108 Bhagavad-gétä Çlokas

Bg 1.1 Bg 2.7
dhåtaräñöra uväca kärpaëya-doñopahata-
svabhävaù
dharma-kñetre kuru- being overcome by miserly weakness
kñetre påcchämi tväà dharma-
In that holy place, in Kurukñetra sammüòha-cetäù
I ask you, having my mind confused about my
samavetä yuyutsavaù duty
being assembled eager to fight yac chreyaù syän niçcitaà
mämakäù päëòaväç brühi tan me
what would be best, for sure, tell me that
caiva çiñyas te 'haà çädhi mäà tväà
my sons and the sons of Päëòu prapannam
kim akurvata Saïjaya I am your disciple, instruct me, who am
surrendered to You
what did they do, o Saïjäya
kärpaëya—of miserliness; doña—by the weakness;
dhåtaräñöraù uväca—King Dhåtaräñöra said; upahata—being afflicted; sva-bhävaù—
dharma-kñetre—in the place of pilgrimage; kuru- characteristics; påcchämi—I am asking; tväm—unto
kñetre—in the place named Kurukñetra; samavetäù You; dharma—religion; sammüòha—bewildered;
—assembled; yuyutsavaù—desiring to fight; cetäù—in heart; yat—what; çreyaù—all-good; syät
mämakäù—my party (sons); päëòaväù—the sons of —may be; niçcitam—confidently; brühi—tell; tat—
Päëòu; ca—and; eva—certainly; kim—what; that; me—unto me; çiñyaù—disciple; te—Your;
akurvata—did they do; saïjaya—O Saïjaya. aham—I am; çädhi—just instruct; mäm—me; tväm
—unto You; prapannam—surrendered.
Dhåtaräñöra said: O Saïjaya, after my sons
and the sons of Päëòu assembled in the Now I am confused about my duty and
place of pilgrimage at Kurukñetra, desiring have lost all composure because of miserly
to fight, what did they do? 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.

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

na—never; tu—but; eva—certainly; aham—I; jätu—
at any time; na—did not; äsam—exist; na—not;
tvam—you; na—not; ime—all these; jana-adhipäù—
kings; na—never; ca—also; eva—certainly; na—not;
bhaviñyämaù—shall exist; sarve vayam—all of us;
ataù param—hereafter.
dehinaù—of the embodied; asmin—in this; yathä—
as; dehe—in the body; kaumäram—boyhood;
yauvanam—youth; jarä—old age; tathä—similarly;
deha-antara—of transference of the body; präptiù—
achievement; dhéraù—the sober; tatra—thereupon;
na—never; muhyati—is deluded.

Never was there a time when I did not As the embodied soul continuously passes,
exist, nor you, nor all these kings; nor in in this body, from boyhood to youth to old
the future shall any of us cease to be. age, the soul similarly passes into another
body at death. A sober person is not
bewildered by such a change.
Bg 2.14 Bg 2.16
mäträ-sparçäs tu näsato vidyate bhävo
kaunteya there is no existence of the unreal
but the contact of the senses, o Kaunteya, näbhävo vidyate sataù
çétoñëa-sukha- nor non-existence of the real

duùkha-däù ubhayor api dåñöo

which gives cold and heat, happiness and 'ntas
distress, the conclusion about both (sat and asat) is
ägamäpäyino 'nityäs realized
which are coming and going, tv anayos tattva-
impermanent,
darçibhiù
täàs titikñasva indeed by the seers of the truth.
bhärata na—never; asataù—of the nonexistent; vidyate—
you must tolerate them, o scion of there is; bhävaù—endurance; na—never; abhävaù
Bhärata. —changing quality; vidyate—there is; sataù—of the
eternal; ubhayoù—of the two; api—verily; dåñöaù—
mäträ-sparçäù—sensory perception; tu—only; observed; antaù—conclusion; tu—indeed; anayoù—
kaunteya—O son of Kunté; çéta—winter; uñëa— of them; tattva—of the truth; darçibhiù—by the
summer; sukha—happiness; duùkha—and pain; seers.
däù—giving; ägama—appearing; apäyinaù—
Those who are seers of the truth have
disappearing; anityäù—nonpermanent; tän—all of
concluded that of the nonexistent [the
them; titikñasva—just try to tolerate; bhärata—O
scion of Bhärata material body] there is no endurance and
of the eternal [the soul] there is no
O son of Kunté, the nonpermanent change. This they have concluded by
appearance of happiness and distress, and studying the nature of both.
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 Bg 2.22
na jäyate mriyate vä väsäàsi jérëäni yathä
kadäcin vihäya
it is not born nor does it die at any time as, after discarding old garments,
näyaà bhütvä bhavitä vä na naväni gåhëäti naro
bhüyaù 'paräëi
it has not come nor will again come into
a person accepts new ones
existence
ajo nityaù çäçvato 'yaà tathä çaréräëi vihäya
puräëo jérëäny
unborn, eternal, ever-existing, primeval similarly, after giving up old bodies
na hanyate hanyamäne anyäni saàyäti naväni
çarére dehé
it is not killed when the body is killed the embodied soul gets new ones.

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.
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.

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.
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.

Bg 2.27 Bg 2.40
jätasya hi dhruvo nehäbhikrama-näço
måtyur 'sti
for one who is born, death is certain on this path there is no loss of endeavor;
dhruvaà janma pratyaväyo na vidyate
måtasya ca nor there is diminution.
and birth is certain for one who is dead sv-alpam apy asya
tasmäd aparihärye dharmasya
'rthe even a little bit of this religious duty
therefore, when something is unavoidable träyate mahato bhayät
na tvaà çocitum arhasi protects from great fear.
you should not lament. na—there is not; iha—in this yoga; abhikrama—in
endeavoring; näçaù—loss; asti—there is;
jätasya—of one who has taken his birth; hi— pratyaväyaù—diminution; na—never; vidyate—
certainly; dhruvaù—a fact; måtyuù—death; there is; su—alpam—a little; api—although; asya—
dhruvam—it is also a fact; janma—birth; måtasya— of this; dharmasya—occupation; träyate—releases;
of the dead; ca—also; tasmät—therefore; mahataù—from very great; bhayät—danger.
aparihärye—of that which is unavoidable; arthe—in
the matter; na—do not; tvam—you; çocitum—to
lament; arhasi—deserve. In this endeavor there is no loss or
diminution, and a little advancement on
One who has taken his birth is sure to die,
this path can protect one from the most
and after death one is sure to take birth
dangerous type of fear.
again. Therefore, in the unavoidable
discharge of your duty, you should not
lament.
Bg 2.44 Bg 2.45
bhogaiçvarya- trai-guëya-viñayä vedä
prasaktänäà the Vedas deal with the three modes of
nature.
of those who are attached to enjoyment
and power nistrai-guëyo
tayäpahåta-cetasäm bhavärjuna
whose minds are stolen by that become free from these three modes, o
vyavasäyätmikä Arjuna.

buddhiù nirdvandvo nitya-

a resolute intelligence sattva-stho
samädhau na (become) free from duality, established in
goodness,
vidhéyate niryoga-kñema
in the mind does not take place
ätmavän
with no anxiety for gain and safety,
bhoga—to material enjoyment; aiçvarya—and situated in the self.
opulence; prasaktänäm—for those who are
attached; tayä—by such things; apahåta-cetasäm— trai-guëya—pertaining to the 3 modes of nature;
bewildered in mind; vyavasäya-ätmikä—fixed in viñayäù—on the subject matter; vedäù—Vedic
determination; buddhiù—devotional service to the literatures; nistrai-guëyaù—transcendental to the 3
Lord; samädhau—in the controlled mind; na— modes; bhava—be; arjuna—O Arjuna; nirdvandvaù
never; vidhéyate—does take place. —without duality; nitya-sattva-sthaù—in a pure
state of spiritual existence; niryoga-kñemaù—free
In the minds of those who are too attached from ideas of gain and protection; ätma-vän—
to sense enjoyment and material established in the self.
opulence, and who are bewildered by such
things, the resolute determination for The Vedas deal mainly with the subject of
devotional service to the Supreme Lord the three modes of material nature. O
does not take place. 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 Bg 2.47
yävän artha udapäne karmaëy evädhikäras
 as much as the purposes of a well
te
sarvataù simply to perform your duty – that right
samplutodake you have
are in all respects (served) in a great lake mä phaleñu kadäcana
tävän sarveñu vedeñu (you are) not (entitled) to the fruits at any
time
to that extent, (the purpose) in all Vedas
brähmaëasya mä karma-phala-hetur
vijänataù bhür
you should not be motivated by the result
is (served) to one who knows the Supreme of work
Brahman
mä te saìgo 'stv
yävän—all that; arthaù—is meant; uda—päne—in a
well of water; sarvataù—in all respects; sampluta- akarmaëi
udake—in a great reservoir of water; tävän— nor should you be attached to inactivity
similarly; sarveñu—in all; vedeñu—Vedic
literatures; brähmaëasya—of the man who knows karmaëi—in prescribed duties; eva—certainly;
the Supreme Brahman; vijänataù—who is in adhikäraù—right; te—of you; mä—never; phaleñu—
complete knowledge. 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;
All purposes served by a small well can at saìgaù—attachment; astu—there should be;
once be served by a great reservoir of akarmaëi—in not doing prescribed duties.
water. Similarly, all the purposes of the
Vedas can be served to one who knows the You have a right to perform your
purpose behind them. 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.
Bg 2.59 Bg 2.62
viñayä vinivartante dhyäyato viñayän
the sense objects stop to act
puàsaù
nirähärasya dehinaù while contemplating sense objects, a
for a restricted embodied soul man’s
rasa-varjaà raso 'py saìgas teñüpajäyate
asya attachment for them arises
(however), the taste still remains. But saìgät saïjäyate kämaù
even his taste, from attachment develops desire
paraà dåñövä kämät krodho
nivartate 'bhijäyate
after experiencing a higher (taste), ceases. from desire anger becomes manifest

viñayäù—objects for sense enjoyment; vinivartante dhyäyataù—while contemplating; viñayän—sense

—are practiced to be refrained from; nirähärasya— objects; puàsaù—of a person; saìgaù—attachment;
by negative restrictions; dehinaù—for the teñu—in the sense objects; upajäyate—develops;
embodied; rasa-varjam—giving up the taste; rasaù saìgät—from attachment; saïjäyate—develops;
—sense of enjoyment; api—although there is; asya kämaù—desire; kämät—from desire; krodhaù—
—his; param—far superior things; dåñövä—by anger; abhijäyate—becomes manifest.
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.
While contemplating the objects of the
senses, a person develops attachment for
them, and from such attachment lust
develops, and from lust anger arises.

Bg 2.63 Bg 2.70
krodhäd bhavati äpüryamäëam acala-
sammohaù pratiñöhaà
from anger comes delusion which is being filled up but remains steady

sammohät småti- samudram äpaù praviçanti

yadvat
vibhramaù as the ocean, where rivers enter
from delusion confusion of memory
tadvat kämä yaà
småti-bhraàçäd praviçanti sarve
buddhi-näço so, he whom all desires enter in the same
from loss of memory the loss of way
intelligence sa çäntim äpnoti na
buddhi-näçät käma-kämé
he achieves peace, not he who desires
praëaçyati enjoyment
after the loss of intelligence one is lost
äpüryamäëam—always being filled; acala-
krodhät—from anger; bhavati—takes place; pratiñöham—steadily situated; samudram—the
sammohaù—perfect illusion; sammohät—from ocean; äpaù—waters; praviçanti—enter; yadvat—
illusion; småti—of memory; vibhramaù— as; tadvat—so; kämäù—desires; yam—unto whom;
bewilderment; småti-bhraàçät—after bewilderment praviçanti—enter; sarve—all; saù—that person;
of memory; buddhi-näçaù—loss of intelligence; çäntim—peace; äpnoti—achieves; na—not; käma—
buddhi-näçät—and from loss of intelligence; kämé—one who desires to fulfill desires.
praëaçyati—one falls down.
A person who is not disturbed by the
From anger, complete delusion arises, and incessant flow of desires—that enter like
from delusion bewilderment of memory. rivers into the ocean, which is ever being
When memory is bewildered, intelligence filled but is always still—can alone achieve
is lost, and when intelligence is lost one peace, and not the man who strives to
falls down again into the material pool. satisfy such desires.
Bg 3.5 Bg 3.9
na hi kaçcit kñaëam yajïärthät karmaëo
api 'nyatra
nobody, not even for a moment except for work done for the sake of Yajïa
jätu tiñöhaty akarma- (Viñëu)

kåt loko 'yaà karma-

can at any time remain inactive bandhanaù
 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 3.13
yajïa-çiñöäçinaù santo
those who eat remnants of yajïa, the
devotees
mucyante sarva-
kilbiñaiù
they are freed from all sins
bhuïjate te tv aghaà
päpä
but the sinners eat sin
ye pacanty ätma-
käraëät
those who cook for their own sake
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.
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 3.21
yad yad äcarati
çreñöhas
whatever a leader does
tat tad evetaro janaù
that same thing common people do
sa yat pramäëaà
kurute
the standards which he sets
lokas tad anuvartate
all the world follows that
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.
Whatever action a great man performs,
common men follow. And whatever
standards he sets by exemplary acts, all
the world pursues.
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.

Bg 3.37
Bg 3.27
käma eña krodha eña
prakåteù kriyamäëäni this is lust, and then anger
(4)of nature /(2) are being performed
rajo-guëa-
guëaiù karmäëi
samudbhavaù
sarvaçaù whose origin is the mode of passion
(3)by the modes /(1) activities / (5)in all
respects mahäçano mahä-
ahaìkära-vimüòhätmä päpmä
one who is bewildered by false ego voracious, very sinful
kartäham iti manyate viddhy enam iha
“I am the doer” – thus he thinks vairiëam
prakåteù—of material nature; kriyamäëäni—being
know it to be an enemy in this world
done; guëaiù—by the modes; karmäëi—activities;
sarvaçaù—all kinds of; ahaìkära-vimüòha— kämaù—lust; eñaù—this; krodhaù—wrath; eñaù—
bewildered by false ego; ätmä—the spirit soul; this; rajaù-guëa—the mode of passion;
kartä—doer; aham—I; iti—thus; manyate—he samudbhavaù—born of; mahä-açanaù—all—
thinks. devouring; mahä—päpmä—greatly sinful; viddhi—
know; enam—this; iha—in the material world;
The spirit soul bewildered by the influence vairiëam—greatest enemy.
of false ego thinks himself the doer of
It is lust only, Arjuna, which is born of
activities that are in actuality carried out
contact with the material mode of passion
by the three modes of material nature.
and later transformed into wrath, and
which is the all-devouring sinful enemy of
this world.

Bg 3.39
Bg 3.38
ävåtaà jïänam etena
dhümenävriyate (1)the knowledge / (3) is covered by that
vahnir jïänino nitya-vairiëä
as the fire is covered by smoke (2)of the knower (the soul)/ (4) eternal
yathädarço malena ca enemy
and a mirror by dust käma-rüpeëa kaunteya
yatholbenävåto in the form of lust, o Kaunteya

garbhas duñpüreëänalena ca
(like) an insatiable fire, indeed
 as an embryo is covered by the womb
tathä tenedam ävåtam
so is this (knowledge) covered by that
(lust)
dhümena—by smoke; ävriyate—is covered; vahniù
—fire; yathä—just as; ädarçaù—mirror; malena—by
dust; ca—also; yathä—just as; ulbena—by the
womb; ävåtaù—is covered; garbhaù—embryo;
tathä—so; tena—by that lust; idam—this; ävåtam—
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.
Bg 3.40
indriyäëi mano
buddhir
the senses, the mind and the intelligence
asyädhiñöhänam
ucyate
are said to be its (lust’s) sitting place
etair vimohayaty eña
(2)through these /(3) it bewilders
jïänam ävåtya
dehinam
(1)covering the knowledge / (4)the
embodied soul
indriyäëi—the senses; manaù—the mind; buddhiù—
the intelligence; asya—of this lust; adhiñöhänam—
sitting place; ucyate—is called; etaiù—by all these;
vimohayati—bewilders; eñaù—this lust; jïänam—
knowledge; ävåtya—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.
ävåtam—covered; jïänam—pure consciousness;
etena—by this; jïäninaù—of the knower; nitya-
vairiëä—by the eternal enemy; käma-rüpeëa—in
the form of lust; kaunteya—O son of Kunté;
duñpüreëa—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.
Bg 3.41
tasmät tvam indriyäëy
ädau
(1)therefore, you / (4)the senses / (5)in the
beginning
niyamya
bharatarñabha
(3)restraining /(2) o best of the Bharatas
päpmänaà prajahi hy
enaà
this evil you must certainly kill
jïäna-vijïäna-näçanam
the destroyer of knowledge and realization
tasmät—therefore; tvam—you; indriyäëi—senses;
ädau—in the beginning; niyamya—by regulating;
bharata—åñabha—O chief amongst the
descendants of Bharata; päpmänam—the great
symbol of sin; prajahi—curb; hi—certainly; enam—
this; jïäna—of knowledge; vijïäna—and scientific
knowledge of the pure soul; näçanam—the
destroyer.
Therefore, O Arjuna, best of the Bhäratas,
in the very beginning curb this great
symbol of sin [lust] 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
the senses are said to be superior (to
objects)
buddhvä
thus, knowing that which is superior to
indriyebhyaù paraà intelligence
manaù saàstabhyätmänam
superior to the senses is the mind ätmanä
manasas tu parä and after steadying the mind by
intelligence
buddhir
but superior to the mind is the intelligence jahi çatruà mahä-bäho
slay the enemy, o mighty-armed one
yo buddheù paratas tu
käma-rüpaà
saù
but who is superior to the intelligence is he duräsadam
(the soul) which is in the form of lust and very
difficult to conquer
indriyäëi—senses; paräëi—superior; ähuù—are evam—thus; buddheù—to intelligence; param—
said; indriyebhyaù—more than the senses; param— superior; buddhvä—knowing; saàstabhya—by
superior; manaù—the mind; manasaù—more than steadying; ätmänam—the mind; ätmanä—by
the mind; tu—also; parä—superior; buddhiù— deliberate intelligence; jahi—conquer; çatrum—the
intelligence; yaù—who; buddheù—more than the enemy; mahä-bäho—O mighty—armed one; käma-
intelligence; parataù—superior; tu—but; saù—he. rüpam—in the form of lust; duräsadam—
formidable.
The working senses are superior to dull
matter; mind is higher than the senses; Thus knowing oneself to be transcendental
intelligence is still higher than the mind; to the material senses, mind and
and he [the soul] is even higher than the intelligence, O mighty-armed Arjuna, one
intelligence. should steady the mind by 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- yadä yadä hi
präptam 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
by a great period of time in this world
adharmasya
yogo nañöaù and a rise of adharma
parantapa tadätmänaà såjämy
this yoga system is lost, o chastiser of the
enemy
aham
at that time I manifest Myself
evam—thus; paramparä—by disciplic succession;
präptam—received; imam—this science; räja-
åñayaù—the saintly kings; viduù—understood; saù yadä yadä—whenever and wherever; hi—certainly;
—that knowledge; kälena—in the course of time; dharmasya—of religion; gläniù—discrepancies;
iha—in this world; mahatä—great; yogaù—the bhavati—become manifested; bhärata—O
science of one's relationship with the Supreme; descendant of Bharata; abhyutthänam—
nañöaù—scattered; parantapa—O Arjuna, subduer predominance; adharmasya—of irreligion; tadä—at
of the enemies. that time; ätmänam—self; såjämi—manifest; aham
—I.
This supreme science was thus received
through the chain of disciplic succession, Whenever and wherever there is a decline
and the saintly kings understood it in that in religious practice, O descendant of
way. But in course of time the succession Bharata, and a predominant rise of
was broken, and therefore the science as it irreligion—at that time I descend Myself.
is appears to be lost.

Bg 4.8 Bg 4.9
pariträëäya sädhünäà janma karma ca me
for the protection of the devotees
divyam
vinäçäya ca duñkåtäm My transcendental birth and activities
and for the destruction of the miscreants
evaà yo vetti tattvataù
dharma- one who thus knows truly
saàsthäpanärthäya tyaktvä dehaà punar
for the reestablishment of dharma
janma
sambhavämi yuge after leaving the body, another birth
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 janma—birth; karma—work; ca—also; me—of Mine;
the devotees; vinäçäya—for the annihilation; ca— divyam—transcendental; evam—like this; yaù—
and; duñkåtäm—of the miscreants; dharma— anyone who; vetti—knows; tattvataù—in reality;
principles of religion; saàsthäpana—arthäya—to tyaktvä—leaving aside; deham—this body; punaù—
reestablish; sambhavämi—I do appear; yuge— again; janma—birth; na—never; eti—does attain;
millennium; yuge—after millennium. mäm—unto Me; eti—does attain; saù—he; arjuna—
O Arjuna.
To deliver the pious and to annihilate the
One who knows the transcendental nature
miscreants, as well as to reestablish the
of My appearance and activities does not,
principles of religion, I Myself appear,
upon leaving the body, take his birth again
millennium after millennium.
in this material world, but attains My
eternal abode, O Arjuna.

Bg 4.11 Bg 4.13
ye yathä mäà cätur-varëyaà mayä
prapadyante såñöaà
as all surrender unto Me the four divisions of human society are
täàs tathaiva bhajämy created by Me
 aham guëa-karma-
I reward them accordingly
vibhägaçaù
mama according to the divisions of guëa and
vartmänuvartante karma
they follow My path tasya kartäram api
manuñyäù pärtha mäà
sarvaçaù although I am the creator of it
all men, o Pärtha, in all respects viddhy akartäram
avyayam
ye—all who; yathä—as; mäm—unto Me; know Me as the unchangeable non-doer
prapadyante—surrender; tän—them; tathä—so; eva
—certainly; bhajämi—reward; aham—I; mama—My; cätuù-varëyam—the four divisions of human
vartma—path; anuvartante—follow; manuñyäù—all society; mayä—by Me; såñöam—created; guëa—of
men; pärtha—O son of Påthä; sarvaçaù—in all quality; karma—and work; vibhägaçaù—in terms of
respects. division; tasya—of that; kartäram—the father; api—
although; mäm—Me; viddhi—you may know;
As all surrender unto Me, I reward them akartäram—as the nondoer; avyayam—
accordingly. Everyone follows My path in unchangeable.
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 4.18
Bg 4.14
karmaëy akarma yaù
na mäà karmäëi
paçyed
limpanti one who can see inactivity in activity
activities do not affect Me
akarmaëi ca karma
na me karma-phale
yaù
spåhä and who (can see) activity in inactivity
nor do I aspire for the fruit of action
sa buddhimän
iti mäà yo 'bhijänäti
one who understands Me thus manuñyeñu
he is intelligent among men
karmabhir na sa
sa yuktaù kåtsna-
badhyate
he (also) is not bound by karma karma-kåt
he is a yogé, (though) he does all work
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
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

budhäù tat—that knowledge of different sacrifices; viddhi—

try to understand; praëipätena—by approaching a
the sages call him a paëòita (learned man) spiritual master; paripraçnena—by submissive
inquiries; sevayä—by the rendering of service;
yasya—one whose; sarve—all sorts of; upadekñyanti—they will initiate; te—you; jïänam—
samärambhäù—attempts; käma—based on desire into knowledge; jïäninaù—the self-realized; tattva—
for sense gratification; saìkalpa—determination; of the truth; darçinaù—seers.
varjitäù—are devoid of; jïäna—of perfect
knowledge; agni—by the fire; dagdha—burned; Just try to learn the truth by approaching a
karmäëam—whose work; tam—him; ähuù—declare; spiritual master. Inquire from him
paëòitam—learned; budhäù—those who know.
submissively and render service unto him.
One is understood to be in full knowledge The self-realized souls can impart
whose every endeavor is devoid of desire knowledge unto you because they have
for sense gratification. He is said by sages seen the truth.
to be a worker for whom the reactions of
work have been burned up by the fire of
perfect knowledge.

Bg 4.38
Bg 4.37
na hi jïänena sadåçaà
yathaidhäàsi in comparison to knowledge
samiddho 'gnir
 as a blazing fire / firewood
pavitram iha vidyate
bhasma-sät kurute there is nothing as pure in this world
'rjuna tat svayaà yoga-
burns to ashes, o Arjuna
saàsiddhaù
jïänägniù sarva- that itself, one who is perfected in yoga
karmäëi kälenätmani vindati
the fire of knowledge / all karma in due course of time attains within himself
bhasma-sät kurute na—nothing; hi—certainly; jïänena—with
tathä knowledge; sadåçam—in comparison; pavitram—
sanctified; iha—in this world; vidyate—exists; tat—
burns to ashes in the same way that; svayam—himself; yoga—in devotion;
saàsiddhaù—he who is mature; kälena—in course
yathä—just as; edhäàsi—firewood; samiddhaù— of time; ätmani—in himself; vindati—enjoys.
blazing; agniù—fire; bhasma-sät—ashes; kurute—
turns; arjuna—O Arjuna; jïäna—agniù—the fire ofIn this world, there is nothing so sublime
knowledge; sarva-karmäëi—all reactions to
and pure as transcendental knowledge.
material activities; bhasma-sät—to ashes; kurute—
it turns; tathä—similarly.
Such knowledge is the mature fruit of all
mysticism. And one who has become
As a blazing fire turns firewood to ashes, O accomplished in the practice of devotional
Arjuna, so does the fire of knowledge burn service enjoys this knowledge within
to ashes all reactions to material activities. himself in due course of time.

Bg. 5.11
käyena manasä
buddhyä
with the body, mind and intelligence
kevalair indriyair api
and also with purified senses
yoginaù karma
kurvanti
the yogés perform activities
saìgaà tyaktvätma-
çuddhaye
giving up attachment, for the purification
of the mind
käyena—with the body; manasä—with the mind;
buddhyä—with the intelligence; kevalaiù—purified;
indriyaiù—with the senses; api—even; yoginaù—
Kåñëa conscious persons; karma—actions; kurvanti
—they perform; saìgam—attachment; tyaktvä—
giving up; ätma—of the self; çuddhaye—for the
Bg 5.18
vidyä-vinaya-
sampanne
in one endowed with learning and
gentleness
brähmaëe gavi hastini
in a brahmaëa, in a cow, in an elephant,
çuni caiva çva-päke ca
in a dog and also in a dog-eater (outcaste)
paëòitäù sama-
darçinaù
learned men who posses equal vision
vidyä—with education; vinaya—and gentleness;
sampanne—fully equipped; brähmaëe—in the
brähmaëa; gavi—in the cow; hastini—in the
elephant; çuni—in the dog; ca—and; eva—certainly;
çva—päke—in the dog—eater (the outcaste); ca—
respectively; paëòitäù—those who are wise; sama-
darçinaù—who see with equal vision.
The humble sages, by virtue of true
purpose of purification. knowledge, see with equal vision a learned
and gentle brähmaëa, a cow, an elephant,
The yogés, abandoning attachment, act a dog and a dog-eater [outcaste].
with body, mind, intelligence, and even
with the senses, only for the purpose of
purification.

Bg 5.22 Bg 5.29
ye hi saàsparça-jä bhoktäraà yajïa-
bhogä tapasäà
certainly those pleasures born of sense the enjoyer of all sacrifices and austerities
perception
sarva-loka-
duùkha-yonaya eva te maheçvaram
they are simply sources of misery
the Supreme Lord of all worlds
ädy-antavantaù suhådaà sarva-
kaunteya bhütänäà
they have beginning and end, o Kaunteya
the well-wishing friend of all living entities
na teñu ramate jïätvä mäà çäntim
budhaù åcchati
a wise man does not delight in them
after knowing Me thus one achieves peace
ye—those; hi—certainly; saàsparça-jäù—by contact
with the material senses; bhogäù—enjoyments; bhoktäram—the beneficiary; yajïa—of sacrifices;
duùkha—distress; yonayaù—sources of; eva— tapasäm—and penances and austerities; sarva-loka
certainly; te—they are; ädi—beginning; anta—end; —of all planets and the demigods thereof; mahä-
vantaù—subject to; kaunteya—O son of Kunté; na— éçvaram—the Supreme Lord; su-hådam—the
never; teñu—in those; ramate—takes delight; benefactor; sarva—of all; bhütänäm—the living
budhaù—the intelligent person. entities; jïätvä—thus knowing; mäm—Me (Lord
Kåñëa); çäntim—relief from material pangs; åcchati
An intelligent person does not take part in —one achieves.
the sources of misery, which are due to A person in full consciousness of Me,
contact with the material senses. O son of knowing Me to be the ultimate beneficiary
Kunté, such pleasures have a beginning of all sacrifices and austerities, the
and an end, and so the wise man does not Supreme Lord of all planets and demigods,
delight in them. and the benefactor and well-wisher of all
living entities, attains peace from the
pangs of material miseries.
Bg 6.7 Bg 6.17
jitätmanaù yuktähära-vihärasya
praçäntasya for one whose eating and recreation are
regulated
for one who conquered the mind, who is
pacified yukta-ceñöasya
paramätmä samähitaù karmasu
the Supersoul becomes situated in his whose engagement in work is regulated
heart (or) he has his soul completely
yukta-
 situated in samädhi
svapnävabodhasya
çétoñëa-sukha- whose sleeping and awakening are
duùkheñu regulated
yogo bhavati duùkha-
in cold and heat, in happiness and distress
tathä mänäpamänayoù hä
and in honor and dishonor there is yoga, which is the destroyer of
miseries
jita-ätmanaù—of one who has conquered his mind;
praçäntasya—who has attained tranquillity by such
control over the mind; parama-ätmä—the yukta—regulated; ähära—eating; vihärasya—
Supersoul; samähitaù—approached completely; recreation; yukta—regulated; ceñöasya—of one
çéta—in cold; uñëa—heat; sukha—happiness; who works for maintenance; karmasu—in
duùkheñu—and distress; tathä—also; mäna—in discharging duties; yukta—regulated; svapna-
honor; apamänayoù—and dishonor. avabodhasya—sleep and wakefulness; yogaù—
practice of yoga; bhavati—becomes; duùkha—hä—
For one who has conquered the mind, the diminishing pains.
Supersoul is already reached, for he has
He who is regulated in his habits of eating,
attained tranquillity. To such a man
sleeping, recreation and work can mitigate
happiness and distress, heat and cold,
all material pains by practicing the yoga
honor and dishonor are all the same.
system.

Bg 6.47
Bg 6.40
yoginäm api sarveñäà
pärtha naiveha and of all yogés
nämutra mad-gatenäntar-
O Pärtha, neither in this life nor the next
ätmanä
vinäças tasya vidyate one with his heart absorbed in Me
is there destruction for him
çraddhävän bhajate yo
na hi kalyäëa-kåt
mäà
kaçcid who worships Me with faith
someone who does good
sa me yuktatamo
durgatià täta gacchati
never undergoes misfortune, o my dear mataù
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.
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.

O son of Påthä, a transcendentalist And of all yogés, the one with great faith
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.
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 bhümir äpo 'nalo
sahasreñu väyuù
among thousands of men earth, water, fire, air
kaçcid yatati siddhaye khaà mano buddhir
someone endeavors for perfection
eva ca
yatatäm api siddhänäà ether, mind, intelligence and also
and even among the endeavoring and
perfected
ahaìkära itéyaà me
false ego – this is My
kaçcin mäà vetti bhinnä prakåtir
tattvataù añöadhä
someone knows Me in truth
eightfold separated material energy
manuñyäëäm—of men; sahasreñu—out of many
thousands; kaçcit—someone; yatati—endeavors; bhümiù—earth; äpaù—water; analaù—fire; väyuù—
siddhaye—for perfection; yatatäm—of those so air; kham—ether; manaù—mind; buddhiù—
endeavoring; api—indeed; siddhänäm—of those intelligence; eva—certainly; ca—and; ahaìkäraù—
who have achieved perfection; kaçcit—someone; false ego; iti—thus; iyam—all these; me—My;
mäm—Me; vetti—does know; tattvataù—in fact. bhinnä—separated; prakåtiù—energies; añöadhä—
eightfold.
Out of many thousands among men, one
may endeavor for perfection, and of those
who have achieved perfection, hardly one Earth, water, fire, air, ether, mind,
knows Me in truth. intelligence and false ego—all together
these eight constitute My separated
material energies.

Bg 7.7
Bg 7.5
mattaù parataraà
apareyam itas tv
nänyat
anyäà superior to Me
besides this (material nature) there is
another kiïcid asti dhanaïjaya
there is nothing else, o Dhanaïjaya
prakåtià viddhi me
mayi sarvam idaà
paräm
superior nature of Mine – you must know protaà
in Me all this world is strung
jéva-bhütäà mahä-
 bäho
comprising the jévas, o Arjuna
yayedaà dhäryate
jagat
by which this world is supported
aparä—inferior; iyam—this; itaù—besides this; tu—
but; anyäm—another; prakåtim—energy; viddhi—
just try to understand; me—My; paräm—superior;
jéva-bhütäm—comprising the living entities; mahä-
bäho—O mighty-armed one; yayä—by whom; idam
—this; dhäryate—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.
Bg 7.14
daivé hy eñä guëa-
mayé
consisting of the three modes of nature,
this divine
mama mäyä duratyayä
energy of Mine is difficult to overcome
mäm eva ye
prapadyante
(but) those who surrender to Me alone
mäyäm etäà taranti te äsuraà bhävam äçritäù
they cross this Mäyä
daivé—transcendental; hi—certainly; eñä—this;
guëa-mayé—consisting of the three modes of
material nature; mama—My; mäyä—energy;
duratyayä—very difficult to overcome; mäm—unto
Me; eva—certainly; ye—those who; prapadyante—
surrender; mäyäm etäm—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.
sütre maëi-gaëä iva
like pearls on a thread
mattaù—beyond Me; para-taram—superior; na—
not; anyat kiïcit—anything else; asti—there is;
dhanaïjaya—O conqueror of wealth; mayi—in Me;
sarvam—all that be; idam—which we see; protam—
is strung; sütre—on a thread; maëi—gaëäù—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.
Bg 7.15
na mäà duñkåtino
müòhäù
the miscreants, the foolish, unto Me they
don’t
prapadyante
narädhamäù
surrender, the lowest of men
mäyayäpahåta-jïänä
whose knowledge is stolen by Mäyä
who partake of an atheistic mentality
na—not; mäm—unto Me; duñkåtinaù—miscreants;
müòhäù—foolish; prapadyante—surrender; nara-
adhamäù—lowest among mankind; mäyayä—by
the illusory energy; apahåta—stolen; jïänäù—whose
knowledge; äsuram—demonic; bhävam—nature;
äçritäù—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.
 Bg 7.19
Bg 7.16
bahünäà janmanäm
catur-vidhä bhajante ante
mäà after many births
four kinds worship Me
jïänavän mäà
janäù sukåtino 'rjuna prapadyate
pious people, o Arjuna
one with knowledge surrenders unto Me
ärto jijïäsur arthärthé väsudevaù sarvam iti
the distressed, the inquisitive, the desirer
of wealth “Väsudeva is everything”

jïäné ca sa mahätmä su-

bharatarñabha durlabhaù
and also the one in knowledge, o best of such a great soul is very rare
the Bharatas
bahünäm—many; janmanäm—repeated births and
deaths; ante—after; jïäna—vän—one who is in full
catuù-vidhäù—four kinds of; bhajante—render knowledge; mäm—unto Me; prapadyate—
services; mäm—unto Me; janäù—persons; su- surrenders; väsudevaù—the Personality of
kåtinaù—those who are pious; arjuna—O Arjuna; Godhead, Kåñëa; sarvam—everything; iti—thus;
ärtaù—the distressed; jijïäsuù—the inquisitive; saù—that; mahä-ätmä—great soul; su-durlabhaù—
artha-arthé—one who desires material gain; jïäné— very rare to see.
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
O best among the Bhäratas, four kinds of actually in knowledge surrenders unto Me,
pious men begin to render devotional knowing Me to be the cause of all causes
service unto Me—the distressed, the and all that is. Such a great soul is very
desirer of wealth, the inquisitive, and he rare.
who is searching for knowledge of the
Absolute.
Bg 7.23 Bg 7.24
antavat tu phalaà avyaktaà vyaktim
teñäà äpannaà
but their fruit is temporary as unmanifest, having assumed a
tad bhavaty alpa- personality

medhasäm manyante mäm

of the less intelligent (who worship abuddhayaù
demigods) they consider Me, the unintelligent
devän deva-yajo yänti paraà bhävam
worshipers of the devas attain the devas
ajänanto
mad-bhaktä yänti not knowing My supreme nature
mäm api mamävyayam
but My devotees attain Me
anta-vat—perishable; tu—but; phalam—fruit;
teñäm—their; tat—that; bhavati—becomes; alpa—
medhasäm—of those of small intelligence; devän—
to the demigods; deva-yajaù—the worshipers of the
demigods; yänti—go; mat—My; bhaktäù—devotees;
yänti—go; mäm—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.
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.
And whoever, at the end of his life, quits
Persons who have acted piously in his body remembering Me alone at once
previous lives and in this life and whose attains My nature. Of this there is no
sinful actions are completely eradicated doubt.
are freed from the dualities of delusion,
and they engage themselves in My service
with determination.
anuttamam
which is eternal and unsurpassed
avyaktam—nonmanifested; vyaktim—personality;
äpannam—achieved; manyante—think; mäm—Me;
abuddhayaù—less intelligent persons; param—
supreme; bhävam—existence; ajänantaù—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, Kåñëa, 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.
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
Bg 8.15
ä-brahma-bhuvanäl
mäm upetya punar lokäù
janma up to Brahma-loka
after attaining Me, again birth
punar ävartino 'rjuna
duùkhälayam are places of rebirth, o Arjuna
açäçvatam mäm upetya tu
miserable and temporary
kaunteya
näpnuvanti but after attaining Me, o Kaunteya
mahätmänaù punar janma na
they do not take, the great souls
vidyate
saàsiddhià paramäà there is no more bith
gatäù ä-brahma-bhuvanät—up to the Brahmaloka planet;
having achieved the supreme perfection lokäù—the planetary systems; punaù—again;
ävartinaù—returning; arjuna—O Arjuna; mäm—unto
mäm—Me; upetya—achieving; punaù—again; Me; upetya—arriving; tu—but; kaunteya—O son of
janma—birth; duùkha-älayam—place of miseries; Kunté; punaù janma—rebirth; na—never; vidyate—
açäçvatam—temporary; na—never; äpnuvanti— takes place.
attain; mahä-ätmänaù—the great souls; saàsiddhim
—perfection; paramäm—ultimate; gatäù—having From the highest planet in the material
achieved. world down to the lowest, all are places of
misery wherein repeated birth and death
After attaining Me, the great souls, who are take place. But one who attains to My
yogés in devotion, never return to this abode, O son of Kunté, never takes birth
temporary world, which is full of miseries, again.
because they have attained the highest
perfection.

Bg 9.4
Bg 9.2
mayä tatam idaà
räja-vidyä räja-guhyaà sarvaà
this is the king of education, the most
secret by Me all this is pervaded

pavitram idam jagad avyakta-mürtinä

the universe, by My unmanifested form
uttamam mat-sthäni sarva-
the supremely purifying
pratyakñävagamaà bhütäni
all beings are situated in Me
dharmyaà
understandable by direct perception, na cähaà teñv
religious avasthitaù
su-sukhaà kartum but I am not situated in them
avyayam
 very easy to perform and imperishable
mayä—by Me; tatam—pervaded; idam—this;
räja-vidyä—the king of education; räja-guhyam— sarvam—all; jagat—cosmic manifestation; avyakta-
the king of confidential knowledge; pavitram—the mürtinä—by the unmanifested form; mat-sthäni—in
purest; idam—this; uttamam—transcendental; Me; sarva-bhütäni—all living entities; na—not; ca—
pratyakña—by direct experience; avagamam— also; aham—I; teñu—in them; avasthitaù—situated.
understood; dharmyam—the principle of religion;
su-sukham—very happy; kartum—to execute;
avyayam—everlasting. By Me, in My unmanifested form, this
entire universe is pervaded. All beings are
This knowledge is the king of education, in Me, but I am not in them.
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.

Bg 9.10
mayädhyakñeëa
prakåtiù
by Me as supervisor, the material nature
süyate sa-caräcaram
gives birth to moving and non-moving
hetunänena kaunteya
because of this, o Kaunteya
jagad viparivartate
the world revolves (appears again and
again)
mayä—by Me; adhyakñeëa—by superintendence;
prakåtiù—material nature; süyate—manifests; sa—
both; cara-acaram—the moving and the
nonmoving; hetunä—for the reason; anena—this;
kaunteya—O son of Kunté; jagat—the cosmic
manifestation; viparivartate—is working.
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.
Bg 9.14
satataà kértayanto
mäà
always glorifying Me
yatantaç ca dåòha-
vratäù
endeavoring with great determination
namasyantaç ca mäà
bhaktyä
and bowing down / Me / with devotion
nitya-yuktä upäsate
being always absorbed, they worship
satatam—always; kértayantaù—chanting; mäm—
about Me; yatantaù—fully endeavoring; ca—also;
dåòha-vratäù—with determination; namasyantaù—
offering obeisances; ca—and; mäm—Me; bhaktyä—
in devotion; nitya—yuktäù—perpetually engaged;
upäsate—worship.
Always chanting My glories, endeavoring
with great determination, bowing down
before Me, these great souls perpetually
worship Me with devotion.

Bg 9.26
Bg 9.22
patraà puñpaà phalaà
ananyäç cintayanto toyaà
a leaf, flower, fruit or water
 mäà yo me bhaktyä
those unalloyed, while meditating on Me
prayacchati
ye janäù paryupäsate one who gives Me with devotion
those people who worship
tad ahaà bhakty-
teñäà upahåtam
nityäbhiyuktänäà that which is offered with devotion I
for them, who are always absorbed
açnämi prayatätmanaù
yoga-kñemaà vahämy accept, from one whose mind is purified
aham
gain and safety I carry Myself patram—a leaf; puñpam—a flower; phalam—a fruit;
toyam—water; yaù—whoever; me—unto Me;
ananyäù—having no other object; cintayantaù— bhaktyä—with devotion; prayacchati—offers; tat—
concentrating; mäm—on Me; ye—those who; janäù that; aham—I; bhakti-upahåtam—offered in
—persons; paryupäsate—properly worship; teñäm devotion; açnämi—accept; prayata-ätmanaù—from
—of them; nitya—always; abhiyuktänäm—fixed in one in pure consciousness.
devotion; yoga—requirements; kñemam—
protection; vahämi—carry; aham—I.
If one offers Me with love and devotion a
But those who always worship Me with leaf, a flower, fruit or water, I will accept it.
exclusive devotion, meditating on My
transcendental form—to them I carry what
they lack, and I preserve what they have.

Bg 9.29
Bg 9.27
samo 'haà sarva-
yat karoñi yad açnäsi bhüteñu
whatever you do, whatever you eat
I am equal to all beings
yaj juhoñi dadäsi yat na me dveñyo 'sti na
whatever you sacrifice or donate
yat tapasyasi priyaù
no one is My enemy nor My friend
kaunteya ye bhajanti tu mäà
whatever austerity you perform, o
Kaunteya bhaktyä
tat kuruñva mad- but those who worship Me with devotion

arpaëam mayi te teñu cäpy

do that as an offering to Me
yat—whatever; karoñi—you do; yat—whatever;
açnäsi—you eat; yat—whatever; juhoñi—you offer;
dadäsi—you give away; yat—whatever; yat—
whatever; tapasyasi—austerities you perform;
kaunteya—O son of Kunté; tat—that; kuruñva—do;
mat—unto Me; arpaëam—as an offering.
Whatever you do, whatever you eat,
whatever you offer or give away, and
aham
they are in Me and I am also in them
samaù—equally disposed; aham—I; sarva—bhüteñu
—to all living entities; na—no one; me—to Me;
dveñyaù—hateful; asti—is; na—nor; priyaù—dear;
ye—those who; bhajanti—render transcendental
service; tu—but; mäm—unto Me; bhaktyä—in
devotion; mayi—are in Me; te—such persons; teñu
whatever austerities you perform—do that, —in them; ca—also; api—certainly; aham—I.
O son of Kunté, as an offering to Me.
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.

Bg 9.31
Bg 9.30
kñipraà bhavati
api cet su-duräcäro dharmätmä
even a person of very bad behavior, if
he soon becomes righteous
bhajate mäm ananya- çaçvac-chäntià
bhäk nigacchati
he worships Me exclusively
he attains lasting peace
sädhur eva sa kaunteya pratijänéhi
mantavyaù O Kaunteya, thus proclaim
he is to be considered saintly
na me bhaktaù
samyag vyavasito hi praëaçyati
saù “My devotee never perishes
he who is properly situated in his
determination
kñipram—very soon; bhavati—becomes; dharma-
api—even; cet—if; su—duräcäraù—one committing ätmä—righteous; çaçvat-çäntim—lasting peace;
the most abominable actions; bhajate—is engaged nigacchati—attains; kaunteya—O son of Kunté;
in devotional service; mäm—unto Me; ananya-bhäk pratijänéhi—declare; na—never; me—My; bhaktaù
—without deviation; sädhuù—a saint; eva— —devotee; praëaçyati—perishes.
certainly; saù—he; mantavyaù—is to be
considered; samyak—completely; vyavasitaù— He quickly becomes righteous and attains
situated in determination; hi—certainly; saù—he. lasting peace. O son of Kunté, declare it
boldly that My devotee never perishes.
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.

Bg 10.8
Bg 9.32
ahaà sarvasya
mäà hi pärtha prabhavo
vyapäçritya I am the origin of everything
O Pärtha, taking shelter of Me
mattaù sarvaà
ye 'pi syuù päpa- pravartate
 yonayaù everything originates from Me
even those who may be of sinful birth iti matvä bhajante
striyo vaiçyäs tathä mäà
çüdräs knowing this they worship Me
women, vaiçyas and çudras budhä bhäva-
te 'pi yänti paräà samanvitäù
gatim those who are wise / endowed with love
they also achieve the supreme destination aham—I; sarvasya—of all; prabhavaù—the source
of generation; mattaù—from Me; sarvam—
mäm—of Me; hi—certainly; pärtha—O son of Påthä; everything; pravartate—emanates; iti—thus; matvä
vyapäçritya—particularly taking shelter; ye—those —knowing; bhajante—become devoted; mäm—
who; api—also; syuù—are; päpa-yonayaù—born of unto Me; budhäù—the learned; bhäva-samanvitäù
a lower family; striyaù—women; vaiçyäù— —with great attention.
mercantile people; tathä—also; çüdräù—lower-class
I am the source of all spiritual and material
men; te api—even they; yänti—go; paräm—to the
supreme; gatim—destination. worlds. Everything emanates from Me. The
wise who perfectly know this engage in My
O son of Påthä, those who take shelter in
devotional service and worship Me with all
Me, though they be of lower birth—women,
their hearts.
vaiçyas [merchants] and çüdras [workers]
—can attain the supreme destination.

Bg 10.9 Bg 10.10
mac-cittä mad-gata- teñäà satata-yuktänäà
präëä to those who are constantly devoted
thinking of Me, their lives devoted to Me bhajatäà préti-
bodhayantaù pürvakam
parasparam worshiping Me with love
enlightening each other dadämi buddhi-yogaà
kathayantaç ca mäà taà
nityaà I give that understanding
and always discussing about Me yena mäm upayänti te
tuñyanti ca ramanti ca by which they attain Me
they are satisfied and rejoice teñäm—unto them; satata-yuktänäm—always
engaged; bhajatäm—in rendering devotional
mat-cittäù—their minds fully engaged in Me; mat- service; préti-pürvakam—in loving ecstasy; dadämi
gata-präëäù—their lives devoted to Me; —I give; buddhi-yogam—real intelligence; tam—
bodhayantaù—preaching; parasparam—among that; yena—by which; mäm—unto Me; upayänti—
themselves; kathayantaù—talking; ca—also; mäm come; te—they.
—about Me; nityam—perpetually; tuñyanti—
become pleased; ca—also; ramanti—enjoy To those who are constantly devoted to
transcendental bliss; ca—also. serving Me with love, I give the
understanding by which they can come to
The thoughts of My pure devotees dwell in Me.
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.

Bg 10.11 Bg 10.41
teñäm yad yad vibhütimat
evänukampärtham sattvaà
out of compassion for them whatever existence is there, which is
aham ajïäna-jaà tamaù opulent,
I / the darkness born of ignorance çrémad ürjitam eva vä
näçayämy ätma- beautiful or glorious

bhäva-stho tat tad evävagaccha

destroy / being situated in their heart tvaà
jïäna-dépena bhäsvatä all that you should know
with the shining lamp of knowledge mama tejo-'àça-
teñäm—for them; eva—certainly; anukampä- sambhavam
artham—to show special mercy; aham—I; ajïäna- as born of a portion of My splendor
jam—due to ignorance; tamaù—darkness;
näçayämi—dispel; ätma-bhäva—within their hearts; yat yat—whatever; vibhüti—opulences; mat—
sthaù—situated; jïäna—of knowledge; dépena— having; sattvam—existence; çré-mat—beautiful;
with the lamp; bhäsvatä—glowing. ürjitam—glorious; eva—certainly; vä—or; tat tat—
all those; eva—certainly; avagaccha—must know;
To show them special mercy, I, dwelling in tvam—you; mama—My; tejaù—of the splendor;
their hearts, destroy with the shining lamp aàça—a part; sambhavam—born of.
of knowledge the darkness born of
ignorance. Know that all opulent, beautiful and
glorious creations spring from but a spark
of My splendor.

Bg 12.2
Bg 11.55
mayy äveçya mano ye
mat-karma-kån mat- mäà
paramo those who, absorbing their minds in Me
he who works for Me, considering Me
Supreme
nitya-yuktä upäsate
worship me, being constantly devoted
mad-bhaktaù saìga- çraddhayä
varjitaù
 My devotee, who is free from attachment
parayopetäs
nirvairaù sarva- endowed with transcendental faith
bhüteñu te me yuktatamä
without enmity towards all beings
matäù
yaù sa mäm eti they are considered the best yogés by Me
Päëòava
he comes to Me, o Päëòava çré-bhagavän uväca—the Supreme Personality of
Godhead said; mayi—upon Me; äveçya—fixing;
manaù—the mind; ye—those who; mäm—Me; nitya
mat-karma-kåt—engaged in doing My work; mat- —always; yuktäù—engaged; upäsate—worship;
paramaù—considering Me the Supreme; mat- çraddhayä—with faith; parayä—transcendental;
bhaktaù—engaged in My devotional service; saìga- upetäù—endowed; te—they; me—by Me; yukta—
varjitaù—freed from the contamination of fruitive tamäù—most perfect in yoga; matäù—are
activities and mental speculation; nirvairaù— considered.
without an enemy; sarva—bhüteñu—among all
The Supreme Personality of Godhead said:
living entities; yaù—one who; saù—he; mäm—unto
Me; eti—comes; päëòava—O son of Päëòu. Those who fix their minds on My personal
form and are always engaged in
My dear Arjuna, he who engages in My worshiping Me with great and
pure devotional service, free from the transcendental faith are considered by Me
contaminations of fruitive activities and to be most perfect.
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 Bg 12.8
kleço 'dhikataras mayy eva mana
teñäm ädhatsva
the trouble is greater for those concentrate the mind in me alone
avyaktäsakta-cetasäm mayi buddhià niveçaya
whose minds are attached to the absorb your intelligence in Me
unmanifest
nivasiñyasi mayy eva
avyaktä hi gatir you will certainly live in Me
duùkhaà ata ürdhvaà na
(because) the unmanifest goal only with
difficulty
saàçayaù
thereafter, without a doubt
dehavadbhir aväpyate
by the embodied beings is achieved
mayi—upon Me; eva—certainly; manaù—mind;
ädhatsva—fix; mayi—upon Me; buddhim—
kleçaù—trouble; adhika-taraù—very much; teñäm— intelligence; niveçaya—apply; nivasiñyasi—you will
of them; avyakta—to the unmanifested; äsakta— live; mayi—in Me; eva—certainly; ataù ürdhvam—
attached; cetasäm—of those whose minds; avyaktä thereafter; na—never; saàçayaù—doubt.
—toward the unmanifested; hi—certainly; gatiù—
progress; duùkham—with trouble; deha-vadbhiù— Just fix your mind upon Me, the Supreme
by the embodied; aväpyate—is achieved. Personality of Godhead, and engage all
your intelligence in Me. Thus you will live
For those whose minds are attached to the
unmanifested, impersonal feature of the in Me always, without a doubt.
Supreme, advancement is very
troublesome. To make progress in that
discipline is always difficult for those who
are embodied.

Bg 12.10
Bg 12.9
abhyäse 'py
atha cittaà asamartho 'si
samädhätuà if you are also unable to practice
if to concentrate the mind
mat-karma-paramo
na çaknoñi mayi bhava
sthiram you must become devoted to work for Me
you cannot / steadly on Me
mad-artham api
abhyäsa-yogena tato karmäëi
then, by means of practice (sädhana-
bhakti) activities for My sake / even

mäm icchäptuà kurvan siddhim

dhanaïjaya aväpsyasi
you must desire to achieve Me, o while performing / you will achieve
Dhanaïjaya perfection

atha—if, therefore; cittam—mind; samädhätum—to abhyäse—in practice; api—even if; asamarthaù—

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.
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
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.
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.

Bg 12.11 Bg 12.12
çreyo hi jïänam
athaitad apy açakto 'si abhyäsäj
if even this you are unable
better than practice is knowledge
kartuà mad-yogam jïänäd dhyänaà
äçritaù viçiñyate
to perform / being surrendered to My yoga
better than knowledge is meditation
sarva-karma-phala- dhyänät karma-phala-
 tyägaà tyägas
the renunciation of the fruit of all activities better than meditation is renunciation of
tataù kuru yatätmavän the fruit of work
then, being self-controlled, you must do it tyägäc chäntir
anantaram
atha—even though; etat—this; api—also; açaktaù— after renunciation follows peace
unable; asi—you are; kartum—to perform; mat—
unto Me; yogam—in devotional service; äçritaù— çreyaù—better; hi—certainly; jïänam—knowledge;
taking refuge; sarva-karma—of all activities; phala abhyäsät—than practice; jïänät—than knowledge;
—of the results; tyägam—renunciation; tataù— dhyänam—meditation; viçiñyate—is considered
then; kuru—do; yata-ätma-vän—self—situated. better; dhyänät—than meditation; karma-phala-
tyägaù—renunciation of the results of fruitive
action; tyägät—by such renunciation; çäntiù—
If, however, you are unable to work in this peace; anantaram—thereafter.
consciousness of Me, then try to act giving
up all results of your work and try to be If you cannot take to this practice, then
self-situated. 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.

Bg 13.23
Bg 13.20
upadrañöänumantä ca
prakåtià puruñaà caiva the overseer (or witness) and permitter
prakåti (nature) and puruña (jéva)
bhartä bhoktä
viddhy anädé ubhäv maheçvaraù
api the maintainer, enjoyer, Supreme Lord
know both as beginningless
paramätmeti cäpy
vikäräàç ca guëäàç ukto
caiva also called the Supersoul
and their transformations and the modes
of nature
dehe 'smin puruñaù
viddhi prakåti- paraù
in this body there is another
sambhavän transcendental puruña
know to be born from prakåti
upadrañöä—overseer; anumantä—permitter; ca—
prakåtim—material nature; puruñam—the living also; bhartä—master; bhoktä—supreme enjoyer;
entities; ca—also; eva—certainly; viddhi—you must mahä-éçvaraù—the Supreme Lord; parama-ätmä—
know; anädé—without beginning; ubhau—both; api the Supersoul; iti—also; ca—and; api—indeed;
—also; vikärän—transformations; ca—also; guëän— uktaù—is said; dehe—in the body; asmin—this;
the three modes of nature; ca—also; eva— puruñaù—enjoyer; paraù—transcendental.
certainly; viddhi—know; prakåti—material nature;
sambhavän—produced of. Yet in this body there is another, a
transcendental enjoyer, who is the Lord,
Material nature and the living entities the supreme proprietor, who exists as the
should be understood to be beginningless. overseer and permitter, and who is known
Their transformations and the modes of as the Supersoul.
matter are products of material nature.

Bg 14.26
Bg 14.4
mäà ca yo
sarva-yoniñu kaunteya 'vyabhicäreëa
among all species, O Kaunteya
Me / and he who with undeviating
mürtayaù sambhavanti bhakti-yogena sevate
yäù bhakti-yoga serves
whatever forms take birth
sa guëän
täsäà brahma mahad samatétyaitän
yonir he, after transcending these guëas
their womb is material nature
brahma-bhüyäya
ahaà béja-pradaù pitä kalpate
and I am the seed-giving father
is eligible for spiritual existence
sarva-yoniñu—in all species of life; kaunteya—O
son of Kunté; mürtayaù—forms; sambhavanti—they mäm—unto Me; ca—also; yaù—a person who;
appear; yäù—which; täsäm—of all of them; brahma avyabhicäreëa—without fail; bhakti-yogena—by
—the supreme; mahat yoniù—source of birth in the devotional service; sevate—renders service; saù—
material substance; aham—I; béja-pradaù—the he; guëän—the modes of material nature;
seed-giving; pitä—father. samatétya—transcending; etän—all these; brahma-
bhüyäya—elevated to the Brahman platform;
kalpate—becomes.
It should be understood that all species of
life, O son of Kunté, are made possible by One who engages in full devotional
birth in this material nature, and that I am service, unfailing in all circumstances, at
the seed-giving father. once transcends the modes of material
nature and thus comes to the level of
Brahman.

Bg 15.7
Bg 14.27
mamaiväàço jéva-loke
brahmaëo hi is certainly My portion / in the material
pratiñöhäham world
I am the basis of Brahman jéva-bhütaù sanätanaù
amåtasyävyayasya ca the eternal living being
and of the imperishable immortality manaù-
çäçvatasya ca ñañöhänéndriyäëi
dharmasya the six senses, with the mind
and of the eternal dharma prakåti-sthäni karñati
 sukhasyaikäntikasya situated in material nature / he drags

ca mama—My; eva—certainly; aàçaù—fragmental

particle; jéva-loke—in the world of conditional life;
and of the ultimate happiness jéva-bhütaù—the conditioned living entity;
sanätanaù—eternal; manaù—with the mind;
brahmaëaù—of the impersonal brahmajyoti; hi— ñañöhäni—the six; indriyäëi—senses; prakåti—in
certainly; pratiñöhä—the rest; aham—I am; material nature; sthäni—situated; karñati—is
amåtasya—of the immortal; avyayasya—of the struggling hard.
imperishable; ca—also; çäçvatasya—of the eternal;
ca—and; dharmasya—of the constitutional position;
The living entities in this conditioned world
sukhasya—of happiness; aikäntikasya—ultimate; ca
are My eternal fragmental parts. Due to
—also.
conditioned life, they are struggling very
And I am the basis of the impersonal hard with the six senses, which include the
Brahman, which is immortal, imperishable mind.
and eternal and is the constitutional
position of ultimate happiness.

Bg 15.15 Bg 15.19
sarvasya cähaà hådi
sanniviñöo yo mäm evam
I am situated in everyone’s heart asammüòho
mattaù småtir jïänam he who, undeluded, thus
apohanaà ca jänäti puruñottamam
from Me (come) memory, knowledge and knows Me as the Supreme Person
forgetfulness
vedaiç ca sarvair aham sa sarva-vid bhajati
eva vedyo mäà
I alone am to be known through all Vedas he knows everything and worships Me

vedänta-kåd veda-vid sarva-bhävena

eva cäham bhärata
I am indeed the author of Vedänta and the with all his heart, O Bhärata
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.
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 16.23
Bg 16.21
yaù çästra-vidhim
tri-vidhaà utsåjya
narakasyedaà one who, disregarding scriptural
this theefold of hell injunctions,
dväraà näçanam vartate käma-kärataù
ätmanaù acts impelled by his whims
gate / is the destruction of the self na sa siddhim
kämaù krodhas tathä aväpnoti
lobhas he does not attain perfection
lust, anger and geed na sukhaà na paräà
tasmäd etat trayaà gatim
tyajet nor happiness nor the supreme destination
therefore one should give up these three
yaù—anyone who; çästra-vidhim—the regulations
of the scriptures; utsåjya—giving up; vartate—
tri-vidham—of three kinds; narakasya—of hell; idam remains; käma-kärataù—acting whimsically in lust;
—this; dväram—gate; näçanam—destructive; na—never; saù—he; siddhim—perfection; aväpnoti
ätmanaù—of the self; kämaù—lust; krodhaù— —achieves; na—never; sukham—happiness; na—
anger; tathä—as well as; lobhaù—greed; tasmät— never; paräm—the supreme; gatim—perfectional
therefore; etat—these; trayam—three; tyajet—one stage.
must give up.
He who discards scriptural injunctions and
There are three gates leading to this hell— acts according to his own whims attains
lust, anger and greed. Every sane man neither perfection, nor happiness, nor the
should give these up, for they lead to the supreme destination.
degradation of the soul.

Bg 18.17
Bg 17.15
yasya nähaìkåto bhävo
anudvega-karaà one whose nature is not egoistic
väkyaà buddhir yasya na
words that cause no anxiety
lipyate
satyaà priya-hitaà ca whose intelligence is not stained
yat hatväpi sa imäl lokän
truthful, pleasing and beneficial even killing all these people
svädhyäyäbhyasanaà na hanti na
caiva nibadhyate
also the practice of reciting Vedic literature he does not (actually) kill nor is bound
väì-mayaà tapa ucyate yasya—one whose; na—never; ahaìkåtaù—of false
 is said to be austerity of speech ego; bhävaù—nature; buddhiù—intelligence; yasya
—one whose; na—never; lipyate—is attached;
anudvega-karam—not agitating; väkyam—words; hatvä—killing; api—even; saù—he; imän—this;
satyam—truthful; priya—dear; hitam—beneficial; ca lokän—world; na—never; hanti—kills; na—never;
—also; yat—which; svädhyäya—of Vedic study; nibadhyate—becomes entangled.
abhyasanam—practice; ca—also; eva—certainly;
väk-mayam—of the voice; tapaù—austerity; ucyate One who is not motivated by false ego,
—is said to be. whose intelligence is not entangled,
though he kills men in this world, does not
Austerity of speech consists in speaking kill. Nor is he bound by his actions.
words that are truthful, pleasing,
beneficial, and not agitating to others, and
also in regularly reciting Vedic literature.

Bg 18.47 Bg 18.48
çreyän sva-dharmo saha-jaà karma
viguëaù kaunteya
is better / one’s own duty / even faulty work born of one’s nature, O Kaunteya
para-dharmät sv- sa-doñam api na tyajet
anuñöhität even if faulty one should not give up
than the well-performed duty of another sarvärambhä hi
svabhäva-niyataà doñeëa
karma all endeavors are, certainly, by some fault
work ordained by one’s own nature dhümenägnir ivävåtäù
kurvan näpnoti covered, as fire by smoke

kilbiñam saha-jam—born simultaneously; karma—work;

kaunteya—O son of Kunté; sa-doñam—with fault;
performing, one does not incur sin api—although; na—never; tyajet—one should give
up; sarva-ärambhäù—all ventures; hi—certainly;
çreyän—better; sva-dharmaù—one's own doñeëa—with fault; dhümena—with smoke; agniù—
occupation; viguëaù—imperfectly performed; para- fire; iva—as; ävåtäù—covered.
dharmät—than another's occupation; su-anuñöhität
—perfectly done; svabhäva-niyatam—prescribed
Every endeavor is covered by some fault,
according to one's nature; karma—work; kurvan—
performing; na—never; äpnoti—achieves; kilbiñam
just as fire is covered by smoke. Therefore
—sinful reactions.
one should not give up the work born of
It is better to engage in one's own his nature, O son of Kunté, even if such
occupation, even though one may perform work is full of fault.
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 18.55
Bg 18.54
bhaktyä mäm
 brahma-bhütaù abhijänäti
prasannätmä by bhakti one understands Me
being self-realized and tranquil-minded yävän yaç cäsmi
na çocati na käìkñati tattvataù
he neither laments nor desires who and how great I am in truth
samaù sarveñu tato mäà tattvato
bhüteñu jïätvä
being equal towards all beings then, after knowing me truly
mad-bhaktià labhate viçate tad-anantaram
paräm one then enters (My nature)
he achieves pure devotion to Me bhaktyä—by pure devotional service; mäm—Me;
abhijänäti—one can know; yävän—as much as; yaù
brahma-bhütaù—being one with the Absolute; ca asmi—as I am; tattvataù—in truth; tataù—
prasanna-ätmä—fully joyful; na—never; çocati— thereafter; mäm—Me; tattvataù—in truth; jïätvä—
laments; na—never; käìkñati—desires; samaù— knowing; viçate—he enters; tat-anantaram—
equally disposed; sarveñu—to all; bhüteñu—living thereafter.
entities; mat—bhaktim—My devotional service;
labhate—gains; paräm—transcendental. One can understand Me as I am, as the
Supreme Personality of Godhead, only by
One who is thus transcendentally situated devotional service. And when one is in full
at once realizes the Supreme Brahman and consciousness of Me by such devotion, he
becomes fully joyful. He never laments or can enter into the kingdom of God.
desires to have anything. He is equally
disposed toward every living entity. In that
state he attains pure devotional service
unto Me.

Bg 18.65
Bg 18.61
man-manä bhava mad-
éçvaraù sarva- bhakto
bhütänäà fix your mind in Me, become My devotee
(2)The Lord / (4) of all living entities
mad-yäjé mäà
håd-deçe 'rjuna namaskuru
tiñöhati and worshiper, offer obeisances to Me
(3)situated in the heart / (1)O Arjuna
mäm evaiñyasi satyaà
bhrämayan sarva- te
bhütäni you will certainly come to Me / Truly to you
causing to travel, all living beings
pratijäne priyo 'si me
yanträrüòhäni mäyayä I promise (because) you are My beloved
mounted on a machine (created) by Mäyä
mat-manäù—thinking of Me; bhava—just become;
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.
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
Bg 18.66
ya idaà paramaà
sarva-dharmän guhyaà
parityajya one who, this supreme secret
abandoning all duties
mad-bhakteñv
mäm ekaà çaraëaà abhidhäsyati
vraja will explain among My devotees
take shelter of Me alone
bhaktià mayi paräà
ahaà tväà sarva- kåtvä
päpebhyo doing a great service for Me
I / you / from all sins
mäm evaiñyaty
mokñayiñyämi mä asaàçayaù
çucaù he attains Me without a doubt
will liberate, do not grieve
yaù—anyone who; idam—this; paramam—most;
sarva-dharmän—all varieties of religion; parityajya guhyam—confidential secret; mat—of Mine;
—abandoning; mäm—unto Me; ekam—only; bhakteñu—amongst devotees; abhidhäsyati—
çaraëam—for surrender; vraja—go; aham—I; tväm explains; bhaktim—devotional service; mayi—unto
—you; sarva—all; päpebhyaù—from sinful Me; paräm—transcendental; kåtvä—doing; mäm—
reactions; mokñayiñyämi—will deliver; mä—do not; unto Me; eva—certainly; eñyati—comes; asaàçayaù
çucaù—worry. —without doubt.

Abandon all varieties of religion and just For one who explains this supreme secret
surrender unto Me. I shall deliver you from to the devotees, pure devotional service is
all sinful reactions. Do not fear. guaranteed, and at the end he will come
back to Me.