(1) The way of Discrimination

The blessed Lord Krishna said:

This speaks which was incorporated in “Mahabharata” by the ancient sage Vyasa----The blessed Mother, the Destroyer of rebirth, showering down the nectar, and consisting of eighteen chapters---upon thee O Bhagavad Gita!” I Meditate.”

The weakness, not entertained by honorable men, nor conducive to (the attainment of )heaven, and leading to ill-fame, come on you at this crisis?

 

Yield not to unmanliness, it is not worthy for you; shaking of this means faint-heartedness, arise, O scorcher of foes.       

“You have been sorrowing for those who should not be grieved, and (yet) you are talking learned words. The learned grieve neither for the dead nor for the living.

It is not indeed that I did not exist at any time, nor you, nor these …; nor that we all shall not exist hereafter.

Even as the embodied self attains in this body childhood, youth, and old age, so does it attain another body; the wise man does not get deluded at this.

Sense-contact (with objects) results in heat and cold, pleasure and pain.  They are subject to coming and going and are transient; therefore endure them.

the unreal has no existence, and the real has no non-existence ; the conclusion about both these has been seen by the knower of Truth.

But know that by which all this is pervaded to be imperishable. No one can bring about the destruction of this immutable principle.

these bodies of the eternal, imperishable, immeasurable, embodied self are said to have an end ; therefore, fight……

he who thinks it (self) to be a slayer and he who thinks it is slain, both are ignorant ( of the truth ) ; it (self) neither slays nor is slain.

It (self) is not born and it does not die at any time. And it does not again come into existence by being born. It (self) is birth less, constant, eternal and ancient; it is not slain when body is slain and how?

Just as a person gives up worn out clothes and puts other new ones, even so does the embodied self give up decrepit bodies and enter other new ones.

 Weapons do not cut it, fire does not burn it, water also does not moisten it, and wind does not dry it.

This (Self) is indeed incapable of being cut, of being burnt of being moistened and of being dried; it is eternal, all-pervading, stable, immovable, and primordial.

This is said to be unmanifest, unthinkable, and unchangeable; therefore, knowing it to be such, you ought not to grieve.

If however, you think that it (Self) is perpetually born and perpetually dies, even then, you ought not to grieve it.

For to one who is born, death is certain, and to one who dies, rebirth is certain. Therefore over this inevitable fact you ought not to grieve.

Being, O descendant of a Absolute, have the Unmanifest as their beginning, are manifest in the middle, and have their dissolution in the Un manifest itself; so why lament for them?

One sees this (self) as wonder, so also another talks of this as a wonder, still another hears of this as a wonder, and some other, again, does not know this even after hearing, etc., about it.

This embodied self in everyone’s body is eternally indestructible; therefore, you ought not to grieve for any creature.

And considering your duty you ought not to falter, because there is no greater good-fortune than a  ……….

And a happy, O, who get such a…..which has come of its own accord, and is an open gateway to heaven.

If however, you do not…….this righteous…….then failing in your duty and losing your reputation, you will incur sin.

Besides, people will talk of your eternal infamy; and for one held in esteem infamy is worse than death.

(These) mighty……will think that you have retired from……through fear. Having been highly esteemed by them, you will (now) fall into disgrace.

Regarding pleasure and pain, gain and loss, victory and defeat, as like, prepare yourself then for ……..; you will not thus incur sin.

The (requisite) mental attitude towards the Self has just benn taught to you, now hear about it in respect of the way of action,  (karma Yoga)being endowed with which (attitude) , you will get rid of the bondage of action.

In this there is no wasted of any undertaking nor chance of incurring sin ; even the least bit of this religion saves one from great danger.

In this, descendant of ……, there is a single one-pointed determination. The thoughts of irresolute are many-branched and infinite.

The dull-witted, whose minds are full of desires, who regard heaven as their highest goal, who are enamoured of the panegyric statements in the VEDAS and assert that there is nothing else (higher than this), speak familiar flowery words about numerous kinds of rits (prescribed by the VEDAS) producing birth, action and their results, as the means to enjoyment and power. Those who are attached to enjoyment and power, whose minds are carried away by these (flowery words) do not attain one-pointed determination leading to concentration on the Lord.

the VEDAS deal with subjects coming under the three Gunas (qualities), free from the dualities, always established in goodness, regardless of acquision or pre and self-possessed.

All the purpose that small reservierss serve, is served by a vast lake entirely filled with water. Similarly the purpose that all the VEDAS serve is attained by a mn of realization.

To work alone you have the right, but never claim its results. Let not the results of actions be your motive, nor be attached to inaction.

Established in Yoga, perform action, giving up attachment, and unconcerned as to success or failure : this equanimity is called YOGA.

Far inferior is work (prompted by desire) to work done through wisdom, take refuge in wisdom : those who are impelled by results are miserable.

Endowed with this wisdom, one gets rid of both good and evil (even) here ; therefore take to YOGA ; YOGA is skill in work.

Endowed with wisdom, giving up the fraction, attaining self-realization and freed from the bondage of birth, verily, they go to that abode which is free from evil.

When your understanding will get beyond the maze of delusion, then you will have attained the indifference to what is to be heard and what is heard.

When your understanding perplexed by hearing will rest in SAMADHI  ( with Lord-unwavering and steady, THEN YOU SHALL ATTAIN YOGA )