Gita Chapter 18.01 to 18.05

Arjuna Uvaacha:
Sannyaasasya mahaabaaho tattwamicchaami veditum;
Tyaagasya cha hrisheekesha prithak keshinishoodana.
Arjuna said:
1. I desire to know severally, O mighty-armed, the essence or truth of renunciation, O Hrishikesa, as also of abandonment, O slayer of Kesi!

Sri Bhagavaan Uvaacha:
Kaamyaanaam karmanaam nyaasam sannyaasam kavayoviduh;
Sarvakarmaphalatyaagam praahustyaagam vichakshanaah.
The Blessed Lord said:
2. The sages understand Sannyas to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions as Tyaga.

Tyaajyam doshavadityeke karma praahurmaneeshinah;
Yajnadaanatapah karma na tyaajyamiti chaapare.
3. Some philosophers declare that all actions should be abandoned as an evil, while others declare that acts of gift, sacrifice and austerity should not be relinquished.

Nishchayam shrinu me tatra tyaage bharatasattama;
Tyaago hi purushavyaaghra trividhah samprakeertitah.
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!

Yajnadaanatapah karma na tyaajyam kaaryameva tat;
Yajno daanam tapashchaiva paavanaani maneeshinaam.
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.

Gita Chapter 17.01 to 17.05

Arjuna Uvaacha:
Ye shaastravidhimutsrijya yajante shraddhayaanvitaah;
Teshaam nishthaa tu kaa krishna sattwamaaho rajastamah.
Arjuna said:
1. Those who, setting aside the ordinances of the scriptures, perform sacrifice with faith, what is their condition, O Krishna? Is it that of Sattwa, Rajas or Tamas?
COMMENTARY: This discourse deals with the three kinds of faith, according to one’s inherent nature—Sattwic, Rajasic or Tamasic.

Sri Bhagavaan Uvaacha:
Trividhaa bhavati shraddhaa dehinaam saa swabhaavajaa;
Saattwikee raajasee chaiva taamasee cheti taam shrinu.
The Blessed Lord said:
2. Threefold is the faith of the embodied, which is inherent in their nature—the Sattwic (pure), the Rajasic (passionate), and the Tamasic (dark). Do thou hear of it.

Sattwaanuroopaa sarvasya shraddhaa bhavati bhaarata;
Shraddhaamayo’yam purusho yo yacchraddhah sa eva sah.
3. 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.

Yajante saattwikaa devaan yaksharakshaamsi raajasaah;
Pretaan bhootaganaamshchaanye yajante taamasaa janaah.
4. The Sattwic or pure men worship the gods; the Rajasic or the passionate worship the Yakshas and the Rakshasas; the others (the Tamasic or the deluded) worship the ghosts and the hosts of nature-spirits.

Ashaastravihitam ghoram tapyante ye tapo janaah;
Dambhaahamkaarasamyuktaah kaamaraagabalaanvitaah.
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,

Gita Chapter 16.01 to 16.06

Sri Bhagavaan Uvaacha:
Abhayam sattwasamshuddhih jnaanayogavyavasthitih;
Daanam damashcha yajnashcha swaadhyaayastapa aarjavam.
The Blessed Lord said:
1. Fearlessness, purity of heart, steadfastness in Yoga and knowledge, alms-giving, control of the senses, sacrifice, study of scriptures, austerity and straightforwardness,

Ahimsaa satyamakrodhas tyaagah shaantirapaishunam;
Dayaa bhooteshvaloluptwam maardavam hreerachaapalam.
2. Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion towards beings, uncovetousness, gentleness, modesty, absence of fickleness,

Tejah kshamaa dhritih shauchamadroho naatimaanitaa;
Bhavanti sampadam daiveem abhijaatasya bhaarata.
3. Vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride—these belong to one born in a divine state, O Arjuna!

Dambho darpo’bhimaanashcha krodhah paarushyameva cha;
Ajnaanam chaabhijaatasya paartha sampadamaasureem.
4. Hypocrisy, arrogance, self-conceit, harshness and also anger and ignorance, belong to one who is born in a demoniacal state, O Arjuna!

Daivee sampadvimokshaaya nibandhaayaasuree mataa;
Maa shuchah sampadam daiveem abhijaato’si paandava.
5. The divine nature is deemed for liberation and the demoniacal for bondage. Grieve not, O Arjuna, for thou art born with divine properties!
COMMENTARY: As Arjuna is dejected, Sri Krishna assures him not to feel alarmed at this description of the demoniacal qualities as he is born with Sattwic tendencies leading towards salvation.

Gita Chapter 15.01 to 15.06

Sri Bhagavaan Uvaacha:
Oordhwamoolam adhahshaakham ashwattham praahuravyayam;
Cchandaamsi yasya parnaani yastam veda sa vedavit.
The Blessed Lord said:
1. 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.

Adhashchordhwam prasritaastasya shaakhaah
Gunapravriddhaa vishayapravaalaah;
Adhashcha moolaanyanusantataani
Karmaanubandheeni manushyaloke.
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.

Na roopamasyeha tathopalabhyate
Naanto na chaadirna cha sampratishthaa;
Ashwatthamenam suviroodhamoolam
Asangashastrena dridhena cchittwaa.
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 strong axe of non-attachment,

Tatah padam tat parimaargitavyam
Yasmin gataa na nivartanti bhooyah;
Tameva chaadyam purusham prapadye
Yatah pravrittih prasritaa puraanee.
4. Then that goal should be sought after, whither having gone none returns again. Seek refuge in that Primeval Purusha whence streamed forth the ancient activity or energy.
COMMENTARY: That which fills the whole world with the form of Satchidananda, is Purusha. That which sleeps in this city of the body is the Purusha. Single-minded devotion, which consists of ceaselessly remembering the Supreme Being, is the surest and most potent means of attaining Self-realisation.

Nirmaanamohaa jitasangadoshaa
Adhyaatmanityaa vinivrittakaamaah;
Dwandwairvimuktaah sukhaduhkhasamjnair
Gacchantyamoodhaah padamavyayam tat.
5. Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal.

Gita Chapter 14.21 to 14.25

Arjuna Uvaacha:
Kairlingais treen gunaanetaan ateeto bhavati prabho;
Kimaachaarah katham chaitaam streen gunaan ativartate.
Arjuna said:
21. What are the marks of him who has crossed over the three qualities, O Lord? What is his conduct and how does he go beyond these three qualities?

Sri Bhagavaan Uvaacha:
Prakaasham cha pravrittim cha mohameva cha paandava;
Na dweshti sampravrittaani na nivrittaani kaangkshati.
The Blessed Lord said:
22. Light, activity and delusion,—when they are present, O Arjuna, he hates not, nor does he long for them when they are absent!

Udaaseenavadaaseeno gunairyo na vichaalyate;
Gunaa vartanta ityeva yo’vatishthati nengate.
23. He who, seated like one unconcerned, is not moved by the qualities, and who, knowing that the qualities are active, is self-centred and moves not,

Samaduhkhasukhah swasthah samaloshtaashmakaanchanah;
Tulyapriyaapriyo dheeras tulyanindaatma samstutih.
24. Alike in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, to whom the dear and the unfriendly are alike, firm, the same in censure and praise,

Maanaapamaanayostulyas tulyo mitraaripakshayoh;
Sarvaarambhaparityaagee gunaateetah sa uchyate.
25. The same in honour and dishonour, the same to friend and foe, abandoning all undertakings—he is said to have crossed the qualities.

Gita Chapter 14.01 to 14.05

Sri Bhagavaan Uvaacha:
Param bhooyah pravakshyaami jnaanaanaam jnaanamuttamam;
Yajjnaatwaa munayah sarve paraam siddhimito gataah.
The Blessed Lord said:
1. I will again declare (to thee) that supreme knowledge, the best of all knowledge, having known which all the sages have gone to the supreme perfection after this life.

Idam jnaanam upaashritya mama saadharmyam aagataah;
Sarge’pi nopajaayante pralaye na vyathanti cha.
2. They who, having taken refuge in this knowledge, attain to unity with Me, are neither born at the time of creation nor are they disturbed at the time of dissolution.
COMMENTARY: In this verse it is knowledge of the Supreme Self that is eulogised by the Lord.

Mama yonirmahadbrahma tasmin garbham dadhaamyaham;
Sambhavah sarvabhootaanaam tato bhavati bhaarata.
3. My womb is the great Brahma; in that I place the germ; thence, O Arjuna, is the birth of all beings!

Sarvayonishu kaunteya moortayah sambhavanti yaah;
Taasaam brahma mahadyonir aham beejapradah pitaa.
4. Whatever forms are produced, O Arjuna, in any womb whatsoever, the great Brahma is their womb and I am the seed-giving father.

Sattwam rajastama iti gunaah prakriti sambhavaah;
Nibadhnanti mahaabaaho dehe dehinam avyayam.
5. Purity, passion and inertia—these qualities, O mighty-armed Arjuna, born of Nature, bind fast in the body, the embodied, the indestructible!
COMMENTARY: The three Gunas are present in all human beings. None is free from the operation of any one of the three qualities. They are not constant. Sometimes Sattwa predominates and at other times Rajas or Tamas predominates. One should analyse and stand as a witness of these three qualities.

Gita Chapter 13.01 to 13.05

Arjuna Uvaacha:
Prakritim purusham chaiva kshetram kshetrajnameva cha;
Etadveditumicchaami jnaanam jneyam cha keshava.
Arjuna said:
1. 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.

Sri Bhagavaan Uvaacha:
Idam shareeram kaunteya kshetramityabhidheeyate;
Etadyo vetti tam praahuh kshetrajna iti tadvidah.
The Blessed Lord said:
2. 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, that is, by the sages.

Kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata;
Kshetrakshetrajnayor jnaanam yattat jnaanam matam mama.
3. 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 the knowledge.

Tat kshetram yaccha yaadrik cha yadvikaari yatashcha yat;
Sa cha yo yatprabhaavashcha tatsamaasena me shrinu.
4. What the Field is and of what nature, what its modifications are and whence it is, and also who He is and what His powers are—hear all that from Me in brief.

Rishibhirbahudhaa geetam cchandobhirvividhaih prithak;
Brahmasootrapadaishchaiva hetumadbhirvinishchitaih.
5. Sages have sung in many ways, in various distinctive chants and also in the suggestive words indicative of the Absolute, full of reasoning and decisive.

Gita Chapter 11.46 to 11.50

Kireetinam gadinam chakrahastam
Icchaami twaam drashtumaham tathaiva;
Tenaiva roopena chaturbhujena
Sahasrabaaho bhava vishwamoorte.
46. I desire to see Thee as before, crowned, bearing a mace, with the discus in hand, in Thy former form only, having four arms, O thousand-armed, Cosmic Form (Being)!

Sri Bhagavaan Uvaacha:
Mayaa prasannena tavaarjunedam
Roopam param darshitamaatmayogaat;
Tejomayam vishwamanantamaadyam
Yanme twadanyena na drishtapoorvam.
The Blessed Lord said:
47. O Arjuna, this Cosmic Form has graciously been shown to thee by Me by My own Yogic power; full of splendour, primeval, and infinite, this Cosmic Form of Mine has never been seen before by anyone other than thyself.

Na vedayajnaadhyayanairna daanair
Na cha kriyaabhirna tapobhirugraih;
Evam roopah shakya aham nriloke
Drashtum twadanyena karupraveera.
48. Neither by the study of the Vedas and sacrifices, nor by gifts, nor by rituals, nor by severe austerities, can I be seen in this form in the world of men by any other than thyself, O great hero of the Kurus (Arjuna)!

Maa te vyathaa maa cha vimoodhabhaavo
Drishtwaa roopam ghorameedringmamedam;
Vyapetabheeh preetamanaah punastwam
Tadeva me roopamidam prapashya.
49. Be not afraid nor bewildered on seeing such a terrible form of Mine as this; with thy fear entirely dispelled and with a gladdened heart, now behold again this former form of Mine.

Sanjaya Uvaacha:
Ityarjunam vaasudevastathoktwaa
Swakam roopam darshayaamaasa bhooyah;
Aashwaasayaamaasa cha bheetamenam
Bhootwaa punah saumyavapurmahaatmaa.
Sanjaya said:
50. Having thus spoken to Arjuna, Krishna again showed His own form; and the great soul (Krishna), assuming His gentle form, consoled him who was terrified (Arjuna).

Gita Chapter 11.31 to 11.35

Aakhyaahi me ko bhavaanugraroopo
Namo’stu te devavara praseeda;
Vijnaatumicchaami bhavantamaadyam
Na hi prajaanaami tava pravrittim.

31. Tell me, who Thou art, so fierce in form. Salutations to Thee, O God Supreme! Have mercy; I desire to know Thee, the original Being. I know not indeed Thy doing.

Sri Bhagavaan Uvaacha:
Kaalo’smi lokakshayakrit pravriddho
Lokaan samaahartumiha pravrittah;
Rite’pi twaam na bhavishyanti sarve
Ye’wasthitaah pratyaneekeshu yodhaah.
The Blessed Lord said:
32. I am the mighty world-destroying Time, now engaged in destroying the worlds. Even without thee, none of the warriors arrayed in the hostile armies shall live.

Tasmaat twam uttishtha yasho labhaswa
Jitwaa shatroon bhungkshwa raajyam samriddham;
Mayaivaite nihataah poorvameva
Nimittamaatram bhava savyasaachin.
33. Therefore, stand up and obtain fame. Conquer the enemies and enjoy the unrivalled kingdom. Verily, they have already been slain by Me; be thou a mere instrument, O Arjuna!

Dronam cha bheeshmam cha jayadratham cha
Karnam tathaa’nyaanapi yodhaveeraan;
Mayaa hataamstwam jahi maa vyathishthaa
Yudhyaswa jetaasi rane sapatnaan.
34. Drona, Bhishma, Jayadratha, Karna and all the other courageous warriors—these have already been slain by Me; do thou kill; be not distressed with fear; fight and thou shalt conquer thy enemies in battle.

Sanjaya Uvaacha:
Etacchrutwaa vachanam keshavasya
Kritaanjalirvepamaanah kireetee;
Namaskritwaa bhooya evaaha krishnam
Sagadgadam bheetabheetah pranamya.
Sanjaya said:
35. Having heard that speech of Lord Krishna, the crowned one (Arjuna), with joined palms, trembling, prostrating himself, again addressed Krishna, in a choked voice, bowing down, overwhelmed with fear.

Gita Chapter 11.01 to 11.05

Arjuna Uvaacha:
Madanugrahaaya paramam guhyamadhyaatmasamjnitam;
Yattwayoktam vachastena moho’yam vigato mama.
Arjuna said:
1. By this explanation of the highest secret concerning the Self, which Thou hast spoken out of compassion towards me my delusion is gone.
COMMENTARY: After hearing the glories of the Lord, Arjuna has an intense longing to have the wonderful Cosmic Vision.

Bhavaapyayau hi bhootaanaam shrutau vistarasho mayaa;
Twattah kamalapatraaksha maahaatmyamapi chaavyayam.
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!

Evametadyathaattha twamaatmaanam parameshwara;
Drashtumicchaami te roopamaishwaram purushottama.
3. (Now), O Supreme Lord, as Thou hast thus described Thyself, O Supreme Person, I wish to see Thy Divine Form!

Manyase yadi tacchakyam mayaa drashtumiti prabho;
Yogeshwara tato me twam darshayaatmaanamavyayam.
4. If Thou, O Lord, thinkest it possible for me to see it, do Thou, then, O Lord of the Yogis, show me Thy imperishable Self!

Sri Bhagavaan Uvaacha:
Pashya me paartha roopaani shatasho’tha sahasrashah;
Naanaavidhaani divyaani naanaavarnaakriteeni cha.
The Blessed Lord said:
5. Behold, O Arjuna, My forms by the hundreds and thousands, of different sorts, divine and of various colours and shapes!

Gita Chapter 10.16 to 10.20

Vaktum arhasyasheshena divyaa hyaatmavibhootayah;
Yaabhir vibhootibhir lokaanimaamstwam vyaapya tishthasi.
16. Thou shouldst indeed tell, without reserve, of Thy divine glories by which Thou existeth, pervading all these worlds. (None else can do so.)

Katham vidyaamaham yogimstwaam sadaa parichintayan;
Keshu keshu cha bhaaveshu chintyo’si bhagavanmayaa.
17. How shall I, ever meditating, know Thee, O Yogin? In what aspects or things, O blessed Lord, art Thou to be thought of by me?

Vistarenaatmano yogam vibhootim cha janaardana;
Bhooyah kathaya triptirhi shrinvato naasti me’mritam.
18. Tell me again in detail, O Krishna, of Thy Yogic power and glory; for I am not satisfied with what I have heard of Thy life-giving and nectar-like speech!

Sri Bhagavaan Uvaacha:
Hanta te kathayishyaami divyaa hyaatmavibhootayah;
Praadhaanyatah kurushreshtha naastyanto vistarasya me.
The Blessed Lord said:
19. Very well, now I will declare to thee My divine glories in their prominence, O Arjuna! There is no end to their detailed description.
COMMENTARY: The Lord’s divine glories are illimitable.

Ahamaatmaa gudaakesha sarvabhootaashayasthitah;
Ahamaadishcha madhyam cha bhootaanaamanta eva cha.
20. I am the Self, O Gudakesha, seated in the hearts of all beings! I am the beginning, the middle and also the end of all beings.

Gita Chapter 10.01 to 10.05

Sri Bhagavaan Uvaacha:
Bhooya eva mahaabaaho shrinu me paramam vachah;
Yatte’ham preeyamaanaaya vakshyaami hitakaamyayaa.
The Blessed Lord said:
1. Again, O mighty-armed Arjuna, listen to My supreme word which I shall declare to thee who art beloved, for thy welfare!
COMMENTARY: The all-compassionate Lord in His mercy wants to encourage Arjuna and cheer him up, and so He Himself comes forward to give him instructions without any request having been made by Arjuna.

Na me viduh suraganaah prabhavam na maharshayah;
Ahamaadirhi devaanaam maharsheenaam cha sarvashah.
2. Neither the hosts of the gods nor the great sages know My origin; for, in every way I am the source of all the gods and the great sages.

Yo maamajamanaadim cha vetti lokamaheshwaram;
Asammoodhah sa martyeshu sarvapaapaih pramuchyate.

3. He who knows Me as unborn and beginningless, as the great Lord of the worlds, he, among mortals, is undeluded; he is liberated from all sins.
COMMENTARY: As the Supreme Being is the cause of all the worlds, He is beginningless. As He is the source of all the gods and the great sages, so there is no source for His own existence. As He is beginningless, He is unborn. He is the great Lord of all the worlds.

Buddhir jnaanamasammohah kshamaa satyam damah shamah;
Sukham duhkham bhavo’bhaavo bhayam chaabhayameva cha.
4. Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, birth or existence, death or non-existence, fear and also fearlessness, Ahimsaa samataa tushtistapo daanam yasho’yashah;

Bhavanti bhaavaa bhootaanaam matta eva prithagvidhaah.
5. Non-injury, equanimity, contentment, austerity, fame, beneficence, ill-fame—(these) different kinds of qualities of beings arise from Me alone.

Gita Chapter 8.01 to 8.05

Arjuna Uvaacha:
Kim tadbrahma kim adhyaatmam kim karma purushottama;
Adhibhootam cha kim proktam adhidaivam kimuchyate.
Arjuna said:
1. What is that Brahman? What is Adhyatma? What is action, O best among men? What is declared to be Adhibhuta? And what is Adhidaiva said to be?

Adhiyajnah katham ko’tra dehe’smin madhusoodana;
Prayaanakaale cha katham jneyo’si niyataatmabhih.
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 one?
COMMENTARY: In the last two verses of the seventh discourse, Lord Krishna uses certain philosophical terms. Arjuna does not understand their meaning. So he proceeds to question the Lord.

Sri Bhagavaan Uvaacha:
Aksharam brahma paramam swabhaavo’dhyaatmamuchyate;
Bhootabhaavodbhavakaro visargah karmasamjnitah.
The Blessed Lord said:
3. Brahman is the Imperishable, the Supreme; His 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.

Adhibhootam ksharo bhaavah purushashchaadhidaivatam;
Adhiyajno’hamevaatra dehe dehabhritaam vara.
4. Adhibhuta (knowledge of the elements) pertains to My perishable Nature, and the Purusha or soul is the Adhidaiva; I alone am the Adhiyajna here in this body, O best among the embodied (men)!

Antakaale cha maameva smaran muktwaa kalevaram;
Yah prayaati sa madbhaavam yaati naastyatra samshayah.
5. And whosoever, leaving the body, goes forth remembering Me alone at the time of death, he attains My Being; there is no doubt about this.

Gita Chapter 7.01 to 7.05

Sri Bhagavaan Uvaacha:
Mayyaasaktamanaah paartha yogam yunjanmadaashrayah;
Asamshayam samagram maam yathaa jnaasyasi tacchrinu.
The Blessed Lord said:
1. O Arjuna, hear how you shall without doubt know Me fully, with the mind intent on Me, practising Yoga and taking refuge in Me!
COMMENTARY: If you sing the glories and attributes of the Lord, you will develop love for Him and then your mind will be ever fixed on Him. Intense love for the Lord is real devotion. With this you must surely get full knowledge of the Self.

Jnaanam te’ham savijnaanam idam vakshyaamyasheshatah;
Yajjnaatwaa neha bhooyo’nyaj jnaatavyamavashishyate.
2. I shall declare to thee in full this knowledge combined with direct realisation, after knowing which nothing more here remains to be known.

Manushyaanaam sahasreshu kashchidyatati siddhaye;
Yatataamapi siddhaanaam kashchinmaam vetti tattwatah.
3. Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence.

Bhoomiraapo’nalo vaayuh kham mano buddhireva cha;
Ahamkaara iteeyam me bhinnaa prakritirashtadhaa.
4. Earth, water, fire, air, ether, mind, intellect and egoism—thus is My Nature divided eightfold.

Apareyamitastwanyaam prakritim viddhi me paraam;
Jeevabhootaam mahaabaaho yayedam dhaaryate jagat.
5. This is the inferior Prakriti, O mighty-armed (Arjuna)! Know thou as different from it My higher Prakriti (Nature), the very life-element by which this world is upheld.

Asamyataatmanaa yogo dushpraapa iti me matih;
Vashyaatmanaa tu yatataa shakyo’vaaptumupaayatah.
36. I think that Yoga is hard to be attained by one of uncontrolled self, but the self~controlled and striving one attains to it by the (proper) means.

Arjuna Uvaacha:
Ayatih shraddhayopeto yogaacchalitamaanasah;
Apraapya yogasamsiddhim kaam gatim krishna gacchati.
Arjuna said:
37. He who is unable to control himself though he has the faith, and whose mind wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna?

Kacchinnobhayavibhrashtash cchinnaabhramiva nashyati;
Apratishtho mahaabaaho vimoodho brahmanah pathi.
38. Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed (Krishna), deluded on the path of Brahman?

Etanme samshayam krishna cchettumarhasyasheshatah;
Twadanyah samshayasyaasya cchettaa na hyupapadyate.
39. This doubt of mine, O Krishna, do Thou completely dispel, because it is not possible for any but Thee to dispel this doubt.

COMMENTARY: There is no better teacher than the Lord Himself as He is omniscient.

Sri Bhagavaan Uvaacha:
Paartha naiveha naamutra vinaashas tasya vidyate;
Nahi kalyaanakrit kashchid durgatim taata gacchati.
The Blessed Lord said:
40. O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My son, ever comes to grief!

Gita Chapter 6.31 to 6.35

Sarvabhootasthitam yo maam bhajatyekatwamaasthitah;
Sarvathaa vartamaano’pi sa yogee mayi vartate.
31. He who, being established in unity, worships Me who dwells in all beings,—that Yogi abides in Me, whatever may be his mode of living.

Aatmaupamyena sarvatra samam pashyati yo’rjuna;
Sukham vaa yadi vaa duhkham sa yogee paramo matah.
32. He who, through the likeness of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest Yogi!

Arjuna Uvaacha:
Yo’yam yogastwayaa proktah saamyena madhusoodana;
Etasyaaham na pashyaami chanchalatwaat sthitim sthiraam.
Arjuna said:
33. This Yoga of equanimity taught by Thee, O Krishna, I do not see its steady continuance, because of restlessness (of the mind)!

Chanchalam hi manah krishna pramaathi balavad dridham;
Tasyaaham nigraham manye vaayoriva sudushkaram.
34. The mind verily is restless, turbulent, strong and unyielding, O Krishna! I deem it as difficult to control as to control the wind.
COMMENTARY: The mind ever changes its point of concentration from one object to another. So it is always restless. It is not only restless but also turbulent and impetuous, strong and obstinate. It produces agitation in the body and in the senses. That is why the mind is even more difficult to control than to control the wind.

Sri Bhagavaan Uvaacha:
Asamshayam mahaabaaho mano durnigraham chalam;
Abhyaasena tu kaunteya vairaagyena cha grihyate.
The Blessed Lord said:
35. Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but, by practice and by dispassion it may be restrained!

Gita Chapter 6.01 to 6.05

Sri Bhagavaan Uvaacha:
Anaashritah karmaphalam kaaryam karma karoti yah;
Sa sannyaasi cha yogee cha na niragnirna chaakriyah.
The Blessed Lord said:
1. He who performs his bounden duty without depending on the fruits of his actions—he is a Sannyasin and a Yogi, not he who is without fire and without action.

Yam sannyaasamiti praahuryogam tam viddhi paandava;
Na hyasannyastasankalpo yogee bhavati kashchana.
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!
COMMENTARY: Lord Krishna eulogises Karma Yoga here because it is a means or a stepping stone to the Yoga of meditation. In order to encourage the practice of Karma Yoga it is stated here that it is Sannyasa.

Aarurukshormuneryogam karma kaaranamuchyate;
Yogaaroodhasya tasyaiva shamah kaaranamuchyate.
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 (quiescence) is said to be the means.

Yadaa hi nendriyaartheshu na karmaswanushajjate;
Sarvasankalpasannyaasee yogaaroodhas tadochyate.
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.

Uddharedaatmanaatmaanam naatmaanamavasaadayet;
Atmaiva hyaatmano bandhuraatmaiva ripuraatmanah.
5. Let a man lift himself by his own Self alone; let him not lower himself, for this self alone is the friend of oneself and this self alone is the enemy of oneself.

Gita Chapter 5.01 to 5.05

Arjuna Uvaacha:
Sannyaasam karmanaam krishna punar yogam cha shamsasi;
Yacchreya etayorekam tanme broohi sunishchitam.
Arjuna said:
1. Renunciation of actions, O Krishna, Thou praisest, and again Yoga! Tell me conclusively which is the better of the two.

Sri Bhagavaan Uvaacha:
Sannyaasah karmayogashcha nihshreyasakaraa vubhau;
Tayostu karmasannyaasaat karmayogo vishishyate.
The Blessed Lord said:
2. 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.

Jneyah sa nityasannyaasi yo na dweshti na kaangkshati;
Nirdwandwo hi mahaabaaho sukham bandhaat pramuchyate.
3. He should be known as a perpetual Sannyasin who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage!
COMMENTARY: A man does not become a Sannyasin by merely giving up actions due to laziness, ignorance, some family quarrel or calamity or unemployment. A true Sannyasin is one who has neither attachment nor aversion to anything. Physical renunciation of objects is no renunciation at all. What is wanted is the renunciation of egoism and desires.

Saankhyayogau prithagbaalaah pravadanti na panditaah;
Ekam apyaasthitah samyag ubhayor vindate phalam.
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 obtains the fruits of both.

Yatsaankhyaih praapyate sthaanam tad yogair api gamyate;
Ekam saankhyam cha yogam cha yah pashyati sa pashyati.
5. That place which is reached by the Sankhyas or the Jnanis is reached by the (Karma) Yogis. He sees who sees knowledge and the performance of action (Karma Yoga) as one.

Gita Chapter 4.01 to 4.05

Sri Bhagavaan Uvaacha:
Imam vivaswate yogam proktavaan aham avyayam;
Vivaswaan manave praaha manur ikshwaakave’braveet.
The Blessed Lord said:
1. I taught this imperishable Yoga to Vivasvan; he told it to Manu; Manu proclaimed it to Ikshvaku.

Evam paramparaa praaptam imam raajarshayo viduh;
Sa kaaleneha mahataa yogo nashtah parantapa.
2. This, handed down thus in regular succession, the royal sages knew. This Yoga, by a long lapse of time, has been lost here, O Parantapa (burner of foes)!


COMMENTARY: The royal sages were kings who at the same time possessed divine knowledge. They learnt this Yoga.

Sa evaayam mayaa te’dya yogah proktah puraatanah;
Bhakto’si me sakhaa cheti rahasyam hyetad uttamam.
3. That same ancient Yoga has been today taught to thee by Me, for, thou art My devotee and friend; it is the supreme secret.
COMMENTARY: This ancient Yoga consists of profound and subtle teachings. Hence it is the supreme secret which the Lord reveals to Arjuna.

Arjuna Uvaacha:
Aparam bhavato janma param janma vivaswatah;
Katham etadvijaaneeyaam twam aadau proktavaan iti.
Arjuna said:
4. Later on was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou didst teach this Yoga in the beginning?

Sri Bhagavaan Uvaacha:
Bahooni me vyateetaani janmaani tava chaarjuna;
Taanyaham veda sarvaani na twam vettha parantapa.
The Blessed Lord said:
5. Many births of Mine have passed, as well as of thine, O Arjuna! I know them all but thou knowest not, O Parantapa!

Gita Chapter 3.36 to 3.40

Arjuna Uvaacha:
Atha kena prayukto’yam paapam charati poorushah;
Anicchann api vaarshneya balaad iva niyojitah.
Arjuna said:
36. But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained, as it were, by force?

Sri Bhagavaan Uvaacha:
Kaama esha krodha esha rajoguna samudbhavah;
Mahaashano mahaapaapmaa viddhyenam iha vairinam.
The Blessed Lord said:
37. It is desire, it is anger born of the quality of Rajas, all-sinful and all-devouring; know this as the foe here (in this world).

Dhoomenaavriyate vahnir yathaadarsho malena cha;
Yatholbenaavrito garbhas tathaa tenedam aavritam.
38. As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that.

Aavritam jnaanam etena jnaanino nityavairinaa;
Kaamaroopena kaunteya dushpoorenaanalena cha.
39. O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire!

Indriyaani mano buddhir asyaadhishthaanam uchyate;
Etair vimohayatyesha jnaanam aavritya dehinam.
40. The senses, mind and intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom.