiduously, surely attain to Brahman (326-330). This realisation has dawned on me after hearing you. Then how can one who has actually experienced it not become one with it? There is nothing strange about it, but please listen for a moment to what I have to say. The Yoga described by you certainly appeals to my mind; but I may not be able to practise it for want of competence. I shall fain followthat path, if I could pursure it to the end with all the strenght at my command. But if you feel that this Yoga is beyond my capacity then tell me a path which is well within my limited capacity (331-335). With this thought uppermost in my mind, I asked you about this. I have listened carefully to the Yoga which you have preached. But is it possible for anyone to practise it or only one with requisite capacity can follow it?

Then Shri krishna replied, O Arjuna, what a question to ask! The practice of this Yoga conduces to liberation. But even in the case of any ordinary work, can one perform it without capacity on his part? One can assess the capacity of a person only from the suceess of his undertaking. Only if there is such ability, the work undertaken is completed (336-340). But this capacity is not a thing which can be had merely because it is desired. Tell me, is there a mine of ability from which you can extract it? Only a person who performs his prescribed duty with disinterestedness can attain this capacity, is it not so? You yourself could acquire this capacity by following this device. In this way Shri Krishna cleared the doubt of Arjuna. He further said, O Partha, there is, however, one rule about this capacity that it cannot be attained by one who does not perform his prescribed duty

One whoo is a slave to his palate or given to sleep is not considered qualified for the study of Yoga, (341-345) nor he who starves himself by suppressing his hunger and thirst nor one who deprives himself of sleep. If a person begaves thus through obstinacy,even his body does not remain under his control; then how can he succeed in Yoga? Therefore, one should avoid excessive enjoyment of sense-objects; one should neither spurn it nor restrain one's natural impulses.

A person should eat to live, and so he should eat w3holesome food in moderation. Whatever work he unndertakes, he should also do it in moderation. He should be moderate in his speech and in walks and go to sleep at a fixed hour (346-350). If he has to keep awake, he should do so for a limited period. By means of such a regulated life, he is able to maiantain the seven primary fluids of the body in due prportions. If senses are kept satisfied by providing then their sense-objects in a regular way, the mind also remains contented.

When the external senses are so regulated, the internal organ becomes full of happiness. In this way the Yogi attains to Yoga without any efort. Just as when fortune smiles at a person, prosperity walks to his door-step without much effort on his part, in the same way when one practises Yoga with ardour, one attains self-realisation (352-355). Therefore, O Arjuna, the fortunate person who has mastered the art of self-restraint adorns the throne of emancipation.

When regulated food is combined with the practice of Yoga, their happy conjnction becomes like Prayaga, the confluence of three rivers. He whose mind remains steady in that state till the end like a monk who remains permanently at a holy place, he is entitled to be called a Yogi. Now remember that his mind is then comparable to a lamp kept in a windless place. Now reading your mind, I shall do nsome plain speaking, which you should bear in mind. you wish for success in the practice of Yoga, but you are not giving as much attention to it as you ought. Are you affraid that this practice of Yoga is difficults to undertake (356-360)? But, O Arjuna, if you entertain such a fear in your mind, know that these cunning senses are ever creating goblins out of simple things to frighten you. O arjuna, though medicine postpones death and increases longevity, does not the palate regard it as an enemy? Even so the senses always find such actions troublesome as conduce to the supreme good. Otherwise, is thereany mehtod as simple as Yoga?

If this Yoga is practiced by adopting a steady posture, then it will bring about restraint of the senses. Onely when the senses become restrained through the practice of Yoga, the mind, of its own accord, realizes the self (361-365). When the mind turns away from the sense-objects and becomes introspective, it perceives the self and identifies itself with the self. Thereafter it experiences the kingdom of permanent bliss and become one with the self. Then themind abides in the self beyond which there is nothing which is beyond the senses.

Then even if mountains of misery bigger than the Meru come down crashing upon him, his mind is not shaken. nor does his mind, which is reposing in the supreme bliss, become agitated, even if his body is cut with a weapon or falls into fire (365-370). When the mind is absorbed in the bliss of self, it soes not remain conscious of the body, and having attained this indescribable bliss, forgets all things which affect the body.

When the mind has savoured of this bliss of self, it forgets all desires and withdraws itself from the worldly life. this bliss is the grace of Yoga, the kingdom of contentment and the experience of wisdom. This bliss is realised directly through the practice of yoga and one who realizes it becomes one with it.

Neverthless, O Arjuna, this yoga is a simple path in one way. This yoga is easy to attain, if one (destroys desire) and so makes volition mourn the death of its child (371-375). When volition realizes that with the elimination of the sense-objects the activities of the senses are completely brought under control,it will die of a broken heart. When dispassion fills every pore of the body and mind, then volition stops functioning and the intellect dwells happily in the mansion of fortitude.

If the intellect has the strong support of fortitude, it brings themind gradually on the path of self-realisation and establishes it in the temple of the supreme self. If this cannot be done, then i shall tell you another easy way, please listen. we should first make a rule and resolve not to deviate from it (376-380). if the mind becomes steady by means of this rule, then it has served its purpose. if this does not happen, the mind should be left to itself. Wherever then this uncontrolled mind wanders, it should be arrested from there and brought back. in this way, it will gradually become steady of its own accord.

When the mind remains steady for a long time, it gets near the Self and when it perceives the true self, becomes one with it. then the duality mjerges into unity, and all the three worlds become radiant in the light of this unity. As when the clouds scatter, there remains behind the all-prevading sky (381-385), so when the mind becomes merged in the self, the whole world becomes permeaated by the radiant llight of the self. By this way, it is possible to achieve self-realisation without much effort.

In this way, several persons have, by adopting this method of yoga and renouncing desire, attained self-realisation and oneness with Brahman. Just as salt having come into contact with water cannot be separated from it, such is the state achieved by the embodied self when he becomes one with Brahman. Then he feels as if the world is the temple of unity and the people are celebrating the festival of lights. In this manner, one should turn one's face in the reverse direction towards one's original state (the self). But if you find this also difficult, then please listen; I shall tell you another way (386-390).

Entertain no doubt about the fact that I dwell in all bodies and that all beings also live in me. You must grasp the notion that this world and all the beings therein are mutually connected. So my devotee, O Arjuna, sees me in all creatures with the feeling of unity and worships me with equanimity. He sees me alike in all beings without distinction, although these seem many and different. Then it become needles to say that he and myself are one (391-395). Just as the lamp and its light are one, so he exists in me and I exist in him. Just as there is fluidity in water or vacuity in the sky, such a yogi abides in a form like mine.

He sees me everywhere with the feeling of unity like yarn in cloth. Just as the ornaments of different forms are made of gold only, he has a steady conviction that all things in this world are one. Or just as although the leaves are different they belong to a sintgle tree, in the same way when the sun of non-dualism dawns, the night of ignorance vanishes (396-400). How then can the Yogi dwelling in a body made up of the five elements remain confined in it? For he has attained to equality with me because of his experience of the Self. When he has realised my all-perasive nature through his experience, he naturally becomes all pervading without my saying so. Even though he dwells in the body, he does not feel any attachment towards it. How can this thing be made clear though the medium of words?

This much should suffice in thematter. he ever views the universe, both movable as well as immovable, as himself and does not make any distinction between emotions such as pleasure and pain, or between actions as good and bad (401-405). He regards all odd and even feeling and multiform things as his limbs form one body. In short, he experiences that he is all the three worlds and although he is regarded by the people according to their popular usage as passessing a body, he is still of thevery form of Brahman because of his experience. Therefore, O Arjuna, you should develop in your self equanimity, by which you will view the entire universe as yourself. For this reason, I have been stressing time and again that there is not better thing in this world than equanimity (406-410).

Arjuna said:

Thereupon Arjuna said, "O lord, you have disclosed to me the path of Yoga out ofafffection, but owing to the fickle nature of the mind it will not endure. If we ponder over this mind, how it is and of what kind, we are unable to fathom its nature. Even the three worlds are not sufficient for it to waqnder in. Could a monkey go into samadhi or the tornado ever become tranquil? This mind torment the intellect, makes determination unsteady and gives the slip to courage. it confounds right thought, makes contentment dance round it and makes a person, though sitting, wander in all directions (411-415). If it is curbed, it runs riot, but if it is restrained, it comes to out aid. How can such a mind give up its fickle nature ? Therefore, it is not possible to make the mind steady and acquire equanimity.

The blessed Lord said:

Thereupon the blessed Lord said, O Arjuna, what you say is indeed true. The mind is by nature fickle. But it is possible to make it steady after sometime, if one takes recourse to dispassion and directs the mind to the path of yoga. It is the quality of the mind that if it takes a liking for a thing, it forms an attachment ot it. You should, therefore, create a liking in it for the experience of self (416-420).

I concede that those who are not indiferent to the world and do not practise yoga cannot possibly control the mind. But if we do not proceed along the path of self-control, vever enen remember what dispassion is, but keep on pluning in the waters of sense-objects and do not apply the cane of self-restraint, how can you make the mind still? Therefore, adopt the means by which you can restrain the mind and then let us see how the mind does not become steady. Do you think that the path of Yoga which has been laid down is all empty talk? The most that you can say is that you are unable to practise yoga (421-425). if you acquire the strength of Yogic discipline, how can the mind remain fickle? Will you not be able to bring with the aid of Yoga thegreat principle (mahat) and others under your thumb? " Then Arjuna said, "O God, what you say is true. The strength of the mind is feeble before the power of Yoga. So far I had not known what this Yoga is and how one can practise it. I, therefore, thought that it is difficult to control the mind. It is only now, for the first time, in my life, that I have come to know, through your grace, O supreme person, what Yoga means.

Arjuna said:

But O lord, I have another doubt, which none but yourself will be able to resolve (426-430). Therefore, O shri Govind (Krishna), enlighten me on this. Suppose, there is a man full of faith, who wanted to attain liberation without the practice of yoga. Leaving the place of senses, he proceeded along the path of faith with the object of reaching the state of self-realisation. But he could not reach the destination of libration nor could he retrace his steps (and enjoy the sense-objects). In this condition the sun of his existence set (and he got stranded). Just as a thin unseasonal cloud does not last and give rain, in the same way both the paths were closed to him. While the attainment of liberation remained distant, he was also deprived of sense enjoyment which he had left behind out of faith (431-435). In this way, when he loses both even when he remains full of faith, what state does he attain?"

The blessed Lord said:

Then Lord Krishna said, "O Partha, how can one who longs for the bliss of libration, reach any destination other than liberation? what happens is this that he has to take respite in his journey. But the happines which he attains in that state is not availableeven to gods. Had he pursued the practice of Yogta at a quicker pace, he would have attained liberation even before the end of his life span. But as he was lax in his effort, he had to tarry in the midst of his journey. But he is destined to reach the state of liberation in the end (436-440).

It is a wonder that this seeker attains easily the (celestial) world, to attain which even Lord Indra has to exert himself (by performing hundred sacrifices). While he is enjoying these elysian pleasures, he feels remorse and says "O God, why has this obstacle come in my way?" Then he is reborn in this mortal world into a virtuous family. Just as the plants which are reaped in theprocess of harvest bive out profuse shoots, in the same way his wealth increases. All members of his family tread the path of virtue, speak the truth with frankness and follow the code of conduct laid down in the scriptures (441-445). In this family the Vedas are his living deity, his sesne of duty provides the code of conduct and discriminative thought is his adviser; God is the only object ofcontemplation and family-deity bestows prosperity. In this manner, the person who has strayed from the path of yoga takes birth on thestrength of his merit in a properous family, which provides him worldly pleasuers.

Or he who has strayed from yoga takes birth in the family of those yogis who performknowledge-sacrifice, who are well-versed in the subject of the self, who are the hereditary enjoyers of self-bliss, who have mastered the secret of the great doctrine and have attained the kingdom of heaven, who are the cuckoos singing in te forest of contenment (446-450), and who sit at the foot of the tree of discriminating knowledge. When he is born, the knowledge of the self sawns upon him. Just as light spreads out all around before the rise of the sun, so ominiscience weds him in his childhood without waiting for him to become a youth. Then the intelligence and all the lores acquired in the previous birth attend upon him and all the scriptures issue from his mouth. This yogi takes birth in such a noble family. destring which the denizens of heaven murrer prayers, perform sacrifices (451-455) and sing praises of this mortal world like bards,

Then he acquires the wisdom which he had attained at the end of his previous birth. Just as a fortunate person born with the lags foremost is able to discover, by applying antimony to his eyes, and underground treasure, in the same way his intellect is able to grasp abstruse philosophical doctrines without receiving insttruction of a teacher. His hitherto unbridled senses come under his control, the mind merges in the life - breath (prana) and the prana along with the mind merges in the cidakasha (456-460). One knows not how, but yoga accrues to him without any effort on his part and samadhi comes in search of him. Then he appears as if he is lord Shiva (Bhairava) on the seat of yoga, of the glory of the commencement of yoga of the expecience of dispassion become visible in a human form. Or this Yogi become the measuring rod of wordly existence or the island of the eight branches of yoga. Just as fragrance takes the form of stadalwood, it looks as if contentment has taken on his form. His spiritual excellence displays itself in the stage when he is yet a seeker, as though he has emerged from the treasure - houlse of perfection.

For he has now reached the shore of self-realisation after overcoming the obstacles of thousand lives in milions of years (461-465). Because of this all the means of emancipation follow him automatically and he occuties the royal throne of discriminati;ng knowledge. the knowledge, which transcends all thought, recedes and he becomes merged in Brahman, which is beyond the reach of all thought. Then the mental clouds melt away, the windiness of wind (prana) comes to an end and the cidakasha becames merged in the half syllabic bliss and espouses silence. He thus becomes the very embodiment of the Brahmic state, which is the highest goal. (466-470). He has already swept off completely all dirt in the water in the form of crazy notions accumulated in the previous births. so as soon as he is born, the auspicicous hour fixed for the wedding approaches and he is wedded to the Brahmic state and becomes one with it. Just as the cloud vanishes and becomes one with the sky, so he becomes merged; while in his body; with Brahman, which is the origin and dissolution of the universe.

With the desire to attain Brahman, the men of action, trusting in courage, take a dip in the current of six dutiies (appropriate to a Brahmin). With the same object, knowers, wearing the armour of knowledge, grapple with wordly existence (471-475). With the same aim the acetics try to climb the broken, difficult and slippery cliff in the form of austerities. The Yogi becomes one with Brahman which is the object of devotionand the God of sacrifice and so worthy of being worshipped by all. For this reason he is worthy of being adored by the men of action, flt to be known by the men of knowldege and is an eminent ascetic among ascetics. When his self eminent ascetic among ascetics. When his self merges in the supreme self, he attains to its greatness even while he is in this body (476-480). I have, therefore, been telling you with all my heart that you should yourself become a yogi.

Know ye that this yogi is the God of gods, my sole hapiness-nay my very life. He has the uninterrupted experince that I am the triad of the means of devotion, namely the devotee, devotion and the object of devotion. Moreover, it is difficult to describe in words the affection which subsists between me and my devotee. The only simile which can describe our loving union is to say that I am the body and he is the soul in it. (481-485).

Sanjaya said to Dhritarashtra, "Thus spoke Shri Krishna, who is the moon that gladdens the chakora birds in the form of devotees, who is the ocean of all the best qualities and the sovereign of all the three worlds. The lord of the Yadus realised that the desire of Arjuna to listen to his teaching had now redoubled. Shri Krishna was overjoyed to see that Arjunas face revealed as in a mirror whatever he taught. In the excitement of this joy, he would now relate the story further. The next chapter will display the sentiment of serenity and open the bag containing the seeds of knowledge. Then the downpour of righteous feelings will soften the minds of the hearers, which will then become ready beds for sowing the seeds of knowldge (486-490). When the ground is steamed with the warmth of attention, shri Nivrittinath longed to sow the seeds of doctrines. My Guru has used me as the funnel for sowing the seeds and has placed the seeds in my mind after placing his palm on my head. Because of this whatever words will come out of my lips will penetrate directly the hearts of the saints. This apart, I shall now relate what the lord said to Arjuna. Please listen to it with wrapt attention, think over it with your understanding and try to apprehend its import with your mind. Then store this talk in your heart, so that it will gratify the minds of all you, saintly people (491-495). This talk will benefit everyone, will lead to the fulfilment of life's goal and conduce to great happiness. Now I shall descibe in the Ovi meter the clever and comely conversation which Lord Krishna had with Arjuna (496-497).