108 Imporant Slokas

1.1

dhṛtarāṣṭra uvāca
dharma-kṣetre kuru-kṣetre
samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāś caiva
kim akurvata sañjaya
dhṛtarāṣṭraḥ—King Dhṛtarāṣṭra; uvāca—said; dharma-kṣetre—in the place of pilgrimage; kuru-kṣetre—in the place named Kurukṣetra; samavetāḥ—assembled; yuyatsavaḥ
—desiring to fight; māmakāḥ—my party (sons); pāṇḍavāḥ—the sons of Pāṇḍu; ca—and; eva-certainly; kim—what; akurvata—did they do; sañjaya—O Sañjaya.

Dhṛtarāṣṭra said: O Sañjaya, after assembling in the place of pilgrimage at Kurukṣetra, what did my sons and the sons of Pāṇḍu do, being desirous to fight?
2.7

kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam
kārpaṇya—miserly; doṣa—weakness; upahata—being inflicted by; svabhāvaḥ—characteristics; pṛcchāmi—I am asking; tvām—unto You; dharma—religion; saṁmūḍha—
bewildered; cetāḥ—in heart; yat—what; śreyaḥ—all-good; syāt—may be; niścitam—confidently; brūhi—tell; tat—that; me—unto me; śiṣyaḥ—disciple; te—Your; aham—I
am; śādhi—just instruct; mām—me; tvām—unto You; prapannam—surrendered.

Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I
am Your disciple, and a soul surrendered unto You. Please instruct me.
2.11

śrī-bhagavān uvāca
aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ
śrī bhagavān uvāca—the Supreme Personality of Godhead said; aśocyān—that which is not worthy of lamentation; anvaśocaḥ—you are lamenting; tvam—you; prajñā-
vādāḥ—learned talks; ca—also; bhāṣase—speaking; gata—lost; asūn—life; agata—not past; asūn—life; ca—also; na—never; anuśocanti—lament; paṇḍitāḥ—the learned.

The Blessed Lord 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 the
dead.
2.12

na tv evāhaṁ jātu nāsaṁ

na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param
na—never; tu—but; eva—certainly; aham—I; jātu—become; na—never; āsam—existed; na—it is not so; tvam—yourself; na—not; ime—all these; janādhipāḥ—kings; na
—never; ca—also; eva—certainly; na—not like that; bhaviṣyāmaḥ—shall exist; sarve—all of us; vayam—we; ataḥ param—hereafter.

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.
2.13

dehino ’smin yathā dehe

kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
dehinaḥ—of the embodied; asmin—in this; yathā—as; dehe—in the body; kaumāram—boyhood; yauvanam—youth; jarā—old age; tathā—similarly; dehāntara—
transference of the body; prāptiḥ—achievement; dhīraḥ—the sober; tatra—thereupon; na—never; muhyati—deluded.

As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul
is not bewildered by such a change.
2.14

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās
tāṁs titikṣasva bhārata
mātrā—sensuous; sparśāḥ—perception; tu—only; kaunteya—O son of Kuntī; śīta—winter; uṣṇa—summer; sukha—happiness; duḥkha-daḥ—giving pain; āgama—
appearing; apāyinaḥ—disappearing; anityāḥ—nonpermanent; tān—all of them; titikṣasva—just try to tolerate; bhārata—O descendant of the Bhārata dynasty.

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.
2.20

na jāyate mriyate vā kadācin

nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre
na—never; jāyate—takes birth; mriyate—never dies; vā—either; kadācit—at any time (past, present or future); na—never; ayam—this; bhūtvā—came into being; bhavitā—
will come to be; vā—or; na—not; bhūyaḥ—or has come to be; ajaḥ—unborn; nityaḥ—eternal; śāśvataḥ—permanent; ayam—this; purāṇaḥ—the oldest; na—never; hanyate
—is killed; hanyamāne—being killed; śarīre—by the body.

For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not
slain when the body is slain.
2.22

vāsāṁsi jīrṇāni yathā vihāya

navāni gṛhṇāti naro ’parāṇi
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī
vāsāṁsi—garments; jīrṇāni—old and worn out; yathā—as it is; vihāya—giving up; navāni—new garments; gṛhṇāti—does accept; naraḥ—a man; aparāṇi—other; tathā—in
the same way; śarīrāṇi—bodies; vihāya—giving up; jīrṇāni—old and useless; anyāni—different; saṁyāti—verily accepts; navāni—new sets; dehī—the embodied.

As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.
2.23

nainaṁ chindanti śastrāṇi

nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ
na—never; enam—unto this soul; chindanti—can cut into pieces; śastrāṇi —all weapons; na—never; enam—unto this soul; dahati—burns; pāvakaḥ—fire; na—never; ca—
also; enam—unto this soul; kledayanti—moistens; āpaḥ —water; na—never; śoṣayati—dries; mārutaḥ—wind.

The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.
2.27

jātasya hi dhruvo mṛtyur

dhruvaṁ janma mṛtasya ca
tasmād aparihārye ’rthe
na tvaṁ śocitum arhasi
jātasya—one who has taken his birth; hi—certainly; dhruvaḥ—a fact; mṛtyuḥ—death; dhruvam—it is also a fact; janma—birth; mṛtasya—of the dead; ca—also; tasmāt—
therefore; aparihārye—for that which is unavoidable; arthe—in the matter of; na—do not; tvam—you; śocitum—to lament; arhasi—deserve.

For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not
lament.
2.30

dehī nityam avadhyo ’yaṁ

dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni
na tvaṁ śocitum arhasi
dehī—the owner of the material body; nityam—eternally; avadhyaḥ—cannot be killed; ayam—this soul; dehe—in the body; sarvasya—of everyone; bhārata—O descendant
of Bharata; tasmāt—therefore; sarvāṇi—all; bhūtāni—living entities (that are born); na—never; tvam—yourself; śocitum —to lament; arhasi— deserve.

O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.
2.40

nehābhikrama-nāśo ’sti
pratyavāyo na vidyate
sv-alpam apy asya dharmasya
trāyate mahato bhayāt
na—there is not; iha—in this world; abhikrama—endeavoring; nāśaḥ—loss; asti—there is; pratyavāyaḥ—diminution; na—never; vidyate—there is; svalpam—little; api—
although; asya—of this; dharmasya—of this occupation; trāyate—releases; mahataḥ—of very great; bhayāt—from danger.

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.
2.41

vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo ’vyavasāyinām
vyavasāyātmikā—resolute Kṛṣṇa consciousness; buddhiḥ—intelligence; ekā—only one; iha—in this world; kuru-nandana—O beloved child of the Kurus; bahu-śākhāḥ—
various branches; hi—indeed; anantāḥ—unlimited; ca—also; buddhayaḥ—intelligence; avyavasāyinām—of those who are not in Kṛṣṇa consciousness.

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.
2.44

bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
bhoga—material enjoyment; aiśvarya—opulence; prasaktānām—those who are so attached; tayā—by such things; apahṛta-cetasām—bewildered in mind; vyavasāyātmikā—
fixed determination; buddhiḥ—devotional service of the Lord; samādhau—in the controlled mind; na—never; vidhīyate—does take place.

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 of
devotional service to the Supreme Lord does not take place.
2.45

trai-guṇya-viṣayā vedā
nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān
traiguṇya—pertaining to the three modes of material nature; viṣayāḥ—on the subject matter; vedāḥ—Vedic literatures; nistraiguṇyaḥ—in a pure state of spiritual existence;
bhava—be; arjuna—O Arjuna; nirdvandvaḥ—free from the pains of opposites; nitya-sattva-sthaḥ—ever remaining in sattva (goodness); niryoga-kṣemaḥ—free from (the
thought of) acquisition and preservation; ātmavān—established in the Self.

The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all
dualities and from all anxieties for gain and safety, and be established in the Self.
2.46

yāvān artha udapāne

sarvataḥ samplutodake
tāvān sarveṣu vedeṣu
brāhmaṇasya vijānataḥ
yāvān—all that; arthaḥ—is meant; udapāne—in a well of water; sarvataḥ—in all respects; sampluta-udake—in a great reservoir of water; tāvān—similarly; sarveṣu—in all;
vedeṣu—Vedic literatures; brāhmaṇasya—of the man who knows the Supreme Brahman; vijānataḥ—of one who is in complete knowledge.

All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one
who knows the purpose behind them.
2.59

viṣayā vinivartante
nirāhārasya dehinaḥ
rasa-varjaṁ raso ’py asya
paraṁ dṛṣṭvā nivartate
viṣayāḥ—objects for sense enjoyment; vinivartante—are practiced to be refrained from; nirāhārasya—by negative restrictions; dehinaḥ—for the embodied; rasa-varjam—
giving up the taste; rasaḥ—sense of enjoyment; api—although there is; asya—his; param—far superior things; dṛṣṭvā—by experiencing; nivartate—ceases from.

The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher
taste, he is fixed in consciousness.
2.62

dhyāyato viṣayān puṁsaḥ

saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ
kāmāt krodho ’bhijāyate
dhyayataḥ—while contemplating; viṣayān—sense objects; puṁsaḥ—of the person; saṅgaḥ—attachment; teṣu—in the sense objects; upajāyate—develops; saṅgāt—
attachment; sañjāyate—develops; kāmaḥ—desire; kāmāt—from desire; krodhaḥ—anger; abhijāyate—becomes manifest.

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
2.63

krodhād bhavati sammohaḥ

sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati
krodhāt—from anger; bhavati—takes place; saṁmohaḥ—perfect illusion; saṁmohāt—from illusion; smṛti—of memory; vibhramaḥ—bewilderment; smṛti-bhraṁśāt—after
bewilderment of memory; buddhi-nāśaḥ—loss of intelligence; buddhi-nāśāt—and from loss of intelligence; praṇaśyati—falls down.

From anger, 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.
2.64

rāga-dveṣa-vimuktais tu
viṣayān indriyaiś caran
ātma-vaśyair vidheyātmā
prasādam adhigacchati
rāga—attachment; dveṣa—detachment; vimuktaiḥ—by one who has been free from such things; tu—but; viṣayān—sense objects; indriyaiḥ—by the senses; caran—acting;
ātma-vaśyaiḥ—one who has control over; vidheyātmā—one who follows regulated freedom; prasādam—the mercy of the Lord; adhigacchati—attains.

One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all
attachment and aversion.
2.69

yā niśā sarva-bhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ
yā—what; niśā—is night; sarva—all; bhūtānām—of living entities; tasyām—in that; jāgarti—wakeful; saṁyamī—the self-controlled; yasyām—in which; jāgrati—awake;
bhūtāni—all beings; sā—that is; niśā—night; paśyataḥ—for the introspective; muneḥ—sage.

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.
3.9

yajñārthāt karmaṇo ’nyatra

loko ’yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya
mukta-saṅgaḥ samācara
yajña-arthāt—only for the sake of Yajña, or Viṣṇu; karmaṇaḥ—work done; anyatra—otherwise; lokaḥ—this world; ayam—this; karma-bandhanaḥ—bondage by work; tat—
Him; artham—for the sake of; karma—work; kaunteya—O son of Kuntī; mukta-saṅgaḥ—liberated from association; samācara—do it perfectly.
Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kuntī, perform your prescribed
duties for His satisfaction, and in that way you will always remain unattached and free from bondage.
3.14

annād bhavanti bhūtāni

parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo
yajñaḥ karma-samudbhavaḥ
annāt—from grains; bhavanti—grow; bhūtāni—the material bodies; parjanyāt—from rains; anna—food grains; sambhavaḥ—are made possible; yajñāt—from the
performance of sacrifice; bhavati—becomes possible; parjanyaḥ—rains; yajñaḥ—performance of yajña; karma—prescribed duties; samudbhavaḥ—born of.

All living bodies subsist on food grains, which are produced from rain. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed
duties.
3.21

yad yad ācarati śreṣṭhas

tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute
lokas tad anuvartate
yat—whatever; yat—and whichever; ācarati—does he act; śreṣṭhaḥ—respectable leader; tat—that; tat—and that alone; eva—certainly; itaraḥ—common; janaḥ—person; saḥ
—he; yat—whichever; pramāṇam—evidence; kurute—does perform; lokaḥ—all the world; tat—that; anuvartate—follow in the footsteps.

Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.
3.27

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
prakṛteḥ—of material nature; kriyamāṇāni—all being done; guṇaiḥ—by the modes; karmāṇi—activities; sarvaśaḥ—all kinds of; ahaṅkāra-vimūḍha—bewildered by false
ego; ātmā—the spirit soul; kartā—doer; aham—I; iti—thus; manyate—thinks.

The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out
by nature.
3.37

śrī-bhagavān uvāca
kāma eṣa krodha eṣa
rajo-guṇa-samudbhavaḥ
mahāśano mahā-pāpmā
viddhy enam iha vairiṇam
śrī bhagavān uvāca—the Personality of Godhead said; kāmaḥ—lust; eṣaḥ—all these; krodhaḥ—wrath; eṣaḥ—all these; rajo-guṇa—the mode of passion; samudbhavaḥ—
born of; mahā-śanaḥ—all-devouring; mahā-pāpmā—greatly sinful; viddhi—know; enam—this; iha—in the material world; vairiṇam—greatest enemy.

The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-
devouring, sinful enemy of this world.
4.1

śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave ’bravīt
śrī bhagavān uvāca—the Supreme Personality of Godhead said; imam—this; vivasvate—unto the sun-god; yogam—the science of one’s relationship to the Supreme;
proktavān—instructed; aham—I; avyayam—imperishable; vivasvān—Vivasvān (the sun-god’s name); manave—unto the father of mankind (of the name Vaivasvata); prāha
—told; manuḥ—the father of mankind; ikṣvākave—unto King Ikṣvāku; abravīt—said.

The Blessed Lord 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.
4.2

evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ parantapa
evam—thus; paramparā—disciplic succession; prāptam—received; imam—this science; rājarṣayaḥ—the saintly kings; viduḥ—understood; saḥ—that knowledge; kālena—
in the course of time; iha—in this world; mahatā—by great; yogaḥ—the science of one’s relationship with the Supreme; naṣṭaḥ—scattered; parantapa—O Arjuna, subduer of
the enemies.

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.
4.3

sa evāyaṁ mayā te ’dya

yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā ceti
rahasyaṁ hy etad uttamam
saḥ—the same ancient; eva—certainly; ayam—this; mayā—by Me; te—unto you; adya—today; yogaḥ—the science of yoga; proktaḥ—spoken; purātanaḥ—very old;
bhaktaḥ—devotee; asi—you are; me—My; sakhā—friend; ca—also; iti—therefore; rahasyam—mystery; hi—certainly; etat—this; uttamam—transcendental.
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; therefore you can
understand the transcendental mystery of this science.
4.6

ajo ’pi sann avyayātmā

bhūtānām īśvaro ’pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā
ajaḥ—unborn; api—although; san—being so; avyaya—without deterioration; ātmā—body; bhūtānām—all those who are born; īśvaraḥ—the Supreme Lord; api—although;
san—being so; prakṛtim—transcendental form; svām—of Myself; adhiṣṭhāya—being so situated; sambhavāmi—I do incarnate; ātma-māyayā—by My internal energy.

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My
original transcendental form.
4.7

yadā yadā hi dharmasya

glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
yadā—whenever; yadā—wherever; hi—certainly; dharmasya—of religion; glāniḥ—discrepancies; bhavati—manifested, becomes; bhārata—O descendant of Bharata;
abhyutthānam—predominance; adharmasya—of irreligion; tadā—at that time; ātmānam—self; sṛjāmi—manifest; aham—I.

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.
4.8

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
paritrāṇāya—for the deliverance; sādhūnām—of the devotees; vināśāya—for the annihilation; ca—also; duṣkṛtām—of the miscreants; dharma—principles of religion;
saṁsthāpana-arthāya—to reestablish; sambhavāmi—I do appear; yuge—millennium; yuge—after millennium.

In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.
4.9

janma karma ca me divyam

evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna
janma—birth; karma—work; ca—also; me—of Mine; divyam—transcendental; evam—like this; yaḥ—anyone who; vetti—knows; tattvataḥ—in reality; tyaktvā—leaving
aside; deham—this body; punaḥ—again; janma—birth; na—never; eti—does attain; mām—unto Me; eti—does attain; saḥ—he; arjuna—O Arjuna.

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.
4.10

vīta-rāga-bhaya-krodhā
man-mayā mām upāśritāḥ
bahavo jñāna-tapasā
pūtā mad-bhāvam āgatāḥ
vīta—freed from; rāga—attachment; bhaya—fear; krodhāḥ—anger; mat-mayā—fully in Me; mām—unto Me; upāśritāḥ—being fully situated; bahavaḥ—many; jñāna—
knowledge; tapasā—by penance; pūtāḥ—being purified; mat-bhāvam—transcendental love for Me; āgatāḥ—attained.

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purifled by knowledge
of Me—and thus they all attained transcendental love for Me.
4.11

ye yathā māṁ prapadyante

tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ
ye—all of them; yathā—as; mām—unto Me; prapadyante—surrender; tān—unto them; tathā—so; eva—certainly; bhajāmi—do I reward; aham—I; mama—My; vartma—
path; anuvartante—do follow; manuṣyāḥ—all men; pārtha—O son of Pṛthā; sarvaśaḥ—in all respects.

All of them—as they surrender unto Me—I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā.
4.13

cātur-varṇyaṁ mayā sṛṣṭaṁ

guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam
cātur-varṇyam—the four divisions of human society; mayā—by Me; sṛṣṭam—created; guṇa—quality; karma—work; vibhāgaśaḥ—in terms of division; tasya—of that;
kartāram—the father; api—although; mām—Me; viddhi—you may know; akartāram—as the non-doer; avyayam—being unchangeable.

According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the
creator of this system, you should know that I am yet the non-doer, being unchangeable.
4.34
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
tat—that knowledge of different sacrifices; viddhi—try to understand; praṇipātena—by approaching a spiritual master; paripraśnena—by submissive inquiries; sevayā—by
the rendering of service; upadekṣyanti—initiate; te—unto you; jñānam—knowledge; jñāninaḥ—the self-realized; tattva—truth; darśinaḥ—the seers.

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart
knowledge unto you because he has seen the truth.
5.18

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ
vidyā—education; vinaya—gentleness; sampanne—fully equipped; brāhmaṇe—in the brāhmaṇa; gavi—in the cow; hastini—in the elephant; śuni—in the dog; ca—and; eva
—certainly; śvapāke—in the dog-eater (the outcaste); ca—respectively; paṇḍitāḥ—those who are so wise; sama-darśinaḥ—do see with equal vision.

The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste] .
5.22

ye hi saṁsparśa-jā bhogā
duḥkha-yonaya eva te
ādy-antavantaḥ kaunteya
na teṣu ramate budhaḥ
ye—those; hi—certainly; saṁsparśajāḥ—by contact with the material senses; bhogāḥ—enjoyment; duḥkha—distress; yonayaḥ—sources of; eva—certainly; te—they are;
ādi—in the beginning; antavantaḥ—subject to; kaunteya—O son of Kuntī; na—never; teṣu—in those; ramate—take delight; budhaḥ—the intelligent.

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.
5.29

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
bhoktāram—beneficiary; yajña—sacrifices; tapasām—of penances and austerities; sarva-loka—all planets and the demigods thereof; maheśvaram—the Supreme Lord;
suhṛdam—benefactor; sarva—all; bhūtānām—of the living entities; jñātvā—thus knowing; mām—Me (Lord Kṛṣṇa); śāntim—relief from material pangs; ṛcchati—achieves.

The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher
of all living entities, attain peace from the pangs of material miseries.
6.17

yuktāhāra-vihārasya
yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya
yogo bhavati duḥkha-hā
yukta—regulated; āhāra—eating; vihārasya—recreation; yukta—regulated; ceṣṭasya—of one who works for maintenance; karmasu—in discharging duties; yukta—
regulated; svapna-avabodhasya—regulated sleep and wakefulness; yogaḥ—practice of yoga; bhavati—becomes; duḥkha-hā—diminishing pains.

He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system.
6.41

prāpya puṇya-kṛtāṁ lokān

uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo ’bhijāyate
prāpya—after achieving; puṇya-kṛtām—of those who performed pious activities; lokān—planets; uṣitvā—after dwelling; śāśvatīḥ—many; samāḥ—years; śucīnām—of the
pious; śrīmatām—of the prosperous; gehe—in the house of; yoga-bhraṣṭaḥ—one who is fallen from the path of self-realization; abhijāyate—takes his birth.

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.
6.47

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
yoginām—of all yogīs; api—also; sarveṣām—all types of; mat-gatena—abiding in Me; antaḥ-ātmanā—always thinking of Me within; śraddhāvān—in full faith; bhajate—
renders transcendental loving service; yaḥ—one who; mām—Me (the Supreme Lord); saḥ—he; me—Mine; yuktatamaḥ—the greatest yogī; mataḥ—is considered.

And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the
highest of all.
7.3

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
manuṣyāṇām—of men; sahasreṣu—out of many thousands; kaścit—someone; yatati—endeavors; siddhaye—for perfection; yatatām—of those so endeavoring; api—indeed;
siddhānām—of those who have achieved perfection; kaścit—someone; mām—Me; vetti—does know; tattvataḥ—in fact.

Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.
7.4

bhūmir āpo ’nalo vāyuḥ

khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
bhūmiḥ—earth; āpaḥ—water; analaḥ—fire; vāyuḥ—air; kham—ether; manaḥ—mind; buddhiḥ—intelligence; eva—certainly; ca—and; ahaṅkāraḥ—false ego; iti—thus;
iyam—all these; me—My; bhinnā—separated; prakṛtiḥ—energies; aṣṭadhā—total eight.

Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.
7.5

apareyam itas tv anyāṁ

prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
aparā—inferior; iyam—this; itaḥ—besides this; tu—but; anyām—another; prakṛtim—energy; viddhi—just try to understand; me—My; parām—superior; jīva-bhūtām—the
living entities; mahā-bāho—O mighty-armed one; yayā—by whom; idam—this; dhāryate—being utilized or exploited; jagat—the material world.

Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and
are sustaining the universe.
7.7

mattaḥ parataraṁ nānyat

kiñcid asti dhanañjaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva
mattaḥ—beyond Myself; parataram—superior; na—not; anyat—anything else; kiñcit—something; asti—there is; dhanañjaya—O conquerer of wealth; mayi—in Me;
sarvam—all that be; idam—which we see; protam—strung; sūtre—on a thread; maṇi-gaṇāḥ—pearls; iva—likened.

O conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.
7.14

daivī hy eṣā guṇa-mayī

mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
daivī—transcendental; hi—certainly; eṣā—this; guṇamayī—consisting of the three modes of material nature; mama—My; māyā—energy; duratyayā—very difficult to
overcome; mām—unto Me; eva—certainly; ye—those; prapadyante—surrender; māyām etām—this illusory energy; taranti—overcome; te—they.

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.
7.15

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
na—not; mām—unto Me; duṣkṛtinaḥ—miscreants; mūḍhāḥ—foolish; prapadyante—surrender; narādhamāḥ—lowest among mankind; māyayā—by the illusory energy;
apahṛta—stolen by illusion; jñānāḥ—knowledge; asuram—demonic; bhāvam—nature; āśritāḥ—accepting.

Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not
surrender unto Me.
7.16

catur-vidhā bhajante māṁ

janāḥ sukṛtino ’rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha
catur-vidhāḥ—four kinds of; bhajante—render services; mām—unto Me; janāḥ—persons; sukṛtinaḥ—those who are pious; arjuna—O Arjuna; ārtaḥ—the distressed;
jijñāsuḥ—the inquisitive; artha-arthī—one who desires material gain; jñānī—one who knows things as they are; ca—also; bharatarṣabha—O great one amongst the
descendants of Bharata.

O best among the Bhāratas [Arjuna], four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who
is searching for knowledge of the Absolute.
7.19

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ
bahūnām—many; janmanām—births; ante—after; jñānavān—he possessing knowledge; mām—unto Me; prapadyate—surrenders; vāsudevaḥ—cause of all causes; sarvam
—all; iti—thus; saḥ—such; mahātmā—great soul; sudurlabhaḥ—very rare.
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.
7.25

nāhaṁ prakāśaḥ sarvasya

yoga-māyā-samāvṛtaḥ
mūḍho ’yaṁ nābhijānāti
loko mām ajam avyayam
na—nor; aham—I; prakāśaḥ—manifest; sarvasya—to everyone; yoga-māyā—internal potency; samāvṛtaḥ—covered; mūḍhaḥ—foolish; ayam—this; na—not; abhijānāti—
can understand; lokaḥ—such less intelligent persons; mām—Me; ajam—unborn; avyayam—inexhaustible.

I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-māyā]; and so the deluded world knows Me not,
who am unborn and infallible.
7.26

vedāhaṁ samatītāni
vartamānāni cārjuna
bhaviṣyāṇi ca bhūtāni
māṁ tu veda na kaścana
veda—know; aham—I; sama—equally; atītāni—past; vartamānāni—present; ca—and; arjuna—O Arjuna; bhaviṣyāṇi—future; ca—also; bhūtāni—living entities; mām—
Me; tu—but; veda—knows; na—not; kaścana—anyone.

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.
7.27

icchā-dveṣa-samutthena
dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ
sarge yānti parantapa
icchā—desire; dveṣa—hate; samutthena—born; dvandva—duality; mohena—overcome; bhārata—O scion of Bharata; sarva—all; bhūtāni—living entities; sammoham—
into delusion; sarge—in creation; yānti—go; parantapa—O conquerer of enemies.

O scion of Bharata [Arjuna], O conquerer of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate.
7.28

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ
yeṣām—whose; tu—but; anta-gatam—completely eradicated; pāpam—sin; janānām—of the persons; puṇya—pious; karmaṇām—previous activities; te—they; dvandva—
duality; moha—delusion; nirmuktāḥ—free from; bhajante—worship; mām—Me; dṛḍha-vratāḥ—with determination.

Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion,
engage themselves in My service with determination.
8.5

anta-kāle ca mām eva

smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ
anta-kāle—at the end of life; ca—also; mām—unto Me; eva—certainly; smaran—remembering; muktvā—quitting; kalevaram—the body; yaḥ—he who; prayāti—goes; saḥ
—he; mad-bhāvam—My nature; yati—achieves; na—not; asti—there is; atra—here; saṁśayaḥ—doubt.

And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.
8.6

yaṁ yaṁ vāpi smaran bhāvaṁ

tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ
yam yam—whatever; vā—either; api—also; smaran—remembering; bhāvam—nature; tyajati—give up; ante—at the end; kalevaram—this body; tam tam—similar; eva—
certainly; eti—gets; kaunteya—O son of Kuntī; sadā—always; tat—that; bhāva—state of being; bhāvitaḥ—remembering.

Whatever state of being one remembers when he quits his body, that state he will attain without fail.
8.7

tasmāt sarveṣu kāleṣu

mām anusmara yudhya ca
mayy arpita-mano-buddhir
mām evaiṣyasy asaṁśayaḥ
tasmāt—therefore; sarveṣu—always; kāleṣu—time; mām—unto Me; anusmara—go on remembering; yudhya—fight; ca—also; mayi—unto Me; arpita—surrender; manaḥ
—mind; buddhiḥ—intellect; mām—unto Me; eva—surely; eṣyasi—will attain; asaṁśayaḥ—beyond a doubt.

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.
8.14
ananya-cetāḥ satataṁ
yo māṁ smarati nityaśaḥ
tasyāhaṁ sulabhaḥ pārtha
nitya-yuktasya yoginaḥ
ananya-cetāḥ—without deviation; satatam—always; yaḥ—anyone; mām—Me (Kṛṣṇa); smarati—remembers; nityaśaḥ—regularly; tasya—to him; aham—I am; sulabhaḥ—
very easy to achieve; pārtha—O son of Pṛthā; nitya—regularly; yuktasya—engaged; yoginaḥ—of the devotee.

For one who remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.
8.15

mām upetya punar janma

duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ
mām—unto Me; upetya—achieving; punaḥ—again; janma—birth; duḥkha-ālayam—place of miseries; aśāśvatam—temporary; na—never; āpnuvanti—attain; mahātmānaḥ
—the great souls; saṁsiddhim—perfection; paramām—ultimate; gatāḥ—achieved.

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.
8.16

ā-brahma-bhuvanāl lokāḥ
punar āvartino ’rjuna
mām upetya tu kaunteya
punar janma na vidyate
ābrahma—up to the Brahmaloka planet; bhuvanāt—from the planetary systems; lokāḥ—planets; punaḥ—again; āvartinaḥ—returning; arjuna—O Arjuna; mām—unto Me;
upetya—arriving; tu—but; kaunteya—O son of Kuntī; punaḥ janma—rebirth; na—never; vidyate—takes to.

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.
8.28

vedeṣu yajñeṣu tapaḥsu caiva

dāneṣu yat puṇya-phalaṁ pradiṣṭam
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti cādyam
vedeṣu—in the study of the Vedas; yajñeṣu—in the performances of yajña, sacrifice; tapaḥsu—undergoing different types of austerities; ca—also; eva—certainly; dāneṣu—
in giving charities; yat—that which; puṇya-phalam—the result of pious work; pradiṣṭam—directed; atyeti—surpasses; tat—all those; sarvam idam—all those described
above; viditvā—knowing; yogī—the devotee; param—supreme; sthānam—abode; upaiti—achieved peace; ca—also; ādyam—original.

A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity or
pursuing philosophical and fruitive activities. At the end he reaches the supreme abode.
9.2

rāja-vidyā rāja-guhyaṁ
pavitram idam uttamam
pratyakṣāvagamaṁ dharmyaṁ
su-sukhaṁ kartum avyayam
rāja-vidyā—the king of education; rāja-guhyam—the king of confidential knowledge; pavitram—the purest; idam—this; uttamam—transcendental; pratyakṣa—directly
experienced; avagamam—understood; dharmyam—the principle of religion; susukham—very happy; kartum—to execute; avyayam—everlasting.

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.
9.4

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
mayā—by Me; tatam—spread; idam—all these manifestations; sarvam—all; jagat—cosmic manifestation; avyakta-mūrtinā—unmanifested form; mat-sthāni—unto Me;
sarva-bhūtāni—all living entities; na—not; ca—also; aham—I; teṣu—in them; avasthitaḥ—situated.

By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.
9.10

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate
mayā—by Me; adhyakṣeṇa—by superintendence; prakṛtiḥ—material nature; sūyate—manifest; sa—with; carācaram—moving and nonmoving; hetunā—for this reason;
anena—this; kaunteya—O son of Kuntī; jagat—the cosmic manifestation; viparivartate—is working.

This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created
and annihilated again and again.
9.11

avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
avajānanti—deride; mām—Me; mūḍhāḥ—foolish men; mānuṣīm—in a human form; tanum—body; āśritam—assuming; param—transcendental; bhāvam—nature;
ajānantaḥ—not knowing; mama—Mine; bhūta—everything that be; maheśvaram—supreme proprietor.

Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.
9.12

moghāśā mogha-karmāṇo
mogha-jñānā vicetasaḥ
rākṣasīm āsurīṁ caiva
prakṛtiṁ mohinīṁ śritāḥ
moghāśāḥ—baffled hope; mogha-karmāṇaḥ—baffled in fruitive activities; mogha-jñānāḥ—baffled in knowledge; vicetasaḥ—bewildered; rākṣasīm—demonic; āsurīm—
atheistic; ca—and; eva—certainly; prakṛtim—nature; mohinīm—bewildering; śritāḥ—taking shelter of.

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.
9.13

mahātmānas tu māṁ pārtha

daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
mahātmānaḥ—the great souls; tu—but; mām—unto Me; pārtha—O son of Pṛthā; daivīm—divine; prakṛtim—nature; āśritāḥ—taken shelter of; bhajanti—render service;
ananya-manasaḥ—without deviation of the mind; jñātvā—knowing; bhūta—creation; ādim—original; avyayam—inexhaustible.

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.
9.14

satataṁ kīrtayanto māṁ

yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate
satatam—always; kīrtayantaḥ—chanting; mām—Me; yatantaḥ ca—fully endeavoring also; dṛḍha-vratāḥ—with determination; namasyantaḥ ca—offering obeisances; mām
—unto Me; bhaktyā—in devotion; nitya-yuktāḥ—perpetually engaged; upāsate—worship.

Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.
9.22

ananyāś cintayanto māṁ

ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham
ananyāḥ—no other; cintayantaḥ—concentrating; mām—unto Me; ye—who; janāḥ—persons; paryupāsate—properly worship; teṣām—their; nitya—always abhiyuktānām—
fixed in devotion; yoga-kṣemam—requirements; vahāmi—carry; aham—I.

But those who worship Me with devotion, meditating on My transcendental form—to them I carry what they lack and preserve what they have.
9.25

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino ’pi mām
yānti—achieve; deva-vratāḥ—worshipers of demigods; devān—to demigods; pitṝn—to ancestors; yānti—go; pitṛ-vratāḥ—worshipers of ancestors; bhūtāni—to ghosts and
spirits; yānti—go; bhūtejyāḥ—worshipers of ghosts and spirits; yānti—go; mat—My; yājinaḥ—devotees; api—also; mām—unto Me.

Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship
ancestors go to the ancestors; and those who worship Me will live with Me.
9.26

patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ
patram—a leaf; puṣpam—a flower; phalam—a fruit; toyam—water; yaḥ—whoever; me—unto Me; bhaktyā—with devotion; prayacchati—offers; tat—that; aham—I;
bhakti-upahṛtam—offered in devotion; aśnāmi—accept; prayata-ātmanaḥ—of one in pure consciousness.

If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.
9.27

yat karoṣi yad aśnāsi

yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam
yat—what; karoṣi—you do; yat—whatever; aśnāsi—you eat; yat—whatever; juhoṣi—you offer; dadāsi—you give away; yat—whatever; yat—whatever; tapasyasi—
austerities you perform; kaunteya—O son of Kuntī; tat—that; kuruṣva—make; mat—unto Me; arpaṇam—offering.

O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto
Me.
9.29
samo ’haṁ sarva-bhūteṣu
na me dveṣyo ’sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham
samaḥ—equally disposed; aham—I; sarva-bhūteṣu—to all living entities; na—no one; me—Mine; dveṣyaḥ—hateful; asti—is; na—nor; priyaḥ—dear; ye—those; bhajanti—
render transcendental service; tu—yet; mām—unto Me; bhaktyā—in devotion; mayi—unto Me; te—such persons; teṣu—in them; ca—also; api—certainly; aham—I.

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.
9.30

api cet su-durācāro

bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ
api—in spite of; cet—although; sudurācāraḥ—one committing the most abominable actions; bhajate—engaged in devotional service; mām—unto Me; ananya-bhāk—
without deviation; sādhuḥ—saint; eva—certainly; saḥ—he; mantavyaḥ—to be considered; samyak—completely; vyavasitaḥ—situated; hi—certainly; saḥ—he.

Even if one commits the most abominable actions, if he is engaged in devotional service, he is to be considered saintly because he is properly situated.
9.32

māṁ hi pārtha vyapāśritya

ye ’pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te ’pi yānti parāṁ gatim
mām—unto Me; hi—certainly; pārtha—O son of Pṛthā; vyapāśrītya—particularly taking shelter; ye—anyone; api—also; syuḥ—becomes; pāpa-yonayaḥ—born of a lower
family; striyaḥ—women; vaiśyāḥ—mercantile people; tathā—also; śūdrāḥ—lower class men; te api—even they; yānti—go; parām—supreme; gatim—destination.

O son of Pṛthā, those who take shelter in Me, though they be of lower birth—women, vaiśyas [merchants], as well as śūdras [workers]—can approach the supreme
destination.
9.34

man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru
mām evaiṣyasi yuktvaivam
ātmānaṁ mat-parāyaṇaḥ
mat-manāḥ—always thinking of Me; bhava—become; mat—My; bhaktaḥ—devotee; mat—My; yājī—worshiper; mām—unto Me; namaskuru—offer obeisances; mām—
unto Me; eva—completely; eṣyasi—come; yuktvā evam—being absorbed; ātmānam—your soul; mat-parāyaṇaḥ—devoted to Me.

Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.
10.8

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ
aham—I; sarvasya—of all; prabhavaḥ—source of generation; mattaḥ—from Me; sarvam—everything; pravartate—emanates; iti—thus; matvā—knowing; bhajante—
becomes devoted; mām—unto Me; budhāḥ—learned; bhāva-samanvitāḥ—with great attention.

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship
Me with all their hearts.
10.9

mac-cittā mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca
mat-cittāḥ—minds fully engaged in Me; mat-gata-prāṇāḥ—lives devoted to the service of Kṛṣṇa; bodhayantaḥ—preaching; parasparam—among themselves; kathayantaḥ ca
—talking also; mām—about Me; nityam—perpetually; tuṣyanti—are pleased; ca—also; ramanti—enjoy transcendental bliss; ca—also.

The thoughts of My pure devotees dwell in Me, their lives are surrendered to Me, and they derive great satisfaction and bliss enlightening one another and
conversing about Me.
10.10

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
teṣām—unto them; satata-yuktānām—always engaged; bhajatām—in devotional service; prīti-pūrvakam—in loving ecstasy; dadāmi—I give; buddhi-yogam—real
intelligence; tam—that; yena—by which; mām—unto Me; upayānti—come; te—they.

To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.
10.11

teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā
teṣām—for them; eva—certainly; anukampā-artham—to show special mercy; aham—I; ajñāna-jam—due to ignorance; tamaḥ—darkness; nāśayāmi—dispel; ātma—within;
bhāvasthaḥ—themselves; jñāna—of knowledge; dīpena—with the lamp; bhāsvatā—glowing.
Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.
10.12-13

arjuna uvāca
paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum
āhus tvām ṛṣayaḥ sarve
devarṣir nāradas tathā
asito devalo vyāsaḥ
svayaṁ caiva bravīṣi me
arjunaḥ uvāca—Arjuna said; param—supreme; brahma—truth; param—supreme; dhāma—sustenance; pavitram—purest; paramam—supreme; bhavān—Yourself; puruṣam
—personality; śāśvatam—original; divyam—transcendental; ādi-devam—original Lord; ajam—unborn; vibhum—greatest; āhuḥ—say; tvām—unto You; ṛṣayaḥ—sages;
sarve—all; devarṣiḥ—the sage among the demigods; nāradaḥ—Nārada; tathā—also; asitaḥ—Asita; devalaḥ—Devala; vyāsaḥ—Vyāsa; svayam—personally; ca—also; eva
—certainly; bravīṣi—explaining; me—unto me.

Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal
God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of
You, and now You Yourself are declaring it to me.
10.41

yad yad vibhūtimat sattvaṁ

śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-’ṁśa-sambhavam
yat yat—whatever; vibhūti—opulences; mat—having; sattvam—existence; śrīmat—beautiful; ūrjitam—glorious; eva—certainly; vā—or; tat tat—all those; eva—certainly;
avagaccha—you must know; tvam—you; mama—My; tejaḥ—splendor; aṁśa—partly; sambhavam—born of.

Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor.
11.54

bhaktyā tv ananyayā śakya

aham evaṁ-vidho ’rjuna
jñātuṁ draṣṭuṁ ca tattvena
praveṣṭuṁ ca parantapa
bhaktyā—by devotional service; tu—but; ananyayā—without being mixed with fruitive activities or speculative knowledge; śakyaḥ—possible; aham—I; evam-vidhaḥ—like
this; arjuna—O Arjuna; jñātum—to know; draṣṭum—to see; tattvena—in fact; praveṣṭum—and to enter into; ca—also; parantapa—O mighty-armed one.

My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you
enter into the mysteries of My understanding.
11.55

mat-karma-kṛn mat-paramo
mad-bhaktaḥ saṅga-varjitaḥ
nirvairaḥ sarva-bhūteṣu
yaḥ sa mām eti pāṇḍava
mat-karma-kṛt—engaged in doing My work; mat-paramaḥ—concerning Me, the Supreme; mat-bhaktaḥ—engaged in My devotional service; saṅga-varjitaḥ—freed from the
contamination of previous activities and mental speculation; nirvairaḥ—without an enemy; sarva-bhūteṣu—to every living entity; yaḥ—one who; saḥ—he; mām—unto Me;
eti—comes; pāṇḍava—O son of Pāṇḍu.

My dear Arjuna, one who is engaged in My pure devotional service, free from the contaminations of previous activities and from mental speculation, who is
friendly to every living entity, certainly comes to Me.
12.5

kleśo ’dhikataras teṣām

avyaktāsakta-cetasām
avyaktā hi gatir duḥkhaṁ
dehavadbhir avāpyate
kleśaḥ—trouble; adhikataraḥ—more troublesome; teṣām—of them; avyakta—unmanifested; āsakta—being attached; cetasām—of those whose minds; avyaktā—
unmanifested; hi—certainly; gatiḥ duḥkham—progress is troublesome; dehavadbhiḥ—of the embodiments; avāpyate—achieve.

For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progrese in that
discipline is always difficult for those who are embodied.
12.8

mayy eva mana ādhatsva

mayi buddhiṁ niveśaya
nivasiṣyasi mayy eva
ata ūrdhvaṁ na saṁśayaḥ
mayi—unto Me; eva—certainly; manaḥ—mind; ādhatsva—fix; mayi—upon Me; buddhim—intelligence; niveśaya—apply; nivasiṣyasi—you lead; mayi—unto Me; eva—
certainly; ataḥ—therefore; ūrdhvam—up; na—never; saṁśayaḥ—doubt.

Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.
12.9

atha cittaṁ samādhātuṁ

na śaknoṣi mayi sthiram
abhyāsa-yogena tato
mām icchāptuṁ dhanañjaya
atha—if, therefore; cittam—mind; samādhātam—fixing; na—not; śaknoṣi—able; mayi—upon Me; sthiram—fixed; abhyāsa—practice; yogena—by devotional service; tataḥ
—therefore; mām—Me; icchā—desire; āptum—to get; dhanañjaya—O Arjuna.

My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulated principles of bhakti-yoga In this way you
will develop a desire to attain to Me.
12.10

abhyāse ’py asamartho ’si

mat-karma-paramo bhava
mad-artham api karmāṇi
kurvan siddhim avāpsyasi
abhyāse—in the practice of; api—even; asamarthaḥ—unable; asi—you are; mat-karma—My work; paramaḥ—supreme; bhava—you become; mat-artham—for My sake; api
—even though; karmāṇi—what; kurvan—performing; siddhim—perfection; avāpsyasi—achieve.

If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage.
14.4

sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā
sarva-yoniṣu—in all species of life; kaunteya—O son of Kuntī; mūrtayaḥ—forms; sambhavanti—as they appear; yāḥ—which; tāsām—all of them; brahma—supreme;
mahat yoniḥ—the source of birth in the material substance; aham—Myself; bīja-pradaḥ—seed-giving; pitā—father.

It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.
14.26

māṁ ca yo ’vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
mām—unto Me; ca—also; yaḥ—person; avyabhicāreṇa—without fail; bhakti-yogena—by devotional service; sevate—renders service; saḥ—he; guṇān—all the modes of
material nature; samatītya—transcending; etān—all this; brahma-bhūyāya—to be elevated on the Brahman platform; kalpate—is considered.

One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the
level of Brahman.
14.27

brahmaṇo hi pratiṣṭhāham
amṛtasyāvyayasya ca
śāśvatasya ca dharmasya
sukhasyaikāntikasya ca
brahmaṇaḥ—of the impersonal brahmajyoti; hi—certainly; pratiṣṭhā—the rest; aham—I am; amṛtasya—of the imperishable; avyayasya—immortal; ca—also; śāśvatasya—
of eternal; ca—and; dharmasya—of the constitutional position; sukhasya—happiness; aikāntikasya—ultimate; ca—also.

And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal.
15.5

nirmāna-mohā jita-saṅga-doṣā
adhyātma-nityā vinivṛtta-kāmāḥ
dvandvair vimuktāḥ sukha-duḥkha-saṁjñair
gacchanty amūḍhāḥ padam avyayaṁ tat
nir—without; māna—respect; mohāḥ—illusion; jita—having conquered; saṅga—association; doṣāḥ—faulty; adhyātma—spiritual; nityāḥ—eternity; vinivṛtta—associated;
kāmāḥ—lusts; dvandvaiḥ—with duality; vimuktāḥ—liberated; sukha-duḥkha—happiness and distress; saṁjñaiḥ—named; gacchanti—attains; amūḍhāḥ—unbewildered;
padam—situation; avyayam—eternal; tat—that.

One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of
happiness and distress, and who knows how to surrender unto the Supreme Person, attains to that eternal kingdom.
15.6

na tad bhāsayate sūryo

na śaśāṅko na pāvakaḥ
yad gatvā na nivartante
tad dhāma paramaṁ mama
na—not; tat—that; bhāsayate—illuminates; sūryaḥ—sun; na—nor; śaśāṅkaḥ—the moon; na—nor; pāvakaḥ—fire, electricity; yat—where; gatvā—going; na—never;
nivartante—comes back; tat dhāma—that abode; paramam—supreme; mama—My.

That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.
15.7

mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati
mama—My; eva—certainly; aṁśaḥ—fragmental particles; jīva-loke—world of conditional life; jīva-bhūtaḥ—the conditioned living entities; sanātanaḥ—eternal; manaḥ—
mind; ṣaṣṭhāni—six; indriyāṇi—senses; prakṛti—material nature; sthāni—situated; karṣati—struggling hard.

The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which
include the mind.
15.15

sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
sarvasya—of all living beings; ca—and; aham—I; hṛdi—in the heart; sanniviṣṭaḥ—being situated; mattaḥ—from Me; smṛtiḥ—remembrance; jñānam—knowledge;
apohanam ca—and forgetfulness; vedaiḥ—by the Vedas; ca—also; sarvaiḥ—all; aham—I am; eva—certainly; vedyaḥ—knowable; vedānta-kṛt—the compiler of the
Vedānta; veda-vit—the knower of the Vedas; eva—certainly; ca—and; aham—I.

I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of
Vedānta, and I am the knower of the Vedas.
15.19

yo mām evam asammūḍho

jānāti puruṣottamam
sa sarva-vid bhajati māṁ
sarva-bhāvena bhārata
yaḥ—anyone; mām—unto Me; evam—certainly; asammūḍhaḥ—without a doubt; jānāti—knows; puruṣottamam—the Supreme Personality of Godhead; saḥ—he; sarva-vit
—knower of everything; bhajati—renders devotional service; mām—unto Me; sarva-bhāvena—in all respects; bhārata—O son of Bharata.

Whoever knows Me as the Supreme Personality of Godhead, without doubting, is to be understood as the knower of everything, and he therefore engages himself
in full devotional service, O son of Bharata
18.42

śamo damas tapaḥ śaucaṁ

kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam
śamaḥ—peacefulness; damaḥ—self-control; tapaḥ—austerity; śaucam—purity; kṣāntiḥ—tolerance; ārjavam—honesty; eva—certainly; ca—and; jñānam—wisdom;
vijñānam—knowledge; āstikyam—religiousness; brahma—of a brāhmaṇa; karma—duty; svabhāva-jam—born of his own nature.

Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brāhmaṇas work.
18.54

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
brahma-bhūtaḥ—being one with the Absolute; prasanna-ātmā—fully joyful; na—never; śocati—laments; na—never; kāṅkṣati—desires; samaḥ—equally disposed; sarveṣu
—all; bhūteṣu—living entity; mat-bhaktim—My devotional service; labhate—gains; parām—transcendental.

One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every
living entity. In that state he attains pure devotional service unto Me.
18.55

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
bhaktyā—by pure devotional service; mām—Me; abhijānāti—one can know; yāvān—as much as; yaḥ ca asmi—as I am; tattvataḥ—in truth; tataḥ—thereafter; mām—Me;
tattvataḥ—by truth; jñātvā—knowing; viśate—enters; tat—thereafter; anantaram—after

One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he
can enter into the kingdom of God.
18.58

mac-cittaḥ sarva-durgāṇi
mat-prasādāt tariṣyasi
atha cet tvam ahaṅkārān
na śroṣyasi vinaṅkṣyasi
mat—My; cittaḥ—consciousness; sarva—all; durgāṇi—impediments; mat—My; prasādāt—My mercy; tariṣyasi—you will overcome; atha—therefore; cet—if; tvam—you;
ahaṅkārāt—by false ego; na—not; śroṣyasi—do not hear; vinaṅkṣyasi—then lose yourself.

If you become conscious of Me, you will pass over all the obstacles of conditional life by My grace. If, however, you do not work in such consciousness but act
through false ego, not hearing Me, you will be lost.
18.61

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe ’rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
īśvaraḥ—the Supreme Lord; sarva-bhūtānām—of all living entities; hṛd-deśe—in the location of the heart; arjuna—O Arjuna; tiṣṭhati—resides; bhrāmayan—causing to
travel; sarva-bhūtāni—all living entities; yantra—machine; ārūḍhāni—being so placed; māyayā—under the spell of material energy.

The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the
material energy.
18.65
man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si me
man-manāḥ—thinking of Me; bhava—just become; mat-bhaktaḥ—My devotee; mat-yājī—My worshiper; mām—unto Me; namaskuru—offer your obeisances; mām—unto
Me; eva—certainly; eṣyasi—come; satyam—truly; te—to you; pratijāne—I promise; prijaḥ—dear; asi—you are; me—My.

Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you
are My very dear friend.
18.66

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
sarva-dharmān—all varieties of religion; parityajya—abandoning; mām—unto Me; ekam—only; śaraṇam—surrender; vraja—go; aham—I; tvām—you; sarva—all;
pāpebhyaḥ—from sinful reactions; mokṣayiṣyāmi—deliver; mā—not; śucaḥ—worry.

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.
18.68

ya idaṁ paramaṁ guhyaṁ

mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā
mām evaiṣyaty asaṁśayaḥ
yaḥ—anyone; idam—this; paramam—most; guhyam—confidential; mat—Mine; bhakteṣu—amongst devotees of; abhidhāsyati—explains; bhaktim—devotional service;
mayi—unto Me; parām—transcendental; kṛtvā—having done; mām—unto Me; eva—certainly; eṣyati—comes; asaṁśayaḥ—without doubt.

For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.
18.69

na ca tasmān manuṣyeṣu
kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād
anyaḥ priyataro bhuvi
na—never; ca—and; tasmāt—therefore; manuṣyeṣu—among mankind; kaścit—anyone; me—My; priya-kṛttamaḥ—more dear; bhavitā—will become; na—no; ca—and; me
—My; tasmāt—than him; anyaḥ—other; priyataraḥ—dearer; bhuvi—in this world.

There is no servant in this world more dear to Me than he, nor will there ever be one more dear.
18.78

yatra yogeśvaraḥ kṛṣṇo

yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama
yatra—where; yogeśvaraḥ—the master of mysticism; kṛṣṇaḥ—Lord Krṣna; yatra—where; pārthaḥ—the son of Pṛthā; dhanur-dharaḥ—the carrier of the bow and arrow; tatra
—there; śrīḥ—opulence; vijayaḥ—victory; bhūtiḥ—exceptional power; dhruvā—certainly; nītiḥ—morality; matiḥ mama—is my opinion.

Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary
power, and morality. That is my opinion.