Explore the timeless wisdom of Krishna through verses from the Bhagavad Gita. Each verse includes Sanskrit text, transliteration, translation, and detailed commentary.
Showing 357 verses tagged with "karma-yoga"
Clear filters1.2 दृष्ट्वा having seen? तु indeed? पाण्डवानीकम् the army of the Pandavas? व्यूढम् drawn up in battlearray? दुर्योधनः Duryodhana? तदा then? आचार्यम् the teacher? उपसङ्गम्य havi...
. Sanjaya said Having seen the army of the Pandavas drawn up in battle-array, King Duryodhana then approached his teacher (Drona) and spoke these words.
1.11 अयनेषु in the arrays (of the army)? च and? सर्वेषु in all? यथाभागम् according to division? अवस्थिताः being stationed? भीष्मम् Bhishma? एव alone? अभिरक्षन्तु protect? भवन्तः...
. "Therefore do ye all, stationed in your respective positions, in the several divisions of the army, protect Bhishma alone.
1.15 पाञ्चजन्यम् (the conch named) Panchajanya? हृषीकेशः (the Lord of the senses) Krishna? देवदत्तम् (the conch named) Devadatta? धनञ्जयः (the victor of wealth) Arjuna? पौण्ड्रम...
. Hrishikesha blew the Panchajanya and Arjuna blew the Devadatta and Bhima (the wolf-bellied), the doer of terrible deeds, blew the great conch Paundra.
1.36 निहत्य having slain? धार्तराष्ट्रान् sons of Dhritarashtra? नः to us? का what? प्रीतिः pleasure? स्यात् may be? जनार्दन O Janardana? पापम् sin? एव only? आश्रयेत् would take...
. By killing these sons of Dhritarashtra, what pleasure can be ours, O Janardana? Only sin will accrue to us from killing these felons.
1.37 तस्मात् therefore? न (are) not? अर्हाः justified? वयम् we? हन्तुम् to kill? धार्तराष्ट्रान् the sons of Dhritarashtra? स्वबान्धवान् our relatives? स्वजनम् kinsmen? हि indee...
. Therefore, we should not kill the sons of Dhritarashtra, our relatives; for how can we be happy by killing our own people, O Madhava (Krishna)?
1.40 कुलक्षये in the destruction of a family? प्रणश्यन्ति perish? कुलधर्माः family religious rites? सनातनाः immemorial? धर्मे spirituality? नष्टे being destroyed? कुलम् कृत्स्नम...
. In the destruction of a family, the immemorial religious rites of that family perish; on the destruction of spirituality, impiety, indeed, overcomes the whole family.
1.43 दोषैः by evil deeds? एतैः (by) these? कुलघ्नानाम् of the family destroyers? वर्णसङ्करकारकैः causing intermingling of castes? उत्साद्यन्ते are destroyed? जातिधर्माः religiou...
. By these evil deeds of the destroyers of the family, which cause confusion of castes, the eternal religious rites of the caste and the family are destroyed.
2.5 Better it is, indeed, in this world to accept alms than to slay the most noble teachers
Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I kill them, even in this world all my enjoyments of wealth and fulfilled desires will be stained with (their) blood.
2.7 My heart is overpowered by the taint of pity; my mind is confused as to duty
My heart is overpowered by the taint of pity; my mind is confused as to duty. I ask Thee: Tell me decisively what is good for me. I am Thy disciple. Instruct me who has taken refuge in Thee.
2.11 The Blessed Lord said Thou hast grieved for those that should not be grieved for, yet thou speakest words of wisdom
The Blessed Lord said Thou hast grieved for those that should not be grieved for, yet thou speakest words of wisdom. The wise grieve neither for the living nor for the dead.
2.12 Nor at any time indeed was I not, nor thou, nor these rulers of men, nor verily shall we ever cease to be hereafter.
Nor at any time indeed was I not, nor thou, nor these rulers of men, nor verily shall we ever cease to be hereafter.
2.14 The contacts of the senses with the objects, O son of Kunti, which cause heat and cold, pleasure and pain, have a beginning and an end; they are impermanent; endure them br...
The contacts of the senses with the objects, O son of Kunti, which cause heat and cold, pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O Arjuna.
2.16 The unreal hath no being; there is non-being of the real; the truth about both has been seen by the knowers of the Truth (or the seers of the Essence).
The unreal hath no being; there is non-being of the real; the truth about both has been seen by the knowers of the Truth (or the seers of the Essence).
2.17 Know that to be indestructible, by Which all this is pervaded
Know that to be indestructible, by Which all this is pervaded. None can cause the destruction of That, the Imperishable.
2.31 Further, having regard to thy duty, shouldst not waver, for there is nothing higher for a Kshatriya than a righteous war.
Further, having regard to thy duty, shouldst not waver, for there is nothing higher for a Kshatriya than a righteous war.
2.33 But if thou wilt not fight this righteous war, then having abandoned thine own duty and fame, thou shalt incur sin.
But if thou wilt not fight this righteous war, then having abandoned thine own duty and fame, thou shalt incur sin.
2.36 Thy enemies also, cavilling at thy power, will speak many abusive words
Thy enemies also, cavilling at thy power, will speak many abusive words. What is more painful than this?
2.38 Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle for the sake of battle; thus thou shalt not incur sin.
Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle for the sake of battle; thus thou shalt not incur sin.
2.39 This, which has been taught to thee, is wisdon concerning Sankhya
This, which has been taught to thee, is wisdon concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, thou shalt cast off the bonds of action.
2.40 In this there is no loss of effort, nor is there any harm (production of contrary results or transgression)
In this there is no loss of effort, nor is there any harm (production of contrary results or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.
2.41 Here, O joy of the Kurus, there is but a single one-pointed determination; many-branched and endless are the thoughts of the irresolute.
Here, O joy of the Kurus, there is but a single one-pointed determination; many-branched and endless are the thoughts of the irresolute.
2.42 Flowery speech is uttered by the unwise, taking pleasure in the eulogising words of the Vedas, O Arjuna, saying, "There is nothing else."
Flowery speech is uttered by the unwise, taking pleasure in the eulogising words of the Vedas, O Arjuna, saying, "There is nothing else.
2.43 Full of desires, having heaven as their goal, (they utter speech which is directed to ends) leading to new births as the result of their works, and prescribe various method...
Full of desires, having heaven as their goal, (they utter speech which is directed to ends) leading to new births as the result of their works, and prescribe various methods abounding in specific actions, for the attainment of pleasure and power.
2.46 To the Brahmana who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.
To the Brahmana who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.
2.48 Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure
Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure. Evenness of mind is called Yoga.
2.49 Far lower than the Yoga of wisdon is action, O Arjuna
Far lower than the Yoga of wisdon is action, O Arjuna. Seek thou refuge in wisdom; wretched are they whose motive is the fruit.
2.50 Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds; therefore, devote thyself to Yoga; Yoga is skill in action.
Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds; therefore, devote thyself to Yoga; Yoga is skill in action.
2.51 The wise, possessed of knowledge, having abandoned the fruits of their actions, and being freed from the fetters of birth, go to the place which is beyond all evil.
The wise, possessed of knowledge, having abandoned the fruits of their actions, and being freed from the fetters of birth, go to the place which is beyond all evil.
2.53 When thy intellect, which is perplexed by the Veda text, which thou hast read, shall stand immovable and steady in the Self, then thou shalt attain Self-realisation.
When thy intellect, which is perplexed by the Veda text, which thou hast read, shall stand immovable and steady in the Self, then thou shalt attain Self-realisation.
2.58 When, like the tortoise which withdraws on all sides its limbs, he withdraws his senses from the sense-objects, then his wisdom becomes steady.
When, like the tortoise which withdraws on all sides its limbs, he withdraws his senses from the sense-objects, then his wisdom becomes steady.
2.60 The turbulent senses, O Arjuna, do violently carry away the mind of a wise man though he be striving (to control them).
The turbulent senses, O Arjuna, do violently carry away the mind of a wise man though he be striving (to control them).
2.61 Having restrained them all he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.
Having restrained them all he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.
2.64 But the self-controlled man, moving among the objects with the senses under restraint and free from attraction and repulsion, attains to peace.
But the self-controlled man, moving among the objects with the senses under restraint and free from attraction and repulsion, attains to peace.
3.1 Arjuna said If Thou thinkest that knowledge is superior to action, O Krishna, why then, O Kesava, dost Thou ask me to engage in this terrible action?
Arjuna said If Thou thinkest that knowledge is superior to action, O Krishna, why then, O Kesava, dost Thou ask me to engage in this terrible action?
3.2 With this apparently perplexing speech, Thou confusest, as it were, my understanding; therefore tell me that one way for certain by which I may attain bliss.
With this apparently perplexing speech, Thou confusest, as it were, my understanding; therefore tell me that one way for certain by which I may attain bliss.
3.3 The Blessed Lord said In this world there is a twofold path, as I said before, O sinless one; the path of knowledge of the Sankhyas and the path of action of the Yogins.
The Blessed Lord said In this world there is a twofold path, as I said before, O sinless one; the path of knowledge of the Sankhyas and the path of action of the Yogins.
3.4 Not by non-performance of actions does man reach actionlessness; nor by mere renunciation does he attain to perfection.
Not by non-performance of actions does man reach actionlessness; nor by mere renunciation does he attain to perfection.
3.5 Verily none can ever remain for even a moment without performing action; for everyone is made to act helplessly indeed by the alities born of Nature.
Verily none can ever remain for even a moment without performing action; for everyone is made to act helplessly indeed by the alities born of Nature.
3.6 He who, restraining the organs of action, sits thinking of the sense-objects in mind, he of deluded understanding is called a hypocrite.
He who, restraining the organs of action, sits thinking of the sense-objects in mind, he of deluded understanding is called a hypocrite.
3.7 But whosoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels.
But whosoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels.
3.8 Do thou perform (thy) bounden duty, for action is superior to inaction and even the maintenance of the body would not be possible for thee by inaction.
Do thou perform (thy) bounden duty, for action is superior to inaction and even the maintenance of the body would not be possible for thee by inaction.
3.9 The world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti (Arjuna), perform action for that sake (for sacrifice...
The world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti (Arjuna), perform action for that sake (for sacrifice alone), free from attachment.
3.11 With this do ye nourish the gods and may those gods nourish you; thus nourishing one another, ye shall attain to the highest good.
With this do ye nourish the gods and may those gods nourish you; thus nourishing one another, ye shall attain to the highest good.
3.13 The righteous who eat the remnants of the sacrifice are freed from all sins; but those sinful ones who cook food (only) for their own sake verily eat sin.
The righteous who eat the remnants of the sacrifice are freed from all sins; but those sinful ones who cook food (only) for their own sake verily eat sin.
3.14 From food come forth beings; from rain food is produced; from sacrifice arises rain and sacrifice is born of action.
From food come forth beings; from rain food is produced; from sacrifice arises rain and sacrifice is born of action.
3.15 Know thou that action comes from Brahma and Brahma comes from the Imperishable
Know thou that action comes from Brahma and Brahma comes from the Imperishable. Therefore, the all-pervading (Brahma) ever rests in sacrifice.
3.16 He who does not follow here the wheel thus set revolving, who is of sinful life, rejoicing in the senses, he lives in vain, O Arjuna.
He who does not follow here the wheel thus set revolving, who is of sinful life, rejoicing in the senses, he lives in vain, O Arjuna.
3.17 But for that man who rejoices only in the Self, who is satisfied with the Self and who is content in the Self alone, verily there is nothing to do.
But for that man who rejoices only in the Self, who is satisfied with the Self and who is content in the Self alone, verily there is nothing to do.
3.18 For him there is no interest whatever in what is done or what is not done; nor does he depend on any being for any object.
For him there is no interest whatever in what is done or what is not done; nor does he depend on any being for any object.
3.19 Therefore without attachment, do thou always perform action which should be done; for by performing action without attachment man reaches the Supreme.
Therefore without attachment, do thou always perform action which should be done; for by performing action without attachment man reaches the Supreme.
3.20 Janaka and others attained perfection verily by action only; even with a view to the protection of the masses thou shouldst perform action.
Janaka and others attained perfection verily by action only; even with a view to the protection of the masses thou shouldst perform action.
3.22 There is nothing in the three worlds, O Arjuna, that should be done by Me, nor is there anything unattained that should be attained; yet I engage Myself in action.
There is nothing in the three worlds, O Arjuna, that should be done by Me, nor is there anything unattained that should be attained; yet I engage Myself in action.
3.23 For, should I not ever engage Myself in action, unwearied, men would in every way follow My path, O Arjuna.
For, should I not ever engage Myself in action, unwearied, men would in every way follow My path, O Arjuna.
3.24 These worlds would perish if I did not perform action; I should be the author of confusion of castes and destruction of these beings.
These worlds would perish if I did not perform action; I should be the author of confusion of castes and destruction of these beings.
3.25 As the ignorant men act from attachment to action, O Bharata (Arjuna), so should the wise act without attachment, wishing the welfare of the world.
As the ignorant men act from attachment to action, O Bharata (Arjuna), so should the wise act without attachment, wishing the welfare of the world.
3.26 Let no wise man unsettle the mind of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.
Let no wise man unsettle the mind of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.
3.27 All actions are wrought in all cases by the alities of Nature only
All actions are wrought in all cases by the alities of Nature only. He whose mind is deluded by egoism thinks, "I am the doer.
3.28 But he who knows the Truth, O mighty-armed (Arjuna), about the divisions of the alities and (their) functions, knowing that the Gunas as senses move amidst the Gunas as the...
But he who knows the Truth, O mighty-armed (Arjuna), about the divisions of the alities and (their) functions, knowing that the Gunas as senses move amidst the Gunas as the sense-objects, is not attached.
3.29 Those deluded by the alities of Nature are attached to the functions of the alities
Those deluded by the alities of Nature are attached to the functions of the alities. The man of perfect knowledge should not unsettle the foolish one who is of imperfect knowledge.
3.30 Renouncing all actions in Me, with the mind centred in the Self, free from hope and egoism, and from (mental) fever, do thou fight.
Renouncing all actions in Me, with the mind centred in the Self, free from hope and egoism, and from (mental) fever, do thou fight.
3.31 Those men who constantly practise this teaching of Mine with faith and without cavilling, they too are freed from actions.
Those men who constantly practise this teaching of Mine with faith and without cavilling, they too are freed from actions.
3.32 But those who carp at My teaching and do not practise it, deluded of all knowledge, and devoid of discrimination, know them to be doomed to destruction.
But those who carp at My teaching and do not practise it, deluded of all knowledge, and devoid of discrimination, know them to be doomed to destruction.
3.34 Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway; for, they are his foes.
Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway; for, they are his foes.
3.35 Better is one's own duty, though devoid of merit than the duty of another well discharged
Better is one's own duty, though devoid of merit than the duty of another well discharged. Better is death in one's own duty; the duty of another is fraught with fear (is productive of danger).
3.37 The Blessed Lord said It is desire, it is anger both of the ality of Rajas, all-devouring, all-sinful; know this as the foe here (in this world).
The Blessed Lord said It is desire, it is anger both of the ality of Rajas, all-devouring, all-sinful; know this as the foe here (in this world).
3.39 O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire.
O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire.
3.42 They say that the senses are superior (to the body); superior to the senses is the mind; superior to the mind is the intellect; one who is superior even to the intellect is...
They say that the senses are superior (to the body); superior to the senses is the mind; superior to the mind is the intellect; one who is superior even to the intellect is He (the Self).
3.43 Thus knowing Him Who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to coner.
Thus knowing Him Who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to coner.
4.1 The Blessed Lord said I taught this imperishable Yoga to Vivasvan; he told it to Manu; Manu proclaimed it to Ikshvaku.
The Blessed Lord said I taught this imperishable Yoga to Vivasvan; he told it to Manu; Manu proclaimed it to Ikshvaku.
4.5 The Blessed Lord said Many births of Mine have passed as well as of thine, O Arjuna; I know them all but thou knowest not, O Parantapa (scorcher of foes).
The Blessed Lord said Many births of Mine have passed as well as of thine, O Arjuna; I know them all but thou knowest not, O Parantapa (scorcher of foes).
4.6 Though I am unborn, of imperishable nature, and though I am the Lord of all beings, yet, governing My own Nature, I am born by My own Maya.
Though I am unborn, of imperishable nature, and though I am the Lord of all beings, yet, governing My own Nature, I am born by My own Maya.
4.9 He who thus know, in their true light, My divine birth and action, having abandoned the body, is not born again, he comes to Me, O Arjuna.
He who thus know, in their true light, My divine birth and action, having abandoned the body, is not born again, he comes to Me, O Arjuna.
4.10 Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained to My Being.
Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained to My Being.
4.12 Those who long for success in action in this world sacrifice to the gods; because success is ickly attained by men through action.
Those who long for success in action in this world sacrifice to the gods; because success is ickly attained by men through action.
4.13 The fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author thereof know Me as non-doer and immutable.
The fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author thereof know Me as non-doer and immutable.
4.14 Actions do not taint Me, nor have I a desire for the fruit of actions
Actions do not taint Me, nor have I a desire for the fruit of actions. He who knows Me thus is not bound by actions.
4.15 Having known this, the ancient seekers after freedom also performed action; therefore do thou also perform action, as did the ancients in days of yore.
Having known this, the ancient seekers after freedom also performed action; therefore do thou also perform action, as did the ancients in days of yore.
4.16 What is action? What is inaction? As to this even the wise are confused
What is action? What is inaction? As to this even the wise are confused. Therefore I shall teach thee such action (the nature of action and inaction) by knowing which thou shalt be liberated from the evil (of Samsara, the wheel of birth and death).
4.17 For verily (the true nature) of action (enjoined by the scriptures) should be known, also (that) of forbidden (or unlawful) action, and of inaction; hard to understand is...
For verily (the true nature) of action (enjoined by the scriptures) should be known, also (that) of forbidden (or unlawful) action, and of inaction; hard to understand is the nature (path) of action.
4.18 He who seeth inaction in action and action in inaction, he is wise among men; he is a Yogi and performer of all actions.
He who seeth inaction in action and action in inaction, he is wise among men; he is a Yogi and performer of all actions.
4.19 He whose undertakings are all devoid of desires and (selfish) purposes and whose actions have been burnt by the fire of knowledge, him the wise call a sage.
He whose undertakings are all devoid of desires and (selfish) purposes and whose actions have been burnt by the fire of knowledge, him the wise call a sage.
4.20 Having abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything though engaged in activity.
Having abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything though engaged in activity.
4.21 Without hope and with the mind and the self controlled, having abandoned all covetousness, doing mere bodily action, he incurs no sin.
Without hope and with the mind and the self controlled, having abandoned all covetousness, doing mere bodily action, he incurs no sin.
4.22 Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting, he is not bound.
Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting, he is not bound.
4.23 To one who is devoid of attchment, who is liberated, whose mind is established in knowledge, who works for the sake of sacrifice (for the sake of God), the whole action is...
To one who is devoid of attchment, who is liberated, whose mind is established in knowledge, who works for the sake of sacrifice (for the sake of God), the whole action is dissolved.
4.24 Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always...
Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees Brahman in action.
4.25 Some Yogies perform sacrifice to the gods alone; while others (who have realised the Self) offer the self as sacrifice by the Self in the fire of Brahman alone.
Some Yogies perform sacrifice to the gods alone; while others (who have realised the Self) offer the self as sacrifice by the Self in the fire of Brahman alone.
4.30 Others who regulate their diet offer life-breaths in life-breaths
Others who regulate their diet offer life-breaths in life-breaths. All these are knowers of sacrifice, whose sins are destroyed by sacrifice.
4.31 Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman
Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the man who does not perform sacrifice; how then can he have the other, O Arjuna?
4.32 Thus, manifold sacrifices are spread out before Brahman (literally) at the mouth or face of Brahman)
Thus, manifold sacrifices are spread out before Brahman (literally) at the mouth or face of Brahman). Know them all as born of action and thus knowing, thou shalt be liberated.
Swami Sivananda did not comment on this sloka
Swami Sivananda did not comment on this sloka
4.37 As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes.
As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes.
4.38 Verily, there is no purifier in this world like knowledge
Verily, there is no purifier in this world like knowledge. He who is perfected in Yoga finds it in the Self in time.
4.39 The man who is full of faith, who is devoted to it, and who has subdued the senses obtains (this) knowledge; and having obtained the knowledge he attains at once to the sup...
The man who is full of faith, who is devoted to it, and who has subdued the senses obtains (this) knowledge; and having obtained the knowledge he attains at once to the supreme peace.
4.41 He who has renounced actions by Yoga, whose doubts are rent asunder by knowledge, and who is self-possessed actions do not bind him, O Arjuna.
He who has renounced actions by Yoga, whose doubts are rent asunder by knowledge, and who is self-possessed actions do not bind him, O Arjuna.
4.42 Therefore with the sword of the knowledge (of the Self) cut asunder the doubt of the self born of ignorance, residing in thy heart, and take refuge in Yoga
Therefore with the sword of the knowledge (of the Self) cut asunder the doubt of the self born of ignorance, residing in thy heart, and take refuge in Yoga. Arise, O Arjuna.
5.1 Arjuna said Renunciation of actions, O Krishna, Thou praisest, and again Yoga
Arjuna said Renunciation of actions, O Krishna, Thou praisest, and again Yoga. Tell me conclusively that which is the better of the two.
5.2 The Blessed Lord said Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action.
The Blessed Lord said Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action.
5.3 He should be known as a perpertual Sannyasi who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage.
He should be known as a perpertual Sannyasi who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage.
5.4 Children, not the wise, speak of knowledge and the Yoga of action or the performance of action as though they are distinct and different; he who is truly established in one...
Children, not the wise, speak of knowledge and the Yoga of action or the performance of action as though they are distinct and different; he who is truly established in one obtains the fruits of both.
5.5 That place which is reached by the Sankhyas or the Jnanis is reached by the Yogis (Karma Yogis)
That place which is reached by the Sankhyas or the Jnanis is reached by the Yogis (Karma Yogis). He sees, who sees knowledge and the performance of action (Karma Yoga) as one.
5.6 But renunciation, O mighty-armed Arjuna, is hard to attain without Yoga; the Yoga-harmonised sage ickly goes to Brahman.
But renunciation, O mighty-armed Arjuna, is hard to attain without Yoga; the Yoga-harmonised sage ickly goes to Brahman.
5.7 He who is devoted to the path of action, whose mind is ite pure, who has conered the self, who has subdued his senses and who realises his Self as the Self in all beings, th...
He who is devoted to the path of action, whose mind is ite pure, who has conered the self, who has subdued his senses and who realises his Self as the Self in all beings, though acting, is not tainted.
5.9 Speaking, letting go, seizing, opening and closing the eyes convinced that the senses move among the sense-objects.
Speaking, letting go, seizing, opening and closing the eyes convinced that the senses move among the sense-objects.
5.10 He who does actions, offering them to Brahman, and abandoning attachment, is not tainted by sin, just as a lotus-leaf is not tainted by water.
He who does actions, offering them to Brahman, and abandoning attachment, is not tainted by sin, just as a lotus-leaf is not tainted by water.
5.11 Yogis, having abandoned attachment, perform actions only by the body, mind, intellect, and even by the senses, for the purification of the self.
Yogis, having abandoned attachment, perform actions only by the body, mind, intellect, and even by the senses, for the purification of the self.
5.12 The united one (the well poised or the harmonised) having abandoned the fruit of action attains to the eternal peace: the non-united only (the unsteady or the unbalanced) i...
The united one (the well poised or the harmonised) having abandoned the fruit of action attains to the eternal peace: the non-united only (the unsteady or the unbalanced) impelled by desire, attached to the fruit, is bound.
5.13 Mentally renouncing all actions and self-controlled, the embodied one rests happily in the nine-gated city, neither acting nor causing others (body and senses) to act.
Mentally renouncing all actions and self-controlled, the embodied one rests happily in the nine-gated city, neither acting nor causing others (body and senses) to act.
5.14 Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions
Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions. But it is Nature that acts.
5.15 The Lord takes neither the demerit nor even the merit of any; knowledge is enveloped by ignorance, thery beings are deluded.
The Lord takes neither the demerit nor even the merit of any; knowledge is enveloped by ignorance, thery beings are deluded.
5.19 Even here (in this world) birth (everything) is overcome by those whose minds rest in eality; Brahman is spotless indeed and eal; therefore they are established in Brahman.
Even here (in this world) birth (everything) is overcome by those whose minds rest in eality; Brahman is spotless indeed and eal; therefore they are established in Brahman.
5.20 Resting in Brahman, with steady intellect and undeluded, the knower of Brahman neither rejoiceth on obtaining what is pleasant nor grieveth on obtaining what is unpleasant.
Resting in Brahman, with steady intellect and undeluded, the knower of Brahman neither rejoiceth on obtaining what is pleasant nor grieveth on obtaining what is unpleasant.
5.25 The sages (Rishis) obtain absolute freedom or Moksha they whose sins have been destroyed, whose dualities (perception of dualities or experience of the pairs of opposites)...
The sages (Rishis) obtain absolute freedom or Moksha they whose sins have been destroyed, whose dualities (perception of dualities or experience of the pairs of opposites) are torn asunder, who are self-controlled, and intent on the welfare of all beings.
5.26 Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts and who ha...
Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self.
5.29 He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds and the friend of all beings, attains to peace.
He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds and the friend of all beings, attains to peace.
6.1 The Blessed Lord said He who performs his bounden duty without depending on the fruits of his actions he is a Sannyasi and a Yogi; not he who is without fire and without a...
The Blessed Lord said He who performs his bounden duty without depending on the fruits of his actions he is a Sannyasi and a Yogi; not he who is without fire and without action.
6.2 Do thou, O Arjuna, know Yoga to be that which they call renunciation; no one verily becomes a Yogi who has not renounced thoughts.
Do thou, O Arjuna, know Yoga to be that which they call renunciation; no one verily becomes a Yogi who has not renounced thoughts.
6.3 For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction (iescence) is said to be the means.
For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction (iescence) is said to be the means.
6.4 When a man is not attached to the sense-objects or to actions, having renounced all thoughts, then he is said to have attained to Yoga.
When a man is not attached to the sense-objects or to actions, having renounced all thoughts, then he is said to have attained to Yoga.
6.7 The Supreme Self of him who is self-controlled and peaceful is balanced in cold and heat, pleasure and pain, as also in honour and dishonour.
The Supreme Self of him who is self-controlled and peaceful is balanced in cold and heat, pleasure and pain, as also in honour and dishonour.
6.9 He who is of the same mind to the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the relatives, the righteous and the unrighteous, excels.
He who is of the same mind to the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the relatives, the righteous and the unrighteous, excels.
6.10 Let the Yogi try constantly to keep the mind steady, remaining in solitude, alone, with the mind and the body controlled, and free from hope and covetousness.
Let the Yogi try constantly to keep the mind steady, remaining in solitude, alone, with the mind and the body controlled, and free from hope and covetousness.
6.12 There, having made the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated on the seat, practise Yoga for the purification of the self.
There, having made the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated on the seat, practise Yoga for the purification of the self.
6.13 Let him firmly hold his body, head and neck erect and still, gazing at the tip of his nose, without looking around.
Let him firmly hold his body, head and neck erect and still, gazing at the tip of his nose, without looking around.
6.14 Serene-minded, fearless, firm in the vow of a Brahmachari, having controlled the mind, thinking of Me and balanced in mind, let him sit, having Me as his supreme goal.
Serene-minded, fearless, firm in the vow of a Brahmachari, having controlled the mind, thinking of Me and balanced in mind, let him sit, having Me as his supreme goal.
6.17 Yoga becomes the destroyer of pain for him who is moderate in eating and recreation (such as walking, etc.), who is moderate in exertion in actions, who is moderate in sle...
Yoga becomes the destroyer of pain for him who is moderate in eating and recreation (such as walking, etc.), who is moderate in exertion in actions, who is moderate in sleep and wakefulness.
6.20 When the mind, restrained by the practice of Yoga attains to quietude and when seeing the Self by the self, he is satisfied in his own Self.
When the mind, restrained by the practice of Yoga attains to quietude and when seeing the Self by the self, he is satisfied in his own Self.
6.23 Let that be known by the name of Yoga, the severance from union with pain
Let that be known by the name of Yoga, the severance from union with pain. This Yoga should be practised with determination and with an undesponding mind.
6.24 Abandoning without reserve all desires born of Sankalpa (thought and imagination) and completely restraining the whole group of the senses by the mind from all sides.
Abandoning without reserve all desires born of Sankalpa (thought and imagination) and completely restraining the whole group of the senses by the mind from all sides.
6.29 With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.
With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.
6.34 The mind verily is restless, turbulent, strong and unyielding, O Krishna: I deem it as difficult to control it as to control the wind.
The mind verily is restless, turbulent, strong and unyielding, O Krishna: I deem it as difficult to control it as to control the wind.
6.41 Having attained to the worlds of the righteous and having dwelt there for everlasting years, he who fell from Yoga is rorn in a house of the pure and wealthy.
Having attained to the worlds of the righteous and having dwelt there for everlasting years, he who fell from Yoga is rorn in a house of the pure and wealthy.
6.43 Thee he comes in touch with the knowledge acired in his former body and strives more than before for perfection, O Arjuna.
Thee he comes in touch with the knowledge acired in his former body and strives more than before for perfection, O Arjuna.
6.44 By that very former practice he is borne on in spite of himself
By that very former practice he is borne on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmic word.
6.46 The Yogi is thought to be superior to the ascetics and even superior to men of knowledge (obtained through the study of scriptures); he is also superior to men of action; t...
The Yogi is thought to be superior to the ascetics and even superior to men of knowledge (obtained through the study of scriptures); he is also superior to men of action; therefore be thou a Yogi, O Arjuna.
7.1 The Blessed Lord said O Arjuna, hear how you shall without doubt know Me fully, with the mind intent on Me, practising Yoga and taking refuge in Me.
The Blessed Lord said O Arjuna, hear how you shall without doubt know Me fully, with the mind intent on Me, practising Yoga and taking refuge in Me.
7.3 Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence.
Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence.
7.4 Earth, water, fire, air, ether, mind, intellect and egoism thus is My Nature divided eightfold.
Earth, water, fire, air, ether, mind, intellect and egoism thus is My Nature divided eightfold.
7.12 Whatever beings (and objects) that are pure, active and inert, know that they proceed from Me
Whatever beings (and objects) that are pure, active and inert, know that they proceed from Me. They are in Me, yet I am not in them.
7.15 The evil-doers and the deluded who are the lowest of men do not seek Me; they whose knowledge is destroyed by illusion follow the ways of demons.
The evil-doers and the deluded who are the lowest of men do not seek Me; they whose knowledge is destroyed by illusion follow the ways of demons.
7.18 Noble indeed are all these; but I deem the wise man as My very Self; for, steadfast in mind he is established in Me alone as the supreme goal.
Noble indeed are all these; but I deem the wise man as My very Self; for, steadfast in mind he is established in Me alone as the supreme goal.
7.20 Those whose wisdom has been rent away by this or that desire, go to other gods, following this or that rite, led by their own nature.
Those whose wisdom has been rent away by this or that desire, go to other gods, following this or that rite, led by their own nature.
7.22 Endowed with that faith, he engages in the worship of that (form) and from it he obtains his desire, these being verily ordained by Me (alone).
Endowed with that faith, he engages in the worship of that (form) and from it he obtains his desire, these being verily ordained by Me (alone).
7.23 Verily the reward (fruit) that accrues to those men of small intelligence is finite
Verily the reward (fruit) that accrues to those men of small intelligence is finite. The worshippers of the gods go to them, but My devotees come to Me.
7.24 The foolish think of Me, the Unmanifest, as having manifestation, knowing not My higher, immutable and most excellent nature.
The foolish think of Me, the Unmanifest, as having manifestation, knowing not My higher, immutable and most excellent nature.
7.27 By the delusion of the pairs of opposites arising from desire and aversion, O Bharata, all beings are subject to delusion at birth, O Parantapa.
By the delusion of the pairs of opposites arising from desire and aversion, O Bharata, all beings are subject to delusion at birth, O Parantapa.
7.28 But those men of virtuous deeds whose sins have come to an end, and who are freed from the delusion of the pairs of opposites, worship Me, steadfast in their vows.
But those men of virtuous deeds whose sins have come to an end, and who are freed from the delusion of the pairs of opposites, worship Me, steadfast in their vows.
7.29 Those who strive for liberation from old age and death, taking refuge in Me, realise in full ï1thatï1 Brahman, the whole knowledge of the Self and all action.
Those who strive for liberation from old age and death, taking refuge in Me, realise in full ï1thatï1 Brahman, the whole knowledge of the Self and all action.
8.2 Who and how is Adhiyajna here in this body, O destroyer of Madhu (Krishna)? And how at the time of death, art Thou to be known by the self-controlled?
Who and how is Adhiyajna here in this body, O destroyer of Madhu (Krishna)? And how at the time of death, art Thou to be known by the self-controlled?
8.3 The Blessed Lord said Brahman is the Imperishable, the Supreme; Its essential nature is called Self-knowledge; the offering (to the gods) which causes existence and manifes...
The Blessed Lord said Brahman is the Imperishable, the Supreme; Its essential nature is called Self-knowledge; the offering (to the gods) which causes existence and manifestation of beings and which also sustains them is called action.
8.4 Adhibhuta (knowledge of the elements) pertains to My perishable Nature and the Purusha or the Soul is the Adhidaiva; I alone am the Adhiyajna here in this body, O best among...
Adhibhuta (knowledge of the elements) pertains to My perishable Nature and the Purusha or the Soul is the Adhidaiva; I alone am the Adhiyajna here in this body, O best among the embodied (men).
8.6 Whosoever at the end leaves the body, thinking of any being, to that being only does he go, O son of Kunti (Arjuna), because of his constant thought of that being.
Whosoever at the end leaves the body, thinking of any being, to that being only does he go, O son of Kunti (Arjuna), because of his constant thought of that being.
8.7 Therefore at all times remember Me only and fight
Therefore at all times remember Me only and fight. With mind and intellect fixed (or absorbed) in Me, thou shalt doubtessly come to Me alone.
8.9 Whosoever meditates on the Omniscient, the Ancient, the Ruler (of the whole world), minuter than an atom, the supporter of all, of inconceivable form, effulgent like the sun...
Whosoever meditates on the Omniscient, the Ancient, the Ruler (of the whole world), minuter than an atom, the supporter of all, of inconceivable form, effulgent like the sun and beyond the darkness of ignorance.
8.11 That which is declared Imperishable by those who know the Vedas, that which the self-controlled (ascetics or Sannyasins) and passion-free enter, that desiring which celibac...
That which is declared Imperishable by those who know the Vedas, that which the self-controlled (ascetics or Sannyasins) and passion-free enter, that desiring which celibacy is practised that goal I will declare to thee in brief.
8.19 This same multitude of beings, being born again and again, is dissolved, helplessly, O Arjuna (into the Unmanifested) at the coming of the night and comes forth at the comi...
This same multitude of beings, being born again and again, is dissolved, helplessly, O Arjuna (into the Unmanifested) at the coming of the night and comes forth at the coming of the day.
8.25 Attaining to the lunar light by smoke, night time, the dark fortnight also, the six months of the southern path of the sun (the southern solstice), the Yogi returns.
Attaining to the lunar light by smoke, night time, the dark fortnight also, the six months of the southern path of the sun (the southern solstice), the Yogi returns.
8.26 The bright and the dark paths of the world are verily thought to be eternal; by the one (the bright path) a man goes not to return and by the other (the dark path) he returns.
The bright and the dark paths of the world are verily thought to be eternal; by the one (the bright path) a man goes not to return and by the other (the dark path) he returns.
8.28 Whatever fruit of merit is declared (in the scriptures) to accrue from (the study of) the Vedas, (the performance of) sacrifices, (the practice of) austerities, and gifts...
Whatever fruit of merit is declared (in the scriptures) to accrue from (the study of) the Vedas, (the performance of) sacrifices, (the practice of) austerities, and gifts beyond all this goes the Yogi, having known this; and he attains to the Supreme Primeval (first or ancient) Abode.
9.1 The Blessed Lord said I shall now declare to thee who does not cavil, the greatest secret, the knowledge combined with experience (Self-realisation)
The Blessed Lord said I shall now declare to thee who does not cavil, the greatest secret, the knowledge combined with experience (Self-realisation). Having known this thou shalt be free evil.
9.2 This is the kingl science, the kingly secret, the supreme purifier, realisable by direct intuitional knowledge, according to righteousness, very easy to perform and imperish...
This is the kingl science, the kingly secret, the supreme purifier, realisable by direct intuitional knowledge, according to righteousness, very easy to perform and imperishable.
9.3 Those who have no faith in this Dharma (knowledge of the Self), O Parantapa (Arjuna), return to the path of this world of death without attaining Me.
Those who have no faith in this Dharma (knowledge of the Self), O Parantapa (Arjuna), return to the path of this world of death without attaining Me.
9.9 These acts do not bind Me, O Arjuna, sitting like one indifferent, unattached to those acts.
These acts do not bind Me, O Arjuna, sitting like one indifferent, unattached to those acts.
9.10 Under Me as supervisor, Nature produces the moving and the unmoving; because of this, O Arjuna, the world revolves.
Under Me as supervisor, Nature produces the moving and the unmoving; because of this, O Arjuna, the world revolves.
9.12 Of vain hopes, of vain actions, of vain knowledge and senseless, they verily are possessed of the deceitful nature of demons and undivine beings.
Of vain hopes, of vain actions, of vain knowledge and senseless, they verily are possessed of the deceitful nature of demons and undivine beings.
9.14 Always glorifying Me, striving,firm in vows, prostrating themselves before Me, they worship Me with devotion always steadfast.
Always glorifying Me, striving,firm in vows, prostrating themselves before Me, they worship Me with devotion always steadfast.
9.17 I am the father of this world, the mother, the dispenser of the fruits of actions and the grandfather; the (one) thing to be known, the purifier, the sacred monosyllable (...
I am the father of this world, the mother, the dispenser of the fruits of actions and the grandfather; the (one) thing to be known, the purifier, the sacred monosyllable (Om), and also the Rik-, the Sama-and the Yajur-Vedas.
9.18 I am the goal, the supporter, the Lord, the witness, the abode, the shelter, the friend, the origin, the dissolution, the foundation, the treasure-house and the seed which...
I am the goal, the supporter, the Lord, the witness, the abode, the shelter, the friend, the origin, the dissolution, the foundation, the treasure-house and the seed which is imperishable.
9.20 The knowers of the three Vedas, the drinkers of Soma, purified of all sins, worshipping Me by sacrifices, pray for the way to heaven; they reach the holy world of the Lord...
The knowers of the three Vedas, the drinkers of Soma, purified of all sins, worshipping Me by sacrifices, pray for the way to heaven; they reach the holy world of the Lord of the gods and enjoy in heavn the divine pleasures of the gods.
9.22 For those men who worship Me alone, thinking of no other, for those ever-united, I secure what is not already possessed and preserve what they already possess.
For those men who worship Me alone, thinking of no other, for those ever-united, I secure what is not already possessed and preserve what they already possess.
9.24 (For) I alone am the enjoyer and also the Lord of all sacrifices; but they do not know Me in essence (in reality), and hence they fall (return to this mortal world).
(For) I alone am the enjoyer and also the Lord of all sacrifices; but they do not know Me in essence (in reality), and hence they fall (return to this mortal world).
9.25 The worshippers of the gods go to them; to the manes go the ancestor-worshippers; to the deities who preside over the elements go their worshippers; but My devotees come to...
The worshippers of the gods go to them; to the manes go the ancestor-worshippers; to the deities who preside over the elements go their worshippers; but My devotees come to Me.
9.26 Whoever offers Me with devotion a leaf, a flower, a fruit or a little water that, so offered devotedly by the pure-minded, I accept.
Whoever offers Me with devotion a leaf, a flower, a fruit or a little water that, so offered devotedly by the pure-minded, I accept.
9.27 Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatever thou givest, whatever thou practisest as austerity, O Arjuna, do it as an offering...
Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatever thou givest, whatever thou practisest as austerity, O Arjuna, do it as an offering unto Me.
9.28 Thus shalt thou be freed from the bonds of actions yielding good and evil fruits; with the mind steadfast in the Yoga of renunciation, and liberated, thou shalt come unto Me.
Thus shalt thou be freed from the bonds of actions yielding good and evil fruits; with the mind steadfast in the Yoga of renunciation, and liberated, thou shalt come unto Me.
9.30 Even if the most sinful worships Me, with devotion to none else, he too should indeed by regarded as righteous for he has rightly resolved.
Even if the most sinful worships Me, with devotion to none else, he too should indeed by regarded as righteous for he has rightly resolved.
9.32 For, taking refuge in Me, they also who, O Arjuna, may be of a sinful birth women, Vaisyas as well as Sudras attain the Supreme Goal.
For, taking refuge in Me, they also who, O Arjuna, may be of a sinful birth women, Vaisyas as well as Sudras attain the Supreme Goal.
10.3 He who knows Me as unborn and beginningless, as the great Lord of the worlds, he, among mortals, is undeluded and he is liberated from all sins.
He who knows Me as unborn and beginningless, as the great Lord of the worlds, he, among mortals, is undeluded and he is liberated from all sins.
10.5 Non-injury, eanimity, contentment, austerity, beneficence, fame, ill-fame (these) different kinds of alities of beings arise from Me alone.
Non-injury, eanimity, contentment, austerity, beneficence, fame, ill-fame (these) different kinds of alities of beings arise from Me alone.
10.7 He who in truth knows these manifold manifestations of My Being and (this) Yoga-power of Mine becomes established in the unshakable Yoga; there is no doubt about it.
He who in truth knows these manifold manifestations of My Being and (this) Yoga-power of Mine becomes established in the unshakable Yoga; there is no doubt about it.
10.8 I am the source of all; from Me everything evolves; understanding thus, the wise, endowed with meditation, worship Me.
I am the source of all; from Me everything evolves; understanding thus, the wise, endowed with meditation, worship Me.
10.9 With their mind and their life wholly absorbed in Me, enlightening each other and ever speaking of Me, they are satisfied and delighted.
With their mind and their life wholly absorbed in Me, enlightening each other and ever speaking of Me, they are satisfied and delighted.
10.11 Out of mere compassion for them, I, dwelling within their Self, destroy the darkness born of ignorance by the luminous lamp of knowledge.
Out of mere compassion for them, I, dwelling within their Self, destroy the darkness born of ignorance by the luminous lamp of knowledge.
10.16 Thou shouldst indeed tell, without reserve, of Thy divine glories by which Thou existest, pervading all these worlds
Thou shouldst indeed tell, without reserve, of Thy divine glories by which Thou existest, pervading all these worlds. (None else can do so.)
10.19 The Blessed Lord said Very well! Now I will declare to thee My divine glories in their prominence, O Arjuna; there is no end to their detailed description.
The Blessed Lord said Very well! Now I will declare to thee My divine glories in their prominence, O Arjuna; there is no end to their detailed description.
10.22 Among the Vedas I am the Sama-Veda; I am Vasava among the gods; among the senses I am the mind; and I am intelligence among living beings.
Among the Vedas I am the Sama-Veda; I am Vasava among the gods; among the senses I am the mind; and I am intelligence among living beings.
10.29 I am Ananta among the Nagas; I am Varuna among water-deities; Aryaman among the Manes I am; I am Yama among the governors.
I am Ananta among the Nagas; I am Varuna among water-deities; Aryaman among the Manes I am; I am Yama among the governors.
10.33 Among the letters of the alphabets, the letter 'A' I am and the dual among the compounds
Among the letters of the alphabets, the letter 'A' I am and the dual among the compounds. I am verily the inexhaustible or everlasting time; I am the dispenser (of the fruits of actions) having faces in all directions.
10.34 And I am the all-devouring Death, and the prosperity of those who are to be prosperous; among the feminine alities (I am) fame, prosperity, speech, memory, intelligence, f...
And I am the all-devouring Death, and the prosperity of those who are to be prosperous; among the feminine alities (I am) fame, prosperity, speech, memory, intelligence, firmness and forgiveness.
10.40 There is no end to My divine gloreis, O Arjuna, but this is a brief statement by Me of the particulars of My divine glories.
There is no end to My divine gloreis, O Arjuna, but this is a brief statement by Me of the particulars of My divine glories.
11.2 The origin and the destruction of beings verily have been heard by me in detail from Thee, O lotus-eyed Lord, and also Thy inexhaustible greatness.
The origin and the destruction of beings verily have been heard by me in detail from Thee, O lotus-eyed Lord, and also Thy inexhaustible greatness.
11.4 If Thou, O Lord, thinkest it possible for me to see it, do Thou, then, O Lord of the Yogins, show me Thy imperishable Self.
If Thou, O Lord, thinkest it possible for me to see it, do Thou, then, O Lord of the Yogins, show me Thy imperishable Self.
11.18 Thou art the Imperishable, the Supreme Being, worthy to be known
Thou art the Imperishable, the Supreme Being, worthy to be known. Thou art the great treasure-house of this universe; Thou art the imperishable protector of the eternal Dhrama; Thou art the Primal Person, I deem.
11.20 This space between the earth and the heaven and all the arters are filled by Thee alone; having seen this, Thy wonderful and teriible form, the three worlds are trembling...
This space between the earth and the heaven and all the arters are filled by Thee alone; having seen this, Thy wonderful and teriible form, the three worlds are trembling with fear, O great-souled Being.
11.31 Tell me, who Thou art, so fierce of form
Tell me, who Thou art, so fierce of form. Salutations to Thee, O God Supreme: have mercy. I desire to know Thee, the original Being. I know not indeed Thy working.
11.33 Therefore, stand up and obtain fame
Therefore, stand up and obtain fame. Coner the enemies and enjoy the unrivalled kingdom. Verily by Me have they been already slain; be thou a mere instrument, O Arjuna.
11.34 Drona, Bhishma, Jayadratha, Karna and other brave warriors these are already slain by Me: do thou kill; be not distressed with fear; fight and thou shalt coner thy enemie...
Drona, Bhishma, Jayadratha, Karna and other brave warriors these are already slain by Me: do thou kill; be not distressed with fear; fight and thou shalt coner thy enemies in battle.
11.51 Arjuna said Having seen this Thy gentle human form, O Krishna, now I am composed and am restored to my own nature.
Arjuna said Having seen this Thy gentle human form, O Krishna, now I am composed and am restored to my own nature.
11.52 The Blessed Lord said Very hard indeed it is to see this form of Mine which thou hast seen
The Blessed Lord said Very hard indeed it is to see this form of Mine which thou hast seen. Even the gods are ever longing to behold it.
11.53 Neither by the Vedas nor by austerity, nor by gift, nor by sacrifice can I be seen in this form as thou hast seen Me (so easily).
Neither by the Vedas nor by austerity, nor by gift, nor by sacrifice can I be seen in this form as thou hast seen Me (so easily).
11.54 But by single-minded devotion can I, of this Form, be known and seen in reality and also entered into, O Arjuna.
But by single-minded devotion can I, of this Form, be known and seen in reality and also entered into, O Arjuna.
11.55 He who does all actions for Me, who looks upon Me as the Supreme, who is devoted to Me, who is free from attachment, who bears enmity towards no creature, he comes to Me,...
He who does all actions for Me, who looks upon Me as the Supreme, who is devoted to Me, who is free from attachment, who bears enmity towards no creature, he comes to Me, O Arjuna.
12.1 Arjuna said Those devotees who, ever steadfast, thus worship Thee and those also who worship the imperishable and the unmanifested which of them are better versed in Yoga?
Arjuna said Those devotees who, ever steadfast, thus worship Thee and those also who worship the imperishable and the unmanifested which of them are better versed in Yoga?
12.2 The Blessed Lord said Those who, fixing their mind on Me, worship Me, ever steadfast and endowed with supreme faith, are the best in Yoga in My opinion.
The Blessed Lord said Those who, fixing their mind on Me, worship Me, ever steadfast and endowed with supreme faith, are the best in Yoga in My opinion.
12.4 Having restrained all the senses, even-minded everywhere, intent on the welfare of all beings verily they also come unto Me.
Having restrained all the senses, even-minded everywhere, intent on the welfare of all beings verily they also come unto Me.
12.6 But to those who worship Me, renouncing all actions in Me, regarding Me as the supreme gaol, meditating on Me with single-minded Yoga.
But to those who worship Me, renouncing all actions in Me, regarding Me as the supreme gaol, meditating on Me with single-minded Yoga.
12.7 To those whose minds are set on Me, O Arjuna, verily I become ere long the saviour out of the ocean of Samsara.
To those whose minds are set on Me, O Arjuna, verily I become ere long the saviour out of the ocean of Samsara.
12.8 Fix thy mind in Me only, thy intellect in Me, (then) thou shalt no doubt live in Me alone hereafter.
Fix thy mind in Me only, thy intellect in Me, (then) thou shalt no doubt live in Me alone hereafter.
12.9 If thou art unable to fix thy mind steadily on Me, then by the Yoga of constant practice do thou seek to reach Me, O Arjuna.
If thou art unable to fix thy mind steadily on Me, then by the Yoga of constant practice do thou seek to reach Me, O Arjuna.
12.10 If thou art unable to practise even this Abhyasa Yoga, be thou intent on doing actions for My sake; even by doing actions for My sake, thou shalt attain perfection.
If thou art unable to practise even this Abhyasa Yoga, be thou intent on doing actions for My sake; even by doing actions for My sake, thou shalt attain perfection.
12.11 If thou art unable to do even this, then, resorting to union with Me, renounce the fruits of all actions with the self controlled.
If thou art unable to do even this, then, resorting to union with Me, renounce the fruits of all actions with the self controlled.
12.12 Better indeed is knowledge than practice; than knowledge meditation is better; than meditation the renunciation of the fruits of actions: peace immediately follows renunci...
Better indeed is knowledge than practice; than knowledge meditation is better; than meditation the renunciation of the fruits of actions: peace immediately follows renunciation.
12.14 Ever content, steady in meditation, self-controlled, possessed of firm conviction, with the mind and intellect dedicated to Me, he, My devtoee, is dear to Me.
Ever content, steady in meditation, self-controlled, possessed of firm conviction, with the mind and intellect dedicated to Me, he, My devtoee, is dear to Me.
12.15 He by whom the world is not agitated and who cannot be agitated by the world, and who is freed from joy, anger, fear and anxiety he is dear to Me.
He by whom the world is not agitated and who cannot be agitated by the world, and who is freed from joy, anger, fear and anxiety he is dear to Me.
12.16 He who is free from wants, pure, expert, unconcerned, and free from pain, renouncing all undertakings or commencements he who is (thus) devoted to Me, is dear to Me.
He who is free from wants, pure, expert, unconcerned, and free from pain, renouncing all undertakings or commencements he who is (thus) devoted to Me, is dear to Me.
12.17 He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, and who is full of devotion, is dear to Me.
He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, and who is full of devotion, is dear to Me.
12.20 They verily who follow this immortal Dharma (law or doctrine) as described above, endowed with faith, regarding Me as their supreme goal, they, the devotees, are exceeding...
They verily who follow this immortal Dharma (law or doctrine) as described above, endowed with faith, regarding Me as their supreme goal, they, the devotees, are exceedingly dear to Me.
13.1 Arjuna said I wish to learn about Nature (matter) and the Spirit (soul), the field and the knower of the field, knowledge and that which ought to be known, O Kesava.
Arjuna said I wish to learn about Nature (matter) and the Spirit (soul), the field and the knower of the field, knowledge and that which ought to be known, O Kesava.
13.2 The Blessed Lord said This body, O Arjuna, is called the field; he who knows it is called the knower of the field, by those who know of them.
The Blessed Lord said This body, O Arjuna, is called the field; he who knows it is called the knower of the field, by those who know of them.
13.3 Do thou also know Me as the knower of the field in all fields, O Arjuna
Do thou also know Me as the knower of the field in all fields, O Arjuna. Knowledge of both the field and the knower of the field is considered by Me to be ï1the ï1 knowledge.
13.4 What the field is and of what nature, what are its modifications and whence it is and also who He is and what His powers are hear all that from Me in brief.
What the field is and of what nature, what are its modifications and whence it is and also who He is and what His powers are hear all that from Me in brief.
13.6 The great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses and one (mind), and the five objects of the senses.
The great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses and one (mind), and the five objects of the senses.
13.7 Desire, hatred, pleasure, pain, the aggregate (the body), intelligence, fortitude the field has thus been briefly described with its modifications.
Desire, hatred, pleasure, pain, the aggregate (the body), intelligence, fortitude the field has thus been briefly described with its modifications.
13.8 Humility, unpretentiousness, non-injury, forgiveness, uprightness, service of the teacher, purity, steadfastness, self-control.
Humility, unpretentiousness, non-injury, forgiveness, uprightness, service of the teacher, purity, steadfastness, self-control.
13.9 Indifference to the objects of the senses and also absence of egoism; perception of (or reflection on) the evil in birth, death, old age, sickness and pain.
Indifference to the objects of the senses and also absence of egoism; perception of (or reflection on) the evil in birth, death, old age, sickness and pain.
13.12 Constancy in Self-knowledge, perception of the end of true knowledge this is declared to be knowledge, and what is opposed to it is ignorance.
Constancy in Self-knowledge, perception of the end of true knowledge this is declared to be knowledge, and what is opposed to it is ignorance.
13.13 I will declare that which has to be known, knowing which one attains to immortality, the beginningless supreme Brahman, called neither being nor non-being.
I will declare that which has to be known, knowing which one attains to immortality, the beginningless supreme Brahman, called neither being nor non-being.
13.14 With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds enveloping all.
With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds enveloping all.
13.15 Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of alities, yet their experiencer.
Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of alities, yet their experiencer.
13.20 Know thou that Nature (matter) and the Spirit are both beginningless; and know also that all modifications and alities are born of Nature.
Know thou that Nature (matter) and the Spirit are both beginningless; and know also that all modifications and alities are born of Nature.
13.21 In the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the cause.
In the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the cause.
13.22 The soul seated in Nature experiences the alities born of Nature; attachment to the alities is the cause of its birth in good and evil wombs.
The soul seated in Nature experiences the alities born of Nature; attachment to the alities is the cause of its birth in good and evil wombs.
13.23 The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord and the Supreme Self.
The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord and the Supreme Self.
13.24 He who thus knows the Spirit and Matter together with the alities, in whatever condition he may be, he is not born again.
He who thus knows the Spirit and Matter together with the alities, in whatever condition he may be, he is not born again.
13.25 Some by meditation behold the Self in the self by the self, others by the Yoga of knowledge, and still others by the Yoga of action.
Some by meditation behold the Self in the self by the self, others by the Yoga of knowledge, and still others by the Yoga of action.
13.26 Others also, not knowing thus, worship, having heard of It from others; they, too, cross beyond death, regarding what they have heard as the Supreme refuge.
Others also, not knowing thus, worship, having heard of It from others; they, too, cross beyond death, regarding what they have heard as the Supreme refuge.
13.27 Wherever a being is born, whether unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union between the field and its knower.
Wherever a being is born, whether unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union between the field and its knower.
13.29 Because he who sees the same Lord eally dwelling everywhere does not destroy the Self by the self; he goes to the highest goal.
Because he who sees the same Lord eally dwelling everywhere does not destroy the Self by the self; he goes to the highest goal.
13.30 He sees, who sees that all actions are performed by Nature alone and that the Self is actionless.
He sees, who sees that all actions are performed by Nature alone and that the Self is actionless.
13.32 Being without beginning and being devoid of (any) alities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted.
Being without beginning and being devoid of (any) alities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted.
13.33 As the all-pervading ether is not tainted, because of its subtlety, so the Self seated everywhere in the body is not tainted.
As the all-pervading ether is not tainted, because of its subtlety, so the Self seated everywhere in the body is not tainted.
14.3 My womb is the great Brahma; in that I place the germ; thence, O Arjuna, is the birth of all beings.
My womb is the great Brahma; in that I place the germ; thence, O Arjuna, is the birth of all beings.
14.7 Know thou Rajas to be of the nature of passion, the source of thirst (for sensual enjoyment) and attachment; it binds fast, O Arjuna, the embodied one by attachment to action.
Know thou Rajas to be of the nature of passion, the source of thirst (for sensual enjoyment) and attachment; it binds fast, O Arjuna, the embodied one by attachment to action.
14.8 But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, by heedlessness, indolence and sleep.
But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, by heedlessness, indolence and sleep.
14.9 Sattva attaches to happiness, Rajas to action, O Arjuna, while Tamas verily shrouding knowledge attaches to heedlessness.
Sattva attaches to happiness, Rajas to action, O Arjuna, while Tamas verily shrouding knowledge attaches to heedlessness.
14.10 Now Sattva arises (prevails), O Arjuna, having overpowered Rajas and Tamas; nor Rajas, having overpowered Sattva and Tamas; and now Tamas, having overpowered Sattva and Ra...
Now Sattva arises (prevails), O Arjuna, having overpowered Rajas and Tamas; nor Rajas, having overpowered Sattva and Tamas; and now Tamas, having overpowered Sattva and Rajas.
14.11 When through every gate (sense) in this body, the wisdom-light shines, then it may be known that Sattva is predominant.
When through every gate (sense) in this body, the wisdom-light shines, then it may be known that Sattva is predominant.
14.12 Greed, activity, the undertaking of actions, restlessness, longing these arise when Rajas is predominant, O Arjuna.
Greed, activity, the undertaking of actions, restlessness, longing these arise when Rajas is predominant, O Arjuna.
14.13 Darkness, inertness, heedlessness and delusion these arise when Tamas is predominant, O Arjuna.
Darkness, inertness, heedlessness and delusion these arise when Tamas is predominant, O Arjuna.
14.15 Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the senseless.
Meeting death in Rajas, he is born among those who are attached to action; and dying in Tamas, he is born in the womb of the senseless.
14.16 The fruit of good action, they say, is Sattvic and pure, verily the fruit of Rajas is pain, and ignorance is the fruit of Tamas.
The fruit of good action, they say, is Sattvic and pure, verily the fruit of Rajas is pain, and ignorance is the fruit of Tamas.
14.18 Those who are seated in Sattva go upwards; the Rajasic dwell in the middle; and the Tamasic, abiding in the function of the lowest Guna, go downwards.
Those who are seated in Sattva go upwards; the Rajasic dwell in the middle; and the Tamasic, abiding in the function of the lowest Guna, go downwards.
14.19 When the seer beholds no agent other than the Gunas and knows That which is higher than they, he attains to My Being.
When the seer beholds no agent other than the Gunas and knows That which is higher than they, he attains to My Being.
14.22 The Blessed Lord said When light, activity and delusion are present, he hates them not, nor does he long for them when they are absent.
The Blessed Lord said When light, activity and delusion are present, he hates them not, nor does he long for them when they are absent.
14.25 Who is the same in honour and dishonour, the same to friend and foe, abandoning all undertakings he is said to have transcended the alities.
Who is the same in honour and dishonour, the same to friend and foe, abandoning all undertakings he is said to have transcended the alities.
14.26 And he who serves Me with unswerving devotion, he, crossing beyond the alities, is fit for becoming Brahman.
And he who serves Me with unswerving devotion, he, crossing beyond the alities, is fit for becoming Brahman.
14.27 For I am the abode of Brahman, the immortal and the immutable, of everlasting Dharma and of absolute bliss.
For I am the abode of Brahman, the immortal and the immutable, of everlasting Dharma and of absolute bliss.
15.1 The Blessed Lord said They (the wise) speak of the indestructible peepul tree having its root above and branches below, whose leaves are the metres or hymns: he who knows...
The Blessed Lord said They (the wise) speak of the indestructible peepul tree having its root above and branches below, whose leaves are the metres or hymns: he who knows it is a knower of the Vedas.
15.2 Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below, in the world of men, stretch forth the roots, originating action.
Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below, in the world of men, stretch forth the roots, originating action.
15.3 Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place: having cut asunder this firmly rooted peepul tree with the str...
Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place: having cut asunder this firmly rooted peepul tree with the strong axe of non-attachment.
15.7 An eternal portion of Myself having become a living soul in the world of life, draws to (itself) the (five) senses with the mind for the sixth, abiding in Nature.
An eternal portion of Myself having become a living soul in the world of life, draws to (itself) the (five) senses with the mind for the sixth, abiding in Nature.
15.9 Presiding over the ear, the eye, touch, taste and smell, as well as the mind, it enjoys the objects of the senses.
Presiding over the ear, the eye, touch, taste and smell, as well as the mind, it enjoys the objects of the senses.
15.15 And I am seated in the hearts of all; from Me are memory and knowledge, as well as their absence
And I am seated in the hearts of all; from Me are memory and knowledge, as well as their absence. I am verily That which has to be known by all the Vedas; I am indeed the author of the Vedanta and the knower of the Vedas am I.
15.16 Two Purushas there are in this world, the perishable and the imperishable
Two Purushas there are in this world, the perishable and the imperishable. All beings are the perishable and the Kutastha the unchanging is called the imperishable.
15.20 Thus, this most secret science has been taught by Me, O sinless one; on knowing this, a man becomes wise, and all his duties are accomplished, O Arjuna.
Thus, this most secret science has been taught by Me, O sinless one; on knowing this, a man becomes wise, and all his duties are accomplished, O Arjuna.
16.1 The Blessed Lord said Fearlessness, purity of heart, steadfastness in knowledge and Yoga, almsgiving, control of the senses, sacrifice, study of scriptures, austerity and...
The Blessed Lord said Fearlessness, purity of heart, steadfastness in knowledge and Yoga, almsgiving, control of the senses, sacrifice, study of scriptures, austerity and straightforwardness.
16.2 Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion towards beings, non-covetousness, gentleness, modesty, absence of fick...
Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion towards beings, non-covetousness, gentleness, modesty, absence of fickleness.
16.4 Hypocrisy, arrogance and self-conceit, anger and also harshness and ignorance, belong to one who is born for a demoniacal state, O Partha (Arjuna).
Hypocrisy, arrogance and self-conceit, anger and also harshness and ignorance, belong to one who is born for a demoniacal state, O Partha (Arjuna).
16.7 The demoniacal know not what to do and what to refrain from; neither purity, nor right conduct nor truth is found in them.
The demoniacal know not what to do and what to refrain from; neither purity, nor right conduct nor truth is found in them.
16.8 They say, "This universe is without truth, without (moral) basis, without a God, brought about by mutual union, with lust for its cause; what else?"
They say, "This universe is without truth, without (moral) basis, without a God, brought about by mutual union, with lust for its cause; what else?
16.9 Holding this view, these ruined souls of small intellect and fierce deeds, come forth as the enemies of the world for its destruction.
Holding this view, these ruined souls of small intellect and fierce deeds, come forth as the enemies of the world for its destruction.
16.10 Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas through delusion, they work with impure resolves.
Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas through delusion, they work with impure resolves.
16.12 Bound by a hundred ties of hope, given over to lust and anger, they strive to obtain by unlawful means hoards to wealth for sensual enjoyments.
Bound by a hundred ties of hope, given over to lust and anger, they strive to obtain by unlawful means hoards to wealth for sensual enjoyments.
16.15 "I am rich and born in a noble family
I am rich and born in a noble family. Who else is equal to me? I shall perform sacrifices. I shall give (charity). I shall rejoice," thus deluded by ignorance.
16.17 Self-conceited, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices in name out of ostentation, contrary to scriptural ordinances.
Self-conceited, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices in name out of ostentation, contrary to scriptural ordinances.
16.18 Given over to egoism, power, haughtiness, lust and anger, these malicious people hate Me in their own bodies and in those of others.
Given over to egoism, power, haughtiness, lust and anger, these malicious people hate Me in their own bodies and in those of others.
16.19 Those cruel haters, worst among men in the world, I hurl those evil-doers into the wombs of demons only.
Those cruel haters, worst among men in the world, I hurl those evil-doers into the wombs of demons only.
16.20 Entering into demoniacal wombs and deluded, birth after birth, not attaining Me, they thus fall, O Arjuna, into a condition still lower than that.
Entering into demoniacal wombs and deluded, birth after birth, not attaining Me, they thus fall, O Arjuna, into a condition still lower than that.
16.21 Triple is the gate of this hell, destructive of the self lust, anger and greed; therefore one should abandon these three.
Triple is the gate of this hell, destructive of the self lust, anger and greed; therefore one should abandon these three.
16.23 He who, having cast aside the ordinances of the scriptures, acts under the impulse of desire, attains not perfection, nor happiness nor the Supreme Goal.
He who, having cast aside the ordinances of the scriptures, acts under the impulse of desire, attains not perfection, nor happiness nor the Supreme Goal.
16.24 Therefore, let the scripture be thy authority in determining what ought to be done and what ought not to be done
Therefore, let the scripture be thy authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, thou shouldst act here in this world.
17.1 Arjuna said Those who, setting aside the ordinances of the scriptures, perform sacrifice with faith, what is their condition, O Krishna? Is is Sattva, Rajas or Tamas?
Arjuna said Those who, setting aside the ordinances of the scriptures, perform sacrifice with faith, what is their condition, O Krishna? Is is Sattva, Rajas or Tamas?
17.2 The Blessed Lord said Threefold is the faith of the embodied, which is inherent in their nature the Sattvic (pure), the Rajasic (passionate) and the Tamasic (dark)
The Blessed Lord said Threefold is the faith of the embodied, which is inherent in their nature the Sattvic (pure), the Rajasic (passionate) and the Tamasic (dark). Do thou hear of it.
17.3 The faith of each is in accordance with his nature, O Arjuna
The faith of each is in accordance with his nature, O Arjuna. The man consists of his faith; as a man's faith is, so is he.
17.5 Those men who practise terrific austerities not enjoined by the scriptures, given to hypocrisy and egoism, impelled by the force of lust and attachment.
Those men who practise terrific austerities not enjoined by the scriptures, given to hypocrisy and egoism, impelled by the force of lust and attachment.
17.6 Senseless, torturing all the elements in the body and Me also, Who dwell in the body, know thou these to be of demonical resolves.
Senseless, torturing all the elements in the body and Me also, Who dwell in the body, know thou these to be of demonical resolves.
17.7 The food also which is dear to each is threefold, as also sacrifice, austerity and almsgiving
The food also which is dear to each is threefold, as also sacrifice, austerity and almsgiving. Hear thou the distinction of these.
17.8 The foods which increase life, purity, strength, health, joy and cheerfulness (good appetite), which are savoury and oleaginous, substantial and agreeable, are dear to the...
The foods which increase life, purity, strength, health, joy and cheerfulness (good appetite), which are savoury and oleaginous, substantial and agreeable, are dear to the Sattvic (pure) people.
17.11 That sacrifice which is offered by men without desire for reward as enjoined by the ordinance (scripture), with a firm faith that to do so is a duty, is Sattvic or pure.
That sacrifice which is offered by men without desire for reward as enjoined by the ordinance (scripture), with a firm faith that to do so is a duty, is Sattvic or pure.
17.12 The sacrifice which is offered, O Arjuna, seeking a reward and for ostentation, know thou that to be a Rajasic Yajna.
The sacrifice which is offered, O Arjuna, seeking a reward and for ostentation, know thou that to be a Rajasic Yajna.
17.13 They declare that sacrifice to be Tamasic which is contrary to the ordinances of the scriptures, in which no food is distributed, which is devoid of Mantras, gifts and faith.
They declare that sacrifice to be Tamasic which is contrary to the ordinances of the scriptures, in which no food is distributed, which is devoid of Mantras, gifts and faith.
17.14 Worship of the gods, the twice-born, the teachers and the wise, purity, straightforwardness, celibacy and non-injury are called the austerities of the body.
Worship of the gods, the twice-born, the teachers and the wise, purity, straightforwardness, celibacy and non-injury are called the austerities of the body.
17.15 Speech which causes no excitement, truthful, pleasant and beneficial, the practice of the study of the Vedas, are called austerity of speech.
Speech which causes no excitement, truthful, pleasant and beneficial, the practice of the study of the Vedas, are called austerity of speech.
17.16 Serenity of mind, good-heartedness, self-control, purity of nature this is called mental austerity.
Serenity of mind, good-heartedness, self-control, purity of nature this is called mental austerity.
17.17 This threefold austerity, practised by steadfast men, with the utmost faith, desiring no reward, they call Sattvic.
This threefold austerity, practised by steadfast men, with the utmost faith, desiring no reward, they call Sattvic.
17.18 The austerity which is practised with the object of gaining good reception, honour and worship, and with hypocrisy, is here said to be Rajasic, unstable and transitory.
The austerity which is practised with the object of gaining good reception, honour and worship, and with hypocrisy, is here said to be Rajasic, unstable and transitory.
17.20 That gift which is given to one who does nothing in return, knowing it to be a duty to give in a fit place and time to a worthy person, that gift is held to be Sattvic.
That gift which is given to one who does nothing in return, knowing it to be a duty to give in a fit place and time to a worthy person, that gift is held to be Sattvic.
17.21 And, that gift which is given with a view to receive something in return, or looking for a reward, or reluctantly, is held to be Rajasic.
And, that gift which is given with a view to receive something in return, or looking for a reward, or reluctantly, is held to be Rajasic.
17.23 "Om Tat Sat": This has been declared to be the triple designation of Brahman
Om Tat Sat": This has been declared to be the triple designation of Brahman. By that were created formerly, the Brahmanas, the Vedas and the sacrifices.
17.24 Therefore, with the utterance of "Om" are the acts of sacrifice, gift and austerity as enjoined in the scriptures, always begun by the students of Brahman.
Therefore, with the utterance of "Om" are the acts of sacrifice, gift and austerity as enjoined in the scriptures, always begun by the students of Brahman.
17.25 Uttering ï1Tatï1, without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gifts performed by the seekers of liberation.
Uttering ï1Tatï1, without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gifts performed by the seekers of liberation.
17.26 The word ï1Satï1 is used in the sense of reality and of goodness; and so also, O Arjuna, the word ï1Satï1 is used in the sense of an auspicious act.
The word ï1Satï1 is used in the sense of reality and of goodness; and so also, O Arjuna, the word ï1Satï1 is used in the sense of an auspicious act.
17.27 Steadfastness in sacrifice, austerity and gift, is also called 'Sat' and also action in connection with these (or for the sake of the Supreme) is called 'Sat'.
Steadfastness in sacrifice, austerity and gift, is also called 'Sat' and also action in connection with these (or for the sake of the Supreme) is called 'Sat'.
17.28 Whatever is sacrificed, given or performed, and whatever austerity is practised without faith, it is called 'Asat', O Arjuna; it is naught here or hereafter (after death).
Whatever is sacrificed, given or performed, and whatever austerity is practised without faith, it is called 'Asat', O Arjuna; it is naught here or hereafter (after death).
18.1 Arjuna said I desire to know severally, O mighty-armed, the essence or truth of renunciation, O Hrishikesa, as also of abandonment, O slayer of Kesi.
Arjuna said I desire to know severally, O mighty-armed, the essence or truth of renunciation, O Hrishikesa, as also of abandonment, O slayer of Kesi.
18.2 The Blessed Lord said The sages understand Sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions as Tyaga.
The Blessed Lord said The sages understand Sannyasa to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions as Tyaga.
18.3 Some philosophers declare that actions should be abandoned as an evil; while others (declare) that acts of sacrifice, gift and austerity should not be relinished.
Some philosophers declare that actions should be abandoned as an evil; while others (declare) that acts of sacrifice, gift and austerity should not be relinished.
18.4 Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, verily, O best of men, has been declared to be of three kinds.
Hear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, verily, O best of men, has been declared to be of three kinds.
18.5 Acts of sacrifice, gift and austerity should not be abandoned, but should be performed; sacrifice, gift and also austerity are the purifiers of the wise.
Acts of sacrifice, gift and austerity should not be abandoned, but should be performed; sacrifice, gift and also austerity are the purifiers of the wise.
18.6 But even these actions should be performed leaving aside attachment and the desire for rewards, O Arjuna; this is My certain and best conviction.
But even these actions should be performed leaving aside attachment and the desire for rewards, O Arjuna; this is My certain and best conviction.
18.7 Verily the renunciation of obligatory action is not proper; the abandonment of the same from delusion is declared to be Tamasic.
Verily the renunciation of obligatory action is not proper; the abandonment of the same from delusion is declared to be Tamasic.
18.8 He who abandons action on account of the fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by doing such Rajasic renunciation.
He who abandons action on account of the fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by doing such Rajasic renunciation.
18.9 Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as Sat...
Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as Sattvic (pure).
18.10 The man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate a disagreeable work nor is he attached to an agreeable one.
The man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate a disagreeable work nor is he attached to an agreeable one.
18.11 Verily, it is not possible for an embodied being to abandon actions entirely; but he who relinishes the rewards of actions is verily called a man of renunciation.
Verily, it is not possible for an embodied being to abandon actions entirely; but he who relinishes the rewards of actions is verily called a man of renunciation.
18.12 The threefold fruit of action (evil, good and mixed) accrues after death to the non-abandoners, but never to the abandoners.
The threefold fruit of action (evil, good and mixed) accrues after death to the non-abandoners, but never to the abandoners.
18.13 Learn from Me, O mighty-armed Arjuna, these five causes as declared in the Sankhya system for the accomplishment of all actions.
Learn from Me, O mighty-armed Arjuna, these five causes as declared in the Sankhya system for the accomplishment of all actions.
18.14 The seat (body), the doer, the various senses, the different functions of various sorts, and the presiding deity, also, the fifth.
The seat (body), the doer, the various senses, the different functions of various sorts, and the presiding deity, also, the fifth.
18.15 Whatever action a man performs with his body, speech and mind whether right or the reverse these five are its causes.
Whatever action a man performs with his body, speech and mind whether right or the reverse these five are its causes.
18.16 Now, such being the case, verily he who owing to untrained understanding looks upon his Self, which is isolated, as the agent, he of perverted intelligence, sees not.
Now, such being the case, verily he who owing to untrained understanding looks upon his Self, which is isolated, as the agent, he of perverted intelligence, sees not.
18.17 He who is free from the egoistic notion, whose intelligence is not tainted (by good or evil), though he slays these people, he slayeth not, nor is he bound (by the action).
He who is free from the egoistic notion, whose intelligence is not tainted (by good or evil), though he slays these people, he slayeth not, nor is he bound (by the action).
18.18 Knowledge, the knowable and the knower form the threefold impulse to action; the organ, the action and the agent form the threefold basis of action.
Knowledge, the knowable and the knower form the threefold impulse to action; the organ, the action and the agent form the threefold basis of action.
18.19 Knowledge, action and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas
Knowledge, action and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of these also, hear duly.
18.22 But that which clings to one single effect as if it were the whole, without reason, without foundation in Truth, and trivial that is declared to be Tamasic.
But that which clings to one single effect as if it were the whole, without reason, without foundation in Truth, and trivial that is declared to be Tamasic.
18.23 An action which is ordained, which is free from attachment, and which is done without love or hatred by one who is not desirous of any reward that action is declared to b...
An action which is ordained, which is free from attachment, and which is done without love or hatred by one who is not desirous of any reward that action is declared to be Sattvic.
18.24 But that action which is done by one longing for the fulfilment of desires or gain with egoism or with much effort that is declared to be Rajasic (passionate).
But that action which is done by one longing for the fulfilment of desires or gain with egoism or with much effort that is declared to be Rajasic (passionate).
18.25 That action which is undertaken from delusion, without a regard for the conseences, loss, injury and (one's own) ability that is declared to be Tamasic (dark).
That action which is undertaken from delusion, without a regard for the conseences, loss, injury and (one's own) ability that is declared to be Tamasic (dark).
18.26 An agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is called Sattvic (pure).
An agent who is free from attachment, non-egoistic, endowed with firmness and enthusiasm, and unaffected by success or failure, is called Sattvic (pure).
18.27 Passionate, desiring to obtain the reward of actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic (passionate).
Passionate, desiring to obtain the reward of actions, greedy, cruel, impure, moved by joy and sorrow, such an agent is said to be Rajasic (passionate).
18.28 Unsteady, vulgar, unbending, cheating, malicious, lazy, desponding and procrastinating such an agent is called Tamasic.
Unsteady, vulgar, unbending, cheating, malicious, lazy, desponding and procrastinating such an agent is called Tamasic.
18.30 The intellect which knows the path of work and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation that intel...
The intellect which knows the path of work and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation that intellect is Sattvic (pure), O Arjuna.
18.31 That, by which one wrongly understands Dharma and Adharma and also what ought to be done and what ought not to be done that intellect, O Arjuna, is Rajasic (passionate).
That, by which one wrongly understands Dharma and Adharma and also what ought to be done and what ought not to be done that intellect, O Arjuna, is Rajasic (passionate).
18.34 But that, O Arjuna, by which, on account of attachment and desire for reward, one holds fast to Dharma (duty), enjoyment of pleasures and earning of wealth that firmness,...
But that, O Arjuna, by which, on account of attachment and desire for reward, one holds fast to Dharma (duty), enjoyment of pleasures and earning of wealth that firmness, O Arjuna, is Rajasic (passionate).
18.35 That, by which a stupid man does not abandon sleep, fear, grief, despair and also conceit that firmness, O Arjuna, is Tamasic.
That, by which a stupid man does not abandon sleep, fear, grief, despair and also conceit that firmness, O Arjuna, is Tamasic.
18.36 And now hear from Me, O Arjuna, of the threefold pleasure, in which one rejoices by practice and surely comes to the end of pain.
And now hear from Me, O Arjuna, of the threefold pleasure, in which one rejoices by practice and surely comes to the end of pain.
18.40 There is no being on earth or again in heaven among the gods, that is liberated from the three alities born of Nature.
There is no being on earth or again in heaven among the gods, that is liberated from the three alities born of Nature.
18.41 Of Brahmanas, Kshatriyas and Vaisyas, as also of Sudras, O Arjuna, the duties are distributed according to the alities born of their own nature.
Of Brahmanas, Kshatriyas and Vaisyas, as also of Sudras, O Arjuna, the duties are distributed according to the alities born of their own nature.
18.43 Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of the Kshatriyas, born of (their own) nature.
Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of the Kshatriyas, born of (their own) nature.
18.44 Agriculture, cattle-rearing and trade are the duties of the Vaisya (merchant), born of (their own) nature; and action consisting of service is the duty of the Sudra (serva...
Agriculture, cattle-rearing and trade are the duties of the Vaisya (merchant), born of (their own) nature; and action consisting of service is the duty of the Sudra (servant-class), born of (their own) nature.
5.10 He who does actions, offering them to Brahman, and abandoning attachment, is not tainted by sin, just as a lotus-leaf is not tainted by water.
He who does actions, offering them to Brahman, and abandoning attachment, is not tainted by sin, just as a lotus-leaf is not tainted by water.
18.46 He from Whom all the beings have evolved and by Whom all this is pervaded worshipping Him with his own duty, man attains perfection.
He from Whom all the beings have evolved and by Whom all this is pervaded worshipping Him with his own duty, man attains perfection.
18.47 Better is one's own duty (though) destitute of merits, than the duty of another well performed
Better is one's own duty (though) destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.
18.48 One should not abandon, O Arjuna, the duty to which one is born, though faulty; for, all undertakings are enveloped by evil, as fire by smoke.
One should not abandon, O Arjuna, the duty to which one is born, though faulty; for, all undertakings are enveloped by evil, as fire by smoke.
18.49 He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he by renunciation, attains the supreme state of freedom from action.
He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled, he by renunciation, attains the supreme state of freedom from action.
18.50 Learn from Me in brief, O Arjuna, how he who has attained perfection reaches Brahman (the Eternal), that supreme state of knowledge.
Learn from Me in brief, O Arjuna, how he who has attained perfection reaches Brahman (the Eternal), that supreme state of knowledge.
18.51 Endowed with a pure intellect, controlling the self by firmness, relinishing sound and other objects and abandoning attraction and hatred.
Endowed with a pure intellect, controlling the self by firmness, relinishing sound and other objects and abandoning attraction and hatred.
18.52 Dwelling in solitude, eating but little, with speech, body and mind subdued, always engaged in meditation and concentration, resorting to dispassion.
Dwelling in solitude, eating but little, with speech, body and mind subdued, always engaged in meditation and concentration, resorting to dispassion.
18.53 Having abandoned egoism, strength, arrogance, desire, anger and covetousness, and free from the notion of 'mine' and peaceful, he is fit for becoming Brahman.
Having abandoned egoism, strength, arrogance, desire, anger and covetousness, and free from the notion of 'mine' and peaceful, he is fit for becoming Brahman.
18.56 Doing all actions always having taken refuge in Me, by My grace he obtains the eternal indestructible state of being.
Doing all actions always having taken refuge in Me, by My grace he obtains the eternal indestructible state of being.
18.57 Mentally renouncing all actions in Me, having Me as the highest goal, resorting to the Yoga of discrimination do thou ever fix thy mind on Me.
Mentally renouncing all actions in Me, having Me as the highest goal, resorting to the Yoga of discrimination do thou ever fix thy mind on Me.
18.60 O Arjuna, bound by thy own Karma (action) born of thy own nature, that which from delusion thou wishest not to do, even that thou shalt do helplessly.
O Arjuna, bound by thy own Karma (action) born of thy own nature, that which from delusion thou wishest not to do, even that thou shalt do helplessly.
18.65 Fix thy mind on Me, by devoted to Me, sacrifice to Me, bow down to Me
Fix thy mind on Me, by devoted to Me, sacrifice to Me, bow down to Me. Thou shalt come even to Me; truly do I promise unto thee, (for) thou art dear to Me.
18.70 And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice of wisdom, such is My conviction.
And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice of wisdom, such is My conviction.
18.71 Also the man who hears this, full of faith and free from malice, he, too, liberated, shall attain to the happy worlds of those of righteous deeds.
Also the man who hears this, full of faith and free from malice, he, too, liberated, shall attain to the happy worlds of those of righteous deeds.
18.72 Has this been heard, O Arjuna, with one-pointed mind? Has the delusion of thy ignorance been destroyed, O Dhananjaya?
Has this been heard, O Arjuna, with one-pointed mind? Has the delusion of thy ignorance been destroyed, O Dhananjaya?
18.73 Arjuna said Destroyed is my delusion as I have gained my knowledge (memory) through Thy grace, O Krishna
Arjuna said Destroyed is my delusion as I have gained my knowledge (memory) through Thy grace, O Krishna. I remain freed from doubts. I will act according to Thy word.
18.78 Wherever is Krishna, the Lord of Yoga; wherever is Arjuna, the wielder of the bow; there are prosperity, victory, happiness and firm policy; such is my conviction.
Wherever is Krishna, the Lord of Yoga; wherever is Arjuna, the wielder of the bow; there are prosperity, victory, happiness and firm policy; such is my conviction.
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