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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
what would be best, for sure, tell me that
being assembled eager to fight
çiñyas te 'haà çädhi mäà tväà prapannam
mämakäù päëòaväç caiva I am your disciple, instruct me, who am surrendered to
my sons and the sons of Päëòu 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 Bg 2.16
mäträ-sparçäs tu kaunteya näsato vidyate bhävo
but the contact of the senses, o Kaunteya, there is no existence of the unreal
çétoñëa-sukha-duùkha-däù näbhävo vidyate sataù
which gives cold and heat, happiness and distress, nor non-existence of the real
ägamäpäyino 'nityäs ubhayor api dåñöo 'ntas
which are coming and going, impermanent, the conclusion about both (sat and asat) is
realized
täàs titikñasva bhärata
you must tolerate them, o scion of Bhärata. tv anayos tattva-darçibhiù
indeed by the seers of the truth.
mäträ-sparçäù—sensory perception; tu—only; kaunteya—O
son of Kunté; çéta—winter; uñëa—summer; sukha— na—never; asataù—of the nonexistent; vidyate—there is;
happiness; duùkha—and pain; däù—giving; ägama— bhävaù—endurance; na—never; abhävaù—changing
appearing; apäyinaù—disappearing; anityäù— quality; vidyate—there is; sataù—of the eternal; ubhayoù—
nonpermanent; tän—all of them; titikñasva—just try to of the two; api—verily; dåñöaù—observed; antaù—
tolerate; bhärata—O scion of Bhärata conclusion; tu—indeed; anayoù—of them; tattva—of the
truth; darçibhiù—by the seers.
O son of Kunté, the nonpermanent appearance of
happiness and distress, and their disappearance in Those who are seers of the truth have concluded
due course, are like the appearance and that of the nonexistent [the material body] there
disappearance of winter and summer seasons. is no endurance and of the eternal [the soul] there
They arise from sense perception, O scion of is no change. This they have concluded by
Bharata, and one must learn to tolerate them studying the nature of both.
without being disturbed.

Bg 2.20 Bg 2.22
na jäyate mriyate vä kadäcin väsäàsi jérëäni yathä vihäya
it is not born nor does it die at any time as, after discarding old garments,
näyaà bhütvä bhavitä vä na bhüyaù naväni gåhëäti naro 'paräëi
it has not come nor will again come into existence a person accepts new ones
ajo nityaù çäçvato 'yaà puräëo tathä çaréräëi vihäya jérëäny
unborn, eternal, ever-existing, primeval similarly, after giving up old bodies
na hanyate hanyamäne çarére anyäni saàyäti naväni 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; väsäàsi—garments; jérëäni—old and worn out;
ayam—this; bhütvä—having come into being; bhavitä—will yathä—just as; vihäya—giving up; naväni—new
come to be; vä—or; na—not; bhüyaù—or is again coming to garments; gåhëäti—does accept; naraù—a man;
be; ajaù—unborn; nityaù—eternal; çäçvataù—permanent; aparäëi—others; tathä—in the same way; çaréräëi—
ayam—this; puräëaù—the oldest; na—never; hanyate—is bodies; vihäya—giving up; jirëäni—old and useless;
killed; hanyamäne—being killed; çarére—the body. 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 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 2.27 Bg 2.40
jätasya hi dhruvo måtyur nehäbhikrama-näço 'sti
for one who is born, death is certain on this path there is no loss of endeavor;
dhruvaà janma måtasya ca pratyaväyo na vidyate
and birth is certain for one who is dead nor there is diminution.
tasmäd aparihärye 'rthe sv-alpam apy asya dharmasya
therefore, when something is unavoidable even a little bit of this religious duty
na tvaà çocitum arhasi träyate mahato bhayät
you should not lament. protects from great fear.

jätasya—of one who has taken his birth; hi—certainly; na—there is not; iha—in this yoga; abhikrama—in
dhruvaù—a fact; måtyuù—death; dhruvam—it is also a fact; endeavoring; näçaù—loss; asti—there is; pratyaväyaù—
janma—birth; måtasya—of the dead; ca—also; tasmät— diminution; na—never; vidyate—there is; su—alpam—a
therefore; aparihärye—of that which is unavoidable; little; api—although; asya—of this; dharmasya—occupation;
arthe—in the matter; na—do not; tvam—you; çocitum—to träyate—releases; mahataù—from very great; bhayät—
lament; arhasi—deserve. danger.

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 Bg 2.45
bhogaiçvarya-prasaktänäà trai-guëya-viñayä vedä
of those who are attached to enjoyment and the Vedas deal with the three modes of nature.
power
nistrai-guëyo bhavärjuna
tayäpahåta-cetasäm become free from these three modes, o Arjuna.
whose minds are stolen by that
nirdvandvo nitya-sattva-stho
vyavasäyätmikä buddhiù (become) free from duality, established in
a resolute intelligence goodness,
samädhau na vidhéyate niryoga-kñema ätmavän
in the mind does not take place with no anxiety for gain and safety, situated in the
self.

bhoga—to material enjoyment; aiçvarya—and opulence; trai-guëya—pertaining to the 3 modes of nature; viñayäù—
prasaktänäm—for those who are attached; tayä—by such on the subject matter; vedäù—Vedic literatures; nistrai-
things; apahåta-cetasäm—bewildered in mind; vyavasäya- guëyaù—transcendental to the 3 modes; bhava—be;
ätmikä—fixed in determination; buddhiù—devotional arjuna—O Arjuna; nirdvandvaù—without duality; nitya-
service to the Lord; samädhau—in the controlled mind; sattva-sthaù—in a pure state of spiritual existence; niryoga-
na—never; vidhéyate—does take place. kñemaù—free from ideas of gain and protection; ätma-
vän—established in the self.
In the minds of those who are too attached to
sense enjoyment and material opulence, and who The Vedas deal mainly with the subject of the
are bewildered by such things, the resolute three modes of material nature. O Arjuna,
determination for devotional service to the become transcendental to these three modes. Be
Supreme Lord does not take place. 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 te
as much as the purposes of a well simply to perform your duty – that right you have
sarvataù samplutodake mä phaleñu kadäcana
are in all respects (served) in a great lake (you are) not (entitled) to the fruits at any time
tävän sarveñu vedeñu mä karma-phala-hetur bhür
to that extent, (the purpose) in all Vedas you should not be motivated by the result of work
brähmaëasya vijänataù mä te saìgo 'stv akarmaëi
is (served) to one who knows the Supreme nor should you be attached to inactivity
Brahman
karmaëi—in prescribed duties; eva—certainly; adhikäraù—
yävän—all that; arthaù—is meant; uda—päne—in a well of right; te—of you; mä—never; phaleñu—in the fruits;
water; sarvataù—in all respects; sampluta-udake—in a great kadäcana—at any time; mä—never; karma-phala—in the
reservoir of water; tävän—similarly; sarveñu—in all; result of the work; hetuù—cause; bhüù—become; mä—
vedeñu—Vedic literatures; brähmaëasya—of the man who never; te—of you; saìgaù—attachment; astu—there should
knows the Supreme Brahman; vijänataù—who is in be; akarmaëi—in not doing prescribed duties.
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 Bg 2.62
viñayä vinivartante dhyäyato viñayän puàsaù
the sense objects stop to act while contemplating sense objects, a man’s
nirähärasya dehinaù saìgas teñüpajäyate
for a restricted embodied soul attachment for them arises
rasa-varjaà raso 'py asya saìgät saïjäyate kämaù
(however), the taste still remains. But even his from attachment develops desire
taste,
kämät krodho 'bhijäyate
paraà dåñövä nivartate from desire anger becomes manifest
after experiencing a higher (taste), ceases.
dhyäyataù—while contemplating; viñayän—sense objects;
viñayäù—objects for sense enjoyment; vinivartante—are puàsaù—of a person; saìgaù—attachment; teñu—in the
practiced to be refrained from; nirähärasya—by negative sense objects; upajäyate—develops; saìgät—from
restrictions; dehinaù—for the embodied; rasa-varjam— attachment; saïjäyate—develops; kämaù—desire; kämät—
giving up the taste; rasaù—sense of enjoyment; api— from desire; krodhaù—anger; abhijäyate—becomes
although there is; asya—his; param—far superior things; manifest.
dåñövä—by experiencing; nivartate—he ceases from.

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

sammohät småti-vibhramaù samudram äpaù praviçanti yadvat
from delusion confusion of memory as the ocean, where rivers enter
tadvat kämä yaà praviçanti sarve
småti-bhraàçäd buddhi-näço so, he whom all desires enter in the same way
from loss of memory the loss of intelligence
sa çäntim äpnoti na käma-kämé
buddhi-näçät praëaçyati he achieves peace, not he who desires enjoyment
after the loss of intelligence one is lost
äpüryamäëam—always being filled; acala-pratiñöham—
krodhät—from anger; bhavati—takes place; sammohaù— steadily situated; samudram—the ocean; äpaù—waters;
perfect illusion; sammohät—from illusion; småti—of praviçanti—enter; yadvat—as; tadvat—so; kämäù—desires;
memory; vibhramaù—bewilderment; småti-bhraàçät—after yam—unto whom; praviçanti—enter; sarve—all; saù—that
bewilderment of memory; buddhi-näçaù—loss of person; çäntim—peace; äpnoti—achieves; na—not; käma—
intelligence; 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 incessant
From anger, complete delusion arises, and from flow of desires—that enter like rivers into the
delusion bewilderment of memory. When ocean, which is ever being filled but is always
memory is bewildered, intelligence is lost, and still—can alone achieve peace, and not the man
when intelligence is lost one falls down again into who strives to satisfy such desires.
the material pool.
Bg 3.5 Bg 3.9
na hi kaçcit kñaëam api yajïärthät karmaëo 'nyatra
nobody, not even for a moment except for work done for the sake of Yajïa
(Viñëu)
jätu tiñöhaty akarma-kåt
can at any time remain inactive loko 'yaà karma-bandhanaù
people of this world are bound by work
käryate hy avaçaù karma
is helplessly forced to act tad-arthaà karma kaunteya
(therefore) activity for Him, o Arjuna
sarvaù prakåti-jair guëaiù
everyone, by the qualities arising from one’s own mukta-saìgaù samäcara
nature free from attachment, you must perform

na—nor; hi—certainly; kaçcit—anyone; kñaëam—a yajïa-arthät—done only for the sake of Yajïa, or Viñëu;
moment; api—also; jätu—at any time; tiñöhati—remains; karmaëaù—than work; anyatra—otherwise; lokaù—world;
akarma—kåt—without doing something; käryate—is forced ayam—this; karma-bandhanaù—bondage by work; tat—of
to do; hi—certainly; avaçaù—helplessly; karma—work; Him; artham—for the sake; karma—work; kaunteya—O
sarvaù—all; prakåti—jaiù—born of the modes of material son of Kunté; mukta-saìgaù—liberated from association;
nature; guëaiù—by the qualities. samäcara—do perfectly.

Everyone is forced to act helplessly according to Work done as a sacrifice for Viñëu has to be
the qualities he has acquired from the modes of performed, otherwise work causes bondage in this
material nature; therefore no one can refrain material world. Therefore, O son of Kunté,
from doing something, not even for a moment. 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; yat yat—whatever; äcarati—he does; çreñöhaù—a
açinaù—eaters; santaù—the devotees; mucyante—get relief; respectable leader; tat—that; tat—and that alone; eva—
sarva—all kinds of; kilbiñaiù—from sins; bhuïjate—enjoy; certainly; itaraù—common; janaù—person; saù—he; yat—
te—they; tu—but; agham—grievous sins; päpäù—sinners; whichever; pramäëam—example; kurute—does perform;
ye—who; pacanti—prepare food; ätma-käraëät—for sense lokaù—all the world; tat—that; anuvartate—follows in the
enjoyment. 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 Bg 4.18
na mäà karmäëi limpanti karmaëy akarma yaù paçyed
activities do not affect Me one who can see inactivity in activity
na me karma-phale spåhä akarmaëi ca karma yaù
nor do I aspire for the fruit of action and who (can see) activity in inactivity
iti mäà yo 'bhijänäti sa buddhimän manuñyeñu
one who understands Me thus he is intelligent among men
karmabhir na sa badhyate sa yuktaù kåtsna-karma-kåt
he (also) is not bound by karma he is a yogé, (though) he does all work

na—never; mäm—Me; karmäëi—all kinds of work; karmaëi—in action; akarma—inaction; yaù—one who;
limpanti—do affect; na—nor; me—My; karma-phale—in paçyet—observes; akarmaëi—in inaction; ca—also;
fruitive action; spåhä—aspiration; iti—thus; mäm—Me; karma—fruitive action; yaù—one who; saù—he; buddhi-
yaù—one who; abhijänäti—does know; karmabhiù—by the män—is intelligent; manuñyeñu—in human society; saù—he;
reaction of such work; na—never; saù—he; badhyate— yuktaù—is in the transcendental position; kåtsna-karma-
becomes entangled. kåt—although engaged in all activities.

There is no work that affects Me; nor do I aspire One who sees inaction in action, and action in
for the fruits of action. One who understands this inaction, is intelligent among men, and he is in the
truth about Me also does not become entangled transcendental position, although engaged in all
in the fruitive reactions of work. sorts of activities.
Bg 4.19 Bg 4.34
yasya sarve samärambhäù tad viddhi praëipätena
he whose all endeavors you must understand that(knowledge) by
submission
käma-saìkalpa-varjitäù
are free from desire for sense gratification paripraçnena sevayä
by inquiry and by service
jïänägni-dagdha-karmäëaà
whose actions are burned by the fire of upadekñyanti te jïänaà
knowledge they will teach you that knowledge
tam ähuù paëòitaà budhäù jïäninas tattva-darçinaù
the sages call him a paëòita (learned man) the wise who are seers of the thuth

yasya—one whose; sarve—all sorts of; samärambhäù— tat—that knowledge of different sacrifices; viddhi—try to
attempts; käma—based on desire for sense gratification; understand; praëipätena—by approaching a spiritual
saìkalpa—determination; varjitäù—are devoid of; jïäna— master; paripraçnena—by submissive inquiries; sevayä—by
of perfect knowledge; agni—by the fire; dagdha—burned; the rendering of service; upadekñyanti—they will initiate;
karmäëam—whose work; tam—him; ähuù—declare; te—you; jïänam—into knowledge; jïäninaù—the self-
paëòitam—learned; budhäù—those who know. realized; tattva—of the truth; darçinaù—seers.

One is understood to be in full knowledge whose Just try to learn the truth by approaching a
every endeavor is devoid of desire for sense spiritual master. Inquire from him submissively
gratification. He is said by sages to be a worker and render service unto him. The self-realized
for whom the reactions of work have been burned souls can impart knowledge unto you because
up by the fire of perfect knowledge. 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 Bg 5.29
ye hi saàsparça-jä bhogä bhoktäraà yajïa-tapasäà
certainly those pleasures born of sense perception the enjoyer of all sacrifices and austerities
duùkha-yonaya eva te sarva-loka-maheçvaram
they are simply sources of misery the Supreme Lord of all worlds
ädy-antavantaù kaunteya suhådaà sarva-bhütänäà
they have beginning and end, o Kaunteya the well-wishing friend of all living entities
na teñu ramate budhaù jïätvä mäà çäntim 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 bhoktäram—the beneficiary; yajïa—of sacrifices;
the material senses; bhogäù—enjoyments; duùkha— tapasäm—and penances and austerities; sarva-loka—of all
distress; yonayaù—sources of; eva—certainly; te—they are; planets and the demigods thereof; mahä-éçvaram—the
ädi—beginning; anta—end; vantaù—subject to; kaunteya— Supreme Lord; su-hådam—the benefactor; sarva—of all;
O son of Kunté; na—never; teñu—in those; ramate—takes bhütänäm—the living entities; jïätvä—thus knowing;
delight; budhaù—the intelligent person. mäm—Me (Lord Kåñëa); çäntim—relief from material
pangs; åcchati—one achieves.
An intelligent person does not take part in the
A person in full consciousness of Me, knowing
sources of misery, which are due to contact with
Me to be the ultimate beneficiary of all sacrifices
the material senses. O son of Kunté, such
and austerities, the Supreme Lord of all planets
pleasures have a beginning and an end, and so the
and demigods, and the benefactor and well-
wise man does not delight in them.
wisher of all living entities, attains peace from the
pangs of material miseries.
Bg 6.7 Bg 6.17
jitätmanaù praçäntasya yuktähära-vihärasya
for one who conquered the mind, who is pacified for one whose eating and recreation are regulated
paramätmä samähitaù yukta-ceñöasya karmasu
the Supersoul becomes situated in his heart (or) whose engagement in work is regulated
he has his soul completely situated in samädhi
yukta-svapnävabodhasya
çétoñëa-sukha-duùkheñu whose sleeping and awakening are regulated
in cold and heat, in happiness and distress
yogo bhavati duùkha-hä
tathä mänäpamänayoù there is yoga, which is the destroyer of miseries
and in honor and dishonor
yukta—regulated; ähära—eating; vihärasya—recreation;
jita-ätmanaù—of one who has conquered his mind; yukta—regulated; ceñöasya—of one who works for
praçäntasya—who has attained tranquillity by such control maintenance; karmasu—in discharging duties; yukta—
over the mind; parama-ätmä—the Supersoul; samähitaù— regulated; svapna-avabodhasya—sleep and wakefulness;
approached completely; çéta—in cold; uñëa—heat; sukha— yogaù—practice of yoga; bhavati—becomes; duùkha—hä—
happiness; duùkheñu—and distress; tathä—also; mäna—in diminishing pains.
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 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 yoginäm—of yogés; api—also; sarveñäm—all types of; mat—
material world; na—never; amutra—in the next life; gatena—abiding in Me, always thinking of Me; antaù—
vinäçaù—destruction; tasya—his; vidyate—exists; na— ätmanä—within himself; çraddhä—vän—in full faith;
never; hi—certainly; kalyäëa-kåt—one who is engaged in bhajate—renders transcendental loving service; yaù—one
auspicious activities; kaçcit—anyone; durgatim—to who; mäm—to Me (the Supreme Lord); saù—he; me—by
degradation; täta—My friend; gacchati—goes. Me; yukta—tamaù—the greatest yogé; mataù—is
considered.
O son of Påthä, a transcendentalist engaged in
auspicious activities does not meet with And of all yogés, the one with great faith who
destruction either in this world or in the spiritual always abides in Me, thinks of Me within himself,
world; one who does good, My friend, is never and renders transcendental loving service to
overcome by evil. 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 Bg 8.5
yeñäà tv anta-gataà päpaà anta-käle ca mäm eva
those whose sin has come to an end and at the time of death, Me alone
janänäà puëya-karmaëäm smaran muktvä kalevaram
those people of pious acts remembering, after quitting the body
te dvandva-moha-nirmuktä yaù prayäti sa mad-bhävaà
they, freed from the delusion of dualities one who departs, he My nature
bhajante mäà dåòha-vratäù yäti nästy atra saàçayaù
worship Me, being firm in their vow attains, of this there is no doubt
yeñäm—whose; tu—but; anta—gatam—completely
eradicated; päpam—sin; janänäm—of the persons; puëya— anta-käle—at the end of life; ca—also; mäm—Me; eva—
pious; karmaëäm—whose previous activities; te—they; certainly; smaran—remembering; muktvä—quitting;
dvandva—of duality; moha—delusion; nirmuktäù—free kalevaram—the body; yaù—he who; prayäti—goes; saù—
from; bhajante—engage in devotional service; mäm—to he; mat-bhävam—My nature; yäti—achieves; na—not;
Me; dåòha-vratäù—with determination. asti—there is; atra—here; saàçayaù—doubt.

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 Bg 8.16
mäm upetya punar janma ä-brahma-bhuvanäl lokäù
after attaining Me, again birth up to Brahma-loka
duùkhälayam açäçvatam punar ävartino 'rjuna
miserable and temporary are places of rebirth, o Arjuna
näpnuvanti mahätmänaù mäm upetya tu kaunteya
they do not take, the great souls but after attaining Me, o Kaunteya
saàsiddhià paramäà gatäù punar janma na vidyate
having achieved the supreme perfection there is no more bith

mäm—Me; upetya—achieving; punaù—again; janma— ä-brahma-bhuvanät—up to the Brahmaloka planet; lokäù—
birth; duùkha-älayam—place of miseries; açäçvatam— the planetary systems; punaù—again; ävartinaù—returning;
temporary; na—never; äpnuvanti—attain; mahä-ätmänaù— arjuna—O Arjuna; mäm—unto Me; upetya—arriving; tu—
the great souls; saàsiddhim—perfection; paramäm— but; kaunteya—O son of Kunté; punaù janma—rebirth;
ultimate; gatäù—having achieved. na—never; vidyate—takes place.

After attaining Me, the great souls, who are yogés From the highest planet in the material world
in devotion, never return to this temporary world, down to the lowest, all are places of misery
which is full of miseries, because they have wherein repeated birth and death take place. But
attained the highest perfection. 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, Always chanting My glories, endeavoring with
is working under My direction, O son of Kunté, great determination, bowing down before Me,
producing all moving and nonmoving beings. these great souls perpetually worship Me with
Under its rule this manifestation is created and devotion.
annihilated again and again.
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 Bg 12.2
mat-karma-kån mat-paramo mayy äveçya mano ye mäà
he who works for Me, considering Me Supreme those who, absorbing their minds in Me
mad-bhaktaù saìga-varjitaù nitya-yuktä upäsate
My devotee, who is free from attachment worship me, being constantly devoted
nirvairaù sarva-bhüteñu çraddhayä parayopetäs
without enmity towards all beings endowed with transcendental faith
yaù sa mäm eti Päëòava te me yuktatamä matäù
he comes to Me, o Päëòava they are considered the best yogés by Me

mat-karma-kåt—engaged in doing My work; mat- çré-bhagavän uväca—the Supreme Personality of Godhead
paramaù—considering Me the Supreme; mat-bhaktaù— said; mayi—upon Me; äveçya—fixing; manaù—the mind;
engaged in My devotional service; saìga-varjitaù—freed ye—those who; mäm—Me; nitya—always; yuktäù—
from the contamination of fruitive activities and mental engaged; upäsate—worship; çraddhayä—with faith;
speculation; nirvairaù—without an enemy; sarva— parayä—transcendental; upetäù—endowed; te—they; me—
bhüteñu—among all living entities; yaù—one who; saù—he; by Me; yukta—tamäù—most perfect in yoga; matäù—are
mäm—unto Me; eti—comes; päëòava—O son of Päëòu. considered.

My dear Arjuna, he who engages in My pure The Supreme Personality of Godhead said: Those
devotional service, free from the contaminations who fix their minds on My personal form and are
of fruitive activities and mental speculation, he always engaged in worshiping Me with great and
who works for Me, who makes Me the supreme transcendental faith are considered by Me to be
goal of his life, and who is friendly to every living most perfect.
being—he certainly comes to Me.
Bg 12.5 Bg 12.8
kleço 'dhikataras teñäm mayy eva mana ädhatsva
the trouble is greater for those concentrate the mind in me alone
avyaktäsakta-cetasäm mayi buddhià niveçaya
whose minds are attached to the unmanifest absorb your intelligence in Me
avyaktä hi gatir duùkhaà nivasiñyasi mayy eva
(because) the unmanifest goal only with difficulty you will certainly live in Me
dehavadbhir aväpyate ata ürdhvaà na saàçayaù
by the embodied beings is achieved thereafter, without a doubt

kleçaù—trouble; adhika-taraù—very much; teñäm—of mayi—upon Me; eva—certainly; manaù—mind; ädhatsva—
them; avyakta—to the unmanifested; äsakta—attached; fix; mayi—upon Me; buddhim—intelligence; niveçaya—
cetasäm—of those whose minds; avyaktä—toward the apply; nivasiñyasi—you will live; mayi—in Me; eva—
unmanifested; hi—certainly; gatiù—progress; duùkham— certainly; ataù ürdhvam—thereafter; na—never;
with trouble; deha-vadbhiù—by the embodied; aväpyate—is saàçayaù—doubt.
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 12.9 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; abhyäse—in practice; api—even if; asamarthaù—unable;
na—not; çaknoñi—you are able; mayi—upon Me; sthiram— asi—you are; mat-karma—My work; paramaù—dedicated
steadily; abhyäsa-yogena—by the practice of devotional to; bhava—become; mat-artham—for My sake; api—even;
service; tataù—then; mäm—Me; icchä—desire; äptum—to karmäëi—work; kurvan—performing; siddhim—perfection;
get; dhanam-jaya—O winner of wealth, Arjuna. 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 Bg 13.23
prakåtià puruñaà caiva upadrañöänumantä ca
prakåti (nature) and puruña (jéva) the overseer (or witness) and permitter
viddhy anädé ubhäv api bhartä bhoktä maheçvaraù
know both as beginningless the maintainer, enjoyer, Supreme Lord
vikäräàç ca guëäàç caiva paramätmeti cäpy ukto
and their transformations and the modes of also called the Supersoul
nature
dehe 'smin puruñaù paraù
viddhi prakåti-sambhavän in this body there is another transcendental
know to be born from prakåti puruña

prakåtim—material nature; puruñam—the living entities; upadrañöä—overseer; anumantä—permitter; ca—also;
ca—also; eva—certainly; viddhi—you must know; anädé— bhartä—master; bhoktä—supreme enjoyer; mahä-éçvaraù—
without beginning; ubhau—both; api—also; vikärän— the Supreme Lord; parama-ätmä—the Supersoul; iti—also;
transformations; ca—also; guëän—the three modes of ca—and; api—indeed; uktaù—is said; dehe—in the body;
nature; ca—also; eva—certainly; viddhi—know; prakåti— asmin—this; puruñaù—enjoyer; paraù—transcendental.
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 Bg 14.26
sarva-yoniñu kaunteya mäà ca yo 'vyabhicäreëa
among all species, O Kaunteya Me / and he who with undeviating
mürtayaù sambhavanti yäù bhakti-yogena sevate
whatever forms take birth bhakti-yoga serves
täsäà brahma mahad yonir sa guëän samatétyaitän
their womb is material nature he, after transcending these guëas
ahaà béja-pradaù pitä brahma-bhüyäya kalpate
and I am the seed-giving father is eligible for spiritual existence

sarva-yoniñu—in all species of life; kaunteya—O son of mäm—unto Me; ca—also; yaù—a person who;
Kunté; mürtayaù—forms; sambhavanti—they appear; yäù— avyabhicäreëa—without fail; bhakti-yogena—by devotional
which; täsäm—of all of them; brahma—the supreme; mahat service; sevate—renders service; saù—he; guëän—the
yoniù—source of birth in the material substance; aham—I; modes of material nature; samatétya—transcending; etän—
béja-pradaù—the seed-giving; pitä—father. all these; brahma-bhüyäya—elevated to the Brahman
platform; kalpate—becomes.

It should be understood that all species of life, O One who engages in full devotional service,
son of Kunté, are made possible by birth in this unfailing in all circumstances, at once transcends
material nature, and that I am the seed-giving the modes of material nature and thus comes to
father. the level of Brahman.
Bg 14.27 Bg 15.7
brahmaëo hi pratiñöhäham mamaiväàço jéva-loke
I am the basis of Brahman is certainly My portion / in the material world
amåtasyävyayasya ca jéva-bhütaù sanätanaù
and of the imperishable immortality the eternal living being
çäçvatasya ca dharmasya manaù-ñañöhänéndriyäëi
and of the eternal dharma the six senses, with the mind
sukhasyaikäntikasya ca prakåti-sthäni karñati
and of the ultimate happiness situated in material nature / he drags

brahmaëaù—of the impersonal brahmajyoti; hi—certainly; mama—My; eva—certainly; aàçaù—fragmental particle;
pratiñöhä—the rest; aham—I am; amåtasya—of the jéva-loke—in the world of conditional life; jéva-bhütaù—the
immortal; avyayasya—of the imperishable; ca—also; conditioned living entity; sanätanaù—eternal; manaù—with
çäçvatasya—of the eternal; ca—and; dharmasya—of the the mind; ñañöhäni—the six; indriyäëi—senses; prakåti—in
constitutional position; sukhasya—of happiness; material nature; sthäni—situated; karñati—is struggling
aikäntikasya—ultimate; ca—also. hard.

And I am the basis of the impersonal Brahman, The living entities in this conditioned world are
which is immortal, imperishable and eternal and My eternal fragmental parts. Due to conditioned
is the constitutional position of ultimate life, they are struggling very hard with the six
happiness. senses, which include the mind.

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

sarvasya—of all living beings; ca—and; aham—I; hådi—in
the heart; sanniviñöaù—situated; mattaù—from Me; yaù—anyone who; mäm—Me; evam—thus; asammüòhaù—
småtiù—remembrance; jïänam—knowledge; apohanam— without a doubt; jänäti—knows; puruña-uttamam—the
forgetfulness; ca—and; vedaiù—by the Vedas; ca—also; Supreme Personality of Godhead; saù—he; sarva-vit—the
sarvaiù—all; aham—I am; eva—certainly; vedyaù— knower of everything; bhajati—renders devotional service;
knowable; vedänta-kåt—the compiler of the Vedänta; veda- mäm—unto Me; sarva-bhävena—in all respects; bhärata—
vit—the knower of the Vedas; eva—certainly; ca—and; O son of Bharata.
aham—I.

I am seated in everyone's heart, and from Me Whoever knows Me as the Supreme Personality
come remembrance, knowledge and of Godhead, without doubting, is the knower of
forgetfulness. By all the Vedas, I am to be known. everything. He therefore engages himself in full
Indeed, I am the compiler of Vedänta, and I am devotional service to Me, O son of Bharata.
the knower of the Vedas.
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— yasya—one whose; na—never; ahaìkåtaù—of false ego;
truthful; priya—dear; hitam—beneficial; ca—also; yat— bhävaù—nature; buddhiù—intelligence; yasya—one whose;
which; svädhyäya—of Vedic study; abhyasanam—practice; na—never; lipyate—is attached; hatvä—killing; api—even;
ca—also; eva—certainly; väk-mayam—of the voice; tapaù— saù—he; imän—this; lokän—world; na—never; hanti—kills;
austerity; ucyate—is said to be. 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 Bg 18.48
çreyän sva-dharmo viguëaù saha-jaà karma kaunteya
is better / one’s own duty / even faulty work born of one’s nature, O Kaunteya
para-dharmät sv-anuñöhität sa-doñam api na tyajet
than the well-performed duty of another even if faulty one should not give up
svabhäva-niyataà karma sarvärambhä hi doñeëa
work ordained by one’s own nature all endeavors are, certainly, by some fault
kurvan näpnoti kilbiñam dhümenägnir ivävåtäù
performing, one does not incur sin covered, as fire by smoke

çreyän—better; sva-dharmaù—one's own occupation; saha-jam—born simultaneously; karma—work; kaunteya—
viguëaù—imperfectly performed; para-dharmät—than O son of Kunté; sa-doñam—with fault; api—although; na—
another's occupation; su-anuñöhität—perfectly done; never; tyajet—one should give up; sarva-ärambhäù—all
svabhäva-niyatam—prescribed according to one's nature; ventures; hi—certainly; doñeëa—with fault; dhümena—with
karma—work; kurvan—performing; na—never; äpnoti— smoke; agniù—fire; iva—as; ävåtäù—covered.
achieves; kilbiñam—sinful reactions.

It is better to engage in one's own occupation, Every endeavor is covered by some fault, just as
even though one may perform it imperfectly, than fire is covered by smoke. Therefore one should
to accept another's occupation and perform it not give up the work born of his nature, O son of
perfectly. Duties prescribed according to one's Kunté, even if such work is full of fault.
nature are never affected by sinful reactions.

Bg 18.54 Bg 18.55
brahma-bhütaù prasannätmä bhaktyä mäm abhijänäti
being self-realized and tranquil-minded by bhakti one understands Me
na çocati na käìkñati yävän yaç cäsmi tattvataù
he neither laments nor desires who and how great I am in truth
samaù sarveñu bhüteñu tato mäà tattvato jïätvä
being equal towards all beings then, after knowing me truly
mad-bhaktià labhate paräm viçate tad-anantaram
he achieves pure devotion to Me one then enters (My nature)

brahma-bhütaù—being one with the Absolute; prasanna- bhaktyä—by pure devotional service; mäm—Me;
ätmä—fully joyful; na—never; çocati—laments; na—never; abhijänäti—one can know; yävän—as much as; yaù ca
käìkñati—desires; samaù—equally disposed; sarveñu—to asmi—as I am; tattvataù—in truth; tataù—thereafter;
all; bhüteñu—living entities; mat—bhaktim—My devotional mäm—Me; tattvataù—in truth; jïätvä—knowing; viçate—
service; labhate—gains; paräm—transcendental. he enters; tat-anantaram—thereafter.

One who is thus transcendentally situated at once One can understand Me as I am, as the Supreme
realizes the Supreme Brahman and becomes fully Personality of Godhead, only by devotional
joyful. He never laments or desires to have service. And when one is in full consciousness of
anything. He is equally disposed toward every Me by such devotion, he can enter into the
living entity. In that state he attains pure kingdom of God.
devotional service unto Me.
Bg 18.61 Bg 18.65
éçvaraù sarva-bhütänäà man-manä bhava mad-bhakto
(2)The Lord / (4) of all living entities fix your mind in Me, become My devotee
håd-deçe 'rjuna tiñöhati mad-yäjé mäà namaskuru
(3)situated in the heart / (1)O Arjuna and worshiper, offer obeisances to Me
bhrämayan sarva-bhütäni mäm evaiñyasi satyaà te
causing to travel, all living beings you will certainly come to Me / Truly to you
yanträrüòhäni mäyayä pratijäne priyo 'si me
mounted on a machine (created) by Mäyä I promise (because) you are My beloved

éçvaraù—the Supreme Lord; sarva-bhütänäm—of all living mat-manäù—thinking of Me; bhava—just become; mat-
entities; håt-deçe—in the location of the heart; arjuna—O bhaktaù—My devotee; mat-yäjé—My worshiper; mäm—
Arjuna; tiñöhati—resides; bhrämayan—causing to travel; unto Me; namaskuru—offer your obeisances; mäm—unto
sarva-bhütäni—all living entities; yantra—on a machine; Me; eva—certainly; eñyasi—you will come; satyam—truly;
ärüòhani—being placed; mäyayä—under the spell of te—to you; pratijäne—I promise; priyaù—dear; asi—you
material energy. are; me—to Me.

The Supreme Lord is situated in everyone's heart, Always think of Me, become My devotee,
O Arjuna, and is directing the wanderings of all worship Me and offer your homage unto Me.
living entities, who are seated as on a machine, Thus you will come to Me without fail. I promise
made of the material energy. you this because you are My very dear friend.

Bg 18.66 Bg 18.68
sarva-dharmän parityajya ya idaà paramaà guhyaà
abandoning all duties one who, this supreme secret
mäm ekaà çaraëaà vraja mad-bhakteñv abhidhäsyati
take shelter of Me alone will explain among My devotees
ahaà tväà sarva-päpebhyo bhaktià mayi paräà kåtvä
I / you / from all sins doing a great service for Me
mokñayiñyämi mä çucaù mäm evaiñyaty asaàçayaù
will liberate, do not grieve he attains Me without a doubt

sarva-dharmän—all varieties of religion; parityajya— yaù—anyone who; idam—this; paramam—most; guhyam—
abandoning; mäm—unto Me; ekam—only; çaraëam—for confidential secret; mat—of Mine; bhakteñu—amongst
surrender; vraja—go; aham—I; tväm—you; sarva—all; devotees; abhidhäsyati—explains; bhaktim—devotional
päpebhyaù—from sinful reactions; mokñayiñyämi—will service; mayi—unto Me; paräm—transcendental; kåtvä—
deliver; mä—do not; çucaù—worry. doing; mäm—unto Me; eva—certainly; eñyati—comes;
asaàçayaù—without doubt.
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.