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THE SAYINGS OF KRISHNA
THE BHAVAGAD GITA

THE SONG OF PEACE AND HARMONY


AS INTERPRETED by John WorldPeace


Copyright 1997 by John WorldPeace Houston, Texas USA


All rights reserved.

To World Peace; "the possible dream"




TABLE OF CONTENTS



CHAPTER 1 Arjuna's Despair
CHAPTER 2 The Infinite, Immortal Spirit: Desire and Attachment
CHAPTER 3 Action
CHAPTER 4 Knowledge
CHAPTER 5 Renunciation
CHAPTER 6 Meditation
CHAPTER 7 Wisdom
CHAPTER 8 More Questions
CHAPTER 9 The Mystery of Oneness
CHAPTER 10 Divine Manifestations
CHAPTER 11 Infinite Form
CHAPTER 12 Devotion
CHAPTER 13 Knowing the Field
CHAPTER 14 Three Aspects of Nature
CHAPTER 15 The Supreme Self
CHAPTER 16 The Devine and Demonic in Human Beings
CHAPTER 17 Three Aspects of Faith
CHAPTER 18 Freedom and Renunciation



CHAPTER 1


Arjuna's Despair

1) The blind King Dhritarashtra said to the sage Sanjaya,

Tell me, Sanjaya, what happened when my sons and the sons of Pandu assembled to war against each other on the field of sacred duty at Kurukshetra?

2. Sanjaya said,

After surveying the forces of the sons of Pandu, your son, prince Duryodhana, approached his teacher, Drona, and said,

3. Teacher, look at this mighty army of Pandu's sons that has been assembled by your student, Drupada.

4. Look at the heroes assembled there, the mighty archers who are equal to Bhima, Arjuna, Yuyudhana, and Virata. See the great warrior Drupada in his chariot.

5. Over there is Dhrishtaketu, Chekitarra, the brave King of Kasi, Pureyit, Kuntibhaja and the great commander Saibya.

6. And over there is the bold Yudhamanyu, the brave Uttamarjas, the sons of Subhadra and the sons of Drupadi; all great warriors and commanders.
7. Honored teacher, consider now the superb warriors and commanders on our side.

8. Yourself, Bhisma, Karna, Kripa, a victor in many battles, Asvatthama, Vikarna and the son of Somadatta as well.

9. I have many heroes and veterans of war and disciplined warriors skilled in the use of the weapons of war. All these are prepared to give their lives for me.

10. Under Bhisma, the strength of our army is unlimited, while their army is weak under the command of Bhima.

11. Then your son, Duryodhana, said to his commanders:

Everyone take your positions of command and see to it that you protect our great commander Bhisma.

12. Then to inspire and fortify Duryodhana, Bhisma, the great patriarch of
the Kurus, roared like a lion and mightily blew his conch horn.

13. At the sound of Bhisma's horn all the Kurus began to sound their conches, kettledrums, cymbals, tabors and trumpets; creating a great and ominous noise.

14. Then Arjuna, son of Pandu, and Krishna, standing in their mighty chariot drawn by two magnificent white stallions, blew their divine conches.

15. Krishna blew his conch named Panchajanya which he had taken from a demon. Arjuna blew his conch named Devadatta, which had been given to him by the gods. The fierce Bhima blew his great conch named Paundra.

16. Yudhisshthire, son of King Junti, blew his conch named Anantavrjaya, meaning victory. Nakula and Sahadeva blew their conches, Sughosha, meaning resonant sound and Manipushpake, meaning decorated with jewels.

17. Then the King of Kasi, the great archer, the great warrior Shikhandu in his chariot, Dhrishtodyumma, Virata and the invincible Satyake all blew their conches.

18. Then Drupada and the sons of Drapadi and the powerful son of Subhadra, all joined in with their conches.

19. The great sound echoed through heaven and earth and created fear throughout the Kuru army.

20. Then Arjuna, with his rampant monkey banner, looked upon the Kuru army, lifted his bow and said to Krishna,

21. Krishna halt my chariot between these two great armies.

22. Take us far enough so that I might see these men who are intent upon doing battle against me.

23. I want to see those who are eager to fight for Dhritarashtra's evil son Duryodhana.

24. As commanded by Arjuna, Krishna halted their magnificent chariot between the two armies.

25. Then facing Bhisma and Drona and the great kings under Duryodhana, Krishna said,
Arjuna, behold all these Kuru men assembled for battle.

26. Arjuna looked and saw fathers, grandfathers, teachers, uncles, brothers, sons, grandsons and friends.

27. In both armies, he saw his relatives and friends. All his kinsmen were assembled to do battle against each other.

28. Arjuna was overcome with a strange sense of compassion, sorrow and pity and he said to Krishna,

Krishna, I see my kinsmen gathered here lusting after each other's blood.

29. My limbs go limp, my mouth is dry, my body shakes all over and my hair stands on end.

30. My bow, Gandiva, slips from my hand; my skin is on fire, I am barely able to stand and my mind is spinning.

31. Krishna, I see foreboding omens. No good can possibly come from my murdering my kinsmen in battle.

32. Krishna, my desire for victory, kingship and pleasure are gone. What is the point of kingship or pleasures or even life itself?

33. Our kinsmen for whom we desire kingship, happiness and pleasure are the very ones who have abandoned their wealth and their desire for life in order to do battle here today.

34. These are our kinsmen, fathers, grandfathers, teachers, uncles, brothers, sons, grandsons and friends.

35. Krishna, it does not matter if they kill me. I have no desire to murder them even for dominion over the three worlds much less the earth.

36. Krishna, what can we possible gain by murdering Dhritarashtra's sons?
If we kill them, we will become lost in the confusion of murder no matter how evil they are.

37. Because they are our kinsmen, we should refuse to murder them. How could we possibly be happy after murdering our kinsmen?

38. They are so confused in greed and power that they cannot see the great tragedy of murdering family and betraying friends.

39. How can we not remain centered in the oneness of Infinity and avoid becoming confused in the murder of family, Krishna.

40. When the family becomes confused in murdering itself, it destroys the sacred laws and duties of family tradition and when this happens the family is overwhelmed by chaos.

41. When the family becomes confused in chaos, the women become corrupted by marriage outside their tribe and when this happens all of society begins to break down.

42. When this occurs, the families of both the victors and the vanquished are confused in chaos and the spiritual continuity of the family is lost because the rites of offering rice and water to the ancestors is interrupted.

43. Those who destroy the family destroy the entire society.

44. Krishna, we have been taught that those who destroy the family must live for a time in hell.

45. Krishna, we are about to commit an act of great confusion by murdering our kinsmen for the greed and power of kingship and pleasures.

46. It would be better if I would enter the battle unarmed and unresisting and let the armed son's of Dhritatashtra kill me.

47. Then Sanjaya said,

After having said this, Arjuna laid down his bow and sat down in his chariot confused in grief and sorrow.


CHAPTER 2


The Infinite, Immortal Spirit; Desire and Attachment

1. Sanjaya said,

These are the words that Krishna spoke to Arjuna whose eyes were filled with tears and who was confused in sorrow.

2. Krishna said,

Why are you so confused in this time of crisis, Arjuna? How is it that you have forgotten your oneness with all things and have become confused in the manifestations of the Infinite?

3. Do not yield to this weakness. It is unnatural for you. Abandon this impotence Arjuna. Stand up and prepare to fight.

4. Arjuna said,

Krishna how can I fight Bhisma and Drona when they are worthy of my reverence?

5. It would be better for me to beg food among the common people than to murder these great and worthy teachers. If I kill them in battle, then everything that I gain by their death will be tainted with their blood.
6. I do not know if it would be better for us to kill these sons of Dhritarashtra or for them to kill us. If we murder them surely we will not want to continue living.

7. My entire being is paralyzed because I am so confused. Tell me Krishna what am I to do. I am your student and I ask for your wisdom to guide me. You are my Lord.

8. I cannot begin to understand what could erase the grief that paralyses me. Even if I gain power over all the earth and sovereignty over all the saints, I cannot see an end to my grief.

9. Sanjaya said,

After saying all this, Arjuna said, I will not fight and fell silent.

10. As they stood there between the two great armies, Krishna began to speak to the despondent Arjuna.

11. Krishna said,

You have spoken wisely Arjuna but you are grieving for no reason. The wise who are centered in the oneness of the Infinite do not grieve for the living or the dead.

12. There is no beginning or end to the Infinite and because I am at one with the Infinite, and embody It, there has never been a time when I did not exist, or when you did not exist, or when they did not exist. And there will never come a time in the future when any of us will cease to exist.

13. Just as the self advances through childhood, youth and old age in its physical body, so it advances to another body after death. The wise who are centered in the oneness of the Infinite are not confused in this change called death.

14. In these bodies, we experience heat and cold and pleasure and pain, Arjuna. But these feelings are transient. They do not endure and they are, in truth, one and the same. You should not distinguish them.

15. The wise who are centered in the oneness of the Infinite do not distinguish heat and cold or pleasure and pain but see them as the oneness of experience. Their perception is that of Infinity and immortality.

16. This world and all that is a part of it is only a manifestation of the Infinite. It is finite and transient and is not the true reality. Infinity is the only true reality. The wise who are centered in the oneness of Infinity do not distinguish the myriad realities.

17. The oneness of Infinity permeates all things. It can be ignored. But It can never be destroyed. It manifests and disintegrates the potential of all things forever but Its oneness is unchanging.

18. The body is mortal and eventually dies, Arjuna, but the immortal, infinite spirit that inhabits the body lives on after the death of the physical body. Therefore, Arjuna, fight the battle.

19. Those who think that they can kill or those that think they can be killed are confused in the manifestations of bodily death. The infinite, immortal spirit can neither kill or be killed.

20. The spirit was not born and the spirit does not die. The spirit is infinite and immortal and does not die when the body dies.

21. Arjuna, when one is centered in the oneness of the Infinite and understands that the spirit is infinite, immortal, unborn and deathless, how is it possible to be confused in killing or being killed?

22. Just as the body casts off worn out clothes and puts on new ones, so the infinite, immortal spirit casts off worn out bodies and enters into new ones.

23. Weapons cannot pierce the immortal, infinite spirit, as fire cannot burn it, water cannot wet it, and the wind cannot wither it.

24. The infinite, immortal spirit cannot be cut, or burned, or made wet or made dry because it is at one with Infinity. The spirit is everlasting, all pervading, stable, immovable, eternal.

25. The infinite, immortal spirit is inconceivable, unmanifested, immutable and at one with Infinity. Knowing this Arjuna, you have no reason to despair or grieve.

26. Even if you think that the self is subject to birth and death you should not grieve, Arjuna.

27. Everything that is born is going to die and everything that is unborn will be born. There is no reason to morn this inevitable cycle of birth and death.

28. The spirit is unmanifested and then it is manifested and then it returns to the unmanifested state. There is no point in lamenting this.

29. The infinite immortality of the spirit is realized by very few. Few see it, few feel it, few hear it. Even when it is perceived, it is never truly understood.

30. The spirit which incarnates in every sentient being is invincible and indestructible, Arjuna. Therefore, there is no need to grieve for anyone.

31. Consider your path of life and do not waiver. There is nothing more appropriate for a warrior than a war against evil and injustice.

32. What could be more harmonious for a warrior than to have a war like this to fight? It is like the doors of heaven have opened for you.

33. If you do not fight when it is your path of life to fight, then you will become confused and you will not live in peace and harmony within yourself.

34. If you do not fight, then the word will spread that you have dishonored your path of life and for one who has lived a life of honor, dishonor is worse than death.

35. The warriors that are gathered here will believe that you withdrew out of fear and everyone who held you in high regard will despise you.

36. Your enemies will scoff at your strength and will say many things which should not be said. Consider how painful this will be.

37. Death on your path of life gives you peace. Victory reduces the chaos in the world. Stand up Arjuna and resolve to fight.

38. If you center yourself in the oneness of the Infinite and become indifferent to pleasure and pain, gain and loss, victory and defeat in this battle, you will avoid confusion on your path of life.

39. You have acquired understanding through philosophy and intellect. Now consider the spiritual aspects. With spiritual understanding you will break through your confusion.

40. The spiritual practice of centering yourself in the oneness of the Infinite enables you to understand that no act in this world is lost or wasted. Centering yourself in the oneness of the Infinite prevents you from becoming confused in sorrow.

41. When you are centered in oneness, your path becomes clear and your life flows in peace and harmony. When you are not centered, then the mind becomes confused in endless thoughts and choices and the many potential paths of action.

42. There are many who give flowery discourses as they focus on the letter of the law and proclaim that, "There is nothing else".

43. Heaven is their desire but they are confused in desire and attempt to find peace and harmony in meticulous rites and rituals which they believe will give them pleasures and power when in fact these rites and rituals only create more confusion within them.

44. Their confusion in the desire for pleasure and power blocks them from becoming centered in the oneness of the Infinite and consequently they do not live in peace and harmony.

45. The scriptures proclaim the three aspects of nature but you should remain centered in the oneness of the Infinite and not distinguish the three aspects of nature or the duality of all things. If you do this, you will not become confused in the manifestations of the Infinite. This is the path of peace and harmony.

46. Just as a reservoir is useless when the land is flooded, so the scriptures are useless to those who are centered in the oneness of the Infinite and see God everywhere.

47. Be focused on action and not on the fruits of action. Do not become confused in attachment to the fruit of your actions and do not become confused in the desire for inaction.

48. Discipline yourself to act in harmony with your path of life without confusion in attachments. Do not distinguish success and failure but stay centered in their oneness.

49. Remain centered in the oneness of the Infinite and do not become confused in attachments. Those who act for the fruits of their actions are always confused in anxiety over the results of their actions and do not live in peace and harmony.

50. When you center yourself in the oneness of the Infinite, then you do not become confused in anxiety. When you are not attached to the results of your actions, then you are not confused in worry. Therefore, center yourself in the oneness of the Infinite and act in harmony with your path of life. Fight this battle.

51. Those who remain centered in the oneness of the Infinite are not confused in attachment to the fruits of their actions and are also not confused in distinguishing life and death. They live in peace and harmony in all realities.

52. When you become centered in the oneness of the Infinite, then you become indifferent to everything that you hear and everything that you see and you avoid confusion in the manifestations of the Infinite.

53. When you are centered in the oneness of the Infinite, your mind is not confused in conflicting opinions and thoughts and you live in peace and harmony and outside the realm of confusion.

54. Then Arjuna asked,

Krishna, when one is centered in the oneness of the Infinite, how does one talk, walk and sit?

55. And Krishna said,

When one is not confused in desire or attachments or in distinguishing the manifestations of the Infinite, when she is centered in the oneness of the Infinite and consequently centered within herself, then her insights are always true.

56. She is not confused in difficulties, pleasures, preferences, fear or anger.

57. She is not confused in attachments and does not distinguish events as good or evil.

58. As a tortoise withdraws into its shell, she withdraws her senses from sensuous objects.

59. When one withdraws from sensuous objects the desire for those objects fade.

60. When the senses become activated it is easy to become confused in the manifestations of the Infinite even for the most disciplined sage.

61. When one disciplines herself to remain centered in the oneness of the Infinite, then controlling the senses naturally follows.

62. When one focuses on sensuous objects, then one becomes confused in desire. Confusion in desire leads to confusion in attachment and confusion in attachment invariably leads to confusion in anger.

63. When one becomes confused in the emotions of anger, then valid judgment is sacrificed and one is unable to determine the path of wise action and the path to even greater confusion.

64. Those who remain centered in the oneness of the Infinite do not become confused in emotions and interactions with sensuous objects and consequently live in peace and harmony.

65. Those who live in peace and harmony can easily discern the path of wise action that maintains one within the oneness of the Infinite from the path that leads to confusion in the manifestations of the Infinite.

66. There is no peace and harmony for the undisciplined mind that chases after every thought no matter how trivial. It is not centered in the oneness of the Infinite and therefore exists in confusion.

67. When the mind is not centered in the oneness of the Infinite, it is tossed about like a ship in a gale.

68. When the mind is completely withdrawn from sensuous objects, it is centered in the oneness of the Infinite and is clear and in perfect harmony with one's path of life.

69. For those who are centered in the oneness of the Infinite, what seems like night for everyone else is perceived as perfect harmony by the disciplined mind and what seems like day for everyone else is also perceived as perfect harmony by the disciplined mind.

70. Those who are confused in desire do not live in peace and harmony. Those who are centered in the oneness of the Infinite and perceive the oneness of all desires, the same way that all rivers merge into the oneness of the ocean, live in peace and harmony.

71. When one is not confused in desire, craving, and possession and does not distinguish himself or herself from the oneness of all of humanity, he or she lives in peace and harmony.

72. When one is centered in the oneness of the Infinite, he or she lives in
peace and harmony in all realities and does not distinguish the life and death of the body.


CHAPTER 3


Action

1. Arjuna said,

Krishna, you have taught me that the path of wisdom is superior to the path of action and yet now you urge me toward to pursue this battle.

2. Your teachings seem to me to be inconsistent. Please clear up this contradiction and show me the one true path.

3. Then Krishna responded,

I have always taught the two paths. The One is the path of disciplined meditation and contemplation that leads to wisdom and one is the path of discipline that leads to action.

4. One does not avoid confusion in desire and attachment to the fruits of action by becoming inactive. One does not live in peace and harmony by the renunciation of all action.

5. No one, even for a moment, exists in this reality without acting. The aspects of nature moves all living things to action.

6. One who renounces all action and yet allows his mind to dwell on sensuous objects is deluding himself.

7. When one is centered in the oneness of the Infinite and through discipline controls the senses such that as she acts in the world she remains detached and indifferent to the manifestations of the Infinite, she lives in peace and harmony.

8. By action you follow your path of life. Action is better than inaction.
Consider that some level of action is required in order to maintain your body. Renunciation of all action is impossible.

9. When action is performed solely in order to satisfy the desires of the body, the world becomes a prison for the self. However, when one is centered in the oneness of the Infinite, then one is indifferent to the fruits of his actions and he lives in peace and in harmony with all things.

10. From the beginning of the world, humanity and action have been linked as one. It is through action that you travel your path of life and fulfill your destiny.

11. It is through action that you create harmony between your self and the oneness of the Infinite. By being centered in the oneness of the Infinite, your acts create peace and harmony in all realities.

12. When one is centered in the oneness of the Infinite, all her acts are in harmony with the perfect peace and harmony of the Infinite and all her needs are fulfilled. Receiving without action results in confusion.

13. Those who are centered in the oneness of the Infinite act in peace and harmony with all of humanity and partake of the fruits of harmonious action. Those who act only to feed themselves and see themselves as separate from others are confused in selfishness.

14. All beings are nourished by food. Food is nourished by the rain. Rain is manifested by all beings acting in peace and harmony within the oneness of the Infinite.

15. All the manifestations of the Infinite are at one with the Infinite and all manifestations are in a constant state of change. All manifestations are in a state of manifesting or in a state of disintegrating. Action is inseparable from change. They are the same.

16. When one is centered in the oneness of the Infinite, his actions are in harmony with this oneness and he lives in peace and harmony. However, when one perceives himself as separate from the Infinite oneness, he becomes confused in the pleasures of the senses and does not live in peace and harmony.

17. Those whose actions are centered in the oneness of the Infinite leave nothing undone.

18. Those whose actions are centered in the oneness of the Infinite are indifferent to what has been done and what has not been done and are not dependent on any particular person or any particular thing.

19. Always act with detachment. When one acts with detachment, then one is acting within the oneness of the Infinite and therefore lives in peace and harmony.

20. Always act with others in mind. Never forget your oneness with all human beings. Acting in peace and harmony with others is the supreme good.

21. When one acts in peace and harmony with the oneness of humanity, he becomes a light to everyone. The standard set by one who lives in peace and harmony is followed by others and eventually the entire world.

22. Arjuna, being at one with the Infinite, there is nothing that I ought to do and nothing to accomplish that I have not already accomplished. Yet I continue to act.

23. If I did not act, then I would be setting an example of inaction and the whole world would cease to act.

24. If I do not act, then living beings would be destroyed, there would be chaos in society and the world would collapse.

25. Those that are confused act for their own welfare with little regard for humanity. The wise who are centered in the oneness of the Infinite act without attachment to the fruits of their action and so preserve the world.

26. By inaction, Arjuna, you will confuse those who are lost in the maze of their actions. Discipline your mind to center your self in the oneness of the Infinite and you will show others the way out of the maze of confusion in the manifestations of the Infinite.

27. The aspects of nature are the catalysts of all actions but those who are
confused in egotism, who think they are not at one will all things and all of
humanity, say to themselves, I am the catalyst.

28. The wise who are centered in the oneness of the Infinite understand
that all manifestations are manifestations of the Infinite oneness and they are consequently not confused in these manifestations nor or they attached to these manifestations.

29. The wise who are centered in the oneness of the Infinite, who live in peace and harmony, should not disturb those who are confused in the manifestations of the Infinite and are attached to their actions and the fruits of their actions; other than being a light to all by living a life of peace and harmony by remaining centered in the oneness of the Infinite.

30. Remaining centered in the oneness of the Infinite, understanding that all actions are one, unattached to the outcomes, desiring nothing, fight the battle!

31. The wise who are centered in the oneness of the Infinite, who practice my truth, live in peace and harmony in all realities.

32. Those who are not centered in the oneness of the Infinite, who do not practice my truth, who object and are confused in the manifestations of the Infinite, are mindless and are lost and do not live in peace and harmony.

33. The wise act in harmony with their path of life as do all the creatures of the earth. What good will it do to act in a way that is not in harmony with one's path of life?

34. It is common for those who are confused in the manifestations of the Infinite to be attracted to the pleasures of the senses and to be repelled by
those things which cause pain to the senses. But you must not distinguish pleasure and pain. To do so results in confusion and leads one away from the oneness of the Infinite and consequently away from a life of peace and
harmony.

35. It is better to follow one's own path of life imperfectly than to perform someone else's path perfectly. It is better to die in peace and harmony on one's own path that to live in the confusion of another's path of life. Attempting to live the path of life of another is always perilous.

36. Then Arjuna said,

What is it that leads us into confusion in the manifestations of the Infinite?
What leads us into confusion as if by force?

37. Krishna answered,

It is confusion in desire and confusion in the emotions of anger which arise from the nature of things in this reality. It is the nature of the senses to seek pleasure and to avoid pain.

38. Just as fire is concealed by smoke and the image in a mirror is concealed by dust, the knowledge of the oneness of the Infinite is concealed by confusion in desire and confusion in the sensuous pleasures.

39. Confusion in desire and confusion in the sensuous pleasures is the eternal enemy of the wise.

40. The senses, the mind and the intellect are the sources of confusion in desire which delude human beings and denies them a life of peace and harmony.

41. Therefore, Arjuna, discipline the mind and restrain the senses so that you will not be confused in desire that is an impediment to wisdom and sound judgment.

42. The senses rule the body, the mind rules the senses, the intellect rules the mind and the infinite, immortal spirit rules the intellect.

43. The infinite, immortal spirit is at one with the Infinite; the source of a life of peace and harmony. The self can conquer confusion in desire because through the spirit it is at one with Infinity and therefore understands the nature of confusion in the manifestations of the Infinite.


CHAPTER 4


Knowledge

1. Lord Krishna said to Arjuna,

I taught this knowledge to Vivasvat, the lord of the universe. Vivasvat taught this knowledge to Manu, the lord of the earth. Manu taught it to the great sage Ikshvaku.

2. This knowledge was handed down from sage to sage for many centuries but in time this knowledge was lost to the world.

3. This knowledge is profound and its mystery is very deep. I am imparting this knowledge to you because you have the capability to understand it and because you are my friend.

4. Then Arjuna said to Krishna,

You were born after Vivasvat, the lord of the universe. How is it possible that you taught this knowledge in the beginning?

5. Then Krishna said,

Arjuna, I have been born infinite times and so have you. The difference between you and I that I remember all my births and all my lives.

6. My true nature is my infinite, immortal spirit which was never born nor has it ever died. It is through control of this infinite, immortal spirit that I incarnate within a human form and appear to be born and appear to die like all human beings.

7. When mankind becomes confused in the manifestations of the Infinite and believes that this reality is the true reality, darkness and chaos reign.
It is then that I return to the human form.

8. In every age, I return to this reality in order to re-establish the knowledge of the oneness of the Infinite. I return to bring peace and harmony to a world confused in the manifestations of war, chaos and darkness.

9. When human beings truly understand the nature of my being, they consequently understand the nature of their own being and are no longer confused in the manifestations of the Infinite and therefore do not reincarnate in this reality except by choice.

10. There are many who are not confused in the manifestations of attraction, fear, and anger. They are at one with me and at one with the Infinite. It is through knowledge of the oneness of the Infinite that they live in peace and harmony.

11. There are infinite paths within me and within the oneness of the Infinite which I embody.

12. In order to live in peace and harmony, people pray and meditate upon the oneness of the Infinite. It is by being in harmony with the oneness of the Infinite that people accomplish all things.

13. I am the manifestation of all the races of human beings that you perceive and distinguish but my true essence is the undistinguished oneness of humanity. I am the manifestation of all things distinguished in this reality. But my true essence is the oneness of all the manifestations of the Infinite.

14. I am indifferent to all action and I have no attachment or desire for any particular results. Those who understand this are centered in the oneness of the Infinite and are free and live in peace and harmony.

15. All the ancient sages knew and understood the oneness of all things; the oneness of action and inaction. They were not attached to any action and they did not desire any particular result. Yet, they also understood the need to act while they resided in this reality.

16. What is action and what is inaction? This is not easy to grasp and many inspired seers have trouble understanding it. Listen, and I will give you the secret knowledge and you will no longer be confused in the manifestations of action and inaction.

17. In order to live in peace and harmony within yourself, you must understand the difference between harmonious and chaotic action as well as the difference between action and inaction. The way of action is not easy to put into practice.

18. The sage sees the action in inaction and the inaction in action. She does not distinguish action and inaction and yet leaves nothing undone.

19. The sages recognize one who has knowledge as one who is not confused in the manifestations of desire for results. She is centered in the oneness of action and inaction.

20. The wise are not confused in attachment to action or to inaction but are centered in the oneness of the Infinite. Even though they appear to do nothing they leave nothing undone.

21. Centered in the oneness of the Infinite, the sage is not confused in possessions or expectations. She has disciplined herself and her thoughts to remain centered in the oneness of the Infinite. Her body manifests actions and inactions but her mind remains centered in the oneness of the
Infinite.

22. Remaining centered in the oneness of the Infinite, the sage is not confused in dualities, is not confused in distinguishing failure or success, is not confused in envy and even though she acts, she is indifferent to the results of her actions. She is in harmony with all things that impact her because she makes no distinctions.

23. When one is not confused in attachments to the manifestations of the Infinite, she is free and she is centered in the knowledge of the oneness of the Infinite. In this state, all her acts are in harmony with the oneness of all things and she does not live in confusion.

24. When one sees the oneness of the process of worship and of that which is offered in worship and of that which is accepted in worship, she is indeed centered in the oneness of the Infinite.

25. Some human beings worship the personal gods. Some worship the Infinite oneness.

26. Some in their worship restrain the senses. Some in their worship avoid objects which create pleasure to the senses.

27. Others in their worship attempt to inhibit their life force.
28. Others distribute their possessions, offer their pain and suffering, take vows, offer knowledge, study the holy texts and some meditate as a form of worship.

29. Others worship by manipulating the breath, offering the exhalation to the inhalation and the inhalation to the exhalation.

30. Others limit and restrict their diet, refusing to eat meat or to drink wines and liquors in their worship. All these forms of worship focus the mind on the oneness of the Infinite and center one in peace and harmony.

31. True worship is action which incorporates action and inaction and centers one in the oneness of the Infinite. Those who do not act are not at peace and in harmony in this world. They are not at peace or in harmony in any of the infinite realities.

32. All forms of worship help one remain centered in the oneness of the Infinite. The source of all forms of worship is action. The knowledge of this leads to a life of peace and harmony.

33. The ultimate form of worship is the knowledge of the oneness of the Infinite. It is greater than all forms of material worship. All action leads to the attainment of knowledge and therefore all action is worship.

34. By acting and by asking questions, wise men who are centered in the oneness of the Infinite will give you the infinite knowledge which they possess.

35. Once you attain the knowledge of the sages, you will never again be confused in the manifestations of the Infinite. You will live in the peace and harmony that comes from remaining centered in the oneness of the Infinite and you will see all creatures in yourself and yourself in all creatures.

36. If you are the most confused person in this reality, with the knowledge of the oneness of the Infinite you will rise above all confusion in the manifestations of the Infinite and live in peace and harmony.

37. As fire reduces all wood to ashes, the knowledge of the oneness of all things will eliminate your confusion in the manifestations of the Infinite.

38. Nothing purifies like knowledge and nothing eliminates confusion like the knowledge of the oneness of the Infinite. The sage who disciplines his mind and controls his senses gravitates toward the peace and harmony that the understanding of the oneness of the Infinite brings.

39. Disciplining the mind and controlling the senses, the person of faith who is focused on knowledge attains it. And having acquired knowledge, she lives in peace and harmony.

40. One who is ignorant of the knowledge of the oneness of the Infinite is confused in self-doubt, is disoriented and has lost his faith and therefore lives in confusion and not in peace and harmony.

41. When you understand that all actions are one, you will sever your doubts. You are then centered in the oneness of the Infinite and you are free to act.

42. Therefore, Arjuna, sever your confusion in ignorance and self-doubt with the sword of knowledge of the oneness of the Infinite. Arjuna, center yourself in the oneness of the Infinite and arise!


CHAPTER 5


Renunciation

1. Arjuna said,

Krishna, you have advocated both action and renunciation of action. Which is better?

2. Krishna said,

Both action and the renunciation of action lead to peace and harmony but of the two action is the preferred one.

3. Those who are not confused in hated or desire are centered in the oneness of the Infinite and live in peace and harmony. They are free from the duality brought about by distinguishing the manifestations of the Infinite.

4. Those who are confused in the manifestations of the Infinite believe that action and knowledge are different. The wise understand the oneness of both. Achieving either attains both.

5. The wise understand that when one is centered in action he is simultaneously centered in knowledge.

6. Renunciation of action cannot be achieved without action. One who, by action, meditates on the oneness of the Infinite soon attains a life of peace and harmony.

7. The one who, by action, meditates, controls the senses and understands the oneness of all life, understands that no act of any creature really affects her.

8. Those who are centered in the oneness of the Infinite know that when seeing, hearing, touching, smelling, eating, walking, sleeping or breathing they are not doing anything at all.

9. Those who are centered in the oneness of the Infinite know that it is only the senses that experience and distinguish sense objects.

10. When one is not attached to the fruit of his actions but acts in oneness with the Infinite, he is not confused in his acts as the lotus leaf is not touched by the water.

11. The wise are not attached to the fruit of their action but they continue to act with their body, mind, intellect and senses in peace and harmony with the oneness of the Infinite.

12. Those who are not confused in the fruits of their actions are centered in the oneness of the Infinite and live in peace and harmony. Those who are confused in the desire for the fruits of their actions live in bondage to their actions.

13. Not being confused in action, having renounced all action, and remaining centered in the oneness of the Infinite, the wise understand that they are the infinite, immortal spirit incarnate in the body and it is the body that acts and causes action and not the infinite, immortal spirit.

14. The infinite, immortal spirit which is at one with the Infinite, does not directly create the actions that permeate the world nor is it affected by anything that happens in the world. It is the earth which is a manifestation of the Infinite that moves all things.

15. The Infinite does not judge anything. Those who are confused in the manifestations of the Infinite in general and the world in specific have lost their knowledge of the oneness of all things.

16. When you realize that you are the infinite, immortal spirit and not the body which is a manifestation of the earth, you are awakened. This knowledge of the nature of the spirit which is infinite and immortal and at one with the Infinite illuminates the ultimate reality of oneness like the sun illuminates the earth.

17. When one is centered in the knowledge of the oneness of the Infinite and moment to moment meditates upon this knowledge, she lives in peace and harmony and is not confused in the manifestations of the Infinite in any reality.

18. Those who are not confused in the manifestations of the Infinite see the oneness of the Infinite in the scholar, the priest, the derelict, the cow, the elephant and the dog.

19. When one sees the oneness of all things, the oneness of the Infinite in all things, she lives in peace and harmony with all things and is unaffected by the endless change of never ending manifestations and disintegrations of this reality.

20. Those who are centered in the knowledge of the oneness of the Infinite are not confused in distinguishing pleasure or pain but live in peace and harmony.

21. Those who are indifferent to the interactions of the physical body in this reality are not confused in those interactions but live in the never ending bliss of peace and harmony that is the nature of the oneness of the Infinite.

22. Arjuna, all pleasure and pain have a beginning and an end and are the cause of suffering. A wise person, therefore, does not distinguish pleasure and pain.

23. Those who are not confused in desire and anger while they inhabit their bodies are centered in the oneness of the Infinite and live in peace and harmony.

24. Those who are centered in the oneness of the Infinite and moment to moment meditate upon that oneness live in the peace and harmony of the light of knowledge. Their peace and harmony comes from within the knowing of their infinite, immortal spirit.

25. The wise who are not confused in doubts, have disciplined their minds. They delight in the well being of all creatures and because of their knowledge of their oneness with all beings, they therefore live in peace and harmony.

26. Those who are centered in the oneness of the Infinite are not confused in attachment to the fruits of their actions and are not confused in lust or anger and live in peace and harmony.

27-28. Through meditation one withdraws from the material world, focuses his attention between his eyebrows, equalizes his breathing and consequently controls his mind, his intellect and his senses and thus comes to know the oneness of the Infinite and is consequently no longer confused in desire, fear or anger.

29. Becoming centered in the oneness of the Infinite, one avoids confusion in the manifestations of the Infinite and lives in peace and harmony.


CHAPTER 6


Meditation

1. Krishna said,

One who acts and is not confused in the manifestations of his actions has disciplined his mind and is centered in the oneness of the Infinite.

2. A disciplined mind is centered in the oneness of the Infinite, Arjuna. No one who is confused in the manifestations of his actions lives in peace and harmony.

3. Those who want to live in peace and harmony must ascend to that state by means of actions which are not performed for the purpose of attaining the fruits of those actions but performed with indifference to the fruits of those actions.

4. Those who are not confused in desire and are not confused in attachment to the fruits of their actions live in peace and harmony in this reality as well as all realities because they are moment to moment centered in the oneness of the Infinite.

5. If the self is disciplined, then one lives in peace and harmony and if the self has no discipline, then one lives in the confusion in the manifestations of the Infinite. The self is its own best friend and its own worst enemy.

6. As you discipline your mind by remembering your oneness with the Infinite, your mind becomes your ally and you will live in peace and harmony. On the other hand, the uncontrolled mind behaves like an enemy and allows one to become lost in the manifestations of the Infinite.

7. For those who have disciplined the mind to remain moment to moment centered in the oneness of the Infinite they live in peace and harmony because they are not confused in the manifestations of hot and cold, pleasure and pain, praise and blame.

8. The wise who have disciplined their mind to remain moment to moment centered in the oneness of the Infinite live in peace and harmony and are completely fulfilled. Having become indifferent to the senses they exist at the peak of consciousness in this reality. To them a clod of dirt, a common stone or gem stone or a nugget of gold are the same.

9. The wise who remain centered in the oneness of the Infinite do not distinguish family, friends or enemies; those who support them and those who attack them; good or evil.

10. The wise remain in solitude in the oneness of the Infinite by disciplining their minds and controlling their bodies and consequently are not confused in desire or in possessions.

11. In order to meditate, find a peaceful and harmonious place and if necessary sit upon a grass mat, a pillow or a towel for comfort. If this is not possible, know that meditation is possible in any place and in any position.

12. Clear the mind by concentrating on the breath.

13. Keep the body relaxed and still, and keep the eyes closed.

14. With the mind and the body tranquil, contemplate the oneness of the Infinite.

15. By habitual mediation, the wise remain moment to moment aware of the oneness of all things, they live in this reality within their infinite, immortal spirit and consequently live in peace and harmony.

16. Arjuna, living in peace and harmony requires discipline in eating and sleeping; neither eating or sleeping too much or too little.

17. Those who are moderate in eating and fasting, sleeping and
wakefulness, play and work as well as all things live in peace and harmony.

18. When one's consciousness, through discipline, resides within her infinite, immortal spirit, remaining centered in the oneness of the Infinite, and not confused in desire she will naturally live in peace and harmony.

19. When one has disciplined her mind to remain moment to moment centered in the oneness of the Infinite, she becomes as steady as a candle flame in a windless place.

20. When one is deep in meditation on the oneness of the Infinite, it is then that the consciousness perceives the infinite, immortal spirit and experiences perfect peace and harmony.

21. When one experiences the perfect peace and harmony of the infinite, immortal spirit which surpasses all pleasurable senses, she seeks always to remain in that perfect peace and harmony.

22. When one attains this state of perfect peace and harmony she realizes that there is no higher existence. Being centered in this state of perfect peace and harmony, she is indifferent to the worst possible affliction.

23. When one, through meditation, is centered in the oneness of the Infinite, she is beyond suffering and as a result actively and habitually practices meditation with determination and sustained enthusiasm.

24. The wise let go of personal desires and attachment to the fruits of their actions and then with their disciplined minds become indifferent to all sensuous experiences.

25. Through meditation, little by little the mind will become centered in the oneness of the Infinite and eventually it will be able to remain fixed in this oneness without wandering.

26. When the mind wanders, return it to a moment to moment contemplation of the oneness of the Infinite.

27. The wise who remain moment to moment centered in the oneness of the Infinite experience perfect peace and harmony and are free from confusion in the manifestations of the Infinite.

28. The wise who habitually discipline the mind to meditate upon the oneness of the Infinite live in peace and harmony and avoid confusion.

29. When one is centered in the oneness of the Infinite she does not distinguish anything. She sees her oneness with all creatures and their oneness with her.

30. Those who see the oneness of all the manifestations of the Infinite live in peace and harmony.

31. The wise who perceive the oneness of all things in everything live in peace and harmony regardless of his or her unique human manifestation in this reality and regardless of where he or she resides upon the earth.

32. The wise one who is centered in the oneness of the Infinite understands that the pleasure or pain experienced by any human being is in fact her pleasure or pain.

33. Then Arjuna said,

Krishna, I cannot comprehend how the mind which is so restless can center itself upon the oneness of the Infinite and thereby achieve peace and harmony.

34. Krishna, not only is the mind infinitely restless, it is turbulent, obstinate, and powerful. Trying to control the mind is like trying to control the wind.

35. Then Krishna responded,

It is true, Arjuna, that the mind is all that you say that it is. However, I assure you, by habitually meditating on the oneness of the Infinite and by not becoming confused in the manifestations of desire, hatred and fear, the mind can be controlled.

36. Those who do not have self discipline will find it difficult to control the mind in meditation but those who discipline themselves by striving can discipline the mind.

37. Then Arjuna said,

Krishna, what happens to someone who knows the peace and harmony that controlling the mind brings but who simply does not have the self control to discipline the mind as it wanders from the path.

38. If one wanders from the spiritual path will he be confused in both the earth and spiritual realities and become scattered like clouds in the sky?

39. Krishna you have the answer. Remove the doubt that possesses me.

40. Then Krishna said,

No one is forever lost Arjuna. Eventually all remember the oneness of the Infinite.

41. When the body dies the infinite, immortal spirit returns to the world of the spirit for a time. There the spirit resides until it is ready to move on, regardless of whether it again reincarnates in this reality or not.

42. If the spirit chooses to be reborn in this reality, it also chooses the kind of life into which it will be born. It will chose a life that will advance it on its path to the perfect peace and harmony of understanding the oneness of the Infinite.

43. In this new life it will pick up where it left off in some previous life and will proceed on the path to greater understanding and increased peace and harmony.

44. In spite of the lapse of time it will pick up where it left off because it can never lose what it has come to understand in previous existences. A person who strives and meditates proceeds on the path ahead of those who simply perform the rituals which are the husks of true understanding and enlightenment.

45. Over a number of lifetimes a person emerges from his confusion in the manifestations of the Infinite in general and from confusion in the manifestations of desire in specific. Eventually he will achieve an understanding which will allow him to remain moment to moment centered in the oneness of the Infinite and live in peace and harmony.

46. Those who are moment to moment centered in the oneness of the Infinite find the perfect peace and harmony that eludes the man of intentional action, the acetic, and the man of knowledge.

47. Of all human beings those who are moment to moment centered in the oneness of the Infinite are those who live in perfect peace and harmony in all realities.


CHAPTER 7


Wisdom

1) Then Krishna said,

Focus on me, reside in me, and practice discipline. Merge with me and know the oneness of Infinity.

2) I will teach you of knowledge and wisdom. Attaining these two there is nothing else to pursue.

3) Only one human being in a thousand seeks peace and harmony and among those fewer still achieve peace and harmony in all dimensions.

4) There are eight earthly aspects of my nature; earth, air, fire and water, spirit, mind, intellect and ego or self.

5) These eight comprise my earthly dimension. I also have a higher nature which is at one with the Infinite.

6) The eight earthly aspects of my nature are a manifestation of Infinity. The nature of Infinity is change forever manifesting and disintegrating the potential of all things.

7) Since I am at one with Infinity, nothing is separate from me. The universe is no more than a string of precious gems and jewels around my neck.

8) Arjuna, I am the taste in water, the light in the sun and the reflected light from the moon. I am all the holy scripts and I am the sacred word OM, the sound of silence, courage in human beings.

9) I am the sweet fragrance of the earth. I am the brilliance in fire. I am the infinite, immortal spirit incarnating in all beings and creatures. I am the spiritual striving in all human beings.

10) I am the infinite potential of all beings. I am the understanding of the wise. I am the radiant splendor of all beauty.

11) I am the strength that is not confused in desire and emotion. I am the oneness of desire and detachment inherent in the peace and harmony of the oneness of the Infinite.

12) All the manifestations of nature, no matter how defined are a manifestation of the oneness of the Infinite with which I am one. I am not contained in them, but they are a manifestation of me.

13) All beings are confused in the manifestation of the oneness of the Infinite, confused in distinguishing all things one from the other. Few there are who see the oneness of all things, my unchanging oneness forever changing through manifestations and disintegrations.

14) It is difficult not to become confused in the manifestations of the Infinite. But those who moment to moment reside in the oneness of the Infinite see past the illusion of manifestations.

15) Many are confused in the manifestations of the Infinite and become confused in evil deeds because they perceive themselves as separate from the oneness of Infinity and consequently reside in their lower nature finding little peace and harmony in their lives.

16) People worship me as the embodiment of the oneness of Infinity for different reasons. The oppressed because of their confusion in suffering. The seekers of the purpose of life because of their confusion in life. The would be achievers because of their confusion in desire. The wise because of their wisdom.

17) The wise are set apart because they have disciplined their minds to stay moment to moment centered in the oneness of the Infinite. I am dear to the wise and they are dear to me. We are one.

18) All the seekers of peace and harmony are blessed but the wise who are moment to moment centered in the oneness of the Infinite, who consequently live in peace and harmony, are in fact at one with me and are everything that I am.

19) For most it takes many lifetimes to shed confusion in the manifestations of the Infinite and achieve the wisdom of the oneness of Infinity. Few can moment to moment reside in the oneness of the Infinite and see the oneness of all things in me.

20) Those who are confused in the manifestations of the Infinite become confused in the worship of gods who are themselves manifestations of the Infinite. Practicing various rites and rituals these human beings become confused in confusion.

21) No matter the form or nature of the god worshiped, those who worship that god in faith establish themselves in that faith as a manifestation of me.

22) Through faith the objects of desire are manifested; though in confusion as to the belief that it was the god worshiped as opposed to the Infinite oneness through which the object of desire manifested.

23) Those who in confusion worship manifested gods achieve finite rewards but those who moment to moment are centered in the oneness of all gods and the oneness of the Infinite are not confused in the manifestation of gods and achieve a life of peace and harmony in all dimensions and realities.

24) Those without wisdom believe that I am the intangible manifesting in this reality. They are ignorant that I am at one with the Infinite and that I am simultaneously manifested tangible and intangible undistinguished by the oneness of the Infinite.

25) Virtually all human beings are confused in the manifestations of the oneness of Infinity and confused in the manifestation of this earthly reality. They are without wisdom to know that I am infinite and immortal, unborn and undying and at one with Infinity.

26) Arjuna, I know all things past, present, and future because they are undistinguished by me. They are one. Yet there is no human being who consciously knows the oneness of Infinity that I embody.

27) At birth all beings are confused in distinguishing the manifestations of Infinity into endless dualities that arise from confusion in desire for physical survival. To survive, distinctions must be made in this reality but spiritual confusion comes in not seeing the oneness of all distinctions.

28) When human beings discipline themselves to stay moment to moment centered in the oneness of Infinity, they are no longer confused in the manifestations of the Infinite, no longer confused in dualities and distinctions and consequently live in peace and harmony.

29) Those who strive to moment to moment stay centered in the oneness of Infinity, come to know the oneness of Infinity because the self and their personal path of life in this reality and in all dimensions are no longer confused in old age and death.

30) Those who see the oneness of all aspects of nature, the oneness of all objects of worship, the oneness of all self sacrifice and devotion are centered in the oneness of the Infinite and do not distinguish death and so move from this reality to the other realities as one moves from one room to another. They exist in peace and harmony in all realities and in all dimensions.


CHAPTER 8


More Questions

1. Arjuna asked:

What is the Absolute truth?
What is the self?
What is Karma?
What is the earth?
What is the spiritual realms?

2. What is self-sacrifice? And how does one make such an offering? How are the dying reunited with you at the time of death?

3. Then Krishna answered,

The absolute truth is that everything is one.
The nature of that oneness is to manifest and to disintegrate the potential of all things.

4. The self and the earth are both manifestations of the Infinite oneness. Karma is simply a path that is followed whether it be the path of a human being or the path of the earth or the path of the universe. The spiritual realm is the intangible dimension that is dismissed by tangible beings and yet never ceases to influence all beings.

5. At the time of death, as at the time of birth and all during life, all beings are united in oneness with me. If at the time of death, one is contemplating the oneness of Infinity, that person's infinite, immortal being will become immediately conscious of me at the time the body dies.

6. If one is thinking of something other than the oneness of the Infinite at the time the body dies, then the consciousness will gravitate to whatever it was focused on at the time of death.

7. Therefore, moment to moment meditate on the oneness of the Infinite so that at the time of death you will not become confused in the manifestations of the Infinite but will immediately be in harmony with the oneness of the Infinite and you will experience peace and love.

8. The disciplined mind which moment to moment meditates on the oneness of the Infinite does not distinguish life and death and so at the time of death, when the heavy manifestation of the body is cast off, the spirit in its freedom merges into the perfect peace and harmony of the oneness of the Infinite.

9. Moment to moment meditate on the oneness of the Infinite, the potential of all things. Infinity is infinitely subtle, yet manifests and disintegrates all things. It is inconceivable because it is infinite; brighter than a billion suns, darker than the blackest void and yet it is neither light or dark.

10. One who meditates moment to moment on the oneness of the Infinite, who at the time of death focuses the vital energies between the eyebrows into the chakra there, will at the time of bodily death become one with the Infinite and experience the natural peace and harmony of oneness.

11. I will tell you about this experience of oneness with the Infinite, which is corroborated by all of the holy scriptures and is known by those who have disciplined their minds to moment to moment meditate on the oneness of the Infinite and who are therefore not confused in desire and passion.

12. At the time of death, close off the bodily senses and center the mind in the heart chakra and move the vital energies into the brow chakra.

13. Then think the word OM which represents the essence of the oneness of the Infinite. As you leave your body, you will transcend into the perfect peace and harmony of the oneness of the Infinite.

14. For those who discipline their minds to moment to moment meditate on the oneness of the Infinite, peace and harmony come naturally into their lives.

15. Those who moment to moment meditate on the oneness of the Infinite are great souls who do not distinguish the mortality of the body, nor suffering, nor a sense of separateness from all things.

16. The universe moves in cycles of manifestations and disintegrations, in cycles of birth and death, forever and ever. But those who moment to moment remain centered in the oneness of the Infinite do not distinguish these cycles and therefore transcend life and death.

17. When one understands that one day in the Infinite is equal to 1000 aeons in this reality and one night is equal to 1000 aeons in this reality she begins to understand the manifestations of days and nights.

18. As the cosmic day of Infinity dawns, then all potentials of Infinity manifest from the Infinite oneness. With the coming of night, all manifestations disintegrate back into the Infinite oneness.

19. At every micro moment the potential of the Infinite manifests while at every micro moment the manifestations of the Infinite disintegrate back into the oneness of the Infinite. There is no beginning or end to this. Only by distinguishing beginnings and endings do beginnings and endings
manifest.

20. At the core of all the manifestations of the Infinite and at the core of the infinite potential of the Infinite, is the oneness of all things. The common denominator of every thing is the oneness of every thing.

21. The essence of all things is the oneness of the Infinite. Those who understand the oneness of the Infinite and moment to moment meditate on this oneness live in peace and harmony and never mentally experience separation from the Infinite and do not become confused in the manifestations of the Infinite.

22. Through single-minded devotion to disciplining the mind to moment to moment mediate on the oneness of the Infinite, the source of all creation and the nature of all beings, one experiences perfect peace and harmony in all dimensions.

23. Arjuna, there are two possibilities for each soul after death. One is rebirth by choice and the other is rebirth by default.

24. Those who moment to moment meditate on the oneness of the Infinite are not confused in the manifestations of the Infinite and follow the path of the sun, the path of light, of fire, of the full moon and live in peace and harmony in all dimensions and are reborn by choice.

25. Those who are confused in the manifestations of the Infinite and distinguish all things follow the path of night, the path of darkness, of smoke, of the dark moon and do not live in peace and harmony in this reality or in any dimension and are reborn into this reality by default due to their confusion in the manifestations of the Infinite.

26. These two possibilities of birth into this reality by choice and birth by default have always existed and will always exist.

27. One who is centered moment to moment in the oneness of the Infinite is aware of these two possibilities and fully understands them. Those who understand these two possibilities are never confused in the manifestations of the Infinite.

28. There is no question that knowledge and study of the holy scriptures, and service to others, and charity and austerity are each beneficial to everyone who practices them but only by remaining moment to moment centered in the oneness of the Infinite will one achieve perfect peace and harmony in all realities and all dimensions.


CHAPTER 9


The Mystery of Oneness

1) Lord Krishna said,

Because of your confusion in the manifestations of war and your faith in me, I will reveal to you the most profound and sublime secret of the Infinite. With this wisdom coupled with discernment you will find the path to peace and harmony in all that you do.

2) This wisdom, this mystery, this purifier of mortal confusion in this reality, is easy to practice, easy to experience, in harmony with the peace and harmony of the oneness of the Infinite, unchanging in its essence and ever changing in its manifestations and disintegrations.

3) Those who do not see the truth of the oneness of the Infinite, Arjuna, are confused in the manifestations of the Infinite and are confused in the endless cycles of birth and death in this reality.

4) I am at one with the Infinite, the metaphorical embodiment of It, and all creatures and beings are a manifestation of this oneness but all creatures and beings together do not comprise all of me.

5) It is the potential of the oneness of the Infinite which I embody, that manifests and sustains all creatures and beings but they do not exist in me and I am not in my totality contained in them.

6) As the great winds blow across the entire earth but are confined in the manifestation of space, all creatures and beings occupy the manifestation of the earth which is a manifestation of myself which is a manifestation of the oneness of the Infinite.

7) At the end of time all these creatures and beings disintegrate into the oneness of the Infinite and immediately the potential of the Infinite begins another cycle and manifests them again.

8) It is the nature of the Infinite to manifest all potentials, sustain them, and disintegrate them back into itself and then to begin again the process of manifesting, sustaining and disintegrating. I am the embodiment of the oneness of the Infinite and as such it is my nature to follow the pattern of the Infinite manifestations and disintegrations.

9) Arjuna, I am detached from this entire process and so I am not bound by it. I am not bound to the manifesting and disintegrating of this process of never ending change.

10) With me as the embodiment of the oneness of the Infinite, all potentials both tangible and intangible, both stationary and mobile, manifest and disintegrate and thus the world goes round and round and the Universe expands and contracts.

11) When I take on a human form, those confused in the manifestations of the Infinite do not perceive my higher existence as the embodiment of the oneness of the Infinite potential.

12) Confused in the manifestation of the Infinite, the confused perceive themselves as separate from others. Consequently, their knowledge is the knowledge of the manifestations of the Infinite and thus superficial. Their lives are full of confusion in wrong doing and they do not realize that all their works are in vain.

13) But the great souls, through their wisdom, know that I am the embodiment of the oneness of the Infinite and center themselves moment to moment in that oneness. They know me as the unchanging Infinite which manifests and disintegrates all potentials forever.

14) Moment to moment centered in the oneness of the Infinite and perceiving me as the embodiment of that oneness, the wise honor their vows to me, continuously sing the praise of peace and harmony, strive to stay centered in oneness, devote themselves to oneness, discipline their minds and constantly worship the oneness of Infinity.

15) Those who are wise, in their wisdom, when they see oneness, they see me and when they see diversity, they also see me. Everywhere they look they perceive unity.

16) In religion, I am the rites and the rituals as well as the sacrifice and the offering. I am the healing medicines and the sacred mantras. I am the fire which consumes the offering and I am the one who offers it as well as the one who receives it.

17) I am the father as well as the mother of the universe, the male as well as the female. I am knowledge, the purifier, the sacred syllable OM, I am the sacred scriptures.

18) I am the way of peace and harmony. I am the foundation of all worlds and dimensions, the abode of all creatures and beings, the inner essence in all that lives. I am the peaceful and harmonious refuge, I am the loyal and true friend, I am the beginning, the in-between and the end of all manifestations. I am the infinite womb. I am the eternal, imperishable seed of creation.

19) I am heat, I am the sender and withholder of rain, I am the infinite, immortality of every soul and I am bodily death. I am the manifestation of the Infinite and the potential manifestation of what is not.

20) Those who perform the sacred rituals at the appointed times will emerge from confusion in the manifestations of the Infinite and live in increasing peace and harmony. They will become centered in the oneness of the Infinite and experience peace and harmony in all dimensions.

21) As long as the human consciousness is confused in the manifestations of this world, they remain bound to endless cycles of life and death in this reality. Confusion in desire is the chain of bondage.

22) Those who moment to moment stay centered in the oneness of the Infinite, though they may chose to reincarnate in this reality, do so by choice; through wisdom, and not by ignorance and confusion in the manifestations of the Infinite.

23) Those who perform the sacred rituals of other religions also worship me because I am the embodiment of the oneness of all religions.

24) I am the object of all worship but unless the worshiper sees me as the embodiment of the oneness of all religions, he will be confused in the manifestations of his particular religion and therefore will not live in true peace and harmony.

25) Those who worship the saints go to the saints. Those who worship their ancestors go to their ancestors. Those who worship the spirits go to the spirits. Those who are centered in the oneness of the Infinite reside in peace and harmony in all dimensions.

26) No matter what is offered to me in devotion - a leaf, a flower, a piece of fruit, a drop of water - it is an acknowledgment of the oneness of the Infinite and manifests peace and harmony in all dimensions.

27) Consider all your acts as acts of devotion, whether eating, praying, giving help, working or resting and you will remain centered in the oneness of the Infinite and live in peace and harmony.

28) If all your acts are acts of devotion, you will avoid confusion in the manifestation of the Infinite and confusion in distinguishing good and bad. You will remain centered in the oneness of the Infinite and live in peace and harmony.

29) I see all creatures as one, not distinguishing one from the other, lesser or greater, large or small, strong or weak. Those who worship me remain centered in the oneness of the Infinite and are not confused in distinctions and live in peace and harmony with all creatures.

30) If the most confused person in this reality centers himself in the oneness of Infinity, he will find peace and harmony manifesting in his life.

31) If a person disciplines his mind to remain centered in the oneness of the Infinite, he will be centered in me and will never become lost in confusion in the manifestations of this reality.

32) No matter what your race, sex, nationality, or religion, if you remain centered in the oneness of the Infinite, you will live in peace and harmony in all dimensions.

33) Wise world rulers and sages seek peace and harmony. If you find yourself confused in suffering, then meditate on the oneness of the Infinite and your confusion will dissipate and you will return to a state of peace and harmony.

34) Discipline your mind with oneness, love oneness, serve oneness, and worship the oneness of the Infinite and you will easily see your path of life and live in peace and harmony.


CHAPTER 10


Divine Manifestations

1. Then Lord Krishna said,
Arjuna, listen to me for I have more to teach you and through these teachings you will emerge from your confusion.

2. Neither the gods or the sages know me because they are a manifestation of me and as a manifestation of me they are only a part of me; at one with Infinity, but still only a part.

3. The wise who understand that Infinity which I embody is unborn and without beginning are centered in the oneness of the Infinite and not confused in Its manifestations, which are in fact born and have beginnings.

4. Understanding and ignorance, truth and falsehood, pleasure and pain, birth and death, fear and courage, glory and shame,

5. honor and disgrace, being and non-being, tangible and intangible, joy and suffering, violence and non-violence and all degrees of duality are in me one and the same.

6. The seven ancient and great sages and the four racial ancestors were manifestations of the Infinite as were the ancestors of all creatures.

7. Those who are centered in the oneness of the Infinite understand the nature of the Infinite and its unchanging manifestations and disintegrations of all potentials creating the illusion of change in the manifested reality. They are one with me.

8. I am the embodiment of the oneness of the Infinite and therefore the source of all manifestations. The wise who are centered in this oneness of the Infinite are at one with me and live in peace and harmony in all dimensions.

9. The wise are moment to moment centered in the oneness of the Infinite, they devote their lives to oneness, all their energy is focused on oneness. When they speak to one another, they speak of oneness and they teach oneness and they live in peace and harmony.

10. The wise who discipline their minds to moment to moment stay centered in the oneness of the Infinite possess understanding and knowledge and are at one with me.

11. Because they are centered in the oneness of the Infinite, they do not live in the darkness of confusion in the manifestations of the Infinite but in the light of wisdom and peace and harmony.

12. Then Arjuna said,

Lord Krishna, you are the embodiment of the oneness of the Infinite, the supreme Brahman, perfection, the ultimate peace and harmony, unborn, the essence and nature of the Infinite potential.

13. The ancient sages and seers, epic poets and saints have declared your perfect peace and harmony and now you have yourself declared it to me.

14. Lord Krishna all that you have said to me I know to be the truth. No manifestations of the Infinite oneness, no god or demon knows your infinite essence and nature.

15. Only you Lord Krishna know yourself, know the Infinite oneness. You are perfect among humanity, manifester of all beings and creatures, sustainor of the universe, king of kings, lord of lords, creator, sustainor and master of the universe.

16. Lord Krishna, tell me of your divine nature. Without reservation tell me of the essence of the oneness of the Infinite; of the source of all manifestations and disintegrations.

17. Lord Krishna teach me to meditate so that I may moment to moment experience the perfect peace and harmony of the oneness of the Infinite. Tell me upon what aspect of your infinity shall I focus my being and my essence.

18. Lord Krishna tell me again of the path to perfect peace and harmony in the oneness of the Infinite. Tell me. I can never hear enough of your immortal truth.

19. Then Lord Krishna said,

As you wish Arjuna, I will tell you of my divine manifestations, but only the most evident ones because the manifestations of the Infinite are without number.

20. I am the self which is at one with Infinity and which resides in every living and non-living thing. I am the physical beginning, middle and end of all manifestations of the Infinite.

21. I am Vishnu, king and lord of all the gods, I am the light of the radiant sun, I am the lightning of the storm as well as the storm itself. I am the light of the moon which dominates the stars at night.

22. I am the most sacred of all sacred scriptures of all religions. I am Indra, king and lord of the lesser gods. I am the mind that experiences through the senses. I am the consciousness of all living things.

23. I am the lord of all that is deemed good. I am the king of all forms of wealth. I am the purifying essence of all fire. I am the most majestic of all mountains.

24. I am the highest and most holy of all priests. I am the most fierce and powerful among generals. I am the vast ocean among bodies of water.

25. I am the greatest of all seers. Among sounds, I am the eternal syllable OM. Among mantras I am the most sacred. In regards to what endures in this reality, I am the Himalaya mountains.

26. Among trees, I am the sacred fig tree. I am the wisest of all the sages. I am the unexcelled composer among musicians. I am the most holy of all the saints.

27. I am unborn, infinite and immortal. I am the most majestic of all horses and the noblest of the royal elephants. Among human beings, I am the king of the world.

28. Among weapons, I am the thunderbolt. Among cattle, I am the magical wish granting cow. I am the power of sex and the god and goddess of love. Among snakes I am the King Cobra.

29. I am the cosmic serpent. I am water. I am the restraining power of death.

30. I am the pious son of demons. I am the lion among animals; the eagle among birds, the shark among fish. I am time that measures all things.
31. I am the purifying force of the wind. I am the perfect warrior. Among reptiles, I am the crocodile. Among rivers, I am the mighty Ganges.

32. I am the beginning, middle and end of all manifestations of the Infinite. Of knowledge, I am knowledge of the self. I am the logic of all debate.

33. I am the first and last letter of all alphabets. I am the infinite intelligible combination of words. I am time eternal. I am Brahma, the Infinite facing everywhere at once.

34. I am death, the disintegrator of all manifestations of the Infinite. I am the potential of all possibilities. I am the masculine and the feminine energies. I am fame, beauty, fortune, memory, intellect, loyalty and forgiveness.

35. I am all religious chants. I am the meter of all sacred songs. I am all the months of the year. I am all the seasons.

36. I am chance in all games of chance. I am the radiant brilliance of gemstones. I am victory and defeat. I am effort and resolve. I am the good of the virtuous. I am the clarity of the lucid.

37. I am all the prophets. I am each human being. I am all the epic poets. I am all the inspired singers and bards.

38. I am the scepter of all monarchs. I am the morality of humanity. I am the enigma of all mysteries. I am the wisdom of the wise.

39. Arjuna, I am the seed of all living things. I am all the manifestations, animate and inanimate, tangible and intangible of the Infinite.

40. Arjuna, I am the embodiment of Infinity. Of my nature all the examples I have given you are nothing when compared to my total Infinite nature.

41. All that you perceive, all that you can conceive and all that you cannot conceive, I am.

42. But what use is this trivial list of my various natures and aspects to you. All you need to know is that I am more than everything. I am Infinity. The entire cosmos is less than a speck of dust when measured against my Infinity.


CHAPTER 11


Infinite Form

1. Arjuna said,

Krishna out of compassion you revealed to me the mystery of the self. Through your words my delusion is gone.

2. Krishna, you have revealed to me the nature of the manifestations and disintegrations of all creatures and beings, as well as the nature of the infinite, immortal soul.

3. Krishna, as you have described your infinite, immortal self, I now long to see your form in all its majesty power and glory.

4. Krishna, if you think my being is strong enough and my senses capable, I beseech you to show me your true self.

5. Then Lord Krishna said,

Arjuna you see me in hundreds of thousands of diverse and divine forms as well as in infinite colors and shapes.

6. See the light of the sun, the moon and the stars. See the great storms, the magnificent dawn and the mighty winds.

7. Arjuna, look and see the entire universe, see the living and the inanimate, and all that you can imagine in your mind's eye. I embody all these within my form.

8. But Arjuna, I realize that you cannot truly see me with your physical eyes or even your mind's eye, so I will give you a divine eye with which to see my infinite form.

9. Sanjaya said,

Oh King, after saying this, Lord Krishna revealed his infinite self to Arjuna.

10. Krishna manifested infinite faces, countless mouths, revealing perfect mysteries, eyes revealing enigmatic visions, heavenly jewels everywhere, and unimaginable weapons of power.

11. Clothed in divine garments and garlands, and anointed with heavenly perfumes and oils, he showed his all encompassing infinite form facing in all directions simultaneously.

12. If a thousand suns were to rise in the heavens it would be as a candle flame measured against the earth's sun, such was his brilliance.

13. Arjuna saw the infinite distinctions of Infinity, infinite parts and infinite destinies, all as one, embodied in Lord Krishna.

14. Filled with electrified amazement, his hair standing on end, Arjuna bowed his head to Lord Krishna and joined his hands in reverence and homage and said,

15. Lord Krishna, I see within your infinite form all beings from the most physical to the most divine, as well as all creatures great and small. I see Infinity and Brahma on the lotus throne. I recognize all the ancient prophets and seers as well as the celestial serpents.

16. I see your infinite form everywhere, infinite numbers of arms, stomachs, mouths and eyes. Krishna, I see the oneness of Infinity without beginning, middle or end.

17. I see your heavenly crown and infinite jewels, your mace and your discus, with the infinite light. You are like a blazing sun whose magnificent rays extend forever.

18. I acknowledge you as the Infinite oneness, the perfect knowledge of the Infinite, the refuge of the living, the guardian of the infinite destinies, the primal human being, all of humanity past, present and future.

19. Krishna, beginning, middle and end are one within you. You are perfect power. The light of sun and moon is embodied in your eyes. Your mouth contains the consuming fire, your brilliance radiates the entire cosmos.

20. Krishna, your oneness fills all of heaven and earth. All worlds tremble before your magnificent and terrible aspects.

21. All beings enter your presence. Some in fear and dread bow before you with hands together in homage and respect. Endless crowds of great sages and saints hail you and sing sublime hymns of praise to you.

22. When gazing upon your divine essence, even the highest celestial beings are amazed and overwhelmed by you.

23. Krishna, seeing your almighty essence, your countless mouths and eyes, your infinite form, your multitudes of arms, thighs, feet, stomachs, teeth and fangs, all worlds tremble before you as I do.

24. Krishna, I see you standing on the earth yet touching the clouds with rainbows of exquisite colors. Your countless mouths are open and your myriad eyes are blazing. I gaze upon you and my entire being quakes, my resolve is gone as well as my peace of mind.

25. When I see the teeth and fangs within your open mouth, I see the purging fire at the end of time. I am in a daze without a sense of direction and without a place to hide. Oh Krishna, Lord of the Universe have mercy on me.

26. I see all the sons of the blind King Dhritarashtra and all their warriors and generals and kings as well as Bhisma, Drona and Karna. I also see all those on our side.

27. I see them all rushing head long into your terrible jaws, crushed by your teeth and pierced by your fangs. I see their bodies crushed between your teeth and their heads cracked open.

28. As all the rivers rush into the ocean, I see all these warriors, kings and generals rushing into your mouth, into the blazing jaws of death.

29. As moths in disoriented frenzies fly into the destructive flame, so all worlds hurl themselves into your blazing jaws of death.

30. Krishna, your infinite mouths lick up the infinite worlds, devouring them in explosive flames. Your terrible radiance engulfs all creatures and beings, all worlds, all manifestations of the Infinite, and disintegrates them all in fire.

31. Tell me Krishna, who are you in this terrifying form. I bow to you hands together in homage praying for mercy. I desire to know your beginning. I desire to understand you and know your purpose.

32. Then Krishna said,

I am never ending time, forever moving forward creating and destroying all worlds and I have come to destroy this world. It does not matter what you do Arjuna, all the warriors, generals and kings arrayed before you will cease to exist.

33. Therefore, arise Arjuna, conquer your enemies, achieve glory and travel your path of kingship. All those who you see are already sentenced to death. You are just my instrument.

34. Go ahead and kill Drona, Bhishma, Jayadratha, Karna and all their brave warriors. I have already determined they are to die in battle. Do not hesitate or worry. Do not be afraid. Fight and you will conquer your enemies in battle.

35. Sanjaya said,

When Arjuna heard all this he began to tremble and shake all over. He put his hands together and bowed before Krishna and said,

36. Krishna, it is fitting and proper that all creatures and beings, all worlds, praise you, bow and pay homage to you. Before you all evil flees to the far reaches of Infinity and all saints and sages gather before you and bow down.

37. And why should not they bow down and pay homage to you. All
definitions of you no matter how great, limit you. You are the embodiment of the Infinite oneness. You are the Lord of all, you encompass the entire cosmos and you are indestructible. You are the unlimited unbounded potential of Infinity and yet even more than the Infinite potential.

38. You are the primordial God and the primordial human beings, the resting place of all creatures and beings. You are the knower as well as what is known. You are every manifested and potential shape and form, your nature and your essence pervades every single thing and non-thing.

39. You are the nature, essence and infinite aspects of the wind, death, fire and water. You are the moon and the creator of all that is born, the male and female essence of all creatures and beings. A thousand thousand times I bow and pay homage to you.

40. You are behind me, in front of me, to my left and to my right, above me and below me as well as within me. You are boundless and your power is infinite. You pervade and permeate everything and every non-thing. You are one with Infinity, the potential of Infinity, the manifestations of Infinity.

41. Krishna, in the past I have through ignorance treated you as any other trusted friend failing to perceive your divine nature.

42. If I have ever publicly or privately, in sport or at rest, sitting, resting or at meals offended you, I ask your unfathomable pardon for my ignorance.

43. You are the creator and manifestor of the world and all it contains both animate and inanimate. You are the all knowing teacher. It is only out of ignorance that all of humanity does not worship you. In all realms, in all dimensions, in all realities you have no equal.

44. I bow before you begging forgiveness for my transgressions as a child before its parents, as a friend to a friend, as a lover to his beloved.

45. I rejoice at seeing you as no one has ever seen you before and yet this vision of you fills me with fear. Please let me see you in the form with which I am familiar. Be merciful Lord of lords, abode of the Cosmos.

46. Oh Lord of lord, let me see Krishna with his crown upon his head and his mace and discus in his hands. Please abandon this thousand armed vision of infinite power.

47. Then Lord Krishna said,

Arjuna, I have favored you by sharing with you a vision of my Infinite form; cosmic, without beginning or end, radiant, and primal. In the history of time, I have allowed very few to see me in my infinite totality.

48. No human being by embracing the sacred texts, nor by worship, nor by charity, nor by religious rituals, nor by asceticism, can see me in my Infinite form; only you Arjuna.

49. Arjuna do not tremble or become confused in this vision of my Infinite form. Let go of your confusion in fear and again become peaceful. Behold my familiar form.

50. Then Sanjaya said,

After saying this Krishna resumed his familiar human form and allowed the terrified Arjuna to overcome his confusion in fear and to catch his breath.

51. Then Arjuna said,

Krishna seeing your familiar form I have pulled myself together and I am returning to my composed and rational self.

52. Then Krishna said,

My Infinite form which you have seen is almost never revealed. Even the most evolved celestial beings constantly crave to see my Infinite form.

53. Not by embracing the sacred texts, not by scriptures, not by charity, not by religious rituals, not by asceticism can a human being see me as you have seen me.

54. Only those who are moment to moment centered in the oneness of Infinity, who are totally devoted and committed to staying centered in this oneness, can see me in this Infinite form, can know me and enter into me, Arjuna.

55. Those who prefer above all things to remain centered in the oneness of the Infinite, who are not confused in desire and attachment to the manifestations of the Infinite, who have no hostile feelings to any being or creature, only those so devoted enter into me, Arjuna.


CHAPTER 12


Devotion

1. Arjuna asked Krishna,

Who is more in harmony, those who worship the manifested forms of you or those who worship the Infinite oneness?

2. Krishna answered,

Those who worship the manifested forms of me with unwavering faith live in harmony in this reality.

3. Those who worship the Infinite oneness, imperishable, unmanifested potential, unnamed, without form, inconceivable, omnipresent unchanging in oneness, ever changing in infinite manifestations and disintegrations, and who remain moment to moment centered in the Infinite oneness achieve harmony in all dimensions and realities.

4. Not confused in the manifestations of the senses, centered in the oneness of Infinity, at peace and in harmony with all beings and creatures, those who worship the Infinite oneness live in peace and harmony.

5. It is more difficult for one to worship the Infinite oneness because of the limitations of the infinite immortal spirit when incarnate in the human body.

6. It is easier for human beings to focus on the manifestations of my infinite nature, and therefore worship these manifested forms, meditate upon these forms and devote their lives to these forms.

7. When human beings worship, meditate and devote themselves to these forms, they transcend confusion in life and death and increase the peace and harmony in their lives.

8. If you focus your mind on these manifested forms as well as your intellect, you will one by one transcend confusion in the infinite manifestations of the Infinite and at some point become one with me and transcend the illusion of this reality.

9. If you have trouble focusing your attention away from these manifestations, then you should increase the time you spend in meditation which is the vehicle to becoming moment to moment centered in the oneness of the Infinite.

10. If one cannot discipline the mind to meditate, then one should act in harmony with my nature, dedicating all actions to the manifestations of my Infinite nature.

11. If acting in harmony with my nature cannot be achieved, then one can surrender the ego and release all attachment to the fruits of one's action.

12. Knowledge of me is better than the mindless practice of religious rituals and meditations; the experience of me is better than knowledge of me. But releasing attachments to the fruits of one's actions is superior to meditations. Releasing attachment frees one from confusion in the manifestations of desire which is the basic impediment preventing one from centering himself or herself in the oneness of the Infinite and achieving peace and harmony in her life.

13. Those who become centered in me become centered in the oneness of the Infinite, they are friendly and compassionate, they do not see themselves as being separate from others, they are not confused in possessions, nor do they distinguish pleasure and pain, and they are forgiving.

14. Those who are centered in me, discipline their minds, maintain their resolve, dedicate and devote themselves to me and therefore to the oneness of the Infinite, live in peace and harmony in this reality.

15. Those who are centered in me are in harmony with this world and the world with them. They are not confused in elation, fear, anxiety or anger but live in peace and harmony.

16. Those who are centered in me are detached, clear, indifferent, untroubled, efficient, without confusion within involvement, and are committed to peace and harmony.

17. Those who are centered in me are not confused in joy or hatred, grief or desire. They do not distinguish fortune or misfortune. They live in peace and harmony.

18. Those who are centered in me do not distinguish friend or foe, honor or contempt, hot or cold, pleasure or pain, nor are they confused in attachments to the manifestations of the Infinite.

19. Those who are centered in me do not distinguish praise or blame, they are silent, in harmony with their paths of life, at home no matter where they happen to be, and firm in their devotion to me.

20. Those who are devoted to moment to moment remaining centered in the oneness of the Infinite, who are not confused in the manifestations of the Infinite, the manifestations of desire and attachments, who live in peace and harmony, and who therefore understand my teachings and are at one with them, they are at one with me and all that I am in this and all other realities and dimensions.


CHAPTER 13


Knowing the Field

1. Lord Krishna said,

The field represents the human body Arjuna and one who understands the field is referred to as the knower of the field.

2. I am the knower of all fields. When one understands the field as well as the knower, one has acquired true knowledge.

3. Listen and I will explain the nature of the field and how it changes as well as the power of the knower of the field.

4. Ancient seers and sages have sung of this knowledge in many ways as well as expounded on it in precise arguments.

5. The field contains the major earthly elements, mind, sense organs, intellect and the unmanifested energy of the Infinite from which these manifestations evolved.

6. In summary, the field and its modifications are thus the body, desire and aversion, pleasure and pain, conscious and will.

7. Those who know the knower and the field are centered in the oneness of Infinity, are humble, non-violent, patient, honest, respect their teachers, are steadfast, pure and self restrained.

8. Those with knowledge are not confused in the field, or the senses, or birth, suffering, old age, disease or death.

9. Those with knowledge are not confused in attachments, or involvements in spouse, children, or home. They do not distinguish good fortune or bad. They are devoted to remaining centered in the oneness of Infinity.

10. This single-minded focus is oneness. They prefer solitude and do not follow the crowd; they live in peace and harmony.

11. Remaining moment to moment centered in the oneness of the Infinite, thus remaining centered in knowing, the field and the knower, this is true knowledge. Everything else is ignorance.

12. I will teach you what is to be known and then you will understand your infinite immortality which has no beginning or end, neither being or non-being.

13. This knowledge of the oneness of the Infinite, is called Brahman, whose hands and feet reach everywhere, whose head and face see everywhere, who hears everything; permeating the world, enveloping all.

14. Infinity, Brahman, lacks all sense organs, but senses everything, manifest and unmanifest, attached to nothing but manifesting everything. Being undistinguished oneness yet experiencing all qualities and manifestations.

15. Infinity, Brahman, both within and outside all beings, animate and inanimate, too subtle to be consciously known, simultaneously far and near.

16. Infinity, Brahman, one yet manifested as the myriad creatures, the sustainor of all creatures and beings, as well as their creator and disintegrator.

17. Knowledge is the light of all light and encompasses darkness. Oneness is the light which resides in every being and creature. Light is knowledge, the object of knowledge and the goal of knowledge.

18. I have revealed to you that the field is a manifestation of the Infinite oneness and that the knower is also a manifestation of the Infinite oneness. Knowledge is remaining moment to moment centered in the oneness of the Infinite. Those who know live in peace and harmony.

19. Know that both the spirit of beings and the nature of beings have no beginning. Both are manifestations of the Infinite oneness as are their manifested qualities and their manifested changes.

20. Nature is considered the cause of the manifestations of change in the earth. Confusion in the manifestations of the Infinite is the cause of the experience of joy and suffering in human beings.

21. The infinite immortal spirit is incarnate in the human body and therefore experiences the manifestations of this reality through the senses. These sensuous experiences which begin at conception cause confusion in the manifestations of the Infinite.

22. The infinite immortal spirit incarnate in the human body is the witness, consoler, sustainor, and enjoyer of incarnation.

23. Those who recognize the infinite immortal spirit, which is at one with the Infinite, as the true reality and recognize the disintegrating manifestation of the human body and its integration with the earthly manifestations as a transient aspect of the true reality, incarnate in this reality by choice and not out of confusion in the manifestations of this reality.

24. Some of those who know the true self and the oneness of the Infinite come to this knowledge by meditation, some by the pursuit of knowledge and some by action of selfless service.

25. Some achieve knowledge of the oneness of the Infinite, despite their confusion in ignorance, by following the instructions of a teacher who is centered in the oneness of the Infinite.

26. Whatever manifests in this reality, animate or inanimate, Arjuna, does so by the union of the field and the knower, the union of manifestations and the infinite, immortal spirit.

27. Those who know are centered in the oneness of the Infinite and see oneness everywhere in the manifestation and disintegration of Infinity.

28. The knower who is centered in the oneness of the Infinite, sees Brahman in everything, oneness in everything, including himself, and so lives in peace and harmony and avoids harming any living creature other than for the necessity of sustaining the body.

29. Those who truly know, understand that all actions are one and undifferentiated and that the infinite immortal self is constant and unaffected by earthly actions.

30. When one knows that all creatures are a manifestation of the Infinite oneness and one sees the one in the many, he lives in peace and harmony.

31. The infinite immortal spirit which is incarnate in the human body is without beginning, undistinguished, and deathless. Even though the infinite immortal spirit temporarily resides in the human body, it remains constant, unaffected by actions in this reality.

32. Just as the Infinite oneness which permeates the entire cosmos and all its parts is unchanging in its oneness, so the self is unchanging even though incarnate in the body.

33. As one sun illuminates the earth, one knower illuminates the field that it inhabits.

34. They live in peace and harmony who understand the oneness of the Infinite and are not confused in the manifestations of the knower of the field but know the independence of the infinite immortal spirit from the finite mortal body.


CHAPTER 14


Three aspects of Nature

1. Lord Krishna said,

I will now teach you more Arjuna. I will teach you about wisdom that transcends knowledge. With this wisdom all the saints and sages have lived in peace and harmony.

2. Those who rely on this wisdom are centered in the oneness of the Infinite and are not confused in fear of rebirth and death and consequently live in peace and harmony.

3. My womb is the Infinite and within the Infinite resides the seed of all the potential manifestations and from these seeds manifest all creatures and beings.

4. Infinity is the great womb of all potential forms that manifests in all earthly wombs.

5. Pleasure, passion and ignorance are the three aspects of human nature which confuse the infinite immortal spirit in this reality.

6. Pleasure, even when it is pure and enlightening, confuses one in attachment to joy and knowledge, Arjuna.

7. Passion is emotion and a manifestation of desire and craving and confuses one in attachment to action.

8. Ignorance is delusion and is a manifestation of negligence, lethargy and
sleep.

9. Pleasure confuses one in joy. Passion confuses one in action. Ignorance confuses one in lethargy.

10. When one of the three aspects of human nature, pleasure, passion or ignorance dominates the other two, it thrives.

11. When confusion in pleasure dominates, the body exists in joy and happiness which like all things are transient.

12. When confusion in passion dominates the body, then greed, attachment to action, and desire manifest.

13. When confusion in ignorance dominates the body, then delusion, lethargy, negligence, and inactivity manifest.

14. When confusion in pleasure is prevalent at the time the body dies, the infinite immortal spirit becomes confused in the absence of pleasures and gravitates back to the womb seeking pleasure.

15. When confusion in passion is prevalent at the time the body dies, the infinite immortal spirit becomes confused in post death peace and harmony and gravitates back to the womb seeking action.

15 a. When confusion in ignorance is prevalent at the time the body dies, the infinite immortal spirit becomes confused in the post death light of knowledge and gravitates back to the womb seeking darkness.

16. The fruit of being centered in the oneness of the Infinite is peace and harmony but the fruit of confusion in pleasure, passion and ignorance is confusion in death and rebirth.

17. From pleasure manifests joy, from passion manifests greed and desire, from ignorance manifests negligence, lethargy and delusion.

18. Those who are confused in pleasure at the time of death are reborn, those confused in passion are reborn, those confused in ignorance are reborn.

19. When one is centered in the oneness of the Infinite and therefore possesses knowledge which prevents confusion in the manifestation of pleasure, passion and ignorance, she lives in peace and harmony.

20. When one is centered in the oneness of the Infinite and therefore possesses knowledge which prevents confusion in the manifestation of pleasure, passion and ignorance, she is not confused in birth, death and old age and exists in peace and harmony in all dimensions and all realities.

21. Then Arjuna said,

Lord Krishna what distinguishing characteristics can be observed in one who is not confused in the manifestations of pleasure, passion and ignorance and how does one transcend confusion in pleasure, passion and ignorance.

22. Then Lord Krishna said,

Those who are not confused in pleasure, passion or ignorance do not value joy, they desire nothing and their words relate the truth but above all they live in peace and harmony with all creatures and beings as well as the earth.

23. Those who are not confused in pleasure, passion or ignorance do not distinguish the manifestations of the Infinite. They are indifferent to events that impact upon them regardless of their nature. They are steadfast in their devotion to peace and harmony and understand that the manifestations of the Infinite are continually disintegrating.

24. The person of knowledge is centered in the oneness of the Infinite and is therefore self reliant, does not distinguish pleasure or pain; clay, stone, or gold; friend or foe; blame or praise.

25. The person of knowledge is centered in the oneness of the Infinite and is not confused in the manifestations of pleasure, passion or ignorance. She does not distinguish honor and disgrace, allies or enemies.

26. One who disciplines his mind to remain centered in the oneness of the Infinite, devotes his entire being to oneness, is not confused in the manifestation of pleasure, passion or ignorance and lives in peace and harmony.

27. I am the embodiment of the oneness of Infinity, immortal and immutable in oneness, the foundation of peace and harmony in all realities and all dimensions.


CHAPTER 15


The Supreme Self

1. The sages speak of the unchanging sacred fig tree with its roots in the heavens and its branches in earth. The leaves on this tree are the sacred scriptures and he who knows them achieves peace and harmony.

2. The essence of this tree is upside down but the roots which grow up arch back down and the branches which grow down also arch back up. Thus both the earthly and spiritual realities are intertwined.

3. The true nature of this sacred tree is not perceived with the conscious mind; not its beginning, its end or its nature. The wise cut down this tree with the sharp ax of detachment.

4. Then they center themselves in the oneness of the Infinite residing in the infinite potential from which all human beings manifest.

5. Centered in the oneness of the Infinite the wise are not confused in pride or delusion, attachment to or desire for the manifestations of Infinity, make no distinctions of dualities, indifferent to pleasure and pain, they live in peace and harmony.

6. Neither sun nor moon nor any cosmic light can add to the perfect light of the oneness of the Infinite. Centered in this light the wise achieve peace and harmony in all realms and all in dimensions.

7. I, Krishna, in this form, am an infinitesimal part of the Infinite potential permeating this earthly reality; experiencing through the senses and minds of all creatures and beings occupying the earth.

8. When my infinite immortal spirit incarnates in a body in this reality and then exits that body, my spirit carries with it the experiences of this reality like the wind carries fragrances and scents from the earth. So it is with all creatures and beings.

9. I experience all things through the five senses; taste, smell, hearing, sight, and touch. So it is with all beings.

10. Those who are confused in the manifestations of the Infinite and the manifestations of this reality are not aware of my arrival, presence or departure from this reality. The confused do not perceive my experience through the senses or acting in peace and harmony with my nature. Only the wise who are centered in the oneness of the Infinite are aware of my presence and my experiences.

11. The wise strive to see me, the embodiment of the Infinite oneness within themselves. But if they are not centered in the oneness of the Infinite, they will not perceive me residing within them.

12. Know that it is my light, my brilliance, my oneness which permeates the light of the sun, the moon, the stars and fire itself and illumines the cosmos.

13. My oneness permeates the earthly reality and manifests, sustains and disintegrates all creatures. My oneness is the essence of the sun and moon which nourishes the healing herbs with light.

14. I permeate all creatures and beings and I am the essence of the ritual breath, the digestive fire and the currents of life that animate all living things.

15. I am the oneness that dwells in the heart of all human beings. I am the oneness which is total memory and complete knowledge and perfect reasoning residing unconsciously in all human beings. I am the oneness that is sought through the sacred texts; the object to be known, the knower, and the oneness of Infinite truth.

16. There are two aspects of human beings. One, the infinite immortal spirit which is separate but at one with me as I am at one with Infinity. And the infinite immortal spirit incarnate in the finite, mortal human body. The infinite immortal spirit is changeless through its oneness with the Infinite. On the other hand, the body is in a constant state of change from birth to death.

17. The Infinite oneness is the supreme essence and I am at one with this essence but I am less than Infinity because no matter how expansive any definition of me, that definition limits me.

18. I appear to an ever changing world, I am eternal, I am the supreme unifying oneness of humanity, the infinite immortal spirit incarnate in every human being. In the world, I am the sacred scriptures.

19. Whoever understands that I am the embodiment of the oneness of the Infinite, the infinite potential, knows all, Arjuna. Those who know discipline their minds to moment to moment remain centered in the oneness of the Infinite and thus avoid confusion in the manifestations of the Infinite and live in peace and harmony.

20. Arjuna, I have imparted the supreme mystery; that everything is at one with the Infinite. Knowing this the wise live in peace and harmony. They know the purpose of their existence.


CHAPTER 16


The Divine and Demonic in Human Beings.

1. Lord Krishna said,

Those who are centered in the oneness of the Infinite and live in peace and harmony, are fearless, pure in heart, disciplined in mind, charitable, possess self control, exhibit self-sacrifice, study the sacred texts, truthful,
2. non-violent, detached, loyal, at one with all creatures, gentle, modest, reliable, not confused in anger or greed,

3. a light to all, patient, resolute, clear, and not confused in envy or pride.
4. Those who are confused in the manifestations of this reality are characterized by hypocrisy, arrogance, vanity, anger, harshness and ignorance.

5. The peaceful and harmonious traits lead to freedom. The traits of confusion lead to bondage.

6. All beings live in a state between almost perfect peace and harmony and confusion. I have described those who live in peace and harmony at length. Now I will further discuss those who are confused in the manifestations of the Infinite.

7. Those who are confused in the manifestations of the Infinite do what they should not do and do not do those things they should do. They lack clarity in purpose and understanding. They have a defective morality and they tend to be untruthful.

8. They believe that the world is the only reality and that there is no truth, no moral order and no spiritual reality. They believe that the only causation in the world is desire.

9. Deluded by this philosophy, they exists in ignorance and are confused in the manifestations of this reality. They are the enemies of all and they are the cause of suffering and destruction everywhere and they are against peace and harmony.

10. Confused in insatiable desire, hypocrisy, pride and arrogance, they pursue their chaotic and destructive ambitions.

11. They cannot attain peace and harmony in their lives and cannot see the defect in their reasoning; that the satisfying of infinite desires is the only purpose of life in this reality.

12. Bound in infinite ways by attachment to endless schemes, confused in anger and greed, they accumulate wealth by any means to satisfy their insatiable cravings.

13. They chant, "Today I acquired this and tomorrow I shall acquire that. This is mine and that shall also soon be mine.

14. I have killed my enemies and I shall kill others before I am done. I am like a god, and I do as I please. I am successful, powerful and happy.

15. I am wealthy, well born and with no equal. I will make sacrifices to the gods and give gifts and I will pleasure in my generosity. These are the ramblings of those who are confused in desire and attachment.

16. Caught in the net of delusion and confused in endless imaginings, confused in the gratifying of their desires they exists in great confusion and do not live in peace and harmony.

17. Self important, obstinate, filled with the arrogance of wealth and pride they perform the religious rituals in name only.

18. Confused in ego, power, arrogance, anger and desire, they deny my presence in their bodies and the bodies of others.

19. These beings are malicious, cruel, confused in hatred and the enemy of all human beings. They are confused in death and rebirth and do not live in peace and harmony.

20. Confused in the manifestations of desire, confused in death and rebirth they mindlessly incarnate in this reality again and again. They fail to achieve peace and harmony because they are ignorant of the oneness of the Infinite, Arjuna.

21. There are three foundations of confusion in birth and death. They are confusion in desire, anger and greed.

22. To achieve a life of peace and harmony, center yourself in oneness and avoid confusion in desire, anger and greed.

23. Those who reject the sacred scriptures and their teachings of oneness are confused in the manifestations of the Infinite and do not live in peace and harmony.

24. Therefore, let the holy scriptures be the template for a life of peace and harmony. Understand their teachings and act in accordance with them.


CHAPTER 17

Three Aspects of Faith

1. Arjuna said,

Tell me about those who disregard the sacred scriptures and yet worship in faith. What is the aspect of nature motivating them; pleasure, passion or ignorance.

2. Lord Krishna said,

Listen as I explain the three aspects of faith which are inherent in all beings; pleasure, passion and ignorance.

3. One's faith corresponds to which ever one of these three aspects are dominant in one's nature. Therefore, a person is defined by his faith.
4. Humans of pleasure worship the gods. Humans of passion worship the spirits. Humans of ignorance worship ancestors.

5. Those who practice extreme or violent austerities, not advocated in the scriptures, are confused in hypocrisy of ego, desire and attachment.

6. Those who are confused in austerities and torture their innocent bodies, also torture me who resides within every body.

7. The dominant aspect of nature which defines a person's faith also defines the food he prefers, the way he worships, the penance he does and the way he gives to others. Listen and I will describe the different
preferences.

8. Those whose dominant aspect is pleasure prefer food that promotes health, strength, and longevity; are savory, smooth, firm and rich.

9. Those whose dominant aspect is passion prefer food that is bitter, sour, salty, hot, pungent, spicy which promote pain and grief and disease.

10. Those whose dominant aspect is ignorance prefer food that is stale, unsavory, putrid, spoiled; food that lacks taste and nutritional value.

11. Worship is performed with pleasure when done in the spirit of the scriptures with the mind focused on the oneness of the Infinite and without confusion in desire for the fruits of worship.

12. Worship is performed with passion Arjuna, when it is done for show or for the expected fruits of worship.

13. Worship is performed with ignorance when done without concern for traditional rituals, done mindlessly, or not done as an act of centering one's self in the oneness of the Infinite.

14. Serving God, respecting priests, teachers and sages; being pure, honest, and non-violent is called bodily penance.

15. Speaking truthfully without being offensive, using words to comfort and reciting the sacred scriptures is called verbal penance.

16. Calming the mind, exhibiting kindness, silence, self-restraint and purity in thought is called mental penance.

17. The three aspects of penance are performed with pleasure when one is centered in the oneness of the Infinite and is not confused in desire for the fruits of penance.

18. The three aspects of penance are performed with passion when one is confused in respect, honor, and the desire for the fruits of action.

19. The three aspects of penance are performed in ignorance when one is confused in masochism, sadism or the desire to control others.

20. Charity is performed in pleasure when done at an appropriate time and place and directed toward one truly in need.

21. Charity is performed in passion when done reluctantly and done in confusion of gaining a reward or benefit.

22. Charity is performed in ignorance when given at the wrong time or place or to one not in need, or performed ungraciously or with contempt.

23. Three words represent the oneness of the Infinite, Brahman, OM TAT SAT. Embodied in these words is the wisdom of the Infinite and the foundation of all the sacred scriptures.

24. OM: Those who are centered in the oneness of the Infinite chant OM as they perform acts of worship, charity and penance.

25. TAT: Those who are not confused in birth and death or the reward of their acts chant TAT as they perform acts of worship, charity and penance.

26. SAT means "that which is" and indicates peace and harmony. It is used to describe action centered in the oneness of Infinity.

27. To be steadfast in worship, charity and penance is SAT

28. Worship, charity and penance performed without faith is ASAT because these acts without faith have no significance in any reality.


CHAPTER 18


Freedom and Renunciation

1. Arjuna said,

Krishna, what is the essence of renunciation and relinquishment?

2. Lord Krishna said,

When one avoids confusion in desire, that is renunciation. When one avoids confusion in the fruits of his acts, that is relinquishment.

3. Some of the sages declare that all acts must be renounced. Others sages say acts of worship, charity and penance should not be renounced.

4. Arjuna, hear my decision regarding renouncement which I have declared to be of three types.

5. One should not renounce actions of worship, charity and penance because these help one to remain centered in the oneness of the Infinite and consequently live in peace and harmony.

6. But one should relinquish the fruits of those actions so as not to become confused in attachment.

7. One should not renounce any action that is in harmony with one's path of life. This type of renunciation is done in ignorance.

8. One cannot renounce an act which is difficult or painful due to fear because one would not be relinquishing the fruits of that action.

9. When one is centered in the oneness of the Infinite, he performs acts because they are part of his path of life, he is not attached to the fruits of those actions and so he lives in peace and harmony.

10. Those who are centered in the oneness of the Infinite do not distinguish between unpleasant action and pleasant action but see the oneness of all action.

11. When the spirit is incarnate in a human being, then total renunciation of action is not possible. Total renunciation would mean death. To live in peace and harmony one cannot become confused in attachment to the fruits of one's action. It is the fruit of one's action that must be relinquished.

12. If one does not relinquish the fruits of one's action, then those actions are perceived as pleasant, unpleasant or mixed. When one is centered in the oneness of the Infinite, then he is not confused in the fruits of action and is not confused during life or after death.

13. Arjuna, listen to me now as I teach you of the 5 basic causes of actions as taught by the sacred scriptures.

14. The 5 basic causes of action are the body, the ego, the sense organs, the body mind function and one's path of life.

15. All actions whether done in peace and harmony or confusion and chaos, whether done through body, mind or speech, are initialized by one of the 5 basic causes of action.

16. Those who are not centered in the oneness of the Infinite, who see themselves as separate from the oneness of humanity, are confused in the belief that they alone are the agent of action.

17. Those who are centered in the oneness of the Infinite and are not confused in ego, confused in their separateness from the oneness of humanity, though they kill others in battle they are not in fact the slayer.

18. There are 3 components of action; the instrument, the agent and the act itself. There are 3 initiators of action; knowledge, the object of knowledge and the knower.

19. As is recorded in the sacred scriptures I will now differentiate by aspects of nature, knowledge, action and agent.

20. When one is centered in the oneness of the Infinite, then one lucidly knows that there is a oneness of all the myriads of creatures; the Infinite oneness that is unchanging in its ever changing manifestations.

21. When one is confused in the passion of knowledge, then one perceives the myriads of creatures as separate and distinct from each other.

22. When one is confused in ignorance of knowledge then one perceives a part of the whole and mistakes it for the whole.

23. Actions that are performed with lucidity are necessary, performed without attachment to the fruits of the action, performed without distinguishing the pleasure and pain of the action.

24. Actions that are performed with passion are done with great effort by one who is confused in desire and ego.

25. Actions that are performed in ignorance are performed in confusion, blindly, without regard for consequences of injury, death or violence.

26. An agent is lucid when he is not confused in attachment or ego. He is resolute, persevering, and not confused in distinguishing failure from
success.

27. An agent is passionate when he is eager to gain the fruit of his actions, greedy, violent, and confused in excitement and grief.

28. An agent is ignorant when he is undisciplined, vulgar, obstinate, deceitful, dishonest, lazy, depressed and procrastinating.

29. Listen as I now tell you about the 3 aspects of nature as they relate to understanding and resolve.

30. Understanding is lucid when one does not distinguish right and wrong action, action and inaction, freedom and bondage, bravery and fear.

31. Understanding is passionate when one is confused in sacred duty and chaos, right and wrong action.

32. Understanding is ignorant when all things are perceived as their opposites, chaos as sacred duty, bondage as freedom.

33. Resolve is lucid when through discipline and without wavering, one disciplines the senses, the mind and the life forces.

34. Resolve is passionate when one acts in confusion in attachment, duty, desire, greed, and desire for the fruits of one's action.

35. Resolve is ignorance when one acts in confusion in dreaming, fear, grief, depression, and intoxication.

36. Arjuna, listen now as I tell you about the 3 aspects of nature as they relate to joy that ends suffering.

37. Joy that in the beginning seems like poison but that in the end seems like nectar is lucid and creates peace of mind.

38. When the senses experience sense objects, joy that in the beginning seems like nectar but in the end seems like poison is passionate.

39. Joy that arises from sleep, laziness, drugs and alcohol are delusive from beginning to end and are a result from confusion in ignorance.

40. There is no human being who is beyond the effects of the 3 aspects of nature.

41. The action of scholar, priest, warriors, leaders, commoners and servants are determined by the aspects of nature which are dominant in their being.

42. Tranquility, self-control, penance, patience, honesty, wisdom, knowledge, faith are aspects of nature which are in harmony with priests.

43. Courage, resolve, strength, vigor, skill, generosity, intransigence when facing the enemy on the battlefield are aspects of nature which are in harmony with warriors.

44. Commoners are in harmony with agriculture, husbandry, and business and servants are in harmony with serving.

45. Each person has a path of life that is in harmony with his body, mind, and spirit. When a person follows her natural tendencies, she lives in peace and harmony.

46. When actions in this earthly reality reflect one's nature, then that person is in harmony with his spiritual path of life which is one with Infinity and thus he lives in peace and harmony.

47. It is better to pursue one's own path of life imperfectly than to perfectly act in harmony with another person's path of life. When one is in harmony with his path of life, he is at one with Infinity and lives in peace and harmony.

48. Arjuna, one should not renounce action that is in harmony with his path of life even if it is flawed. Arjuna, know that all undertakings are flawed the same as smoke obscures fire. Imperfect action should not be an excuse for one to abandon his path of life.

49. Those who are centered in the oneness of the Infinite, who have disciplined their minds, who are not confused in attachment or passion are also not confused in action and live in peace and harmony.

50. Listen now Arjuna, and understand how one who centers himself in the oneness of the Infinite lives in peace and harmony not only in this reality but in all realities and all dimensions.

51. Those who have disciplined the mind and are moment to moment centered in the oneness of the Infinite, Brahman, who are not confused in distinguishing the senses, or confused in likes and dislikes,

52. who maintain a sense of solitude, are moderate in eating, who control body, mind, and speech, who cultivate non-distinction, and who religiously practice meditation,

53. who are not confused in ego, pride, anger, greed, power, and desire; who are indifferent to possessing the manifestations of this reality, these wise ones live in peace and harmony.

54. When one is centered in the oneness of the Infinite, Brahman, he lives in peace and harmony because he is no longer confused in grief or desire, and no longer distinguishes the myriad creatures.

55. Through devotion to remaining centered in the oneness of the Infinite, you understand what I truly represent as the embodiment of the Infinite. And knowing this enter into the perfect bliss of peace and harmony in all realities and dimensions.

56. When one is centered in the oneness of the Infinite, all his actions are in harmony with his path of life, and he comes to know the immortal, infinite nature of all beings.

57. Arjuna, consider every one of your acts and actions a part of me, in harmony with me, and know me to be your refuge. Discipline your mind to remain moment to moment centered in the Infinite oneness.

58. If I am the focus of all your thoughts, you are thereby centered in the oneness of the Infinite and you transcend all obstacles and dangers because you are one with them. When you are not centered in the oneness of the Infinite, you become confused in the manifestations of this reality, you become lost, and do not live in peace and harmony.

59. When you become confused in ego you say to yourself, "I will not fight". But that is an empty vow because your nature will compel you to fight.

60. Arjuna, all of your actions are a result of your intrinsic nature and your path of life and you are driven to act even when you are confused in delusion.

61. Arjuna, all beings and creatures are one within the Infinite oneness and their natures are a manifestation of that oneness. Therefore all creatures and beings act as if they are part of some Infinite machine.

62. With your entire being Arjuna, take refuge in the Infinite oneness and then you will attain clarity of thought and live in peace and harmony.

63. I have taught you knowledge of the most profound mystery, the oneness of the Infinite. Meditate and reflect on it, then act as you chose.

64. Because you are dear to me Arjuna, I will repeat one more time the eternal sacred mystery, the key to all spiritual clarity.

65. Moment to moment think of me, meditate on me, worship me, dedicate every act to me, surrender your entire being to me. In this way, through me you will remain centered in the Infinite oneness and live in peace and harmony. I promise you this because you are dear to me.

66. Relinquish the fruits of all actions, act in harmony with your path of life, take refuge in the Infinite oneness. In this you will transcend all you perceived as sin and guilt and avoid confusion in grief and sorrow.

67. Arjuna, do not try to force this great mystery on those who have no inclination to hear it. You will easily recognize those who are searching for it and are receptive to it. These are your students. Teach them. You have plenty to do to teach those who are receptive so you need not concern yourself with those who are not ready for it or open to it at any point in time.

68. Those who teach this great mystery to those who yearn for it, perform acts of perfect peace and harmony and love. They are without doubt centered in me and the oneness of the Infinite which I embody.

69. No one can perform a more perfect act in this reality than to help those who are seeking peace and harmony to find it in the oneness of the Infinite. One cannot be in more harmony with me than to give this knowledge to others.

70. Whoever sincerely studies and meditates on this great mystery of the oneness of the Infinite worships me with perfect devotion.

71. Even those who only listen to these teachings with faith in the truth of oneness they represent, will increase the peace and harmony in their lives.

72. Arjuna, have you listened carefully with your body, mind and spirit? Have you emerged from your confusion and doubt?

73. Arjuna said,

Krishna my confusion and my doubt are gone. Through your grace I now understand. I will act in harmony with your teachings.

74. Sanjaya said,

As I heard the wonderful and glorious conversation between Lord Krishna and Arjuna, the great soul, it made my hair stand up on end.

75. I have been blessed great king to hear this magnificent conversation regarding the oneness of the Infinite, Brahman, the supreme mystery, taught by none other than Lord Krishna himself, the embodiment of the Infinite oneness.

76. Oh king, whenever I recall this wonderful conversation between Lord Krishna and Arjuna, I am always overcome with bliss.

77. And when I recall the perfect form of Lord Krishna great king, I am overwhelmed with awe and I rejoice again and again.

78. Where ever you find Lord Krishna, the embodiment of the Infinite oneness, along with the great archer, Arjuna, there you will find victory, prosperity, abundance, peace and harmony of this I am certain.



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