Gita Chapter 18.56 to 18.60

Sarvakarmaanyapi sadaa kurvaano madvyapaashrayah;
Matprasaadaadavaapnoti shaashwatam padamavyayam.
56. Doing all actions always, taking refuge in Me, by My Grace he obtains the eternal, indestructible state or abode.

Chetasaa sarvakarmaani mayi sannyasya matparah;
Buddhiyogam upaashritya macchittah satatam bhava.
57. Mentally renouncing all actions in Me, having Me as the highest goal, resorting to the Yoga of discrimination do thou ever fix thy mind on Me.

Macchittah sarvadurgaani matprasaadaat tarishyasi;
Atha chet twam ahankaaraan na shroshyasi vinangkshyasi.
58. Fixing thy mind on Me, thou shalt by My Grace overcome all obstacles; but if from egoism thou wilt not hear Me, thou shalt perish.

Yadahankaaram aashritya na yotsya iti manyase;
Mithyaisha vyavasaayaste prakritistwaam niyokshyati.
59. If, filled with egoism, thou thinkest: “I will not fight”, vain is this, thy resolve; Nature will compel thee.

Swabhaavajena kaunteya nibaddhah swena karmanaa;
Kartum necchasi yanmohaat karishyasyavasho’pi tat.
60. O Arjuna, bound by thy own Karma (action) born of thy own nature, that which from delusion thou wishest not to do, even that thou shalt do helplessly!
COMMENTARY: Thou wilt be forced to fight because of thy nature. It will compel thee to fight, much against thy will.

Gita Chapter 18.41 to 18.45

Braahmanakshatriyavishaam shoodraanaam cha parantapa;
Karmaani pravibhaktaani swabhaavaprabhavairgunaih.
41. Of Brahmanas, Kshatriyas and Vaishyas, as also the Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature!

Shamo damastapah shaucham kshaantiraarjavameva cha;
Jnaanam vijnaanam aastikyam brahmakarma swabhaavajam.
42. Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation and belief in God are the duties of the Brahmanas, born of (their own) nature.

Shauryam tejo dhritirdaakshyam yuddhe chaapyapalaayanam;
Daanameeshwarabhaavashcha kshaatram karmaswabhaavajam.
43. Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of Kshatriyas, born of (their own) nature.

Krishigaurakshyavaanijyam vaishyakarma swabhaavajam;
Paricharyaatmakam karma shoodrasyaapi swabhaavajam.
44. Agriculture, cattle-rearing and trade are the duties of the Vaishya (merchant class), born of (their own) nature; and action consisting of service is the duty of the Sudra (servant class), born of (their own) nature.
COMMENTARY: When a man does his duties rightly according to his order of life, his heart gets purified and he goes to heaven.

Swe swe karmanyabhiratah samsiddhim labhate narah;
Swakarmaniratah siddhim yathaa vindati tacchrinu.
45. Each man, devoted to his own duty, attains perfection. How he attains perfection while being engaged in his own duty, hear now.

Gita Chapter 18.11 to 18.15

Yastu karmaphalatyaagi sa tyaageetyabhidheeyate.
11. Verily, it is not possible for an embodied being to abandon actions entirely; but he who relinquishes the rewards of actions is verily called a man of renunciation.
COMMENTARY: Nature, and your own nature, too, will urge you to do actions. You will have to abandon the idea of agency and the fruits of actions. Then no action will bind you.

Anishtamishtam mishram cha trividham karmanah phalam;
Bhavatyatyaaginaam pretya na tu sannyaasinaam kwachit.
12. The threefold fruit of action—evil, good and mixed—accrues after death to the non-abandoners, but never to the abandoners.

Panchaitaani mahaabaaho kaaranaani nibodha me;
Saankhye kritaante proktaani siddhaye sarvakarmanaam.
13. Learn from Me, O mighty-armed Arjuna, these five causes, as declared in the Sankhya system for the accomplishment of all actions!

Adhishthaanam tathaa kartaa karanam cha prithagvidham;
Vividhaashcha prithakcheshtaa daivam chaivaatra panchamam.
14. The body, the doer, the various senses, the different functions of various sorts, and the presiding Deity, also, the fifth,

Shareeravaangmanobhiryat karma praarabhate narah;
Nyaayyam vaa vipareetam vaa panchaite tasya hetavah.
15. Whatever action a man performs by his body, speech and mind, whether right or the reverse, these five are its causes.

Gita Chapter 15.06 to 15.10

Na tadbhaasayate sooryo na shashaangko na paavakah;
Yadgatwaa na nivartante taddhaama paramam mama.
6. Neither doth the sun illumine there, nor the moon, nor the fire; having gone thither they return not; that is My supreme abode.

Mamaivaamsho jeevaloke jeevabhootah sanaatanah;
Manah shashthaaneendriyaani prakritisthaani karshati.
7. An eternal portion of Myself having become a living soul in the world of life, draws to (itself) the (five) senses with the mind for the sixth, abiding in Nature.

Shareeram yadavaapnoti yacchaapyutkraamateeshwarah;
Griheetwaitaani samyaati vaayurgandhaanivaashayaat.
8. When the Lord obtains a body and when He leaves it, He takes these and goes (with them) as the wind takes the scents from their seats (flowers, etc.).

Shrotram chakshuh sparshanam cha rasanam ghraanameva cha;
Adhishthaaya manashchaayam vishayaanupasevate.
9. Presiding over the ear, the eye, touch, taste and smell, as well as the mind, he enjoys the objects of the senses.

Utkraamantam sthitam vaapi bhunjaanam vaa gunaanvitam;
Vimoodhaa naanupashyanti pashyanti jnaanachakshushah.
10. The deluded do not see Him who departs, stays and enjoys; but they who possess the eye of knowledge behold Him.

Gita Chapter 13.26 to 13.30

Anye twevamajaanantah shrutwaanyebhya upaasate;
Te’pi chaatitarantyeva mrityum shrutiparaayanaah.
26. Others also, not knowing thus, worship, having heard of it from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge.

Yaavat sanjaayate kinchit sattwam sthaavarajangamam;
Kshetrakshetrajnasamyogaat tadviddhi bharatarshabha.
27. Wherever a being is born, whether it be unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union between the Field and its Knower. Samam sarveshu bhooteshu tishthantam parameshwaram;

Vinashyatswavinashyantam yah pashyati sa pashyati.
28. He sees, who sees the Supreme Lord, existing equally in all beings, the unperishing within the perishing.
COMMENTARY: Birth is the root cause of the modifications of change, growth, decay and death. The other changes of state manifest after the birth of the body. But the Lord is changeless and He is birthless, decayless and deathless.

Samam pashyan hi sarvatra samavasthitameeshwaram;
Na hinastyaatmanaa’tmaanam tato yaati paraam gatim.
29. Because he who sees the same Lord dwelling equally everywhere does not destroy the Self by the self, he goes to the highest goal.

Prakrityaiva cha karmaani kriyamaanaani sarvashah;
Yah pashyati tathaa’tmaanam akartaaram sa pashyati.
30. He sees, who sees that all actions are performed by Nature alone and that the Self is actionless.

Gita Chapter 13.21 to 13.25

Kaaryakaaranakartrutwe hetuh prakritiruchyate;
Purushah sukhaduhkhaanaam bhoktritwe heturuchyate.
21. In the production of the effect and the cause, Nature (matter) is said to be the cause; in the experience of pleasure and pain, the soul is said to be the cause.

Purushah prakritistho hi bhungkte prakritijaan gunaan;
Kaaranam gunasango’sya sadasadyoni janmasu.
22. The soul seated in Nature experiences the qualities born of Nature; attachment to the qualities is the cause of his birth in good and evil wombs.

Upadrashtaanumantaa cha bhartaa bhoktaa maheshwarah;
Paramaatmeti chaapyukto dehe’smin purushah parah.
23. The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord and the Supreme Self.

Ya evam vetti purusham prakritim cha gunaih saha;
Sarvathaa vartamaano’pi na sa bhooyo’bhijaayate.
24. He who thus knows Spirit and Matter, together with the qualities, in whatever condition he may be, he is not reborn.

Dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa;
Anye saankhyena yogena karmayogena chaapare.
25. Some by meditation behold the Self in the Self by the Self, others by the Yoga of knowledge, and others by the Yoga of action.

Gita Chapter 13.16 to 13.20

Bahirantashcha bhootaanaam acharam charameva cha;
Sookshmatwaat tadavijneyam doorastham chaantike cha tat.
16. Without and within (all) beings, the unmoving and also the moving; because of His subtlety, unknowable; and near and far away is That.

Avibhaktam cha bhooteshu vibhaktamiva cha sthitam;
Bhootabhartru cha tajjneyam grasishnu prabhavishnu cha.
17. And undivided, yet He exists as if divided in beings; He is to be known as the supporter of beings; He devours and He generates also.

Jyotishaamapi tajjyotistamasah paramuchyate;
Jnaanam jneyam jnaanagamyam hridi sarvasya vishthitam.
18. That, the Light of all lights, is beyond darkness; it is said to be knowledge, the Knowable and the goal of knowledge, seated in the hearts of all.

Iti kshetram tathaa jnaanam jneyam choktam samaasatah;
Madbhakta etadvijnaaya madbhaavaayopapadyate.
19. Thus the Field as well as knowledge and the Knowable have been briefly stated. My devotee, knowing this, enters into My Being.

Prakritim purusham chaiva viddhyaanaadee ubhaavapi;
Vikaaraamshcha gunaamshchaiva viddhi prakritisambhavaan.
20. Know thou that Nature and Spirit are beginningless; and know also that all modifications and qualities are born of Nature.

Gita Chapter 10.36 to 10.40

Dyootam cchalayataamasmi tejastejaswinaamaham;
Jayo’smi vyavasaayo’smi sattwam sattwavataamaham.
36. I am the gambling of the fraudulent; I am the splendour of the splendid; I am victory; I am determination (of those who are determined); I am the goodness of the good.
COMMENTARY: Of the various methods of defrauding others, I am gambling, such as dice-play. Gambling is My manifestation. I am power in the powerful. I am victory in the victorious. I am effort in those who make that effort.

Vrishneenaam vaasudevo’smi paandavaanaam dhananjayah;
Muneenaamapyaham vyaasah kaveenaamushanaa kavih.
37. Among Vrishnis I am Vasudeva; among the Pandavas I am Arjuna; among sages I am Vyasa; among poets I am Usana, the poet.

Dando damayataamasmi neetirasmi jigeeshataam;
Maunam chaivaasmi guhyaanaam jnaanam jnaanavataamaham.
38. Among the punishers I am the sceptre; among those who seek victory I am statesmanship; and also among secrets I am silence; knowledge among knowers I am.

Yachchaapi sarvabhootaanaam beejam tadahamarjuna;
Na tadasti vinaa yatsyaanmayaa bhootam charaacharam.
39. And whatever is the seed of all beings, that also am I, O Arjuna! There is no being, whether moving or unmoving, that can exist without Me.
COMMENTARY: I am the primeval seed from which all creation has come into existence. I am the seed of everything. I am the Self of everything. Nothing can exist without Me. Everything is of My nature. I am the soul of everything.

Naanto’sti mama divyaanaam vibhooteenaam parantapa;
Esha tooddeshatah prokto vibhootervistaro mayaa.
40. There is no end to My divine glories, O Arjuna, but this is a brief statement by Me of the particulars of My divine glories!

Gita Chapter 9.06 to 9.10

Yathaakaashasthito nityam vaayuh sarvatrago mahaan;
Tathaa sarvaani bhootaani matsthaaneetyupadhaaraya.
6. As the mighty wind, moving everywhere, rests always in the ether, even so, know thou that all beings rest in Me.

Sarvabhootaani kaunteya prakritim yaanti maamikaam;
Kalpakshaye punastaani kalpaadau visrijaamyaham.
7. All beings, O Arjuna, enter into My Nature at the end of a Kalpa; I send them forth again at the beginning of (the next) Kalpa!

Prakritim swaamavashtabhya visrijaami punah punah;
Bhootagraamamimam kritsnamavasham prakritervashaat.
8. Animating My Nature, I again and again send forth all this multitude of beings, helpless by the force of Nature.

Na cha maam taani karmaani nibadhnanti dhananjaya;
Udaaseenavadaaseenam asaktam teshu karmasu.
9. These actions do not bind Me, O Arjuna, sitting like one indifferent, unattached to those acts!

Mayaa’dhyakshena prakritih sooyate sacharaacharam;
Hetunaa’nena kaunteya jagadwiparivartate.
10. Under Me as supervisor, Nature produces the moving and the unmoving; because of this, O Arjuna, the world revolves!

Gita Chapter 7.11 to 7.15

Balam balavataam asmi kaamaraagavivarjitam;
Dharmaaviruddho bhooteshu kaamo’smi bharatarshabha.
11. Of the strong, I am the strength devoid of desire and attachment, and in (all) beings, I am the desire unopposed to Dharma, O Arjuna!

Ye chaiva saattvikaa bhaavaa raajasaastaamasaashcha ye;
Matta eveti taanviddhi na twaham teshu te mayi.
12. Whatever being (and objects) that are pure, active and inert, know that they proceed from Me. They are in Me, yet I am not in them.

Tribhirgunamayair bhaavairebhih sarvamidam jagat;
Mohitam naabhijaanaati maamebhyah paramavyayam.
13. Deluded by these Natures (states or things) composed of the three qualities of Nature, all this world does not know Me as distinct from them and immutable.

Daivee hyeshaa gunamayee mama maayaa duratyayaa;
Maameva ye prapadyante maayaametaam taranti te.
14. Verily this divine illusion of Mine made up of the qualities (of Nature) is difficult to cross over; those who take refuge in Me alone cross over this illusion.

Na maam dushkritino moodhaah prapadyante naraadhamaah;
Maayayaapahritajnaanaa aasuram bhaavamaashritaah.
15. The evil-doers and the deluded, who are the lowest of men, do not seek Me; they whose knowledge is destroyed by illusion follow the ways of demons.