108 Bhagavad-gétä Çlokas

Bg 1.1 Bg 2.7
dhåtaräñöra uväca kärpaëya-doñopahata-svabhävaù
being overcome by miserly weakness
dharma-kñetre kuru-kñetre påcchämi tväà dharma-sammüòha-cetäù
In that holy place, in Kurukñetra I ask you, having my mind confused about my duty

samavetä yuyutsavaù yac chreyaù syän niçcitaà brühi tan me

being assembled eager to fight
mämakäù päëòaväç caiva
my sons and the sons of Päëòu
what would be best, for sure, tell me that
çiñyas te 'haà çädhi mäà tväà prapannam
I am your disciple, instruct me, who am surrendered to
You

kim akurvata Saïjaya kärpaëya—of miserliness; doña—by the weakness;

upahata—being afflicted; sva-bhävaù—characteristics;
what did they do, o Saïjäya påcchämi—I am asking; tväm—unto You; dharma—
religion; sammüòha—bewildered; cetäù—in heart; yat—
dhåtaräñöraù uväca—King Dhåtaräñöra said; dharma- what; çreyaù—all-good; syät—may be; niçcitam—
kñetre—in the place of pilgrimage; kuru-kñetre—in the confidently; brühi—tell; tat—that; me—unto me; çiñyaù—
place named Kurukñetra; samavetäù—assembled; disciple; te—Your; aham—I am; çädhi—just instruct;
yuyutsavaù—desiring to fight; mämakäù—my party (sons); mäm—me; tväm—unto You; prapannam—surrendered.
päëòaväù—the sons of Päëòu; ca—and; eva—certainly;
kim—what; akurvata—did they do; saïjaya—O Saïjaya.Now I am confused about my duty and have lost
all composure because of miserly weakness. In
Dhåtaräñöra said: O Saïjaya, after my sons and
this condition I am asking You to tell me for
the sons of Päëòu assembled in the place of
certain what is best for me. Now I am Your
pilgrimage at Kurukñetra, desiring to fight, what
disciple, and a soul surrendered unto You. Please
did they do?
instruct me.

Bg 2.12 Bg 2.13
na tv evähaà jätu näsaà dehino 'smin yathä dehe
never was there a time when I did not exist as for the embodied soul in this body
na tvaà neme janädhipäù kaumäraà yauvanaà jarä
nor you, nor these kings there is childhood, youth and old age
na caiva na bhaviñyämaù tathä dehäntara-präptir
and certainly we shall not cease to exist similarly, there is acquisition of another body.
sarve vayam ataù param dhéras tatra na muhyati
all of us, hereafter by this a wise man is not bewildered

na—never; tu—but; eva—certainly; aham—I; jätu—at any dehinaù—of the embodied; asmin—in this; yathä—as;
time; na—did not; äsam—exist; na—not; tvam—you; na— dehe—in the body; kaumäram—boyhood; yauvanam—
not; ime—all these; jana-adhipäù—kings; na—never; ca— youth; jarä—old age; tathä—similarly; deha-antara—of
also; eva—certainly; na—not; bhaviñyämaù—shall exist; transference of the body; präptiù—achievement; dhéraù—
sarve vayam—all of us; ataù param—hereafter. the sober; tatra—thereupon; na—never; muhyati—is
deluded.
Never was there a time when I did not exist, nor
As the embodied soul continuously passes, in this
you, nor all these kings; nor in the future shall any
body, from boyhood to youth to old age, the soul
of us cease to be.
similarly passes into another body at death. A
sober person is not bewildered by such a change.
 Bg 2.14
mäträ-sparçäs tu kaunteya
but the contact of the senses, o Kaunteya,
çétoñëa-sukha-duùkha-däù
which gives cold and heat, happiness and distress,
ägamäpäyino 'nityäs
which are coming and going, impermanent,
täàs titikñasva bhärata
you must tolerate them, o scion of Bhärata.
mäträ-sparçäù—sensory perception; tu—only; kaunteya—O
son of Kunté; çéta—winter; uñëa—summer; sukha—
happiness; duùkha—and pain; däù—giving; ägama—
appearing; apäyinaù—disappearing; anityäù—
nonpermanent; tän—all of them; titikñasva—just try to
tolerate; bhärata—O scion of Bhärata
O son of Kunté, 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.
Bg 2.20
na jäyate mriyate vä kadäcin
it is not born nor does it die at any time
näyaà bhütvä bhavitä vä na bhüyaù
it has not come nor will again come into existence
ajo nityaù çäçvato 'yaà puräëo
unborn, eternal, ever-existing, primeval
na hanyate hanyamäne çarére
it is not killed when the body is killed
na—never; jäyate—takes birth; mriyate—dies; vä—either;
kadäcit—at any time (past, present or future); na—never;
ayam—this; bhütvä—having come into being; bhavitä—will
come to be; vä—or; na—not; bhüyaù—or is again coming to
be; ajaù—unborn; nityaù—eternal; çäçvataù—permanent;
ayam—this; puräëaù—the oldest; na—never; hanyate—is
killed; hanyamäne—being killed; çarére—the body.
For the soul there is neither birth nor death at any
time. He has not come into being, does not come As a person puts on new garments, giving up old
into being, and will not come into being. He is ones, the soul similarly accepts new material
unborn, eternal, ever-existing and primeval. He is bodies, giving up the old and useless ones.
not slain when the body is slain.
Bg 2.16
näsato vidyate bhävo
there is no existence of the unreal
näbhävo vidyate sataù
nor non-existence of the real
ubhayor api dåñöo 'ntas
the conclusion about both (sat and asat) is
realized
tv anayos tattva-darçibhiù
indeed by the seers of the truth.
na—never; asataù—of the nonexistent; vidyate—there is;
bhävaù—endurance; na—never; abhävaù—changing
quality; vidyate—there is; sataù—of the eternal; ubhayoù—
of the two; api—verily; dåñöaù—observed; antaù—
conclusion; tu—indeed; anayoù—of them; tattva—of the
truth; darçibhiù—by the seers.
Those who are seers of the truth have concluded
that of the nonexistent [the material body] there
is no endurance and of the eternal [the soul] there
is no change. This they have concluded by
studying the nature of both.
Bg 2.22
väsäàsi jérëäni yathä vihäya
as, after discarding old garments,
naväni gåhëäti naro 'paräëi
a person accepts new ones
tathä çaréräëi vihäya jérëäny
similarly, after giving up old bodies
anyäni saàyäti naväni dehé
the embodied soul gets new ones.
väsäàsi—garments; jérëäni—old and worn out;
yathä—just as; vihäya—giving up; naväni—new
garments; gåhëäti—does accept; naraù—a man;
aparäëi—others; tathä—in the same way; çaréräëi—
bodies; vihäya—giving up; jirëäni—old and useless;
anyäni—different; saàyäti—verily accepts; naväni—
new sets; dehé—the embodied.
 Bg 2.27
jätasya hi dhruvo måtyur
for one who is born, death is certain
dhruvaà janma måtasya ca
and birth is certain for one who is dead
tasmäd aparihärye 'rthe
therefore, when something is unavoidable
na tvaà çocitum arhasi
you should not lament.
jätasya—of one who has taken his birth; hi—certainly;
dhruvaù—a fact; måtyuù—death; dhruvam—it is also a fact;
janma—birth; måtasya—of the dead; ca—also; tasmät—
therefore; aparihärye—of that which is unavoidable;
arthe—in the matter; na—do not; tvam—you; çocitum—to
lament; arhasi—deserve.
One who has taken his birth is sure to die, and
after death one is sure to take birth again. In this endeavor there is no loss or diminution,
Therefore, in the unavoidable discharge of your and a little advancement on this path can protect
duty, you should not lament. one from the most dangerous type of fear.
Bg 2.44
bhogaiçvarya-prasaktänäà
of those who are attached to enjoyment and
power
tayäpahåta-cetasäm
whose minds are stolen by that
vyavasäyätmikä buddhiù
a resolute intelligence
samädhau na vidhéyate
in the mind does not take place
bhoga—to material enjoyment; aiçvarya—and opulence;
prasaktänäm—for those who are attached; tayä—by such
things; apahåta-cetasäm—bewildered in mind; vyavasäya-
ätmikä—fixed in determination; buddhiù—devotional
service to the Lord; samädhau—in the controlled mind;
na—never; vidhéyate—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.
Bg 2.40
nehäbhikrama-näço 'sti
on this path there is no loss of endeavor;
pratyaväyo na vidyate
nor there is diminution.
sv-alpam apy asya dharmasya
even a little bit of this religious duty
träyate mahato bhayät
protects from great fear.
na—there is not; iha—in this yoga; abhikrama—in
endeavoring; näçaù—loss; asti—there is; pratyaväyaù—
diminution; na—never; vidyate—there is; su—alpam—a
little; api—although; asya—of this; dharmasya—occupation;
träyate—releases; mahataù—from very great; bhayät—
danger.
Bg 2.45
trai-guëya-viñayä vedä
the Vedas deal with the three modes of nature.
nistrai-guëyo bhavärjuna
become free from these three modes, o Arjuna.
nirdvandvo nitya-sattva-stho
(become) free from duality, established in
goodness,
niryoga-kñema ätmavän
with no anxiety for gain and safety, situated in the
self.
trai-guëya—pertaining to the 3 modes of nature; viñayäù—
on the subject matter; vedäù—Vedic literatures; nistrai-
guëyaù—transcendental to the 3 modes; bhava—be;
arjuna—O Arjuna; nirdvandvaù—without duality; nitya-
sattva-sthaù—in a pure state of spiritual existence; niryoga-
kñemaù—free from ideas of gain and protection; ätma-
vän—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.
 Bg 2.46
yävän artha udapäne
as much as the purposes of a well
sarvataù samplutodake
are in all respects (served) in a great lake
tävän sarveñu vedeñu
to that extent, (the purpose) in all Vedas
brähmaëasya vijänataù
is (served) to one who knows the Supreme
Brahman
yävän—all that; arthaù—is meant; uda—päne—in a well of
water; sarvataù—in all respects; sampluta-udake—in a great
reservoir of water; tävän—similarly; sarveñu—in all;
vedeñu—Vedic literatures; brähmaëasya—of the man who
knows the Supreme Brahman; vijänataù—who is in
complete knowledge.
You have a right to perform your prescribed duty,
but you are not entitled to the fruits of action.
All purposes served by a small well can at once be Never consider yourself the cause of the results of
served by a great reservoir of water. Similarly, all your activities, and never be attached to not doing
the purposes of the Vedas can be served to one your duty.
who knows the purpose behind them.
Bg 2.59
viñayä vinivartante
the sense objects stop to act
nirähärasya dehinaù
for a restricted embodied soul
rasa-varjaà raso 'py asya
(however), the taste still remains. But even his
taste,
paraà dåñövä nivartate
after experiencing a higher (taste), ceases.
viñayäù—objects for sense enjoyment; vinivartante—are
practiced to be refrained from; nirähärasya—by negative
restrictions; dehinaù—for the embodied; rasa-varjam—
giving up the taste; rasaù—sense of enjoyment; api—
although there is; asya—his; param—far superior things;
dåñövä—by experiencing; nivartate—he ceases from.
Bg 2.47
karmaëy evädhikäras te
simply to perform your duty – that right you have
mä phaleñu kadäcana
(you are) not (entitled) to the fruits at any time
mä karma-phala-hetur bhür
you should not be motivated by the result of work
mä te saìgo 'stv akarmaëi
nor should you be attached to inactivity
karmaëi—in prescribed duties; eva—certainly; adhikäraù—
right; te—of you; mä—never; phaleñu—in the fruits;
kadäcana—at any time; mä—never; karma-phala—in the
result of the work; hetuù—cause; bhüù—become; mä—
never; te—of you; saìgaù—attachment; astu—there should
be; akarmaëi—in not doing prescribed duties.
Bg 2.62
dhyäyato viñayän puàsaù
while contemplating sense objects, a man’s
saìgas teñüpajäyate
attachment for them arises
saìgät saïjäyate kämaù
from attachment develops desire
kämät krodho 'bhijäyate
from desire anger becomes manifest
dhyäyataù—while contemplating; viñayän—sense objects;
puàsaù—of a person; saìgaù—attachment; teñu—in the
sense objects; upajäyate—develops; saìgät—from
attachment; saïjäyate—develops; kämaù—desire; kämät—
from desire; krodhaù—anger; abhijäyate—becomes
manifest.

The embodied soul may be restricted from sense While contemplating the objects of the senses, a
enjoyment, though the taste for sense objects person develops attachment for them, and from
remains. But, ceasing such engagements by such attachment lust develops, and from lust
experiencing a higher taste, he is fixed in anger arises.
consciousness.
 Bg 2.63
krodhäd bhavati sammohaù
from anger comes delusion
sammohät småti-vibhramaù
from delusion confusion of memory
småti-bhraàçäd buddhi-näço
from loss of memory the loss of intelligence
buddhi-näçät praëaçyati
after the loss of intelligence one is lost
krodhät—from anger; bhavati—takes place; sammohaù—
perfect illusion; sammohät—from illusion; småti—of
memory; vibhramaù—bewilderment; småti-bhraàçät—after
bewilderment of memory; buddhi-näçaù—loss of
intelligence; buddhi-näçät—and from loss of intelligence;
praëaçyati—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.
Bg 3.5
na hi kaçcit kñaëam api
nobody, not even for a moment
jätu tiñöhaty akarma-kåt
can at any time remain inactive
käryate hy avaçaù karma
is helplessly forced to act
sarvaù prakåti-jair guëaiù
everyone, by the qualities arising from one’s own
nature
na—nor; hi—certainly; kaçcit—anyone; kñaëam—a
moment; api—also; jätu—at any time; tiñöhati—remains;
akarma—kåt—without doing something; käryate—is forced
to do; hi—certainly; avaçaù—helplessly; karma—work;
sarvaù—all; prakåti—jaiù—born of the modes of material
nature; guëaiù—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.
Bg 2.70
äpüryamäëam acala-pratiñöhaà
which is being filled up but remains steady
samudram äpaù praviçanti yadvat
as the ocean, where rivers enter
tadvat kämä yaà praviçanti sarve
so, he whom all desires enter in the same way
sa çäntim äpnoti na käma-kämé
he achieves peace, not he who desires enjoyment
äpüryamäëam—always being filled; acala-pratiñöham—
steadily situated; samudram—the ocean; äpaù—waters;
praviçanti—enter; yadvat—as; tadvat—so; kämäù—desires;
yam—unto whom; praviçanti—enter; sarve—all; saù—that
person; çäntim—peace; äpnoti—achieves; na—not; käma—
kämé—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.
Bg 3.9
yajïärthät karmaëo 'nyatra
except for work done for the sake of Yajïa
(Viñëu)
loko 'yaà karma-bandhanaù
people of this world are bound by work
tad-arthaà karma kaunteya
(therefore) activity for Him, o Arjuna
mukta-saìgaù samäcara
free from attachment, you must perform
yajïa-arthät—done only for the sake of Yajïa, or Viñëu;
karmaëaù—than work; anyatra—otherwise; lokaù—world;
ayam—this; karma-bandhanaù—bondage by work; tat—of
Him; artham—for the sake; karma—work; kaunteya—O
son of Kunté; mukta-saìgaù—liberated from association;
samäcara—do perfectly.
Work done as a sacrifice for Viñëu has to be
performed, otherwise work causes bondage in this
material world. Therefore, O son of Kunté,
perform your prescribed duties for His
satisfaction, and in that way you will always
remain free from bondage.
 Bg 3.13 Bg 3.21

yajïa-çiñöäçinaù santo yad yad äcarati çreñöhas

those who eat remnants of yajïa, the devotees whatever a leader does
mucyante sarva-kilbiñaiù tat tad evetaro janaù
they are freed from all sins that same thing common people do
bhuïjate te tv aghaà päpä sa yat pramäëaà kurute
but the sinners eat sin the standards which he sets
ye pacanty ätma-käraëät lokas tad anuvartate
those who cook for their own sake all the world follows that

yajïa-çiñöa—of food taken after performance of yajïa;
açinaù—eaters; santaù—the devotees; mucyante—get relief;
sarva—all kinds of; kilbiñaiù—from sins; bhuïjate—enjoy;
te—they; tu—but; agham—grievous sins; päpäù—sinners;
ye—who; pacanti—prepare food; ätma-käraëät—for sense
enjoyment.
yat yat—whatever; äcarati—he does; çreñöhaù—a
respectable leader; tat—that; tat—and that alone; eva—
certainly; itaraù—common; janaù—person; saù—he; yat—
whichever; pramäëam—example; kurute—does perform;
lokaù—all the world; tat—that; anuvartate—follows in the
footsteps.

The devotees of the Lord are released from all Whatever action a great man performs, common
kinds of sins because they eat food which is men follow. And whatever standards he sets by
offered first for sacrifice. Others, who prepare exemplary acts, all the world pursues.
food for personal sense enjoyment, verily eat only
sin.

Bg 3.27 Bg 3.37

prakåteù kriyamäëäni käma eña krodha eña

(4)of nature /(2) are being performed this is lust, and then anger
guëaiù karmäëi sarvaçaù rajo-guëa-samudbhavaù
(3)by the modes /(1) activities / (5)in all respects whose origin is the mode of passion
ahaìkära-vimüòhätmä mahäçano mahä-päpmä
one who is bewildered by false ego voracious, very sinful
kartäham iti manyate viddhy enam iha vairiëam
“I am the doer” – thus he thinks know it to be an enemy in this world

prakåteù—of material nature; kriyamäëäni—being done; kämaù—lust; eñaù—this; krodhaù—wrath; eñaù—this;

guëaiù—by the modes; karmäëi—activities; sarvaçaù—all rajaù-guëa—the mode of passion; samudbhavaù—born of;
kinds of; ahaìkära-vimüòha—bewildered by false ego; mahä-açanaù—all—devouring; mahä—päpmä—greatly
ätmä—the spirit soul; kartä—doer; aham—I; iti—thus; sinful; viddhi—know; enam—this; iha—in the material
manyate—he thinks. world; vairiëam—greatest enemy.

The spirit soul bewildered by the influence of It is lust only, Arjuna, which is born of contact
false ego thinks himself the doer of activities that with the material mode of passion and later
are in actuality carried out by the three modes of transformed into wrath, and which is the all-
material nature. devouring sinful enemy of this world.
 Bg 3.38 Bg 3.39

dhümenävriyate vahnir ävåtaà jïänam etena

as the fire is covered by smoke (1)the knowledge / (3) is covered by that
yathädarço malena ca jïänino nitya-vairiëä
and a mirror by dust (2)of the knower (the soul)/ (4) eternal enemy
yatholbenävåto garbhas käma-rüpeëa kaunteya
as an embryo is covered by the womb in the form of lust, o Kaunteya
tathä tenedam ävåtam duñpüreëänalena ca
so is this (knowledge) covered by that (lust) (like) an insatiable fire, indeed

dhümena—by smoke; ävriyate—is covered; vahniù—fire; ävåtam—covered; jïänam—pure consciousness; etena—by

yathä—just as; ädarçaù—mirror; malena—by dust; ca—also; this; jïäninaù—of the knower; nitya-vairiëä—by the eternal
yathä—just as; ulbena—by the womb; ävåtaù—is covered; enemy; käma-rüpeëa—in the form of lust; kaunteya—O son
garbhaù—embryo; tathä—so; tena—by that lust; idam— of Kunté; duñpüreëa—never to be satisfied; analena—by the
this; ävåtam—is covered. fire; ca—also.

As fire is covered by smoke, as a mirror is Thus the wise living entity's pure consciousness
covered by dust, or as the embryo is covered by becomes covered by his eternal enemy in the
the womb, the living entity is similarly covered by form of lust, which is never satisfied and which
different degrees of this lust. burns like fire.

Bg 3.40 Bg 3.41
indriyäëi mano buddhir tasmät tvam indriyäëy ädau
the senses, the mind and the intelligence (1)therefore, you / (4)the senses / (5)in the
beginning
asyädhiñöhänam ucyate
are said to be its (lust’s) sitting place niyamya bharatarñabha
(3)restraining /(2) o best of the Bharatas
etair vimohayaty eña
(2)through these /(3) it bewilders päpmänaà prajahi hy enaà
this evil you must certainly kill
jïänam ävåtya dehinam
(1)covering the knowledge / (4)the embodied soul jïäna-vijïäna-näçanam
the destroyer of knowledge and realization

indriyäëi—the senses; manaù—the mind; buddhiù—the tasmät—therefore; tvam—you; indriyäëi—senses; ädau—in

intelligence; asya—of this lust; adhiñöhänam—sitting place; the beginning; niyamya—by regulating; bharata—åñabha—
ucyate—is called; etaiù—by all these; vimohayati— O chief amongst the descendants of Bharata; päpmänam—
bewilders; eñaù—this lust; jïänam—knowledge; ävåtya— the great symbol of sin; prajahi—curb; hi—certainly;
covering; dehinam—of the embodied. enam—this; jïäna—of knowledge; vijïäna—and scientific
knowledge of the pure soul; näçanam—the destroyer.
The senses, the mind and the intelligence are the
sitting places of this lust. Through them lust Therefore, O Arjuna, best of the Bhäratas, in the
covers the real knowledge of the living entity and very beginning curb this great symbol of sin [lust]
bewilders him. by regulating the senses, and slay this destroyer of
knowledge and self-realization.
 Bg 3.42 Bg 3.43
indriyäëi paräëy ähur evaà buddheù paraà buddhvä
the senses are said to be superior (to objects) thus, knowing that which is superior to
intelligence
indriyebhyaù paraà manaù
superior to the senses is the mind saàstabhyätmänam ätmanä
and after steadying the mind by intelligence
manasas tu parä buddhir
but superior to the mind is the intelligence jahi çatruà mahä-bäho
slay the enemy, o mighty-armed one
yo buddheù paratas tu saù
but who is superior to the intelligence is he (the käma-rüpaà duräsadam
soul) which is in the form of lust and very difficult to
conquer
indriyäëi—senses; paräëi—superior; ähuù—are said; evam—thus; buddheù—to intelligence; param—superior;
indriyebhyaù—more than the senses; param—superior; buddhvä—knowing; saàstabhya—by steadying; ätmänam—
manaù—the mind; manasaù—more than the mind; tu—also; the mind; ätmanä—by deliberate intelligence; jahi—
parä—superior; buddhiù—intelligence; yaù—who; conquer; çatrum—the enemy; mahä-bäho—O mighty—
buddheù—more than the intelligence; parataù—superior; armed one; käma-rüpam—in the form of lust; duräsadam—
tu—but; saù—he. formidable.

The working senses are superior to dull matter; Thus knowing oneself to be transcendental to the
mind is higher than the senses; intelligence is still material senses, mind and intelligence, O mighty-
higher than the mind; and he [the soul] is even armed Arjuna, one should steady the mind by
higher than the intelligence. deliberate spiritual intelligence [Kåñëa
consciousness] and thus – by spiritual strength –
conquer this insatiable enemy known as lust.
Bg 4.2 Bg 4.7
evaà paramparä-präptam yadä yadä hi dharmasya
thus received by disciplic succession whenever and wherever of dharma
imaà räjarñayo viduù glänir bhavati bhärata
the saintly kings know it there is a decline, o Bhärata
sa käleneha mahatä abhyutthänam adharmasya
by a great period of time in this world and a rise of adharma
yogo nañöaù parantapa tadätmänaà såjämy aham
this yoga system is lost, o chastiser of the enemy at that time I manifest Myself

evam—thus; paramparä—by disciplic succession; präptam— yadä yadä—whenever and wherever; hi—certainly;
received; imam—this science; räja-åñayaù—the saintly dharmasya—of religion; gläniù—discrepancies; bhavati—
kings; viduù—understood; saù—that knowledge; kälena—in become manifested; bhärata—O descendant of Bharata;
the course of time; iha—in this world; mahatä—great; abhyutthänam—predominance; adharmasya—of irreligion;
yogaù—the science of one's relationship with the Supreme; tadä—at that time; ätmänam—self; såjämi—manifest;
nañöaù—scattered; parantapa—O Arjuna, subduer of the aham—I.
enemies.
Whenever and wherever there is a decline in
This supreme science was thus received through religious practice, O descendant of Bharata, and a
the chain of disciplic succession, and the saintly predominant rise of irreligion—at that time I
kings understood it in that way. But in course of descend Myself.
time the succession was broken, and therefore the
science as it is appears to be lost.
 Bg 4.8 Bg 4.9
pariträëäya sädhünäà janma karma ca me divyam
for the protection of the devotees My transcendental birth and activities
vinäçäya ca duñkåtäm evaà yo vetti tattvataù
and for the destruction of the miscreants one who thus knows truly
dharma-saàsthäpanärthäya tyaktvä dehaà punar janma
for the reestablishment of dharma after leaving the body, another birth
sambhavämi yuge yuge naiti mäm eti so 'rjuna
I manifest in every millennium does not undergo, he comes to Me, o Arjuna

pariträëäya—for the deliverance; sädhünäm—of the janma—birth; karma—work; ca—also; me—of Mine;
devotees; vinäçäya—for the annihilation; ca—and; divyam—transcendental; evam—like this; yaù—anyone
duñkåtäm—of the miscreants; dharma—principles of who; vetti—knows; tattvataù—in reality; tyaktvä—leaving
religion; saàsthäpana—arthäya—to reestablish; aside; deham—this body; punaù—again; janma—birth; na—
sambhavämi—I do appear; yuge—millennium; yuge—after never; eti—does attain; mäm—unto Me; eti—does attain;
millennium. saù—he; arjuna—O Arjuna.
One who knows the transcendental nature of My
To deliver the pious and to annihilate the appearance and activities does not, upon leaving
miscreants, as well as to reestablish the principles the body, take his birth again in this material
of religion, I Myself appear, millennium after world, but attains My eternal abode, O Arjuna.
millennium.
Bg 4.11 Bg 4.13
ye yathä mäà prapadyante cätur-varëyaà mayä såñöaà
as all surrender unto Me the four divisions of human society are created by
Me
täàs tathaiva bhajämy aham
I reward them accordingly guëa-karma-vibhägaçaù
according to the divisions of guëa and karma
mama vartmänuvartante
they follow My path tasya kartäram api mäà
although I am the creator of it
manuñyäù pärtha sarvaçaù
all men, o Pärtha, in all respects viddhy akartäram avyayam
know Me as the unchangeable non-doer
ye—all who; yathä—as; mäm—unto Me; prapadyante—
surrender; tän—them; tathä—so; eva—certainly; bhajämi— cätuù-varëyam—the four divisions of human society;
reward; aham—I; mama—My; vartma—path; mayä—by Me; såñöam—created; guëa—of quality; karma—
anuvartante—follow; manuñyäù—all men; pärtha—O son of and work; vibhägaçaù—in terms of division; tasya—of that;
Påthä; sarvaçaù—in all respects. kartäram—the father; api—although; mäm—Me; viddhi—
you may know; akartäram—as the nondoer; avyayam—
As all surrender unto Me, I reward them unchangeable.
accordingly. Everyone follows My path in all
respects, O son of Påthä. 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.
 Bg 4.14
na mäà karmäëi limpanti
activities do not affect Me
na me karma-phale spåhä
nor do I aspire for the fruit of action
iti mäà yo 'bhijänäti
one who understands Me thus
karmabhir na sa badhyate
he (also) is not bound by karma
na—never; mäm—Me; karmäëi—all kinds of work;
limpanti—do affect; na—nor; me—My; karma-phale—in
fruitive action; spåhä—aspiration; iti—thus; mäm—Me;
yaù—one who; abhijänäti—does know; karmabhiù—by the
reaction of such work; na—never; saù—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.
Bg 4.19
yasya sarve samärambhäù
he whose all endeavors
käma-saìkalpa-varjitäù
are free from desire for sense gratification
jïänägni-dagdha-karmäëaà
whose actions are burned by the fire of
knowledge
tam ähuù paëòitaà budhäù
the sages call him a paëòita (learned man)
yasya—one whose; sarve—all sorts of; samärambhäù—
attempts; käma—based on desire for sense gratification;
saìkalpa—determination; varjitäù—are devoid of; jïäna—
of perfect knowledge; agni—by the fire; dagdha—burned;
karmäëam—whose work; tam—him; ähuù—declare;
paëòitam—learned; budhäù—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.
Bg 4.18
karmaëy akarma yaù paçyed
one who can see inactivity in activity
akarmaëi ca karma yaù
and who (can see) activity in inactivity
sa buddhimän manuñyeñu
he is intelligent among men
sa yuktaù kåtsna-karma-kåt
he is a yogé, (though) he does all work
karmaëi—in action; akarma—inaction; yaù—one who;
paçyet—observes; akarmaëi—in inaction; ca—also;
karma—fruitive action; yaù—one who; saù—he; buddhi-
män—is intelligent; manuñyeñu—in human society; saù—he;
yuktaù—is in the transcendental position; kåtsna-karma-
kåt—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.
Bg 4.34
tad viddhi praëipätena
you must understand that(knowledge) by
submission
paripraçnena sevayä
by inquiry and by service
upadekñyanti te jïänaà
they will teach you that knowledge
jïäninas tattva-darçinaù
the wise who are seers of the thuth
tat—that knowledge of different sacrifices; viddhi—try to
understand; praëipätena—by approaching a spiritual
master; paripraçnena—by submissive inquiries; sevayä—by
the rendering of service; upadekñyanti—they will initiate;
te—you; jïänam—into knowledge; jïäninaù—the self-
realized; tattva—of the truth; darçinaù—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.
 Bg 4.37 Bg 4.38
yathaidhäàsi samiddho 'gnir na hi jïänena sadåçaà
as a blazing fire / firewood in comparison to knowledge
bhasma-sät kurute 'rjuna pavitram iha vidyate
burns to ashes, o Arjuna there is nothing as pure in this world
jïänägniù sarva-karmäëi tat svayaà yoga-saàsiddhaù
the fire of knowledge / all karma that itself, one who is perfected in yoga
bhasma-sät kurute tathä kälenätmani vindati
burns to ashes in the same way in due course of time attains within himself

yathä—just as; edhäàsi—firewood; samiddhaù—blazing; na—nothing; hi—certainly; jïänena—with knowledge;

agniù—fire; bhasma-sät—ashes; kurute—turns; arjuna—O sadåçam—in comparison; pavitram—sanctified; iha—in this
Arjuna; jïäna—agniù—the fire of knowledge; sarva- world; vidyate—exists; tat—that; svayam—himself; yoga—
karmäëi—all reactions to material activities; bhasma-sät— in devotion; saàsiddhaù—he who is mature; kälena—in
to ashes; kurute—it turns; tathä—similarly. course of time; ätmani—in himself; vindati—enjoys.

As a blazing fire turns firewood to ashes, O In this world, there is nothing so sublime and pure
Arjuna, so does the fire of knowledge burn to as transcendental knowledge. Such knowledge is
ashes all reactions to material activities. 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.

Bg. 5.11 Bg 5.18

käyena manasä buddhyä vidyä-vinaya-sampanne
with the body, mind and intelligence in one endowed with learning and gentleness
kevalair indriyair api brähmaëe gavi hastini
and also with purified senses in a brahmaëa, in a cow, in an elephant,
yoginaù karma kurvanti çuni caiva çva-päke ca
the yogés perform activities in a dog and also in a dog-eater (outcaste)
saìgaà tyaktvätma-çuddhaye paëòitäù sama-darçinaù
giving up attachment, for the purification of the learned men who posses equal vision
mind
vidyä—with education; vinaya—and gentleness;
käyena—with the body; manasä—with the mind; buddhyä— sampanne—fully equipped; brähmaëe—in the brähmaëa;
with the intelligence; kevalaiù—purified; indriyaiù—with gavi—in the cow; hastini—in the elephant; çuni—in the dog;
the senses; api—even; yoginaù—Kåñëa conscious persons; ca—and; eva—certainly; çva—päke—in the dog—eater (the
karma—actions; kurvanti—they perform; saìgam— outcaste); ca—respectively; paëòitäù—those who are wise;
attachment; tyaktvä—giving up; ätma—of the self; sama-darçinaù—who see with equal vision.
çuddhaye—for the purpose of purification.
The humble sages, by virtue of true knowledge,
The yogés, abandoning attachment, act with body, see with equal vision a learned and gentle
mind, intelligence, and even with the senses, only brähmaëa, a cow, an elephant, a dog and a dog-
for the purpose of purification. eater [outcaste].
 Bg 5.22
ye hi saàsparça-jä bhogä
certainly those pleasures born of sense perception
duùkha-yonaya eva te
they are simply sources of misery
ädy-antavantaù kaunteya
they have beginning and end, o Kaunteya
na teñu ramate budhaù
a wise man does not delight in them
ye—those; hi—certainly; saàsparça-jäù—by contact with
the material senses; bhogäù—enjoyments; duùkha—
distress; yonayaù—sources of; eva—certainly; te—they are;
ädi—beginning; anta—end; vantaù—subject to; kaunteya—
O son of Kunté; na—never; teñu—in those; ramate—takes
delight; budhaù—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 Kunté, such
pleasures have a beginning and an end, and so the
wise man does not delight in them.
Bg 6.7
jitätmanaù praçäntasya
for one who conquered the mind, who is pacified
paramätmä samähitaù
the Supersoul becomes situated in his heart (or)
he has his soul completely situated in samädhi
çétoñëa-sukha-duùkheñu
in cold and heat, in happiness and distress
tathä mänäpamänayoù
and in honor and dishonor
jita-ätmanaù—of one who has conquered his mind;
praçäntasya—who has attained tranquillity by such control
over the mind; parama-ätmä—the Supersoul; samähitaù—
approached completely; çéta—in cold; uñëa—heat; sukha—
happiness; duùkheñu—and distress; tathä—also; mäna—in
honor; apamänayoù—and dishonor.
For one who has conquered the mind, the He who is regulated in his habits of eating,
Supersoul is already reached, for he has attained sleeping, recreation and work can mitigate all
tranquillity. To such a man happiness and material pains by practicing the yoga system.
distress, heat and cold, honor and dishonor are all
the same.
Bg 5.29
bhoktäraà yajïa-tapasäà
the enjoyer of all sacrifices and austerities
sarva-loka-maheçvaram
the Supreme Lord of all worlds
suhådaà sarva-bhütänäà
the well-wishing friend of all living entities
jïätvä mäà çäntim åcchati
after knowing Me thus one achieves peace
bhoktäram—the beneficiary; yajïa—of sacrifices;
tapasäm—and penances and austerities; sarva-loka—of all
planets and the demigods thereof; mahä-éçvaram—the
Supreme Lord; su-hådam—the benefactor; sarva—of all;
bhütänäm—the living entities; jïätvä—thus knowing;
mäm—Me (Lord Kåñëa); çäntim—relief from material
pangs; åcchati—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.
Bg 6.17
yuktähära-vihärasya
for one whose eating and recreation are regulated
yukta-ceñöasya karmasu
whose engagement in work is regulated
yukta-svapnävabodhasya
whose sleeping and awakening are regulated
yogo bhavati duùkha-hä
there is yoga, which is the destroyer of miseries
yukta—regulated; ähära—eating; vihärasya—recreation;
yukta—regulated; ceñöasya—of one who works for
maintenance; karmasu—in discharging duties; yukta—
regulated; svapna-avabodhasya—sleep and wakefulness;
yogaù—practice of yoga; bhavati—becomes; duùkha—hä—
diminishing pains.
 Bg 6.40 Bg 6.47
pärtha naiveha nämutra yoginäm api sarveñäà
O Pärtha, neither in this life nor the next and of all yogés
vinäças tasya vidyate mad-gatenäntar-ätmanä
is there destruction for him one with his heart absorbed in Me
na hi kalyäëa-kåt kaçcid çraddhävän bhajate yo mäà
someone who does good who worships Me with faith
durgatià täta gacchati sa me yuktatamo mataù
never undergoes misfortune, o my dear friend he is considered the best yogé by Me

pärtha—O son of Påthä; na eva—never is it so; iha—in this
material world; na—never; amutra—in the next life;
vinäçaù—destruction; tasya—his; vidyate—exists; na—
never; hi—certainly; kalyäëa-kåt—one who is engaged in
auspicious activities; kaçcit—anyone; durgatim—to
degradation; täta—My friend; gacchati—goes.
O son of Påthä, 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.
yoginäm—of yogés; api—also; sarveñäm—all types of; mat—
gatena—abiding in Me, always thinking of Me; antaù—
ätmanä—within himself; çraddhä—vän—in full faith;
bhajate—renders transcendental loving service; yaù—one
who; mäm—to Me (the Supreme Lord); saù—he; me—by
Me; yukta—tamaù—the greatest yogé; mataù—is
considered.
And of all yogés, 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.

Bg 7.3 Bg 7.4
manuñyäëäà sahasreñu bhümir äpo 'nalo väyuù
among thousands of men earth, water, fire, air
kaçcid yatati siddhaye khaà mano buddhir eva ca
someone endeavors for perfection ether, mind, intelligence and also
yatatäm api siddhänäà ahaìkära itéyaà me
and even among the endeavoring and perfected false ego – this is My
kaçcin mäà vetti tattvataù bhinnä prakåtir añöadhä
someone knows Me in truth eightfold separated material energy

manuñyäëäm—of men; sahasreñu—out of many thousands; bhümiù—earth; äpaù—water; analaù—fire; väyuù—air;

kaçcit—someone; yatati—endeavors; siddhaye—for kham—ether; manaù—mind; buddhiù—intelligence; eva—
perfection; yatatäm—of those so endeavoring; api—indeed; certainly; ca—and; ahaìkäraù—false ego; iti—thus; iyam—
siddhänäm—of those who have achieved perfection; all these; me—My; bhinnä—separated; prakåtiù—energies;
kaçcit—someone; mäm—Me; vetti—does know; tattvataù— añöadhä—eightfold.
in fact.

Out of many thousands among men, one may Earth, water, fire, air, ether, mind, intelligence
endeavor for perfection, and of those who have and false ego—all together these eight constitute
achieved perfection, hardly one knows Me in My separated material energies.
truth.
 Bg 7.5 Bg 7.7
apareyam itas tv anyäà mattaù parataraà nänyat
besides this (material nature) there is another superior to Me
prakåtià viddhi me paräm kiïcid asti dhanaïjaya
superior nature of Mine – you must know there is nothing else, o Dhanaïjaya
jéva-bhütäà mahä-bäho mayi sarvam idaà protaà
comprising the jévas, o Arjuna in Me all this world is strung
yayedaà dhäryate jagat sütre maëi-gaëä iva
by which this world is supported like pearls on a thread

aparä—inferior; iyam—this; itaù—besides this; tu—but; mattaù—beyond Me; para-taram—superior; na—not; anyat
anyäm—another; prakåtim—energy; viddhi—just try to kiïcit—anything else; asti—there is; dhanaïjaya—O
understand; me—My; paräm—superior; jéva-bhütäm— conqueror of wealth; mayi—in Me; sarvam—all that be;
comprising the living entities; mahä-bäho—O mighty-armed idam—which we see; protam—is strung; sütre—on a thread;
one; yayä—by whom; idam—this; dhäryate—is utilized or maëi—gaëäù—pearls; iva—like.
exploited; jagat—the material world.
O conqueror of wealth, there is no truth superior
Besides these, O mighty-armed Arjuna, there is to Me. Everything rests upon Me, as pearls are
another, superior energy of Mine, which strung on a thread.
comprises the living entities who are exploiting
the resources of this material, inferior nature.
Bg 7.14 Bg 7.15
daivé hy eñä guëa-mayé na mäà duñkåtino müòhäù
consisting of the three modes of nature, this the miscreants, the foolish, unto Me they don’t
divine
prapadyante narädhamäù
mama mäyä duratyayä surrender, the lowest of men
energy of Mine is difficult to overcome
mäyayäpahåta-jïänä
mäm eva ye prapadyante whose knowledge is stolen by Mäyä
(but) those who surrender to Me alone
äsuraà bhävam äçritäù
mäyäm etäà taranti te who partake of an atheistic mentality
they cross this Mäyä
na—not; mäm—unto Me; duñkåtinaù—miscreants;
daivé—transcendental; hi—certainly; eñä—this; guëa- müòhäù—foolish; prapadyante—surrender; nara-
mayé—consisting of the three modes of material nature; adhamäù—lowest among mankind; mäyayä—by the illusory
mama—My; mäyä—energy; duratyayä—very difficult to energy; apahåta—stolen; jïänäù—whose knowledge;
overcome; mäm—unto Me; eva—certainly; ye—those who; äsuram—demonic; bhävam—nature; äçritäù—accepting.
prapadyante—surrender; mäyäm etäm—this illusory
energy; taranti—overcome; te—they.
Those miscreants who are grossly foolish, who are
This divine energy of Mine, consisting of the lowest among mankind, whose knowledge is
three modes of material nature, is difficult to stolen by illusion, and who partake of the
overcome. But those who have surrendered unto atheistic nature of demons do not surrender unto
Me can easily cross beyond it. Me.
 Bg 7.16 Bg 7.19
catur-vidhä bhajante mäà bahünäà janmanäm ante
four kinds worship Me after many births
janäù sukåtino 'rjuna jïänavän mäà prapadyate
pious people, o Arjuna one with knowledge surrenders unto Me
ärto jijïäsur arthärthé väsudevaù sarvam iti
the distressed, the inquisitive, the desirer of “Väsudeva is everything”
wealth
sa mahätmä su-durlabhaù
jïäné ca bharatarñabha such a great soul is very rare
and also the one in knowledge, o best of the
Bharatas bahünäm—many; janmanäm—repeated births and deaths;
ante—after; jïäna—vän—one who is in full knowledge;
catuù-vidhäù—four kinds of; bhajante—render services; mäm—unto Me; prapadyate—surrenders; väsudevaù—the
mäm—unto Me; janäù—persons; su-kåtinaù—those who are Personality of Godhead, Kåñëa; sarvam—everything; iti—
pious; arjuna—O Arjuna; ärtaù—the distressed; jijïäsuù— thus; saù—that; mahä-ätmä—great soul; su-durlabhaù—
the inquisitive; artha-arthé—one who desires material gain; very rare to see.
jïäné—one who knows things as they are; ca—also; bharata-
åñabha—O great one amongst the descendants of Bharata.
After many births and deaths, he who is actually
O best among the Bhäratas, four kinds of pious in knowledge surrenders unto Me, knowing Me to
men begin to render devotional service unto be the cause of all causes and all that is. Such a
Me—the distressed, the desirer of wealth, the great soul is very rare.
inquisitive, and he who is searching for
knowledge of the Absolute.
Bg 7.23 Bg 7.24
antavat tu phalaà teñäà avyaktaà vyaktim äpannaà
but their fruit is temporary as unmanifest, having assumed a personality
tad bhavaty alpa-medhasäm manyante mäm abuddhayaù
of the less intelligent (who worship demigods) they consider Me, the unintelligent
devän deva-yajo yänti paraà bhävam ajänanto
worshipers of the devas attain the devas not knowing My supreme nature
mad-bhaktä yänti mäm api mamävyayam anuttamam
but My devotees attain Me which is eternal and unsurpassed
avyaktam—nonmanifested; vyaktim—personality;
anta-vat—perishable; tu—but; phalam—fruit; teñäm—their; äpannam—achieved; manyante—think; mäm—Me;
tat—that; bhavati—becomes; alpa—medhasäm—of those of abuddhayaù—less intelligent persons; param—supreme;
small intelligence; devän—to the demigods; deva-yajaù— bhävam—existence; ajänantaù—without knowing; mama—
the worshipers of the demigods; yänti—go; mat—My; My; avyayam—imperishable; anuttamam—the finest.
bhaktäù—devotees; yänti—go; mäm—to Me; api—also.
Unintelligent men, who do not know Me
Men of small intelligence worship the demigods, perfectly, think that I, the Supreme Personality of
and their fruits are limited and temporary. Those Godhead, Kåñëa, was impersonal before and have
who worship the demigods go to the planets of now assumed this personality. Due to their small
the demigods, but My devotees ultimately reach knowledge, they do not know My higher nature,
My supreme planet. which is imperishable and supreme.
 Bg 7.28
yeñäà tv anta-gataà päpaà
those whose sin has come to an end
janänäà puëya-karmaëäm
those people of pious acts
te dvandva-moha-nirmuktä
they, freed from the delusion of dualities
bhajante mäà dåòha-vratäù
worship Me, being firm in their vow
yeñäm—whose; tu—but; anta—gatam—completely
eradicated; päpam—sin; janänäm—of the persons; puëya—
pious; karmaëäm—whose previous activities; te—they;
dvandva—of duality; moha—delusion; nirmuktäù—free
from; bhajante—engage in devotional service; mäm—to
Me; dåòha-vratäù—with determination.
Persons who have acted piously in previous lives
and in this life and whose sinful actions are And whoever, at the end of his life, quits his body
completely eradicated are freed from the dualities remembering Me alone at once attains My nature.
of delusion, and they engage themselves in My Of this there is no doubt.
service with determination.
Bg 8.15
mäm upetya punar janma
after attaining Me, again birth
duùkhälayam açäçvatam
miserable and temporary
näpnuvanti mahätmänaù
they do not take, the great souls
saàsiddhià paramäà gatäù
having achieved the supreme perfection
mäm—Me; upetya—achieving; punaù—again; janma—
birth; duùkha-älayam—place of miseries; açäçvatam—
temporary; na—never; äpnuvanti—attain; mahä-ätmänaù—
the great souls; saàsiddhim—perfection; paramäm—
ultimate; gatäù—having achieved.
After attaining Me, the great souls, who are yogés
in devotion, never return to this temporary world,
which is full of miseries, because they have
attained the highest perfection.
Bg 8.5
anta-käle ca mäm eva
and at the time of death, Me alone
smaran muktvä kalevaram
remembering, after quitting the body
yaù prayäti sa mad-bhävaà
one who departs, he My nature
yäti nästy atra saàçayaù
attains, of this there is no doubt
anta-käle—at the end of life; ca—also; mäm—Me; eva—
certainly; smaran—remembering; muktvä—quitting;
kalevaram—the body; yaù—he who; prayäti—goes; saù—
he; mat-bhävam—My nature; yäti—achieves; na—not;
asti—there is; atra—here; saàçayaù—doubt.
Bg 8.16
ä-brahma-bhuvanäl lokäù
up to Brahma-loka
punar ävartino 'rjuna
are places of rebirth, o Arjuna
mäm upetya tu kaunteya
but after attaining Me, o Kaunteya
punar janma na vidyate
there is no more bith
ä-brahma-bhuvanät—up to the Brahmaloka planet; lokäù—
the planetary systems; punaù—again; ävartinaù—returning;
arjuna—O Arjuna; mäm—unto Me; upetya—arriving; tu—
but; kaunteya—O son of Kunté; punaù 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 Kunté,
never takes birth again.
 Bg 9.2 Bg 9.4
räja-vidyä räja-guhyaà mayä tatam idaà sarvaà
this is the king of education, the most secret by Me all this is pervaded
pavitram idam uttamam jagad avyakta-mürtinä
the supremely purifying the universe, by My unmanifested form
pratyakñävagamaà dharmyaà mat-sthäni sarva-bhütäni
understandable by direct perception, religious all beings are situated in Me
su-sukhaà kartum avyayam na cähaà teñv avasthitaù
very easy to perform and imperishable but I am not situated in them

räja-vidyä—the king of education; räja-guhyam—the king

of confidential knowledge; pavitram—the purest; idam— mayä—by Me; tatam—pervaded; idam—this; sarvam—all;
this; uttamam—transcendental; pratyakña—by direct jagat—cosmic manifestation; avyakta-mürtinä—by the
experience; avagamam—understood; dharmyam—the unmanifested form; mat-sthäni—in Me; sarva-bhütäni—all
principle of religion; su-sukham—very happy; kartum—to living entities; na—not; ca—also; aham—I; teñu—in them;
execute; avyayam—everlasting. avasthitaù—situated.

This knowledge is the king of education, the most

secret of all secrets. It is the purest knowledge, By Me, in My unmanifested form, this entire
and because it gives direct perception of the self universe is pervaded. All beings are in Me, but I
by realization, it is the perfection of religion. It is am not in them.
everlasting, and it is joyfully performed.

Bg 9.10 Bg 9.14
mayädhyakñeëa prakåtiù satataà kértayanto mäà
by Me as supervisor, the material nature always glorifying Me
süyate sa-caräcaram yatantaç ca dåòha-vratäù
gives birth to moving and non-moving endeavoring with great determination
hetunänena kaunteya namasyantaç ca mäà bhaktyä
because of this, o Kaunteya and bowing down / Me / with devotion
jagad viparivartate nitya-yuktä upäsate
the world revolves (appears again and again) being always absorbed, they worship

mayä—by Me; adhyakñeëa—by superintendence; satatam—always; kértayantaù—chanting; mäm—about Me;

prakåtiù—material nature; süyate—manifests; sa—both; yatantaù—fully endeavoring; ca—also; dåòha-vratäù—with
cara-acaram—the moving and the nonmoving; hetunä—for determination; namasyantaù—offering obeisances; ca—and;
the reason; anena—this; kaunteya—O son of Kunté; jagat— mäm—Me; bhaktyä—in devotion; nitya—yuktäù—
the cosmic manifestation; viparivartate—is working. perpetually engaged; upäsate—worship.

This material nature, which is one of My energies,
is working under My direction, O son of Kunté,
producing all moving and nonmoving beings.
Under its rule this manifestation is created and
annihilated again and again.
Always chanting My glories, endeavoring with
great determination, bowing down before Me,
these great souls perpetually worship Me with
devotion.
 Bg 9.22 Bg 9.26
ananyäç cintayanto mäà patraà puñpaà phalaà toyaà
those unalloyed, while meditating on Me a leaf, flower, fruit or water
ye janäù paryupäsate yo me bhaktyä prayacchati
those people who worship one who gives Me with devotion
teñäà nityäbhiyuktänäà tad ahaà bhakty-upahåtam
for them, who are always absorbed that which is offered with devotion I
yoga-kñemaà vahämy aham açnämi prayatätmanaù
gain and safety I carry Myself accept, from one whose mind is purified

ananyäù—having no other object; cintayantaù— patram—a leaf; puñpam—a flower; phalam—a fruit;
concentrating; mäm—on Me; ye—those who; janäù— toyam—water; yaù—whoever; me—unto Me; bhaktyä—
persons; paryupäsate—properly worship; teñäm—of them; with devotion; prayacchati—offers; tat—that; aham—I;
nitya—always; abhiyuktänäm—fixed in devotion; yoga— bhakti-upahåtam—offered in devotion; açnämi—accept;
requirements; kñemam—protection; vahämi—carry; prayata-ätmanaù—from one in pure consciousness.
aham—I.

But those who always worship Me with exclusive If one offers Me with love and devotion a leaf, a
devotion, meditating on My transcendental flower, fruit or water, I will accept it.
form—to them I carry what they lack, and I
preserve what they have.

Bg 9.27 Bg 9.29
yat karoñi yad açnäsi samo 'haà sarva-bhüteñu
whatever you do, whatever you eat I am equal to all beings
yaj juhoñi dadäsi yat na me dveñyo 'sti na priyaù
whatever you sacrifice or donate no one is My enemy nor My friend
yat tapasyasi kaunteya ye bhajanti tu mäà bhaktyä
whatever austerity you perform, o Kaunteya but those who worship Me with devotion
tat kuruñva mad-arpaëam mayi te teñu cäpy aham
do that as an offering to Me they are in Me and I am also in them
yat—whatever; karoñi—you do; yat—whatever; açnäsi—you
eat; yat—whatever; juhoñi—you offer; dadäsi—you give samaù—equally disposed; aham—I; sarva—bhüteñu—to all
away; yat—whatever; yat—whatever; tapasyasi—austerities living entities; na—no one; me—to Me; dveñyaù—hateful;
you perform; kaunteya—O son of Kunté; tat—that; asti—is; na—nor; priyaù—dear; ye—those who; bhajanti—
kuruñva—do; mat—unto Me; arpaëam—as an offering. render transcendental service; tu—but; mäm—unto Me;
bhaktyä—in devotion; mayi—are in Me; te—such persons;
Whatever you do, whatever you eat, whatever teñu—in them; ca—also; api—certainly; aham—I.
you offer or give away, and whatever austerities
you perform—do that, O son of Kunté, as an I envy no one, nor am I partial to anyone. I am
offering to Me. 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.
 Bg 9.30 Bg 9.31
api cet su-duräcäro kñipraà bhavati dharmätmä
even a person of very bad behavior, if he soon becomes righteous
bhajate mäm ananya-bhäk çaçvac-chäntià nigacchati
he worships Me exclusively he attains lasting peace
sädhur eva sa mantavyaù kaunteya pratijänéhi
he is to be considered saintly O Kaunteya, thus proclaim
samyag vyavasito hi saù na me bhaktaù praëaçyati
he who is properly situated in his determination “My devotee never perishes

api—even; cet—if; su—duräcäraù—one committing the

most abominable actions; bhajate—is engaged in devotional kñipram—very soon; bhavati—becomes; dharma-ätmä—
service; mäm—unto Me; ananya-bhäk—without deviation; righteous; çaçvat-çäntim—lasting peace; nigacchati—attains;
sädhuù—a saint; eva—certainly; saù—he; mantavyaù—is to kaunteya—O son of Kunté; pratijänéhi—declare; na—never;
be considered; samyak—completely; vyavasitaù—situated me—My; bhaktaù—devotee; praëaçyati—perishes.
in determination; hi—certainly; saù—he.
He quickly becomes righteous and attains lasting
Even if one commits the most abominable action, peace. O son of Kunté, declare it boldly that My
if he is engaged in devotional service he is to be devotee never perishes.
considered saintly because he is properly situated
in his determination.

Bg 9.32 Bg 10.8
mäà hi pärtha vyapäçritya ahaà sarvasya prabhavo
O Pärtha, taking shelter of Me I am the origin of everything
ye 'pi syuù päpa-yonayaù mattaù sarvaà pravartate
even those who may be of sinful birth everything originates from Me
striyo vaiçyäs tathä çüdräs iti matvä bhajante mäà
women, vaiçyas and çudras knowing this they worship Me
te 'pi yänti paräà gatim budhä bhäva-samanvitäù
they also achieve the supreme destination those who are wise / endowed with love

mäm—of Me; hi—certainly; pärtha—O son of Påthä; aham—I; sarvasya—of all; prabhavaù—the source of
vyapäçritya—particularly taking shelter; ye—those who; generation; mattaù—from Me; sarvam—everything;
api—also; syuù—are; päpa-yonayaù—born of a lower pravartate—emanates; iti—thus; matvä—knowing;
family; striyaù—women; vaiçyäù—mercantile people; bhajante—become devoted; mäm—unto Me; budhäù—the
tathä—also; çüdräù—lower-class men; te api—even they; learned; bhäva-samanvitäù—with great attention.
yänti—go; paräm—to the supreme; gatim—destination.
I am the source of all spiritual and material
O son of Påthä, those who take shelter in Me, worlds. Everything emanates from Me. The wise
though they be of lower birth—women, vaiçyas who perfectly know this engage in My devotional
[merchants] and çüdras [workers]—can attain the service and worship Me with all their hearts.
supreme destination.
 Bg 10.9 Bg 10.10
mac-cittä mad-gata-präëä teñäà satata-yuktänäà
thinking of Me, their lives devoted to Me to those who are constantly devoted
bodhayantaù parasparam bhajatäà préti-pürvakam
enlightening each other worshiping Me with love
kathayantaç ca mäà nityaà dadämi buddhi-yogaà taà
and always discussing about Me I give that understanding
tuñyanti ca ramanti ca yena mäm upayänti te
they are satisfied and rejoice by which they attain Me

mat-cittäù—their minds fully engaged in Me; mat-gata- teñäm—unto them; satata-yuktänäm—always engaged;
präëäù—their lives devoted to Me; bodhayantaù— bhajatäm—in rendering devotional service; préti-
preaching; parasparam—among themselves; kathayantaù— pürvakam—in loving ecstasy; dadämi—I give; buddhi-
talking; ca—also; mäm—about Me; nityam—perpetually; yogam—real intelligence; tam—that; yena—by which;
tuñyanti—become pleased; ca—also; ramanti—enjoy mäm—unto Me; upayänti—come; te—they.
transcendental bliss; ca—also.
To those who are constantly devoted to serving
The thoughts of My pure devotees dwell in Me, Me with love, I give the understanding by which
their lives are fully devoted to My service, and they can come to Me.
they derive great satisfaction and bliss from
always enlightening one another and conversing
about Me.

Bg 10.11 Bg 10.41
teñäm evänukampärtham yad yad vibhütimat sattvaà
out of compassion for them whatever existence is there, which is opulent,
aham ajïäna-jaà tamaù çrémad ürjitam eva vä
I / the darkness born of ignorance beautiful or glorious
näçayämy ätma-bhäva-stho tat tad evävagaccha tvaà
destroy / being situated in their heart all that you should know
jïäna-dépena bhäsvatä mama tejo-'àça-sambhavam
with the shining lamp of knowledge as born of a portion of My splendor

teñäm—for them; eva—certainly; anukampä-artham—to yat yat—whatever; vibhüti—opulences; mat—having;

show special mercy; aham—I; ajïäna-jam—due to sattvam—existence; çré-mat—beautiful; ürjitam—glorious;
ignorance; tamaù—darkness; näçayämi—dispel; ätma- eva—certainly; vä—or; tat tat—all those; eva—certainly;
bhäva—within their hearts; sthaù—situated; jïäna—of avagaccha—must know; tvam—you; mama—My; tejaù—of
knowledge; dépena—with the lamp; bhäsvatä—glowing. the splendor; aàça—a part; sambhavam—born of.

To show them special mercy, I, dwelling in their Know that all opulent, beautiful and glorious
hearts, destroy with the shining lamp of creations spring from but a spark of My splendor.
knowledge the darkness born of ignorance.
 Bg 11.55
mat-karma-kån mat-paramo
he who works for Me, considering Me Supreme
mad-bhaktaù saìga-varjitaù
My devotee, who is free from attachment
nirvairaù sarva-bhüteñu
without enmity towards all beings
yaù sa mäm eti Päëòava
he comes to Me, o Päëòava
mat-karma-kåt—engaged in doing My work; mat-
paramaù—considering Me the Supreme; mat-bhaktaù—
engaged in My devotional service; saìga-varjitaù—freed
from the contamination of fruitive activities and mental
speculation; nirvairaù—without an enemy; sarva—
bhüteñu—among all living entities; yaù—one who; saù—he;
mäm—unto Me; eti—comes; päëòava—O son of Päëòu.
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.
Bg 12.5
kleço 'dhikataras teñäm
the trouble is greater for those
avyaktäsakta-cetasäm
whose minds are attached to the unmanifest
avyaktä hi gatir duùkhaà
(because) the unmanifest goal only with difficulty
dehavadbhir aväpyate
by the embodied beings is achieved
kleçaù—trouble; adhika-taraù—very much; teñäm—of
them; avyakta—to the unmanifested; äsakta—attached;
cetasäm—of those whose minds; avyaktä—toward the
unmanifested; hi—certainly; gatiù—progress; duùkham—
with trouble; deha-vadbhiù—by the embodied; aväpyate—is
achieved.
Just fix your mind upon Me, the Supreme
For those whose minds are attached to the Personality of Godhead, and engage all your
unmanifested, impersonal feature of the intelligence in Me. Thus you will live in Me
Supreme, advancement is very troublesome. To always, without a doubt.
make progress in that discipline is always difficult
for those who are embodied.
Bg 12.2
mayy äveçya mano ye mäà
those who, absorbing their minds in Me
nitya-yuktä upäsate
worship me, being constantly devoted
çraddhayä parayopetäs
endowed with transcendental faith
te me yuktatamä matäù
they are considered the best yogés by Me
çré-bhagavän uväca—the Supreme Personality of Godhead
said; mayi—upon Me; äveçya—fixing; manaù—the mind;
ye—those who; mäm—Me; nitya—always; yuktäù—
engaged; upäsate—worship; çraddhayä—with faith;
parayä—transcendental; upetäù—endowed; te—they; me—
by Me; yukta—tamäù—most perfect in yoga; matäù—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.
Bg 12.8
mayy eva mana ädhatsva
concentrate the mind in me alone
mayi buddhià niveçaya
absorb your intelligence in Me
nivasiñyasi mayy eva
you will certainly live in Me
ata ürdhvaà na saàçayaù
thereafter, without a doubt
mayi—upon Me; eva—certainly; manaù—mind; ädhatsva—
fix; mayi—upon Me; buddhim—intelligence; niveçaya—
apply; nivasiñyasi—you will live; mayi—in Me; eva—
certainly; ataù ürdhvam—thereafter; na—never;
saàçayaù—doubt.
 Bg 12.9 Bg 12.10
atha cittaà samädhätuà abhyäse 'py asamartho 'si
if to concentrate the mind if you are also unable to practice
na çaknoñi mayi sthiram mat-karma-paramo bhava
you cannot / steadly on Me you must become devoted to work for Me
abhyäsa-yogena tato mad-artham api karmäëi
then, by means of practice (sädhana-bhakti) activities for My sake / even
mäm icchäptuà dhanaïjaya kurvan siddhim aväpsyasi
you must desire to achieve Me, o Dhanaïjaya while performing / you will achieve perfection

atha—if, therefore; cittam—mind; samädhätum—to fix;
na—not; çaknoñi—you are able; mayi—upon Me; sthiram—
steadily; abhyäsa-yogena—by the practice of devotional
service; tataù—then; mäm—Me; icchä—desire; äptum—to
get; dhanam-jaya—O winner of wealth, Arjuna.
abhyäse—in practice; api—even if; asamarthaù—unable;
asi—you are; mat-karma—My work; paramaù—dedicated
to; bhava—become; mat-artham—for My sake; api—even;
karmäëi—work; kurvan—performing; siddhim—perfection;
aväpsyasi—you will achieve.

My dear Arjuna, O winner of wealth, if you If you cannot practice the regulations of bhakti-
cannot fix your mind upon Me without deviation, yoga, then just try to work for Me, because by
then follow the regulative principles of bhakti- working for Me you will come to the perfect
yoga. In this way develop a desire to attain Me. stage.

Bg 12.11 Bg 12.12
çreyo hi jïänam abhyäsäj
athaitad apy açakto 'si better than practice is knowledge
if even this you are unable
jïänäd dhyänaà viçiñyate
kartuà mad-yogam äçritaù better than knowledge is meditation
to perform / being surrendered to My yoga
dhyänät karma-phala-tyägas
sarva-karma-phala-tyägaà better than meditation is renunciation of the fruit
the renunciation of the fruit of all activities of work
tataù kuru yatätmavän tyägäc chäntir anantaram
then, being self-controlled, you must do it after renunciation follows peace

atha—even though; etat—this; api—also; açaktaù—unable; çreyaù—better; hi—certainly; jïänam—knowledge;

asi—you are; kartum—to perform; mat—unto Me; yogam— abhyäsät—than practice; jïänät—than knowledge;
in devotional service; äçritaù—taking refuge; sarva-karma— dhyänam—meditation; viçiñyate—is considered better;
of all activities; phala—of the results; tyägam— dhyänät—than meditation; karma-phala-tyägaù—
renunciation; tataù—then; kuru—do; yata-ätma-vän—self— renunciation of the results of fruitive action; tyägät—by
situated. such renunciation; çäntiù—peace; anantaram—thereafter.

If you cannot take to this practice, then engage

If, however, you are unable to work in this yourself in the cultivation of knowledge. Better
consciousness of Me, then try to act giving up all than knowledge, however, is meditation, and
results of your work and try to be self-situated. better than meditation is renunciation of the
fruits of action, for by such renunciation one can
attain peace of mind.
 Bg 13.20
prakåtià puruñaà caiva
prakåti (nature) and puruña (jéva)
viddhy anädé ubhäv api
know both as beginningless
vikäräàç ca guëäàç caiva
and their transformations and the modes of
nature
viddhi prakåti-sambhavän
know to be born from prakåti
prakåtim—material nature; puruñam—the living entities;
ca—also; eva—certainly; viddhi—you must know; anädé—
without beginning; ubhau—both; api—also; vikärän—
transformations; ca—also; guëän—the three modes of
nature; ca—also; eva—certainly; viddhi—know; prakåti—
material nature; sambhavän—produced of.
Yet in this body there is another, a transcendental
Material nature and the living entities should be enjoyer, who is the Lord, the supreme proprietor,
understood to be beginningless. Their who exists as the overseer and permitter, and who
transformations and the modes of matter are is known as the Supersoul.
products of material nature.
Bg 14.4
sarva-yoniñu kaunteya
among all species, O Kaunteya
mürtayaù sambhavanti yäù
whatever forms take birth
täsäà brahma mahad yonir
their womb is material nature
ahaà béja-pradaù pitä
and I am the seed-giving father
sarva-yoniñu—in all species of life; kaunteya—O son of
Kunté; mürtayaù—forms; sambhavanti—they appear; yäù—
which; täsäm—of all of them; brahma—the supreme; mahat
yoniù—source of birth in the material substance; aham—I;
béja-pradaù—the seed-giving; pitä—father.
It should be understood that all species of life, O
son of Kunté, are made possible by birth in this
material nature, and that I am the seed-giving
father.
Bg 13.23
upadrañöänumantä ca
the overseer (or witness) and permitter
bhartä bhoktä maheçvaraù
the maintainer, enjoyer, Supreme Lord
paramätmeti cäpy ukto
also called the Supersoul
dehe 'smin puruñaù paraù
in this body there is another transcendental
puruña
upadrañöä—overseer; anumantä—permitter; ca—also;
bhartä—master; bhoktä—supreme enjoyer; mahä-éçvaraù—
the Supreme Lord; parama-ätmä—the Supersoul; iti—also;
ca—and; api—indeed; uktaù—is said; dehe—in the body;
asmin—this; puruñaù—enjoyer; paraù—transcendental.
Bg 14.26
mäà ca yo 'vyabhicäreëa
Me / and he who with undeviating
bhakti-yogena sevate
bhakti-yoga serves
sa guëän samatétyaitän
he, after transcending these guëas
brahma-bhüyäya kalpate
is eligible for spiritual existence
mäm—unto Me; ca—also; yaù—a person who;
avyabhicäreëa—without fail; bhakti-yogena—by devotional
service; sevate—renders service; saù—he; guëän—the
modes of material nature; samatétya—transcending; etän—
all these; brahma-bhüyäya—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.
 Bg 14.27
brahmaëo hi pratiñöhäham
I am the basis of Brahman
amåtasyävyayasya ca
and of the imperishable immortality
çäçvatasya ca dharmasya
and of the eternal dharma
sukhasyaikäntikasya ca
and of the ultimate happiness
brahmaëaù—of the impersonal brahmajyoti; hi—certainly;
pratiñöhä—the rest; aham—I am; amåtasya—of the
immortal; avyayasya—of the imperishable; ca—also;
çäçvatasya—of the eternal; ca—and; dharmasya—of the
constitutional position; sukhasya—of happiness;
aikäntikasya—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.
Bg 15.15
sarvasya cähaà hådi sanniviñöo
I am situated in everyone’s heart
mattaù småtir jïänam apohanaà ca
from Me (come) memory, knowledge and
forgetfulness
vedaiç ca sarvair aham eva vedyo
I alone am to be known through all Vedas
vedänta-kåd veda-vid eva cäham
I am indeed the author of Vedänta and the
knower of the Vedas
sarvasya—of all living beings; ca—and; aham—I; hådi—in
the heart; sanniviñöaù—situated; mattaù—from Me;
småtiù—remembrance; jïänam—knowledge; apohanam—
forgetfulness; ca—and; vedaiù—by the Vedas; ca—also;
sarvaiù—all; aham—I am; eva—certainly; vedyaù—
knowable; vedänta-kåt—the compiler of the Vedänta; 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 Vedänta, and I am
the knower of the Vedas.
Bg 15.7
mamaiväàço jéva-loke
is certainly My portion / in the material world
jéva-bhütaù sanätanaù
the eternal living being
manaù-ñañöhänéndriyäëi
the six senses, with the mind
prakåti-sthäni karñati
situated in material nature / he drags
mama—My; eva—certainly; aàçaù—fragmental particle;
jéva-loke—in the world of conditional life; jéva-bhütaù—the
conditioned living entity; sanätanaù—eternal; manaù—with
the mind; ñañöhäni—the six; indriyäëi—senses; prakåti—in
material nature; sthäni—situated; karñati—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.
Bg 15.19
yo mäm evam asammüòho
he who, undeluded, thus
jänäti puruñottamam
knows Me as the Supreme Person
sa sarva-vid bhajati mäà
he knows everything and worships Me
sarva-bhävena bhärata
with all his heart, O Bhärata
yaù—anyone who; mäm—Me; evam—thus; asammüòhaù—
without a doubt; jänäti—knows; puruña-uttamam—the
Supreme Personality of Godhead; saù—he; sarva-vit—the
knower of everything; bhajati—renders devotional service;
mäm—unto Me; sarva-bhävena—in all respects; bhärata—
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.
 Bg 16.21 Bg 16.23
tri-vidhaà narakasyedaà yaù çästra-vidhim utsåjya
this theefold of hell one who, disregarding scriptural injunctions,
dväraà näçanam ätmanaù vartate käma-kärataù
gate / is the destruction of the self acts impelled by his whims
kämaù krodhas tathä lobhas na sa siddhim aväpnoti
lust, anger and geed he does not attain perfection
tasmäd etat trayaà tyajet na sukhaà na paräà gatim
therefore one should give up these three nor happiness nor the supreme destination

tri-vidham—of three kinds; narakasya—of hell; idam—this; yaù—anyone who; çästra-vidhim—the regulations of the
dväram—gate; näçanam—destructive; ätmanaù—of the self; scriptures; utsåjya—giving up; vartate—remains; käma-
kämaù—lust; krodhaù—anger; tathä—as well as; lobhaù— kärataù—acting whimsically in lust; na—never; saù—he;
greed; tasmät—therefore; etat—these; trayam—three; siddhim—perfection; aväpnoti—achieves; na—never;
tyajet—one must give up. sukham—happiness; na—never; paräm—the supreme;
gatim—perfectional stage.
There are three gates leading to this hell—lust,
anger and greed. Every sane man should give He who discards scriptural injunctions and acts
these up, for they lead to the degradation of the according to his own whims attains neither
soul. perfection, nor happiness, nor the supreme
destination.

Bg 17.15 Bg 18.17
anudvega-karaà väkyaà yasya nähaìkåto bhävo
words that cause no anxiety one whose nature is not egoistic
satyaà priya-hitaà ca yat buddhir yasya na lipyate
truthful, pleasing and beneficial whose intelligence is not stained
svädhyäyäbhyasanaà caiva hatväpi sa imäl lokän
also the practice of reciting Vedic literature even killing all these people
väì-mayaà tapa ucyate na hanti na nibadhyate
is said to be austerity of speech he does not (actually) kill nor is bound

anudvega-karam—not agitating; väkyam—words; satyam—
truthful; priya—dear; hitam—beneficial; ca—also; yat—
which; svädhyäya—of Vedic study; abhyasanam—practice;
ca—also; eva—certainly; väk-mayam—of the voice; tapaù—
austerity; ucyate—is said to be.
yasya—one whose; na—never; ahaìkåtaù—of false ego;
bhävaù—nature; buddhiù—intelligence; yasya—one whose;
na—never; lipyate—is attached; hatvä—killing; api—even;
saù—he; imän—this; lokän—world; na—never; hanti—kills;
na—never; nibadhyate—becomes entangled.

Austerity of speech consists in speaking words One who is not motivated by false ego, whose
that are truthful, pleasing, beneficial, and not intelligence is not entangled, though he kills men
agitating to others, and also in regularly reciting in this world, does not kill. Nor is he bound by his
Vedic literature. actions.
 Bg 18.47
çreyän sva-dharmo viguëaù
is better / one’s own duty / even faulty
para-dharmät sv-anuñöhität
than the well-performed duty of another
svabhäva-niyataà karma
work ordained by one’s own nature
kurvan näpnoti kilbiñam
performing, one does not incur sin
çreyän—better; sva-dharmaù—one's own occupation;
viguëaù—imperfectly performed; para-dharmät—than
another's occupation; su-anuñöhität—perfectly done;
svabhäva-niyatam—prescribed according to one's nature;
karma—work; kurvan—performing; na—never; äpnoti—
achieves; kilbiñam—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.
Bg 18.54
brahma-bhütaù prasannätmä
being self-realized and tranquil-minded
na çocati na käìkñati
he neither laments nor desires
samaù sarveñu bhüteñu
being equal towards all beings
mad-bhaktià labhate paräm
he achieves pure devotion to Me
brahma-bhütaù—being one with the Absolute; prasanna-
ätmä—fully joyful; na—never; çocati—laments; na—never;
käìkñati—desires; samaù—equally disposed; sarveñu—to
all; bhüteñu—living entities; mat—bhaktim—My devotional
service; labhate—gains; paräm—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.
Bg 18.48
saha-jaà karma kaunteya
work born of one’s nature, O Kaunteya
sa-doñam api na tyajet
even if faulty one should not give up
sarvärambhä hi doñeëa
all endeavors are, certainly, by some fault
dhümenägnir ivävåtäù
covered, as fire by smoke
saha-jam—born simultaneously; karma—work; kaunteya—
O son of Kunté; sa-doñam—with fault; api—although; na—
never; tyajet—one should give up; sarva-ärambhäù—all
ventures; hi—certainly; doñeëa—with fault; dhümena—with
smoke; agniù—fire; iva—as; ävåtäù—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
Kunté, even if such work is full of fault.
Bg 18.55
bhaktyä mäm abhijänäti
by bhakti one understands Me
yävän yaç cäsmi tattvataù
who and how great I am in truth
tato mäà tattvato jïätvä
then, after knowing me truly
viçate tad-anantaram
one then enters (My nature)
bhaktyä—by pure devotional service; mäm—Me;
abhijänäti—one can know; yävän—as much as; yaù ca
asmi—as I am; tattvataù—in truth; tataù—thereafter;
mäm—Me; tattvataù—in truth; jïätvä—knowing; viçate—
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.
 Bg 18.61
éçvaraù sarva-bhütänäà
(2)The Lord / (4) of all living entities
håd-deçe 'rjuna tiñöhati
(3)situated in the heart / (1)O Arjuna
bhrämayan sarva-bhütäni
causing to travel, all living beings
yanträrüòhäni mäyayä
mounted on a machine (created) by Mäyä
éçvaraù—the Supreme Lord; sarva-bhütänäm—of all living
entities; håt-deçe—in the location of the heart; arjuna—O
Arjuna; tiñöhati—resides; bhrämayan—causing to travel;
sarva-bhütäni—all living entities; yantra—on a machine;
ärüòhani—being placed; mäyayä—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.
Bg 18.66
sarva-dharmän parityajya
abandoning all duties
mäm ekaà çaraëaà vraja
take shelter of Me alone
ahaà tväà sarva-päpebhyo
I / you / from all sins
mokñayiñyämi mä çucaù
will liberate, do not grieve
sarva-dharmän—all varieties of religion; parityajya—
abandoning; mäm—unto Me; ekam—only; çaraëam—for
surrender; vraja—go; aham—I; tväm—you; sarva—all;
päpebhyaù—from sinful reactions; mokñayiñyämi—will
deliver; mä—do not; çucaù—worry.
Abandon all varieties of religion and just
surrender unto Me. I shall deliver you from all For one who explains this supreme secret to the
sinful reactions. Do not fear. devotees, pure devotional service is guaranteed,
and at the end he will come back to Me.
Bg 18.65
man-manä bhava mad-bhakto
fix your mind in Me, become My devotee
mad-yäjé mäà namaskuru
and worshiper, offer obeisances to Me
mäm evaiñyasi satyaà te
you will certainly come to Me / Truly to you
pratijäne priyo 'si me
I promise (because) you are My beloved
mat-manäù—thinking of Me; bhava—just become; mat-
bhaktaù—My devotee; mat-yäjé—My worshiper; mäm—
unto Me; namaskuru—offer your obeisances; mäm—unto
Me; eva—certainly; eñyasi—you will come; satyam—truly;
te—to you; pratijäne—I promise; priyaù—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.
Bg 18.68
ya idaà paramaà guhyaà
one who, this supreme secret
mad-bhakteñv abhidhäsyati
will explain among My devotees
bhaktià mayi paräà kåtvä
doing a great service for Me
mäm evaiñyaty asaàçayaù
he attains Me without a doubt
yaù—anyone who; idam—this; paramam—most; guhyam—
confidential secret; mat—of Mine; bhakteñu—amongst
devotees; abhidhäsyati—explains; bhaktim—devotional
service; mayi—unto Me; paräm—transcendental; kåtvä—
doing; mäm—unto Me; eva—certainly; eñyati—comes;
asaàçayaù—without doubt.