# embedding_metadata

key: chroma:document
string_value:
(tendencies) which 
operate along the 
currents of RagaDvesha 
(likes and dislikes)? 
which induce one to 
perform actions which 
are prohibited by the 
scriptures and which 
produce disastrous 
effects? constitute 
demoniacal nature.In 
Asuric nature inclination 
towards sensual 
pleasures is 
predominant in 
Rakshasic nature hatred 
predominates and the 
Rakshasa does various 
sorts of harm and injury 
to others.Good 
tendencies lead to 
Moksha. Evil tendencies 
lead to bondage. Good


key: chroma:document
string_value:
Moksha. Evil tendencies 
lead to bondage. Good 
tendencies must be 
cultivated. Evil 
tendencies should be 
eradicated. You shoul 
first have a knowledge 
of the essential nature of 
these two Vasanas? if 
you wish to cultivate the 
good tendencies and 
eradicate the evil ones. 
This sixteenth discourse 
gives a vivid description 
of these tendencies.
Sattvasamsuddhih 
Purity of understanding? 
cleanliness of life or 
purity of heart. Purity of 
mind? i.e.? giving up of 
cheating? hypocrisy?


key: chroma:document
string_value:
mind? i.e.? giving up of 
cheating? hypocrisy? 
untruth and the like? in 
all dealings with the 
people? and doing 
transactions with perfect 
honesty and integrity is 
Sattvasamsuddhi.When 
the understanding 
abides constantly in the 
immortal Self and is thus 
firm and steadfast? you 
may know this to be a 
condition of purity. On 
account of purity the 
mind can know the Self. 
The state of the mind 
wherein it is free from 
doubts like 
Asambhavana (thought 
of improbability of the


key: chroma:document
string_value:
Asambhavana (thought 
of improbability of the 
existence of the Self)? 
etc.? through hearing of 
the scriptures is 
Sattvasamsuddhi. As 
purity of mind cannot be 
obtained without 
devotion to the Lord? 
devotion is implied in 
these Sattvic virtues.
Jnana Knowledge 
understanding the 
nature of the Self? as 
taught in the scriptures 
and by the preceptor 
Selfrealisation through 
meditation on the Great 
Sentence of the 
Upanishad. I am 
Brahman (Aham 
Brahmasmi)? is Jnana.


key: chroma:document
string_value:
Brahman (Aham 
Brahmasmi)? is Jnana.
Yoga is union of the 
individual soul with the 
Supreme Being it is the 
direct realisation of the 
Self by concentration 
and meditation? through 
selfrestraint or control of 
the senses. The aspirant 
cognises through direct 
perception by the inner 
eye of intuition or 
wisdom what has been 
learnt from the 
scriptures and the 
preceptor. The aspirant 
attains Selfrealisation or 
direct knowledge. He 
becomes one with 
Brahman -- the 
Absolute. He gets


key: chroma:document
string_value:
Brahman -- the 
Absolute. He gets 
indirect knowledge or 
mere understanding or 
theoretical knowledge of 
Brahman from the 
scriptures. Now through 
the practice of Yoga he 
gets direct knowledge. 
The attempt which is 
favourable for the 
annihilation of the mind 
and the latent 
tendencies is also 
known as Yoga.
Jnanayogavyavasthitih 
The state of Jivanmukti 
attained through Jnana 
Yoga? which is distinct 
from the state of the 
worldlyminded persons.
Fearlessness? purity of


key: chroma:document
string_value:
worldlyminded persons.
Fearlessness? purity of 
heart and steadfastness 
in knowledge and Yoga 
are the three preeminent 
virtues amongst the 
Sattvic attributes 
enumerated in verses 1 
to 3. They are found in 
Jnana Yogins only. The 
other alities are common 
to Jnana Yogins? Karma 
Yogins? Raja Yogins 
and Bhaktas. Unless 
you possess Sattvic 
virtues? you cannot 
practise any kind of 
Yoga. If you cultivate 
one virtue? all other 
virtues will cling to you 
by themselves.


key: chroma:document
string_value:
virtues will cling to you 
by themselves. 
Fearlessness is the 
basis and foundation of 
the whole of mans moral 
structure within.
Svadhyaya and Tamas 
constitute Kriya Yoga. 
Svadhyaya constitutes 
BrahmaYajna. 
Almsgiving and sacrifice 
pertain to Karma Yoga. 
Almsgiving? selfcontrol 
and sacrifice constitute 
Daivi Sampat for 
householders. Those 
alities mentioned in 
chapter XVI? verses 1 to 
3? which belong to the 
aspirant who practises a 
particular form of Yoga 
constitute the Daivi


key: chroma:document
string_value:
particular form of Yoga 
constitute the Daivi 
Sampat of the disciple 
on that path.Dana 
Almsgiving distributing 
food? clothes? etc.? as 
far as it iles in ones 
power? according to 
ones means. A 
charitable man hastens 
to comfort the distressed 
and helps the needy. 
Charity is of three 
kinds? viz.? Sattvic? 
Rajasic and Tamasic 
(see chapter XVII? 20 to 
22). It opens the gates 
of heaven. It will bring 
nearer the means of 
liberation. Just as the 
tree gives fruit and 
shade without


key: chroma:document
string_value:
tree gives fruit and 
shade without 
distinction? so also give 
to him who needs? 
without distinction? with 
a cheerful heart.Dama 
Selfrestraint? 
selfcontrol? control of 
the external senses. The 
control of the inner 
senses or the mind is 
described in the next 
verse.The practice of 
selfcontrol annihilates 
the union between the 
senses and the sensual 
objects. It separates the 
senses from their 
respective objects. The 
aspirant will not allow 
the wind of the sensual


key: chroma:document
string_value:
aspirant will not allow 
the wind of the sensual 
objects to blow through 
the gateway of his 
senses. He keeps the 
senses under the 
strictest restraint. He 
lights the fire of 
dispassion at all the ten 
gates of the body. He 
takes rigid vows. He 
observes Mauna (the 
vow of silence) and 
celibacy. He is moderate 
in his diet. He keeps the 
golden medium in 
everything. He checks 
the outgoing tendencies 
of the mind and the 
senses. He induces the 
mind and the senses to


key: chroma:document
string_value:
senses. He induces the 
mind and the senses to 
turn backwards towards 
their source. Just as an 
enemy is cut down by 
means of a weapon? so 
also every tendency 
towards sensual objects 
is cut down by the 
practice of selfcontrol. 
All internal promptings? 
cravings and Vasanas 
should be burnt in the 
fire of renunciation? at 
the ten gates of the 
senses. As 
householders cannot 
practise perfect control 
of the senses? even 
moderation or regulated 
and disciplined life will


key: chroma:document
string_value:
and disciplined life will 
constitute selfrestraint 
for them. The practice of 
selfcontrol includes 
forgiveness? 
harmlessness? truth? 
steadiness and,
patience.Yajna 
Sacrifice. The 
fireworship (Agnihotra) 
and the like enjoined in 
the Vedas and also the 
sacrifice to the gods 
(DevaYajna) or worship 
of the gods? PitriYajna? 
BhutaYajna? 
ManushyaYajna and 
BrahmaYajna enjoined 
in the scriptures 
(Smritis).Svadhyaya 
Study of the Vedas in 
order to attain the 
unseen fruits.Tapas


key: chroma:document
string_value:
order to attain the 
unseen fruits.Tapas 
Austerity? moritification 
of the body and other 
forms of penance. True 
Tapas is meditation on 
the Self. It is fixing the 
mind on Brahman or the 
Self. It is to separate 
oneself from the 
physical body and the 
other four sheaths and 
to identify oneself with 
the Absolute. It is to turn 
the mind towards the 
soul. The three kinds of 
Tapas mentioned in 
chapter XVII? verses 14 
to 16 come under this 
category.Arjavam 
Straightforwardness.


key: chroma:document
string_value:
category.Arjavam 
Straightforwardness. 
This is conducive to the 
attainment of 
knowledge. The aspirant 
should always be 
candid? upright or 
straightforward. 
Straightforwardness 
should be his constant 
attitutde. A just and 
truthful man alone can 
be straightforward. He is 
respected by the people. 
He is liked by all. He 
attains success in all his 
endeavours. He never 
hides facts or truth.


key: chroma:document
string_value:
BG16.2 16 2
अǑहंसा 
स×यमĐो
धè×यागः 
शािÛतरपै
शुनम् |
दया 
भूतेçवलो
लुÜ×वं 
माद[वं 
ıȣरचापल
म् ||१६-
२||
ahiṃsā 
satyamakrodha
styāgaḥ 
śāntirapaiśuna
m .
dayā 
bhūteṣvaloluptv
aṃ mārdavaṃ 
hrīracāpalam 
||16-2||
।।16.2।। 
अǑहंसा, स×य, 
Đोध का अभाव, 
×याग, शािÛत, 
अपैशुनम् 
(ͩकसी कȧ 
ǓनÛदा न 
करना), भूतमाğ 
के ĤǓत दया, 
अलोलुपता , 
माद[व 
(कोमलता), 
लÏजा, 
अचंचलता।।
16.2 
Harmlessnes
s, truth, 
absence of 
anger, 
renunciation, 
peacefulness, 
absence of 
crookedness, 
compassion 
towards


key: chroma:document
string_value:
absence of 
crookedness, 
compassion 
towards 
beings, non-
covetousness
, gentleness, 
modesty, 
absence of 
fickleness.
16.2 अǑहंसा 
harmlessness? स×यम् 
truth? अĐोधः absence of 
anger? ×यागः 
renunciation? शािÛतः 
peacefulness? अपैशुनम् 
absence of 
crookedness? दया 
compassion? भूतेषु in 
beings? अलोलुÜ×वम् 
noncovetousness? 
माद[वम् gentleness? ıȣः 
modesty? अचापलम् 
absence of fickleness.
Commentary Ahimsa 
Noninjury in thought? 
word and deed. By 
refraining from injuring


key: chroma:document
string_value:
word and deed. By 
refraining from injuring 
living creatures the 
outgoing forces of Rajas 
are curbed. Ahimsa is 
divided into physical? 
verbal and mental.
Satyam Truth Speaking 
of things as they are? 
without uttering 
unpleasant words or 
lies. This includes 
selfrestraint? absence of 
jealousy? forgiveness? 
patience? endurance 
and kindness.Akrodhah 
Absence of anger when 
insulted? ruked or 
beaten? i.e.? even 
under the gravest 
provocation.Tyagah 
Renunciation -- literally?


key: chroma:document
string_value:
provocation.Tyagah 
Renunciation -- literally? 
giving up giving up of 
Vasanas? egoism and 
the fruits of action. 
Charity is also Tyaga. 
This has already been 
mentioned in the 
previous verse.Santih 
Serenity of the mind.
Apaisunam Absence of 
narrowmindedness.
Daya Compassion to 
those who are in 
distress. A man of 
compassion has a 
tender heart. He lives 
only for the benefit of 
the world. Compassion 
indicates realisation of 
unity or oneness with 
other creatures.
Aloluptvam


key: chroma:document
string_value:
other creatures.
Aloluptvam 
Noncovetousness. The 
senses are not affected 
or excited when they 
come in contact with 
their respective objects 
the senses are 
withdrawn from the 
objects of the senses? 
just as the limbs of the 
tortoise are withdrawn 
by it into its own shell.
Hrih It is shame felt in 
the performance of 
actions contrary to the 
rules of the Vedas or of 
society.Achapalam Not 
to speak or move the 
hands and legs in vain 
avoidance of useless 
action.
Straightforwardness?


key: chroma:document
string_value:
action.
Straightforwardness? 
noninjury? absence of 
anger? etc.? are special 
alities of the 
Brahmanas. They are 
the Sattvic virtues which 
belong to them.
Moreover --


key: chroma:document
string_value:
BG16.3 16 3
तेजः ¢मा 
धृǓतः 
शौचमġोह
◌ो 
नाǓतमा
Ǔनता |
भविÛत 
सàपदं 
दैवीमͧभ
जातèय 
भारत 
||१६-३||
tejaḥ kṣamā 
dhṛtiḥ 
śaucamadroho 
nātimānitā .
bhavanti 
sampadaṃ 
daivīmabhijātas
ya bhārata ||16-
3||
।।16.3।। हे 
भारत ! तेज, 
¢मा, धैय[, शौच 
(शुɮͬध), अġोह 
और अǓतमान 
(गव[) का अभाव 
ये सब दैवी 
संपदा को ĤाÜत 
पुǽष के ल¢ण 
हɇ।।
16.3 Vigour, 
forgiveness, 
fortitude, 
purity, 
absence of 
hatred, 
absence of 
pride  these 
belong to the 
one born for a 
divine state, 
O Arjuna.


key: chroma:document
string_value:
one born for a 
divine state, 
O Arjuna.
16.3 तेजः vigour? ¢मा 
forgiveness? धृǓतः 
fortitude? शौचम् purity? 
अġोहः absence of 
hatred? नाǓतमाǓनता 
absence of overpride? 
भविÛत belong? सàपदम् 
state? दैवीम् divine? 
अͧभजातèय to the one 
born for? भारत O 
descendant of Bharata 
(Arjuna).Commentary 
Tejas Vigour? energy? 
brilliance or lustre of the 
skin. The aspirant who 
is bent on attaining 
salvation marches boldly 
on the spiritual path. 
Nothing can tempt him 
or slacken his progress.


key: chroma:document
string_value:
Nothing can tempt him 
or slacken his progress. 
This unbroken progress 
towards the realisation 
of the Self or the 
Absolute is lustre. It 
overcomes the 
downward pull of 
Tamas.Kshama 
Forgiveness. He who is 
endowed with this virtue 
does not exhibit anger 
even when he is 
insulted? ruked or 
beaten? although he is 
strong enough to take 
vengeance. He is 
unaffected by the insult 
or injury.Dhriti The sage 
absorbs within himself 
all calamities. He is 
steadfast even when he


key: chroma:document
string_value:
all calamities. He is 
steadfast even when he 
is in very adverse and 
trying conditions this is a 
particular Sattvic Vritti or 
state of mind which 
removes depression or 
exhaustion of the body 
and senses when they 
sink down. An aspirant 
who is endowed with 
this divine attribute 
never gets 
disheartened? even 
when he is under severe 
trials and difficulties or 
tribulations. Dhriti is a 
divine pickmeup (tonic) 
when the body and the 
senses are in a state of 
low spirits or dejection.


key: chroma:document
string_value:
low spirits or dejection.
Saucham Purity. This is 
of two kinds? viz.? 
external and internal. 
External purity is 
achieved by means of 
earth and water. The 
mind and heart 
(intellect) are freed from 
Maya (deception? lust? 
anger? greed? pride? 
jealousy? hypocrisy? 
likes and dislikes) by the 
practice of celibacy? 
forgiveness? 
friendliness? charity? 
humility? nobilit? love? 
complacency? 
compassion? etc. -- this 
is internal purity. This is 
more important than


key: chroma:document
string_value:
is internal purity. This is 
more important than 
external purity.Adroha 
Absence of hatred? 
absence of desire to 
injure others.Atimanita is 
great pride. A proud 
man thinks that he is 
superior to others and 
that he is worthy of 
being honoured by 
others. Naatimanita is 
the opposite of this ality.
Tejas? Kshama and 
Dhriti are the special 
alities or Dharmas of the 
Kshatriyas (warrior 
class). These are the 
Sattvic alities of 
Kshatriyas. Saucham 
and Adroha are the


key: chroma:document
string_value:
Kshatriyas. Saucham 
and Adroha are the 
special Dharmas of the 
Vaisyas. They are the 
Sattvic alities of the 
Vaisyas (merchant 
class). Absence of pride 
is the special Dharma of 
the Sudras (servant 
class). It is a Sattvic ality 
that belongs to the 
Sudras.The divine 
wealth or Daivi Sampat 
consists of twentysix 
attributes. This is a rare 
gift from the Lord. This 
is an inexhaustible 
wealth which cannot be 
taken away by dacoits. 
This helps the aspirant 
attain the imperishable


key: chroma:document
string_value:
This helps the aspirant 
attain the imperishable 
and immacultate 
Brahmic seat. It is the 
shortcut to the realm of 
eternal bliss or Moksha.


key: chroma:document
string_value:
BG16.4 16 4
दàभो 
दपȾऽͧभम
◌ानæच 
Đोधः 
पाǽçयमे
व च |
अ£ानं 
चाͧभजात
èय पाथ[ 
सàपदमा
सुरȣम् 
||१६-४||
dambho darpo.
abhimānaśca 
krodhaḥ 
pāruṣyameva 
ca .
ajñānaṃ 
cābhijātasya 
pārtha 
sampadamāsurī
m ||16-4||
।।16.4।। हे 
पाथ[ ! दàभ, 
दप[, अͧभमान, 
Đोध, कठोर 
वाणी (पाǽçय) 
और अ£ान यह 
सब आसुरȣ 
सàपदा है।।
16.4 
Hypocrisy, 
arrogance 
and self-
conceit, anger 
and also 
harshness 
and 
ignorance, 
belong to one 
who is born 
for a 
demoniacal 
state, O 
Partha 
(Arjuna).
16.4 दàभः hypocrisy?


key: chroma:document
string_value:
state, O 
Partha 
(Arjuna).
16.4 दàभः hypocrisy? 
दप[ः arrogance? अͧभमानः 
selfconceit? च and? 
Đोधः wrath? पाǽçयम् 
harshness? एव even? च 
and? अ£ानम् ignorance? 
च and? अͧभजातèय to 
the one born for? पाथ[ O 
Partha? सàपदम् state?,
आसुरȣम् demoniacal.
Commentary Dambha 
Hypocrisy. To pretend to 
be what one is not? to 
pretend to be religious 
and pious. It consists of 
bragging of ones own 
greatness. Religious 
hypocrisy is the worst 
form of hypocrisy. 
Hypocrisy is a mixture of


key: chroma:document
string_value:
form of hypocrisy. 
Hypocrisy is a mixture of 
deceit and falsehood. 
Those who boast about 
their own merits will get 
demerit only.Darpa 
Arrogance. Pride of 
learning? wealth? high 
connection? etc. An 
arrogant man cannot 
endure to see his 
fellowmen happy. He is 
more and more enraged 
at the fortune of his 
fellowmen in the matter 
of learning? happiness 
and prosperity.
Parushyam (in speech) 
To speak of the blind as 
having lotuslike eyes? of 
the ugly as beautiful? of


key: chroma:document
string_value:
the ugly as beautiful? of 
a man of low birth as 
one of high birth and so 
on? usually with an 
ulterior? selfish or evil 
motive.Ajnanam 
Ignorance? 
misconception of ones 
duties. An ignorant man 
is blind as to what 
should be done and 
what should not be 
done. There is absence 
of discrimination. Just as 
a child will put anything 
it gets in its hands into 
its mouth? whether it is 
clean or dirty? so also is 
the condition of the 
ignorant man who is not 
able to discriminate


key: chroma:document
string_value:
ignorant man who is not 
able to discriminate 
between the Real and 
the unreal? the good 
and the evil? virtue and 
vice. He is on the path 
of destruction. He does 
not know the road that 
leads to Moskha or 
liberation. He is 
drowned in the ocean of 
this worldly existence.
These are the six 
demonical alities. These 
evil alities constitute the 
satanic or demonical 
wealth. They are 
obstacles on the path of 
liberation.By addressing 
Arjuna as Partha? Lord 
Krishna implies that


key: chroma:document
string_value:
Arjuna as Partha? Lord 
Krishna implies that 
Arjuna has no 
demonical alities in him 
as he is born in a noble 
family and is the son of 
Pritha.People of Asuric 
nature have no faith. 
They dispute every 
doctrine. They deny the 
existence of God. They 
deny the cycle of the 
worldprocess? the 
Vedas and the laws of 
ethics. Sensual 
indulgence is their goal. 
They rob people and 
take away their 
neighbours wives. They 
kill people ruthlessly. 
They do not believe in


key: chroma:document
string_value:
kill people ruthlessly. 
They do not believe in 
reincarnation and in the 
other world. They have 
no idea of right conduct? 
purity and selfrestraint.
Asuras are those 
persons who have 
waged war and who still 
wage war with the gods 
in heaven. Those who 
are endowed with Asuric 
tendencies or evil alities 
are Asuras or demons. 
They exist in abundance 
in this iron age. Kamsa 
was an Asura. 
Hiranyakasipu was an 
Asura.Even a man of 
university alitifactions 
and titles is a veritable


key: chroma:document
string_value:
and titles is a veritable 
Asura if he is endowed 
with evil tendencies or 
Asubha Vasanas.
Esoterically? the war 
between the Asuras and 
the gods is the internal 
fight that is ever going 
on between the pure 
and the impure 
tendencies in man? 
between Sattva and 
RajasTamas.


key: chroma:document
string_value:
BG16.5 16 5
दैवी 
सàपɮͪव
मो¢ाय 
ǓनबÛधाय
◌ासुरȣ मता 
|
मा शुचः 
सàपदं 
दैवीमͧभ
जातोऽͧस 
पाÖडव 
||१६-५||
daivī 
sampadvimokṣā
ya 
nibandhāyāsurī 
matā .
mā śucaḥ 
sampadaṃ 
daivīmabhijāto.
asi pāṇḍava 
||16-5||
।।16.5।। हे 
पाÖडव ! दैवी 
सàपदा मो¢ के 
ͧलए और 
आसुरȣ सàपदा 
बÛधन के ͧलए 
मानी गयी है, 
तुम शोक मत 
करो, Èयɉͩक 
तुम दैवी 
सàपदा को 
ĤाÜत हुए हो।।
16.5 The 
divine nature 
is deemed 
conducive to 
liberation, and 
the 
demoniacal to 
bondage. 
Grieve not, O 
Arjuna, thou 
art born with


key: chroma:document
string_value:
Grieve not, O 
Arjuna, thou 
art born with 
divine 
endowments.
16.5 दैवी divine? सàपत् 
state? ͪवमो¢ाय for 
liberation? ǓनबÛधाय for 
bondage? आसुरȣ the 
demoniacal? मता is 
deemed? मा not? शुचः 
grieve? सàपदम् state? 
दैवीम् the divine? 
अͧभजातः one born for? 
अͧस (thou) art? पाÖडव O 
Pandava.Commentary 
Sampat Endowment? 
wealthy state? nature? 
virtue.Moksha Liberation 
from the bondage of 
Samsara? release from 
the round of birth and 
death. The,divine nature 
leads to salvation the


key: chroma:document
string_value:
death. The,divine nature 
leads to salvation the 
demoniacl nature? to 
bondage.As Arjuna was 
already griefstricken and 
dejected? Lord Krishna 
assures him not to feel 
alarmed at this 
description of the Asuric 
alities which bring grief 
and delusion? as he 
was born with Sattvic 
tendencies? leading 
towards salvation. 
Arjuna? on hearing the 
words of Lord Krishna? 
might have thought 
within himself? Do I 
possess divine nature or 
demoniacal nature The 
Lord? in order to remove


key: chroma:document
string_value:
demoniacal nature The 
Lord? in order to remove 
Arjunas doubt? said? 
Grieve not? O Arjuna? 
thou art born with divine 
alities. Thou art 
fortunate. Thou mayest 
attain to the happiness 
of Selfrealisation.Do not 
think? O Arjuna? that by 
engaging yourself in 
battle and killing people 
you will become an 
Asura. Grieve not on 
this score. You will 
establish the kingdom of 
righteousness by 
fighting this righteous 
battle.


key: chroma:document
string_value:
BG16.6 16 6
ɮवौ 
भूतसगȿ 
लोकेऽ
िèमÛदैव 
आसुर एव 
च |
दैवो 
ͪवèतरशः 
ĤोÈत 
आसुरं 
पाथ[ मे 
शृणु ||१६-
६||
dvau 
bhūtasargau 
loke.asmindaiva 
āsura eva ca .
daivo vistaraśaḥ 
prokta āsuraṃ 
pārtha me śṛṇu 
||16-6||
।।16.6।। हे 
पाथ[ ! इस लोक 
मɅ दो Ĥकार कȧ 
भूǓतसृिçट है, 
दैवी और आसुरȣ
। उनमɅ देवɉ का 
èवभाव (दैवी 
सàपदा) 
ͪवèतारपूव[क 
कहा गया है; 
अब असुरɉ के 
èवभाव को 
ͪवèतरश: 
मुझसे सुनो।।
16.6 There 
are two types 
of beings in 
this world, the 
divine and the 
demoniacal; 
the divine has


key: chroma:document
string_value:
divine and the 
demoniacal; 
the divine has 
been 
described at 
length; hear 
from Me, O 
Arjuna, of the 
demoniacal.
16.6 ɮवौ two? भूतसगȿ 
types of beings? लोके in 
world? अिèमन् (in) this? 
दैवः the divine? आसुरः 
demonical? एव even? च 
and? दैवः the divine? 
ͪवèतरशः at length? 
ĤोÈतः has been 
described? आसुरम् 
demoniacal? पाथ[ O 
Partha? मे from Me? Įृणु 
hear.Commentary The 
two divisions of created 
beings? the one divine 
and the other satanic? 
carry on their respective


key: chroma:document
string_value:
carry on their respective 
activities in accordance 
with their natural 
tendencies or traits.In 
the Brihadaranyaka 
Upanishad also you will 
find Verily there are two 
classes of the Creators 
creatures -- gods and 
demons (I.3.1).
Bhutasargau Creations 
of beings? types or 
classes of creatues. 
Creation here means 
what is created. The 
men who are created 
with the two kinds of 
nature? the divine and 
the demonical? are here 
mentioned as the two 
creations. Every man in


key: chroma:document
string_value:
mentioned as the two 
creations. Every man in 
this world comes under 
the one or the other of 
the two creations? the 
divine and the 
demoniacal.Lord 
Krishna says to Arjuna? 
I will now describe to 
thee the characteristics 
of those men who are 
endowed with the 
devilish alities. If you 
have an understanding 
of the demoniacal 
alities? you will avoid 
them. The demoniacal 
nature is described in 
detail to the very end of 
this discourse.There is 
some reference in


key: chroma:document
string_value:
this discourse.There is 
some reference in 
chapter IX? verses 9? 
11 and 12? to the 
demoniacal nature but 
as the description is 
incomplete it is 
completed in this 
discourse.The divine 
nature has been 
declared in detail by the 
blessed Lord in the 
previous chapters -- the 
state of a Sthitaprajna in 
chapter II? the state of a 
Bhagavata in chapter XII 
and the state of a 
Trigunatita in chapter 
XIV and in the first three 
verses of this discourse.


key: chroma:document
string_value:
BG16.7 16 7
Ĥवृͪƣं च 
Ǔनवृͪƣं च 
जना न 
ͪवदुरासुरा
◌ः |
न शौचं 
नाͪप 
चाचारो न 
स×यं तेषु 
ͪवɮयते 
||१६-७||
pravṛttiṃ ca 
nivṛttiṃ ca janā 
na vidurāsurāḥ .
na śaucaṃ nāpi 
cācāro na 
satyaṃ teṣu 
vidyate ||16-7||
।।16.7।। 
आसुरȣ èवभाव 
के लोग न 
Ĥवृͪƣ को; 
जानते हɇ और न 
Ǔनवृͪƣ को 
उनमɅ न शुɮͬध 
होती है, न 
सदाचार और न 
स×य हȣ होता है
।।
16.7 The 
demoniacal 
know not 
what to do 
and what to 
refrain from; 
neither purity, 
nor right 
conduct nor 
truth is found 
in them.


key: chroma:document
string_value:
nor right 
conduct nor 
truth is found 
in them.
16.7 Ĥवृͪƣम् action? च 
and? Ǔनवृͪƣम् inaction? 
च and? जनाः men? न 
not? ͪवदुः know? आसुराः 
the demoniac? न not? 
शौचम् purity? न not? अͪप 
also? च and? आचारः 
(right) conduct? न not? 
स×यम् truth? तेषु in 
them? ͪवɮयते is.
Commentary The 
demoniacal do not 
understand the nature of 
action and inaction (right 
abstinence). The idea of 
a Self apart from the 
body? doing nothing 
(actionless) but imply 
watching the play of the


key: chroma:document
string_value:
(actionless) but imply 
watching the play of the 
Gunas is something 
incomprehensible to 
them. They have no 
consideration for the 
interest of others. They 
work for the sake of their 
bodies or sensual 
enjoyment. They are 
greedy? selfish and 
cruel. Therefore? they 
have neither good 
conduct nor good 
behaviour. They are 
untruthful? unjust and 
impure. They do not 
know what actions they 
should do in order to 
attain the goal of life or 
end of human 
existence? nor from


key: chroma:document
string_value:
end of human 
existence? nor from 
what actions they should 
refrain to ward off,evil.
Those who are endowed 
with demoniacal alities 
are sunk in the mire of 
ignorance. They are 
totally ignorant of what 
is prescribed or what is 
prohibited action. They 
have not the least idea 
of what purity or 
cleanliness is. Their 
actions are crooked. 
They know neither right 
Pravritti nor right Nivritti. 
They have no idea of 
virtue or vice or of 
scriptural injunctions or 
prohibitions. They will


key: chroma:document
string_value:
BG16.8 16 8
अस×यम
ĤǓतçठं ते 
जगदाहुर
नीæवरम् |
अपरèपर
सàभूतं 
ͩकमÛयत्
कामहैतुक
म् ||१६-
८||
asatyamapratiṣṭ
haṃ te 
jagadāhuranīśv
aram .
aparasparasam
bhūtaṃ 
kimanyatkāmah
aitukam ||16-8||
।।16.8।। वे 
कहते हɇ ͩक यह 
जगत् 
आĮयरǑहत, 
अस×य और 
ईæवर रǑहत है, 
यह (èğीपुǽष 
के) परèपर 
कामुक संबंध से 
हȣ उ×पÛन हुआ 
है, और (इसका 
कारण) Èया हो 
सकता है?
16.8 They 
say, "This 
universe is 
without truth, 
without 
(moral) basis, 
without a 
God, brought 
about by 
mutual union, 
with lust for


key: chroma:document
string_value:
about by 
mutual union, 
with lust for 
its cause; 
what else?"
16.8 अस×यम् without 
truth? अĤǓतçठम् without 
(moral) basis? ते they? 
जगत् the world? आहुः 
say? अनीæवरम् without a 
God? अपरèपरसàभूतम् 
brought about by mutual 
union? ͩकम् what? अÛयत 
else? कामहैतुकम् with 
lust for its cause.
Commentary They hold 
that the universe is 
without any substratum 
or support or an undying 
basic reality.This is a 
description of the 
opinion of atheists like 
the Charvakas and other


key: chroma:document
string_value:
the Charvakas and other 
materialists. They do not 
believe in the existence 
of Brahman Who is the 
support of this world. 
They do not even accept 
the existence of an 
Isvara in this world. 
They say We are unreal. 
Therefore this world also 
is unreal? the scriptures 
which declare the truth 
are also unreal. What 
else but lust can be the 
cause of this universe 
Sexual passion is the 
sole cause of all living 
creatures. There is no 
such thing as the theory 
of Karma. The whole


key: chroma:document
string_value:
such thing as the theory 
of Karma. The whole 
world is caused by the 
mutual union of man 
and woman under the 
impulse of lust. There is 
neither virtue nor vice. 
There is no Lord Who 
dispenses the fruits of 
actions of the individuals 
according to virtue and 
vice. Dharma and 
Adharma are not the 
basis of this world. 
Sexual desire is the sole 
basis for this universe. 
This world is a world of 
chance. They are not 
endowed with the faculty 
of introspection. They


key: chroma:document
string_value:
endowed with the faculty 
of introspection. They 
are ignorant of the field 
(Nature) and knower of 
the field (God).Mutual 
union Sexual union it 
may mean the union of 
atoms. The world arose 
from the combination of 
atoms according to the 
Vaiseshikas.


key: chroma:document
string_value:
BG16.9 16 9
एतां 
Ǻिçटमवष्
टßय 
नçटा×मा
नोऽãपबुɮ
धयः |
ĤभवÛ×यु
Ēकमा[णः 
¢याय 
जगतोऽǑह
ताः ||१६-
९||
etāṃ 
dṛṣṭimavaṣṭabh
ya naṣṭātmāno.
alpabuddhayaḥ 
.
prabhavantyugr
akarmāṇaḥ 
kṣayāya jagato.
ahitāḥ ||16-9||
।।16.9।। इस 
Ǻिçट का 
अवलàबन 
करके 
नçटèवभाव के 
अãप बुɮͬध 
वाले, घोर कम[ 
करने वाले लोग 
जगत् के शğु 
(अǑहत चाहने 
वाले) के Ǿप मɅ 
उसका नाश 
करने के ͧलए 
उ×पÛन होते हɇ।
।
16.9 Holding 
this view, 
these ruined 
souls of small 
intellect and 
fierce deeds, 
come forth as 
the enemies


key: chroma:document
string_value:
fierce deeds, 
come forth as 
the enemies 
of the world 
for its 
destruction.
16.9 एताम् this? Ǻिçटम् 
view? अवçटßय holding? 
नçटा×मानः ruined souls? 
अãपबुɮधयः of small 
intellect? ĤभविÛत come 
forth? उĒकमा[णः of fierce 
deeds? ¢याय for the 
destruction? जगतः of the 
world? अǑहताः enemies.
Commentary They rob 
others. They acire 
wealth by destroying 
others. They boast of 
their evil actions.
Nashtatmanah Ruined 
souls They have lost all 
chances of attaining 
Selfrealisation or going


key: chroma:document
string_value:
chances of attaining 
Selfrealisation or going 
to the higher world.
Alpabuddhayah They 
have a small intellect as 
they identify themselves 
with their little bodies full 
of impurities? as they 
have no conception of 
the Supreme Beign? 
and as their intellects 
are concerned with the 
little sensual pleasures 
only (eating? drinking? 
etc.).Ugrakarmanah Of 
fierce deeds They 
always injure others. 
They murder for aciring 
wealth. They do any 
heinous crime to get 
money and women.


key: chroma:document
string_value:
heinous crime to get 
money and women. 
They bring great 
confusion and destroy 
the peace and harmony 
of the world.Enemies of 
the world World here 
means people who live 
in the world.


key: chroma:document
string_value:
BG16.10 16 10
काममाͬĮ
×य दुçपूरं 
दàभमान
मदािÛवत
◌ाः |
मोहाɮगृह
◌ी×वासɮĒा
हाÛĤवत[न्
तेऽशुͬचĭ
ताः ||१६-
१०||
kāmamāśritya 
duṣpūraṃ 
dambhamānam
adānvitāḥ .
mohādgṛhītvāsa
dgrāhānpravart
ante.
aśucivratāḥ 
||16-10||
।।16.10।। 
दàभ, मान और 
मद से युÈत 
कभी न पूण[ 
होने वालȣ 
कामनाओं का 
आĮय ͧलये, 
मोहवश ͧमØया 
धारणाओं को 
Ēहण करके ये 
अशुɮध संकãपɉ 
के लोग जगत् 
मɅ काय[ करते हɇ
।।
16.10 Filled 
with insatiable 
desires, full of 
hypocrisy, 
pride and 
arrogance, 
holding evil 
ideas through


key: chroma:document
string_value:
arrogance, 
holding evil 
ideas through 
delusion, they 
work with 
impure 
resolves.
16.10 कामम् desire? 
आͬĮ×य abiding in? 
दुçपूरम् insatiable? 
दàभमानमदािÛवताः full of 
hypocrisy? pride and,
arrogance? मोहात् 
through delusion? 
गृहȣ×वा having held? 
असɮĒाहान् evil ideas? 
Ĥवत[Ûते they work? 
अशुͬचĭताः with impure 
resolves.Commentary 
These soulless 
malevolent persons 
perform cruel and sinful 
actions. Their minds are 
saturated with vanity? 
conceit and arrogance.


key: chroma:document
string_value:
saturated with vanity? 
conceit and arrogance. 
They entertain in their 
minds unholy resolves 
and unreasonable ideas. 
They harbour insatiable 
desires in their hearts. 
Just as a monkey 
becomes more and 
more intoxicated if wine 
if given to it? so also the 
older they grow the 
more and more arrogant 
and lustful do they 
become. They cause the 
ruin and death of those 
around them. They 
boast of their own 
actions and treat others 
with great contempt. 
They are very much


key: chroma:document
string_value:
with great contempt. 
They are very much 
attached to their bodies. 
They worship their 
bodies. Their passion is 
boundless. They are 
stupid and obstinate and 
so they have no firm 
determination.Desire is 
insatiable like fire. 
Enjoyment cannot bring 
about satisfaction of the 
desires. The more you 
enjoy? the stronger 
does the desire become. 
After an object is 
enjoyed? there springs 
up a desire to continue 
the enjoyment for ever. 
You take recourse to all 
sorts of devices to


key: chroma:document
string_value:
You take recourse to all 
sorts of devices to 
preserve the objects.
Although a man is not 
righteous he pretends to 
be a man of 
righteousness. This is 
hypocrisy. Although a 
man is not worthy of 
being honoured? he 
claims to be so. This is 
Mana (pride). There is 
false dignity. Although a 
man does not possess 
great things he 
superimposes them on 
himself. This is Mada.
These Asuras make 
impure resolves. I will 
worship such and such 
a deity by repeating 
such and such a Mantra


key: chroma:document
string_value:
a deity by repeating 
such and such a Mantra 
and get hold of such and 
such a woman. I will 
repeat such and such a 
Mantra and kill such and 
such a man.


key: chroma:document
string_value:
BG16.11 16 11
ͬचÛतामप
ǐरमेयां च 
ĤलयाÛता
मुपाͬĮताः 
|
कामोपभो
गपरमा 
एतावǑद
Ǔत 
Ǔनिæचताः 
||१६-११||
cintāmaparimey
āṃ ca 
pralayāntāmupā
śritāḥ .
kāmopabhogap
aramā etāvaditi 
niścitāḥ ||16-
11||
।।16.11।। 
मरणपय[Ûत 
रहने वालȣ 
अपǐरͧमत 
ͬचÛताओं से 
Ēèत और 
ͪवषयोपभोग को 
हȣ परम लêय 
मानने वाले ये 
आसुरȣ लोग इस 
Ǔनिæचत मत के 
होते हɇ ͩक 
"इतना हȣ 
(स×य, आनÛद) 
है"।।
16.11 Giving 
themselves 
over to 
immeasurable 
cares ending 
only with 
death, 
regarding 
gratification of 
lust as their


key: chroma:document
string_value:
regarding 
gratification of 
lust as their 
highest aim, 
and feeling 
sure that that 
is all.
16.11 ͬचÛताम् cares? 
अपǐरमेयाम् 
immeasurable? च and? 
ĤलयाÛतम् ending only 
with death? उपाͬĮताः 
refuged in? 
कामोपभोगपरमाः 
regarding gratification of 
lust as their highest 
aim? एतावत् that is all? 
इǓत thus? Ǔनिæचताः 
feeling sure.
Commentary They are 
beset with immense 
cares? worries and 
anxieties and their 
minds are engrossed in 
aciring and preserving 
the countless sensual


key: chroma:document
string_value:
aciring and preserving 
the countless sensual 
objects. They have got 
the strong conviction 
that the sensual 
enjoyment is the highest 
end of a man. They are 
steeped in enjoying the 
objects of the senses. 
They firmly believe that 
that is everything. They 
believe that sensual 
enjoyment is the 
supreme source of 
happiness and there is 
no such thing as eternal 
bliss of the soul or 
transcendental bliss of 
the Self. They have no 
belief in the happiness 
in another world (or


key: chroma:document
string_value:
belief in the happiness 
in another world (or 
plane) or in the 
perennial bliss which is 
independent of sensual 
objects? which is 
beyond the reach of the 
senses. They have a 
dull and gross intellect? 
and so they cannot 
grasp the subtle higher 
truth. Sensual 
enjoyment is the 
greatest object of 
attainment for them.


key: chroma:document
string_value:
BG16.12 16 12
आशापाश
शतैब[ɮधाः 
कामĐोध
परायणाः 
|
ईहÛते 
कामभोगा
थ[मÛयाये
नाथ[सÑच
यान् ||१६-
१२||
āśāpāśaśatairb
addhāḥ 
kāmakrodhapar
āyaṇāḥ .
īhante 
kāmabhogārtha
manyāyenārtha
sañcayān ||16-
12||
।।16.12।। 
सैकड़ɉ 
आशापाशɉ से 
बÛधे हुये, काम 
और Đोध के 
वश मɅ ये लोग 
ͪवषयभोगɉ कȧ 
पूǓत[ के ͧलये 
अÛयायपूव[क 
धन का संĒह 
करने के ͧलये 
चेçटा करते हɇ।।
16.12 Bound 
by a hundred 
ties of hope, 
given over to 
lust and 
anger, they 
strive to 
obtain by 
unlawful 
means 
hoards to 
wealth for


key: chroma:document
string_value:
unlawful 
means 
hoards to 
wealth for 
sensual 
enjoyments.
16.12 आशापाशशतैः by a 
hundred ties of hope? 
बɮधाः bound? 
कामĐोधपरायणाः given 
over to lust and anger? 
ईहÛते (they) strive (to 
attain)? कामभोगाथ[म् for 
sensual enjoyment? 
अÛयायेन by unlawful 
means? अथ[सÑचयान् 
hoards of wealth.
Commentary They 
murder people and rob 
them of their wealth in 
order to have sensual 
enjoyments. They 
amass wealth for 
sensepleasure only? but 
not for doing righteous 
actions. They have no


key: chroma:document
string_value:
not for doing righteous 
actions. They have no 
mercy. They are very 
cruel. They are held in 
bondage by a hundred 
ties of expectation. They 
harbour in their hearts a 
craving for all kinds of 
sensual objects. Various 
sorts of desires crop up 
in their mind. When their 
desires are not gratified 
they become furious. 
They acire wealth by 
unjust means. Hope or 
expectation binds a man 
to the wheel of 
Samsara.,Therefore 
hope is likened to a cord 
or a rope. There is no


key: chroma:document
string_value:
or a rope. There is no 
end to their cravings. 
Though they possess 
enormous wealth their 
cravings are not 
appeased. They multiply 
daily. These people 
become hopeless 
victims of greed.


key: chroma:document
string_value:
BG16.13 16 13
इदमɮय 
मया 
लÞधͧममं 
ĤाÜèये 
मनोरथम् 
|
इदमèती
दमͪप मे 
भͪवçयǓत 
पुनध[नम् 
||१६-१३||
idamadya mayā 
labdhamimaṃ 
prāpsye 
manoratham .
idamastīdamapi 
me bhaviṣyati 
punardhanam 
||16-13||
।।16.13।। मɇने 
आज यह पाया 
है और इस 
मनोरथ को भी 
ĤाÜत कǾंगा, 
मेरे पास यह 
इतना धन है 
और इससे भी 
अͬधक धन 
भͪवçय मɅ होगा
।।
16.13 "This 
has been 
gained by me 
today; this 
desire of mine 
I shall fuffil; 
this is mine 
and this 
wealth also 
shall be mine 
in future."
16.13 इदम् this? अɮय


key: chroma:document
string_value:
shall be mine 
in future."
16.13 इदम् this? अɮय 
today? मया by me? 
लÞधम् has been gained? 
इमम् this? ĤाÜèये (I) shall 
obtain? मनोरथम् desire? 
इदम् this? अिèत is? इदम् 
this? अͪप also? मे to 
me? भͪवçयǓत shall be? 
पुनः again? धनम् wealth.
Commentary I will be 
able to acire all that the 
world possesses. Then I 
will be the lord of all 
wealth. No one will be 
eal to me on the surface 
of this earth.In future 
Next year this wealth 
also shall be mine. I will 
be known to the world


key: chroma:document
string_value:
be known to the world 
as a man of immense 
wealth. People will 
address me as my lord.
These demons (who 
think like this) become 
selfconceited on 
account of their wealth. 
Their heads are swollen 
with pride. They regard 
everyone else as 
worthless as straw. 
Pride of wealth 
destroyes their power of 
discrimination. They 
strive for happiness but 
they never obtain it. 
They are entangled in 
the meshes of Maya. 
They are wedded to sin 
and misry here and 
hereafter.


key: chroma:document
string_value:
BG16.14 16 14
असौ मया 
हतः 
श
ğुह[Ǔनçये 
चापरान
ͪप |
ईæवरोऽह
महं भोगी 
ͧसɮधोऽहं 
बलवाÛसु
खी ||१६-
१४||
asau mayā 
hataḥ 
śatrurhaniṣye 
cāparānapi .
īśvaro.
ahamahaṃ 
bhogī siddho.
ahaṃ 
balavānsukhī 
||16-14||
।।16.14।। "यह 
शğु मेरे ɮवारा 
मारा गया है 
और दूसरे 
शğुओं को भी मɇ 
माǾंगा", "मɇ 
ईæवर हूँ और 
भोगी हूँ", "मɇ 
ͧसɮध पुǽष हूँ", 
"मɇ बलवान और 
सुखी हूँ",।।
16.14 "That 
enemy has 
been slain by 
me; and 
others also I 
shall slay. I 
am the lord. I 
enjoy. I am 
perfect, 
powerful and


key: chroma:document
string_value:
enjoy. I am 
perfect, 
powerful and 
happy."
16.14 असौ that? मया by 
me? हतः slain? शğुः 
enemy? हǓनçये (I) shall 
slay? च and? अपरान् 
others? अͪप also? ईæवरः 
Lord? अहम् I? अहम् I? 
भोगी the enjoyer? ͧसɮधः 
perfect? अहम् I? भोगी the 
enjoyer? ͧसɮधः perfect? 
अहम् I? बलवान् powerful? 
सुखी happy.Commentary 
I will be the lord of all I 
survey. I will kill 
everyone who will not 
serve me. In fact I am 
the lord of all creation. I 
will be successful in all 
my undertakings. I have


key: chroma:document
string_value:
my undertakings. I have 
got plenty of landed 
property? cattle and 
immense wealth. I have 
got plenty of children 
and grandchildren. Even 
Indra is not eal to me. I 
am not an ordinary man. 
I am very powerful? 
strong? healthy and 
happy in every respect.
In this verse there is a 
description of the vain 
imaginations of the 
people of demoniacal 
nature.


key: chroma:document
string_value:
BG16.15 16 15
आɭयोऽ
ͧभजनवा
निèम 
कोऽÛयोऽ
िèत 
सǺशो 
मया |
यêये 
दाèयाͧम 
मोǑदçय 
इ×य£ान
ͪवमोǑहता
◌ः ||१६-
१५||
āḍhyo.
abhijanavānas
mi ko.anyo.asti 
sadṛśo mayā .
yakṣye dāsyāmi 
modiṣya 
ityajñānavimohit
āḥ ||16-15||
।।16.15।। "मɇ 
धनवान् और 
Įेçठकुल मɅ 
जÛमा हूँ। मेरे 
समान दूसरा 
कौन है?",'मɇ 
य£ कǾंगा', 'मɇ 
दान दूँगा', 'मɇ 
मौज कǾँगा' - 
इस Ĥकार के 
अ£ान से वे 
मोǑहत होते हɇ।।
16.15 "I am 
rich and born 
in a noble 
family. Who 
else is equal 
to me? I shall 
perform 
sacrifices. I


key: chroma:document
string_value:
to me? I shall 
perform 
sacrifices. I 
shall give 
(charity). I 
shall rejoice," 
thus deluded 
by ignorance.
16.15 आɭयः rich? 
अͧभजनवान् wellborn? 
अिèम (I) am? कः who? 
अÛयः else? अिèत is? 
सǺशः eal? मया to me? 
यêये (I) will sacrifice? 
दाèयाͧम (I) will give? 
मोǑदçये (I) will rejoice? 
इǓत thus? 
अ£ानͪवमोǑहताः deluded 
by ignorance.
Commentary Kubera 
(the god of wealth) may 
be wealthy? but he 
cannot be compared 
with me. Even Vishnu 
Himself does not 
possess the wealth that


key: chroma:document
string_value:
Himself does not 
possess the wealth that 
I possess. In 
comparison with my 
illustrious family and the 
extent of my relations 
even Brahma is indeed 
of inferior descent. They 
are as nothing when 
compared with me. Who 
then is there in the 
whole world eal to 
meWellborn Born in a 
family learned in the 
scriptures for seven 
generations. None is eal 
to me in this respect. I 
will do may sacrificial 
rites to get name and 
fame. None is eal to me 
in this respect also. I will


key: chroma:document
string_value:
in this respect also. I will 
give money and 
presents to those who 
entertain me with 
dance? music and 
songs in praise of me. 
None is eal to me in 
charity (giving) also. I 
will indulge in eating? 
drinking and women.


key: chroma:document
string_value:
BG16.16 16 16
अनेकͬच
ƣͪवħाÛत
◌ा 
मोहजाल
समावृताः 
|
ĤसÈताः 
कामभोगे
षु पतिÛत 
नरकेऽशुच
◌ौ ||१६-
१६||
anekacittavibhr
āntā 
mohajālasamāv
ṛtāḥ .
prasaktāḥ 
kāmabhogeṣu 
patanti narake.
aśucau ||16-16||
।।16.16।। 
अनेक Ĥकार से 
ħͧमत ͬचƣ 
वाले, मोह जाल 
मɅ फ ँ से तथा 
ͪवषयभोगɉ मɅ 
आसÈत ये लोग 
घोर, अपͪवğ 
नरक मɅ ͬगरते 
हɇ।।
16.16 
Bewildered by 
many a fancy, 
entangled in 
the snare of 
delusion, 
addicted to 
the 
gratification of 
lust, they fall 
into a foul 
hell.
16.16 अनेकͬचƣͪवħाÛताः


key: chroma:document
string_value:
into a foul 
hell.
16.16 अनेकͬचƣͪवħाÛताः 
bewildred by many a 
fancy? मोहजालसमावृताः 
entangled in the snare 
of delusion? ĤसÈताः 
addicted? कामभोगेषु to 
the gratification of lust? 
पतिÛत (they) fall? नरके 
into hell? अशुचौ foul.
Commentary Just as a 
man utters many 
incoherent words when 
he gets delirium or high 
fever? so also these 
diabolical men prattle 
about their desires? 
sensual enjoyment? etc. 
They commit,countless 
sins and so they fall into 
a foul hell such as the


key: chroma:document
string_value:
a foul hell such as the 
Vaitarani. Delusion is a 
snare because those 
who are deluded are 
entrapped. They are 
caught like fish in the 
meshes of the net of 
delusion. They are 
enveloped by the net on 
four sides. They are 
bewildered as to what to 
do first and what next. 
As they are enveloped 
or covered by delusion? 
they are bewildered in 
various ways by 
entertaining various evil 
thoughts. They have no 
discrimination between 
the proper or beneficial 
and improper or harmful


key: chroma:document
string_value:
and improper or harmful 
Sadhanas. The lack of 
the knowledge of the 
distinction between 
these two is Moha. As 
Mohas is a veil and a 
cause of bondage it is 
compared to a net.All 
the alities mentioned 
above lead to downfall.


key: chroma:document
string_value:
BG16.17 16 17
आ×मसम्
भाͪवताः 
èतÞधा 
धनमानम
दािÛवताः 
|
यजÛते 
नामय
£ैèते 
दàभेनाͪव
ͬधपूव[कम् 
||१६-१७||
ātmasambhāvit
āḥ stabdhā 
dhanamānamad
ānvitāḥ .
yajante 
nāmayajñaiste 
dambhenāvidhi
pūrvakam ||16-
17||
।।16.17।। 
अपने आप को 
हȣ Įेçठ मानने 
वाले, èतÞध 
(गव[युÈत), धन 
और मान के 
मद से युÈत 
लोग शाèğͪवͬध 
से रǑहत केवल 
नाममाğ के 
य£ɉ ɮवारा 
दàभपूव[क 
यजन करते हɇ।।
16.17 Self-
conceited, 
stubborn, 
filled with the 
pride and 
intoxication of 
wealth, they 
perform 
sacrifices in


key: chroma:document
string_value:
wealth, they 
perform 
sacrifices in 
name out of 
ostentation, 
contrary to 
scriptural 
ordinances.
16.17 आ×मसàभाͪवताः 
selfconceited? èतÞधाः 
stubborn? 
धनमानमदािÛवताः filled 
with the pride and 
intoxication of wealth? 
यजÛते (they) perform? 
नामय£ैः sacrifices in 
name? ते they? दàभेन 
out of ostentation? 
अͪवͬधपूव[कम् contrary to 
scriptural ordinances.
Commentary They are 
puffed up with 
unbounded pride. They 
esteem themselves very 
highly. They are not 
esteemed or honoured


key: chroma:document
string_value:
highly. They are not 
esteemed or honoured 
as such by the righteous 
or pious persons. They 
have a very high opinion 
of their own greatness. 
They esteem 
themselves as 
possessed of all the 
virtuous attributes. They 
are not humble. They 
have no humility or 
meekness. Their minds 
are entirely filled with a 
sense of their own 
importance. They treat 
others with contempt. 
They think that others 
are inferior to them. 
They never bend their 
heads and make 
prostrations to elders or


key: chroma:document
string_value:
heads and make 
prostrations to elders or 
superiors or spiritual 
teachers and monks. 
They stand erect like a 
pillar or iron post? 
intoxicated as they are 
with the wine of wealth. 
They pretend to perform 
Yajnas.They do not care 
for an altar? a sacrifical 
bower or a receptacle 
for the fire? or any of the 
proper materials to be 
used in the sacrifices. 
They do not pay any 
attention to the 
prescribed rules. They 
do sacrifices in order to 
increase their own fame.


key: chroma:document
string_value:
increase their own fame. 
They will not hear even 
the mentioning of the 
name of God or 
Brahmana. How can 
God or a Brahmana 
attend their sacrifices 
They perform sacrifices 
without paying attention 
to the several parts of 
them and the obligations 
enjoined in the scriptural 
ordinances such as the 
recitation of the 
Mantras? worship of the 
gods? giving of the 
fees? etc. They will not 
do the sacrifices with 
reverence and faith. 
They want that all the 
people should say that


key: chroma:document
string_value:
They want that all the 
people should say that 
they are Somayajis 
(performers of the Soma 
sacrifice). They will not 
attain the fruits of the 
sacrifice. There is no 
idea of service in them. 
They perform sacrifice 
to deceive the world? 
but not out of sincerity 
and faith.Mana Pride 
consists in supposing 
oneself worthy of a high 
honour (on account of 
ones wealth or learning? 
etc.).Mada On account 
of intoxication of wealth 
the wealthy man treats 
the Guru and other


key: chroma:document
string_value:
the wealthy man treats 
the Guru and other 
persons who are worthy 
of being honoured? with 
contempt. Wealth and 
learning turn their 
heads. This is Mada.


key: chroma:document
string_value:
BG16.18 16 18
अहंकारं 
बलं दपɍ 
कामं Đोधं 
च 
संͬĮताः |
मामा×मप
रदेहेषु 
Ĥɮͪवषन्
तोऽßयसू
यकाः 
||१६-१८||
ahaṃkāraṃ 
balaṃ darpaṃ 
kāmaṃ 
krodhaṃ ca 
saṃśritāḥ .
māmātmaparad
eheṣu 
pradviṣanto.
abhyasūyakāḥ 
||16-18||
।।16.18।। 
अहंकार, बल, 
दप[, काम और 
Đोध के वशीभूत 
हुए परǓनÛदा 
करने वाले ये 
लोग अपने और 
दूसरɉ के शरȣर 
मɅ िèथत मुझ 
(परमा×मा) से 
ɮवेष करने वाले 
होते हɇ।।
16.18 Given 
over to 
egoism, 
power, 
haughtiness, 
lust and 
anger, these 
malicious 
people hate 
Me in their


key: chroma:document
string_value:
malicious 
people hate 
Me in their 
own bodies 
and in those 
of others.
16.18 अहɨकारम् egoism? 
बलम् power? दप[म् 
haughtiness? कामम् 
lust? Đोधम् anger? च 
and? संͬĮताः possessed 
of? माम् Me? आ×मपरदेहेषु 
in their own bodies and 
in those of others? 
ĤɮͪवषÛतः hating? 
अßयसूयकाः (these) 
malicious people.
Commentary They are 
selfsufficient and puffed 
up with mental and 
material power. They 
pose too much. They 
resent it much if they are 
belittled. The body is 
dearer to them than


key: chroma:document
string_value:
belittled. The body is 
dearer to them than 
everything else. They 
live solely for it. If 
anybody tries to thwart 
their plans or schemes 
they become bitterly 
hostile towards him. 
They take vengeance on 
him and try to kill him 
mercilessly. They are 
extremely meanminded. 
Just as darness seems 
to be denser after night 
sets in? so also as their,
folly increases? their 
arrogance grows? their 
egoism develops? their 
pride swells? and their 
delusion augments day


key: chroma:document
string_value:
pride swells? and their 
delusion augments day 
by day. They use brutal 
force to gain their selfish 
ends. They abuse and 
illtreat all those people 
who are truthful and 
charitable? and who are 
devoted to Me.
Ahamkaram Egoism 
The selfarrogating 
principle? the effect or 
modification of 
ignorance. This is the 
source of all the defects 
and perversities in 
human nature and of all 
evil actions. Lust? 
anger? greed? pride and 
hypocrisy are all 
attendants of egoism. It


key: chroma:document
string_value:
hypocrisy are all 
attendants of egoism. It 
is very difficult to 
overcome this dire 
enemy? but through 
Vichara (right eniry) it 
can be annihilated.
These Asuras who are 
very egoistic on account 
of their deep ignorance 
esteem themselves very 
highly for the alities they 
possess and for those 
which they falsely 
superimpose upon 
themselves. They think 
that they are very great 
persons on account of 
the good alities which 
they have superimposed 
upon themselves and 
their egoism is


key: chroma:document
string_value:
upon themselves and 
their egoism is 
increased thery. They 
try to humiliate others by 
using their financial 
supremacy. They will 
bribe people to give 
false evidence and do 
anything to attain their 
selfish ends.Balam 
Power accompanied by 
lust and attachment. 
The Asuras use their 
strength of body to 
humiliate and destroy 
others. If a man is not 
established in Yama 
(the fivefold canon of 
ethical perfection? 
consisting of noninjury? 
truthfulness? 
nonstealing? celibacy


key: chroma:document
string_value:
truthfulness? 
nonstealing? celibacy 
and noncovetousness)? 
if he has no purity of 
heart? if his mind is 
surcharged or saturated 
with evil tendencies? 
and if he gets power of 
any sort? he will misuse 
or abuse it and try to 
humiliate or abuse 
others. Powers or 
Siddhis are bound to 
come if one practises 
concentration of mind. If 
he is endowed with 
Yama? he will never 
misuse them and so he 
will never have a 
downfall. That is the 
reason why Patanjali 
Maharshi says Powers


key: chroma:document
string_value:
reason why Patanjali 
Maharshi says Powers 
are obstacles on the 
path of Yoga. Shun 
them ruthlessly. March 
onwards to the goal. 
Climb the ladder of 
Yoga till you attain the 
highest state of 
superconsciousness or 
Godconsciousness. Do 
not look back. Have no 
memories of the past.
Yama is the very 
foundation of Yoga. Get 
yourself established in 
Yama before you take to 
concentration and 
meditation. Many 
aspirants get a downfall 
because they do not 
practise Yama to begin


key: chroma:document
string_value:
because they do not 
practise Yama to begin 
with. They jump at once 
to the practice of 
concentration and 
meditation. This is sad 
mistake.Darpa 
Haughtiness. A man 
whose heart is filled with 
haughtiness becomes 
very insolent and unjust 
and assumes an 
overbearing and 
domineering attitude 
towards others he never 
respects the elders? 
Gurus and others. This 
is a peculiar vice that 
has its seat in the mind. 
When this evil ality 
manifests itself? one 
swerves from the path of


key: chroma:document
string_value:
manifests itself? one 
swerves from the path of 
virtue.Krodha Anger 
manifests itself when 
one gets something 
unplesant and when he 
comes across 
something disagreeable.
These Asuras hate Me? 
the Lord Who dwells in 
their own bodies as the 
silent witness of their 
thoughts and actions. 
They think that I am also 
a human being and hate 
Me. They do not 
understand My 
allpervading and 
imperishable nature. 
They do not care at all 
to know and follow. My ?
nds or the injunctions


key: chroma:document
string_value:
to know and follow. My ?
nds or the injunctions 
given in the Vedas and 
the Smritis. If anyone 
violates My ?nds given 
in the scriptures? it is 
surely tantamount to an 
act of hatred towards 
Me. These people are 
very malicious. They 
have evil intentions or 
impure motives. They 
are jealous of those 
persons who are 
virtuous and who tread 
the path of 
righteousness. Their 
hearts burn when they 
notice good alities in 
others. This is 
Matsarya? a form of 
jealousy. If a man


key: chroma:document
string_value:
Matsarya? a form of 
jealousy. If a man 
superimposes evil alities 
on a virtuous man who 
is endowed with good 
alities? this is Asuya. If 
his heart burns when he 
sees a wealthy or 
prosperous man? this is 
Irshya.


key: chroma:document
string_value:
BG16.19 16 19
तानहं 
ɮͪवषतः 
क
◌YुराÛसंसारेषु 
नराधमान् 
|
ͯ¢पाàय
जİमशुभ
◌ानासुरȣçवे
व योǓनषु 
||१६-१९||
tānahaṃ 
dviṣataḥ 
krurānsaṃsāreṣ
u narādhamān .
kṣipāmyajasram
aśubhānāsurīṣv
eva yoniṣu ||16-
19||
।।16.19।। ऐसे 
उन ɮवेष करने 
वाले,  Đूरकमȸ 
और नराधमɉ 
को मɇ संसार मɅ 
बारàबार 
(अजİम्) 
आसुरȣ योǓनयɉ 
मɅ हȣ ͬगराता हूँ 
अथा[त् उ×पÛन 
करता हूँ।।
16.19 Those 
cruel haters, 
worst among 
men in the 
world, I hurl 
those evil-
doers into the 
wombs of 
demons only.
16.19 तान् those? अहम्


key: chroma:document
string_value:
wombs of 
demons only.
16.19 तान् those? अहम् 
I? ɮͪवषतः (the) hating 
(ones)? Đूरान् cruel? 
संसारेषु in the worlds? 
नराधमान् worst among 
men? ͯ¢पाͧम (I) hurl? 
अजİम् for ever? अशुभान् 
evildoers? आसुरȣषु of 
demons? एव only? 
योǓनषु in wombs.
Commentary Now listen 
to the manner in which I 
deal with all these 
demoniacal persons 
who injure people and 
who take delight in 
killing people and 
animals and who hate 
Me? the indweller of all 
bodies. I deprive them of 
their human state and


key: chroma:document
string_value:
bodies. I deprive them of 
their human state and 
reduce them to a lower 
condition as subhuman 
creatures. I hurl them 
into the wombs of the 
most cruel beings such 
as tigers? lions? 
scorpions? snakes and 
the like. For ever only 
means till they purify 
their hearts. There is no 
such thing as eternal 
damnation.Tan Those 
The enemies of those 
who tread the path of 
righteousness and the 
haters of virtuous 
persons.Naradhaman 
Worst among men 
because they are guilty


key: chroma:document
string_value:
Worst among men 
because they are guilty 
of the wors evil deeds 
and they take delight in 
injuring virtuous persns 
and in killing persons 
and animals ruthlessly.
Asurishu yonishu 
Wombs of Asuras 
Wombs of the most 
cruel beings such as 
tigers? lions and the 
like.


key: chroma:document
string_value:
BG16.20 16 20
आसुरȣं 
योǓनमाप
Ûना मूढा 
जÛमǓन 
जÛमǓन |
मामĤाÜयै
व कौÛतेय 
ततो 
याÛ×यध
मां गǓतम् 
||१६-२०||
āsurīṃ 
yonimāpannā 
mūḍhā janmani 
janmani .
māmaprāpyaiva 
kaunteya tato 
yāntyadhamāṃ 
gatim ||16-20||
।।16.20।। हे 
कौÛतेय ! वे मूढ़ 
पुǽष 
जÛमजÛमाÛतर 
मɅ आसुरȣ योǓन 
को ĤाÜत होते हɇ 
और ( इस 
Ĥकार) मुझे 
ĤाÜत न होकर 
अधम गǓत को 
ĤाÜत होते है।।
16.20 
Entering into 
demoniacal 
wombs and 
deluded, birth 
after birth, not 
attaining Me, 
they thus fall, 
O Arjuna, into 
a condition


key: chroma:document
string_value:
they thus fall, 
O Arjuna, into 
a condition 
still lower 
than that.
16.20 असुरȣम् 
demoniacal? योǓनम् 
womb? आपÛनाः entering 
into? मूढाः deluded? 
जÛमǓन जÛमǓन in birth 
after birth? माम् Me? 
अĤाÜय not attaining? एव 
still? कौÛतेय O son of 
Kunti (Arjuna)? ततः than 
that? यािÛत (they) fall 
into? अधमाम् lower? 
गǓतम् condition (path or 
goal).Commentary 
These degraded Asuras 
are cast into the 
demoniacal wombs. 
They are reduced to the 
very lowest condition or 
the most appalling state.


key: chroma:document
string_value:
the most appalling state. 
They are cast into utter 
darkness. They fall into 
lower and yet lower 
wombs in response to 
their own satanic 
desires and actions and 
their extreme Tamasic 
nature. From the birth of 
a tiger? they will get the 
birth of a serpent from a 
serpents they will get 
the birth of a wormfrom 
that they will get the 
birth of a tree? etc. In 
Sanskrit the suffix Tara 
denotes comparative 
degree and Tama is 
superlative degree. 
These people get


key: chroma:document
string_value:
superlative degree. 
These people get 
Nikrishtatama Yonis (the 
lowest wombs).They do 
not reach Me as their 
minds are filled with 
impurities? as they do 
not tread the path of 
righteousness in 
accordance with the 
injunctions of the 
scriptures. The 
diabolical nature is 
inimical to spiritual 
progress. Therefore? 
you will have to 
annihilate the evil 
tendencies by cultivating 
divine alities and the 
practice of regular 
meditation. Then and 
only then will you attain 
liberation.


key: chroma:document
string_value:
BG16.21 16 21
ǒğͪवधं 
नरकèयेदं 
ɮवारं 
नाशनमात्
मनः |
कामः 
Đोधèतथ
◌ा 
लोभèतस्
मादेत×ğ
यं ×यजेत् 
||१६-२१||
trividhaṃ 
narakasyedaṃ 
dvāraṃ 
nāśanamātman
aḥ .
kāmaḥ 
krodhastathā 
lobhastasmādet
attrayaṃ tyajet 
||16-21||
।।16.21।। 
काम, Đोध और 
लोभ ये 
आ×मनाश के 
ǒğͪवध ɮवार हɇ, 
इसͧलए इन 
तीनɉ को ×याग 
देना चाǑहए।।
16.21 Triple is 
the gate of 
this hell, 
destructive of 
the self  lust, 
anger and 
greed; 
therefore one 
should 
abandon 
these three.
16.21 ǒğͪवधम् triple? 
नरकèय of hell? इदम्


key: chroma:document
string_value:
16.21 ǒğͪवधम् triple? 
नरकèय of hell? इदम् 
this? ɮवारम् gate? 
नाशनम् destructive? 
आ×मनः of the self? कामः 
lust? Đोधः anger? तथा 
also? लोभः greed? 
तèमात् therefore? एतत् 
this? ğयम् three? ×यजेत् 
(one) should abandon.
Commentary Lust? 
anger and greed?  -- 
these highway robbers 
will cause a man to fall 
into the dark abyss of 
hell? misery or grief. 
These are the three 
fountainheads of misery. 
These three constitute 
the gateway leading to 
the lowest of hells.


key: chroma:document
string_value:
the gateway leading to 
the lowest of hells. 
These are the enemies 
of peace? devotion and 
knowledge. When these 
evil modifications of the 
mind arise in it? man 
loses his balance or 
poise and discrimination 
and commits various evil 
actions.Lust? anger and 
greed denote 
selfblindness and 
ignorance? for there are 
no Vasanas? wants? 
anger? or greed in 
Brahman or the pure 
immortal Self.Narakasya 
dvaram The gate to hell 
The gate leading to hell. 
The self is destroyed by


key: chroma:document
string_value:
The self is destroyed by 
merely entering at the 
gate? i.e.? it is not fit to 
do any right exertion to 
attain the goal of life.As 
this gate causes 
selfdestruction? let 
everyone renounce 
these three. (Cf.III.47)In 
the next verse the man 
who has abandoned 
these three evils is 
highyl eulogised.


key: chroma:document
string_value:
BG16.22 16 22
एतैͪव[मुक्
तः 
कौÛतेय 
तमोɮवारै
िèğͧभन[र
◌ः |
आचर×या
×मनः 
Įेयèततो 
याǓत परां 
गǓतम् 
||१६-२२||
etairvimuktaḥ 
kaunteya 
tamodvāraistrib
hirnaraḥ .
ācaratyātmanaḥ 
śreyastato yāti 
parāṃ gatim 
||16-22||
।।16.22।। हे 
कौÛतेय ! नरक 
के इन तीनɉ 
ɮवारɉ से 
ͪवमुÈत पुǽष 
अपने कãयाण 
के साधन का 
आचरण करता 
है और इस 
Ĥकार परा गǓत 
को ĤाÜत होता 
है।।
16.22 A man 
who is 
liberated from 
these three 
gates to 
darkness, O 
Arjuna, 
practises 
what is good 
for him and 
thus goes to


key: chroma:document
string_value:
what is good 
for him and 
thus goes to 
the Supreme 
Goal.
16.22 एतैः from these? 
ͪवमुÈतः liberated? 
कौÛतेय O Kaunteya? 
तमोɮवारैः gates to 
darkness? ǒğͧभः (by) 
three? नरः the man? 
आचरǓत practises? 
आ×मनः for him? Įेयः 
what is good? ततः and 
then? याǓत goes to? 
पराम् the Supreme? 
गǓतम् Goal.Commentary 
When these gates to 
hell are abandoned? the 
path to salvation is 
made clear for the 
aspirant. He gets the 
company of sages? 
which leads to liberation. 
He gets spiritual


key: chroma:document
string_value:
which leads to liberation. 
He gets spiritual 
instructions and 
practises them. He 
hears the scriptures? 
reflects? meditates and 
attains Selfrealisation.
Tamodvara Gate to 
darkness leading to hell 
which is full of pain and 
delusion.


key: chroma:document
string_value:
BG16.23 16 23
यः 
शाèğͪव
ͬधमु×सृज्
य वत[ते 
कामकार
तः |
न स 
ͧसɮͬधम
वाÜनोǓत 
न सुखं न 
परां 
गǓतम् 
||१६-२३||
yaḥ 
śāstravidhimuts
ṛjya vartate 
kāmakārataḥ .
na sa 
siddhimavāpnoti 
na sukhaṃ na 
parāṃ gatim 
||16-23||
।।16.23।। जो 
पुǽष 
शाèğͪवͬध को 
×यागकर अपनी 
कामना से Ĥेǐरत 
होकर हȣ काय[ 
करता है, वह न 
पूण[×व कȧ 
ͧसɮͬध ĤाÜत 
करता है, न 
सुख और न परा 
गǓत।।
16.23 He 
who, having 
cast aside the 
ordinances of 
the scriptures, 
acts under 
the impulse of 
desire, attains 
not 
perfection,


key: chroma:document
string_value:
desire, attains 
not 
perfection, 
nor happiness 
nor the 
Supreme 
Goal.
16.23 यः who? 
शाèğͪवͬधम् the 
ordinance of the 
scriptures? उ×सृÏय 
having cast aside? वत[ते 
acts? कामकारतः under 
the impulse of desire? न 
not? सः he? ͧसɮͬधम् 
perfection? अवाÜनोǓत 
attains? न not? सुखम् 
happiness? न not? पराम् 
Supreme? गǓतम् Goal.
Commentary He who 
does not care for the 
Self? who gives free rein 
to these three sins? is a 
traitor to the Self. He 
who has renounced the 
authority of the Vedas


key: chroma:document
string_value:
who has renounced the 
authority of the Vedas 
which? like a mother? is 
eally disposed and kind 
to all? and which? like a 
beaconlight? points out 
what is good and what is 
evil? does not attain 
perfection nor happiness 
nor the Supreme Goal. 
He who pays no 
attention to prescribed 
actions and follows the 
promptings of desire 
awakened by the 
senses? does not obtain 
God.


key: chroma:document
string_value:
BG16.24 16 24
तèमाÍछा
èğं Ĥमाणं 
ते 
काया[काय[
åयविèथ
तौ |
£ा×वा 
शाèğͪवध
◌ानोÈतं 
कम[ 
कतु[ͧमहा
ह[ͧस ||१६-
२४||
tasmācchāstra
ṃ pramāṇaṃ te 
kāryākāryavyav
asthitau .
jñātvā 
śāstravidhānokt
aṃ karma 
kartumihārhasi 
||16-24||
।।16.24।। 
इसͧलए तुàहारे 
ͧलए कत[åय 
और अकत[åय 
कȧ åयवèथा 
(Ǔनण[य) मɅ 
शाèğ हȣ Ĥमाण 
है शाèğोÈत 
ͪवधान को 
जानकर तुàहɅ 
अपने कम[ करने 
चाǑहए।।
16.24 
Therefore, let 
the scripture 
be thy 
authority in 
determining 
what ought to 
be done and 
what ought 
not to be


key: chroma:document
string_value:
be done and 
what ought 
not to be 
done. Having 
known what is 
said in the 
ordinance of 
the scriptures, 
thou shouldst 
act here in 
this world.
16.24 तèमात् therefore? 
शाèğम् scripture? Ĥमाणम् 
(be) authority? ते they? 
काया[काय[åयविèथतौ in 
determining what ought 
to be done and what 
ought not to be done? 
£ा×वा having known? 
शाèğͪवधानोÈतम् what is 
said in the ordinance of 
the scriptures? कम[ 
action? कतु[म् to do? इह 
here (in this world)? 
अह[ͧस shouldst.
Commentary He who


key: chroma:document
string_value:
अह[ͧस shouldst.
Commentary He who 
desires the welfare of 
the Self should not 
disregard the ?nds of 
the scriptures. A man 
who is anxious to obtain 
eternal bliss should 
respect the Vedas and 
the Smritis which lay 
down the code of right 
conduct. He should 
readily renounce 
whatever the scriptures 
teach him to abandon 
and accept whatever he 
is directed to accept.He 
who is thus entirely 
devoted to the Vedas 
cannot meet with 
misfortune? grief or 
delusion. No mother is


key: chroma:document
string_value:
misfortune? grief or 
delusion. No mother is 
more kind than the 
scriptures for they 
restrain us from doing 
evil and bestow on us 
the greatest good 
(liberation or Moksha). 
Therefore treat the 
scriptures with great 
respect. Renounce all 
that the scriptures 
prohibit. Whatever is 
worthy of being done? 
that thou shouldst do 
thoroughly with all thy 
heart and all thy 
strength.Thus in the 
Upanishads of the 
glorious Bhagavad Gita? 
the science of the 
Eternal? the scripture of


key: chroma:document
string_value:
the science of the 
Eternal? the scripture of 
Yoga? the dialogue 
between Sri Krishna and 
Arjuna? ends the 
sixteenth discourse 
entitledThe Yoga of the 
Division BetweenThe 
Divine and the 
Demoniacal.      ,


key: chroma:document
string_value:
BG17.1 17 1
अजु[न 
उवाच |
ये 
शाèğͪव
ͬधमु×सृज्
य यजÛते 
Įɮधया
िÛवताः |
तेषां 
Ǔनçठा तु 
का कृçण 
सǂवमाहो 
रजèतमः 
||१७-१||
arjuna uvāca .
ye 
śāstravidhimuts
ṛjya yajante 
śraddhayānvitā
ḥ .
teṣāṃ niṣṭhā tu 
kā kṛṣṇa 
sattvamāho 
rajastamaḥ ||17-
1||
।।17.1।। 
अजु[न ने कहा -- 
हे कृçण ! जो 
लोग शाèğͪवͬध 
को ×यागकर 
(केवल) Įɮधा 
युÈत य£ 
(पूजा) करते हɇ, 
उनकȧ िèथǓत 
(Ǔनçठा) कौन 
सी है ?Èया वह 
सािǂवक है 
अथवा राजͧसक 
या तामͧसक ?
17.1 Arjuna 
said  Those 
who, setting 
aside the 
ordinances of


key: chroma:document
string_value:
who, setting 
aside the 
ordinances of 
the scriptures, 
perform 
sacrifice with 
faith, what is 
their 
condition, O 
Krishna? Is is 
Sattva, Rajas 
or Tamas?
17.1 ये who? शाèğͪवͬधम् 
the ordinances of the 
scriptures? उ×सृÏय 
setting aside? यजÛते 
perform sacrifice? 
Įɮधया with faith? 
अिÛवताः endowed? तेषाम् 
their? Ǔनçठा condition? तु 
verily? का what? कृçण O 
Krishna? सǂवम् Sattva? 
आहो or? रजः Rajas? तमः 
Tamas.Commentary 
This chapter deals with 
the three kinds of people


key: chroma:document
string_value:
the three kinds of people 
who are endowed with 
three kinds of faith. 
Each of them follows a 
path in accordance with 
his inherent nature -- 
either Sattvic? Rajasic 
or Tamasic.Arjuna says 
to Krishna It is very 
difficult to grasp the 
meaning of the 
scriptures. It is still more 
difficult to get a spiritual 
preceptor who can teach 
the scriptures. The vast 
majority of persons are 
not endowed with a 
pure? subtle? sharp and 
onepointed intellect. The 
span of life is short. The


key: chroma:document
string_value:
span of life is short. The 
scriptures are endless. 
The obstacles on the 
spiritual path are many. 
Facilities for learning are 
not always available.
There are conflicting 
statements in the 
scriptures which have to 
be reconciled. Thou hast 
said that liberation is not 
possible without a 
knowledge of the 
scriptures. An ordinary 
man? though ignorant of 
or unable to follow this 
teaching? does charity? 
performs rituals? 
worships the Lord with 
faith? tries to follow the


key: chroma:document
string_value:
faith? tries to follow the 
footsteps of sages and 
saints just as a child 
copies letters that have 
been written out for him 
as a model? or as a 
blind man makes hiw 
way by the aid of 
another who possesses 
sight. What faith is his 
How should the state of 
such a man be 
described -- Sattvic? 
Rajasic or Tamasic 
What is the fate of the 
believers who have no 
knowledge of the 
scriptures


key: chroma:document
string_value:
BG17.2 17 2
Įीभगवा
नुवाच |
ǒğͪवधा 
भवǓत 
Įɮधा 
देǑहनां सा 
èवभावजा 
|
सािǂवकȧ 
राजसी 
चैव 
तामसी 
चेǓत तां 
शृणु ||१७-
२||
śrībhagavānuvā
ca .
trividhā bhavati 
śraddhā 
dehināṃ sā 
svabhāvajā .
sāttvikī rājasī 
caiva tāmasī 
ceti tāṃ śṛṇu 
||17-2||
।।17.2।। Įी 
भगवान् ने कहा 
-- देहधाǐरयɉ 
(मनुçयɉ) कȧ 
वह èवाभाͪवक 
(£ानरǑहत) 
Įɮधा तीन 
Ĥकार कȧ - 
सािǂवक, 
राजͧसक और 
तामͧसक - 
होती हɇ, उसे 
तुम मुझसे सुनो
।।
17.2 The 
Blessed Lord 
said  
Threefold is 
the faith of 
the 
embodied, 
which is


key: chroma:document
string_value:
the faith of 
the 
embodied, 
which is 
inherent in 
their nature  
the Sattvic 
(pure), the 
Rajasic 
(passionate) 
and the 
Tamasic 
(dark). Do 
thou hear of 
it.
17.2 ǒğͪवधा threefold? 
भवǓत is? Įɮधा faith? 
देǑहनाम् of the 
embodied? सा that 
(faith)? èवभावजा (is) 
inherent in (their) 
nature? सािǂवकȧ Sattvic 
(pure)? राजसी Rajasic 
(passionate)? च and? 
एव even? तामसी 
Tamasic (dark)? च and? 
इǓत thus? ताम् it? Įृणु 
hear (thou).Commentary 
The whole world is 
made up? as if were? of


key: chroma:document
string_value:
The whole world is 
made up? as if were? of 
faith. Faith assumes a 
threefold aspect under 
the influence of the 
three alities. When 
Sattva is strongly 
developed? when there 
is a preponderance of 
Sattva or purity in a 
man? it is easy for him 
to attain Selfrealisation 
or the knowledge of the 
Self. If Rajas is 
predominant? the faith 
becomes the handmaid 
of activity. If Tamas or 
inertia prevails? faith is 
annihilated.Those who 
are endowed with 
Sattvic faith aim at the


key: chroma:document
string_value:
are endowed with 
Sattvic faith aim at the 
attainment of liberation. 
Those who are endowed 
with Rajasic faith run 
after inferior duties or 
worldly activities. Those 
whose faith is Tamasic 
are cruel. They kill 
animals for sacrifice. 
They invoke the spirits 
and talk with ghosts. 
When faith is joined to 
Sattva? it leads to 
salvation. When Rajas 
preponderates? it 
colours the faith and 
leads to various 
activities. When Tamas 
predominates? the faith 
results in darkness.Faith


key: chroma:document
string_value:
results in darkness.Faith 
acires different alities 
when it is in company 
with the mind of man. 
Mind is a thing of many 
colours. Just as the 
water of the Ganga is 
contaminated by being 
put in a vessel where 
lior had been kept? so 
also a virtuous person is 
spoiled by bad company 
or constant association 
with evil persons. The 
three Gunas or 
attributes colour the faith 
of a man. The mind of a 
man is governed by the 
preponderating attribute 
or ality which manifests


key: chroma:document
string_value:
or ality which manifests 
itself when the other two 
alities are suppressed. 
Faith takes a threefold 
aspect in accordance 
with the inherent nature 
or tendencies of the 
man. The inclinations of 
men are moulded 
according to their ality or 
inherent nature born of 
their past Samskaras.As 
is the tendency? so is 
the desire as is the 
desire? so is the action 
as is the action? so is 
the birth into another 
being after death. The 
body is like the seed of 
the tree? a perpetual


key: chroma:document
string_value:
body is like the seed of 
the tree? a perpetual 
chain. Seed perishes in 
developing into a tree 
and the tree again 
produces the seed. This 
process or cycle 
continues eternally. 
Even so man takes a 
body? does actions? 
develops tendencies? 
dies and puts,on a new 
body in accordance with 
the nature or 
tendencies. This 
continues till he gets 
knowledge of the Self by 
transcending the three 
Gunas? when 
ignorance? the root 
cause of birth and 
death? is destroyed.
Faith is born of the


key: chroma:document
string_value:
death? is destroyed.
Faith is born of the 
individual nature? i.e.? 
the Samskaras or the 
latent impressions of 
virtuous and vicious 
actions which were 
performed in the past 
births and which 
manifested themselves 
at the time of death. In 
the subconscious mind 
or the Chitta there is a 
reservoir of past 
impressions which are 
revived through the 
operation of memory.
Sattvic Faith in the 
worship of gods? which 
is an effect of Sattva.
Rajasic Faith in the 
worship of the Yakshas


key: chroma:document
string_value:
Rajasic Faith in the 
worship of the Yakshas 
and Rakshasas? which 
is an effect of Rajas.
Tamasic Faith in the 
worship of the 
disembodied spirits and 
ghosts? which is an 
effect of Tamas.Faith is 
the main support of life. 
It is not mere intellectual 
belief or blind 
acceptance of pet 
dogmas or doctrines. 
You must understand 
clearly its 
characteristics? just as 
you recognise a tree 
from the fruits? the mind 
of a man from his 
speech? and the actions 
of previous birth from


key: chroma:document
string_value:
speech? and the actions 
of previous birth from 
worldly pleasures and 
pains.Svabhavaja 
Inherent in their nature 
born of past Samskaras.
Tam Of it? referring to 
the threefold faith.


key: chroma:document
string_value:
BG17.3 17 3
सǂवानुǾ
पा सव[èय 
Įɮधा 
भवǓत 
भारत |
Įɮधामय
◌ोऽयं पुǽषो 
यो 
यÍĖɮधः 
स एव सः 
||१७-३||
sattvānurūpā 
sarvasya 
śraddhā bhavati 
bhārata .
śraddhāmayo.
ayaṃ puruṣo yo 
yacchraddhaḥ 
sa eva saḥ ||17-
3||
।।17.3।। हे 
भारत सभी 
मनुçयɉ कȧ 
Įɮधा उनके 
सǂव (èवभाव, 
संèकार) के 
अनुǾप होती है। 
यह पुǽष 
Įɮधामय है, 
इसͧलए जो 
पुǽष िजस 
Įɮधा वाला है 
वह èवयं भी 
वहȣ है अथा[त् 
जैसी िजसकȧ 
Įɮधा वैसा हȣ 
उसका èवǾप 
होता है।।
17.3 The faith 
of each is in 
accordance 
with his 
nature, O


key: chroma:document
string_value:
of each is in 
accordance 
with his 
nature, O 
Arjuna. The 
man consists 
of his faith; as 
a man's faith 
is, so is he.
17.3 सǂवानुǾपा in 
accordance with his 
nature? सव[èय of each? 
Įɮधा faith? भवǓत is? 
भारत O Arjuna? 
Įɮधामयः consists of 
(his) faith? अयम् this? 
पुǽषः man? यः who? 
यÍĖɮधः in which his 
faith is? सः he? एव 
verily? सः that (is).
Commentary The faith 
of every person 
conforms to his inherent 
nature or natural 
temperament. Man is 
imbued with faith. The


key: chroma:document
string_value:
temperament. Man is 
imbued with faith. The 
term Svabhava is the 
last verse and the word 
Sattva in the present 
one are synonymous.A 
mans character may be 
judged by his faith. A 
mans faith shows what 
his character is. A man 
is what his faith has 
made him. A mans 
conduct in life is 
moulded or shaped by 
his faith. His faith will 
indicate his Nishtha 
(state of being? 
conviction). The faith of 
each man is according 
to his natural disposition 
or the specific 
tendencies or


key: chroma:document
string_value:
or the specific 
tendencies or 
Samskaras or the 
selfreprodutive latent 
impressions of the good 
and bad actions which 
were performed in the 
past births. The faith of 
each man takes its 
colour and ality from the 
stuff of his being? his 
temperament? 
tendencies or 
Samskaras.Sattva 
Nature Natural 
disposition the mind with 
its specific tendencies.
Each Every living being.
Purusha Man The 
individual soul which is 
caught up in the wheel 
of transmigration the 
soul alified by mind.


key: chroma:document
string_value:
of transmigration the 
soul alified by mind.
Sraddhamayah Full of 
faith Just as the 
Annamaya Kosa is full 
of food? just as the 
Anandamaya Kosa is 
full of bliss? so also the 
Antahkarana (mind? 
intellect? etc.) is full of 
faith.The man consists 
of his faith that which his 
faith is? he is verily that. 
This theory is only a 
repetition of the theory 
propounded in chapter 
VII? verses 20 and 23? 
and in chapter IX? verse 
25.


key: chroma:document
string_value:
BG17.4 17 4
यजÛते 
सािǂवका 
देवाÛय¢
र¢ांͧस 
राजसाः |
प
◌YेताÛभूतगणांæचाÛये यजÛते 
तामसा 
जनाः 
||१७-४||
yajante sāttvikā 
devānyakṣarakṣ
āṃsi rājasāḥ .
pretānbhūtagaṇ
āṃścānye 
yajante tāmasā 
janāḥ ||17-4||
।।17.4।। 
सािǂवक पुǽष 
देवताओं को 
पूजते हɇ और 
राजस लोग य¢ 
और रा¢सɉ को, 
तथा अÛय 
तामसी जन Ĥेत 
और भूतगणɉ 
को पूजते हɇ।।
17.4 The 
Sattvic or the 
pure men 
worship the 
gods; the 
Rajasic or the 
passionate 
worship the 
Yakshas and 
the 
Rakshasas; 
the others 
(the Tamasic 
or the


key: chroma:document
string_value:
Rakshasas; 
the others 
(the Tamasic 
or the 
deluded 
people) 
worship the 
ghosts and 
the hosts of 
the nature-
spirits.
17.4 यजÛते worship? 
सािǂवकाः the Sattvic or 
pure men? देवान् the 
gods? य¢र¢ांͧस the 
Yakshas and the 
Rakshasas? राजसाः the 
Rajasic or the 
passionate? Ĥेतान् 
ghosts? भूतगणान् the 
hosts of Bhutas or the 
naturespirits? च and? 
अÛये the others? यजÛते 
worship? तामसाः the 
Tamasic? जनाः people.
Commentary Lord 
Krishna? after defining 
faith? tells Arjuna how


key: chroma:document
string_value:
Krishna? after defining 
faith? tells Arjuna how 
this faith determines the 
object of worship. The 
nature of the faith 
(whether it is Sattvic? 
Rajasic or Tamasic) has 
to be inferred from its 
characteristic effects? 
viz.? the worship of the 
gods and the like. Each 
man selects his object of 
worship according to the 
ruling Guna of his being. 
The expression of a 
mans faith depends on 
the Guna that is 
predominant in him. A 
Sattvic man will give his 
faith the Sattvic


key: chroma:document
string_value:
Sattvic man will give his 
faith the Sattvic 
expression? a Rajasic 
man the Rajasic 
expression and a 
Tamasic man the 
Tamasic expression.
Sattvic persons or 
people with Sattvic faith 
who are devoted to the 
worship of the gods? are 
rare in this world.
Yakshas are the 
brothers of Kubera? the 
lord of wealth gnomes? 
the spirits that guard 
wealth.Rakshasas 
Beings of strength and 
power such as Nairrita 
demons giants gifted 
with illusive powers.
Bhutas Ghosts.


key: chroma:document
string_value:
BG17.5 17 5
अशाèğͪव
Ǒहतं घोरं 
तÜयÛते 
ये तपो 
जनाः |
दàभाहंका
रसंयुÈताः 
कामरागब
लािÛवताः 
||१७-५||
aśāstravihitaṃ 
ghoraṃ 
tapyante ye 
tapo janāḥ .
dambhāhaṃkār
asaṃyuktāḥ 
kāmarāgabalān
vitāḥ ||17-5||
।।17.5।। जो 
लोग शाèğͪवͬध 
से रǑहत घोर 
तप करते हɇ 
तथा दàभ, 
अहंकार, काम 
और राग से भी 
युÈत होते हɇ।।
17.5 Those 
men who 
practise 
terrific 
austerities not 
enjoined by 
the scriptures, 
given to 
hypocrisy and 
egoism, 
impelled by 
the force of 
lust and 
attachment.


key: chroma:document
string_value:
impelled by 
the force of 
lust and 
attachment.
17.5 अशाèğͪवǑहतम् not 
enjoined by the 
scriptures? घोरम् terrific? 
तÜयÛते practise? ये who? 
तपः austerity? जनाः 
men? दàभाहɨकारसंयुÈताः 
given to hypocrisy and 
egoism? 
कामरागबलािÛवताः by the 
force of lust and 
attachment.Commentary 
There are some who 
think that the 
mortification of the body 
is the proper means to 
attain the goal of life. 
They do this in order to 
attract the people and 
get money for the 
gratification of their


key: chroma:document
string_value:
get money for the 
gratification of their 
senses. They stand on 
one leg with raised 
hands. This is not real 
Tapas. This is Tamasic 
Tapas. Bodily torture will 
not bring emancipation. 
These men are not 
acainted with even the 
first elements of the 
scriptures. They mock at 
the religious practices of 
the wise? elderly 
persons and jeer at 
learned men. They are 
puffed up with the vanity 
of their own greatness. 
They are proud of their 
wealth. They perform 
unauthorised austerities.


key: chroma:document
string_value:
wealth. They perform 
unauthorised austerities. 
These persons do 
severe austerities 
contrary to the 
scriptures on the 
strength of desire and 
attachment.They take 
even the lives of 
children to propitiate 
their deity. Instead of 
killing their egoism? they 
kill many innocent 
animals in the name of 
sacrifice but in reality 
they kill them to satisfy 
their own palate. Most 
horrible indeed They 
speak ill of the 
scriptures and wander 
about in the forest of 
delusion and infatuation.


key: chroma:document
string_value:
delusion and infatuation. 
They follow the dictates 
of passion. They inflict 
pain on themselves and 
on others. They practise 
austerities which cause 
pain to themselves and 
to other living beings. 
Pitiable indeed is their 
lot. They are doomed to 
destruction.
Kamaragabalanvitah 
may also be interpreted 
as possessed of lust? 
attachment and power.
Dambha Ostentation 
The man of Dambha is 
desirous that all people 
should take him for a 
virtuous man and so he 
expresses to others his


key: chroma:document
string_value:
virtuous man and so he 
expresses to others his 
righteous nature. In 
reality he is not virtuous. 
He pretends to be what 
he is not.Ahankara 
Egoism The egoistic 
man thinks and feels 
that he is superior to 
others in the possession 
of all virtuous alities.
Raga Extreme 
attachment to sensual 
objects.Bala Great 
power of enduring 
severe pain on account 
of Raga for sensual 
objects (pain that 
accrues from exertion in 
attaining and preserving 
the objects).Kama Lust


key: chroma:document
string_value:
BG17.6 17 6
कष[यÛतः 
शरȣरèथं 
भूतĒामम
चेतसः |
मां 
चैवाÛतःश
रȣरèथं 
तािÛवɮध्
यासुरǓनश्
चयान् 
||१७-६||
karṣayantaḥ 
śarīrasthaṃ 
bhūtagrāmamac
etasaḥ .
māṃ 
caivāntaḥśarīra
sthaṃ 
tānviddhyāsura
niścayān ||17-
6||
।।17.6।। और 
शरȣरèथ 
भूतसमुदाय को 
तथा मुझ 
अÛतया[मी को 
भी कृश करने 
वाले अथा[त् 
कçट पहुँचाने 
वाले जो 
अͪववेकȧ लोग 
हɇ, उÛहɅ तुम 
आसुरȣ Ǔनæचय 
वाले जानो।।
17.6 
Senseless, 
torturing all 
the elements 
in the body 
and Me also, 
Who dwell in 
the body,  
know thou 
these to be of


key: chroma:document
string_value:
the body,  
know thou 
these to be of 
demonical 
resolves.
17.6 कष[यÛतः torturing? 
शरȣरèथम् dwelling in the 
body? भूतĒामम् all the 
elements? अचेतसः 
senseless? माम् Me? च 
and? एव even? 
अÛतःशरȣरèथम् who 
dwells in the body 
within? तान् them? ͪवɮͬध 
know? आसुरǓनæचयान् to 
be of demoniac 
resolves.Commentary 
Bhutagramam The 
aggregate of all the 
elements composing the 
body.Elements Organs.
Mam Me Vaasudeva? 
the witness of their 
thoughts and deeds.He 
who thus tortures Me


key: chroma:document
string_value:
thoughts and deeds.He 
who thus tortures Me 
disregards My teachings 
entirely.Achetasah 
Senseless? 
unintelligent? having no 
discrimination.


key: chroma:document
string_value:
BG17.7 17 7
आहारèत्
वͪप 
सव[èय 
ǒğͪवधो 
भवǓत 
ͪĤयः |
य£èतप
èतथा 
दानं तेषां 
भेदͧममं 
शृणु ||१७-
७||
āhārastvapi 
sarvasya 
trividho bhavati 
priyaḥ .
yajñastapastath
ā dānaṃ teṣāṃ 
bhedamimaṃ 
śṛṇu ||17-7||
।।17.7।। 
(अपनीअपनी 
ĤकृǓत के 
अनुसार) सब 
का ͪĤय भोजन 
भी तीन Ĥकार 
का होता है? 
उसी Ĥकार 
य£? तप और 
दान भी तीन 
Ĥकार के होते 
हɇ? उनके भेद 
को तुम मुझसे 
सुनो।।
17.7 The food 
also which is 
dear to each 
is threefold, 
as also 
sacrifice, 
austerity and 
almsgiving. 
Hear thou the


key: chroma:document
string_value:
austerity and 
almsgiving. 
Hear thou the 
distinction of 
these.
17.7 आहारः food? तु 
indeed? अͪप also? 
सव[èय of all? ǒğͪवधः 
threefold? भवǓत is? ͪĤयः 
dear? य£ः sacrifice? तपः 
austerity? तथा also? 
दानम् almsgiving? तेषाम् 
their? भेदम् distinction? 
इमम् this? Įृणु hear.
Commentary Each 
Every being that eats.
Imam This That which is 
going to be described.
Tesham Their Of food? 
etc.According to the 
Gunas? a mans taste for 
a particular food is 
determined. There are


key: chroma:document
string_value:
a particular food is 
determined. There are 
three kinds of food that 
a man can eat.All foods 
have different 
properties. Different 
foods exercise different 
effects on different 
compartments of the 
brain or the mind. A 
confection of sparrow? 
meat? fish? eggs? onion 
and garlic excites 
passion. Fruits? barley? 
etc.? render the mind 
calm and serene. The 
nature of food greatly 
influences the being of a 
man. Man feels a desire 
for particular foods 
according to his Guna or


key: chroma:document
string_value:
for particular foods 
according to his Guna or 
temperament.The body 
is the instrument by 
which man 
accomplishes all his 
purposes in the world. It 
is the horse that takes 
him to his destination or 
goal (Moksha). 
Therefore it should be 
kept clean? strong and 
healthy. The body is a 
mould prepared by the 
mind for its activities. 
There is an intimate 
connection between the 
body and the mind. The 
nature and condition of 
the body has a vital 
effect upon the mind


key: chroma:document
string_value:
the body has a vital 
effect upon the mind 
and activities. Therefore 
the materials or foods 
that build the body and 
the mind should be 
pure? wholesome? 
nutritious? substantial 
and bland.Everything in 
this world is threefold. 
The food is either 
Sattvic? Rajasic or 
Tamasic according to 
its,character and effect 
upon the body and the 
mind. You can find out 
the nature or 
temperament of a man 
from the nature of the 
food he takes. You can 
find out your own 
nature? whether you are


key: chroma:document
string_value:
find out your own 
nature? whether you are 
Sattvic? Rajasic or 
Tamasic? from your 
predilection to particular 
food and then abandon 
the Rajasic and the 
Tamasic foodstuffs and 
take to the Sattvic diet.
Why is there also a triple 
division in sacrifice? 
austerity and charity 
Because this threefold 
division is according to 
the nature of the Gunas. 
You can find out and 
abandon the Rajasic 
and the Tamasic ones 
and take recourse 
exclusively to the Sattvic 
ones.The practice of


key: chroma:document
string_value:
exclusively to the Sattvic 
ones.The practice of 
Krichhra and 
Chandrayana Vratas 
that produce emaciation 
of the body and the 
senses is austerity. 
Tapas means meditation 
also. It produces 
Brahmatejas or divine 
splendour and glow on 
the face.


key: chroma:document
string_value:
BG17.8 17 8
आयुःसǂव
बलारोÊय
सुखĤीǓत
ͪववध[नाः 
|
रèयाः 
िèनÊधाः 
िèथरा 
ǿɮया 
आहाराः 
सािǂवक
ͪĤयाः 
||१७-८||
āyuḥsattvabalār
ogyasukhaprītivi
vardhanāḥ .
rasyāḥ 
snigdhāḥ sthirā 
hṛdyā āhārāḥ 
sāttvikapriyāḥ 
||17-8||
।।17.8।। आयु, 
सǂव (शुɮͬध), 
बल, आरोÊय, 
सुख और ĤीǓत 
को Ĥवृɮध करने 
वाले एवं 
रसयुÈत, 
िèनÊध ( घी 
आǑद कȧ 
ͬचकनाई से 
युÈत) िèथर 
तथा मन को 
ĤसÛन करने 
वाले आहार 
अथा[त् भोÏय 
पदाथ[ सािǂवक 
पुǽषɉ को ͪĤय 
होते हɇ।।
17.8 The 
foods which 
increase life, 
purity, 
strength,


key: chroma:document
string_value:
foods which 
increase life, 
purity, 
strength, 
health, joy 
and 
cheerfulness 
(good 
appetite), 
which are 
savoury and 
oleaginous, 
substantial 
and 
agreeable, 
are dear to 
the Sattvic 
(pure) people.
17.8 
आयुःसǂवबलारोÊयसुखĤीǓत
ͪववध[नाः those which 
increase Ayus (life)? 
Sattva (purity)? Bala 
(strength)? Arogya 
(health)? Sukha (joy)? 
Priti (cheerfulness and 
good appetite)? रèयाः 
savoury? िèनÊधाः 
oleaginous? िèथराः 
substantial? ǿɮयाः 
agreeable? आहाराः the


key: chroma:document
string_value:
substantial? ǿɮयाः 
agreeable? आहाराः the 
foods? सािǂवकͪĤयाः are 
dear to Sattvic (pure).
Commentary Pure food 
increases the vitality and 
strength of those who 
eat it. It augments the 
energy of the mind also.
Sattva Cheerfulness 
purity inner? moral and 
spiritual strength and 
courage that keep the 
mind steady even in 
great distress.Bala 
Strength absence of 
fatigue even in doing 
difficult work.Priti 
Absence of retching 
good appetite.Rasyah 
Sweet and juicy.Sthirah


key: chroma:document
string_value:
good appetite.Rasyah 
Sweet and juicy.Sthirah 
Substantial which can 
last long in the body 
vitalising but not difficult 
to digest.Hridyah The 
mere sight of the food is 
very pleasing to the 
mind and it is free from 
odour of smoke or burnt 
condition.Sattvic food 
produces cheerfulness? 
serenity and mental 
clarity and helps the 
aspirants to enter into 
deep meditation and 
maintain mental poise 
and nervous eilibrium. It 
supplies the maximum 
energy to the body and


key: chroma:document
string_value:
supplies the maximum 
energy to the body and 
the mind. It is very easily 
assimilated and 
absorbed.A Sattvic man 
relishes juicy food and 
other foods which are 
attractive in form? soft to 
touch and pleasant to 
taste? which are small in 
bulk but great in 
nourishment like the 
words from the lips of a 
spiritual preceptor. 
Sattvic food is highly 
conducive to health.Eat 
that food which will 
develop Sattva in you. 
Milk? butter? fresh? ripe 
fruits? almonds? green 
Dal? barley? Parwal?


key: chroma:document
string_value:
fruits? almonds? green 
Dal? barley? Parwal? 
Torai? Karela? 
plantains? etc.? are 
Sattvic. Abandon fish? 
meat? liors? eggs? etc.? 
ruthlessly if you want to 
increase Sattva and 
attain Selfrealisation. 
The mind is formed of 
the subtle portion of the 
food. जैसा अÛन वैसा मन 
As is the food so is the 
mind says a Hindi 
proverb. If you take 
Sattvic food? the mind 
also will be Sattvic. The 
seven elements 
(Dhatus) of the body 
(Chyle? blood? flesh? 
fat? bone? marrow and


key: chroma:document
string_value:
(Chyle? blood? flesh? 
fat? bone? marrow and 
semen) are formed out 
of food.Ideas or 
concepts are generated 
in the mind 
corresponding to these 
seven elements. As is 
the constitution of these 
elements? so is the 
constitution of the mind. 
Just as water is 
rendered hot when the 
pot that contains it is 
placed over the fire? so 
also the nature and 
constitution of the mind 
is according to the 
nature and constitution 
of the food or the seven 
elements.


key: chroma:document
string_value:
BG17.9 17 9
कɪवàल
लवणा×यु
çणतीêण
Ǿ¢ͪवदा
Ǒहनः |
आहारा 
राजसèये
çटा 
दुःखशोका
मयĤदाः 
||१७-९||
kaṭvamlalavaṇāt
yuṣṇatīkṣṇarūkṣ
avidāhinaḥ .
āhārā 
rājasasyeṣṭā 
duḥkhaśokāma
yapradāḥ ||17-
9||
।।17.9।। 
कड़वे, खɪटे, 
लवणयुÈत, 
अǓत उçण, 
तीêण (तीखे, 
ͧमच[ युÈत), 
Ǿखे. दाहकारक, 
दु:ख, शोक और 
रोग उ×पÛन 
कारक भोÏय 
पदाथ[ राजस 
पुǽष को ͪĤय 
होते हɇ।।
17.9 The 
foods that are 
bitter, sour, 
saline, 
excessively 
hot, pungent, 
dry and 
burning, are 
liked by the 
Rajasic and 
are 
productive of


key: chroma:document
string_value:
liked by the 
Rajasic and 
are 
productive of 
pain, grief 
and disease.
17.9 
कɪवàललवणा×युçणतीêणǾ
¢ͪवदाǑहनः those that are 
bitter? sour saline? 
excessively hot? 
pungent? dry and 
burning? आहाराः foods? 
राजसèय of the Rajasic? 
इçटाः are liked? 
दुःखशोकामयĤदाः are 
productive of pain? grief 
and disease.
Commentary 
Excessively This 
alification should be 
taken to apply to each of 
the seven alities -- thus? 
excessively saline? and 
so on.Food of a 
passionate nature


key: chroma:document
string_value:
so on.Food of a 
passionate nature 
produces restlessness 
in the mind? evil 
thoughts? excitement? 
craving now for one 
thing and then for 
another? pain? trouble 
and disease. The 
Rajasic man always 
plans to prepare various 
kinds of preparations to 
satisfy his palate. He 
takes salt? chillies? 
mustard? cloves? 
condiments? pungent 
pickles? etc.? in excess. 
Tears flow from his eyes 
and water dribbles from 
his nose and yet he will 
not leave the hot and 
pungent articles. The


key: chroma:document
string_value:
not leave the hot and 
pungent articles. The 
palate remains 
unsatisfied until the 
stomach is completely 
filled with pungent 
things? till the tongue is 
burnt with chillies. 
Ladysfinger? Puri? 
Kachori? pungent 
condiments? meat? 
fish? eggs? sweets? 
potato? fried bread? 
curd? brinjal? carrots? 
blackgram? onions? 
garlic? lemon? Masur? 
tea? coffee? betels? 
tobacco are Rajasic 
artciles of food.


key: chroma:document
string_value:
BG17.10 17 10
यातयामं 
गतरसं 
पूǓत 
पयु[ͪषतं च 
यत् |
उिÍछçट
मͪप 
चामेÚयं 
भोजनं 
तामसͪĤ
यम् ||१७-
१०||
yātayāmaṃ 
gatarasaṃ pūti 
paryuṣitaṃ ca 
yat .
ucchiṣṭamapi 
cāmedhyaṃ 
bhojanaṃ 
tāmasapriyam 
||17-10||
।।17.10।। 
अध[पÈव, 
रसरǑहत, 
दुग[ÛधयुÈत, 
बासी, उिÍछçट 
तथा अपͪवğ 
(अमेÚय) अÛन 
तामस जनɉ को 
ͪĤय होता है।।
17.10 That 
which is state, 
tasteless, 
putrid, rotten, 
refuse and 
impure, is the 
food liked by 
the Tamasic.
17.10 यातयामम् state? 
गतरसम् tasteless? पूǓत


key: chroma:document
string_value:
17.10 यातयामम् state? 
गतरसम् tasteless? पूǓत 
putrid? पयु[ͪषतम् rotten? 
च and? यत् which? 
उिÍछçटम् refuse? अͪप 
also? च and? अमेÚयम् 
impure? भोजनम् food? 
तामसͪĤयम् liked by the 
Tamasic.Commentary 
Cannabis indica 
(Ganja)? Bhang? 
opium? cocaine? 
Charas? Chandoo? all 
stale and putrid articles? 
are Tamasic.
Yatayamam Stale? 
literally means cooked 
three hours ago. 
Yatayamam and 
Gatarasam mean the 
same thing.Paryushitam 
Rotten The cooked food 
which has been kept


key: chroma:document
string_value:
Rotten The cooked food 
which has been kept 
overnight.Uchchishtam 
What is left on the plate 
after a meal.The man 
whose taste is of a 
Tamasic nature will eat 
food in the afternoon 
that has been cooked on 
the previous day. He 
also likes that which is 
halfcooked or burnt to a 
cinder. He and all the 
members of his family 
sit together and eat from 
the same dish or plate? 
food that has been 
mixed into a mess by his 
children.The food eaten 
by Tamasic people is 
stale? dry? without


key: chroma:document
string_value:
by Tamasic people is 
stale? dry? without 
juice? unripe or 
overcooked. They do 
not relish it? till it begins 
to rot and ferment. They 
take prohibited foods 
and drinks. They take 
liors? fermented toddy? 
etc. They are horrible 
people with devilish 
tendencies.


key: chroma:document
string_value:
BG17.11 17 11
अफलाɨ
ͯ¢ͧभय[£
◌ो 
ͪवͬधǺçटो 
य इÏयते 
|
यçटåयमे
वेǓत मनः 
समाधाय 
स 
सािǂवकः 
||१७-११||
aphalāṅkṣibhiry
ajño vidhidṛṣṭo 
ya ijyate .
yaṣṭavyameveti 
manaḥ 
samādhāya sa 
sāttvikaḥ ||17-
11||
।।17.11।। जो 
य£ शाèğͪवͬध 
से ǓनयिÛğत 
ͩकया हुआ तथा 
िजसे "यह मेरा 
कत[åय है" ऐसा 
मन का 
समाधान 
(Ǔनæचय) कर 
फल कȧ 
आकां¢ा नहȣं 
रखने वाले लोगɉ 
के ɮवारा ͩकया 
जाता है, वह 
य£ सािǂवक है
।।
17.11 That 
sacrifice 
which is 
offered by 
men without 
desire for 
reward as 
enjoined by


key: chroma:document
string_value:
men without 
desire for 
reward as 
enjoined by 
the ordinance 
(scripture), 
with a firm 
faith that to 
do so is a 
duty, is 
Sattvic or 
pure.
17.11 अफलाकाɨͯ¢ͧभः by 
men desiring no fruit? 
य£ः sacrifice? ͪवͬधǺçटः 
as enjoined by the 
ordinance? यः which? 
इÏयते is offered? 
यçटåयम् ought to be 
offered? एव only? इǓत 
thus? मनः the mind? 
समाधाय having fixed? सः 
that? सािǂवकः Sattvic or 
pure.Commentary When 
a sacrifice is done with 
all due Sattvic rites? 
faith and devotion?


key: chroma:document
string_value:
all due Sattvic rites? 
faith and devotion? 
without the least taint of 
desire for reward? with 
the mind fixed on the 
sacrifice only? for its 
own sake (for the,sake 
of discharging the duty 
only)? then it is said to 
be pure in its nature. 
Here the sacrifice is 
done in a disinterested 
spirit or with an attitude 
of desirelessness 
(Nishkamya Bhava) as 
an auxiliary to the 
attainment of the 
knowledge of the Self. 
Such selfless and 
desireless actions purify 
the mind and prepare


key: chroma:document
string_value:
desireless actions purify 
the mind and prepare 
the aspirant for the 
reception of divine light 
or knowledge of the 
Self. The Sattvic nature 
of a man forces him to 
do such selfless and 
desireless sacrifices. He 
does not care even for 
his own emancipation. 
He performs them with 
the firm belief that they 
ought to be done. He 
does them with the firm 
resolve that sacrifice is a 
duty.Yajna here is not 
limited to the ceremonial 
sacrifice. It is used in a 
broad sense. Any


key: chroma:document
string_value:
sacrifice. It is used in a 
broad sense. Any 
unselfish action done 
without attachment? 
without agency or 
egoism and without 
expectation of reward? 
as an offering unto the 
Lord? is a Yajna or 
sacrifice.


key: chroma:document
string_value:
BG17.12 17 12
अͧभसÛध
◌ाय तु फलं 
दàभाथ[म
ͪप चैव 
यत् |
इÏयते 
भरतĮेçठ 
तं य£ं 
ͪवɮͬध 
राजसम् 
||१७-१२||
abhisandhāya 
tu phalaṃ 
dambhārthama
pi caiva yat .
ijyate 
bharataśreṣṭha 
taṃ yajñaṃ 
viddhi rājasam 
||17-12||
।।17.12।। हे 
भरतĮेçठ 
अजु[न ! जो य£ 
दàभ के ͧलए 
तथा फल कȧ 
आकां¢ा रख 
कर ͩकया जाता 
है, उस य£ को 
तुम राजस 
समझो।।
17.12 The 
sacrifice 
which is 
offered, O 
Arjuna, 
seeking a 
reward and 
for 
ostentation, 
know thou 
that to be a 
Rajasic 
Yajna.
17.12 अͧभसंधाय seeking


key: chroma:document
string_value:
Rajasic 
Yajna.
17.12 अͧभसंधाय seeking 
for? तु indeed? फलम् 
fruit? दàभाथ[म् for 
ostentation? अͪप also? 
च and? एव even? यत् 
which? इÏयते is offered? 
भरतĮेçठ O best of the 
Bharatas? तम् that? 
य£म् sacrifice? ͪवɮͬध 
know? राजसम् Rajasic.
Commentary If anyone 
performs a sacrifice in 
order to obtain? 
heaven? son? wealth? 
or name and fame? then 
it is a sacrifice of a 
Rajasic nature. The 
performer of this kind of 
sacrifice has the motive 
of increasing his own 
importance? for


key: chroma:document
string_value:
of increasing his own 
importance? for 
popularising his own 
name in the world? for 
gaining some reward? 
for showing himself off 
as a great? pious and 
learned man? for 
making an exhibition of 
his riches for his own 
glorificaion. He has no 
aspiration for attaining 
the knowledge of the 
Self.


key: chroma:document
string_value:
BG17.13 17 13
ͪवͬधहȣन
मसृçटान्
नं 
मÛğहȣन
मदͯ¢ण
म् |
Įɮधाͪवर
Ǒहतं य£ं 
तामसं 
पǐरच¢ते 
||१७-१३||
vidhihīnamasṛṣṭ
ānnaṃ 
mantrahīnamad
akṣiṇam .
śraddhāvirahita
ṃ yajñaṃ 
tāmasaṃ 
paricakṣate 
||17-13||
।।17.13।। 
शाèğͪवͬध से 
रǑहत, अÛनदान 
से रǑहत, ǒबना 
मÛğɉ, ǒबना 
दͯ¢णा और 
ǒबना Įɮधा के 
ͩकये हुए य£ 
को तामस य£ 
कहते हɇ।।
17.13 They 
declare that 
sacrifice to be 
Tamasic 
which is 
contrary to 
the 
ordinances of 
the scriptures, 
in which no 
food is 
distributed, 
which is 
devoid of


key: chroma:document
string_value:
food is 
distributed, 
which is 
devoid of 
Mantras, gifts 
and faith.
17.13 ͪवͬधहȣनम् without 
keeping to ordinance? 
असृçटाÛनम् in which no 
food is distributed? 
मÛğहȣनम् which is 
devoid of Mantras? 
अदͯ¢णम् which is 
devoid of gifts? 
ĮɮधाͪवरǑहतम् which is 
devoid of faith? य£म् 
sacrifice? तामसम् 
Tamasic? पǐरच¢ते (they) 
declare.Commentary A 
sacrifice performed by a 
Tamasic man is never 
guided by any 
consideration for the 
prescribed rites or 
incantation. You will find


key: chroma:document
string_value:
prescribed rites or 
incantation. You will find 
every irregularity in this 
sacrifice. No food is 
distributed. No fees 
which are prescribed in 
the scriptures are given 
to the priests. The 
Mantras are not 
changed properly. The 
hymns recited are 
defective in utterance 
and accent. Sometimes 
there is no recitation at 
all. There is no faith. A 
man who performs such 
a sacrifice does not get 
any merit.


key: chroma:document
string_value:
BG17.14 17 14
देवɮͪवज
गुǽĤा£पू
जनं 
शौचमाज[
वम् |
Ħéमचय[
मǑहंसा च 
शारȣरं तप 
उÍयते 
||१७-१४||
devadvijagurupr
ājñapūjanaṃ 
śaucamārjavam 
.
brahmacaryama
hiṃsā ca 
śārīraṃ tapa 
ucyate ||17-14||
।।17.14।। देव, 
ɮͪवज 
(Ħाéमण), गुǽ 
और £ानी जनɉ 
का पूजन, शौच, 
आज[व 
(सरलता), 
Ħéमचय[ और 
अǑहंसा, यह 
शरȣर संबंधी तप 
कहा जाता है।।
17.14 
Worship of 
the gods, the 
twice-born, 
the teachers 
and the wise, 
purity, 
straightforwar
dness, 
celibacy and 
non-injury are 
called the 
austerities of


key: chroma:document
string_value:
non-injury are 
called the 
austerities of 
the body.
17.14 
देवɮͪवजगुǽĤा£पूजनम् 
worship of the gods? the 
twicorn? the teachers 
and the wise? शौचम् 
purity? आज[वम् 
straightforwardness? 
Ħéमचय[म् celibacy? 
अǑहंसा noninjury? च 
and? शारȣरम् of the 
body? तपः austerity? 
उÍयते is called.
Commentary Tapas 
Austerity or 
selfdiscipline.Using the 
feet in pilgrimage to the 
sacred temples using 
the hands in cleaning 
the temples? in 
collecting the materials 
of worship of God? and


key: chroma:document
string_value:
collecting the materials 
of worship of God? and 
in performing worship 
prostrations to the 
Brahmanas? preceptors 
and the wise continence 
and noninjury? 
constitute physical 
austerity. The body is 
used in the service of 
the parents and 
preceptors? the poor 
and the sick. This is also 
bodily austerity. That 
austerity which is done 
by the body is physical 
austerity. The physical 
body is the chief agent 
in doing such austerity. 
Hence this is called 
physical austerity. The


key: chroma:document
string_value:
Hence this is called 
physical austerity. The 
practice of nonstealing 
and noncovetousness 
are also included in 
physical austerity.He 
who has realised I am 
Brahman is a wise man 
(Prajna). A Sudra also 
may be a wise man. 
Though Vidura was a 
Sudra he was a sage. 
That is the reason why 
the Lord has made a 
separate mention of the 
wise.Brahmacharya 
means control but not 
suppression of the 
sexdesire or sexforce. If 
the mind is filled with 
sublime thoughts by 
meditation? Japa


key: chroma:document
string_value:
sublime thoughts by 
meditation? Japa 
(repetition of a Mantra)? 
prayer? study of holy 
scriptures? eniry of Who 
am I? and contemplation 
of the sexless? pure 
Self? the sexdesire will 
be devitalised by the 
withdrawal of the mind. 
The mind also will be 
thinned out. Suppressed 
sexdesire will attack you 
again and again and will 
produce wetdreams? 
irritability and 
restlessness of the 
mind. The mind should 
be rendered pure by 
meditation? Japa? 
singing of the Lords


key: chroma:document
string_value:
meditation? Japa? 
singing of the Lords 
names? and prayer. The 
mind should be 
controlled first. Then it 
will be easy for you to 
control the senses. That 
is the reason why the 
practice of Sama or the 
control of the mind 
comes first and then 
comes Dama or the 
restraint of the senses 
(in the order of the 
sixfold virtues. The 
senses cannot operate 
without the help of the 
mind. So the effective 
remedy for lust and the 
best aid to celibacy is to 
control the mind first and


key: chroma:document
string_value:
control the mind first and 
then the senses.Intense 
musing on the objects of 
the senses does more 
harm to the inner 
spiritual life than actual 
sensegratification. If the 
mind is not rendered 
pure by Sadhana? mere 
mortification of the 
external senses will not 
produce the desired 
effect. Although the 
external senses are 
mortified? their internal 
counterparts which are 
still energetic and 
vigorous? revenge upon 
the mind? and produce 
intense mental 
disturbance and wild


key: chroma:document
string_value:
intense mental 
disturbance and wild 
imagination.To control 
the mind is diffcult for 
neophytes or the 
beginners. It will be 
extremely difficult to 
control the mind first 
when the senses are 
allowed to run riot. That 
is the reason why Lord 
Krishna says Therefore? 
O Arjuna? mastering 
first the senses? do thou 
slay this thing of sin 
(desire)? destructive of 
wisdom and knowledge. 
(Cf.III.41)The theory or 
doctrine that the mind 
should be controlled first 
is ite correct. This


key: chroma:document
string_value:
should be controlled first 
is ite correct. This 
practice is intended for 
the firstclass type of 
spiritual aspirants. The 
middling type of 
students should control 
the senses first. The 
senses always have an 
outgoing tendency. The 
mind operates through 
the senses. Control of 
the one goes hand in 
hand with control of the 
other. Control of the 
senses is also control of 
the mind? because the 
mind is a bundle of 
senses only there is no 
mind without the 
senses.Just as an


key: chroma:document
string_value:
mind without the 
senses.Just as an 
enemy can be easily 
conered if you have a 
twopronged attack? so 
also the mind can be 
controlled easily if you 
attack it on two fronts 
simultaneously -- an 
external attack on the 
senses and an internal 
attack on the mind itself 
by the eradication of the 
desires.To say? Control 
the mind first? you can 
control the senses 
(which is one point of 
view) or Control the 
senses first? you can 
control the mind easily 
(which is another point


key: chroma:document
string_value:
control the mind easily 
(which is another point 
of view) is simply 
arguing in a vicious 
circle like Which came 
first -- the tree or the 
seed or You will get the 
knowledge of the Self if 
you control all desires -- 
and you can control all 
the desires only if you 
have knowledge of the 
Self.You need not worry 
yourself over this 
seeming paradox. Try to 
do either of the 
practices? viz.? control 
of the mind or control of 
the senses? according 
to your liking? capacity?


key: chroma:document
string_value:
the senses? according 
to your liking? capacity? 
taste and temperament. 
You can yourself find 
out by actual practice 
which is better. As you 
advance in your practice 
your doubtwill gradually 
disapperar and you will 
enjoy supreme peace 
and joy.


key: chroma:document
string_value:
BG17.15 17 15
अनुɮवेग
करं वाÈयं 
स×यं 
ͪĤयǑहतं 
च यत् |
èवाÚयाय
◌ाßयसनं 
चैव 
वाɨमयं 
तप 
उÍयते 
||१७-१५||
anudvegakaraṃ 
vākyaṃ satyaṃ 
priyahitaṃ ca 
yat .
svādhyāyābhya
sanaṃ caiva 
vāṅmayaṃ tapa 
ucyate ||17-15||
।।17.15।। जो 
वाÈय (भाषण) 
उɮवेग उ×पÛन 
करने वाला नहȣं 
है, जो ͪĤय, 
Ǒहतकारक और 
स×य है तथा 
वेदɉ का 
èवाÚयाय 
अßयास 
वाɨमय (वाणी 
का) तप 
कहलाता है।।
17.15 Speech 
which causes 
no 
excitement, 
truthful, 
pleasant and 
beneficial, the 
practice of the 
study of the 
Vedas, are


key: chroma:document
string_value:
practice of the 
study of the 
Vedas, are 
called 
austerity of 
speech.
17.15 अनुɮवेगकरम् 
causing no excitement? 
वाÈयम् speech? स×यम् 
truthful? ͪĤयǑहतम् 
pleasant and beneficial? 
च and? यत् which? 
èवाÚयायाßयसनम् the 
practice of the study of 
the Vedas? च and? एव 
also? वाɨमयम् of 
speech? तपः austerity? 
उÍयते is called.
Commentary The words 
of the man who 
practises the austerity of 
speech cannot cause 
pain to others. His 
words will bring cheer 
and solace to others.


key: chroma:document
string_value:
words will bring cheer 
and solace to others. 
His words prove 
beneficial to all. The 
organ of speech causes 
great distraction of mind. 
Control of speech is a 
difficult discipline but 
you will have to practise 
it if you want to attain 
supreme peace. Nothing 
is impossible for a man 
who has a firm 
determination? sincerity 
of purpose? iron will? 
patience and 
perseverance.It is said 
in Manu Smritiस×यं Ħूयात् 
ͪĤयं Ħूयात् न Ħूयात् 
स×यमͪĤयम्।ͪĤयं च नानृतं 
Ħूयात् एष धम[ः सनातनः।।


key: chroma:document
string_value:
स×यमͪĤयम्।ͪĤयं च नानृतं 
Ħूयात् एष धम[ः सनातनः।।
One should speak what 
is true one should speak 
what is pleasant. One 
should not speak what is 
true if it is not pleasant 
nor what is pleasant if it 
is false. This is the 
ancient Dharma.
Excitement Pain to living 
beings.Speech? to be 
an austerity? must form 
an invariable 
combination of all the 
four attributes 
mentioned in this verse? 
viz.? nonexciting or 
nonpainful? truthful? 
pleasant and beneficial 
if it is wanting in one or


key: chroma:document
string_value:
if it is wanting in one or 
the other of these 
attributes? it cannot 
form the austerity of 
speech. Speech may be 
pleasant but it it is 
lacking in the other three 
attributes? it will no 
longer be an austerity of 
speech.


key: chroma:document
string_value:
BG17.16 17 16
मनः 
Ĥसादः 
सौàय×वं 
मौनमा×म
ͪवǓनĒहः 
|
भावसंशुɮ
ͬधǐर×येत
ƣपो 
मानसमुच्
यते ||१७-
१६||
manaḥ 
prasādaḥ 
saumyatvaṃ 
maunamātmavi
nigrahaḥ .
bhāvasaṃśudd
hirityetattapo 
mānasamucyat
e ||17-16||
।।17.16।। मन 
कȧ ĤसÛनता, 
सौàयभाव, मौन 
आ×मसंयम 
और अÛत:
करण कȧ शुɮͬध 
यह सब मानस 
तप कहलाता है।
।
17.16 
Serenity of 
mind, good-
heartedness, 
self-control, 
purity of 
nature  this is 
called mental 
austerity.
17.16 मनःĤसादः serenity 
of mind? सौàय×वम् 
goodheartedness? मौनम्


key: chroma:document
string_value:
of mind? सौàय×वम् 
goodheartedness? मौनम् 
silence? आ×मͪवǓनĒहः 
selfcontrol? भावसंशुɮͬधः 
purity of nature? इǓत 
thus? एतत् this? तपः 
austerity? मानसम् 
mental? उÍयते is called.
Commentary Just as a 
lake which is without a 
ripple on it surface is 
very tranil? so also the 
mind which is free from 
modifications? from 
wandering thoughts of 
sensual objects? is ite 
serene and calm.
Saumyatvam Intent on 
the welfare of all beings 
the state of mind which 
may be inferred from its


key: chroma:document
string_value:
may be inferred from its 
effects? such as 
brightness of the face? 
etc.Maunam Even 
silence of speech is 
necessarily preceded by 
the control of thought? 
and so the effect is here 
used to stand for the 
cause? viz.? the control 
of thought this is the 
result of the control of 
thought so far as it 
concerns speech? 
silence of the mind? 
ability to remain calm 
even amidst disturbing 
factors from without. 
Mauna is the condition 
of the Muni (sage)? i.e.? 
practice of meditation


key: chroma:document
string_value:
practice of meditation 
with onepointedness of 
mind.Atmavinigrahah 
Selfcontrol A general 
control of the mind. 
Asamprajnata Samadhi 
wherein all the 
modifications of the 
mind are controlled. The 
mind cannot run after 
the senses and the 
senses cannot run after 
their objects. In Mauna 
there is control of 
thought so far as it 
concerns speech.
Bhavasamsuddhih 
Purity of nature Honesty 
of purpose freedom from 
cunningness in dealing 
with other people the 
pure state of the mind


key: chroma:document
string_value:
with other people the 
pure state of the mind 
wherein there is 
absence of lust? anger? 
greed? etc.


key: chroma:document
string_value:
BG17.17 17 17
Įɮधया 
परया 
तÜतं 
तपèति×ğ
ͪवधं नरैः 
|
अफलाका
ɨͯ¢ͧभयु[
Èतैः 
सािǂवकं 
पǐरच¢ते 
||१७-१७||
śraddhayā 
parayā taptaṃ 
tapastattrividha
ṃ naraiḥ .
aphalākāṅkṣibhi
ryuktaiḥ 
sāttvikaṃ 
paricakṣate 
||17-17||
।।17.17।। फल 
कȧ आकां¢ा न 
रखने वाले 
युÈत पुǽषɉ के 
ɮवारा परम 
Įɮधा से ͩकये 
गये उस पूवȾÈत 
ǒğͪवध तप को 
सािǂवक कहते 
हɇ।।
17.17 This 
threefold 
austerity, 
practised by 
steadfast 
men, with the 
utmost faith, 
desiring no 
reward, they 
call Sattvic.
17.17 Įɮधया with faith?


key: chroma:document
string_value:
call Sattvic.
17.17 Įɮधया with faith? 
परया highest? तÜतम् 
practised? तपः 
austerity? तत् that? 
ǒğͪवधम् threefold? नरैः 
by men? अफलाकाɨͯ¢ͧभः 
desiring no fruit? युÈतैः 
steadfast? सािǂवकम् 
Sattvic? पǐरच¢ते (they) 
declare.Commentary 
Trividham Threefold -- 
physical? vocal and 
mental.Yuktaih 
Steadfast Balanced in 
mind? unaffected in 
success and failure.
Sraddhaya With faith 
With belief in the 
existence of God? in the 
words of the preceptor? 
in the teachings of the


key: chroma:document
string_value:
BG17.18 17 18
स×कारमा
नपूजाथɍ 
तपो 
दàभेन 
चैव यत् |
ͩĐयते 
तǑदह 
ĤोÈतं 
राजसं 
चलम
Ģुवम् 
||१७-१८||
satkāramānapūj
ārthaṃ tapo 
dambhena 
caiva yat .
kriyate tadiha 
proktaṃ 
rājasaṃ 
calamadhruvam 
||17-18||
।।17.18।। जो 
तप स×कार, 
मान और पूजा 
के ͧलए अथवा 
केवल दàभ 
(पाखÖड) से हȣ 
ͩकया जाता है, 
वह अǓनिæचत 
और ¢ͨणक तप 
यहाँ राजस कहा 
गया है।।
17.18 The 
austerity 
which is 
practised with 
the object of 
gaining good 
reception, 
honour and 
worship, and 
with 
hypocrisy, is 
here said to


key: chroma:document
string_value:
worship, and 
with 
hypocrisy, is 
here said to 
be Rajasic, 
unstable and 
transitory.
17.18 स×कारमानपूजाथ[म् 
with the object of 
gaining good reception? 
honour and worship? 
तपः austerity? दàभेन 
with hypocrisy? च and? 
एव even? यत् which? 
ͩĐयते is practised? तत् 
that? इह here? ĤोÈतम् is 
said? राजसम् Rajasic? 
चलम् unstable? अĢुवम् 
transitory.Commentary 
Penance that is 
performed with no 
sincere belief? for mere 
show? with a view to 
increase 
selfimportance? in order


key: chroma:document
string_value:
increase 
selfimportance? in order 
that the world may pay 
respect to the performer 
and place him in the 
seat of honour? and that 
everyone may sing his 
praise? is declared to be 
of a passionate nature.
Iha In this world Such 
penance yields fruit only 
in this world.Satkara 
Good reception with 
such words as? Here is 
a good Brahmana of 
great austerities.Mana 
Honour Rising from 
ones seat to greet? and 
saluting with reverence.
Chalam Unstable 
Yielding momentary 
effect or result.


key: chroma:document
string_value:
Yielding momentary 
effect or result.
Adhruvam Without 
Niyama or fixity.
Penance that is 
performed in the hope of 
gaining fame is worse 
than useless. It bears no 
fruit. It is abandoned 
though incomplete? 
when it is seen that is 
can result in no gain.


key: chroma:document
string_value:
BG17.19 17 19
मूढĒाहेण
◌ा×मनो 
य×पीडया 
ͩĐयते 
तपः |
परèयो×स
◌ादनाथɍ वा 
तƣामसमु
दाǿतम् 
||१७-१९||
mūḍhagrāheṇāt
mano yatpīḍayā 
kriyate tapaḥ .
parasyotsādanā
rthaṃ vā 
tattāmasamudā
hṛtam ||17-19||
।।17.19।। जो 
तप मूढ़तापूव[क 
èवयं को पीͫड़त 
करते हुए अथवा 
अÛय लोगɉ के 
नाश के ͧलए 
ͩकया जाता है, 
वह तप तामस 
कहा गया है।।
17.19 That 
austerity 
which is 
practised out 
of a foolish 
notion, with 
self-torture, or 
for the 
purpose of 
destroying 
another, is 
declared to 
be Tamasic.


key: chroma:document
string_value:
destroying 
another, is 
declared to 
be Tamasic.
17.19 मूढĒाहेण out of a 
foolish notion? आ×मनः 
of the self? यत् which? 
पीडया with torture? ͩĐयते 
is practised? तपः 
austerity? परèय of 
another? उ×सादनाथ[म् for 
the purpose of 
destroying? वा or? तत् 
that? तामसम् Tamasic? 
उदाǿतम् is declared.
Commentary Some burn 
sulphur in a pot and 
place it on their head. 
Some thrust hooks of 
iron into their flesh. 
Some hang themselves 
with their head 
downwards over fire and 
swallow smoke. Some


key: chroma:document
string_value:
downwards over fire and 
swallow smoke. Some 
stand in cold water 
immersed up to the 
neck. Some torture the 
body by lighting fires on 
the four sides (with the 
sun as the fifth fire -- this 
is known as the 
Panchagni Tapas). 
Some sit in the centre of 
a circle of fire. Such 
austerities are Tamasic. 
These will not help one 
to attain knowledge of 
the Self.


key: chroma:document
string_value:
BG17.20 17 20
दातåयͧम
Ǔत 
यɮदानं 
दȣयतेऽनु
पकाǐरणे |
देशे काले 
च पाğे च 
तɮदानं 
सािǂवकं 
èमृतम् 
||१७-२०||
dātavyamiti 
yaddānaṃ 
dīyate.
anupakāriṇe .
deśe kāle ca 
pātre ca 
taddānaṃ 
sāttvikaṃ 
smṛtam ||17-20||
।।17.20।। 
"दान देना हȣ 
कत[åय है" - इस 
भाव से जो दान 
योÊय देश, काल 
को देखकर ऐसे 
(योÊय) पाğ 
(åयिÈत) को 
Ǒदया जाता है, 
िजससे 
Ĥ×युपकार कȧ 
अपे¢ा नहȣं 
होती है, वह दान 
सािǂवक माना 
गया है।।
17.20 That 
gift which is 
given to one 
who does 
nothing in 
return, 
knowing it to


key: chroma:document
string_value:
who does 
nothing in 
return, 
knowing it to 
be a duty to 
give in a fit 
place and 
time to a 
worthy 
person, that 
gift is held to 
be Sattvic.
17.20 दातåयम् ought to 
be given? इǓत thus? यत् 
that? दानम् gift? दȣयते is 
given? अनुपकाǐरणे to one 
who does no service (in 
return)? देशे in a fit 
place? काले in time? च 
and? पाğे to a worthy 
person? च and? तत् 
that? दानम् gift? 
सािǂवकम् Sattvic? èमृतम् 
is held to be.
Commentary The gift 
should be given to one 
who cannot return the


key: chroma:document
string_value:
should be given to one 
who cannot return the 
good or to one from 
whom no such return is 
expected.It is necessary 
to be in Kurukshetra or 
Varanasi or any part of 
the world that is eally 
sacred when one offes 
gifts. The time should be 
during solar or lunar 
eclips or an eally 
auspicious occasion.
Worthy A pious person 
who is a Tapasvin? who 
is well versed in the 
scriptures (the Vedas 
and the,Vedangas)? 
who is able to protect 
himself and the donor? 
etc.At such a time and


key: chroma:document
string_value:
himself and the donor? 
etc.At such a time and 
such a place there 
shoule be a person 
worthy to receive the 
gift? a person who is the 
very incarnation of 
purity? the very abode 
of good conduct. A gift 
may be freely given to 
such a highly deserving 
person. The donor 
should not boast of his 
charity.


key: chroma:document
string_value:
BG17.21 17 21
यƣु 
Ĥ×युपकार
◌ाथɍ 
फलमुɮǑद
æय वा 
पुनः |
दȣयते च 
पǐरिÈलष्
टं तɮदानं 
राजसं 
èमृतम् 
||१७-२१||
yattu 
pratyupakārārth
aṃ 
phalamuddiśya 
vā punaḥ .
dīyate ca 
parikliṣṭaṃ 
taddānaṃ 
rājasaṃ smṛtam 
||17-21||
।।17.21।। और 
जो दान 
Èलेशपूव[क तथा 
Ĥ×युपकार के 
उɮदेæय से 
अथवा फल कȧ 
कामना रखकर 
Ǒदया जाता हɇ, 
वह दान राजस 
माना गया है।।
17.21 And, 
that gift which 
is given with a 
view to 
receive 
something in 
return, or 
looking for a 
reward, or 
reluctantly, is 
held to be


key: chroma:document
string_value:
reward, or 
reluctantly, is 
held to be 
Rajasic.
17.21 यत् which? तु 
indeed? Ĥ×युपकाराथ[म् 
with a view to receive in 
return? फलम् fruit? 
उɮǑदæय looking for? वा 
or? पुनः again? दȣयते is 
given? च and? 
पǐरिÈलçटम् reluctantly? 
तत् that? दानम् gift? 
राजसम् Rajasic? èमृतम् 
is held to be.
Commentary Charity or 
gift that is given in the 
hope that it will be 
returned in the future 
and praised in public or 
that the gift will bring 
some unseen reward or 
heavenly pleasure is


key: chroma:document
string_value:
some unseen reward or 
heavenly pleasure is 
passionate. If a man 
makes a gift to a 
Brahmana or a 
Sannyasin with the hope 
that all his sins will be 
washed away? this is 
also a Rajasic gift. If a 
man is grieved at heart 
after making the gift this 
is also a gift of 
passionate nature.


key: chroma:document
string_value:
BG17.22 17 22
अदेशका
ले 
यɮदानम
पा
ğेßयæच 
दȣयते |
अस×कृत
मव£ातं 
तƣामसमु
दाǿतम् 
||१७-२२||
adeśakāle 
yaddānamapātr
ebhyaśca 
dīyate .
asatkṛtamavajñ
ātaṃ 
tattāmasamudā
hṛtam ||17-22||
।।17.22।। जो 
दान ǒबना 
स×कार ͩकये, 
अथवा 
Ǔतरèकारपूव[क, 
अयोÊय 
देशकाल मɅ, 
कुपाğɉ के ͧलए 
Ǒदया जाता है, 
वह दान तामस 
माना गया है।।
17.22 The gift 
that is given 
at a wrong 
place and 
time, to 
unworthy 
persons, 
without 
respect or 
with insult is 
declared to 
be Tamasic.
17.22 अदेशकाले at a


key: chroma:document
string_value:
declared to 
be Tamasic.
17.22 अदेशकाले at a 
wrong place and time? 
यत् which? दानम् gift? 
अपाğेßयः to unworthy 
persons? च and? दȣयते 
is given? अस×कृतम् 
without respect? 
अव£ातम् with insult? तत् 
that? तामसम् Tamasic? 
उदाǿतम् is declared to 
be.Commentary 
Adesakale At a wrong 
place and time At a 
place which is not holy? 
where irreligious people 
congregate and where 
beggars assemble? 
where wealth acired 
through illegal means 
such as gambling? 
theft? etc.? is distributed


key: chroma:document
string_value:
such as gambling? 
theft? etc.? is distributed 
to gamblers? singers? 
fools? rogues? women 
of evil reputation and at 
a time which is not 
auspicious. But? this 
does not discourage 
giving alms or other 
charity to the poor and 
the needy. In their case 
these restrictions do not 
apply.Without respect? 
etc. Without pleasant 
speech? without the 
washing of feet or 
without worship? 
although the gift is made 
at a proper time and 
place.The donor does 
not give in good faith


key: chroma:document
string_value:
place.The donor does 
not give in good faith 
although he gets a 
worthy recipient. He 
never bends his head in 
worship. He does not 
offer him a seat. He 
treats him with contempt 
or disrespect.Lord 
Krishna says to Arjuna I 
have described that 
faith? charity? austerity? 
food? etc.? are 
invariably coloured by 
the three alities. There 
was no desire on My 
part to refer to the lower 
ones but to distinguish 
the highest purity it was 
necessary to point out 
the mark of the other


key: chroma:document
string_value:
necessary to point out 
the mark of the other 
two. When the two are 
set aside? the third is 
more clearly appreciated 
in the same way as if 
day and night are 
removed the twilight is 
seen better. Even so be 
avoiding passion and 
darkness? the third? 
viz.? purity or Sattva 
becomes vividly clear 
and purity which is the 
best can be easily 
realised. Thus in order 
to show thee the real 
nature of purity? I have 
described the other two? 
so that laying them 
aside? and resorting to


key: chroma:document
string_value:
so that laying them 
aside? and resorting to 
the highest thou mayest 
attain the goal? viz.? 
Moksha.


key: chroma:document
string_value:
BG17.23 17 23
ॐत×सǑद
Ǔत Ǔनदȶशो 
Ħéमण
िèğͪवधः 
èमृतः |
Ħाéमणास्
तेन 
वेदाæच 
य£ाæच 
ͪवǑहताः 
पुरा ||१७-
२३||
OMtatsaditi 
nirdeśo 
brahmaṇastrivid
haḥ smṛtaḥ .
brāhmaṇāstena 
vedāśca 
yajñāśca vihitāḥ 
purā ||17-23||
।।17.23।। 'ऊ ँ, 
तत् सत्' ऐसा 
यह Ħéम का 
ǒğͪवध Ǔनदȶश 
(नाम) कहा 
गया है; उसी से 
आǑदकाल मɅ 
(पुरा) Ħाहàण, 
वेद और य£ 
Ǔनͧम[त हुए हɇ।।
17.23 "Om 
Tat Sat": This 
has been 
declared to 
be the triple 
designation of 
Brahman. By 
that were 
created 
formerly, the 
Brahmanas,


key: chroma:document
string_value:
that were 
created 
formerly, the 
Brahmanas, 
the Vedas 
and the 
sacrifices.
17.23  त×सत् Om Tat 
Sat? इǓत thus? Ǔनदȶशः 
designation? Ħéमणः of 
Brahman? ǒğͪवधः 
threefold? èमृतः has 
been declared? Ħाéमणाः 
Brahmanas? तेन by 
that? वेदाः Vedas? च 
and? य£ाः sacrifices? च 
and? ͪवǑहताः created? 
पुरा formerly.
Commentary Om Tat 
Sat is the root of the 
entire universe. Om is 
the Akshara Brahman. 
Tat means Thath? the 
indefinable. Sat means 
Reality.Para Brahman? 
that Supreme Being?


key: chroma:document
string_value:
Reality.Para Brahman? 
that Supreme Being? 
the abiding place of all 
that lives and moves? is 
beyond name and class. 
The Vedas have 
ventured to give a name 
to Him. A new born child 
has no name but no,
receiving one he will 
answer to it. Men who 
are troubled by the 
afflictions of this world 
run to the Deity for 
refuge and call Him by 
the name. When 
Brahman is invoked 
through the name that 
which is hidden is 
revealed to the aspirant.
These three words have


key: chroma:document
string_value:
revealed to the aspirant.
These three words have 
a divine power of their 
own. The vibrations that 
they produce in one are 
such as to arouse the 
latent divinity and also to 
secure the necessary 
response from the 
Cosmic Being Whom 
they connote.When a 
sacrificial rite or the like 
is found defective? it will 
be rendered perfect by 
the utterance of the 
powerful Mantra Om Tat 
Sat or one of the three 
designations in the end. 
With Om or Om Tat Sat 
all acts of sacrifice?


key: chroma:document
string_value:
With Om or Om Tat Sat 
all acts of sacrifice? 
study of sacred 
scriptures? spiritual 
discipline and meditation 
are commenced. If the 
doer of sacrifices 
remembers either of 
these Mantras all 
obstacles that stand in 
the way of success of 
the sacrifices are 
removed.Om Tat Sat 
has been declared to be 
the triple designation of 
Brahman in the Vedanta 
by the knowers of 
Brahman. The power of 
creation that lies in the 
Creator emanates from 
this Mantra. When He 
meditated inwardly on


key: chroma:document
string_value:
this Mantra. When He 
meditated inwardly on 
the meaning of this 
Mantra and repeated the 
threefold word? He 
acired the power to 
create. Then He created 
the Brahmanas? gave 
them the Vedas to be 
their guide and directed 
them to perform 
sacrifices and other 
rites.Puraa Of old At the 
beginning of creation by 
the Prajapati.Brahman 
here means the Veda.


key: chroma:document
string_value:
BG17.24 17 24
तèमादो
ͧम×युदाǿ
×य 
य£दानत
पःͩĐयाः |
Ĥवत[Ûते 
ͪवधानोक्
ताः सततं 
ĦéमवाǑद
नाम् ||१७-
२४||
tasmādomityud
āhṛtya 
yajñadānatapaḥ
kriyāḥ .
pravartante 
vidhānoktāḥ 
satataṃ 
brahmavādinām 
||17-24||
।।17.24।। 
इसͧलए, 
ĦéमवाǑदयɉ कȧ 
शाèğ 
ĤǓतपाǑदत य£, 
दान और तप 
कȧ ͩĐयायɅ 
सदैव ओंकार के 
उÍचारण के 
साथ Ĥारàभ 
होती हɇ।।
17.24 
Therefore, 
with the 
utterance of 
"Om" are the 
acts of 
sacrifice, gift 
and austerity 
as enjoined in 
the scriptures, 
always begun 
by the 
students of


key: chroma:document
string_value:
always begun 
by the 
students of 
Brahman.
17.24 तèमात् therefore?  
Om? इǓत thus? उदाǿ×य 
uttering? 
य£दानतपःͩĐयाः the acts 
of sacrifice? gift and 
austerity? Ĥवत[Ûते begin? 
ͪवधानोÈताः as enjoined 
in the scriptures? सततम् 
always? ĦéमवाǑदनाम् of 
the students of 
Brahman.  Commentary 
Those who are knowers 
of the scriptures have a 
vivid impression of Om 
in their minds by means 
of meditation and then 
they will utter the 
Pranava with the proper 
attitude and feeling.


key: chroma:document
string_value:
Pranava with the proper 
attitude and feeling. 
Then meditating on Om 
and uttering it? they 
perform the sacrifices. 
Just as a hillstick is very 
useful in climbing a hill? 
just as a boat is very 
useful in crossing a 
river? so also Om is 
very useful and 
important at the 
commencement of an 
action or sacrifice.It is 
not desirable to 
renounce actions or 
sacrifices to attain union 
with the Lord. What is 
wanted is total and 
perfect surrender of all 
actions to God.


key: chroma:document
string_value:
perfect surrender of all 
actions to God. 
Sacrifice? charity and 
austerity are not 
hindrances to the 
attainment of 
Selfrealisation on the 
contrary the attainment 
of liberation is rendered 
easy by their 
performance without any 
selfish desires or 
egoism.


key: chroma:document
string_value:
BG17.25 17 25
तǑद×यन
ͧभसÛधा
य फलं 
य£तपः
ͩĐयाः |
दानͩĐया
æच 
ͪवͪवधाः 
ͩĐयÛते 
मो¢काɨ
ͯ¢ͧभः 
||१७-२५||
tadityanabhisan
dhāya phalaṃ 
yajñatapaḥkriyā
ḥ .
dānakriyāśca 
vividhāḥ 
kriyante 
mokṣakāṅkṣibhi
ḥ ||17-25||
।।17.25।। 
'तत्' शÞद का 
उÍचारण कर, 
फल कȧ इÍछा 
नहȣं रखते हुए, 
मुमु¢ुजन य£, 
तप, दान आǑद 
ͪवͪवध कम[ 
करते हɇ।।
17.25 Uttering 
ï1Tatï1, 
without 
aiming at the 
fruits, are the 
acts of 
sacrifice and 
austerity and 
the various 
acts of gifts 
performed by 
the seekers of


key: chroma:document
string_value:
acts of gifts 
performed by 
the seekers of 
liberation.
17.25 तत् That? इǓत 
thus? अनͧभसÛधाय 
without aiming at? फलम् 
fruit? य£तपःͩĐयाः acts 
of sacrifice and 
austerity? दानͩĐयाः acts 
of gits? च and? ͪवͪवधाः 
various? ͩĐयÛते are 
performed? 
मो¢काɨͯ¢ͧभः by the 
seekers of liberation.
Commentary With Tat 
With the utterance of the 
word Tat (That).Phalam 
Fruit of sacrifice? 
austerity and charity.
Danakriyah Acts of 
charity such as gifts of 
land? gold? rice? 
clothes? etc.The


key: chroma:document
string_value:
land? gold? rice? 
clothes? etc.The 
immortal Soul which 
transcends the whole 
world? the three Gunas? 
the three bodies? the 
three,states of waking? 
dreaming and deep 
sleep? which illumines 
everything? which is the 
basis of all? and the 
source of everything is 
connoted by the word 
Tat. The sages and the 
aspirants meditate on 
Tat. They utter the word 
Tat and say? May all our 
actions and the fruits of 
them be in the name of 
Tat (That or Brahman).
Thus they offer all


key: chroma:document
string_value:
Tat (That or Brahman).
Thus they offer all 
actions and their fruits to 
Brahman and practise 
renunciation. They are 
freed from egoism and 
the bondage of Karma. 
They attain 
Selfrealisation through 
purity of heart caused by 
selfless? motiveless and 
desireless actions.The 
actions that is ennobled 
and sanctified by 
uttering Om at the 
beginning and which is 
offered to That is 
transformed into the 
nature of Brahman. All 
actions in their entirety? 
O Arjuna? culminate in


key: chroma:document
string_value:
O Arjuna? culminate in 
wisdom (IV.33). He who 
does the actions with 
the spirit of sacrifice 
becomes Brahman 
eventually.Tat is 
symbolic of the 
presentation of all the 
fruits of all such 
activities to Brahman. If 
you utter Tat? it is 
tantamount to saying? 
They are nt mine. What 
has been begun with 
Om is given away to 
Brahman with the 
utterance of Tat.The use 
of Sat is described in the 
following verse.


key: chroma:document
string_value:
BG17.26 17 26
सɮभावे 
साधुभावे 
च 
सǑद×येतत्
ĤयुÏयते |
Ĥशèते 
कम[ͨण 
तथा 
सÍछÞदः 
पाथ[ 
युÏयते 
||१७-२६||
sadbhāve 
sādhubhāve ca 
sadityetatprayuj
yate .
praśaste 
karmaṇi tathā 
sacchabdaḥ 
pārtha yujyate 
||17-26||
।।17.26।। हे 
पाथ[ ! स×य 
भाव व साधुभाव 
मɅ 'सत्' शÞद 
का Ĥयोग ͩकया 
जाता है, और 
Ĥशèत (Įेçठ, 
शुभ) कम[ मɅ 
'सत्' शÞद 
ĤयुÈत होता है।
।
17.26 The 
word ï1Satï1 
is used in the 
sense of 
reality and of 
goodness; 
and so also, 
O Arjuna, the 
word ï1Satï1 
is used in the


key: chroma:document
string_value:
O Arjuna, the 
word ï1Satï1 
is used in the 
sense of an 
auspicious 
act.
17.26 सɮभावे in the 
sense of reality? साधुभावे 
in the sense of 
goodness? च and? सत् 
Sat? इǓत thus? एतत् 
this? ĤयुÏयते is used? 
Ĥशèते auspicious? 
कम[ͨण (in the sense of) 
an act? तथा so also? सत् 
Sat? शÞदः word? पाथ[ O 
Partha? युÏयते is used.
Commentary Satbhava 
That which is 
unchanging amidst the 
changing? that which is 
permanent amidst the 
impermanent? that 
which exists in the past?


key: chroma:document
string_value:
impermanent? that 
which exists in the past? 
present and future is Sat 
the reality behind the 
everchanging names 
and forms is Sat the 
substratum in which the 
everchanging forms 
inhere is Sat. 
Meritorious action is Sat.
Sadhubhava An 
attribute of harmony with 
nature? so that the 
worlds cycle moves 
smoothly.The word Sat 
is powerful enough to 
make a defective action 
perfect and complete. 
When a good action is 
likely to be rendered 
Asat or bad owing to a


key: chroma:document
string_value:
likely to be rendered 
Asat or bad owing to a 
single defect? the use of 
the word Sat makes it 
free from defects and 
brings it to a successful 
termination. The word 
Sat removes the evil 
ality of the action as it 
has the power of 
purifying and rendering 
the act perfect.Sat is 
Existence Absolute. Sat 
is Para Brahman. Sat is 
the inexpressible symbol 
of that mysterious 
indescribable? 
illimitable? indivisible? 
selfluminous? immortal 
Brahman.The word Sat 
is used when you wish


key: chroma:document
string_value:
Brahman.The word Sat 
is used when you wish 
to express the reality of 
an object which is unreal 
or which is relatively 
real? as for instance? 
the birth of a son who is 
unreal or relatively real 
in telling that a man is 
one of good conduct 
when his conduct is not 
good or is only relatively 
good? and in expressing 
that an act is 
auspicious? when it is 
not auspicious or only 
relatively auspicious.
Brahman alone is real. It 
alone really exists. But 
we say when a son is


key: chroma:document
string_value:
alone really exists. But 
we say when a son is 
born to Mr. Govindan 
that Mr. Govindans son 
has come into 
existence. From the 
viewpoint of Brahman or 
Existence Absolute? Mr. 
Govindans son never 
exists.The word Sat 
which is only applied to 
Brahman is used also 
for Mr. Govindans son 
who is unreal or 
relatively real. Brahman 
alone is absolutely good 
and absolutely 
auspicious. But the,word 
Sat that can properly be 
applied to Brahman 
alone is applied to an 
act which is not


key: chroma:document
string_value:
alone is applied to an 
act which is not 
auspicious or which is 
only relatively 
auspicious. The use of 
Sat renders the 
imperfectly performed 
actions perfect.


key: chroma:document
string_value:
BG17.27 17 27
य£े 
तपͧस 
दाने च 
िèथǓतः 
सǑदǓत 
चोÍयते |
कम[ चैव 
तदथȸयं 
सǑद×येवा
ͧभधीयते 
||१७-२७||
yajñe tapasi 
dāne ca sthitiḥ 
saditi cocyate .
karma caiva 
tadarthīyaṃ 
sadityevābhidhī
yate ||17-27||
।।17.27।। 
य£, तप और 
दान मɅ Ǻढ़ 
िèथǓत भी सत् 
कहȣ जाती है, 
और उस 
(परमा×मा) के 
ͧलए ͩकया गया 
कम[ भी सत् हȣ 
कहलाता है।।
17.27 
Steadfastnes
s in sacrifice, 
austerity and 
gift, is also 
called 'Sat' 
and also 
action in 
connection 
with these (or 
for the sake 
of the 
Supreme) is


key: chroma:document
string_value:
for the sake 
of the 
Supreme) is 
called 'Sat'.
17.27 य£े in sacrifice? 
तपͧस in austerity? दाने in 
gift? च and? िèथǓतः 
steadiness? सत् Sat? 
इǓत thus? च and? उÍयते 
is called? कम[ action? च 
and? एव also? तदथȸयम् 
in connection with these 
or for the sake of the 
Supreme? सत् Sat? इǓत 
thus? एव even? 
अͧभधीयते is called.
Commentary If you 
perform sacrifice? 
austerity? gift and all 
actions in a spirit of total 
surrender to the Lord or 
the Eternal Being with 
purity and sincerity of


key: chroma:document
string_value:
the Eternal Being with 
purity and sincerity of 
heart? you will attain the 
highest goal of life or 
immortality? freedom 
and eternal bliss. If you 
do them in the name 
and for the sake of 
Brahman you will attain 
perfection and supreme 
peace of the Absolute.If 
you pin your faith on the 
glory and power of this 
name Om or Om Tat 
Sat? you will be freed 
from the bondage of 
birth and death. If you 
perform any sacrifice? 
austerity or charity or 
any action in a selfless


key: chroma:document
string_value:
any action in a selfless 
and motiveless spirit? 
surrendering all the 
actions and their 
rewards to the Lord and 
if you utter the word Sat 
with faith? feeling and 
devotion? you will attain 
perfection and success 
in the action.Even the 
imperfect and 
nonSattvic acts of 
sacrifice? austerity and 
gift will be turned into 
perfect and Sattvic 
ones.These Sacrifice? 
austerity and gift.


key: chroma:document
string_value:
BG17.28 17 28
अĮɮधया 
हुतं दƣं 
तपèतÜतं 
कृतं च 
यत् |
असǑद×यु
Íयते पाथ[ 
न च 
त×Ĥे×य 
नो इह 
||१७-२८||
aśraddhayā 
hutaṃ dattaṃ 
tapastaptaṃ 
kṛtaṃ ca yat .
asadityucyate 
pārtha na ca 
tatprepya no iha 
||17-28||
।।17.28।। हे 
पाथ[ ! जो य£, 
दान, तप और 
कम[ 
अĮɮधापूव[क 
ͩकया जाता है, 
वह 'असत्' कहा 
जाता है; वह न 
इस लोक मɅ 
(इह) और न 
मरण के पæचात् 
(उस लोक मɅ) 
लाभदायक होता 
है।।
17.28 
Whatever is 
sacrificed, 
given or 
performed, 
and whatever 
austerity is 
practised 
without faith,


key: chroma:document
string_value:
austerity is 
practised 
without faith, 
it is called 
'Asat', O 
Arjuna; it is 
naught here 
or hereafter 
(after death).
17.28 अĮɮधया without 
faith? हुतम् is sacrificed? 
दƣम् given? तपः 
austerity? तÜतम् is 
practised? कृतम् 
performed? च and? यत् 
whatever? असत् Asat? 
इǓत thus? उÍयते is 
called? पाथ[ O Partha? न 
not? च and? तत् that? 
Ĥे×य hereafter (after 
death)? न not? इह here.
Commentary Asat That 
which changes form and 
has no permanent 
existence. It does not


key: chroma:document
string_value:
has no permanent 
existence. It does not 
mean nonexistence as 
such.Acts of sacrifice? 
austerity and gift that 
are performed without 
faith? under pressure? 
or to prevent some sort 
of trouble or to gratify a 
craving? are Asat in 
their nature. They yield 
no permanent benefit or 
fruit to anybody.Any 
sacrifice? austerity or 
gift done without 
dedicating it to the Lord 
will be of no avail to the 
doer in this earthly life 
here or in the life 
beyond hereafter. It


key: chroma:document
string_value:
here or in the life 
beyond hereafter. It 
would be as useless as 
showers of rain falling 
on rocky ground or 
pouring oblations of 
ghee (clarified butter) on 
cold ashes. If you have 
no faith you will become 
egoistic and obstinate. 
Your heart will become 
hard. If you perform 
even hundreds of 
sacrifices without faith? 
without the spirit of 
selfsurrender to the 
Lord? even if you 
distribute the wealth of 
the whole world in 
charity without faith in 
and devotion to the


key: chroma:document
string_value:
charity without faith in 
and devotion to the 
Lord? all these would be 
worthless and useless. 
The sages will not 
appreciate such 
sacrifices or gifts. 
Energy? money and 
time are simply wasted.
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 seventeenth 
discourse entitledThe 
Yoga of the Division of 
the Threefold Faith. ,


key: chroma:document
string_value:
BG18.1 18 1
अजु[न 
उवाच |
संÛयासस्
य 
महाबाहो 
तǂवͧमच्
छाͧम 
वेǑदतुम् |
×यागèय 
च 
ǿषीकेश 
पृथÈकेͧश
Ǔनषूदन 
||१८-१||
arjuna uvāca .
saṃnyāsasya 
mahābāho 
tattvamicchāmi 
veditum .
tyāgasya ca 
hṛṣīkeśa 
pṛthakkeśiniṣūd
ana ||18-1||
।।18.1।। 
अजु[न ने कहा -- 
हे महाबाहो ! हे 
ǿषीकेश ! हे 
केशǓनषूदन ! मɇ 
संÛयास और 
×याग के तǂव 
को पृथक्-पृथक् 
जानना चाहता 
हूँ।।
18.1 Arjuna 
said  I desire 
to know 
severally, O 
mighty-
armed, the 
essence or 
truth of 
renunciation, 
O Hrishikesa, 
as also of


key: chroma:document
string_value:
renunciation, 
O Hrishikesa, 
as also of 
abandonment
, O slayer of 
Kesi.
18.1 संÛयासèय of 
renunciation? महाबाहो O 
mightyarmed? तǂवम् the 
essence of truth? 
इÍछाͧम (I) wish? वेǑदतुम् 
to know? ×यागèय of 
Tyaga or abandonment? 
च and? ǿषीकेशः O 
Krishna? पृथक् 
severally? केͧशǓनषूदन् 
slayer of Kesi.
Commentary The 
teaching of the whole of 
the GitaSastra is 
summed up beautifully 
in this discourse. This 
last discourse is a brief 
masterly summary of all 
that is told in the


key: chroma:document
string_value:
masterly summary of all 
that is told in the 
previous chapters. 
Arjuna wishes to know 
the distinction between 
Sannyasa and Tyaga.
Kesi was an Asura 
whom Lord Krishna 
slew. So Lord Krishna is 
addressed as 
Kesinishudana by 
Arjuna.The words 
Sannyasa and Tyaga 
have been used here 
and there in the 
preceding discourses 
but their connotations 
are not lucidly 
distinguished. Therefore 
Lord Krishna clearly 
explains to Arjuna the 
right significance of the 
two terms in the


key: chroma:document
string_value:
BG18.2 18 2
Įीभगवा
नुवाच |
काàयानां 
कम[णां 
Ûयासं 
संÛयासं 
कवयो 
ͪवदुः |
सव[कम[फ
ल×यागं 
Ĥाहुè×या
गं 
ͪवच¢णाः 
||१८-२||
śrībhagavānuvā
ca .
kāmyānāṃ 
karmaṇāṃ 
nyāsaṃ 
saṃnyāsaṃ 
kavayo viduḥ .
sarvakarmaphal
atyāgaṃ 
prāhustyāgaṃ 
vicakṣaṇāḥ 
||18-2||
।।18.2।। 
Įीभगवान् ने 
कहा -- (कुछ) 
कͪव (पिÖडत) 
जन काàय 
कमɟ के ×याग 
को "संÛयास" 
समझते हɇ और 
ͪवचारशील जन 
समèत कमɟ के 
फलɉ के ×याग 
को "×याग" 
कहते हɇ।।
18.2 The 
Blessed Lord 
said  The 
sages 
understand 
Sannyasa to 
be the


key: chroma:document
string_value:
sages 
understand 
Sannyasa to 
be the 
renunciation 
of action with 
desire; the 
wise declare 
the 
abandonment 
of the fruits of 
all actions as 
Tyaga.
English Commentary By 
Swami Sivananda18.2 
काàयानाम् (of) desireful? 
कम[णाम् of actions? 
Ûयासम् the renunciation? 
संÛयासम् Sannyasa? 
कवयः the sages? ͪवदुः 
understand? 
सव[कम[फल×यागम् the 
abandonment of the 
fruits of all works? Ĥाहुः 
declare? ×यागम् 
abandonment? ͪवच¢णाः 
the wise.Commentary 
Kamya Karmani 
Activities such as the


key: chroma:document
string_value:
Kamya Karmani 
Activities such as the 
Asvamedha (a special 
sacrifice)? etc.? which 
are performed for the 
attainment of specific 
selfish ends. The wise 
men declare that Tyaga 
means abandonment of 
the fruits of all the Nitya 
and Naimittika works 
(ordinary and 
extraordinary or 
occasional duties).The 
rootmeaning of the 
words Sannyasa and 
Tyaga is to give up. In 
popular usage 
Sannyasa and Tyaga 
are more or less 
synonymous. Both 
mean renunciation. The 
two words do not mean


key: chroma:document
string_value:
mean renunciation. The 
two words do not mean 
two altogether distinct 
ideas as stone and fruit? 
or pot and cloth. They 
convey the same 
general idea with a 
slight distinction.An 
objector asks It is said 
that the Nitya and 
Naimittika actions 
cannot produce any 
fruits. Why then is the 
relinishment of their 
fruits mentioned here It 
is like asking for the 
relinishment of the 
barren womans sonWe 
say The objection is not 
correct. In the opinion of 
the Lord? ordinary and


key: chroma:document
string_value:
the Lord? ordinary and 
occasional duties cause 
their own fruits (vide 
XVIII.12). Sannyasins 
alone who have 
renounced the desire for 
the fruits of actions will 
not get the fruits? but 
other persons will have 
to reap the fruits of the 
ordinary and occasional 
actions.If one renounces 
all actions after the 
attainment of 
Selfrealisation and 
enters into the fourth 
order of life (Sannyasa) 
it is called 
VidvatSannyasa. If one 
renounces all actions 
and enters into the order


key: chroma:document
string_value:
renounces all actions 
and enters into the order 
of Sannyasa for the 
sake of doing 
VedantaVichara (or 
reflection on the truths 
of the 
Vedantaphilosophy and 
on the true significance 
of the great sentences 
of the Upanishads which 
reveal the identity of the 
individual soul with the 
Supreme Being) and for 
thus attaining 
Selfrealisation? it is 
called 
VividishaSannyasa.


key: chroma:document
string_value:
BG18.3 18 3
×याÏयं 
दोषवǑदत्
येके कम[ 
Ĥाहुम[नी
ͪषणः |
य£दानत
पःकम[ न 
×याÏयͧम
Ǔत चापरे 
||१८-३||
tyājyaṃ 
doṣavadityeke 
karma 
prāhurmanīṣiṇa
ḥ .
yajñadānatapaḥ
karma na 
tyājyamiti 
cāpare ||18-3||
।।18.3।। कुछ 
मनीषी जन 
कहते हɇ ͩक 
समèत कम[ 
दोषयुÈत होने 
के कारण 
×याÏय हɇ; और 
अÛय जन कहते 
हɇ ͩक य£, दान 
और तपǾप 
कम[ ×याÏय 
नहȣं हɇ।।
18.3 Some 
philosophers 
declare that 
actions 
should be 
abandoned 
as an evil; 
while others 
(declare) that 
acts of 
sacrifice, gift 
and austerity


key: chroma:document
string_value:
acts of 
sacrifice, gift 
and austerity 
should not be 
relinished.
18.3 ×याÏयम् should be 
abandoned? दोषवत् (full 
of) as an evil? इǓत thus? 
एके some? कम[ action? 
Ĥाहुः declare? मनीͪषणः 
philosophers? 
य£दानतपःकम[ acts of 
sacrifice? gift and 
austerity? न not? 
×याÏयम् should be 
relinished? इǓत thus? च 
and? अपरे others.
Commentary Some 
philosophers who follow 
the doctrine of the 
Sankhyas declare that 
all actions,should be 
abandoned as evil? 
even by those who are


key: chroma:document
string_value:
abandoned as evil? 
even by those who are 
fit for Karma Yoga.
Doshavat As an evil All 
Karmas should be 
abandoned as involving 
evil because they cause 
bondage or that they 
should be relinished like 
passion and other such 
evil tendencies.Others 
declare that the acts of 
sacrifice? gifts and 
austerities should not be 
given up by those who 
are fit for Karma Yoga. 
These are the opinions 
of some? who are of 
great understanding.
Now listen to Me. I will 
settle this matter and will


key: chroma:document
string_value:
settle this matter and will 
tell thee how 
renunciation should be 
practised.The subject of 
the discourse here is 
about the Karma Yogins 
only and not about those 
persons who have gone 
beyond the path of 
Karma. It is with 
reference to the Karma 
Yogins that these 
conflicting opinions are 
held and not with 
reference to the Jnana 
Yogins or the 
Sannyasins who have 
risen above all worldly 
concerns.


key: chroma:document
string_value:
BG18.4 18 4
Ǔनæचयं 
शृणु मे 
तğ ×यागे 
भरतसƣ
म |
×यागो Ǒह 
पुǽषåयाē 
ǒğͪवधः 
सàĤकȧ
Ǔत[तः 
||१८-४||
niścayaṃ śṛṇu 
me tatra tyāge 
bharatasattama 
.
tyāgo hi 
puruṣavyāghra 
trividhaḥ 
samprakīrtitaḥ 
||18-4||
।।18.4।। हे 
भरतसƣम ! 
उस ×याग के 
ͪवषय मɅ तुम 
मेरे Ǔनण[य को 
सुनो। हे पुǽष 
Įेçठ ! वह 
×याग तीन 
Ĥकार का कहा 
गया है।।
18.4 Hear 
from Me the 
conclusion or 
the final truth 
about this 
abandonment
, O best of the 
Bharatas; 
abandonment
, verily, O 
best of men, 
has been 
declared to


key: chroma:document
string_value:
, verily, O 
best of men, 
has been 
declared to 
be of three 
kinds.
18.4 Ǔनæचयम् conclusion 
or the final truth? Įृणु 
hear? मे My? तğ there? 
×यागे about 
abandonment? भरतसƣम 
O best of the Bharatas? 
×यागः abandonment? Ǒह 
verily? पुǽषåयाē O best 
of men? ǒğͪवधः of three 
kinds? संĤकȧǓत[तः has 
been declared (to be).
Commentary Now the 
Lord gives His own 
decisive opinion. It is 
declared in the 
scriptures that 
renunciation is of three 
kinds? viz.? Sattvic? 
Rajasic and Tamasic.


key: chroma:document
string_value:
kinds? viz.? Sattvic? 
Rajasic and Tamasic. 
The Lord alone can 
teach the truth about the 
subject. Whoever wants 
to be liberated from the 
miseries of this world 
must understand the 
real nature of 
renunciation.


key: chroma:document
string_value:
BG18.5 18 5
य£दानत
पःकम[ न 
×याÏयं 
काय[मेव 
तत् |
य£ो दानं 
तपæचैव 
पावनाǓन 
मनीͪषणा
म् ||१८-
५||
yajñadānatapaḥ
karma na 
tyājyaṃ 
kāryameva tat .
yajño dānaṃ 
tapaścaiva 
pāvanāni 
manīṣiṇām ||18-
5||
।।18.5।। य£, 
दान और 
तपǾप कम[ 
×याÏय नहȣं है, 
ͩकÛतु वह Ǔन:
सÛदेह कत[åय 
है; य£, दान 
और तप ये 
मनीͪषयɉ 
(साधकɉ) को 
पͪवğ करने 
वाले हɇ।।
18.5 Acts of 
sacrifice, gift 
and austerity 
should not be 
abandoned, 
but should be 
performed; 
sacrifice, gift 
and also 
austerity are 
the purifiers


key: chroma:document
string_value:
and also 
austerity are 
the purifiers 
of the wise.
18.5 य£दानतपःकम[ acts 
of sacrifice? gift and 
austerity? न not? 
×याÏयम् should be 
abandoned? काय[म् 
should be performed? 
एव indeed? तत् that? 
य£ः sacrifice? दानम् gift? 
तपः austerity? च and? 
एव indeed? पावनाǓन 
purifiers? मनीͪषणाम् of 
the wise.Commentary 
Acts of sacrifice? gift 
and austerity purify the 
hearts of those who 
have no desire for 
rewards. These actions 
are considered 
obligatory and ought to 
be performed. Actions


key: chroma:document
string_value:
obligatory and ought to 
be performed. Actions 
that are skilfully 
performed lose their 
power to bind the soul 
and free it from earthly 
bondage.Now? O 
Arjuna? I will explain to 
thee that skilful way by 
which actions can 
destroye their own 
effect.


key: chroma:document
string_value:
BG18.6 18 6
एताÛयͪप 
तु कमा[ͨण 
सɨगं 
×यÈ×वा 
फलाǓन च 
|
कत[åयानी
Ǔत मे पाथ[ 
Ǔनिæचतं 
मतमुƣम
म् ||१८-
६||
etānyapi tu 
karmāṇi 
saṅgaṃ tyaktvā 
phalāni ca .
kartavyānīti me 
pārtha niścitaṃ 
matamuttamam 
||18-6||
।।18.6।। हे 
पाथ[ ! इन कमɟ 
को भी, फल 
और आसिÈत 
को ×यागकर 
करना चाǑहए, 
यह मेरा 
Ǔनæचय ͩकया 
हुआ उƣम मत 
है।।
18.6 But even 
these actions 
should be 
performed 
leaving aside 
attachment 
and the 
desire for 
rewards, O 
Arjuna; this is 
My certain 
and best 
conviction.


key: chroma:document
string_value:
My certain 
and best 
conviction.
18.6 एताǓन these? अͪप 
even? तु but? कमा[ͨण 
actions? सɨगम् 
attachment? ×यÈ×वा 
leaving? फलाǓन fruits? च 
and? कत[åयाǓन should be 
performed? इǓत thus? मे 
My? पाथ[ O Arjuna? 
Ǔनिæचतम् certain? मतम् 
belief? उƣमम् best.
Commentary This is a 
summary of the doctrine 
of Karma Yoga 
enunciated before on 
several occasions. The 
fault of defect of Karma 
is certainly not in the 
action itself? but in the 
expectation of reward 
and attachment.Etani


key: chroma:document
string_value:
expectation of reward 
and attachment.Etani 
api Even these 
Sacrifice? charity and 
austerity also? in the 
same way as other 
unselfish actions. Even 
these refers to acts of 
sacrifice? charity and 
austerity. Actions that 
are performed in an 
unselfish spirit without 
attachment and idea of 
agency? do not stand in 
the way of your 
obtaining emancipation. 
When actions are done 
without expectation of 
rewards? Rajas and 
Tamas are destroyed 
and the mind is filled


key: chroma:document
string_value:
Tamas are destroyed 
and the mind is filled 
with Sattva or purity. 
Actions done with the 
spirit of selflessness and 
with discrimination are 
instrumental in 
destroying the bonds of 
Karma (the law of cause 
and effect).The Lord 
said Hear from Me the 
conclusion or the final 
truth about renunciation 
(verse 4 above). Then 
He said with all the force 
of His authority that acts 
of sacrifice? charity and 
austerity should not be 
given up as they are 
purifiers of the wise.


key: chroma:document
string_value:
given up as they are 
purifiers of the wise. 
Even these actions 
should be performed? 
etc.? is only the 
conclusion of what the 
Lord has stated in verse 
4.The word Api (even) 
implies that the acts of 
sacrifice? charity and 
austerity should be done 
by an aspirant although 
they bind one who has 
attachment to the 
actions and a desire for 
their reward.Just as the 
seeds of trees can be 
rendered barren by 
being scorched? so the 
aspirant burns the 
fruitbearing tendency of


key: chroma:document
string_value:
aspirant burns the 
fruitbearing tendency of 
Karma through the 
abandonment of the 
desire for the reward.


key: chroma:document
string_value:
BG18.7 18 7
Ǔनयतèय 
तु 
संÛयासः 
कम[णो 
नोपपɮय
ते |
मोहाƣèय 
पǐर×याग
èतामसः 
पǐरकȧǓत[
तः ||१८-
७||
niyatasya tu 
saṃnyāsaḥ 
karmaṇo 
nopapadyate .
mohāttasya 
parityāgastāma
saḥ parikīrtitaḥ 
||18-7||
।।18.7।। 
Ǔनयत कम[ का 
×याग उͬचत 
नहȣं है; मोहवश 
उसका ×याग 
करना "तामस 
×याग" कहा 
गया है।।
18.7 Verily 
the 
renunciation 
of obligatory 
action is not 
proper; the 
abandonment 
of the same 
from delusion 
is declared to 
be Tamasic.
18.7 Ǔनयतèय obligatory? 
तु verily? संÛयासः


key: chroma:document
string_value:
18.7 Ǔनयतèय obligatory? 
तु verily? संÛयासः 
renunciation? कम[णः of 
action? न not? उपपɮयते 
is proper? मोहात् from 
delusion? तèय of the 
same? पǐर×यागः 
abandonment? तामसः 
Tamasic? पǐरकȧǓत[तः is 
declared.Commentary 
Renunciation of 
obligatory action is not 
proper because it is 
purifying in the case of 
an ignorant man. Should 
a man renounce actions 
that he should perform 
as a duty? such 
renunciation can only be 
of the ality of darkness. 
Prescribed duties must


key: chroma:document
string_value:
Prescribed duties must 
not be abandoned and if 
anyone does so? he is 
certainly deluded by 
ignorance. Tamas is 
ignorance.Niyata 
Prescribed according to 
ones religion. To hold 
that a duty is obligatory 
and then to relinish it is 
indeed selfcontradictory.


key: chroma:document
string_value:
BG18.8 18 8
दुःखͧमत्
येव 
य×कम[ 
कायÈलेश
भयाǂयजे
त् |
स कृ×वा 
राजसं 
×यागं नैव 
×यागफलं 
लभेत् 
||१८-८||
duḥkhamityeva 
yatkarma 
kāyakleśabhayā
ttyajet .
sa kṛtvā 
rājasaṃ tyāgaṃ 
naiva 
tyāgaphalaṃ 
labhet ||18-8||
।।18.8।। जो 
मनुçय, कम[ को 
दु:ख समझकर 
शारȣǐरक कçट 
के भय से ×याग 
देता है, वह 
पुǽष उस 
राजͧसक ×याग 
को करके 
कदाͪप ×याग के 
फल को ĤाÜत 
नहȣं होता है।।
18.8 He who 
abandons 
action on 
account of the 
fear of bodily 
trouble 
(because it is 
painful), does 
not obtain the


key: chroma:document
string_value:
(because it is 
painful), does 
not obtain the 
merit of 
renunciation 
by doing such 
Rajasic 
renunciation.
18.8 दुःखम् (it is) painful? 
इǓत thus? एव even? यत् 
which? कम[ action? 
कायÈलेशभयात् from fear 
of bodily trouble? ×यजेत् 
abandons? सः he? कृ×वा 
performing? राजसम् 
Rajasic? ×यागम् 
abandonment? न not? 
एव even? ×यागफलम् the 
fruit of abandonment? 
लभेत् obtains.
Commentary Phalam 
Fruit or reward Moksha 
or emancipation which is 
the reward of 
renunciation of all


key: chroma:document
string_value:
the reward of 
renunciation of all 
actions accompanied 
with wisdom.
Determination and 
persistence are reired 
for the performance of 
religious duties and 
actions. One may begin 
action but may relinish it 
before it is completed on 
account of some 
difficulties or physical 
suffering. What then is 
Sattvic renunciation The 
Lord says --


key: chroma:document
string_value:
BG18.9 18 9
काय[ͧमत्
येव 
य×कम[ 
Ǔनयतं 
ͩĐयतेऽजु[
न |
सɨगं 
×यÈ×वा 
फलं चैव 
स ×यागः 
सािǂवको 
मतः 
||१८-९||
kāryamityeva 
yatkarma 
niyataṃ kriyate.
arjuna .
saṅgaṃ tyaktvā 
phalaṃ caiva sa 
tyāgaḥ sāttviko 
mataḥ ||18-9||
।।18.9।। हे 
अजु[न ! "कम[ 
करना कत[åय 
है" ऐसा 
समझकर जो 
Ǔनयत कम[ 
आसिÈत और 
फल को 
×यागकर ͩकया 
जाता है, वहȣ 
सािǂवक ×याग 
माना गया है।।
18.9 
Whatever 
obligatory 
action is 
done, O 
Arjuna, 
merely 
because it 
ought to be 
done, 
abandoning 
attachment 
and also the


key: chroma:document
string_value:
done, 
abandoning 
attachment 
and also the 
desire for 
reward, that 
renunciation 
is regarded 
as Sattvic 
(pure).
18.9 काय[म् ought to be 
done? इǓत thus? एव 
even? यत् which? कम[ 
action? Ǔनयतम् 
obligatory? ͩĐयते is 
performed? अजु[न O 
Arjuna? सɨगम् 
attachment? ×यÈ×वा 
abandoning? फलम् fruit? 
च and? एव even? सः 
that? ×यागः 
abandonment? सािǂवकः 
Sattvic (pure)? मतः is 
regarded.Commentary A 
man of pure nature 
performs actions that 
have fallen to his lot in 
accordance with his


key: chroma:document
string_value:
have fallen to his lot in 
accordance with his 
capacity and his 
inherent nature. He is 
not filled with the pride 
that he is the performer 
of such actions nor does 
he hope for any gain 
therefrom.An ignorant 
man may think that the 
obligatory duties may 
produce their fruits for 
the performer by 
causing selfpurification 
and preventing the sin of 
omission or 
nonperformance. This 
sort of thinking and 
expectation of rewards 
also must be 
abandoned. 
Abandonment of the


key: chroma:document
string_value:
also must be 
abandoned. 
Abandonment of the 
rewards of actions is 
praised in this verse.
When a man does 
obligatory duties without 
agency and with 
unselfishness and 
egolessness his,mind is 
purified? his 
Antahkarana is prepared 
for the reception of the 
divine light or the dawn 
of Selfknowledge. He 
gradually becomes fit for 
devotion to knowledge 
(JnanaNishtha).The 
aspirant or seeker after 
liberation should be 
prepared to undergo 
physical sufferings. All


key: chroma:document
string_value:
prepared to undergo 
physical sufferings. All 
acts of selfdiscipline and 
selfsacrifice entail 
physical suffering.This? 
again? is the central 
teaching of the Gita -- 
do your duty without 
attachment and selfish 
desires.


key: chroma:document
string_value:
BG18.10 18 10
न 
ɮवेçɪयकु
शलं कम[ 
कुशले 
नानुषÏज
ते |
×यागी 
सǂवसमा
ͪवçटो 
मेधावी 
ǓछÛनसंश
यः ||१८-
१०||
na 
dveṣṭyakuśalaṃ 
karma kuśale 
nānuṣajjate .
tyāgī 
sattvasamāviṣṭo 
medhāvī 
chinnasaṃśaya
ḥ ||18-10||
।।18.10।। जो 
पुǽष अकुशल 
(अशुभ) कम[ से 
ɮवेष नहȣं करता 
और कुशल 
(शुभ) कम[ मɅ 
आसÈत नहȣं 
होता, वह 
सǂवगुण से 
सàपÛन पुǽष 
संशयरǑहत, 
मेधावी (£ानी) 
और ×यागी है।।
18.10 The 
man of 
renunciation, 
pervaded by 
purity, 
intelligent, 
and with his 
doubts cut 
asunder, 
does not hate 
a


key: chroma:document
string_value:
doubts cut 
asunder, 
does not hate 
a 
disagreeable 
work nor is he 
attached to 
an agreeable 
one.
18.10 न not? ɮवेिçट 
hates? अकुशलम् 
disagreeable? कम[ 
action? कुशले to an 
agreeable one? न not? 
अनुषÏजते is attached? 
×यागी the abandoner? 
सǂवसमाͪवçटः pervaded 
by purity? मेधावी 
intelligent? ǓछÛनसंशयः 
with his doubts cut 
asunder.Commentary 
All actions are eally 
welcome to the man of 
renunciation. He is not 
affected by either 
pleasure or pain. He is 
not elated at performing


key: chroma:document
string_value:
not elated at performing 
pleasant actions nor 
does he find 
unpleasantness when 
he does disagreeable 
actions. He does not 
hate the latter? nor is he 
attached to the former. 
Neither has he aversion 
to painful actions nor 
attraction to pleasant 
ones. As he has no 
attachment to any action 
or its rewards? he will 
do any action for the 
welfare of all beings.
Akusalam Karma 
Disagreeable work or 
work done with 
expectation of reward? 
which becomes the 
cause of bondage to


key: chroma:document
string_value:
which becomes the 
cause of bondage to 
Samsara? by producing 
a body. He does not 
hate an unpleasnt 
action? thinking? Of 
what use is itKusale To 
good ones which include 
obligatory daily duties. 
He has no attachment to 
them even with the 
notion that they lead to 
salvation by purifying 
the heart and conseently 
giving rise to the dawn 
of knowledge and 
devotion to it.When one 
abandons attachment to 
action and desire for its 
reward and performs 
actions vigorously? his


key: chroma:document
string_value:
reward and performs 
actions vigorously? his 
heart is filled with Sattva 
or purity which produces 
discrimination between 
the Real and the unreal? 
the Eternal and the 
transient. Then he 
attains knowledge of the 
Self which dispels all the 
doubts caused by 
ignorance. He now 
realises that the only 
means of attaining the 
spureme bliss or eternal 
peace or immortality is 
knowledge of the Self. 
This rends asunder all 
his doubts. What is the 
nature of doubt Does


key: chroma:document
string_value:
his doubts. What is the 
nature of doubt Does 
Brahman exist or not Do 
the Upanishads deal 
with Saguna Brahman 
or Nirguna Brahman Is 
the individual soul 
identical with the 
Supreme Being or not 
Will I be able to realise 
the Self or not Will any 
of the Karmas 
(Prarabdha? Sanchita 
and Agami) affect me 
Does this Samsara 
whose nature is the 
feelings I do this and I 
enjoy this belong to the 
Self or to the mind and 
intellect What are the 
means for liberation --


key: chroma:document
string_value:
intellect What are the 
means for liberation -- 
Yoga? devotion? Karma 
or knowledge of the Self 
What is Moksha Is it 
Selfrealisation or the 
attainment of the 
Salokya? Samipya? 
Sarupya and Sayujya 
states (dwelling in the 
kingdom of God? 
proximity to Him? 
assuming the same form 
as the Lord and merging 
in Him)When a man 
practises Karma Yoga 
he gets purity of heart 
and through purity of 
heart knows himself to 
be the immutable 
actionless Self Who is 
destitute of birth? or


key: chroma:document
string_value:
actionless Self Who is 
destitute of birth? or 
remains without acting 
or causing others to act 
(Cf.V.13). He attains 
devotion to the 
knowledge of the Self 
and freedom from all 
actions. The purpose of 
the Karma Yoga 
described above has 
been taught in this 
verse.Medhavi He who 
is endowed or united 
with wisdom. He is a 
Sthitaprajna. What is 
Medha? then It is the 
immediate knowledge of 
the identity of the 
individual soul and the 
Supreme Being by 
meditation on the right


key: chroma:document
string_value:
Supreme Being by 
meditation on the right 
significance of the great 
sentence (I am Brahman 
or That thou art)? which,
is free from the three 
kinds of doubts? viz.? 
Samsaya Bhavana 
(doubt)? Asambhavana 
(improbability) and 
Viparitabhavana 
(perversion)? and by the 
practice of the four 
means and service of 
the Guru (who is versed 
in the scriptures and 
established in Brahman) 
and hearing the truths 
from him.Such a 
Medhavi will not think 
that prohibited actions


key: chroma:document
string_value:
Medhavi will not think 
that prohibited actions 
which bind an ignorant 
man will be 
unfavourable to him. He 
will never think that they 
will bind him if he has to 
perform them? because 
he is above good and 
evil? virtue and vice? 
right and wrong. He has 
no idea of agency 
(Kartritva Abhimana) he 
feels that he is a 
Kritakritya? one who has 
accomplished all 
actions.This does not 
mean that he will do 
wrong actions. As his 
will is one with the 
cosmic will? whatever


key: chroma:document
string_value:
will is one with the 
cosmic will? whatever 
action he performs will 
be in accordance with 
the scriptures. He will 
never deviate even a 
fraction of an inch from 
the rules of the 
scriptures. The Lord 
alone works through his 
mind and senses as he 
has no individual will.
RagaDvesha (likes and 
dislikes) are the motives 
that induce a worldly 
man to actions. As they 
are absent in a sage or 
a Medhavi? he can 
renounce the fruits of all 
actions and actions as 
well.As the ocean


key: chroma:document
string_value:
actions and actions as 
well.As the ocean 
remains calm amidst 
stormy waves? even so 
a Sattvic man remains 
calm amidst adverse or 
stormy conditions of life. 
He recognises that the 
happenings of life are 
inevitable. He acts in a 
variety of ways but is not 
disturbed as he has a 
balanced and disciplined 
mind.There must be no 
hatred for unpleasant or 
disagreeable action that 
brings physical 
suffering? danger or 
unlucky results or 
untoward conseences? 
when it is the work that


key: chroma:document
string_value:
untoward conseences? 
when it is the work that 
should be done. You will 
have to accept such 
work also with a willing 
heart and work with hear 
and soul. You must 
have a profound and 
comprehensive 
understanding of its 
need and meaning also. 
Arjuna failed to 
understand in the 
beginning the deep 
significance and need of 
the work given by the 
Lord. He brought in his 
own foolish philosophy. 
He failed to do his 
bounden duty because? 
due to ignorance? he 
thought it was an


key: chroma:document
string_value:
due to ignorance? he 
thought it was an 
unpleasant or 
disagreeable action to 
kill people but in the end 
when his eyes were 
opened by the valuable 
teachings of the Lord? 
he understood the need 
and the meaning of the 
work although it 
appeared to him as 
disagreeable and 
unpleasant in the 
beginning? and said My 
illusion is destroyed. I 
have gained knowledge 
through Thy grace? O 
Krishna. I am firm? my 
doubts are gone. I will 
act according to Thy 
instructions.


key: chroma:document
string_value:
BG18.11 18 11
न Ǒह 
देहभृता 
शÈयं 
×यÈतुं 
कमा[Öयशे
षतः |
यèतु 
कम[फलत्
यागी स 
×यागी×य
ͧभधीयते 
||१८-११||
na hi dehabhṛtā 
śakyaṃ tyaktuṃ 
karmāṇyaśeṣat
aḥ .
yastu 
karmaphalatyāg
ī sa 
tyāgītyabhidhīy
ate ||18-11||
।।18.11।। 
Èयɉͩक देहधारȣ 
पुǽष के ɮवारा 
अशेष कमɟ का 
×याग संभव 
नहȣं है, इसͧलए 
जो कम[फल 
×यागी है, वहȣ 
पुǽष ×यागी 
कहा जाता है।।
18.11 Verily, 
it is not 
possible for 
an embodied 
being to 
abandon 
actions 
entirely; but 
he who 
relinishes the 
rewards of 
actions is


key: chroma:document
string_value:
he who 
relinishes the 
rewards of 
actions is 
verily called a 
man of 
renunciation.
18.11 न not? Ǒह verily? 
देहभृता by an embodied 
being? शÈयम् possible? 
×यÈतुम् to abandon? 
कमा[ͨण actions? अशेषतः 
entirely? यः who? तु but? 
कम[फल×यागी relinisher of 
the fruits of actions? सः 
he? ×यागी relinisher? इǓत 
thus? अͧभधीयते is 
called.Commentary He 
who has assumed a 
human body and yet 
grumbles at having to 
perform actions is verily 
a fool. Can fire that is 
endowed with heat as its


key: chroma:document
string_value:
endowed with heat as its 
natural property ever 
think of getting rid of it 
So long as you are living 
in this body you cannot 
entirely relinish action. 
Lord Krishna says to 
Arjuna Nor can anyone? 
even for an instant 
remain actionless for 
helplessly is everyone 
driven to action by the 
alities born of Nature 
(Cf.III.5). 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 you are ite


key: chroma:document
string_value:
actions. Then you are ite 
safe. No action will bind 
you.The ignorant man 
who identifies himself 
with the body and who 
thinks that he is himself 
the doer of all actions 
should not abandon 
actions. It is impossible 
for him to relinish 
actions. He will have to 
perform all the 
prescribed duties while 
relinishing their fruits.
Dehabhrita A wearer of 
the body An embodied 
being? i.e.? he who 
identifies himself with 
the body. A man who 
has discrimination 
between the Real and


key: chroma:document
string_value:
has discrimination 
between the Real and 
the unreal? the Eternal 
and the transient? 
cannot be called a 
bodywearer? because 
he does not think that he 
is the doer of actions -- 
vide chapter II.21 (He 
who knows Him Who is 
indestructible? eternal? 
unborn? undiminishing 
-- how can that man 
slay? O Arjuna? or 
cause to be slain).When 
the ignorant man who is 
alified for action does 
the prescribed duties? 
relinishing the desire for 
the fruits of his actions? 
he is called a Tyagi?


key: chroma:document
string_value:
he is called a Tyagi? 
although he is active. 
This title Tyagi is given 
to him for the sake of 
courtesy.The 
relinishment of all 
actions is possible only 
for him who has attained 
Selfrealisation and who 
is? therefore? not a 
wearer of the body? i.
e.? does not hink that 
the body is the Self. (Cf.
III.5)


key: chroma:document
string_value:
BG18.12 18 12
अǓनçटͧम
çटं ͧमĮं 
च ǒğͪवधं 
कम[णः 
फलम् |
भव×य×या
ͬगनां 
Ĥे×य न तु 
संÛयाͧस
नां 
Èवͬचत् 
||१८-१२||
aniṣṭamiṣṭaṃ 
miśraṃ ca 
trividhaṃ 
karmaṇaḥ 
phalam .
bhavatyatyāgin
āṃ pretya na tu 
saṃnyāsināṃ 
kvacit ||18-12||
।।18.12।। 
कमɟ के शुभ, 
अशुभ और ͧमĮ 
ये ǒğͪवध फल 
केवल अ×यागी 
जनɉ को मरण 
के पæचात् भी 
ĤाÜत होते हɇ; 
परÛतु संÛयासी 
पुǽषɉ को 
कदाͪप नहȣं।।
18.12 The 
threefold fruit 
of action (evil, 
good and 
mixed) 
accrues after 
death to the 
non-
abandoners, 
but never to


key: chroma:document
string_value:
death to the 
non-
abandoners, 
but never to 
the 
abandoners.
18.12 अǓनçटम् unwished 
or disagreeable or evil? 
इçटम् wished or 
agreeable or good? 
ͧमĮम् mixed? च and? 
ǒğͪवधम् threefold? कम[णः 
of action? फलम् fruit? 
भवǓत accrues? 
अ×याͬगनाम् to 
nonrenouncers? Ĥे×य 
after death? न not? तु 
but? संÛयाͧसनाम् to 
renouncers? Èवͬचत् 
ever.Commentary One 
fruit (of action) is 
pleasant? another is 
unpleasant? while the 
third is a mixture of both. 
Those in whom good 
actions preponderate


key: chroma:document
string_value:
Those in whom good 
actions preponderate 
are rorn as gods. Men of 
evil lives are rorn into 
animal or vegetable 
kingdoms. If their 
actions are eally good 
and bad? they are rorn 
into the human kingodm. 
These distinctions of 
good? evil and mixed do 
not exist for the liberated 
sage who has gone 
beyond the bonds of 
Karma by destroying 
egoism? by annihilating 
the idea of agency and 
by abandoning the hope 
of rewards of actions.
The action of a 
renouncer does not 
generate desire or


key: chroma:document
string_value:
renouncer does not 
generate desire or 
attachment thereto. 
Therefore? after death 
he is not born again. 
The actions that are 
performed without any 
desire for the reward 
can bring no bondage to 
the man at any time.He 
who has surrendered 
the fruits of all his works 
to the Lord is free from 
the bondage of Karma. 
Some kind of action is 
inevitable and natural to 
all beings? but the man 
of renunciation 
abandons the fruits of 
actions.Phalam Fruit 
This is caused by the


key: chroma:document
string_value:
actions.Phalam Fruit 
This is caused by the 
operation of various 
external factors. This is 
brought forth by Avidya 
(ignornace). It is like 
jugglery and very 
delusive. The term 
Phala denotes 
something that ickly 
passes away? 
something not real? not 
solid.Karma Action 
Virtue and vice.
Anishtam Disagreeable 
or evil? such as hell? 
the animal kingdom? 
etc.Ishtam Wished or 
agreeable or good.
Misram Good and evil 
mixed together the 
human birth.Only the 
unenlightened who have


key: chroma:document
string_value:
human birth.Only the 
unenlightened who have 
not renounced the fruits 
of actions reap these 
three sorts of fruits. The 
real Sannyasins who 
belong to the highest 
order of Sannyasa 
(Paramahamsa 
Parivrajakas) who are 
ever engaged in 
meditation on the pure? 
immortal Self? who are 
solely devoted to 
Selfknowledge? and 
who rest in their own 
essential nature as 
ExistenceKnowledgeBlis
s Absolute do not reap 
any fruits as the fire of 
Selfknowledge has burnt 
ignorance and its effects


key: chroma:document
string_value:
ignorance and its effects 
which are the seeds of 
Samsara.Only a 
liberated sage who has 
attained knowledge of 
the Self and who has no 
identification with the 
body can totally relinish 
all actions. He knows 
that the Self is beyond 
all actions and that 
action is attributed to the 
Self by ignorance. The 
ignorant man who 
identifies himself with 
the body cannot 
abandon actions. He 
thinks that he is the 
agent or the doer of all 
actions and expects to 
attain the fruits of his


key: chroma:document
string_value:
actions and expects to 
attain the fruits of his 
actions and so he is 
born again and again in 
this world to reap the 
fruits of these actions.


key: chroma:document
string_value:
BG18.13 18 13
पÑचैताǓन 
महाबाहो 
कारणाǓन 
Ǔनबोध मे 
|
साɨÉये 
कृताÛते 
ĤोÈताǓन 
ͧसɮधये 
सव[कम[ण
◌ाम् ||१८-
१३||
pañcaitāni 
mahābāho 
kāraṇāni 
nibodha me .
sāṅkhye kṛtānte 
proktāni 
siddhaye 
sarvakarmaṇām 
||18-13||
।।18.13।। हे 
महाबाहो ! 
समèत कमɟ कȧ 
ͧसɮͬध के ͧलए 
ये पांच कारण 
सांÉय ͧसɮधांत 
मɅ कहे गये हɇ, 
िजनको तुम 
मुझसे 
भलȣभांǓत जानो
।।
18.13 Learn 
from Me, O 
mighty-armed 
Arjuna, these 
five causes 
as declared in 
the Sankhya 
system for the 
accomplishm
ent of all 
actions.


key: chroma:document
string_value:
system for the 
accomplishm
ent of all 
actions.
18.13 पÑच five? एताǓन 
these? महाबाहो O 
mightyarmed? कारणाǓन 
causes? Ǔनबोध learn? मे 
from Me? सांÉये in the 
Sankhya? कृताÛते which 
is the end of all actions? 
ĤोÈताǓन as declared? 
ͧसɮधये for the 
accomplishment? 
सव[कम[णाम् of all actions.
Commentary The Self 
has no connection 
whatevr with activity. 
Nature does everything. 
The Self is the silent 
witness. He remains 
indifferent. The whole 
superstructure of human


key: chroma:document
string_value:
indifferent. The whole 
superstructure of human 
activity is the result of 
the five welldefined 
causes which are 
enumerated in the 
following verse.Etani 
These Which are going 
to be mentioned.
Sankhya Vedanta 
Knowledge of the Self 
as taught in the Vedanta 
(the Upanishads) puts 
an end to all actions. 
This is the reason why 
the term Kritante (the 
end of actions) is used 
here. When the 
knowledge of the Self 
arises? all actions 
terminate. This is taught 
in chapter II? verse 46


key: chroma:document
string_value:
in chapter II? verse 46 
To the Brahman who 
has known the Self al 
the Vedas are of so 
much use as is a 
reservoir of water in a 
place where there is a 
flood everywhere. 
Again? in verse 33 of 
chapter IV? it is said All 
actions in their entirety? 
O Arjuna? culminate in 
knowledge. Vedanta? 
therefore? which imparts 
knowledge of the Self? 
is the end of action. A 
liberated sage who has 
attained the knowledge 
of the Self in 
accordance with the 
instructions laid down in


key: chroma:document
string_value:
accordance with the 
instructions laid down in 
the Vedanta becomes a 
Kritakritya (one who has 
done everything and has 
nothing more to do).


key: chroma:document
string_value:
BG18.14 18 14
अͬधçठानं 
तथा कता[ 
करणं च 
पृथिÊवध
म् |
ͪवͪवधाश्
च 
पृथÈचेçट
◌ा दैवं 
चैवाğ 
पÑचमम् 
||१८-१४||
adhiṣṭhānaṃ 
tathā kartā 
karaṇaṃ ca 
pṛthagvidham .
vividhāśca 
pṛthakceṣṭā 
daivaṃ caivātra 
pañcamam ||18-
14||
।।18.14।। 
अͬधçठान 
(शरȣर), कता[ ,
ͪवͪवध करण 
(इिÛġयाǑद) ,
ͪवͪवध और 
पृथक्-पृथक् 
चेçटाएं तथा 
पाँचवा हेतु दैव 
है।।
18.14 The 
seat (body), 
the doer, the 
various 
senses, the 
different 
functions of 
various sorts, 
and the 
presiding 
deity, also, 
the fifth.


key: chroma:document
string_value:
and the 
presiding 
deity, also, 
the fifth.
18.14 अͬधçठानम् the 
seat or body? तथा also? 
कता[ the doer? करणम् the 
senses? च and? 
पृथिÊवधम् of different? 
ͪवͪवधाः various? च and? 
पृथक् different? चेçटाः 
functions? दैवम् the 
presiding deity? च and? 
एव even? अğ here? 
पÑचमम् the fifth.
Commentary Now listen 
to the characteristics of 
these five? of which the 
body is the first. It is 
termed the support or 
the seat. The body is the 
seat of desire? hatred? 
happiness? misery?


key: chroma:document
string_value:
seat of desire? hatred? 
happiness? misery? 
knowledge and the like. 
The individual soul 
experiences through the 
body the pleasure and 
pain that arise through 
contact with matter. 
Egoism is the agent or 
the doer or the enjoyer. 
Nature does actions but 
through delusion the 
individual soul takes to 
himself the credit of their 
execution and? 
therefore? he is called 
the agent.Karta The 
enjoyer putting on the 
nature or properties of 
the limiting adjuncts with 
which he comes into


key: chroma:document
string_value:
the limiting adjuncts with 
which he comes into 
contact.Karanam 
prithagvidham Various 
organs such as the 
organ of hearing? by 
which the individual soul 
hears the sound? etc. 
organs of knowledge 
and action and the mind.
Daivam The presiding 
deity such as the Sun 
and the other gods by 
whose help the eye and 
the other organs 
perform their respective 
functions destiny.
Cheshta Play of energy 
in the organs or the 
senses during the 
action.Absence of any of 
these factors will make


key: chroma:document
string_value:
BG18.15 18 15
शरȣरवाɨ
मनोͧभय[त्
कम[ 
Ĥारभते 
नरः |
Ûयाáयं वा 
ͪवपरȣतं 
वा पÑचैते 
तèय 
हेतवः 
||१८-१५||
śarīravāṅmanob
hiryatkarma 
prārabhate 
naraḥ .
nyāyyaṃ vā 
viparītaṃ vā 
pañcaite tasya 
hetavaḥ ||18-
15||
।।18.15।। 
मनुçय अपने 
शरȣर, वाणी 
और मन से जो 
कोई Ûयाáय 
(उͬचत) या 
ͪवपरȣत 
(अनुͬचत) कम[ 
करता है, उसके 
ये पाँच कारण 
हȣ हɇ।।
18.15 
Whatever 
action a man 
performs with 
his body, 
speech and 
mind  whether 
right or the 
reverse  
these five are 
its causes.


key: chroma:document
string_value:
reverse  
these five are 
its causes.
18.15 शरȣरवाɨमनोͧभः by 
(his) body? speech and 
mind? यत् whatever? 
कम[ action? Ĥारभते 
performs? नरः man? 
Ûयाáयम् right? वा or? 
ͪवपरȣतम् the reverse? वा 
or? पÑच five? एते these? 
तèय its? हेतवः causes.
Commentary Nyayyam 
Right Not opposed to 
Dharma conformable to 
the scriptures justifiable.
Viparitam The opposite 
What is opposite to 
Dharma and opposed to 
the scriptures 
unjustifiable.Even those 
actions? -- acts like 
winking and the like


key: chroma:document
string_value:
actions? -- acts like 
winking and the like 
which are necessary 
conditions of life? are 
indicated by the term the 
right and the reverse? 
as they are effects of 
past Dharma and 
Adharma.Tasya 
Hetavah Its Causes The 
causes of every action.
An objector argues In 
the previous verse it is 
said that the body? 
actor? various organs? 
etc.? are the necessary 
factors of every action. 
Why do you then make 
a distinction in actions 
by saying whatever 
action a man does by


key: chroma:document
string_value:
by saying whatever 
action a man does by 
the body? speech and 
mindOur answer is In 
the performance of 
every action? one of the 
three -- body? speech or 
mind -- has a more 
prominent share than 
the others while seeing? 
hearing and other 
activities which 
accompany or go along 
with life are subordinate 
to that one.Therefore all 
actions are classified 
under three groups and 
are spoken of as done 
by the body or speech 
or mind. The fruit of an 
actions also is enjoyed


key: chroma:document
string_value:
actions also is enjoyed 
through the body? 
speech and mind and 
one of the three takes a 
more prominent share 
than the rest. 
Therefore? it is proper to 
say Whatever action a 
man performs with his 
body? speech and 
mind৷৷.


key: chroma:document
string_value:
BG18.16 18 16
तğैवं सǓत 
कता[रमात्
मानं 
केवलं तु 
यः |
पæय×यकृ
तबुɮͬधत्
वाÛन स 
पæयǓत 
दुम[Ǔतः 
||१८-१६||
tatraivaṃ sati 
kartāramātmān
aṃ kevalaṃ tu 
yaḥ .
paśyatyakṛtabu
ddhitvānna sa 
paśyati 
durmatiḥ ||18-
16||
।।18.16।। अब 
इस िèथǓत मɅ 
जो पुǽष 
असंèकृत बुɮͬध 
होने के कारण, 
केवल शुɮध 
आ×मा को कता[ 
समझता हɇ, वह 
दुम[Ǔत पुǽष 
(यथाथ[) नहȣं 
देखता है।।
18.16 Now, 
such being 
the case, 
verily he who  
owing to 
untrained 
understandin
g  looks upon 
his Self, 
which is 
isolated, as


key: chroma:document
string_value:
g  looks upon 
his Self, 
which is 
isolated, as 
the agent, he 
of perverted 
intelligence, 
sees not.
18.16 तğ there (the 
case)? एवम् thus? सǓत 
being? कता[रम् as the 
agent? आ×मानम् the 
Self? केवलम् alone? तु 
verily? यः who? पæयǓत 
sees? अकृतबुɮͬध×वात् 
owing to untrained 
understanding? न not? 
सः he? पæयǓत sees? 
दुम[Ǔतः of perverted 
intelligence.
Commentary The Self is 
always actionless. He is 
unattached like ether. 
He is always the silent 
witness. He is the


key: chroma:document
string_value:
He is always the silent 
witness. He is the 
spectator of activity. The 
egoistic man of little 
understanding only 
thinks that he is the real 
agent? and so he is 
bound by actions. He 
takes birth again and 
again to reap the fruits 
of his actions. For him 
who considers the body 
as consciousness? God 
or the Self? it naturally 
follows that the Self is 
the agent or the doer. 
He who identifies 
himself with the body? 
who has taken the body 
as the pure Self? has


key: chroma:document
string_value:
who has taken the body 
as the pure Self? has 
cast a net over himself? 
and he leads a deluded 
life of utter ignorance. 
He is bound by the 
fetters or bonds of 
Karma. He is ever shut 
up in the prisonhouse of 
this body.He who has 
not united himself with 
the Buddhi? who has 
got an impure or 
untrained 
understanding? who 
regards the Self as the 
actor or the agent is 
certainly a man of 
perverted intelligence. 
He is deluded. He is 
really a blind man. He 
sees not though he has


key: chroma:document
string_value:
really a blind man. He 
sees not though he has 
eyes. He does not 
behold the essence of 
things. He has no idea 
of the supreme Principle 
(the Self) Which is Itself 
actionless? Which ever 
stands as a silent 
witness of the activities 
of all minds and all 
organs of all beings? 
Which moves the 
minds? organs and the 
lifeforce and the bodies 
to action? just as the 
magnet makes the iron 
pieces move. He does 
not behold the truth 
about the Self and 
action.Durmati 
Evilminded person A


key: chroma:document
string_value:
action.Durmati 
Evilminded person A 
man of perverted 
intellect or undeveloped 
reason. He thinks that 
he alone is the doer or 
agent. He does not 
understand anything. He 
has no knowledge of 
the,actionless? pure? 
selfluminous Self.The 
ignorant man of 
untrained understanding 
identifies himself with 
the five causes and 
regards the pure 
actionless Self as the 
agent or doer of the 
actions which are really 
done by these five 
causes. What is the 
reason for this Why


key: chroma:document
string_value:
causes. What is the 
reason for this Why 
does he regard them so 
Because he is not 
endowed with a pure 
and subtle intellect his 
understanding (Buddhi) 
has not been trained in 
the practice of Vedanta 
he is not eipped with the 
four means of salvation 
his intellect has not 
been trained by the 
teachings of the 
preceptor or the spiritual 
teacher in the methods 
of logical reasoning.He 
who considers that the 
pure actionless Self is 
the agent or the doer is 
certainly a man of


key: chroma:document
string_value:
the agent or the doer is 
certainly a man of 
untrained 
understanding. He has 
no knowledge of the 
actionless Self and 
action. Therefore? he is 
a man of perverted 
intelligence. His intellect 
works or moves in the 
wrong direction. His 
intellect moves in the 
sensual grooves or 
avenues. It runs like the 
vicious horse and leads 
to birth and death. The 
technie of Buddhi Yoga 
taught in the Gita 
enables one effectively 
to prevent this.He does 
not perceive or cognise


key: chroma:document
string_value:
to prevent this.He does 
not perceive or cognise 
the Truth though he has 
eyes. Though he sees? 
he sees the external? 
gross? illusory? 
everchanging? 
perishable objects only. 
He does not behold the 
one immortal? 
unchanging? allblissful 
essence? which is the 
basis or substratum of 
everything. He is like the 
man with jaundiced 
eyes? who sees all 
objects tinged with 
yellow colur? or like the 
man suffering from 
diplopia who beholds 
many moons? or like the 
man who thinks that the


key: chroma:document
string_value:
many moons? or like the 
man who thinks that the 
moon moves when the 
clouds move? or like the 
man who? seated in a 
train? imagines that the 
trees are moving when it 
is the train that is really 
moving. (Cf.V.15XIII.30)


key: chroma:document
string_value:
BG18.17 18 17
यèय 
नाहंकृतो 
भावो 
बुɮͬधय[स्
य न 
ͧलÜयते |
ह×वाऽͪप 
स 
इमाँãलो
काÛन 
हिÛत न 
ǓनबÚयते 
||१८-१७||
yasya 
nāhaṃkṛto 
bhāvo 
buddhiryasya 
na lipyate .
hatvā.api sa 
imā.Nllokānna 
hanti na 
nibadhyate ||18-
17||
।।18.17।। 
िजस पुǽष मɅ 
अहंकार का भाव 
नहȣं है और 
बुɮͬध ͩकसी 
(गुण दोष) से 
ͧलÜत नहȣं 
होती, वह पुǽष 
इन सब लोकɉ 
को मारकर भी 
वाèतव मɅ न 
मरता है और न 
(पाप से) बँधता 
है।।
18.17 He who 
is free from 
the egoistic 
notion, whose 
intelligence is 
not tainted 
(by good or


key: chroma:document
string_value:
intelligence is 
not tainted 
(by good or 
evil), 
though he 
slays these 
people, he 
slayeth not, 
nor is he 
bound (by the 
action).
18.17 यèय whose? न 
not? अहंकृतः egoistic? 
भावः the notion? बुɮͬधः 
intelligence? यèय of 
whom? न not? ͧलÜयते is 
tainted? ह×वा having 
slain? अͪप even? सः he? 
इमान् these? लोकान् 
people? न not? हिÛत 
slays? न not? ǓनबÚयते is 
bound.Commentary I 
will explain to thee? O 
Arjuna? the 
characterisitics of the 
man who has 
transcended activity?


key: chroma:document
string_value:
man who has 
transcended activity? 
and who has gone 
beyond the bonds of 
Karma.When selfishnes 
and egoism are 
destroyed? when desire 
and personal gain are 
renounced? actions 
cannot bind a man. He 
knows that the Self is 
not destroyed when the 
body perishes. He has 
no idea of agency. The 
act of killing itself? in his 
case? becomes one 
necessary for the peace 
and harmony of the 
world. His killing without 
desire is like the killing 
of a murderer by the 
executioner and the


key: chroma:document
string_value:
of a murderer by the 
executioner and the 
judge on behalf of the 
community for the 
preservation of peace 
and harmony in the 
world.He who has a 
trained intellect? pure 
understanding and 
developed reason? who 
has a knowledge of the 
scriptures? who has 
devoted himself to the 
study of the scriptures? 
who is eipped with the 
knowledge of logic? who 
is well trained by the 
instructions of his 
preceptor? is absolutely 
free from the egoistic 
notion that I am the 
agent or the doer. He


key: chroma:document
string_value:
notion that I am the 
agent or the doer. He 
knows perfectly well that 
Nature or Guna or ones 
own nature does 
everything. He thus 
thinks I am the silent 
witness of all activities. I 
am not the doer. These 
five (the body? the 
actor? etc.) which are 
superimposed on the 
pure? actionless Self 
through ignorance are 
the causes of all actions. 
I do not do anything. 
The senses move 
amongst the 
senseobjects. The alities 
(Gunas) move in their 
counterparts in the 
senses which are also


key: chroma:document
string_value:
counterparts in the 
senses which are also 
the products of the 
Gunas. I know the 
essence of the divisions 
of the alities and their 
functions. I am in 
essence without limbs. 
How can action or work 
be ascribed to me I am 
without hands? without 
legs? without feet? 
without breath and 
without mind. I am ever 
pure? spotless and 
immovable and 
immutable. He will never 
repent thus I have done 
a wrong action. I ought 
to have done like this. I 
have done an evil


key: chroma:document
string_value:
to have done like this. I 
have done an evil 
action. I will go to hell. 
He is always wise. He 
can,never do a wrong 
action. His will has 
become one with the 
cosmic will. His will has 
become blended with 
the will of the Lord. 
Whatever he does is 
done by the Lord only. 
He has no will of his 
own. He sees rightly. 
Though he kills? he 
does not commit the act 
of killing. He is not 
bound by the fruit of a 
vicious action as an 
effect of that act. He is 
beyond good and evil?


key: chroma:document
string_value:
effect of that act. He is 
beyond good and evil? 
beyond the pairs of 
opposites? as he has 
knowledge of the Self.
An objector says The 
statement that though 
he kills these people? 
he does not kill? is 
selfcontradictory.We say 
This objection is really 
not tenable. From the 
worldly point of view the 
Lord says though he 
kills? because man 
identifies the Self with 
the body? etc.? and 
thinks I am the killer. 
From the transcendental 
point of view explained 
above? the Lord says?


key: chroma:document
string_value:
point of view explained 
above? the Lord says? 
He kills not? he is not 
bound.Another objector 
says The Self acts in 
conjunction with the 
body? etc.? -- He who 
looks upon his Self 
Which is isolated? as 
the agent৷৷.  (XVIII.16)
We say This objection 
also cannot stand. As 
the omnipresent ether is 
not affected by reason 
of its subtlety? even so 
the Self? seated 
everywhere in the body? 
is not affected. This 
immortal? immutable? 
changeless? formless? 
attributeless Self?


key: chroma:document
string_value:
changeless? formless? 
attributeless Self? 
though seated in the 
body? does not act and 
is not affected? just as 
the crystal is not 
affected by the red 
colour of the flower that 
comes into contact with 
it? just as the sun is not 
affected by the diseases 
of the eye. A thing that 
changes only can join 
with others and become 
the agent. The Self is 
always isolated? 
independent and free. 
This Self is immutable 
(II.25). The alities move 
amidst the alities (III.28).


key: chroma:document
string_value:
amidst the alities (III.28). 
Though seated in the 
body? He does not act 
(XIII.31). Actions are 
wrought by the alities 
(III.27). You will find in 
the Brihadaranyaka 
were. By reasoning also 
we may establish the 
same conclusion 
thusThe Self is 
indivisible? 
allpervading? infinite? 
limbless? without parts? 
independent? ever free 
and immutable. 
Therefore the actions of 
the body can never be 
ascribed to the agency 
of the Self.Verily the 
actions of one cannot go


key: chroma:document
string_value:
of the Self.Verily the 
actions of one cannot go 
to another who has not 
done them. Just as blue 
colour cannot belong to 
the sky? silver to the 
motherofpearl? water to 
mirage? so also what is 
ascribed to the Self by 
ignorance cannot really 
belong to It. The 
changes that occur in 
the body pertain to the 
body but not to the pure 
actionless Self which is 
always the spectator or 
the silent witness. 
Therefore? it is right to 
say that the wise man 
who is free from egoism


key: chroma:document
string_value:
say that the wise man 
who is free from egoism 
and all impurities of the 
mind? neither kills nor is 
he bound though he 
kills.In chapter II.19? the 
Lord stated the 
proposition -- He slayeth 
not? nor is he slain. In 
chapter II.20? He said 
The Self is unborn? 
eternal? ancient the Self 
is not slain when the 
body is killed. The Lord 
has touched here and 
there that the Self is not 
affected by works? that 
there is no necessity for 
the wise man of doing 
actions. He concludes


key: chroma:document
string_value:
the wise man of doing 
actions. He concludes 
that the sage kills not? 
nor is he bound? and 
sums up the teaching of 
the Gita. The teaching of 
the Gita has been 
concluded in this verse. 
The Sannyasins who 
are free from egoism are 
not affected by Karma. 
The threefold fruits of 
action? viz.? evil? good 
and mixed (see verse 12 
above) do not accrue to 
them. Those 
worldlyminded persons 
who work with egoism 
and expectation of fruits 
are tainted by the works. 
They are forced to


key: chroma:document
string_value:
are tainted by the works. 
They are forced to 
experience the fruits of 
their actions and to take 
birth again and again. 
(Cf.II.19V.7)


key: chroma:document
string_value:
BG18.18 18 18
£ानं £ेयं 
पǐर£ाता 
ǒğͪवधा 
कम[चोदन
◌ा |
करणं कम[ 
कतȶǓत 
ǒğͪवधः 
कम[संĒहः 
||१८-१८||
jñānaṃ jñeyaṃ 
parijñātā 
trividhā 
karmacodanā .
karaṇaṃ karma 
karteti trividhaḥ 
karmasaṃgraha
ḥ ||18-18||
।।18.18।। 
£ान, £ेय और 
पǐर£ाता ये 
ǒğͪवध कम[ 
Ĥेरक हɇ, और, 
करण, कम[. 
कता[ ये ǒğͪवध 
कम[ संĒह हɇ।।
18.18 
Knowledge, 
the knowable 
and the 
knower form 
the threefold 
impulse to 
action; the 
organ, the 
action and the 
agent form 
the threefold 
basis of 
action.


key: chroma:document
string_value:
agent form 
the threefold 
basis of 
action.
18.18 £ानम् knowledge? 
£ेयम् the knowable? 
पǐर£ाता the knower? 
ǒğͪवधा threefold? 
कम[चोदना impulse to 
action? करणम् the 
organ? कम[ the action? 
कता[ the agent? इǓत 
thus? ǒğͪवधः threefold? 
कम[संĒहः the basis of 
action.Commentary 
Knowledge? the knower 
and the thing to be 
known? are together the 
seed of this world. This 
is known as the Triputi 
or the traid. It is the 
conjunction of these 
three that impels a man


key: chroma:document
string_value:
conjunction of these 
three that impels a man 
to threefold action? viz.? 
mental? verbal and 
physical. This triad is the 
driving force of all the 
activities of man. He 
rejoices at the sight of 
palatable sweetmeats 
and delicious fruits but is 
terrified at the sight of a 
cobra or tiger. The sight 
of pleasant or 
unpleasant objects 
affects him and he 
attempts either to 
possess the agreeable 
objects or to avoid the 
disagreeable ones.The 
Antahkarana (the inner


key: chroma:document
string_value:
disagreeable ones.The 
Antahkarana (the inner 
instrument) consists of 
the mind? intellect? 
subconscious mind and 
egoism. The ear? the 
skin? the tongue? the 
nose and the eye are 
the five organs of 
knowledge. The 
individual soul? 
propelled by these five 
senses? is led into 
activity. He does actions 
with the help of the five 
organs of action? viz.? 
speech? hands? feet? 
genitals and anus.
Jnanam Any knowledge 
knowledge in general 
knowledge of worldly 
objects? etc.Jneyam


key: chroma:document
string_value:
knowledge of worldly 
objects? etc.Jneyam 
The object to be known 
objects in general.
Parijnata The knower? 
the experiencer or the 
enjoyer? putting on the 
nature of the limiting 
adjuncts? a creature of 
ignorance.This triad 
forms the threefold 
impulse to all action? to 
action in general. The 
performance of an 
action in order to get a 
thing or to avoid an 
object is possible only 
when there is the 
conjunction of the three? 
viz.? knowledge? 
knowable and knower.
Karanam The organ


key: chroma:document
string_value:
knowable and knower.
Karanam The organ 
That by which 
something is done. The 
actions done by the five 
causes of action? viz.? 
the body? etc.? which 
are grouped under the 
three classes according 
to their respective 
seats? viz.? mind? 
speech and body? are 
all due to the interplay of 
the organ? etc.Karta 
The agent or the doer 
he who sets the organs 
in motion or action and 
puts on the nature of the 
limiting adjunct or 
vehicle in which he acts. 
All actions inhere in


key: chroma:document
string_value:
vehicle in which he acts. 
All actions inhere in 
these three (the organ? 
the doer and the action 
itself) and they are? 
therefore? said to form 
the basis or the 
threefold constituents of 
action.As action? the 
various factors of action 
and the fruits are all 
made up of the Gunas? 
the Lord describes them 
in the following verses.


key: chroma:document
string_value:
BG18.19 18 19
£ानं कम[ 
च कता[च 
ǒğधैव 
गुणभेदतः 
|
ĤोÍयते 
गुणसɨख्
याने 
यथावÍछृ
णु 
ताÛयͪप 
||१८-१९||
jñānaṃ karma 
ca kartāca 
tridhaiva 
guṇabhedataḥ .
procyate 
guṇasaṅkhyāne 
yathāvacchṛṇu 
tānyapi ||18-19||
।।18.19।। 
£ान, कम[ और 
कता[ भी गुणɉ के 
भेद से 
सांÉयशाèğ 
(गुणसंÉयाने) 
मɅ ǒğͪवध हȣ 
कहे गये हɇ; 
उनको भी तुम 
मुझ से यथावत् 
Įवण करो।।
18.19 
Knowledge, 
action and 
actor are 
declared in 
the science of 
the Gunas 
(Sankhya 
philosophy) to 
be of three 
kinds only, 
according to


key: chroma:document
string_value:
be of three 
kinds only, 
according to 
the distinction 
of the Gunas. 
Of these also, 
hear duly.
18.19 £ानम् knowledge? 
कम[ action? च and? कता[ 
actor? च and? ǒğधा of 
three kinds? एव only? 
गुणभेदतः according to 
the distinction of 
Gunas? ĤोÍयते are 
declared? गुणसंÉयाने in 
the science of Gunas 
(Sankhya philosophy)? 
यथावत् duly? Įृणु hear? 
ताǓन them? अͪप also.
Commentary The three 
alities overpower the 
whole of creation with 
their special nature and 
bring it entirely under


key: chroma:document
string_value:
bring it entirely under 
their control. The nature 
of action? the actor and 
his knowledge are 
threefold according to 
the Gunas that is 
predominant. If all the 
three are Sattvic? then 
the action will not bind 
the man.Karta The doer 
of the actions.The 
science of the Gunas 
here referred to is 
Kapilas system of 
philosophy. Though the 
Sankhya system is 
opposed to Vedanta 
with reference to the 
Supreme Truth? viz.? 
the oneness or 
nonduality of Brahman? 
yet it is an authority on


key: chroma:document
string_value:
yet it is an authority on 
the science of the 
Gunas.I shall describe 
knowledge? action and 
actor? as also their 
various distinctions 
caused by different 
Gunas? scientifically 
and rationally. Hear My 
teachings? O Arjuna? 
with rapt attention. You 
will be immensely 
benefited.


key: chroma:document
string_value:
BG18.20 18 20
सव[भूतेषु 
येनैकं 
भावमåय
यमी¢ते |
अͪवभÈतं 
ͪवभÈतेषु 
तÏ£ानं 
ͪवɮͬध 
सािǂवक
म् ||१८-
२०||
sarvabhūteṣu 
yenaikaṃ 
bhāvamavyaya
mīkṣate .
avibhaktaṃ 
vibhakteṣu 
tajjñānaṃ viddhi 
sāttvikam ||18-
20||
।।18.20।। 
िजस £ान से 
मनुçय, ͪवभÈत 
Ǿप मɅ िèथत 
समèत भूतɉ मɅ 
एक अͪवभÈत 
और अͪवनाशी 
(अåयय) èवǾप 
को देखता है, 
उस £ान को 
तुम सािǂवक 
जानो।।
18.20 That by 
which one 
sees the one 
indestructible 
Reality in all 
beings, not 
separate in all 
the separate 
beings  know 
thou that


key: chroma:document
string_value:
the separate 
beings  know 
thou that 
knowledge to 
be Sattvic.
18.20 सव[भूतेषु in all 
beings? येन by which? 
एकम् one? भावम् reality? 
अåययम् indestructible? 
ई¢ते (one) sees? 
अͪवभÈतम् inseparable? 
ͪवभÈतेषु in the 
separated? तत् that? 
£ानम् knowledge? ͪवɮͬध 
know? सािǂवकम् Sattvic 
(pure).Commentary That 
knowledge that sees no 
difference in all objects 
that are perceived? is 
pure. The seer beholds 
the one allpervading 
imperishable substance 
or essence behind the


key: chroma:document
string_value:
imperishable substance 
or essence behind the 
seeming diversity of the 
objects. He beholds 
unity in diversity? one in 
many? all in one. He 
sees that all the diverse 
objects are rooted in the 
One.Bhavam Reality 
The One Self.
Sarvabhuteshu In all 
beings From the 
Unmanifested down to 
the insentient and 
unmoving objects.
Avyayam Indestructible 
inexhaustible 
unchangeable that 
which cannot be 
exhausted either in itself 
or in its properties 
immutable.Just as the


key: chroma:document
string_value:
or in its properties 
immutable.Just as the 
ether is indivisible? so 
also the Self is 
indivisible. The Self is 
the same in all bodies. It 
is the common 
consciousness in all 
bodies. It is not different 
in different bodies. It is 
one homogeneous 
indivisible essence or 
substance in all bodies? 
in all beings. Know 
thou? O Arjuna? this 
direct and right 
perception of the 
nondual Self as Sattvic 
(pure). (Cf.IV.35VI.
29XIII.16?28XVIII.30)


key: chroma:document
string_value:
BG18.21 18 21
पृथÈ×वेन 
तु 
यÏ£ानं 
नानाभावा
ÛपृथिÊव
धान् |
वेͪƣ सवȶषु 
भूतेषु 
तÏ£ानं 
ͪवɮͬध 
राजसम् 
||१८-२१||
pṛthaktvena tu 
yajjñānaṃ 
nānābhāvānpṛth
agvidhān .
vetti sarveṣu 
bhūteṣu 
tajjñānaṃ viddhi 
rājasam ||18-
21||
।।18.21।। 
िजस £ान के 
ɮवारा मनुçय 
समèत भूतɉ मɅ 
नाना भावɉ को 
पृथक्-पृथक् 
जानता है, उस 
£ान को तुम 
राजस जानो।।
18.21 But that 
knowledge 
which sees in 
all beings 
various 
entities of 
distinct kinds 
as different 
from one 
another  know 
thou that 
knowledge to


key: chroma:document
string_value:
from one 
another  know 
thou that 
knowledge to 
be Rajasic.
18.21 पृथÈ×वेन as 
different from one 
another? तु but? यत् 
which? £ानम् 
knowledge? नानाभावान् 
various entities? 
पृथिÊवधान् of distinct 
kinds? वेͪƣ knows? सवȶषु 
(in) all? भूतेषु in beings? 
तत् that? £ानम् 
knowledge? ͪवɮͬध 
know? राजसम् Rajasic.
Commentary Knowledge 
which sees As 
knowledge cannot be an 
agent? this should be 
interpreted to mean 
knowledge by which one 
sees.Entities Selves or 
souls.Different from one


key: chroma:document
string_value:
souls.Different from one 
another Regarding them 
as different in different 
bodies.The knowledge 
that is led by the idea of 
separateness is 
passionate. Enveloping 
as it does the manifold 
creation with the veil of 
separateness? it 
deludes even the wise 
man. Owing to 
passionate knowledge? 
beings appear to be 
separate and the 
perception of unity is 
also lost sight of. That 
knowledge which 
beholds multiplicity in 
created objects and 
differentiates them as 
being small or great?


key: chroma:document
string_value:
differentiates them as 
being small or great? 
according to their form 
and size? is of 
passionate nature and 
tainted. A man with 
passionate knowledge 
sees diversity 
everywhere. He beholds 
the many only.Now I will 
explain to thee? O 
Arjuna? knowledge that 
is of the ality of 
darkness? in order that 
thou mayest avoid it.


key: chroma:document
string_value:
BG18.22 18 22
यƣु 
कृ×èनवदे
किèमÛक
◌ायȶ 
सÈतमहै
तुकम् |
अतǂवाथ[
वदãपं च 
तƣामसमु
दाǿतम् 
||१८-२२||
yattu 
kṛtsnavadekas
minkārye 
saktamahaituka
m .
atattvārthavadal
paṃ ca 
tattāmasamudā
hṛtam ||18-22||
।।18.22।। और 
िजस £ान के 
ɮवारा मनुçय 
एक काय[ 
(शरȣर) मɅ हȣ 
आसÈत हो 
जाता है, मानो 
वह (काय[ हȣ) 
पूण[ वèतु हो 
तथा जो (£ान) 
हेतुरǑहत 
(अयुिÈतक), 
तǂवाथ[ से रǑहत 
तथा संकुͬचत 
(अãप) है, वह 
(£ान) तामस है
।।
18.22 But that 
which clings 
to one single 
effect as if it 
were the 
whole,


key: chroma:document
string_value:
to one single 
effect as if it 
were the 
whole, 
without 
reason, 
without 
foundation in 
Truth, and 
trivial  that is 
declared to 
be Tamasic.
18.22 यत् which? तु but? 
कृ×èनवत् as if it were the 
whole? एकिèमन् one 
single? कायȶ to effect? 
सÈतम् attached? 
अहैतुकम् without reason? 
अतǂवाथ[वत् without 
foundation in Truth? 
अãपम् trivial? च and? तत् 
that?,तामसम् Tamasic 
(dark)? उदाǿतम् is 
declared.Commentary 
The knowledge which 
regards that each and 
every object or being


key: chroma:document
string_value:
regards that each and 
every object or being 
exists by itself and is 
perfect by itself? is 
Tamasic.One single 
effect Such as the 
body? thinking it to be 
the Self? or an idol? 
taking it for God? and 
thinking that there is 
nothing higher than that.
The naked Jains 
consider that the soul 
which dwells in the body 
is of the same size as 
that of the body. Some 
regard that Isvara is a 
mere piece of stone or 
wood. Such knowledge 
is really not based on 
reason. It does not see


key: chroma:document
string_value:
is really not based on 
reason. It does not see 
things in their true light. 
It is narrow (Alpam) as it 
is not founded on 
reason. It produces very 
small results too. It 
extends over a limited 
area and is not 
allcomprehensive. This 
knowledge is said to be 
Tamasic? as it is found 
in Tamasic persons who 
are devoid of the power 
of discrimination.


key: chroma:document
string_value:
BG18.23 18 23
Ǔनयतं 
सɨगरǑह
तमरागɮ
वेषतः 
कृतम् |
अफल
ĤेÜसुना 
कम[ 
यƣ×सा
िǂवकमुच्
यते ||१८-
२३||
niyataṃ 
saṅgarahitamar
āgadveṣataḥ 
kṛtam .
aphalaprepsunā 
karma 
yattatsāttvikamu
cyate ||18-23||
।।18.23।। जो 
कम[ 
(शाèğͪवͬध से) 
Ǔनयत और 
संगरǑहत है, 
तथा फल को न 
चाहने वाले 
पुǽष के ɮवारा 
ǒबना ͩकसी राग 
ɮवेष के ͩकया 
गया है, वह 
(कम[) सािǂवक 
कहा जाता है।।
18.23 An 
action which 
is ordained, 
which is free 
from 
attachment, 
and which is 
done without 
love or hatred 
by one who is


key: chroma:document
string_value:
done without 
love or hatred 
by one who is 
not desirous 
of any reward  
that action is 
declared to 
be Sattvic.
18.23 Ǔनयतम् ordained? 
सɨगरǑहतम् free from 
attachment? अरागɮवेषतः 
without love or hatred? 
कृतम् done? अफलĤेÜसुना 
by one not desirous of 
the fruit? कम[ action? यत् 
which? तत् that? 
सािǂवकम् Sattvic (pure)? ◌ु
Íयते is declared.
Commentary Niyatam 
Ordained Obligatory. 
One is not excited to 
perform an obligatory 
action through love or 
hatred.This is a pure


key: chroma:document
string_value:
action through love or 
hatred.This is a pure 
act. The performer of 
such pure action 
experiences great joy. 
He does his duty or any 
other work 
wholeheartedly not 
caring for the reward but 
offering it willingly at the 
feet of the Lord. He 
works in accordancw 
with the dictates of the 
scriptures. Now I will 
explain to thee? O 
Arjuna? the nature of 
action which is Rajasic 
or passionate. Do thou 
listen to Me with rapt 
attention.


key: chroma:document
string_value:
BG18.24 18 24
यƣु 
कामेÜसुन
◌ा कम[ 
साहंकारे
ण वा पुनः 
|
ͩĐयते 
बहुलायासं 
तġाजसमु
दाǿतम् 
||१८-२४||
yattu 
kāmepsunā 
karma 
sāhaṃkāreṇa 
vā punaḥ .
kriyate 
bahulāyāsaṃ 
tadrājasamudāh
ṛtam ||18-24||
।।18.24।। और 
जो कम[ बहुत 
पǐरĮम से युÈत 
है तथा फल कȧ 
कामना वाले, 
अहंकारयुÈत 
पुǽष के ɮवारा 
ͩकया जाता है, 
वह कम[ राजस 
कहा गया है।।
18.24 But that 
action which 
is done by 
one longing 
for the 
fulfilment of 
desires or 
gain with 
egoism or 
with much 
effort  that is 
declared to


key: chroma:document
string_value:
with much 
effort  that is 
declared to 
be Rajasic 
(passionate).
18.24 यत् which? तु but? 
कामेÜसुना by one longing 
for desires? कम[ action? 
साहɨकारेण with egoism? 
वा or? पुनः again? ͩĐयते 
is performed? बहुलायासम् 
with much effort? तत् 
that? राजसम् Rajasic 
(passionate)? उदाǿतम् is 
declared.Commentary A 
passionate man 
performs various selfish 
actions. He boasts of his 
actions in public. 
Passion prompts him to 
do them. He can never 
work without expectation 
of a reward.


key: chroma:document
string_value:
work without expectation 
of a reward.
Kamepsuna? 
phalepsuna The Rajasic 
or passionate man 
expects pleasures as 
fruits of action. A 
liberated sage alone is 
absolutely free from 
egoism. He will not 
dream even of a reward 
for the action? because 
all his desires are 
gratified when he 
realises Brahman. He is 
an Aptakama. 
(Aptakamasya ka 
spriha) How can there 
be longing or craving in 
a sage in whom all 
desires are gratified or 
burnt by the fire of 
SelfknowledgeEven the


key: chroma:document
string_value:
burnt by the fire of 
SelfknowledgeEven the 
performer of a pure act? 
who has no knowledge 
of the Self is egoistic. If 
such be the case? the 
Rajasic and Tamasic 
workers are much more 
egoistic. In worldly 
parlance we speak of a 
learned Pundit This 
Pundit is a very modest? 
unassuming? and 
egoless Brahmana.Now 
listen? O Arjuna? to the 
characteristics of action 
that is of darkness.


key: chroma:document
string_value:
BG18.25 18 25
अनुबÛधं 
¢यं 
Ǒहंसामन
पेêय च 
पौǽषम् |
मोहादारभ्
यते कम[ 
यƣƣामस
मुÍयते 
||१८-२५||
anubandhaṃ 
kṣayaṃ 
hiṃsāmanapek
ṣya ca 
pauruṣam .
mohādārabhyat
e karma 
yattattāmasamu
cyate ||18-25||
।।18.25।। जो 
कम[ पǐरणाम, 
हाǓन, Ǒहंसा और 
साम[Øय 
(पौǽषम्) का 
ͪवचार न करके 
केवल मोहवश 
आरàभ ͩकया 
जाता है, वह 
कम[ तामस 
कहलाता है।।
18.25 That 
action which 
is undertaken 
from delusion, 
without a 
regard for the 
conseences, 
loss, injury 
and (one's 
own) ability  
that is 
declared to


key: chroma:document
string_value:
and (one's 
own) ability  
that is 
declared to 
be Tamasic 
(dark).
18.25 अनुबÛधम् 
conseence? ¢यम् loss? 
Ǒहंसाम् injury? अनपेêय 
without regard? च and? 
पौǽषम् (ones own) 
ability? मोहात् from 
delusion? आरßयते is 
undertaken? कम[ action? 
यत् which? तत् that? 
तामसम् Tamasic (dark)? 
उÍयते is said.
Commentary Tamasic 
acts cause harm to 
others. A Tamasic man 
reflects not at all 
whether he has the 
capacity to perform 
these useless actions? 
but continues to act 
blindly. With utter


key: chroma:document
string_value:
but continues to act 
blindly. With utter 
thoughtlessness he sets 
aside any reflection as 
to the difficulty of 
performing the action 
and what the result of it 
would be. He carries it 
on in his own egoistical 
manner. He does not 
discriminate between 
the good and the bad? 
or what is ones own and 
what belongs to another.
Kshayam Loss of power 
and of wealth? resulting 
from the performance of 
an action.Himsa Injury 
to living beings.
Paurusham Ones own 
ability or capacity to


key: chroma:document
string_value:
Paurusham Ones own 
ability or capacity to 
complete the work.Now 
listen to the 
characteristics that 
pertain to the pure 
agent. The Lord 
proceeds to deal with 
the distinction among 
the agents.


key: chroma:document
string_value:
BG18.26 18 26
मुÈतसɨ
गोऽनहंवा
दȣ 
धृ×यु×साह
समिÛवत
◌ः |
ͧसɮÚय
ͧसɮÚयो
Ǔन[ͪव[कारः 
कता[ 
सािǂवक 
उÍयते 
||१८-२६||
muktasaṅgo.
anahaṃvādī 
dhṛtyutsāhasam
anvitaḥ .
siddhyasiddhyor
nirvikāraḥ kartā 
sāttvika ucyate 
||18-26||
।।18.26।। जो 
कता[ संगरǑहत, 
अहंमÛयता से 
रǑहत, धैय[ और 
उ×साह से युÈत 
एवं काय[ कȧ 
ͧसɮͬध 
(सफलता) और 
अͧसɮͬध 
(ͪवफलता) मɅ 
Ǔनͪव[कार रहता 
है, वह कता[ 
सािǂवक कहा 
जाता है।।
18.26 An 
agent who is 
free from 
attachment, 
non-egoistic, 
endowed with 
firmness and 
enthusiasm,


key: chroma:document
string_value:
endowed with 
firmness and 
enthusiasm, 
and 
unaffected by 
success or 
failure, is 
called Sattvic 
(pure).
18.26 मुÈतसɨगः who is 
free from attachment? 
अनहंवादȣ nonegoistic? 
धृ×यु×साहसमिÛवतः 
endowed with firmness 
and enthusiasm? 
ͧसɮÚयͧसɮÚयोः in 
success or failure? 
Ǔनͪव[कारः unaffected? 
कता[ an agent? सािǂवकः 
Sattvic (pure)? उÍयते is 
called.Commentary A 
pure agent does his 
actions with his whole 
heart without feeling 
proud at the 
performance. He looks 
for the proper time and


key: chroma:document
string_value:
performance. He looks 
for the proper time and 
place and in accordance 
with the behests of the 
scriptures determines 
whether such actions 
are worth doing or not. 
He develops courage 
and a powerful will. He 
never seeks physical 
comforts. He is ite 
prepared to sacrifice his 
life for a noble cause. 
He is neither elated by 
success nor grieved by 
failure. He always keeps 
a balanced mind when 
he does any action. O 
Arjuna? that man is a 
pure agent who? while 
working? exhibits such


key: chroma:document
string_value:
pure agent who? while 
working? exhibits such 
alities.Siddhi Success 
attainment of the fruit of 
action performed.
Nirvikarah Unaffected as 
having been urged to 
act merely by the 
authority of the 
scriptures? not by a 
desire for the sake of 
the reward.Now I will tell 
thee? O Arjuna? of the 
characteristics of a 
passionate agent.


key: chroma:document
string_value:
BG18.27 18 27
रागी 
कम[फल
प
◌YेÜसुलु[Þधो 
Ǒहंसा×मक
◌ोऽशुͬचः |
हष[शोका
िÛवतः 
कता[ 
राजसः 
पǐरकȧǓत[
तः ||१८-
२७||
rāgī 
karmaphalaprep
surlubdho 
hiṃsātmako.
aśuciḥ .
harṣaśokānvita
ḥ kartā rājasaḥ 
parikīrtitaḥ ||18-
27||
।।18.27।। 
रागी, कम[फल 
का इÍछुक, 
लोभी, Ǒहंसक 
èवभाव वाला, 
अशुɮध और 
हष[शोक से 
युÈत कता[ 
राजस कहलाता 
है।।
18.27 
Passionate, 
desiring to 
obtain the 
reward of 
actions, 
greedy, cruel, 
impure, 
moved by joy 
and sorrow, 
such an agent 
is said to be 
Rajasic


key: chroma:document
string_value:
such an agent 
is said to be 
Rajasic 
(passionate).
18.27 रागी passionate? 
कम[फलĤेÜसुः desirous of 
the fruit of action? लुÞधः 
greedy? Ǒहंसा×मकः 
cruel? अशुͬचः impure? 
हष[शोकािÛवतः moved by 
joy and sorrow? कता[ 
agent? राजसः Rajasic 
(passionate)? पǐरकȧǓत[तः 
is called.Commentary A 
passionate agent is the 
abode of sins and of 
greed of the whole 
world. Wherever he 
imagines that he may 
gain worldly fruit he will 
strive wholeheartedly to 
obtain it. Whatsoever he


key: chroma:document
string_value:
obtain it. Whatsoever he 
gains he keeps strictly to 
himself and his family. If 
he attains the fruits of 
his actions he rejoices. If 
he fails in his attempt he 
is overcome by grief.
Lubdhah Greedy 
Thirsting for others 
property not sharing 
ones own wealth with 
deserving persons.
Himsatmakah Doing 
injury to others.Asuchih 
Impure Having no 
external and internal 
purity. (Internal purity is 
freedom from lust?,
anger? greed and pride 
the heart is filled with 
compassion? 
complacency?


key: chroma:document
string_value:
compassion? 
complacency? 
forgiveness? 
dispassion? love? etc.)
Harshasokanvitah Joy 
on the attainment of 
what is desirable? 
pleasant or agreeable 
sorrow on the 
attainment of what is not 
desirable? pleasant or 
agreeable? and on 
having to part with what 
is desirable. He will be 
elated with joy when he 
attains success he will 
be overcoming by grief 
when he fails in his 
undertaking.


key: chroma:document
string_value:
BG18.28 18 28
अयुÈतः 
Ĥाकृतः 
èतÞधः 
शठो 
नैçकृǓतक
◌ोऽलसः |
ͪवषादȣ 
दȣघ[सूğी 
च कता[ 
तामस 
उÍयते 
||१८-२८||
ayuktaḥ 
prākṛtaḥ 
stabdhaḥ śaṭho 
naiṣkṛtiko.
alasaḥ .
viṣādī 
dīrghasūtrī ca 
kartā tāmasa 
ucyate ||18-28||
।।18.28।। 
अयुÈत, Ĥाकृत, 
èतÞध, शठ, 
नैçकृǓतक, 
आलसी, ͪवषादȣ 
और दȣघ[सूğी 
कता[ तामस 
कहा जाता है।।
18.28 
Unsteady, 
vulgar, 
unbending, 
cheating, 
malicious, 
lazy, 
desponding 
and 
procrastinatin
g  such an 
agent is 
called 
Tamasic.
18.28 अयुÈतः unsteady?


key: chroma:document
string_value:
called 
Tamasic.
18.28 अयुÈतः unsteady? 
Ĥाकृतः vulgar? èतÞधः 
unbending? शठः 
cheating? नैçकृǓतकः 
malicious? अलसः lazy? 
ͪवषादȣ desponding? 
दȣघ[सूğी procrastinating? 
च and? कता[ agent? 
तामसः Tamasic (dark)? 
उÍयते is said.
Commentary Owing to 
his vulgar nature he is 
not able to discriminate 
between proper and 
improper actions. His 
heart is filled with vanity. 
He will never prostrate 
himself before the deity 
or a sage. He is very 
stiff and unbending in 
his demeanour. He is


key: chroma:document
string_value:
stiff and unbending in 
his demeanour. He is 
the very embodiment of 
deceit? the abode of the 
passion for gambling 
and all such vices. He is 
ever ready to do evil 
actions. When an 
opportunity for his doing 
good occurs? he is 
utterly slothful and 
inactive? but he is very 
alert in doing evil.
Prakritah Vulgar Quite 
uncultured in intellect 
one who is childish.
Stabdhah Unbending 
(like a stick)? not bowing 
down to anybody.
Shathah Cheating 
concealing his real 
nature.Naishkritikah


key: chroma:document
string_value:
concealing his real 
nature.Naishkritikah 
Creating arrels and 
disputes among the 
people.Alasah Lazy Not 
doing even that which 
ought to be done.
Dirghasutri Postponing 
duties too long always 
slothful not performing 
even in a month what 
ought to be done today 
or tomorrow.


key: chroma:document
string_value:
BG18.29 18 29
बुɮधेभȶदं 
धृतेæचैव 
गुणतिèğ
ͪवधं शृणु 
|
ĤोÍयमान
मशेषेण 
पृथÈ×वेन 
धनÑजय 
||१८-२९||
buddherbheda
ṃ dhṛteścaiva 
guṇatastrividha
ṃ śṛṇu .
procyamānama
śeṣeṇa 
pṛthaktvena 
dhanañjaya 
||18-29||
।।18.29।। हे 
धनंजय ! मेरे 
ɮवारा अशेषत: 
और पृथकत: 
कहे जाने वाले, 
गुणɉ के कारण 
उ×पÛन हुए 
बुɮͬध और धृǓत 
के ǒğͪवध भेद 
को सुनो।।
18.29 Hear 
thou the 
threefold 
division of 
intellect and 
firmness 
according to 
the Gunas, as 
I declare 
them fully and 
distinctly, O 
Arjuna.


key: chroma:document
string_value:
I declare 
them fully and 
distinctly, O 
Arjuna.
18.29 बुɮधेः of intellect? 
भेदम् division? धृतेः of 
firmness? च and? एव 
even? गुणतः according 
to alities? ǒğͪवधम् 
threefold? Įृणु hear? 
ĤोÍयमानम् as I declare? 
अशेषेण fully? पृथÈ×वेन 
distinctly? धनÑजय O 
Dhananjaya.
Commentary 
Dhananjaya The 
coneror of wealth Arjuna 
is so called because he 
acired much material 
and spiritual wealth 
during his tours of 
conest (Digvijaya) to the 
four arters of the earth.


key: chroma:document
string_value:
BG18.30 18 30
Ĥवृͪƣं च 
Ǔनवृͪƣं च 
काया[कायȶ 
भयाभये |
बÛधं 
मो¢ं च 
या वेͪƣ 
बुɮͬधः सा 
पाथ[ 
सािǂवकȧ 
||१८-३०||
pravṛttiṃ ca 
nivṛttiṃ ca 
kāryākārye 
bhayābhaye .
bandhaṃ 
mokṣaṃ ca yā 
vetti buddhiḥ sā 
pārtha sāttvikī 
||18-30||
।।18.30।। हे 
पाथ[ ! जो बुɮͬध 
Ĥवृͪƣ और 
Ǔनवृͪƣ, काय[ 
और अकाय[, 
भय और अभय 
तथा बÛध और 
मो¢ को तǂवत 
जानती है, वह 
बुɮͬध साि×वकȧ 
है।।
18.30 The 
intellect which 
knows the 
path of work 
and 
renunciation, 
what ought to 
be done and 
what ought 
not to be


key: chroma:document
string_value:
be done and 
what ought 
not to be 
done, fear 
and 
fearlessness, 
bondage and 
liberation  that 
intellect is 
Sattvic (pure), 
O Arjuna.
18.30 Ĥवृͪƣम् action? the 
path of work? च and? 
Ǔनवृͪƣम् the path of 
renunciation? च and? 
काया[कायȶ what ought to 
be done and what ought 
not to be done? भयाभये 
fear and fearlessness? 
बÛधम् bondage? मो¢म् 
liberation? च and? या 
which? वेͪƣ knows? 
बुɮͬधः intellect? सा that? 
पाथ[ O Arjuna? सािǂवकȧ 
Sattvic.Commentary 
The threefold nature of


key: chroma:document
string_value:
Sattvic.Commentary 
The threefold nature of 
knowledge has been 
described already (verse 
22 above). Now the 
threefold nature of the 
intellect is described. 
Knowledge is different 
from the intellect.
Pravritti Action The 
cause of bondage the 
path of action. Nivritti 
Inaction The cause of 
liberation the path of 
renunciation the path of 
Sannyasa.Karyakarye 
The pure intellect knows 
what ought to be done 
and what ought not to 
be done at,particular 
places and times it


key: chroma:document
string_value:
be done at,particular 
places and times it 
knows the actions that 
produce visible or 
invisible results? that 
are enjoined or 
prohibited by the 
scriptures. It guides a 
man who relies on the 
scriptural ordinances for 
his daily conduct of life.
Bhayabhaye Fear and 
fearlessness The cause 
of fear and fearlessness 
either visible or invisible.
Bandham moksham 
Bondage and liberation 
together with their 
causes.Knowledge is a 
Vritti (function or state) 
of the intellect whereas


key: chroma:document
string_value:
of the intellect whereas 
intellect is what 
functions or undergoes 
the change of state. 
Even firmness is only a 
particular Vritti 
(modification or state) of 
the intellect. (Cf.XVIII.
20)


key: chroma:document
string_value:
BG18.31 18 31
यया 
धम[मधमɍ 
च कायɍ 
चाकाय[मे
व च |
अयथावत्
ĤजानाǓत 
बुɮͬधः सा 
पाथ[ 
राजसी 
||१८-३१||
yayā 
dharmamadhar
maṃ ca kāryaṃ 
cākāryameva 
ca .
ayathāvatprajān
āti buddhiḥ sā 
pārtha rājasī 
||18-31||
।।18.31।। हे 
पाथ[ ! िजस 
बुɮͬध के ɮवारा 
मनुçय धम[ और 
अधम[ को तथा 
कत[åय और 
अकत[åय को 
यथावत् नहȣं 
जानता है, वह 
बुɮͬध राजसी है
।।
18.31 That, 
by which one 
wrongly 
understands 
Dharma and 
Adharma and 
also what 
ought to be 
done and 
what ought 
not to be 
done  that


key: chroma:document
string_value:
done and 
what ought 
not to be 
done  that 
intellect, O 
Arjuna, is 
Rajasic 
(passionate).
18.31 यया by which? 
धम[म् Dharma? अधम[म् 
Adharma? च and? काय[म् 
what ought to be done? 
च and? अकाय[म् what 
ought not to be done? 
एव even? च and? 
अयथावत् wrongly? 
ĤजानाǓत understands? 
बुɮͬधः intellect? सा that? 
पाथ[ O Partha? राजसी 
Rajasic (passionate).
Commentary There is 
no proper eivalent in the 
English language for the 
word Dharma. Duty? 
righteousness? virtue? 
law are very poor


key: chroma:document
string_value:
righteousness? virtue? 
law are very poor 
translations of the word. 
That which elevates you 
and takes you to the 
goal? i.e.? Brahman or 
the Self? is Dharma. 
That which hurls you 
down into the dark 
abyss of ignorance is 
Adharma. What is 
ordained in the 
scriptures is Dharma 
what is prohibited by 
them is Adharma. A 
Rajasic intellect is not 
able to distinguish 
between right and wrong 
or to understand the 
difference between 
righteous and 
unrighteous actions.
Ayathavat Wrongly


key: chroma:document
string_value:
unrighteous actions.
Ayathavat Wrongly 
Contrary to what is 
determined by all 
authorities or men of 
wisdom or to the highest 
knowledge.


key: chroma:document
string_value:
BG18.32 18 32
अधमɍ 
धम[ͧमǓत 
या मÛयते 
तमसावृत
◌ा |
सवा[था[
िÛवपरȣतां
æच 
बुɮͬधः सा 
पाथ[ 
तामसी 
||१८-३२||
adharmaṃ 
dharmamiti yā 
manyate 
tamasāvṛtā .
sarvārthānviparī
tāṃśca buddhiḥ 
sā pārtha 
tāmasī ||18-32||
।।18.32।। हे 
पाथ[ ! तमस् 
(अ£ान अÛध:
कार) से आवृत 
जो बुɮͬध अधम[ 
को हȣ धम[ 
मानती है और 
सभी पदाथɟ को 
ͪवपरȣत Ǿप से 
जानती है, वह 
बुɮͬध तामसी है
।।
18.32 That, 
which, 
enveloped in 
darkness, 
sees 
Adharma as 
Dharma and 
all things 
perverted  
that intellect, 
O Arjuna, is


key: chroma:document
string_value:
perverted  
that intellect, 
O Arjuna, is 
Tamasic 
(dark).
18.32 अधम[म् Adharma? 
धम[म् Dharma? इǓत 
thus? या which? मÛयते 
thinks? तमसा by 
darkness? आवृता 
enveloped? सवा[था[न् all 
things? ͪवपरȣतान् 
perverted? च and? 
बुɮͬधः intellect? सा that? 
पाथ[ O Partha? तामसी 
Tamasic (dark).
Commentary That 
intellect which regards 
righteous acts as evil? 
and considers right 
things to be false? which 
treats everything in a 
contrary sense and 
looks upon virtues as if 
they were vices and


key: chroma:document
string_value:
looks upon virtues as if 
they were vices and 
takes everything that the 
scriptures declare to be 
good as being entirely 
wrong? is Tamasic. It 
views all things in a 
perverted light.Thus? O 
Arjuna? I have 
explained to thee the 
three aspects of the 
intellect. Now listen to 
the explanation of the 
characteristics of the 
three aspects of 
firmness.


key: chroma:document
string_value:
BG18.33 18 33
धृ×या 
यया 
धारयते 
मनःĤाणे
िÛġयͩĐ
याः |
योगेनाåय
ͧभचाǐरण्
या धृǓतः 
सा पाथ[ 
सािǂवकȧ 
||१८-३३||
dhṛtyā yayā 
dhārayate 
manaḥprāṇendr
iyakriyāḥ .
yogenāvyabhicā
riṇyā dhṛtiḥ sā 
pārtha sāttvikī 
||18-33||
।।18.33।। 
सािǂवकȧ है।।
18.33 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 
Sattvic (pure).
18.33 धृ×या by firmness? 
यया (by) which? धारयते 
holds?


key: chroma:document
string_value:
यया (by) which? धारयते 
holds? 
मनःĤाणेिÛġयͩĐयाः the 
functions of the mind? 
the Prana and the 
senses? योगेन by Yoga? 
अåयͧभचाǐरÖया 
unswerving? धृǓतः 
firmness? सा that? पाथ[ 
O Arjuna? सािǂवकȧ 
Sattvic (pure).
Commentary When 
firmness is awakened in 
the mind? the activities 
of the mind? the lifeforce 
and the senses are 
brought under control. 
The senses are 
withdrawn into the mind. 
The Prana and the 
Apana pass into the 
Sushumna Nadi.Yoga 
Samadhi or 
concentration of the


key: chroma:document
string_value:
Samadhi or 
concentration of the 
mind. You cannot 
restrain the mind? the 
lifeforce and the senses 
by mere firmness. You 
can control them only by 
firmness which is ever 
accompanied by 
concentration of the 
mind.When the mind? 
the lifeforce and the 
senses are curbed by 
unwarvering firmness? 
they cannot run towards 
external sensual 
objects? they cannot do 
any mischief? they 
cannot move in ways 
which are opposed to 
the scriptures? they will 
be absorbed into their


key: chroma:document
string_value:
be absorbed into their 
respective causes and 
their outgoing 
tendencies will be totally 
checked.This firmness is 
not repression or 
suppression? but an 
intelligent sublimation 
and inner 
transformation.


key: chroma:document
string_value:
BG18.34 18 34
यया तु 
धम[कामा
था[Ûधृ×या 
धारयतेऽ
जु[न |
Ĥसɨगेन 
फलाकाɨ
¢ी धृǓतः 
सा पाथ[ 
राजसी 
||१८-३४||
yayā tu 
dharmakāmārth
āndhṛtyā 
dhārayate.
arjuna .
prasaṅgena 
phalākāṅkṣī 
dhṛtiḥ sā pārtha 
rājasī ||18-34||
।।18.34।। हे 
पृथापुğ अजु[न ! 
कम[फल का 
इÍछुक पुǽष 
अǓत आसिÈत 
(Ĥसंग) से िजस 
धृǓत के ɮवारा 
धम[, अथ[ और 
काम (इन तीन 
पुǽषाथɟ) को 
धारण करता है, 
वह धृǓत राजसी 
है।।
18.34 But 
that, O 
Arjuna, by 
which, on 
account of 
attachment 
and desire for 
reward, one 
holds fast to


key: chroma:document
string_value:
and desire for 
reward, one 
holds fast to 
Dharma 
(duty), 
enjoyment of 
pleasures and 
earning of 
wealth  that 
firmness, O 
Arjuna, is 
Rajasic 
(passionate).
18.34 यया (by) which? तु 
but? धम[कामाथा[न् 
Dharma (duty)? desire 
and wealth? धृ×या by 
firmness? धारयते holds? 
अजु[न O Arjuna? Ĥसɨगेन 
on account of 
attachment? फलाकाɨ¢ी 
desirous of the fruit of 
action? धृǓतः firmness? 
सा that? पाथ[ O Arjuna? 
राजसी Rajasic 
(passionate).
Commentary The man 
of Rajasic firmness


key: chroma:document
string_value:
Commentary The man 
of Rajasic firmness 
imagines that he will 
achieve the threefold 
aim of life and clings to it 
passionately. He is 
desirous of getting the 
rewards of his actions. 
He endeavours to attain 
Dharma? wealth and 
pleasure. The firmness 
of such a person is 
Rajasic or passionate.
Now listen? O Arjuna? 
to the third kind of 
firmness -- the Tamasic 
type.


key: chroma:document
string_value:
BG18.35 18 35
यया 
èवÜनं 
भयं शोकं 
ͪवषादं 
मदमेव च 
|
न 
ͪवमुÑच
Ǔत दुमȶधा 
धृǓतः सा 
पाथ[ 
तामसी 
||१८-३५||
yayā svapnaṃ 
bhayaṃ śokaṃ 
viṣādaṃ 
madameva ca .
na vimuñcati 
durmedhā 
dhṛtiḥ sā pārtha 
tāmasī ||18-35||
।।18.35।। हो 
पाथ[ ! दुबु[ɮͬध 
पुǽष िजस 
धारणा के 
ɮवारा, èवÜन, 
भय, शोक, 
ͪवषाद और मद 
को नहȣं 
×यागता है, वह 
धृǓत तामसी है।
।
18.35 That, 
by which a 
stupid man 
does not 
abandon 
sleep, fear, 
grief, despair 
and also 
conceit  that 
firmness, O 
Arjuna, is 
Tamasic.


key: chroma:document
string_value:
conceit  that 
firmness, O 
Arjuna, is 
Tamasic.
18.35 यया by which? 
èवÜनम् sleep? भयम् 
fear? शोकम् grief? 
ͪवषादम् despair? मदम् 
conceit? एव indeed? च 
and? न not? ͪवमुÑचǓत 
abandons? दुमȶधाः a 
stupid man? धृǓतः 
firmness? सा that? पाथ[ 
O Arjuna? तामसी 
Tamasic (dark).
Commentary The man 
who is an embodiment 
of darkness is made up 
of every possible kind of 
evil. He is very indolent 
and sinful. He is 
inordinately addicted to 
sleep. He considers 
these to be only proper.


key: chroma:document
string_value:
sleep. He considers 
these to be only proper. 
He experiences sorrow 
on account of his evil 
actions. As he is very 
much attached to the 
body he entertains great 
fear. He is ever 
discontented at heart. 
He is lustful and 
selfconceited. He does 
not know how to 
behave. He is rude and 
insolent. He indulges 
much in sensual 
pleasures.
BG18.36 18 36
सुखं 
ि×वदानीं 
ǒğͪवधं 
शृणु मे 
भरतष[भ |
अßयासा
ġमते यğ 
दुःखाÛतं 
च 
ǓनगÍछ
Ǔत ||१८-
३६||
sukhaṃ 
tvidānīṃ 
trividhaṃ śṛṇu 
me


key: chroma:document
string_value:
३६||
sukhaṃ 
tvidānīṃ 
trividhaṃ śṛṇu 
me 
bharatarṣabha .
abhyāsādramat
e yatra 
duḥkhāntaṃ ca 
nigacchati ||18-
36||
।।18.36।। हे 
भरतĮेçठ ! अब 
तुम ǒğͪवध सुख 
को मुझसे सुनो, 
िजसमɅ (साधक 
पुǽष) अßयास 
से रमता है और 
दु:खɉ के अÛत 
को ĤाÜत होता 
है (जहाँ उसके 
दु:खɉ का अÛत 
हो जाता है।)।।
18.36 And 
now hear 
from Me, O 
Arjuna, of the 
threefold 
pleasure, in 
which one 
rejoices by 
practice and 
surely comes 
to the end of 
pain.
18.36 सुखम् pleasure? तु 
indeed? इदानीम् now?


key: chroma:document
string_value:
18.36 सुखम् pleasure? तु 
indeed? इदानीम् now? 
ǒğͪवधम् threefold? Įृणु 
hear? मे of Me? भरतष[भ 
O lord of the Bharatas? 
अßयासात् from practice? 
रमते rejoices? यğ in 
which? दुःखाÛतम् the end 
of pain? च and? 
ǓनगÍछǓत (he) attains to.
Commentary A little of 
this pleasure 
experienced by the Self 
must result in the 
cessation of pain. This 
pleasure is threefold in 
its nature and I will 
describe its aspects in 
turn? O Arjuna. (Cf.VI.
20?30).


key: chroma:document
string_value:
BG18.37 18 37
यƣदĒे 
ͪवषͧमव 
पǐरणामेऽ
मृतोपमम् 
|
त×सुखं 
सािǂवकं 
ĤोÈतमात्
मबुɮͬधĤ
सादजम् 
||१८-३७||
yattadagre 
viṣamiva 
pariṇāme.
amṛtopamam .
tatsukhaṃ 
sāttvikaṃ 
proktamātmabu
ddhiprasādajam 
||18-37||
।।18.37।। जो 
सुख Ĥथम 
(Ĥारàभ मɅ) 
ͪवष के समान 
(भासता) है, 
परÛतु पǐरणाम 
मɅ अमृत के 
समान है, वह 
आ×मबुɮͬध के 
Ĥसाद से 
उ×पÛन सुख 
सािǂवक कहा 
गया है।।
18.37 That 
which is like 
poison at first 
but in the end 
like nectar  
that 
happiness is 
declared to 
be Sattvic, 
born of the


key: chroma:document
string_value:
declared to 
be Sattvic, 
born of the 
purity of one's 
own mind due 
to Self-
realisation.
18.37 यत् which? तत् 
that? अĒे at first? ͪवषम् 
poison? इव like? पǐरणामे 
in the end? अमृतोपमम् 
like nectar? तत् that? 
सुखम् pleasure? 
सािǂवकम् Sattvic? ĤोÈतम् 
is declared (to be)? 
आ×मबुɮͬधĤसादजम् born 
of the purity of ones own 
mind due to 
Selfrealisation.
Commentary Agree 
vishma iva In the 
beginning it is attended 
with much pain as one 
has to abandon the 
sensual objects and


key: chroma:document
string_value:
has to abandon the 
sensual objects and 
comforts and practise 
severe austerities and 
rigorous Sadhana. He 
has to undergo a severe 
ordeal when he 
practises Yama? 
Niyama? Tapas and 
various other vows. He 
has to cultivate 
dispassion or 
indifference to sensual 
pleasures. This gives 
him much pain at first. 
The practice of 
concentration and 
meditation also gives 
pain the beginning. 
Subjugation of the 
senses is also very 
troublesome. Nux 
vomica is very bitter. 
One feels much


key: chroma:document
string_value:
vomica is very bitter. 
One feels much 
discomfort when he 
takes a mixture that 
contains nux vomica. 
But he derives much 
pleasure in the end 
when he gets vigour and 
good appetite and when 
his dyspepsia is cured. 
Even so the aspirant 
drinks the nectar of 
immortality in the end? 
attains the highest 
knowledge? rejoices in 
the,Self to his hearts 
content and enjoys 
supreme peace and 
eternal bliss.Proktam It 
is declared by the wise.
Atmabuddhiprasadajam 
Born as purity of ones


key: chroma:document
string_value:
Atmabuddhiprasadajam 
Born as purity of ones 
own intellect or born of 
the direct? perfect and 
clear knowledge of 
Brahman or the 
immortal? selfluminous? 
eternal and supreme 
Self or the Absolute. 
The individual self 
experiences Sattvic 
happiness when it 
realises union with the 
highest Self.The 
pleasure so born is 
Sattvic. (Cf.VI.1?2)


key: chroma:document
string_value:
BG18.38 18 38
ͪवषयेिÛġ
यसंयोगा
ɮयƣद
ग
◌Yेऽमृतोपमम् |
पǐरणामे 
ͪवषͧमव 
त×सुखं 
राजसं 
èमृतम् 
||१८-३८||
viṣayendriyasa
ṃyogādyattada
gre.
amṛtopamam .
pariṇāme 
viṣamiva 
tatsukhaṃ 
rājasaṃ smṛtam 
||18-38||
।।18.38।। जो 
सुख ͪवषयɉ 
और इिÛġयɉ के 
संयोग से 
उ×पÛन होता है, 
वह Ĥथम तो 
अमृत के 
समान, परÛतु 
पǐरणाम मɅ ͪवष 
तुãय होता है, 
वह सुख राजस 
कहा गया है।।
18.38 That 
happiness 
which arises 
from the 
contact of the 
sense-organs 
with the 
objects, which 
is at first like 
nectar, and in


key: chroma:document
string_value:
objects, which 
is at first like 
nectar, and in 
the end like 
poison  that is 
declared to 
be Rajasic.
18.38 ͪवषयेिÛġयसंयोगात् 
from the contact of the 
senseorgans with the 
objects? यत् which? तत् 
that? अĒे at first? 
अमृतोपमम् like nectar? 
पǐरणामे in the end? ͪवषम् 
poison? इव like? तत् 
that? सुखम् pleasure? 
राजसम् Rajasic? èमृतम् 
is declared.Commentary 
Sensual pleasure is 
mixed with pain? fear 
and sin. A small grain of 
sensual pleasure is 
mixed with a mountain


key: chroma:document
string_value:
sensual pleasure is 
mixed with a mountain 
of pain. He who indulges 
in sensual pleasures will 
have to experience pain 
also? side by side. He is 
afraid of losing the 
objects that give him 
pleasure. He is attached 
to them. Attachment is 
death. It brings him 
again and again to this 
world of death. Fear and 
attachment coexist with 
sensual pleasure. He 
has to exert a lot to get 
money. He can obtain 
the objects through 
money. During exertion 
he commits many sinful


key: chroma:document
string_value:
money. During exertion 
he commits many sinful 
acts and he will have to 
suffer in hell. The next 
birth will be of a very low 
nature. He tells lies and 
cheats people to obtain 
money. The senses also 
lose their vigour through 
indulgence in sensual 
pleasure. He loses his 
strength? vigour? wealth 
and energy. His intellect 
becomes dull? weak? 
impure? turbid and 
perverted. He loses his 
money and proper 
understanding. (Cf.V.22)


key: chroma:document
string_value:
BG18.39 18 39
यदĒे 
चानुबÛधे 
च सुखं 
मोहनमात्
मनः |
Ǔनġालèय
Ĥमादो×थं 
तƣामसमु
दाǿतम् 
||१८-३९||
yadagre 
cānubandhe ca 
sukhaṃ 
mohanamātman
aḥ .
nidrālasyapram
ādotthaṃ 
tattāmasamudā
hṛtam ||18-39||
।।18.39।। जो 
सुख Ĥारàभ मɅ 
और पǐरणाम 
(अनुबÛध) मɅ 
भी आ×मा 
(मनुçय) को 
मोǑहत करने 
वाला होता है, 
वह Ǔनġा, 
आलèय और 
Ĥमाद से 
उ×पÛन सुख 
तामस कहा 
जाता है।।
18.39 That 
happiness 
which at first 
as well as in 
the seel 
deludes the 
self, and 
which arises 
from sleep, 
indolence and


key: chroma:document
string_value:
which arises 
from sleep, 
indolence and 
heedlessness  
that is 
declared to 
be Tamasic.
18.39 यत् which? अĒे at 
first? च and? अनुबÛधे in 
the seel? च and? सुखम् 
pleasure? मोहनम् 
delusive? आ×मनः of the 
self? ǓनġालèयĤमादो×थम् 
arising from sleep? 
indolence and 
heedlessness? तत् that? 
तामसम् Tamasic? 
उदाǿतम् is declared.
Commentary 
Anubandhe In the 
conseence after the 
termination. The 
pleasure that is begotten 
by evil habits like 
drinking liors and eating 
worthless things is


key: chroma:document
string_value:
drinking liors and eating 
worthless things is 
delusive of the self. The 
man becomes oblivious 
of the path he ought to 
tread. Such pleasure is 
verily of the nature of 
darkness.


key: chroma:document
string_value:
BG18.40 18 40
न तदिèत 
पृͬथåयां 
वा Ǒदͪव 
देवेषु वा 
पुनः |
सǂवं 
ĤकृǓतजै
मु[Èतं 
यदेͧभः 
èयाि×ğ
ͧभगु[णैः 
||१८-४०||
na tadasti 
pṛthivyāṃ vā 
divi deveṣu vā 
punaḥ .
sattvaṃ 
prakṛtijairmukta
ṃ yadebhiḥ 
syāttribhirguṇai
ḥ ||18-40||
।।18.40।। 
पृØवी पर अथवा 
èवग[ के 
देवताओं मɅ ऐसा 
कोई Ĥाणी 
(सǂवं अथा[त् 
ͪवɮयमान 
वèतु) नहȣं है 
जो ĤकृǓत से 
उ×पÛन इन 
तीन गुणɉ से 
मुÈत (रǑहत) हो
।।
18.40 There 
is no being on 
earth or again 
in heaven 
among the 
gods, that is 
liberated from 
the three


key: chroma:document
string_value:
gods, that is 
liberated from 
the three 
alities born of 
Nature.
18.40 न not? तत् that? 
अिèत is? पृͬथåयाम् on the 
earth? वा or? Ǒदͪव in 
heaven? देवेषु among the 
gods? वा or? पुनः again? 
सǂवम् being? ĤकृǓतजैः 
born of Prakriti (matter)? 
मुÈतम् freed? यत् which? 
एͧभः from these? èयात् 
may be? ǒğͧभः from 
three? गुणैः by alities.
Commentary The Gunas 
form the warp and woof 
of everything as threads 
do in the case of cloth.
Here in the world of 
mortals or there in the


key: chroma:document
string_value:
Here in the world of 
mortals or there in the 
heavenworld? there is 
no creature that is not 
bound by the three 
alities of Nature. Can 
there be a cloth without 
threads Can there be a 
man without blood and 
bones Can there be a 
mountain without stones 
Even so there is not a 
single creature in the 
whole universe into 
whose composition the 
three alities of matter do 
not enter. The whole of 
creation is wrought of 
these three alities. They 
have given rise to the


key: chroma:document
string_value:
have given rise to the 
Trinity (Brahma? Vishnu 
and Siva). In the world 
of mortals the triplicity of 
agent? action and fruit 
owe their origin to them. 
They are the cause of 
the different functions of 
the four castes. This 
Samsara has been 
compared to the peepul 
tree in chapter XV.1. 
This Samsara is made 
up of the three alities 
and is kept up by the 
force of ignorance.
Action? instruments of 
action and fruits have 
set the wheel of 
Samsara in motion and 
this wheel is revolving


key: chroma:document
string_value:
Samsara in motion and 
this wheel is revolving 
from beginningless time. 
It is only a liberated 
sage who has attained 
knowledge of the Self 
who puts a check to this 
wheel? goes beyond the 
cause and the effect? 
and breaks the bonds of 
Karma.Cut this 
mysterious tree of 
Samsara with the strong 
sword of 
nonattachment? 
transcend the three 
Gunas and rest in your 
own essential divine 
nature as 
ExistenceKnowledgeBlis
s Absolute.


key: chroma:document
string_value:
BG18.41 18 41
Ħाéमण¢
ǒğयͪवशां 
शूġाणां च 
परÛतप |
कमा[ͨण 
ĤͪवभÈता
Ǔन 
èवभावĤ
भवैगु[णैः 
||१८-४१||
brāhmaṇakṣatri
yaviśāṃ 
śūdrāṇāṃ ca 
parantapa .
karmāṇi 
pravibhaktāni 
svabhāvaprabh
avairguṇaiḥ 
||18-41||
।।18.41।। हे 
परÛतप!  Ħाéम
णɉ, ¢ǒğयɉ, 
वैæयɉ और शूġɉ 
के कम[, èवभाव 
से उ×पÛन गुणɉ 
के अनुसार 
ͪवभÈत ͩकये 
गये हɇ।।
18.41 Of 
Brahmanas, 
Kshatriyas 
and Vaisyas, 
as also of 
Sudras, O 
Arjuna, the 
duties are 
distributed 
according to 
the alities 
born of their 
own nature.


key: chroma:document
string_value:
the alities 
born of their 
own nature.
18.41 Ħाéमण¢ǒğयͪवशाम् 
of Brahmanas? 
Kshatriyas and Vaisyas? 
शूġाणाम् of Sudras? च as 
also? परंतप O 
Parantapa? कमा[ͨण 
duties? ĤͪवभÈताǓन are 
distributed? èवभावĤभवैः 
born of their own 
nature? गुणैः by alities.
Commentary 
Brahmanas? Kshatriyas 
and Vaisyas are alified 
to practise the Vedic 
rites. The members of 
the fourth class? O 
Arjuna? have no claim 
to these rites? for their 
profession is to serve 
the members of the first


key: chroma:document
string_value:
profession is to serve 
the members of the first 
three. They are not 
allowed to study the 
Vedas or perform 
Yajnas. There is 
organisation of mankind 
into the four castes and 
each mans life is divided 
into four stages? 
according to the nature 
of the Gunas and the 
degree of the growth or 
evolution. I will now 
explain the specific 
duties of these castes 
according to the alities 
by means of which? 
freeing themselves from 
the grip of birth and 
death? they can attain


key: chroma:document
string_value:
the grip of birth and 
death? they can attain 
Selfrealisation or 
knowledge of the Self. 
Passion (Rajas) slightly 
mingled with Tamas 
causes the growth of the 
merchant caste (the 
Vaisya). Rajas mixed 
with Tamas is the cause 
of the appearance of the 
Sudra.The one human 
race has been divided 
into four castes based 
upon the three alities. 
The duties are allotted 
to each according to the 
alities born of Nature.
Nature (Svabhava) is 
Isvaras Prakriti (Maya) 
constituted of the three


key: chroma:document
string_value:
constituted of the three 
alities -- Sattva? Rajas 
and Tamas.The 
Brahmanas nature is 
Sattva. So he is serene. 
The nature of the 
Kshatriya is Rajas and 
Sattva. Sattva in his 
case is subordinate to 
Rajas. Rajas 
predominates. Therefore 
he possesses lordliness. 
The nature of the Vaisya 
is Rajas and Tamas. 
Tamas is subordinate to 
Rajas. So he does 
various sorts of activities 
or business to earn 
money. The nature of 
the Sudra is Tamas? 
with subordinate Rajas. 
He is dull.Karma is


key: chroma:document
string_value:
with subordinate Rajas. 
He is dull.Karma is 
action arising from and 
fashioned by past 
thoughts and desires. 
The Gunas cannot 
manifest themselves 
without a cause. Nature 
is the tendency? 
Samskara or Vasana in 
living beings. This is 
acired by them in the 
past births. This 
manifests itself in the 
present birth and 
produces its effects. 
This nature is the source 
of the Gunas. Every 
man or woman is born 
with his or her own 
Svabhava (nature). The 
Gunas operate 
according to the


key: chroma:document
string_value:
Gunas operate 
according to the 
respective natural 
tendencies of man 
which impel him to 
perform his own duties 
as their natural effects. 
The duties are allottted 
to the four classes or 
castes in accordance 
with the Gunas of 
individuals. (Cf.IV.13)


key: chroma:document
string_value:
BG18.42 18 42
शमो 
दमèतपः 
शौचं 
¢ािÛतरा
ज[वमेव च 
|
£ानं 
ͪव£ानमा
िèतÈयं 
Ħéमकम[ 
èवभावज
म् ||१८-
४२||
śamo 
damastapaḥ 
śaucaṃ 
kṣāntirārjavame
va ca .
jñānaṃ 
vijñānamāstikya
ṃ 
brahmakarma 
svabhāvajam 
||18-42||
।।18.42।। 
शम, दम, तप, 
शौच, ¢ािÛत, 
आज[व, £ान, 
ͪव£ान और 
आिèतÈय - ये 
Ħाéमण के 
èवाभाͪवक कम[ 
हɇ।।
18.42 
Serenity, self-
restraint, 
austerity, 
purity, 
forgiveness 
and also 
uprightness, 
knowledge, 
realisation 
and belief in 
God are the 
duties of the 
Brahmanas,


key: chroma:document
string_value:
God are the 
duties of the 
Brahmanas, 
born of (their 
own) nature.
18.42 शमः serenity? दमः 
selfrestraint? तपः 
austerity? शौचम् purity? 
¢ािÛतः forgiveness? 
आज[वम् uprightness? एव 
even? च and? £ानम् 
knowledge? ͪव£ानम् 
realisation? आिèतÈयम् 
belief in God? Ħéमकम[ 
(are) the duties of 
Brahmanas? èवभावजम् 
born of nature.
Commentary Sama is 
control of the mind. 
Dama is control of the 
senses. Serenity and 
selfrestraint have 
already been explained 
in XVII.2. Austerity of


key: chroma:document
string_value:
already been explained 
in XVII.2. Austerity of 
the three kinds has also 
been explained in XVII.
14 to 16.Astikyam Faith 
in the words of the 
Guru? in the teachings 
of the scriptures? in the 
existence of God? in the 
life beyond or hereafter 
and in ones own Self.
The mind is absorbed in 
the Self. This gives 
peace. Selfrestraint is 
the helpmate of peace. 
In obeying the 
inunctions of the 
scriptures alone you will 
attain peace and 
spiritual progress. You 
must not argue too


key: chroma:document
string_value:
spiritual progress. You 
must not argue too 
much. You must have 
reverence for and faith 
in the teaching.As the 
sandalwood tree is 
fragrant with its own 
sweet scent? as a 
Champaka tree is 
adorned by its lovely 
flowers? so also a 
Brahmana is adorned by 
these nine virtues which 
are inseparable from 
him.Now? O Arjuna? 
listen to the duties of a 
Kshatriya.


key: chroma:document
string_value:
BG18.43 18 43
शौयɍ तेजो 
धृǓतदा[êयं 
युɮधे 
चाÜयपला
यनम् |
दानमीæव
रभावæच 
¢ाğं कम[ 
èवभावज
म् ||१८-
४३||
śauryaṃ tejo 
dhṛtirdākṣyaṃ 
yuddhe 
cāpyapalāyana
m .
dānamīśvarabh
āvaśca kṣātraṃ 
karma 
svabhāvajam 
||18-43||
।।18.43।। 
शौय[, तेज, 
धृǓत, दाêय 
(द¢ता), युɮध 
से पलायन न 
करना, दान और 
ईæवर भाव 
(èवामी भाव) - 
ये सब ¢ǒğय के 
èवाभाͪवक कम[ 
हɇ।।
18.43 
Prowess, 
splendour, 
firmness, 
dexterity and 
also not 
fleeing from 
battle, 
generosity 
and lordliness 
are the duties 
of the


key: chroma:document
string_value:
and lordliness 
are the duties 
of the 
Kshatriyas, 
born of (their 
own) nature.
18.43 शौय[म् prowess? 
तेजः splendour? धृतः 
firmness? दाêयम् 
dexterity? युɮधे in battle? 
च and? अͪप also? 
अपलायनम् not fleeing? 
दानम् generosity? 
ईæवरभावः lordliness? च 
and? ¢ाğम् of 
Kshatriyas? कम[ action? 
èवभावजम् born of 
nature.Commentary It is 
the first duty of 
Kshatriya (man of the 
warrior class or of royal 
blood) to be brave and 
chivalrous. Bravery is 
that sublime virtue


key: chroma:document
string_value:
chivalrous. Bravery is 
that sublime virtue 
through which one is 
naturally strong? 
vigorous and 
courageous. In the face 
of the most terrible 
calamity the mind will 
not be in the least 
perturbed. The 
Kshatriya is firm under 
any unfavourable or 
trying conditions or 
circumstances. He does 
not get the least 
depression of spirit even 
when he is in adverse 
circumstances. It is the 
skill by which the reason 
finds out its path amidst 
all untoward 
circumstances and


key: chroma:document
string_value:
all untoward 
circumstances and 
eventually attains its 
goal. This is firmness? 
fortitude or courage.
Dakshya Promptness 
He is able to decide 
rightly on the spot in 
matters that deman 
prompt attention doing 
without confusion? of 
duties which present 
themselves all of a 
sudden and demand 
prompt action.As the 
sunflower always turns 
its face towards the sun 
so does he always face 
his enemies. He will 
ever avoid turning his 
back to them on the field 
of battle. He is


key: chroma:document
string_value:
back to them on the field 
of battle. He is 
absolutely fearless. Just 
as a tree gives away its 
flowers and fruits freely 
to whoever desires 
them? as the jasmine 
sends out its sweet 
fragrace in every 
direction? so will a 
Kshatriya generously 
give to another whatever 
may be asked of him. 
His charity is boundless.
Lordliness A Kshatriya 
king enjoys sovereignty 
over his subjects owing 
to the sure protection he 
grants them? exercises 
ruling power over his 
subjects who are to be


key: chroma:document
string_value:
ruling power over his 
subjects who are to be 
ruled? and raises the 
rod of chastisement to 
punish the unrighteous 
or the wicked.


key: chroma:document
string_value:
BG18.44 18 44
कृͪषगौर¢्
यवाͨणज्
यं 
वैæयकम[ 
èवभावज
म् |
पǐरचया[त्
मकं कम[ 
शूġèयाͪप 
èवभावज
म् ||१८-
४४||
kṛṣigaurakṣyavā
ṇijyaṃ 
vaiśyakarma 
svabhāvajam .
paricaryātmaka
ṃ karma 
śūdrasyāpi 
svabhāvajam 
||18-44||
।।18.44।। 
कृͪष, गौपालन 
तथा वाͨणÏय - 
ये वैæय के 
èवाभाͪवक कम[ 
हɇ, और शूġ का 
èवाभाͪवक कम[ 
है पǐरचया[ 
अथा[त् सेवा 
करना।।
18.44 
Agriculture, 
cattle-rearing 
and trade are 
the duties of 
the Vaisya 
(merchant), 
born of (their 
own) nature; 
and action 
consisting of


key: chroma:document
string_value:
own) nature; 
and action 
consisting of 
service is the 
duty of the 
Sudra 
(servant-
class), born of 
(their own) 
nature.
18.44 
कृͪषगौरêयवाͨणÏयम् 
agriculture? 
cattlerearing and trade? 
वैæयकम[ the duties of 
Vaisya? èवभावजम् born 
of nature? पǐरचया[×मकम् 
consisting of service? 
कम[ action? शूġèय of the 
Sudra? अͪप also? 
èवभावजम् born of 
nature.Commentary 
When a man performs 
his duties rightly 
according to his caste 
and order of life his 
heart is purified and he 
goes to heaven.


key: chroma:document
string_value:
heart is purified and he 
goes to heaven. 
Apastambha Dharma 
Sutra declares? Men of 
severla,castes and 
orders? each devoted to 
his respective duties? 
reap the fruits of their 
actions after death? and 
then by the residual 
Karma attain to births in 
superior Dharma? span 
of life? learning? 
conduct? wealth? 
happiness and 
intelligence (2?2?2?3). 
There is a vivid 
description in the 
Puranas also of the 
different results and 
worlds which men of the 
four castes and orders


key: chroma:document
string_value:
BG18.45 18 45
èवे èवे 
कम[Öयͧभ
रतः 
संͧसɮͬधं 
लभते 
नरः |
èवकम[Ǔन
रतः 
ͧसɮͬधं 
यथा 
ͪवÛदǓत 
तÍछृणु 
||१८-४५||
sve sve 
karmaṇyabhirat
aḥ saṃsiddhiṃ 
labhate naraḥ .
svakarmanirata
ḥ siddhiṃ yathā 
vindati tacchṛṇu 
||18-45||
।।5.10।। जो 
पुǽष सब कम[ 
Ħéम मɅ अप[ण 
करके और 
आसिÈत को 
×यागकर करता 
है,  वह पुǽष 
कमल के पƣे के 
सǺश पाप से 
ͧलÜत नहȣं होता
।।
5.10 He who 
does actions, 
offering them 
to Brahman, 
and 
abandoning 
attachment, is 
not tainted by 
sin, just as a 
lotus-leaf is


key: chroma:document
string_value:
not tainted by 
sin, just as a 
lotus-leaf is 
not tainted by 
water.
5.10 Ħéमͨण in 
Brahman? आधाय having 
placed? कमा[ͨण actions? 
सɨगम् attachment? 
×यÈ×वा having 
abandoned? करोǓत acts? 
यः who? ͧलÜयते is 
tainted? न not? सः he? 
पापेन by sin? पɮमपğम् 
lotusleaf? इव like? 
अàभसा by water.
Commentary Chapter IV 
verses 18? 20? 21? 22? 
23? 37? 41 Chapter V 
verses 10? 11 and 12 all 
convey the one idea that 
the Yogi who does 
actions without egoism 
and attachment to


key: chroma:document
string_value:
actions without egoism 
and attachment to 
results or fruits of the 
actions? which he 
regards as offerings 
unto the Lord? is not 
tainted by the actions 
(Karma). He has no 
attachment even for 
Moksha. He sees 
inaction in action. All his 
actions are burnt in the 
fire of wisdom. He 
escapes from the wheel 
of Samsara. He is freed 
from the round of births 
and deaths. He gets 
purity of heart and 
through purity of heart 
attains to the knowledge 
of the Self. Through the


key: chroma:document
string_value:
of the Self. Through the 
knowledge of the Self he 
is liberated. This is the 
gist of the above ten 
verses. (Cf.III.30)


key: chroma:document
string_value:
BG18.46 18 46
यतः 
Ĥवृͪƣभू[ता
नां येन 
सव[ͧमदं 
ततम् |
èवकम[णा 
तमßय
Íय[ 
ͧसɮͬधं 
ͪवÛदǓत 
मानवः 
||१८-४६||
yataḥ 
pravṛttirbhūtānā
ṃ yena 
sarvamidaṃ 
tatam .
svakarmaṇā 
tamabhyarcya 
siddhiṃ vindati 
mānavaḥ ||18-
46||
।।18.46।। 
िजस 
(परमा×मा) से 
भूतमाğ कȧ 
Ĥवृͪƣ अथा[त् 
उ×पͪƣ हुई है 
और िजससे यह 
सàपूण[ जगत् 
åयाÜत है, उस 
(परमा×मा) कȧ 
èवकम[ ɮवारा 
पूजा करके 
मनुçय ͧसɮͬध 
को ĤाÜत होता 
है।।
18.46 He 
from Whom 
all the beings 
have evolved 
and by Whom 
all this is 
pervaded  
worshipping


key: chroma:document
string_value:
and by Whom 
all this is 
pervaded  
worshipping 
Him with his 
own duty, 
man attains 
perfection.
18.46 यतः from whom? 
Ĥवृͪƣः (is) the evolution? 
भूतानाम् of beings? येन 
by whom? सव[म् all? इदम् 
this? ततम् is pervaded? 
èवकम[णा with his own 
duty? तम् Him? अßयÍय[ 
worshipping? ͧसɮͬधम् 
perfection? ͪवÛदǓत 
attains? मानवः man.
Commentary The 
performance by a man 
of his own duty is simply 
carrying into effect the 
intention of the Supreme 
from Whom the whole of 
the creation emanates.


key: chroma:document
string_value:
from Whom the whole of 
the creation emanates. 
When a man worships 
Him? the Supreme 
Being? with the flowers 
of his action? then He is 
immensely pleased and 
being thus gratified by 
such worship He confers 
on Him? as a boon? 
dispassion and 
discrimination.Pravritti 
Evolution or activity it 
proceeds from the Lord? 
the Antaryamin? the 
Inner Ruler.Bhutanam 
Beings living creatures.
Svakarmana With his 
own duty each 
according to his caste 
as described above.Man 
attains perfection by


key: chroma:document
string_value:
as described above.Man 
attains perfection by 
worshipping the Lord by 
performing his own 
duty? i.e.? he becomes 
alified for the dawn of 
Selfknowledge (for 
Jnana Yoga).


key: chroma:document
string_value:
BG18.47 18 47
श
◌YेयाÛèवधमȾ ͪवगुणः 
परधमा[×स्
वनुिçठता
त् |
èवभावǓन
यतं कम[ 
कुव[Ûनाप्
नोǓत 
ͩकिãबष
म् ||१८-
४७||
śreyānsvadhar
mo viguṇaḥ 
paradharmātsva
nuṣṭhitāt .
svabhāvaniyata
ṃ karma 
kurvannāpnoti 
kilbiṣam ||18-
47||
।।18.47।। 
सàयक् 
अनुिçठत 
परधम[ कȧ 
अपे¢ा 
गुणरǑहत 
èवधम[ Įेçठ है। 
(Èयɉͩक) 
èवभाव से 
Ǔनयत ͩकये गये 
कम[ को करते 
हुए मनुçय पाप 
को नहȣं ĤाÜत 
करता।।
18.47 Better 
is one's own 
duty (though) 
destitute of 
merits, than 
the duty of 
another well 
performed. 
He who does


key: chroma:document
string_value:
another well 
performed. 
He who does 
the duty 
ordained by 
his own 
nature incurs 
no sin.
18.47 Įेयान् better? 
èवधम[ः ones own duty? 
ͪवगुणः (though) destitute 
of merits? परधमा[त् that 
the duty of another? 
èवनुिçठतात् (than) well 
performed? 
èवभावǓनयतम् ordained 
by his own nature? कम[ 
action? कुव[न् doing? न 
not? आÜनोǓत (he) 
incurs? ͩकिãबषम् sin.
Commentary Just as a 
poisonous substance 
does not harm the worm 
born in that substance? 
so he who does his 
Svadharma (the duty


key: chroma:document
string_value:
so he who does his 
Svadharma (the duty 
ordained according to 
his own nature) does not 
incur any sin.What is 
poison to the whole 
world is sweet to a worm 
and yet sugarcane juice 
that is sweet causes its 
death. So a mans 
appointed duty which 
frees him from bondage 
must? therefore? be 
practised however 
difficult it may seem to 
be. If you try to do the 
duty of another it will 
bring,danger. He who 
has no knowledge of the 
Self cannot remain even 
for a moment without


key: chroma:document
string_value:
BG18.48 18 48
सहजं 
कम[ 
कौÛतेय 
सदोषमͪप 
न ×यजेत् 
|
सवा[रàभा 
Ǒह दोषेण 
धूमेनािÊन
ǐरवावृताः 
||१८-४८||
sahajaṃ karma 
kaunteya 
sadoṣamapi na 
tyajet .
sarvārambhā hi 
doṣeṇa 
dhūmenāgnirivā
vṛtāḥ ||18-48||
।।18.48।। हे 
कौÛतेय ! 
दोषयुÈत होने 
पर भी सहज 
कम[ को नहȣं 
×यागना चाǑहए; 
Èयɉͩक सभी 
कम[ दोष से 
आवृत होते है, 
जैसे धुयɅ से 
अिÊन।।
18.48 One 
should not 
abandon, O 
Arjuna, the 
duty to which 
one is born, 
though faulty; 
for, all 
undertakings 
are 
enveloped by 
evil, as fire by


key: chroma:document
string_value:
are 
enveloped by 
evil, as fire by 
smoke.
18.48 सहजम् which is 
born? कम[ action? 
कौÛतेय O Kaunteya? 
सदोषम् with fault? अͪप 
even? न not? ×यजेत् 
(one) should abandon? 
सवा[रàभाः all 
undertakings? Ǒह for? 
दोषेण by evil? धूमेन by 
smoke? अिÊनः fire? इव 
like? आवृताः are 
enveloped.Commentary 
Sahajam Born with 
oneself born with the 
birth of man.Sadosham 
Faculty for everything is 
constituted of the three 
Gunas.All undertakings 
Ones own as well as 
others duties.If a Vaisya


key: chroma:document
string_value:
Ones own as well as 
others duties.If a Vaisya 
or a Kshatriya does the 
duties of a Brahmana he 
will not in any way be 
benefited. Anothers duty 
brings in fear. Therefore 
it is not proper to 
perform anothers duty. It 
is not possible for any 
man who has no 
knowledge of the Self to 
relinish action totally 
therefore he should not 
abandon action.


key: chroma:document
string_value:
BG18.49 18 49
असÈतबु
ɮͬधः 
सव[ğ 
िजता×मा 
ͪवगतèपृ
हः |
नैçकàय[
ͧसɮͬधं 
परमां 
संÛयासेन
◌ाͬधगÍछ
Ǔत ||१८-
४९||
asaktabuddhiḥ 
sarvatra jitātmā 
vigataspṛhaḥ .
naiṣkarmyasidd
hiṃ paramāṃ 
saṃnyāsenādhi
gacchati ||18-
49||
।।18.49।। 
सव[ğ आसिÈत 
रǑहत बुɮͬध 
वाला वह पुǽष 
जो èपृहारǑहत 
तथा िजता×मा 
है, संÛयास के 
ɮवारा परम 
नैçक[àय ͧसɮͬध 
को ĤाÜत होता 
है।।
18.49 He 
whose 
intellect is 
unattached 
everywhere, 
who has 
subdued his 
self, from 
whom desire 
has fled,  he 
by 
renunciation,


key: chroma:document
string_value:
whom desire 
has fled,  he 
by 
renunciation, 
attains the 
supreme 
state of 
freedom from 
action.
18.49 असÈतबुɮͬधः 
whose intellect is 
unattached? सव[ğ 
eveywhere? िजता×मा 
who has subdued his 
self? ͪवगतèपृहः whose 
desire has fled? 
नैçकàय[ͧसɮͬधम् the 
perfection consisting in 
freedom from action? 
परमाम् the supreme? 
संÛयासेन by renunciaion? 
अͬधगÍछǓत (he) attains.
Commentary The mind 
of one who is free from 
attachment to wife? 
son? body and 
property? who has


key: chroma:document
string_value:
son? body and 
property? who has 
controlled his senses 
and the mind? who has 
no desire for the body? 
for life and for sensual 
pleasure? turns inwards 
towards God or the 
immortal Self. It is not 
attracted by the sensual 
objects of the world. It is 
filled with dispassion 
and discrimination.He 
gradually gets himself 
established in his own 
Self which is of the 
nature of 
ExistenceKnowledgeBlis
s. Such a person who 
has knowledge of the 
Self attains to the 
highest perfection? to


key: chroma:document
string_value:
Self attains to the 
highest perfection? to 
pefect freedom from 
action by renunciation.
Ignorance is destroyed 
by the attainment of the 
knowledge of the Self. 
There is cessation of 
activity. One may 
perform actions for the 
solidarity of the world 
and yet he will not be 
bound by actions as he 
has attained absolute 
freedom from action 
through the knowledge 
of the Self. The fire of 
knowledge has burnt the 
fruitbearing effects of 
Karmas or actions. He 
has no idea of agency


key: chroma:document
string_value:
Karmas or actions. He 
has no idea of agency 
as he is absolutely free 
from egoism? as he has 
identified himself with 
the Supreme Being.
Naishkarmya siddhi may 
also mean the 
attainment of the state 
of Naishkarmya. In this 
exalted? magnanimous? 
ineffable state of divine 
splendour and glory? 
one remains as the 
actionless Self. This is 
the state of immediate 
liberation of the 
Vedantins (Kaivalya 
Moksha or Sadyomukti). 
This marvellous state is 
attained by renunciation


key: chroma:document
string_value:
attained by renunciation 
or right knowledge or by 
the renunciation of all 
actions brought about by 
the attainment of the 
knowledge of the Self. 
Mentally renouncing all 
actions and 
selfcontrolled? the 
embodied one rests 
happily in the 
ninegated? city? neither 
acting nor causing 
others to act. (Cf.V.13)
Now the Lord teaches in 
the next verse how a 
man who? having 
attained perfection as 
described above in 
verse 46? by doing his 
duty in the service of the


key: chroma:document
string_value:
duty in the service of the 
Lord can attain perfect 
freedom from action. He 
gets discrimination? 
practises constant 
meditation and rests in 
the knowledge of the 
immutable Self.,(Cf.III.
4and19)


key: chroma:document
string_value:
BG18.50 18 50
ͧसɮͬधं 
ĤाÜतो 
यथा Ħéम 
तथाÜनो
Ǔत Ǔनबोध 
मे |
समासेनैव 
कौÛतेय 
Ǔनçठा 
£ानèय 
या परा 
||१८-५०||
siddhiṃ prāpto 
yathā brahma 
tathāpnoti 
nibodha me .
samāsenaiva 
kaunteya niṣṭhā 
jñānasya yā 
parā ||18-50||
।।18.50।। 
ͧसɮͬध को 
ĤाÜत पुǽष 
ͩकस Ĥकार 
Ħéम को ĤाÜत 
होता है, तथा 
£ान कȧ परा 
Ǔनçठा को भी 
तुम मुझसे 
सं¢ेप मɅ जानो।
।
18.50 Learn 
from Me in 
brief, O 
Arjuna, how 
he who has 
attained 
perfection 
reaches 
Brahman (the 
Eternal), that 
supreme 
state of 
knowledge.


key: chroma:document
string_value:
Eternal), that 
supreme 
state of 
knowledge.
18.50 ͧसɮͬधम् 
perfection? ĤाÜतः 
attained? यथा as? Ħéम 
Brahman (the Eternal)? 
तथा so? आÜनोǓत 
obtains? Ǔनबोध learn? मे 
of Me? समासेन in brief? 
एव even? कौÛतेय O son 
of Kunti? Ǔनçठा state? 
£ानèय of knowledge? या 
or? परा highest.
Commentary When a 
man has the good 
fortune to hear the 
words of wisdom from a 
teacher? dualism and 
egoism vanish and his 
mind rests in union with 
the Supreme Being. The 
need for action no


key: chroma:document
string_value:
the Supreme Being. The 
need for action no 
longer exists for such a 
man. Nothing further 
remains for him to do. 
He has become a 
Kritakritya (a man of 
total fulfilment? or one 
who has done all that 
there is to be done).The 
aspirant obtains the 
grace of the Lord by 
worshipping Hims with 
his proper duty. The 
Lord gives him 
dispassion? 
discrimination? devotion 
to knowledge. The Lord 
removes his veil of 
ignorance. To these 
ever harmonious? 
worshipping in love? I


key: chroma:document
string_value:
ever harmonious? 
worshipping in love? I 
give the Yoga of 
discrimination by which 
they come unto Me. Out 
of My mere compassion 
for them? I? dwelling 
within their Self? destroy 
the darkness born of 
ignorance by the 
luminous lamp of 
knowledge. (X.10and11)
The perfection is 
JnanaNishtha or 
devotion to knowledge 
by which he attains 
Selfrealisation or 
becomes identical with 
the Supreme Being 
when the veil of 
ignorance is rent 
asunder. The way to the 
attainment of this


key: chroma:document
string_value:
asunder. The way to the 
attainment of this 
devotion to knowledge 
will be described only in 
a succint manner. The 
process or method of 
Selfrealisation will be 
described only in brief in 
the following verses.The 
actual technie has to be 
learnt direct from a 
Guna.


key: chroma:document
string_value:
BG18.51 18 51
बुɮÚया 
ͪवशुɮधय
◌ा युÈतो 
धृ×या×मा
नं 
Ǔनयàय 
च |
शÞदादȣ
िÛवषयांस्
×यÈ×वा 
रागɮवेषौ 
åयुदèय 
च ||१८-
५१||
buddhyā 
viśuddhayā 
yukto 
dhṛtyātmānaṃ 
niyamya ca .
śabdādīnviṣayā
ṃstyaktvā 
rāgadveṣau 
vyudasya ca 
||18-51||
।।18.51।। 
ͪवशुɮध बुɮͬध 
से युÈत, धृǓत 
से आ×मसंयम 
कर, शÞदाǑद 
ͪवषयɉ को 
×याग कर और 
राग-ɮवेष का 
पǐर×याग 
कर....৷৷৷৷।।
18.51 
Endowed with 
a pure 
intellect, 
controlling the 
self by 
firmness, 
relinishing 
sound and 
other objects 
and 
abandoning


key: chroma:document
string_value:
sound and 
other objects 
and 
abandoning 
attraction and 
hatred.
18.51 बुɮÚया with an 
intellect? ͪवशुɮधया pure? 
युÈतः endowed? धृ×या by 
firmness? आ×मानम् the 
self? Ǔनयàय controlling? 
च and? शÞदादȣन् sound 
and other? ͪवषयान् 
senseobjects? ×यÈ×वा 
relinishing? रागɮवेषौ 
attraction and hatred? 
åयुदèय abandoning? च 
and.Commentary The 
lower self should be 
controlled with firmness 
by the Self of pure 
intellect. The turbulent 
senses and the mind 
should be subdued with


key: chroma:document
string_value:
senses and the mind 
should be subdued with 
the help of the pure 
intellect or reason. Pure 
reason is a great power. 
Whenever the senses 
raise their heads and 
hiss? they should be 
hammered by the 
powerful rod of pure 
intellect or reason. 
Reason is the faculty of 
determination.Pure 
intellect The intellect 
that is free from lust? 
anger? greed? pride? 
doubt? misconception? 
etc. It is like a clear 
mirror. A pure intellect is 
Brahman Itself. It can be 
easily merged in


key: chroma:document
string_value:
Brahman Itself. It can be 
easily merged in 
Brahman. When the 
pure intellect is merged 
in Brahman? the 
reflected intelligence? 
Chidabhasa or Jiva? is 
also absorbed in 
Brahman. The Jiva 
becomes identical with 
Brahman? just as the 
ether in the pot 
becomes one with the 
universal ether when the 
pot is broken.The self 
The aggregate of the 
body and the senses.
The aspirant withdraws 
the senses from their 
respective objects again 
and again through the 
repeated practice of


key: chroma:document
string_value:
and again through the 
repeated practice of 
Pratyahara (abstraction) 
and Dama 
(selfrestraint). Gradually 
the senses are fixed in 
the Self. Their outgoing 
tendencies are totally 
curbed. The aspirant 
attains supreme control 
of the senses by 
constant meditation? by 
the practice of 
dispassion he coners 
Raga (attachment)? and 
through the practice of 
pure love or cosmic love 
or divine Preme he 
coners hatred.He 
abandons all luxuries. 
He keeps only those 
objects which are


key: chroma:document
string_value:
He keeps only those 
objects which are 
necessary for the bare 
maintenance of the 
body. He has neither 
attachment nor hatred 
even for those objects 
which are necessary for 
that purpose.


key: chroma:document
string_value:
BG18.52 18 52
ͪवͪवÈतसे
वी 
लËवाशी 
यतवाÈक
◌ायमानसः 
|
Úयानयोग
परो Ǔन×यं 
वैराÊयं 
समुपाͬĮ
तः ||१८-
५२||
viviktasevī 
laghvāśī 
yatavākkāyamā
nasaḥ .
dhyānayogapar
o nityaṃ 
vairāgyaṃ 
samupāśritaḥ 
||18-52||
।।18.52।। 
ͪवͪवÈत सेवी, 
लËवाशी 
(ͧमताहारȣ) 
िजसने अपने 
शरȣर, वाणी 
और मन को 
संयत ͩकया है, 
Úयानयोग के 
अßयास मɅ 
सदैव त×पर 
तथा वैराÊय पर 
समाͬĮत।।
18.52 
Dwelling in 
solitude, 
eating but 
little, with 
speech, body 
and mind 
subdued, 
always 
engaged in 
meditation 
and


key: chroma:document
string_value:
subdued, 
always 
engaged in 
meditation 
and 
concentration, 
resorting to 
dispassion.
18.52 ͪवͪवÈतसेवी 
dwelling in solitude? 
लËवाशी eating but little? 
यतवाÈकायमानसः 
speech? body and mind 
subdued? Úयानयोगपरः 
engaged in meditation 
and concentration? 
Ǔन×यम् always? वैराÊयम् 
dispassion? समुपाͬĮतः 
resorting to.
Commentary Solitude 
has its own charms. The 
spiritual vibrations in 
solitude are wonderfully 
elevating. Meditation will 
come by itself without 
exertion. All saints and


key: chroma:document
string_value:
come by itself without 
exertion. All saints and 
sages who have 
attained Selfrealisation 
have remained in 
solitude for a number of 
years. You will have 
good meditation if you 
sit on the bank of a 
river? in a cave or on 
the seashore or in a 
jungle. During the 
Christmas and Easter 
holidays you can all 
enjoy the peace of 
solitude. It is very 
necessary to live in 
solitude at least for a 
month or a fortnight in a 
year for the 
householders. Instead of 
wasting time? energy


key: chroma:document
string_value:
householders. Instead of 
wasting time? energy 
and money in Calcutta 
or any other city? during 
the holidays? live in holy 
places like Rishikesh? 
Uttarakasi or 
Naimisaranya drink the 
nectar of peace in such 
places by doing 
Anushthana (intense 
and systematic spiritual 
practice) or Japa of a 
Mantra and attain 
immortality. If you once 
taste the bliss of solitude 
you will never forget it. 
Every year you will 
attempt to taste it again. 
He who takes too much 
food (a glutton) is ite


key: chroma:document
string_value:
He who takes too much 
food (a glutton) is ite 
unfit for meditation or 
the spiritual path. Too 
much food will produce 
laziness? a halfsleepy 
state and deep sleep 
also. Eat to live. Eat in 
moderation. You will 
have a light body and 
light? cheerful and 
serene mind. This will 
help you in your practice 
of meditation. Observe 
Mauna or the vow of 
silelnce for a week or a 
month. Observe the vow 
for two hours daily. 
Control the body. 
Practise Ahimsa and 
Brahmacharya. Meditate


key: chroma:document
string_value:
Practise Ahimsa and 
Brahmacharya. Meditate 
on the Self or on the 
Lord Hari with four 
hands? or on Lord 
Krishna? Rama or Siva. 
Be regular in your 
meditation and gradually 
increase the period of 
meditation from 15 
minutes to 3 or 6 hours 
at a sitting. If you are a 
wholetimed aspirant? 
spend the whole time in 
meditation. If you are 
not able to do this? do 
Likhita Japa (writing the 
Mantra) and Kirtan 
(singing the Names and 
glories of the Lord). 
Study religious books in


key: chroma:document
string_value:
glories of the Lord). 
Study religious books in 
the interval. Only 
advanced aspirants can 
meditate for a long time. 
Watch the mind and 
cultivate dispassion. 
Energy will leak out 
through the senses if 
you are careless and 
nonvigilant. If energy 
leaks out? you cannot 
have good meditation. 
Dispassion is 
indifference to sensual 
enjoyments herein and 
hereafter? absence of 
desire for visible and 
invisible objects. You 
must have steady? 
lasting and sustained


key: chroma:document
string_value:
must have steady? 
lasting and sustained 
dispassion. It should not 
wane. It should be a 
constant attitude of the 
mind. You must be fully 
established in 
dispassion.In doing the 
Anushthana for 40 days 
live on milk and fruits or 
light diet. Take only 3 or 
4 articles of food. Take 
one meal only. Sleep on 
the floor. Observe 
celibacy and the vow of 
silence. Do not come 
out of the room. Speak 
little if you do not 
observe perfect silence. 
Do the Anushthana on 
the banks of the Ganga


key: chroma:document
string_value:
Do the Anushthana on 
the banks of the Ganga 
or any sacred river. Try 
to do one or several 
Purascharanas of your 
Ishta Mantra. If there are 
five letters (syllables in 
English) in the Mantra? 
500?000 repetitions of 
the Mantra will 
constitute one 
Purascharana.


key: chroma:document
string_value:
BG18.53 18 53
अहंकारं 
बलं दपɍ 
कामं Đोधं 
पǐरĒहम् 
|
ͪवमुÍय 
Ǔनम[मः 
शाÛतो 
Ħéमभूया
य कãपते 
||१८-५३||
ahaṃkāraṃ 
balaṃ darpaṃ 
kāmaṃ 
krodhaṃ 
parigraham .
vimucya 
nirmamaḥ śānto 
brahmabhūyāya 
kalpate ||18-53||
।।18.53।। 
अहंकार, बल, 
दप[, काम, Đोध 
और पǐरĒह को 
×याग कर 
मम×वभाव से 
रǑहत और 
शाÛत पुǽष 
Ħéम ĤािÜत के 
योÊय बन जाता 
है।।
18.53 Having 
abandoned 
egoism, 
strength, 
arrogance, 
desire, anger 
and 
covetousness
, and free 
from the 
notion of 
'mine' and 
peaceful,  he


key: chroma:document
string_value:
from the 
notion of 
'mine' and 
peaceful,  he 
is fit for 
becoming 
Brahman.
18.53 अहɨकारम् egoism? 
बलम् strength? दप[म् 
arrogance? कामम् 
desire? Đोधम् anger? 
पǐरĒहम् covetousness? 
ͪवमुÍय having 
abandoned? Ǔनम[मः 
without mineness? 
शाÛतः peaceful? 
Ħéमभूयाय for becoming 
Brahman? कãपते (he) is 
fit.Commentary Egoism 
Identifying the Self with 
the body? etc. This is 
the error of mistaking 
the physical body for the 
pure immortal Self.
Balam That strength 
which is combined or


key: chroma:document
string_value:
Balam That strength 
which is combined or 
united with passion? 
desire and attachment? 
and not the physical or 
other strength. Physical 
strength is natural. It is 
not possible to abandon 
this physical strength.
Darpam Arrogance? 
insolence? selfassertive 
Rajasic vehemence this 
follows the state of 
exaltion.,Man becomes 
arrogant when he 
possesses wealth or 
much learning. When he 
becomes arrogant he 
violates Dharma and 
does wicked deeds.The 
aspirant even abandons


key: chroma:document
string_value:
does wicked deeds.The 
aspirant even abandons 
the things which are 
necessary for the bare 
maintenance of the 
body. He becomes a 
ParamahamsaParivrajak
a? a wandering or 
itinerant ascetic. He has 
no attachment to his 
body. He knows that 
even the body does not 
belong to him.Santa 
Peaceful? tranil? 
serene.Such an aspirant 
who has devotion to 
Selfknowledge? and 
who is endowed with the 
above virtues is fit to 
become Brahman.


key: chroma:document
string_value:
BG18.54 18 54
Ħéमभूतः 
ĤसÛनात्
मा न 
शोचǓत न 
काɨ¢Ǔत 
|
समः 
सवȶषु 
भूतेषु 
मɮभिÈतं 
लभते 
पराम् 
||१८-५४||
brahmabhūtaḥ 
prasannātmā na 
śocati na 
kāṅkṣati .
samaḥ sarveṣu 
bhūteṣu 
madbhaktiṃ 
labhate parām 
||18-54||
।।18.54।। 
Ħéमभूत (जो 
साधक Ħéम 
बन गया है), 
ĤसÛन मन 
वाला पुǽष न 
इÍछा करता है 
और न शोक, 
समèत भूतɉ के 
ĤǓत सम होकर 
वह मेरȣ परा 
भिÈत को ĤाÜत 
करता है।।
18.54 
Becoming 
Brahman, 
serene in the 
Self, he 
neither 
grieves nor 
desires, the 
same to all 
beings, he 
obtains


key: chroma:document
string_value:
desires, the 
same to all 
beings, he 
obtains 
supreme 
devotion to 
Me.
18.54 Ħéमभूतः having 
become Brahman? 
ĤसÛना×मा 
sereneminded? न not? 
शोचǓत (he) grieves? न 
not? काɨ¢Ǔत desires? 
समः the same? सवȶषु all? 
भूतेषु in beings? 
मɮभिÈतम् devotion unto 
Me? लभते obtains? पराम् 
supreme.Commentary 
Brahmabhutah Having 
attained to Brahman. 
His attainment of perfect 
freedom or oneness with 
the Supreme is 
described in the next 
verse.He is 
tranilminded. He is in a 
state of balance and


key: chroma:document
string_value:
tranilminded. He is in a 
state of balance and 
eanimity. There is 
nothing connected with 
the little personality that 
may cause him to grieve 
or prompt him to feel 
desire. When this state 
is attained? the 
multiplicity of objects 
gradually disappears 
and he perceives only 
unity everywhere. The 
waking and dream 
consciousness that 
gives rise to false 
knowledge gradually 
passes away.He does 
not grieve about his 
bodily wants. If he fails 
in his attempt to fulfil 
them? he does not


key: chroma:document
string_value:
in his attempt to fulfil 
them? he does not 
grieve either. He always 
keeps evenness of mind 
in success and failure. 
He has no longing for 
any object that is not 
attained.Na sochati na 
kankshati can also be 
interpreted as he neither 
grieves nor exults.
Samah sarveshu 
bhuteshu may also 
mean he puts himself in 
the position of others 
and feels for others. If 
anyone is in acute 
agony or distress? he 
himself feels that he is 
affected. His heart is 
very tender and soft. He


key: chroma:document
string_value:
affected. His heart is 
very tender and soft. He 
is extremely 
compassionate and 
merciful. He considers 
that the pleasure and 
pain of all beings are his 
own. If others rejoice he 
also rejoices if others 
are in distress? he also 
is distressed. His heart 
is so much expanded 
that he feels for all. 
Jealousy? narrowness 
of heart? 
pettymindedness? the 
idea of separateness? 
all barriers that separate 
man from man? 
prejudices of all sorts 
and dislike for others --


key: chroma:document
string_value:
and dislike for others -- 
all vanished in toto. He 
has cosmic love. He is a 
cosmic benefactor. He is 
the friend of all. This 
state of expansion is 
beyond description. One 
has to experience it for 
oneself. Such a devotee 
or aspirant attains 
supreme devotion to 
Me? the fourth or the 
highest of the four kinds 
of devotion mentioned in 
verse 16 of chapter VII? 
viz.? devotion of 
knowledge of the man of 
wisdom. (Cf.II.70)


key: chroma:document
string_value:
BG18.55 18 55
भÈ×या 
मामͧभजा
नाǓत 
यावाÛयश्
चािèम 
तǂवतः |
ततो मां 
तǂवतो 
£ा×वा 
ͪवशते 
तदनÛतर
म् ||१८-
५५||
bhaktyā 
māmabhijānāti 
yāvānyaścāsmi 
tattvataḥ .
tato māṃ 
tattvato jñātvā 
viśate 
tadanantaram 
||18-55||
।।18.55।। 
(उस परा) 
भिÈत के ɮवारा 
मुझे वह तǂवत: 
जानता है ͩक मɇ 
ͩकतना 
(åयापक) हूँ 
तथा मɇ Èया हूँ। 
(इस Ĥकार) 
तǂवत: जानने 
के पæचात् 
त×काल हȣ वह 
मुझमɅ Ĥवेश कर 
जाता है, अथा[त् 
म×èवǾप बन 
जाता है।।
18.55 By 
devotion he 
knows Me in 
truth, what 
and who I am;


key: chroma:document
string_value:
knows Me in 
truth, what 
and who I am; 
then having 
known Me in 
truth, he 
forthwith 
enters into 
the Supreme.
18.55 भÈ×या by 
devotion? माम् Me? 
अͧभजानाǓत (he) knows? 
यावान् what? यः who? च 
and? अिèम (I) am? 
तǂवतः in truth? ततः 
then? माम् Me? तǂवतः in 
truth? £ा×वा having 
known? ͪवशते (he) 
enters? तत् that? 
अनÛतरम् afterwards.
Commentary My 
devotee? O Arjuna? 
who has attained to 
union with Me through 
singleminded and 
unflinching devotion is 
verily My very Self.


key: chroma:document
string_value:
unflinching devotion is 
verily My very Self. 
Devotion culminates in 
knowledge. Devotion 
begins with two and 
ends in one. ParaBhakti 
(supreme devotion) and 
Jnana are one. Devotion 
is the mother. 
Knowledge is the son. 
By devotion he knows 
that I am allpervading 
pure,consciousness he 
knows that I am 
nondual? unborn? 
decayless? causeless? 
selfluminous? 
indivisible? unchanging 
he knows that I am 
destitute of all the 
differences caused by 
the limiting adjuncts he


key: chroma:document
string_value:
differences caused by 
the limiting adjuncts he 
knows that I am the 
support? source? 
womb? basis? and 
substratum of everything 
he knows that I am the 
ruler of all beings he 
knows that I am the 
Supreme Purusha? the 
controller of Maya? and 
that this world is a mere 
appearance. Thus 
knowing Me in truth or in 
essence? he enters into 
Me soon after attaining 
Selfknowledge.The act 
of knowing and the act 
of entering are not two 
distinct acts. Knowing is 
becoming. Knowing is


key: chroma:document
string_value:
distinct acts. Knowing is 
becoming. Knowing is 
attaining Selfknowledge. 
To know That is to 
become That. Entering 
is knowing or beoming 
That. Entering is the 
attainment of 
Selfknowledge or 
Selfrealisation. These 
are all jugglery of words 
only. Knowing and 
entering are 
synonymous terms. It is 
very difficult to 
understand or 
comprehend 
transcendental spiritual 
matters. The teachers 
use various terms or 
expressions? 
analogies? similes? 
parables? stories? etc.


key: chroma:document
string_value:
analogies? similes? 
parables? stories? etc. 
to make the aspirant 
grasp the matter clearly 
and lucidly. Words are 
imperfect and languages 
are defective. They 
cannot fully express the 
inner spiritual 
experiences. The 
teacher somehow or 
other expresses to the 
students or aspirants 
these spiritual ideas. 
The aspirant himself will 
have to realise the Self. 
That is beyond the 
reach of words of 
expressions or 
analogies of similes. 
How can there be 
similes for that nondual


key: chroma:document
string_value:
How can there be 
similes for that nondual 
Brahman These words 
are a sort of help or prop 
for the aspirants to lean 
upon in the beginning to 
understand spiritual 
matters. When he 
realises the Self? these 
words are of no value to 
him. He himself 
becomes an 
embodiment of 
knowledge.


key: chroma:document
string_value:
BG18.56 18 56
सव[कमा[ण्
यͪप सदा 
कुवा[णो 
मɮåयपा
Įयः |
म×Ĥसादा
दवाÜनोǓत 
शाæवतं 
पदमåयय
म् ||१८-
५६||
sarvakarmāṇya
pi sadā kurvāṇo 
madvyapāśraya
ḥ .
matprasādādav
āpnoti 
śāśvataṃ 
padamavyayam 
||18-56||
।।18.56।। जो 
पुǽष मदाͬĮत 
होकर सदैव 
समèत कमɟ को 
करता है, वह 
मेरे Ĥसाद 
(अनुĒह) से 
शाæवत, अåयय 
पद को ĤाÜत 
कर लेता है।।
18.56 Doing 
all actions 
always having 
taken refuge 
in Me, by My 
grace he 
obtains the 
eternal 
indestructible 
state of being.
18.56 सव[कमा[ͨण all


key: chroma:document
string_value:
state of being.
18.56 सव[कमा[ͨण all 
actions? अͪप also? सदा 
always? कुवा[णः doing? 
मɮåयपाĮयः taking 
refuge in Me? म×Ĥसादात् 
by My grace? अवाÜनोǓत 
obtains? शाæवतम् the 
eternal? पदम् state or 
abode? अåययम् 
indestructible.
Commentary 
Worshipping Me with the 
flowers of his good 
actions he reaches the 
imperishable Brahmic 
seat of ineffable 
splendour through My 
grace. He attains union 
with Me and enjoys the 
supreme bliss. If by 
chance he commits 
some prohibited


key: chroma:document
string_value:
chance he commits 
some prohibited 
actions? still? as in the 
Ganga (Indias most holy 
river) the waters of the 
drains and roads find 
union? so My devotee? 
becoming united with 
Me? is unaffected by 
these prohibited actions.
Worship of the Lord 
through ones duties 
purifies the heart of the 
aspirant and prepares 
him for the devotion to 
knowledge which 
eventually leads him to 
the attainment of 
Selfrealisation. The 
Yoga of Devotion is 
eulogised here.All 
actions Good actions


key: chroma:document
string_value:
eulogised here.All 
actions Good actions 
and even the prohibited 
actions. He who takes 
shelter in Me? 
Vaasudeva? the Lord? 
with his whole self 
centred in Me attains the 
eternal abode of 
Vishnu? by the grace of 
the Lord.


key: chroma:document
string_value:
BG18.57 18 57
चेतसा 
सव[कमा[
ͨण मǓय 
संÛयèय 
म×परः |
बुɮͬधयोग
मुपाͬĮ×य 
मिÍचƣः 
सततं भव 
||१८-५७||
cetasā 
sarvakarmāṇi 
mayi 
saṃnyasya 
matparaḥ .
buddhiyogamup
āśritya 
maccittaḥ 
satataṃ bhava 
||18-57||
।।18.57।। मन 
से समèत कमɟ 
का संÛयास 
मुझमɅ करके 
म×परायण 
होकर 
बुɮͬधयोग का 
आĮय लेकर 
तुम सतत 
मिÍचƣ बनो।।
18.57 
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.
18.57 चेतसा mentally?


key: chroma:document
string_value:
fix thy mind 
on Me.
18.57 चेतसा mentally? 
सव[कमा[ͨण all actions? 
मǓय in Me? संÛयèय 
resigning? म×परः having 
Me as the highest goal? 
बुɮͬधयोगम् the Yoga of 
discrimination? उपाͬĮ×य 
resorting to? मिÍचƣः 
with the mind fixed on 
Me? सततम् always? भव 
be.Commentary Do 
thou? O Arjuna? 
surrender all thy actions 
to Me whilst at the same 
time fixing thy mind on 
discrimination. Then 
through that 
discrimination thou wilt 
see thy Self as separate 
from the body and 
activity and existing in


key: chroma:document
string_value:
from the body and 
activity and existing in 
My pure Being.    
Chetasa Mentally with 
the discriminative faith 
that knowledge finally 
leads to liberation when 
the heart is purified 
through selfless works 
done with the spirit of 
offering to God.
Sarvakarmani All 
actions producing visible 
and invisible results.Me 
The Lord As taught in 
verse 27 of chapter IX 
Whatever thou doest? 
whatever thou eatest? 
etc.? do thou dedicate 
all thy actions to Me.
Matparah Taking Me?


key: chroma:document
string_value:
all thy actions to Me.
Matparah Taking Me? 
Vaasudeva? as the 
supreme goal? and his 
whole self centred in 
Me.Resorting to Buddhi 
Yoga As thy sole refuge 
steadymindedness.


key: chroma:document
string_value:
BG18.58 18 58
मिÍचƣः 
सव[दुगा[
ͨण 
म×Ĥसादा
ƣǐरçयͧस 
|
अथ 
चेǂवमहंक
◌ाराÛन 
Įोçयͧस 
ͪवनɨêय
ͧस ||१८-
५८||
maccittaḥ 
sarvadurgāṇi 
matprasādāttari
ṣyasi .
atha 
cettvamahaṃkā
rānna śroṣyasi 
vinaṅkṣyasi 
||18-58||
।।18.58।। 
मिÍचƣ होकर 
तुम मेरȣ कृपा से 
समèत 
कǑठनाइयɉ 
(सव[दुगा[ͨण) को 
पार कर 
जाओगे; और 
यǑद अहंकारवश 
(इस उपदेश को) 
नहȣं सुनोगे, तो 
तुम नçट हो 
जाओगे।।
18.58 Fixing 
thy mind on 
Me, thou shalt 
by My grace 
overcome all 
obstacles; but 
if from egoism 
thou wilt not


key: chroma:document
string_value:
obstacles; but 
if from egoism 
thou wilt not 
hear Me, thou 
shalt perish.
18.58 मिÍचƣः fixing thy 
mind on Me? सव[दुगा[ͨण 
all obstacles? म×Ĥसादात् 
by My grace? तǐरçयͧस 
(thou) shalt overcome? 
अथ now? चेत् if? ×वम् 
thou? अहɨकारात् from 
egoism? न not? Įोçयͧस 
(thou) wilt hear? 
ͪवनɨêयͧस (thou) shalt 
perish.Commentary 
When thy mind? O 
Arjuna? through 
onepointed devoion is 
fixed on Me? thou shalt 
by My grace cross over 
all difficulties and 
obstacles. But shouldst 
thou not take My


key: chroma:document
string_value:
obstacles. But shouldst 
thou not take My 
teaching to heart and 
through pride disregard 
it? thou shalt be ruined.
Difficulties Obstacles? 
snares? pitfalls? 
temptations on the 
spiritual path and 
various sorts of other 
difficulties of Samsara? 
diseases? etc.Egosim 
The idea that thou art a 
learned man. Thou 
shouldst not think I am 
independent. I know 
everything. I am a wise 
man. Why should I take 
the advice of another


key: chroma:document
string_value:
BG18.59 18 59
यदहंकार
माͬĮ×य 
न यो×èय 
इǓत 
मÛयसे |
ͧमØयैष 
åयवसाय
èते 
ĤकृǓतèत्
वां 
Ǔनयोêय
Ǔत ||१८-
५९||
yadahaṃkāram
āśritya na 
yotsya iti 
manyase .
mithyaiṣa 
vyavasāyaste 
prakṛtistvāṃ 
niyokṣyati ||18-
59||
।।18.59।। और 
अहंकारवश तुम 
जो यह सोच रहे 
हो, "मɇ युɮध 
नहȣं कǾंगा", 
यह तुàहारा 
Ǔनæचय ͧमØया 
है, (Èयɉͩक) 
ĤकृǓत (तुàहारा 
èवभाव) हȣ 
तुàहɅ (बलात् 
कम[ मɅ) Ĥवृƣ 
करेगी।।
18.59 If, filled 
with egoism, 
thou thinkest: 
"I will not 
fight", vain is 
this, thy 
resolve; 
Nature will


key: chroma:document
string_value:
this, thy 
resolve; 
Nature will 
compel thee.
18.59 यत् if? अहɨकारम् 
egoism? आͬĮ×य having 
taken refuge in? न not? 
यो×èये (I) will fight? इǓत 
thus? मÛयसे (thou) 
thinkest? ͧमØया vain? 
एषः this? åयवसायः 
resolve? ते thy? ĤकृǓतः 
nature? ×वाम् thee? 
ǓनयोêयǓत will compel.
Commentary This strong 
determination of thy 
mind will be rendered 
utterly futile by thy inner 
nature thy nature will 
constrain thee thy 
nature as a warrior will 
compel thee to fight. It is 
a mere illusion to say


key: chroma:document
string_value:
a mere illusion to say 
that thou art Arjuna? 
that these are thy 
relatives and that to kill 
them will be a sin.
BG18.60 18 60
èवभावजे
न 
कौÛतेय 
Ǔनबɮधः 
èवेन 
कम[णा |
कतुɍ 
नेÍछͧस 
यÛमोहात्
कǐरçयस्
यवशोͪप 
तत् ||१८-
६०||
svabhāvajena 
kaunteya 
nibaddhaḥ 
svena karmaṇā 
.
kartuṃ 
necchasi 
yanmohātkariṣy
asyavaśopi tat 
||18-60||
।।18.60।। हे 
कौÛतेय ! तुम 
अपने 
èवाभाͪवक 
कमɟ से बंधे हो, 
(अत:) 
मोहवशात् िजस 
कम[ को तुम 
करना नहȣं 
चाहते हो, वहȣ 
तुम ͪववश 
होकर करोगे।।
18.60 O


key: chroma:document
string_value:
चाहते हो, वहȣ 
तुम ͪववश 
होकर करोगे।।
18.60 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.
18.60 èवभावजेन born of 
(thy) own nature? कौÛतेय 
O son of Kunti? Ǔनबɮधः 
bound? èवेन (thy) own? 
कम[णा by action? कतु[म् to 
do? न not? इÍछͧस (thou) 
wishest? यत् which? 
मोहात् from delusion? 
कǐरçयͧस (thou) shalt do? 
अवशः helpless? अͪप 
also? तत् that.
Commentary Thou art


key: chroma:document
string_value:
also? तत् that.
Commentary Thou art 
endowed? O Arjuna? 
with martial alities? 
prowess? valour? skill? 
etc. Thou art? 
therefore? bound by 
these innate alities. 
Thou wilt be forced to 
fight by thy own nature. 
Nature will constrain 
thee to fight? much 
against thy will.


key: chroma:document
string_value:
BG18.61 18 61
ईæवरः 
सव[भूतान
◌ां 
ǿɮदेशेऽजु[
न 
ǓतçठǓत |
ħामयÛस
व[भूताǓन 
यÛğाǾढा
Ǔन 
मायया 
||१८-६१||
īśvaraḥ 
sarvabhūtānāṃ 
hṛddeśe.arjuna 
tiṣṭhati .
bhrāmayansarv
abhūtāni 
yantrārūḍhāni 
māyayā ||18-
61||
।।18.61।। हे 
अजु[न (मानɉ 
ͩकसी) यÛğ पर 
आǾढ़ समèत 
भूतɉ को ईæवर 
अपनी माया से 
घुमाता हुआ 
(ħामयन्) 
भूतमाğ के 
ǿदय मɅ िèथत 
रहता है।।
18.61 The 
Lord dwells in 
the hearts of 
all beings, O 
Arjuna, 
causing all 
beings, by His 
illusive power, 
to revolve as 
if mounted on 
a machine.


key: chroma:document
string_value:
to revolve as 
if mounted on 
a machine.
18.61 ईæवरः the Lord? 
सव[भूतानाम् of all beings? 
ǿɮदेशे in the hearts? 
अजु[न O Arjuna? ǓतçठǓत 
dwells? ħामयन् causing 
to revolve? सव[भूताǓन all 
beings? यÛğाǾढाǓन 
mounted on a machine? 
मायया by illusion.
Commentary Isvara The 
Lord the Ruler of the 
universe Narayana.The 
Lord abides in the 
hearts of all beings. It is 
He Who has given a gift 
of this marvellous 
machine to you. It is by 
His power that all bodies 
move. The Lord is the


key: chroma:document
string_value:
His power that all bodies 
move. The Lord is the 
real Actor within.By 
Maya By causing 
illusion.He causes all 
beings to revolve like 
wooden dolls mounted 
on a machine. (Cf.X.20.
XIII.18)


key: chroma:document
string_value:
BG18.62 18 62
तमेव 
शरणं 
गÍछ 
सव[भावेन 
भारत |
त×Ĥसादा
×परां 
शािÛतं 
èथानं 
ĤाÜèयͧस 
शाæवतम् 
||१८-६२||
tameva 
śaraṇaṃ 
gaccha 
sarvabhāvena 
bhārata .
tatprasādātparā
ṃ śāntiṃ 
sthānaṃ 
prāpsyasi 
śāśvatam ||18-
62||
।।18.62।। हे 
भारत ! तुम 
सàपूण[ भाव से 
उसी (ईæवर) कȧ 
शरण मɅ जाओ। 
उसके Ĥसाद से 
तुम परम 
शािÛत और 
शाæवत èथान 
को ĤाÜत करोगे
।।
18.62 Fly 
unto Him for 
refuge with all 
thy being, O 
Arjuna; by His 
grace thou 
shalt obtain 
supreme 
peace (and) 
the eternal 
abode.


key: chroma:document
string_value:
supreme 
peace (and) 
the eternal 
abode.
18.62 तम् to Him? एव 
even? शरणम् गÍछ take 
refuge? सव[भावेन with all 
thy being? भारत O 
Bharata? त×Ĥसादात् by 
His grace? पराम् 
supreme? शािÛतम् 
peace? èथानम् the 
abode? ĤाÜèयͧस (thou) 
shalt obtain? शाæवतम् 
eternal.Commentary Do 
total and perfect 
surrender to the Lord. 
Do not keep any secret 
desires for silent 
gratification. Desire and 
egoism are the two chief 
obstacles that stand in 
the way of selfsurrender. 
Kill them ruthlessly.Run


key: chroma:document
string_value:
Kill them ruthlessly.Run 
to the Lord for shelter 
with all thy being for 
freeing thyself from the 
troubles? afflictions and 
sorrows of Samsara. 
Take the Lord as the 
sole refuge. Then by His 
grace? thou shalt obtain 
supreme peace and 
attain to the supreme? 
eternal Abode.


key: chroma:document
string_value:
BG18.63 18 63
इǓत ते 
£ानमाख्
यातं 
गुéयाɮगु
éयतरं 
मया |
ͪवमृæयैत
दशेषेण 
यथेÍछͧस 
तथा कुǽ 
||१८-६३||
iti te 
jñānamākhyāta
ṃ 
guhyādguhyatar
aṃ mayā .
vimṛśyaitadaśeṣ
eṇa yathecchasi 
tathā kuru ||18-
63||
।।18.63।। इस 
Ĥकार समèत 
गोपनीयɉ से 
अͬधक गुéय 
£ान मɇने तुमसे 
कहा; इस पर 
पूण[ ͪवचार 
(ͪवमृæय) करने 
के पæचात् 
तुàहारȣ जैसी 
इÍछा हो, वैसा 
तुम करो।।
18.63 Thus 
has wisdom, 
more secret 
than secrecy 
itself, been 
declared unto 
thee by Me; 
having 
reflected over 
it fully, then


key: chroma:document
string_value:
having 
reflected over 
it fully, then 
act as thou 
wishest.
18.63 इǓत thus? ते to 
thee? £ानम् wisdom? 
आÉयातम् has been 
declared? गुéयात् than 
the secret? गुéयतरम् 
more secret? मया by 
Me? ͪवमृæय reflecting 
over? एतत् this? अशेषेण 
fully? यथा as? इÍछͧस 
(thou) wishest? तथा so? 
कुǽ act.Commentary 
Thus has wisdom? more 
profound than all 
secrets? been declared 
to thee by Me. This 
teaching is well known 
as the Gita? the 
essence of all the 
Vedas. If anyone follows


key: chroma:document
string_value:
essence of all the 
Vedas. If anyone follows 
it and lives in the spirit of 
this teaching he will 
certainly attain supreme 
peace? highest 
knowledge and 
immortality. There is no 
doubt about this. I have 
revealed the mystery of 
this secret treasure to 
thee as thou art dear to 
Me? O Arjuna.It The 
teaching declared 
above. Reflect fully over 
everything that has been 
taught to thee.


key: chroma:document
string_value:
BG18.64 18 64
सव[गुéय
तमं भूयः 
शृणु मे 
परमं वचः 
|
इçटोऽͧस 
मे 
ǺढͧमǓत 
ततो 
वêयाͧम 
ते Ǒहतम् 
||१८-६४||
sarvaguhyatam
aṃ bhūyaḥ śṛṇu 
me paramaṃ 
vacaḥ .
iṣṭo.asi me 
dṛḍhamiti tato 
vakṣyāmi te 
hitam ||18-64||
।।18.64।। पुन: 
एक बार तुम 
मुझसे समèत 
गुéयɉ मɅ 
गुéयतम परम 
वचन (उपदेश) 
को सुनो। तुम 
मुझे अǓतशय 
ͪĤय हो, 
इसͧलए मɇ तुàहɅ 
तुàहारे Ǒहत कȧ 
बात कहूंगा।।
18.64 Hear 
thou again My 
supreme 
word, most 
secret of all; 
because thou 
art dearly 
beloved of 
Me, I will tell


key: chroma:document
string_value:
art dearly 
beloved of 
Me, I will tell 
thee what is 
good.
18.64 सव[गुéयतमम् the 
most secret of all? भूयः 
again? Įृणु hear? मे My? 
परमम् supreme? वचः 
word? इçटः beloved? 
अͧस (thou) art? मे of 
Me? Ǻढम् dearly? इǓत 
thus? ततः therefore? 
वêयाͧम (I) will speak? ते 
thy? Ǒहतम् what is good.
Commentary Now listen 
once more with rapt 
attention to My words. 
Thou art very dear to 
Me. Thou art a sincere 
aspirant. Therefore I am 
telling thee this most 
mysterious truth. Hear


key: chroma:document
string_value:
telling thee this most 
mysterious truth. Hear 
from Me this mystery of 
all mysteries. I shall tell 
it to you again to make a 
deep impression on your 
mind? although it has 
been declared more 
than once. I do not hope 
to get any reward from 
thee. Thou art My most 
beloved friend and 
disciple. Therefore I will 
speak what is good for 
thee? the means of 
attaining Selfrealisation. 
This is the supreme 
good or the highest of all 
kinds of good for thee.


key: chroma:document
string_value:
BG18.65 18 65
मÛमना 
भव 
मɮभÈतो 
मɮयाजी 
मां 
नमèकुǽ 
|
मामेवैçय
ͧस स×यं 
ते 
ĤǓतजाने 
ͪĤयोऽͧस 
मे ||१८-
६५||
manmanā 
bhava 
madbhakto 
madyājī māṃ 
namaskuru .
māmevaiṣyasi 
satyaṃ te 
pratijāne priyo.
asi me ||18-65||
।।18.65।। तुम 
मिÍचत, 
मɮभÈत और 
मेरे पूजक 
(मɮयाजी) बनो 
और मुझे 
नमèकार करो; 
(इस Ĥकार) तुम 
मुझे हȣ ĤाÜत 
होगे; यह मɇ 
तुàहे स×य 
वचन देता हूँ,
(Èयɉͩक) तुम 
मेरे ͪĤय हो।।
18.65 Fix thy 
mind on Me, 
by devoted to 
Me, sacrifice 
to Me, bow 
down to Me. 
Thou shalt


key: chroma:document
string_value:
to Me, bow 
down to Me. 
Thou shalt 
come even to 
Me; truly do I 
promise unto 
thee, (for) 
thou art dear 
to Me.
18.65 मÛमनाः with mind 
fixed on Me? भव be? 
मɮभÈतः devoted to Me? 
मɮयाजी sacrifice to Me? 
माम् to Me? नमèकुǽ bow 
down? माम् to Me? एव 
even? एçयͧस (thou) 
shalt come? स×यम् 
truth? ते to thee? ĤǓतजाने 
(I) promise? ͪĤयः dear? 
अͧस (thou) art? मे of Me.
Commentary Develop 
onepointedness of mind. 
Fix thy thought on Me. If 
the mind wanders bring 
it again and again to the


key: chroma:document
string_value:
it again and again to the 
centre or point or object 
of meditation? through 
constant practice. Offer 
all thy actions to Me. Let 
thy tongue utter My 
name. Let thy hands 
work for Me. Let thy feet 
move for Me. Let all thy 
actions be for Me. Give 
up hatred towards any 
living creature. Bow 
down to Me. Then thou 
wilt attain Me.The Lord 
gives Arjuna His definite 
word of promise or 
solemn declaration. 
Having received My 
grace thou wilt gain 
complete knowledge of


key: chroma:document
string_value:
grace thou wilt gain 
complete knowledge of 
Me and that in itself will 
indeed lead to thy 
absorption into My 
Being.O Arjuna? looking 
up to Me alone as thy 
aim and the sole 
refuge? thou shalt 
assuredly come to,Me.
Have faith in the words 
of the Lord and make a 
solemn promise. Take 
the Lord as your sole 
refuge. You will attain 
final emancipation.The 
secret of devotion is to 
take the Lord as your 
sole refuge. In the next 
verse the Lord proceeds 
to speak of the gist of


key: chroma:document
string_value:
BG18.66 18 66
सव[धमा[न्
पǐर×यÏय 
मामेकं 
शरणं ĭज 
|
अहं ×वा 
सव[पापेभ्
यो 
मो¢Ǔयष्
याͧम मा 
शुचः 
||१८-६६||
sarvadharmānp
arityajya 
māmekaṃ 
śaraṇaṃ vraja .
ahaṃ tvāṃ 
sarvapāpebhyo 
mokṣyayiṣyāmi 
mā śucaḥ ||18-
66||
।।18.66।। सब 
धमɟ का 
पǐर×याग करके 
तुम एक मेरȣ हȣ 
शरण मɅ आओ, 
मɇ तुàहɅ समèत 
पापɉ से मुÈत 
कर दूँगा, तुम 
शोक मत करो।।
18.66 
Abandoning 
all duties, 
take refuge in 
Me alone: I 
will liberate 
thee from all 
sins; grieve 
not.
18.66 सव[धमा[न् all 
duties? पǐर×यÏय having


key: chroma:document
string_value:
not.
18.66 सव[धमा[न् all 
duties? पǐर×यÏय having 
abandoned? माम् to Me? 
एकम् alone? शरणम् 
refuge? ĭज take? अहम् 
I? ×वा thee? सव[पापेßयः 
from all sins? 
मो¢Ǔयçयाͧम will liberate? 
मा dont? शुचः grieve.
Commentary This is the 
answer given by the 
Lord to the estion put by 
Arjuna in chapter II? 
verse 7 I ask Thee 
which may be the better 
tell me that decidedly. I 
am Thy disciple? 
suppliant to Thee teach 
me.All Dharmas 
Righteous deeds? 
including Adharma all 
actions? righteous or


key: chroma:document
string_value:
including Adharma all 
actions? righteous or 
unrighteous? as 
absolute freedom from 
all actions is intended to 
be taught here.Taking 
refuge in Me alone 
implies the knowledge of 
unity without any 
thought of duality 
knowing that there is 
nothing else except Me? 
the Self of all? dwelling 
the same in all. If thou 
art established in this 
faith? I shall liberate 
thee from all sins? from 
all bonds of Dharma and 
Adharma by manifesting 
Myself as thy own Self.
To behold forms is the


key: chroma:document
string_value:
Myself as thy own Self.
To behold forms is the 
Dharma of the eye. The 
support or substratum of 
all forms is Brahman. 
When you look at an 
object behold Brahman 
Which is the one 
essence and abandon 
the form as it is illusory 
and unreal. Have the 
same attitude towards 
the other objects which 
pertain to the other 
senses.Give up the 
JivaDharma (the notions 
I am the doer o actions? 
I enjoy. I am a 
Brahmana. I am a 
Brahmachari. I am 
endowed with a little 
knowledge and power?


key: chroma:document
string_value:
endowed with a little 
knowledge and power? 
etc. and get yourself 
established in 
BrahmaBhavana (the 
understanding or 
knowledge I am 
Brahman). This is what 
is meant by taking 
refuge in Lord Krishna? 
according to the 
Vedantins.Work 
ceaselessly for the Lord 
but surrender the fruits 
of all actions to the Lord. 
Take the Lord as your 
sole refuge. Live for 
Him. Work for Him. 
Serve Him in all forms. 
Think of Him only. 
Meditate on Him alone. 
See Him in all forms. 
Think of Him only.


key: chroma:document
string_value:
See Him in all forms. 
Think of Him only. 
Meditate on Him alone. 
See Him everywhere. 
Worship Him in your 
heart. Consecrate your 
life? all actions? feelings 
and thoughts to the 
Lord. You will rest in 
Him. You will attain 
union with Him. You will 
attain immortal supreme 
peace and eternal bliss. 
This is the view of 
another school of 
thought.Sri Sankara 
very strongly refutes the 
idea that knowledge in 
conjunction with Karma 
(action) produces or 
leads to liberation. He


key: chroma:document
string_value:
(action) produces or 
leads to liberation. He 
says that Karma and 
knowledge may not go 
together in the same 
man? that karma helps 
the man to get 
purification of the heart? 
and that right knowledge 
of the Self alone will 
give him absolute 
freedom from Samsara. 
He says that work and 
knowledge are like 
darkness and light? that 
action is possible only in 
this universe of illusory 
phenomena which is the 
projection of ignorance 
and knowledge dispels 
this ignorance. (Cf.III.


key: chroma:document
string_value:
BG18.67 18 67
इदं ते 
नातपèका
य 
नाभÈता
य 
कदाचन |
न 
चाशुĮूषवे 
वाÍयं न 
च मां 
योऽßयसू
यǓत ||१८-
६७||
idaṃ te 
nātapaskāya 
nābhaktāya 
kadācana .
na cāśuśrūṣave 
vācyaṃ na ca 
māṃ yo.
abhyasūyati 
||18-67||
।।18.67।। यह 
£ान ऐसे पुǽष 
से नहȣं कहना 
चाǑहए, जो 
अतपèक 
(तपरǑहत) है, 
और न उसे जो 
अभÈत है; उसे 
भी नहȣं जो 
अशुĮुषु (सेवा मɅ 
अत×पर) है और 
उस पुǽष से भी 
नहȣं कहना 
चाǑहए, जो मुझ 
(ईæवर) से 
असूया करता है, 
अथा[त् मुझ मɅ 
दोष देखता है।।
18.67 This is 
never to be 
spoken by


key: chroma:document
string_value:
18.67 This is 
never to be 
spoken by 
thee to one 
who is devoid 
of austerities 
or devotion, 
nor to one 
who does not 
render 
service or 
who does not 
desire to 
listen, nor to 
one who 
cavils at Me.
18.67 इदम् this? ते by 
thee? न not? अतपèकाय 
to one who is devoid of 
austerity? न not? 
अभÈताय to one who is 
not devoted? कदाचन 
never? न not? च and? 
अशुĮूषवे to one who 
does not render service 
or who does not desire 
to listen? वाÍयम् to be 
spoken? न not? च and? 
माम् Me? यः who?


key: chroma:document
string_value:
spoken? न not? च and? 
माम् Me? यः who? 
अßयसूयǓत cavils at.
Commentary This The 
scripture which has 
been taught to you.
Service To the Guru.The 
scripture can be taught 
to him who does not 
speak ill of the Lord? 
who is a man of 
austerities? who is 
devoted? who is 
thirsting to hear and who 
renders service to his 
Guru.One who cavils at 
Me He who disregards 
Me taking Me for an 
ordinary man? who does 
not like to be told that I 
am the Lord.


key: chroma:document
string_value:
BG18.68 18 68
य इदं 
परमं 
गुéयं 
मɮभÈतेष्
वͧभधास्
यǓत |
भिÈतं 
मǓय परां 
कृ×वा 
मामेवैçय
×यसंशयः 
||१८-६८||
ya idaṃ 
paramaṃ 
guhyaṃ 
madbhakteṣvab
hidhāsyati .
bhaktiṃ mayi 
parāṃ kṛtvā 
māmevaiṣyatya
saṃśayaḥ ||18-
68||
।।18.68।। जो 
पुǽष मुझसे 
परम Ĥेम (परा 
भिÈत) करके 
इस परम गुéय 
£ान का उपदेश 
मेरे भÈतɉ को 
देता है, वह Ǔन:
सÛदेह मुझे हȣ 
ĤाÜत होता है।।
18.68 He who 
with supreme 
devotion to 
Me will teach 
this supreme 
secret to My 
devotees, 
shall 
doubtlessly 
come to Me.


key: chroma:document
string_value:
devotees, 
shall 
doubtlessly 
come to Me.
18.68 यः who? इमम् 
this? परमम् supreme? 
गुéयम् secret? मɮभÈतेषु 
in My devotees? 
अͧभधाèयǓत shall 
declare? भिÈतम् 
devotion? मǓय in Me? 
पराम् supreme? कृ×वा 
having done? माम् to 
Me? एव even? एçयǓत 
shall come? असंशयः 
doubtless.Commentary 
This supreme secret 
The teachings of the 
Gita as taught above in 
the form of a dialogue 
between Lord Krishna 
and Arjuna. Why is it 
called a supreme secret 
Because it helps one to 
attain immortality or


key: chroma:document
string_value:
Because it helps one to 
attain immortality or 
freedom from the whell 
of birth and death.He 
alone? who has 
devotion? is alified to 
receive the teachings of 
the Gita.Teach with the 
faith that he is thus 
doing service to the 
Lord? the Supreme 
Teacher.Doubtless may 
also mean freedom from 
doubts.
BG18.69 18 69
न च 
तèमाÛम
नुçयेषु 
किæचÛमे 
ͪĤयकृƣम
◌ः |
भͪवता न 
च मे 
तèमादन्
यः 
ͪĤयतरो 
भुͪव ||१८-
६९||
na ca 
tasmānmanuṣy
eṣu kaścinme 
priyakṛttamaḥ .
bhavitā na ca 
me 
tasmādanyaḥ


key: chroma:document
string_value:
priyakṛttamaḥ .
bhavitā na ca 
me 
tasmādanyaḥ 
priyataro bhuvi 
||18-69||
।।18.69।। न 
तो उससे बढ़कर 
मेरा अǓतशय 
ͪĤय काय[ करने 
वाला मनुçयɉ मɅ 
कोई है और न 
उससे बढ़कर 
मेरा ͪĤय इस 
पृØवी पर दूसरा 
कोई होगा।।
18.69 Nor is 
there any 
among men 
who does 
dearer 
service to Me, 
nor shall 
there be 
another on 
earth dearer 
to Me than 
he.
18.69 न not? च and? 
तèमात् than he? मनुçयेषु 
among men? किæचत् 
any? मे of Me? ͪĤयकृƣमः 
one who does dearer 
service? भͪवता shall be?


key: chroma:document
string_value:
one who does dearer 
service? भͪवता shall be? 
न not? च and? मे of Me? 
तèमात् than he? अÛयः 
another? ͪĤयतरः dearer? 
भुͪव on the earth.
Commentary He who 
hands down this Gita to 
My devotees does 
immense service to Me. 
He is very dear to Me. 
There is none in the 
present generation who 
des dearer service to 
Me? nor shall there be 
in future also in this 
world.Bhuvi On earth in 
this world.


key: chroma:document
string_value:
BG18.70 18 70
अÚयेçयते 
च य इमं 
धàयɍ 
संवादमाव
योः |
£ानय
£ेन 
तेनाहͧमष्
टः 
èयाͧमǓत 
मे मǓतः 
||१८-७०||
adhyeṣyate ca 
ya imaṃ 
dharmyaṃ 
saṃvādamāvay
oḥ .
jñānayajñena 
tenāhamiṣṭaḥ 
syāmiti me 
matiḥ ||18-70||
।।18.70।। जो 
पुǽष, हम दोनɉ 
के इस धम[मय 
संवाद का पठन 
करेगा, उसके 
ɮवारा मɇ 
£ानय£ से 
पूिजत होऊ ँ गा - 
ऐसा मेरा मत है
।।
18.70 And he 
who will study 
this sacred 
dialogue of 
ours, by him I 
shall have 
been 
worshipped 
by the 
sacrifice of 
wisdom,  
such is My 
conviction.


key: chroma:document
string_value:
sacrifice of 
wisdom,  
such is My 
conviction.
18.70 अÚयेçयते shall 
study? च and? यः who? 
इमम् this? धàय[म् 
sacred? संवादम् 
dialogue? आवयोः of 
ours? £ानय£ेन by the 
sacrifice of wisdom? तेन 
by him? अहम् I? इçटः 
worshipped? èयाम् (I) 
shall have been? इǓत 
thus? मे My? मǓतः 
conviction. Commentary 
There are four kinds of 
sacrifice -- Vidhi? Japa? 
Upamsu and Manasa. 
Vidhi is ritual. Japa is 
recitation of a Mantra. 
Upamsu is Japa done in 
a whisper. Of the four 
kinds? JnanaYajna or


key: chroma:document
string_value:
a whisper. Of the four 
kinds? JnanaYajna or 
the wisdomsacrifice 
comes under Manasa 
and is? therefore? the 
highest. The Gita is 
eulogised as a 
JnanaYajna. He who 
studies this scripture 
with faith and devotion 
will attain the fruit that is 
eal to that of performing 
JnanaYajna or 
meditation on a deity 
and the like.


key: chroma:document
string_value:
BG18.71 18 71
Įɮधावान
नसूयæच 
शृणुयाद
ͪप यो 
नरः |
सोऽͪप 
मुÈतः 
शुभाँãलो
काÛĤाÜनु
या×पुÖय
कम[णाम् 
||१८-७१||
śraddhāvānana
sūyaśca 
śṛṇuyādapi yo 
naraḥ .
so.api muktaḥ 
śubhā.
Nllokānprāpnuy
ātpuṇyakarmaṇ
ām ||18-71||
।।18.71।। 
तथा जो 
Įɮधावान् और 
अनसुयु 
(दोषǺिçट 
रǑहत) पुǽष 
इसका 
Įवणमाğ भी 
करेगा, वह भी 
(पापɉ से) मुÈत 
होकर 
पुÖयकͧम[यɉ के 
शुभ (Įेçठ) 
लोकɉ को ĤाÜत 
कर लेगा।।
18.71 Also 
the man who 
hears this, full 
of faith and 
free from 
malice, he, 
too, liberated, 
shall attain to


key: chroma:document
string_value:
malice, he, 
too, liberated, 
shall attain to 
the happy 
worlds of 
those of 
righteous 
deeds.
18.71 Įɮधावान् full of 
faith? अनसूयः free from 
malice? च and? Įृणुयात् 
may hear? अͪप also? यः 
who? नरः man? सः he? 
अͪप also? मुÈतः 
liberated? शुभान् happy? 
लोकान् worlds? ĤाÜनुयात् 
shall attain? पुÖयकम[णाम् 
of those of righteous 
deeds.Commentary 
Liberated from sin.
Punyakarmanam Of 
those who have done 
Agnihotra and such 
other sacrifices.He too 
Much more so who 
understands the


key: chroma:document
string_value:
Much more so who 
understands the 
teachings of the Gita? 
lives in its spirit and who 
practises the most 
valuable spiritual 
instructions contained in 
it.


key: chroma:document
string_value:
BG18.72 18 72
किÍचदेत
ÍǦतं पाथ[ 
×वयैका
Ēेण 
चेतसा |
किÍचद£
◌ानसàमोह
◌ः 
Ĥनçटèते 
धनÑजय 
||१८-७२||
kaccidetacchrut
aṃ pārtha 
tvayaikāgreṇa 
cetasā .
kaccidajñānasa
mmohaḥ 
pranaṣṭaste 
dhanañjaya 
||18-72||
।।18.72।। हे 
पाथ[ ! Èया इसे 
(मेरे उपदेश को) 
तुमने 
एकाĒͬचƣ 
होकर Įवण 
ͩकया ? और हे 
धनÑजय ! Èया 
तुàहारा अ£ान 
जǓनत संमोह 
पूण[तया नçट 
हुआ ?
18.72 Has 
this been 
heard, O 
Arjuna, with 
one-pointed 
mind? Has 
the delusion 
of thy 
ignorance 
been 
destroyed, O 
Dhananjaya?


key: chroma:document
string_value:
ignorance 
been 
destroyed, O 
Dhananjaya?
18.72 किÍचत् whether? 
एतत् this? Įुतम् heard? 
पाथ[ O son of Kunti 
(Arjuna)? ×वया by thee? 
एकाĒेण onepointed? 
चेतसा by mind? किÍचत् 
whether? अ£ानसंमोहः 
the delusion of 
ignorance? Ĥनçटः has 
been destroyed? ते thy? 
धनÑजय O Dhananjaya.
Commentary It is the 
duty of the spiritual 
teacher or preceptor to 
make the aspirant 
understand the teaching 
of the scripture and to 
enable him to attain the 
goal of life (Moksha). If 
the student has not


key: chroma:document
string_value:
goal of life (Moksha). If 
the student has not 
grasped the subject he 
will have to explain it in 
some other way with 
similes? analogies and 
illustrations. That is the 
reason why Lord 
Krishna asks Arjuna Has 
the delusion of thy 
ignorance been 
destroyedThis What I 
have told thee.Have you 
heard it? O Arjuna? with 
onepointed mind Have 
you grasped My 
teachingDelusion of 
ignorance The absence 
of discrimination which 
is caused by ignorance 
and which is natural. 
The destruction of


key: chroma:document
string_value:
and which is natural. 
The destruction of 
delusion is the aim of all 
this endeavour on your 
part to hear the scripture 
and the exertion on My 
part as the teacher.


key: chroma:document
string_value:
BG18.73 18 73
अजु[न 
उवाच |
नçटो 
मोहः 
èमृǓतल[ब्
धा 
×व×Ĥसाद
◌ाÛमयाÍयु
त |
िèथतोऽ
िèम 
गतसÛदेह
◌ः कǐरçये 
वचनं तव 
||१८-७३||
arjuna uvāca .
naṣṭo mohaḥ 
smṛtirlabdhā 
tvatprasādānma
yācyuta .
sthito.asmi 
gatasandehaḥ 
kariṣye 
vacanaṃ tava 
||18-73||
।।18.73।। 
अजु[न ने कहा -- 
हे अÍयुत ! 
आपके 
कृपाĤसाद से 
मेरा मोह नçट 
हो गया है, और 
मुझे èमृǓत 
(£ान) ĤाÜत हो 
गयी है? अब मɇ 
संशयरǑहत हो 
गया हूँ और मɇ 
आपके वचन 
(आ£ा) का 
पालन कǾँगा।।
18.73 Arjuna 
said  
Destroyed is 
my delusion


key: chroma:document
string_value:
18.73 Arjuna 
said  
Destroyed is 
my delusion 
as I have 
gained my 
knowledge 
(memory) 
through Thy 
grace, O 
Krishna. I 
remain freed 
from doubts. I 
will act 
according to 
Thy word.
18.73 नçटः is 
destroyed? मोहः 
delusion? èमृǓतः 
memory (knowledge)? 
लÞधा has been gained? 
×व×Ĥसादात् through Thy 
grace? मया by me? 
अÍयुत O Krishna? िèथतः 
अिèम I remain? 
गतसÛदेहः freed from 
doubts? कǐरçये (I) will 
do? वचनम् word? तव 
Thy.Commentary Moha 
Delusion This is the 
strongest weapon of


key: chroma:document
string_value:
Delusion This is the 
strongest weapon of 
Maya to take the Jivas 
in Her clutch. It is born 
of ignorance. It is the 
cause of the whole evil 
of Samsara. It is as hard 
to cross as the ocean.
Smritih I have attained 
knowledge of the true 
nature of the Self. The 
whole aim of Sadhana 
or spiritual practice and 
the study of scriptures is 
the annihilation of 
delusion and the 
attainment of the 
knowledge of the Self. 
When one gets it? the 
three knots or ties of 
ignorance? viz.?


key: chroma:document
string_value:
three knots or ties of 
ignorance? viz.? 
ignorance? delusion 
(desire) and action are 
destroyed? all the 
doubts are cleared? and 
all the Karmas are 
destroyed.To him who 
beholds the Self in all 
beings? what delusion is 
there? what grief 
(Isavasya Upanishad? 
7)I shall do Thy word 
Arjuna means to say? I 
am firm in Thy ?nd. 
Through Thy grace I 
have achieved the end 
of life. I have nothing 
more to do.


key: chroma:document
string_value:
BG18.74 18 74
सÑजय 
उवाच |
इ×यहं 
वासुदेवस्
य पाथ[èय 
च 
महा×मनः 
|
संवादͧम
ममĮौषम
ɮभुतं 
रोमहष[ण
म् ||१८-
७४||
sañjaya uvāca .
ityahaṃ 
vāsudevasya 
pārthasya ca 
mahātmanaḥ .
saṃvādamima
maśrauṣamadb
hutaṃ 
romaharṣaṇam 
||18-74||
।।18.74।। 
संजय ने कहा -- 
इस Ĥकार मɇने 
भगवान् वासुदेव 
और महा×मा 
अजु[न के इस 
अɮभुत और 
रोमाÛचक 
संवाद का वण[न 
ͩकया।।
18.74 
Sanjaya said  
Thus I have 
heard this 
wonderful 
dialogue 
between 
Krishna and 
the high-
souled 
Arjuna, which 
causes the


key: chroma:document
string_value:
the high-
souled 
Arjuna, which 
causes the 
hair to stand 
on end.
18.74 इǓत thus? अहम् I? 
वासुदेवèय of Krishna? 
पाथ[èय of Arjuna? च 
and? महा×मनः 
highsouled? संवादम् 
dialogue? इमम् this? 
अĮौषम् (I) have heard? 
अɮभुतम् wonderful? 
रोमहष[णम् which causes 
the hair to stand on end.
Commentary Wonderful 
because it deals with 
Yoga and 
transcendental spiritual 
matters that pertain to 
the mysterious immortal 
Self.Whenever good? 
higher emotions 
manifest themselves in


key: chroma:document
string_value:
higher emotions 
manifest themselves in 
the heart the hair stands 
on end. Devotees often 
experience this 
horripilation.
BG18.75 18 75
åयासĤसा
दाÍǦतवा
नेतɮगुéय
महं परम् 
|
योगं 
योगेæवरा
×कृçणात्
सा¢ा×क
थयतः 
èवयम् 
||१८-७५||
vyāsaprasādācc
hrutavānetadgu
hyamahaṃ 
param .
yogaṃ 
yogeśvarātkṛṣṇ
ātsākṣātkathaya
taḥ svayam 
||18-75||
।।18.75।। 
åयास जी कȧ 
कृपा से मɇने इस 
परम् गुéय योग 
को सा¢ात् 
कहते हुए èवयं 
योगोæवर 
Įीकृçण 
भगवान् से सुना
।।
18.75 
Through the 
grace of 
Vyasa I have


key: chroma:document
string_value:
।।
18.75 
Through the 
grace of 
Vyasa I have 
heard this 
supreme and 
most secret 
Yoga direct 
from Krishna, 
the Lord of 
Yoga, Himself 
declaring it.
18.75 åयासĤसादात् 
through the grace of 
Vyasa? Įुतवान् have 
heard? एतत् this? गुéयम् 
secret? अहम् I? परम् 
supreme? योगम् Yoga? 
योगेæवरात् from the Lord 
of Yoga? कृçणात् from 
Krishna? सा¢ात् directly? 
कथयतः declaring? èवयम् 
Himself.Commentary 
Through the grace of 
Vyasa By obtaining the 
divine eye from him.
Yoga This dialogue


key: chroma:document
string_value:
divine eye from him.
Yoga This dialogue 
between Krishna and 
Arjuna? I have heard it 
direct from Him. This 
dialogue is called Yoga 
because it treats of 
Yoga and it leads to the 
attainment of union with 
the Lord.


key: chroma:document
string_value:
BG18.76 18 76
राजÛसंस्
मृ×य 
संèमृ×य 
संवादͧम
ममɮभुत
म् |
केशवाजु[न
योः पुÖयं 
ǿçयाͧम 
च 
मुहुमु[हुः 
||१८-७६||
rājansaṃsmṛtya 
saṃsmṛtya 
saṃvādamima
madbhutam .
keśavārjunayoḥ 
puṇyaṃ 
hṛṣyāmi ca 
muhurmuhuḥ 
||18-76||
।।18.76।। हे 
राजन् ! भगवान् 
केशव और 
अजु[न के इस 
अɮभुत और 
पुÖय (पͪवğ) 
संवाद को 
èमरण करके मɇ 
बारàबार हͪष[त 
होता हूँ।।
18.76 O King, 
remembering 
this wonderful 
and holy 
dialogue 
between 
Krishna and 
Arjuna, I 
rejoice again 
and again.
18.76 राजन् O King?


key: chroma:document
string_value:
rejoice again 
and again.
18.76 राजन् O King? 
संèमृ×य having 
remembered? संèमृ×य 
having remembered? 
संवादम् the dialogue? 
इमम् this? अɮभुतम् 
wonderful? केशवाजु[नयोः 
between Kesava and 
Arjuna? पुÖयम् holy? 
ǿçयाͧम (I) rejoice? च 
and? मुहुः again? मुहुः 
again.Commentary 
Rajan King Dhritarashtra 
to whom the Gita is 
narrated by Sanjaya.
Punyam Holy because 
the mere hearing of the 
dialogue destroys a 
multitude of sins and 
makes the hearer pious 
and Godfearing and


key: chroma:document
string_value:
makes the hearer pious 
and Godfearing and 
turns his mind towards 
God.
BG18.77 18 77
तÍच 
संèमृ×य 
संèमृ×य 
Ǿपम×यɮ
भुतं हरेः |
ͪवèमयो 
मे महान् 
राजÛǿçय
◌ाͧम च 
पुनः पुनः 
||१८-७७||
tacca 
saṃsmṛtya 
saṃsmṛtya 
rūpamatyadbhut
aṃ hareḥ .
vismayo me 
mahān 
rājanhṛṣyāmi ca 
punaḥ punaḥ 
||18-77||
।।18.77।। हे 
राजन ! Įी हǐर 
के अǓत अɮभुत 
Ǿप को भी पुन: 
पुन: èमरण 
करके मुझे 
महान् ͪवèमय 
होता है और मɇ 
बारàबार हͪष[त 
हो रहा हूँ।।
18.77 And, 
remembering 
again and 
again, also 
that most


key: chroma:document
string_value:
remembering 
again and 
again, also 
that most 
wonderful 
form of Hari, 
great is my 
wonder, O 
King; and I 
rejoice again 
and again.
18.77 तत् that? च and? 
संèमृ×य having 
remembered? संèमृ×य 
having remembered? 
Ǿपम् the form? 
अ×यɮभुतम् the most 
wonderful? हरेः of Hari? 
ͪवèमयः wonder? मे my? 
महान् great? राजन् O 
King? ǿçयाͧम (I) rejoice? 
च and? पुनः again? पुनः 
again.Commentary 
Form The Cosmic Form. 
(Cf.XI)


key: chroma:document
string_value:
BG18.78 18 78
यğ 
योगेæवरः 
कृçणो यğ 
पाथȾ 
धनुध[रः |
तğ 
Įीͪव[जयो 
भूǓतĢु[वा 
नीǓतम[Ǔत
म[म ||१८-
७८||
yatra 
yogeśvaraḥ 
kṛṣṇo yatra 
pārtho 
dhanurdharaḥ .
tatra śrīrvijayo 
bhūtirdhruvā 
nītirmatirmama 
||18-78||
।।18.78।। जहाँ 
योगेæवर 
Įीकृçण हɇ और 
जहाँ धनुधा[रȣ 
अजु[न है वहȣं 
पर Įी, ͪवजय, 
ͪवभूǓत और Ģुव 
नीǓत है, ऐसा 
मेरा मत है।।
18.78 
Wherever is 
Krishna, the 
Lord of Yoga; 
wherever is 
Arjuna, the 
wielder of the 
bow; there 
are 
prosperity, 
victory, 
happiness 
and firm


key: chroma:document
string_value:
are 
prosperity, 
victory, 
happiness 
and firm 
policy; such is 
my 
conviction.
18.78 यğ wherever? 
योगेæवरः the Lord of 
Yoga? कृçणः Krishna? 
यğ wherever? पाथ[ः 
Arjuna? धनुध[रः the 
archer? तğ there? Įीः 
prosperity? ͪवजयः 
victory? भूǓतः 
happiness? Ģुवा firm? 
नीǓतः policy? मǓतः 
conviction? मम my.
Commentary This verse 
is called the Ekasloki 
Gita? i.e.? Bhagavad 
Gita in one verse. 
Repetition of even this 
one verse bestows the 
benefits of reading the 
whole of the scripture.


key: chroma:document
string_value:
benefits of reading the 
whole of the scripture.
Wherever On that side 
on which.Yogesvarah 
The Lord of Yoga. 
Krishna is called the 
Lord of Yogas as the 
seed of all Yogas comes 
forth from Him.
Dhanurdharah The 
wielder of the bow called 
the Gandiva. There On 
the side of the 
Pandavas.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 
eighteenth discourse


key: chroma:document
string_value:
Arjuna? ends the 
eighteenth discourse 
entitledThe Yoga of 
Liberation by 
Renunciation.OM 
SHANTIH SHANTIH 
SHANTIH       ,,


