The Bhagavad Gita

Shalinii.Kumarii · #1 12-03-2019

Chapter One: Observing the Armies on the Battleﬁeld of Kurukṣetra

Bg 1.1 — Dhṛtarāṣṭra said: O Sañjaya, after my sons and the sons of Pāṇḍu assembled in the place of pilgrimage at Kurukṣetra, desiring to ﬁght, what did they do?

Bg 1.2 — Sañjaya said: O King, after looking over the army arranged in military formation by the sons of Pāṇḍu, King Duryodhana went to his teacher and spoke the following words.

Bg 1.3 — O my teacher, behold the great army of the sons of Pāṇḍu, so expertly arranged by your intelligent disciple the son of Drupada.

Bg 1.4 — Here in this army are many heroic bowmen equal in ﬁghting to Bhīma and Arjuna: great ﬁghters like Yuyudhāna, Virāṭa and Drupada.

Bg 1.5 — There are also great heroic, powerful ﬁghters like Dhṛṣṭaketu, Cekitāna, Kāśirāja, Purujit, Kuntibhoja and Śaibya.

Bg 1.6 — There are the mighty Yudhāmanyu, the very powerful Uttamaujā, the son of Subhadrā and the sons of Draupadī. All these warriors are great chariot ﬁghters.

Bg 1.7 — But for your information, O best of the brāhmaṇas, let me tell you about the captains who are especially qualiﬁed to lead my military force.

Bg 1.8 — There are personalities like you, Bhīṣma, Karṇa, Kṛpa, Aśvatthāmā, Vikarṇa and the son of Somadatta called Bhūriśravā, who are always victorious in battle.

Bg 1.9 — There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science.

Bg 1.10 — Our strength is immeasurable, and we are perfectly protected by Grandfather Bhīṣma, whereas the strength of the Pāṇḍavas, carefully protected by Bhīma, is limited.

Bg 1.11 — All of you must now give full support to Grandfather Bhīṣma, as you stand at your respective strategic points of entrance into the phalanx of the army.

Bg 1.12 — Then Bhīṣma, the great valiant grandsire of the Kuru dynasty, the grandfather of the ﬁghters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy.

Bg 1.13 — After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous.

Bg 1.14 — On the other side, both Lord Kṛṣṇa and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.

Bg 1.15 — Lord Kṛṣṇa blew His conchshell, called Pāñcajanya; Arjuna blew his, the Devadatta; and Bhīma, the voracious eater and performer of herculean tasks, blew his terriﬁc conchshell, called Pauṇḍra.

Bg 1.16-18 — King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great ﬁghter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa, the unconquerable Sātyaki, Drupada, the sons of Draupadī, and others, O King, such as the mighty-armed son of Subhadrā, all blew their respective conchshells.

Bg 1.19 — The blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhṛtarāṣṭra.

Bg 1.20 — At that time Arjuna, the son of Pāṇḍu, seated in the chariot bearing the ﬂag marked with Hanumān, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of Dhṛtarāṣṭra drawn in military array, Arjuna then spoke to Lord Kṛṣṇa these words.

Bg 1.21-22 — Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to ﬁght, and with whom I must contend in this great trial of arms.

Bg 1.23 — Let me see those who have come here to ﬁght, wishing to please the evil-minded son of Dhṛtarāṣṭra.

Bg 1.24 — Sañjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Kṛṣṇa drew up the ﬁne chariot in the midst of the armies of both parties.

Bg 1.25 — In the presence of Bhīṣma, Droṇa and all the other chieftains of the world, the Lord said, “Just behold, Pārtha, all the Kurus assembled here.”

Bg 1.26 — There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his fathers-in-law and well-wishers.

Bg 1.27 — When the son of Kuntī, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.

Bg 1.28 — Arjuna said: My dear Kṛṣṇa, seeing my friends and relatives present before me in such a ﬁghting spirit, I feel the limbs of my body quivering and my mouth drying up.

Bg 1.29 — My whole body is trembling, my hair is standing on end, my bow Gāṇḍīva is slipping from my hand, and my skin is burning.

Bg 1.30 — I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Kṛṣṇa, killer of the Keśī demon.

Bg 1.31 — I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Kṛṣṇa, desire any subsequent victory, kingdom or happiness.

Bg 1.32-35 — O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battleﬁeld? O Madhusūdana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to ﬁght with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhṛtarāṣṭra?

Bg 1.36 — Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhṛtarāṣṭra and our friends. What should we gain, O Kṛṣṇa, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?

Bg 1.37-38 — O Janārdana, although these men, their hearts overtaken by greed, see no fault in killing one’s family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?

Bg 1.39 — With the destruction of the dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.

Bg 1.40 — When irreligion is prominent in the family, O Kṛṣṇa, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vṛṣṇi, comes unwanted progeny.

Bg 1.41 — An increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the performances for offering them food and water are entirely stopped.

Bg 1.42 — By the evil deeds of those who destroy the family tradition and thus give rise to unwanted children, all kinds of community projects and family welfare activities are devastated.

Bg 1.43 — O Kṛṣṇa, maintainer of the people, I have heard by disciplic succession that those whose family traditions are destroyed dwell always in hell.

Bg 1.44 — Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.

Bg 1.45 — Better for me if the sons of Dhṛtarāṣṭra, weapons in hand, were to kill me unarmed and unresisting on the battleﬁeld.

Bg 1.46 — Sañjaya said: Arjuna, having thus spoken on the battleﬁeld, cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief.

Shalinii.Kumarii · 12-03-2019

Bg 2.1 — Sañjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusūdana, Kṛṣṇa, spoke the following words.

Bg 2.2 — The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all beﬁtting a man who knows the value of life. They lead not to higher planets but to infamy.

Bg 2.3 — O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

Bg 2.4 — Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhīṣma and Droṇa, who are worthy of my worship?

Bg 2.5 — It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.

Bg 2.6 — Nor do we know which is better – conquering them or being conquered by them. If we killed the sons of Dhṛtarāṣṭra, we should not care to live. Yet they are now standing before us on the battleﬁeld.

Bg 2.7 — Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

Bg 2.8 — I can ﬁnd no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.

Bg 2.9 — Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, “Govinda, I shall not ﬁght,” and fell silent.

Bg 2.10 — O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

Bg 2.11 — The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.

Bg 2.12 — Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

Bg 2.13 — As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

Bg 2.14 — O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

Bg 2.15 — O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

Bg 2.16 — Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.

Bg 2.17 — That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.

Bg 2.18 — The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, ﬁght, O descendant of Bharata.

Bg 2.19 — Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.

Bg 2.20 — For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

Bg 2.21 — O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?

Bg 2.22 — As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

Bg 2.23 — The soul can never be cut to pieces by any weapon, nor burned by ﬁre, nor moistened by water, nor withered by the
wind.

Bg 2.24 — This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.

Bg 2.25 — It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.

Bg 2.26 — If, however, you think that the soul [or the symptoms of life] will always be born and die forever, you still have no reason to lament, O mighty-armed.

Bg 2.27 — One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.

Bg 2.28 — All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?

Bg 2.29 — Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

Bg 2.30 — O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.

Bg 2.31 — Considering your speciﬁc duty as a kṣatriya, you should know that there is no better engagement for you than ﬁghting on religious principles; and so there is no need for hesitation.

Bg 2.32 — O Pārtha, happy are the kṣatriyas to whom such ﬁghting opportunities come unsought, opening for them the doors of the heavenly planets.

Bg 2.33 — If, however, you do not perform your religious duty of ﬁghting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a ﬁghter.

Bg 2.34 — People will always speak of your infamy, and for a respectable person, dishonor is worse than death.

Bg 2.35 — The great generals who have highly esteemed your name and fame will think that you have left the battleﬁeld out of fear only, and thus they will consider you insigniﬁcant.

Bg 2.36 — Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

Bg 2.37 — O son of Kuntī, either you will be killed on the battleﬁeld and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and ﬁght.

Bg 2.38 — Do thou ﬁght for the sake of ﬁghting, without considering happiness or distress, loss or gain, victory or defeat – and by so doing you shall never incur sin.

Bg 2.39 — Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works.

Bg 2.40 — In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

Bg 2.41 — Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence
of those who are irresolute is many-branched.

Bg 2.42-43 — Men of small knowledge are very much attached to the ﬂowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratiﬁcation and opulent life, they say that there is nothing more than this.

Bg 2.44 — In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.

Bg 2.45 — The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

Bg 2.46 — All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

Bg 2.47 — You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.

Bg 2.48 — Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

Bg 2.49 — O Dhanañjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.

Bg 2.50 — A man engaged in devotional service rids himself of both good and bad reactions even in this life. Therefore strive for yoga, which is the art of all work.

Bg 2.51 — By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].

Bg 2.52 — When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

Bg 2.53 — When your mind is no longer disturbed by the ﬂowery language of the Vedas, and when it remains ﬁxed in the trance of self-realization, then you will have attained the divine consciousness.

Bg 2.54 — Arjuna said: O Kṛṣṇa, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

Bg 2.55 — The Supreme Personality of Godhead said: O Pārtha, when a man gives up all varieties of desire for sense gratiﬁcation, which arise from mental concoction, and when his mind, thus puriﬁed, ﬁnds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

Bg 2.56 — One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

Bg 2.57 — In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is ﬁrmly ﬁxed in perfect knowledge.

Bg 2.58 — One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is ﬁrmly ﬁxed in perfect consciousness.

Bg 2.59 — Though the embodied soul may be restricted from sense enjoyment, the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is ﬁxed in consciousness.

Bg 2.60 — The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

Bg 2.61 — One who restrains his senses, keeping them under full control, and ﬁxes his consciousness upon Me, is known as a man of steady intelligence.

Bg 2.62 — While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

Bg 2.63 — From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.

Bg 2.64 — But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

Bg 2.65 — For one thus satisﬁed [in Kṛṣṇa consciousness], the threefold miseries of material existence exist no longer; in such satisﬁed consciousness, one’s intelligence is soon well established.

Bg 2.66 — One who is not connected with the Supreme [in Kṛṣṇa consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?

Bg 2.67 — As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man’s intelligence.

Bg 2.68 — Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

Bg 2.69 — What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

Bg 2.70 — A person who is not disturbed by the incessant ﬂow of desires – that enter like rivers into the ocean, which is ever being ﬁlled but is always still – can alone achieve peace, and not the man who strives to satisfy such desires.

Bg 2.71 — A person who has given up all desires for sense gratiﬁcation, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego – he alone can attain real peace.

Bg 2.72 — That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.

Shalinii.Kumarii · 12-03-2019

Bg 3.1 — Arjuna said: O Janārdana, O Keśava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?

Bg 3.2 — My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneﬁcial for me.

Bg 3.3 — The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

Bg 3.4 — Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

Bg 3.5 — Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

Bg 3.6 — One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

Bg 3.7 — On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Kṛṣṇa consciousness] without attachment, he is by far superior.

Bg 3.8 — Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work.

Bg 3.9 — Work done as a sacriﬁce for Viṣṇu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

Bg 3.10 — In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacriﬁces for Viṣṇu, and blessed them by saying, “Be thou happy by this yajña [sacriﬁce] because its performance will bestow upon you everything desirable for living happily and achieving liberation.”

Bg 3.11 — The demigods, being pleased by sacriﬁces, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.

Bg 3.12 — In charge of the various necessities of life, the demigods, being satisﬁed by the performance of yajña [sacriﬁce], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.

Bg 3.13 — The devotees of the Lord are released from all kinds of sins because they eat food which is offered ﬁrst for sacriﬁce. Others, who prepare food for personal sense enjoyment, verily eat only sin.

Bg 3.14 — All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacriﬁce], and yajña is born of prescribed duties.

Bg 3.15 — Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacriﬁce.

Bg 3.16 — My dear Arjuna, one who does not follow in human life the cycle of sacriﬁce thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

Bg 3.17 — But for one who takes pleasure in the Self, whose human life is one of self-realization, and who is satisﬁed in the Self only, fully satiated – for him there is no duty.

Bg 3.18 — A self-realized man has no purpose to fulﬁll in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

Bg 3.19 — Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.

Bg 3.20 — Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

Bg 3.21 — Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

Bg 3.22 — O son of Pṛthā, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything – and yet I am engaged in prescribed duties.

Bg 3.23 — For if I ever failed to engage in carefully performing prescribed duties, O Pārtha, certainly all men would follow My path.

Bg 3.24 — If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.

Bg 3.25 — As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.

Bg 3.26 — So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Kṛṣṇa consciousness].

Bg 3.27 — The spirit soul bewildered by the inﬂuence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

Bg 3.28 — One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratiﬁcation, knowing well the differences between work in devotion and work for fruitive results.

Bg 3.29 — Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers’ lack of knowledge.

Bg 3.30 — Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for proﬁt, with no claims to proprietorship, and free from lethargy, ﬁght.

Bg 3.31 — Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.

Bg 3.32 — But those who, out of envy, disregard these teachings and do not follow them regularly are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.

Bg 3.33 — Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?

Bg 3.34 — There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

Bg 3.35 — It is far better to discharge one’s prescribed duties, even though faultily, than another’s duties perfectly. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.

Bg 3.36 — Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

Bg 3.37 — The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.

Bg 3.38 — As ﬁre is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.

Bg 3.39 — Thus the wise living entity’s pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisﬁed and which burns like ﬁre.

3.40 — The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.

Bg 3.41 — Therefore, O Arjuna, best of the Bhāratas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

Bg 3.42 — The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

Bg 3.43 — Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Kṛṣṇa consciousness] and thus – by spiritual strength – conquer this insatiable enemy known as lust.

Shalinii.Kumarii · 12-03-2019

Bg 4.1 — The Personality of Godhead, Lord Śrī Kṛṣṇa, said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.

Bg 4.2 — This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

Bg 4.3 — That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.

Bg 4.4 — Arjuna said: The sun-god Vivasvān is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?

Bg 4.5 — The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!

Bg 4.6 — Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

Bg 4.7 — Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself.

Bg 4.8 — To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.

Bg 4.9 — One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

Bg 4.10 — Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became puriﬁed by knowledge of Me – and thus they all attained transcendental love for Me.

Bg 4.11 — As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.

Bg 4.12 — Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world.

Bg 4.13 — According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.

Bg 4.14 — There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.

Bg 4.15 — All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.

Bg 4.16 — Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.

Bg 4.17 — The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is and what inaction is.

Bg 4.18 — One who sees inaction in action and action in inaction is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.

Bg 4.19 — One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratiﬁcation. He is said by sages to be a worker for whom the reactions of work have been burned up by the ﬁre of perfect knowledge.

Bg 4.20 — Abandoning all attachment to the results of his activities, ever satisﬁed and independent, he performs no fruitive action, although engaged in all kinds of undertakings.

Bg 4.21 — Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.

Bg 4.22 — He who is satisﬁed with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.

Bg 4.23 — The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.

Bg 4.24 — A person who is fully absorbed in Kṛṣṇa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.

Bg 4.25 — Some yogīs perfectly worship the demigods by offering different sacriﬁces to them, and some offer sacriﬁces in the ﬁre of the Supreme Brahman.

Bg 4.26 — Some [the unadulterated brahmacārīs] sacriﬁce the hearing process and the senses in the ﬁre of mental control, and others [the regulated householders] sacriﬁce the objects of the senses in the ﬁre of the senses.

Bg 4.27 — Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the ﬁre of the controlled mind.

Bg 4.28 — Having accepted strict vows, some become enlightened by sacriﬁcing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.
Bg 4.29 — Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacriﬁce.

Bg 4.30 — All these performers who know the meaning of sacriﬁce become cleansed of sinful reactions, and, having tasted the nectar of the results of sacriﬁces, they advance toward the supreme eternal atmosphere.

Bg 4.31 — O best of the Kuru dynasty, without sacriﬁce one can never live happily on this planet or in this life: what then of the next?

Bg 4.32 — All these different types of sacriﬁce are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated.

Bg 4.33 — O chastiser of the enemy, the sacriﬁce performed in knowledge is better than the mere sacriﬁce of material possessions. After all, O son of Pṛthā, all sacriﬁces of work culminate in transcendental knowledge.

Bg 4.34 — Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

Bg 4.35 — Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.

Bg 4.36 — Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.

Bg 4.37 — As a blazing ﬁre turns ﬁrewood to ashes, O Arjuna, so does the ﬁre of knowledge burn to ashes all reactions to material activities.

Bg 4.38 — In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time.

Bg 4.39 — A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.

Bg 4.40 — But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.

Bg 4.41 — One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.

Bg 4.42 — Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bhārata, stand and ﬁght.

Shalinii.Kumarii · 12-03-2019

Bg 5.1 — Arjuna said: O Kṛṣṇa, ﬁrst of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me deﬁnitely which of the two is more beneﬁcial?

Bg 5.2 — The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

Bg 5.3 — One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.

Bg 5.4 — Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sāṅkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.

Bg 5.5 — One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.

Bg 5.6 — Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.

Bg 5.7 — One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.

Bg 5.8-9 — A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

Bg 5.10 — One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.

Bg 5.11 — The yogīs, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of puriﬁcation.

Bg 5.12 — The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.

Bg 5.13 — When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.

Bg 5.14 — The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.

Bg 5.15 — Nor does the Supreme Lord assume anyone’s sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.

Bg 5.16 — When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.

Bg 5.17 — When one’s intelligence, mind, faith and refuge are all ﬁxed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

Bg 5.18 — The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].

Bg 5.19 — Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are ﬂawless like Brahman, and thus they are already situated in Brahman.

Bg 5.20 — A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God is already situated in transcendence.

Bg 5.21 — Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.

Bg 5.22 — An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them.

Bg 5.23 — Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.

Bg 5.24 — One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.

Bg 5.25 — Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings and who are free from all sins achieve liberation in the Supreme.

Bg 5.26 — Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.

Bg 5.27-28 — Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.

Bg 5.29 — A person in full consciousness of Me, knowing Me to be the ultimate beneﬁciary of all sacriﬁces and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.

Shalinii.Kumarii · 12-03-2019

Bg 6.1 — The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no ﬁre and performs no duty.

Bg 6.2 — What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pāṇḍu, for one can never become a yogī unless he renounces the desire for sense gratiﬁcation.

Bg 6.3 — For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.

Bg 6.4 — A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratiﬁcation nor engages in fruitive activities.

Bg 6.5 — One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.

Bg 6.6 — For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.

Bg 6.7 — For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.

Bg 6.8 — A person is said to be established in self-realization and is called a yogī [or mystic] when he is fully satisﬁed by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything – whether it be pebbles, stones or gold – as the same.

Bg 6.9 — A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.

Bg 6.10 — A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness.

Bg 6.11-12 — To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogī should then sit on it very ﬁrmly and practice yoga to purify the heart by controlling his mind, senses and activities and ﬁxing the mind on one point.

Bg 6.13-14 — One should hold one’s body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.

Bg 6.15 — Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Kṛṣṇa] by cessation of material existence.

Bg 6.16 — There is no possibility of one’s becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.

Bg 6.17 — He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.

Bg 6.18 — When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in transcendence – devoid of all material desires – he is said to be well established in yoga.

Bg 6.19 — As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self.

Bg 6.20-23 — In the stage of perfection called trance, or samādhi, one’s mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one’s ability to see the Self by the pure mind and to relish and rejoice in the Self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difﬁculty. This indeed is actual freedom from all miseries arising from material contact.

Bg 6.24 — One should engage oneself in the practice of yoga with determination and faith and not be deviated from the path. One should abandon, without exception, all material desires born of mental speculation and thus control all the senses on all sides by the mind.

Bg 6.25 — Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, and thus the mind should be ﬁxed on the Self alone and should think of nothing else.

Bg 6.26 — From wherever the mind wanders due to its ﬂickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self.

Bg 6.27 — The yogī whose mind is ﬁxed on Me verily attains the highest perfection of transcendental happiness. He is beyond the mode of passion, he realizes his qualitative identity with the Supreme, and thus he is freed from all reactions to past deeds.

Bg 6.28 — Thus the self-controlled yogī, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord.

Bg 6.29 — A true yogī observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.

Bg 6.30 — For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

Bg 6.31 — Such a yogī, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul are one, remains always in Me in all circumstances.

Bg 6.32 — He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!

Bg 6.33 — Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

Bg 6.34 — The mind is restless, turbulent, obstinate and very strong, O Kṛṣṇa, and to subdue it, I think, is more difﬁcult than controlling the wind.

Bg 6.35 — Lord Śrī Kṛṣṇa said: O mighty-armed son of Kuntī, it is undoubtedly very difﬁcult to curb the restless mind, but it is possible by suitable practice and by detachment.

Bg 6.36 — For one whose mind is unbridled, self-realization is difﬁcult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion.

Bg 6.37 — Arjuna said: O Kṛṣṇa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?

Bg 6.38 — O mighty-armed Kṛṣṇa, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?

Bg 6.39 — This is my doubt, O Kṛṣṇa, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.

Bg 6.40 — The Supreme Personality of Godhead said: Son of Pṛthā, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.

Bg 6.41 — The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.

Bg 6.42 — Or [if unsuccessful after long practice of yoga] he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.

Bg 6.43 — On taking such a birth, he revives the divine consciousness of his previous life, and he again tries to make further progress in order to achieve complete success, O son of Kuru.

Bg 6.44 — By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles – even without seeking them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures.

Bg 6.45 — And when the yogī engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal.

Bg 6.46 — A yogī is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogī.

Bg 6.47 — And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself and renders transcendental loving service to Me – he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.

Shalinii.Kumarii · 12-03-2019

Bg 7.1 — The Supreme Personality of Godhead said: Now hear, O son of Pṛthā, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.

Bg 7.2 — I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.

Bg 7.3 — Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.

Bg 7.4 — Earth, water, ﬁre, air, ether, mind, intelligence and false ego – all together these eight constitute My separated material energies.

Bg 7.5 — Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.

Bg 7.6 — All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution.

Bg 7.7 — O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

Bg 7.8 — O son of Kuntī, I am the taste of water, the light of the sun and the moon, the syllable oṁ in the Vedic mantras; I am the sound in ether and ability in man.

Bg 7.9 — I am the original fragrance of the earth, and I am the heat in ﬁre. I am the life of all that lives, and I am the penances of all ascetics.

Bg 7.10 — O son of Pṛthā, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men.

Bg 7.11 — I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O lord of the Bhāratas [Arjuna].

Bg 7.12 — Know that all states of being – be they of goodness, passion or ignorance – are manifested by My energy. I am, in one sense, everything, but I am independent. I am not under the modes of material nature, for they, on the contrary, are within Me.

Bg 7.13 — Deluded by the three modes [goodness, passion and ignorance], the whole world does not know Me, who am above the modes and inexhaustible.

Bg 7.14 — This divine energy of Mine, consisting of the three modes of material nature, is difﬁcult to overcome. But those who have surrendered unto Me can easily cross beyond it.

Bg 7.15 — Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me.

Bg 7.16 — O best among the Bhāratas, four kinds of pious men begin to render devotional service unto Me – the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.

Bg 7.17 — Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me.

Bg 7.18 — All these devotees are undoubtedly magnanimous souls, but he who is situated in knowledge of Me I consider to be just like My own self. Being engaged in My transcendental service, he is sure to attain Me, the highest and most perfect goal.

Bg 7.19 — After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

Bg 7.20 — Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.

Bg 7.21 — I am in everyone’s heart as the Supersoul. As soon as one desires to worship some demigod, I make his faith steady so that he can devote himself to that particular deity.

Bg 7.22 — Endowed with such a faith, he endeavors to worship a particular demigod and obtains his desires. But in actuality these beneﬁts are bestowed by Me alone.

Bg 7.23 — Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.

Bg 7.24 — Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Kṛṣṇa, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme.

Bg 7.25 — I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.

Bg 7.26 — O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.

Bg 7.27 — O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate.

Bg 7.28 — Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination.

Bg 7.29 — Intelligent persons who are endeavoring for liberation from old age and death take refuge in Me in devotional service. They are actually Brahman because they entirely know everything about transcendental activities.

Bg 7.30 — Those in full consciousness of Me, who know Me, the Supreme Lord, to be the governing principle of the material manifestation, of the demigods, and of all methods of sacriﬁce, can understand and know Me, the Supreme Personality of Godhead, even at the time of death.

Shalinii.Kumarii · 12-03-2019

Bg 8.1 — Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.

Bg 8.2 — Who is the Lord of sacriﬁce, and how does He live in the body, O Madhusūdana? And how can those engaged in devotional service know You at the time of death?

Bg 8.3 — The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyātma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities.

Bg 8.4 — O best of the embodied beings, the physical nature, which is constantly changing, is called adhibhūta [the material manifestation]. The universal form of the Lord, which includes all the demigods, like those of the sun and moon, is called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the heart of every embodied being, am called adhiyajña [the Lord of sacriﬁce].

Bg 8.5 — And whoever, at the end of his life, quits his body remembering Me alone at once attains My nature. Of this there is no doubt.

Bg 8.6 — Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail.

Bg 8.7 — Therefore, Arjuna, you should always think of Me in the form of Kṛṣṇa and at the same time carry out your prescribed duty of ﬁghting. With your activities dedicated to Me and your mind and intelligence ﬁxed on Me, you will attain Me without doubt.

Bg 8.8 — He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Pārtha, is sure to reach Me.

Bg 8.9 — One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun, and He is transcendental, beyond this material nature.

Bg 8.10 — One who, at the time of death, ﬁxes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead.

Bg 8.11 — Persons who are learned in the Vedas, who utter oṁ-kāra, and who are great sages in the renounced order enter into Brahman. Desiring such perfection, one practices celibacy. I shall now brieﬂy explain to you this process by which one may attain salvation.

Bg 8.12 — The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and ﬁxing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.

Bg 8.13 — After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.

Bg 8.14 — For one who always remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.

Bg 8.15 — After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.

Bg 8.16 — From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.

Bg 8.17 — By human calculation, a thousand ages taken together form the duration of Brahmā’s one day. And such also is the duration of his night.

Bg 8.18 — At the beginning of Brahmā’s day, all living entities become manifest from the unmanifest state, and thereafter, when the night falls, they are merged into the unmanifest again.

Bg 8.19 — Again and again, when Brahmā’s day arrives, all living entities come into being, and with the arrival of Brahmā’s night they are helplessly annihilated.

Bg 8.20 — Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.

Bg 8.21 — That which the Vedāntists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns – that is My supreme abode.

Bg 8.22 — The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.

Bg 8.23 — O best of the Bhāratas, I shall now explain to you the different times at which, passing away from this world, the yogī does or does not come back.

Bg 8.24 — Those who know the Supreme Brahman attain that Supreme by passing away from the world during the inﬂuence of the ﬁery god, in the light, at an auspicious moment of the day, during the fortnight of the waxing moon, or during the six months when the sun travels in the north.

Bg 8.25 — The mystic who passes away from this world during the smoke, the night, the fortnight of the waning moon, or the six months when the sun passes to the south reaches the moon planet but again comes back.

Bg 8.26 — According to Vedic opinion, there are two ways of passing from this world – one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns.

Bg 8.27 — Although the devotees know these two paths, O Arjuna, they are never bewildered. Therefore be always ﬁxed in devotion.

Bg 8.28 — A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing sacriﬁces, undergoing austerities, giving charity or pursuing philosophical and fruitive activities. Simply by performing devotional service, he attains all these, and at the end he reaches the supreme eternal abode.

Shalinii.Kumarii · 12-03-2019

Bg 9.1 — The Supreme Personality of Godhead said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most conﬁdential knowledge and realization, knowing which you shall be relieved of the miseries of material existence.

Bg 9.2 — This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.

Bg 9.3 — Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world.

Bg 9.4 — By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.

Bg 9.5 — And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for My Self is the very source of creation.

Bg 9.6 — Understand that as the mighty wind, blowing everywhere, rests always in the sky, all created beings rest in Me.

Bg 9.7 — O son of Kuntī, at the end of the millennium all material manifestations enter into My nature, and at the beginning of another millennium, by My potency, I create them again.

Bg 9.8 — The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end.

Bg 9.9 — O Dhanañjaya, all this work cannot bind Me. I am ever detached from all these material activities, seated as though neutral.

Bg 9.10 — This material nature, which is one of My energies, is working under My direction, O son of Kuntī, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again.

Bg 9.11 — Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.

Bg 9.12 — Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated.

Bg 9.13 — O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.

Bg 9.14 — Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.

Bg 9.15 — Others, who engage in sacriﬁce by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as diverse in many, and in the universal form.

Bg 9.16 — But it is I who am the ritual, I the sacriﬁce, the offering to the ancestors, the healing herb, the transcendental chant. I am the butter and the ﬁre and the offering.

Bg 9.17 — I am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the puriﬁer and the syllable oṁ. I am also the Ṛg, the Sāma and the Yajur Vedas.

Bg 9.18 — I am the goal, the sustainer, the master, the witness, the abode, the refuge and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed.

Bg 9.19 — O Arjuna, I give heat, and I withhold and send forth the rain. I am immortality, and I am also death personiﬁed. Both spirit and matter are in Me.

Bg 9.20 — Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. Puriﬁed of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights.

Bg 9.21 — When they have thus enjoyed vast heavenly sense pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. Thus those who seek sense enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death.

Bg 9.22 — But those who always worship Me with exclusive devotion, meditating on My transcendental form – to them I carry what they lack, and I preserve what they have.

Bg 9.23 — Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntī, but they do so in a wrong way.

Bg 9.24 — I am the only enjoyer and master of all sacriﬁces. Therefore, those who do not recognize My true transcendental nature fall down.

Bg 9.25 — Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me.

Bg 9.26 — If one offers Me with love and devotion a leaf, a ﬂower, a fruit or water, I will accept it.

Bg 9.27 — Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform – do that, O son of Kuntī, as an offering to Me.

Bg 9.28 — In this way you will be freed from bondage to work and its auspicious and inauspicious results. With your mind ﬁxed on Me in this principle of renunciation, you will be liberated and come to Me.

Bg 9.29 — I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.

Bg 9.30 — Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.

Bg 9.31 — He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes.

Bg 9.32 — O son of Pṛthā, those who take shelter in Me, though they be of lower birth – women, vaiśyas [merchants] and śūdras [workers] – can attain the supreme destination.

Bg 9.33 — How much more this is so of the righteous brāhmaṇas, the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me.

Bg 9.34 — Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.

Shalinii.Kumarii · 12-03-2019

Bg 10.1 — The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna. Because you are My dear friend, for your beneﬁt I shall speak to you further, giving knowledge that is better than what I have already explained.

Bg 10.2 — Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages.

Bg 10.3 — He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds – he only, undeluded among men, is freed from all sins.

Bg 10.4-5 — Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy – all these various qualities of living beings are created by Me alone.

Bg 10.6 — The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] come from Me, born from My mind, and all the living beings populating the various planets descend from them.

Bg 10.7 — One who is factually convinced of this opulence and mystic power of Mine engages in unalloyed devotional service; of this there is no doubt.

Bg 10.8 — I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

Bg 10.9 — The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great
satisfaction and bliss from always enlightening one another and conversing about Me.

Bg 10.10 — To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.

Bg 10.11 — To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

Bg 10.12-13 — Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Nārada, Asita, Devala and Vyāsa conﬁrm this truth about You, and now You Yourself are declaring it to me.

Bg 10.14 — O Kṛṣṇa, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality.

Bg 10.15 — Indeed, You alone know Yourself by Your own internal potency, O Supreme Person, origin of all, Lord of all beings, God of gods, Lord of the universe!

Bg 10.16 — Please tell me in detail of Your divine opulences by which You pervade all these worlds.

Bg 10.17 — O Kṛṣṇa, O supreme mystic, how shall I constantly think of You, and how shall I know You? In what various forms are You to be remembered, O Supreme Personality of Godhead?

Bg 10.18 — O Janārdana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.

Bg 10.19 — The Supreme Personality of Godhead said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.

Bg 10.20 — I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.

Bg 10.21 — Of the Ādityas I am Viṣṇu, of lights I am the radiant sun, of the Maruts I am Marīci, and among the stars I am the moon.

Bg 10.22 — Of the Vedas I am the Sāma Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness].

Bg 10.23 — Of all the Rudras I am Lord Śiva, of the Yakṣas and Rākṣasas I am the Lord of wealth [Kuvera], of the Vasus I am ﬁre [Agni], and of mountains I am Meru.

Bg 10.24 — Of priests, O Arjuna, know Me to be the chief, Bṛhaspati. Of generals I am Kārttikeya, and of bodies of water I am the ocean.

Bg 10.25 — Of the great sages I am Bhṛgu; of vibrations I am the transcendental oṁ. Of sacriﬁces I am the chanting of the holy names [japa], and of immovable things I am the Himālayas.

Bg 10.26 — Of all trees I am the banyan tree, and of the sages among the demigods I am Nārada. Of the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapila.

Bg 10.27 — Of horses know Me to be Uccaiḥśravā, produced during the churning of the ocean for nectar. Of lordly elephants I am Airāvata, and among men I am the monarch.

Bg 10.28 — Of weapons I am the thunderbolt; among cows I am the surabhi. Of causes for procreation I am Kandarpa, the god of love, and of serpents I am Vāsuki.

Bg 10.29 — Of the many-hooded Nāgas I am Ananta, and among the aquatics I am the demigod Varuṇa. Of departed ancestors I am Aryamā, and among the dispensers of law I am Yama, the lord of death.

Bg 10.30 — Among the Daitya demons I am the devoted Prahlāda, among subduers I am time, among beasts I am the lion, and among birds I am Garuḍa.

Bg 10.31 — Of puriﬁers I am the wind, of the wielders of weapons I am Rāma, of ﬁshes I am the shark, and of ﬂowing rivers I am the Ganges.

Bg 10.32 — Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.

Bg 10.33 — Of letters I am the letter A, and among compound words I am the dual compound. I am also inexhaustible time, and of creators I am Brahmā.

Bg 10.34 — I am all-devouring death, and I am the generating principle of all that is yet to be. Among women I am fame, fortune, ﬁne speech, memory, intelligence, steadfastness and patience.

Bg 10.35 — Of the hymns in the Sāma Veda I am the Bṛhat-sāma, and of poetry I am the Gāyatrī. Of months I am Mārgaśīrṣa [November-December], and of seasons I am ﬂower-bearing spring.

Bg 10.36 — I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.

Bg 10.37 — Of the descendants of Vṛṣṇi I am Vāsudeva, and of the Pāṇḍavas I am Arjuna. Of the sages I am Vyāsa, and among great thinkers I am Uśanā.

Bg 10.38 — Among all means of suppressing lawlessness I am punishment, and of those who seek victory I am morality. Of secret things I am silence, and of the wise I am the wisdom.

Bg 10.39 — Furthermore, O Arjuna, I am the generating seed of all existences. There is no being – moving or nonmoving – that can exist without Me.

Bg 10.40 — O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My inﬁnite opulences.

Bg 10.41 — Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.

Bg 10.42 — But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.