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Chapter 1: Observing the Armies on the Battlefield of Kurukṣetra

Bhagavad-gītā 1.1

dhṛtarāṣṭra uvāca

dharma-kṣetre kuru-kṣetre

samavetā yuyutsavaḥ

māmakāḥ pāṇḍavāś caiva

kim akurvata sañjaya

dhṛtarāṣṭraḥ uvāca — King Dhṛtarāṣṭra said; dharma-kṣetre — in the place of pilgrimage; kuru-kṣetre — in the place named Kurukṣetra; samavetāḥ — assembled; yuyutsavaḥ — desiring to fight; māmakāḥ — my party (sons); pāṇḍavāḥ — the sons of Pāṇḍu; ca — and; eva — certainly; kim — what; akurvata — did they do; sañjaya — O Sañjaya.

Dhṛtarāṣṭra said: O Sañjaya, after my sons and the sons of Pāṇḍu assembled in the place of pilgrimage at Kurukṣetra, desiring to fight, what did they do?

Bhagavad-gītā 1.2

sañjaya uvāca

dṛṣṭvā tu pāṇḍavānīkaḿ

vyūḍhaḿ duryodhanas tadā

ācāryam upasańgamya

rājā vacanam abravīt

sañjayaḥ uvāca — Sañjaya said; dṛṣṭvā — after seeing; tu — but; pāṇḍava-anīkam — the soldiers of the Pāṇḍavas; vyūḍham — arranged in a military phalanx; duryodhanaḥ — King Duryodhana; tadā — at that time; ācāryam — the teacher; upasańgamya — approaching; rājā — the king; vacanam — words; abravīt — spoke.

Sañjaya said: O King, after looking over the army arranged in military formation by the sons of Pāṇḍu, King Duryodhana went to his teacher and spoke the following words.

Bhagavad-gītā 1.3

paśyaitāḿ pāṇḍu-putrāṇām

ācārya mahatīḿ camūm

vyūḍhāḿ drupada-putreṇa

tava śiṣyeṇa dhīmatā

paśya — behold; etām — this; pāṇḍu-putrāṇām — of the sons of Pāṇḍu; ācārya — O teacher; mahatīm — great; camūm — military force; vyūḍhām — arranged; drupada-putreṇa — by the son of Drupada; tava — your; śiṣyeṇa — disciple; dhī-matā — very intelligent.

O my teacher, behold the great army of the sons of Pāṇḍu, so expertly arranged by your intelligent disciple the son of Drupada.

Bhagavad-gītā 1.4

atra śūrā maheṣv-āsā

bhīmārjuna-samā yudhi

yuyudhāno virāṭaś ca

drupadaś ca mahā-rathaḥ

atra — here; śūrāḥ — heroes; mahā-iṣu-āsāḥ — mighty bowmen; bhīma-arjuna — to Bhīma and Arjuna; samāḥ — equal; yudhi — in the fight; yuyudhānaḥ — Yuyudhāna; virāṭaḥ — Virāṭa; ca — also; drupadaḥ — Drupada; ca — also; mahā-rathaḥ — great fighter.

Here in this army are many heroic bowmen equal in fighting to Bhīma and Arjuna: great fighters like Yuyudhāna, Virāṭa and Drupada.

Bhagavad-gītā 1.5

dhṛṣṭaketuś cekitānaḥ

kāśirājaś ca vīryavān

purujit kuntibhojaś ca

śaibyaś ca nara-puńgavaḥ

dhṛṣṭaketuḥ — Dhṛṣṭaketu; cekitānaḥ — Cekitāna; kāśirājaḥ — Kāśirāja; ca — also; vīrya-vān — very powerful; purujit — Purujit; kuntibhojaḥ — Kuntibhoja; ca — and; śaibyaḥ — Śaibya; ca — and; nara-puńgavaḥ — hero in human society.

There are also great, heroic, powerful fighters like Dhṛṣṭaketu, Cekitāna, Kāśirāja, Purujit, Kuntibhoja and Śaibya.

Bhagavad-gītā 1.6

yudhāmanyuś ca vikrānta

uttamaujāś ca vīryavān

saubhadro draupadeyāś ca

sarva eva mahā-rathāḥ

yudhāmanyuḥ — Yudhāmanyu; ca — and; vikrāntaḥ — mighty; uttamaujāḥ — Uttamaujā; ca — and; vīrya-vān — very powerful; saubhadraḥ — the son of Subhadrā; draupadeyāḥ — the sons of Draupadī; ca — and; sarve — all; eva — certainly; mahā-rathāḥ — great chariot fighters.

There are the mighty Yudhāmanyu, the very powerful Uttamaujā, the son of Subhadrā and the sons of Draupadī. All these warriors are great chariot fighters.

Bhagavad-gītā 1.7

asmākaḿ tu viśiṣṭā ye

tān nibodha dvijottama

nāyakā mama sainyasya

saḿjñārthaḿ tān bravīmi te

asmākam — our; tu — but; viśiṣṭāḥ — especially powerful; ye — who; tān — them; nibodha — just take note of, be informed; dvija-uttama — O best of the brāhmaṇas; nāyakāḥ — captains; mama — my; sainyasya — of the soldiers; saḿjñā-artham — for information; tān — them; bravīmi — I am speaking; te — to you.

But for your information, O best of the brāhmaṇas, let me tell you about the captains who are especially qualified to lead my military force.

Bhagavad-gītā 1.8

bhavān bhīṣmaś ca karṇaś ca

kṛpaś ca samitiḿ-jayaḥ

aśvatthāmā vikarṇaś ca

saumadattis tathaiva ca

bhavān — your good self; bhīṣmaḥ — Grandfather Bhīṣma; ca — also; karṇaḥ — Karṇa; ca — and; kṛpaḥ — Kṛpa; ca — and; samitim-jayaḥ — always victorious in battle; aśvatthāmā — Aśvatthāmā; vikarṇaḥ — Vikarṇa; ca — as well as; saumadattiḥ — the son of Somadatta; tathā — as well as; eva — certainly; ca — also.

There are personalities like you, Bhīṣma, Karṇa, Kṛpa, Aśvatthāmā, Vikarṇa and the son of Somadatta called Bhūriśravā, who are always victorious in battle.

Bhagavad-gītā 1.9

anye ca bahavaḥ śūrā

mad-arthe tyakta-jīvitāḥ

nānā-śastra-praharaṇāḥ

sarve yuddha-viśāradāḥ

anye — others; ca — also; bahavaḥ — in great numbers; śūrāḥ — heroes; mat-arthe — for my sake; tyakta-jīvitāḥ — prepared to risk life; nānā — many; śastra — weapons; praharaṇāḥ — equipped with; sarve — all of them; yuddha-viśāradāḥ — experienced in military science.

There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science.

Bhagavad-gītā 1.10

aparyāptaḿ tad asmākaḿ

balaḿ bhīṣmābhirakṣitam

paryāptaḿ tv idam eteṣāḿ

balaḿ bhīmābhirakṣitam

aparyāptam — immeasurable; tat — that; asmākam — of ours; balam — strength; bhīṣma — by Grandfather Bhīṣma; abhirakṣitam — perfectly protected; paryāptam — limited; tu — but; idam — all this; eteṣām — of the Pāṇḍavas; balam — strength; bhīma — by Bhīma; abhirakṣitam — carefully protected.

Our strength is immeasurable, and we are perfectly protected by Grandfather Bhīṣma, whereas the strength of the Pāṇḍavas, carefully protected by Bhīma, is limited.

Bhagavad-gītā 1.11

ayaneṣu ca sarveṣu

yathā-bhāgam avasthitāḥ

bhīṣmam evābhirakṣantu

bhavantaḥ sarva eva hi

ayaneṣu — in the strategic points; ca — also; sarveṣu — everywhere; yathā-bhāgam — as differently arranged; avasthitāḥ — situated; bhīṣmam — unto Grandfather Bhīṣma; eva — certainly; abhirakṣantu — should give support; bhavantaḥ — you; sarve — all respectively; eva hi — certainly.

All of you must now give full support to Grandfather Bhīṣma, as you stand at your respective strategic points of entrance into the phalanx of the army.

Bhagavad-gītā 1.12

tasya sañjanayan harṣaḿ

kuru-vṛddhaḥ pitāmahaḥ

siḿha-nādaḿ vinadyoccaiḥ

śańkhaḿ dadhmau pratāpavān

tasya — his; sañjanayan — increasing; harṣam — cheerfulness; kuru-vṛddhaḥ — the grandsire of the Kuru dynasty (Bhīṣma); pitāmahaḥ — the grandfather; siḿha-nādam — roaring sound, like that of a lion; vinadya — vibrating; uccaiḥ — very loudly; śańkham — conchshell; dadhmau — blew; pratāpa-vān — the valiant.

Then Bhīṣma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy.

Bhagavad-gītā 1.13

tataḥ śańkhāś ca bheryaś ca

paṇavānaka-gomukhāḥ

sahasaivābhyahanyanta

sa śabdas tumulo 'bhavat

tataḥ — thereafter; śańkhāḥ — conchshells; ca — also; bheryaḥ — large drums; ca — and; paṇava-ānaka — small drums and kettledrums; go-mukhāḥ — horns; sahasā — all of a sudden; eva — certainly; abhyahanyanta — were simultaneously sounded; saḥ — that; śabdaḥ — combined sound; tumulaḥ — tumultuous; abhavat — became.

After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous.

Bhagavad-gītā 1.14

tataḥ śvetair hayair yukte

mahati syandane sthitau

mādhavaḥ pāṇḍavaś caiva

divyau śańkhau pradadhmatuḥ

tataḥ — thereafter; śvetaiḥ — with white; hayaiḥ — horses; yukte — being yoked; mahati — in a great; syandane — chariot; sthitau — situated; mādhavaḥ — Kṛṣṇa (the husband of the goddess of fortune); pāṇḍavaḥ — Arjuna (the son of Pāṇḍu); ca — also; eva — certainly; divyau — transcendental; śańkhau — conchshells; pradadhmatuḥ — sounded.

On the other side, both Lord Kṛṣṇa and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.

Bhagavad-gītā 1.15

pāñcajanyaḿ hṛṣīkeśo

devadattaḿ dhanañjayaḥ

pauṇḍraḿ dadhmau mahā-śańkhaḿ

bhīma-karmā vṛkodaraḥ

pāñcajanyam — the conchshell named Pāñcajanya; hṛṣīka-īśaḥ — Hṛṣīkeśa (Kṛṣṇa, the Lord who directs the senses of the devotees); devadattam — the conchshell named Devadatta; dhanam-jayaḥ — Dhanañjaya (Arjuna, the winner of wealth); pauṇḍram — the conch named Pauṇḍra; dadhmau — blew; mahā-śańkham — the terrific conchshell; bhīma-karmā — one who performs herculean tasks; vṛka-udaraḥ — the voracious eater (Bhīma).

Lord Kṛṣṇa blew His conchshell, called Pāñcajanya; Arjuna blew his, the Devadatta; and Bhīma, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Pauṇḍra.

Bhagavad-gītā 1.16-18

anantavijayaḿ rājā

kuntī-putro yudhiṣṭhiraḥ

nakulaḥ sahadevaś ca

sughoṣa-maṇipuṣpakau

kāśyaś ca parameṣv-āsaḥ

śikhaṇḍī ca mahā-rathaḥ

dhṛṣṭadyumno virāṭaś ca

sātyakiś cāparājitaḥ

drupado draupadeyāś ca

sarvaśaḥ pṛthivī-pate

saubhadraś ca mahā-bāhuḥ

śańkhān dadhmuḥ pṛthak pṛthak

ananta-vijayam — the conch named Ananta-vijaya; rājā — the king; kuntī-putraḥ — the son of Kuntī; yudhiṣṭhiraḥ — Yudhiṣṭhira; nakulaḥ — Nakula; sahadevaḥ — Sahadeva; ca — and; sughoṣa-maṇipuṣpakau — the conches named Sughoṣa and Maṇipuṣpaka; kāśyaḥ — the King of Kāśī (Vārāṇasī); ca — and; parama-iṣu-āsaḥ — the great archer; śikhaṇḍī — Śikhaṇḍī; ca — also; mahā-rathaḥ — one who can fight alone against thousands; dhṛṣṭadyumnaḥ — Dhṛṣṭadyumna (the son of King Drupada); virāṭaḥ — Virāṭa (the prince who gave shelter to the Pāṇḍavas while they were in disguise); ca — also; sātyakiḥ — Sātyaki (the same as Yuyudhāna, the charioteer of Lord Kṛṣṇa); ca — and; aparājitaḥ — who had never been vanquished; drupadaḥ — Drupada, the King of Pāñcāla; draupadeyāḥ — the sons of Draupadī; ca — also; sarvaśaḥ — all; pṛthivī-pate — O King; saubhadraḥ — Abhimanyu, the son of Subhadrā; ca — also; mahā-bāhuḥ — mighty-armed; śańkhān — conchshells; dadhmuḥ — blew; pṛthak pṛthak — each separately.

King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa, the unconquerable Sātyaki, Drupada, the sons of Draupadī, and the others, O King, such as the mighty-armed son of Subhadrā, all blew their respective conchshells.

Bhagavad-gītā 1.19

sa ghoṣo dhārtarāṣṭrāṇāḿ

hṛdayāni vyadārayat

nabhaś ca pṛthivīḿ caiva

tumulo 'bhyanunādayan

saḥ — that; ghoṣaḥ — vibration; dhārtarāṣṭrāṇām — of the sons of Dhṛtarāṣṭra; hṛdayāni — hearts; vyadārayat — shattered; nabhaḥ — the sky; ca — also; pṛthivīm — the surface of the earth; ca — also; eva — certainly; tumulaḥ — uproarious; abhyanunādayan — resounding.

The blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhṛtarāṣṭra.

Bhagavad-gītā 1.20

atha vyavasthitān dṛṣṭvā

dhārtarāṣṭrān kapi-dhvajaḥ

pravṛtte śastra-sampāte

dhanur udyamya pāṇḍavaḥ

hṛṣīkeśaḿ tadā vākyam

idam āha mahī-pate

atha — thereupon; vyavasthitān — situated; dṛṣṭvā — looking upon; dhārtarāṣṭrān — the sons of Dhṛtarāṣṭra; kapi-dhvajaḥ — he whose flag was marked with Hanumān; pravṛtte — while about to engage; śastra-sampāte — in releasing his arrows; dhanuḥ — bow; udyamya — taking up; pāṇḍavaḥ — the son of Pāṇḍu (Arjuna); hṛṣīkeśam — unto Lord Kṛṣṇa; tadā — at that time; vākyam — words; idam — these; āha — said; mahī-pate — O King.

At that time Arjuna, the son of Pāṇḍu, seated in the chariot bearing the flag marked with Hanumān, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of Dhṛtarāṣṭra drawn in military array, Arjuna then spoke to Lord Kṛṣṇa these words.

Bhagavad-gītā 1.21-22

arjuna uvāca

senayor ubhayor madhye

rathaḿ sthāpaya me 'cyuta

yāvad etān nirīkṣe 'haḿ

yoddhu-kāmān avasthitān

kair mayā saha yoddhavyam

asmin raṇa-samudyame

arjunaḥ uvāca — Arjuna said; senayoḥ — of the armies; ubhayoḥ — both; madhye — between; ratham — the chariot; sthāpaya — please keep; me — my; acyuta — O infallible one; yāvat — as long as; etān — all these; nirīkṣe — may look upon; aham — I; yoddhu-kāmān — desiring to fight; avasthitān — arrayed on the battlefield; kaiḥ — with whom; mayā — by me; saha — together; yoddhavyam — have to fight; asmin — in this; raṇa — strife; samudyame — in the attempt.

Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms.

Bhagavad-gītā 1.23

yotsyamānān avekṣe 'haḿ

ya ete 'tra samāgatāḥ

dhārtarāṣṭrasya durbuddher

yuddhe priya-cikīrṣavaḥ

yotsyamānān — those who will be fighting; avekṣe — let me see; aham — I; ye — who; ete — those; atra — here; samāgatāḥ — assembled; dhārtarāṣṭrasya — for the son of Dhṛtarāṣṭra; durbuddheḥ — evil-minded; yuddhe — in the fight; priya — well; cikīrṣavaḥ — wishing.

Let me see those who have come here to fight, wishing to please the evil-minded son of Dhṛtarāṣṭra.

Bhagavad-gītā 1.24

sañjaya uvāca

evam ukto hṛṣīkeśo

guḍākeśena bhārata

senayor ubhayor madhye

sthāpayitvā rathottamam

sañjayaḥ uvāca — Sañjaya said; evam — thus; uktaḥ — addressed; hṛṣīkeśaḥ — Lord Kṛṣṇa; guḍākeśena — by Arjuna; bhārata — O descendant of Bharata; senayoḥ — of the armies; ubhayoḥ — both; madhye — in the midst; sthāpayitvā — placing; ratha-uttamam — the finest chariot.

Sañjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Kṛṣṇa drew up the fine chariot in the midst of the armies of both parties.

Bhagavad-gītā 1.25

bhīṣma-droṇa-pramukhataḥ

sarveṣāḿ ca mahī-kṣitām

uvāca pārtha paśyaitān

samavetān kurūn iti

bhīṣma — Grandfather Bhīṣma; droṇa — the teacher Droṇa; pramukhataḥ — in front of; sarveṣām — all; ca — also; mahī-kṣitām — chiefs of the world; uvāca — said; pārtha — O son of Pṛthā; paśya — just behold; etān — all of them; samavetān — assembled; kurūn — the members of the Kuru dynasty; iti — thus.

In the presence of Bhīṣma, Droṇa and all the other chieftains of the world, the Lord said, Just behold, Pārtha, all the Kurus assembled here.

Bhagavad-gītā 1.26

tatrāpaśyat sthitān pārthaḥ

pitṝn atha pitāmahān

ācāryān mātulān bhrātṝn

putrān pautrān sakhīḿs tathā

śvaśurān suhṛdaś caiva

senayor ubhayor api

tatra — there; apaśyat — he could see; sthitān — standing; pārthaḥ — Arjuna; pitṝn — fathers; atha — also; pitāmahān — grandfathers; ācāryān — teachers; mātulān — maternal uncles; bhrātṝn — brothers; putrān — sons; pautrān — grandsons; sakhīn — friends; tathā — too; śvaśurān — fathers-in-law; suhṛdaḥ — well-wishers; ca — also; eva — certainly; senayoḥ — of the armies; ubhayoḥ — of both parties; api — including.

There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his fathers-in-law and well-wishers.

Bhagavad-gītā 1.27

tān samīkṣya sa kaunteyaḥ

sarvān bandhūn avasthitān

kṛpayā parayāviṣṭo

viṣīdann idam abravīt

tān — all of them; samīkṣya — after seeing; saḥ — he; kaunteyaḥ — the son of Kuntī; sarvān — all kinds of; bandhūn — relatives; avasthitān — situated; kṛpayā — by compassion; parayā — of a high grade; āviṣṭaḥ — overwhelmed; viṣīdan — while lamenting; idam — thus; abravīt — spoke.

When the son of Kuntī, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.

Bhagavad-gītā 1.28

arjuna uvāca

dṛṣṭvemaḿ sva-janaḿ kṛṣṇa

yuyutsuḿ samupasthitam

sīdanti mama gātrāṇi

mukhaḿ ca pariśuṣyati

arjunaḥ uvāca — Arjuna said; dṛṣṭvā — after seeing; imam — all these; sva-janam — kinsmen; kṛṣṇa — O Kṛṣṇa; yuyutsum — all in a fighting spirit; samupasthitam — present; sīdanti — are quivering; mama — my; gātrāṇi — limbs of the body; mukham — mouth; ca — also; pariśuṣyati — is drying up.

Arjuna said: My dear Kṛṣṇa, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth drying up.

Bhagavad-gītā 1.29

vepathuś ca śarīre me

roma-harṣaś ca jāyate

gāṇḍīvaḿ sraḿsate hastāt

tvak caiva paridahyate

vepathuḥ — trembling of the body; ca — also; śarīre — on the body; me — my; roma-harṣaḥ — standing of hair on end; ca — also; jāyate — is taking place; gāṇḍīvam — the bow of Arjuna; sraḿsate — is slipping; hastāt — from the hand; tvak — skin; ca — also; eva — certainly; paridahyate — is burning.

My whole body is trembling, my hair is standing on end, my bow Gāṇḍīva is slipping from my hand, and my skin is burning.

Bhagavad-gītā 1.30

na ca śaknomy avasthātuḿ

bhramatīva ca me manaḥ

nimittāni ca paśyāmi

viparītāni keśava

na — nor; ca — also; śaknomi — am I able; avasthātum — to stay; bhramati — forgetting; iva — as; ca — and; me — my; manaḥ — mind; nimittāni — causes; ca — also; paśyāmi — I see; viparītāni — just the opposite; keśava — O killer of the demon Keśī (Kṛṣṇa).

I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Kṛṣṇa, killer of the Keśī demon.

Bhagavad-gītā 1.31

na ca śreyo 'nupaśyāmi

hatvā sva-janam āhave

na kāńkṣe vijayaḿ kṛṣṇa

na ca rājyaḿ sukhāni ca

na — nor; ca — also; śreyaḥ — good; anupaśyāmi — do I foresee; hatvā — by killing; sva-janam — own kinsmen; āhave — in the fight; na — nor; kāńkṣe — do I desire; vijayam — victory; kṛṣṇa — O Kṛṣṇa; na — nor; ca — also; rājyam — kingdom; sukhāni — happiness thereof; ca — also.

I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Kṛṣṇa, desire any subsequent victory, kingdom, or happiness.

Bhagavad-gītā 1.32-35

kiḿ no rājyena govinda

kiḿ bhogair jīvitena vā

yeṣām arthe kāńkṣitaḿ no

rājyaḿ bhogāḥ sukhāni ca

ta ime 'vasthitā yuddhe

prāṇāḿs tyaktvā dhanāni ca

ācāryāḥ pitaraḥ putrās

tathaiva ca pitāmahāḥ

mātulāḥ śvaśurāḥ pautrāḥ

śyālāḥ sambandhinas tathā

etān na hantum icchāmi

ghnato 'pi madhusūdana

api trailokya-rājyasya

hetoḥ kiḿ nu mahī-kṛte

nihatya dhārtarāṣṭrān naḥ

kā prītiḥ syāj janārdana

kim — what use; naḥ — to us; rājyena — is the kingdom; govinda — O Kṛṣṇa; kim — what; bhogaiḥ — enjoyment; jīvitena — living; vā — either; yeṣām — of whom; arthe — for the sake; kāńkṣitam — is desired; naḥ — by us; rājyam — kingdom; bhogāḥ — material enjoyment; sukhāni — all happiness; ca — also; te — all of them; ime — these; avasthitāḥ — situated; yuddhe — on this battlefield; prāṇān — lives; tyaktvā — giving up; dhanāni — riches; ca — also; ācāryāḥ — teachers; pitaraḥ — fathers; putrāḥ — sons; tathā — as well as; eva — certainly; ca — also; pitāmahāḥ — grandfathers; mātulāḥ — maternal uncles; śvaśurāḥ — fathers-in-law; pautrāḥ — grandsons; śyālāḥ — brothers-in-law; sambandhinaḥ — relatives; tathā — as well as; etān — all these; na — never; hantum — to kill; icchāmi — do I wish; ghnataḥ — being killed; api — even; madhusūdana — O killer of the demon Madhu (Kṛṣṇa); api — even if; trai-lokya — of the three worlds; rājyasya — for the kingdom; hetoḥ — in exchange; kim nu — what to speak of; mahī-kṛte — for the sake of the earth; nihatya — by killing; dhārtarāṣṭrān — the sons of Dhṛtarāṣṭra; naḥ — our; kā — what; prītiḥ — pleasure; syāt — will there be; janārdana — O maintainer of all living entities.

O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield? O Madhusūdana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhṛtarāṣṭra?

Bhagavad-gītā 1.36

pāpam evāśrayed asmān

hatvaitān ātatāyinaḥ

tasmān nārhā vayaḿ hantuḿ

dhārtarāṣṭrān sa-bāndhavān

sva-janaḿ hi kathaḿ hatvā

sukhinaḥ syāma mādhava

pāpam — vices; eva — certainly; āśrayet — must come upon; asmān — us; hatvā — by killing; etān — all these; ātatāyinaḥ — aggressors; tasmāt — therefore; na — never; arhāḥ — deserving; vayam — we; hantum — to kill; dhārtarāṣṭrān — the sons of Dhṛtarāṣṭra; sa-bāndhavān — along with friends; sva-janam — kinsmen; hi — certainly; katham — how; hatvā — by killing; sukhinaḥ — happy; syāma — will we become; mādhava — O Kṛṣṇa, husband of the goddess of fortune.

Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhṛtarāṣṭra and our friends. What should we gain, O Kṛṣṇa, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?

Bhagavad-gītā 1.37-38

yady apy ete na paśyanti

lobhopahata-cetasaḥ

kula-kṣaya-kṛtaḿ doṣaḿ

mitra-drohe ca pātakam

kathaḿ na jñeyam asmābhiḥ

pāpād asmān nivartitum

kula-kṣaya-kṛtaḿ doṣaḿ

prapaśyadbhir janārdana

yadi — if; api — even; ete — they; na — do not; paśyanti — see; lobha — by greed; upahata — overpowered; cetasaḥ — their hearts; kula-kṣaya — in killing the family; kṛtam — done; doṣam — fault; mitra-drohe — in quarreling with friends; ca — also; pātakam — sinful reactions; katham — why; na — should not; jñeyam — be known; asmābhiḥ — by us; pāpāt — from sins; asmāt — these; nivartitum — to cease; kula-kṣaya — in the destruction of a dynasty; kṛtam — done; doṣam — crime; prapaśyadbhiḥ — by those who can see; janārdana — O Kṛṣṇa.

O Janārdana, although these men, their hearts overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?

Bhagavad-gītā 1.39

kula-kṣaye praṇaśyanti

kula-dharmāḥ sanātanāḥ

dharme naṣṭe kulaḿ kṛtsnam

adharmo 'bhibhavaty uta

kula-kṣaye — in destroying the family; praṇaśyanti — become vanquished; kula-dharmāḥ — the family traditions; sanātanāḥ — eternal; dharme — religion; naṣṭe — being destroyed; kulam — family; kṛtsnam — whole; adharmaḥ — irreligion; abhibhavati — transforms; uta — it is said.

With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.

Bhagavad-gītā 1.40

adharmābhibhavāt kṛṣṇa

praduṣyanti kula-striyaḥ

strīṣu duṣṭāsu vārṣṇeya

jāyate varṇa-sańkaraḥ

adharma — irreligion; abhibhavāt — having become predominant; kṛṣṇa — O Kṛṣṇa; praduṣyanti — become polluted; kula-striyaḥ — family ladies; strīṣu — by the womanhood; duṣṭāsu — being so polluted; vārṣṇeya — O descendant of Vṛṣṇi; jāyate — comes into being; varṇa-sańkaraḥ — unwanted progeny.

When irreligion is prominent in the family, O Kṛṣṇa, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vṛṣṇi, comes unwanted progeny.

Bhagavad-gītā 1.41

sańkaro narakāyaiva

kula-ghnānāḿ kulasya ca

patanti pitaro hy eṣāḿ

lupta-piṇḍodaka-kriyāḥ

sańkaraḥ — such unwanted children; narakāya — make for hellish life; eva — certainly; kula-ghnānām — for those who are killers of the family; kulasya — for the family; ca — also; patanti — fall down; pitaraḥ — forefathers; hi — certainly; eṣām — of them; lupta — stopped; piṇḍa — of offerings of food; udaka — and water; kriyāḥ — performances.

An increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the performances for offering them food and water are entirely stopped.

Bhagavad-gītā 1.42

doṣair etaiḥ kula-ghnānāḿ

varṇa-sańkara-kārakaiḥ

utsādyante jāti-dharmāḥ

kula-dharmāś ca śāśvatāḥ

doṣaiḥ — by such faults; etaiḥ — all these; kula-ghnānām — of the destroyers of the family; varṇa-sańkara — of unwanted children; kārakaiḥ — which are causes; utsādyante — are devastated; jāti-dharmāḥ — community projects; kula-dharmāḥ — family traditions; ca — also; śāśvatāḥ — eternal.

By the evil deeds of those who destroy the family tradition and thus give rise to unwanted children, all kinds of community projects and family welfare activities are devastated.

Bhagavad-gītā 1.43

utsanna-kula-dharmāṇāḿ

manuṣyāṇāḿ janārdana

narake niyataḿ vāso

bhavatīty anuśuśruma

utsanna — spoiled; kula-dharmāṇām — of those who have the family traditions; manuṣyāṇām — of such men; janārdana — O Kṛṣṇa; narake — in hell; niyatam — always; vāsaḥ — residence; bhavati — it so becomes; iti — thus; anuśuśruma — I have heard by disciplic succession.

O Kṛṣṇa, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.

Bhagavad-gītā 1.44

aho bata mahat pāpaḿ

kartuḿ vyavasitā vayam

yad rājya-sukha-lobhena

hantuḿ sva-janam udyatāḥ

aho — alas; bata — how strange it is; mahat — great; pāpam — sins; kartum — to perform; vyavasitāḥ — have decided; vayam — we; yat — because; rājya-sukha-lobhena — driven by greed for royal happiness; hantum — to kill; sva-janam — kinsmen; udyatāḥ — trying.

Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.

Bhagavad-gītā 1.45

yadi mām apratīkāram

aśastraḿ śastra-pāṇayaḥ

dhārtarāṣṭrā raṇe hanyus

tan me kṣemataraḿ bhavet

yadi — even if; mām — me; apratīkāram — without being resistant; aśastram — without being fully equipped; śastra-pāṇayaḥ — those with weapons in hand; dhārtarāṣṭrāḥ — the sons of Dhṛtarāṣṭra; raṇe — on the battlefield; hanyuḥ — may kill; tat — that; me — for me; kṣema-taram — better; bhavet — would be.

Better for me if the sons of Dhṛtarāṣṭra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.

Bhagavad-gītā 1.46

sañjaya uvāca

evam uktvārjunaḥ sańkhye

rathopastha upāviśat

visṛjya sa-śaraḿ cāpaḿ

śoka-saḿvigna-mānasaḥ

sañjayaḥ uvāca — Sañjaya said; evam — thus; uktvā — saying; arjunaḥ — Arjuna; sańkhye — in the battlefield; ratha — of the chariot; upasthe — on the seat; upāviśat — sat down again; visṛjya — putting aside; sa-śaram — along with arrows; cāpam — the bow; śoka — by lamentation; saḿvigna — distressed; mānasaḥ — within the mind.

Sañjaya said: Arjuna, having thus spoken on the battlefield, cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief.

Chapter 2: Contents of the Gītā Summarized

Bhagavad-gītā 2.1

sañjaya uvāca

taḿ tathā kṛpayāviṣṭam

aśru-pūrṇākulekṣaṇam

viṣīdantam idaḿ vākyam

uvāca madhusūdanaḥ

sañjayaḥ uvāca — Sañjaya said; tam — unto Arjuna; tathā — thus; kṛpayā — by compassion; āviṣṭam — overwhelmed; aśru-pūrṇa-ākula — full of tears; īkṣaṇam — eyes; viṣīdantam — lamenting; idam — these; vākyam — words; uvāca — said; madhu-sūdanaḥ — the killer of Madhu.

Sañjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusūdana, Kṛṣṇa, spoke the following words.

Bhagavad-gītā 2.2

śrī-bhagavān uvāca

kutas tvā kaśmalam idaḿ

viṣame samupasthitam

anārya-juṣṭam asvargyam

akīrti-karam arjuna

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; kutaḥ — wherefrom; tvā — unto you; kaśmalam — dirtiness; idam — this lamentation; viṣame — in this hour of crisis; samupasthitam — arrived; anārya — persons who do not know the value of life; juṣṭam — practiced by; asvargyam — which does not lead to higher planets; akīrti — infamy; karam — the cause of; arjuna — O Arjuna.

The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.

Bhagavad-gītā 2.3

klaibyaḿ mā sma gamaḥ pārtha

naitat tvayy upapadyate

kṣudraḿ hṛdaya-daurbalyaḿ

tyaktvottiṣṭha parantapa

klaibyam — impotence; mā sma — do not; gamaḥ — take to; pārtha — O son of Pṛthā; na — never; etat — this; tvayi — unto you; upadyate — is befitting; kṣudram — petty; hṛdaya — of the heart; daurbalyam — weakness; tyaktvā — giving up; uttiṣṭha — get up; param-tapa — O chastiser of the enemies.

O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

Bhagavad-gītā 2.4

arjuna uvāca

kathaḿ bhīṣmam ahaḿ sańkhye

droṇaḿ ca madhusūdana

iṣubhiḥ pratiyotsyāmi

pūjārhāv ari-sūdana

arjunaḥ uvāca — Arjuna said; katham — how; bhīṣmam — Bhīṣma; aham — I; sańkhye — in the fight; droṇam — Droṇa; ca — also; madhu-sūdana — O killer of Madhu; iṣubhiḥ — with arrows; pratiyotsyāmi — shall counterattack; pūjā-arhau — those who are worshipable; ari-sūdana — O killer of the enemies.

Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhīṣma and Droṇa, who are worthy of my worship?

Bhagavad-gītā 2.5

gurūn ahatvā hi mahānubhāvān

śreyo bhoktuḿ bhaikṣyam apīha loke

hatvārtha-kāmāḿs tu gurūn ihaiva

bhuñjīya bhogān rudhira-pradigdhān

gurūn — the superiors; ahatvā — not killing; hi — certainly; mahā-anubhāvān — great souls; śreyaḥ — it is better; bhoktum — to enjoy life; bhaikṣyam — by begging; api — even; iha — in this life; loke — in this world; hatvā — killing; artha — gain; kāmān — desiring; tu — but; gurūn — superiors; iha — in this world; eva — certainly; bhuñjīya — one has to enjoy; bhogān — enjoyable things; rudhira — blood; pradigdhān — tainted with.

It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.

Bhagavad-gītā 2.6

na caitad vidmaḥ kataran no garīyo

yad vā jayema yadi vā no jayeyuḥ

yān eva hatvā na jijīviṣāmas

te 'vasthitāḥ pramukhe dhārtarāṣṭrāḥ

na — nor; ca — also; etat — this; vidmaḥ — do we know; katarat — which; naḥ — for us; garīyaḥ — better; yat vā — whether; jayema — we may conquer; yadi — if; vā — or; naḥ — us; jayeyuḥ — they conquer; yān — those who; eva — certainly; hatvā — by killing; na — never; jijīviṣāmaḥ — we would want to live; te — all of them; avasthitāḥ — are situated; pramukhe — in the front; dhārtarāṣṭrāḥ — the sons of Dhṛtarāṣṭra.

Nor do we know which is better — conquering them or being conquered by them. If we killed the sons of Dhṛtarāṣṭra, we should not care to live. Yet they are now standing before us on the battlefield.

Bhagavad-gītā 2.7

kārpaṇya-doṣopahata-svabhāvaḥ

pṛcchāmi tvāḿ dharma-sammūḍha-cetāḥ

yac chreyaḥ syān niścitaḿ brūhi tan me

śiṣyas te 'haḿ śādhi māḿ tvāḿ prapannam

kārpaṇya — of miserliness; doṣa — by the weakness; upahata — being afflicted; sva-bhāvaḥ — characteristics; pṛcchāmi — I am asking; tvām — unto You; dharma — religion; sammūḍha — bewildered; cetāḥ — in heart; yat — what; śreyaḥ — all-good; syāt — may be; niścitam — confidently; brūhi — tell; tat — that; me — unto me; śiṣyaḥ — disciple; te — Your; aham — I am; śādhi — just instruct; mām — me; tvām — unto You; prapannam — surrendered.

Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

Bhagavad-gītā 2.8

na hi prapaśyāmi mamāpanudyād

yac chokam ucchoṣaṇam indriyāṇām

avāpya bhūmāv asapatnam ṛddhaḿ

rājyaḿ surāṇām api cādhipatyam

na — do not; hi — certainly; prapaśyāmi — I see; mama — my; apanudyāt — can drive away; yat — that which; śokam — lamentation; ucchoṣaṇam — drying up; indriyāṇām — of the senses; avāpya — achieving; bhūmau — on the earth; asapatnam — without rival; ṛddham — prosperous; rājyam — kingdom; surāṇām — of the demigods; api — even; ca — also; ādhipatyam — supremacy.

I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.

Bhagavad-gītā 2.9

sañjaya uvāca

evam uktvā hṛṣīkeśaḿ

guḍākeśaḥ parantapaḥ

na yotsya iti govindam

uktvā tūṣṇīḿ babhūva ha

sañjayaḥ uvāca — Sañjaya said; evam — thus; uktvā — speaking; hṛṣīkeśam — unto Kṛṣṇa, the master of the senses; guḍākeśaḥ — Arjuna, the master of curbing ignorance; parantapaḥ — the chastiser of the enemies; na yotsye — I shall not fight; iti — thus; govindam — unto Kṛṣṇa, the giver of pleasure to the senses; uktvā — saying; tūṣṇīm — silent; babhūva — became; ha — certainly.

Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, "Govinda, I shall not fight," and fell silent.

Bhagavad-gītā 2.10

tam uvāca hṛṣīkeśaḥ

prahasann iva bhārata

senayor ubhayor madhye

viṣīdantam idaḿ vacaḥ

tam — unto him; uvāca — said; hṛṣīkeśaḥ — the master of the senses, Kṛṣṇa; prahasan — smiling; iva — like that; bhārata — O Dhṛtarāṣṭra, descendant of Bharata; senayoḥ — of the armies; ubhayoḥ — of both parties; madhye — between; viṣīdantam — unto the lamenting one; idam — the following; vacaḥ — words.

O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

Bhagavad-gītā 2.11

śrī-bhagavān uvāca

aśocyān anvaśocas tvaḿ

prajñā-vādāḿś ca bhāṣase

gatāsūn agatāsūḿś ca

nānuśocanti paṇḍitāḥ

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; aśocyān — not worthy of lamentation; anvaśocaḥ — you are lamenting; tvam — you; prajñā-vādān — learned talks; ca — also; bhāṣase — speaking; gata — lost; asūn — life; agata — not past; asūn — life; ca — also; na — never; anuśocanti — lament; paṇḍitāḥ — the learned.

The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.

Bhagavad-gītā 2.12

na tv evāhaḿ jātu nāsaḿ

na tvaḿ neme janādhipāḥ

na caiva na bhaviṣyāmaḥ

sarve vayam ataḥ param

na — never; tu — but; eva — certainly; aham — I; jātu — at any time; na — did not; āsam — exist; na — not; tvam — you; na — not; ime — all these; jana-adhipāḥ — kings; na — never; ca — also; eva — certainly; na — not; bhaviṣyāmaḥ — shall exist; sarve vayam — all of us; ataḥ param — hereafter.

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

Bhagavad-gītā 2.13

dehino 'smin yathā dehe

kaumāraḿ yauvanaḿ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

dehinaḥ — of the embodied; asmin — in this; yathā — as; dehe — in the body; kaumāram — boyhood; yauvanam — youth; jarā — old age; tathā — similarly; deha-antara — of transference of the body; prāptiḥ — achievement; dhīraḥ — the sober; tatra — thereupon; na — never; muhyati — is deluded.

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

Bhagavad-gītā 2.14

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāḿs titikṣasva bhārata

mātrā-sparśāḥ — sensory perception; tu — only; kaunteya — O son of Kuntī; śīta — winter; uṣṇa — summer; sukha — happiness; duḥkha — and pain; dāḥ — giving; āgama — appearing; apāyinaḥ — disappearing; anityāḥ — nonpermanent; tān — all of them; titikṣasva — just try to tolerate; bhārata — O descendant of the Bharata dynasty.

O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

Bhagavad-gītā 2.15

yaḿ hi na vyathayanty ete

puruṣaḿ puruṣarṣabha

sama-duḥkha-sukhaḿ dhīraḿ

so 'mṛtatvāya kalpate

yam — one to whom; hi — certainly; na — never; vyathayanti — are distressing; ete — all these; puruṣam — to a person; puruṣa-ṛṣabha — O best among men; sama — unaltered; duḥkha — in distress; sukham — and happiness; dhīram — patient; saḥ — he; amṛtatvāya — for liberation; kalpate — is considered eligible.

O best among men , the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

Bhagavad-gītā 2.16

nāsato vidyate bhāvo

nābhāvo vidyate sataḥ

ubhayor api dṛṣṭo 'ntas

tv anayos tattva-darśibhiḥ

na — never; asataḥ — of the nonexistent; vidyate — there is; bhāvaḥ — endurance; na — never; abhāvaḥ — changing quality; vidyate — there is; sataḥ — of the eternal; ubhayoḥ — of the two; api — verily; dṛṣṭaḥ — observed; antaḥ — conclusion; tu — indeed; anayoḥ — of them; tattva — of the truth; darśibhiḥ — by the seers.

Those who are seers of the truth have concluded that of the nonexistent there is no endurance and of the eternal there is no change. This they have concluded by studying the nature of both.

Bhagavad-gītā 2.17

avināśi tu tad viddhi

yena sarvam idaḿ tatam

vināśam avyayasyāsya

na kaścit kartum arhati

avināśi — imperishable; tu — but; tat — that; viddhi — know it; yena — by whom; sarvam — all of the body; idam — this; tatam — pervaded; vināśam — destruction; avyayasya — of the imperishable; asya — of it; na kaścit — no one; kartum — to do; arhati — is able.

That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.

Bhagavad-gītā 2.18

antavanta ime dehā

nityasyoktāḥ śarīriṇaḥ

anāśino 'prameyasya

tasmād yudhyasva bhārata

anta-vantaḥ — perishable; ime — all these; dehāḥ — material bodies; nityasya — eternal in existence; uktāḥ — are said; śarīriṇaḥ — of the embodied soul; anāśinaḥ — never to be destroyed; aprameyasya — immeasurable; tasmāt — therefore; yudhyasva — fight; bhārata — O descendant of Bharata.

The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.

Bhagavad-gītā 2.19

ya enaḿ vetti hantāraḿ

yaś cainaḿ manyate hatam

ubhau tau na vijānīto

nāyaḿ hanti na hanyate

yaḥ — anyone who; enam — this; vetti — knows; hantāram — the killer; yaḥ — anyone who; ca — also; enam — this; manyate — thinks; hatam — killed; ubhau — both; tau — they; na — never; vijānītaḥ — are in knowledge; na — never; ayam — this; hanti — kills; na — nor; hanyate — is killed.

Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.

Bhagavad-gītā 2.20

na jāyate mriyate vā kadācin

nāyaḿ bhūtvā bhavitā vā na bhūyaḥ

ajo nityaḥ śāśvato 'yaḿ purāṇo

na hanyate hanyamāne śarīre

na — never; jāyate — takes birth; mriyate — dies; vā — either; kadācit — at any time (past, present or future); na — never; ayam — this; bhūtvā — having come into being; bhavitā — will come to be; vā — or; na — not; bhūyaḥ — or is again coming to be; ajaḥ — unborn; nityaḥ — eternal; śāśvataḥ — permanent; ayam — this; purāṇaḥ — the oldest; na — never; hanyate — is killed; hanyamāne — being killed; śarīre — the body.

For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

Bhagavad-gītā 2.21

vedāvināśinaḿ nityaḿ

ya enam ajam avyayam

kathaḿ sa puruṣaḥ pārtha

kaḿ ghātayati hanti kam

veda — knows; avināśinam — indestructible; nityam — always existing; yaḥ — one who; enam — this (soul); ajam — unborn; avyayam — immutable; katham — how; saḥ — that; puruṣaḥ — person; pārtha — O Pārtha (Arjuna); kam — whom; ghātayati — causes to hurt; hanti — kills; kam — whom.

O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?

Bhagavad-gītā 2.22

vāsāḿsi jīrṇāni yathā vihāya

navāni gṛhṇāti naro 'parāṇi

tathā śarīrāṇi vihāya jīrṇāny

anyāni saḿyāti navāni dehī

vāsāḿsi — garments; jīrṇāni — old and worn out; yathā — just as; vihāya — giving up; navāni — new garments; gṛhṇāti — does accept; naraḥ — a man; aparāṇi — others; tathā — in the same way; śarīrāṇi — bodies; vihāya — giving up; jirṇāni — old and useless; anyāni — different; saḿyāti — verily accepts; navāni — new sets; dehī — the embodied.

As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

Bhagavad-gītā 2.23

nainaḿ chindanti śastrāṇi

nainaḿ dahati pāvakaḥ

na cainaḿ kledayanty āpo

na śoṣayati mārutaḥ

na — never; enam — this soul; chindanti — can cut to pieces; śastrāṇi — weapons; na — never; enam — this soul; dahati — burns; pāvakaḥ — fire; na — never; ca — also; enam — this soul; kledayanti — moistens; āpaḥ — water; na — never; śoṣayati — dries; mārutaḥ — wind.

The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.

Bhagavad-gītā 2.24

acchedyo 'yam adāhyo 'yam

akledyo 'śoṣya eva ca

nityaḥ sarva-gataḥ sthāṇur

acalo 'yaḿ sanātanaḥ

acchedyaḥ — unbreakable; ayam — this soul; adāhyaḥ — unable to be burned; ayam — this soul; akledyaḥ — insoluble; aśoṣyaḥ — not able to be dried; eva — certainly; ca — and; nityaḥ — everlasting; sarva-gataḥ — all-pervading; sthāṇuḥ — unchangeable; acalaḥ — immovable; ayam — this soul; sanātanaḥ — eternally the same.

This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.

Bhagavad-gītā 2.25

avyakto 'yam acintyo 'yam

avikāryo 'yam ucyate

tasmād evaḿ viditvainaḿ

nānuśocitum arhasi

avyaktaḥ — invisible; ayam — this soul; acintyaḥ — inconceivable; ayam — this soul; avikāryaḥ — unchangeable; ayam — this soul; ucyate — is said; tasmāt — therefore; evam — like this; viditvā — knowing it well; enam — this soul; na — do not; anuśocitum — to lament; arhasi — you deserve.

It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.

Bhagavad-gītā 2.26

atha cainaḿ nitya-jātaḿ

nityaḿ vā manyase mṛtam

tathāpi tvaḿ mahā-bāho

nainaḿ śocitum arhasi

atha — if, however; ca — also; enam — this soul; nitya-jātam — always born; nityam — forever; vā — either; manyase — you so think; mṛtam — dead; tathā api — still; tvam — you; mahā-bāho — O mighty-armed one; na — never; enam — about the soul; śocitum — to lament; arhasi — deserve.

If, however, you think that the soul is always born and dies forever, you still have no reason to lament, O mighty-armed.

Bhagavad-gītā 2.27

jātasya hi dhruvo mṛtyur

dhruvaḿ janma mṛtasya ca

tasmād aparihārye 'rthe

na tvaḿ śocitum arhasi

jātasya — of one who has taken his birth; hi — certainly; dhruvaḥ — a fact; mṛtyuḥ — death; dhruvam — it is also a fact; janma — birth; mṛtasya — of the dead; ca — also; tasmāt — therefore; aparihārye — of that which is unavoidable; arthe — in the matter; na — do not; tvam — you; śocitum — to lament; arhasi — deserve.

One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.

Bhagavad-gītā 2.28

avyaktādīni bhūtāni

vyakta-madhyāni bhārata

avyakta-nidhanāny eva

tatra kā paridevanā

avyakta-ādīni — in the beginning unmanifested; bhūtāni — all that are created; vyakta — manifested; madhyāni — in the middle; bhārata — O descendant of Bharata; avyakta — nonmanifested; nidhanāni — when vanquished; eva — it is all like that; tatra — therefore; kā — what; paridevanā — lamentation.

All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?

Bhagavad-gītā 2.29

āścarya-vat paśyati kaścid enam

āścarya-vad vadati tathaiva cānyaḥ

āścarya-vac cainam anyaḥ śṛṇoti

śrutvāpy enaḿ veda na caiva kaścit

āścarya-vat — as amazing; paśyati — sees; kaścit — someone; enam — this soul; āścarya-vat — as amazing; vadati — speaks of; tathā — thus; eva — certainly; ca — also; anyaḥ — another; āścarya-vat — similarly amazing; ca — also; enam — this soul; anyaḥ — another; śṛṇoti — hears of; śrutvā — having heard; api — even; enam — this soul; veda — knows; na — never; ca — and; eva — certainly; kaścit — someone.

Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

Bhagavad-gītā 2.30

dehī nityam avadhyo 'yaḿ

dehe sarvasya bhārata

tasmāt sarvāṇi bhūtāni

na tvaḿ śocitum arhasi

dehī — the owner of the material body; nityam — eternally; avadhyaḥ — cannot be killed; ayam — this soul; dehe — in the body; sarvasya — of everyone; bhārata — O descendant of Bharata; tasmāt — therefore; sarvāṇi — all; bhūtāni — living entities (that are born); na — never; tvam — you; śocitum — to lament; arhasi — deserve.

O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.

Bhagavad-gītā 2.31

sva-dharmam api cāvekṣya

na vikampitum arhasi

dharmyād dhi yuddhāc chreyo 'nyat

kṣatriyasya na vidyate

sva-dharmam — one's own religious principles; api — also; ca — indeed; avekṣya — considering; na — never; vikampitum — to hesitate; arhasi — you deserve; dharmyāt — for religious principles; hi — indeed; yuddhāt — than fighting; śreyaḥ — better engagement; anyat — any other; kṣatriyasya — of the kṣatriya; na — does not; vidyate — exist.

Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

Bhagavad-gītā 2.32

yadṛcchayā copapannaḿ

svarga-dvāram apāvṛtam

sukhinaḥ kṣatriyāḥ pārtha

labhante yuddham īdṛśam

yadṛcchayā — by its own accord; ca — also; upapannam — arrived at; svarga — of the heavenly planets; dvāram — door; apāvṛtam — wide open; sukhinaḥ — very happy; kṣatriyāḥ — the members of the royal order; pārtha — O son of Pṛthā; labhante — do achieve; yuddham — war; īdṛśam — like this.

O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

Bhagavad-gītā 2.33

atha cet tvam imaḿ dharmyaḿ

sańgrāmaḿ na kariṣyasi

tataḥ sva-dharmaḿ kīrtiḿ ca

hitvā pāpam avāpsyasi

atha — therefore; cet — if; tvam — you; imam — this; dharmyam — as a religious duty; sańgrāmam — fighting; na — do not; kariṣyasi — perform; tataḥ — then; sva-dharmam — your religious duty; kīrtim — reputation; ca — also; hitvā — losing; pāpam — sinful reaction; avāpsyasi — will gain.

If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.

Bhagavad-gītā 2.34

akīrtiḿ cāpi bhūtāni

kathayiṣyanti te 'vyayām

sambhāvitasya cākīrtir

maraṇād atiricyate

akīrtim — infamy; ca — also; api — over and above; bhūtāni — all people; kathayiṣyanti — will speak; te — of you; avyayām — forever; sambhāvitasya — for a respectable man; ca — also; akīrtiḥ — ill fame; maraṇāt — than death; atiricyate — becomes more.

People will always speak of your infamy, and for a respectable person, dishonor is worse than death.

Bhagavad-gītā 2.35

bhayād raṇād uparataḿ

maḿsyante tvāḿ mahā-rathāḥ

yeṣāḿ ca tvaḿ bahu-mato

bhūtvā yāsyasi lāghavam

bhayāt — out of fear; raṇāt — from the battlefield; uparatam — ceased; maḿsyante — they will consider; tvām — you; mahā-rathāḥ — the great generals; yeṣām — for whom; ca — also; tvam — you; bahu-mataḥ — in great estimation; bhūtvā — having been; yāsyasi — you will go; lāghavam — decreased in value.

The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.

Bhagavad-gītā 2.36

avācya-vādāḿś ca bahūn

vadiṣyanti tavāhitāḥ

nindantas tava sāmarthyaḿ

tato duḥkhataraḿ nu kim

avācya — unkind; vādān — fabricated words; ca — also; bahūn — many; vadiṣyanti — will say; tava — your; ahitāḥ — enemies; nindantaḥ — while vilifying; tava — your; sāmarthyam — ability; tataḥ — than that; duḥkha-taram — more painful; nu — of course; kim — what is there.

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

Bhagavad-gītā 2.37

hato vā prāpsyasi svargaḿ

jitvā vā bhokṣyase mahīm

tasmād uttiṣṭha kaunteya

yuddhāya kṛta-niścayaḥ

hataḥ — being killed; vā — either; prāpsyasi — you gain; svargam — the heavenly kingdom; jitvā — by conquering; vā — or; bhokṣyase — you enjoy; mahīm — the world; tasmāt — therefore; uttiṣṭha — get up; kaunteya — O son of Kuntī; yuddhāya — to fight; kṛta — determined; niścayaḥ — in certainty.

O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.

Bhagavad-gītā 2.38

sukha-duḥkhe same kṛtvā

lābhālābhau jayājayau

tato yuddhāya yujyasva

naivaḿ pāpam avāpsyasi

sukha — happiness; duḥkhe — and distress; same — in equanimity; kṛtvā — doing so; lābha-alābhau — both profit and loss; jaya-ajayau — both victory and defeat; tataḥ — thereafter; yuddhāya — for the sake of fighting; yujyasva — engage (fight); na — never; evam — in this way; pāpam — sinful reaction; avāpsyasi — you will gain.

Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat — and by so doing you shall never incur sin.

Bhagavad-gītā 2.39

eṣā te 'bhihitā sāńkhye

buddhir yoge tv imāḿ śṛṇu

buddhyā yukto yayā pārtha

karma-bandhaḿ prahāsyasi

eṣā — all this; te — unto you; abhihitā — described; sāńkhye — by analytical study; buddhiḥ — intelligence; yoge — in work without fruitive result; tu — but; imām — this; śṛṇu — just hear; buddhyā — by intelligence; yuktaḥ — dovetailed; yayā — by which; pārtha — O son of Pṛthā; karma-bandham — bondage of reaction; prahāsyasi — you can be released from.

Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works.

Bhagavad-gītā 2.40

nehābhikrama-nāśo 'sti

pratyavāyo na vidyate

sv-alpam apy asya dharmasya

trāyate mahato bhayāt

na — there is not; iha — in this yoga; abhikrama — in endeavoring; nāśaḥ — loss; asti — there is; pratyavāyaḥ — diminution; na — never; vidyate — there is; su-alpam — a little; api — although; asya — of this; dharmasya — occupation; trāyate — releases; mahataḥ — from very great; bhayāt — danger.

In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

Bhagavad-gītā 2.41

vyavasāyātmikā buddhir

ekeha kuru-nandana

bahu-śākhā hy anantāś ca

buddhayo 'vyavasāyinām

vyavasāya-ātmikā — resolute in Kṛṣṇa consciousness; buddhiḥ — intelligence; ekā — only one; iha — in this world; kuru-nandana — O beloved child of the Kurus; bahu-śākhāḥ — having various branches; hi — indeed; anantāḥ — unlimited; ca — also; buddhayaḥ — intelligence; avyavasāyinām — of those who are not in Kṛṣṇa consciousness.

Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.

Bhagavad-gītā 2.42-43

yām imāḿ puṣpitāḿ vācaḿ

pravadanty avipaścitaḥ

veda-vāda-ratāḥ pārtha

nānyad astīti vādinaḥ

kāmātmānaḥ svarga-parā

janma-karma-phala-pradām

kriyā-viśeṣa-bahulāḿ

bhogaiśvarya-gatiḿ prati

yām imām — all these; puṣpitām — flowery; vācam — words; pravadanti — say; avipaścitaḥ — men with a poor fund of knowledge; veda-vāda-ratāḥ — supposed followers of the Vedas; pārtha — O son of Pṛthā; na — never; anyat — anything else; asti — there is; iti — thus; vādinaḥ — the advocates; kāma-ātmānaḥ — desirous of sense gratification; svarga-parāḥ — aiming to achieve heavenly planets; janma-karma-phala-pradām — resulting in good birth and other fruitive reactions; kriyā-viśeṣa — pompous ceremonies; bahulām — various; bhoga — in sense enjoyment; aiśvarya — and opulence; gatim — progress; prati — towards.

Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

Bhagavad-gītā 2.44

bhogaiśvarya-prasaktānāḿ

tayāpahṛta-cetasām

vyavasāyātmikā buddhiḥ

samādhau na vidhīyate

bhoga — to material enjoyment; aiśvarya — and opulence; prasaktānām — for those who are attached; tayā — by such things; apahṛta-cetasām — bewildered in mind; vyavasāya-ātmikā — fixed in determination; buddhiḥ — devotional service to the Lord; samādhau — in the controlled mind; na — never; vidhīyate — does take place.

In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.

Bhagavad-gītā 2.45

trai-guṇya-viṣayā vedā

nistrai-guṇyo bhavārjuna

nirdvandvo nitya-sattva-stho

niryoga-kṣema ātmavān

trai-guṇya — pertaining to the three modes of material nature; viṣayāḥ — on the subject matter; vedāḥ — Vedic literatures; nistrai-guṇyaḥ — transcendental to the three modes of material nature; bhava — be; arjuna — O Arjuna; nirdvandvaḥ — without duality; nitya-sattva-sthaḥ — in a pure state of spiritual existence; niryoga-kṣemaḥ — free from ideas of gain and protection; ātma-vān — established in the self.

The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

Bhagavad-gītā 2.46

yāvān artha udapāne

sarvataḥ samplutodake

tāvān sarveṣu vedeṣu

brāhmaṇasya vijānataḥ

yāvān — all that; arthaḥ — is meant; uda-pāne — in a well of water; sarvataḥ — in all respects; sampluta-udake — in a great reservoir of water; tāvān — similarly; sarveṣu — in all; vedeṣu — Vedic literatures; brāhmaṇasya — of the man who knows the Supreme Brahman; vijānataḥ — who is in complete knowledge.

All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

Bhagavad-gītā 2.47

karmaṇy evādhikāras te

mā phaleṣu kadācana

mā karma-phala-hetur bhūr

mā te sańgo 'stv akarmaṇi

karmaṇi — in prescribed duties; eva — certainly; adhikāraḥ — right; te — of you; mā — never; phaleṣu — in the fruits; kadācana — at any time; mā — never; karma-phala — in the result of the work; hetuḥ — cause; bhūḥ — become; mā — never; te — of you; sańgaḥ — attachment; astu — there should be; akarmaṇi — in not doing prescribed duties.

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.

Bhagavad-gītā 2.48

yoga-sthaḥ kuru karmāṇi

sańgaḿ tyaktvā dhanañjaya

siddhy-asiddhyoḥ samo bhūtvā

samatvaḿ yoga ucyate

yoga-sthaḥ — equipoised; kuru — perform; karmāṇi — your duties; sańgam — attachment; tyaktvā — giving up; dhanañjaya — O Arjuna; siddhi-asiddhyoḥ — in success and failure; samaḥ — equipoised; bhūtvā — becoming; samatvam — equanimity; yogaḥ — yoga; ucyate — is called.

Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

Bhagavad-gītā 2.49

dūreṇa hy avaraḿ karma

buddhi-yogād dhanañjaya

buddhau śaraṇam anviccha

kṛpaṇāḥ phala-hetavaḥ

dūreṇa — discard it at a long distance; hi — certainly; avaram — abominable; karma — activity; buddhi-yogāt — on the strength of Kṛṣṇa consciousness; dhanañjaya — O conqueror of wealth; buddhau — in such consciousness; śaraṇam — full surrender; anviccha — try for; kṛpaṇāḥ — misers; phala-hetavaḥ — those desiring fruitive results.

O Dhanañjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.

Bhagavad-gītā 2.50

buddhi-yukto jahātīha

ubhe sukṛta-duṣkṛte

tasmād yogāya yujyasva

yogaḥ karmasu kauśalam

buddhi-yuktaḥ — one who is engaged in devotional service; jahāti — can get rid of; iha — in this life; ubhe — both; sukṛta-duṣkṛte — good and bad results; tasmāt — therefore; yogāya — for the sake of devotional service; yujyasva — be so engaged; yogaḥ — Kṛṣṇa consciousness; karmasu — in all activities; kauśalam — art.

A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work.

Bhagavad-gītā 2.51

karma-jaḿ buddhi-yuktā hi

phalaḿ tyaktvā manīṣiṇaḥ

janma-bandha-vinirmuktāḥ

padaḿ gacchanty anāmayam

karma-jam — due to fruitive activities; buddhi-yuktāḥ — being engaged in devotional service; hi — certainly; phalam — results; tyaktvā — giving up; manīṣiṇaḥ — great sages or devotees; janma-bandha — from the bondage of birth and death; vinirmuktāḥ — liberated; padam — position; gacchanti — they reach; anāmayam — without miseries.

By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries .

Bhagavad-gītā 2.52

yadā te moha-kalilaḿ

buddhir vyatitariṣyati

tadā gantāsi nirvedaḿ

śrotavyasya śrutasya ca

yadā — when; te — your; moha — of illusion; kalilam — dense forest; buddhiḥ — transcendental service with intelligence; vyatitariṣyati — surpasses; tadā — at that time; gantā asi — you shall go; nirvedam — callousness; śrotavyasya — toward all that is to be heard; śrutasya — all that is already heard; ca — also.

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

Bhagavad-gītā 2.53

śruti-vipratipannā te

yadā sthāsyati niścalā

samādhāv acalā buddhis

tadā yogam avāpsyasi

śruti — of Vedic revelation; vipratipannā — without being influenced by the fruitive results; te — your; yadā — when; sthāsyati — remains; niścalā — unmoved; samādhau — in transcendental consciousness, or Kṛṣṇa consciousness; acalā — unflinching; buddhiḥ — intelligence; tadā — at that time; yogam — self-realization; avāpsyasi — you will achieve.

When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.

Bhagavad-gītā 2.54

arjuna uvāca

sthita-prajñasya kā bhāṣā

samādhi-sthasya keśava

sthita-dhīḥ kiḿ prabhāṣeta

kim āsīta vrajeta kim

arjunaḥ uvāca — Arjuna said; sthita-prajñasya — of one who is situated in fixed Kṛṣṇa consciousness; kā — what; bhāṣā — language; samādhi-sthasya — of one situated in trance; keśava — O Kṛṣṇa; sthita-dhīḥ — one fixed in Kṛṣṇa consciousness; kim — what; prabhāṣeta — speaks; kim — how; āsīta — does remain still; vrajeta — walks; kim — how.

Arjuna said: O Kṛṣṇa, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

Bhagavad-gītā 2.55

śrī-bhagavān uvāca

prajahāti yadā kāmān

sarvān pārtha mano-gatān

ātmany evātmanā tuṣṭaḥ

sthita-prajñas tadocyate

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; prajahāti — gives up; yadā — when; kāmān — desires for sense gratification; sarvān — of all varieties; pārtha — O son of Pṛthā; manaḥ-gatān — of mental concoction; ātmani — in the pure state of the soul; eva — certainly; ātmanā — by the purified mind; tuṣṭaḥ — satisfied; sthita-prajñaḥ — transcendentally situated; tadā — at that time; ucyate — is said.

The Supreme Personality of Godhead said: O Pārtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

Bhagavad-gītā 2.56

duḥkheṣv anudvigna-manāḥ

sukheṣu vigata-spṛhaḥ

vīta-rāga-bhaya-krodhaḥ

sthita-dhīr munir ucyate

duḥkheṣu — in the threefold miseries; anudvigna-manāḥ — without being agitated in mind; sukheṣu — in happiness; vigata-spṛhaḥ — without being interested; vīta — free from; rāga — attachment; bhaya — fear; krodhaḥ — and anger; sthita-dhīḥ — whose mind is steady; muniḥ — a sage; ucyate — is called.

One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

Bhagavad-gītā 2.57

yaḥ sarvatrānabhisnehas

tat tat prāpya śubhāśubham

nābhinandati na dveṣṭi

tasya prajñā pratiṣṭhitā

yaḥ — one who; sarvatra — everywhere; anabhisnehaḥ — without affection; tat — that; tat — that; prāpya — achieving; śubha — good; aśubham — evil; na — never; abhinandati — praises; na — never; dveṣṭi — envies; tasya — his; prajñā — perfect knowledge; pratiṣṭhitā — fixed.

In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.

Bhagavad-gītā 2.58

yadā saḿharate cāyaḿ

kūrmo 'ńgānīva sarvaśaḥ

indriyāṇīndriyārthebhyas

tasya prajñā pratiṣṭhitā

yadā — when; saḿharate — winds up; ca — also; ayam — he; kūrmaḥ — tortoise; ańgāni — limbs; iva — like; sarvaśaḥ — altogether; indriyāṇi — senses; indriya-arthebhyaḥ — from the sense objects; tasya — his; prajñā — consciousness; pratiṣṭhitā — fixed.

One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.

Bhagavad-gītā 2.59

viṣayā vinivartante

nirāhārasya dehinaḥ

rasa-varjaḿ raso 'py asya

paraḿ dṛṣṭvā nivartate

viṣayāḥ — objects for sense enjoyment; vinivartante — are practiced to be refrained from; nirāhārasya — by negative restrictions; dehinaḥ — for the embodied; rasa-varjam — giving up the taste; rasaḥ — sense of enjoyment; api — although there is; asya — his; param — far superior things; dṛṣṭvā — by experiencing; nivartate — he ceases from.

The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

Bhagavad-gītā 2.60

yatato hy api kaunteya

puruṣasya vipaścitaḥ

indriyāṇi pramāthīni

haranti prasabhaḿ manaḥ

yatataḥ — while endeavoring; hi — certainly; api — in spite of; kaunteya — O son of Kuntī; puruṣasya — of a man; vipaścitaḥ — full of discriminating knowledge; indriyāṇi — the senses; pramāthīni — agitating; haranti — throw; prasabham — by force; manaḥ — the mind.

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

Bhagavad-gītā 2.61

tāni sarvāṇi saḿyamya

yukta āsīta mat-paraḥ

vaśe hi yasyendriyāṇi

tasya prajñā pratiṣṭhitā

tāni — those senses; sarvāṇi — all; saḿyamya — keeping under control; yuktaḥ — engaged; āsīta — should be situated; mat-paraḥ — in relationship with Me; vaśe — in full subjugation; hi — certainly; yasya — one whose; indriyāṇi — senses; tasya — his; prajñā — consciousness; pratiṣṭhitā — fixed.

One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.

Bhagavad-gītā 2.62

dhyāyato viṣayān puḿsaḥ

sańgas teṣūpajāyate

sańgāt sañjāyate kāmaḥ

kāmāt krodho 'bhijāyate

dhyāyataḥ — while contemplating; viṣayān — sense objects; puḿsaḥ — of a person; sańgaḥ — attachment; teṣu — in the sense objects; upajāyate — develops; sańgāt — from attachment; sañjāyate — develops; kāmaḥ — desire; kāmāt — from desire; krodhaḥ — anger; abhijāyate — becomes manifest.

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

Bhagavad-gītā 2.63

krodhād bhavati sammohaḥ

sammohāt smṛti-vibhramaḥ

smṛti-bhraḿśād buddhi-nāśo

buddhi-nāśāt praṇaśyati

krodhāt — from anger; bhavati — takes place; sammohaḥ — perfect illusion; sammohāt — from illusion; smṛti — of memory; vibhramaḥ — bewilderment; smṛti-bhraḿśāt — after bewilderment of memory; buddhi-nāśaḥ — loss of intelligence; buddhi-nāśāt — and from loss of intelligence; praṇaśyati — one falls down.

From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.

Bhagavad-gītā 2.64

rāga-dveṣa-vimuktais tu

viṣayān indriyaiś caran

ātma-vaśyair vidheyātmā

prasādam adhigacchati

rāga — attachment; dveṣa — and detachment; vimuktaiḥ — by one who has become free from; tu — but; viṣayān — sense objects; indriyaiḥ — by the senses; caran — acting upon; ātma-vaśyaiḥ — under one's control; vidheya-ātmā — one who follows regulated freedom; prasādam — the mercy of the Lord; adhigacchati — attains.

But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

Bhagavad-gītā 2.65

prasāde sarva-duḥkhānāḿ

hānir asyopajāyate

prasanna-cetaso hy āśu

buddhiḥ paryavatiṣṭhate

prasāde — on achievement of the causeless mercy of the Lord; sarva — of all; duḥkhānām — material miseries; hāniḥ — destruction; asya — his; upajāyate — takes place; prasanna-cetasaḥ — of the happy-minded; hi — certainly; āśu — very soon; buddhiḥ — intelligence; pari — sufficiently; avatiṣṭhate — becomes established.

For one thus satisfied , the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.

Bhagavad-gītā 2.66

nāsti buddhir ayuktasya

na cāyuktasya bhāvanā

na cābhāvayataḥ śāntir

aśāntasya kutaḥ sukham

na asti — there cannot be; buddhiḥ — transcendental intelligence; ayuktasya — of one who is not connected (with Kṛṣṇa consciousness); na — not; ca — and; ayuktasya — of one devoid of Kṛṣṇa consciousness; bhāvanā — fixed mind (in happiness); na — not; ca — and; abhāvayataḥ — of one who is not fixed; śāntiḥ — peace; aśāntasya — of the unpeaceful; kutaḥ — where is; sukham — happiness.

One who is not connected with the Supreme can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?

Bhagavad-gītā 2.67

indriyāṇāḿ hi caratāḿ

yan mano 'nuvidhīyate

tad asya harati prajñāḿ

vāyur nāvam ivāmbhasi

indriyāṇām — of the senses; hi — certainly; caratām — while roaming; yat — with which; manaḥ — the mind; anuvidhīyate — becomes constantly engaged; tat — that; asya — his; harati — takes away; prajñām — intelligence; vāyuḥ — wind; nāvam — a boat; iva — like; ambhasi — on the water.

As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.

Bhagavad-gītā 2.68

tasmād yasya mahā-bāho

nigṛhītāni sarvaśaḥ

indriyāṇīndriyārthebhyas

tasya prajñā pratiṣṭhitā

tasmāt — therefore; yasya — whose; mahā-bāho — O mighty-armed one; nigṛhītāni — so curbed down; sarvaśaḥ — all around; indriyāṇi — the senses; indriya-arthebhyaḥ — from sense objects; tasya — his; prajñā — intelligence; pratiṣṭhitā — fixed.

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

Bhagavad-gītā 2.69

yā niśā sarva-bhūtānāḿ

tasyāḿ jāgarti saḿyamī

yasyāḿ jāgrati bhūtāni

sā niśā paśyato muneḥ

yā — what; niśā — is night; sarva — all; bhūtānām — of living entities; tasyām — in that; jāgarti — is wakeful; saḿyamī — the self-controlled; yasyām — in which; jāgrati — are awake; bhūtāni — all beings; sā — that is; niśā — night; paśyataḥ — for the introspective; muneḥ — sage.

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

Bhagavad-gītā 2.70

āpūryamāṇam acala-pratiṣṭhaḿ

samudram āpaḥ praviśanti yadvat

tadvat kāmā yaḿ praviśanti sarve

sa śāntim āpnoti na kāma-kāmī

āpūryamāṇam — always being filled; acala-pratiṣṭham — steadily situated; samudram — the ocean; āpaḥ — waters; praviśanti — enter; yadvat — as; tadvat — so; kāmāḥ — desires; yam — unto whom; praviśanti — enter; sarve — all; saḥ — that person; śāntim — peace; āpnoti — achieves; na — not; kāma-kāmī — one who desires to fulfill desires.

A person who is not disturbed by the incessant flow of desires — that enter like rivers into the ocean, which is ever being filled but is always still — can alone achieve peace, and not the man who strives to satisfy such desires.

Bhagavad-gītā 2.71

vihāya kāmān yaḥ sarvān

pumāḿś carati niḥspṛhaḥ

nirmamo nirahańkāraḥ

sa śāntim adhigacchati

vihāya — giving up; kāmān — material desires for sense gratification; yaḥ — who; sarvān — all; pumān — a person; carati — lives; niḥspṛhaḥ — desireless; nirmamaḥ — without a sense of proprietorship; nirahańkāraḥ — without false ego; saḥ — he; śāntim — perfect peace; adhigacchati — attains.

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego — he alone can attain real peace.

Bhagavad-gītā 2.72

eṣā brāhmī sthitiḥ pārtha

naināḿ prāpya vimuhyati

sthitvāsyām anta-kāle 'pi

brahma-nirvāṇam ṛcchati

eṣā — this; brāhmī — spiritual; sthitiḥ — situation; pārtha — O son of Pṛthā; na — never; enām — this; prāpya — achieving; vimuhyati — one is bewildered; sthitvā — being situated; asyām — in this; anta-kāle — at the end of life; api — also; brahma-nirvāṇam — the spiritual kingdom of God; ṛcchati — one attains.

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.

Chapter 3: Karma-yoga

Bhagavad-gītā 3.1

arjuna uvāca

jyāyasī cet karmaṇas te

matā buddhir janārdana

tat kiḿ karmaṇi ghore māḿ

niyojayasi keśava

arjunaḥ uvāca — Arjuna said; jyāyasī — better; cet — if; karmaṇaḥ — than fruitive action; te — by You; matā — is considered; buddhiḥ — intelligence; janārdana — O Kṛṣṇa; tat — therefore; kim — why; karmaṇi — in action; ghore — ghastly; mām — me; niyojayasi — You are engaging; keśava — O Kṛṣṇa.

Arjuna said: O Janārdana, O Keśava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?

Bhagavad-gītā 3.2

vyāmiśreṇeva vākyena

buddhiḿ mohayasīva me

tad ekaḿ vada niścitya

yena śreyo 'ham āpnuyām

vyāmiśreṇa — by equivocal; iva — certainly; vākyena — words; buddhim — intelligence; mohayasi — You are bewildering; iva — certainly; me — my; tat — therefore; ekam — only one; vada — please tell; niścitya — ascertaining; yena — by which; śreyaḥ — real benefit; aham — I; āpnuyām — may have.

My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.

Bhagavad-gītā 3.3

śrī-bhagavān uvāca

loke 'smin dvi-vidhā niṣṭhā

purā proktā mayānagha

jñāna-yogena sāńkhyānāḿ

karma-yogena yoginām

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; loke — in the world; asmin — this; dvi-vidhā — two kinds of; niṣṭhā — faith; purā — formerly; proktā — were said; mayā — by Me; anagha — O sinless one; jñāna-yogena — by the linking process of knowledge; sāńkhyānām — of the empiric philosophers; karma-yogena — by the linking process of devotion; yoginām — of the devotees.

The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

Bhagavad-gītā 3.4

na karmaṇām anārambhān

naiṣkarmyaḿ puruṣo 'śnute

na ca sannyasanād eva

siddhiḿ samadhigacchati

na — not; karmaṇām — of prescribed duties; anārambhāt — by nonperformance; naiṣkarmyam — freedom from reaction; puruṣaḥ — a man; aśnute — achieves; na — nor; ca — also; sannyasanāt — by renunciation; eva — simply; siddhim — success; samadhigacchati — attains.

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

Bhagavad-gītā 3.5

na hi kaścit kṣaṇam api

jātu tiṣṭhaty akarma-kṛt

kāryate hy avaśaḥ karma

sarvaḥ prakṛti-jair guṇaiḥ

na — nor; hi — certainly; kaścit — anyone; kṣaṇam — a moment; api — also; jātu — at any time; tiṣṭhati — remains; akarma-kṛt — without doing something; kāryate — is forced to do; hi — certainly; avaśaḥ — helplessly; karma — work; sarvaḥ — all; prakṛti-jaiḥ — born of the modes of material nature; guṇaiḥ — by the qualities.

Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

Bhagavad-gītā 3.6

karmendriyāṇi saḿyamya

ya āste manasā smaran

indriyārthān vimūḍhātmā

mithyācāraḥ sa ucyate

karma-indriyāṇi — the five working sense organs; saḿyamya — controlling; yaḥ — anyone who; āste — remains; manasā — by the mind; smaran — thinking of; indriya-arthān — sense objects; vimūḍha — foolish; ātmā — soul; mithyā-ācāraḥ — pretender; saḥ — he; ucyate — is called.

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

Bhagavad-gītā 3.7

yas tv indriyāṇi manasā

niyamyārabhate 'rjuna

karmendriyaiḥ karma-yogam

asaktaḥ sa viśiṣyate

yaḥ — one who; tu — but; indriyāṇi — the senses; manasā — by the mind; niyamya — regulating; ārabhate — begins; arjuna — O Arjuna; karma-indriyaiḥ — by the active sense organs; karma-yogam — devotion; asaktaḥ — without attachment; saḥ — he; viśiṣyate — is by far the better.

On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga without attachment, he is by far superior.

Bhagavad-gītā 3.8

niyataḿ kuru karma tvaḿ

karma jyāyo hy akarmaṇaḥ

śarīra-yātrāpi ca te

na prasiddhyed akarmaṇaḥ

niyatam — prescribed; kuru — do; karma — duties; tvam — you; karma — work; jyāyaḥ — better; hi — certainly; akarmaṇaḥ — than no work; śarīra — bodily; yātrā — maintenance; api — even; ca — also; te — your; na — never; prasiddhyet — is effected; akarmaṇaḥ — without work.

Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.

Bhagavad-gītā 3.9

yajñārthāt karmaṇo 'nyatra

loko 'yaḿ karma-bandhanaḥ

tad-arthaḿ karma kaunteya

mukta-sańgaḥ samācara

yajña-arthāt — done only for the sake of Yajña, or Viṣṇu; karmaṇaḥ — than work; anyatra — otherwise; lokaḥ — world; ayam — this; karma-bandhanaḥ — bondage by work; tat — of Him; artham — for the sake; karma — work; kaunteya — O son of Kuntī; mukta-sańgaḥ — liberated from association; samācara — do perfectly.

Work done as a sacrifice for Viṣṇu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

Bhagavad-gītā 3.10

saha-yajñāḥ prajāḥ sṛṣṭvā

purovāca prajāpatiḥ

anena prasaviṣyadhvam

eṣa vo 'stv iṣṭa-kāma-dhuk

saha — along with; yajñāḥ — sacrifices; prajāḥ — generations; sṛṣṭvā — creating; purā — anciently; uvāca — said; prajā-patiḥ — the Lord of creatures; anena — by this; prasaviṣyadhvam — be more and more prosperous; eṣaḥ — this; vaḥ — your; astu — let it be; iṣṭa — of all desirable things; kāma-dhuk — bestower.

In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu, and blessed them by saying, "Be thou happy by this yajña because its performance will bestow upon you everything desirable for living happily and achieving liberation."

Bhagavad-gītā 3.11

devān bhāvayatānena

te devā bhāvayantu vaḥ

parasparaḿ bhāvayantaḥ

śreyaḥ param avāpsyatha

devān — demigods; bhāvayatā — having pleased; anena — by this sacrifice; te — those; devāḥ — demigods; bhāvayantu — will please; vaḥ — you; parasparam — mutually; bhāvayantaḥ — pleasing one another; śreyaḥ — benediction; param — the supreme; avāpsyatha — you will achieve.

The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.

Bhagavad-gītā 3.12

iṣṭān bhogān hi vo devā

dāsyante yajña-bhāvitāḥ

tair dattān apradāyaibhyo

yo bhuńkte stena eva saḥ

iṣṭān — desired; bhogān — necessities of life; hi — certainly; vaḥ — unto you; devāḥ — the demigods; dāsyante — will award; yajña-bhāvitāḥ — being satisfied by the performance of sacrifices; taiḥ — by them; dattān — things given; apradāya — without offering; ebhyaḥ — to these demigods; yaḥ — he who; bhuńkte — enjoys; stenaḥ — thief; eva — certainly; saḥ — he.

In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña , will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.

Bhagavad-gītā 3.13

yajña-śiṣṭāśinaḥ santo

mucyante sarva-kilbiṣaiḥ

bhuñjate te tv aghaḿ pāpā

ye pacanty ātma-kāraṇāt

yajña-śiṣṭa — of food taken after performance of yajña; aśinaḥ — eaters; santaḥ — the devotees; mucyante — get relief; sarva — all kinds of; kilbiṣaiḥ — from sins; bhuñjate — enjoy; te — they; tu — but; agham — grievous sins; pāpāḥ — sinners; ye — who; pacanti — prepare food; ātma-kāraṇāt — for sense enjoyment.

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

Bhagavad-gītā 3.14

annād bhavanti bhūtāni

parjanyād anna-sambhavaḥ

yajñād bhavati parjanyo

yajñaḥ karma-samudbhavaḥ

annāt — from grains; bhavanti — grow; bhūtāni — the material bodies; parjanyāt — from rains; anna — of food grains; sambhavaḥ — production; yajñāt — from the performance of sacrifice; bhavati — becomes possible; parjanyaḥ — rain; yajñaḥ — performance of yajña; karma — prescribed duties; samudbhavaḥ — born of.

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña , and yajña is born of prescribed duties.

Bhagavad-gītā 3.15

karma brahmodbhavaḿ viddhi

brahmākṣara-samudbhavam

tasmāt sarva-gataḿ brahma

nityaḿ yajñe pratiṣṭhitam

karma — work; brahma — from the Vedas; udbhavam — produced; viddhi — you should know; brahma — the Vedas; akṣara — from the Supreme Brahman (Personality of Godhead); samudbhavam — directly manifested; tasmāt — therefore; sarva-gatam — all-pervading; brahma — transcendence; nityam — eternally; yajñe — in sacrifice; pratiṣṭhitam — situated.

Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

Bhagavad-gītā 3.16

evaḿ pravartitaḿ cakraḿ

nānuvartayatīha yaḥ

aghāyur indriyārāmo

moghaḿ pārtha sa jīvati

evam — thus; pravartitam — established by the Vedas; cakram — cycle; na — does not; anuvartayati — adopt; iha — in this life; yaḥ — one who; agha-āyuḥ — whose life is full of sins; indriya-ārāmaḥ — satisfied in sense gratification; mogham — uselessly; pārtha — O son of Pṛthā (Arjuna); saḥ — he; jīvati — lives.

My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

Bhagavad-gītā 3.17

yas tv ātma-ratir eva syād

ātma-tṛptaś ca mānavaḥ

ātmany eva ca santuṣṭas

tasya kāryaḿ na vidyate

yaḥ — one who; tu — but; ātma-ratiḥ — taking pleasure in the self; eva — certainly; syāt — remains; ātma-tṛptaḥ — self-illuminated; ca — and; mānavaḥ — a man; ātmani — in himself; eva — only; ca — and; santuṣṭaḥ — perfectly satiated; tasya — his; kāryam — duty; na — does not; vidyate — exist.

But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated — for him there is no duty.

Bhagavad-gītā 3.18

naiva tasya kṛtenārtho

nākṛteneha kaścana

na cāsya sarva-bhūteṣu

kaścid artha-vyapāśrayaḥ

na — never; eva — certainly; tasya — his; kṛtena — by discharge of duty; arthaḥ — purpose; na — nor; akṛtena — without discharge of duty; iha — in this world; kaścana — whatever; na — never; ca — and; asya — of him; sarva-bhūteṣu — among all living beings; kaścit — any; artha — purpose; vyapāśrayaḥ — taking shelter of.

A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

Bhagavad-gītā 3.19

tasmād asaktaḥ satataḿ

kāryaḿ karma samācara

asakto hy ācaran karma

param āpnoti pūruṣaḥ

tasmāt — therefore; asaktaḥ — without attachment; satatam — constantly; kāryam — as duty; karma — work; samācara — perform; asaktaḥ — unattached; hi — certainly; ācaran — performing; karma — work; param — the Supreme; āpnoti — achieves; pūruṣaḥ — a man.

Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.

Bhagavad-gītā 3.20

karmaṇaiva hi saḿsiddhim

āsthitā janakādayaḥ

loka-sańgraham evāpi

sampaśyan kartum arhasi

karmaṇā — by work; eva — even; hi — certainly; saḿsiddhim — in perfection; āsthitāḥ — situated; janaka-ādayaḥ — Janaka and other kings; loka-sańgraham — the people in general; eva api — also; sampaśyan — considering; kartum — to act; arhasi — you deserve.

Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

Bhagavad-gītā 3.21

yad yad ācarati śreṣṭhas

tat tad evetaro janaḥ

sa yat pramāṇaḿ kurute

lokas tad anuvartate

yat yat — whatever; ācarati — he does; śreṣṭhaḥ — a respectable leader; tat — that; tat — and that alone; eva — certainly; itaraḥ — common; janaḥ — person; saḥ — he; yat — whichever; pramāṇam — example; kurute — does perform; lokaḥ — all the world; tat — that; anuvartate — follows in the footsteps.

Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

Bhagavad-gītā 3.22

na me pārthāsti kartavyaḿ

triṣu lokeṣu kiñcana

nānavāptam avāptavyaḿ

varta eva ca karmaṇi

na — not; me — Mine; pārtha — O son of Pṛthā; asti — there is; kartavyam — prescribed duty; triṣu — in the three; lokeṣu — planetary systems; kiñcana — any; na — nothing; anavāptam — wanted; avāptavyam — to be gained; varte — I am engaged; eva — certainly; ca — also; karmaṇi — in prescribed duty.

O son of Pṛthā, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything — and yet I am engaged in prescribed duties.

Bhagavad-gītā 3.23

yadi hy ahaḿ na varteyaḿ

jātu karmaṇy atandritaḥ

mama vartmānuvartante

manuṣyāḥ pārtha sarvaśaḥ

yadi — if; hi — certainly; aham — I; na — do not; varteyam — thus engage; jātu — ever; karmaṇi — in the performance of prescribed duties; atandritaḥ — with great care; mama — My; vartma — path; anuvartante — would follow; manuṣyāḥ — all men; pārtha — O son of Pṛthā; sarvaśaḥ — in all respects.

For if I ever failed to engage in carefully performing prescribed duties, O Pārtha, certainly all men would follow My path.

Bhagavad-gītā 3.24

utsīdeyur ime lokā

na kuryāḿ karma ced aham

sańkarasya ca kartā syām

upahanyām imāḥ prajāḥ

utsīdeyuḥ — would be put into ruin; ime — all these; lokāḥ — worlds; na — not; kuryām — I perform; karma — prescribed duties; cet — if; aham — I; sańkarasya — of unwanted population; ca — and; kartā — creator; syām — would be; upahanyām — would destroy; imāḥ — all these; prajāḥ — living entities.

If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.

Bhagavad-gītā 3.25

saktāḥ karmaṇy avidvāḿso

yathā kurvanti bhārata

kuryād vidvāḿs tathāsaktaś

cikīrṣur loka-sańgraham

saktāḥ — being attached; karmaṇi — in prescribed duties; avidvāḿsaḥ — the ignorant; yathā — as much as; kurvanti — they do; bhārata — O descendant of Bharata; kuryāt — must do; vidvān — the learned; tathā — thus; asaktaḥ — without attachment; cikīrṣuḥ — desiring to lead; loka-sańgraham — the people in general.

As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.

Bhagavad-gītā 3.26

na buddhi-bhedaḿ janayed

ajñānāḿ karma-sańginām

joṣayet sarva-karmāṇi

vidvān yuktaḥ samācaran

na — not; buddhi-bhedam — disruption of intelligence; janayet — he should cause; ajñānām — of the foolish; karma-sańginām — who are attached to fruitive work; joṣayet — he should dovetail; sarva — all; karmāṇi — work; vidvān — a learned person; yuktaḥ — engaged; samācaran — practicing.

So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities .

Bhagavad-gītā 3.27

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahańkāra-vimūḍhātmā

kartāham iti manyate

prakṛteḥ — of material nature; kriyamāṇāni — being done; guṇaiḥ — by the modes; karmāṇi — activities; sarvaśaḥ — all kinds of; ahańkāra-vimūḍha — bewildered by false ego; ātmā — the spirit soul; kartā — doer; aham — I; iti — thus; manyate — he thinks.

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

Bhagavad-gītā 3.28

tattva-vit tu mahā-bāho

guṇa-karma-vibhāgayoḥ

guṇā guṇeṣu vartanta

iti matvā na sajjate

tattva-vit — the knower of the Absolute Truth; tu — but; mahā-bāho — O mighty-armed one; guṇa-karma — of works under material influence; vibhāgayoḥ — differences; guṇāḥ — senses; guṇeṣu — in sense gratification; vartante — are being engaged; iti — thus; matvā — thinking; na — never; sajjate — becomes attached.

One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

Bhagavad-gītā 3.29

prakṛter guṇa-sammūḍhāḥ

sajjante guṇa-karmasu

tān akṛtsna-vido mandān

kṛtsna-vin na vicālayet

prakṛteḥ — of material nature; guṇa — by the modes; sammūḍhāḥ — befooled by material identification; sajjante — they become engaged; guṇa-karmasu — in material activities; tān — those; akṛtsna-vidaḥ — persons with a poor fund of knowledge; mandān — lazy to understand self-realization; kṛtsna-vit — one who is in factual knowledge; na — not; vicālayet — should try to agitate.

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.

Bhagavad-gītā 3.30

mayi sarvāṇi karmāṇi

sannyasyādhyātma-cetasā

nirāśīr nirmamo bhūtvā

yudhyasva vigata-jvaraḥ

mayi — unto Me; sarvāṇi — all sorts of; karmāṇi — activities; sannyasya — giving up completely; adhyātma — with full knowledge of the self; cetasā — by consciousness; nirāśīḥ — without desire for profit; nirmamaḥ — without ownership; bhūtvā — so being; yudhyasva — fight; vigata-jvaraḥ — without being lethargic.

Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.

Bhagavad-gītā 3.31

ye me matam idaḿ nityam

anutiṣṭhanti mānavāḥ

śraddhāvanto 'nasūyanto

mucyante te 'pi karmabhiḥ

ye — those who; me — My; matam — injunctions; idam — these; nityam — as an eternal function; anutiṣṭhanti — execute regularly; mānavāḥ — human beings; śraddhā-vantaḥ — with faith and devotion; anasūyantaḥ — without envy; mucyante — become free; te — all of them; api — even; karmabhiḥ — from the bondage of the law of fruitive actions.

Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.

Bhagavad-gītā 3.32

ye tv etad abhyasūyanto

nānutiṣṭhanti me matam

sarva-jñāna-vimūḍhāḿs tān

viddhi naṣṭān acetasaḥ

ye — those; tu — however; etat — this; abhyasūyantaḥ — out of envy; na — do not; anutiṣṭhanti — regularly perform; me — My; matam — injunction; sarva-jñāna — in all sorts of knowledge; vimūḍhān — perfectly befooled; tān — they are; viddhi — know it well; naṣṭān — all ruined; acetasaḥ — without Kṛṣṇa consciousness.

But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.

Bhagavad-gītā 3.33

sadṛśaḿ ceṣṭate svasyāḥ

prakṛter jñānavān api

prakṛtiḿ yānti bhūtāni

nigrahaḥ kiḿ kariṣyati

sadṛśam — accordingly; ceṣṭate — tries; svasyāḥ — by his own; prakṛteḥ — modes of nature; jñāna-vān — learned; api — although; prakṛtim — nature; yānti — undergo; bhūtāni — all living entities; nigrahaḥ — repression; kim — what; kariṣyati — can do.

Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?

Bhagavad-gītā 3.34

indriyasyendriyasyārthe

rāga-dveṣau vyavasthitau

tayor na vaśam āgacchet

tau hy asya paripanthinau

indriyasya — of the senses; indriyasya arthe — in the sense objects; rāga — attachment; dveṣau — also detachment; vyavasthitau — put under regulations; tayoḥ — of them; na — never; vaśam — control; āgacchet — one should come; tau — those; hi — certainly; asya — his; paripanthinau — stumbling blocks.

There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

Bhagavad-gītā 3.35

śreyān sva-dharmo viguṇaḥ

para-dharmāt sv-anuṣṭhitāt

sva-dharme nidhanaḿ śreyaḥ

para-dharmo bhayāvahaḥ

śreyān — far better; sva-dharmaḥ — one's prescribed duties; viguṇaḥ — even faulty; para-dharmāt — than duties mentioned for others; su-anuṣṭhitāt — perfectly done; sva-dharme — in one's prescribed duties; nidhanam — destruction; śreyaḥ — better; para-dharmaḥ — duties prescribed for others; bhaya-āvahaḥ — dangerous.

It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

Bhagavad-gītā 3.36

arjuna uvāca

atha kena prayukto 'yaḿ

pāpaḿ carati pūruṣaḥ

anicchann api vārṣṇeya

balād iva niyojitaḥ

arjunaḥ uvāca — Arjuna said; atha — then; kena — by what; prayuktaḥ — impelled; ayam — one; pāpam — sins; carati — does; pūruṣaḥ — a man; anicchan — without desiring; api — although; vārṣṇeya — O descendant of Vṛṣṇi; balāt — by force; iva — as if; niyojitaḥ — engaged.

Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

Bhagavad-gītā 3.37

śrī-bhagavān uvāca

kāma eṣa krodha eṣa

rajo-guṇa-samudbhavaḥ

mahāśano mahā-pāpmā

viddhy enam iha vairiṇam

śri-bhagavān uvāca — the Personality of Godhead said; kāmaḥ — lust; eṣaḥ — this; krodhaḥ — wrath; eṣaḥ — this; rajaḥ-guṇa — the mode of passion; samudbhavaḥ — born of; mahā-aśanaḥ — all-devouring; mahā-pāpmā — greatly sinful; viddhi — know; enam — this; iha — in the material world; vairiṇam — greatest enemy.

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.

Bhagavad-gītā 3.38

dhūmenāvriyate vahnir

yathādarśo malena ca

yatholbenāvṛto garbhas

tathā tenedam āvṛtam

dhūmena — by smoke; āvriyate — is covered; vahniḥ — fire; yathā — just as; ādarśaḥ — mirror; malena — by dust; ca — also; yathā — just as; ulbena — by the womb; āvṛtaḥ — is covered; garbhaḥ — embryo; tathā — so; tena — by that lust; idam — this; āvṛtam — is covered.

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.

Bhagavad-gītā 3.39

āvṛtaḿ jñānam etena

jñānino nitya-vairiṇā

kāma-rūpeṇa kaunteya

duṣpūreṇānalena ca

āvṛtam — covered; jñānam — pure consciousness; etena — by this; jñāninaḥ — of the knower; nitya-vairiṇā — by the eternal enemy; kāma-rūpeṇa — in the form of lust; kaunteya — O son of Kuntī; duṣpūreṇa — never to be satisfied; analena — by the fire; ca — also.

Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

Bhagavad-gītā 3.40

indriyāṇi mano buddhir

asyādhiṣṭhānam ucyate

etair vimohayaty eṣa

jñānam āvṛtya dehinam

indriyāṇi — the senses; manaḥ — the mind; buddhiḥ — the intelligence; asya — of this lust; adhiṣṭhānam — sitting place; ucyate — is called; etaiḥ — by all these; vimohayati — bewilders; eṣaḥ — this lust; jñānam — knowledge; āvṛtya — covering; dehinam — of the embodied.

The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.

Bhagavad-gītā 3.41

tasmāt tvam indriyāṇy ādau

niyamya bharatarṣabha

pāpmānaḿ prajahi hy enaḿ

jñāna-vijñāna-nāśanam

tasmāt — therefore; tvam — you; indriyāṇi — senses; ādau — in the beginning; niyamya — by regulating; bharata-ṛṣabha — O chief amongst the descendants of Bharata; pāpmānam — the great symbol of sin; prajahi — curb; hi — certainly; enam — this; jñāna — of knowledge; vijñāna — and scientific knowledge of the pure soul; nāśanam — the destroyer.

Therefore, O Arjuna, best of the Bhāratas, in the very beginning curb this great symbol of sin by regulating the senses, and slay this destroyer of knowledge and self-realization.

Bhagavad-gītā 3.42

indriyāṇi parāṇy āhur

indriyebhyaḥ paraḿ manaḥ

manasas tu parā buddhir

yo buddheḥ paratas tu saḥ

indriyāṇi — senses; parāṇi — superior; āhuḥ — are said; indriyebhyaḥ — more than the senses; param — superior; manaḥ — the mind; manasaḥ — more than the mind; tu — also; parā — superior; buddhiḥ — intelligence; yaḥ — who; buddheḥ — more than the intelligence; parataḥ — superior; tu — but; saḥ — he.

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he is even higher than the intelligence.

Bhagavad-gītā 3.43

evaḿ buddheḥ paraḿ buddhvā

saḿstabhyātmānam ātmanā

jahi śatruḿ mahā-bāho

kāma-rūpaḿ durāsadam

evam — thus; buddheḥ — to intelligence; param — superior; buddhvā — knowing; saḿstabhya — by steadying; ātmānam — the mind; ātmanā — by deliberate intelligence; jahi — conquer; śatrum — the enemy; mahā-bāho — O mighty-armed one; kāma-rūpam — in the form of lust; durāsadam — formidable.

Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence and thus — by spiritual strength — conquer this insatiable enemy known as lust.

Chapter 4: Transcendental Knowledge

Bhagavad-gītā 4.1

śrī-bhagavān uvāca

imaḿ vivasvate yogaḿ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; imam — this; vivasvate — unto the sun-god; yogam — the science of one's relationship to the Supreme; proktavān — instructed; aham — I; avyayam — imperishable; vivasvān — Vivasvān (the sun-god's name); manave — unto the father of mankind (of the name Vaivasvata); prāha — told; manuḥ — the father of mankind; ikṣvākave — unto King Ikṣvāku; abravīt — said.

The Personality of Godhead, Lord Śrī Kṛṣṇa, said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.

Bhagavad-gītā 4.2

evaḿ paramparā-prāptam

imaḿ rājarṣayo viduḥ

sa kāleneha mahatā

yogo naṣṭaḥ parantapa

evam — thus; paramparā — by disciplic succession; prāptam — received; imam — this science; rāja-ṛṣayaḥ — the saintly kings; viduḥ — understood; saḥ — that knowledge; kālena — in the course of time; iha — in this world; mahatā — great; yogaḥ — the science of one's relationship with the Supreme; naṣṭaḥ — scattered; parantapa — O Arjuna, subduer of the enemies.

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science appears to be lost.

Bhagavad-gītā 4.3

sa evāyaḿ mayā te 'dya

yogaḥ proktaḥ purātanaḥ

bhakto 'si me sakhā ceti

rahasyaḿ hy etad uttamam

saḥ — the same; eva — certainly; ayam — this; mayā — by Me; te — unto you; adya — today; yogaḥ — the science of yoga; proktaḥ — spoken; purātanaḥ — very old; bhaktaḥ — devotee; asi — you are; me — My; sakhā — friend; ca — also; iti — therefore; rahasyam — mystery; hi — certainly; etat — this; uttamam — transcendental.

That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.

Bhagavad-gītā 4.4

arjuna uvāca

aparaḿ bhavato janma

paraḿ janma vivasvataḥ

katham etad vijānīyāḿ

tvam ādau proktavān iti

arjunaḥ uvāca — Arjuna said; aparam — junior; bhavataḥ — Your; janma — birth; param — superior; janma — birth; vivasvataḥ — of the sun-god; katham — how; etat — this; vijānīyām — shall I understand; tvam — You; ādau — in the beginning; proktavān — instructed; iti — thus.

Arjuna said: The sun-god Vivasvān is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?

Bhagavad-gītā 4.5

śrī-bhagavān uvāca

bahūni me vyatītāni

janmāni tava cārjuna

tāny ahaḿ veda sarvāṇi

na tvaḿ vettha parantapa

śrī-bhagavān uvāca — the Personality of Godhead said; bahūni — many; me — of Mine; vyatītāni — have passed; janmāni — births; tava — of yours; ca — and also; arjuna — O Arjuna; tāni — those; aham — I; veda — do know; sarvāṇi — all; na — not; tvam — you; vettha — know; parantapa — O subduer of the enemy.

The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!

Bhagavad-gītā 4.6

ajo 'pi sann avyayātmā

bhūtānām īśvaro 'pi san

prakṛtiḿ svām adhiṣṭhāya

sambhavāmy ātma-māyayā

ajaḥ — unborn; api — although; san — being so; avyaya — without deterioration; ātmā — body; bhūtānām — of all those who are born; īśvaraḥ — the Supreme Lord; api — although; san — being so; prakṛtim — in the transcendental form; svām — of Myself; adhiṣṭhāya — being so situated; sambhavāmi — I do incarnate; ātma-māyayā — by My internal energy.

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

Bhagavad-gītā 4.7

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaḿ sṛjāmy aham

yadā yadā — whenever and wherever; hi — certainly; dharmasya — of religion; glāniḥ — discrepancies; bhavati — become manifested; bhārata — O descendant of Bharata; abhyutthānam — predominance; adharmasya — of irreligion; tadā — at that time; ātmānam — self; sṛjāmi — manifest; aham — I.

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion — at that time I descend Myself.

Bhagavad-gītā 4.8

paritrāṇāya sādhūnāḿ

vināśāya ca duṣkṛtām

dharma-saḿsthāpanārthāya

sambhavāmi yuge yuge

paritrāṇāya — for the deliverance; sādhūnām — of the devotees; vināśāya — for the annihilation; ca — and; duṣkṛtām — of the miscreants; dharma — principles of religion; saḿsthāpana-arthāya — to reestablish; sambhavāmi — I do appear; yuge — millennium; yuge — after millennium.

To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.

Bhagavad-gītā 4.9

janma karma ca me divyam

evaḿ yo vetti tattvataḥ

tyaktvā dehaḿ punar janma

naiti mām eti so 'rjuna

janma — birth; karma — work; ca — also; me — of Mine; divyam — transcendental; evam — like this; yaḥ — anyone who; vetti — knows; tattvataḥ — in reality; tyaktvā — leaving aside; deham — this body; punaḥ — again; janma — birth; na — never; eti — does attain; mām — unto Me; eti — does attain; saḥ — he; arjuna — O Arjuna.

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

Bhagavad-gītā 4.10

vīta-rāga-bhaya-krodhā

man-mayā mām upāśritāḥ

bahavo jñāna-tapasā

pūtā mad-bhāvam āgatāḥ

vīta — freed from; rāga — attachment; bhaya — fear; krodhāḥ — and anger; mat-mayā — fully in Me; mām — in Me; upāśritāḥ — being fully situated; bahavaḥ — many; jñāna — of knowledge; tapasā — by the penance; pūtāḥ — being purified; mat-bhāvam — transcendental love for Me; āgatāḥ — attained.

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me — and thus they all attained transcendental love for Me.

Bhagavad-gītā 4.11

ye yathā māḿ prapadyante

tāḿs tathaiva bhajāmy aham

mama vartmānuvartante

manuṣyāḥ pārtha sarvaśaḥ

ye — all who; yathā — as; mām — unto Me; prapadyante — surrender; tān — them; tathā — so; eva — certainly; bhajāmi — reward; aham — I; mama — My; vartma — path; anuvartante — follow; manuṣyāḥ — all men; pārtha — O son of Pṛthā; sarvaśaḥ — in all respects.

As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.

Bhagavad-gītā 4.12

kāńkṣantaḥ karmaṇāḿ siddhiḿ

yajanta iha devatāḥ

kṣipraḿ hi mānuṣe loke

siddhir bhavati karma-jā

kāńkṣantaḥ — desiring; karmaṇām — of fruitive activities; siddhim — perfection; yajante — they worship by sacrifices; iha — in the material world; devatāḥ — the demigods; kṣipram — very quickly; hi — certainly; mānuṣe — in human society; loke — within this world; siddhiḥ — success; bhavati — comes; karma-jā — from fruitive work.

Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world.

Bhagavad-gītā 4.13

cātur-varṇyaḿ mayā sṛṣṭaḿ

guṇa-karma-vibhāgaśaḥ

tasya kartāram api māḿ

viddhy akartāram avyayam

cātuḥ-varṇyam — the four divisions of human society; mayā — by Me; sṛṣṭam — created; guṇa — of quality; karma — and work; vibhāgaśaḥ — in terms of division; tasya — of that; kartāram — the father; api — although; mām — Me; viddhi — you may know; akartāram — as the nondoer; avyayam — unchangeable.

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.

Bhagavad-gītā 4.14

na māḿ karmāṇi limpanti

na me karma-phale spṛhā

iti māḿ yo 'bhijānāti

karmabhir na sa badhyate

na — never; mām — Me; karmāṇi — all kinds of work; limpanti — do affect; na — nor; me — My; karma-phale — in fruitive action; spṛhā — aspiration; iti — thus; mām — Me; yaḥ — one who; abhijānāti — does know; karmabhiḥ — by the reaction of such work; na — never; saḥ — he; badhyate — becomes entangled.

There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.

Bhagavad-gītā 4.15

evaḿ jñātvā kṛtaḿ karma

pūrvair api mumukṣubhiḥ

kuru karmaiva tasmāt tvaḿ

pūrvaiḥ pūrvataraḿ kṛtam

evam — thus; jñātvā — knowing well; kṛtam — was performed; karma — work; pūrvaiḥ — by past authorities; api — indeed; mumukṣubhiḥ — who attained liberation; kuru — just perform; karma — prescribed duty; eva — certainly; tasmāt — therefore; tvam — you; pūrvaiḥ — by the predecessors; pūrva-taram — in ancient times; kṛtam — as performed.

All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.

Bhagavad-gītā 4.16

kiḿ karma kim akarmeti

kavayo 'py atra mohitāḥ

tat te karma pravakṣyāmi

yaj jñātvā mokṣyase 'śubhāt

kim — what is; karma — action; kim — what is; akarma — inaction; iti — thus; kavayaḥ — the intelligent; api — also; atra — in this matter; mohitāḥ — are bewildered; tat — that; te — unto you; karma — work; pravakṣyāmi — I shall explain; yat — which; jñātvā — knowing; mokṣyase — you will be liberated; aśubhāt — from ill fortune.

Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.

Bhagavad-gītā 4.17

karmaṇo hy api boddhavyaḿ

boddhavyaḿ ca vikarmaṇaḥ

akarmaṇaś ca boddhavyaḿ

gahanā karmaṇo gatiḥ

karmaṇaḥ — of work; hi — certainly; api — also; boddhavyam — should be understood; boddhavyam — should be understood; ca — also; vikarmaṇaḥ — of forbidden work; akarmaṇaḥ — of inaction; ca — also; boddhavyam — should be understood; gahanā — very difficult; karmaṇaḥ — of work; gatiḥ — entrance.

The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.

Bhagavad-gītā 4.18

karmaṇy akarma yaḥ paśyed

akarmaṇi ca karma yaḥ

sa buddhimān manuṣyeṣu

sa yuktaḥ kṛtsna-karma-kṛt

karmaṇi — in action; akarma — inaction; yaḥ — one who; paśyet — observes; akarmaṇi — in inaction; ca — also; karma — fruitive action; yaḥ — one who; saḥ — he; buddhi-mān — is intelligent; manuṣyeṣu — in human society; saḥ — he; yuktaḥ — is in the transcendental position; kṛtsna-karma-kṛt — although engaged in all activities.

One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.

Bhagavad-gītā 4.19

yasya sarve samārambhāḥ

kāma-sańkalpa-varjitāḥ

jñānāgni-dagdha-karmāṇaḿ

tam āhuḥ paṇḍitaḿ budhāḥ

yasya — one whose; sarve — all sorts of; samārambhāḥ — attempts; kāma — based on desire for sense gratification; sańkalpa — determination; varjitāḥ — are devoid of; jñāna — of perfect knowledge; agni — by the fire; dagdha — burned; karmāṇam — whose work; tam — him; āhuḥ — declare; paṇḍitam — learned; budhāḥ — those who know.

One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.

Bhagavad-gītā 4.20

tyaktvā karma-phalāsańgaḿ

nitya-tṛpto nirāśrayaḥ

karmaṇy abhipravṛtto 'pi

naiva kiñcit karoti saḥ

tyaktvā — having given up; karma-phala-āsańgam — attachment for fruitive results; nitya — always; tṛptaḥ — being satisfied; nirāśrayaḥ — without any shelter; karmaṇi — in activity; abhipravṛttaḥ — being fully engaged; api — in spite of; na — does not; eva — certainly; kiñcit — anything; karoti — do; saḥ — he.

Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.

Bhagavad-gītā 4.21

nirāśīr yata-cittātmā

tyakta-sarva-parigrahaḥ

śārīraḿ kevalaḿ karma

kurvan nāpnoti kilbiṣam

nirāśīḥ — without desire for the result; yata — controlled; citta-ātmā — mind and intelligence; tyakta — giving up; sarva — all; parigrahaḥ — sense of proprietorship over possessions; śārīram — in keeping body and soul together; kevalam — only; karma — work; kurvan — doing; na — never; āpnoti — does acquire; kilbiṣam — sinful reactions.

Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions, and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.

Bhagavad-gītā 4.22

yadṛcchā-lābha-santuṣṭo

dvandvātīto vimatsaraḥ

samaḥ siddhāv asiddhau ca

kṛtvāpi na nibadhyate

yadṛcchā — out of its own accord; lābha — with gain; santuṣṭaḥ — satisfied; dvandva — duality; atītaḥ — surpassed; vimatsaraḥ — free from envy; samaḥ — steady; siddhau — in success; asiddhau — failure; ca — also; kṛtvā — doing; api — although; na — never; nibadhyate — becomes affected.

He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.

Bhagavad-gītā 4.23

gata-sańgasya muktasya

jñānāvasthita-cetasaḥ

yajñāyācarataḥ karma

samagraḿ pravilīyate

gata-sańgasya — of one unattached to the modes of material nature; muktasya — of the liberated; jñāna-avasthita — situated in transcendence; cetasaḥ — whose wisdom; yajñāya — for the sake of Yajña (Kṛṣṇa); ācarataḥ — acting; karma — work; samagram — in total; pravilīyate — merges entirely.

The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.

Bhagavad-gītā 4.24

brahmārpaṇaḿ brahma havir

brahmāgnau brahmaṇā hutam

brahmaiva tena gantavyaḿ

brahma-karma-samādhinā

brahma — spiritual in nature; arpaṇam — contribution; brahma — the Supreme; haviḥ — butter; brahma — spiritual; agnau — in the fire of consummation; brahmaṇā — by the spirit soul; hutam — offered; brahma — spiritual kingdom; eva — certainly; tena — by him; gantavyam — to be reached; brahma — spiritual; karma — in activities; samādhinā — by complete absorption.

A person who is fully absorbed in Kṛṣṇa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.

Bhagavad-gītā 4.25

daivam evāpare yajñaḿ

yoginaḥ paryupāsate

brahmāgnāv apare yajñaḿ

yajñenaivopajuhvati

daivam — in worshiping the demigods; eva — like this; apare — some others; yajñam — sacrifices; yoginaḥ — mystics; paryupāsate — worship perfectly; brahma — of the Absolute Truth; agnau — in the fire; apare — others; yajñam — sacrifice; yajñena — by sacrifice; eva — thus; upajuhvati — offer.

Some yogīs perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman.

Bhagavad-gītā 4.26

śrotrādīnīndriyāṇy anye

saḿyamāgniṣu juhvati

śabdādīn viṣayān anya

indriyāgniṣu juhvati

śrotra-ādīni — such as the hearing process; indriyāṇi — senses; anye — others; saḿyama — of restraint; agniṣu — in the fires; juhvati — offer; śabda-ādīn — sound vibration, etc.; viṣayān — objects of sense gratification; anye — others; indriya — of the sense organs; agniṣu — in the fires; juhvati — they sacrifice.

Some sacrifice the hearing process and the senses in the fire of mental control, and others sacrifice the objects of the senses in the fire of the senses.

Bhagavad-gītā 4.27

sarvāṇīndriya-karmāṇi

prāṇa-karmāṇi cāpare

ātma-saḿyama-yogāgnau

juhvati jñāna-dīpite

sarvāṇi — of all; indriya — the senses; karmāṇi — functions; prāṇa-karmāṇi — functions of the life breath; ca — also; apare — others; ātma-saḿyama — of controlling the mind; yoga — the linking process; agnau — in the fire of; juhvati — offer; jñāna-dīpite — because of the urge for self-realization.

Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.

Bhagavad-gītā 4.28

dravya-yajñās tapo-yajñā

yoga-yajñās tathāpare

svādhyāya-jñāna-yajñāś ca

yatayaḥ saḿśita-vratāḥ

dravya-yajñāḥ — sacrificing one's possessions; tapaḥ-yajñāḥ — sacrifice in austerities; yoga-yajñāḥ — sacrifice in eightfold mysticism; tathā — thus; apare — others; svādhyāya — sacrifice in the study of the Vedas; jñāna-yajñāḥ — sacrifice in advancement of transcendental knowledge; ca — also; yatayaḥ — enlightened persons; saḿśita-vratāḥ — taken to strict vows.

Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.

Bhagavad-gītā 4.29

apāne juhvati prāṇaḿ

prāṇe 'pānaḿ tathāpare

prāṇāpāna-gatī ruddhvā

prāṇāyāma-parāyaṇāḥ

apare niyatāhārāḥ

prāṇān prāṇeṣu juhvati

apāne — in the air which acts downward; juhvati — offer; prāṇam — the air which acts outward; prāṇe — in the air going outward; apānam — the air going downward; tathā — as also; apare — others; prāṇa — of the air going outward; apāna — and the air going downward; gatī — the movement; ruddhvā — checking; prāṇa-āyāma — trance induced by stopping all breathing; parāyaṇāḥ — so inclined; apare — others; niyata — having controlled; āhārāḥ — eating; prāṇān — the outgoing air; prāṇeṣu — in the outgoing air; juhvati — sacrifice.

Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice.

Bhagavad-gītā 4.30

sarve 'py ete yajña-vido

yajña-kṣapita-kalmaṣāḥ

yajña-śiṣṭāmṛta-bhujo

yānti brahma sanātanam

sarve — all; api — although apparently different; ete — these; yajña-vidaḥ — conversant with the purpose of performing sacrifices; yajña-kṣapita — being cleansed as the result of such performances; kalmaṣāḥ — of sinful reactions; yajña-śiṣṭa — of the result of such performances of yajña; amṛta-bhujaḥ — those who have tasted such nectar; yānti — do approach; brahma — the supreme; sanātanam — eternal atmosphere.

All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.

Bhagavad-gītā 4.31

nāyaḿ loko 'sty ayajñasya

kuto 'nyaḥ kuru-sattama

na — never; ayam — this; lokaḥ — planet; asti — there is; ayajñasya — for one who performs no sacrifice; kutaḥ — where is; anyaḥ — the other; kuru-sat-tama — O best amongst the Kurus.

O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?

Bhagavad-gītā 4.32

evaḿ bahu-vidhā yajñā

vitatā brahmaṇo mukhe

karma-jān viddhi tān sarvān

evaḿ jñātvā vimokṣyase

evam — thus; bahu-vidhāḥ — various kinds of; yajñāḥ — sacrifices; vitatāḥ — are spread; brahmaṇaḥ — of the Vedas; mukhe — through the mouth; karma-jān — born of work; viddhi — you should know; tān — them; sarvān — all; evam — thus; jñātvā — knowing; vimokṣyase — you will be liberated.

All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated.

Bhagavad-gītā 4.33

śreyān dravya-mayād yajñāj

jñāna-yajñaḥ parantapa

sarvaḿ karmākhilaḿ pārtha

jñāne parisamāpyate

śreyān — greater; dravya-mayāt — of material possessions; yajñāt — than the sacrifice; jñāna-yajñaḥ — sacrifice in knowledge; parantapa — O chastiser of the enemy; sarvam — all; karma — activities; akhilam — in totality; pārtha — O son of Pṛthā; jñāne — in knowledge; parisamāpyate — end.

O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Pṛthā, all sacrifices of work culminate in transcendental knowledge.

Bhagavad-gītā 4.34

"tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaḿ

jñāninas tattva-darśinaḥ

tat — that knowledge of different sacrifices; viddhi — try to understand; praṇipātena — by approaching a spiritual master; paripraśnena — by submissive inquiries; sevayā — by the rendering of service; upadekṣyanti — they will initiate; te — you; jñānam — into knowledge; jñāninaḥ — the self-realized; tattva — of the truth; darśinaḥ — seers.

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

Bhagavad-gītā 4.35

yaj jñātvā na punar moham

evaḿ yāsyasi pāṇḍava

yena bhūtāny aśeṣāṇi

drakṣyasy ātmany atho mayi

yat — which; jñātvā — knowing; na — never; punaḥ — again; moham — to illusion; evam — like this; yāsyasi — you shall go; pāṇḍava — O son of Pāṇḍu; yena — by which; bhūtāni — living entities; aśeṣāṇi — all; drakṣyasi — you will see; ātmani — in the Supreme Soul; atha u — or in other words; mayi — in Me.

Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.

Bhagavad-gītā 4.36

api ced asi pāpebhyaḥ

sarvebhyaḥ pāpa-kṛt-tamaḥ

sarvaḿ jñāna-plavenaiva

vṛjinaḿ santariṣyasi

api — even; cet — if; asi — you are; pāpebhyaḥ — of sinners; sarvebhyaḥ — of all; pāpa-kṛt-tamaḥ — the greatest sinner; sarvam — all such sinful reactions; jñāna-plavena — by the boat of transcendental knowledge; eva — certainly; vṛjinam — the ocean of miseries; santariṣyasi — you will cross completely.

Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.

Bhagavad-gītā 4.37

yathaidhāḿsi samiddho 'gnir

bhasma-sāt kurute 'rjuna

jñānāgniḥ sarva-karmāṇi

bhasma-sāt kurute tathā

yathā — just as; edhāḿsi — firewood; samiddhaḥ — blazing; agniḥ — fire; bhasma-sāt — ashes; kurute — turns; arjuna — O Arjuna; jñāna-agniḥ — the fire of knowledge; sarva-karmāṇi — all reactions to material activities; bhasma-sāt — to ashes; kurute — it turns; tathā — similarly.

As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.

Bhagavad-gītā 4.38

na hi jñānena sadṛśaḿ

pavitram iha vidyate

tat svayaḿ yoga-saḿsiddhaḥ

kālenātmani vindati

na — nothing; hi — certainly; jñānena — with knowledge; sadṛśam — in comparison; pavitram — sanctified; iha — in this world; vidyate — exists; tat — that; svayam — himself; yoga — in devotion; saḿsiddhaḥ — he who is mature; kālena — in course of time; ātmani — in himself; vindati — enjoys.

In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time.

Bhagavad-gītā 4.39

śraddhāvāl labhate jñānaḿ

tat-paraḥ saḿyatendriyaḥ

jñānaḿ labdhvā parāḿ śāntim

acireṇādhigacchati

śraddhā-vān — a faithful man; labhate — achieves; jñānam — knowledge; tat-paraḥ — very much attached to it; saḿyata — controlled; indriyaḥ — senses; jñānam — knowledge; labdhvā — having achieved; parām — transcendental; śāntim — peace; acireṇa — very soon; adhigacchati — attains.

A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.

Bhagavad-gītā 4.40

ajñaś cāśraddadhānaś ca

saḿśayātmā vinaśyati

nāyaḿ loko 'sti na paro

na sukhaḿ saḿśayātmanaḥ

ajñaḥ — a fool who has no knowledge in standard scriptures; ca — and; aśraddadhānaḥ — without faith in revealed scriptures; ca — also; saḿśaya — of doubts; ātmā — a person; vinaśyati — falls back; na — never; ayam — in this; lokaḥ — world; asti — there is; na — nor; paraḥ — in the next life; na — not; sukham — happiness; saḿśaya — doubtful; ātmanaḥ — of the person.

But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.

Bhagavad-gītā 4.41

yoga-sannyasta-karmāṇaḿ

jñāna-sañchinna-saḿśayam

ātmavantaḿ na karmāṇi

nibadhnanti dhanañjaya

yoga — by devotional service in karma-yoga; sannyasta — one who has renounced; karmāṇam — the fruits of actions; jñāna — by knowledge; sañchinna — cut; saḿśayam — doubts; ātma-vantam — situated in the self; na — never; karmāṇi — works; nibadhnanti — do bind; dhanañjaya — O conqueror of riches.

One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.

Bhagavad-gītā 4.42

tasmād ajñāna-sambhūtaḿ

hṛt-sthaḿ jñānāsinātmanaḥ

chittvainaḿ saḿśayaḿ yogam

ātiṣṭhottiṣṭha bhārata

tasmāt — therefore; ajñāna-sambhūtam — born of ignorance; hṛt-stham — situated in the heart; jñāna — of knowledge; asinā — by the weapon; ātmanaḥ — of the self; chittvā — cutting off; enam — this; saḿśayam — doubt; yogam — in yoga; ātiṣṭha — be situated; uttiṣṭha — stand up to fight; bhārata — O descendant of Bharata.

Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bhārata, stand and fight.

Chapter 5: Karma-yoga — Action in Kṛṣṇa Consciousness

Bhagavad-gītā 5.1

arjuna uvāca

sannyāsaḿ karmaṇāḿ kṛṣṇa

punar yogaḿ ca śaḿsasi

yac chreya etayor ekaḿ

tan me brūhi su-niścitam

arjunaḥ uvāca — Arjuna said; sannyāsam — renunciation; karmaṇām — of all activities; kṛṣṇa — O Kṛṣṇa; punaḥ — again; yogam — devotional service; ca — also; śaḿsasi — You are praising; yat — which; śreyaḥ — is more beneficial; etayoḥ — of these two; ekam — one; tat — that; me — unto me; brūhi — please tell; su-niścitam — definitely.

Arjuna said: O Kṛṣṇa, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?

Bhagavad-gītā 5.2

śrī-bhagavān uvāca

sannyāsaḥ karma-yogaś ca

niḥśreyasa-karāv ubhau

tayos tu karma-sannyāsāt

karma-yogo viśiṣyate

śrī-bhagavān uvāca — the Personality of Godhead said; sannyāsaḥ — renunciation of work; karma-yogaḥ — work in devotion; ca — also; niḥśreyasa-karau — leading to the path of liberation; ubhau — both; tayoḥ — of the two; tu — but; karma-sannyāsāt — in comparison to the renunciation of fruitive work; karma-yogaḥ — work in devotion; viśiṣyate — is better.

The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

Bhagavad-gītā 5.3

jñeyaḥ sa nitya-sannyāsī

yo na dveṣṭi na kāńkṣati

nirdvandvo hi mahā-bāho

sukhaḿ bandhāt pramucyate

jñeyaḥ — should be known; saḥ — he; nitya — always; sannyāsī — renouncer; yaḥ — who; na — never; dveṣṭi — abhors; na — nor; kāńkṣati — desires; nirdvandvaḥ — free from all dualities; hi — certainly; mahā-bāho — O mighty-armed one; sukham — happily; bandhāt — from bondage; pramucyate — is completely liberated.

One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.

Bhagavad-gītā 5.4

sāńkhya-yogau pṛthag bālāḥ

pravadanti na paṇḍitāḥ

ekam apy āsthitaḥ samyag

ubhayor vindate phalam

sāńkhya — analytical study of the material world; yogau — work in devotional service; pṛthak — different; bālāḥ — the less intelligent; pravadanti — say; na — never; paṇḍitāḥ — the learned; ekam — in one; api — even; āsthitaḥ — being situated; samyak — complete; ubhayoḥ — of both; vindate — enjoys; phalam — the result.

Only the ignorant speak of devotional service as being different from the analytical study of the material world . Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.

Bhagavad-gītā 5.5

yat sāńkhyaiḥ prāpyate sthānaḿ

tad yogair api gamyate

ekaḿ sāńkhyaḿ ca yogaḿ ca

yaḥ paśyati sa paśyati

yat — what; sāńkhyaiḥ — by means of Sāńkhya philosophy; prāpyate — is achieved; sthānam — place; tat — that; yogaiḥ — by devotional service; api — also; gamyate — one can attain; ekam — one; sāńkhyam — analytical study; ca — and; yogam — action in devotion; ca — and; yaḥ — one who; paśyati — sees; saḥ — he; paśyati — actually sees.

One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.

Bhagavad-gītā 5.6

sannyāsas tu mahā-bāho

duḥkham āptum ayogataḥ

yoga-yukto munir brahma

na cireṇādhigacchati

sannyāsaḥ — the renounced order of life; tu — but; mahā-bāho — O mighty-armed one; duḥkham — distress; āptum — afflicts one with; ayogataḥ — without devotional service; yoga-yuktaḥ — one engaged in devotional service; muniḥ — a thinker; brahma — the Supreme; na cireṇa — without delay; adhigacchati — attains.

Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.

Bhagavad-gītā 5.7

yoga-yukto viśuddhātmā

vijitātmā jitendriyaḥ

sarva-bhūtātma-bhūtātmā

kurvann api na lipyate

yoga-yuktaḥ — engaged in devotional service; viśuddha-ātmā — a purified soul; vijita-ātmā — self-controlled; jita-indriyaḥ — having conquered the senses; sarva-bhūta — to all living entities; ātma-bhūta-ātmā — compassionate; kurvan api — although engaged in work; na — never; lipyate — is entangled.

One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.

Bhagavad-gītā 5.8-9

naiva kiñcit karomīti

yukto manyeta tattva-vit

paśyañ śṛṇvan spṛśañ jighrann

aśnan gacchan svapan śvasan

pralapan visṛjan gṛhṇann

unmiṣan nimiṣann api

indriyāṇīndriyārtheṣu

vartanta iti dhārayan

na — never; eva — certainly; kiñcit — anything; karomi — I do; iti — thus; yuktaḥ — engaged in the divine consciousness; manyeta — thinks; tattva-vit — one who knows the truth; paśyan — seeing; śṛṇvan — hearing; spṛśan — touching; jighran — smelling; aśnan — eating; gacchan — going; svapan — dreaming; śvasan — breathing; pralapan — talking; visṛjan — giving up; gṛhṇan — accepting; unmiṣan — opening; nimiṣan — closing; api — in spite of; indriyāṇi — the senses; indriya-artheṣu — in sense gratification; vartante — let them be so engaged; iti — thus; dhārayan — considering.

A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

Bhagavad-gītā 5.10

brahmaṇy ādhāya karmāṇi

sańgaḿ tyaktvā karoti yaḥ

lipyate na sa pāpena

padma-patram ivāmbhasā

brahmaṇi — unto the Supreme Personality of Godhead; ādhāya — resigning; karmāṇi — all works; sańgam — attachment; tyaktvā — giving up; karoti — performs; yaḥ — who; lipyate — is affected; na — never; saḥ — he; pāpena — by sin; padma-patram — a lotus leaf; iva — like; ambhasā — by the water.

One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.

Bhagavad-gītā 5.11

kāyena manasā buddhyā

kevalair indriyair api

yoginaḥ karma kurvanti

sańgaḿ tyaktvātma-śuddhaye

kāyena — with the body; manasā — with the mind; buddhyā — with the intelligence; kevalaiḥ — purified; indriyaiḥ — with the senses; api — even; yoginaḥ — Kṛṣṇa conscious persons; karma — actions; kurvanti — they perform; sańgam — attachment; tyaktvā — giving up; ātma — of the self; śuddhaye — for the purpose of purification.

The yogīs, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.

Bhagavad-gītā 5.12

yuktaḥ karma-phalaḿ tyaktvā

śāntim āpnoti naiṣṭhikīm

ayuktaḥ kāma-kāreṇa

phale sakto nibadhyate

yuktaḥ — one who is engaged in devotional service; karma-phalam — the results of all activities; tyaktvā — giving up; śāntim — perfect peace; āpnoti — achieves; naiṣṭhikīm — unflinching; ayuktaḥ — one who is not in Kṛṣṇa consciousness; kāma-kāreṇa — for enjoying the result of work; phale — in the result; saktaḥ — attached; nibadhyate — becomes entangled.

The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.

Bhagavad-gītā 5.13

sarva-karmāṇi manasā

sannyasyāste sukhaḿ vaśī

nava-dvāre pure dehī

naiva kurvan na kārayan

sarva — all; karmāṇi — activities; manasā — by the mind; sannyasya — giving up; āste — remains; sukham — in happiness; vaśī — one who is controlled; nava-dvāre — in the place where there are nine gates; pure — in the city; dehī — the embodied soul; na — never; eva — certainly; kurvan — doing anything; na — not; kārayan — causing to be done.

When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates , neither working nor causing work to be done.

Bhagavad-gītā 5.14

na kartṛtvaḿ na karmāṇi

lokasya sṛjati prabhuḥ

na karma-phala-saḿyogaḿ

svabhāvas tu pravartate

na — never; kartṛtvam — proprietorship; na — nor; karmāṇi — activities; lokasya — of the people; sṛjati — creates; prabhuḥ — the master of the city of the body; na — nor; karma-phala — with the results of activities; saḿyogam — connection; svabhāvaḥ — the modes of material nature; tu — but; pravartate — act.

The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.

Bhagavad-gītā 5.15

nādatte kasyacit pāpaḿ

na caiva sukṛtaḿ vibhuḥ

ajñānenāvṛtaḿ jñānaḿ

tena muhyanti jantavaḥ

na — never; ādatte — accepts; kasyacit — anyone's; pāpam — sin; na — nor; ca — also; eva — certainly; su-kṛtam — pious activities; vibhuḥ — the Supreme Lord; ajñānena — by ignorance; āvṛtam — covered; jñānam — knowledge; tena — by that; muhyanti — are bewildered; jantavaḥ — the living entities.

Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.

Bhagavad-gītā 5.16

jñānena tu tad ajñānaḿ

yeṣāḿ nāśitam ātmanaḥ

teṣām āditya-vaj jñānaḿ

prakāśayati tat param

jñānena — by knowledge; tu — but; tat — that; ajñānam — nescience; yeṣām — whose; nāśitam — is destroyed; ātmanaḥ — of the living entity; teṣām — their; āditya-vat — like the rising sun; jñānam — knowledge; prakāśayati — discloses; tat param — Kṛṣṇa consciousness.

When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.

Bhagavad-gītā 5.17

tad-buddhayas tad-ātmānas

tan-niṣṭhās tat-parāyaṇāḥ

gacchanty apunar-āvṛttiḿ

jñāna-nirdhūta-kalmaṣāḥ

tat-buddhayaḥ — those whose intelligence is always in the Supreme; tat-ātmānaḥ — those whose minds are always in the Supreme; tat-niṣṭhāḥ — those whose faith is only meant for the Supreme; tat-parāyaṇāḥ — who have completely taken shelter of Him; gacchanti — go; apunaḥ-āvṛttim — to liberation; jñāna — by knowledge; nirdhūta — cleansed; kalmaṣāḥ — misgivings.

When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

Bhagavad-gītā 5.18

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

vidyā — with education; vinaya — and gentleness; sampanne — fully equipped; brāhmaṇe — in the brāhmaṇa; gavi — in the cow; hastini — in the elephant; śuni — in the dog; ca — and; eva — certainly; śva-pāke — in the dog-eater (the outcaste); ca — respectively; paṇḍitāḥ — those who are wise; sama-darśinaḥ — who see with equal vision.

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater .

Bhagavad-gītā 5.19

ihaiva tair jitaḥ sargo

yeṣāḿ sāmye sthitaḿ manaḥ

nirdoṣaḿ hi samaḿ brahma

tasmād brahmaṇi te sthitāḥ

iha — in this life; eva — certainly; taiḥ — by them; jitaḥ — conquered; sargaḥ — birth and death; yeṣām — whose; sāmye — in equanimity; sthitam — situated; manaḥ — mind; nirdoṣam — flawless; hi — certainly; samam — in equanimity; brahma — like the Supreme; tasmāt — therefore; brahmaṇi — in the Supreme; te — they; sthitāḥ — are situated.

Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.

Bhagavad-gītā 5.20

na prahṛṣyet priyaḿ prāpya

nodvijet prāpya cāpriyam

sthira-buddhir asammūḍho

brahma-vid brahmaṇi sthitaḥ

na — never; prahṛṣyet — rejoices; priyam — the pleasant; prāpya — achieving; na — does not; udvijet — become agitated; prāpya — obtaining; ca — also; apriyam — the unpleasant; sthira-buddhiḥ — self-intelligent; asammūḍhaḥ — unbewildered; brahma-vit — one who knows the Supreme perfectly; brahmaṇi — in the transcendence; sthitaḥ — situated.

A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.

Bhagavad-gītā 5.21

bāhya-sparśeṣv asaktātmā

vindaty ātmani yat sukham

sa brahma-yoga-yuktātmā

sukham akṣayam aśnute

bāhya-sparśeṣu — in external sense pleasure; asakta-ātmā — one who is not attached; vindati — enjoys; ātmani — in the self; yat — that which; sukham — happiness; saḥ — he; brahma-yoga — by concentration in Brahman; yukta-ātmā — self-connected; sukham — happiness; akṣayam — unlimited; aśnute — enjoys.

Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.

Bhagavad-gītā 5.22

ye hi saḿsparśa-jā bhogā

duḥkha-yonaya eva te

ādy-antavantaḥ kaunteya

na teṣu ramate budhaḥ

ye — those; hi — certainly; saḿsparśa-jāḥ — by contact with the material senses; bhogāḥ — enjoyments; duḥkha — distress; yonayaḥ — sources of; eva — certainly; te — they are; ādi — beginning; anta — end; vantaḥ — subject to; kaunteya — O son of Kuntī; na — never; teṣu — in those; ramate — takes delight; budhaḥ — the intelligent person.

An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them.

Bhagavad-gītā 5.23

śaknotīhaiva yaḥ soḍhuḿ

prāk śarīra-vimokṣaṇāt

kāma-krodhodbhavaḿ vegaḿ

sa yuktaḥ sa sukhī naraḥ

śaknoti — is able; iha eva — in the present body; yaḥ — one who; soḍhum — to tolerate; prāk — before; śarīra — the body; vimokṣaṇāt — giving up; kāma — desire; krodha — and anger; udbhavam — generated from; vegam — urges; saḥ — he; yuktaḥ — in trance; saḥ — he; sukhī — happy; naraḥ — human being.

Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.

Bhagavad-gītā 5.24

yo 'ntaḥ-sukho 'ntar-ārāmas

tathāntar-jyotir eva yaḥ

sa yogī brahma-nirvāṇaḿ

brahma-bhūto 'dhigacchati

yaḥ — one who; antaḥ-sukhaḥ — happy from within; antaḥ-ārāmaḥ — actively enjoying within; tathā — as well as; antaḥ-jyotiḥ — aiming within; eva — certainly; yaḥ — anyone; saḥ — he; yogī — a mystic; brahma-nirvāṇam — liberation in the Supreme; brahma-bhūtaḥ — being self-realized; adhigacchati — attains.

One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.

Bhagavad-gītā 5.25

labhante brahma-nirvāṇam

ṛṣayaḥ kṣīṇa-kalmaṣāḥ

chinna-dvaidhā yatātmānaḥ

sarva-bhūta-hite ratāḥ

labhante — achieve; brahma-nirvāṇam — liberation in the Supreme; ṛṣayaḥ — those who are active within; kṣīṇa-kalmaṣāḥ — who are devoid of all sins; chinna — having torn off; dvaidhāḥ — duality; yata-ātmānaḥ — engaged in self-realization; sarva-bhūta — for all living entities; hite — in welfare work; ratāḥ — engaged.

Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme.

Bhagavad-gītā 5.26

kāma-krodha-vimuktānāḿ

yatīnāḿ yata-cetasām

abhito brahma-nirvāṇaḿ

vartate viditātmanām

kāma — from desires; krodha — and anger; vimuktānām — of those who are liberated; yatīnām — of the saintly persons; yata-cetasām — who have full control over the mind; abhitaḥ — assured in the near future; brahma-nirvāṇam — liberation in the Supreme; vartate — is there; vidita-ātmanām — of those who are self-realized.

Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.

Bhagavad-gītā 5.27-28

sparśān kṛtvā bahir bāhyāḿś

cakṣuś caivāntare bhruvoḥ

prāṇāpānau samau kṛtvā

nāsābhyantara-cāriṇau

yatendriya-mano-buddhir

munir mokṣa-parāyaṇaḥ

vigatecchā-bhaya-krodho

yaḥ sadā mukta eva saḥ

sparśān — sense objects, such as sound; kṛtvā — keeping; bahiḥ — external; bāhyān — unnecessary; cakṣuḥ — eyes; ca — also; eva — certainly; antare — between; bhruvoḥ — the eyebrows; prāṇa-apānau — up-and down-moving air; samau — in suspension; kṛtvā — keeping; nāsa-abhyantara — within the nostrils; cāriṇau — blowing; yata — controlled; indriya — senses; manaḥ — mind; buddhiḥ — intelligence; muniḥ — the transcendentalist; mokṣa — for liberation; parāyaṇaḥ — being so destined; vigata — having discarded; icchā — wishes; bhaya — fear; krodhaḥ — anger; yaḥ — one who; sadā — always; muktaḥ — liberated; eva — certainly; saḥ — he is.

Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.

Bhagavad-gītā 5.29

bhoktāraḿ yajña-tapasāḿ

sarva-loka-maheśvaram

suhṛdaḿ sarva-bhūtānāḿ

jñātvā māḿ śāntim ṛcchati

bhoktāram — the beneficiary; yajña — of sacrifices; tapasām — and penances and austerities; sarva-loka — of all planets and the demigods thereof; mahā-īśvaram — the Supreme Lord; su-hṛdam — the benefactor; sarva — of all; bhūtānām — the living entities; jñātvā — thus knowing; mām — Me (Lord Kṛṣṇa); śāntim — relief from material pangs; ṛcchati — one achieves.

A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.

Chapter 6: Dhyāna-yoga

Bhagavad-gītā 6.1

śrī-bhagavān uvāca

anāśritaḥ karma-phalaḿ

kāryaḿ karma karoti yaḥ

sa sannyāsī ca yogī ca

na niragnir na cākriyaḥ

śrī-bhagavān uvāca — the Lord said; anāśritaḥ — without taking shelter; karma-phalam — of the result of work; kāryam — obligatory; karma — work; karoti — performs; yaḥ — one who; saḥ — he; sannyāsī — in the renounced order; ca — also; yogī — mystic; ca — also; na — not; niḥ — without; agniḥ — fire; na — nor; ca — also; akriyaḥ — without duty.

The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty.

Bhagavad-gītā 6.2

yaḿ sannyāsam iti prāhur

yogaḿ taḿ viddhi pāṇḍava

na hy asannyasta-sańkalpo

yogī bhavati kaścana

yam — what; sannyāsam — renunciation; iti — thus; prāhuḥ — they say; yogam — linking with the Supreme; tam — that; viddhi — you must know; pāṇḍava — O son of Pāṇḍu; na — never; hi — certainly; asannyasta — without giving up; sańkalpaḥ — desire for self-satisfaction; yogī — a mystic transcendentalist; bhavati — becomes; kaścana — anyone.

What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pāṇḍu, for one can never become a yogī unless he renounces the desire for sense gratification.

Bhagavad-gītā 6.3

ārurukṣor muner yogaḿ

karma kāraṇam ucyate

yogārūḍhasya tasyaiva

śamaḥ kāraṇam ucyate

ārurukṣoḥ — who has just begun yoga; muneḥ — of the sage; yogam — the eightfold yoga system; karma — work; kāraṇam — the means; ucyate — is said to be; yoga — eightfold yoga; ārūḍhasya — of one who has attained; tasya — his; eva — certainly; śamaḥ — cessation of all material activities; kāraṇam — the means; ucyate — is said to be.

For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.

Bhagavad-gītā 6.4

yadā hi nendriyārtheṣu

na karmasv anuṣajjate

sarva-sańkalpa-sannyāsī

yogārūḍhas tadocyate

yadā — when; hi — certainly; na — not; indriya-artheṣu — in sense gratification; na — never; karmasu — in fruitive activities; anuṣajjate — one necessarily engages; sarva-sańkalpa — of all material desires; sannyāsī — renouncer; yoga-ārūḍhaḥ — elevated in yoga; tadā — at that time; ucyate — is said to be.

A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.

Bhagavad-gītā 6.5

uddhared ātmanātmānaḿ

nātmānam avasādayet

ātmaiva hy ātmano bandhur

ātmaiva ripur ātmanaḥ

uddharet — one must deliver; ātmanā — by the mind; ātmānam — the conditioned soul; na — never; ātmānam — the conditioned soul; avasādayet — put into degradation; ātmā — mind; eva — certainly; hi — indeed; ātmanaḥ — of the conditioned soul; bandhuḥ — friend; ātmā — mind; eva — certainly; ripuḥ — enemy; ātmanaḥ — of the conditioned soul.

One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.

Bhagavad-gītā 6.6

bandhur ātmātmanas tasya

yenātmaivātmanā jitaḥ

anātmanas tu śatrutve

vartetātmaiva śatru-vat

bandhuḥ — friend; ātmā — the mind; ātmanaḥ — of the living entity; tasya — of him; yena — by whom; ātmā — the mind; eva — certainly; ātmanā — by the living entity; jitaḥ — conquered; anātmanaḥ — of one who has failed to control the mind; tu — but; śatrutve — because of enmity; varteta — remains; ātmā eva — the very mind; śatru-vat — as an enemy.

For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.

Bhagavad-gītā 6.7

jitātmanaḥ praśāntasya

paramātmā samāhitaḥ

śītoṣṇa-sukha-duḥkheṣu

tathā mānāpamānayoḥ

jita-ātmanaḥ — of one who has conquered his mind; praśāntasya — who has attained tranquillity by such control over the mind; parama-ātmā — the Supersoul; samāhitaḥ — approached completely; śīta — in cold; uṣṇa — heat; sukha — happiness; duḥkheṣu — and distress; tathā — also; māna — in honor; apamānayoḥ — and dishonor.

For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.

Bhagavad-gītā 6.8

jñāna-vijñāna-tṛptātmā

kūṭa-stho vijitendriyaḥ

yukta ity ucyate yogī

sama-loṣṭrāśma-kāñcanaḥ

jñāna — by acquired knowledge; vijñāna — and realized knowledge; tṛpta — satisfied; ātmā — a living entity; kūṭa-sthaḥ — spiritually situated; vijita-indriyaḥ — sensually controlled; yuktaḥ — competent for self-realization; iti — thus; ucyate — is said; yogī — a mystic; sama — equipoised; loṣṭra — pebbles; aśma — stone; kāñcanaḥ — gold.

A person is said to be established in self-realization and is called a yogī when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything — whether it be pebbles, stones or gold — as the same.

Bhagavad-gītā 6.9

suhṛn-mitrāry-udāsīna-

madhyastha-dveṣya-bandhuṣu

sādhuṣv api ca pāpeṣu

sama-buddhir viśiṣyate

su-hṛt — to well-wishers by nature; mitra — benefactors with affection; ari — enemies; udāsīna — neutrals between belligerents; madhya-stha — mediators between belligerents; dveṣya — the envious; bandhuṣu — and the relatives or well-wishers; sādhuṣu — unto the pious; api — as well as; ca — and; pāpeṣu — unto the sinners; sama-buddhiḥ — having equal intelligence; viśiṣyate — is far advanced.

A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.

Bhagavad-gītā 6.10

yogī yuñjīta satatam

ātmānaḿ rahasi sthitaḥ

ekākī yata-cittātmā

nirāśīr aparigrahaḥ

yogī — a transcendentalist; yuñjīta — must concentrate in Kṛṣṇa consciousness; satatam — constantly; ātmānam — himself (by body, mind and self); rahasi — in a secluded place; sthitaḥ — being situated; ekākī — alone; yata-citta-ātmā — always careful in mind; nirāśīḥ — without being attracted by anything else; aparigrahaḥ — free from the feeling of possessiveness.

A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness.

Bhagavad-gītā 6.11-12

śucau deśe pratiṣṭhāpya

sthiram āsanam ātmanaḥ

nāty-ucchritaḿ nāti-nīcaḿ

cailājina-kuśottaram

tatraikāgraḿ manaḥ kṛtvā

yata-cittendriya-kriyaḥ

upaviśyāsane yuñjyād

yogam ātma-viśuddhaye

śucau — in a sanctified; deśe — land; pratiṣṭhāpya — placing; sthiram — firm; āsanam — seat; ātmanaḥ — his own; na — not; ati — too; ucchritam — high; na — nor; ati — too; nīcam — low; caila-ajina — of soft cloth and deerskin; kuśa — and kuśa grass; uttaram — covering; tatra — thereupon; eka-agram — with one attention; manaḥ — mind; kṛtvā — making; yata-citta — controlling the mind; indriya — senses; kriyaḥ — and activities; upaviśya — sitting; āsane — on the seat; yuñjyāt — should execute; yogam — yoga practice; ātma — the heart; viśuddhaye — for clarifying.

To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogī should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point.

Bhagavad-gītā 6.13-14

samaḿ kāya-śiro-grīvaḿ

dhārayann acalaḿ sthiraḥ

samprekṣya nāsikāgraḿ svaḿ

diśaś cānavalokayan

praśāntātmā vigata-bhīr

brahmacāri-vrate sthitaḥ

manaḥ saḿyamya mac-citto

yukta āsīta mat-paraḥ

samam — straight; kāya — body; śiraḥ — head; grīvam — and neck; dhārayan — holding; acalam — unmoving; sthiraḥ — still; samprekṣya — looking; nāsikā — of the nose; agram — at the tip; svam — own; diśaḥ — on all sides; ca — also; anavalokayan — not looking; praśānta — unagitated; ātmā — mind; vigata-bhīḥ — devoid of fear; brahmacāri-vrate — in the vow of celibacy; sthitaḥ — situated; manaḥ — mind; saḿyamya — completely subduing; mat — upon Me (Kṛṣṇa); cittaḥ — concentrating the mind; yuktaḥ — the actual yogi; āsīta — should sit; mat — Me; paraḥ — the ultimate goal.

One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.

Bhagavad-gītā 6.15

yuñjann evaḿ sadātmānaḿ

yogī niyata-mānasaḥ

śāntiḿ nirvāṇa-paramāḿ

mat-saḿsthām adhigacchati

yuñjan — practicing; evam — as mentioned above; sadā — constantly; ātmānam — body, mind and soul; yogī — the mystic transcendentalist; niyata-mānasaḥ — with a regulated mind; śāntim — peace; nirvāṇa-paramām — cessation of material existence; mat-saḿsthām — the spiritual sky (the kingdom of God); adhigacchati — does attain.

Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God by cessation of material existence.

Bhagavad-gītā 6.16

nāty-aśnatas 'tu yogo 'sti

na caikāntam anaśnataḥ

na cāti-svapna-śīlasya

jāgrato naiva cārjuna

na — never; ati — too much; aśnataḥ — of one who eats; tu — but; yogaḥ — linking with the Supreme; asti — there is; na — nor; ca — also; ekāntam — overly; anaśnataḥ — abstaining from eating; na — nor; ca — also; ati — too much; svapna-śīlasya — of one who sleeps; jāgrataḥ — or one who keeps night watch too much; na — not; eva — ever; ca — and; arjuna — O Arjuna.

There is no possibility of one's becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.

Bhagavad-gītā 6.17

yuktāhāra-vihārasya

yukta-ceṣṭasya karmasu

yukta-svapnāvabodhasya

yogo bhavati duḥkha-hā

yukta — regulated; āhāra — eating; vihārasya — recreation; yukta — regulated; ceṣṭasya — of one who works for maintenance; karmasu — in discharging duties; yukta — regulated; svapna-avabodhasya — sleep and wakefulness; yogaḥ — practice of yoga; bhavati — becomes; duḥkha-hā — diminishing pains.

He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.

Bhagavad-gītā 6.18

yadā viniyataḿ cittam

ātmany evāvatiṣṭhate

nispṛhaḥ sarva-kāmebhyo

yukta ity ucyate tadā

yadā — when; viniyatam — particularly disciplined; cittam — the mind and its activities; ātmani — in the transcendence; eva — certainly; avatiṣṭhate — becomes situated; nispṛhaḥ — devoid of desire; sarva — for all kinds of; kāmebhyaḥ — material sense gratification; yuktaḥ — well situated in yoga; iti — thus; ucyate — is said to be; tadā — at that time.

When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in transcendence — devoid of all material desires — he is said to be well established in yoga.

Bhagavad-gītā 6.19

yathā dīpo nivāta-stho

neńgate sopamā smṛtā

yogino yata-cittasya

yuñjato yogam ātmanaḥ

yathā — as; dīpaḥ — a lamp; nivāta-sthaḥ — in a place without wind; na — does not; ińgate — waver; sā — this; upamā — comparison; smṛtā — is considered; yoginaḥ — of the yogī; yata-cittasya — whose mind is controlled; yuñjataḥ — constantly engaged; yogam — in meditation; ātmanaḥ — on transcendence.

As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent self.

Bhagavad-gītā 6.20-23

yatroparamate cittaḿ

niruddhaḿ yoga-sevayā

yatra caivātmanātmānaḿ

paśyann ātmani tuṣyati

sukham ātyantikaḿ yat tad

buddhi-grāhyam atīndriyam

vetti yatra na caivāyaḿ

sthitaś calati tattvataḥ

yaḿ labdhvā cāparaḿ lābhaḿ

manyate nādhikaḿ tataḥ

yasmin sthito na duḥkhena

guruṇāpi vicālyate

taḿ vidyād duḥkha-saḿyoga-

viyogaḿ yoga-saḿjñitam

yatra — in that state of affairs where; uparamate — cease (because one feels transcendental happiness); cittam — mental activities; niruddham — being restrained from matter; yoga-sevayā — by performance of yoga; yatra — in which; ca — also; eva — certainly; ātmanā — by the pure mind; ātmānam — the self; paśyan — realizing the position of; ātmani — in the self; tuṣyati — one becomes satisfied; sukham — happiness; ātyantikam — supreme; yat — which; tat — that; buddhi — by intelligence; grāhyam — accessible; atīndriyam — transcendental; vetti — one knows; yatra — wherein; na — never; ca — also; eva — certainly; ayam — he; sthitaḥ — situated; calati — moves; tattvataḥ — from the truth; yam — that which; labdhvā — by attainment; ca — also; aparam — any other; lābham — gain; manyate — considers; na — never; adhikam — more; tataḥ — than that; yasmin — in which; sthitaḥ — being situated; na — never; duḥkhena — by miseries; guruṇā api — even though very difficult; vicālyate — becomes shaken; tam — that; vidyāt — you must know; duḥkha-saḿyoga — of the miseries of material contact; viyogam — extermination; yoga-saḿjñitam — called trance in yoga.

In the stage of perfection called trance, or samādhi, one's mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.

Bhagavad-gītā 6.24

sa niścayena yoktavyo

yogo 'nirviṇṇa-cetasā

sańkalpa-prabhavān kāmāḿs

tyaktvā sarvān aśeṣataḥ

manasaivendriya-grāmaḿ

viniyamya samantataḥ

saḥ — that; niścayena — with firm determination; yoktavyaḥ — must be practiced; yogaḥ — yoga system; anirviṇṇa-cetasā — without deviation; sańkalpa — mental speculations; prabhavān — born of; kāmān — material desires; tyaktvā — giving up; sarvān — all; aśeṣataḥ — completely; manasā — by the mind; eva — certainly; indriya-grāmam — the full set of senses; viniyamya — regulating; samantataḥ — from all sides.

One should engage oneself in the practice of yoga with determination and faith and not be deviated from the path. One should abandon, without exception, all material desires born of mental speculation and thus control all the senses on all sides by the mind.

Bhagavad-gītā 6.25

śanaiḥ śanair uparamed

buddhyā dhṛti-gṛhītayā

ātma-saḿsthaḿ manaḥ kṛtvā

na kiñcid api cintayet

śanaiḥ — gradually; śanaiḥ — step by step; uparamet — one should hold back; buddhyā — by intelligence; dhṛti-gṛhītayā — carried by conviction; ātma-saḿstham — placed in transcendence; manaḥ — mind; kṛtvā — making; na — not; kiñcit — anything else; api — even; cintayet — should think of.

Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, and thus the mind should be fixed on the self alone and should think of nothing else.

Bhagavad-gītā 6.26

yato yato niścalati

manaś cañcalam asthiram

tatas tato niyamyaitad

ātmany eva vaśaḿ nayet

yataḥ yataḥ — wherever; niścalati — becomes verily agitated; manaḥ — the mind; cañcalam — flickering; asthiram — unsteady; tataḥ tataḥ — from there; niyamya — regulating; etat — this; ātmani — in the self; eva — certainly; vaśam — control; nayet — must bring under.

From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the self.

Bhagavad-gītā 6.27

praśānta-manasaḿ hy enaḿ

yoginaḿ sukham uttamam

upaiti śānta-rajasaḿ

brahma-bhūtam akalmaṣam

praśānta — peaceful, fixed on the lotus feet of Kṛṣṇa; manasam — whose mind; hi — certainly; enam — this; yoginam — yogī; sukham — happiness; uttamam — the highest; upaiti — attains; śānta-rajasam — his passion pacified; brahma-bhūtam — liberation by identification with the Absolute; akalmaṣam — freed from all past sinful reactions.

The yogī whose mind is fixed on Me verily attains the highest perfection of transcendental happiness. He is beyond the mode of passion, he realizes his qualitative identity with the Supreme, and thus he is freed from all reactions to past deeds.

Bhagavad-gītā 6.28

yuñjann evaḿ sadātmānaḿ

yogī vigata-kalmaṣaḥ

sukhena brahma-saḿsparśam

atyantaḿ sukham aśnute

yuñjan — engaging in yoga practice; evam — thus; sadā — always; ātmānam — the self; yogī — one who is in touch with the Supreme Self; vigata — freed from; kalmaṣaḥ — all material contamination; sukhena — in transcendental happiness; brahma-saḿsparśam — being in constant touch with the Supreme; atyantam — the highest; sukham — happiness; aśnute — attains.

Thus the self-controlled yogī, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord.

Bhagavad-gītā 6.29

sarva-bhūta-stham ātmānaḿ

sarva-bhūtāni cātmani

īkṣate yoga-yuktātmā

sarvatra sama-darśanaḥ

sarva-bhūta-stham — situated in all beings; ātmānam — the Supersoul; sarva — all; bhūtāni — entities; ca — also; ātmani — in the self; īkṣate — does see; yoga-yukta-ātmā — one who is dovetailed in Kṛṣṇa consciousness; sarvatra — everywhere; sama-darśanaḥ — seeing equally.

A true yogī observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.

Bhagavad-gītā 6.30

yo māḿ paśyati sarvatra

sarvaḿ ca mayi paśyati

tasyāhaḿ na praṇaśyāmi

sa ca me na praṇaśyati

yaḥ — whoever; mām — Me; paśyati — sees; sarvatra — everywhere; sarvam — everything; ca — and; mayi — in Me; paśyati — sees; tasya — for him; aham — I; na — not; praṇaśyāmi — am lost; saḥ — he; ca — also; me — to Me; na — nor; praṇaśyati — is lost.

For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

Bhagavad-gītā 6.31

sarva-bhūta-sthitaḿ yo māḿ

bhajaty ekatvam āsthitaḥ

sarvathā vartamāno 'pi

sa yogī mayi vartate

sarva-bhūta-sthitam — situated in everyone's heart; yaḥ — he who; mām — Me; bhajati — serves in devotional service; ekatvam — in oneness; āsthitaḥ — situated; sarvathā — in all respects; varta-mānaḥ — being situated; api — in spite of; saḥ — he; yogī — the transcendentalist; mayi — in Me; vartate — remains.

Such a yogī, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul are one, remains always in Me in all circumstances.

Bhagavad-gītā 6.32

ātmaupamyena sarvatra

samaḿ paśyati yo 'rjuna

sukhaḿ vā yadi vā duḥkhaḿ

sa yogī paramo mataḥ

ātma — with his self; aupamyena — by comparison; sarvatra — everywhere; samam — equally; paśyati — sees; yaḥ — he who; arjuna — O Arjuna; sukham — happiness; vā — or; yadi — if; vā — or; duḥkham — distress; saḥ — such; yogī — a transcendentalist; paramaḥ — perfect; mataḥ — is considered.

He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!

Bhagavad-gītā 6.33

arjuna uvāca

yo 'yaḿ yogas tvayā proktaḥ

sāmyena madhusūdana

etasyāhaḿ na paśyāmi

cañcalatvāt sthitiḿ sthirām

arjunaḥ uvāca — Arjuna said; yaḥ ayam — this system; yogaḥ — mysticism; tvayā — by You; proktaḥ — described; sāmyena — generally; madhu-sūdana — O killer of the demon Madhu; etasya — of this; aham — I; na — do not; paśyāmi — see; cañcalatvāt — due to being restless; sthitim — situation; sthirām — stable.

Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

Bhagavad-gītā 6.34

cañcalaḿ hi manaḥ kṛṣṇa

pramāthi balavad dṛḍham

tasyāhaḿ nigrahaḿ manye

vāyor iva su-duṣkaram

cañcalam — flickering; hi — certainly; manaḥ — mind; kṛṣṇa — O Kṛṣṇa; pramāthi — agitating; bala-vat — strong; dṛḍham — obstinate; tasya — its; aham — I; nigraham — subduing; manye — think; vāyoḥ — of the wind; iva — like; su-duṣkaram — difficult.

For the mind is restless, turbulent, obstinate and very strong, O Kṛṣṇa, and to subdue it, I think, is more difficult than controlling the wind.

Bhagavad-gītā 6.35

śrī-bhagavān uvāca

asaḿśayaḿ mahā-bāho

mano durnigrahaḿ calam

abhyāsena tu kaunteya

vairāgyeṇa ca gṛhyate

śrī-bhagavān uvāca — the Personality of Godhead said; asaḿśayam — undoubtedly; mahā-bāho — O mighty-armed one; manaḥ — the mind; durnigraham — difficult to curb; calam — flickering; abhyāsena — by practice; tu — but; kaunteya — O son of Kuntī; vairāgyeṇa — by detachment; ca — also; gṛhyate — can be so controlled.

Lord Śrī Kṛṣṇa said: O mighty-armed son of Kuntī, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment.

Bhagavad-gītā 6.36

asaḿyatātmanā yogo

duṣprāpa iti me matiḥ

vaśyātmanā tu yatatā

śakyo 'vāptum upāyataḥ

asaḿyata — unbridled; ātmanā — by the mind; yogaḥ — self-realization; duṣprāpaḥ — difficult to obtain; iti — thus; me — My; matiḥ — opinion; vaśya — controlled; ātmanā — by the mind; tu — but; yatatā — while endeavoring; śakyaḥ — practical; avāptum — to achieve; upāyataḥ — by appropriate means.

For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion.

Bhagavad-gītā 6.37

arjuna uvāca

ayatiḥ śraddhayopeto

yogāc calita-mānasaḥ

aprāpya yoga-saḿsiddhiḿ

kāḿ gatiḿ kṛṣṇa gacchati

arjunaḥ uvāca — Arjuna said; ayatiḥ — the unsuccessful transcendentalist; śraddhayā — with faith; upetaḥ — engaged; yogāt — from the mystic link; calita — deviated; mānasaḥ — who has such a mind; aprāpya — failing to attain; yoga-saḿsiddhim — the highest perfection in mysticism; kām — which; gatim — destination; kṛṣṇa — O Kṛṣṇa; gacchati — achieves.

Arjuna said: O Kṛṣṇa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?

Bhagavad-gītā 6.38

kaccin nobhaya-vibhraṣṭaś

chinnābhram iva naśyati

apratiṣṭho mahā-bāho

vimūḍho brahmaṇaḥ pathi

kaccit — whether; na — not; ubhaya — both; vibhraṣṭaḥ — deviated from; chinna — torn; abhram — cloud; iva — like; naśyati — perishes; apratiṣṭhaḥ — without any position; mahā-bāho — O mighty-armed Kṛṣṇa; vimūḍhaḥ — bewildered; brahmaṇaḥ — of transcendence; pathi — on the path.

O mighty-armed Kṛṣṇa, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?

Bhagavad-gītā 6.39

etan me saḿśayaḿ kṛṣṇa

chettum arhasy aśeṣataḥ

tvad-anyaḥ saḿśayasyāsya

chettā na hy upapadyate

etat — this is; me — my; saḿśayam — doubt; kṛṣṇa — O Kṛṣṇa; chettum — to dispel; arhasi — You are requested; aśeṣataḥ — completely; tvat — than You; anyaḥ — other; saḿśayasya — of the doubt; asya — this; chettā — remover; na — never; hi — certainly; upapadyate — is to be found.

This is my doubt, O Kṛṣṇa, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.

Bhagavad-gītā 6.40

śrī-bhagavān uvāca

pārtha naiveha nāmutra

vināśas tasya vidyate

na hi kalyāṇa-kṛt kaścid

durgatiḿ tāta gacchati

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; pārtha — O son of Pṛthā; na eva — never is it so; iha — in this material world; na — never; amutra — in the next life; vināśaḥ — destruction; tasya — his; vidyate — exists; na — never; hi — certainly; kalyāṇa-kṛt — one who is engaged in auspicious activities; kaścit — anyone; durgatim — to degradation; tāta — My friend; gacchati — goes.

The Supreme Personality of Godhead said: Son of Pṛthā, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.

Bhagavad-gītā 6.41

prāpya puṇya-kṛtāḿ lokān

uṣitvā śāśvatīḥ samāḥ

śucīnāḿ śrīmatāḿ gehe

yoga-bhraṣṭo 'bhijāyate

prāpya — after achieving; puṇya-kṛtām — of those who performed pious activities; lokān — planets; uṣitvā — after dwelling; śāśvatīḥ — many; samāḥ — years; śucīnām — of the pious; śrī-matām — of the prosperous; gehe — in the house; yoga-bhraṣṭaḥ — one who has fallen from the path of self-realization; abhijāyate — takes his birth.

The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.

Bhagavad-gītā 6.42

atha vā yoginām eva

kule bhavati dhīmatām

etad dhi durlabhataraḿ

loke janma yad īdṛśam

atha vā — or; yoginām — of learned transcendentalists; eva — certainly; kule — in the family; bhavati — takes birth; dhī-matām — of those who are endowed with great wisdom; etat — this; hi — certainly; durlabha-taram — very rare; loke — in this world; janma — birth; yat — that which; īdṛśam — like this.

Or he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.

Bhagavad-gītā 6.43

tatra taḿ buddhi-saḿyogaḿ

labhate paurva-dehikam

yatate ca tato bhūyaḥ

saḿsiddhau kuru-nandana

tatra — thereupon; tam — that; buddhi-saḿyogam — revival of consciousness; labhate — gains; paurva-dehikam — from the previous body; yatate — he endeavors; ca — also; tataḥ — thereafter; bhūyaḥ — again; saḿsiddhau — for perfection; kuru-nandana — O son of Kuru.

On taking such a birth, he revives the divine consciousness of his previous life, and he again tries to make further progress in order to achieve complete success, O son of Kuru.

Bhagavad-gītā 6.44

pūrvābhyāsena tenaiva

hriyate hy avaśo 'pi saḥ

jijñāsur api yogasya

śabda-brahmātivartate

pūrva — previous; abhyāsena — by practice; tena — by that; eva — certainly; hriyate — is attracted; hi — surely; avaśaḥ — automatically; api — also; saḥ — he; jijñāsuḥ — inquisitive; api — even; yogasya — about yoga; śabda-brahma — ritualistic principles of scriptures; ativartate — transcends.

By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles — even without seeking them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures.

Bhagavad-gītā 6.45

prayatnād yatamānas tu

yogī saḿśuddha-kilbiṣaḥ

aneka-janma-saḿsiddhas

tato yāti parāḿ gatim

prayatnāt — by rigid practice; yatamānaḥ — endeavoring; tu — and; yogī — such a transcendentalist; saḿśuddha — washed off; kilbiṣaḥ — all of whose sins; aneka — after many, many; janma — births; saḿsiddhaḥ — having achieved perfection; tataḥ — thereafter; yāti — attains; parām — the highest; gatim — destination.

And when the yogī engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal.

Bhagavad-gītā 6.46

tapasvibhyo 'dhiko yogī

jñānibhyo 'pi mato 'dhikaḥ

karmibhyaś cādhiko yogī

tasmād yogī bhavārjuna

tapasvibhyaḥ — than the ascetics; adhikaḥ — greater; yogī — the yogī; jñānibhyaḥ — than the wise; api — also; mataḥ — considered; adhikaḥ — greater; karmibhyaḥ — than the fruitive workers; ca — also; adhikaḥ — greater; yogī — the yogī; tasmāt — therefore; yogī — a transcendentalist; bhava — just become; arjuna — O Arjuna.

A yogī is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogī.

Bhagavad-gītā 6.47

yoginām api sarveṣāḿ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māḿ

sa me yuktatamo mataḥ

yoginām — of yogīs; api — also; sarveṣām — all types of; mat-gatena — abiding in Me, always thinking of Me; antaḥ-ātmanā — within himself; śraddhā-vān — in full faith; bhajate — renders transcendental loving service; yaḥ — one who; mām — to Me (the Supreme Lord); saḥ — he; me — by Me; yukta-tamaḥ — the greatest yogī; mataḥ — is considered.

And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me — he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.

Chapter 7: Knowledge of the Absolute

Bhagavad-gītā 7.1

śrī-bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaḿ yuñjan mad-āśrayaḥ

asaḿśayaḿ samagraḿ māḿ

yathā jñāsyasi tac chṛṇu

śrī-bhagavān uvāca — the Supreme Lord said; mayi — to Me; āsakta-manāḥ — mind attached; pārtha — O son of Pṛthā; yogam — self-realization; yuñjan — practicing; mat-āśrayaḥ — in consciousness of Me (Kṛṣṇa consciousness); asaḿśayam — without doubt; samagram — completely; mām — Me; yathā — how; jñāsyasi — you can know; tat — that; śṛṇu — try to hear.

The Supreme Personality of Godhead said: Now hear, O son of Pṛthā, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.

Bhagavad-gītā 7.2

jñānaḿ te 'haḿ sa-vijñānam

idaḿ vakṣyāmy aśeṣataḥ

yaj jñātvā neha bhūyo 'nyaj

jñātavyam avaśiṣyate

jñānam — phenomenal knowledge; te — unto you; aham — I; sa — with; vijñānam — numinous knowledge; idam — this; vakṣyāmi — shall explain; aśeṣataḥ — in full; yat — which; jñātvā — knowing; na — not; iha — in this world; bhūyaḥ — further; anyat — anything more; jñātavyam — knowable; avaśiṣyate — remains.

I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.

Bhagavad-gītā 7.3

manuṣyāṇāḿ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāḿ

kaścin māḿ vetti tattvataḥ

manuṣyāṇām — of men; sahasreṣu — out of many thousands; kaścit — someone; yatati — endeavors; siddhaye — for perfection; yatatām — of those so endeavoring; api — indeed; siddhānām — of those who have achieved perfection; kaścit — someone; mām — Me; vetti — does know; tattvataḥ — in fact.

Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.

Bhagavad-gītā 7.4

bhūmir āpo 'nalo vāyuḥ

khaḿ mano buddhir eva ca

ahańkāra itīyaḿ me

bhinnā prakṛtir aṣṭadhā

bhūmiḥ — earth; āpaḥ — water; analaḥ — fire; vāyuḥ — air; kham — ether; manaḥ — mind; buddhiḥ — intelligence; eva — certainly; ca — and; ahańkāraḥ — false ego; iti — thus; iyam — all these; me — My; bhinnā — separated; prakṛtiḥ — energies; aṣṭadhā — eightfold.

Earth, water, fire, air, ether, mind, intelligence and false ego — all together these eight constitute My separated material energies.

Bhagavad-gītā 7.5

apareyam itas tv anyāḿ

prakṛtiḿ viddhi me parām

jīva-bhūtāḿ mahā-bāho

yayedaḿ dhāryate jagat

aparā — inferior; iyam — this; itaḥ — besides this; tu — but; anyām — another; prakṛtim — energy; viddhi — just try to understand; me — My; parām — superior; jīva-bhūtām — comprising the living entities; mahā-bāho — O mighty-armed one; yayā — by whom; idam — this; dhāryate — is utilized or exploited; jagat — the material world.

Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.

Bhagavad-gītā 7.6

etad-yonīni bhūtāni

sarvāṇīty upadhāraya

ahaḿ kṛtsnasya jagataḥ

prabhavaḥ pralayas tathā

etat — these two natures; yonīni — whose source of birth; bhūtāni — everything created; sarvāṇi — all; iti — thus; upadhāraya — know; aham — I; kṛtsnasya — all-inclusive; jagataḥ — of the world; prabhavaḥ — the source of manifestation; pralayaḥ — annihilation; tathā — as well as.

All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution.

Bhagavad-gītā 7.7

mattaḥ parataraḿ nānyat

kiñcid asti dhanañjaya

mayi sarvam idaḿ protaḿ

sūtre maṇi-gaṇā iva

mattaḥ — beyond Me; para-taram — superior; na — not; anyat kiñcit — anything else; asti — there is; dhanañjaya — O conqueror of wealth; mayi — in Me; sarvam — all that be; idam — which we see; protam — is strung; sūtre — on a thread; maṇi-gaṇāḥ — pearls; iva — like.

O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

Bhagavad-gītā 7.8

raso 'ham apsu kaunteya

prabhāsmi śaśi-sūryayoḥ

praṇavaḥ sarva-vedeṣu

śabdaḥ khe pauruṣaḿ nṛṣu

rasaḥ — taste; aham — I; apsu — in water; kaunteya — O son of Kuntī; prabhā — the light; asmi — I am; śaśi-sūryayoḥ — of the moon and the sun; praṇavaḥ — the three letters a-u-m; sarva — in all; vedeṣu — the Vedas; śabdaḥ — sound vibration; khe — in the ether; pauruṣam — ability; nṛṣu — in men.

O son of Kuntī, I am the taste of water, the light of the sun and the moon, the syllable oḿ in the Vedic mantras; I am the sound in ether and ability in man.

Bhagavad-gītā 7.9

puṇyo gandhaḥ pṛthivyāḿ ca

tejaś cāsmi vibhāvasau

jīvanaḿ sarva-bhūteṣu

tapaś cāsmi tapasviṣu

puṇyaḥ — original; gandhaḥ — fragrance; pṛthivyām — in the earth; ca — also; tejaḥ — heat; ca — also; asmi — I am; vibhāvasau — in the fire; jīvanam — life; sarva — in all; bhūteṣu — living entities; tapaḥ — penance; ca — also; asmi — I am; tapasviṣu — in those who practice penance.

I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics.

Bhagavad-gītā 7.10

bījaḿ māḿ sarva-bhūtānāḿ

viddhi pārtha sanātanam

buddhir buddhimatām asmi

tejas tejasvinām aham

bījam — the seed; mām — Me; sarva-bhūtānām — of all living entities; viddhi — try to understand; pārtha — O son of Pṛthā; sanātanam — original, eternal; buddhiḥ — intelligence; buddhi-matām — of the intelligent; asmi — I am; tejaḥ — prowess; tejasvinām — of the powerful; aham — I am.

O son of Pṛthā, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.

Bhagavad-gītā 7.11

balaḿ balavatāḿ cāhaḿ

kāma-rāga-vivarjitam

dharmāviruddho bhūteṣu

kāmo 'smi bharatarṣabha

balam — strength; bala-vatām — of the strong; ca — and; aham — I am; kāma — passion; rāga — and attachment; vivarjitam — devoid of; dharma-aviruddhaḥ — not against religious principles; bhūteṣu — in all beings; kāmaḥ — sex life; asmi — I am; bharata-ṛṣabha — O lord of the Bhāratas.

I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O lord of the Bhāratas .

Bhagavad-gītā 7.12

ye caiva sāttvikā bhāvā

rājasās tāmasāś ca ye

matta eveti tān viddhi

na tv ahaḿ teṣu te mayi

ye — all which; ca — and; eva — certainly; sāttvikāḥ — in goodness; bhāvāḥ — states of being; rājasāḥ — in the mode of passion; tāmasāḥ — in the mode of ignorance; ca — also; ye — all which; mattaḥ — from Me; eva — certainly; iti — thus; tān — those; viddhi — try to know; na — not; tu — but; aham — I; teṣu — in them; te — they; mayi — in Me.

Know that all states of being — be they of goodness, passion or ignorance — are manifested by My energy. I am, in one sense, everything, but I am independent. I am not under the modes of material nature, for they, on the contrary, are within Me.

Bhagavad-gītā 7.13

tribhir guṇa-mayair bhāvair

ebhiḥ sarvam idaḿ jagat

mohitaḿ nābhijānāti

mām ebhyaḥ param avyayam

tribhiḥ — three; guṇa-mayaiḥ — consisting of the guṇas; bhāvaiḥ — by the states of being; ebhiḥ — all these; sarvam — whole; idam — this; jagat — universe; mohitam — deluded; na abhijānāti — does not know; mām — Me; ebhyaḥ — above these; param — the Supreme; avyayam — inexhaustible.

Deluded by the three modes , the whole world does not know Me, who am above the modes and inexhaustible.

Bhagavad-gītā 7.14

daivī hy eṣā guṇa-mayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāḿ taranti te

daivī — transcendental; hi — certainly; eṣā — this; guṇa-mayī — consisting of the three modes of material nature; mama — My; māyā — energy; duratyayā — very difficult to overcome; mām — unto Me; eva — certainly; ye — those who; prapadyante — surrender; māyām etām — this illusory energy; taranti — overcome; te — they.

This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.

Bhagavad-gītā 7.15

na māḿ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraḿ bhāvam āśritāḥ

na — not; mām — unto Me; duṣkṛtinaḥ — miscreants; mūḍhāḥ — foolish; prapadyante — surrender; nara-adhamāḥ — lowest among mankind; māyayā — by the illusory energy; apahṛta — stolen; jñānāḥ — whose knowledge; āsuram — demonic; bhāvam — nature; āśritāḥ — accepting.

Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me.

Bhagavad-gītā 7.16

catur-vidhā bhajante māḿ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

catuḥ-vidhāḥ — four kinds of; bhajante — render services; mām — unto Me; janāḥ — persons; su-kṛtinaḥ — those who are pious; arjuna — O Arjuna; ārtaḥ — the distressed; jijñāsuḥ — the inquisitive; artha-arthī — one who desires material gain; jñānī — one who knows things as they are; ca — also; bharata-ṛṣabha — O great one amongst the descendants of Bharata.

O best among the Bhāratas, four kinds of pious men begin to render devotional service unto Me — the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.

Bhagavad-gītā 7.17

teṣāḿ jñānī nitya-yukta

eka-bhaktir viśiṣyate

priyo hi jñānino 'tyartham

ahaḿ sa ca mama priyaḥ

teṣām — out of them; jñānī — one in full knowledge; nitya-yuktaḥ — always engaged; eka — only; bhaktiḥ — in devotional service; viśiṣyate — is special; priyaḥ — very dear; hi — certainly; jñāninaḥ — to the person in knowledge; atyartham — highly; aham — I am; saḥ — he; ca — also; mama — to Me; priyaḥ — dear.

Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me.

Bhagavad-gītā 7.18

udārāḥ sarva evaite

jñānī tv ātmaiva me matam

āsthitaḥ sa hi yuktātmā

mām evānuttamāḿ gatim

udārāḥ — magnanimous; sarve — all; eva — certainly; ete — these; jñānī — one who is in knowledge; tu — but; ātmā eva — just like Myself; me — My; matam — opinion; āsthitaḥ — situated; saḥ — he; hi — certainly; yukta-ātmā — engaged in devotional service; mām — in Me; eva — certainly; anuttamām — the highest; gatim — destination.

All these devotees are undoubtedly magnanimous souls, but he who is situated in knowledge of Me I consider to be just like My own self. Being engaged in My transcendental service, he is sure to attain Me, the highest and most perfect goal.

Bhagavad-gītā 7.19

bahūnāḿ janmanām ante

jñānavān māḿ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā su-durlabhaḥ

bahūnām — many; janmanām — repeated births and deaths; ante — after; jñāna-vān — one who is in full knowledge; mām — unto Me; prapadyate — surrenders; vāsudevaḥ — the Personality of Godhead, Kṛṣṇa; sarvam — everything; iti — thus; saḥ — that; mahā-ātmā — great soul; su-durlabhaḥ — very rare to see.

After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

Bhagavad-gītā 7.20

kāmais tais tair hṛta-jñānāḥ

prapadyante 'nya-devatāḥ

taḿ taḿ niyamam āsthāya

prakṛtyā niyatāḥ svayā

kāmaiḥ — by desires; taiḥ taiḥ — various; hṛta — deprived of; jñānāḥ — knowledge; prapadyante — surrender; anya — to other; devatāḥ — demigods; tam tam — corresponding; niyamam — regulations; āsthāya — following; prakṛtyā — by nature; niyatāḥ — controlled; svayā — by their own.

Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.

Bhagavad-gītā 7.21

yo yo yāḿ yāḿ tanuḿ bhaktaḥ

śraddhayārcitum icchati

tasya tasyācalāḿ śraddhāḿ

tām eva vidadhāmy aham

yaḥ yaḥ — whoever; yām yām — whichever; tanum — form of a demigod; bhaktaḥ — devotee; śraddhayā — with faith; arcitum — to worship; icchati — desires; tasya tasya — to him; acalām — steady; śraddhām — faith; tām — that; eva — surely; vidadhāmi — give; aham — I.

I am in everyone's heart as the Supersoul. As soon as one desires to worship some demigod, I make his faith steady so that he can devote himself to that particular deity.

Bhagavad-gītā 7.22

sa tayā śraddhayā yuktas

tasyārādhanam īhate

labhate ca tataḥ kāmān

mayaiva vihitān hi tān

saḥ — he; tayā — with that; śraddhayā — inspiration; yuktaḥ — endowed; tasya — of that demigod; ārādhanam — for the worship; īhate — he aspires; labhate — obtains; ca — and; tataḥ — from that; kāmān — his desires; mayā — by Me; eva — alone; vihitān — arranged; hi — certainly; tān — those.

Endowed with such a faith, he endeavors to worship a particular demigod and obtains his desires. But in actuality these benefits are bestowed by Me alone.

Bhagavad-gītā 7.23

antavat tu phalaḿ teṣāḿ

tad bhavaty alpa-medhasām

devān deva-yajo yānti

mad-bhaktā yānti mām api

anta-vat — perishable; tu — but; phalam — fruit; teṣām — their; tat — that; bhavati — becomes; alpa-medhasām — of those of small intelligence; devān — to the demigods; deva-yajaḥ — the worshipers of the demigods; yānti — go; mat — My; bhaktāḥ — devotees; yānti — go; mām — to Me; api — also.

Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.

Bhagavad-gītā 7.24

avyaktaḿ vyaktim āpannaḿ

manyante mām abuddhayaḥ

paraḿ bhāvam ajānanto

mamāvyayam anuttamam

avyaktam — nonmanifested; vyaktim — personality; āpannam — achieved; manyante — think; mām — Me; abuddhayaḥ — less intelligent persons; param — supreme; bhāvam — existence; ajānantaḥ — without knowing; mama — My; avyayam — imperishable; anuttamam — the finest.

Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Kṛṣṇa, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme.

Bhagavad-gītā 7.25

nāhaḿ prakāśaḥ sarvasya

yoga-māyā-samāvṛtaḥ

mūḍho 'yaḿ nābhijānāti

loko mām ajam avyayam

na — nor; aham — I; prakāśaḥ — manifest; sarvasya — to everyone; yoga-māyā — by internal potency; samāvṛtaḥ — covered; mūḍhaḥ — foolish; ayam — these; na — not; abhijānāti — can understand; lokaḥ — persons; mām — Me; ajam — unborn; avyayam — inexhaustible.

I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.

Bhagavad-gītā 7.26

vedāhaḿ samatītāni

vartamānāni cārjuna

bhaviṣyāṇi ca bhūtāni

māḿ tu veda na kaścana

veda — know; aham — I; samatītāni — completely past; vartamānāni — present; ca — and; arjuna — O Arjuna; bhaviṣyāṇi — future; ca — also; bhūtāni — all living entities; mām — Me; tu — but; veda — knows; na — not; kaścana — anyone.

O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.

Bhagavad-gītā 7.27

icchā-dveṣa-samutthena

dvandva-mohena bhārata

sarva-bhūtāni sammohaḿ

sarge yānti parantapa

icchā — desire; dveṣa — and hate; samutthena — arisen from; dvandva — of duality; mohena — by the illusion; bhārata — O scion of Bharata; sarva — all; bhūtāni — living entities; sammoham — into delusion; sarge — while taking birth; yānti — go; parantapa — O conqueror of enemies.

O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate.

Bhagavad-gītā 7.28

yeṣāḿ tv anta-gataḿ pāpaḿ

janānāḿ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māḿ dṛḍha-vratāḥ

yeṣām — whose; tu — but; anta-gatam — completely eradicated; pāpam — sin; janānām — of the persons; puṇya — pious; karmaṇām — whose previous activities; te — they; dvandva — of duality; moha — delusion; nirmuktāḥ — free from; bhajante — engage in devotional service; mām — to Me; dṛḍha-vratāḥ — with determination.

Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination.

Bhagavad-gītā 7.29

jarā-maraṇa-mokṣāya

mām āśritya yatanti ye

te brahma tad viduḥ kṛtsnam

adhyātmaḿ karma cākhilam

jarā — from old age; maraṇa — and death; mokṣāya — for the purpose of liberation; mām — Me; āśritya — taking shelter of; yatanti — endeavor; ye — all those who; te — such persons; brahma — Brahman; tat — actually that; viduḥ — they know; kṛtsnam — everything; adhyātmam — transcendental; karma — activities; ca — also; akhilam — entirely.

Intelligent persons who are endeavoring for liberation from old age and death take refuge in Me in devotional service. They are actually Brahman because they entirely know everything about transcendental activities.

Bhagavad-gītā 7.30

sādhibhūtādhidaivaḿ māḿ

sādhiyajñaḿ ca ye viduḥ

prayāṇa-kāle 'pi ca māḿ

te vidur yukta-cetasaḥ

sa-adhibhūta — and the governing principle of the material manifestation; adhidaivam — governing all the demigods; mām — Me; sa-adhiyajñam — and governing all sacrifices; ca — also; ye — those who; viduḥ — know; prayāṇa — of death; kāle — at the time; api — even; ca — and; mām — Me; te — they; viduḥ — know; yukta-cetasaḥ — their minds engaged in Me.

Those in full consciousness of Me, who know Me, the Supreme Lord, to be the governing principle of the material manifestation, of the demigods, and of all methods of sacrifice, can understand and know Me, the Supreme Personality of Godhead, even at the time of death.

Chapter 8: Attaining the Supreme

Bhagavad-gītā 8.1

arjuna uvāca

kiḿ tad brahma kim adhyātmaḿ

kiḿ karma puruṣottama

adhibhūtaḿ ca kiḿ proktam

adhidaivaḿ kim ucyate

arjunaḥ uvāca — Arjuna said; kim — what; tat — that; brahma — Brahman; kim — what; adhyātmam — the self; kim — what; karma — fruitive activities; puruṣa-uttama — O Supreme Person; adhibhūtam — the material manifestation; ca — and; kim — what; proktam — is called; adhidaivam — the demigods; kim — what; ucyate — is called.

Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.

Bhagavad-gītā 8.2

adhiyajñaḥ kathaḿ ko 'tra

dehe 'smin madhusūdana

prayāṇa-kāle ca kathaḿ

jñeyo 'si niyatātmabhiḥ

adhiyajñaḥ — the Lord of sacrifice; katham — how; kaḥ — who; atra — here; dehe — in the body; asmin — this; madhusūdana — O Madhusūdana; prayāṇa-kāle — at the time of death; ca — and; katham — how; jñeyaḥ asi — You can be known; niyata-ātmabhiḥ — by the self-controlled.

Who is the Lord of sacrifice, and how does He live in the body, O Madhusūdana? And how can those engaged in devotional service know You at the time of death?

Bhagavad-gītā 8.3

śrī-bhagavān uvāca

akṣaraḿ brahma paramaḿ

svabhāvo 'dhyātmam ucyate

bhūta-bhāvodbhava-karo

visargaḥ karma-saḿjñitaḥ

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; akṣaram — indestructible; brahma — Brahman; paramam — transcendental; svabhāvaḥ — eternal nature; adhyātmam — the self; ucyate — is called; bhūta-bhāva-udbhava-karaḥ — producing the material bodies of the living entities; visargaḥ — creation; karma — fruitive activities; saḿjñitaḥ — is called.

The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyātma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities.

Bhagavad-gītā 8.4

adhibhūtaḿ kṣaro bhāvaḥ

puruṣaś cādhidaivatam

adhiyajño 'ham evātra

dehe deha-bhṛtāḿ vara

adhibhūtam — the physical manifestation; kṣaraḥ — constantly changing; bhāvaḥ — nature; puruṣaḥ — the universal form, including all the demigods, like the sun and moon; ca — and; adhidaivatam — called adhidaiva; adhiyajñaḥ — the Supersoul; aham — I (Kṛṣṇa); eva — certainly; atra — in this; dehe — body; deha-bhṛtām — of the embodied; vara — O best.

O best of the embodied beings, the physical nature, which is constantly changing, is called adhibhūta . The universal form of the Lord, which includes all the demigods, like those of the sun and moon, is called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the heart of every embodied being, am called adhiyajña .

Bhagavad-gītā 8.5

anta-kāle ca mām eva

smaran muktvā kalevaram

yaḥ prayāti sa mad-bhāvaḿ

yāti nāsty atra saḿśayaḥ

anta-kāle — at the end of life; ca — also; mām — Me; eva — certainly; smaran — remembering; muktvā — quitting; kalevaram — the body; yaḥ — he who; prayāti — goes; saḥ — he; mat-bhāvam — My nature; yāti — achieves; na — not; asti — there is; atra — here; saḿśayaḥ — doubt.

And whoever, at the end of his life, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.

Bhagavad-gītā 8.6

yaḿ yaḿ vāpi smaran bhāvaḿ

tyajaty ante kalevaram

taḿ tam evaiti kaunteya

sadā tad-bhāva-bhāvitaḥ

yam yam — whatever; vā api — at all; smaran — remembering; bhāvam — nature; tyajati — gives up; ante — at the end; kalevaram — this body; tam tam — similar; eva — certainly; eti — gets; kaunteya — O son of Kuntī; sadā — always; tat — that; bhāva — state of being; bhāvitaḥ — remembering.

Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail.

Bhagavad-gītā 8.7

tasmāt sarveṣu kāleṣu

mām anusmara yudhya ca

mayy arpita-mano-buddhir

mām evaiṣyasy asaḿśayaḥ

tasmāt — therefore; sarveṣu — at all; kāleṣu — times; mām — Me; anusmara — go on remembering; yudhya — fight; ca — also; mayi — unto Me; arpita — surrendering; manaḥ — mind; buddhiḥ — intellect; mām — unto Me; eva — surely; eṣyasi — you will attain; asaḿśayaḥ — beyond a doubt.

Therefore, Arjuna, you should always think of Me in the form of Kṛṣṇa and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

Bhagavad-gītā 8.8

abhyāsa-yoga-yuktena

cetasā nānya-gāminā

paramaḿ puruṣaḿ divyaḿ

yāti pārthānucintayan

abhyāsa-yoga — by practice; yuktena — being engaged in meditation; cetasā — by the mind and intelligence; na anya-gāminā — without their being deviated; paramam — the Supreme; puruṣam — Personality of Godhead; divyam — transcendental; yāti — one achieves; pārtha — O son of Pṛthā; anucintayan — constantly thinking of.

He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Pārtha, is sure to reach Me.

Bhagavad-gītā 8.9

kaviḿ purāṇam anuśāsitāram

aṇor aṇīyāḿsam anusmared yaḥ

sarvasya dhātāram acintya-rūpam

āditya-varṇaḿ tamasaḥ parastāt

kavim — the one who knows everything; purāṇam — the oldest; anuśāsitāram — the controller; aṇoḥ — than the atom; aṇīyāḿsam — smaller; anusmaret — always thinks of; yaḥ — one who; sarvasya — of everything; dhātāram — the maintainer; acintya — inconceivable; rūpam — whose form; āditya-varṇam — luminous like the sun; tamasaḥ — to darkness; parastāt — transcendental.

One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun, and He is transcendental, beyond this material nature.

Bhagavad-gītā 8.10

prayāṇa-kāle manasācalena

bhaktyā yukto yoga-balena caiva

bhruvor madhye prāṇam āveśya samyak

sa taḿ paraḿ puruṣam upaiti divyam

prayāṇa-kāle — at the time of death; manasā — by the mind; acalena — without its being deviated; bhaktyā — in full devotion; yuktaḥ — engaged; yoga-balena — by the power of mystic yoga; ca — also; eva — certainly; bhruvoḥ — the two eyebrows; madhye — between; prāṇam — the life air; āveśya — establishing; samyak — completely; saḥ — he; tam — that; param — transcendental; puruṣam — Personality of Godhead; upaiti — achieves; divyam — in the spiritual kingdom.

One who, at the time of death, fixes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead.

Bhagavad-gītā 8.11

yad akṣaraḿ veda-vido vadanti

viśanti yad yatayo vīta-rāgāḥ

yad icchanto brahmacaryaḿ caranti

tat te padaḿ sańgraheṇa pravakṣye

yat — that which; akṣaram — syllable oḿ; veda-vidaḥ — persons conversant with the Vedas; vadanti — say; viśanti — enter; yat — in which; yatayaḥ — great sages; vīta-rāgāḥ — in the renounced order of life; yat — that which; icchantaḥ — desiring; brahmacaryam — celibacy; caranti — practice; tat — that; te — unto you; padam — situation; sańgraheṇa — in summary; pravakṣye — I shall explain.

Persons who are learned in the Vedas, who utter oḿkāra and who are great sages in the renounced order enter into Brahman. Desiring such perfection, one practices celibacy. I shall now briefly explain to you this process by which one may attain salvation.

Bhagavad-gītā 8.12

sarva-dvārāṇi saḿyamya

mano hṛdi nirudhya ca

mūrdhny ādhāyātmanaḥ prāṇam

āsthito yoga-dhāraṇām

sarva-dvārāṇi — all the doors of the body; saḿyamya — controlling; manaḥ — the mind; hṛdi — in the heart; nirudhya — confining; ca — also; mūrdhni — on the head; ādhāya — fixing; ātmanaḥ — of the soul; prāṇam — the life air; āsthitaḥ — situated in; yoga-dhāraṇām — the yogic situation.

The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.

Bhagavad-gītā 8.13

oḿ ity ekākṣaraḿ brahma

vyāharan mām anusmaran

yaḥ prayāti tyajan dehaḿ

sa yāti paramāḿ gatim

oḿ — the combination of letters oḿ (oḿkāra); iti — thus; eka-akṣaram — the one syllable; brahma — absolute; vyāharan — vibrating; mām — Me (Kṛṣṇa); anusmaran — remembering; yaḥ — anyone who; prayāti — leaves; tyajan — quitting; deham — this body; saḥ — he; yāti — achieves; paramām — the supreme; gatim — destination.

After being situated in this yoga practice and vibrating the sacred syllable oḿ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.

Bhagavad-gītā 8.14

ananya-cetāḥ satataḿ

yo māḿ smarati nityaśaḥ

tasyāhaḿ sulabhaḥ pārtha

nitya-yuktasya yoginaḥ

ananya-cetāḥ — without deviation of the mind; satatam — always; yaḥ — anyone who; mām — Me (Kṛṣṇa); smarati — remembers; nityaśaḥ — regularly; tasya — to him; aham — I am; su-labhaḥ — very easy to achieve; pārtha — O son of Pṛthā; nitya — regularly; yuktasya — engaged; yoginaḥ — for the devotee.

For one who always remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.

Bhagavad-gītā 8.15

mām upetya punar janma

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saḿsiddhiḿ paramāḿ gatāḥ

mām — Me; upetya — achieving; punaḥ — again; janma — birth; duḥkha-ālayam — place of miseries; aśāśvatam — temporary; na — never; āpnuvanti — attain; mahā-ātmānaḥ — the great souls; saḿsiddhim — perfection; paramām — ultimate; gatāḥ — having achieved.

After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.

Bhagavad-gītā 8.16

ā-brahma-bhuvanāl lokāḥ

punar āvartino 'rjuna

mām upetya tu kaunteya

punar janma na vidyate

ā-brahma-bhuvanāt — up to the Brahmaloka planet; lokāḥ — the planetary systems; punaḥ — again; āvartinaḥ — returning; arjuna — O Arjuna; mām — unto Me; upetya — arriving; tu — but; kaunteya — O son of Kuntī; punaḥ janma — rebirth; na — never; vidyate — takes place.

From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.

Bhagavad-gītā 8.17

sahasra-yuga-paryantam

ahar yad brahmaṇo viduḥ

rātriḿ yuga-sahasrāntāḿ

te 'ho-rātra-vido janāḥ

sahasra — one thousand; yuga — millenniums; paryantam — including; ahaḥ — day; yat — that which; brahmaṇaḥ — of Brahmā; viduḥ — they know; rātrim — night; yuga — millenniums; sahasra-antām — similarly, ending after one thousand; te — they; ahaḥ-rātra — day and night; vidaḥ — who understand; janāḥ — people.

By human calculation, a thousand ages taken together form the duration of Brahmā's one day. And such also is the duration of his night.

Bhagavad-gītā 8.18

avyaktād vyaktayaḥ sarvāḥ

prabhavanty ahar-āgame

rātry-āgame pralīyante

tatraivāvyakta-saḿjñake

avyaktāt — from the unmanifest; vyaktayaḥ — living entities; sarvāḥ — all; prabhavanti — become manifest; ahaḥ-āgame — at the beginning of the day; rātri-āgame — at the fall of night; pralīyante — are annihilated; tatra — into that; eva — certainly; avyakta — the unmanifest; saḿjñake — which is called.

At the beginning of Brahmā's day, all living entities become manifest from the unmanifest state, and thereafter, when the night falls, they are merged into the unmanifest again.

Bhagavad-gītā 8.19

bhūta-grāmaḥ sa evāyaḿ

bhūtvā bhūtvā pralīyate

rātry-āgame 'vaśaḥ pārtha

prabhavaty ahar-āgame

bhūta-grāmaḥ — the aggregate of all living entities; saḥ — these; eva — certainly; ayam — this; bhūtvā bhūtvā — repeatedly taking birth; pralīyate — is annihilated; rātri — of night; āgame — on the arrival; avaśaḥ — automatically; pārtha — O son of Pṛthā; prabhavati — is manifest; ahaḥ — of daytime; āgame — on the arrival.

Again and again, when Brahmā's day arrives, all living entities come into being, and with the arrival of Brahmā's night they are helplessly annihilated.

Bhagavad-gītā 8.20

paras tasmāt tu bhāvo 'nyo

'vyakto 'vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu

naśyatsu na vinaśyati

paraḥ — transcendental; tasmāt — to that; tu — but; bhāvaḥ — nature; anyaḥ — another; avyaktaḥ — unmanifest; avyaktāt — to the unmanifest; sanātanaḥ — eternal; yaḥ saḥ — that which; sarveṣu — all; bhūteṣu — manifestation; naśyatsu — being annihilated; na — never; vinaśyati — is annihilated.

Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.

Bhagavad-gītā 8.21

avyakto 'kṣara ity uktas

tam āhuḥ paramāḿ gatim

yaḿ prāpya na nivartante

tad dhāma paramaḿ mama

avyaktaḥ — unmanifested; akṣaraḥ — infallible; iti — thus; uktaḥ — is said; tam — that; āhuḥ — is known; paramām — the ultimate; gatim — destination; yam — which; prāpya — gaining; na — never; nivartante — come back; tat — that; dhāma — abode; paramam — supreme; mama — My.

That which the Vedāntists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns — that is My supreme abode.

Bhagavad-gītā 8.22

puruṣaḥ sa paraḥ pārtha

bhaktyā labhyas tv ananyayā

yasyāntaḥ-sthāni bhūtāni

yena sarvam idaḿ tatam

puruṣaḥ — the Supreme Personality; saḥ — He; paraḥ — the Supreme, than whom no one is greater; pārtha — O son of Pṛthā; bhaktyā — by devotional service; labhyaḥ — can be achieved; tu — but; ananyayā — unalloyed, undeviating; yasya — whom; antaḥ-sthāni — within; bhūtāni — all of this material manifestation; yena — by whom; sarvam — all; idam — whatever we can see; tatam — is pervaded.

The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.

Bhagavad-gītā 8.23

yatra kāle tv anāvṛttim

āvṛttiḿ caiva yoginaḥ

prayātā yānti taḿ kālaḿ

vakṣyāmi bharatarṣabha

yatra — at which; kāle — time; tu — and; anāvṛttim — no return; āvṛttim — return; ca — also; eva — certainly; yoginaḥ — different kinds of mystics; prayātāḥ — having departed; yānti — attain; tam — that; kālam — time; vakṣyāmi — I shall describe; bharata-ṛṣabha — O best of the Bhāratas.

O best of the Bhāratas, I shall now explain to you the different times at which, passing away from this world, the yogī does or does not come back.

Bhagavad-gītā 8.24

agnir jyotir ahaḥ śuklaḥ

ṣaṇ-māsā uttarāyaṇam

tatra prayātā gacchanti

brahma brahma-vido janāḥ

agniḥ — fire; jyotiḥ — light; ahaḥ — day; śuklaḥ — the white fortnight; ṣaṭ-māsāḥ — the six months; uttara-ayanam — when the sun passes on the northern side; tatra — there; prayātāḥ — those who pass away; gacchanti — go; brahma — to the Absolute; brahma-vidaḥ — who know the Absolute; janāḥ — persons.

Those who know the Supreme Brahman attain that Supreme by passing away from the world during the influence of the fiery god, in the light, at an auspicious moment of the day, during the fortnight of the waxing moon, or during the six months when the sun travels in the north.

Bhagavad-gītā 8.25

dhūmo rātris tathā kṛṣṇaḥ

ṣaṇ-māsā dakṣiṇāyanam

tatra cāndramasaḿ jyotir

yogī prāpya nivartate

dhūmaḥ — smoke; rātriḥ — night; tathā — also; kṛṣṇaḥ — the fortnight of the dark moon; ṣaṭ-māsāḥ — the six months; dakṣiṇa-ayanam — when the sun passes on the southern side; tatra — there; cāndra-masam — the moon planet; jyotiḥ — the light; yogī — the mystic; prāpya — achieving; nivartate — comes back.

The mystic who passes away from this world during the smoke, the night, the fortnight of the waning moon, or the six months when the sun passes to the south reaches the moon planet but again comes back.

Bhagavad-gītā 8.26

śukla-kṛṣṇe gatī hy ete

jagataḥ śāśvate mate

ekayā yāty anāvṛttim

anyayāvartate punaḥ

śukla — light; kṛṣṇe — and darkness; gatī — ways of passing; hi — certainly; ete — these two; jagataḥ — of the material world; śāśvate — of the Vedas; mate — in the opinion; ekayā — by one; yāti — goes; anāvṛttim — to no return; anyayā — by the other; āvartate — comes back; punaḥ — again.

According to Vedic opinion, there are two ways of passing from this world — one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns.

Bhagavad-gītā 8.27

naite sṛtī pārtha jānan

yogī muhyati kaścana

tasmāt sarveṣu kāleṣu

yoga-yukto bhavārjuna

na — never; ete — these two; sṛtī — different paths; pārtha — O son of Pṛthā; jānan — even if he knows; yogī — the devotee of the Lord; muhyati — is bewildered; kaścana — any; tasmāt — therefore; sarveṣu kāleṣu — always; yoga-yuktaḥ — engaged in Kṛṣṇa consciousness; bhava — just become; arjuna — O Arjuna.

Although the devotees know these two paths, O Arjuna, they are never bewildered. Therefore be always fixed in devotion.

Bhagavad-gītā 8.28

vedeṣu yajñeṣu tapaḥsu caiva

dāneṣu yat puṇya-phalaḿ pradiṣṭam

atyeti tat sarvam idaḿ viditvā

yogī paraḿ sthānam upaiti cādyam

vedeṣu — in the study of the Vedas; yajñeṣu — in the performances of yajña, sacrifice; tapaḥsu — in undergoing different types of austerities; ca — also; eva — certainly; dāneṣu — in giving charities; yat — that which; puṇya-phalam — result of pious work; pradiṣṭam — indicated; atyeti — surpasses; tat sarvam — all those; idam — this; viditvā — knowing; yogī — the devotee; param — supreme; sthānam — abode; upaiti — achieves; ca — also; ādyam — original.

A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity or pursuing philosophical and fruitive activities. Simply by performing devotional service, he attains all these, and at the end he reaches the supreme eternal abode.

Chapter 9: The Most Confidential Knowledge

Bhagavad-gītā 9.1

śrī-bhagavān uvāca

idaḿ tu te guhyatamaḿ

pravakṣyāmy anasūyave

jñānaḿ vijñāna-sahitaḿ

yaj jñātvā mokṣyase 'śubhāt

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; idam — this; tu — but; te — unto you; guhya-tamam — the most confidential; pravakṣyāmi — I am speaking; anasūyave — to the nonenvious; jñānam — knowledge; vijñāna — realized knowledge; sahitam — with; yat — which; jñātvā — knowing; mokṣyase — you will be released; aśubhāt — from this miserable material existence.

The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which you shall be relieved of the miseries of material existence.

Bhagavad-gītā 9.2

rāja-vidyā rāja-guhyaḿ

pavitram idam uttamam

pratyakṣāvagamaḿ dharmyaḿ

su-sukhaḿ kartum avyayam

rāja-vidyā — the king of education; rāja-guhyam — the king of confidential knowledge; pavitram — the purest; idam — this; uttamam — transcendental; pratyakṣa — by direct experience; avagamam — understood; dharmyam — the principle of religion; su-sukham — very happy; kartum — to execute; avyayam — everlasting.

This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.

Bhagavad-gītā 9.3

aśraddadhānāḥ puruṣā

dharmasyāsya parantapa

aprāpya māḿ nivartante

mṛtyu-saḿsāra-vartmani

aśraddadhānāḥ — those who are faithless; puruṣāḥ — such persons; dharmasya — toward the process of religion; asya — this; parantapa — O killer of the enemies; aprāpya — without obtaining; mām — Me; nivartante — come back; mṛtyu — of death; saḿsāra — in material existence; vartmani — on the path.

Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world.

Bhagavad-gītā 9.4

mayā tatam idaḿ sarvaḿ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaḿ teṣv avasthitaḥ

mayā — by Me; tatam — pervaded; idam — this; sarvam — all; jagat — cosmic manifestation; avyakta-mūrtinā — by the unmanifested form; mat-sthāni — in Me; sarva-bhūtāni — all living entities; na — not; ca — also; aham — I; teṣu — in them; avasthitaḥ — situated.

By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.

Bhagavad-gītā 9.5

na ca mat-sthāni bhūtāni

paśya me yogam aiśvaram

bhūta-bhṛn na ca bhūta-stho

mamātmā bhūta-bhāvanaḥ

na — never; ca — also; mat-sthāni — situated in Me; bhūtāni — all creation; paśya — just see; me — My; yogam aiśvaram — inconceivable mystic power; bhūta-bhṛt — the maintainer of all living entities; na — never; ca — also; bhūta-sthaḥ — in the cosmic manifestation; mama — My; ātmā — Self; bhūta-bhāvanaḥ — the source of all manifestations.

And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for My Self is the very source of creation.

Bhagavad-gītā 9.6

yathākāśa-sthito nityaḿ

vāyuḥ sarvatra-go mahān

tathā sarvāṇi bhūtāni

mat-sthānīty upadhāraya

yathā — just as; ākāśa-sthitaḥ — situated in the sky; nityam — always; vāyuḥ — the wind; sarvatra-gaḥ — blowing everywhere; mahān — great; tathā — similarly; sarvāṇi bhūtāni — all created beings; mat-sthāni — situated in Me; iti — thus; upadhāraya — try to understand.

Understand that as the mighty wind, blowing everywhere, rests always in the sky, all created beings rest in Me.

Bhagavad-gītā 9.7

sarva-bhūtāni kaunteya

prakṛtiḿ yānti māmikām

kalpa-kṣaye punas tāni

kalpādau visṛjāmy aham

sarva-bhūtāni — all created entities; kaunteya — O son of Kuntī; prakṛtim — nature; yānti — enter; māmikām — My; kalpa-kṣaye — at the end of the millennium; punaḥ — again; tāni — all those; kalpa-ādau — in the beginning of the millennium; visṛjāmi — create; aham — I.

O son of Kuntī, at the end of the millennium all material manifestations enter into My nature, and at the beginning of another millennium, by My potency, I create them again.

Bhagavad-gītā 9.8

prakṛtiḿ svām avaṣṭabhya

visṛjāmi punaḥ punaḥ

bhūta-grāmam imaḿ kṛtsnam

avaśaḿ prakṛter vaśāt

prakṛtim — the material nature; svām — of My personal Self; avaṣṭabhya — entering into; visṛjāmi — I create; punaḥ punaḥ — again and again; bhūta-grāmam — all the cosmic manifestations; imam — these; kṛtsnam — in total; avaśam — automatically; prakṛteḥ — of the force of nature; vaśāt — under obligation.

The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end.

Bhagavad-gītā 9.9

na ca māḿ tāni karmāṇi

nibadhnanti dhanañjaya

udāsīna-vad āsīnam

asaktaḿ teṣu karmasu

na — never; ca — also; mām — Me; tāni — all those; karmāṇi — activities; nibadhnanti — bind; dhanañjaya — O conqueror of riches; udāsīna-vat — as neutral; āsīnam — situated; asaktam — without attraction; teṣu — for those; karmasu — activities.

O Dhanañjaya, all this work cannot bind Me. I am ever detached from all these material activities, seated as though neutral.

Bhagavad-gītā 9.10

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

mayā — by Me; adhyakṣeṇa — by superintendence; prakṛtiḥ — material nature; sūyate — manifests; sa — both; cara-acaram — the moving and the nonmoving; hetunā — for the reason; anena — this; kaunteya — O son of Kuntī; jagat — the cosmic manifestation; viparivartate — is working.

This material nature, which is one of My energies, is working under My direction, O son of Kuntī, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again.

Bhagavad-gītā 9.11

avajānanti māḿ mūḍhā

mānuṣīḿ tanum āśritam

paraḿ bhāvam ajānanto

mama bhūta-maheśvaram

avajānanti — deride; mām — Me; mūḍhāḥ — foolish men; mānuṣīm — in a human form; tanum — a body; āśritam — assuming; param — transcendental; bhāvam — nature; ajānantaḥ — not knowing; mama — My; bhūta — of everything that be; mahā-īśvaram — the supreme proprietor.

Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.

Bhagavad-gītā 9.12

moghāśā mogha-karmāṇo

mogha-jñānā vicetasaḥ

rākṣasīm āsurīḿ caiva

prakṛtiḿ mohinīḿ śritāḥ

mogha-āśāḥ — baffled in their hopes; mogha-karmāṇaḥ — baffled in fruitive activities; mogha-jñānāḥ — baffled in knowledge; vicetasaḥ — bewildered; rākṣasīm — demonic; āsurīm — atheistic; ca — and; eva — certainly; prakṛtim — nature; mohinīm — bewildering; śritāḥ — taking shelter of.

Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated.

Bhagavad-gītā 9.13

mahātmānas tu māḿ pārtha

daivīḿ prakṛtim āśritāḥ

bhajanty ananya-manaso

jñātvā bhūtādim avyayam

mahā-ātmānaḥ — the great souls; tu — but; mām — unto Me; pārtha — O son of Pṛthā; daivīm — divine; prakṛtim — nature; āśritāḥ — having taken shelter of; bhajanti — render service; ananya-manasaḥ — without deviation of the mind; jñātvā — knowing; bhūta — of creation; ādim — the origin; avyayam — inexhaustible.

O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.

Bhagavad-gītā 9.14

satataḿ kīrtayanto māḿ

yatantaś ca dṛḍha-vratāḥ

namasyantaś ca māḿ bhaktyā

nitya-yuktā upāsate

satatam — always; kīrtayantaḥ — chanting; mām — about Me; yatantaḥ — fully endeavoring; ca — also; dṛḍha-vratāḥ — with determination; namasyantaḥ — offering obeisances; ca — and; mām — Me; bhaktyā — in devotion; nitya-yuktāḥ — perpetually engaged; upāsate — worship.

Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.

Bhagavad-gītā 9.15

jñāna-yajñena cāpy anye

yajanto mām upāsate

ekatvena pṛthaktvena

bahudhā viśvato-mukham

jñāna-yajñena — by cultivation of knowledge; ca — also; api — certainly; anye — others; yajantaḥ — sacrificing; mām — Me; upāsate — worship; ekatvena — in oneness; pṛthaktvena — in duality; bahudhā — in diversity; viśvataḥ-mukham — and in the universal form.

Others, who engage in sacrifice by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as diverse in many, and in the universal form.

Bhagavad-gītā 9.16

ahaḿ kratur ahaḿ yajñaḥ

svadhāham aham auṣadham

mantro 'ham aham evājyam

aham agnir ahaḿ hutam

aham — I; kratuḥ — Vedic ritual; aham — I; yajñaḥ — smṛti sacrifice; svadhā — oblation; aham — I; aham — I; auṣadham — healing herb; mantraḥ — transcendental chant; aham — I; aham — I; eva — certainly; ājyam — melted butter; aham — I; agniḥ — fire; aham — I; hutam — offering.

But it is I who am the ritual, I the sacrifice, the offering to the ancestors, the healing herb, the transcendental chant. I am the butter and the fire and the offering.

Bhagavad-gītā 9.17

pitāham asya jagato

mātā dhātā pitāmahaḥ

vedyaḿ pavitram oḿkāra

ṛk sāma yajur eva ca

pitā — father; aham — I; asya — of this; jagataḥ — universe; mātā — mother; dhātā — supporter; pitāmahaḥ — grandfather; vedyam — what is to be known; pavitram — that which purifies; oḿ-kāra — the syllable oḿ; ṛk — the Ṛg Veda; sāma — the Sāma Veda; yajuḥ — the Yajur Veda; eva — certainly; ca — and.

I am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the purifier and the syllable oḿ. I am also the Ṛg, the Sāma and the Yajur Vedas.

Bhagavad-gītā 9.18

gatir bhartā prabhuḥ sākṣī

nivāsaḥ śaraṇaḿ suhṛt

prabhavaḥ pralayaḥ sthānaḿ

nidhānaḿ bījam avyayam

gatiḥ — goal; bhartā — sustainer; prabhuḥ — Lord; sākṣī — witness; nivāsaḥ — abode; śaraṇam — refuge; su-hṛt — most intimate friend; prabhavaḥ — creation; pralayaḥ — dissolution; sthānam — ground; nidhānam — resting place; bījam — seed; avyayam — imperishable.

I am the goal, the sustainer, the master, the witness, the abode, the refuge, and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed.

Bhagavad-gītā 9.19

tapāmy aham ahaḿ varṣaḿ

nigṛhṇāmy utsṛjāmi ca

amṛtaḿ caiva mṛtyuś ca

sad asac cāham arjuna

tapāmi — give heat; aham — I; aham — I; varṣam — rain; nigṛhṇāmi — withhold; utsṛjāmi — send forth; ca — and; amṛtam — immortality; ca — and; eva — certainly; mṛtyuḥ — death; ca — and; sat — spirit; asat — matter; ca — and; aham — I; arjuna — O Arjuna.

O Arjuna, I give heat, and I withhold and send forth the rain. I am immortality, and I am also death personified. Both spirit and matter are in Me.

Bhagavad-gītā 9.20

trai-vidyā māḿ soma-pāḥ pūta-pāpā

yajñair iṣṭvā svar-gatiḿ prārthayante

te puṇyam āsādya surendra-lokam

aśnanti divyān divi deva-bhogān

trai-vidyāḥ — the knowers of the three Vedas; mām — Me; soma-pāḥ — drinkers of soma juice; pūta — purified; pāpāḥ — of sins; yajñaiḥ — with sacrifices; iṣṭvā — worshiping; svaḥ-gatim — passage to heaven; prārthayante — pray for; te — they; puṇyam — pious; āsādya — attaining; sura-indra — of Indra; lokam — the world; aśnanti — enjoy; divyān — celestial; divi — in heaven; deva-bhogān — the pleasures of the gods.

Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights.

Bhagavad-gītā 9.21

te taḿ bhuktvā svarga-lokaḿ viśālaḿ

kṣīṇe puṇye martya-lokaḿ viśanti

evaḿ trayī-dharmam anuprapannā

gatāgataḿ kāma-kāmā labhante

te — they; tam — that; bhuktvā — enjoying; svarga-lokam — heaven; viśālam — vast; kṣīṇe — being exhausted; puṇye — the results of their pious activities; martya-lokam — to the mortal earth; viśanti — fall down; evam — thus; trayī — of the three Vedas; dharmam — doctrines; anuprapannāḥ — following; gata-āgatam — death and birth; kāma-kāmāḥ — desiring sense enjoyments; labhante — attain.

When they have thus enjoyed vast heavenly sense pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. Thus those who seek sense enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death.

Bhagavad-gītā 9.22

ananyāś cintayanto māḿ

ye janāḥ paryupāsate

teṣāḿ nityābhiyuktānāḿ

yoga-kṣemaḿ vahāmy aham

ananyāḥ — having no other object; cintayantaḥ — concentrating; mām — on Me; ye — those who; janāḥ — persons; paryupāsate — properly worship; teṣām — of them; nitya — always; abhiyuktānām — fixed in devotion; yoga — requirements; kṣemam — protection; vahāmi — carry; aham — I.

But those who always worship Me with exclusive devotion, meditating on My transcendental form — to them I carry what they lack, and I preserve what they have.

Bhagavad-gītā 9.23

ye 'py anya-devatā-bhaktā

yajante śraddhayānvitāḥ

te 'pi mām eva kaunteya

yajanty avidhi-pūrvakam

ye — those who; api — also; anya — of other; devatā — gods; bhaktāḥ — devotees; yajante — worship; śraddhayā anvitāḥ — with faith; te — they; api — also; mām — Me; eva — only; kaunteya — O son of Kuntī; yajanti — they worship; avidhi-pūrvakam — in a wrong way.

Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntī, but they do so in a wrong way.

Bhagavad-gītā 9.24

ahaḿ hi sarva-yajñānāḿ

bhoktā ca prabhur eva ca

na tu mām abhijānanti

tattvenātaś cyavanti te

aham — I; hi — surely; sarva — of all; yajñānām — sacrifices; bhoktā — the enjoyer; ca — and; prabhuḥ — the Lord; eva — also; ca — and; na — not; tu — but; mām — Me; abhijānanti — they know; tattvena — in reality; ataḥ — therefore; cyavanti — fall down; te — they.

I am the only enjoyer and master of all sacrifices. Therefore, those who do not recognize My true transcendental nature fall down.

Bhagavad-gītā 9.25

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

yānti — go; deva-vratāḥ — worshipers of demigods; devān — to the demigods; pitṝn — to the ancestors; yānti — go; pitṛ-vratāḥ — worshipers of ancestors; bhūtāni — to the ghosts and spirits; yānti — go; bhūta-ijyāḥ — worshipers of ghosts and spirits; yānti — go; mat — My; yājinaḥ — devotees; api — but; mām — unto Me.

Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me.

Bhagavad-gītā 9.26

patraḿ puṣpaḿ phalaḿ toyaḿ

yo me bhaktyā prayacchati

tad ahaḿ bhakty-upahṛtam

aśnāmi prayatātmanaḥ

patram — a leaf; puṣpam — a flower; phalam — a fruit; toyam — water; yaḥ — whoever; me — unto Me; bhaktyā — with devotion; prayacchati — offers; tat — that; aham — I; bhakti-upahṛtam — offered in devotion; aśnāmi — accept; prayata-ātmanaḥ — from one in pure consciousness.

If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.

Bhagavad-gītā 9.27

yat karoṣi yad aśnāsi

yaj juhoṣi dadāsi yat

yat tapasyasi kaunteya

tat kuruṣva mad-arpaṇam

yat — whatever; karoṣi — you do; yat — whatever; aśnāsi — you eat; yat — whatever; juhoṣi — you offer; dadāsi — you give away; yat — whatever; yat — whatever; tapasyasi — austerities you perform; kaunteya — O son of Kuntī; tat — that; kuruṣva — do; mat — unto Me; arpaṇam — as an offering.

Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform — do that, O son of Kuntī, as an offering to Me.

Bhagavad-gītā 9.28

śubhāśubha-phalair evaḿ

mokṣyase karma-bandhanaiḥ

sannyāsa-yoga-yuktātmā

vimukto mām upaiṣyasi

śubha — from auspicious; aśubha — and inauspicious; phalaiḥ — results; evam — thus; mokṣyase — you will become free; karma — of work; bandhanaiḥ — from the bondage; sannyāsa — of renunciation; yoga — the yoga; yukta-ātmā — having the mind firmly set on; vimuktaḥ — liberated; mām — to Me; upaiṣyasi — you will attain.

In this way you will be freed from bondage to work and its auspicious and inauspicious results. With your mind fixed on Me in this principle of renunciation, you will be liberated and come to Me.

Bhagavad-gītā 9.29

samo 'haḿ sarva-bhūteṣu

na me dveṣyo 'sti na priyaḥ

ye bhajanti tu māḿ bhaktyā

mayi te teṣu cāpy aham

samaḥ — equally disposed; aham — I; sarva-bhūteṣu — to all living entities; na — no one; me — to Me; dveṣyaḥ — hateful; asti — is; na — nor; priyaḥ — dear; ye — those who; bhajanti — render transcendental service; tu — but; mām — unto Me; bhaktyā — in devotion; mayi — are in Me; te — such persons; teṣu — in them; ca — also; api — certainly; aham — I.

I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.

Bhagavad-gītā 9.30

api cet su-durācāro

bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ

samyag vyavasito hi saḥ

api — even; cet — if; su-durācāraḥ — one committing the most abominable actions; bhajate — is engaged in devotional service; mām — unto Me; ananya-bhāk — without deviation; sādhuḥ — a saint; eva — certainly; saḥ — he; mantavyaḥ — is to be considered; samyak — completely; vyavasitaḥ — situated in determination; hi — certainly; saḥ — he.

Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.

Bhagavad-gītā 9.31

kṣipraḿ bhavati dharmātmā

śaśvac-chāntiḿ nigacchati

kaunteya pratijānīhi

na me bhaktaḥ praṇaśyati

kṣipram — very soon; bhavati — becomes; dharma-ātmā — righteous; śaśvat-śāntim — lasting peace; nigacchati — attains; kaunteya — O son of Kuntī; pratijānīhi — declare; na — never; me — My; bhaktaḥ — devotee; praṇaśyati — perishes.

He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes.

Bhagavad-gītā 9.32

māḿ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāḿ gatim

mām — of Me; hi — certainly; pārtha — O son of Pṛthā; vyapāśritya — particularly taking shelter; ye — those who; api — also; syuḥ — are; pāpa-yonayaḥ — born of a lower family; striyaḥ — women; vaiśyāḥ — mercantile people; tathā — also; śūdrāḥ — lower-class men; te api — even they; yānti — go; parām — to the supreme; gatim — destination.

O son of Pṛthā, those who take shelter in Me, though they be of lower birth — women, vaiśyas and śūdras — can attain the supreme destination.

Bhagavad-gītā 9.33

kiḿ punar brāhmaṇāḥ puṇyā

bhaktā rājarṣayas tathā

anityam asukhaḿ lokam

imaḿ prāpya bhajasva mām

kim — how much; punaḥ — again; brāhmaṇāḥ — brāhmaṇas; puṇyāḥ — righteous; bhaktāḥ — devotees; rāja-ṛṣayaḥ — saintly kings; tathā — also; anityam — temporary; asukham — full of miseries; lokam — planet; imam — this; prāpya — gaining; bhajasva — be engaged in loving service; mām — unto Me.

How much more this is so of the righteous brāhmaṇas, the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me.

Bhagavad-gītā 9.34

man-manā bhava mad-bhakto

mad-yājī māḿ namaskuru

mām evaiṣyasi yuktvaivam

ātmānaḿ mat-parāyaṇaḥ

mat-manāḥ — always thinking of Me; bhava — become; mat — My; bhaktaḥ — devotee; mat — My; yājī — worshiper; mām — unto Me; namaskuru — offer obeisances; mām — unto Me; eva — completely; eṣyasi — you will come; yuktvā — being absorbed; evam — thus; ātmānam — your soul; mat-parāyaṇaḥ — devoted to Me.

Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.

Chapter 10: The Opulence of the Absolute

Bhagavad-gītā 10.1

śrī-bhagavān uvāca

bhūya eva mahā-bāho

śṛṇu me paramaḿ vacaḥ

yat te 'haḿ prīyamāṇāya

vakṣyāmi hita-kāmyayā

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; bhūyaḥ — again; eva — certainly; mahā-bāho — O mighty-armed; śṛṇu — just hear; me — My; paramam — supreme; vacaḥ — instruction; yat — that which; te — to you; aham — I; prīyamāṇāya — thinking you dear to Me; vakṣyāmi — say; hita-kāmyayā — for your benefit.

The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your benefit I shall speak to you further, giving knowledge that is better than what I have already explained.

Bhagavad-gītā 10.2

na me viduḥ sura-gaṇāḥ

prabhavaḿ na maharṣayaḥ

aham ādir hi devānāḿ

maharṣīṇāḿ ca sarvaśaḥ

na — never; me — My; viduḥ — know; sura-gaṇāḥ — the demigods; prabhavam — origin, opulences; na — never; mahā-ṛṣayaḥ — great sages; aham — I am; ādiḥ — the origin; hi — certainly; devānām — of the demigods; mahā-ṛṣīṇām — of the great sages; ca — also; sarvaśaḥ — in all respects.

Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages.

Bhagavad-gītā 10.3

yo mām ajam anādiḿ ca

vetti loka-maheśvaram

asammūḍhaḥ sa martyeṣu

sarva-pāpaiḥ pramucyate

yaḥ — anyone who; mām — Me; ajam — unborn; anādim — without beginning; ca — also; vetti — knows; loka — of the planets; mahā-īśvaram — the supreme master; asammūḍhaḥ — undeluded; saḥ — he; martyeṣu — among those subject to death; sarva-pāpaiḥ — from all sinful reactions; pramucyate — is delivered.

He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds — he only, undeluded among men, is freed from all sins.

Bhagavad-gītā 10.4-5

buddhir jñānam asammohaḥ

kṣamā satyaḿ damaḥ śamaḥ

sukhaḿ duḥkhaḿ bhavo 'bhāvo

bhayaḿ cābhayam eva ca

ahiḿsā samatā tuṣṭis

tapo dānaḿ yaśo 'yaśaḥ

bhavanti bhāvā bhūtānāḿ

matta eva pṛthag-vidhāḥ

buddhiḥ — intelligence; jñānam — knowledge; asammohaḥ — freedom from doubt; kṣamā — forgiveness; satyam — truthfulness; damaḥ — control of the senses; śamaḥ — control of the mind; sukham — happiness; duḥkham — distress; bhavaḥ — birth; abhāvaḥ — death; bhayam — fear; ca — also; abhayam — fearlessness; eva — also; ca — and; ahiḿsā — nonviolence; samatā — equilibrium; tuṣṭiḥ — satisfaction; tapaḥ — penance; dānam — charity; yaśaḥ — fame; ayaśaḥ — infamy; bhavanti — come about; bhāvāḥ — natures; bhūtānām — of living entities; mattaḥ — from Me; eva — certainly; pṛthak-vidhāḥ — variously arranged.

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy — all these various qualities of living beings are created by Me alone.

Bhagavad-gītā 10.6

maharṣayaḥ sapta pūrve

catvāro manavas tathā

mad-bhāvā mānasā jātā

yeṣāḿ loka imāḥ prajāḥ

mahā-ṛṣayaḥ — the great sages; sapta — seven; pūrve — before; catvāraḥ — four; manavaḥ — Manus; tathā — also; mat-bhāvāḥ — born of Me; mānasāḥ — from the mind; jātāḥ — born; yeṣām — of them; loke — in the world; imāḥ — all this; prajāḥ — population.

The seven great sages and before them the four other great sages and the Manus come from Me, born from My mind, and all the living beings populating the various planets descend from them.

Bhagavad-gītā 10.7

etāḿ vibhūtiḿ yogaḿ ca

mama yo vetti tattvataḥ

so 'vikalpena yogena

yujyate nātra saḿśayaḥ

etām — all this; vibhūtim — opulence; yogam — mystic power; ca — also; mama — of Mine; yaḥ — anyone who; vetti — knows; tattvataḥ — factually; saḥ — he; avikalpena — without division; yogena — in devotional service; yujyate — is engaged; na — never; atra — here; saḿśayaḥ — doubt.

One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt.

Bhagavad-gītā 10.8

ahaḿ sarvasya prabhavo

mattaḥ sarvaḿ pravartate

iti matvā bhajante māḿ

budhā bhāva-samanvitāḥ

aham — I; sarvasya — of all; prabhavaḥ — the source of generation; mattaḥ — from Me; sarvam — everything; pravartate — emanates; iti — thus; matvā — knowing; bhajante — become devoted; mām — unto Me; budhāḥ — the learned; bhāva-samanvitāḥ — with great attention.

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

Bhagavad-gītā 10.9

mac-cittā mad-gata-prāṇā

bodhayantaḥ parasparam

kathayantaś ca māḿ nityaḿ

tuṣyanti ca ramanti ca

mat-cittāḥ — their minds fully engaged in Me; mat-gata-prāṇāḥ — their lives devoted to Me; bodhayantaḥ — preaching; parasparam — among themselves; kathayantaḥ — talking; ca — also; mām — about Me; nityam — perpetually; tuṣyanti — become pleased; ca — also; ramanti — enjoy transcendental bliss; ca — also.

The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.

Bhagavad-gītā 10.10

teṣāḿ satata-yuktānāḿ

bhajatāḿ prīti-pūrvakam

dadāmi buddhi-yogaḿ taḿ

yena mām upayānti te

teṣām — unto them; satata-yuktānām — always engaged; bhajatām — in rendering devotional service; prīti-pūrvakam — in loving ecstasy; dadāmi — I give; buddhi-yogam — real intelligence; tam — that; yena — by which; mām — unto Me; upayānti — come; te — they.

To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.

Bhagavad-gītā 10.11

teṣām evānukampārtham

aham ajñāna-jaḿ tamaḥ

nāśayāmy ātma-bhāva-stho

jñāna-dīpena bhāsvatā

teṣām — for them; eva — certainly; anukampā-artham — to show special mercy; aham — I; ajñāna-jam — due to ignorance; tamaḥ — darkness; nāśayāmi — dispel; ātma-bhāva — within their hearts; sthaḥ — situated; jñāna — of knowledge; dīpena — with the lamp; bhāsvatā — glowing.

To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

Bhagavad-gītā 10.12-13

arjuna uvāca

paraḿ brahma paraḿ dhāma

pavitraḿ paramaḿ bhavān

puruṣaḿ śāśvataḿ divyam

ādi-devam ajaḿ vibhum

āhus tvām ṛṣayaḥ sarve

devarṣir nāradas tathā

asito devalo vyāsaḥ

svayaḿ caiva bravīṣi me

arjunaḥ uvāca — Arjuna said; param — supreme; brahma — truth; param — supreme; dhāma — sustenance; pavitram — pure; paramam — supreme; bhavān — You; puruṣam — personality; śāśvatam — original; divyam — transcendental; ādi-devam — the original Lord; ajam — unborn; vibhum — greatest; āhuḥ — say; tvām — of You; ṛṣayaḥ — sages; sarve — all; deva-ṛṣiḥ — the sage among the demigods; nāradaḥ — Nārada; tathā — also; asitaḥ — Asita; devalaḥ — Devala; vyāsaḥ — Vyāsa; svayam — personally; ca — also; eva — certainly; bravīṣī — You are explaining; me — unto me.

Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Nārada, Asita, Devala and Vyāsa confirm this truth about You, and now You Yourself are declaring it to me.

Bhagavad-gītā 10.12-13

arjuna uvāca

paraḿ brahma paraḿ dhāma

pavitraḿ paramaḿ bhavān

puruṣaḿ śāśvataḿ divyam

ādi-devam ajaḿ vibhum

āhus tvām ṛṣayaḥ sarve

devarṣir nāradas tathā

asito devalo vyāsaḥ

svayaḿ caiva bravīṣi me

arjunaḥ uvāca — Arjuna said; param — supreme; brahma — truth; param — supreme; dhāma — sustenance; pavitram — pure; paramam — supreme; bhavān — You; puruṣam — personality; śāśvatam — original; divyam — transcendental; ādi-devam — the original Lord; ajam — unborn; vibhum — greatest; āhuḥ — say; tvām — of You; ṛṣayaḥ — sages; sarve — all; deva-ṛṣiḥ — the sage among the demigods; nāradaḥ — Nārada; tathā — also; asitaḥ — Asita; devalaḥ — Devala; vyāsaḥ — Vyāsa; svayam — personally; ca — also; eva — certainly; bravīṣī — You are explaining; me — unto me.

Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Nārada, Asita, Devala and Vyāsa confirm this truth about You, and now You Yourself are declaring it to me.

Bhagavad-gītā 10.14

sarvam etad ṛtaḿ manye

yan māḿ vadasi keśava

na hi te bhagavan vyaktiḿ

vidur devā na dānavāḥ

sarvam — all; etat — this; ṛtam — truth; manye — I accept; yat — which; mām — unto me; vadasi — You tell; keśava — O Kṛṣṇa; na — never; hi — certainly; te — Your; bhagavan — O Personality of Godhead; vyaktim — revelation; viduḥ — can know; devāḥ — the demigods; na — nor; dānavāḥ — the demons.

O Kṛṣṇa, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality.

Bhagavad-gītā 10.15

svayam evātmanātmānaḿ

vettha tvaḿ puruṣottama

bhūta-bhāvana bhūteśa

deva-deva jagat-pate

svayam — personally; eva — certainly; ātmanā — by Yourself; ātmānam — Yourself; vettha — know; tvam — You; puruṣa-uttama — O greatest of all persons; bhūta-bhāvana — O origin of everything; bhūta-īśa — O Lord of everything; deva-deva — O Lord of all demigods; jagat-pate — O Lord of the entire universe.

Indeed, You alone know Yourself by Your own internal potency, O Supreme Person, origin of all, Lord of all beings, God of gods, Lord of the universe!

Bhagavad-gītā 10.16

vaktum arhasy aśeṣeṇa

divyā hy ātma-vibhūtayaḥ

yābhir vibhūtibhir lokān

imāḿs tvaḿ vyāpya tiṣṭhasi

vaktum — to say; arhasi — You deserve; aśeṣeṇa — in detail; divyāḥ — divine; hi — certainly; ātma — Your own; vibhūtayaḥ — opulences; yābhiḥ — by which; vibhūtibhiḥ — opulences; lokān — all the planets; imān — these; tvam — You; vyāpya — pervading; tiṣṭhasi — remain.

Please tell me in detail of Your divine opulences by which You pervade all these worlds.

Bhagavad-gītā 10.17

kathaḿ vidyām ahaḿ yogiḿs

tvāḿ sadā paricintayan

keṣu keṣu ca bhāveṣu

cintyo 'si bhagavan mayā

katham — how; vidyām aham — shall I know; yogin — O supreme mystic; tvām — You; sadā — always; paricintayan — thinking of; keṣu — in which; keṣu — in which; ca — also; bhāveṣu — natures; cintyaḥ asi — You are to be remembered; bhagavan — O Supreme; mayā — by me.

O Kṛṣṇa, O supreme mystic, how shall I constantly think of You, and how shall I know You? In what various forms are You to be remembered, O Supreme Personality of Godhead?

Bhagavad-gītā 10.18

vistareṇātmano yogaḿ

vibhūtiḿ ca janārdana

bhūyaḥ kathaya tṛptir hi

śṛṇvato nāsti me 'mṛtam

vistareṇa — in detail; ātmanaḥ — Your; yogam — mystic power; vibhūtim — opulences; ca — also; jana-ardana — O killer of the atheists; bhūyaḥ — again; kathaya — describe; tṛptiḥ — satisfaction; hi — certainly; śṛṇvataḥ — hearing; na asti — there is not; me — my; amṛtam — nectar.

O Janārdana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.

Bhagavad-gītā 10.19

śrī-bhagavān uvāca

hanta te kathayiṣyāmi

divyā hy ātma-vibhūtayaḥ

prādhānyataḥ kuru-śreṣṭha

nāsty anto vistarasya me

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; hanta — yes; te — unto you; kathayiṣyāmi — I shall speak; divyāḥ — divine; hi — certainly; ātma-vibhūtayaḥ — personal opulences; prādhānyataḥ — which are principal; kuru-śreṣṭha — O best of the Kurus; na asti — there is not; antaḥ — limit; vistarasya — to the extent; me — My.

The Supreme Personality of Godhead said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.

Bhagavad-gītā 10.20

aham ātmā guḍākeśa

sarva-bhūtāśaya-sthitaḥ

aham ādiś ca madhyaḿ ca

bhūtānām anta eva ca

aham — I; ātmā — the soul; guḍākeśa — O Arjuna; sarva-bhūta — of all living entities; āśaya-sthitaḥ — situated within the heart; aham — I am; ādiḥ — the origin; ca — also; madhyam — middle; ca — also; bhūtānām — of all living entities; antaḥ — end; eva — certainly; ca — and.

I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.

Bhagavad-gītā 10.21

ādityānām ahaḿ viṣṇur

jyotiṣāḿ ravir aḿśumān

marīcir marutām asmi

nakṣatrāṇām ahaḿ śaśī

ādityānām — of the Ādityas; aham — I am; viṣṇuḥ — the Supreme Lord; jyotiṣām — of all luminaries; raviḥ — the sun; aḿśu-mān — radiant; marīciḥ — Marīci; marutām — of the Maruts; asmi — I am; nakṣatrāṇām — of the stars; aham — I am; śaśī — the moon.

Of the Ādityas I am Viṣṇu, of lights I am the radiant sun, of the Maruts I am Marīci, and among the stars I am the moon.

Bhagavad-gītā 10.22

vedānāḿ sāma-vedo 'smi

devānām asmi vāsavaḥ

indriyāṇāḿ manaś cāsmi

bhūtānām asmi cetanā

vedānām — of all the Vedas; sāma-vedaḥ — the Sāma Veda; asmi — I am; devānām — of all the demigods; asmi — I am; vāsavaḥ — the heavenly king; indriyāṇām — of all the senses; manaḥ — the mind; ca — also; asmi — I am; bhūtānām — of all living entities; asmi — I am; cetanā — the living force.

Of the Vedas I am the Sāma Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force .

Bhagavad-gītā 10.23

rudrāṇāḿ śańkaraś cāsmi

vitteśo yakṣa-rakṣasām

vasūnāḿ pāvakaś cāsmi

meruḥ śikhariṇām aham

rudrāṇām — of all the Rudras; śańkaraḥ — Lord Śiva; ca — also; asmi — I am; vitta-īśaḥ — the lord of the treasury of the demigods; yakṣa-rakṣasām — of the Yakṣas and Rākṣasas; vasūnām — of the Vasus; pāvakaḥ — fire; ca — also; asmi — I am; meruḥ — Meru; śikhariṇām — of all mountains; aham — I am.

Of all the Rudras I am Lord Śiva, of the Yakṣas and Rākṣasas I am the Lord of wealth , of the Vasus I am fire , and of mountains I am Meru.

Bhagavad-gītā 10.24

purodhasāḿ ca mukhyaḿ māḿ

viddhi pārtha bṛhaspatim

senānīnām ahaḿ skandaḥ

sarasām asmi sāgaraḥ

purodhasām — of all priests; ca — also; mukhyam — the chief; mām — Me; viddhi — understand; pārtha — O son of Pṛthā; bṛhaspatim — Bṛhaspati; senānīnām — of all commanders; aham — I am; skandaḥ — Kārtikeya; sarasām — of all reservoirs of water; asmi — I am; sāgaraḥ — the ocean.

Of priests, O Arjuna, know Me to be the chief, Bṛhaspati. Of generals I am Kārtikeya, and of bodies of water I am the ocean.

Bhagavad-gītā 10.25

maharṣīṇāḿ bhṛgur ahaḿ

girām asmy ekam akṣaram

yajñānāḿ japa-yajño 'smi

sthāvarāṇāḿ himālayaḥ

mahā-ṛṣīṇām — among the great sages; bhṛguḥ — Bhṛgu; aham — I am; girām — of vibrations; asmi — I am; ekam akṣaram — praṇava; yajñānām — of sacrifices; japa-yajñaḥ — chanting; asmi — I am; sthāvarāṇām — of immovable things; himālayaḥ — the Himālayan mountains.

Of the great sages I am Bhṛgu; of vibrations I am the transcendental oḿ. Of sacrifices I am the chanting of the holy names , and of immovable things I am the Himālayas.

Bhagavad-gītā 10.26

aśvatthaḥ sarva-vṛkṣāṇāḿ

devarṣīṇāḿ ca nāradaḥ

gandharvāṇāḿ citrarathaḥ

siddhānāḿ kapilo muniḥ

aśvatthaḥ — the banyan tree; sarva-vṛkṣāṇām — of all trees; deva-ṛṣīṇām — of all the sages amongst the demigods; ca — and; nāradaḥ — Nārada; gandharvāṇām — of the citizens of the Gandharva planet; citrarathaḥ — Citraratha; siddhānām — of all those who are perfected; kapilaḥ muniḥ — Kapila Muni.

Of all trees I am the banyan tree, and of the sages among the demigods I am Nārada. Of the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapila.

Bhagavad-gītā 10.27

uccaiḥśravasam aśvānāḿ

viddhi mām amṛtodbhavam

airāvataḿ gajendrāṇāḿ

narāṇāḿ ca narādhipam

uccaiḥśravasam — Uccaiḥśravā; aśvānām — among horses; viddhi — know; mām — Me; amṛta-udbhavam — produced from the churning of the ocean; airāvatam — Airāvata; gaja-indrāṇām — of lordly elephants; narāṇām — among human beings; ca — and; nara-adhipam — the king.

Of horses know Me to be Uccaiḥśravā, produced during the churning of the ocean for nectar. Of lordly elephants I am Airāvata, and among men I am the monarch.

Bhagavad-gītā 10.28

āyudhānām ahaḿ vajraḿ

dhenūnām asmi kāmadhuk

prajanaś cāsmi kandarpaḥ

sarpāṇām asmi vāsukiḥ

āyudhānām — of all weapons; aham — I am; vajram — the thunderbolt; dhenūnām — of cows; asmi — I am; kāma-dhuk — the surabhi cow; prajanaḥ — the cause for begetting children; ca — and; asmi — I am; kandarpaḥ — Cupid; sarpāṇām — of serpents; asmi — I am; vāsukiḥ — Vāsuki.

Of weapons I am the thunderbolt; among cows I am the surabhi. Of causes for procreation I am Kandarpa, the god of love, and of serpents I am Vāsuki.

Bhagavad-gītā 10.29

anantaś cāsmi nāgānāḿ

varuṇo yādasām aham

pitṝṇām aryamā cāsmi

yamaḥ saḿyamatām aham

anantaḥ — Ananta; ca — also; asmi — I am; nāgānām — of the many-hooded serpents; varuṇaḥ — the demigod controlling the water; yādasām — of all aquatics; aham — I am; pitṝṇām — of the ancestors; aryamā — Aryamā; ca — also; asmi — I am; yamaḥ — the controller of death; saḿyamatām — of all regulators; aham — I am.

Of the many-hooded Nāgas I am Ananta, and among the aquatics I am the demigod Varuṇa. Of departed ancestors I am Aryamā, and among the dispensers of law I am Yama, the lord of death.

Bhagavad-gītā 10.30

prahlādaś cāsmi daityānāḿ

kālaḥ kalayatām aham

mṛgāṇāḿ ca mṛgendro 'haḿ

vainateyaś ca pakṣiṇām

prahlādaḥ — Prahlāda; ca — also; asmi — I am; daityānām — of the demons; kālaḥ — time; kalayatām — of subduers; aham — I am; mṛgāṇām — of animals; ca — and; mṛga-indraḥ — the lion; aham — I am; vainateyaḥ — Garuḍa; ca — also; pakṣiṇām — of birds.

Among the Daitya demons I am the devoted Prahlāda, among subduers I am time, among beasts I am the lion, and among birds I am Garuḍa.

Bhagavad-gītā 10.31

pavanaḥ pavatām asmi

rāmaḥ śastra-bhṛtām aham

jhaṣāṇāḿ makaraś cāsmi

srotasām asmi jāhnavī

pavanaḥ — the wind; pavatām — of all that purifies; asmi — I am; rāmaḥ — Rāma; śastra-bhṛtām — of the carriers of weapons; aham — I am; jhaṣāṇām — of all fish; makaraḥ — the shark; ca — also; asmi — I am; srotasām — of flowing rivers; asmi — I am; jāhnavī — the River Ganges.

Of purifiers I am the wind, of the wielders of weapons I am Rāma, of fishes I am the shark, and of flowing rivers I am the Ganges.

Bhagavad-gītā 10.32

sargāṇām ādir antaś ca

madhyaḿ caivāham arjuna

adhyātma-vidyā vidyānāḿ

vādaḥ pravadatām aham

sargāṇām — of all creations; ādiḥ — the beginning; antaḥ — end; ca — and; madhyam — middle; ca — also; eva — certainly; aham — I am; arjuna — O Arjuna; adhyātma-vidyā — spiritual knowledge; vidyānām — of all education; vādaḥ — the natural conclusion; pravadatām — of arguments; aham — I am.

Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.

Bhagavad-gītā 10.33

akṣarāṇām a-kāro 'smi

dvandvaḥ sāmāsikasya ca

aham evākṣayaḥ kālo

dhātāhaḿ viśvato-mukhaḥ

akṣarāṇām — of letters; a-kāraḥ — the first letter; asmi — I am; dvandvaḥ — the dual; sāmāsikasya — of compounds; ca — and; aham — I am; eva — certainly; akṣayaḥ — eternal; kālaḥ — time; dhātā — the creator; aham — I am; viśvataḥ-mukhaḥ — Brahmā.

Of letters I am the letter A, and among compound words I am the dual compound. I am also inexhaustible time, and of creators I am Brahmā.

Bhagavad-gītā 10.34

mṛtyuḥ sarva-haraś cāham

udbhavaś ca bhaviṣyatām

kīrtiḥ śrīr vāk ca nārīṇāḿ

smṛtir medhā dhṛtiḥ kṣamā

mṛtyuḥ — death; sarva-haraḥ — all-devouring; ca — also; aham — I am; udbhavaḥ — generation; ca — also; bhaviṣyatām — of future manifestations; kīrtiḥ — fame; śrīḥ — opulence or beauty; vāk — fine speech; ca — also; nārīṇām — of women; smṛtiḥ — memory; medhā — intelligence; dhṛtiḥ — firmness; kṣamā — patience.

I am all-devouring death, and I am the generating principle of all that is yet to be. Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience.

Bhagavad-gītā 10.35

bṛhat-sāma tathā sāmnāḿ

gāyatrī chandasām aham

māsānāḿ mārga-śīrṣo 'ham

ṛtūnāḿ kusumākaraḥ

bṛhat-sāma — the Bṛhat-sāma; tathā — also; sāmnām — of the Sāma Veda songs; gāyatrī — the Gāyatrī hymns; chandasām — of all poetry; aham — I am; māsānām — of months; mārga-śīrṣaḥ — the month of November-December; aham — I am; ṛtūnām — of all seasons; kusuma-ākaraḥ — spring.

Of the hymns in the Sāma Veda I am the Bṛhat-sāma, and of poetry I am the Gāyatrī. Of months I am Mārgaśīrṣa , and of seasons I am flower-bearing spring.

Bhagavad-gītā 10.36

dyūtaḿ chalayatām asmi

tejas tejasvinām aham

jayo 'smi vyavasāyo 'smi

sattvaḿ sattvavatām aham

dyūtam — gambling; chalayatām — of all cheats; asmi — I am; tejaḥ — the splendor; tejasvinām — of everything splendid; aham — I am; jayaḥ — victory; asmi — I am; vyavasāyaḥ — enterprise or adventure; asmi — I am; sattvam — the strength; sattva-vatām — of the strong; aham — I am.

I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.

Bhagavad-gītā 10.37

vṛṣṇīnāḿ vāsudevo 'smi

pāṇḍavānāḿ dhanañjayaḥ

munīnām apy ahaḿ vyāsaḥ

kavīnām uśanā kaviḥ

vṛṣṇīnām — of the descendants of Vṛṣṇi; vāsudevaḥ — Kṛṣṇa in Dvārakā; asmi — I am; pāṇḍavānām — of the Pāṇḍavas; dhanañjayaḥ — Arjuna; munīnām — of the sages; api — also; aham — I am; vyāsaḥ — Vyāsa, the compiler of all Vedic literature; kavīnām — of all great thinkers; uśanā — Uśanā; kaviḥ — the thinker.

Of the descendants of Vṛṣṇi I am Vāsudeva, and of the Pāṇḍavas I am Arjuna. Of the sages I am Vyāsa, and among great thinkers I am Uśanā.

Bhagavad-gītā 10.38

daṇḍo damayatām asmi

nītir asmi jigīṣatām

maunaḿ caivāsmi guhyānāḿ

jñānaḿ jñānavatām aham

daṇḍaḥ — punishment; damayatām — of all means of suppression; asmi — I am; nītiḥ — morality; asmi — I am; jigīṣatām — of those who seek victory; maunam — silence; ca — and; eva — also; asmi — I am; guhyānām — of secrets; jñānam — knowledge; jñāna-vatām — of the wise; aham — I am.

Among all means of suppressing lawlessness I am punishment, and of those who seek victory I am morality. Of secret things I am silence, and of the wise I am the wisdom.

Bhagavad-gītā 10.39

yac cāpi sarva-bhūtānāḿ

bījaḿ tad aham arjuna

na tad asti vinā yat syān

mayā bhūtaḿ carācaram

yat — whatever; ca — also; api — may be; sarva-bhūtānām — of all creations; bījam — seed; tat — that; aham — I am; arjuna — O Arjuna; na — not; tat — that; asti — there is; vinā — without; yat — which; syāt — exists; mayā — Me; bhūtam — created being; cara-acaram — moving and nonmoving.

Furthermore, O Arjuna, I am the generating seed of all existences. There is no being — moving or nonmoving — that can exist without Me.

Bhagavad-gītā 10.40

nānto 'sti mama divyānāḿ

vibhūtīnāḿ parantapa

eṣa tūddeśataḥ prokto

vibhūter vistaro mayā

na — nor; antaḥ — a limit; asti — there is; mama — My; divyānām — of the divine; vibhūtīnām — opulences; parantapa — O conqueror of the enemies; eṣaḥ — all this; tu — but; uddeśataḥ — as examples; proktaḥ — spoken; vibhūteḥ — of opulences; vistaraḥ — the expanse; mayā — by Me.

O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.

Bhagavad-gītā 10.41

yad yad vibhūtimat sattvaḿ

śrīmad ūrjitam eva vā

tat tad evāvagaccha tvaḿ

mama tejo-'ḿśa-sambhavam

yat yat — whatever; vibhūti — opulences; mat — having; sattvam — existence; śrī-mat — beautiful; ūrjitam — glorious; eva — certainly; vā — or; tat tat — all those; eva — certainly; avagaccha — must know; tvam — you; mama — My; tejaḥ — of the splendor; aḿśa — a part; sambhavam — born of.

Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.

Bhagavad-gītā 10.42

atha vā bahunaitena

kiḿ jñātena tavārjuna

viṣṭabhyāham idaḿ kṛtsnam

ekāḿśena sthito jagat

atha vā — or; bahunā — many; etena — by this kind; kim — what; jñātena — by knowing; tava — your; arjuna — O Arjuna; viṣṭabhya — pervading; aham — I; idam — this; kṛtsnam — entire; eka — by one; aḿśena — part; sthitaḥ — am situated; jagat — universe.

But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.

Chapter 11: The Universal Form

Bhagavad-gītā 11.1

arjuna uvāca

mad-anugrahāya paramaḿ

guhyam adhyātma-saḿjñitam

yat tvayoktaḿ vacas tena

moho 'yaḿ vigato mama

arjunaḥ uvāca — Arjuna said; mat-anugrahāya — just to show me favor; paramam — supreme; guhyam — confidential subject; adhyātma — spiritual; saḿjñitam — in the matter of; yat — what; tvayā — by You; uktam — said; vacaḥ — words; tena — by that; mohaḥ — illusion; ayam — this; vigataḥ — is removed; mama — my.

Arjuna said: By my hearing the instructions You have kindly given me about these most confidential spiritual subjects, my illusion has now been dispelled.

Bhagavad-gītā 11.2

bhavāpyayau hi bhūtānāḿ

śrutau vistaraśo mayā

tvattaḥ kamala-patrākṣa

māhātmyam api cāvyayam

bhava — appearance; apyayau — disappearance; hi — certainly; bhūtānām — of all living entities; śrutau — have been heard; vistaraśaḥ — in detail; mayā — by me; tvattaḥ — from You; kamala-patra-akṣa — O lotus-eyed one; māhātmyam — glories; api — also; ca — and; avyayam — inexhaustible.

O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity and have realized Your inexhaustible glories.

Bhagavad-gītā 11.3

evam etad yathāttha tvam

ātmānaḿ parameśvara

draṣṭum icchāmi te rūpam

aiśvaraḿ puruṣottama

evam — thus; etat — this; yathā — as it is; āttha — have spoken; tvam — You; ātmānam — Yourself; parama-īśvara — O Supreme Lord; draṣṭum — to see; icchāmi — I wish; te — Your; rūpam — form; aiśvaram — divine; puruṣa-uttama — O best of personalities.

O greatest of all personalities, O supreme form, though I see You here before me in Your actual position, as You have described Yourself, I wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.

Bhagavad-gītā 11.4

manyase yadi tac chakyaḿ

mayā draṣṭum iti prabho

yogeśvara tato me tvaḿ

darśayātmānam avyayam

manyase — You think; yadi — if; tat — that; śakyam — is able; mayā — by me; draṣṭum — to be seen; iti — thus; prabho — O Lord; yoga-īśvara — O Lord of all mystic power; tataḥ — then; me — unto me; tvam — You; darśaya — show; ātmānam — Your Self; avyayam — eternal.

If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that unlimited universal Self.

Bhagavad-gītā 11.5

śrī-bhagavān uvāca

paśya me pārtha rūpāṇi

śataśo 'tha sahasraśaḥ

nānā-vidhāni divyāni

nānā-varṇākṛtīni ca

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; paśya — just see; me — My; pārtha — O son of Pṛthā; rūpāṇi — forms; śataśaḥ — hundreds; atha — also; sahasraśaḥ — thousands; nānā-vidhāni — variegated; divyāni — divine; nānā — variegated; varṇa — colors; ākṛtīni — forms; ca — also.

The Supreme Personality of Godhead said: My dear Arjuna, O son of Pṛthā, see now My opulences, hundreds of thousands of varied divine and multicolored forms.

Bhagavad-gītā 11.6

paśyādityān vasūn rudrān

aśvinau marutas tathā

bahūny adṛṣṭa-pūrvāṇi

paśyāścaryāṇi bhārata

paśya — see; ādityān — the twelve sons of Aditi; vasūn — the eight Vasus; rudrān — the eleven forms of Rudra; aśvinau — the two Aśvinīs; marutaḥ — the forty-nine Maruts (demigods of the wind); tathā — also; bahūni — many; adṛṣṭa — that you have not seen; pūrvāṇi — before; paśya — see; āścaryāṇi — all the wonders; bhārata — O best of the Bhāratas.

O best of the Bhāratas, see here the different manifestations of Ādityas, Vasus, Rudras, Aśvinī-kumāras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before.

Bhagavad-gītā 11.7

ihaika-sthaḿ jagat kṛtsnaḿ

paśyādya sa-carācaram

mama dehe guḍākeśa

yac cānyad draṣṭum icchasi

iha — in this; eka-stham — in one place; jagat — the universe; kṛtsnam — completely; paśya — see; adya — immediately; sa — with; cara — the moving; acaram — and not moving; mama — My; dehe — in this body; guḍākeśa — O Arjuna; yat — that which; ca — also; anyat — other; draṣṭum — to see; icchasi — you wish.

O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything — moving and nonmoving — is here completely, in one place.

Bhagavad-gītā 11.8

na tu māḿ śakyase draṣṭum

anenaiva sva-cakṣuṣā

divyaḿ dadāmi te cakṣuḥ

paśya me yogam aiśvaram

na — never; tu — but; mām — Me; śakyase — are able; draṣṭum — to see; anena — with these; eva — certainly; sva-cakṣuṣā — your own eyes; divyam — divine; dadāmi — I give; te — to you; cakṣuḥ — eyes; paśya — see; me — My; yogam aiśvaram — inconceivable mystic power.

But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!

Bhagavad-gītā 11.9

sañjaya uvāca

evam uktvā tato rājan

mahā-yogeśvaro hariḥ

darśayām āsa pārthāya

paramaḿ rūpam aiśvaram

sañjayaḥ uvāca — Sañjaya said; evam — thus; uktvā — saying; tataḥ — thereafter; rājan — O King; mahā-yoga-īśvaraḥ — the most powerful mystic; hariḥ — the Supreme Personality of Godhead, Kṛṣṇa; darśayām āsa — showed; pārthāya — unto Arjuna; paramam — the divine; rūpam aiśvaram — universal form.

Sañjaya said: O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna.

Bhagavad-gītā 11.10-11

aneka-vaktra-nayanam

anekādbhuta-darśanam

aneka-divyābharaṇaḿ

divyānekodyatāyudham

divya-mālyāmbara-dharaḿ

divya-gandhānulepanam

sarvāścarya-mayaḿ devam

anantaḿ viśvato-mukham

aneka — various; vaktra — mouths; nayanam — eyes; aneka — various; adbhuta — wonderful; darśanam — sights; aneka — many; divya — divine; ābharaṇam — ornaments; divya — divine; aneka — various; udyata — uplifted; āyudham — weapons; divya — divine; mālya — garlands; ambara — dresses; dharam — wearing; divya — divine; gandha — fragrances; anulepanam — smeared with; sarva — all; āścarya-mayam — wonderful; devam — shining; anantam — unlimited; viśvataḥ-mukham — all-pervading.

Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding.

Bhagavad-gītā 11.12

divi sūrya-sahasrasya

bhaved yugapad utthitā

yadi bhāḥ sadṛśī sā syād

bhāsas tasya mahātmanaḥ

divi — in the sky; sūrya — of suns; sahasrasya — of many thousands; bhavet — there were; yugapat — simultaneously; utthitā — present; yadi — if; bhāḥ — light; sadṛśī — like that; sā — that; syāt — might be; bhāsaḥ — effulgence; tasya — of Him; mahā-ātmanaḥ — the great Lord.

If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form.

Bhagavad-gītā 11.13

tatraika-sthaḿ jagat kṛtsnaḿ

pravibhaktam anekadhā

apaśyad deva-devasya

śarīre pāṇḍavas tadā

tatra — there; eka-stham — in one place; jagat — the universe; kṛtsnam — complete; pravibhaktam — divided; anekadhā — into many; apaśyat — could see; deva-devasya — of the Supreme Personality of Godhead; śarīre — in the universal form; pāṇḍavaḥ — Arjuna; tadā — at that time.

At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.

Bhagavad-gītā 11.14

tataḥ sa vismayāviṣṭo

hṛṣṭa-romā dhanañjayaḥ

praṇamya śirasā devaḿ

kṛtāñjalir abhāṣata

tataḥ — thereafter; saḥ — he; vismaya-āviṣṭaḥ — being overwhelmed with wonder; hṛṣṭa-romā — with his bodily hairs standing on end due to his great ecstasy; dhanañjayaḥ — Arjuna; praṇamya — offering obeisances; śirasā — with the head; devam — to the Supreme Personality of Godhead; kṛta-añjaliḥ — with folded hands; abhāṣata — began to speak.

Then, bewildered and astonished, his hair standing on end, Arjuna bowed his head to offer obeisances and with folded hands began to pray to the Supreme Lord.

Bhagavad-gītā 11.15

arjuna uvāca

paśyāmi devāḿs tava deva dehe

sarvāḿs tathā bhūta-viśeṣa-sańghān

brahmāṇam īśaḿ kamalāsana-stham

ṛṣīḿś ca sarvān uragāḿś ca divyān

arjunaḥ uvāca — Arjuna said; paśyāmi — I see; devān — all the demigods; tava — Your; deva — O Lord; dehe — in the body; sarvān — all; tathā — also; bhūta — living entities; viśeṣa-sańghān — specifically assembled; brahmāṇam — Lord Brahmā; īśam — Lord Śiva; kamala-āsana-stham — sitting on the lotus flower; ṛṣīn — great sages; ca — also; sarvān — all; uragān — serpents; ca — also; divyān — divine.

Arjuna said: My dear Lord Kṛṣṇa, I see assembled in Your body all the demigods and various other living entities. I see Brahmā sitting on the lotus flower, as well as Lord Śiva and all the sages and divine serpents.

Bhagavad-gītā 11.16

aneka-bāhūdara-vaktra-netraḿ

paśyāmi tvāḿ sarvato 'nanta-rūpam

nāntaḿ na madhyaḿ na punas tavādiḿ

paśyāmi viśveśvara viśva-rūpa

aneka — many; bāhu — arms; udara — bellies; vaktra — mouths; netram — eyes; paśyāmi — I see; tvām — You; sarvataḥ — on all sides; ananta-rūpam — unlimited form; na antam — no end; na madhyam — no middle; na punaḥ — nor again; tava — Your; ādim — beginning; paśyāmi — I see; viśva-īśvara — O Lord of the universe; viśva-rūpa — in the form of the universe.

O Lord of the universe, O universal form, I see in Your body many, many arms, bellies, mouths and eyes, expanded everywhere, without limit. I see in You no end, no middle and no beginning.

Bhagavad-gītā 11.17

kirīṭinaḿ gadinaḿ cakriṇaḿ ca

tejo-rāśiḿ sarvato dīptimantam

paśyāmi tvāḿ durnirīkṣyaḿ samantād

dīptānalārka-dyutim aprameyam

kirīṭinam — with helmets; gadinam — with maces; cakriṇam — with discs; ca — and; tejaḥ-rāśim — effulgence; sarvataḥ — on all sides; dīpti-mantam — glowing; paśyāmi — I see; tvām — You; durnirīkṣyam — difficult to see; samantāt — everywhere; dīpta-anala — blazing fire; arka — of the sun; dyutim — the sunshine; aprameyam — immeasurable.

Your form is difficult to see because of its glaring effulgence, spreading on all sides, like blazing fire or the immeasurable radiance of the sun. Yet I see this glowing form everywhere, adorned with various crowns, clubs and discs.

Bhagavad-gītā 11.18

tvam akṣaraḿ paramaḿ veditavyaḿ

tvam asya viśvasya paraḿ nidhānam

tvam avyayaḥ śāśvata-dharma-goptā

sanātanas tvaḿ puruṣo mato me

tvam — You; akṣaram — the infallible; paramam — supreme; veditavyam — to be understood; tvam — You; asya — of this; viśvasya — universe; param — supreme; nidhānam — basis; tvam — You; avyayaḥ — inexhaustible; śāśvata-dharma-goptā — maintainer of the eternal religion; sanātanaḥ — eternal; tvam — You; puruṣaḥ — the Supreme Personality; mataḥ me — this is my opinion.

You are the supreme primal objective. You are the ultimate resting place of all this universe. You are inexhaustible, and You are the oldest. You are the maintainer of the eternal religion, the Personality of Godhead. This is my opinion.

Bhagavad-gītā 11.19

anādi-madhyāntam ananta-vīryam

ananta-bāhuḿ śaśi-sūrya-netram

paśyāmi tvāḿ dīpta-hutāśa-vaktraḿ

sva-tejasā viśvam idaḿ tapantam

anādi — without beginning; madhya — middle; antam — or end; ananta — unlimited; vīryam — glories; ananta — unlimited; bāhum — arms; śaśi — the moon; sūrya — and sun; netram — eyes; paśyāmi — I see; tvām — You; dīpta — blazing; hutāśa-vaktram — fire coming out of Your mouth; sva-tejasā — by Your radiance; viśvam — universe; idam — this; tapantam — heating.

You are without origin, middle or end. Your glory is unlimited. You have numberless arms, and the sun and moon are Your eyes. I see You with blazing fire coming forth from Your mouth, burning this entire universe by Your own radiance.

Bhagavad-gītā 11.20

dyāv ā-pṛthivyor idam antaraḿ hi

vyāptaḿ tvayaikena diśaś ca sarvāḥ

dṛṣṭvādbhutaḿ rūpam ugraḿ tavedaḿ

loka-trayaḿ pravyathitaḿ mahātman

dyau — from outer space; ā-pṛthivyoḥ — to the earth; idam — this; antaram — between; hi — certainly; vyāptam — pervaded; tvayā — by You; ekena — alone; diśaḥ — directions; ca — and; sarvāḥ — all; dṛṣṭvā — by seeing; adbhutam — wonderful; rūpam — form; ugram — terrible; tava — Your; idam — this; loka — the planetary systems; trayam — three; pravyathitam — perturbed; mahā-ātman — O great one.

Although You are one, You spread throughout the sky and the planets and all space between. O great one, seeing this wondrous and terrible form, all the planetary systems are perturbed.

Bhagavad-gītā 11.21

amī hi tvāḿ sura-sańghā viśanti

kecid bhītāḥ prāñjalayo gṛṇanti

svastīty uktvā maharṣi-siddha-sańghāḥ

stuvanti tvāḿ stutibhiḥ puṣkalābhiḥ

amī — all those; hi — certainly; tvām — You; sura-sańghāḥ — groups of demigods; viśanti — are entering; kecit — some of them; bhītāḥ — out of fear; prāñjalayaḥ — with folded hands; gṛṇanti — are offering prayers; svasti — all peace; iti — thus; uktvā — speaking; mahā-ṛṣi — great sages; siddha-sańghāḥ — perfect beings; stuvanti — are singing hymns; tvām — unto You; stutibhiḥ — with prayers; puṣkalābhiḥ — Vedic hymns.

All the hosts of demigods are surrendering before You and entering into You. Some of them, very much afraid, are offering prayers with folded hands. Hosts of great sages and perfected beings, crying "All peace!" are praying to You by singing the Vedic hymns.

Bhagavad-gītā 11.22

rudrādityā vasavo ye ca sādhyā

viśve 'śvinau marutaś coṣmapāś ca

gandharva-yakṣāsura-siddha-sańghā

vīkṣante tvāḿ vismitāś caiva sarve

rudra — manifestations of Lord Śiva; ādityāḥ — the Ādityas; vasavaḥ — the Vasus; ye — all those; ca — and; sādhyāḥ — the Sādhyas; viśve — the Viśvedevas; aśvinau — the Aśvinī-kumāras; marutaḥ — the Maruts; ca — and; uṣma-pāḥ — the forefathers; ca — and; gandharva — of the Gandharvas; yakṣa — the Yakṣas; asura — the demons; siddha — and the perfected demigods; sańghāḥ — the assemblies; vīkṣante — are beholding; tvām — You; vismitāḥ — in wonder; ca — also; eva — certainly; sarve — all.

All the various manifestations of Lord Śiva, the Ādityas, the Vasus, the Sādhyas, the Viśvedevas, the two Aśvīs, the Maruts, the forefathers, the Gandharvas, the Yakṣas, the Asuras and the perfected demigods are beholding You in wonder.

Bhagavad-gītā 11.23

rūpaḿ mahat te bahu-vaktra-netraḿ

mahā-bāho bahu-bāhūru-pādam

bahūdaraḿ bahu-daḿṣṭrā-karālaḿ

dṛṣṭvā lokāḥ pravyathitās tathāham

rūpam — the form; mahat — very great; te — of You; bahu — many; vaktra — faces; netram — and eyes; mahā-bāho — O mighty-armed one; bahu — many; bāhu — arms; ūru — thighs; pādam — and legs; bahu-udaram — many bellies; bahu-daḿṣṭrā — many teeth; karālam — horrible; dṛṣṭvā — seeing; lokāḥ — all the planets; pravyathitāḥ — perturbed; tathā — similarly; aham — I.

O mighty-armed one, all the planets with their demigods are disturbed at seeing Your great form, with its many faces, eyes, arms, thighs, legs, and bellies and Your many terrible teeth; and as they are disturbed, so am I.

Bhagavad-gītā 11.24

nabhaḥ-spṛśaḿ dīptam aneka-varṇaḿ

vyāttānanaḿ dīpta-viśāla-netram

dṛṣṭvā hi tvāḿ pravyathitāntar-ātmā

dhṛtiḿ na vindāmi śamaḿ ca viṣṇo

nabhaḥ-spṛśam — touching the sky; dīptam — glowing; aneka — many; varṇam — colors; vyātta — open; ānanam — mouths; dīpta — glowing; viśāla — very great; netram — eyes; dṛṣṭvā — seeing; hi — certainly; tvām — You; pravyathita — perturbed; antaḥ — within; ātmā — soul; dhṛtim — steadiness; na — not; vindāmi — I have; śamam — mental tranquillity; ca — also; viṣṇo — O Lord Viṣṇu.

O all-pervading Viṣṇu, seeing You with Your many radiant colors touching the sky, Your gaping mouths, and Your great glowing eyes, my mind is perturbed by fear. I can no longer maintain my steadiness or equilibrium of mind.

Bhagavad-gītā 11.25

daḿṣṭrā-karālāni ca te mukhāni

dṛṣṭvaiva kālānala-sannibhāni

diśo na jāne na labhe ca śarma

prasīda deveśa jagan-nivāsa

daḿṣṭrā — teeth; karālāni — terrible; ca — also; te — Your; mukhāni — faces; dṛṣṭvā — seeing; eva — thus; kāla-anala — the fire of death; sannibhāni — as if; diśaḥ — the directions; na — not; jāne — I know; na — not; labhe — I obtain; ca — and; śarma — grace; prasīda — be pleased; deva-īśa — O Lord of all lords; jagat-nivāsa — O refuge of the worlds.

O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered.

Bhagavad-gītā 11.26-27

amī ca tvāḿ dhṛtarāṣṭrasya putrāḥ

sarve sahaivāvani-pāla-sańghaiḥ

bhīṣmo droṇaḥ sūta-putras tathāsau

sahāsmadīyair api yodha-mukhyaiḥ

vaktrāṇi te tvaramāṇā viśanti

daḿṣṭrā-karālāni bhayānakāni

kecid vilagnā daśanāntareṣu

sandṛśyante cūrṇitair uttamāńgaiḥ

amī — these; ca — also; tvām — You; dhṛtarāṣṭrasya — of Dhṛtarāṣṭra; putrāḥ — the sons; sarve — all; saha — with; eva — indeed; avani-pāla — of warrior kings; sańghaiḥ — the groups; bhīṣmaḥ — Bhīṣmadeva; droṇaḥ — Droṇācārya; sūta-putraḥ — Karṇa; tathā — also; asau — that; saha — with; asmadīyaiḥ — our; api — also; yodha-mukhyaiḥ — chiefs among the warriors; vaktrāṇi — mouths; te — Your; tvaramāṇāḥ — rushing; viśanti — are entering; daḿṣṭrā — teeth; karālāni — terrible; bhayānakāni — very fearful; kecit — some of them; vilagnāḥ — becoming attached; daśana-antareṣu — between the teeth; sandṛśyante — are seen; cūrṇitaiḥ — with smashed; uttama-ańgaiḥ — heads.

All the sons of Dhṛtarāṣṭra, along with their allied kings, and Bhīṣma, Droṇa, Karṇa — and our chief soldiers also — are rushing into Your fearful mouths. And some I see trapped with heads smashed between Your teeth.

Bhagavad-gītā 11.28

yathā nadīnāḿ bahavo 'mbu-vegāḥ

samudram evābhimukhā dravanti

tathā tavāmī nara-loka-vīrā

viśanti vaktrāṇy abhivijvalanti

yathā — as; nadīnām — of the rivers; bahavaḥ — the many; ambu-vegāḥ — waves of the waters; samudram — the ocean; eva — certainly; abhimukhāḥ — towards; dravanti — glide; tathā — similarly; tava — Your; amī — all these; nara-loka-vīrāḥ — kings of human society; viśanti — are entering; vaktrāṇi — the mouths; abhivijvalanti — and are blazing.

As the many waves of the rivers flow into the ocean, so do all these great warriors enter blazing into Your mouths.

Bhagavad-gītā 11.29

yathā pradīptaḿ jvalanaḿ patańgā

viśanti nāśāya samṛddha-vegāḥ

tathaiva nāśāya viśanti lokās

tavāpi vaktrāṇi samṛddha-vegāḥ

yathā — as; pradīptam — blazing; jvalanam — a fire; patańgāḥ — moths; viśanti — enter; nāśāya — for destruction; samṛddha — with full; vegāḥ — speed; tathā eva — similarly; nāśāya — for destruction; viśanti — are entering; lokāḥ — all people; tava — Your; api — also; vaktrāṇi — mouths; samṛddha-vegāḥ — with full speed.

I see all people rushing full speed into Your mouths, as moths dash to destruction in a blazing fire.

Bhagavad-gītā 11.30

lelihyase grasamānaḥ samantāl

lokān samagrān vadanair jvaladbhiḥ

tejobhir āpūrya jagat samagraḿ

bhāsas tavogrāḥ pratapanti viṣṇo

lelihyase — You are licking; grasamānaḥ — devouring; samantāt — from all directions; lokān — people; samagrān — all; vadanaiḥ — by the mouths; jvaladbhiḥ — blazing; tejobhiḥ — by effulgence; āpūrya — covering; jagat — the universe; samagram — all; bhāsaḥ — rays; tava — Your; ugrāḥ — terrible; pratapanti — are scorching; viṣṇo — O all-pervading Lord.

O Viṣṇu, I see You devouring all people from all sides with Your flaming mouths. Covering all the universe with Your effulgence, You are manifest with terrible, scorching rays.

Bhagavad-gītā 11.31

ākhyāhi me ko bhavān ugra-rūpo

namo 'stu te deva-vara prasīda

vijñātum icchāmi bhavantam ādyaḿ

na hi prajānāmi tava pravṛttim

ākhyāhi — please explain; me — unto me; kaḥ — who; bhavān — You; ugra-rūpaḥ — fierce form; namaḥ astu — obeisances; te — unto You; deva-vara — O great one amongst the demigods; prasīda — be gracious; vijñātum — to know; icchāmi — I wish; bhavantam — You; ādyam — the original; na — not; hi — certainly; prajānāmi — do I know; tava — Your; pravṛttim — mission.

O Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. You are the primal Lord. I want to know about You, for I do not know what Your mission is.

Bhagavad-gītā 11.32

śrī-bhagavān uvāca

kālo 'smi loka-kṣaya-kṛt pravṛddho

lokān samāhartum iha pravṛttaḥ

ṛte 'pi tvāḿ na bhaviṣyanti sarve

ye 'vasthitāḥ pratyanīkeṣu yodhāḥ

śrī-bhagavān uvāca — the Personality of Godhead said; kālaḥ — time; asmi — I am; loka — of the worlds; kṣaya-kṛt — the destroyer; pravṛddhaḥ — great; lokān — all people; samāhartum — in destroying; iha — in this world; pravṛttaḥ — engaged; ṛte — without, except for; api — even; tvām — you; na — never; bhaviṣyanti — will be; sarve — all; ye — who; avasthitāḥ — situated; prati-anīkeṣu — on the opposite sides; yodhāḥ — the soldiers.

The Supreme Personality of Godhead said: Time I am, the great destroyer of the worlds, and I have come here to destroy all people. With the exception of you , all the soldiers here on both sides will be slain.

Bhagavad-gītā 11.33

tasmāt tvam uttiṣṭha yaśo labhasva

jitvā śatrūn bhuńkṣva rājyaḿ samṛddham

mayaivaite nihatāḥ pūrvam eva

nimitta-mātraḿ bhava savya-sācin

tasmāt — therefore; tvam — you; uttiṣṭha — get up; yaśaḥ — fame; labhasva — gain; jitvā — conquering; śatrūn — enemies; bhuńkṣva — enjoy; rājyam — kingdom; samṛddham — flourishing; mayā — by Me; eva — certainly; ete — all these; nihatāḥ — killed; pūrvam eva — by previous arrangement; nimitta-mātram — just the cause; bhava — become; savya-sācin — O Savyasācī.

Therefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasācī, can be but an instrument in the fight.

Bhagavad-gītā 11.34

droṇaḿ ca bhīṣmaḿ ca jayadrathaḿ ca

karṇaḿ tathānyān api yodha-vīrān

mayā hatāḿs tvaḿ jahi mā vyathiṣṭhā

yudhyasva jetāsi raṇe sapatnān

droṇam ca — also Droṇa; bhīṣmam ca — also Bhīṣma; jayadratham ca — also Jayadratha; karṇam — Karṇa; tathā — also; anyān — others; api — certainly; yodha-vīrān — great warriors; mayā — by Me; hatān — already killed; tvam — you; jahi — destroy; mā — do not; vyathiṣṭhāḥ — be disturbed; yudhyasva — just fight; jetā asi — you will conquer; raṇe — in the fight; sapatnān — enemies.

Droṇa, Bhīṣma, Jayadratha, Karṇa and the other great warriors have already been destroyed by Me. Therefore, kill them and do not be disturbed. Simply fight, and you will vanquish your enemies in battle.

Bhagavad-gītā 11.35

sañjaya uvāca

etac chrutvā vacanaḿ keśavasya

kṛtāñjalir vepamānaḥ kirītī

namaskṛtvā bhūya evāha kṛṣṇaḿ

sa-gadgadaḿ bhīta-bhītaḥ praṇamya

sañjayaḥ uvāca — Sañjaya said; etat — thus; śrutvā — hearing; vacanam — the speech; keśavasya — of Kṛṣṇa; kṛta-añjaliḥ — with folded hands; vepamānaḥ — trembling; kirītī — Arjuna; namaskṛtvā — offering obeisances; bhūyaḥ — again; eva — also; āha — said; kṛṣṇam — unto Kṛṣṇa; sa-gadgadam — with a faltering voice; bhīta-bhītaḥ — fearful; praṇamya — offering obeisances.

Sañjaya said to Dhṛtarāṣṭra: O King, after hearing these words from the Supreme Personality of Godhead, the trembling Arjuna offered obeisances with folded hands again and again. He fearfully spoke to Lord Kṛṣṇa in a faltering voice, as follows.

Bhagavad-gītā 11.36

arjuna uvāca

sthāne hṛṣīkeśa tava prakīrtyā

jagat prahṛṣyaty anurajyate ca

rakṣāḿsi bhītāni diśo dravanti

sarve namasyanti ca siddha-sańghāḥ

arjunaḥ uvāca — Arjuna said; sthāne — rightly; hṛṣīka-īśa — O master of all senses; tava — Your; prakīrtyā — by the glories; jagat — the entire world; prahṛṣyati — is rejoicing; anurajyate — is becoming attached; ca — and; rakṣāḿsi — the demons; bhītāni — out of fear; diśaḥ — in all directions; dravanti — are fleeing; sarve — all; namasyanti — are offering respects; ca — also; siddha-sańghāḥ — the perfect human beings.

Arjuna said: O master of the senses, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.

Bhagavad-gītā 11.37

kasmāc ca te na nameran mahātman

garīyase brahmaṇo 'py ādi-kartre

ananta deveśa jagan-nivāsa

tvam akṣaraḿ sad-asat tat paraḿ yat

kasmāt — why; ca — also; te — unto You; na — not; nameran — they should offer proper obeisances; mahā-ātman — O great one; garīyase — who are better; brahmaṇaḥ — than Brahmā; api — although; ādi-kartre — to the supreme creator; ananta — O unlimited; deva-īśa — O God of the gods; jagat-nivāsa — O refuge of the universe; tvam — You are; akṣaram — imperishable; sat-asat — to cause and effect; tat param — transcendental; yat — because.

O great one, greater even than Brahmā, You are the original creator. Why then should they not offer their respectful obeisances unto You? O limitless one, God of gods, refuge of the universe! You are the invincible source, the cause of all causes, transcendental to this material manifestation.

Bhagavad-gītā 11.38

tvam ādi-devaḥ puruṣaḥ purāṇas

tvam asya viśvasya paraḿ nidhānam

vettāsi vedyaḿ ca paraḿ ca dhāma

tvayā tataḿ viśvam ananta-rūpa

tvam — You; ādi-devaḥ — the original Supreme God; puruṣaḥ — personality; purāṇaḥ — old; tvam — You; asya — of this; viśvasya — universe; param — transcendental; nidhānam — refuge; vettā — the knower; asi — You are; vedyam — the knowable; ca — and; param — transcendental; ca — and; dhāma — refuge; tvayā — by You; tatam — pervaded; viśvam — the universe; ananta-rūpa — O unlimited form.

You are the original Personality of Godhead, the oldest, the ultimate sanctuary of this manifested cosmic world. You are the knower of everything, and You are all that is knowable. You are the supreme refuge, above the material modes. O limitless form! This whole cosmic manifestation is pervaded by You!

Bhagavad-gītā 11.39

vāyur yamo 'gnir varuṇaḥ śaśāńkaḥ

prajāpatis tvaḿ prapitāmahaś ca

namo namas te 'stu sahasra-kṛtvaḥ

punaś ca bhūyo 'pi namo namas te

vāyuḥ — air; yamaḥ — the controller; agniḥ — fire; varuṇaḥ — water; śaśa-ańkaḥ — the moon; prajāpatiḥ — Brahmā; tvam — You; prapitāmahaḥ — the great-grandfather; ca — also; namaḥ — my respects; namaḥ — again my respects; te — unto You; astu — let there be; sahasra-kṛtvaḥ — a thousand times; punaḥ ca — and again; bhūyaḥ — again; api — also; namaḥ — offering my respects; namaḥ te — offering my respects unto You.

You are air, and You are the supreme controller! You are fire, You are water, and You are the moon! You are Brahmā, the first living creature, and You are the great-grandfather. I therefore offer my respectful obeisances unto You a thousand times, and again and yet again!

Bhagavad-gītā 11.40

namaḥ purastād atha pṛṣṭhatas te

namo 'stu te sarvata eva sarva

ananta-vīryāmita-vikramas tvaḿ

sarvaḿ samāpnoṣi tato 'si sarvaḥ

namaḥ — offering obeisances; purastāt — from the front; atha — also; pṛṣṭhataḥ — from behind; te — unto You; namaḥ astu — I offer my respects; te — unto You; sarvataḥ — from all sides; eva — indeed; sarva — because You are everything; ananta-vīrya — unlimited potency; amita-vikramaḥ — and unlimited force; tvam — You; sarvam — everything; samāpnoṣi — You cover; tataḥ — therefore; asi — You are; sarvaḥ — everything.

Obeisances to You from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all-pervading, and thus You are everything!

Bhagavad-gītā 11.41-42

sakheti matvā prasabhaḿ yad uktaḿ

he kṛṣṇa he yādava he sakheti

ajānatā mahimānaḿ tavedaḿ

mayā pramādāt praṇayena vāpi

yac cāvahāsārtham asat-kṛto 'si

vihāra-śayyāsana-bhojaneṣu

eko 'tha vāpy acyuta tat-samakṣaḿ

tat kṣāmaye tvām aham aprameyam

sakhā — friend; iti — thus; matvā — thinking; prasabham — presumptuously; yat — whatever; uktam — said; he kṛṣṇa — O Kṛṣṇa; he yādava — O Yādava; he sakhe — O my dear friend; iti — thus; ajānatā — without knowing; mahimānam — glories; tava — Your; idam — this; mayā — by me; pramādāt — out of foolishness; praṇayena — out of love; vā api — either; yat — whatever; ca — also; avahāsa-artham — for joking; asat-kṛtaḥ — dishonored; asi — You have been; vihāra — in relaxation; śayyā — in lying down; āsana — in sitting; bhojaneṣu — or while eating together; ekaḥ — alone; atha vā — or; api — also; acyuta — O infallible one; tat-samakṣam — among companions; tat — all those; kṣāmaye — ask forgiveness; tvām — from You; aham — I; aprameyam — immeasurable.

Thinking of You as my friend, I have rashly addressed You "O Kṛṣṇa," "O Yādava," "O my friend," not knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.

Bhagavad-gītā 11.43

pitāsi lokasya carācarasya

tvam asya pūjyaś ca gurur garīyān

na tvat-samo 'sty abhyadhikaḥ kuto 'nyo

loka-traye 'py apratima-prabhāva

pitā — the father; asi — You are; lokasya — of all the world; cara — moving; acarasya — and nonmoving; tvam — You are; asya — of this; pūjyaḥ — worshipable; ca — also; guruḥ — master; garīyān — glorious; na — never; tvat-samaḥ — equal to You; asti — there is; abhyadhikaḥ — greater; kutaḥ — how is it possible; anyaḥ — other; loka-traye — in the three planetary systems; api — also; apratima-prabhāva — O immeasurable power.

You are the father of this complete cosmic manifestation, of the moving and the nonmoving. You are its worshipable chief, the supreme spiritual master. No one is equal to You, nor can anyone be one with You. How then could there be anyone greater than You within the three worlds, O Lord of immeasurable power?

Bhagavad-gītā 11.44

tasmāt praṇamya praṇidhāya kāyaḿ

prasādaye tvām aham īśam īḍyam

piteva putrasya sakheva sakhyuḥ

priyaḥ priyāyārhasi deva soḍhum

tasmāt — therefore; praṇamya — offering obeisances; praṇidhāya — laying down; kāyam — the body; prasādaye — to beg mercy; tvām — unto You; aham — I; īśam — unto the Supreme Lord; īḍyam — worshipable; pitā iva — like a father; putrasya — with a son; sakhā iva — like a friend; sakhyuḥ — with a friend; priyaḥ — a lover; priyāyāḥ — with the dearmost; arhasi — You should; deva — my Lord; soḍhum — tolerate.

You are the Supreme Lord, to be worshiped by every living being. Thus I fall down to offer You my respectful obeisances and ask Your mercy. As a father tolerates the impudence of his son, or a friend tolerates the impertinence of a friend, or a wife tolerates the familiarity of her partner, please tolerate the wrongs I may have done You.

Bhagavad-gītā 11.45

adṛṣṭa-pūrvaḿ hṛṣito 'smi dṛṣṭvā

bhayena ca pravyathitaḿ mano me

tad eva me darśaya deva rūpaḿ

prasīda deveśa jagan-nivāsa

adṛṣṭa-pūrvam — never seen before; hṛṣitaḥ — gladdened; asmi — I am; dṛṣṭvā — by seeing; bhayena — out of fear; ca — also; pravyathitam — perturbed; manaḥ — mind; me — my; tat — that; eva — certainly; me — unto me; darśaya — show; deva — O Lord; rūpam — the form; prasīda — just be gracious; deva-īśa — O Lord of lords; jagat-nivāsa — O refuge of the universe.

After seeing this universal form, which I have never seen before, I am gladdened, but at the same time my mind is disturbed with fear. Therefore please bestow Your grace upon me and reveal again Your form as the Personality of Godhead, O Lord of lords, O abode of the universe.

Bhagavad-gītā 11.46

kirīṭinaḿ gadinaḿ cakra-hastam

icchāmi tvāḿ draṣṭum ahaḿ tathaiva

tenaiva rūpeṇa catur-bhujena

sahasra-bāho bhava viśva-mūrte

kirīṭinam — with helmet; gadinam — with club; cakra-hastam — disc in hand; icchāmi — I wish; tvām — You; draṣṭum — to see; aham — I; tathā eva — in that position; tena eva — in that; rūpeṇa — form; catuḥ-bhujena — four-handed; sahasra-bāho — O thousand-handed one; bhava — just become; viśva-mūrte — O universal form.

O universal form, O thousand-armed Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.

Bhagavad-gītā 11.47

śrī-bhagavān uvāca

mayā prasannena tavārjunedaḿ

rūpaḿ paraḿ darśitam ātma-yogāt

tejo-mayaḿ viśvam anantam ādyaḿ

yan me tvad anyena na dṛṣṭa-pūrvam

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; mayā — by Me; prasannena — happily; tava — unto you; arjuna — O Arjuna; idam — this; rūpam — form; param — transcendental; darśitam — shown; ātma-yogāt — by My internal potency; tejaḥ-mayam — full of effulgence; viśvam — the entire universe; anantam — unlimited; ādyam — original; yat — that which; me — My; tvat anyena — besides you; na dṛṣṭa-pūrvam — no one has previously seen.

The Supreme Personality of Godhead said: My dear Arjuna, happily have I shown you, by My internal potency, this supreme universal form within the material world. No one before you has ever seen this primal form, unlimited and full of glaring effulgence.

Bhagavad-gītā 11.48

na veda-yajñādhyayanair na dānair

na ca kriyābhir na tapobhir ugraiḥ

evaḿ-rūpaḥ śakya ahaḿ nṛ-loke

draṣṭuḿ tvad anyena kuru-pravīra

na — never; veda-yajña — by sacrifice; adhyayanaiḥ — or Vedic study; na — never; dānaiḥ — by charity; na — never; ca — also; kriyābhiḥ — by pious activities; na — never; tapobhiḥ — by serious penances; ugraiḥ — severe; evam-rūpaḥ — in this form; śakyaḥ — can; aham — I; nṛ-loke — in this material world; draṣṭum — be seen; tvat — than you; anyena — by another; kuru-pravīra — O best among the Kuru warriors.

O best of the Kuru warriors, no one before you has ever seen this universal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charity, nor by pious activities, nor by severe penances can I be seen in this form in the material world.

Bhagavad-gītā 11.49

mā te vyathā mā ca vimūḍha-bhāvo

dṛṣṭvā rūpaḿ ghoram īdṛń mamedam

vyapeta-bhīḥ prīta-manāḥ punas tvaḿ

tad eva me rūpam idaḿ prapaśya

mā — let it not be; te — unto you; vyathā — trouble; mā — let it not be; ca — also; vimūḍha-bhāvaḥ — bewilderment; dṛṣṭvā — by seeing; rūpam — form; ghoram — horrible; īdṛk — as it is; mama — My; idam — this; vyapeta-bhīḥ — free from all fear; prīta-manāḥ — pleased in mind; punaḥ — again; tvam — you; tat — that; eva — thus; me — My; rūpam — form; idam — this; prapaśya — just see.

You have been perturbed and bewildered by seeing this horrible feature of Mine. Now let it be finished. My devotee, be free again from all disturbances. With a peaceful mind you can now see the form you desire.

Bhagavad-gītā 11.50

sañjaya uvāca

ity arjunaḿ vāsudevas tathoktvā

svakaḿ rūpaḿ darśayām āsa bhūyaḥ

āśvāsayām āsa ca bhītam enaḿ

bhūtvā punaḥ saumya-vapur mahātmā

sañjayaḥ uvāca — Sañjaya said; iti — thus; arjunam — unto Arjuna; vāsudevaḥ — Kṛṣṇa; tathā — in that way; uktvā — speaking; svakam — His own; rūpam — form; darśayām āsa — showed; bhūyaḥ — again; āśvāsayām āsa — encouraged; ca — also; bhītam — fearful; enam — him; bhūtvā — becoming; punaḥ — again; saumya-vapuḥ — the beautiful form; mahā-ātmā — the great one.

Sañjaya said to Dhṛtarāṣṭra: The Supreme Personality of Godhead, Kṛṣṇa, having spoken thus to Arjuna, displayed His real four-armed form and at last showed His two-armed form, thus encouraging the fearful Arjuna.

Bhagavad-gītā 11.51

arjuna uvāca

dṛṣṭvedaḿ mānuṣaḿ rūpaḿ

tava saumyaḿ janārdana

idānīm asmi saḿvṛttaḥ

sa-cetāḥ prakṛtiḿ gataḥ

arjunaḥ uvāca — Arjuna said; dṛṣṭvā — seeing; idam — this; mānuṣam — human; rūpam — form; tava — Your; saumyam — very beautiful; janārdana — O chastiser of the enemies; idānīm — now; asmi — I am; saḿvṛttaḥ — settled; sa-cetāḥ — in my consciousness; prakṛtim — to my own nature; gataḥ — returned.

When Arjuna thus saw Kṛṣṇa in His original form, he said: O Janārdana, seeing this humanlike form, so very beautiful, I am now composed in mind, and I am restored to my original nature.

Bhagavad-gītā 11.52

śrī-bhagavān uvāca

su-durdarśam idaḿ rūpaḿ

dṛṣṭavān asi yan mama

devā apy asya rūpasya

nityaḿ darśana-kāńkṣiṇaḥ

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; su-durdarśam — very difficult to see; idam — this; rūpam — form; dṛṣṭavān asi — as you have seen; yat — which; mama — of Mine; devāḥ — the demigods; api — also; asya — this; rūpasya — form; nityam — eternally; darśana-kāńkṣiṇaḥ — aspiring to see.

The Supreme Personality of Godhead said: My dear Arjuna, this form of Mine you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form, which is so dear.

Bhagavad-gītā 11.53

nāhaḿ vedair na tapasā

na dānena na cejyayā

śakya evaḿ-vidho draṣṭuḿ

dṛṣṭavān asi māḿ yathā

na — never; aham — I; vedaiḥ — by study of the Vedas; na — never; tapasā — by serious penances; na — never; dānena — by charity; na — never; ca — also; ijyayā — by worship; śakyaḥ — it is possible; evam-vidhaḥ — like this; draṣṭum — to see; dṛṣṭavān — seeing; asi — you are; mām — Me; yathā — as.

The form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.

Bhagavad-gītā 11.54

bhaktyā tv ananyayā śakya

aham evaḿ-vidho 'rjuna

jñātuḿ draṣṭuḿ ca tattvena

praveṣṭuḿ ca parantapa

bhaktyā — by devotional service; tu — but; ananyayā — without being mixed with fruitive activities or speculative knowledge; śakyaḥ — possible; aham — I; evam-vidhaḥ — like this; arjuna — O Arjuna; jñātum — to know; draṣṭum — to see; ca — and; tattvena — in fact; praveṣṭum — to enter into; ca — also; parantapa — O mighty-armed one.

My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.

Bhagavad-gītā 11.55

mat-karma-kṛn mat-paramo

mad-bhaktaḥ sańga-varjitaḥ

nirvairaḥ sarva-bhūteṣu

yaḥ sa mām eti pāṇḍava

mat-karma-kṛt — engaged in doing My work; mat-paramaḥ — considering Me the Supreme; mat-bhaktaḥ — engaged in My devotional service; sańga-varjitaḥ — freed from the contamination of fruitive activities and mental speculation; nirvairaḥ — without an enemy; sarva-bhūteṣu — among all living entities; yaḥ — one who; saḥ — he; mām — unto Me; eti — comes; pāṇḍava — O son of Pāṇḍu.

My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being — he certainly comes to Me.

Chapter 12: Devotional Service

Bhagavad-gītā 12.1

arjuna uvāca

evaḿ satata-yuktā ye

bhaktās tvāḿ paryupāsate

ye cāpy akṣaram avyaktaḿ

teṣāḿ ke yoga-vittamāḥ

arjunaḥ uvāca — Arjuna said; evam — thus; satata — always; yuktāḥ — engaged; ye — those who; bhaktāḥ — devotees; tvām — You; paryupāsate — properly worship; ye — those who; ca — also; api — again; akṣaram — beyond the senses; avyaktam — the unmanifested; teṣām — of them; ke — who; yoga-vit-tamāḥ — the most perfect in knowledge of yoga.

Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?

Bhagavad-gītā 12.2

śrī-bhagavān uvāca

mayy āveśya mano ye māḿ

nitya-yuktā upāsate

śraddhayā parayopetās

te me yuktatamā matāḥ

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; mayi — upon Me; āveśya — fixing; manaḥ — the mind; ye — those who; mām — Me; nitya — always; yuktāḥ — engaged; upāsate — worship; śraddhayā — with faith; parayā — transcendental; upetāḥ — endowed; te — they; me — by Me; yukta-tamāḥ — most perfect in yoga; matāḥ — are considered.

The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.

Bhagavad-gītā 12.3-4

ye tv akṣaram anirdeśyam

avyaktaḿ paryupāsate

sarvatra-gam acintyaḿ ca

kūṭa-stham acalaḿ dhruvam

sanniyamyendriya-grāmaḿ

sarvatra sama-buddhayaḥ

te prāpnuvanti mām eva

sarva-bhūta-hite ratāḥ

ye — those who; tu — but; akṣaram — that which is beyond the perception of the senses; anirdeśyam — indefinite; avyaktam — unmanifested; paryupāsate — completely engage in worshiping; sarvatra-gam — all-pervading; acintyam — inconceivable; ca — also; kūṭa-stham — unchanging; acalam — immovable; dhruvam — fixed; sanniyamya — controlling; indriya-grāmam — all the senses; sarvatra — everywhere; sama-buddhayaḥ — equally disposed; te — they; prāpnuvanti — achieve; mām — Me; eva — certainly; sarva-bhūta-hite — for the welfare of all living entities; ratāḥ — engaged.

But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable — the impersonal conception of the Absolute Truth — by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.

Bhagavad-gītā 12.5

kleśo 'dhikataras teṣām

avyaktāsakta-cetasām

avyaktā hi gatir duḥkhaḿ

dehavadbhir avāpyate

kleśaḥ — trouble; adhika-taraḥ — very much; teṣām — of them; avyakta — to the unmanifested; āsakta — attached; cetasām — of those whose minds; avyaktā — toward the unmanifested; hi — certainly; gatiḥ — progress; duḥkham — with trouble; deha-vadbhiḥ — by the embodied; avāpyate — is achieved.

For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied.

Bhagavad-gītā 12.6-7

ye tu sarvāṇi karmāṇi

mayi sannyasya mat-parāḥ

ananyenaiva yogena

māḿ dhyāyanta upāsate

teṣām ahaḿ samuddhartā

mṛtyu-saḿsāra-sāgarāt

bhavāmi na cirāt pārtha

mayy āveśita-cetasām

ye — those who; tu — but; sarvāṇi — all; karmāṇi — activities; mayi — unto Me; sannyasya — giving up; mat-parāḥ — being attached to Me; ananyena — without division; eva — certainly; yogena — by practice of such bhakti-yoga; mām — upon Me; dhyāyantaḥ — meditating; upāsate — worship; teṣām — of them; aham — I; samuddhartā — the deliverer; mṛtyu — of death; saḿsāra — in material existence; sāgarāt — from the ocean; bhavāmi — I become; na — not; cirāt — after a long time; pārtha — O son of Pṛthā; mayi — upon Me; āveśita — fixed; cetasām — of those whose minds.

But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pṛthā — for them I am the swift deliverer from the ocean of birth and death.

Bhagavad-gītā 12.8

mayy eva mana ādhatsva

mayi buddhiḿ niveśaya

nivasiṣyasi mayy eva

ata ūrdhvaḿ na saḿśayaḥ

mayi — upon Me; eva — certainly; manaḥ — mind; ādhatsva — fix; mayi — upon Me; buddhim — intelligence; niveśaya — apply; nivasiṣyasi — you will live; mayi — in Me; eva — certainly; ataḥ ūrdhvam — thereafter; na — never; saḿśayaḥ — doubt.

Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.

Bhagavad-gītā 12.9

atha cittaḿ samādhātuḿ

na śaknoṣi mayi sthiram

abhyāsa-yogena tato

mām icchāptuḿ dhanañjaya

atha — if, therefore; cittam — mind; samādhātum — to fix; na — not; śaknoṣi — you are able; mayi — upon Me; sthiram — steadily; abhyāsa-yogena — by the practice of devotional service; tataḥ — then; mām — Me; icchā — desire; āptum — to get; dhanam-jaya — O winner of wealth, Arjuna.

My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me.

Bhagavad-gītā 12.10

abhyāse 'py asamartho 'si

mat-karma-paramo bhava

mad-artham api karmāṇi

kurvan siddhim avāpsyasi

abhyāse — in practice; api — even if; asamarthaḥ — unable; asi — you are; mat-karma — My work; paramaḥ — dedicated to; bhava — become; mat-artham — for My sake; api — even; karmāṇi — work; kurvan — performing; siddhim — perfection; avāpsyasi — you will achieve.

If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage.

Bhagavad-gītā 12.11

athaitad apy aśakto 'si

kartuḿ mad-yogam āśritaḥ

sarva-karma-phala-tyāgaḿ

tataḥ kuru yatātmavān

atha — even though; etat — this; api — also; aśaktaḥ — unable; asi — you are; kartum — to perform; mat — unto Me; yogam — in devotional service; āśritaḥ — taking refuge; sarva-karma — of all activities; phala — of the results; tyāgam — renunciation; tataḥ — then; kuru — do; yata-ātma-vān — self-situated.

If, however, you are unable to work in this consciousness of Me, then try to act giving up all results of your work and try to be self-situated.

Bhagavad-gītā 12.12

śreyo hi jñānam abhyāsāj

jñānād dhyānaḿ viśiṣyate

dhyānāt karma-phala-tyāgas

tyāgāc chāntir anantaram

śreyaḥ — better; hi — certainly; jñānam — knowledge; abhyāsāt — than practice; jñānāt — than knowledge; dhyānam — meditation; viśiṣyate — is considered better; dhyānāt — than meditation; karma-phala-tyāgaḥ — renunciation of the results of fruitive action; tyāgāt — by such renunciation; śāntiḥ — peace; anantaram — thereafter.

If you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation, and better than meditation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind.

Bhagavad-gītā 12.13-14

adveṣṭā sarva-bhūtānāḿ

maitraḥ karuṇa eva ca

nirmamo nirahańkāraḥ

sama-duḥkha-sukhaḥ kṣamī

santuṣṭaḥ satataḿ yogī

yatātmā dṛḍha-niścayaḥ

mayy arpita-mano-buddhir

yo mad-bhaktaḥ sa me priyaḥ

adveṣṭā — nonenvious; sarva-bhūtānām — toward all living entities; maitraḥ — friendly; karuṇaḥ — kindly; eva — certainly; ca — also; nirmamaḥ — with no sense of proprietorship; nirahańkāraḥ — without false ego; sama — equal; duḥkha — in distress; sukhaḥ — and happiness; kṣamī — forgiving; santuṣṭaḥ — satisfied; satatam — always; yogī — one engaged in devotion; yata-ātmā — self-controlled; dṛḍha-niścayaḥ — with determination; mayi — upon Me; arpita — engaged; manaḥ — mind; buddhiḥ — and intelligence; yaḥ — one who; mat-bhaktaḥ — My devotee; saḥ — he; me — to Me; priyaḥ — dear.

One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me — such a devotee of Mine is very dear to Me.

Bhagavad-gītā 12.15

yasmān nodvijate loko

lokān nodvijate ca yaḥ

harṣāmarṣa-bhayodvegair

mukto yaḥ sa ca me priyaḥ

yasmāt — from whom; na — never; udvijate — are agitated; lokaḥ — people; lokāt — from people; na — never; udvijate — is disturbed; ca — also; yaḥ — anyone who; harṣa — from happiness; amarṣa — distress; bhaya — fear; udvegaiḥ — and anxiety; muktaḥ — freed; yaḥ — who; saḥ — anyone; ca — also; me — to Me; priyaḥ — very dear.

He for whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me.

Bhagavad-gītā 12.16

anapekṣaḥ śucir dakṣa

udāsīno gata-vyathaḥ

sarvārambha-parityāgī

yo mad-bhaktaḥ sa me priyaḥ

anapekṣaḥ — neutral; śuciḥ — pure; dakṣaḥ — expert; udāsīnaḥ — free from care; gata-vyathaḥ — freed from all distress; sarva-ārambha — of all endeavors; parityāgī — renouncer; yaḥ — anyone who; mat-bhaktaḥ — My devotee; saḥ — he; me — to Me; priyaḥ — very dear.

My devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and not striving for some result, is very dear to Me.

Bhagavad-gītā 12.17

yo na hṛṣyati na dveṣṭi

na śocati na kāńkṣati

śubhāśubha-parityāgī

bhaktimān yaḥ sa me priyaḥ

yaḥ — one who; na — never; hṛṣyati — takes pleasure; na — never; dveṣṭi — grieves; na — never; śocati — laments; na — never; kāńkṣati — desires; śubha — of the auspicious; aśubha — and the inauspicious; parityāgī — renouncer; bhakti-mān — devotee; yaḥ — one who; saḥ — he is; me — to Me; priyaḥ — dear.

One who neither rejoices nor grieves, who neither laments nor desires, and who renounces both auspicious and inauspicious things — such a devotee is very dear to Me.

Bhagavad-gītā 12.18-19

samaḥ śatrau ca mitre ca

tathā mānāpamānayoḥ

śītoṣṇa-sukha-duḥkheṣu

samaḥ sańga-vivarjitaḥ

tulya-nindā-stutir maunī

santuṣṭo yena kenacit

aniketaḥ sthira-matir

bhaktimān me priyo naraḥ

samaḥ — equal; śatrau — to an enemy; ca — also; mitre — to a friend; ca — also; tathā — so; māna — in honor; apamānayoḥ — and dishonor; śīta — in cold; uṣṇa — heat; sukha — happiness; duḥkheṣu — and distress; samaḥ — equipoised; sańga-vivarjitaḥ — free from all association; tulya — equal; nindā — in defamation; stutiḥ — and repute; maunī — silent; santuṣṭaḥ — satisfied; yena kenacit — with anything; aniketaḥ — having no residence; sthira — fixed; matiḥ — determination; bhakti-mān — engaged in devotion; me — to Me; priyaḥ — dear; naraḥ — a man.

One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contaminating association, always silent and satisfied with anything, who doesn't care for any residence, who is fixed in knowledge and who is engaged in devotional service — such a person is very dear to Me.

Bhagavad-gītā 12.20

ye tu dharmāmṛtam idaḿ

yathoktaḿ paryupāsate

śraddadhānā mat-paramā

bhaktās te 'tīva me priyāḥ

ye — those who; tu — but; dharma — of religion; amṛtam — nectar; idam — this; yathā — as; uktam — said; paryupāsate — completely engage; śraddadhānāḥ — with faith; mat-paramāḥ — taking Me, the Supreme Lord, as everything; bhaktāḥ — devotees; te — they; atīva — very, very; me — to Me; priyāḥ — dear.

Those who follow this imperishable path of devotional service and who completely engage themselves with faith, making Me the supreme goal, are very, very dear to Me.

Chapter 13: Nature, the Enjoyer, and Consciousness

Bhagavad-gītā 13.1-2

arjuna uvāca

prakṛtiḿ puruṣaḿ caiva

kṣetraḿ kṣetra-jñam eva ca

etad veditum icchāmi

jñānaḿ jñeyaḿ ca keśava

śrī-bhagavān uvāca

idaḿ śarīraḿ kaunteya

kṣetram ity abhidhīyate

etad yo vetti taḿ prāhuḥ

kṣetra-jña iti tad-vidaḥ

arjunaḥ uvāca — Arjuna said; prakṛtim — nature; puruṣam — the enjoyer; ca — also; eva — certainly; kṣetram — the field; kṣetra-jñam — the knower of the field; eva — certainly; ca — also; etat — all this; veditum — to understand; icchāmi — I wish; jñānam — knowledge; jñeyam — the object of knowledge; ca — also; keśava — O Kṛṣṇa; śrī-bhagavān uvāca — the Personality of Godhead said; idam — this; śarīram — body; kaunteya — O son of Kuntī; kṣetram — the field; iti — thus; abhidhīyate — is called; etat — this; yaḥ — one who; vetti — knows; tam — he; prāhuḥ — is called; kṣetra-jñaḥ — the knower of the field; iti — thus; tat-vidaḥ — by those who know this.

Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti , puruṣa , and the field and the knower of the field, and of knowledge and the object of knowledge.

The Supreme Personality of Godhead said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field.

Bhagavad-gītā 13.3

kṣetra-jñaḿ cāpi māḿ viddhi

sarva-kṣetreṣu bhārata

kṣetra-kṣetrajñayor jñānaḿ

yat taj jñānaḿ mataḿ mama

kṣetra-jñam — the knower of the field; ca — also; api — certainly; mām — Me; viddhi — know; sarva — all; kṣetreṣu — in bodily fields; bhārata — O son of Bharata; kṣetra — the field of activities (the body); kṣetra-jñayoḥ — and the knower of the field; jñānam — knowledge of; yat — that which; tat — that; jñānam — knowledge; matam — opinion; mama — My.

O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion.

Bhagavad-gītā 13.4

tat kṣetraḿ yac ca yādṛk ca

yad-vikāri yataś ca yat

sa ca yo yat-prabhāvaś ca

tat samāsena me śṛṇu

tat — that; kṣetram — field of activities; yat — what; ca — also; yādṛk — as it is; ca — also; yat — having what; vikāri — changes; yataḥ — from which; ca — also; yat — what; saḥ — he; ca — also; yaḥ — who; yat — having what; prabhāvaḥ — influence; ca — also; tat — that; samāsena — in summary; me — from Me; śṛṇu — understand.

Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.

Bhagavad-gītā 13.5

ṛṣibhir bahudhā gītaḿ

chandobhir vividhaiḥ pṛthak

brahma-sūtra-padaiś caiva

hetumadbhir viniścitaiḥ

ṛṣibhiḥ — by the wise sages; bahudhā — in many ways; gītam — described; chandobhiḥ — by Vedic hymns; vividhaiḥ — various; pṛthak — variously; brahma-sūtra — of the Vedānta; padaiḥ — by the aphorisms; ca — also; eva — certainly; hetu-madbhiḥ — with cause and effect; viniścitaiḥ — certain.

That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedānta-sūtra with all reasoning as to cause and effect.

Bhagavad-gītā 13.6-7

mahā-bhūtāny ahańkāro

buddhir avyaktam eva ca

indriyāṇi daśaikaḿ ca

pañca cendriya-gocarāḥ

icchā dveṣaḥ sukhaḿ duḥkhaḿ

sańghātaś cetanā dhṛtiḥ

etat kṣetraḿ samāsena

sa-vikāram udāhṛtam

mahā-bhūtāni — the great elements; ahańkāraḥ — false ego; buddhiḥ — intelligence; avyaktam — the unmanifested; eva — certainly; ca — also; indriyāṇi — the senses; daśa-ekam — eleven; ca — also; pañca — five; ca — also; indriya-go-carāḥ — the objects of the senses; icchā — desire; dveṣaḥ — hatred; sukham — happiness; duḥkham — distress; sańghātaḥ — the aggregate; cetanā — living symptoms; dhṛtiḥ — conviction; etat — all this; kṣetram — the field of activities; samāsena — in summary; sa-vikāram — with interactions; udāhṛtam — exemplified.

The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions — all these are considered, in summary, to be the field of activities and its interactions.

Bhagavad-gītā 13.8-12

(8)

amānitvam adambhitvam

ahiḿsā kṣāntir ārjavam

ācāryopāsanaḿ śaucaḿ

sthairyam ātma-vinigrahaḥ

(9)

indriyārtheṣu vairāgyam

anahańkāra eva ca

janma-mṛtyu-jarā-vyādhi-

duḥkha-doṣānudarśanam

(10)

asaktir anabhiṣvańgaḥ

putra-dāra-gṛhādiṣu

nityaḿ ca sama-cittatvam

iṣṭāniṣṭopapattiṣu

(11)

mayi cānanya-yogena

bhaktir avyabhicāriṇī

vivikta-deśa-sevitvam

aratir jana-saḿsadi

(12)

adhyātma-jñāna-nityatvaḿ

tattva-jñānārtha-darśanam

etaj jñānam iti proktam

ajñānaḿ yad ato 'nyathā

amānitvam — humility; adambhitvam — pridelessness; ahiḿsā — nonviolence; kṣāntiḥ — tolerance; ārjavam — simplicity; ācārya-upāsanam — approaching a bona fide spiritual master; śaucam — cleanliness; sthairyam — steadfastness; ātma-vinigrahaḥ — self-control; indriya-artheṣu — in the matter of the senses; vairāgyam — renunciation; anahańkāraḥ — being without false egoism; eva — certainly; ca — also; janma — of birth; mṛtyu — death; jarā — old age; vyādhi — and disease; duḥkha — of the distress; doṣa — the fault; anudarśanam — observing; asaktiḥ — being without attachment; anabhiṣvańgaḥ — being without association; putra — for son; dāra — wife; gṛha-ādiṣu — home, etc.; nityam — constant; ca — also; sama-cittatvam — equilibrium; iṣṭa — the desirable; aniṣṭa — and undesirable; upapattiṣu — having obtained; mayi — unto Me; ca — also; ananya-yogena — by unalloyed devotional service; bhaktiḥ — devotion; avyabhicāriṇī — without any break; vivikta — to solitary; deśa — places; sevitvam — aspiring; aratiḥ — being without attachment; jana-saḿsadi — to people in general; adhyātma — pertaining to the self; jñāna — in knowledge; nityatvam — constancy; tattva-jñāna — of knowledge of the truth; artha — for the object; darśanam — philosophy; etat — all this; jñānam — knowledge; iti — thus; proktam — declared; ajñānam — ignorance; yat — that which; ataḥ — from this; anyathā — other.

Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth — all these I declare to be knowledge, and besides this whatever there may be is ignorance.

Bhagavad-gītā 13.13

jñeyaḿ yat tat pravakṣyāmi

yaj jñātvāmṛtam aśnute

anādi mat-paraḿ brahma

na sat tan nāsad ucyate

jñeyam — the knowable; yat — which; tat — that; pravakṣyāmi — I shall now explain; yat — which; jñātvā — knowing; amṛtam — nectar; aśnute — one tastes; anādi — beginningless; mat-param — subordinate to Me; brahma — spirit; na — neither; sat — cause; tat — that; na — nor; asat — effect; ucyate — is said to be.

I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.

Bhagavad-gītā 13.14

sarvataḥ pāṇi-pādaḿ tat

sarvato 'kṣi-śiro-mukham

sarvataḥ śrutimal loke

sarvam āvṛtya tiṣṭhati

sarvataḥ — everywhere; pāṇi — hands; pādam — legs; tat — that; sarvataḥ — everywhere; akṣi — eyes; śiraḥ — heads; mukham — faces; sarvataḥ — everywhere; śruti-mat — having ears; loke — in the world; sarvam — everything; āvṛtya — covering; tiṣṭhati — exists.

Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.

Bhagavad-gītā 13.15

sarvendriya-guṇābhāsaḿ

sarvendriya-vivarjitam

asaktaḿ sarva-bhṛc caiva

nirguṇaḿ guṇa-bhoktṛ ca

sarva — of all; indriya — senses; guṇa — of the qualities; ābhāsam — the original source; sarva — all; indriya — senses; vivarjitam — being without; asaktam — without attachment; sarva-bhṛt — the maintainer of everyone; ca — also; eva — certainly; nirguṇam — without material qualities; guṇa-bhoktṛ — master of the guṇas; ca — also.

The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature.

Bhagavad-gītā 13.16

bahir antaś ca bhūtānām

acaraḿ caram eva ca

sūkṣmatvāt tad avijñeyaḿ

dūra-sthaḿ cāntike ca tat

bahiḥ — outside; antaḥ — inside; ca — also; bhūtānām — of all living entities; acaram — not moving; caram — moving; eva — also; ca — and; sūkṣmatvāt — on account of being subtle; tat — that; avijñeyam — unknowable; dūra-stham — far away; ca — also; antike — near; ca — and; tat — that.

The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.

Bhagavad-gītā 13.17

avibhaktaḿ ca bhūteṣu

vibhaktam iva ca sthitam

bhūta-bhartṛ ca taj jñeyaḿ

grasiṣṇu prabhaviṣṇu ca

avibhaktam — without division; ca — also; bhūteṣu — in all living beings; vibhaktam — divided; iva — as if; ca — also; sthitam — situated; bhūta-bhartṛ — the maintainer of all living entities; ca — also; tat — that; jñeyam — to be understood; grasiṣṇu — devouring; prabhaviṣṇu — developing; ca — also.

Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.

Bhagavad-gītā 13.18

jyotiṣām api taj jyotis

tamasaḥ param ucyate

jñānaḿ jñeyaḿ jñāna-gamyaḿ

hṛdi sarvasya viṣṭhitam

jyotiṣām — in all luminous objects; api — also; tat — that; jyotiḥ — the source of light; tamasaḥ — the darkness; param — beyond; ucyate — is said; jñānam — knowledge; jñeyam — to be known; jñāna-gamyam — to be approached by knowledge; hṛdi — in the heart; sarvasya — of everyone; viṣṭhitam — situated.

He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.

Bhagavad-gītā 13.19

iti kṣetraḿ tathā jñānaḿ

jñeyaḿ coktaḿ samāsataḥ

mad-bhakta etad vijñāya

mad-bhāvāyopapadyate

iti — thus; kṣetram — the field of activities (the body); tathā — also; jñānam — knowledge; jñeyam — the knowable; ca — also; uktam — described; samāsataḥ — in summary; mat-bhaktaḥ — My devotee; etat — all this; vijñāya — after understanding; mat-bhāvāya — to My nature; upapadyate — attains.

Thus the field of activities , knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.

Bhagavad-gītā 13.20

prakṛtiḿ puruṣaḿ caiva

viddhy anādī ubhāv api

vikārāḿś ca guṇāḿś caiva

viddhi prakṛti-sambhavān

prakṛtim — material nature; puruṣam — the living entities; ca — also; eva — certainly; viddhi — you must know; anādī — without beginning; ubhau — both; api — also; vikārān — transformations; ca — also; guṇān — the three modes of nature; ca — also; eva — certainly; viddhi — know; prakṛti — material nature; sambhavān — produced of.

Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.

Bhagavad-gītā 13.21

kārya-kāraṇa-kartṛtve

hetuḥ prakṛtir ucyate

puruṣaḥ sukha-duḥkhānāḿ

bhoktṛtve hetur ucyate

kārya — of effect; kāraṇa — and cause; kartṛtve — in the matter of creation; hetuḥ — the instrument; prakṛtiḥ — material nature; ucyate — is said to be; puruṣaḥ — the living entity; sukha — of happiness; duḥkhānām — and distress; bhoktṛtve — in enjoyment; hetuḥ — the instrument; ucyate — is said to be.

Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.

Bhagavad-gītā 13.22

puruṣaḥ prakṛti-stho hi

bhuńkte prakṛti-jān guṇān

kāraṇaḿ guṇa-sańgo 'sya

sad-asad-yoni-janmasu

puruṣaḥ — the living entity; prakṛti-sthaḥ — being situated in the material energy; hi — certainly; bhuńkte — enjoys; prakṛti-jān — produced by the material nature; guṇān — the modes of nature; kāraṇam — the cause; guṇa-sańgaḥ — the association with the modes of nature; asya — of the living entity; sat-asat — in good and bad; yoni — species of life; janmasu — in births.

The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.

Bhagavad-gītā 13.23

upadraṣṭānumantā ca

bhartā bhoktā maheśvaraḥ

paramātmeti cāpy ukto

dehe 'smin puruṣaḥ paraḥ

upadraṣṭā — overseer; anumantā — permitter; ca — also; bhartā — master; bhoktā — supreme enjoyer; mahā-īśvaraḥ — the Supreme Lord; parama-ātmā — the Supersoul; iti — also; ca — and; api — indeed; uktaḥ — is said; dehe — in the body; asmin — this; puruṣaḥ — enjoyer; paraḥ — transcendental.

Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.

Bhagavad-gītā 13.24

ya evaḿ vetti puruṣaḿ

prakṛtiḿ ca guṇaiḥ saha

sarvathā vartamāno 'pi

na sa bhūyo 'bhijāyate

yaḥ — anyone who; evam — thus; vetti — understands; puruṣam — the living entity; prakṛtim — material nature; ca — and; guṇaiḥ — the modes of material nature; saha — with; sarvathā — in all ways; vartamānaḥ — being situated; api — in spite of; na — never; saḥ — he; bhūyaḥ — again; abhijāyate — takes his birth.

One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.

Bhagavad-gītā 13.25

dhyānenātmani paśyanti

kecid ātmānam ātmanā

anye sāńkhyena yogena

karma-yogena cāpare

dhyānena — by meditation; ātmani — within the self; paśyanti — see; kecit — some; ātmānam — the Supersoul; ātmanā — by the mind; anye — others; sāńkhyena — of philosophical discussion; yogena — by the yoga system; karma-yogena — by activities without fruitive desire; ca — also; apare — others.

Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.

Bhagavad-gītā 13.26

anye tv evam ajānantaḥ

śrutvānyebhya upāsate

te 'pi cātitaranty eva

mṛtyuḿ śruti-parāyaṇāḥ

anye — others; tu — but; evam — thus; ajānantaḥ — without spiritual knowledge; śrutvā — by hearing; anyebhyaḥ — from others; upāsate — begin to worship; te — they; api — also; ca — and; atitaranti — transcend; eva — certainly; mṛtyum — the path of death; śruti-parāyaṇāḥ — inclined to the process of hearing.

Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.

Bhagavad-gītā 13.27

yāvat sañjāyate kiñcit

sattvaḿ sthāvara-jańgamam

kṣetra-kṣetrajña-saḿyogāt

tad viddhi bharatarṣabha

yāvat — whatever; sañjāyate — comes into being; kiñcit — anything; sattvam — existence; sthāvara — not moving; jańgamam — moving; kṣetra — of the body; kṣetra-jña — and the knower of the body; saḿyogāt — by the union between; tat viddhi — you must know it; bharata-ṛṣabha — O chief of the Bhāratas.

O chief of the Bhāratas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field.

Bhagavad-gītā 13.28

samaḿ sarveṣu bhūteṣu

tiṣṭhantaḿ parameśvaram

vinaśyatsv avinaśyantaḿ

yaḥ paśyati sa paśyati

samam — equally; sarveṣu — in all; bhūteṣu — living entities; tiṣṭhan-tam — residing; parama-īśvaram — the Supersoul; vinaśyatsu — in the destructible; avinaśyantam — not destroyed; yaḥ — anyone who; paśyati — sees; saḥ — he; paśyati — actually sees.

One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul within the destructible body is ever destroyed, actually sees.

Bhagavad-gītā 13.29

samaḿ paśyan hi sarvatra

samavasthitam īśvaram

na hinasty ātmanātmānaḿ

tato yāti parāḿ gatim

samam — equally; paśyan — seeing; hi — certainly; sarvatra — everywhere; samavasthitam — equally situated; īśvaram — the Supersoul; na — does not; hinasti — degrade; ātmanā — by the mind; ātmānam — the soul; tataḥ — then; yāti — reaches; parām — the transcendental; gatim — destination.

One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination.

Bhagavad-gītā 13.30

prakṛtyaiva ca karmāṇi

kriyamāṇāni sarvaśaḥ

yaḥ paśyati tathātmānam

akartāraḿ sa paśyati

prakṛtyā — by material nature; eva — certainly; ca — also; karmāṇi — activities; kriyamāṇāni — being performed; sarvaśaḥ — in all respects; yaḥ — anyone who; paśyati — sees; tathā — also; ātmānam — himself; akartāram — the nondoer; saḥ — he; paśyati — sees perfectly.

One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.

Bhagavad-gītā 13.31

yadā bhūta-pṛthag-bhāvam

eka-stham anupaśyati

tata eva ca vistāraḿ

brahma sampadyate tadā

yadā — when; bhūta — of living entities; pṛthak-bhāvam — separated identities; eka-stham — situated in one; anupaśyati — one tries to see through authority; tataḥ eva — thereafter; ca — also; vistāram — the expansion; brahma — the Absolute; sampadyate — he attains; tadā — at that time.

When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception.

Bhagavad-gītā 13.32

anāditvān nirguṇatvāt

paramātmāyam avyayaḥ

śarīra-stho 'pi kaunteya

na karoti na lipyate

anāditvāt — due to eternity; nirguṇatvāt — due to being transcendental; parama — beyond material nature; ātmā — spirit; ayam — this; avyayaḥ — inexhaustible; śarīra-sthaḥ — dwelling in the body; api — though; kaunteya — O son of Kuntī; na karoti — never does anything; na lipyate — nor is he entangled.

Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.

Bhagavad-gītā 13.33

yathā sarva-gataḿ saukṣmyād

ākāśaḿ nopalipyate

sarvatrāvasthito dehe

tathātmā nopalipyate

yathā — as; sarva-gatam — all-pervading; saukṣmyāt — due to being subtle; ākāśam — the sky; na — never; upalipyate — mixes; sarvatra — everywhere; avasthitaḥ — situated; dehe — in the body; tathā — so; ātmā — the self; na — never; upalipyate — mixes.

The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman vision does not mix with the body, though situated in that body.

Bhagavad-gītā 13.34

yathā prakāśayaty ekaḥ

kṛtsnaḿ lokam imaḿ raviḥ

kṣetraḿ kṣetrī tathā kṛtsnaḿ

prakāśayati bhārata

yathā — as; prakāśayati — illuminates; ekaḥ — one; kṛtsnam — the whole; lokam — universe; imam — this; raviḥ — sun; kṣetram — this body; kṣetrī — the soul; tathā — similarly; kṛtsnam — all; prakāśayati — illuminates; bhārata — O son of Bharata.

O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.

Bhagavad-gītā 13.35

kṣetra-kṣetrajñayor evam

antaraḿ jñāna-cakṣuṣā

bhūta-prakṛti-mokṣaḿ ca

ye vidur yānti te param

kṣetra — of the body; kṣetra-jñayoḥ — of the proprietor of the body; evam — thus; antaram — the difference; jñāna-cakṣuṣā — by the vision of knowledge; bhūta — of the living entity; prakṛti — from material nature; mokṣam — the liberation; ca — also; ye — those who; viduḥ — know; yānti — approach; te — they; param — the Supreme.

Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.

Chapter 14: The Three Modes Of Material Nature

Bhagavad-gītā 14.1

śrī-bhagavān uvāca

paraḿ bhūyaḥ pravakṣyāmi

jñānānāḿ jñānam uttamam

yaj jñātvā munayaḥ sarve

parāḿ siddhim ito gatāḥ

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; param — transcendental; bhūyaḥ — again; pravakṣyāmi — I shall speak; jñānānām — of all knowledge; jñānam — knowledge; uttamam — the supreme; yat — which; jñātvā — knowing; munayaḥ — the sages; sarve — all; parām — transcendental; siddhim — perfection; itaḥ — from this world; gatāḥ — attained.

The Supreme Personality of Godhead said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.

Bhagavad-gītā 14.2

idaḿ jñānam upāśritya

mama sādharmyam āgatāḥ

sarge 'pi nopajāyante

pralaye na vyathanti ca

idam — this; jñānam — knowledge; upāśritya — taking shelter of; mama — My; sādharmyam — same nature; āgatāḥ — having attained; sarge api — even in the creation; na — never; upajāyante — are born; pralaye — in the annihilation; na — nor; vyathanti — are disturbed; ca — also.

By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution.

Bhagavad-gītā 14.3

mama yonir mahad brahma

tasmin garbhaḿ dadhāmy aham

sambhavaḥ sarva-bhūtānāḿ

tato bhavati bhārata

mama — My; yoniḥ — source of birth; mahat — the total material existence; brahma — supreme; tasmin — in that; garbham — pregnancy; dadhāmi — create; aham — I; sambhavaḥ — the possibility; sarva-bhūtānām — of all living entities; tataḥ — thereafter; bhavati — becomes; bhārata — O son of Bharata.

The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.

Bhagavad-gītā 14.4

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāḿ brahma mahad yonir

ahaḿ bīja-pradaḥ pitā

sarva-yoniṣu — in all species of life; kaunteya — O son of Kuntī; mūrtayaḥ — forms; sambhavanti — they appear; yāḥ — which; tāsām — of all of them; brahma — the supreme; mahat yoniḥ — source of birth in the material substance; aham — I; bīja-pradaḥ — the seed-giving; pitā — father.

It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.

Bhagavad-gītā 14.5

sattvaḿ rajas tama iti

guṇāḥ prakṛti-sambhavāḥ

nibadhnanti mahā-bāho

dehe dehinam avyayam

sattvam — the mode of goodness; rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; iti — thus; guṇāḥ — the qualities; prakṛti — material nature; sambhavāḥ — produced of; nibadhnanti — do condition; mahā-bāho — O mighty-armed one; dehe — in this body; dehinam — the living entity; avyayam — eternal.

Material nature consists of three modes — goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.

Bhagavad-gītā 14.6

tatra sattvaḿ nirmalatvāt

prakāśakam anāmayam

sukha-sańgena badhnāti

jñāna-sańgena cānagha

tatra — there; sattvam — the mode of goodness; nirmalatvāt — being purest in the material world; prakāśakam — illuminating; anāmayam — without any sinful reaction; sukha — with happiness; sańgena — by association; badhnāti — conditions; jñāna — with knowledge; sańgena — by association; ca — also; anagha — O sinless one.

O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.

Bhagavad-gītā 14.7

rajo rāgātmakaḿ viddhi

tṛṣṇā-sańga-samudbhavam

tan nibadhnāti kaunteya

karma-sańgena dehinam

rajaḥ — the mode of passion; rāga-ātmakam — born of desire or lust; viddhi — know; tṛṣṇā — with hankering; sańga — association; samudbhavam — produced of; tat — that; nibadhnāti — binds; kaunteya — O son of Kuntī; karma-sańgena — by association with fruitive activity; dehinam — the embodied.

The mode of passion is born of unlimited desires and longings, O son of Kuntī, and because of this the embodied living entity is bound to material fruitive actions.

Bhagavad-gītā 14.8

tamas tv ajñāna-jaḿ viddhi

mohanaḿ sarva-dehinām

pramādālasya-nidrābhis

tan nibadhnāti bhārata

tamaḥ — the mode of ignorance; tu — but; ajñāna-jam — produced of ignorance; viddhi — know; mohanam — the delusion; sarva-dehinām — of all embodied beings; pramāda — with madness; ālasya — indolence; nidrābhiḥ — and sleep; tat — that; nibadhnāti — binds; bhārata — O son of Bharata.

O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.

Bhagavad-gītā 14.9

sattvaḿ sukhe sañjayati

rajaḥ karmaṇi bhārata

jñānam āvṛtya tu tamaḥ

pramāde sañjayaty uta

sattvam — the mode of goodness; sukhe — in happiness; sañjayati — binds; rajaḥ — the mode of passion; karmaṇi — in fruitive activity; bhārata — O son of Bharata; jñānam — knowledge; āvṛtya — covering; tu — but; tamaḥ — the mode of ignorance; pramāde — in madness; sañjayati — binds; uta — it is said.

O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one's knowledge, binds one to madness.

Bhagavad-gītā 14.10

rajas tamaś cābhibhūya

sattvaḿ bhavati bhārata

rajaḥ sattvaḿ tamaś caiva

tamaḥ sattvaḿ rajas tathā

rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; ca — also; abhibhūya — surpassing; sattvam — the mode of goodness; bhavati — becomes prominent; bhārata — O son of Bharata; rajaḥ — the mode of passion; sattvam — the mode of goodness; tamaḥ — the mode of ignorance; ca — also; eva — like that; tamaḥ — the mode of ignorance; sattvam — the mode of goodness; rajaḥ — the mode of passion; tathā — thus.

Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.

Bhagavad-gītā 14.11

sarva-dvāreṣu dehe 'smin

prakāśa upajāyate

jñānaḿ yadā tadā vidyād

vivṛddhaḿ sattvam ity uta

sarva-dvāreṣu — in all the gates; dehe asmin — in this body; prakāśaḥ — the quality of illumination; upajāyate — develops; jñānam — knowledge; yadā — when; tadā — at that time; vidyāt — know; vivṛddham — increased; sattvam — the mode of goodness; iti uta — thus it is said.

The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

Bhagavad-gītā 14.12

lobhaḥ pravṛttir ārambhaḥ

karmaṇām aśamaḥ spṛhā

rajasy etāni jāyante

vivṛddhe bharatarṣabha

lobhaḥ — greed; pravṛttiḥ — activity; ārambhaḥ — endeavor; karmaṇām — in activities; aśamaḥ — uncontrollable; spṛhā — desire; rajasi — of the mode of passion; etāni — all these; jāyante — develop; vivṛddhe — when there is an excess; bharata-ṛṣabha — O chief of the descendants of Bharata.

O chief of the Bhāratas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop.

Bhagavad-gītā 14.13

aprakāśo 'pravṛttiś ca

pramādo moha eva ca

tamasy etāni jāyante

vivṛddhe kuru-nandana

aprakāśaḥ — darkness; apravṛttiḥ — inactivity; ca — and; pramādaḥ — madness; mohaḥ — illusion; eva — certainly; ca — also; tamasi — the mode of ignorance; etāni — these; jāyante — are manifested; vivṛddhe — when developed; kuru-nandana — O son of Kuru.

When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.

Bhagavad-gītā 14.14

yadā sattve pravṛddhe tu

pralayaḿ yāti deha-bhṛt

tadottama-vidāḿ lokān

amalān pratipadyate

yadā — when; sattve — the mode of goodness; pravṛddhe — developed; tu — but; pralayam — dissolution; yāti — goes; deha-bhṛt — the embodied; tadā — at that time; uttama-vidām — of the great sages; lokān — the planets; amalān — pure; pratipadyate — attains.

When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.

Bhagavad-gītā 14.15

rajasi pralayaḿ gatvā

karma-sańgiṣu jāyate

tathā pralīnas tamasi

mūḍha-yoniṣu jāyate

rajasi — in passion; pralayam — dissolution; gatvā — attaining; karma-sańgiṣu — in the association of those engaged in fruitive activities; jāyate — takes birth; tathā — similarly; pralīnaḥ — being dissolved; tamasi — in ignorance; mūḍha-yoniṣu — in animal species; jāyate — takes birth.

When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.

Bhagavad-gītā 14.16

karmaṇaḥ sukṛtasyāhuḥ

sāttvikaḿ nirmalaḿ phalam

rajasas tu phalaḿ duḥkham

ajñānaḿ tamasaḥ phalam

karmaṇaḥ — of work; su-kṛtasya — pious; āhuḥ — is said; sāttvikam — in the mode of goodness; nirmalam — purified; phalam — the result; rajasaḥ — of the mode of passion; tu — but; phalam — the result; duḥkham — misery; ajñānam — nonsense; tamasaḥ — of the mode of ignorance; phalam — the result.

The result of pious action is pure and is said to be in the mode of goodness. But action done in the mode of passion results in misery, and action performed in the mode of ignorance results in foolishness.

Bhagavad-gītā 14.17

sattvāt sañjāyate jñānaḿ

rajaso lobha eva ca

pramāda-mohau tamaso

bhavato 'jñānam eva ca

sattvāt — from the mode of goodness; sañjāyate — develops; jñānam — knowledge; rajasaḥ — from the mode of passion; lobhaḥ — greed; eva — certainly; ca — also; pramāda — madness; mohau — and illusion; tamasaḥ — from the mode of ignorance; bhavataḥ — develop; ajñānam — nonsense; eva — certainly; ca — also.

From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion.

Bhagavad-gītā 14.18

ūrdhvaḿ gacchanti sattva-sthā

madhye tiṣṭhanti rājasāḥ

jaghanya-guṇa-vṛtti-sthā

adho gacchanti tāmasāḥ

ūrdhvam — upwards; gacchanti — go; sattva-sthāḥ — those situated in the mode of goodness; madhye — in the middle; tiṣṭhanti — dwell; rājasāḥ — those situated in the mode of passion; jaghanya — of abominable; guṇa — quality; vṛtti-sthāḥ — whose occupation; adhaḥ — down; gacchanti — go; tāmasāḥ — persons in the mode of ignorance.

Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the abominable mode of ignorance go down to the hellish worlds.

Bhagavad-gītā 14.19

nānyaḿ guṇebhyaḥ kartāraḿ

yadā draṣṭānupaśyati

guṇebhyaś ca paraḿ vetti

mad-bhāvaḿ so 'dhigacchati

na — no; anyam — other; guṇebhyaḥ — than the qualities; kartāram — performer; yadā — when; draṣṭā — a seer; anupaśyati — sees properly; guṇebhyaḥ — to the modes of nature; ca — and; param — transcendental; vetti — knows; mat-bhāvam — to My spiritual nature; saḥ — he; adhigacchati — is promoted.

When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.

Bhagavad-gītā 14.20

guṇān etān atītya trīn

dehī deha-samudbhavān

janma-mṛtyu-jarā-duḥkhair

vimukto 'mṛtam aśnute

guṇān — qualities; etān — all these; atītya — transcending; trīn — three; dehī — the embodied; deha — the body; samudbhavān — produced of; janma — of birth; mṛtyu — death; jarā — and old age; duḥkhaiḥ — the distresses; vimuktaḥ — being freed from; amṛtam — nectar; aśnute — he enjoys.

When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

Bhagavad-gītā 14.21

arjuna uvāca

kair lińgais trīn guṇān etān

atīto bhavati prabho

kim ācāraḥ kathaḿ caitāḿs

trīn guṇān ativartate

arjunaḥ uvāca — Arjuna said; kaiḥ — by which; lińgaiḥ — symptoms; trīn — three; guṇān — qualities; etān — all these; atītaḥ — having transcended; bhavati — is; prabho — O my Lord; kim — what; ācāraḥ — behavior; katham — how; ca — also; etān — these; trīn — three; guṇān — qualities; ativartate — transcends.

Arjuna inquired: O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature?

Bhagavad-gītā 14.22-25

śrī-bhagavān uvāca

prakāśaḿ ca pravṛttiḿ ca

moham eva ca pāṇḍava

na dveṣṭi sampravṛttāni

na nivṛttāni kāńkṣati

udāsīna-vad āsīno

guṇair yo na vicālyate

guṇā vartanta ity evaḿ

yo 'vatiṣṭhati neńgate

sama-duḥkha-sukhaḥ sva-sthaḥ

sama-loṣṭāśma-kāñcanaḥ

tulya-priyāpriyo dhīras

tulya-nindātma-saḿstutiḥ

mānāpamānayos tulyas

tulyo mitrāri-pakṣayoḥ

sarvārambha-parityāgī

guṇātītaḥ sa ucyate

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; prakāśam — illumination; ca — and; pravṛttim — attachment; ca — and; moham — illusion; eva ca — also; pāṇḍava — O son of Pāṇḍu; na dveṣṭi — does not hate; sampravṛttāni — although developed; na nivṛttāni — nor stopping development; kāńkṣati — desires; udāsīna-vat — as if neutral; āsīnaḥ — situated; guṇaiḥ — by the qualities; yaḥ — one who; na — never; vicālyate — is agitated; guṇāḥ — the qualities; vartante — are acting; iti evam — knowing thus; yaḥ — one who; avatiṣṭhati — remains; na — never; ińgate — flickers; sama — equal; duḥkha — in distress; sukhaḥ — and happiness; sva-sthaḥ — being situated in himself; sama — equally; loṣṭa — a lump of earth; aśma — stone; kāñcanaḥ — gold; tulya — equally disposed; priya — to the dear; apriyaḥ — and the undesirable; dhīraḥ — steady; tulya — equal; nindā — in defamation; ātma-saḿstutiḥ — and praise of himself; māna — in honor; apamānayoḥ — and dishonor; tulyaḥ — equal; tulyaḥ — equal; mitra — of friends; ari — and enemies; pakṣayoḥ — to the parties; sarva — of all; ārambha — endeavors; parityāgī — renouncer; guṇa-atītaḥ — transcendental to the material modes of nature; saḥ — he; ucyate — is said to be.

The Supreme Personality of Godhead said: O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities — such a person is said to have transcended the modes of nature.

Bhagavad-gītā 14.26

māḿ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

mām — unto Me; ca — also; yaḥ — a person who; avyabhicāreṇa — without fail; bhakti-yogena — by devotional service; sevate — renders service; saḥ — he; guṇān — the modes of material nature; samatītya — transcending; etān — all these; brahma-bhūyāya — elevated to the Brahman platform; kalpate — becomes.

One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.

Bhagavad-gītā 14.27

brahmaṇo hi pratiṣṭhāham

amṛtasyāvyayasya ca

śāśvatasya ca dharmasya

sukhasyaikāntikasya ca

brahmaṇaḥ — of the impersonal brahmajyoti; hi — certainly; pratiṣṭhā — the rest; aham — I am; amṛtasya — of the immortal; avyayasya — of the imperishable; ca — also; śāśvatasya — of the eternal; ca — and; dharmasya — of the constitutional position; sukhasya — of happiness; aikāntikasya — ultimate; ca — also.

And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.

Chapter 15: The Yoga of the Supreme Person

Bhagavad-gītā 15.1

śrī-bhagavān uvāca

ūrdhva-mūlam adhaḥ-śākham

aśvatthaḿ prāhur avyayam

chandāḿsi yasya parṇāni

yas taḿ veda sa veda-vit

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; ūrdhva-mūlam — with roots above; adhaḥ — downwards; śākham — branches; aśvattham — a banyan tree; prāhuḥ — is said; avyayam — eternal; chandāḿsi — the Vedic hymns; yasya — of which; parṇāni — the leaves; yaḥ — anyone who; tam — that; veda — knows; saḥ — he; veda-vit — the knower of the Vedas.

The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

Bhagavad-gītā 15.2

adhaś cordhvaḿ prasṛtās tasya śākhā

guṇa-pravṛddhā viṣaya-pravālāḥ

adhaś ca mūlāny anusantatāni

karmānubandhīni manuṣya-loke

adhaḥ — downward; ca — and; ūrdhvam — upward; prasṛtāḥ — extended; tasya — its; śākhāḥ — branches; guṇa — by the modes of material nature; pravṛddhāḥ — developed; viṣaya — sense objects; pravālāḥ — twigs; adhaḥ — downward; ca — and; mūlāni — roots; anusantatāni — extended; karma — to work; anubandhīni — bound; manuṣya-loke — in the world of human society.

The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.

Bhagavad-gītā 15.3-4

na rūpam asyeha tathopalabhyate

nānto na cādir na ca sampratiṣṭhā

aśvattham enaḿ su-virūḍha-mūlam

asańga-śastreṇa dṛḍhena chittvā

tataḥ padaḿ tat parimārgitavyaḿ

yasmin gatā na nivartanti bhūyaḥ

tam eva cādyaḿ puruṣaḿ prapadye

yataḥ pravṛttiḥ prasṛtā purāṇī

na — not; rūpam — the form; asya — of this tree; iha — in this world; tathā — also; upalabhyate — can be perceived; na — never; antaḥ — end; na — never; ca — also; ādiḥ — beginning; na — never; ca — also; sampratiṣṭhā — the foundation; aśvattham — banyan tree; enam — this; su-virūḍha — strongly; mūlam — rooted; asańga-śastreṇa — by the weapon of detachment; dṛḍhena — strong; chittvā — cutting; tataḥ — thereafter; padam — situation; tat — that; parimārgitavyam — has to be searched out; yasmin — where; gatāḥ — going; na — never; nivartanti — they come back; bhūyaḥ — again; tam — to Him; eva — certainly; ca — also; ādyam — original; puruṣam — the Personality of Godhead; prapadye — surrender; yataḥ — from whom; pravṛttiḥ — the beginning; prasṛtā — extended; purāṇi — very old.

The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.

Bhagavad-gītā 15.5

nirmāna-mohā jita-sańga-doṣā

adhyātma-nityā vinivṛtta-kāmāḥ

dvandvair vimuktāḥ sukha-duḥkha-saḿjñair

gacchanty amūḍhāḥ padam avyayaḿ tat

niḥ — without; māna — false prestige; mohāḥ — and illusion; jita — having conquered; sańga — of association; doṣāḥ — the faults; adhyātma — in spiritual knowledge; nityāḥ — in eternity; vinivṛtta — disassociated; kāmāḥ — from lust; dvandvaiḥ — from the dualities; vimuktāḥ — liberated; sukha-duḥkha — happiness and distress; saḿjñaiḥ — named; gacchanti — attain; amūḍhāḥ — unbewildered; padam — situation; avyayam — eternal; tat — that.

Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom.

Bhagavad-gītā 15.6

na tad bhāsayate sūryo

na śaśāńko na pāvakaḥ

yad gatvā na nivartante

tad dhāma paramaḿ mama

na — not; tat — that; bhāsayate — illuminates; sūryaḥ — the sun; na — nor; śaśāńkaḥ — the moon; na — nor; pāvakaḥ — fire, electricity; yat — where; gatvā — going; na — never; nivartante — they come back; tat dhāma — that abode; paramam — supreme; mama — My.

That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.

Bhagavad-gītā 15.7

mamaivāḿśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ-ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati

mama — My; eva — certainly; aḿśaḥ — fragmental particle; jīva-loke — in the world of conditional life; jīva-bhūtaḥ — the conditioned living entity; sanātanaḥ — eternal; manaḥ — with the mind; ṣaṣṭhāni — the six; indriyāṇi — senses; prakṛti — in material nature; sthāni — situated; karṣati — is struggling hard.

The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.

Bhagavad-gītā 15.8

śarīraḿ yad avāpnoti

yac cāpy utkrāmatīśvaraḥ

gṛhītvaitāni saḿyāti

vāyur gandhān ivāśayāt

śarīram — the body; yat — as; avāpnoti — gets; yat — as; ca api — also; utkrāmati — gives up; īśvaraḥ — the lord of the body; gṛhītvā — taking; etāni — all these; saḿyāti — goes away; vāyuḥ — the air; gandhān — smells; iva — like; āśayāt — from their source.

The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another.

Bhagavad-gītā 15.9

śrotraḿ cakṣuḥ sparśanaḿ ca

rasanaḿ ghrāṇam eva ca

adhiṣṭhāya manaś cāyaḿ

viṣayān upasevate

śrotram — ears; cakṣuḥ — eyes; sparśanam — touch; ca — also; rasanam — tongue; ghrāṇam — smelling power; eva — also; ca — and; adhiṣṭhāya — being situated in; manaḥ — mind; ca — also; ayam — he; viṣayān — sense objects; upasevate — enjoys.

The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.

Bhagavad-gītā 15.10

utkrāmantaḿ sthitaḿ vāpi

bhuñjānaḿ vā guṇānvitam

vimūḍhā nānupaśyanti

paśyanti jñāna-cakṣuṣaḥ

utkrāmantam — quitting the body; sthitam — situated in the body; vā api — either; bhuñjānam — enjoying; vā — or; guṇa-anvitam — under the spell of the modes of material nature; vimūḍhāḥ — foolish persons; na — never; anupaśyanti — can see; paśyanti — can see; jñāna-cakṣuṣaḥ — those who have the eyes of knowledge.

The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.

Bhagavad-gītā 15.11

yatanto yoginaś cainaḿ

paśyanty ātmany avasthitam

yatanto 'py akṛtātmāno

nainaḿ paśyanty acetasaḥ

yatantaḥ — endeavoring; yoginaḥ — transcendentalists; ca — also; enam — this; paśyanti — can see; ātmani — in the self; avasthitam — situated; yatantaḥ — endeavoring; api — although; akṛta-ātmānaḥ — those without self-realization; na — do not; enam — this; paśyanti — see; acetasaḥ — having undeveloped minds.

The endeavoring transcendentalists, who are situated in self-realization, can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try to.

Bhagavad-gītā 15.12

yad āditya-gataḿ tejo

jagad bhāsayate 'khilam

yac candramasi yac cāgnau

tat tejo viddhi māmakam

yat — that which; āditya-gatam — in the sunshine; tejaḥ — splendor; jagat — the whole world; bhāsayate — illuminates; akhilam — entirely; yat — that which; candramasi — in the moon; yat — that which; ca — also; agnau — in fire; tat — that; tejaḥ — splendor; viddhi — understand; māmakam — from Me.

The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.

Bhagavad-gītā 15.13

gām āviśya ca bhūtāni

dhārayāmy aham ojasā

puṣṇāmi cauṣadhīḥ sarvāḥ

somo bhūtvā rasātmakaḥ

gām — the planets; āviśya — entering; ca — also; bhūtāni — the living entities; dhārayāmi — sustain; aham — I; ojasā — by My energy; puṣṇāmi — am nourishing; ca — and; auṣadhīḥ — vegetables; sarvāḥ — all; somaḥ — the moon; bhūtvā — becoming; rasa-ātmakaḥ — supplying the juice.

I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.

Bhagavad-gītā 15.14

ahaḿ vaiśvānaro bhūtvā

prāṇināḿ deham āśritaḥ

prāṇāpāna-samāyuktaḥ

pacāmy annaḿ catur-vidham

aham — I; vaiśvānaraḥ — My plenary portion as the digesting fire; bhūtvā — becoming; prāṇinām — of all living entities; deham — in the bodies; āśritaḥ — situated; prāṇa — the outgoing air; apāna — the down-going air; samāyuktaḥ — keeping in balance; pacāmi — I digest; annam — foodstuff; catuḥ-vidham — the four kinds.

I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff.

Bhagavad-gītā 15.15

sarvasya cāhaḿ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaḿ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham

sarvasya — of all living beings; ca — and; aham — I; hṛdi — in the heart; sanniviṣṭaḥ — situated; mattaḥ — from Me; smṛtiḥ — remembrance; jñānam — knowledge; apohanam — forgetfulness; ca — and; vedaiḥ — by the Vedas; ca — also; sarvaiḥ — all; aham — I am; eva — certainly; vedyaḥ — knowable; vedānta-kṛt — the compiler of the Vedānta; veda-vit — the knower of the Vedas; eva — certainly; ca — and; aham — I.

I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas.

Bhagavad-gītā 15.16

dvāv imau puruṣau loke

kṣaraś cākṣara eva ca

kṣaraḥ sarvāṇi bhūtāni

kūṭa-stho 'kṣara ucyate

dvau — two; imau — these; puruṣau — living entities; loke — in the world; kṣaraḥ — fallible; ca — and; akṣaraḥ — infallible; eva — certainly; ca — and; kṣaraḥ — fallible; sarvāṇi — all; bhūtāni — living entities; kūṭa-sthaḥ — in oneness; akṣaraḥ — infallible; ucyate — is said.

There are two classes of beings, the fallible and the infallible. In the material world every living entity is fallible, and in the spiritual world every living entity is called infallible.

Bhagavad-gītā 15.17

uttamaḥ puruṣas tv anyaḥ

paramātmety udāhṛtaḥ

yo loka-trayam āviśya

bibharty avyaya īśvaraḥ

uttamaḥ — the best; puruṣaḥ — personality; tu — but; anyaḥ — another; parama — the supreme; ātmā — self; iti — thus; udāhṛtaḥ — is said; yaḥ — who; loka — of the universe; trayam — the three divisions; āviśya — entering; bibharti — is maintaining; avyayaḥ — inexhaustible; īśvaraḥ — the Lord.

Besides these two, there is the greatest living personality, the Supreme Soul, the imperishable Lord Himself, who has entered the three worlds and is maintaining them.

Bhagavad-gītā 15.18

yasmāt kṣaram atīto 'ham

akṣarād api cottamaḥ

ato 'smi loke vede ca

prathitaḥ puruṣottamaḥ

yasmāt — because; kṣaram — to the fallible; atītaḥ — transcendental; aham — I am; akṣarāt — beyond the infallible; api — also; ca — and; uttamaḥ — the best; ataḥ — therefore; asmi — I am; loke — in the world; vede — in the Vedic literature; ca — and; prathitaḥ — celebrated; puruṣa-uttamaḥ — as the Supreme Personality.

Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.

Bhagavad-gītā 15.19

yo mām evam asammūḍho

jānāti puruṣottamam

sa sarva-vid bhajati māḿ

sarva-bhāvena bhārata

yaḥ — anyone who; mām — Me; evam — thus; asammūḍhaḥ — without a doubt; jānāti — knows; puruṣa-uttamam — the Supreme Personality of Godhead; saḥ — he; sarva-vit — the knower of everything; bhajati — renders devotional service; mām — unto Me; sarva-bhāvena — in all respects; bhārata — O son of Bharata.

Whoever knows Me as the Supreme Personality of Godhead, without doubting, is the knower of everything. He therefore engages himself in full devotional service to Me, O son of Bharata.

Bhagavad-gītā 15.20

iti guhyatamaḿ śāstram

idam uktaḿ mayānagha

etad buddhvā buddhimān syāt

kṛta-kṛtyaś ca bhārata

iti — thus; guhya-tamam — the most confidential; śāstram — revealed scripture; idam — this; uktam — disclosed; mayā — by Me; anagha — O sinless one; etat — this; buddhvā — understanding; buddhi-mān — intelligent; syāt — one becomes; kṛta-kṛtyaḥ — the most perfect in his endeavors; ca — and; bhārata — O son of Bharata.

This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.

Chapter 16: The Divine And Demoniac Natures

Bhagavad-gītā 16.1-3

śrī-bhagavān uvāca

abhayaḿ sattva-saḿśuddhir

jñāna-yoga-vyavasthitiḥ

dānaḿ damaś ca yajñaś ca

svādhyāyas tapa ārjavam

ahiḿsā satyam akrodhas

tyāgaḥ śāntir apaiśunam

dayā bhūteṣv aloluptvaḿ

mārdavaḿ hrīr acāpalam

tejaḥ kṣamā dhṛtiḥ śaucam

adroho nāti-mānitā

bhavanti sampadaḿ daivīm

abhijātasya bhārata

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; abhayam — fearlessness; sattva-saḿśuddhiḥ — purification of one's existence; jñāna — in knowledge; yoga — of linking up; vyavasthitiḥ — the situation; dānam — charity; damaḥ — controlling the mind; ca — and; yajñaḥ — performance of sacrifice; ca — and; svādhyāyaḥ — study of Vedic literature; tapaḥ — austerity; ārjavam — simplicity; ahiḿsā — nonviolence; satyam — truthfulness; akrodhaḥ — freedom from anger; tyāgaḥ — renunciation; śāntiḥ — tranquillity; apaiśunam — aversion to fault-finding; dayā — mercy; bhūteṣu — towards all living entities; aloluptvam — freedom from greed; mārdavam — gentleness; hrīḥ — modesty; acāpalam — determination; tejaḥ — vigor; kṣamā — forgiveness; dhṛtiḥ — fortitude; śaucam — cleanliness; adrohaḥ — freedom from envy; na — not; ati-mānitā — expectation of honor; bhavanti — are; sampadam — the qualities; daivīm — the transcendental nature; abhijātasya — of one who is born of; bhārata — O son of Bharata.

The Supreme Personality of Godhead said: Fearlessness; purification of one's existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor — these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.

Bhagavad-gītā 16.4

dambho darpo 'bhimānaś ca

krodhaḥ pāruṣyam eva ca

ajñānaḿ cābhijātasya

pārtha sampadam āsurīm

dambhaḥ — pride; darpaḥ — arrogance; abhimānaḥ — conceit; ca — and; krodhaḥ — anger; pāruṣyam — harshness; eva — certainly; ca — and; ajñānam — ignorance; ca — and; abhijātasya — of one who is born of; pārtha — O son of Pṛthā; sampadam — the qualities; āsurīm — the demoniac nature.

Pride, arrogance, conceit, anger, harshness and ignorance — these qualities belong to those of demoniac nature, O son of Pṛthā.

Bhagavad-gītā 16.5

daivī sampad vimokṣāya

nibandhāyāsurī matā

mā śucaḥ sampadaḿ daivīm

abhijāto 'si pāṇḍava

daivī — transcendental; sampat — assets; vimokṣāya — meant for liberation; nibandhāya — for bondage; āsurī — demoniac qualities; matā — are considered; mā — do not; śucaḥ — worry; sampadam — assets; daivīm — transcendental; abhijātaḥ — born of; asi — you are; pāṇḍava — O son of Pāṇḍu.

The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pāṇḍu, for you are born with the divine qualities.

Bhagavad-gītā 16.6

dvau bhūta-sargau loke 'smin

daiva āsura eva ca

daivo vistaraśaḥ prokta

āsuraḿ pārtha me śṛṇu

dvau — two; bhūta-sargau — created living beings; loke — in the world; asmin — this; daivaḥ — godly; āsuraḥ — demoniac; eva — certainly; ca — and; daivaḥ — the divine; vistaraśaḥ — at great length; proktaḥ — said; āsuram — the demoniac; pārtha — O son of Pṛthā; me — from Me; śṛṇu — just hear.

O son of Pṛthā, in this world there are two kinds of created beings. One is called the divine and the other demoniac. I have already explained to you at length the divine qualities. Now hear from Me of the demoniac.

Bhagavad-gītā 16.7

pravṛttiḿ ca nivṛttiḿ ca

janā na vidur āsurāḥ

na śaucaḿ nāpi cācāro

na satyaḿ teṣu vidyate

pravṛttim — acting properly; ca — also; nivṛttim — not acting improperly; ca — and; janāḥ — persons; na — never; viduḥ — know; āsurāḥ — of demoniac quality; na — never; śaucam — cleanliness; na — nor; api — also; ca — and; ācāraḥ — behavior; na — never; satyam — truth; teṣu — in them; vidyate — there is.

Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them.

Bhagavad-gītā 16.8

asatyam apratiṣṭhaḿ te

jagad āhur anīśvaram

aparaspara-sambhūtaḿ

kim anyat kāma-haitukam

asatyam — unreal; apratiṣṭham — without foundation; te — they; jagat — the cosmic manifestation; āhuḥ — say; anīśvaram — with no controller; aparaspara — without cause; sambhūtam — arisen; kim anyat — there is no other cause; kāma-haitukam — it is due to lust only.

They say that this world is unreal, with no foundation, no God in control. They say it is produced of sex desire and has no cause other than lust.

Bhagavad-gītā 16.9

etāḿ dṛṣṭim avaṣṭabhya

naṣṭātmāno 'lpa-buddhayaḥ

prabhavanty ugra-karmāṇaḥ

kṣayāya jagato 'hitāḥ

etām — this; dṛṣṭim — vision; avaṣṭabhya — accepting; naṣṭa — having lost; ātmānaḥ — themselves; alpa-buddhayaḥ — the less intelligent; prabhavanti — flourish; ugra-karmāṇaḥ — engaged in painful activities; kṣayāya — for destruction; jagataḥ — of the world; ahitāḥ — unbeneficial.

Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world.

Bhagavad-gītā 16.10

kāmam āśritya duṣpūraḿ

dambha-māna-madānvitāḥ

mohād gṛhītvāsad-grāhān

pravartante 'śuci-vratāḥ

kāmam — lust; āśritya — taking shelter of; duṣpūram — insatiable; dambha — of pride; māna — and false prestige; mada-anvitāḥ — absorbed in the conceit; mohāt — by illusion; gṛhītvā — taking; asat — nonpermanent; grāhān — things; pravartante — they flourish; aśuci — to the unclean; vratāḥ — avowed.

Taking shelter of insatiable lust and absorbed in the conceit of pride and false prestige, the demoniac, thus illusioned, are always sworn to unclean work, attracted by the impermanent.

Bhagavad-gītā 16.11-12

cintām aparimeyāḿ ca

pralayāntām upāśritāḥ

kāmopabhoga-paramā

etāvad iti niścitāḥ

āśā-pāśa-śatair baddhāḥ

kāma-krodha-parāyaṇāḥ

īhante kāma-bhogārtham

anyāyenārtha-sañcayān

cintām — fears and anxieties; aparimeyām — immeasurable; ca — and; pralaya-antām — unto the point of death; upāśritāḥ — having taken shelter of; kāma-upabhoga — sense gratification; paramāḥ — the highest goal of life; etāvat — thus; iti — in this way; niścitāḥ — having ascertained; āśā-pāśa — entanglements in a network of hope; śataiḥ — by hundreds; baddhāḥ — being bound; kāma — of lust; krodha — and anger; parāyaṇāḥ — always situated in the mentality; īhante — they desire; kāma — lust; bhoga — sense enjoyment; artham — for the purpose of; anyāyena — illegally; artha — of wealth; sañcayān — accumulation.

They believe that to gratify the senses is the prime necessity of human civilization. Thus until the end of life their anxiety is immeasurable. Bound by a network of hundreds of thousands of desires and absorbed in lust and anger, they secure money by illegal means for sense gratification.

Bhagavad-gītā 16.13-15

idam adya mayā labdham

imaḿ prāpsye manoratham

idam astīdam api me

bhaviṣyati punar dhanam

asau mayā hataḥ śatrur

haniṣye cāparān api

īśvaro 'ham ahaḿ bhogī

siddho 'haḿ balavān sukhī

āḍhyo 'bhijanavān asmi

ko 'nyo 'sti sadṛśo mayā

yakṣye dāsyāmi modiṣya

ity ajñāna-vimohitāḥ

idam — this; adya — today; mayā — by me; labdham — gained; imam — this; prāpsye — I shall gain; manaḥ-ratham — according to my desires; idam — this; asti — there is; idam — this; api — also; me — mine; bhaviṣyati — it will increase in the future; punaḥ — again; dhanam — wealth; asau — that; mayā — by me; hataḥ — has been killed; śatruḥ — enemy; haniṣye — I shall kill; ca — also; aparān — others; api — certainly; īśvaraḥ — the lord; aham — I am; aham — I am; bhogī — the enjoyer; siddhaḥ — perfect; aham — I am; bala-vān — powerful; sukhī — happy; āḍhyaḥ — wealthy; abhijana-vān — surrounded by aristocratic relatives; asmi — I am; kaḥ — who; anyaḥ — other; asti — there is; sadṛśaḥ — like; mayā — me; yakṣye — I shall sacrifice; dāsyāmi — I shall give charity; modiṣye — I shall rejoice; iti — thus; ajñāna — by ignorance; vimohitāḥ — deluded.

The demoniac person thinks: "So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him, and my other enemies will also be killed. I am the lord of everything. I am the enjoyer. I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice." In this way, such persons are deluded by ignorance.

Bhagavad-gītā 16.16

aneka-citta-vibhrāntā

moha-jāla-samāvṛtāḥ

prasaktāḥ kāma-bhogeṣu

patanti narake 'śucau

aneka — numerous; citta — by anxieties; vibhrāntāḥ — perplexed; moha — of illusions; jāla — by a network; samāvṛtāḥ — surrounded; prasaktāḥ — attached; kāma-bhogeṣu — to sense gratification; patanti — they glide down; narake — into hell; aśucau — unclean.

Thus perplexed by various anxieties and bound by a network of illusions, they become too strongly attached to sense enjoyment and fall down into hell.

Bhagavad-gītā 16.17

ātma-sambhāvitāḥ stabdhā

dhana-māna-madānvitāḥ

yajante nāma-yajñais te

dambhenāvidhi-pūrvakam

ātma-sambhāvitāḥ — self-complacent; stabdhāḥ — impudent; dhana-māna — of wealth and false prestige; mada — in the delusion; anvitāḥ — absorbed; yajante — they perform sacrifice; nāma — in name only; yajñaiḥ — with sacrifices; te — they; dambhena — out of pride; avidhi-pūrvakam — without following any rules and regulations.

Self-complacent and always impudent, deluded by wealth and false prestige, they sometimes proudly perform sacrifices in name only, without following any rules or regulations.

Bhagavad-gītā 16.18

ahańkāraḿ balaḿ darpaḿ

kāmaḿ krodhaḿ ca saḿśritāḥ

mām ātma-para-deheṣu

pradviṣanto 'bhyasūyakāḥ

ahańkāram — false ego; balam — strength; darpam — pride; kāmam — lust; krodham — anger; ca — also; saḿśritāḥ — having taken shelter of; mām — Me; ātma — in their own; para — and in other; deheṣu — bodies; pradviṣantaḥ — blaspheming; abhyasūyakāḥ — envious.

Bewildered by false ego, strength, pride, lust and anger, the demons become envious of the Supreme Personality of Godhead, who is situated in their own bodies and in the bodies of others, and blaspheme against the real religion.

Bhagavad-gītā 16.19

tān ahaḿ dviṣataḥ krūrān

saḿsāreṣu narādhamān

kṣipāmy ajasram aśubhān

āsurīṣv eva yoniṣu

tān — those; aham — I; dviṣataḥ — envious; krūrān — mischievous; saḿsāreṣu — into the ocean of material existence; nara-adhamān — the lowest of mankind; kṣipāmi — I put; ajasram — forever; aśubhān — inauspicious; āsurīṣu — demoniac; eva — certainly; yoniṣu — into the wombs.

Those who are envious and mischievous, who are the lowest among men, I perpetually cast into the ocean of material existence, into various demoniac species of life.

Bhagavad-gītā 16.20

āsurīḿ yonim āpannā

mūḍhā janmani janmani

mām aprāpyaiva kaunteya

tato yānty adhamāḿ gatim

āsurīm — demoniac; yonim — species; āpannāḥ — gaining; mūḍhāḥ — the foolish; janmani janmani — in birth after birth; mām — Me; aprāpya — without achieving; eva — certainly; kaunteya — O son of Kuntī; tataḥ — thereafter; yānti — go; adhamām — condemned; gatim — destination.

Attaining repeated birth amongst the species of demoniac life, O son of Kuntī, such persons can never approach Me. Gradually they sink down to the most abominable type of existence.

Bhagavad-gītā 16.21

tri-vidhaḿ narakasyedaḿ

dvāraḿ nāśanam ātmanaḥ

kāmaḥ krodhas tathā lobhas

tasmād etat trayaḿ tyajet

tri-vidham — of three kinds; narakasya — of hell; idam — this; dvāram — gate; nāśanam — destructive; ātmanaḥ — of the self; kāmaḥ — lust; krodhaḥ — anger; tathā — as well as; lobhaḥ — greed; tasmāt — therefore; etat — these; trayam — three; tyajet — one must give up.

There are three gates leading to this hell — lust, anger and greed. Every sane man should give these up, for they lead to the degradation of the soul.

Bhagavad-gītā 16.22

etair vimuktaḥ kaunteya

tamo-dvārais tribhir naraḥ

ācaraty ātmanaḥ śreyas

tato yāti parāḿ gatim

etaiḥ — from these; vimuktaḥ — being liberated; kaunteya — O son of Kuntī; tamaḥ-dvāraiḥ — from the gates of ignorance; tribhiḥ — of three kinds; naraḥ — a person; ācarati — performs; ātmanaḥ — for the self; śreyaḥ — benediction; tataḥ — thereafter; yāti — he goes; parām — to the supreme; gatim — destination.

The man who has escaped these three gates of hell, O son of Kuntī, performs acts conducive to self-realization and thus gradually attains the supreme destination.

Bhagavad-gītā 16.23

yaḥ śāstra-vidhim utsṛjya

vartate kāma-kārataḥ

na sa siddhim avāpnoti

na sukhaḿ na parāḿ gatim

yaḥ — anyone who; śāstra-vidhim — the regulations of the scriptures; utsṛjya — giving up; vartate — remains; kāma-kārataḥ — acting whimsically in lust; na — never; saḥ — he; siddhim — perfection; avāpnoti — achieves; na — never; sukham — happiness; na — never; parām — the supreme; gatim — perfectional stage.

He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.

Bhagavad-gītā 16.24

tasmāc chāstraḿ pramāṇaḿ te

kāryākārya-vyavasthitau

jñātvā śāstra-vidhānoktaḿ

karma kartum ihārhasi

tasmāt — therefore; śāstram — the scriptures; pramāṇam — evidence; te — your; kārya — duty; akārya — and forbidden activities; vyavasthitau — in determining; jñātvā — knowing; śāstra — of scripture; vidhāna — the regulations; uktam — as declared; karma — work; kartum — do; iha — in this world; arhasi — you should.

One should therefore understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated.

Chapter 17: The Divisions of Faith

Bhagavad-gītā 17.1

arjuna uvāca

ye śāstra-vidhim utsṛjya

yajante śraddhayānvitāḥ

teṣāḿ niṣṭhā tu kā kṛṣṇa

sattvam āho rajas tamaḥ

arjunaḥ uvāca — Arjuna said; ye — those who; śāstra-vidhim — the regulations of scripture; utsṛjya — giving up; yajante — worship; śraddhayā — full faith; anvitāḥ — possessed of; teṣām — of them; niṣṭhā — the faith; tu — but; kā — what; kṛṣṇa — O Kṛṣṇa; sattvam — in goodness; āho — or else; rajaḥ — in passion; tamaḥ — in ignorance.

Arjuna inquired: O Kṛṣṇa, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?

Bhagavad-gītā 17.2

śrī-bhagavān uvāca

tri-vidhā bhavati śraddhā

dehināḿ sā svabhāva-jā

sāttvikī rājasī caiva

tāmasī ceti tāḿ śṛṇu

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; tri-vidhā — of three kinds; bhavati — becomes; śraddhā — the faith; dehinām — of the embodied; sā — that; sva-bhāva-jā — according to his mode of material nature; sāttvikī — in the mode of goodness; rājasī — in the mode of passion; ca — also; eva — certainly; tāmasī — in the mode of ignorance; ca — and; iti — thus; tām — that; śṛṇu — hear from Me.

The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one's faith can be of three kinds — in goodness, in passion or in ignorance. Now hear about this.

Bhagavad-gītā 17.3

sattvānurūpā sarvasya

śraddhā bhavati bhārata

śraddhā-mayo 'yaḿ puruṣo

yo yac-chraddhaḥ sa eva saḥ

sattva-anurūpā — according to the existence; sarvasya — of everyone; śraddhā — faith; bhavati — becomes; bhārata — O son of Bharata; śraddhā — faith; mayaḥ — full of; ayam — this; puruṣaḥ — living entity; yaḥ — who; yat — having which; śraddhaḥ — faith; saḥ — thus; eva — certainly; saḥ — he.

O son of Bharata, according to one's existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.

Bhagavad-gītā 17.4

yajante sāttvikā devān

yakṣa-rakṣāḿsi rājasāḥ

pretān bhūta-gaṇāḿś cānye

yajante tāmasā janāḥ

yajante — worship; sāttvikāḥ — those who are in the mode of goodness; devān — demigods; yakṣa-rakṣāḿsi — demons; rājasāḥ — those who are in the mode of passion; pretān — spirits of the dead; bhūta-gaṇān — ghosts; ca — and; anye — others; yajante — worship; tāmasāḥ — in the mode of ignorance; janāḥ — people.

Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.

Bhagavad-gītā 17.5-6

aśāstra-vihitaḿ ghoraḿ

tapyante ye tapo janāḥ

dambhāhańkāra-saḿyuktāḥ

kāma-rāga-balānvitāḥ

karṣayantaḥ śarīra-sthaḿ

bhūta-grāmam acetasaḥ

māḿ caivāntaḥ śarīra-sthaḿ

tān viddhy āsura-niścayān

aśāstra — not in the scriptures; vihitam — directed; ghoram — harmful to others; tapyante — undergo; ye — those who; tapaḥ — austerities; janāḥ — persons; dambha — with pride; ahańkāra — and egoism; saḿyuktāḥ — engaged; kāma — of lust; rāga — and attachment; bala — by the force; anvitāḥ — impelled; karṣayantaḥ — tormenting; śarīra-stham — situated within the body; bhūta-grāmam — the combination of material elements; acetasaḥ — having a misled mentality; mām — Me; ca — also; eva — certainly; antaḥ — within; śarīra-stham — situated in the body; tān — them; viddhi — understand; āsura-niścayān — demons.

Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons.

Bhagavad-gītā 17.7

āhāras tv api sarvasya

tri-vidho bhavati priyaḥ

yajñas tapas tathā dānaḿ

teṣāḿ bhedam imaḿ śṛṇu

āhāraḥ — eating; tu — certainly; api — also; sarvasya — of everyone; tri-vidhaḥ — of three kinds; bhavati — there is; priyaḥ — dear; yajñaḥ — sacrifice; tapaḥ — austerity; tathā — also; dānam — charity; teṣām — of them; bhedam — the differences; imam — this; śṛṇu — hear.

Even the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them.

Bhagavad-gītā 17.8

āyuḥ-sattva-balārogya-

sukha-prīti-vivardhanāḥ

rasyāḥ snigdhāḥ sthirā hṛdyā

āhārāḥ sāttvika-priyāḥ

āyuḥ — duration of life; sattva — existence; bala — strength; ārogya — health; sukha — happiness; prīti — and satisfaction; vivardhanāḥ — increasing; rasyāḥ — juicy; snigdhāḥ — fatty; sthirāḥ — enduring; hṛdyāḥ — pleasing to the heart; āhārāḥ — food; sāttvika — to one in goodness; priyāḥ — palatable.

Foods dear to those in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.

Bhagavad-gītā 17.9

kaṭv-amla-lavaṇāty-uṣṇa-

tīkṣṇa-rūkṣa-vidāhinaḥ

āhārā rājasasyeṣṭā

duḥkha-śokāmaya-pradāḥ

kaṭu — bitter; amla — sour; lavaṇa — salty; ati-uṣṇa — very hot; tīkṣṇa — pungent; rūkṣa — dry; vidāhinaḥ — burning; āhārāḥ — food; rājasasya — to one in the mode of passion; iṣṭāḥ — palatable; duḥkha — distress; śoka — misery; āmaya — disease; pradāḥ — causing.

Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease.

Bhagavad-gītā 17.10

yāta-yāmaḿ gata-rasaḿ

pūti paryuṣitaḿ ca yat

ucchiṣṭam api cāmedhyaḿ

bhojanaḿ tāmasa-priyam

yāta-yāmam — food cooked three hours before being eaten; gata-rasam — tasteless; pūti — bad-smelling; paryuṣitam — decomposed; ca — also; yat — that which; ucchiṣṭam — remnants of food eaten by others; api — also; ca — and; amedhyam — untouchable; bhojanam — eating; tāmasa — to one in the mode of darkness; priyam — dear.

Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness.

Bhagavad-gītā 17.11

aphalākāńkṣibhir yajño

vidhi-diṣṭo ya ijyate

yaṣṭavyam eveti manaḥ

samādhāya sa sāttvikaḥ

aphala-ākāńkṣibhiḥ — by those devoid of desire for result; yajñaḥ — sacrifice; vidhi-diṣṭaḥ — according to the direction of scripture; yaḥ — which; ijyate — is performed; yaṣṭavyam — must be performed; eva — certainly; iti — thus; manaḥ — mind; samādhāya — fixing; saḥ — it; sāttvikaḥ — in the mode of goodness.

Of sacrifices, the sacrifice performed according to the directions of scripture, as a matter of duty, by those who desire no reward, is of the nature of goodness.

Bhagavad-gītā 17.12

abhisandhāya tu phalaḿ

dambhārtham api caiva yat

ijyate bharata-śreṣṭha

taḿ yajñaḿ viddhi rājasam

abhisandhāya — desiring; tu — but; phalam — the result; dambha — pride; artham — for the sake of; api — also; ca — and; eva — certainly; yat — that which; ijyate — is performed; bharata-śreṣṭha — O chief of the Bhāratas; tam — that; yajñam — sacrifice; viddhi — know; rājasam — in the mode of passion.

But the sacrifice performed for some material benefit, or for the sake of pride, O chief of the Bhāratas, you should know to be in the mode of passion.

Bhagavad-gītā 17.13

vidhi-hīnam asṛṣṭānnaḿ

mantra-hīnam adakṣiṇam

śraddhā-virahitaḿ yajñaḿ

tāmasaḿ paricakṣate

vidhi-hīnam — without scriptural direction; asṛṣṭa-annam — without distribution of prasādam; mantra-hīnam — with no chanting of the Vedic hymns; adakṣiṇam — with no remunerations to the priests; śraddhā — faith; virahitam — without; yajñam — sacrifice; tāmasam — in the mode of ignorance; paricakṣate — is to be considered.

Any sacrifice performed without regard for the directions of scripture, without distribution of prasādam , without chanting of Vedic hymns and remunerations to the priests, and without faith is considered to be in the mode of ignorance.

Bhagavad-gītā 17.14

deva-dvija-guru-prājña-

pūjanaḿ śaucam ārjavam

brahmacaryam ahiḿsā ca

śārīraḿ tapa ucyate

deva — of the Supreme Lord; dvija — the brāhmaṇas; guru — the spiritual master; prājña — and worshipable personalities; pūjanam — worship; śaucam — cleanliness; ārjavam — simplicity; brahmacaryam — celibacy; ahiḿsā — nonviolence; ca — also; śārīram — pertaining to the body; tapaḥ — austerity; ucyate — is said to be.

Austerity of the body consists in worship of the Supreme Lord, the brāhmaṇas, the spiritual master, and superiors like the father and mother, and in cleanliness, simplicity, celibacy and nonviolence.

Bhagavad-gītā 17.15

anudvega-karaḿ vākyaḿ

satyaḿ priya-hitaḿ ca yat

svādhyāyābhyasanaḿ caiva

vāń-mayaḿ tapa ucyate

anudvega-karam — not agitating; vākyam — words; satyam — truthful; priya — dear; hitam — beneficial; ca — also; yat — which; svādhyāya — of Vedic study; abhyasanam — practice; ca — also; eva — certainly; vāk-mayam — of the voice; tapaḥ — austerity; ucyate — is said to be.

Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature.

Bhagavad-gītā 17.16

manaḥ-prasādaḥ saumyatvaḿ

maunam ātma-vinigrahaḥ

bhāva-saḿśuddhir ity etat

tapo mānasam ucyate

manaḥ-prasādaḥ — satisfaction of the mind; saumyatvam — being without duplicity towards others; maunam — gravity; ātma — of the self; vinigrahaḥ — control; bhāva — of one's nature; saḿśuddhiḥ — purification; iti — thus; etat — this; tapaḥ — austerity; mānasam — of the mind; ucyate — is said to be.

And satisfaction, simplicity, gravity, self-control and purification of one's existence are the austerities of the mind.

Bhagavad-gītā 17.17

śraddhayā parayā taptaḿ

tapas tat tri-vidhaḿ naraiḥ

aphalākāńkṣibhir yuktaiḥ

sāttvikaḿ paricakṣate

śraddhayā — with faith; parayā — transcendental; taptam — executed; tapaḥ — austerity; tat — that; tri-vidham — of three kinds; naraiḥ — by men; aphala-ākāńkṣibhiḥ — who are without desires for fruits; yuktaiḥ — engaged; sāttvikam — in the mode of goodness; paricakṣate — is called.

This threefold austerity, performed with transcendental faith by men not expecting material benefits but engaged only for the sake of the Supreme, is called austerity in goodness.

Bhagavad-gītā 17.18

satkāra-māna-pūjārthaḿ

tapo dambhena caiva yat

kriyate tad iha proktaḿ

rājasaḿ calam adhruvam

sat-kāra — respect; māna — honor; pūjā — and worship; artham — for the sake of; tapaḥ — austerity; dambhena — with pride; ca — also; eva — certainly; yat — which; kriyate — is performed; tat — that; iha — in this world; proktam — is said; rājasam — in the mode of passion; calam — flickering; adhruvam — temporary.

Penance performed out of pride and for the sake of gaining respect, honor and worship is said to be in the mode of passion. It is neither stable nor permanent.

Bhagavad-gītā 17.19

mūḍha-grāheṇātmano yat

pīḍayā kriyate tapaḥ

parasyotsādanārthaḿ vā

tat tāmasam udāhṛtam

mūḍha — foolish; grāheṇa — with endeavor; ātmanaḥ — of one's own self; yat — which; pīḍayā — by torture; kriyate — is performed; tapaḥ — penance; parasya — to others; utsādana-artham — for the sake of causing annihilation; vā — or; tat — that; tāmasam — in the mode of darkness; udāhṛtam — is said to be.

Penance performed out of foolishness, with self-torture or to destroy or injure others, is said to be in the mode of ignorance.

Bhagavad-gītā 17.20

dātavyam iti yad dānaḿ

dīyate 'nupakāriṇe

deśe kāle ca pātre ca

tad dānaḿ sāttvikaḿ smṛtam

dātavyam — worth giving; iti — thus; yat — that which; dānam — charity; dīyate — is given; anupakāriṇe — irrespective of return; deśe — in a proper place; kāle — at a proper time; ca — also; pātre — to a suitable person; ca — and; tat — that; dānam — charity; sāttvikam — in the mode of goodness; smṛtam — is considered.

Charity given out of duty, without expectation of return, at the proper time and place, and to a worthy person is considered to be in the mode of goodness.

Bhagavad-gītā 17.21

yat tu pratyupakārārthaḿ

phalam uddiśya vā punaḥ

dīyate ca parikliṣṭaḿ

tad dānaḿ rājasaḿ smṛtam

yat — that which; tu — but; prati-upakāra-artham — for the sake of getting some return; phalam — a result; uddiśya — desiring; vā — or; punaḥ — again; dīyate — is given; ca — also; parikliṣṭam — grudgingly; tat — that; dānam — charity; rājasam — in the mode of passion; smṛtam — is understood to be.

But charity performed with the expectation of some return, or with a desire for fruitive results, or in a grudging mood, is said to be charity in the mode of passion.

Bhagavad-gītā 17.22

adeśa-kāle yad dānam

apātrebhyaś ca dīyate

asat-kṛtam avajñātaḿ

tat tāmasam udāhṛtam

adeśa — at an unpurified place; kāle — and unpurified time; yat — that which; dānam — charity; upātrebhyaḥ — to unworthy persons; ca — also; dīyate — is given; asat-kṛtam — without respect; avajñātam — without proper attention; tat — that; tāmasam — in the mode of darkness; udāhṛtam — is said to be.

And charity performed at an impure place, at an improper time, to unworthy persons, or without proper attention and respect is said to be in the mode of ignorance.

Bhagavad-gītā 17.23

oḿ tat sad iti nirdeśo

brahmaṇas tri-vidhaḥ smṛtaḥ

brāhmaṇās tena vedāś ca

yajñāś ca vihitāḥ purā

oḿ — indication of the Supreme; tat — that; sat — eternal; iti — thus; nirdeśaḥ — indication; brahmaṇaḥ — of the Supreme; tri-vidhaḥ — threefold; smṛtaḥ — is considered; brāhmaṇāḥ — the brāhmaṇas; tena — with that; vedāḥ — the Vedic literature; ca — also; yajñāḥ — sacrifice; ca — also; vihitāḥ — used; purā — formerly.

From the beginning of creation, the three words oḿ tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brāhmaṇas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme.

Bhagavad-gītā 17.24

tasmād oḿ ity udāhṛtya

yajña-dāna-tapaḥ-kriyāḥ

pravartante vidhānoktāḥ

satataḿ brahma-vādinām

tasmāt — therefore; oḿ — beginning with oḿ; iti — thus; udāhṛtya — indicating; yajña — of sacrifice; dāna — charity; tapaḥ — and penance; kriyāḥ — performances; pravartante — begin; vidhāna-uktāḥ — according to scriptural regulation; satatam — always; brahma-vādinām — of the transcendentalists.

Therefore, transcendentalists undertaking performances of sacrifice, charity and penance in accordance with scriptural regulations begin always with oḿ, to attain the Supreme.

Bhagavad-gītā 17.25

tad ity anabhisandhāya

phalaḿ yajña-tapaḥ-kriyāḥ

dāna-kriyāś ca vividhāḥ

kriyante mokṣa-kāńkṣibhiḥ

tat — that; iti — thus; anabhisandhāya — without desiring; phalam — the fruitive result; yajña — of sacrifice; tapaḥ — and penance; kriyāḥ — activities; dāna — of charity; kriyāḥ — activities; ca — also; vividhāḥ — various; kriyante — are done; mokṣa-kāńkṣibhiḥ — by those who actually desire liberation.

Without desiring fruitive results, one should perform various kinds of sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from material entanglement.

Bhagavad-gītā 17.26-27

sad-bhāve sādhu-bhāve ca

sad ity etat prayujyate

praśaste karmaṇi tathā

sac-chabdaḥ pārtha yujyate

yajñe tapasi dāne ca

sthitiḥ sad iti cocyate

karma caiva tad-arthīyaḿ

sad ity evābhidhīyate

sat-bhāve — in the sense of the nature of the Supreme; sādhu-bhāve — in the sense of the nature of the devotee; ca — also; sat — the word sat; iti — thus; etat — this; prayujyate — is used; praśaste — in bona fide; karmaṇi — activities; tathā — also; sat-śabdaḥ — the sound sat; pārtha — O son of Pṛthā; yujyate — is used; yajñe — in sacrifice; tapasi — in penance; dāne — in charity; ca — also; sthitiḥ — the situation; sat — the Supreme; iti — thus; ca — and; ucyate — is pronounced; karma — work; ca — also; eva — certainly; tat — for that; arthīyam — meant; sat — the Supreme; iti — thus; eva — certainly; abhidhīyate — is indicated.

The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. The performer of such sacrifice is also called sat, as are all works of sacrifice, penance and charity which, true to the absolute nature, are performed to please the Supreme Person, O son of Pṛthā.

Bhagavad-gītā 17.28

aśraddhayā hutaḿ dattaḿ

tapas taptaḿ kṛtaḿ ca yat

asad ity ucyate pārtha

na ca tat pretya no iha

aśraddhayā — without faith; hutam — offered in sacrifice; dattam — given; tapaḥ — penance; taptam — executed; kṛtam — performed; ca — also; yat — that which; asat — false; iti — thus; ucyate — is said to be; pārtha — O son of Pṛthā; na — never; ca — also; tat — that; pretya — after death; na u — nor; iha — in this life.

Anything done as sacrifice, charity or penance without faith in the Supreme, O son of Pṛthā, is impermanent. It is called asat and is useless both in this life and the next.

Bhagavad-gītā 17.5-6

aśāstra-vihitaḿ ghoraḿ

tapyante ye tapo janāḥ

dambhāhańkāra-saḿyuktāḥ

kāma-rāga-balānvitāḥ

karṣayantaḥ śarīra-sthaḿ

bhūta-grāmam acetasaḥ

māḿ caivāntaḥ śarīra-sthaḿ

tān viddhy āsura-niścayān

aśāstra — not in the scriptures; vihitam — directed; ghoram — harmful to others; tapyante — undergo; ye — those who; tapaḥ — austerities; janāḥ — persons; dambha — with pride; ahańkāra — and egoism; saḿyuktāḥ — engaged; kāma — of lust; rāga — and attachment; bala — by the force; anvitāḥ — impelled; karṣayantaḥ — tormenting; śarīra-stham — situated within the body; bhūta-grāmam — the combination of material elements; acetasaḥ — having a misled mentality; mām — Me; ca — also; eva — certainly; antaḥ — within; śarīra-stham — situated in the body; tān — them; viddhi — understand; āsura-niścayān — demons.

Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons.

Chapter 18: Conclusion — The Perfection of Renunciation

Bhagavad-gītā 18.1

arjuna uvāca

sannyāsasya mahā-bāho

tattvam icchāmi veditum

tyāgasya ca hṛṣīkeśa

pṛthak keśī-niṣūdana

arjunaḥ uvāca — Arjuna said; sannyāsasya — of renunciation; mahā-bāho — O mighty-armed one; tattvam — the truth; icchāmi — I wish; veditum — to understand; tyāgasya — of renunciation; ca — also; hṛṣīkeśa — O master of the senses; pṛthak — differently; keśī-niṣūdana — O killer of the Keśī demon.

Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation and of the renounced order of life , O killer of the Keśī demon, master of the senses.

Bhagavad-gītā 18.2

śrī-bhagavān uvāca

kāmyānāḿ karmaṇāḿ nyāsaḿ

sannyāsaḿ kavayo viduḥ

sarva-karma-phala-tyāgaḿ

prāhus tyāgaḿ vicakṣaṇāḥ

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; kāmyānām — with desire; karmaṇām — of activities; nyāsam — renunciation; sannyāsam — the renounced order of life; kavayaḥ — the learned; viduḥ — know; sarva — of all; karma — activities; phala — of results; tyāgam — renunciation; prāhuḥ — call; tyāgam — renunciation; vicakṣaṇāḥ — the experienced.

The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life . And giving up the results of all activities is what the wise call renunciation .

Bhagavad-gītā 18.3

tyājyaḿ doṣa-vad ity eke

karma prāhur manīṣiṇaḥ

yajña-dāna-tapaḥ-karma

na tyājyam iti cāpare

tyājyam — must be given up; doṣa-vat — as an evil; iti — thus; eke — one group; karma — work; prāhuḥ — they say; manīṣiṇaḥ — great thinkers; yajña — of sacrifice; dāna — charity; tapaḥ — and penance; karma — works; na — never; tyājyam — are to be given up; iti — thus; ca — and; apare — others.

Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.

Bhagavad-gītā 18.4

niścayaḿ śṛṇu me tatra

tyāge bharata-sattama

tyāgo hi puruṣa-vyāghra

tri-vidhaḥ samprakīrtitaḥ

niścayam — certainty; śṛṇu — hear; me — from Me; tatra — therein; tyāge — in the matter of renunciation; bharata-sat-tama — O best of the Bhāratas; tyāgaḥ — renunciation; hi — certainly; puruṣa-vyāghra — O tiger among human beings; tri-vidhaḥ — of three kinds; samprakīrtitaḥ — is declared.

O best of the Bhāratas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.

Bhagavad-gītā 18.5

yajña-dāna-tapaḥ-karma

na tyājyaḿ kāryam eva tat

yajño dānaḿ tapaś caiva

pāvanāni manīṣiṇām

yajña — of sacrifice; dāna — charity; tapaḥ — and penance; karma — activity; na — never; tyājyam — to be given up; kāryam — must be done; eva — certainly; tat — that; yajñaḥ — sacrifice; dānam — charity; tapaḥ — penance; ca — also; eva — certainly; pāvanāni — purifying; manīṣiṇām — even for the great souls.

Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.

Bhagavad-gītā 18.6

etāny api tu karmāṇi

sańgaḿ tyaktvā phalāni ca

kartavyānīti me pārtha

niścitaḿ matam uttamam

etāni — all these; api — certainly; tu — but; karmāṇi — activities; sańgam — association; tyaktvā — renouncing; phalāni — results; ca — also; kartavyāni — should be done as duty; iti — thus; me — My; pārtha — O son of Pṛthā; niścitam — definite; matam — opinion; uttamam — the best.

All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pṛthā. That is My final opinion.

Bhagavad-gītā 18.7

niyatasya tu sannyāsaḥ

karmaṇo nopapadyate

mohāt tasya parityāgas

tāmasaḥ parikīrtitaḥ

niyatasya — prescribed; tu — but; sannyāsaḥ — renunciation; karmaṇaḥ — of activities; na — never; upapadyate — is deserved; mohāt — by illusion; tasya — of them; parityāgaḥ — renunciation; tāmasaḥ — in the mode of ignorance; parikīrtitaḥ — is declared.

Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.

Bhagavad-gītā 18.8

duḥkham ity eva yat karma

kāya-kleśa-bhayāt tyajet

sa kṛtvā rājasaḿ tyāgaḿ

naiva tyāga-phalaḿ labhet

duḥkham — unhappy; iti — thus; eva — certainly; yat — which; karma — work; kāya — for the body; kleśa — trouble; bhayāt — out of fear; tyajet — gives up; saḥ — he; kṛtvā — after doing; rājasam — in the mode of passion; tyāgam — renunciation; na — not; eva — certainly; tyāga — of renunciation; phalam — the results; labhet — gains.

Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.

Bhagavad-gītā 18.9

kāryam ity eva yat karma

niyataḿ kriyate 'rjuna

sańgaḿ tyaktvā phalaḿ caiva

sa tyāgaḥ sāttviko mataḥ

kāryam — it must be done; iti — thus; eva — indeed; yat — which; karma — work; niyatam — prescribed; kriyate — is performed; arjuna — O Arjuna; sańgam — association; tyaktvā — giving up; phalam — the result; ca — also; eva — certainly; saḥ — that; tyāgaḥ — renunciation; sāttvikaḥ — in the mode of goodness; mataḥ — in My opinion.

O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.

Bhagavad-gītā 18.10

na dveṣṭy akuśalaḿ karma

kuśale nānuṣajjate

tyāgī sattva-samāviṣṭo

medhāvī chinna-saḿśayaḥ

na — never; dveṣṭi — hates; akuśalam — inauspicious; karma — work; kuśale — in the auspicious; na — nor; anuṣajjate — becomes attached; tyāgī — the renouncer; sattva — in goodness; samāviṣṭaḥ — absorbed; medhāvī — intelligent; chinna — having cut off; saḿśayaḥ — all doubts.

The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.

Bhagavad-gītā 18.11

na hi deha-bhṛtā śakyaḿ

tyaktuḿ karmāṇy aśeṣataḥ

yas tu karma-phala-tyāgī

sa tyāgīty abhidhīyate

na — never; hi — certainly; deha-bhṛtā — by the embodied; śakyam — is possible; tyaktum — to be renounced; karmāṇi — activities; aśeṣataḥ — altogether; yaḥ — anyone who; tu — but; karma — of work; phala — of the result; tyāgī — the renouncer; saḥ — he; tyāgī — the renouncer; iti — thus; abhidhīyate — is said.

It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.

Bhagavad-gītā 18.12

aniṣṭam iṣṭaḿ miśraḿ ca

tri-vidhaḿ karmaṇaḥ phalam

bhavaty atyāgināḿ pretya

na tu sannyāsināḿ kvacit

aniṣṭam — leading to hell; iṣṭam — leading to heaven; miśram — mixed; ca — and; tri-vidham — of three kinds; karmaṇaḥ — of work; phalam — the result; bhavati — comes; atyāginām — for those who are not renounced; pretya — after death; na — not; tu — but; sannyāsinām — for the renounced order; kvacit — at any time.

For one who is not renounced, the threefold fruits of action — desirable, undesirable and mixed — accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.

Bhagavad-gītā 18.13

pañcaitāni mahā-bāho

kāraṇāni nibodha me

sāńkhye kṛtānte proktāni

siddhaye sarva-karmaṇām

pañca — five; etāni — these; mahā-bāho — O mighty-armed one; kāraṇāni — causes; nibodha — just understand; me — from Me; sāńkhye — in the Vedānta; kṛta-ante — in the conclusion; proktāni — said; siddhaye — for the perfection; sarva — of all; karmaṇām — activities.

O mighty-armed Arjuna, according to the Vedānta there are five causes for the accomplishment of all action. Now learn of these from Me.

Bhagavad-gītā 18.14

adhiṣṭhānaḿ tathā kartā

karaṇaḿ ca pṛthag-vidham

vividhāś ca pṛthak ceṣṭā

daivaḿ caivātra pañcamam

adhiṣṭhānam — the place; tathā — also; kartā — the worker; karaṇam — instruments; ca — and; pṛthak-vidham — of different kinds; vividhāḥ — various; ca — and; pṛthak — separate; ceṣṭāḥ — the endeavors; daivam — the Supreme; ca — also; eva — certainly; atra — here; pañcamam — the fifth.

The place of action , the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul — these are the five factors of action.

Bhagavad-gītā 18.15

śarīra-vāń-manobhir yat

karma prārabhate naraḥ

nyāyyaḿ vā viparītaḿ vā

pañcaite tasya hetavaḥ

śarīra — by the body; vāk — speech; manobhiḥ — and mind; yat — which; karma — work; prārabhate — begins; naraḥ — a person; nyāyyam — right; vā — or; viparītam — the opposite; vā — or; pañca — five; ete — all these; tasya — its; hetavaḥ — causes.

Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

Bhagavad-gītā 18.16

tatraivaḿ sati kartāram

ātmānaḿ kevalaḿ tu yaḥ

paśyaty akṛta-buddhitvān

na sa paśyati durmatiḥ

tatra — there; evam — thus; sati — being; kartāram — the worker; ātmānam — himself; kevalam — only; tu — but; yaḥ — anyone who; paśyati — sees; akṛta-buddhitvāt — due to unintelligence; na — never; saḥ — he; paśyati — sees; durmatiḥ — foolish.

Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.

Bhagavad-gītā 18.17

yasya nāhańkṛto bhāvo

buddhir yasya na lipyate

hatvāpi sa imān lokān

na hanti na nibadhyate

yasya — one whose; na — never; ahańkṛtaḥ — of false ego; bhāvaḥ — nature; buddhiḥ — intelligence; yasya — one whose; na — never; lipyate — is attached; hatvā — killing; api — even; saḥ — he; imān — this; lokān — world; na — never; hanti — kills; na — never; nibadhyate — becomes entangled.

One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.

Bhagavad-gītā 18.18

jñānaḿ jñeyaḿ parijñātā

tri-vidhā karma-codanā

karaṇaḿ karma karteti

tri-vidhaḥ karma-sańgrahaḥ

jñānam — knowledge; jñeyam — the objective of knowledge; parijñātā — the knower; tri-vidhā — of three kinds; karma — of work; codanā — the impetus; karaṇam — the senses; karma — the work; kartā — the doer; iti — thus; tri-vidhaḥ — of three kinds; karma — of work; sańgrahaḥ — the accumulation.

Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.

Bhagavad-gītā 18.19

jñānaḿ karma ca kartā ca

tridhaiva guṇa-bhedataḥ

procyate guṇa-sańkhyāne

yathāvac chṛṇu tāny api

jñānam — knowledge; karma — work; ca — also; kartā — worker; ca — also; tridhā — of three kinds; eva — certainly; guṇa-bhedataḥ — in terms of different modes of material nature; procyate — are said; guṇa-sańkhyāne — in terms of different modes; yathā-vat — as they are; śṛṇu — hear; tāni — all of them; api — also.

According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.

Bhagavad-gītā 18.20

sarva-bhūteṣu yenaikaḿ

bhāvam avyayam īkṣate

avibhaktaḿ vibhakteṣu

taj jñānaḿ viddhi sāttvikam

sarva-bhūteṣu — in all living entities; yena — by which; ekam — one; bhāvam — situation; avyayam — imperishable; īkṣate — one sees; avibhaktam — undivided; vibhakteṣu — in the numberless divided; tat — that; jñānam — knowledge; viddhi — know; sāttvikam — in the mode of goodness.

That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.

Bhagavad-gītā 18.21

pṛthaktvena tu yaj jñānaḿ

nānā-bhāvān pṛthag-vidhān

vetti sarveṣu bhūteṣu

taj jñānaḿ viddhi rājasam

pṛthaktvena — because of division; tu — but; yat — which; jñānam — knowledge; nānā-bhāvān — multifarious situations; pṛthak-vidhān — different; vetti — knows; sarveṣu — in all; bhūteṣu — living entities; tat — that; jñānam — knowledge; viddhi — must be known; rājasam — in terms of passion.

That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.

Bhagavad-gītā 18.22

yat tu kṛtsna-vad ekasmin

kārye saktam ahaitukam

atattvārtha-vad alpaḿ ca

tat tāmasam udāhṛtam

yat — that which; tu — but; kṛtsna-vat — as all in all; ekasmin — in one; kārye — work; saktam — attached; ahaitukam — without cause; atattva-artha-vat — without knowledge of reality; alpam — very meager; ca — and; tat — that; tāmasam — in the mode of darkness; udāhṛtam — is said to be.

And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

Bhagavad-gītā 18.23

niyataḿ sańga-rahitam

arāga-dveṣataḥ kṛtam

aphala-prepsunā karma

yat tat sāttvikam ucyate

niyatam — regulated; sańga-rahitam — without attachment; arāga-dveṣataḥ — without love or hatred; kṛtam — done; aphala-prepsunā — by one without desire for fruitive result; karma — action; yat — which; tat — that; sāttvikam — in the mode of goodness; ucyate — is called.

That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.

Bhagavad-gītā 18.24

yat tu kāmepsunā karma

sāhańkāreṇa vā punaḥ

kriyate bahulāyāsaḿ

tad rājasam udāhṛtam

yat — that which; tu — but; kāma-īpsunā — by one with desires for fruitive results; karma — work; sa-ahańkāreṇa — with ego; vā — or; punaḥ — again; kriyate — is performed; bahula-āyāsam — with great labor; tat — that; rājasam — in the mode of passion; udāhṛtam — is said to be.

But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.

Bhagavad-gītā 18.25

anubandhaḿ kṣayaḿ hiḿsām

anapekṣya ca pauruṣam

mohād ārabhyate karma

yat tat tāmasam ucyate

anubandham — of future bondage; kṣayam — destruction; hiḿsām — and distress to others; anapekṣya — without considering the consequences; ca — also; pauruṣam — self-sanctioned; mohāt — by illusion; ārabhyate — is begun; karma — work; yat — which; tat — that; tāmasam — in the mode of ignorance; ucyate — is said to be.

That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.

Bhagavad-gītā 18.26

mukta-sańgo 'nahaḿ-vādī

dhṛty-utsāha-samanvitaḥ

siddhy-asiddhyor nirvikāraḥ

kartā sāttvika ucyate

mukta-sańgaḥ — liberated from all material association; anaham-vādī — without false ego; dhṛti — with determination; utsāha — and great enthusiasm; samanvitaḥ — qualified; siddhi — in perfection; asiddhyoḥ — and failure; nirvikāraḥ — without change; kartā — worker; sāttvikaḥ — in the mode of goodness; ucyate — is said to be.

One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.

Bhagavad-gītā 18.27

rāgī karma-phala-prepsur

lubdho hiḿsātmako 'śuciḥ

harṣa-śokānvitaḥ kartā

rājasaḥ parikīrtitaḥ

rāgī — very much attached; karma-phala — the fruit of the work; prepsuḥ — desiring; lubdhaḥ — greedy; hiḿsā-ātmakaḥ — always envious; aśuciḥ — unclean; harṣa-śoka-anvitaḥ — subject to joy and sorrow; kartā — such a worker; rājasaḥ — in the mode of passion; parikīrtitaḥ — is declared.

The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.

Bhagavad-gītā 18.28

ayuktaḥ prākṛtaḥ stabdhaḥ

śaṭho naiṣkṛtiko 'lasaḥ

viṣādī dīrgha-sūtrī ca

kartā tāmasa ucyate

ayuktaḥ — not referring to the scriptural injunctions; prākṛtaḥ — materialistic; stabdhaḥ — obstinate; śaṭhaḥ — deceitful; naiṣkṛtikaḥ — expert in insulting others; alasaḥ — lazy; viṣādī — morose; dīrgha-sūtrī — procrastinating; ca — also; kartā — worker; tāmasaḥ — in the mode of ignorance; ucyate — is said to be.

The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.

Bhagavad-gītā 18.29

buddher bhedaḿ dhṛteś caiva

guṇatas tri-vidhaḿ śṛṇu

procyamānam aśeṣeṇa

pṛthaktvena dhanañjaya

buddheḥ — of intelligence; bhedam — the differences; dhṛteḥ — of steadiness; ca — also; eva — certainly; guṇataḥ — by the modes of material nature; tri-vidham — of three kinds; śṛṇu — just hear; procyamānam — as described by Me; aśeṣeṇa — in detail; pṛthaktvena — differently; dhanañjaya — O winner of wealth.

O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.

Bhagavad-gītā 18.30

pravṛttiḿ ca nivṛttiḿ ca

kāryākārye bhayābhaye

bandhaḿ mokṣaḿ ca yā vetti

buddhiḥ sā pārtha sāttvikī

pravṛttim — doing; ca — also; nivṛttim — not doing; ca — and; kārya — what ought to be done; akārye — and what ought not to be done; bhaya — fear; abhaye — and fearlessness; bandham — bondage; mokṣam — liberation; ca — and; yā — that which; vetti — knows; buddhiḥ — understanding; sā — that; pārtha — O son of Pṛthā; sāttvikī — in the mode of goodness.

O son of Pṛthā, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.

Bhagavad-gītā 18.31

yayā dharmam adharmaḿ ca

kāryaḿ cākāryam eva ca

ayathāvat prajānāti

buddhiḥ sā pārtha rājasī

yayā — by which; dharmam — the principles of religion; adharmam — irreligion; ca — and; kāryam — what ought to be done; ca — also; akāryam — what ought not to be done; eva — certainly; ca — also; ayathā-vat — imperfectly; prajānāti — knows; buddhiḥ — intelligence; sā — that; pārtha — O son of Pṛthā; rājasī — in the mode of passion.

O son of Pṛthā, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.

Bhagavad-gītā 18.32

adharmaḿ dharmam iti yā

manyate tamasāvṛtā

sarvārthān viparītāḿś ca

buddhiḥ sā pārtha tāmasī

adharmam — irreligion; dharmam — religion; iti — thus; yā — which; manyate — thinks; tamasā — by illusion; āvṛtā — covered; sarva-arthān — all things; viparītān — in the wrong direction; ca — also; buddhiḥ — intelligence; sā — that; pārtha — O son of Pṛthā; tāmasī — in the mode of ignorance.

That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.

Bhagavad-gītā 18.33

dhṛtyā yayā dhārayate

manaḥ-prāṇendriya-kriyāḥ

yogenāvyabhicāriṇyā

dhṛtiḥ sā pārtha sāttvikī

dhṛtyā — determination; yayā — by which; dhārayate — one sustains; manaḥ — of the mind; prāṇa — life; indriya — and senses; kriyāḥ — the activities; yogena — by yoga practice; avyabhicāriṇyā — without any break; dhṛtiḥ — determination; sā — that; pārtha — O son of Pṛthā; sāttvikī — in the mode of goodness.

O son of Pṛthā, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.

Bhagavad-gītā 18.34

yayā tu dharma-kāmārthān

dhṛtyā dhārayate 'rjuna

prasańgena phalākāńkṣī

dhṛtiḥ sā pārtha rājasī

yayā — by which; tu — but; dharma — religiosity; kāma — sense gratification; arthān — and economic development; dhṛtyā — by determination; dhārayate — one sustains; arjuna — O Arjuna; prasańgena — because of attachment; phala-ākāńkṣī — desiring fruitive results; dhṛtiḥ — determination; sā — that; pārtha — O son of Pṛthā; rājasī — in the mode of passion.

But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.

Bhagavad-gītā 18.35

yayā svapnaḿ bhayaḿ śokaḿ

viṣādaḿ madam eva ca

na vimuñcati durmedhā

dhṛtiḥ sā pārtha tāmasī

yayā — by which; svapnam — dreaming; bhayam — fearfulness; śokam — lamentation; viṣādam — moroseness; madam — illusion; eva — certainly; ca — also; na — never; vimuñcati — one gives up; durmedhā — unintelligent; dhṛtiḥ — determination; sā — that; pārtha — O son of Pṛthā; tāmasī — in the mode of ignorance.

And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion — such unintelligent determination, O son of Pṛthā, is in the mode of darkness.

Bhagavad-gītā 18.36

sukhaḿ tv idānīḿ tri-vidhaḿ

śṛṇu me bharatarṣabha

abhyāsād ramate yatra

duḥkhāntaḿ ca nigacchati

sukham — happiness; tu — but; idānīm — now; tri-vidham — of three kinds; śṛṇu — hear; me — from Me; bharata-ṛṣabha — O best amongst the Bhāratas; abhyāsāt — by practice; ramate — one enjoys; yatra — where; duḥkha — of distress; antam — the end; ca — also; nigacchati — gains.

O best of the Bhāratas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.

Bhagavad-gītā 18.37

yat tad agre viṣam iva

pariṇāme 'mṛtopamam

tat sukhaḿ sāttvikaḿ proktam

ātma-buddhi-prasāda-jam

yat — which; tat — that; agre — in the beginning; viṣam iva — like poison; pariṇāme — at the end; amṛta — nectar; upamam — compared to; tat — that; sukham — happiness; sāttvikam — in the mode of goodness; proktam — is said; ātma — in the self; buddhi — of intelligence; prasāda-jam — born of the satisfaction.

That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.

Bhagavad-gītā 18.38

viṣayendriya-saḿyogād

yat tad agre 'mṛtopamam

pariṇāme viṣam iva

tat sukhaḿ rājasaḿ smṛtam

viṣaya — of the objects of the senses; indriya — and the senses; saḿyogāt — from the combination; yat — which; tat — that; agre — in the beginning; amṛta-upamam — just like nectar; pariṇāme — at the end; viṣam iva — like poison; tat — that; sukham — happiness; rājasam — in the mode of passion; smṛtam — is considered.

That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.

Bhagavad-gītā 18.39

yad agre cānubandhe ca

sukhaḿ mohanam ātmanaḥ

nidrālasya-pramādotthaḿ

tat tāmasam udāhṛtam

yat — that which; agre — in the beginning; ca — also; anubandhe — at the end; ca — also; sukham — happiness; mohanam — illusory; ātmanaḥ — of the self; nidrā — sleep; ālasya — laziness; pramāda — and illusion; uttham — produced of; tat — that; tāmasam — in the mode of ignorance; udāhṛtam — is said to be.

And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.

Bhagavad-gītā 18.40

na tad asti pṛthivyāḿ vā

divi deveṣu vā punaḥ

sattvaḿ prakṛti-jair muktaḿ

yad ebhiḥ syāt tribhir guṇaiḥ

na — not; tat — that; asti — there is; pṛthivyām — on the earth; vā — or; divi — in the higher planetary system; deveṣu — amongst the demigods; vā — or; punaḥ — again; sattvam — existence; prakṛti-jaiḥ — born of material nature; muktam — liberated; yat — that; ebhiḥ — from the influence of these; syāt — is; tribhiḥ — three; guṇaiḥ — modes of material nature.

There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.

Bhagavad-gītā 18.41

brāhmaṇa-kṣatriya-viśāḿ

śūdrāṇāḿ ca parantapa

karmāṇi pravibhaktāni

svabhāva-prabhavair guṇaiḥ

brāhmaṇa — of the brāhmaṇas; kṣatriya — the kṣatriyas; viśām — and the vaiśyas; śūdrāṇām — of the śūdras; ca — and; parantapa — O subduer of the enemies; karmāṇi — the activities; pravibhaktāni — are divided; svabhāva — their own nature; prabhavaiḥ — born of; guṇaiḥ — by the modes of material nature.

Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.

Bhagavad-gītā 18.42

śamo damas tapaḥ śaucaḿ

kṣāntir ārjavam eva ca

jñānaḿ vijñānam āstikyaḿ

brahma-karma svabhāva-jam

śamaḥ — peacefulness; damaḥ — self-control; tapaḥ — austerity; śaucam — purity; kṣāntiḥ — tolerance; ārjavam — honesty; eva — certainly; ca — and; jñānam — knowledge; vijñānam — wisdom; āstikyam — religiousness; brahma — of a brāhmaṇa; karma — duty; svabhāva-jam — born of his own nature.

Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness — these are the natural qualities by which the brāhmaṇas work.

Bhagavad-gītā 18.43

śauryaḿ tejo dhṛtir dākṣyaḿ

yuddhe cāpy apalāyanam

dānam īśvara-bhāvaś ca

kṣātraḿ karma svabhāva-jam

śauryam — heroism; tejaḥ — power; dhṛtiḥ — determination; dākṣyam — resourcefulness; yuddhe — in battle; ca — and; api — also; apalāyanam — not fleeing; dānam — generosity; īśvara — of leadership; bhāvaḥ — the nature; ca — and; kṣātram — of a kṣatriya; karma — duty; svabhāva-jam — born of his own nature.

Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kṣatriyas.

Bhagavad-gītā 18.44

kṛṣi-go-rakṣya-vāṇijyaḿ

vaiśya-karma svabhāva-jam

paricaryātmakaḿ karma

śūdrasyāpi svabhāva-jam

kṛṣi — plowing; go — of cows; rakṣya — protection; vāṇijyam — trade; vaiśya — of a vaiśya; karma — duty; svabhāva-jam — born of his own nature; paricaryā — service; ātmakam — consisting of; karma — duty; śūdrasya — of the śūdra; api — also; svabhāva-jam — born of his own nature.

Farming, cow protection and business are the natural work for the vaiśyas, and for the śūdras there is labor and service to others.

Bhagavad-gītā 18.45

sve sve karmaṇy abhirataḥ

saḿsiddhiḿ labhate naraḥ

sva-karma-nirataḥ siddhiḿ

yathā vindati tac chṛṇu

sve sve — each his own; karmaṇi — work; abhirataḥ — following; saḿsiddhim — perfection; labhate — achieves; naraḥ — a man; sva-karma — in his own duty; nirataḥ — engaged; siddhim — perfection; yathā — as; vindati — attains; tat — that; śṛṇu — listen.

By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.

Bhagavad-gītā 18.46

yataḥ pravṛttir bhūtānāḿ

yena sarvam idaḿ tatam

sva-karmaṇā tam abhyarcya

siddhiḿ vindati mānavaḥ

yataḥ — from whom; pravṛttiḥ — the emanation; bhūtānām — of all living entities; yena — by whom; sarvam — all; idam — this; tatam — is pervaded; sva-karmaṇā — by his own duties; tam — Him; abhyarcya — by worshiping; siddhim — perfection; vindati — achieves; mānavaḥ — a man.

By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.

Bhagavad-gītā 18.47

śreyān sva-dharmo viguṇaḥ

para-dharmāt sv-anuṣṭhitāt

svabhāva-niyataḿ karma

kurvan nāpnoti kilbiṣam

śreyān — better; sva-dharmaḥ — one's own occupation; viguṇaḥ — imperfectly performed; para-dharmāt — than another's occupation; su-anuṣṭhitāt — perfectly done; svabhāva-niyatam — prescribed according to one's nature; karma — work; kurvan — performing; na — never; āpnoti — achieves; kilbiṣam — sinful reactions.

It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Duties prescribed according to one's nature are never affected by sinful reactions.

Bhagavad-gītā 18.48

saha-jaḿ karma kaunteya

sa-doṣam api na tyajet

sarvārambhā hi doṣeṇa

dhūmenāgnir ivāvṛtāḥ

saha-jam — born simultaneously; karma — work; kaunteya — O son of Kuntī; sa-doṣam — with fault; api — although; na — never; tyajet — one should give up; sarva-ārambhāḥ — all ventures; hi — certainly; doṣeṇa — with fault; dhūmena — with smoke; agniḥ — fire; iva — as; āvṛtāḥ — covered.

Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kuntī, even if such work is full of fault.

Bhagavad-gītā 18.49

asakta-buddhiḥ sarvatra

jitātmā vigata-spṛhaḥ

naiṣkarmya-siddhiḿ paramāḿ

sannyāsenādhigacchati

asakta-buddhiḥ — having unattached intelligence; sarvatra — everywhere; jita-ātmā — having control of the mind; vigata-spṛhaḥ — without material desires; naiṣkarmya-siddhim — the perfection of nonreaction; paramām — supreme; sannyāsena — by the renounced order of life; adhigacchati — one attains.

One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.

Bhagavad-gītā 18.50

siddhiḿ prāpto yathā brahma

tathāpnoti nibodha me

samāsenaiva kaunteya

niṣṭhā jñānasya yā parā

siddhim — perfection; prāptaḥ — achieving; yathā — as; brahma — the Supreme; tathā — so; āpnoti — one achieves; nibodha — try to understand; me — from Me; samāsena — summarily; eva — certainly; kaunteya — O son of Kuntī; niṣṭhā — the stage; jñānasya — of knowledge; yā — which; parā — transcendental.

O son of Kuntī, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.

Bhagavad-gītā 18.51-53

buddhyā viśuddhayā yukto

dhṛtyātmānaḿ niyamya ca

śabdādīn viṣayāḿs tyaktvā

rāga-dveṣau vyudasya ca

vivikta-sevī laghv-āśī

yata-vāk-kāya-mānasaḥ

dhyāna-yoga-paro nityaḿ

vairāgyaḿ samupāśritaḥ

ahańkāraḿ balaḿ darpaḿ

kāmaḿ krodhaḿ parigraham

vimucya nirmamaḥ śānto

brahma-bhūyāya kalpate

buddhyā — with the intelligence; viśuddhayā — fully purified; yuktaḥ — engaged; dhṛtyā — by determination; ātmānam — the self; niyamya — regulating; ca — also; śabda-ādīn — such as sound; viṣayān — the sense objects; tyaktvā — giving up; rāga — attachment; dveṣau — and hatred; vyudasya — laying aside; ca — also; vivikta-sevī — living in a secluded place; laghu-āśī — eating a small quantity; yata — having controlled; vāk — speech; kāya — body; mānasaḥ — and mind; dhyāna-yoga-paraḥ — absorbed in trance; nityam — twenty-four hours a day; vairāgyam — detachment; samupāśritaḥ — having taken shelter of; ahańkāram — false ego; balam — false strength; darpam — false pride; kāmam — lust; krodham — anger; parigraham — and acceptance of material things; vimucya — being delivered from; nirmamaḥ — without a sense of proprietorship; śāntaḥ — peaceful; brahma-bhūyāya — for self-realization; kalpate — is qualified.

Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful — such a person is certainly elevated to the position of self-realization.

Bhagavad-gītā 18.54

brahma-bhūtaḥ prasannātmā

na śocati na kāńkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiḿ labhate parām

brahma-bhūtaḥ — being one with the Absolute; prasanna-ātmā — fully joyful; na — never; śocati — laments; na — never; kāńkṣati — desires; samaḥ — equally disposed; sarveṣu — to all; bhūteṣu — living entities; mat-bhaktim — My devotional service; labhate — gains; parām — transcendental.

One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.

Bhagavad-gītā 18.55

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māḿ tattvato jñātvā

viśate tad-anantaram

bhaktyā — by pure devotional service; mām — Me; abhijānāti — one can know; yāvān — as much as; yaḥ ca asmi — as I am; tattvataḥ — in truth; tataḥ — thereafter; mām — Me; tattvataḥ — in truth; jñātvā — knowing; viśate — he enters; tat-anantaram — thereafter.

One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.

Bhagavad-gītā 18.56

sarva-karmāṇy api sadā

kurvāṇo mad-vyapāśrayaḥ

mat-prasādād avāpnoti

śāśvataḿ padam avyayam

sarva — all; karmāṇi — activities; api — although; sadā — always; kurvāṇaḥ — performing; mat-vyapāśrayaḥ — under My protection; mat-prasādāt — by My mercy; avāpnoti — one achieves; śāśvatam — the eternal; padam — abode; avyayam — imperishable.

Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.

Bhagavad-gītā 18.57

cetasā sarva-karmāṇi

mayi sannyasya mat-paraḥ

buddhi-yogam upāśritya

mac-cittaḥ satataḿ bhava

cetasā — by intelligence; sarva-karmāṇi — all kinds of activities; mayi — unto Me; sannyasya — giving up; mat-paraḥ — under My protection; buddhi-yogam — devotional activities; upāśritya — taking shelter of; mat-cittaḥ — in consciousness of Me; satatam — twenty-four hours a day; bhava — just become.

In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.

Bhagavad-gītā 18.58

mac-cittaḥ sarva-durgāṇi

mat-prasādāt tariṣyasi

atha cet tvam ahańkārān

na śroṣyasi vinańkṣyasi

mat — of Me; cittaḥ — being in consciousness; sarva — all; durgāṇi — impediments; mat-prasādāt — by My mercy; tariṣyasi — you will overcome; atha — but; cet — if; tvam — you; ahańkārāt — by false ego; na śroṣyasi — do not hear; vinańkṣyasi — you will be lost.

If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.

Bhagavad-gītā 18.59

yad ahańkāram āśritya

na yotsya iti manyase

mithyaiṣa vyavasāyas te

prakṛtis tvāḿ niyokṣyati

yat — if; ahańkāram — of false ego; āśritya — taking shelter; na yotsye — I shall not fight; iti — thus; manyase — you think; mithyā eṣaḥ — this is all false; vyavasāyaḥ — determination; te — your; prakṛtiḥ — material nature; tvām — you; niyokṣyati — will engage.

If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.

Bhagavad-gītā 18.60

svabhāva-jena kaunteya

nibaddhaḥ svena karmaṇā

kartuḿ necchasi yan mohāt

kariṣyasy avaśo 'pi tat

svabhāva-jena — born of your own nature; kaunteya — O son of Kuntī; nibaddhaḥ — conditioned; svena — by your own; karmaṇā — activities; kartum — to do; na — not; icchasi — you like; yat — that which; mohāt — by illusion; kariṣyasi — you will do; avaśaḥ — involuntarily; api — even; tat — that.

Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kuntī.

Bhagavad-gītā 18.61

īśvaraḥ sarva-bhūtānāḿ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

īśvaraḥ — the Supreme Lord; sarva-bhūtānām — of all living entities; hṛt-deśe — in the location of the heart; arjuna — O Arjuna; tiṣṭhati — resides; bhrāmayan — causing to travel; sarva-bhūtāni — all living entities; yantra — on a machine; ārūḍhani — being placed; māyayā — under the spell of material energy.

The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

Bhagavad-gītā 18.62

tam eva śaraṇaḿ gaccha

sarva-bhāvena bhārata

tat-prasādāt parāḿ śāntiḿ

sthānaḿ prāpsyasi śāśvatam

tam — unto Him; eva — certainly; śaraṇam gaccha — surrender; sarva-bhāvena — in all respects; bhārata — O son of Bharata; tat-prasādāt — by His grace; parām — transcendental; śāntim — peace; sthānam — the abode; prāpsyasi — you will get; śāśvatam — eternal.

O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

Bhagavad-gītā 18.63

iti te jñānam ākhyātaḿ

guhyād guhyataraḿ mayā

vimṛśyaitad aśeṣeṇa

yathecchasi tathā kuru

iti — thus; te — unto you; jñānam — knowledge; ākhyātam — described; guhyāt — than confidential; guhya-taram — still more confidential; mayā — by Me; vimṛśya — deliberating; etat — on this; aśeṣeṇa — fully; yathā — as; icchasi — you like; tathā — that; kuru — perform.

Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.

Bhagavad-gītā 18.64

sarva-guhyatamaḿ bhūyaḥ

śṛṇu me paramaḿ vacaḥ

iṣṭo 'si me dṛḍham iti

tato vakṣyāmi te hitam

sarva-guhya-tamam — the most confidential of all; bhūyaḥ — again; śṛṇu — just hear; me — from Me; paramam — the supreme; vacaḥ — instruction; iṣṭaḥ asi — you are dear; me — to Me; dṛḍham — very; iti — thus; tataḥ — therefore; vakṣyāmi — I am speaking; te — for your; hitam — benefit.

Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.

Bhagavad-gītā 18.65

man-manā bhava mad-bhakto

mad-yājī māḿ namaskuru

mām evaiṣyasi satyaḿ te

pratijāne priyo 'si me

mat-manāḥ — thinking of Me; bhava — just become; mat-bhaktaḥ — My devotee; mat-yājī — My worshiper; mām — unto Me; namaskuru — offer your obeisances; mām — unto Me; eva — certainly; eṣyasi — you will come; satyam — truly; te — to you; pratijāne — I promise; priyaḥ — dear; asi — you are; me — to Me.

Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

Bhagavad-gītā 18.66

sarva-dharmān parityajya

mām ekaḿ śaraṇaḿ vraja

ahaḿ tvāḿ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

sarva-dharmān — all varieties of religion; parityajya — abandoning; mām — unto Me; ekam — only; śaraṇam — for surrender; vraja — go; aham — I; tvām — you; sarva — all; pāpebhyaḥ — from sinful reactions; mokṣayiṣyāmi — will deliver; mā — do not; śucaḥ — worry.

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

Bhagavad-gītā 18.67

idaḿ te nātapaskāya

nābhaktāya kadācana

na cāśuśrūṣave vācyaḿ

na ca māḿ yo 'bhyasūyati

idam — this; te — by you; na — never; atapaskāya — to one who is not austere; na — never; abhaktāya — to one who is not a devotee; kadācana — at any time; na — never; ca — also; aśuśrūṣave — to one who is not engaged in devotional service; vācyam — to be spoken; na — never; ca — also; mām — toward Me; yaḥ — anyone who; abhyasūyati — is envious.

This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.

Bhagavad-gītā 18.68

ya idaḿ paramaḿ guhyaḿ

mad-bhakteṣv abhidhāsyati

bhaktiḿ mayi parāḿ kṛtvā

mām evaiṣyaty asaḿśayaḥ

yaḥ — anyone who; idam — this; paramam — most; guhyam — confidential secret; mat — of Mine; bhakteṣu — amongst devotees; abhidhāsyati — explains; bhaktim — devotional service; mayi — unto Me; parām — transcendental; kṛtvā — doing; mām — unto Me; eva — certainly; eṣyati — comes; asaḿśayaḥ — without doubt.

For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.

Bhagavad-gītā 18.69

na ca tasmān manuṣyeṣu

kaścin me priya-kṛttamaḥ

bhavitā na ca me tasmād

anyaḥ priyataro bhuvi

na — never; ca — and; tasmāt — than him; manuṣyeṣu — among men; kaścit — anyone; me — to Me; priya-kṛt-tamaḥ — more dear; bhavitā — will become; na — nor; ca — and; me — to Me; tasmāt — than him; anyaḥ — another; priya-taraḥ — dearer; bhuvi — in this world.

There is no servant in this world more dear to Me than he, nor will there ever be one more dear.

Bhagavad-gītā 18.70

adhyeṣyate ca ya imaḿ

dharmyaḿ saḿvādam āvayoḥ

jñāna-yajñena tenāham

iṣṭaḥ syām iti me matiḥ

adhyeṣyate — will study; ca — also; yaḥ — he who; imam — this; dharmyam — sacred; saḿvādam — conversation; āvayoḥ — of ours; jñāna — of knowledge; yajñena — by the sacrifice; tena — by him; aham — I; iṣṭaḥ — worshiped; syām — shall be; iti — thus; me — My; matiḥ — opinion.

And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.

Bhagavad-gītā 18.71

śraddhāvān anasūyaś ca

śṛṇuyād api yo naraḥ

so 'pi muktaḥ śubhāl lokān

prāpnuyāt puṇya-karmaṇām

śraddhā-vān — faithful; anasūyaḥ — not envious; ca — and; śṛṇuyāt — does hear; api — certainly; yaḥ — who; naraḥ — a man; saḥ — he; api — also; muktaḥ — being liberated; śubhān — the auspicious; lokān — planets; prāpnuyāt — he attains; puṇya-karmaṇām — of the pious.

And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.

Bhagavad-gītā 18.72

kaccid etac chrutaḿ pārtha

tvayaikāgreṇa cetasā

kaccid ajñāna-sammohaḥ

praṇaṣṭas te dhanañjaya

kaccit — whether; etat — this; śrutam — heard; pārtha — O son of Pṛthā; tvayā — by you; eka-agreṇa — with full attention; cetasā — by the mind; kaccit — whether; ajñāna — of ignorance; sammohaḥ — the illusion; praṇaṣṭaḥ — dispelled; te — of you; dhanañjaya — O conqueror of wealth (Arjuna).

O son of Pṛthā, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?

Bhagavad-gītā 18.73

arjuna uvāca

naṣṭo mohaḥ smṛtir labdhā

tvat-prasādān mayācyuta

sthito 'smi gata-sandehaḥ

kariṣye vacanaḿ tava

arjunaḥ uvāca — Arjuna said; naṣṭaḥ — dispelled; mohaḥ — illusion; smṛtiḥ — memory; labdhā — regained; tvat-prasādāt — by Your mercy; mayā — by me; acyuta — O infallible Kṛṣṇa; sthitaḥ — situated; asmi — I am; gata — removed; sandehaḥ — all doubts; kariṣye — I shall execute; vacanam — order; tava — Your.

Arjuna said: My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.

Bhagavad-gītā 18.74

sañjaya uvāca

ity ahaḿ vāsudevasya

pārthasya ca mahātmanaḥ

saḿvādam imam aśrauṣam

adbhutaḿ roma-harṣaṇam

sañjayaḥ uvāca — Sañjaya said; iti — thus; aham — I; vāsudevasya — of Kṛṣṇa; pārthasya — and Arjuna; ca — also; mahā-ātmanaḥ — of the great soul; saḿvādam — discussion; imam — this; aśrauṣam — have heard; adbhutam — wonderful; roma-harṣaṇam — making the hair stand on end.

Sañjaya said: Thus have I heard the conversation of two great souls, Kṛṣṇa and Arjuna. And so wonderful is that message that my hair is standing on end.

Bhagavad-gītā 18.75

vyāsa-prasādāc chrutavān

etad guhyam ahaḿ param

yogaḿ yogeśvarāt kṛṣṇāt

sākṣāt kathayataḥ svayam

vyāsa-prasādāt — by the mercy of Vyāsadeva; śrutavān — have heard; etat — this; guhyam — confidential; aham — I; param — the supreme; yogam — mysticism; yoga-īśvarāt — from the master of all mysticism; kṛṣṇāt — from Kṛṣṇa; sākṣāt — directly; kathayataḥ — speaking; svayam — personally.

By the mercy of Vyāsa, I have heard these most confidential talks directly from the master of all mysticism, Kṛṣṇa, who was speaking personally to Arjuna.

Bhagavad-gītā 18.76

rājan saḿsmṛtya saḿsmṛtya

saḿvādam imam adbhutam

keśavārjunayoḥ puṇyaḿ

hṛṣyāmi ca muhur muhuḥ

rājan — O King; saḿsmṛtya — remembering; saḿsmṛtya — remembering; saḿvādam — message; imam — this; adbhutam — wonderful; keśava — of Lord Kṛṣṇa; arjunayoḥ — and Arjuna; puṇyam — pious; hṛṣyāmi — I am taking pleasure; ca — also; muhuḥ muhuḥ — repeatedly.

O King, as I repeatedly recall this wondrous and holy dialogue between Kṛṣṇa and Arjuna, I take pleasure, being thrilled at every moment.

Bhagavad-gītā 18.77

tac ca saḿsmṛtya saḿsmṛtya

rūpam aty-adbhutaḿ hareḥ

vismayo me mahān rājan

hṛṣyāmi ca punaḥ punaḥ

tat — that; ca — also; saḿsmṛtya — remembering; saḿsmṛtya — remembering; rūpam — form; ati — greatly; adbhutam — wonderful; hareḥ — of Lord Kṛṣṇa; vismayaḥ — wonder; me — my; mahān — great; rājan — O King; hṛṣyāmi — I am enjoying; ca — also; punaḥ punaḥ — repeatedly.

O King, as I remember the wonderful form of Lord Kṛṣṇa, I am struck with wonder more and more, and I rejoice again and again.

Bhagavad-gītā 18.78

yatra yogeśvaraḥ kṛṣṇo

yatra pārtho dhanur-dharaḥ

tatra śrīr vijayo bhūtir

dhruvā nītir matir mama

yatra — where; yoga-īśvaraḥ — the master of mysticism; kṛṣṇaḥ — Lord Kṛṣṇa; yatra — where; pārthaḥ — the son of Pṛthā; dhanuḥ-dharaḥ — the carrier of the bow and arrow; tatra — there; śrīḥ — opulence; vijayaḥ — victory; bhūtiḥ — exceptional power; dhruvā — certain; nītiḥ — morality; matiḥ mama — my opinion.

Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

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