Gita Chapter 18.31 to 18.35

Yayaa dharmamadharmam cha kaaryam chaakaaryameva cha;
Ayathaavat prajaanaati buddhih saa paartha raajasee.
31. That by which one incorrectly understands Dharma and Adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is Rajasic!
COMMENTARY: That which is ordained in the scriptures is Dharma. That which hurls you into the abyss of ignorance is Adharma. The Rajasic intellect is not able to distinguish between righteous and unrighteous actions.

Adharmam dharmamiti yaa manyate tamasaavritaa;
Sarvaarthaan vipareetaamshcha buddhih saa paartha taamasee.
32. That which, enveloped in darkness, views Adharma as Dharma and all things perverted—that intellect, O Arjuna, is called Tamasic!

Dhrityaa yayaa dhaarayate manah praanendriyakriyaah;
Yogenaavyabhichaarinyaa dhritih saa paartha saattwikee.
33. The unwavering firmness by which, through Yoga, the functions of the mind, the life-force and the senses are restrained—that firmness, O Arjuna, is Sattwic!

Yayaa tu dharmakaamaarthaan dhrityaa dhaarayate’rjuna;
Prasangena phalaakaangkshee dhritih saa paartha raajasee.
34. But that firmness, O Arjuna, by which, on account of attachment and desire for reward, one holds fast to Dharma, enjoyment of pleasures and earning of wealth—that firmness, O Arjuna, is Rajasic!

Yayaa swapnam bhayam shokam vishaadam madameva cha;
Na vimunchati durmedhaa dhritih saa paartha taamasee.
35. That by which a stupid man does not abandon sleep, fear, grief, despair and also conceit—that firmness, O Arjuna, is Tamasic!

Gita Chapter 5.26 to 5.29

Kaamakrodhaviyuktaanaam yateenaam yatachetasaam;
Abhito brahma nirvaanam vartate viditaatmanaam.
26. Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self.

Sparsaan kritwaa bahir baahyaamschakshus chaivaantare bhruvoh;
Praanaapaanau samau kritwaa naasaabhyantara chaarinau.
27. Shutting out (all) external contacts and fixing the gaze between the eyebrows, equalising the outgoing and incoming breaths moving within the nostrils,

Yatendriya manobuddhir munir mokshaparaayanah;
Vigatecchaabhaya krodho yah sadaa mukta eva sah.
28. With the senses, the mind and the intellect always controlled, having liberation as his supreme goal, free from desire, fear and anger—the sage is verily liberated for ever.

Bhoktaaram yajnatapasaam sarvaloka maheshwaram;
Suhridam sarvabhootaanaam jnaatwaa maam shaantim ricchati.
29. He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds and the friend of all beings, attains to peace.

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Karmasanyaasayogo Naama Panchamo’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna ends the fifth discourse entitled:

“The Yoga of Renunciation of Action”

Gita Chapter 4.06 to 4.10

Ajo’pi sannavyayaatmaa bhootaanaam eeshwaro’pi san;
Prakritim swaam adhishthaaya sambhavaamyaatmamaayayaa.
6. Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, ruling over My own Nature, I am born by My own Maya.

Yadaa yadaa hi dharmasya glaanir bhavati bhaarata;
Abhyutthaanam adharmasya tadaatmaanam srijaamyaham.
7. Whenever there is a decline of righteousness, O Arjuna, and rise of unrighteousness, then I manifest Myself!
COMMENTARY: That which elevates a man and helps him to reach the goal of life and attain knowledge is Dharma (righteousness); that which drags him into worldliness is unrighteousness. That which helps a man to attain liberation is Dharma; that which makes him irreligious is Adharma or unrighteousness.

Paritraanaaya saadhoonaam vinaashaaya cha dushkritaam;
Dharma samsthaapanaarthaaya sambhavaami yuge yuge.
8. For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age.

Janma karma cha me divyam evam yo vetti tattwatah;
Tyaktwa deham punarjanma naiti maameti so’rjuna.
9. He who thus knows in true light My divine birth and action, after having abandoned the body is not born again; he comes to Me, O Arjuna!

Veetaraagabhayakrodhaa manmayaa maam upaashritaah;
Bahavo jnaana tapasaa pootaa madbhaavam aagataah.
10. Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained to My Being.