2.

kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam
kārpaṇya — of miserliness; doṣa — by the weakness; upahata — being afflicted; svabhāvaḥ —
characteristics; pṛcchāmi — I am asking; tvām — unto You; dharma — religion; sammūḍha —
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
miserly weakness. In this condition I am asking You to tell me for certain
what is best for me. Now I am Your disciple, and a soul surrendered unto
You. Please instruct me.

2.44

bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
bhoga — to material enjoyment; aiśvarya — and opulence; prasaktānām — for those
who are attached; tayā — by such things; apahṛta-cetasām — bewildered in
mind; vyavasāya-ātmikā — fixed in determination; buddhiḥ — devotional service to
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 for devotional
service to the Supreme Lord does not take place.

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; deha-antara — of transference of the body; prāptiḥ —
achievement; dhīraḥ — the sober; tatra — thereupon; na — never; muhyati — is
deluded.

As the embodied soul continuously passes, in this body, from

boyhood to youth to old age, the soul similarly passes into
another body at death. A sober person is not bewildered by
such a change.

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 — dies; vā — either; kadācit — at any time
(past, present or future); na — never; ayam — this; bhūtvā — having come into
being; bhavitā — will come to be; vā — or; na — not; bhūyaḥ — or is again coming to
be; ajaḥ — unborn; nityaḥ — eternal; śāśvataḥ — permanent; ayam — this; purāṇaḥ —
the oldest; na — never; hanyate — is killed; hanyamāne — being killed; śarīre — the
body.

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

3.27
 prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
prakṛteḥ — of material nature; kriyamāṇāni — 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 — he thinks.

The spirit soul bewildered by the influence of false ego thinks

himself the doer of activities that are in actuality carried out
by the three modes of material nature.

4.2

evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ paran-tapa
evam — thus; paramparā — by disciplic succession; prāptam — received; imam — this
science; rāja-ṛṣayaḥ — the saintly kings; viduḥ — understood; saḥ — that
knowledge; kālena — in the course of time; iha — in this world; mahatā —
great; yogaḥ — the science of one’s relationship with the Supreme; naṣṭaḥ —
scattered; param-tapa — 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.

4.8
 paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
paritrāṇāya — for the deliverance; sādhūnām — of the devotees; vināśāya — for the
annihilation; ca — and; duṣkṛtām — of the miscreants; dharma — principles of
religion; saṁsthāpana-arthāya — to reestablish; sambhavāmi — I do appear; yuge —
millennium; yuge — after millennium.

To deliver the pious and to annihilate the miscreants, as well

as to reestablish the principles of religion, I Myself appear,
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.

4.34

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 — they will
initiate; te — you; jñānam — into knowledge; jñāninaḥ — the self-realized; tattva — of
the truth; darśinaḥ — seers.

Just try to learn the truth by approaching a spiritual master.

Inquire from him submissively and render service unto him.
The self-realized souls can impart knowledge unto you
because they have seen the truth.

5.22

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

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 — the beneficiary; yajña — of sacrifices; tapasām — and penances and
austerities; sarva-loka — of all planets and the demigods thereof; mahā-īśvaram — the
Supreme Lord; su-hṛdam — the benefactor; sarva — of all; bhūtānām — the living
entities; jñātvā — thus knowing; mām — Me (Lord Kṛṣṇa); śāntim — relief from
material pangs; ṛcchati — one achieves.

A person in full consciousness of Me, knowing Me to be the

ultimate beneficiary of all sacrifices and austerities, the
Supreme Lord of all planets and demigods, and the
benefactor and well-wisher of all living entities, attains
peace from the pangs of material miseries.

6.47

yoginām api sarveṣāṁ

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

And of all yogīs, the one with great faith who always abides
in Me, thinks of Me within himself and renders
transcendental loving service to Me – he is the most
intimately united with Me in yoga and is the highest of all.
That is My opinion.
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 — comprising the living entities; mahā-bāho — O mighty-armed
one; yayā — by whom; idam — this; dhāryate — is utilized or exploited; jagat — the
material world.

Besides these, O mighty-armed Arjuna, there is another,

superior energy of Mine, which comprises the living entities
who are exploiting the resources of this material, inferior
nature.

7.14

daivī hy eṣā guṇa-mayī

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

7.19

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ
bahūnām — many; janmanām — repeated births and deaths; ante — after; jñāna-
vān — one who is in full knowledge; mām — unto Me; prapadyate —
surrenders; vāsudevaḥ — the Personality of Godhead, Kṛṣṇa; sarvam —
everything; iti — thus; saḥ — that; mahā-ātmā — great soul; su-durlabhaḥ — very rare
to see.

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.

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 — Me; eva — certainly; smaran —
remembering; muktvā — quitting; kalevaram — the body; yaḥ — he who; prayāti —
goes; saḥ — he; mat-bhāvam — My nature; yāti — achieves; na — not; asti — there
is; atra — here; saṁśayaḥ — doubt.

And whoever, at the end of his life, quits his body

remembering Me alone at once attains My nature. Of this
there is no doubt.

8.16

ā-brahma-bhuvanāl lokāḥ
punar āvartino ’rjuna
 mām upetya tu kaunteya
punar janma na vidyate
ā-brahma-bhuvanāt — up to the Brahmaloka planet; lokāḥ — the planetary
systems; 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 place

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.

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 — by direct experience; avagamam —
understood; dharmyam — the principle of religion; su-sukham — 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 — pervaded; idam — this; sarvam — all; jagat — cosmic
manifestation; avyakta-mūrtinā — by the unmanifested form; mat-sthāni — in
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.

9.14

satataṁ kīrtayanto māṁ

yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate
satatam — always; kīrtayantaḥ — chanting; mām — about Me; yatantaḥ — fully
endeavoring; ca — also; dṛḍha-vratāḥ — with determination; namasyantaḥ — offering
obeisances; ca — and; mām — 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.

9.25

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino ’pi mām
yānti — go; deva-vratāḥ — worshipers of demigods; devān — to the demigods; pitṝn —
to the ancestors; yānti — go; pitṛ-vratāḥ — worshipers of ancestors; bhūtāni — to the
ghosts and spirits; yānti — go; bhūta-ijyāḥ — worshipers of ghosts and spirits; yānti —
go; mat — My; yājinaḥ — devotees; api — but; mām — unto Me.
Those who worship the demigods will take birth among the
demigods; those who worship the ancestors go to the
ancestors; those who worship ghosts and spirits will take
birth among such beings; and those who worship Me will live
with Me.

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 — from one in pure consciousness.

If one offers Me with love and devotion a leaf, a flower, a

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 — whatever; 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 — do; mat — unto Me; arpaṇam — as an offering.

Whatever you do, whatever you eat, whatever you offer or

give away, and whatever austerities you perform – do that, O
son of Kuntī, as an offering to Me.
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 — to Me; dveṣyaḥ — hateful; asti — is; na — nor; priyaḥ — dear; ye — those
who; bhajanti — render transcendental service; tu — but; mām — unto Me; bhaktyā —
in devotion; mayi — are in 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.

10.8

ahaṁ sarvasya prabhavo

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

I am the source of all spiritual and material worlds.

Everything emanates from Me. The wise who perfectly know
this engage in My devotional service and worship Me with all
their hearts.

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 rendering
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 to serving Me with love,

I give the understanding by which they can come to Me.