📜 Sacred Texts

1.1

धृतराष्ट्र उवाच। धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः। मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय॥

Dhritarashtra said: O Sanjaya, what did my sons and Pandu's sons do when they assembled on the sacred field of Kurukshetra, eager for battle?

1.2

सञ्जय उवाच। दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा। आचार्यमुपसङ्गम्य राजा वचनमब्रवीत्॥

Sanjaya said: Having seen the Pandava army arrayed, King Duryodhana approached his teacher Drona and spoke these words.

1.3

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्। व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता॥

Behold, O teacher, this mighty army of Pandu's sons, arrayed by your talented disciple, the son of Drupada.

1.4-6

Here are heroes, mighty archers equal to Bhima and Arjuna in battle: Yuyudhana, Virata, Drupada, Dhrishtaketu, Chekitana, valiant Kashiraja, Purujit, Kuntibhoja, Shaibya, Yudhamanyu, Uttamauja, Abhimanyu, and the sons of Draupadi - all great warriors.

1.7-9

Know also, O best of Brahmins, the leaders of my army: yourself, Bhishma, Karna, Kripa the victor, Ashvatthama, Vikarna, Jayadratha, Bhurishrava, Shalya, and many other heroes who have risked their lives for me.

1.10-11

Our forces protected by Bhishma are unlimited, while theirs protected by Bhima are limited. Therefore all of you, stationed in your positions, protect Bhishma especially.

1.12

तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः। सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्॥

To gladden Duryodhana's heart, the aged grandfather Bhishma, roaring like a lion, blew his conch.

1.13

Then conches, kettledrums, cymbals, trumpets, and horns suddenly blared forth, making a tumultuous sound.

1.14-15

ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ। माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः॥

Then Krishna and Arjuna, seated in their great chariot drawn by white horses, blew their divine conches - Panchajanya and Devadatta.

1.16-18

Bhima blew his mighty conch Paundra; Yudhishthira blew Anantavijaya; Nakula and Sahadeva blew Sughosa and Manipushpaka. All the warriors blew their respective conches.

1.19

The tumultuous sound rent the hearts of Dhritarashtra's sons, reverberating through both heaven and earth.

1.20

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः। प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः॥

Then, seeing Dhritarashtra's sons arrayed and weapons about to clash, Arjuna, whose flag bore a monkey, raised his bow.

1.21-22

अर्जुन उवाच। सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत। यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्॥

Arjuna said: O Krishna, place my chariot between the two armies so I may see those who stand here eager to fight.

1.23

Let me see those assembled here to fight, wishing to please the evil-minded son of Dhritarashtra in battle.

1.24-25

Sanjaya said: Thus addressed by Arjuna, Krishna placed the chariot in the middle between the two armies, facing Bhishma, Drona, and all the rulers, and said: Behold these assembled Kurus.

1.26-27

तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान्। आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा॥

There Arjuna saw fathers, grandfathers, teachers, uncles, brothers, sons, grandsons, friends, fathers-in-law, and well-wishers standing in both armies.

1.28

अर्जुन उवाच। दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्। सीदन्ति मम गात्राणि मुखं च परिशुष्यति॥

Arjuna said: Seeing these kinsmen arrayed for battle, O Krishna, my limbs give way, my mouth dries up.

1.29

वेपथुश्च शरीरे मे रोमहर्षश्च जायते। गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते॥

My body trembles, my hair stands on end, Gandiva slips from my hand, my skin burns.

1.30

न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः। निमित्तानि च पश्यामि विपरीतानि केशव॥

I cannot stand steady, my mind reels. I see inauspicious omens, O Keshava.

1.31

न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे। न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च॥

I see no good in killing my kinsmen in battle. I desire neither victory nor kingdom nor pleasures, O Krishna.

1.32-33

किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा। येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च॥

What use is kingdom, pleasures, or even life when those for whom we desire them stand arrayed in battle, ready to give up their lives and wealth?

1.34-35

Teachers, fathers, sons, grandfathers, uncles, fathers-in-law, grandsons, brothers-in-law, and other kinsmen stand here. I do not wish to kill them even for the three worlds, let alone for this earth.

1.36

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन। पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः॥

What joy would we have in killing Dhritarashtra's sons, O Krishna? Only sin would accrue to us by killing these aggressors.

1.37-38

Therefore we should not kill our kinsmen. How can we be happy after killing our own people? Though they, with minds overpowered by greed, see no evil, we who see the evil should know better.

1.39-40

Why shouldn't we, who clearly see evil in destroying the family, turn away from this sin? When the family is destroyed, eternal family dharma perishes; when dharma perishes, adharma overpowers the whole family.

1.41-42

Due to the predominance of adharma, the women of the family become corrupt. When women are corrupted, intermixture of castes occurs, leading the destroyers and their ancestors to hell.

1.43-44

The eternal family traditions and caste duties are destroyed by the sins of family destroyers. Men whose family traditions are destroyed dwell in hell - so we have heard repeatedly.

1.45

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः। धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्॥

It would be better if Dhritarashtra's sons, weapons in hand, killed me unarmed and unresisting on the battlefield.

1.46

सञ्जय उवाच। एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत्। विसृज्य सशरं चापं शोकसंविग्नमानसः॥

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

1.47

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे अर्जुनविषादयोगो नाम प्रथमोऽध्यायः॥

Thus ends the first chapter named "Arjuna's Dejection" in the Upanishad of the Bhagavad Gita, the scripture of yoga, the dialogue between Krishna and Arjuna.

2.1

Sanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Krishna spoke.

2.2

The Supreme Lord said: How has this impurity come upon you? It is not befitting one who knows life's values, leads not to higher planets but to infamy.

2.3

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

2.4

Arjuna said: O Krishna, how can I fight with arrows against Bhishma and Drona, who are worthy of worship?

2.5

It would be better to live by begging than to live at the cost of the lives of great souls who are my teachers.

2.6

Nor do we know which is better—conquering them or being conquered. The sons of Dhritarashtra stand before us; if we kill them, we should not care to live.

2.7

Now I am confused about my duty and have lost composure. I am Your disciple, a soul surrendered unto You. Please instruct me.

2.8

I can find no means to drive away this grief which dries up my senses, even if I win an unrivaled kingdom on earth or sovereignty like the gods.

2.9

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

2.10

O descendant of Bharata, Krishna, smiling in the midst of both armies, spoke these words to the grief-stricken Arjuna.

2.11

aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase

The Supreme Lord said: While speaking learned words, you mourn for what is not worthy of grief. The wise lament neither for the living nor the dead.

2.12

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

2.13

dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā

As the embodied soul continuously passes from boyhood to youth to old age, the soul similarly passes into another body at death. The sober are not bewildered by this.

2.14

O son of Kunti, the contact of senses with objects gives rise to fleeting perceptions of happiness and distress. These are impermanent, coming and going like seasons. Learn to tolerate them.

2.15

O Arjuna, one who is not disturbed by happiness and distress and remains steady in both becomes eligible for liberation.

2.16

Of the nonexistent there is no endurance, and of the eternal there is no cessation. Seers of truth have concluded this by studying both.

2.17

That which pervades the entire body, know it to be indestructible. No one can cause the destruction of the imperishable soul.

2.18

Only the material body is perishable; the embodied soul within is indestructible, immeasurable, and eternal. Therefore fight, O descendant of Bharata.

2.19

One who thinks the soul can slay or be slain does not understand. The soul neither kills nor can it be killed.

2.20

na jāyate mriyate vā kadāchit

For the soul there is neither birth nor death. It is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.

2.21

O Partha, how can one who knows the soul is indestructible, eternal, unborn, and immutable kill anyone or cause anyone to kill?

2.22

vāsānsi jīrṇāni yathā vihāya

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

2.23

The soul can never be cut by weapons, nor burned by fire, nor moistened by water, nor withered by wind.

2.24

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

2.25

The soul is said to be invisible, inconceivable, and immutable. Knowing this, you should not grieve for the body.

2.26

If, however, you think the self is constantly born and dies, still you have no reason to lament, O mighty-armed.

2.27

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

2.28

All beings are unmanifest in their beginning, manifest in the interim state, and unmanifest again at annihilation. What need for lamentation?

2.29

Some see the soul as amazing, some describe it as amazing, some hear of it as amazing, while others, even after hearing, cannot understand it at all.

2.30

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

2.31

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

2.32

O Partha, happy are the warriors to whom such fighting opportunities come unsought, opening the doors of heavenly planets.

2.33

If you do not perform your religious duty of fighting, you will incur sin for neglecting your duties and lose your reputation.

2.34

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

2.35

The great generals will think you fled from the battlefield out of fear and will consider you insignificant.

2.36

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

2.37

O son of Kunti, either you will be killed and attain heavenly planets, or conquer and enjoy the earthly kingdom. Therefore arise with determination and fight.

2.38

Fight for the sake of duty, treating alike happiness and distress, loss and gain, victory and defeat. Thus you will never incur sin.

2.39

Thus far I have described knowledge through analytical study. Now listen as I explain working without fruitive results. When you act in such knowledge, you can free yourself from bondage.

2.40

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

2.41

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

2.42-43

Men of small knowledge are attached to the flowery words of the Vedas, which recommend fruitive activities for elevation to heavenly planets. Being desirous of sense gratification and opulent life, they say there is nothing more than this.

2.44

In minds too attached to sense enjoyment and material opulence, bewildered by such things, resolute determination for devotional service does not take place.

2.45

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

2.46

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

2.47

karmaṇy-evādhikāras te mā phaleṣhu kadāchana

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

2.48

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

2.49

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

2.50

One engaged in devotional service rids oneself of both good and bad reactions even in this life. Therefore strive for yoga, the art of all work.

2.51

By engaging in devotional service, great sages free themselves from the results of work. They become free from the cycle of birth and death and attain the state beyond all miseries.

2.52

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

2.53

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

2.54

Arjuna said: O Krishna, what are the symptoms of one whose consciousness is merged in transcendence? How does such a person speak, sit, and walk?

2.55

prajahāti yadā kāmān sarvān pārtha mano-gatān

The Supreme Lord said: O Partha, when one gives up all varieties of desire for sense gratification and the purified mind finds satisfaction in the Self alone, then one is said to be in pure transcendental consciousness.

2.56

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

2.57

One who is unaffected by whatever good or evil obtained, neither praising nor despising, is firmly fixed in perfect knowledge.

2.58

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

2.59

Though the embodied soul may be restricted from sense enjoyment, the taste for sense objects remains. But ceasing such engagements by experiencing a higher taste, one becomes fixed in consciousness.

2.60

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

2.61

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

2.62

dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate

While contemplating objects of the senses, one develops attachment. From attachment, lust develops, and from lust, anger arises.

2.63

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

2.64

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

2.65

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

2.66

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

2.67

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

2.68

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

2.69

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

2.70

A person who is not disturbed by the incessant flow of desires entering like rivers into the ocean, which is ever being filled but always still, can alone achieve peace.

2.71

One who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—such a person alone attains real peace.

2.72

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

Verse 3.1-8

Meaning: Arjuna asks: If You consider knowledge superior to action, why do You urge me to this terrible action? Your conflicting words confuse me. Tell me one definite path. Krishna answers: Two paths were taught—Sankhya (knowledge) and Karma Yoga (action). No one attains freedom from action by abstaining from work, nor by mere renunciation. Everyone is forced to act by the gunas. Work is superior to inaction; even bodily maintenance requires action.

Verse 3.9-16

Meaning: Work done as yajna (sacrifice) frees one from bondage; other work binds. The Creator established yajna saying "By this you shall prosper." Yajna sustains the gods who sustain you—a wheel of mutual support. One who doesn't turn this wheel lives in vain. But one satisfied in the Self has no duty; they have nothing to gain by action or inaction.

Verse 3.17-19

Meaning: For one who rejoices only in the Self, who is satisfied in the Self, who is content in the Self alone—for them there is nothing to be done. They have no purpose in action or inaction. Therefore, perform your duty without attachment; one who works without attachment attains the Supreme.

Verse 3.20-24

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥

Meaning: Janaka and others attained perfection through action. For guiding people, you should act. Whatever great persons do, others follow; whatever standard they set, the world pursues. If I didn't engage in action, these worlds would perish, I'd cause confusion of castes and destroy these beings.

Verse 3.25-29

Meaning: As the ignorant act with attachment, so should the wise act without attachment, for world welfare. Don't unsettle the minds of the ignorant attached to action; the wise should engage in action, inspiring them. All actions are performed by nature's gunas, but one deluded by ego thinks "I am the doer." One who knows the truth about gunas and actions remains unattached.

Verse 3.30-32

Meaning: Surrendering all actions to Me, with mind focused on the Self, free from expectation and possessiveness, fight without fever. Those who constantly follow this teaching with faith and without complaint are freed from karma. But those who criticize this teaching, deluded about all knowledge, know them to be lost and senseless.

Verse 3.33-35

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥

Meaning: Even the wise act according to their nature; beings follow their nature—what can restraint do? Attraction and aversion for sense objects are ordained; don't come under their sway, they are obstacles. Better your own dharma imperfectly done than another's dharma well performed. Better to die in your own dharma; another's dharma is dangerous.

Verse 3.36-39

काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्॥

Meaning: Arjuna asks: By what is one impelled to sin, as if by force, even unwillingly? Krishna: It is desire (kama) and anger (krodha), born of rajas—all-devouring, greatly sinful. Know this as the enemy. As fire is covered by smoke, mirror by dust, embryo by womb, so knowledge is covered by this eternal enemy, desire, insatiable as fire.

Verse 3.40-43

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥

Meaning: The senses, mind, and intellect are desire's seat; through these it deludes the embodied soul by veiling wisdom. Therefore, control the senses first and slay this sinful destroyer of knowledge and realization. The senses are said to be great; greater than senses is mind; greater than mind is intellect; what's greater than intellect is He (the Self). Thus knowing what is higher than intellect, steadying the self by the Self, slay the enemy in the form of desire, hard to conquer.

Verse 4.1-3

Meaning: Krishna: I taught this imperishable yoga to Vivasvan (sun-god), he taught Manu, Manu taught Ikshvaku. Thus received by succession, royal sages knew it, but over time it was lost. Today I declare this ancient yoga to you, My devotee and friend. Arjuna: You were born later; Vivasvan was born before. How did You teach him?

Verse 4.4-6

Meaning: Krishna: Both you and I have had many births. I remember them all; you don't. Though unborn and imperishable, though Lord of all beings, I manifest through My own maya, taking form.

Verse 4.7-8 [MOST FAMOUS]

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥ परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे॥

Meaning: Whenever dharma declines and adharma rises, I manifest Myself. For protecting the good, destroying the wicked, and establishing dharma, I incarnate age after age. [THE AVATAR DOCTRINE]

Verse 4.9-12

Meaning: One who knows My divine birth and actions is not reborn but comes to Me. Freed from attachment, fear, anger, absorbed in Me, purified by knowledge-austerity, many have reached Me. As people approach Me, so I receive them. In various ways, people follow My path. People worship gods desiring success; success from action comes quickly in this world.

Verse 4.13-15

Meaning: I created the four varnas according to guna and karma; though I'm their creator, know Me as non-doer, immutable. Actions don't taint Me; I have no desire for action's fruits. One who knows this isn't bound by actions. Knowing this, ancients seeking liberation performed action; you too should act as they did.

Verse 4.16-18

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत्॥

Meaning: What is action? What is inaction? Even the wise are confused. I'll explain; knowing this, you'll be freed from evil. Know action, wrong action, and inaction—action's way is profound. One who sees inaction in action and action in inaction is wise among humans, established in yoga, performer of all action.

Verse 4.19-23

Meaning: Whose undertakings are free from desire and selfish intent, whose actions are burned in the fire of knowledge—the wise call such a person learned. Abandoning attachment to action's fruits, ever content, independent, though engaged in action, they do nothing. Without hopes, mind controlled, having renounced possessions, performing only bodily action, they incur no sin. Content with what comes, beyond dualities, free from envy, equal in success and failure—though acting, they're not bound.

Verse 4.24-25

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्। ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना॥

Meaning: Brahman is the offering, Brahman the oblation poured by Brahman into Brahman's fire. Brahman alone is reached by one absorbed in Brahman-action. Some yogis offer sacrifice to gods; others offer the self as sacrifice into Brahman's fire. [FOOD PRAYER]

Verse 4.26-30

Meaning: Some offer hearing and other senses in restraint's fires; others offer sound and sense-objects in sense-fires. Some offer all sense-actions and life-actions in self-control's fire kindled by knowledge. Some perform material sacrifice, austerity, yoga, scriptural study and knowledge. Some offer inhalation into exhalation and vice versa—all these, sacrifice-knowers, are purified by sacrifice.

Verse 4.31-35

Meaning: Sacrifice-doers eating nectar-remnants reach eternal Brahman. This world isn't for non-sacrificers; what about the next? Many sacrifices are spread before Brahman; know them all as born of action. Knowing this, you'll be freed. Knowledge-sacrifice is superior to material sacrifice; all action culminates in knowledge. Learn this by prostration, inquiry, service. The wise who see truth will instruct you. Knowing this, you won't fall into delusion again; you'll see all beings in your Self, then in Me.

Verse 4.36-39

Meaning: Even if you're the worst sinner, you'll cross all evil by the boat of knowledge. As blazing fire reduces wood to ashes, so knowledge-fire burns all karma to ashes. Nothing in this world purifies like knowledge; one perfected in yoga finds it within in time. The faithful, devoted to it, senses controlled, attains knowledge and quickly reaches supreme peace.

Verse 4.40-42

Meaning: The ignorant, faithless, doubting self is destroyed. For the doubting self, there's no happiness here or beyond. But one who has renounced action through yoga, whose doubts are cut by knowledge, who is self-possessed—actions don't bind them. Therefore, with knowledge's sword cut this doubt in your heart born of ignorance. Established in yoga, arise, O Bharata!

Verse 5.1-6

Meaning: Arjuna: You praise renunciation of action and also Karma Yoga. Tell me definitely which is better. Krishna: Both lead to the highest good, but Karma Yoga is superior to renunciation of action. One established in renunciation neither hates nor desires, free from dualities, easily freed from bondage. Children speak of Sankhya and Yoga as different; the learned don't. Established in one, you gain both fruits. The state reached by Sankhya is also reached by Yoga. Who sees Sankhya and Yoga as one truly sees. Renunciation without yoga is hard to attain; the yoga-sage quickly reaches Brahman.

Verse 5.7-12

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः। लिप्यते न स पापेन पद्मपत्रमिवाम्भसा॥

Meaning: The yoga-united, pure-souled, self-conquered, whose senses are conquered, whose Self is the Self of all beings—though acting, they're not tainted. The knower of truth thinks "I do nothing" while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, grasping, opening and closing eyes—convinced the senses move among sense-objects. One who acts offering actions to Brahman, abandoning attachment, isn't tainted by sin like a lotus leaf by water. Yogis, abandoning attachment, act with body, mind, intellect, even senses, for self-purification. The yoga-united, renouncing action's fruit, attains peace; the non-united, attached to fruit, are bound.

Verse 5.13-17

Meaning: Mentally renouncing all actions, the embodied soul sits happily in the nine-gated city, neither acting nor causing action. The Lord creates neither agency, actions, nor connection of actions with fruits for the world; nature acts. The Lord takes neither anyone's sin nor merit. Knowledge is covered by ignorance; beings are thereby deluded. But for whom ignorance is destroyed by Self-knowledge, that knowledge reveals the Supreme like the sun. With intellect fixed on That, Self established in That, devoted to That, going to That, they reach the state from which there's no return, their impurities shaken off by knowledge.

Verse 5.18-21

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि। शुनि चैव श्वपाके च पण्डिताः समदर्शिनः॥

Meaning: The wise see equally a learned, humble Brahmin, a cow, elephant, dog, and dog-eater. Here itself, birth is conquered by those established in equanimity. Brahman is flawless and equal; therefore they're established in Brahman. Not rejoicing at pleasant, not troubled by unpleasant, steady-minded, unbewildered, Brahman-knowing—they're established in Brahman. Not attached to external contacts, finding joy in the Self, Brahman-yoga-united—they enjoy imperishable bliss.

Verse 5.22-26

Meaning: Pleasures born of contact are wombs of pain; they have beginning and end. The wise don't rejoice in them. One able to withstand the impulse of desire and anger before leaving the body is yukta, is happy. One whose happiness, joy, light are within—that yogi, Brahman-become, attains Brahman-nirvana. Sages whose sins are destroyed, doubts cut, self-controlled, devoted to all beings' welfare, attain Brahman-nirvana. For self-controlled ascetics free from desire and anger, knowing the Self, Brahman-nirvana exists on both sides.

Verse 5.27-29

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति॥

Meaning: Shutting out external contacts, gaze fixed between eyebrows, equalizing inhalation and exhalation in the nostrils, sense-mind-intellect controlled, muni devoted to liberation, free from desire-fear-anger—they're forever free. Knowing Me as enjoyer of sacrifice and austerity, great Lord of all worlds, friend of all beings—one attains peace.

Verse 6.1-4

Meaning: Krishna: One who performs prescribed duty without depending on action's fruit is a sannyasi and yogi—not one without fire or action. Know that yoga to be what they call renunciation; no one becomes a yogi without renouncing desire. For the sage aspiring to yoga, action is the means; for one established in yoga, serenity is the means. When not attached to sense-objects or actions, renouncing all desires, one is said to be established in yoga.

Verse 6.5-9

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥

Meaning: Lift yourself by yourself; don't degrade yourself. The Self alone is the friend of the self; the Self alone is the enemy of the self. For one who has conquered the self by the Self, the Self is a friend; but for one unconquered, the Self acts as an enemy. The Self of the self-conquered, tranquil one is steadied in cold-heat, pleasure-pain, honor-dishonor. The yogi whose self is satisfied with knowledge and realization, unshaken, sense-conquered, to whom clay, stone, gold are equal, is said to be yukta. One excels who's equal toward well-wishers, friends, enemies, neutrals, arbiters, hateful, relatives, righteous and unrighteous.

Verse 6.10-14: Meditation Posture and Practice

Meaning: The yogi should constantly unite the self, remaining in solitude, alone, mind-body controlled, without desires or possessions. In a clean place, establishing a firm seat, not too high or low, covered with cloth, deerskin, kusha grass, sitting there on the seat, making mind one-pointed, controlling thought and senses, let one practice yoga for self-purification. Holding body-head-neck erect, unmoving, steady, gazing at the nose-tip, not looking around, peaceful-minded, fearless, established in brahmacharya vow, mind controlled, thinking of Me, yukta—sitting with Me as the supreme goal.

Verse 6.15-19

Meaning: Thus constantly uniting the self, the yogi of controlled mind attains peace culminating in nirvana, which abides in Me. Yoga is not for one who eats too much or too little, nor for one who sleeps too much or stays awake excessively. For one moderate in food-recreation, effort-balanced in actions, sleep-waking regulated, yoga becomes sorrow-destroying. When the controlled mind rests in the Self alone, free from all desires, then one is called yukta. As a lamp in a windless place doesn't flicker—this simile describes the yogi of controlled mind practicing Self-yoga. Where mind, restrained by yoga-practice, becomes still; where seeing the Self by the Self, one is satisfied in the Self.

Verse 6.20-24

यत्रोपरमते चित्तं निरुद्धं योगसेवया। यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति॥ सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्।

Meaning: Where mind restrained by yoga-practice becomes still; where seeing Self by Self, one is satisfied in Self. When one knows that infinite bliss graspable by intellect, beyond senses, established in which one doesn't move from Truth; obtaining which, one considers no greater gain; established in which, one isn't shaken even by heavy sorrow—let one know that disconnection from union-with-sorrow is called Yoga. This yoga should be practiced with determination, undiscouraged mind. Abandoning all desires born of intention without exception, completely restraining the sense-group by the mind from all sides.

Verse 6.25-28

Meaning: Gradually, gradually one should become still through intellect held with firmness; establishing mind in the Self, one shouldn't think of anything. Wherever the wavering, unsteady mind wanders, restraining it from there, one should bring it under Self-control. Supreme bliss comes to this yogi of peaceful mind, passion quieted, Brahman-become, stainless. Thus constantly uniting the self, the yogi, freed from stain, easily attains infinite bliss of Brahman-contact.

Verse 6.29-32

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि। ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः॥

Meaning: The yoga-united self, seeing equally everywhere, sees the Self in all beings and all beings in the Self. Who sees Me everywhere and sees everything in Me—I'm not lost to them nor are they lost to Me. Who, established in oneness, worships Me dwelling in all beings, in whatever state they exist, that yogi abides in Me. Who sees equality everywhere by comparison with their own self, whether pleasure or pain—that yogi is considered supreme.

Verse 6.33-36: Arjuna's Doubt About the Restless Mind

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्। तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्॥

Meaning: Arjuna: This yoga You've described as equanimity—I don't see its steady foundation because of the mind's restlessness. The mind is indeed restless, turbulent, strong, obstinate, Krishna; I think controlling it is as difficult as controlling the wind. Krishna: Undoubtedly the mind is restless and difficult to control; but through practice and dispassion it can be restrained. Yoga is hard to attain for the uncontrolled self, I agree; but for the self-controlled striving one, it's possible to attain through proper means.

Verse 6.37-40: Fate of the Unsuccessful Yogi

Meaning: Arjuna: One with faith but uncontrolled mind, fallen from yoga, not attaining yoga-perfection—what path do they take, Krishna? Fallen from both, without foundation, perishing like a torn cloud, doesn't one become bewildered on Brahman's path? You should completely dispel this doubt of mine, Krishna; none but You can dispel this doubt. Krishna: Neither in this world nor the next is there destruction for them; no doer of good ever goes to a bad state, dear one.

Verse 6.41-45: Rebirth and Progress of the Fallen Yogi

Meaning: Attaining the worlds of the meritorious, dwelling there for many years, the fallen-from-yoga is born in a house of pure and prosperous people. Or they're born in a family of wise yogis; such a birth is very rare in the world. There they regain the intellectual connection of their former body and strive again toward perfection. By that former practice they're carried along even against their will; even the yoga-desirer transcends the Vedic word. But the yogi striving with effort, purified of impurities, perfected through many births, then goes to the supreme goal.

Verse 6.46-47

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना। श्रद्धावान्भजते यो मां स मे युक्ततमो मतः॥

Meaning: The yogi is superior to ascetics, superior to the wise, superior to performers of action; therefore become a yogi, Arjuna. And of all yogis, one who worships Me with faith, inner self absorbed in Me—they are considered most united with Me.

Verse 7.1-3

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये। यतताम पि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः॥

Meaning: Krishna: Listen how, with mind attached to Me, practicing yoga, depending on Me, you'll know Me completely, without doubt. I'll tell you this knowledge and realization in full, knowing which nothing more remains to be known. Among thousands of people, perhaps one strives for perfection; among those striving and successful, perhaps one truly knows Me in essence.

Verse 7.4-7

मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय। मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव॥

Meaning: Earth, water, fire, air, ether, mind, intellect, ego—this is My eightfold divided nature. This is My lower nature; know My other, higher nature—the life-element by which this universe is sustained. Know that all beings arise from this dual nature; I am the origin and dissolution of the whole universe. There is nothing higher than Me; all this is strung on Me like pearls on a thread.

Verse 7.8-12

Meaning: I am taste in water, radiance in sun and moon, the syllable Om in all Vedas, sound in ether, manhood in men. I am pure fragrance in earth, brilliance in fire, life in all beings, austerity in ascetics. Know Me as the eternal seed of all beings; I am intellect of the intelligent, splendor of the splendid. I am strength of the strong, free from desire and passion; I am desire in beings not opposed to dharma. Know that states of sattva, rajas, tamas are from Me; I am not in them, they are in Me.

Verse 7.13-15

दैवी ह्येषा गुणमयी मम माया दुरत्यया। मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते॥

Meaning: Deluded by these three guna-states, the whole world doesn't recognize Me, standing above them, imperishable. This divine maya of Mine composed of gunas is difficult to overcome; those who surrender to Me alone cross beyond this maya. Evildoers, deluded, lowest of people, whose knowledge is stolen by maya, of demonic nature, don't resort to Me.

Verse 7.16-19

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन। आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ॥ बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते। वासुदेवः सर्वमिति स महात्मा सुदुर्लभः॥

Meaning: Four types of virtuous people worship Me: the distressed, the knowledge-seeker, the wealth-seeker, and the wise. Of these, the wise, ever-steadfast, devoted to One, excels; I am supremely dear to the wise, and they are dear to Me. All these are noble, but the wise I consider as My very Self; their steadied self is fixed on Me as the supreme goal. After many births, the wise one surrenders to Me, knowing "Vasudeva is all"—such a great soul is very rare.

Verse 7.20-23

Meaning: Those whose knowledge is stolen by desires resort to other gods, observing various rites, constrained by their own nature. Whatever form any devotee wishes to worship with faith, I make that faith steady. Endowed with that faith, they seek to propitiate that deity and obtain their desires, though actually granted by Me alone. The fruit obtained by those of small understanding is temporary; worshipers of gods go to gods; My devotees come to Me.

Verse 7.24-27

Meaning: The unintelligent think I, the unmanifest, have come to manifestation, not knowing My supreme nature, imperishable, unsurpassed. Veiled by My yoga-maya, I'm not revealed to all; this deluded world doesn't know Me, unborn, imperishable. I know beings past, present, and to come; but no one knows Me. All beings born fall into delusion through the duality of desire and aversion arising from dualities.

Verse 7.28-30

Meaning: But those whose sins have ended, whose actions are virtuous, freed from the delusion of dualities, worship Me with firm vows. Those who take refuge in Me, striving for liberation from old age and death, know Brahman completely, and all about adhyatma and karma. Those who know Me with adhibhuta, adhidaiva, and adhiyajna, even at death-time, with steadied minds, they know Me.

Verse 8.1-4

Meaning: Arjuna asks seven questions: What is Brahman? What is adhyatma? What is karma? What is adhibhuta? What is adhidaiva? What is adhiyajna? How are You to be known at death-time? Krishna: Brahman is the imperishable supreme; adhyatma is one's own essential nature; the creative force that causes beings' origin is called karma. Adhibhuta is perishable existence; adhidaiva is the cosmic person; I Myself am adhiyajna in this body, O best of embodied beings.

Verse 8.5-8

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्। यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः॥ यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्। तं तमेवैति कौन्तेय सदा तद्भावभावितः॥ तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च।

Meaning: Whoever at death leaves the body remembering Me alone attains My nature—of this there's no doubt. Whatever state one remembers when leaving the body, that state one attains, being always absorbed in that thought. Therefore remember Me at all times and fight; with mind-intellect offered to Me, you'll surely come to Me. With mind not wandering elsewhere, made steady by practice of meditation-yoga, one goes to the supreme divine Person.

Verse 8.9-13

कविं पुराणमनुशासितारम् अणोरणीयांसमनुस्मरेद्यः। सर्वस्य धातारमचिन्त्यरूपम् आदित्यवर्णं तमसः परस्तात्॥

Meaning: One should meditate on the all-knowing, the ancient, the controller, smaller than the smallest, sustainer of all, of inconceivable form, sun-colored, beyond darkness. At death-time, with unmoving mind, joined in devotion and yoga-power, fixing life-force between the eyebrows, one goes to that supreme divine Person. What Veda-knowers call the Imperishable, what ascetics freed from passion enter, desiring which they practice brahmacharya—that goal I'll briefly explain to you. Closing all gates, confining mind in heart, fixing life-force in the head, established in yoga-concentration, uttering the one-syllabled Om—Brahman—remembering Me, one departing thus goes to the supreme state.

Verse 8.14-16

अनन्यचेताः सततं यो मां स्मरति नित्यशः। तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः॥

Meaning: For one who remembers Me constantly with undivided mind, I'm easy to attain for that ever-steadfast yogi. Having attained Me, great souls don't return to rebirth—temporary, sorrowful realm—having reached supreme perfection. From Brahma's world down, all worlds involve return; but reaching Me, there's no rebirth.

Verse 8.17-22

Meaning: Those who know Brahma's day lasting 1000 yugas, his night lasting 1000 yugas, they know day and night. At day's coming all manifestations emerge from the unmanifest; at night's coming they dissolve into that called the unmanifest. This multitude of beings, coming to be again and again, dissolves helplessly at night's coming, emerges at day's coming. But beyond this unmanifest is another unmanifest eternal existence which doesn't perish when all beings perish. This unmanifest called the Imperishable is said to be the supreme goal; reaching which they don't return—that is My supreme abode. That supreme Person, in whom all beings dwell, by whom all this is pervaded, is attainable through exclusive devotion.

Verse 8.23-28: The Two Paths

Meaning: I'll tell you the times when yogis departing return or don't return. Fire, light, day, bright fortnight, six northern months—departing then, Brahman-knowers go to Brahman. Smoke, night, dark fortnight, six southern months—then the yogi gains lunar light and returns. These bright and dark paths are considered eternal for the world; by one they don't return, by the other they return. Knowing these two paths, no yogi is confused; therefore at all times be steadfast in yoga. Whatever merit is declared in Vedas, sacrifices, austerities, gifts—the yogi transcends all this, knowing this, and goes to the supreme primordial state.

Verse 9.1-3

Meaning: Krishna: To you who don't find fault, I'll declare this most secret knowledge combined with realization, knowing which you'll be freed from evil. This is royal knowledge, royal secret, supreme purifier, directly experienced, righteous, easy to practice, imperishable. People without faith in this dharma, not attaining Me, return to the path of death-bound existence.

Verse 9.4-6

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना। मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः॥ न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्। भूतभृन्न च भूतस्थो ममात्मा भूतभावनः॥

Meaning: This entire universe is pervaded by Me in unmanifest form; all beings exist in Me, but I don't exist in them. Yet beings don't exist in Me—behold My divine yoga! Sustaining all beings yet not abiding in them, My Self causes beings to exist. As the mighty wind everywhere moving always abides in space, so know all beings abide in Me.

Verse 9.7-10

Meaning: All beings enter My nature at the end of a kalpa; at the beginning of another kalpa I send them forth again. Resorting to My nature, I send forth again and again this entire multitude of beings, powerless, by nature's force. These actions don't bind Me, sitting like one indifferent, unattached to these actions. Under My supervision, nature produces the moving and unmoving; by this reason the world revolves.

Verse 9.11-15

Meaning: Fools disregard Me dwelling in human form, not knowing My supreme nature as great Lord of beings. Of vain hopes, vain actions, vain knowledge, senseless, they resort to the deluding nature of demons and fiends. But great souls, resorting to divine nature, worship Me with undivided mind, knowing Me as the imperishable origin of beings. Always glorifying Me, striving with firm vows, bowing to Me with devotion, ever-steadfast, they worship Me. Others also, sacrificing with the knowledge-sacrifice, worship Me as one, as separate, as manifold, facing everywhere.

Verse 9.16-19

Meaning: I am the ritual, the sacrifice, the offering, the herb, the mantra; I am the butter, fire, and oblation. I am the father, mother, sustainer, grandfather of this universe; the purifier, the syllable Om, and also Rig, Sama, Yajur Vedas. I am the goal, sustainer, Lord, witness, abode, refuge, friend; origin, dissolution, foundation, treasure-house, imperishable seed. I give heat, withhold and send rain; I am immortality and death, being and non-being.

Verse 9.20-25

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते। तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्॥

Meaning: Knowers of the three Vedas, drinking soma, purified of sin, sacrificing, pray for heaven; reaching the holy world of Indra, they enjoy divine pleasures. Having enjoyed the vast heaven-world, their merit exhausted, they enter the mortal world; thus following the three-Veda dharma, desiring desires, they obtain the going-and-coming. Those who worship Me with exclusive devotion, meditating constantly—to those ever-steadfast I provide yoga-kshema (what they lack and preserve what they have). Even devotees of other gods who worship with faith actually worship Me alone, though not according to rule. I am indeed the enjoyer and Lord of all sacrifices, but they don't know Me truly, so they fall. Worshipers of gods go to gods, ancestors to ancestors, spirits to spirits; My worshipers come to Me.

Verse 9.26-28

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति। तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः॥

Meaning: Whoever offers Me with devotion a leaf, flower, fruit, or water—that offered with devotion by the pure-hearted, I accept. Whatever you do, eat, offer, give, or practice as austerity, do as an offering to Me. Thus you'll be freed from action's bonds of good and evil results; liberated, with renunciation-yoga-united self, you'll come to Me.

Verse 9.29-34

Meaning: I am the same to all beings; none is hateful or dear to Me. But those who worship Me with devotion are in Me, and I am in them. Even if the most sinful worships Me with exclusive devotion, they should be considered righteous, having rightly resolved. Quickly they become dharma-souled and attain eternal peace; proclaim that My devotee never perishes. Those who take refuge in Me—even of lowly birth, women, vaishyas, shudras—they too go to the supreme goal. How much more holy brahmins and devoted royal sages! Having obtained this impermanent, joyless world, worship Me. Fix mind on Me, be devoted to Me, sacrifice to Me, bow to Me—thus self-united, with Me as supreme goal, you'll come to Me.

Verse 10.1-7

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते। इति मत्वा भजन्ते मां बुधा भावसमन्विताः॥

Meaning: Krishna: Again listen to My supreme word which I'll speak to you for your welfare, as you're dear to Me. Neither the gods nor great sages know My origin; I am the source of all of them. Who knows Me as unborn, beginningless, great Lord of the worlds—they, undeluded among mortals, are freed from all sins. Intellect, knowledge, non-delusion, patience, truth, self-control, tranquility, pleasure, pain, existence, non-existence, fear, fearlessness, non-violence, equanimity, contentment, austerity, charity, fame, infamy—these various states of beings arise from Me alone. The seven great sages, the four ancient ones, the Manus—from whom all creatures in the world descended—were born from My mind. Who truly knows this glory and yoga of Mine becomes unshakably united; of this there's no doubt. I am the source of all; from Me everything emanates. Understanding this, the wise worship Me with loving consciousness.

Verse 10.9-11

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्। ददामि बुद्धियोगं तं येन मामुपयान्ति ते॥

Meaning: With minds absorbed in Me, lives devoted to Me, enlightening each other, constantly speaking of Me, they're satisfied and delighted. To those constantly devoted, worshiping Me with love, I give buddhi-yoga by which they come to Me. Out of compassion for them, dwelling in their hearts, I destroy the darkness born of ignorance with the shining lamp of knowledge.

Verse 10.12-18

Meaning: Arjuna: You are the supreme Brahman, supreme abode, supreme purifier, eternal divine Person, primordial God, unborn, all-pervading. All sages declare this of You—divine sage Narada, Asita, Devala, Vyasa; and You Yourself tell me. I believe all this You say is true, Krishna; neither gods nor demons know Your manifestation. You alone know Yourself by Yourself, O supreme Person, source of beings, Lord of beings, God of gods, Lord of the world. Please tell me without reserve Your divine manifestations by which You pervade these worlds. How shall I know You, O yogi, constantly meditating on You? In what various aspects should I contemplate You, O Lord?

Verse 10.19-25

अहमात्मा गुडाकेश सर्वभूताशयस्थितः। अहमादिश्च मध्यं च भूतानामन्त एव च॥

Meaning: Krishna: I'll tell you My divine manifestations, the chief ones; there's no end to My extent. I am the Self seated in all hearts; I am the beginning, middle, and end of beings. Of Adityas I am Vishnu; of lights the radiant sun; of Maruts I am Marichi; among stars the moon. Of Vedas I am Sama Veda; of gods Indra; of senses the mind; of beings consciousness. Of Rudras I am Shankara; of Yakshas and Rakshasas Kubera; of Vasus Agni; of mountains Meru. Of priests know Me as chief Brihaspati; of generals Skanda; of waters the ocean. Of great sages Bhrigu; of utterances the single syllable Om; of sacrifices japa; of immovables the Himalaya. Of trees the sacred fig; of divine sages Narada; of Gandharvas Chitraratha; of perfected beings Kapila.

Verse 10.26-35

Meaning: Of horses know Me as Uchhaihshravas born from nectar; of lordly elephants Airavata; of men the king. Of weapons I am the thunderbolt; of cows the wish-fulfilling Kamadhenu; of procreators Kandarpa; of serpents Vasuki. Of Nagas Ananta; of water-dwellers Varuna; of ancestors Aryaman; of controllers Yama. Of Daityas Prahlada; of reckoners Time; of beasts the lion; of birds Garuda. Of purifiers wind; of weapon-bearers Rama; of fish the shark; of rivers Ganges. I am the beginning, end, and middle of creations; of sciences the science of the Self; of debaters the conclusive argument. Of letters I am 'A'; of compounds the dual; I am imperishable Time; the sustainer facing everywhere. I am all-devouring Death and the source of future beings; of feminine qualities fame, prosperity, speech, memory, intelligence, steadfastness, patience. Of chants the Brihat-saman; of meters Gayatri; of months Margashirsha; of seasons flowering spring. Of deceivers I am gambling; of the splendid splendor; I am victory, effort, goodness of the good.

Verse 10.36-42

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा। तत्तदेवावगच्छ त्वं मम तेजोंशसम्भवम्॥ अथवा बहुनैतेन किं ज्ञातेन तवार्जुन। विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्॥

Meaning: Of Vrishnis I am Vasudeva; of Pandavas Arjuna; of sages Vyasa; of poets Ushanas. Of punishers the rod; of victory-seekers the strategy; of secrets silence; of knowers knowledge. Whatever is the seed of all beings, that am I; no being, moving or unmoving, exists without Me. There's no end to My divine manifestations; this is just a brief statement of the extent of My glory. Whatever being is glorious, prosperous, or powerful, know that to be a manifestation of a spark of My splendor. But what need for all this detailed knowledge? I support this entire universe with just a single fragment of Myself and remain unchanged.

Verse 11.1-4

Meaning: Arjuna: By the supreme secret teaching about the Self You've spoken out of grace to me, my delusion is destroyed. I've heard from You in detail the origin and dissolution of beings, and Your imperishable greatness. You are as You've described Yourself, O supreme Lord; but I wish to see Your divine form, O supreme Person. If You think I'm able to see it, O Lord of Yoga, then show me Your imperishable Self.

Verse 11.5-9

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्। मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि॥

Meaning: Krishna: Behold My forms by hundreds and thousands, of various kinds, divine, of various colors and shapes. Behold Adityas, Vasus, Rudras, Ashvins, Maruts; behold many wonders never seen before. Behold now the entire universe with moving and unmoving, gathered here in one place in My body, and whatever else you wish to see. But you cannot see Me with your own eyes; I give you divine sight. Behold My sovereign yoga. Sanjaya: Having spoken thus, the great Lord of Yoga showed Arjuna His supreme divine form.

Verse 11.10-14

Meaning: Sanjaya describes the vision: With many mouths and eyes, many wondrous sights, many divine ornaments, many upraised divine weapons, wearing divine garlands and garments, anointed with divine perfumes, all-wonderful, resplendent, boundless, facing everywhere. If the splendor of a thousand suns were to blaze forth simultaneously in the sky, that might resemble the splendor of that great Being. There Arjuna saw the entire universe resting in one, divided into multitudes, in the body of the God of gods. Then wonder-struck, hair standing on end, Arjuna bowed his head and spoke with joined palms.

Verse 11.15-25

Meaning: Arjuna: I see all gods and various kinds of beings in Your body—Lord Brahma seated on the lotus, all sages and divine serpents. I see You with infinite forms on all sides, with many arms, bellies, mouths, eyes; I see no end, middle, or beginning of You, O Lord of the universe, universal form. I see You with crown, mace, discus, a mass of radiance blazing everywhere, difficult to behold, immeasurable like blazing fire and sun. You are the imperishable to be known, supreme repository of this universe, guardian of eternal dharma, primeval Person. I see You without beginning, middle, end, of infinite power, infinite arms, sun-moon as eyes, blazing fire as mouth, heating this universe with Your radiance. Space between heaven and earth and all directions are pervaded by You alone; seeing this wondrous, terrible form, the three worlds tremble. Hosts of gods enter You; some frightened, with joined palms, praise You; hosts of great sages and perfected beings say "Svasti!" and hymn You with abundant praises. Rudras, Adityas, Vasus, Sadhyas, Vishvas, Ashvins, Maruts, ancestors, Gandharvas, Yakshas, Asuras, Siddhas—all behold You amazed. Seeing Your great form with many mouths and eyes, many arms-thighs-feet, many bellies, many terrible tusks, the worlds tremble, and so do I. Seeing You touching the sky, blazing with many colors, mouths gaping, large fiery eyes, my inmost self trembles; I find neither steadiness nor peace.

Verse 11.26-31

Meaning: Seeing Your mouths terrible with tusks, like the fire of cosmic dissolution, I know not the directions, I find no refuge. Be gracious, O Lord of gods, abode of the universe! All Dhritarashtra's sons with hosts of kings, Bhishma, Drona, Karna, and our chief warriors too, rush into Your terrible tusked mouths; some are seen caught between Your teeth, their heads crushed. As many river torrents flow toward the ocean, so these heroes of the mortal world enter Your flaming mouths. As moths rush swiftly into blazing fire for destruction, so these worlds rush swiftly into Your mouths for destruction. Devouring all worlds from all sides with flaming mouths, You lick them up; Your terrible radiances fill the whole universe with splendor, burning it.

Verse 11.32-34

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः। ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः॥ तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम्। मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन्॥

Meaning: Krishna: I am mighty Time, destroyer of worlds, engaged here in annihilating people; even without you, all warriors arrayed in opposing armies won't survive. Therefore arise, attain glory, conquer enemies, enjoy prosperous kingdom. They're already slain by Me; be merely an instrument. Drona, Bhishma, Jayadratha, Karna, and other brave warriors—I've already killed them; you just fight. Don't be disturbed. Fight and you'll conquer rivals in battle.

Verse 11.35-40

Meaning: Sanjaya: Hearing this from Krishna, trembling, crown-wearer bowed, prostrated, and with joined palms, terrified, stammering, spoke again. Arjuna: Rightly the world delights and rejoices in Your praise; demons flee in fear in all directions; hosts of perfected ones bow to You. Why shouldn't they bow to You, O great Soul, greater even than Brahma, primal creator? O infinite Lord of gods, abode of the universe, You are the imperishable, being and non-being, and what's beyond both. You are the primal God, ancient Person, supreme repository of this universe; You're the knower, the knowable, the supreme abode; by You the universe is pervaded, O infinite-formed One. You are Vayu, Yama, Agni, Varuna, moon, Prajapati, great-grandfather. Salutations to You a thousand times, and again and again salutations! Salutations to You from before, from behind, salutations to You from all sides, O All! You're infinite power, immeasurable might; You pervade all, therefore You are all.

Verse 11.41-46

Meaning: Whatever I said rashly, thinking You a friend, addressing You "Hey Krishna, hey Yadava, hey friend," not knowing this greatness of Yours, through negligence or affection; whatever disrespect shown in jest while playing, resting, sitting, or eating, alone or in company—for all that, O immeasurable One, I ask Your forgiveness. You're the father of the world of moving and unmoving; You're its venerable, most worthy teacher; none equals You—how could there be one greater—in the three worlds, O incomparable power? Therefore bowing, prostrating, I seek Your grace, O adorable Lord; as father to son, friend to friend, lover to beloved, O God, please forgive. I'm delighted seeing what was never seen before, yet my mind is disturbed with fear; show me that divine form, O God; be gracious, O Lord of gods, abode of the universe. I wish to see You as before with crown, mace, discus in hand; assume that four-armed form, O thousand-armed, universal-formed One.

Verse 11.47-51

Meaning: Krishna: By My grace, through My yoga-power, I've shown you this supreme form—radiant, universal, infinite, primordial—which no one but you has seen before. Not by Vedas, sacrifices, study, gifts, rituals, or severe austerities can I be seen in this form in the mortal world by anyone but you, O great Kuru hero. Don't be disturbed or bewildered seeing this terrible form of Mine; free from fear, gladdened in heart, again behold this form of Mine. Sanjaya: Having spoken thus to Arjuna, Krishna showed His own form again; the great Soul, resuming gentle form, comforted the terrified one. Arjuna: Seeing this gentle human form of Yours, O Krishna, I'm now composed, my mind restored to normal state.

Verse 11.52-55

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन। ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप॥ मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः। निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव॥

Meaning: Krishna: This form you've seen is very difficult to behold; even gods constantly desire to see this form. Not by Vedas, austerity, gifts, or sacrifice can I be seen as you've seen Me. But by undivided devotion I can in this form be known, seen truly, and entered, O scorcher of foes. Who does My work, regards Me as supreme, is devoted to Me, free from attachment, without enmity to any being—they come to Me, O Pandava.

Verse 12.1-5

Meaning: Arjuna: Those ever-steadfast devotees who worship You, and those who worship the imperishable unmanifest—which of these are best knowers of yoga? Krishna: Those who, fixing mind on Me, worship Me ever-steadfast with supreme faith, I consider most perfectly united in yoga. But those who worship the imperishable, indefinable, unmanifest, all-pervading, unthinkable, immovable, unchanging, constant—restraining all senses, equal-minded everywhere, rejoicing in all beings' welfare—they also come to Me. Greater is the difficulty for those whose minds are attached to the unmanifest; the unmanifest goal is attained with hardship by embodied beings.

Verse 12.6-8

ये तु सर्वाणि कर्माणि मयि सन्न्यस्य मत्पराः। अनन्येनैव योगेन मां ध्यायन्त उपासते॥ तेषामहं समुद्धर्ता मृत्युसंसारसागरात्। भवामि नचिरात्पार्थ मय्यावेशितचेतसाम्॥

Meaning: But those who, dedicating all actions to Me, regarding Me as supreme, meditate on Me, worship Me with undivided yoga—for them with consciousness absorbed in Me, I swiftly become the deliverer from the ocean of death and rebirth. Fix your mind on Me alone, let your intellect dwell in Me; then you'll abide in Me hereafter, no doubt.

Verse 12.9-12

Meaning: If you can't fix your mind steadily on Me, seek to reach Me through practice-yoga. If unable even for practice, be devoted to actions for My sake; even performing actions for Me, you'll attain perfection. If unable to do even this, then resorting to My yoga, renounce the fruit of all actions, self-controlled. Knowledge is indeed better than practice; meditation is superior to knowledge; renunciation of action's fruit is better than meditation—from renunciation comes peace immediately.

Verse 12.13-20: Qualities of Dear Devotees

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च। निर्ममो निरहङ्कारः समदुःखसुखः क्षमी॥ सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः। मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः॥

Meaning: Free from hatred toward all beings, friendly and compassionate, free from possessiveness and egoism, equal in pleasure and pain, forgiving, ever-content, self-controlled yogi, firm in conviction, mind-intellect offered to Me—such a devotee is dear to Me. From whom the world doesn't recoil, who doesn't recoil from the world, free from joy-impatience-fear-agitation—they're dear to Me. Desireless, pure, skillful, unconcerned, untroubled, renouncing all undertakings—such a devotee is dear to Me. Who neither rejoices nor hates, grieves nor desires, renouncing pleasant and unpleasant, full of devotion—they're dear to Me. Equal to enemy and friend, equal in honor and dishonor, equal in cold and heat, pleasure and pain, free from attachment, equal in blame and praise, silent, content with anything, homeless, steady-minded, full of devotion—such a person is dear to Me. Those who revere this immortal dharma as described, endowed with faith, regarding Me as supreme, devoted—they're supremely dear to Me.

Verse 13.1-7

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत। क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम॥

Meaning: Krishna: This body is called the field; who knows it is called the knower of the field by those who know. Know Me as the Knower in all fields; knowledge of field and knower—that I hold to be true knowledge. Hear briefly what the field is, its nature, modifications, origin, who the knower is, and their powers. This has been sung by sages in various ways, in distinct Vedic hymns, and in reasoned, definitive aphorisms of Brahma-sutra. The great elements, ego, intellect, unmanifest, ten senses plus one (mind), five sense-objects, desire, aversion, pleasure, pain, body, consciousness, steadiness—briefly this is the field with modifications.

Verse 13.8-12: What Constitutes Knowledge

Meaning: Humility, unpretentiousness, non-violence, patience, straightforwardness, service to teacher, purity, steadiness, self-control; dispassion toward sense-objects, egolessness, seeing pain and evil in birth-death-old age-disease-suffering; non-attachment, non-identification with son-wife-home etc., constant equanimity in pleasant and unpleasant events; unwavering devotion to Me with exclusive yoga, resort to solitary places, dislike of crowds; constancy in Self-knowledge, seeing the goal of truth-knowledge—this is declared to be knowledge; what's opposed to this is ignorance.

Verse 13.13-18

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते॥

Meaning: I'll describe what's to be known, knowing which one attains immortality—the beginningless supreme Brahman, said to be neither existent nor non-existent. With hands-feet everywhere, eyes-heads-mouths everywhere, ears everywhere, it stands enveloping all in the world. Appearing to have all sense-qualities yet devoid of all senses, unattached yet supporting all, without gunas yet experiencing gunas. Outside and inside beings, unmoving and moving, too subtle to be known, far away and near. Undivided yet as if divided among beings, sustainer of beings, to be known as devourer and generator. Light of lights, said to be beyond darkness, knowledge, object of knowledge, goal of knowledge, established in all hearts.

Verse 13.19-26

Meaning: Thus field, knowledge, and the knowable are briefly described; My devotee knowing this becomes fit for My state. Know that both prakriti and purusha are beginningless; know that modifications and gunas arise from prakriti. Prakriti is said to be the cause of effect-cause-agency; purusha is said to be the cause of experiencing pleasure and pain. Purusha dwelling in prakriti experiences prakriti-born gunas; attachment to gunas is the cause of births in good and evil wombs. The supreme Purusha in this body is called witness, consenter, sustainer, experiencer, great Lord, supreme Self. Who thus knows Purusha and prakriti with gunas—in whatever state existing, they're not born again. Some perceive the Self in the self by the self through meditation; others through Sankhya-yoga; others through Karma-yoga. Others not knowing thus, hearing from others, worship; they too cross beyond death, devoted to what they've heard.

Verse 13.27-35

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥ समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्। न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्॥

Meaning: Whatever being arises, moving or unmoving, know it as arising from field-knower union. Who sees the supreme Lord dwelling equally in all beings, the Imperishable within the perishing—they truly see. Seeing the same Lord established equally everywhere, one doesn't destroy the Self by the self, thus attains the supreme goal. Who sees actions performed entirely by prakriti, the Self as non-doer—they see. When one perceives the separate existence of beings as established in One, and their expansion from That alone—then they attain Brahman. This beginningless, supreme Self, though dwelling in the body, being without gunas, neither acts nor is tainted. As all-pervading space isn't tainted due to its subtlety, so the Self dwelling in every body isn't tainted. As one sun illumines this whole world, so the field's Lord illumines the whole field. Those who with knowledge-eye perceive the distinction between field and knower, and beings' liberation from prakriti—they go to the Supreme.

Verse 14.1-4

Meaning: Krishna: I'll again declare the supreme knowledge, best of all knowledge, knowing which all sages have gone from here to supreme perfection. Resorting to this knowledge, having attained My nature, they're not born even at creation, nor disturbed at dissolution. My womb is the great Brahman; in it I place the seed; from that arises the birth of all beings. Whatever forms arise in all wombs, the great Brahman is their womb; I am the seed-giving father.

Verse 14.5-9

सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः। निबध्नन्ति महाबाहो देहे देहिनमव्ययम्॥

Meaning: Sattva, rajas, tamas—these gunas born of prakriti bind the immortal embodied one in the body. Of these, sattva, being pure, illuminating, free from impurity, binds by attachment to happiness and knowledge. Know rajas to be passion-natured, arising from craving-attachment; it binds the embodied one by attachment to action. Know tamas to be born of ignorance, deluding all embodied beings; it binds by heedlessness, laziness, sleep. Sattva attaches to happiness, rajas to action; tamas, covering knowledge, attaches to heedlessness. Sattva arises overpowering rajas and tamas; rajas overpowering sattva and tamas; tamas overpowering sattva and rajas.

Verse 14.10-18

Meaning: When light-knowledge shines in all the body's gates, then one should know sattva is increased. Greed, activity, undertaking actions, restlessness, desire—these arise when rajas increases. Darkness, inactivity, heedlessness, delusion—these arise when tamas increases. When one dies with sattva prevailing, they attain the pure worlds of the knowers of the Highest. Dying in rajas, they're born among action-attached ones; dying in tamas, born in deluded wombs. The fruit of good action is said to be sattvic and pure; rajas's fruit is pain; tamas's fruit is ignorance. From sattva arises knowledge, from rajas greed, from tamas heedlessness-delusion and ignorance. Those established in sattva go upward; the rajasic stay in the middle; the tamasic, abiding in the lowest guna's function, go downward.

Verse 14.19-27: Transcending the Gunas

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्। जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते॥

Meaning: When the seer sees no agent other than the gunas, and knows what's beyond the gunas, they attain My state. The embodied one transcending these three gunas that originate the body, freed from birth-death-old age-sorrow, attains immortality. Arjuna: By what marks is one who has transcended the three gunas known? What's their conduct? How do they transcend the three gunas? Krishna: Who doesn't hate illumination-activity-delusion when present, nor longs for them when absent; who sits like one unconcerned, undisturbed by gunas, standing firm knowing \"gunas act\"; equal in pleasure-pain, self-abiding, equal toward clay-stone-gold, equal toward pleasant-unpleasant, firm, equal in praise-blame, equal in honor-dishonor, equal toward friend-enemy, renouncing all undertakings—they're said to have transcended gunas. Who serves Me with unwavering bhakti-yoga, transcending these gunas, becomes fit for Brahman-state. I am the foundation of Brahman, of immortal-imperishable, of eternal dharma, and of absolute bliss.

Verse 15.1-6: The Ashvattha Tree

ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्। छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्॥

Meaning: Krishna: They speak of the imperishable Ashvattha tree with roots above, branches below, whose leaves are the Vedas; who knows it knows the Vedas. Its branches spread below and above, nourished by gunas, sense-objects as buds; its roots stretch downward in the human world, binding to action. Its form isn't perceived here—neither end, beginning, nor foundation; cutting this firm-rooted Ashvattha with the strong axe of non-attachment, then one should seek that goal from which, having gone, they don't return: \"I take refuge in that primeval Person from whom this ancient activity has streamed forth.\" Free from pride and delusion, victorious over attachment's evil, constantly in the Self, desires turned away, freed from pleasure-pain dualities, the undeluded go to that imperishable state. That sun doesn't illumine it, nor moon, nor fire; having gone there, they don't return—that is My supreme abode.

Verse 15.7-11

Meaning: A fragment of My own Self, having become an eternal individual soul in the living world, draws the senses with mind as sixth, which abide in nature. When the Lord takes a body and when departing, taking these it goes as wind carries scents from their source. Presiding over ear, eye, touch, taste, smell, and mind, it experiences sense-objects. The deluded don't perceive it departing, staying, or experiencing, connected with gunas; those with knowledge-eyes see. Yogis striving see it established in the Self; but the unintelligent, whose selves aren't perfected, don't see it though striving.

Verse 15.12-15

सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च। वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्॥

Meaning: That splendor of the sun illuminating the whole world, that in the moon, that in fire—know that splendor to be Mine. Entering the earth I support beings with vitality; becoming the sappy moon I nourish all plants. Becoming digestive fire dwelling in creatures' bodies, joined with inward and outward breaths, I digest the four types of food. I am seated in all hearts; from Me come memory, knowledge, forgetfulness; I alone am to be known through all Vedas; I am Vedanta's author and Veda-knower.

Verse 15.16-20: Purushottama - The Supreme Person

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते॥ उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः॥ यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः॥ यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्। स सर्वविद्भजति मां सर्वभावेन भारत॥

Meaning: There are two persons in the world: the perishable and imperishable; the perishable is all beings; the immutable is called imperishable. But the Supreme Person is another, called Highest Self, who as the eternal Lord enters and sustains the three worlds. Since I transcend the perishable and am higher than even the imperishable, I'm celebrated in the world and Veda as Purushottama (Supreme Person). Who undeluded thus knows Me as the Supreme Person—they, all-knowing, worship Me with their whole being. Thus this most secret teaching has been taught by Me; knowing this, one becomes wise and has fulfilled all duties.

Verse 16.1-5

अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः। दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्॥ अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्। दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्॥ तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता। भवन्ति सम्पदं दैवीमभिजातस्य भारत॥ दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च। अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्॥

Meaning: Krishna: Fearlessness, purity of heart, steadfastness in knowledge-yoga, charity, self-control, sacrifice, study, austerity, straightforwardness, non-violence, truth, freedom from anger, renunciation, tranquility, absence of fault-finding, compassion to beings, freedom from covetousness, gentleness, modesty, absence of fickleness, vigor, forgiveness, fortitude, purity, freedom from malice and pride—these belong to one born with divine qualities. Hypocrisy, arrogance, pride, anger, harshness, ignorance—these belong to one born with demoniac qualities. Divine qualities lead to liberation, demoniac to bondage; don't grieve, you're born with divine qualities.

Verse 16.6-12

Meaning: There are two types of beings created in this world: divine and demoniac; the divine has been described at length; hear from Me the demoniac. Demoniac people know neither proper action nor proper renunciation; neither purity, good conduct, nor truth is found in them. They say the world is unreal, without foundation, without Lord, not arising from mutual union, caused only by desire. Holding this view, these lost souls of small intelligence, of cruel deeds, arise as enemies for the world's destruction. Resorting to insatiable desire, full of hypocrisy-pride-arrogance, holding wrong views through delusion, they act with impure resolve. Resorting to immeasurable anxiety ending only at death, considering sense-gratification as supreme, bound by hundreds of hope-fetters, given to desire and anger, they seek to amass wealth by unjust means for sense-enjoyment.

Verse 16.13-18: The Asura's Delusion

इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्। इदमस्तीदमपि मे भविष्यति पुनर्धनम्॥

Meaning: \"This I've gained today; this desire I'll obtain; this wealth is mine, and this will be mine again. I've slain that enemy; I'll slay others too. I'm Lord, I'm enjoyer, I'm successful-powerful-happy. I'm rich and well-born; who else equals me? I'll sacrifice, give, rejoice\"—thus deluded by ignorance, bewildered by many thoughts, caught in delusion's net, addicted to sense-pleasures, they fall into foul hell. Self-conceited, stubborn, filled with wealth's pride-intoxication, they perform sacrifices in name only, hypocritically, not according to rule. Resorting to egoism-force-pride-desire-anger, these malicious ones hate Me in their own and others' bodies.

Verse 16.19-24: Three Gates to Hell

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्॥

Meaning: These hateful, cruel, lowest of people in the world, I cast perpetually into demoniac wombs in rebirth. Entering demoniac wombs birth after birth, deluded, not attaining Me, they go to the lowest state. Threefold is this gate to hell, destructive of the self: desire, anger, greed—therefore abandon these three. Freed from these three gates of darkness, one does what's good for the self, thus goes to the supreme goal. Who discards scriptural injunction and acts by desire's impulse attains neither perfection, happiness, nor supreme goal. Therefore let scripture be your authority in determining what should and shouldn't be done; knowing scriptural injunction, you should perform action here.

Verse 17.1-7

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत। श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः॥

Meaning: Arjuna: Those who discard scriptural injunctions but worship with faith—what's their state? Is it sattva, rajas, or tamas? Krishna: Threefold is the faith of embodied beings, born of their nature: sattvic, rajasic, tamasic—hear of it. Everyone's faith conforms to their nature; a person consists of their faith; whatever their faith, that indeed they are. Sattvic people worship gods, rajasic worship Yakshas and demons, others—tamasic people—worship ghosts and spirits. Those practicing severe austerities not enjoined in scriptures, united with hypocrisy and egoism, impelled by desire-passion-force, senselessly torturing the body's element-group and Me dwelling within the body—know them to be of demoniac resolve.

Verse 17.8-13: Food, Sacrifice, Austerity, Charity

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः। रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः॥

Meaning: Foods dear to sattvic people increase life-vitality-strength-health-joy-cheerfulness, are juicy, soft, substantial, agreeable. Rajasic people like bitter-sour-salty-very hot-pungent-dry-burning foods causing pain-grief-disease. Tamasic people like stale, tasteless, putrid, leftover, impure food. Sacrifice offered according to injunction by those not desiring fruit, their mind concentrated on \"this must be sacrificed,\" is sattvic. Sacrifice offered for show or fruit is rajasic. Sacrifice without scriptural rule, without food distribution, without mantras, without gifts, without faith, is tamasic.

Verse 17.14-19: Threefold Austerity

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्। स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते॥

Meaning: Worship of gods-twice-born-teachers-wise, purity, straightforwardness, continence, non-violence—this is bodily austerity. Speech causing no agitation, truthful, pleasant, beneficial, plus scriptural study—this is verbal austerity. Mental serenity, gentleness, silence, self-control, purity of being—this is mental austerity. This threefold austerity practiced with supreme faith by steadfast people not desiring fruit is called sattvic. Austerity done for respect-honor-worship, hypocritically, is called rajasic, unstable, impermanent. Austerity done with foolish stubbornness, with self-torture or to harm others, is called tamasic.

Verse 17.20-28: Threefold Charity and Om Tat Sat

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे। देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम्॥ ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः। ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा॥

Meaning: Charity given as duty, without expecting return, at proper time-place, to a worthy person—that's sattvic charity. Charity given reluctantly, for return benefit, or with regret—that's rajasic. Charity given at wrong time-place, to unworthy persons, disrespectfully, contemptuously—that's tamasic. \"Om Tat Sat\"—thus is Brahman's threefold designation; by this were created the Brahmanas, Vedas, sacrifices anciently. Therefore acts of sacrifice-charity-austerity prescribed in scriptures always begin with \"Om\" utterance by Brahman-knowers. \"Tat,\" not aiming at fruit, is uttered by liberation-seekers performing sacrifice-austerity-charity acts. \"Sat\" is used meaning reality and goodness; also for praiseworthy action. Steadiness in sacrifice-austerity-charity is also called \"Sat\"; action for such purpose is also called \"Sat.\" Whatever is offered-given-performed without faith is called \"asat\"—it's nothing here or hereafter.